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THE 


COTTAGE  BIBLE, 

AMD 

FAMILY  EXPOSITOR; 

CONTAINING  THE 

OLD  AND  NEW  TESTAMENTS, 

WITH 

PRACTICAL  EXPOSITIONS  AND  EXPLANATORY  NOTES. 

% 

BY  THOMAS  WILLIAMS, 

AUTHOR  OF  “ THE  AGE  OF  INFIDELITY,”  IN  ANSWER  TO  PAINE  ; A NEW  TRANSLATION  OF  SOLOMON’S  SONG  ; AN  HISTORIC  DEFENCE 
OF  EXPERIMENTAL  RELIGION;  A DICTIONARY  OF  ALL  RELIGIONS,  RELIGIOUS  DENOMINATIONS,  AC.  & C, 

TO  WHICH  ARE  ADDED, 

THE  REFERENCES  AND  MARGINAL  READINGS 

OF  THE 

POLYGLOTT  BIBLE, 

TOGETHER  WITH  ORIGINAL  NOTES,  AND  SELECTIONS  FROM 

BAGSTER’S  COMPREHENSIVE  BIBLE,  AND  OTHER  STANDARD  WORKS, 

INTRODUCTORY  AND  CONCLUDING  REMARKS  ON  EACH  BOOK  OF  THE  OLD  AND  NEW  TESTAMENTS 

AND 

A VALUABLE  CHRONOLOGICAL  INDEX. 

THE  WHOLE  CAREFULLY  REVISED, 

AND  ADAPTED  TO  THE  USE  OF  SUNDAY  SCHOOLS,  BIBLE  CLASSES 

AND  CHRISTIANS  GENERALLY. 

IBmbtlUxhz'ti  tottli  aps  anti  SngrabC ugs. 

EDITED  BY  REV.  WILLIAM  PATTON. 

Uaderetandest  thou  what  thou  readest?  How  can  I,  except  some  man  should  guide  me?  Acts  viii.  30,  31. 

they  read  in  the  book,  in  the  law  of  God,  distinctly,  and  gave  the  sense,  and  caused  them  to  understand  the  reading.  Ne/uxniah  rii.  8» 

COMPLETE  IN  TWO  VOLUMES.— VOL.  II. 

^cxrtforb . 

PRINTED  AND  PUBLISHED  BY  CASE,  TIFFANY  AND  COMPANY. 

1849. 


THE  NAMES  AND  ORDER 


OF  ALL  THE 

BOOKS  OF  THE  OLD  AND  NEW  TESTAMENTS 


THE  BOOKS  OF  THE  OLD  TESTAMENT. 


3ENESIS  hath  Chapters 

60 

I KINGS 

22 

ECCLESIASTES  . 

12 

OBADIAH 

1 

EXODUS 

40 

II.  KINGS 

25 

SONG  OF  SOLOMON 

S 

JONAH  . 

4 

LEVITICUS  . 

27 

I.  CHRONICLES  . 

29 

ISAIAH  .... 

66 

MICA  II  . 

7 

NUMBERS  . 

36 

II.  CHRONICLES 

36 

JEREMIAH  . 

62 

NAHUAT 

3 

DEUTERONOMY 

34 

EZRA 

10 

LAMENTATIONS 

6 

HABAKKUK 

3 

josiiua 

24 

NEHEMIAH  . 

13 

EZEKIEL 

48 

ZEPHAN1AH 

3 

JUDGES 

21 

ESTHER 

10 

DANIEL 

12 

HAGGAI 

2 

RUTH  . 

4 

JOB 

42 

HOSEA  .... 

14 

ZECHARIAH 

14 

1 SAMUEL  . 

31 

PSALMS 

150 

JOEL  .... 

3 

MALACHI 

4 

II.  SAMUEL  . 

24 

PROVERBS  . 

31 

AMOS  .... 

THE  BOOKS  OF  THE  NEW  TESTAMENT. 


MATTHEW  hath  Chapters 

. 28 

II.  CORINTHIANS  . 

. 13 

I.  TIMOTHY 

. 6 

II.  PETER  . 

3 

MARK 

GALATIANS 

. 6 

II.  TIMOTHY 

. 4 

I.  JOHN  . 

5 

LUKE 

EPHESIANS 

. 6 

TITUS  .... 

II.  JOHN 

1 

JOHN 

PH1LIPPIANS 

. 4 

PHILEMON  . 

. 1 

III  JOHN 

1 

THE  ACTS  .... 

. 28 

COLOSSI  A NS 

. 4 

j’O  THE  HEBREWS 

. 13 

JUDE 

1 

ro  THE  ROMANS  . 

. 16 

I.  THESSALONIANS  . 

. 5 

EPISTLE  OF  JAMES 

. 5 

REVELATION 

22 

i.  CORINTHIANS 

. 16 

II.  THESSALONIANS 

. 3 

I.  PETER 

THE  CHRONOLOGICAL  ORDER, 

WITH  THE  ABBREVIATIONS  USED  IN  THE  REFERENCES. 

THE  BOOKS  OF  THE  OLD  TESTAMENT. 


B.  C.  B.  C.  B.  C. 


1491  GENESIS 

. Ge. 

1004  I.  KINGS,  I.— XI. 

. 1 Ki. 

623  II.  CHRONICLES,  X.  &c. 

. 2 Ch 

JOB  . 

. Job. 

1004  II  CHRONICLES,  I. 

-IX. 

. 2 Ch. 

590  II.  KINGS 

. 2 Ki. 

1491  EXODUS  . 

. Ex. 

1000  PROVERBS  . 

. Pr. 

588  JEREMIAH  . 

. Je. 

1490  LEVITICUS  . 

. Le. 

975  ECCLESIASTES  . 

. Ec. 

588  LAMENTATIONS  . 

. La. 

1451  DEUTERONOMY 

. De. 

897  I.  KINGS,  XII.  &c. 

. 1 Ki. 

587  OBADIAH 

. Ob. 

1451  NUMBERS  . 

. Nu. 

862  JONAH  . 

. Jo. 

574  EZEKIEL 

. Eze. 

1427  JOSHUA 

. Jos. 

800  JOEL 

. Joel. 

534  DANIEL  .... 

1406  JUDGES 

. Ju. 

787  AMOS 

. Am. 

520  HAGGAI.  . . . 

. Hag 

1312  RUTH  . 

750  MICAH  . 

. Mi. 

520  ZECHARIAH  . 

. Zee. 

1055  I.  SAMUEL  . 

. 1 Sa 

740  HOSEA  . 

. Ho. 

509  ESTHER  .... 

. Es. 

1018  11.  SAMUEL  . 

. 2 Sa. 

713  NAHUM 

. Na. 

457  EZRA  .... 

• Ezr. 

1015  I.  CHRONICLES 

. • 

. 1 Ch. 

698  ISAIAH  . 

. Is. 

434  NEHEMIAH  . 

. Ne. 

PSALMS 

. Ps. 

630  ZEPHANIAH 

. Zep. 

397  MALACHI 

. Mai. 

1013  SONG  OF  SOLOMON 

. Ca. 

626  HABAKKUK 

. Hab. 

THE  BOOKS  OF  THE  NEW  TESTAMENT. 


A.  D. 

38  & 61 

MATTHEW  . 

. Mat. 

A.  D. 

61  JAMES 

Ja. 

A.  D. 

64  I.  PETER 

. I Pe. 

62 

1.  THESSALONIANS 

. 1 Th. 

62  COLOSSIANS  . 

Col. 

64  or  65  JUDE 

. Jude. 

62 

II.  THESSALONIANS 

. 2 Th. 

62  PHILEMON  . 

Phil. 

65  11  TIMOTHY  . 

. 2 TL 

62  or  53 

GALATIANS  . 

. Ga. 

62  or  63  PHILIPPI  ANS  . 

Phi. 

65  II.  PETER 

. 2 Pe 

67 

1.  CORINTHIANS  . 

. 1 Co. 

63  HEBREWS 

He. 

68  I.  JOHN  . 

. 1 Jn. 

58 

ROMANS 

. Ro. 

63  or  64  LUKE 

Lu. 

69  II.  JOHN  . 

. 2 Jn. 

58 

11.  CORINTHIANS 

. 2 Co. 

63  or  64  ACTS 

Ac. 

69  III  JOHN 

. 3 Jn. 

61 

MARK 

64  I.  TIMOTHY  . 

1 Ti. 

96  or  97  REVELATION 

. Re. 

61 

EPHESIANS  . 

. Ep. 

64  TITUS 

Tit 

97  or  98  JOHN 

TABLES  OF  JEWISH  MONEYS,  WEIGHTS,  AND  MEASURES. 


MONEY. 

MEASURES. — Liquid. 

MEASURES  OF  LENGTH. 

REDUCED  TO  DOLLARS  AND  CENTS. 

REDUCED  TO  ENGLISH  WINE 

MEASURE. 

paces,  ft. 

in. 

D. 

c. 

galls,  c/ts. 

pts. 

A Digit  (or  finger)  nearly  ...  0 

0 

1 

A Shekel  of  Silver 

0 

50 

A Log  (l-72d  of  an  ephah)  about 

0 

0 

°T 

A Palm,  or  Hand's  breadth  . . 0 

0 

n 

Ditto  of  Gold 

8 

9 

An  Omer  (1-10  ditto)  . 

0 

3 

0 

A Span  (three  palms)  nearly  . . 0 

0 

ii 

A Drachm  (silver) 

0 

18 

A Cab  (1-18  ditto) 

0 

0 

A Sacred  ditto o 

l 

9S 

A Bekali,  Didrachma,  or  Half-shekel 

0 

24 

A Hin  ( 1 -6th  ditto) 

l 

1 

0 

A Common  Cubit  ....  0 

l 

6 

A Gerah  (l-20t.h  of  ditto)  about 

. 0 

2 

A Seali  ( 1 -3d  ditto) 

2 

2 

0 

A Fathom 0 

7 

3k 

A Maneh,  or  Mina  (50  shekels) 

. 25 

43 

An  Ephah,  or  Bath 

7 

2 

OA 

A Pace 0 

5 

0 

A Talent  of  Silver  . 

32 

An  Homer  (Cliomah).  or  Cor 

75 

2 

1 

A Furlong,  or  Stadium  . . .145 

4 

7 

Ditto  of  Gold  .... 

. 23,309 

0 

%’■  Carefully  distinguish  between 

an  Omer  and 

A Sabbath  Day’s  Journey,  about  an  English  mile. 

***  Silver  is  here  reckoned  at  Si.  12 

, and  Gold  at 

a Homer,  which  contains  100  Omers. 

817.75,  per  ounce. 

ROMAN  MONEYS 

DRY.  OR  CORN  MEASURE. 

MENTIONED  IN  THE  NEW  TESTAMENT. 

WEIGHTS.— Troy. 

pks.  gals.  pts. 

Reduced  to  Dollars  and  Cents. 

A Cab,  nearly  .... 

0 

0 

3 

lb. 

oz.  dwts.  grs. 

An  Omer  (orGomer) 

0 

5 

1 

D. 

C. 

A Gerah 

0 

0 0 

12 

A Scab  

1 

0 

1 

A Mite,  about  equal,  in  our  money,  to  . 

0 

A Shekel  (20  gerahs) 

0 

0 10 

0 

An  Ephah 

3 

0 

3 

A Farthing  (two  mites)  .... 

0 

3 

A Maneh  (60  shekels) 

2 

6 0 

0 

A Lete.cl*,  or  Half-homer  . 

1G 

0 

0 

A Penny  ( denarius ) 

0 

13 

A Talent  (50  manelis) 

125 

0 0 

0 

A Homer,  or  Cor 

32 

0 

1 

A Pound  (mbui) 

14 

Entered,  according  to  the  Act  of  Congress,  in  the  year  1833,  by  Janles  Conner  and  William  R.  Cooke,  in  the  Clerk’s 
Office  of  tile  District  Court  of  the  Southern  District  of  New  York. 


INTRODUCTION  TO  THE  PROPHETS 


‘The  early  Prophets  committed  nothing  to  writing;  their  predictions  being 
only  or  cliietly  of  a temporal  nature,  are  inserted  in  the  historical  books,  toge- 
ther with  their  fulfilment.  Such  appears  to  have  been  the  case  with  Elijah, 
Elisha,  Micaiah,  and  others  ; but  those  who  were  gifted  with  the  spirit  of  pro- 
phecy in  its  most  exalted  sense,  and  were  commissioned  to  utter  predictions, 
the  accomplishment  of  which  was  as  yet  far  distant,  were  directed  to  write 
them,  or  cause  them  to  be  written  in  a book.  (Compare  Isa.  viii.  1. ; xxx.  8 Jer. 
xxx.  2.;  xxxvi.  2,  28.  Ezek.  xliii.  II.  Hah.  ii.  2,  &c.)  The  predictions  thus 
committed  to  writing  were  carefully  preserved,  under  a conviction  that  they 
contained  important  truths,  thereafter  to  be  more  fully  revealed,  which  were  to 
receive  iheir  accomplishment  at  the  appointed  periods.  It  was  also  the  office 
of  the  Prophets  to  commit  to  writing  the  history  of  the  Jews  ; and  it  is  on  this 
account  that,  in  the  Jewish  classification  of  the  books  of  the  Old  Testament, 
we  find  several  historical  writings  arranged  among  the  Prophets.  Throughout 
their  prophetic  and  historical  books,  the  utmost  plainness  and  sincerity  prevail. 
They  record  the  idolatries  of  the  nation,  and  foretel  the  judgments  of  God, 
which  were  to  befall  the  Jews,  in  consequence  of  their  forsaking  his  worship 
and  sendee  • and  they  have  transmitted  a relation  of  the  crimes  and  miscon- 
duct of  their  best  princes,  David,  Solomon,  and  others — (who  wore  types  of 
the  .Messiah  and  from  whose  race  they  expected  that  he  would  uescend  : re- 
garding the  glories  of  their  several  reigns,  as  presages  of  his)— who  arc  de- 
scribed, not  only  without  flattery,  but  also  without  any  reserve  or  extenua- 
tion. They  write  like  men  who  had  no  regard  to  any  thing  but  truth  and 
the  glory  of  God. 

“ The  manner  in  which  the  Prophets  announced  their  predictions  varied  ac- 
cording to  circumstances.  Sometimes  they  uttered  them  aloud  in  a public 
place  : and  it  is  in  allusion  to  this  practice  that  Isaiah  is  commanded  to  ‘ cry 
aloud,  spare  not,  lift  up  Ins  voice  like  a trumpet,  and  show  the  people  of  God 
their  transgressions,  and  the  house  of  Jacob  their  sins.’  (Isa.  I viii.  I.)  Some- 
times their  predictions  were  affixed  to  the  gates  of  the  temple,  where  they 
might  be  generally  read  ; (Jer.  vii.  2,;)  but  upon  important  occasions,  4 when  it 
was  necessary  to  rouse  the  fears  pfa  disobedient  people,  and  to  recall  them  to 
repentance,  the  Prophets,  as  objects  of  universal  attention,  appear  to  have 
w alked  about  publicly  in  sackcloth,  and  with  every  external  mark  of  humilia- 
tion and  sorrow.  Tiny  then  adopted  extraordinary  modes  of  expressing  their 
convictions  of  impending  wrath,  and  endeavoured  to  awaken  the  apprehen- 
sions of  their  countrymen,  by  the  most  striking  illustrations  of  threatened  pu- 
nishment. Thus  Jeremiah  made  bonds  and  yokes,  and  put  them  on  liis  neck, 
(Jer.  xxvii.)  strongly  to  intunate  the  subjection  that  God  would  bring  on  the 
nations  whom  Nebuchadnezzar  should  subdue.  Isaiah  likewise  walked  na- 
ked; that  13,  without  the  rough  garment  of  the  prophet  ; and  barefoot,  (Isa. 
xx.  2.)  as  a sign  of  the  distress  that  awaited  the  Egyptians.  So  Jeremiah 
broke  the  potter’s  vessel  ; (xix.  10.;)  and  Ezekiel  publicly  removed  bis  house- 
hold goods  from  the  city,  more  forcibly  to  represent,  by  these  actions,  some 
correspondent  calamities  ready  to  fall  on  nations  obnoxious  to  God’s  wrath  ; 
this  mode  of  expressing  important  circumstances  by  action  being  customary 
and  familiar  among  all  Eastern  nations. 

“Sometimes  the  prophets  were  commanded  to  seal  and  shut  up  their  pro- 
phecies, that  the  originals  might  be  preserved  until  they  were  accomplished, 
and  then  compared  with  the  event,  (Isa.  viii.  is.  Jer.  xxxii.  14.  Dan.  viii.  26.  ; 
and  xii.  4.)  For,  when  the  prophecies  were  not  to  be  fulfilled  till  after  many 
years,  and  in  some  cases,  not  till  after  several  ages,  it  was  requisite  that  the 
original  writings  should  be  kept  with  the  utmost  care  ; but  when  the  time  was 
so  near  at  hand,  that  the  prophecies  must  be  fresh  in  every  person’s  recollec- 
tion, or  that  the  originate  could  not  be  suspected  or  supposed  to  be  lost,  the 
same  care  was  not  required,  (Rev.  xxii.  10.)  Itseem.s  to  have  been  customary 
for  the  Prophets  to  deposit  their  writings  in  the  tabernacle,  or  lay  them  up  be- 
fore the  Lord.  (1  Sam.  x.  25.)  And  there  is  a tradition,  that  all  the  canonical 
books,  as  well  as  the  law,  were  put  into  the  side  of  the  ark.” — Home's  Intro- 
duction. 

We  here  subjoin  the  following  passages  from  other  writers  of  eminence,  on 
two  important  points  connected  with  this  subject  : — 

On  Prophetic  Action. 

“ There  is  a circumstance  running  through  the  Old  and  New  Testament, 
which  has  puzzled  many  serious  inquirers,  owing  to  their  unacqunintance  with 
former  manners  : I speak  of  the  mode  of  information  by  action.  In  the  first 
ages,  when  words  were  few,  men  made  up  the  deficiency  ofspeech  by  action, 
a3  savages  are  observed  to  do  at  this  day  : so  that  conveying  ideas  by  action 
was  as  usual  as  conveying  them  by  speech.  This  practice,  from  its  signih- 
cancy  and  strong  tendency  to  imprint  vivid  pictures  on  lh^  imagination,  en- 
dured long  after  the  reasons  for  its  origination  ceased.  It  appears  to  have  been 
confined  \o  no  particular  country.  The  Scythians  sent  Danus  a mouse,  a 
frog,  and  a bird,  which  action  spoke  as  plainly  as  words  could  do,  and  much 
more  energetically,  that  he  should  fly  with  all  speed  to  inaccessible  fastnesses. 
When  the  son  of  Tarquinius  Superbus  had  counterfeited  desertion  to  Gabn, 
and  had  secured  tin:  confidence  of  the  citizens,  he  sent  a trusty  messenger  to 
his  father  to  know  how  he  should  conduct  himself.  Tarquin  led  him  into  a 
garden,  struck  olTthe  heads  of  the  highest  poppies  m his  presence  ; which  he- 
rn*' r dated  to  Sextus,  he  knew  that  lie  should  take  oft  the  heads  of  the  princi- 
pal inhabitants.  Conformable  to  this  usage,  when  Jacob  feared  the  wrath  of 
Esau,  an  angel  wrestled  with  him  ; thereby  signifying  that  his  apprehensions 
were  groundless,  and  that,  as  he  had  prevailed  with  a divine  Being,  90  he 
shoulif  be  powerful  over  man.  Conformable  to  this,  Ezekiel  puts  on  a yoke  to 
represent  the  bondage  of  his  countermen,  and  walks  without  his  upper  gar- 
ment, to  represent  the  / nakedness  in  captivity.  Conformable  to  this,  Jesus 


Christ  curses  the  fig  tree,  to  prefigure  the  fate  of  a people  unfruitful  in  good 
works.  Agabus  binds  himself  with  Paul’s  girdle,  to  prefigure  the  imprison- 
ment of  the  latter ; and  a mighty  angel,  in  the  Revelation,  cast  a huge  stone 
into  the  sea,  saying,  Thus  shall  Babylon  be  cast  doxon.  and  found  no  more  at 
ail  for  ever. — At  other  times  this  information  was  conveyed  in  visions,  and  not 
literally  transacted  ; as  when  Ezekiel  is  said  to  lie  many  days  on  one  side  ; to 
carry  a wine-cup  to  the  neighbouring  kings  ; and  to  bury  a book' in  the  Eu- 
phrates. The  reader  must  own  now  that  in  this  mode  of  instruction  there  was 
nothing  fanatic  ; for  fanaticism  consists  in  a fondness  for  unusual  actions,  or 
modes  ofspeech  : whereas  these  were  general,  and  accommodated  to  the  ru- 
ling taste  T God  spoke  in  the  language  of  eternity,  who  could  understand 
him?  He,  like  the  prophet,  shrinks  himself  into  the  proportion  of  the  child, 
which  be  means  to  revive.” — ( Murray's  evidences  of  the  Jewish  and  Christian 
Revelations.) 

The  Subjects  of  Prophecy. 

The  subjects  of  prophecy  are  various  and  extensive,  indeed  so  much  so,  as 
has  been  shown  by*Bishop  Newton . that  they  form  a chain  of  predictions  from 
the  beginning  to  the  end  of  the  Bible,  and  the  world  ; but  the  grand  subject  of 
prophecy  is  the  coming  and  kingdom  of  the  Messiah,  who  was  promised  as  the 
seed  of  the  woman  and  of  Abraham,  the  son  of  David  and  of  God.  This  is 
indeed  the  prominent  topic  of  most  of  the  Prophets  now  before  us,  and  espe- 
cially "f  Isaiah.  Many  of  his  predictions  will  be  found  to  refer  to  him  alone ; 
and  others,  though  they  may  have  a partial  accomplishment  in  nearer  events 
and  inferior  circumstances,  nave  in  him  their  final  and  complete  accomplish- 
ment. 

“ The  argument  from  prophecy,  (says  the  learned  Bishop  Hurd)  is  not  to  be 
formed  from  the  consideration  of  single  prophecies,  hut  from  all  the  prophe- 
cies taken  together,  and  considered  as  making  one  system  ; in  which,  from  the 
mutual  dependance  and  connexion  of  its  parts,  preceding  prophecies  prepare 
and  illustrate  those  which  follow  ; and  these  again  reflect  light  on  the  forego- 
ing ; just  as,  in  any  philosophical  system,  that  which  shows  the  solidity  of  it, 
is  the  harmony  and  correspondence  of  the  whole  ; not  the  application  of  it  in 
particular  instances. 

“ Hence,  though  the  evidence  be  but  small,  from  the  completion  of  any  one 
prophecy  taken  separately,  yet,  that  evidence  being  always  something,  the 
amount  of  the  whole  evidence  resulting  from  a great  number  of  prophecies,  all 
relative  to  the  same  design,  may  be  considerable  ; like  many  scattered  rays, 
which,  though  each  be  weak  in  itself,  yet,  concentred  into  one  point,  shall 
form  a strong  light,  and  strike  the  sense  very  powerfully.  Still  more:  this 
evidence  is  not  simply  a growing  evidence,  but  is  indeed  multiplied  upon  us, 
from  the  number  of  reflected  lights  whi>h  the  several  component  parts  of 
such  a system  reciprocally  throw  upon  each  ; till,  at  length,  the  conviction 
rises  unto  a high  degree  of  moral  certainty.”  (Hurd's  Sermons  on  Prophecy.) 

It  is  certain  that  the  writings  of  the  ancient  Prophets  were  carefully  pre- 
served during  the  captivity,  and  they  are  frequently  referred  to  and  cited  bj 
the  later  Prophets.  Thus  the  prophecy  of  Micah  is  quoted  m Jer.  xxvi.  18,  a 
short  time  before  the  captivity,  and,  under  it  the  prophecy  of  Jeremiah  is  cited 
in  Dan.  ix.  2,  and  the  Prophets  generally  in  ix.  6.  Zechariah  not  only  quotes 
the  former  Prophets,  (i.  4.)  but  supposes  their  writings  to  be  well  known  to  the 
people,  (vii.  7.)  It  is  evident  that  Ezra,  Nehcmiah,  Daniel,  Zechariah,  and  the 
other  Prophets,  who  flourished  during  the  captivity,  carefully  preserved  the 
writings  of  their  inspired  predecessors  ; for  they  very  frequently  cited  and  ap- 
pealed to  them,  and  expected  deliverance  from  their  captivity  by  the  accom- 
plishment of  their  predictions. 

Although  some  parts  of  the  writings  of  the  Prophets  are  clearly  in  prose,  of 
which  instances  occur  in  the  prophecies  of  Isaian,  Jeremiah,  Ezekief  Jonah, 
and  Daniel,  yet  by  far  the  larger  portion  of  the  prophetic  writings  are  classed 
by  Bishop  Lowth  among  the  poetical  productions  of  the  Jews,  and  (with  the 
exception  of  certain  passages  in  Isaiah.  Habakkuk,  and  Ezekiel,  which  ap- 
pear to  constitute  complete  poems  of  different  kinds,  odes  as  well  a9  elegies) 
form  a particular  species  of  ppesy,  wliich  he  distinguishes  by  the  appellation 
of  prophetic.  “The  prophetic  poesy,”  says  the  same  learned  Prelate,  “is 
more  ornamented,  more  splendid,  and  more  florid,  than  any  other.  It  abounds 
more  in  imagery,  at  least  that  species  of  imagery  which,  in  the  parabolic  style, 
is  of  common  and  established  acceptation  ; and  which,  by  means  of  a settled 
analogy,  always  preserved,  is  transferred  from  certain  and  definite  objects,  to 
express  indefinite  and  general  ideas.  Of  all  the  images  peculiar  to  the  para- 
bolic style,  it  most  frequently  introduces  those  which  are  taken  from  natural 
objects  and  sacred  history  ; it  abounds  in  metaphors,  allegories,  comparisons, 
and  even  in  copipus  and  diffuse  descriptions  ; it  excels  in  the  brightness  of 
imagination,  and  in  clearness  and  energy  of  diction,  and  consequently  rises  to 
an  uncommon  pitch  of  sublimity.’1 

As  it  is  well  known  the  Prophets  did  not  live  nor  write  in  the  order  in  which 
their  books  are  inserted  in  our  Bible,  we  shall  bore  introduce  a Chronological 
Table  of  their  respective  dates,  from  Horne.  The  four  greater  prophets  (as 
they  are  called)  we  shall  distinguish  by  putting  their  names  in  capitate. 

These  Prophets,  Horne  remarks,  may  be  arranged  under  three  periods  : — 

1.  Eefore  the  Babylonian  captivity— Jonah,  Amos,  Hosea,  Isaiah,  Joel,  Mi- 
cah, Nahum,  Zephaniah  : For  the  history  of  this  period,  see  the  second  book 
of  the  Kings  and  Chronicles. 

2.  During  the  captivity,  in  part  or  in  whole— Jeremiah,  Habakkuk,  Daniel, 
Obadiah,  and  Ezekiel. 

3.  After  the  return— Haggai,  Zechariah,  Malachi.  Compare  the  Books  of 
Ezra  and  Neiiemiah  as  to  this  period. 


TABLE  OF  THE  PROPHETS. 


NAMES. 

YEARS  B.  C. 

KINGS  OF  JUDAH’S  REIGNS. 

KINGS  OF  ISRAEL’S  REIGNS. 

Jonah  - - - 

856  to  784. 

Jehu  & Jehoahaz— (Bp.  Lloyd.) 
Joash  & Jeroboam—  (Blair.) 

Amos  - - - 

810  to  785. 

Uzziah,  chap.  i.  1. 

Uzziah,  Jotham,  Ahaz,  the  third  year  of 

Jeroboam  II.  chap.  i.  1. 

Ho3ea 

810  to  725. 

Jeroboam  II.  chap.  i.  1. 

ISAIAH  - - 

810  to  698. 

Hezekiah. 

Uzziah,  Jotham,  Ahaz,  and  Hezekiah, 

Joel  - - - 

810  to  660. 

chap.  i.  1,  and  perhaps  Manasseh. 
Uzziah,  or  possibly  Manasseh. 

Jotham,  Ahaz,  and  Hezekiah,  chap.  i.  1. 

Micah  - - 

758  to  699. 

Pekah  (or  Pekahiah)  & Hosea. 

Nahum  - - 

720  to  698. 

Probably  towards  the  close  of  Hezekiah’s 

Zephaniah  - 

640  to  609. 

reign. 

In  the  reign  of  Josiah,  chap.  i.  1. 

JEREMIAH 

628  to  586. 

In  the  thirteenth  year  of  Josiah. 

Habakkuk  - 

612  to  598. 

Probably  in  the  reign  of  Jehoiakim. 

DANIEL  - 

606  to  534. 

During  all  the  captivity. 

Between  the  taking  of  Jerusalem  by  Nebu- 

Obadiah  - - 

588  to  583. 

EZEKIEL  - 

595  to  536. 

chadnezzar  and  the  destruction  of  the 
Edomites  by  him. 

During  part  of  the  captivity. 

Haggai  - - 
Zechariah  - 
Malachi  - - 

520  to  518. 

After  the  return  from  Babylon. 

520  to  518. 
436  to  420. 

92 


737 


THE  HOOK  OF  THE  PROPHET  ISAIAH. 


Isaiah  who  te  placed  first  in  our  aacred  volume,  prophesied  at  least  during 
four  reigns,  as  stated  chap.  i.  1 ; he  flourished  between  A.  M.  3194  and  3306, 
or  B.  C.  910  and  699  ; anil,  as  some  think,  also,  during  part  of  the  reipn  of  Ma- 
nasseh,  whom  the  Jews  charge  with  being  his  murderer,  by  sawing  him  asun- 
der at  a very  advanced  age.  He  calls  himself  the  son  of  Amoz— not  Amos  the 
prophet  ; but  Amoz,  the  son  of  Joash,  and  brother  of  Uzziah,  kin"  of  Judah. 
His  style  of  writing  is  so  sublime  and  beautiful,  that  Bishop  LOlOth  calls  him, 
' the  prince  of  all  tne  prophets.”  He  has  been  also  called  the  Evangelical  Pro- 
phet, from  the  many  discoveries  he  exhibits  of  the  work  and  character  of  the 
Messiah. 

As  we  have  hitherto  acknowledged  the  principal  help  we  have  received  from 
commentators  and  critics  on  separate,  books,  it  may  be  proper  here  to  state, 


that  on  the  Prophets  we  have  regularly  consulted  Lowth,  Blaney.  arm  N't* 
came;  but  our  obligations  are  the  most  considerable  to  a small  volume  by  l)r. 
John  Smith , of  Cambleton,  in  which  he  has  admirably  condensed  the  ^in- 
stance of  their  remarks,  with  many  beautiful  thoughts  and  pious  reflections  cf 
his  own.  To  this  valuable  book  we  have  had  recurrence,  even  more  frequently 
than  wc  have  thought  it  necessary  to  express.— We  have  not,  however,  omit- 
ted to  consult  the  general  Commentators,  and  the  New  Translation  of  Dr. 
Boothroyd.  On  this  book  of  Isaiah  we  have  had  also  repeated  reference  to 
the  “ Annotations  ” nut  forth  by  “The  Westminster  Assembly  of  Divines,” 
whose  exposition  of  this  and  some  other  of  the  Prophets,  is  well  known  to 
have  been  written  by  the  very  learned  Gataker,  who  was  one  of  theii 
body. 


CHAPTER  I. 

1 Isaiah  coraplaineth  of  Judah  for  her  rebellion.  5 He  lamenteth  her  judgments.  10 
He  upbraiueth  their  whole  service.  16  He  exhorteth  to  repentance^  witli  promises 
and  tnreatenings.  21  Bewailing  their  wickedness,  he  denounceth  God’s  judgments. 

25  He  promiseth  grace,  23  and  ilireateneth  destruction  to  the  wicked. 

THE  vision  a of  Isaiah  the  son  of  Amoz, 
which  he  saw  concerning  Judah  and  Je- 
rusalem in  the  days  b of  Uzziah,  Jotham, 
Ahaz,  and  Hezekiah,  kings  of  Judah. 

2  c Hear,  O heavens,  and  give  ear,  O earth : 
for  the  Lord  hath  spoken,  I have  nourished 
and  brought  up  d children,  and  they  have  re- 
belled against  me. 

3  The  'ox  knoweth  his  owner,  and  the  ass 
his  master’s  crib:  but  Israel  doth  not  know, 
my  people  doth  not  consider. 

4  Ah  sinful  nation,  a people  f laden  with  e ini- 
quity, a seed  of  evil-doers,  children  that  are 
corrupters:  they  have  forsaken  the  Lord,  they 
have  provoked  the  Holy  One  of  Israel  unto 
anger,  they  are  h gone  away  backward. 

5  H Why  > should  ye  be  stricken  any  more  ? 
ye  will  j revolt  more  and  more : the  whole 
head  is  sick,  and  the  whole  heart  faint. 

6  From  the  sole  of  the  foot  even  unto  the 
head  there  is  no  soundness  in  it ; but  wounds, 
and  bruises,  and  putrifying  sores:  they  have 
not  been  closed,  neither  bound  up,  neither 
mollified  with  k ointment. 

7  Your  country  is  i desolate,  your  cities  are 
burned  with  fire:  your  land,  strangers  devour 
it  in  your  presence,  and  it  is  desolate,  as 
m overthrown  by  strangers. 

8  And  the  daughter  of  Zion  is  left  n as  a cot- 
tage in  a vineyard,  as  a lodge  in  a garden  of 
cucumbers,  as  a besieged  city. 

9  Except  “the  Lord  of  hosts  had  left  unto  us 
a very  small  remnant,  we  should  have  been 
as  p Sodom,  and  we  should  have  been  like  un- 
to Gomorrah. 

10  If  Hear  the  word  of  the  Lord,  ye  rulers  of 
Sodom;  give  ear  unto  the  law  of  our  God, 
ye  people  of  Gomorrah. 

11  To  what  purpose  « is  the  multitude  of 
your  sacrifices  unto  me?  saith  the  Lord:  I 
am  full  of  the  burnt-offerings  of  rams,  and 


the  fat  of  fed  beasts;  and  I delight  not  in  the 
blood  of  bullocks,  or  of  lambs,  or  of r he-goats. 

12  When  ye  come  to  ‘appear  before  me, 
who  hath  required  this  at  your  hand,  to  tread 
my  courts? 

13  Bring  no  more  vain  1 oblations  ; incense 
is  an  abomination  unto  me;  the  new  moons 
and  sabbaths,  the  calling  of  assemblies,  I can- 
not away  with  ; it  is  u iniquity,  even  the  so- 
lemn meeting. 

14  Your  new  moons  and  your  appointed 
feasts  my  soul  hateth  : they  are  a trouble  un- 
to me ; I am  weary  to  bear  them. 

15  And  when  v ye  spread  forth  your  hands, 
I will  hide  mine  eyes  from  you:  yea,  when  ye 
w make  many  prayers,  I will  not  hear:  your 
hands  are  full  of  * blood. 

16  H Wash  i you,  make  you  clean  ; put  away 
the  evil  of  your  doings  from  before  mine 
eyes ; cease  2 to  do  evil ; 

17  Learn  to  do  well  ; seek  judgment,  ‘relieve 
the  oppressed,  judge  the  fatherless,  plead  for 
the  widow. 

18  Come  now,  and  let  us  reason  b together, 
saith  the  Lord:  though  your  sins  be  as  scar- 
let, they  shall  be  as  white  c as  snow ; though 
they  be  red  like  crimson,  they  shall  be  as 
wool. 

19  If  ye  be  willing  and  obedient,  ye  shall  eat 
the  good  of  the  land  : 

20  But  if  ye  refuse  and  rebel,  ye  shall  be  de- 
voured with  the  sword  : for  the  mouth  of  the 
Lord  d hath  spoken  it. 

21  Tf  How  is  the  faithful  city  become  a e har- 
lot! it  was  full  of  judgment;  righteousness 
lodged  in  it;  but  now  murderers. 

22  Thy  silver  is  become  dross,  thy  wine  mix- 
ed with  water : 

23  Thy  princes  are  rebellious,  and  compa- 
nions of  thieves:  every  one  loveth  gifts,  and 
followeth  after  rewards:  they  judge  not  the 
fatherless,  neither  doth  the  cause  "of  the  wi- 
dow come  unto  them. 

24  Therefore  saith  the  Lord,  the  Lord  of 


A.  M.  3244. 
B.  C.  760. 

a Nu.12.6. 

b 2Ch.c.26 
..32. 

c De.32.1. 
Je.2.12. 
Mi.6.1,2. 

d c.  63.16. 

e Je.8.7. 

f of  heavi- 
ness. 

g Mat.  11.28 

h alienated 
or,  sepa- 
rated. 
Ps.58.3. 

i Je.2.30. 

j increase 
revolt 

k or,  oil. 

1 De.28.51. 

m the  over- 
throw of. 

n La.2.6. 

o La.  3. 22. 
Ro.9.29. 

p Ge.  19.24. 

q Ps.50.8, 
&c. 

Am. 5.21, 
22. 

r great  he- 
goats. 

s be  seen. 

t Lu.  11.42. 

u or,  grief. 

v Mi. 3.4. 

w multiply 
prayer. 

x bloods. 
y Je.4.14. 
z lPe.3.11. 
a or, Tighten 
b c.43.26. 
c Ps.51.7. 
d Le.26.33. 
e Je.2. 20,21. 


Chap.  I.  Ver.  1 — 31.  Isaiah  upbraids  the  ingratitude  and 
hypocrisy  of  Judah , and  exhorts  them  to  repentance. — The 
first  verse  we  consider  as  a general  title  to  Isaiah’s  prophe- 
cies, which  were  delivered  during  several  successive  reigns,  j 
Lowth  is  of  opinion,  that  the  first  five  chapters  were  written 
during  the  reign  of  king  Uzziah.  If  so,  the  desolation  it  de- 
scribes must  allude  to  the  calamities  which  had  been  previous- 
ly occasioned  by  Jehoash,  king  of  Israel,  (2  Kings  xiv.  12 — 14.) 
But  as  prophecies  are  not  always  arranged  according  to  the 
order  of  time  in  which  they  were  delivered,  Bishop  Horsley  and 
others  refer  it  to  the  time"  of  Ahaz,  (which  it  appears  to  suit 
better,)  and  to  the  invasion  of  Rezin  and  Pekah  : and  some 


place  it  still  later,  when  Jerusalem  was  besieged  by  Senna- 
cherib. 

The  prophet,  with  a boldness  and  majesty  becoming  the 
herald  of  the  Most  High,  begins  with  calling  on  the  whole  cre- 
ation to  attend,  while  Jehovah  himself  speaks;  and  a charge 
of  gross  insensibility  and  ingratitude  is  then  brought  against 
the  Jews,  by  contrasting  their  conduct  with  that  of  the  ox  and 
the  ass,  ihe  most  stupid  of  all  animals.  This  leads  to  an  am- 
plification of  their  guilt,  highly  aggravated  by  their  slighting 
the  chastisements  and  judgments  of  God,  though  repeated  till 
they  had  been  left  almost  like  Sodom  and  Gomorrah.  The 
incidental  mention  of  those  places  leads  to  an  address  to  the 


Chap.  1.  Ver.  6.  Have  not  been  closed.— Lowth,  “ pressed,”  which  seems  to 
intimate  that  the  modern  practice  of  binding  wounds  was  not  then  unknown. 

Ver.  7.  Overthrown  by  strangers— That  is,  by  a foreign  power.  Many  cri- 
tics, however,  read.  “ by  an  inundation.”  . 

Ver.  8.  As  a cottage  . ...  a lodge , &c.— That  is,  a temporary  hut,  for  a 
guard  against  wild  beasts.  &c.  Lowth. 

Ver.  11.  I am  full— Lowth,  “ cloyed.” 

Ver.  12.  To  tread  my  courts— Lowth,  following  the  LXX.,  begins  the  next 
verse  with  these  words  : “ Tread  my  courts  no  more  : bring  no  more.” 

Ver.  13.  His  iniquity  .—[Lowth  renders,  “ the  fast  and  the  day  of  restraint 
reading,  with  the  LXX.,  instead  of  aioen , “iniquity,”  tzom,  “the  fast;” 
which,  however,  is  not  sanctioned  by  any  M5*.  The  version  for  the  use  of  the 
738 


Spanish  Jews  has,  tortvra  y detenimento , “ it  is  pain  and  restraint  to  ine .” 
but  we  may  render  it  with  Weston,  connecting  it  with  the  preceding.  “ I can- 
not bear  wickedness  and  a solemn  assembly,”  meaning  a wicked  solemn  as- 
sembly. 1 —Bag8ter. 

Ver.  14.  They  are  a trouble— Lowth,  “A  burden.” Weary  to  bear — 

Loicth.  “Weary  of  bearing.” 

Ver.  17.  Relieve. — See  margin  ; i.  e.  do  justice  to  the  oppressed. 

Ver.  18.  As  wool— Meaning,  white  as  wool ; i.  e.  cleansed  from  the  guilt  of 
blood,  ver.  15. 

Ver.  20.  Devoured  with  the  sword.— Lowth,  “Ye  shall  be  food  for  the 
8 word.” 

Ver.  23.  Come  unto  them— Loicth,  " Come  before  them.” 


Chnsl's  kingdom  foretold.  ISAIAH. — CHAP.  II.  Effects  of  God's  majesty. 


hosts,  the  mighty  One  of  Israel,  Ah,  I will 
ease  f me  of  mine  adversaries,  and  avenge 
me  of  mine  enemies : 

25  And  s I will  turn  my  hand  upon  thee,  and 
h purely  purge  away  thy  dross,  and  take  away 
all  thy  tin : 

26  And  I will  restore  thy  judges  as  at  the 
first,  and  thy  counsellors  as  at  the  beginning : 
afterward  thou  shalt  be  called,  The  city  of 
righteousness,  the  faithful  city. 

27  Zion  shall 'be  redeemed  with  judgment, 
and  ■ her  converts  with  j righteousness. 

28  Tf  And  the  k destruction  of  the  transgres- 
sors and  of  the  sinners  shall  he  1 together,  and 
they  that  forsake  m the  Lord  shall  be  con- 
sumed. 

29  For  they  shall  be  ashamed  of  the  oaks 
which  ye  have  desired,  and  ye  shall  be  con- 
founded for  the  gardens  that  ye  have  chosen. 

30  For  ye  shall  be  as  an  oak  whose  leaf  fa- 
deth,  and  as  a garden  that  hath  no  water. 

31  And  the  strong  shall  be  as  tow,  and  the 
maker  of  it  as  a spark,  and  they  shall  both 
burn  together,  and  none  shall  quench  them. 

CHAPTER  II. 

1 Isaiah  prophesieth  trie  ooming  of  Christ’s  kingdom-  6 Wickedness  is  the  cause  of 

God’s  forsaking-  10  He  exhorteth  to  fear,  because  of  the  powerful  effects  of  God’s 

majesty. 

THE  word  that  Isaiah  the  son  of  Amoz  saw 
concerning  Judah  and  Jerusalem. 

2  And  a it  shall  come  to  pass  in  the  last  days, 
that  the  mountain  of  the  Lord’s  house  shall 
be  b established  in  the  top  of  the  mountains, 
and  shall  be  exalted  above  the  hills;  and  all 
c nations  shall  flow  unto  it. 

3  And  many  people  shall  go  and  say,  Come 
Q ye,  and  let  us  go  up  to  the  mountain  of  the 
Lord,  to  the  house  of  the  God  of  Jacob  ; and 
ne  will  teach  us  of  his  ways,  and  we  will  walk 
in  his  paths : for  out  of  Zion  s shall  go  forth 
the  law,  and  the  word  of  the  Lord  from  Jeru- 
salem. 

4  And  he  shall  judge  among  the  nations,  and 
shall  rebuke  many  people:  and  they  f shall 
beat  their  swords  into  ploughshares,  and  their 
spears  into  s pruning-hooks : nation  shall  not 


A.  M.  2990. 

B.  C.  1014. 


f De.28:63. 
Eze.5.13. 

g Mai. 3.3. 

h accord- 
ing to 
pureness. 

i or,  they 
that  re- 
turn of 
her. 

j 1 Co.  1.30. 

k breaking. 

1 Ps.  125.5. 
Lu.  12.45, 
46. 

m Zcp.1.6. 

a Mi.  4.1 , 
&c. 

b or,  pre- 
pared. 

c Ps.2.8. 

d Je.31.6. 
50.5. 
Zec.8.21 . 
23. 

c Lu.  24.47. 

f Ps.46.9. 
Ho.  2. 18. 

g or, scythes. 


h Ep.5.8. 
i or,  more 
than. 

j De.  18. 14. 
k or  fibound 
with. 

1 Ne.  13.23. 
m De.  17. 17. 
n Je.2.2S 
o -ver.  19. 21. 

Re.6. 15,16 
n Ps.  18.27. 
ver.  17. 
c.5.16. 
n Zep.3.11, 
16. 

Zec.9.16. 
r Eze.3L3. 

Zec.ll.  1,2 
s pictures 
of  desire. 
t ver.  11. 

u or,  shall 
utterly 
pass 
away. 


lift  up  sword  against  nation,  neither  shall  they 
learn  war  any  more. 

5 O house  of  Jacob,  come  ye,  and  let  us  walk 
h in  the  light  of  the  Lord. 

6 H Therefore  thou  hast  forsaken  thy  people 
the  house  of  Jacob,  because  they  be  replenish- 
ed ' from  the  east,  and  are  soothsayers  j like 
the  Philistines,  and  they  k please  themselves  in 
the  children  i of  strangers. 

7 Their  ln  land  also  is  full  of  silver  and  gold, 
neither  is  there  any  end  of  their  treasures  ; 
their  land  is  also  full  of  horses,  neither  is  there 
any  end  of  their  chariots: 

8 Their  land  also  is  full  of n idols  ; they  wor- 
ship the  work  of  their  own  hands,  that  which 
their  own  fingers  have  made  : 

9 And  the  mean  man  boweth  down,  and  the 
great  man  humbleth  himself : therefore  forgive 
them  not. 

10  If  Enter  0 into  the  rock,  and  hide  thee  in 
the  dust,  for  fear  of  the  Lord,  and  for  the  glo- 
ry of  his  majesty. 

11  The  lofty  looks  Pof  man  shall  be  humbled, 
and  the  haughtiness  of  men  shall  be  bowed 
down,  and  the  Lord  alone  shall  be  exalted  in 
that  i day. 

12  For  the  day  of  the  Lord  of  hosts  shall  be 
upon  every  one  that  is  proud  and  lofty,  and 
upon  every  one  that  is  lifted  up  ; and  he  shall 
be  brought  low : 

13  Arid  upon  all  the  cedars  r of  Lebanon,  that 
are  high  and  lifted  up,  and  upon  all  the  oaks 
of  Bashan, 

14  And  upon  all  the  high  mountains,  and 
upon  all  the  hills  that  are  lifted  up, 

15  And  upon  every  high  tower,  and  upon  eve- 
ry fenced  wall, 

16  And  upon  all  the  ships  of  Tarshish,  and 
upon  all  8 pleasant  pictures. 

17  And  <■  the  loftiness  of  man  shall  be  bowed 
down,  and  the  haughtiness  of  men  shall  be 
made  low  : and  the  Lord  alone  shall  be  exalt- 
ed in  that  day. 

18  And  " the  idols  he  shall  utterly  abolish. 

19  And  they  shall  go  into  the  holes  of  the 


rulers  and  people  of  Judah,  (under  the  character  of  princes  of 
Sodom  and  people  of  Gomorrah,)  119  less  spirited  and  elegant. 
In  verse  10,  and  following,  the  vanity  of  trusting  to  the  per- 
formance of  outward  rites  and  ceremonies  of  religion  is  ex- 
posed; and  the  necessity  of  repentance  and  reformation 
strongly  urged,  as  well  by  the  most  encouraging  promises,  as 
by  the  most  awful  threatening.  The  prophet,  aware  that  nei- 
ther of  these  motives  produce  their  proper  effect,  he  bit- 

terly laments  their  degeneracy;  and  concludes  with  declaring, 
in  the  name  of  Jehovah,  his  purpose  of  inflicting  still  heavier 
judgments,  such  as  would  destroy  the  wicked,  and  excite  in 
the  righteous  (who  should  also  pass  through  the  furnace)  an 
everlasting  shame  and  abhorrence  of  every  thing  connected 
with  idolatry'  the  source  of  all  their  misery. 

“ The  whole  chapter  affords  a beautiful  example  of  this  great 
prophet’s  manner;  whose  writings,  like  his  lips,  were  touched 
with  hallowed  fire.” 

Chap.  II.  Ver.  1 — 22.  Isaiah  prophecies  the  coming  of  Mes- 
siah's kingdom , and  the  destruction  of  idolatry. — This  and 
the  two  following  chapters  make  one  se  tion  of  prophecy,  to 
which  the  verse  with  which  it  opens  is  the  title.  The  first  five 
verses  foretel  the  kingdom  of  the  Messiah,  and  the  conversion 


of  the  Gentiles : for  it  is  the  opinion  of  the  most  learned  Rab- 
bins, that  the  term  “latter  days”  always  refers  to  the  times  of 
the  Messiah.  In  the  remaining  part  of  the  chapter  is  foretold 
the  punishment  of  the  unbelieving  Jews  for  their  idolatrous 
practices;  their  self-confidence  and  distrust  in  God;  also  the 
destruction  of  idolatry',  in  consequence  of  the  establishment  of 
Messiah’s  kingdom.  The  description  which  this  chapter  con- 
tains of  the  terrible  consternation  that  will  seize  the  wicked, 
who  shall  in  vain  seek  for  rocks  and  mountains  to  hide  them 
irom  the  face  of  God  in  the  day  of  his  judgments,  is  beautifully 
and  highly  worked  up.  But  to  what  period  these  judgments 
aie  to  he  referred  is  doubtful.  Some  have  applied  them  to  the 
first,  and  some  to  the  second  coming  of  our  Lord  ; some  to  the 
destruction  of  the  Jews,  and  some  to  the  fall  of  Anti  christ! 
Perhaps  yve  ought  not  to  confine  the  w'ords  to  any  one  of  these 
events  exclusively.  The  prophecy  has,  no  doubt,  been  in  a 
great  measure  fulfilled  by  the  early  and  astonishing  success  of 
the  gospel:  yet  the  happy  period  so  beautifully  predicted  in 
verse  4th,  has  only  yet  dawned,  and  some  signal  revolutions 
may  yet  be  necessary  to  the  establishment  of  universal  peace, 
Of  part  of  these  predictions  at  least  we  have  lived  to  see  the 
fulfilment.  Messiah  is  come ; the  Gentiles  have  been  admitted 


Ver.  25.  And  l will  turn.  &c. — Lowth,  “ I will  bring  again  my  hand  oyer 
thee,  and  I will  purge  in  the  furnace  thy  dross,  and  I will  remove  all  thine 
allov.” 

Ver.  27.  Her  converts.— Sze  margin.  Lowth , “ Her  captives.” 

Ver.  29.  The  oaks  ....  the  gardens— That  is,  the  scene  and  object  of 
their  idolatries.  [Allah  is  supposed  by  Celsius  to  denote  the  terebinth  or  tur- 
pentine tree,  as  the  LXX.  sometimes  render,  though  in  other  cases  they  have 
an  oak.  Lowth,  however,  supposes  it  to  denote  the  ilex  (which  Vossius  de- 
rives from  the  Hebrew  word)  or  holly-oak.  which,  in  a good  soil,  grows  to  a 
considerable  height.  The  leaves  are  From  three  to  four  inches  long,  one  broad 
near  the  base,  and  gradually  lessening  towards  a point,  of  a lucid  green  on  the 
upper  side,  but  whitish  and  downy  on  the  lower,  standing  on  pretty  long  foot- 
stalks, and  retaining  their  verdure  throughout  the  year.  1— Bagster. 

Ver.  31.  And  the  maker.— ' 1 And  his  work.”  So  Lowth. 

Chap.  IT.  Ver.  1.  That  Isaiah  saw.— Lowth,  “ That  was  revealed  to  Isaiah.” 
Ver.  4.  Pruning -hooks. — [The  highly  poetical  and  beautiful  image  used 
here  to  describe  a well  established  peace,  has  also  been  employed  by  the  Ro- 
man poets  : “ Sweet  ^eace  has  transformed  me  : I was  once  the  property  of  a 
soldier,  and  am  now  the  property  of  tlie  husbandman.”  Martial.] — Bagster. 


Ver.  6.  Replenished  from,  the  East. — Lowth , “ Filled  (with  diviners)  from,” 

6r.  c. They  please  theme  elves —Lowth,  “They  multiply  a spurious  brood 

of  strange  children.”  This  refers  to  the  illegitimate  produce  of  their  licentious 
connexion  with  the  heathen,  which  is  here  compared  (in  the  original)  with  the 
corn,  or  grass,  springing  from  seed  accidentally  scattered. 

Ver.  7.  Full  of  silver  and  gold  . . . horses . &c.— This  was  contrary  to 
Deut.  xvii.  16,  17.  He  followed  the  example  of  Solomon,  2 Chron.  j.  14, 15. 

Ver.  9.  The  mean  man  boweth,  &c.— That  is,  all  ranks  bow  down  to  idols : 
but  Lowth  renders  this  in  the  future  ; “ therefore  shall  tne  mean  man  be  bow- 
ed :”  so  Boothroyd. Forgive  thesn  not.— Lowth,  “Thou  wilt  not  forgive 

them.” 

Ver.  12.  Shall  be  upon. — “ Is  against,”  and  so  in  the  four  following  verses. 
Losvth. 

Ver.  13.  Cedars  of  Lebanon,  &c. — That  is,  great  men,  princes,  &c. 

Ver.  14.  High  mountains—  Kingdoms,  states,  &c. 

Ver.  15.  Every  high  tower. — Military  state. 

Ver.  16.  Ships  of  Tarshish.— Maritime  powers. Pleasant  pictures.— Se* 

margin.  Lowth,  ,rEvery  lovely  work  of  art.” 

Ver.  18.  And  the  idols,  &c  — See  margin.  Lonoth,  “Totally  disappear,” 

739 


Calamities  occasioned  by  sin. 


ISAIAH. — CHAP.  III.  The  impudence  of  the  people. 


rocks,  and  into  the  caves  of  the  v earth,  for  fear 
of  the  Loan,  and  for  the  glory  of  his  majesty, 
when  he  ariseth  to  shake  terribly  w the  earth. 
5ii>  In  that  day  a man  shall  cast  x his  idols  of 
sliver,  and  his  idols  of  gold,  which  they  made 
•T  each  one  for  himself  to  worship,  to  the  moles 
and  to  the  bats  ; 

21  To  go  into  the  clefts  of  the  rocks,  and  in- 
to the  tops  of  the  ragged  rocks,  for  fear  of  the 
Lord,  and  for  the  glory  of  his  majesty,  when 
he  ariseth  to  shake  terribly  the  earth. 

22  Cease  z ye  from  man,  whose  breath  is  in 
his  nostrils:  for  wherein  is  he  to  be  account- 
ed of? 

CHAPTER  III. 

t The  great  confusion  which  cometh  by  sin.  9 The  impudency  of  the  people.  12  The 
oppression  and  covetousness  of  the  rulers.  16  The  judgments  which  shall  be  for  the 
pride  of  the  women. 

FOR,  behold,  the  Lord,  the  Lord  of  hosts, 
doth  take  away  a from  Jerusalem  and 
from  Judah  the  stay  and  b the  staff,  the  whole 
stay  of  bread,  and  the  whole  stay  of  water, 

2  The  mighty  c man,  and  the  man  of  war, 
the  judge,  and  the  prophet,  and  the  prudent, 
and  the  ancient, 

3  The  captain  of  fifty,  and  d the  honourable 
man,  and  the  counsellor,  and  the  cunning  ar- 
tificer, and  the  e eloquent  orator. 

4  And  I will  give  children  f to  be  their  prin- 
ces, and  babes  shall  rule  over  them. 

5  And  the  people  shall  be  oppressed,  every 
one  by  another,  and  every  one  by  his  neigh- 
bour: the  child  shall  behave  himself  proudly 
against  the  ancient,  and  the  base  against  the 
honourable. 

6  When  a man  shall  take  hold  of  his  brother 
of  the  house  of  his  father,  saying , Thou  hast 
clothing,  be  thou  our  ruler,  and  let  this  ruin 
be  under  thy  hand  : 

7  In  that  day  shall  he  s swear,  saying,  I will 
not  be  a h healer  ; for  in  my  house  is  neither 
bread  nor  clothing : make  me  not  a ruler  of 
the  people. 

8  For  Jerusalem  is  i ruined,  and  Judah  is 
fallen  : because  ) their  tongue  and  their  do- 
ings are  against  the  Lord,  to  provoke  the 
k eyes  of  his  glory. 


A.  M 2990. 
D C.  10U. 


v dual. 
w Hag.  2. 6, 
21. 

He.  12.26, 
27. 

x the  idol a 
of  hie 
silver, 
y or,  /or 
him. 

z Ps.  146. 3,4 
Je.17.5. 
a c.36.12. 

Jc.38.9. 
b Le.26.26. 
c 2Ki.24.14. 
d a nutn 
eminent 
in  coun- 
tenance. 
e or.  skilful 
of  speech. 
f Ec.  10. 16. 
g lift  up  the 
hand. 

Ge.  11.22. 
h binder  up. 

i Mi. 3. 12. 

J La.  5. 16, 
17. 

k 1 Co.  10.22. 


1 Je.3.3. 
m Ec.8.12, 
13. 

n done  to. 
o or,  call 
thee  bless- 
ed. 

p swallow 
up. 

q Mi.6.2. 
r or,  burnt. 
s Mat. 21. 33 
t c.58.4. 
u deceiving 
with  their 
eyes. 

v or,  trip- 
ping nice- 
ty- 

w make 
naked. 
x or,  net- 
works. 
y or,  sweet 
bails. 

z or,  span- 
gled or- 
naments. 
a houses 
of  the 
souL 


9 The  show  of  their  countenance  > doth  wit- 
ness against  them  ; and  they  declare  their  sin 
as  Sodom,  they  hide  it  not.  Wo  unto  their 
soul ! for  they  have  rewarded  evil  unto  them- 
selves. 

10  IT  Say  ye  to  the  righteous,  that  m it  shall 
be  well  with  him  : for  they  shall  eat  the  fruit  o. 
their  doings. 

11  Wo  unto  the  wicked  ! it  shall  be  ill  with 
him:  for  the  reward  of  his  hands  shall  be 
" given  him. 

12  If  As  for  my  people,  children  are  their 
oppressors,  and  women  rule  over  them.  O 
my  people,  they  which  0 lead  thee  cause  thee  to 
err,  and  p destroy  the  way  of  thy  paths. 

13  The  Lord  standeth  up  to  “J  plead,  and 
standeth  to  judge  the  people. 

14  The  Lord  will  enter  into  judgment  with 
,tlie  ancients  of  his  people,  and  the  princes 
thereof:  for  ye  have  r eaten  up  the  'vineyard; 
the  spoil  of  the  poor  is  in  your  houses. 

15  What  mean  ye  that  ye  beat  1 my  people 
to  pieces,  and  grind  the  faces  of  the  poor? 
saith  the  Lord  God  of  hosts. 

16  T[  Moreover  the  Lord  saith,  Because  the 
daughters  of  Zion  are  haughty,  and  walk  with 
stretched  forth  necks  and  “ wanton  eyes,  walk- 
ing and  v mincing  as  they  go,  and  making  a 
tinkling  with  their  feet: 

17  Therefore  the  Lord  will  smite  with  a scab 
the  crown  of  the  head  of  the  daughters  of 
Zion,  and  the  Lord  will  w discover  their  secret 
parts. 

18  In  that  day  the  Lord  will  take  away  the 
bravery  of  their  tinkling  ornaments  about  their 
feet , and  their  * cauls,  and  their • round  tires 
like  the  moon, 

19  The  y chains  and  the  bracelets,  and  the 
z mufflers, 

20  The  bonnets,  and  the  ornaments  of  the 
legs,  and  the  head-bands,  and  the  » tablets, 
and  the  ear-rings, 

21  The  rings,  and  nose-jewels, 

22  The  changeable  suits  of  apparel,  and  the 
mantles,  and  the  wimples,  and  the  crisping- 
pins, 


into  his  church.  Idolatry  in  many  nations  has  been  suppress- 
ed ; and,  even  in  our  own  time,  the  inhabitants  of  the  South 
Sea  Islands,  as  also  of  some  parts  of  Africa,  and  even  India, 
have  thrown  away  their  idols.  We  cannot  indeed  say  that 
men  “learn  war  no  more;”  but  the  calamities  attending  the 
late  European  wars,  have  induced  the  nations  to  make  a 
pause;  and  it  is  now  generally  admitted  among  civilized  go- 
vernments, that  no  wars  are  defensible  that  are  not  founded 
on  principles  of  justice.  This  is  a grand  point  gained,  and,  we 
think,  may  lead  eventually  to  the  attainment  of  universal 
peace,  the  principles  of  which  cannot  be  too  much  cherished 
in  the  Christian  world. 

Chap.  III.  Ver.  1 — 26.  Judgments  on  the  wickedness  of  the 
men,  and  the  pride  and  Jolly  of  the  women. — The  whole  of  this 
chapter,  with  the  first  verse  of  the  following,  is  a prophecy  of 
the  Babylonian  invasion  and  captivity,  in  which  all  ranks  of 
society  were  involved.  These  calamities  are  represented  as  so 
great,  and  so  general,  that  even  the  honour  of  government 


Ver.  20.  To  the.  moles  and  to  the  bats. — That  is,  for  shame  and  fear,  he  shall 
hide  them  in  darkness  and  obscurity.  [Three  MSS.  read  chepharphairoth , in 
one  word  ; which,  from  chaphar,  to  dig,  delve,  is  an  excellent  periphrasis  for 
the  mole,  which  is  formed  to  burrow  and  live  holly  under  the  earth.  It  is 
less  than  a rat,  and  bigger  than  a mouse,  with  a coat  of  fine,  short,  glossy, 
black  hair ; nose,  long  and  pointed  ; eyes,  scarcely  discernible,  but  sufficient 
for  a creature  which  lives  in  darkness;  ears,  merely  two  holes  ; neck,  short ; 
body,  thick  and  round  ; tail,  small  and  short  ; legs,  very  short,  the  hind  being 
longer  and  weaker  than  the  fore,  which  are  very  short  and  strong,  each  fur- 
nished with  five  claws,  turned  outwards  and  backwards,  by  which  it  throws 

back  the  earth  with  ease. Bats. — AtaJlaiph,  from  atal,  “darkness,”  and 

aivh,  “ flying.”  well  characterizes  the  bat,  which  only  flies  abroad  in  the  night. 
It  has  the  body  of  a mouse,  and  wings  of  a leathery  skin,  with  feel  or  claws 
growing  out  of  them.  They  frequent  tops  of  houses,  caves , and  old  ruins, 
and  live  upon  flies,  insects,  &c.]— Bagster. 

Chap.  111.  Ver.  7.  Clothing.  &c.— [Princes  and  great  men  in  the  East,  as 
Sir  J.  Chardin  testifies,  are  obliged  to  have  a great  stock  of  clothes  in  readi- 
ness fpr  presents  on  all  occasions  ; and  a great  quantity  of  provisions  for  the 
table  is  equally  necessary,  (see  1 Kings  iv.  22,  23.  Ne.  v.  17,  18.)  Hence  the 
person  desired  to  undertake  the  government,  alleges  as  an  excuse  that  he  is 
lot  able  to  support'the  dignity  of  his  station.] — Bagster. 

Ver.  8.  The  eyes  of  his  glory. — That  is,  his  omniscience. 

Ver.  12.  And  destroy. — See  margin.  So  the  monsters  of  the  deep  destroy : 
740 


should  be  declined,  from  the  desperate  state  of  the  country,  as 
affording  no  ground  to  hope  the  return  of  its  prosperity.  Its 
governors  are  declared  to  be  weak  as  women,  capricious  as 
children,  and  corrupt  as  Sodom,  whereby  they  had  brought 
these  evils  upon  themselves.  Amidst  all  the  evils  denounced, 
however,  an  exception  is  made  in  favour  of  good  men — “ Say 
ye  to  the  righteous,  that  it  is,  and  shall  be  well !” 

The  latter  part  of  the  chapter  is  a particular  amplification  of 
the  distress  of  the  delicate  daughters  of  Zion,  whose  deplora- 
ble situation  is  finely  contrasted  with  their  former  luxury  and 
ease. 

Some  think  that  this  prophecy  may  likewise  refer  to  the  de- 
struction of  Jerusalem  by  the  Romans  ; and  it  is  remarkable, 
that  on  a medal  struck  by  Vespasian  on  that  occasion,  Jerusa- 
lem is  represented  in  the  very  posture  described  by  the  last 
words  of  this  chapter,  under  the  figure  of  a disconsolate  mo 
ther  bewailing  the  unhappy  fate  of  Tier  children.  (See  Psalm 
cxxxvii.) 

but  to  “swallow  a way,”  seems  to  refer  to  an  inundation  of  error  and  vice, 
which  prevented  their  progress  in  the  way  of  duly. 

Ver.  14.  The  ancients—  Loioth,  “ Eldere.” 

Ver.  16.  Wanton  eyes.— See  margin  : i.  e.  by  amorous  glances.  Loioth  thinks 

this  refers  to  painting  the  eyes.  See  Jer.  iv.  30. Tinkling  with  their  feel. 

— [The  Eastern  ladies  wear  on  their  ankles  large  rings,  to  which  smaller  ones 
are  attached,  which  make  a tinkling  sound  as  they  move  nimbly.  Roger.]— B. 

Ver.  17.  Discover  their  secret  parts.— Loioth,  “ Nakedness.”  The  text  re- 
fers to  the  barbarous  custom  of  exposing  captives  naked. 

Ver.  18.  Tinkling  ornaments.— Lore th,  “ Feet-rings  i.  e.  rings  on  the 

toes,  which  tinkled  in  tripping  as  they  went.  See  ver.  16. Round  tiers,  &c. 

— Loioth,  “ Crescents.” 

Ver.  19.  The  chains— Lowth,  " The  pendants.” The  mufflers. — See  mar- 

gin. Loioth,  “ Their  veils.” 

Ver.  20.  The  bonnets. — Lowth,  “Tires;”  i.  e.  high  head-dresses. The 

tablets. — See  margin  ; which  Loioth  ingeniously  explains  of  “perfume  boxes/* 
and  the  ear-rings  as  “ amulets,”  or  ornaments  worn  as  charms  against  disease. 

Ver.  21.  Nose  jeioels  were  certainly  used  by  ladies  in  the  East,  as  they  are 
in  some  parts  to  this  day.  See  note  on  Gen.  xxiv.  47 ; also,  Ezek.  xvi.  12. 
Loioth  reads,  “ Jewels  of  the  nostril.” 

Ver.  22.  The  changeable  suits,  &c.— Lowth,  “ The  embroidered  robes  ana 

the  tunics.” The  wimples  and  the  crisping  pins. — Loioth.  “ The  cloaks 

and  the  little  purseft.” 


Christ’s  kingdom  a sanctuary.  ISAIAH.— CHAP.  IV.,  V.  God’s  judgments  on  Israel. 


23  The  glasses,  and  the  line  linen,  and  the 
hoods,  and  the  vails. 

24  And  it  shall  come  to  pass,  that  instead  of 
sweet  smell  there  shall  be  stink  ; and  instead 
of  a girdle  a rent ; and  instead  of  well  set  hair 
b baldness ; and  instead  of  a stomacher  a 
girding  of  sackcloth  ; and  burning  instead  of 
beauty. 

25  Tf  Thy  men  shall  fall  by  the  sword,  and 
thy  c mighty  in  the  war. 

26  And  d her  gates  shall  lament  and  mourn ; 
and  she  being  e desolate  shall  sit  upon  f the 
ground. 

CHAPTER  IV. 

la  the  extremity  of  evils,  Christ’s  kingdom  shall  be  a sanctuary. 

AND  in  that  day  seven  women  shall  take 
hold  of  one  man,  saying,  We  will  eat  our 
own  bread,  and  wear  our  own  apparel : only 
let a us  be  called  by  thy  name,  b to  take  away 
our  reproach. 

2  U In  that  day  shall  the  branch  c of  the  Lokd 
be  J beautiful  and  glorious,  and  the  fruit  of  the 
earth  shall  be  excellent  and  comely  for  e them 
that  are  escaped  of  Israel. 

3  And  it  shall  come  to  pass,  that  he  that  is  left 
in  Zion,  and  he  that  remaineth  in  Jerusalem, 
shall  be  called  f holy,  even  every  one  that  is 
written  e among  the  living  in  Jerusalem  : 

4  When  the  Lord  shall  have  h washed  away 
the  filth  of  the  daughters  of  Zion,  and  shall 
have  purged  the  blood  of  Jerusalem  from  the 
midst  thereof  by  the  spirit  of  judgment,  and 
by  the  spirit  of  burning. 

5  And  the  Lord  will  create  upon  every  dwell- 
ing place  of  mount  Zion,  and  upon  her  as- 
semblies, a cloud  and  smoke  by  day,  and  the 
shining  of  a flaming  fire  by  ■ night : for  i upon 
all  the  glory  shall  be  a k defence. 

6  And  there  shall  be  a tabernacle  for  a sha- 
dow in  the  day-time  from  the  heat,  and  for  a 
place  of  i refuge,  and  for  a covert  from  storm 
and  from  rain. 

CHAPTER  V. 

I Under  the  parable  of  a vineyard  God  excused)  his  severe  judgment.  8 His  judgments 
upon  covetousness,  1 1 upon  lasciviousness,  13  upon  impiety,  20  and  upon  injustice. 
2b  The  executioners  of  God’s  judgments. 

NOW  will  I sing  to  my  well-beloved  a song 
of  my  beloved  touching  his  vineyard.  My 
well-beloved  hath  a * vineyard  in  b a very  fruit- 
ful hill : 


A.  M.  3244 
B.  C.  760. 


b Mi.  1.16. 
c might. 
d La.  1.4. 
e cleansed } 
or,  empti- 
ed. 

2Ki.21.13. 
f La. 2. 10. 
a thy  name 
be  called 
upon  us. 
b or,  take 
thou  away. 
c Je.23.5,6. 
Zee.  6. 12, 
13. 

d beauty 
and  glory. 
e the  esca- 
ping of 
Israel. 
f c.60.21. 

He.  12. 14. 
g or, to  life. 

Re.2l.27. 
h Zee.  13.1. 
i Zec.2.5. 
j or,  above. 
k covering. 

1 c.25.4. 
a Lu.20.9, 
&c. 

b the  horn 
of  the  son 
of  oil. 


c or,  made 
a wadi 
about  it. 
d Je.2.21. 
e hewed. 

f Ps.80.12, 
13. 

S for  tl 
treading. 

h plant  of 
his  plea- 
sures. 
i a scab. 

J Mi. 2.2. 
k ye. 

1 or,  this  is 
in  mine 


m if  not. 
n Hag.1.9.. 
11. 

o or,  pur- 
sue them. 
p Am.  6. 5,6. 
q Ps.28.5. 
r Ho. 4. 6. 

Lu.  19.44. 
s glory 
are  men 
of famine 


2 And  he  c fenced  it,  and  gathered  out  the 
stones  thereof,  and  planted  it  with  the  choi- 
cest d vine,  and  built  a tower  in  the  midst  of 
it,  and  also  e made  a wine-press  therein  : and 
he  looked  that  it  should  bring  forth  grapes, 
and  it  brought  forth  wild  grapes. 

3 And  now,  O inhabitants  of  Jerusalem,  and 
men  of  Judah,  judge,  I pray  you,  betwixt  me 
and  my  vineyard. 

4 What  could  have  been  done  more  to  my 
vineyard,  that  I have  not  done  in  it?  where- 
fore, when  I looked  that  it  should  bring  forth 
grapes,  brought  it  forth  wild  grapes  ? 

5 And  now  go  to  ; I will  tell  you  what  I will 
do  to  my  vineyard  : I will  take  away  the 
f hedge  thereof,  and  it  shall  be  eaten  up  ; and 
break  down  the  wall  thereof,  and  it  shall  be 
s trodden  down : 

6 And  I will  lay  it  waste : it  shall  not  be  pru- 
ned, nor  digged;  but  there  shall  come  up  bri- 
ars and  thorns : I will  also  command  the  clouds 
that  they  rain  no  rain  upon  it. 

7 For  the  vineyard  of  the  Lord  of  hosts  is 
the  house  of  Israel,  and  the  men  of  Judah  h his 
pleasant  plant : and  he  looked  for  judgment, 
but  behold  f oppression  ; for  righteousness,  but 
behold  a cry. 

8 H Wo  unto  them  that  join  j house  to  house, 
that  lay  field  to  field,  till  there  be  no  place, 
that  kthey  may  be  placed  alone  in  the  midst 
of  the  earth  ! 

9 ' In  mine  ears  said  the  Lord  of  hosts,  m Of 
a truth  many  houses  shall  be  desolate,  even 
great  and  fair,  without  inhabitant. 

10  "Yea,  ten  acres  of  vineyard  shall  yield 
one  bath,  and  the  seed  of  a homer  shall  yield 
an  ephah. 

11  T[  Wo  unto  them  that  rise  up  early  in  the 
morning,  that  they  may  follow  strong  drink; 
that  continue  until  night,  till  wine  0 inflame 
them  ! 

12  And  Pthe  harp,  and  the  viol,  the  tabret, 
and  pipe,  and  wine,  are  in  theirfeasts : but  they 
q regard  not  the  work  of  the  Lord,  neither 
consider  the  operation  of  his  hands. 

13  Therefore  my  people  are  gone  into  cap- 
tivity, because  r they  have  no  knowledge  : and 
8 their  honourable  men  are  famished,  and 
their  multitude  dried  up  with  thirst. 


Chap.  IV.  Ver.  1 — 6.  A prophecy  of  Christ,  the  Branch  ; 
and  the  blessings  to  spring  from  him. — The  first  verse  of  this 
chapter  (which  ought  not  to  have  been  separated  from  the  pre- 
ceding) represents  the  havock  occasioned  by  war,  and  other 
calamities  which  the  Prophet  had  been  describing,  so  great, 
that  seven  women  should  be  left  to  one  man  ; in  consequence 
of  which,  they,  instead  of  being  courted,  shall  be  compelled  to 
become  suitors,  and  that,  upon  any  terms,  to  take  away  their 
reproach.  The  following  verses  promise  to  the  remnant  that 
should  escape  those  severe  trials,  a restoration  to  the  divine 
favour,  and  a share  in  the  blessings  of  the  man  whose  name  is 
The  Branch,  one  of  the  appropriated  names  of  the  Messiah. 
(See  Zech.  iii.  8 ; vi.  12.) 

The  great  blessings  of  the  gospel  are  frequently  set  forth  (as 
in  ver.  5.)  by  allusions  to  the  glory  and  pomp  of  the  Mosaic  dis- 
pensation ; so  the  protection  and  glory  afforded  by  Messiah 
shall  be  equal  to  that  of  the  divine  Shechinah,  under  the  Mo- 
saic dispensation : nay  more,  for  it  shall  not  only  be  a pillar  of 

Ver.  23.  The  glasses—  Lowth,  “ The  transparent  garments  a kind  of 

silken  gauze,  worn  by  women  of  light  character. The  hoods  and  the  veils. 

— Loicth , “ The  turbans  and  the  mantles.” 

Ver.  24.  Instead  of  a sweet  smell,  a stink. — Lowth , “ Instead  of  a perfume, 

a putrid  ulcer.” Instead  of  o.  girdle,  a rent.— Lowth,  “Instead  of  well- 

girt  raiment,  rags.” A stomacher —Lowth,  “A  zone.” And  burning. 

—Lowth,  “ A sun  burnt  skin.” 

Ver.  26.  And  she  (being)  desolate,  shall  sit  upon  the  ground— See  Lam. 
ii.  8.  Addison  remarks,  that  on  several  coins  of  Vespasian  and  Titus,  Judcea 
Capta  is  so  represented. 

Chap.  IV.  Ver.  2.  The  branch  of  the  Lord,. — “The  Messiah  of  Jehovah,” 

says  the  Chaldee. Fruit  of  the  earth.— Lowth,  “ Of  the  land  i.  e.  of 

Judah.  By  this  expression,  if  not  exactly  parallel  with  the.  preceding,  Lowth 
would  understand  its  fruit;  “the  blessings  consequent  upon  his  redemp- 
tion.” 

Ver.  3.  Among  the  living— \.  e.  enrolled  among  the  remnant  left.  See  Ezek. 

xui.  9. 

Ver.  4.  A spirit  of  burning.—  ' Meaning  the  fire  of  God’s  wrath,  by  which 
(in  his  furnace)  he  will  purify  his  people.”  Lowth.  See  Ezek.  xxii.  17—22 


fire  and  of  cloud,  but  also  the  new  tabernacle,  or  Christian 
Church,  shall  be  a place  of  refuge  from  every  danger,  and  a 
covert  from  every  storm. 

Chap.  V.  Ver.  L— 30.  Under  the  Parable  of  a Vineyard , 
God  justifies  himself  and  reproves  the  Jews. — This  chapter 
opens  with  a parable  of  the  class  called  by  the  Hebrews, 
“ Songs  of  Love,”  a term  nearly  corresponding  to  pastoral,  of 
which  we  have  examples  in  the  45th  Psalm,  and  in  the  Songs 
of  Solomon.  In  the  first  seven  verses,  by  a beautiful  allegory, 
God  represents  his  care  and  tenderness  towards  the  house  of 
Israel,  and  particularly  Judah,  and  the  ungrateful  returns  with 
which  his  kindness  had  been  requited.  In  verse  8 the  parable 
is  dropped;  and  the  Prophet,  in  plain  terms,  reproves  and 
threatens  the  nation  for  their  wickedness  ^particularly  for  their 
covetousness,  intemperance,  and  inattention  to  the  warnings 
of  providence.  Then  follows  an  enumeration  of  God’s  judg- 
ments as  the  necessary  consequence.  Captivity  and  famine 
appear,  with  all  their  horrors;  Hell,  (or  the  grave,)  like  a ra- 
ver. 5.  Upon  all  the  glory  shall  be  a defence. — Heb.  “Above  all  the  glory 
shall  be  a rovering.”  See  Exod.  xiii.  21.  xl.  38. 

Chap.  V.  Ver.  1.  In  a vei-y  fruitful  hill.—[  Rendered  by  Lowth,  “on  a 
high  and  fruitful  hill.”  The  situation  of  Canaan,  being  high  and  mountainous, 
is  represented  by  a horn,  which  is  higher  than  any  other  part  of  the  animal  ; 
and  the  “ son  of  oil”  is  a Hebraism  denoting  fertility,  oil  olive  being  one  of  tho 
most  esteemed  and  valuable  productions  of  the  land.]— Bagster. 

Ver.  2.  He  fenced  it. — “ Made  a wall  about  it,  which  was  generally  formed 

of  the  stones  found  upon  the  land.” The  choicest  vine.—\Sorek.  in  Arabic; 

sharik,  certainly  denotes  an  excellent  vine  : but  some,  with  Bishop  Lowth. 
retain  it  as  a proper  name.  Sorek  was  a valley  lying  between  Askalon  ana 

Gaza,  so  called  from  the  excellence  ofits  vines.  Ju.  16.  4.]— Bagster. Built 

a tower.— See  Matt.  xxi.  23. Made  a win  e-press. —See  margin  Not  the 

press  itself,  but  the  lake,  which  received  the  must  from  the  wine  nross,  which 

was  often  under  ground,  in  the  recess  of  a rock,  &c. Wild  grapes. — Lowth , 

“ Poisonous  berries.”  See  2 Jfing9  iv.  39 — 41.  also,  Deut.  xxxii.  32,  33. 

Ver.  9.  In  mine  ears  said,  &c .—Lowth,  “ In  mine  ears  hath  the  Lord  . . 

revealed  it.” Of  a truth— A.  usual  form  of  swearing.  Lowth,  “ Surely.” 

Ver.  10.  One  bath.— Less  than  eight  gallons.  Lowth. 

741 


The executioners  of  God's  judgments.  ISAIAH. — (..'HA  1*.  VI.  Isaiah’s  vision  oj  God's  glory. 


14  Therefore  hell  hath  enlarged  herself,  and 
opened  her  mouth  without  measure : and  their 
glory,  and  their  multitude,  and  their  pomp, 
and  he  that  rejoiceth,  shall  descend  into  it. 

15  And  the  mean  man  shall  be  brought 
down,  and  the  mighty  man  shall  be  humbled, 
and  the  eyes  of  the  lofty  shall  be  humbled  : 

16  But  the  Lord  of  hosts  shall  be  exalted  in 
judgment,  and  ‘ God  that  is  holy  shall  be  sanc- 
tified in  righteousness. 

17  Then  shall  the  lambs  feed  after  their  man- 
ner, and  the  waste  places  of  the  fat  ones  shall 
strangers  eat. 

IS  Tf  Wo  unto  them  that  draw  iniquity  with 
cords  of  vanity,  and  sin  as  it  were  with  a cart 
rope : 

19  That  say,  Let  u him  make  speed,  and  has- 
ten his  work,  that  we  may  see  it : and  let  the 
counsel  of  the  Holy  One  of  Israel  draw  nigh 
and  come,  that  we  may  know  it ! 

20  T[  Wo  unto  them  that  * call  evil  good,  ahd 
good  evil ; that  put  darkness  for  light,  and 
light  for  darkness;  that  put  bitter  for  sweet, 
and  sweet  for  bitter. 

21  Wo  unto  them  that  are  wise  in  their  own 
w eyes,  and  prudent  in  1 their  own  sight ! 

22  Wo  unto  them  that  are  mighty  to  drink 
wine,  and  men  of  strength  to  mingle  strong 
drink : 

23  Which  justify  the  wicked  for  reward,  and 
take  away  the  righteousness  of  the  righteous 
from  him  ! 

24  Therefore  as  the  y fire  devoureth  the  stub- 
ble, and  the  flame  consumeth  z the  chaff,  so 
their  root  shall  be  as  rottenness,  and  their 
blossom  shall  go  up  as  dust:  because  they 
have  cast  away  the  law  of  the  Lord  of  hosts, 
and  despised  the  word  of  the  Holy  One  of 
Israel. 

25  Therefore  is  the  anger  of  the  Lord  kin- 
dled against  his  people,  and  he  hath  stretched 
forth  his  hand  against  them,  and  hath  smitten 
them:  and  the  hills  did  “tremble,  and  their 
carcasses  were  b torn  in  the  midst  of  the  streets. 
For  all  c this  his  anger  is  not  turned  away, 
but  his  hand  is  stretched  out  still. 

26  TI  And  he  will  lift  up  an  ensign  to  the  na- 
tions from  far,  and  will  hiss  unto  them  from 


a.  m.  sai.  | 
u c.  toj.  : 

t the  God  ! 
llir  holy,  | 
or,  the  no-  j 
ly  God, 

u ‘iPe.3  3,4.  | 

v say  con- 
cerning 
evil , it  is 
good. 

w Pr.26. 12. 

x before 
their  face 

y tongue  of 
fire. 

z Mat. 3. 12. 

i flab. 3. 6. 

b or,  as 
dung. 

c Le.26.14, 
&c. 


the  end  of  the  earth:  and,  behold,  they  snail 
come  with  speed  swiftly: 

27  None  u shall  be  weary  nor  stumble  among 
them;  none  shall  slumber  nor  sleep;  neither 
shall  the  girdle  of  their  loins  be  loosed,  nor 
the  latchet  of  their  shoes  be  broken  : 

23  Whose  arrows  are  sharp,  and  all  their 
bows  bent,  their  horses’  hoofs  shall  be  counted 
like  flint,  and  their  wheels  like  a whirlwind: 

29  Their  roaring  shall  be  like  a lion,  they 
shall  roar  like  young  lions:  yea,  they  shall 
roar,  and  lay  hold  of  the  prey,  and  shall  carry 
it  away  safe,  and  none  shall  deliver  it. 

30  And  in  that  day  they  shall  roar  against 
them  like  the  roaring  of  the  sea : and  if  one 
look  unto  the  land,  behold  darkness  and  * sor- 
row, fand  the  light  is  darkened  in  the  hea- 
vens thereof. 


d Joel  2.3.. 
11. 


e or,  distress 

f or,  when 
it  is  light , 
it  shall  be 
dark  in 
the  de- 
structions 
thereof. 

A.  M.  3245. 

B.  C.  759. 

a 2 Ki.15.7. 

blKi.22.19. 

c ort  the 
shirts 
thereof. 

d Eze.1.11. 

e this  cried 
to  this. 

f his  glory 
is  the  ful- 
ess  of 
the  whole 
earth. 

g thres- 
holds. 

h cut  off. 

i Zep.3.1..7 

J and  in 
his  hand 
a live 
coal 

k Re. 8.3. 

1 caused  it 
to  touch. 

m Behold 
me. 


CHAPTER  VI. 

I Isaiah,  In  a vision  of  The  Lord  in  his  glory,  5 being  terrifiel,  is  confirmed  for  his  mes- 
sage. 9 He  showelh  the  obstinacy  of  tile  people  unto  their  desolation.  13  A remnant 

shall  be  saved. 

TN  the  year  “ that  king  Uzziah  died  I saw 
J-  b also  the  Lord  sitting  upon  a throne,  high 
and  lifted  up,  and  c his  train  filled  the  temple. 

2 Above  it  stood  the  Seraphims : each  one 
had  six  wings ; with  twain  he  covered  his 
face,  and  with  twain  d he  covered  his  feet, 
and  with  twain  he  did  fly. 

3 And  e one  cried  unto  another,  and  said, 
Holy,  holy,  holy,  is  the  Lord  of  hosts : f the 
whole  earth,  is  full  of  his  glory. 

4 And  the  posts  of  the  edoor  moved  at  the 
voice  of  him  that  cried,  and  the  house  was 
filled  with  smoke. 

5 If  Then  said  I,  Wo  is  me!  for  I am  ’’un- 
done; because  1 1 am  a man  of  unclean  lips, 
and  I dwell  in  the  midst  of  a people  of  un- 
clean lips:  for  mine  eyes  have  seen  the  King, 
the  Lord  of  hosts. 

6 Then  flew  one  of  the  seraphims  unto  me, 
) having  a live  coal  in  his  hand,  which  he  had 
taken  with  the  tongs  from  off  the  k altar : 

7 And  he  ’laid  it  upon  my  mouth,  and  said, 
Lo,  this  hath  touched  thy  lips;  and  thine  ini- 
quity is  taken  away,  and  thy  sin  purged. 

8 Tf  Also  I heard  the  voice  of  the  Lord,  saying, 
Whom  shall  I send,  and  who  will  go  for  us? 
Then  said  I,  m Here  am  I ; send  me. 


venous  monster,  opens  wide  its  jaws,  and  swallows  down  its 
myriads.  Distress  lays  hold  on  all  ranks  of  people,  and  one 
judgment  follows  another,  until  the  whole  land  is  left  desolate ; 
a place  for  the  flocks  and  herds  to  range  in.  The  Prophet 
then  goes  on  to  threaten  and  reprove  them  ; and,  finally,  sums 
up  the  whole  of  his  awful  denunciation  in  a very  lofty  and  spirit- 
ed conclusion. 

The  God  of  armies,  having  hitherto  corrected  to  no  purpose, 
is  represented,  with  inimitable  majesty,  as  only  giving  the  hist, 
and  the  heathen  nations;  like  swarms  of  bees,  hasten  to  his 
standard  ; and,  upon  the  first  permission,  keen,  cruel,  and 
resolute,  they  fly  immediately  to  execute  their  commission, 
and  leave  the  land  desolate  and  dark,  without  one  ray  of  com- 
fort to  cheer  the  gloom.  Their  approach  is  compared  to  the 
roaring  of  lions  and  of  the  ocean  : and  the  consequence  is  uni- 
versal desolation,  darkness,  and  distress. 

Chap.  VI.  Ver.  1 — 13.  Isaiah’s  vision  of  the  divine  glory, 
and  prophecy  respecting  the  Jews. — Bishop  Lowth  remarks. 

‘ In  this  vision  the  ideas  are  taken,  in  general,  from  Royal 
Majesty,  as  displayed  by  the  Monarchs  of  the  East : foi  the 


Ver.  14.  Hell. — Lowth , “ Hades,”  which  he  here  explains  of  the  grave.  See 
Hab.  ii.  5. 

Ver.  17.  The  lambs  ....  after  their  manner—  That  is,  in  their  own  way, 
without  guidance  or  restraint.  Lowth , with  a slight  variation,  reads,  ” Kids 
shall  depasture  the  desolate  fields  of  the  luxurious.”  But  if  we  adhere  to  the 
present  text,  we  must  explain  it  of  foreigners. 

Ver.  18.  Cord Is  of  vanity— Seem  to  be  long  and  thin  cords  by  a cart-rope 
is  evidently  meant,  a thick  and  strong  cord,  such  as  are  used  foi  the  traces  of  a 
wagon  ; taking  both  images  together,  the  sense  is,  they  use  all  possible 
means  to  accomplish  their  ends. 

Ver.  24.  As  the  fire  devoureth— [ That  is,  as  a Rabbin  explains  it,  the  flame , 
so  called  fro  n its  resemblance  to  a tongue.  The  metaphor,  as  Lowth  observes, 
is  so  exceedingly  obvious,  as  well  as  lieautitul.  that  one  may  wonder  it  has  not 
been  more  frequently  used.  Virgil  elegantly  intimates,  rather  than  expresses, 
the  image  : “ With  gentle  touch  the  lambent  flame  glides  harmless  along  his 
.•air,  and  feeds  around  his  temples.”  And  more  boldly  of  Etna  darling  out 
flames  : “ And  throws  up  globes  of  flame,  and  licks  the  stars. "\— Bolster. 

742 


Prophet  could  not  represent  the  ineffable  presence  of  God  bv 
any  other  than  sensible  and  earthly  images.  The  particular 
scenery  of  it  is  taken  from  the  Temple.  God  is  represented  as 
seated  on  his  throne  above  the  Ark,  in  the  most  holy  place, 
where  the  glory  appeared  above  the  Cherubim,  surrounded  by 
his  attendant  ministers.  This  is  called,  by  God  himself,  ' The 
place  of  his  throne,  and  the  place  of  the  soles  of  his  feet.’ 
(Ezek.  xliii.  7.)  'A  glorious  throne,  exalted  of  old,  is  the  place 
of  our  sanctuary,’  saith  the  prophet  Jeremiah,  (chap.  xvit.  12A 
The  very  posture  of  sitting  is  a mark  of  state  and  solemnity 
as  is  observed  by  Jerome.  St.  John,  who  has  taken  many  sub- 
lime images  from  the  Prophets  of  the  Old  Testament,  and  in 
particular  from  Isaiah,  hath  exhibited  the  same  scenery,  drawn 
out  into  a greater  number  of  particulars.  (Rev.  iv.  2 — 8.) 

“The  veil  separating  the  most  holy  place  from  the  holy,  or 
outermost  part  of  the  Temple,  is  here  supposed  to  be  taken 
away;  for  the  Prophet,  to  whom  the  whole  is  exhibited,  is 
manifestly  placed  by  the  altar  of  burnt-offering,  at  the  en 
trance  of  the  Temple — (compare  Ezek.  xliii.  5,  6.) — which  vvas 
filled  with  the  train  of  the  robe,  the  spreading  and  overflowing 


Ver.  26.  Will  hiss  ( Loioth , “ hist”)  unto  them.  — It  alludes  to  the  practice 
of  those  who  keep  bees,  who  hiss  or  whistle  to  d.aw  them  from  their  hives. 
Loioth.  See  chap.  vii.  18. 

Chap.  VI.  Ver.  l.  In  the  year —Loioth,  Wells . and  Lightfoot,  think  this 
was  just  after  Uzziah’s  death.  In  this  verse,  more  than  fifty  MSS.,  and  one 
edition,  (and  in  ver.  8.  nearly  as  many,)  for  Adonai  read  Jehovah.  See  not/* 

on  Ps.  cx.  1. His  train. — Loioth , “ The  train  of  his  robe.’  N.  B.  Ver.  1-- 

3,  also,  5 and  6 of  this  chapter,  are  admitted  to  be  prose. 

Ver.  2.  Seraphiins  — The  Hebrew  word  “ ireraphim”  is  plural,  without 
the  (s.) 

Ver.  3.  The  lohole  earth,  &c.— See  margin.  In  this  anthem,  and  in  y°r.  s 
where  the  Divine  Being  uses  the  first  person  plural,  ioc,  &c.  both  the  Christian 
fathers  and  the  most  ancient  Rabbins  find  intimations  of  the  Holy  Trinity.  Set 
Dr.  P-  Smith's  Messiah,  and  Lowth' s quotation  from  Jerome.  Compar* 
Gen.  i 26,  with  our  exposition. 

Vei.  4.  The  posts. — Loioth,  “ Pillars  of  the  vestibule.” 

Ver.  b.  I am  undone.— Lowth,  “ Struck  dumb.” 


Jihaz  comforted  by  Isaiah.  ISAIAH. — CHAP.  VII. 


Christ  promised. 


9 And  he  said,  Go,  and  tell  this  people,  Hear 
ye  “ indeed,  but  understand  not ; and  see  ye 
5 indeed,  but  perceive  not. 

10  Make  the  heart  of  this  people  fat,  and 
make  their  ears  heavy,  and  shut  their  eyes ; 
lest  they  see  with  their  eyes,  and  hear  with 
their  ears,  and  understand  with  their  heart, 
and  convert,  and  be  healed. 

11  Then  said  I,  Lord,  how  long?  And  he  an- 
swered. Until  the  cities  be  wasted  without  in- 
habitant, and  the  houses  without  man,  and 
the  land  be  p utterly  desolate, 

12  And  the  Lord  have  removed  'men  far 
away,  and  there  be  a great  forsaking  in  the 
midst  of  the  land. 

13  IT  But  yet  in  it  shall  be  a tenth,  rand  it 
shall  return,  and  shall  be  eaten : as  a teil  tree, 
and  as  an  oak,  whose  s substance  is  in  them, 
when  they  cast  their  leaves  : so  the  holy  seed 
shall  be  the  substance  thereof. 

CHAPTER  VII. 

I Ahaz,  being  troubled  with  fear  of  Rezin  and  Pekah,  is  comforted  by  Isaiah.  10  Ahaz. 

having  liberty  to  choose  a sign,  and  refusing  it,  hath  for  a sign,  Christ  promised.  17 

His  judgment  is  prophesied  to  come  by  Assyria. 

AND  ait  came  to  pass  in  the  days  of  Ahaz 
the  son  of  Jotham,  the  son  of  Uzziah 
king  of  Judah,  that  Rezin  the  king  of  Syria, 
and" Pekah  the'son  of  Remaliah,  king  of  Is- 
rael, went  up  toward  Jerusalem  to  war 
against  it,  but  could  not  prevail  against  it. 

2 And  it  was  told  the  house  of  David,  say- 
ing, Syria  b is  confederate  with  Ephraim. 
And  his  heart  was  moved,  and  the  heart  of 
his  people,  as  the  trees  of  the  wood  are  mo- 
ved with  the  wind. 

3 Then  said  the  Lord  unto  Isaiah,  Go  forth 
now  to  meet  Ahaz,  thou,  and  c Shear-Jashub 
thy  son,  at  the  end  of  the  conduit  of  the  up- 
per pool  in  the  d highway  of  the  fuller’s  field  ; 
4 And  say  unto  him,  Take  heed,  and  be 
quiet ; fear  not,  e neither  be  faint-hearted  for 
the  two  tails  of  these  smoking  firebrands,  for 
the  fierce  anger  of  Rezin  with  Syria,  and  of 
the  son  of  Remaliah. 

5 Because  Syria,  Ephraim,  and  the  son  of 
Remaliah,  have  taken  evil  counsel  against 
thee,  saying, 


A.  M.  3245. 
B.  C.  759. 


n in  hear- 

ZFthZ't 

ceasing. 
o in  seeing. 

p desolate 
with  deso- 
lation. 

q ‘2Ki.25.21. 

r ort  when 
it  is  re- 
turned 
and  hath 
been 

b roused. 

s or,  stock, 
or,  stem. 

A.  M.  2262. 
B.  C.  742. 

a 2 Ki.  16.5. 

b restethon . 

c i.  e.  the 
remnant 
shall  re- 
turn. 
c.  10.21. 

d or, 

causeway. 

e let  not  thy 
heart  be 
tender. 


f or,  weak- 
en. 

g from  a. 

h or,  Do  ye 
not  be- 
lieve ? it  is 
because 
ye  are 
not  stable. 

i And  the 
LORD 
added  to 
speak. 

) c. 38. 7,22. 

k or,  make 
thy  peti- 
tion deep. 


1 Lu.1.31.. 
35. 

m Mat  1.23. 

n or  .thou, 
O Virgin , 
shalL 

o Je.  16.16. 


6 Let  us  go  up  against  Judah,  and  f vex  it, 
and  let  us  make  a breach  therein  for  us,  and 
set  a king  in  the  midst  of  it,  even  the  son  ol 
Tabeal : 

7 Thus  saith  the  Lord  God,  It  shall  not  stand, 
neither  shall  it  come  to  pass. 

8 For  the  head  of  Syria  is  Damascus,  and 
the  head  of  Damascus  is  Rezin  ; and  within 
threescore  and  five  years  shall  Ephraim  be 
broken,  e that  it  be  not  a people. 

9 And  the  head  of  Ephraim  is  Samaria,  and 
the  head  of  Samaria  is  Remaliah’s  son.  h If 
ye  will  not  believe,  surely  ye  shall  not  be  es- 
tablished. 

10  If  > Moreover  the  Lord  spake  again  unto 
Ahaz,  saying, 

11  Ask  thee  a sign  i of  the  Lord  thy  God; 
k ask  it  either  in  the  depth,  or  in  the  height 
above. 

12  But  Ahaz  said,  I will  not  ask,  neither  will 
I tempt  the  Lord. 

13  And  he  said,  Hear  ye  now,  O house  of 
David;  Is  it  a small  thing  for  you  to  weary 
men,  but  will  ye  weary  my  God  also  ? 

14  Therefore  the  Lord  himself  shall  give  you 
a sign;  'Behold,  a virgin  shall  conceive,  and 
bear  a son,  and  m shall  call  his  name  "Im- 
manuel. 

15  Butter  and  honey  shall  he  eat,  that  he 
may  know  to  refuse  the  evil,  and  choose  the 
good. 

16  For  before  the  child  shall  know  to  refuse 
the  evil,  and  choose  the  good,  the  land  that 
thou  abhorrest  shall  be  forsaken  of  both  her 
kings. 

17  If  The  Lord  shall  bring  upon  thee,  and 
upon  thy  people,  and  upon  thy  father’s  house, 
days  that  have  not  come,  from  the  day  that 
Ephraim  departed  from  Judah;  even  the  king 
of  Assyria. 

18  And  it  shall  come  to  pass  in  that  day,  that 
the  Lord  shall  hiss  for  the  fly  that  is  in  the  ut- 
termost part  of  the  rivers  of  Egypt,  and  for 
the  bee  that  is  in  the  land  of  Assyria. 

19  And  0 they  shall  come,  and  shall  rest  all 
of  them  in  the  desolate  valleys,  and  in  the 


of  Divine  Glory.  The  Lord  upon  the  throne,  according  to  St. 
John,  (chap.  xii.  41.,)  was  Christ,  and  the  vision  related  to  his 
future  kingdom,  when  the  veil  of  separation  was  to  be  removed, 
and  the  whole  earth  was  to  be  filled  with  the  glory  of  God,  re- 
vealed to  all  mankind  ; which  is  likewise  implied  in  the  hymn 
of  the  Seraphim,  (which  Jerome  considers  as  a demonstration 
of  the  trinity.]  It  (the  prophecv)  relates  indeed  primarily  to 
the  Prophet’s  own  time,  and  the  obduration  of  the  Jews  of 
that  age,  with  their  punishment  by  the  Babylonish  captivity; 
but  extends,  in  its  full  latitude,  to  the  age  of  Messiah,  and  the 
blindness  of  the  Jews  to  the  Gospel — (see  Matt.  xiii.  14.  John 
xii.  40.  Acts  xxviii.  26.  Rom.  xi.  8.)— the  desolation  of  their 
country  by  the  Romans,  and  their  behw  rejected  by  God  ; that, 
nevertheless,  a holy  seed,  a remnant,  should  be  preserved,  and 
that  the  nation  should  sprout  out  and  flourish  again  from  the 
old  stock.” 


Chap.  VII.  Ver.  1 — 25.  Deliverance  prom-iscd  to  Ahaz , 
which  is  farther  typical  of  salvation  by  the  Messiah. — “The 
king  of  Judah  and  the  royal  family  being  in  the  utmost  con- 
sternation,” on  account  of  the  invasion  of  their  country  by 
Rezin  and  Pekah,  the  kings  of  Syria  and  Israel,  (see  2 Kings 
xvi.  5 — 7.)  on  this  occasion  the  prophet  is  sent  to  assure  them, 
that  God  would  make  good  bis  promises  to  David  and  his 
house;  so  that,  although  they  might  be  corrected,  they  should 
not  be  destroyed,  while  these  remained  to  be  accomplished. 
This  is  the  subject  of  the  7th,  8th,  and  beginning  of  the  9th 
chapters.  This  7th  chapter  begins  with  an  account  of  the 
occasion  of  the  prophecy,  and  then  follow's  a prediction  of  the 
ill  success  of  the  Israelites  and  Syrians  against  Jpdah.  The 
particular  period  in  which  Ephraim  (or  Israel)  should  be  no 
more  a nation,  is  foretold,  ver.  8.  (viz.  65  years,)  when  this 
prophecy  was  punctually  fulfilled  by  the  total  depopulation  of 


Ver.  10.  Fat. — Loioth,  “ Gross.” And  convert. — Loioth,  “ Be  converted.” 

Ver.  12.  A great  forsaking.— Loioth,  “Many  a deserted  woman.”  See 
chap.  iv.  1. 

Ver.  13  But  yet,  &c. — 'Tin's  verse  is  very  obscure  ; but  Loioth  reads,  “ And 
though  there  be  a tenth  part  remaining  in  it,  even  this  shall  undergo  a repeat- 
ed destruction.  Yet  as  the  ilex  (or  teil  tree)  and  the  oak,  though  cut  down, 
hath  its  stock  remaining,  a holy  seed  shall  be  the  stock  of  the  nations.”  [The 
teil  tree  is  the  linden  or  lime  tree,  a species  of  the  orange  tree  very  common 
in  Palestine ; the  leaf  of  which  resembles  that  of  the  laurel,  and  its  flower 
that  of  the  olive.  But  the  original  ailah,  which  our  translators  render  the  oak, 
fbut  here  distinguished  from  allon,  the  oak,)  and  Loioth  the  ilex,  in  chap.  i. 
29.  30.  probably  denotes,  as  Celsius  contends,  the  terebinth  : it  is  an  evergreen 
of  moderate  size,  hut  having  the  top  and  branches  large  in  proportion  to  the 
trunk  ; leaves,  like  those  of  the  olive,  hut  green  intermixed  with  red  and  pur- 
ple : flowers.  like  those  of- the  vine,  growing  in  hunches,  and  purple  ; fruit,  of 
a ruddy  purple,  the  size  of  a juniper  Berry,  hanging  in  clusters,  very  juicy,  and 
containin';  a single  seed  of  the  size  of  a grape  stone  ; wood,  Bard  and  fibrous, 
from  which  a resin  distils ; witli  an  excrescence  scattered  among  the  leaves, 
of  the  size  of  a chestnut,  of  a purple  colour,  variegated  with  green  and  white. 
3ee  Martfi's  Travels.  ]—Bagsler. 

Chap  VII.  Ver.  1 to  3.  inclusive,  are  prose. 

Ver.  2.  Syria  is  confederate  with— Loioth,  “ Is  supported  by”  Ephraim. 

Ver.  3.  Bheer-jo^hub — means  as  in  the  margin. 

Ver.  I.  Tails  of  these  smoking  firebrand*— i.  e.  the  remains  of  half-burnt 
twigs,  which  must  soon  expire.— ITarmer. 


Ver.  8.  Head  of  Syria.— transposes  the  former  part  of  ver.  9.  and  renders, 
“ Though  the  head  of  Syria  be  Damascus  ; and  the  head  of  Damascus,  Rezin  ; 
and  the  head  of  Ephraim  he  Samaria  ; and  Ihe  head  of  Samaria,  Remaliah’s 
son  : yet  within  threescore -and  five  years  Ephraim  shall  be  broken  that  he  be 
no  more  a people.”  This  renders  the  passage  perfectly  clear,  and  the  prophe- 
cy received  its  full  accomplishment  when  Esarhaddon  carried  away  the  re- 
mains of  the  ten  tribes.]— Bagster. That  it  be  not—  a people.  This  is  rec- 

koned from  the  second  year  of  Ahaz.  Jubb , in  Lowth’s  notes.  That  the  land 
was  not  wholly  stripped  of  its  inhabitants  before  this  period,  see  2 Ch.  xxxiv. 
6,  7,  33.  and  xxxv.  18.  2 Kings  xxiii.  19,  20. 

Ver.  14.  A sign.— This  sign,  as  Bishop  Hurd  remarks,  was  to  Ahaz  a simple 
assurance  of  deliverance  at  hand  : to  the  house  of  David  a type  of  Christ  and 

a pledge  of  full  deliverance  by  him. A virgin  shall  conceive— Loioth, 

“The  virgin  conceiveth.” Immanuel— or  “Emmanuel;”  that  is,  “God 

with  us.”  Matt.  i.  23. 

Ver.  15.  Butler  (or  cream)  and  honey — the  usual  food  of  children,  and  even 

grown  persons,  in  times  of  prosperity,  *2  Sam.  xvii.  29. That  he  may  kn'oio. 

Loioth,  “When  he  shall  know.”  With  submission,  however,  we  should  prefer 
rendering  the  particle  lamed  “ for,”  or,  because  of,  as  Psalm  cxix.  20.  He 
would  eat  it,  because  he  knew  what  was  good.  [Connecting  this  verse  with 
the  preceding  and  following,  we  may  render  with  Dr.  Jubb  and  Loioth,  “ Be- 
hold the  virgin  ( haalmah , as  the  word  uniformly  signifies)  shall  conceive 
and  bear  a son,  and  thou  shalt  call  his  name  Immanuel  ; butter  and  honey 
shall  he  eat  when  he  shall  know  to  refuse  the  evil  and  choose  the  good.  For 
before,”  &c .]— Bagster. 


743 


Israel  und  Judah  tin  eutened. 


ISAIAH.— CHAP.  VIII. 


God’s  judgments  in  esistible. 


doles  of  the  rocks,  and  upon  all  thorns,  and 
upon  all  p bushes. 

20  In  the  same  day  shall  the  Lord  shave  with 
a razor  that  is  hired,  namely,  by  them  beyond 
the  river,  by  the  king  of  Assyria,  the  head, 
and  the  hair  of  the  feet : and  it  shall  also  con- 
sume the  beard. 

21  And  it  shall  come  to  pass  in  that  day,  that 
a man  shall  nourish  a young  cow,  and  two 
sneep ; 

22  And  it  shall  come  to  pass,  for  the  abun- 
dance of  milk  that  they  shall  give  that  he  shall 
eat  butter : for  butter  and  honey  shall  every 
one  eat  that  is  left  « in  the  land. 

23  And  it  shall  come  to  pass  in  that  day,  that 
every  place  shall  be,  where  there  were  a thou- 
sand vines  at  a thousand  silverlings,  it  shall 
even  be  for  briers  and  thorns. 

24  With  arrows  and  with  bows  shall  men 
come  thither ; because  all  the  land  shall  be- 
come briers  and  thorns. 

25  And  on  all  hills  that  shall  be  digged  with 
the  mattock,  there  shall  not  come  thither  the 
fear  of  briers  and  thorns:  but  it  shall  be  for  the 
sending  forth  of  oxen,  and  for  the  treading  of 
lesser  cattle. 

CHAPTER  VIII. 

i In  Maher-slmlal-hash-baz,  he  prophesieth  that  Syria  and  Israel  shall  be  subdued  by 

Assyria.  5 Judah  likewise  tor  their  infidelity.  9 God’s  Judgments  shall  be  uiiresisti- 


ble.  11  Comfort  shall  be  to  them  that  fear 


19  Great  athiclions  to  idolaters. 


MOREOVER  the  Lord  said  unto  me,  Take 
thee  a great  roll, and  write  in  it  with  a man’s 
pen  concerning  a Maher-shalal-hash-baz. 

2 And  I took  unto  me  faithful  witnesses  to 
record,  Uriah  b the  priest,  and  Zechariah  the 
son  of  Jeberechiah. 

3 And  I c went  unto  the  prophetess;  and  she 
conceived,  and  bare  a son.  Then  said  the 
Lord  to  me,  Call  his  name  Maher-shalal-hash- 
baz. 


q in  the 
midst  of. 
a in  making 
speed,  to 
the  spoil, 
he  hasten- 
elh  the 
Prey , or, 
make 
speed,  Ac. 
b 2Ki.l6. 10. 
e approach- 


d c.7.16. 
e or,  he 
that  is  be- 
fore the 
king  of 

shall  take 
away  the 
riches. 
f 2Ki.  15.29. 
16.9. 
c.  17.3. 

A.  M.  3263. 
B.  C.  741. 


h c.7. 16,17. 
i fulness 
of  the 
breadth 
of  thy 
land  shall 
be  the 
slretrh- 
ines  out 
of  his 
wings. 

J c.36. l,&c. 
k or,  yeU 
1 c.37.36. 
m Ps.46.1,7. 

strength 

of 

o Pr.1.15. 


q Lu.12.5. 
r Eze.11.16. 
s 1 Pe.  2.8. 
t Mat  13. 57. 


4 For  d before  the  child  shall  have  knowledge 
to  cry,  My  father,  and  my  mother,  e the  riches 
of  Damascus  and  the  spoil  of  Samaria  shall 
be  taken  r away  before  the  king  of  Assyria. 

5 1[  The  Lord  spake  also  unto  me  again 
saying, 

6 Forasmuch  as  this  people  refuseth  the  wa- 
ters of  Shiloah  e that  go  softly,  and  rejoice  in 
Rezin  and  Remaliah’s  son  ; 

7 Now  therefore,  behold,  the  Lord  bringeth 
up  upon  them  the  waters  of  the  river,  strong 
and  many,  even  h the  king  of  Assyria,  and  al 
his  glory:  and  he  shall  come  up  over  all  his 
channels,  and  go  over  all  his  banks: 

8 And  he  shall  pass  through  Judah  ; he  shall 
overflow  and  go  over,  he  shall  reach  even  to 
the  neck;  and  the  > stretching  out  of  his  wings 
shall  fill  ) the  breadth  of  thy  land,  O Im- 
manuel. 

9 Tf  Associate  yourselves,  O ye  people,  k and 
ye  shall  be  broken  > in  pieces  ; and  give  ear, 
all  ye  of  far  countries:  gird  yourselves,  and 
ye  shall  be  broken  in  pieces  ; gird  yourselves, 
and  ye  shall  be  broken  in  pieces. 

10  Take  counsel  together,  and  it  shall  come 
to  nought;  speak  the  word,  and  it  shall  not 
stand  : for  God  mis  with  us. 

11  If  For  the  Lord  spake  thus  to  me  " with  a 
strong  hand,  and  instructed  me  that  I should 
not  “walk  in  the  way  of  this  people,  saying, 

12  Say  ye  not,  A confederacy,  to  all  them . to 
whom  this  people  shall  say,  A confederacy  ; 
neither  p fear  ye  their  fear,  nor  be  afraid. 

13  Sanctify  the  Lord  of  hosts  himself;  and 
let  him  i be  your  fear,  and  let  him  be  your 
dread. 

14  And  he  shall  be  for  a r sanctuary ; but  foi 
a stone  of  'stumbling  and  for  a rock  of  1 of 
fence  to  both  the  houses  of  Israel,  for  a gin 


their  country  by  Esar-haddon,  who  gleaned  away  all  the  re- 
mains that  had  been  left  by  former  conquerors.  From  this  pe- 
riod, the  ten  tribes  were  confounded  with  the  people  of  Judah 
in  the  captivity,  and  with  them  have  been  comprehended,  ever 
since,  in  the  general  name  of  Jews.  (See  note.) 

The  period  here  referred  to  being,  however,  at  the  distance  of 
more  than  threescore  years,  the  king  is  allowed  to  ask  a miracle, 
as  Gideon  had  done  formerly.  (Judges  vi.  36 — 42.)  and  Hezekiah 
did  afterwards,  (2  Kings  xx.  8 — II.)  in  assurance  of  immediate 
deliverance  ; but  Ahaz  not  having  confidence  in  the  prophet,  nor 
in  his  God,  declines  this,  under  a pretence  of  modesty,  though, 
in  fact,  as  his  character  shows,  from  a principle  of  unbelief 

The  prophet  then  addresses  himself,  not  to  Ahaz  personally, 
but  to  the  house  and  family  of  David,  and  delivers  what  may  be 
justly  called  (as  it  is  by  Chandler  and  Hurd,)  a typical  prophecy 
of  the  Messiah  : 11  A virgin  shall  conceive,”  &c.  Lowth.  renders 
this  in  the  present  tense,  conceiveth  and  btareth , which  we  can 
only  admit  upon  the  principle  of  the  prophetic  spirit  realizing 
events  yet  to  come,  and  calling  things  future  as  though  they 
were  really  present.  It  is  admitted,  however,  that  the  words 
might  have  a primary  reference  to  some  betrothed  virgin  that 
should  now  prove  pregnant  of  a son  : and  before  “this  boy” 
should  come  to  years  ot  distinguishing  “ good  and  evil,”  or 
right  and  wrong,  the  invaders  should  be  destroyed,  and  peace 
and  plenty,  for  a time,  restored. 

But  this  prophecy  is  here  introduced  with  so  much  solemni- 
ty; the  circumstances  of  it  are  so  peculiarly  marked,  and  the 
name  of  the  child  so  emphatic,  that,  however  applicable  the 
terms  might  be  to  the  case  immediately  in  view,  tney  must  be 
allowed  to  refer  chiefly  to  the  great  Deliverer,  who  was  after- 
wards to  be  “born  of  a virgin,”  and  who,  in  the  sequel  of  this 
very  prophecy,  (viii.  8.)  is  characterized  as  Lord,  or  prince  of 
the  land  of  Judah.  We  must  always  remember,  that  it  is  the 
manner  of  this  prophet  to  connect  temporal  and  spiritual 
deliverances  together,  and  that  frequently  the  view  of  the  lat- 
ter rushing  powerfully  on  his  mind,  absorbs,  as  it  were,  the  for- 


mer.— (See  Lowth’s  Isaiah,  Chandler’s  Def.  of  Christianity, 
Hurd  on  the  Prophecies,  and  Dr.  J.  P.  Smith’s  Messiah.) 

“With  regard  to  the  more  immediate  accomplishment  ol 
this  prophecy,  see  2 Kings  xv.  30.  and  xvi.  9.  where  we  have 
an  account  of  the  captivity  of  Israel  and  Syria  by  Tiglath- 
pileser,  and  of  the  death  of  Pekah  and  Rezin,  all  within  three 
years  after  the  date  of  this  prediction. 

“Notwithstanding  the  prophet’s  assurance  of  deliverance, 
Ahaz  could  not  trust  in  God,  but  applied  for  aid  to  the  king  oi 
Assyria,  (2  Kings  xvi.  7,8.)  upon  which  the  prophet  foretels 
the  calamities  about  to  ensue  from  this  powerful  ally,  “ the 
hired  razor,”  whose  forces,  aided  by  Egyptian  auxiliaries, 
God  would  hist,  like  so  many  swarms  of  insects,  for  the  pur- 
pose of  desolating  all  parts  of  his  country,  and  plundering,  oi 
cutting  ofT,  all  ranks  of  people,  from  the  highest  to  the  lowest. 

“The  remaining  verses  (21 — 25)  contain  a beautiful  and  pa- 
thetic description  of  a land  utterly  desolate  and  forsaken  : 
‘ The  vineyards  and  cornfields,  before  well  cultivated,  are  now 
overrun  with  weeds,  briers,  and  thorns;  the  pasture  so  rank, 
and  the  cattle  left  upon  it  so  few,  that  a young  cow,  and  a cou- 
ple of  sheep,  having  full  range,  shall  yield  abundance  of  milk 
to  the  scanty  family  of  the  owner:  the  thinly  scattered  peo- 
ple live,  not  on  corn,  wine,  and  oil,  the  produce  of  cultivation, 
but  on  milk  and  honey,  the  gifts  of  nature;  and  the  whole 
land  is  given  up  to  the  wild  beasts;  so  that  the  miserable 
inhabitants  are  forced  to  go  out  with  hows  and  arrows,  either 
to  defend  themselves  against  those  wild  beasts,  or  procure  sus- 
tenance by  hunting.’  ” (See  Bp.  Lowth  and  Dr.  J.  Smith.) 

Chap.  VIII.  Ver.  1 — 22.  The  subjection  both  of  Israel,  and 
subsequently  of  Judah,  to  the  Assyrian  power. — The  foregoing 
chapter,  and  the  first  four  verses  of  this,  refer  only  to  the  king- 
dom of  Judah  ; the  6th  and  7th  verses  appear  to  include  Israel, 
which,  for  rejecting  the  gentle  stream  of  Shiloah,  (nigh  Jeru 
saleni,)  should  be  overthrown  by  the  great  river  of  Assyria; 
alluding  to  the  conquests  of  Tiglath-pileser  and  Shalmanezer 
over  that  kingdom.  The  8th  verse  again  refers  to  the  kingdom 


Ver.  20.  A razor  that  U hired.— Namely,  tfie  kins  of  Assyria. 

Ver.  23.  Silverlings.— Lowth,"  Pieces  ot  silver.” 

Ver.  25.  There  shall  not  come,  &c  —Lowth,  “ Where  the  fear  of  thorns  und 
briers  never  came,  shall  be  for  the  ranee  of  the  ox,”  &c. 

Chap.  VIII.  Ver.  1.  A great  roll.— The  papyrus  (or  Egyptian  reed)  of  which, 
probably,  the  first  paper  was  made,  was  always  rolled  ; it  would  not  bear  fold- 
ing. Lowth,  however,  renders  this  word  a mirror ; i.  e.  a polished  metal  ta- 
blet : so  instead  of  pen  he  reads,  ” a workman’s  tool.” Maher-shatat-hash- 

baz. — i.  e.  ” Making  speed  to  the  spoil,  he  hasteneth  the  prey.”  Lowth,  ” To 
hasten  the  spoil,  to  lake  quickly  the  prey.” — The  first  three  verses  of  this  chap- 
ter are  prosaic. 

Ver.  6.  H'atcrs  of  Shiloah. — “ A small  fountain  and  brook,  just  without  Je- 
744 


rusalem,  which  supplied  a poo]  within  the  city.  [The  brook  and  the  river,  ns 
Bishop  Lowth  remarks,  are  put  for  the  kingdoms  to  which  they  belong.  So 
Juvenal,  inveighing  against  the  corruplion  of  Rome  Ihe  importation  of 
Asiatic  manners,  says,  with  great  elegance,  “ the  Orontcs  lias  been  long  dis 
charging  itseifinto  the  Tiber.”  And  Virgil,  to  express  the  submission  of  some 
of  the  Eastern  countries  to  the  Roman  arms,  says,  “ The  waters  of  the  Eu- 
phrates now  flowed  more  humbly  and  gently.”  But  the  happy  contrast  between 
the  brook  and  the  river  gives  a peculiar  beauty  to  this  passage  of  Ihe  prophet 
with  which  the  simple  figure  in  the  Roman  poets,  however  ueauliful,  yet  un 
contrasted,  cannot  contend.]— Bagster. 

Ver.  12.  Say  ye  nor,  A confederacy.— Lowth,  “ Say  ye  not,  It  is  holy,”  &e. 
but,  with  Dr.  Boothroyd , we  prefer  tne  common  rendering. 


Great  affliction  to  idolaters. 


ISAIAH.— CHAP.  IX. 


Christ's  birth  and  kingdom 


and  for  a snare  to  the  inhabitants  of  Jeru- 
salem. 

15  And  many  among  them  shall  stumble,  and 
fall,  and  be  broken,  and  be  snared,  and  be 
taken. 

16  Bind  up  the  testimony,  seal  “ the  law 
among  T my  disciples. 

17  And  w I will  wait  upon  the  Lord,  that  hi- 
deth  1 his  face  from  the  house  of  Jacob,  and 
I will  look  for  him. 

18  i Behold,  T and  the  children  whom  the 
Lord  hath  given  me  are  for  signs  and  for 
wonders  in  Israel  from  the  Lord  of  hosts, 
which  dwelleth  in  mount  Zion. 

19  And  when  they  shall  say  unto  you,  Seek 
unto  them  that  have  familiar  spirits,  and  unto 
wizards  that  peep,  and  that  mutter : should 
not  a people  seek  unto  their  God  ? for  the  li- 
ving to  the  dead  ? 

20  To  2 the  law  and  to  the  testimony : if  they 
speak  not  according  to  this  word,  it  is  because 
there  is  no  a light  in  them. 

21  And  they  shall  pass  through  it,  hardly  be- 
stead and  hungry  : and  it  shall  come  to  pass, 
that  when  they  shall  be  hungry,  they  shall 
fret  b themselves,  and  c curse  their  king  and 
their  God,  and  look  upward. 

22  And  they  shall  look  unto  the  earth;  and 
behold  trouble  and  darkness,  dimness  of  an- 
guish ; and  they  shall  be  driven  to  dark- 
ness. 

CHAPTER  IX. 

1 What  joy  shall  be  in  the  midst  of  afflictions,  by  the  kingdom  and  birth  of  Christ.  8 

Tlie  judgments  upou  Israel  for  their  pride,  13  for  their  hypocrisy,  18  and  for  their 

impeuitency. 

]VrEVERTHELESS  the  dimness  shall  not  fie 
^ ' such  as  was  in  her  vexation,  when  at  the 
first  he  lightly  afflicted  the  land  of  Zebulun, 
and  the  land  of  Naphtali,  and  afterward  did 
more  grievously  afflict  her  by  the  way  of  the 
sea,  beyond  Jordan,  in  Galilee  aof  the  na- 
tions. 


u Re.  5. 1,5. 


x Hab.2.3. 

y He.  2. 13. 

z Lu.  16.29. 
Jn.5.39. 

a morning. 
b PrJ.9.3. 
c Re.  16. 11. 


b Mat  4. 15, 


c or , to  him. 

d or,  when 
thou 
brakest. 


g or,  and  it 

h meal. 

i Lu.2.11. 

j Mat.  28. 18. 

k He.  1.8. 

1 Ep.2.14. 

m Da.  2. 44. 
ICo.  15.25. 

n mingle. 


2 The  b people  that  walked  in  darkness  have 
seen  a great  light : they  that  dwell  in  the  land 
of  the  shadow  of  death,  upon  them  hath  the 
light  shined. 

3 Thou  hast  multiplied  the  nation,  and  not 
c increased  the  joy  : they  joy  before  thee  ac- 
cording to  the  joy  in  harvest,  and  as  men  re- 
joice when  they  divide  the  spoil. 

4 d For  thou  hast  broken  the  yoke  of  his 
burden,  and  the  staff  of  his  shoulder,  the 
rod  of  his  oppressor,  as  in  the  day  c of  Mi- 
dian. 

5 f For  every  battle  of  the  warrior  is  with 
confused  noise,  and  garments  rolled  in  blood; 
s but  this  shall  be  with  burning  and  h fuel  of 
fire. 

6 For  unto  us  a child  is  born,  unto  ? us  a son 
is  given  : and  the  government  i shall  be  upon 
his  shoulder : and  his  name  shall  be  called 
Wonderful,  Counsellor,  The  mighty  k God, 
The  everlasting  Father,  The  Prince  of 
i Peace. 

7 Of  the  increase  of  his  government  and 
peace  there  shall  be  no  m end,  upon  the  throne 
of  David,  and  upon  his  kingdom,  to  or 
der  it,  and  to  establish  it  with  judgment  and 
with  justice  from  henceforth  even  for  ever. 
The  zeal  of  the  Lord  of  hosts  will  perform 
this. 

8 ]\  The  Lord  sent  a word  into  Jacob,  and  it 
hath  lighted  upon  Israel. 

9 And  all  the  people  shall  know,  even  Ephraim 
and  the  inhabitant  of  Samaria,  that  say  in  the 
pride  and  stoutness  of  heart, 

10  The  bricks  are  fallen  down,  but  we  will 
build  with  hewn  stones:  the  sycamores  are 
cut  down,  but  we  will  change  them  into  ce- 
dars. 

11  Therefore  the  Lord  shall  set  up  the  ad- 
versaries of  Rezin  against  him,  and  "join  his 
enemies  together ; 


of  Judah,  which  would  be  in  such  imminent  danger  from  the 
same  quarter  (under  Sennacherib)  as  a man  that  is  drowning 
when  he  can  but  just  keep  his  head  above  the  waters. 

The  two  next  verses  (9,10)  are  addressed  by  the  prophet  to 
the  Israelites  and  Syrians,  confederated  against  Judah,  and 
perhaps  to  all  the  enemies  of  God’s  people;  assuring  them 
that  all  their  efforts  would  be  fruitless,  for  that  the  promised 
Immanuel  (or  “God  with  us”)  would  be  the  defence  of  his 
people.  He  then  proceeds  to  warn  his  countrymen  against 
false  alarms  on  the  one  hand,  and  against  idolatry,  divina- 
tion, and  the  like  sinful  practices,  on  the  other;  exhorting 
them  to  trust  in  God,  and  seek  direction  from  his  word ; pro- 
fessing, in  a beautiful  apostrophe  to  God,  (ver.  17.)  that  this 
was  his  own  determined  resolution.  And  to  enforce  this  coun- 
sel, and  strengthen  their  faith,  he  punts  to  his  children,  whose 
symbolic  names  were  signs  or  pledges  of  the  divine  promises  : 
the  one  (chap.  vii.  13.)  implying  that  a remnant  should  return 
from  the  captivity ; the  cither  (chap  viii.  1,  3.)  tha  ttheir  enemies 
were  devoted  to  destruction  : intimating  withal,  that  the  faithful, 
who  should  attend  to  his  counsels,  should  find  security ; while 
the  generality  of  the  nation  would  be  involved  in  the  utmost 
'hstress,  in  consequence  of  their  rejecting  it.  This  part  of  the 
prophecy  respects  principally  the  time  of  the  Messiah’s  mani- 
festation, when  the  generality  of  the  Jews,  rejecting  God’s 
foundation,  stumbled  at  that  stone  which  he  had  laid  in 


Ver.  19.  That  peep. — Lrnoth,  “Speak  inwardly.” — -For  the  living,  &c. — 
We  also  prefer  in  the  last  clause,  the  translation  of  Dr.  Boothroyd,  (following 
the  LXX.)  “ Should  they  seek  concerning  the  living  to  the  dead?” 

Ver.  20.  Because  there  is  no  tight  in  them. — Hebrew,  “ No  dawn,”  which 
is  the  obscurity  of  the  morning:  Loiuth  and  others  therefore  translate,  “In 
which  (meaning  God’s  word)  there  is  no  obscurity.”  If  they  reject  this,  it 
rollows, 

Ver.  21.  They  shall  pass  through  it— that  is,  the  land,  &c. 

Chap.  IX  Ver.  I.  Such  as  was  in  her  vexation. — Here  the  Chaldee  and 
Vulgate.  Drs.  Loioth  and  Mede,  divide  the  chapters  : but  [Bishop  Loioth  con- 
nects this  with  the  preceding  chapter,  and  renders,  “ But  there  shall  not  here- 
after be  darkness  in  the  land  which  was  distressed  : in  the  former  time  he  de- 
based the  land  of  Zebulun  and  the  iantl  of  Naphtali  ; but  in  the  latter  time  he 
nath  made  it  glorious  ; even  the  way  of  the  sea,  beyond  Jordan,  Galilee  of  the 

nations.”! — Bagster. In  her  vexation. — The  same  word  as  (in  ch.  viii.  22.) 

is  rendered  “ anguish.” When  at  the  first,  &c.— Different  scenes  of  afflic- 

tion are  evidently  here  referred  to  in  the  invasions  of  the  country,  each  increas- 
ing in  calamity. 

Ver.  3.  lad  not  increased  the  joy—  Our  marginal  notes  here  intimate  a dif- 
fer -it  reading  ; and  Bishop  I.oiolh  remarks,  that  instead  of  la,  “ not,”  eleven 
M9S.  (two  of  which  are  ancient)  read  lo,  “ to  him  he  therefore  reads  in  the 
affirmative,  “Thou  hast  increased  their  joy." 

94 


Zion,  and  all  their  hopes  were  “ broken”  on  the  stone  on  which 
they  ought  to  have  been  built.  (See  Ps.  cxviii.  22.  Rom.  ix. 
33.  1 Pet.  ii.  8.)  And  this  led  to  the  awful  destruction  of  their 
city  and  their  temple,  when  they  themselves  were  “ driven  into 
darkness  and  despair.” 

Chap.  IX.  Ver.  1 — 21.  A prophecy  of  the  blessings  of  Mes- 
siah’s kingdom,,  and  judgments  denounced  against  the  impeni- 
tent.— The  first  verse  of  this  chapter  connects  intimately  with 
the  close  of  the  preceding,  from  which  it  is  improperly  divided. 
There,  the  unbelieving  Jews,  who  rejected  God’s  counsels,  and 
even  his  Messiah,  are  represented  as  plunging  deeper  and  deep- 
er into  the  gloom  of  national  troubles.  Here  is  a dawn  of 
better  days,  even  in  the  parts  most  grievously  afflicted  by 
the  invasion  of  Tiglath-pileser ; namely,  “lands  of  Zebulun 
and  Naphtali,  and  that  part  of  Galilee  beyond  Jordan.”  (2 
Kings  xv.  29.)  Here,  it  is  predicted,  should  arise  the  first 
dawn  of  salvation  by  the  Messiah.  Here,  accordingly,  our 
Lord  began  his  ministry,  as  St.  Matthew  informs  us,  with  re- 
ference to  this  very  chapter.  (See  Matt.  iv.  12—16.)  Here 
“the  Sun  of  Righteousness”  arose,  and  spread  his  inthinces 
like  the  morning  light,  first  over  the  land  of  Judah,  and  then 
through  the  Gerttile  world.  His  conquests  are  represented  as 
no  less  extraordinary  than  those  of  Gideon  over  the  Midianites. 
(Judges  viii.)  But  their  success,  in  the  gradual  establishment 
of  peace,  and  truth,  and  righteousness,  throughout  the  earth 


Ver.  4.  The  staff  of  his  shoulder—  Loiuth,  “ The  staff  laid  on  his  shoulder.” 

Ver.  5.  For  every  battle  of  theioarrior , &c.— The  word  rendered  “ battle ,” 
occurs  only  in  this  place,  and  is  of  very  doubtful  meaning.  Loioth  renders  it 
“ greaves.”  (i.  e.  leg-armour.)  and  reads  the  verse  thu3  : For  the  greaves  of 

the  armed  warrior  in  the  conflict,  and  the  garment  rolled  in  much  blood,  shall 
be  for  a burning,  even  fuel  for  the  fire.”  This  learned  critic  mentions,  that  “ a 
medal,  struck  by  Vespasian,  on  finishing  his  wars,  represents  the  goddess 
Peace,  holding  an  olive-branch  in  one  hand,  and,  with  a lighted  torch  in  the 
other,  setting  fire  to  a heap  of  armour.”  Compare  Psalm  xlvi.  9.  Ezek.  xxxlx. 
8—10. 

Ver.  6.  The  government — that  is,  the  key,  and  other  ensigns  of  government. 

See  ch.  xxii.  22. The  everlasting  Father.— Some  (as  Datlie)  read,  “TJio 

father  of  eternity  meaning,  “ the  eternal  ” But  Loioth , and  many  others, 
following  the  LXX.  read,  “ The  father  of  the  future  age  meaning,  the  Chris- 
tian dispensation. 

Ver.  9.  And  all  the  people  shall  know. — “ Know  what  ?”  says  Bp.  Loioth, 
suspecting  an  error  in  the  Hebrew  text ; but  we  conceive  that  nothing  is  want- 
ing but  to  supply  the  pronoun  it,  as  is  often  done  ; namely,  that  the  word  is 
from  God.  So  Gataker. 

Ver.  10.  The  bricks,  &c. — The  bricks  of  the  ancients  were,  in  general,  of 
clay,  dried  in  the  sun  ; consequently,  much  inferior  to  stone. 

Ver.  11.  Adversaries  of  Rezin— namely,  the  Assyrians.  See  2 Kings  xvi.  9. 

745 


Judgments  upon  Israel  for  pride.  ISAIAH. — CHAP.  X. 


Fall  of  Assyria  foreshown 


12  The  Syrians  before,  and  the  Philistines 
behind;  and  they  shall  devour  Israel  with 
•>  open  mouth.  For  all  this  his  anger  is  not 
turned  away,  but  his  hand  is  stretched  out 
still. 

13  Tf  For  the  people  turneth  not  unto  him 
that  smiteth  them,  neither  do  they  seek  the 
Lord  of  hosts. 

14  Therefore  the  Lord  will  cut  off  from  Is- 
rael head  and  tail,  branch  and  rush,  in  one 
day. 

15  The  ancient  and  honourable,  he  is  the 
head  ; and  the  prophet  that  tcacheth  lies,  he  is 
the  tail. 

16  For  Pthe  leaders  of  this  people  cause  them 
to  err ; and  they  that  are  “ led  of  them  are 

destroyed. 

17  Therefore  the  Lord  shall  have  no  joy  in 
their  young  men,  neither  shall  have  mercy  on 
their  fatherless  and  widows:  for  every  one  is 
a hypocrite  and  an  evil-doer,  and  every  mouth 
speaketh  8 folly.  For  all  this  his  anger  is  not 
turned  away,  but  his  hand  is  stretched  out 
still. 

18  T[  For  wickedness  burneth  ‘ as  the  fire  : it 
shall  devour  the  briers  and  thorns,  and  shall 
kindle  in  the  thickets  of  the  forest,  and  they 
shall  mount  up  like  the  lifting  up  of  smoke. 

19  Through  the  wrath  of  the  Lord  of  hosts 
is  the  land  “ darkened,  and  the  people  shall  be 
as  the  v fuel  of  the  fire : no  man  shall  spare 
his  'v  brother. 

20  And  he  shall  x snatch  on  the  right  hand, 
and  be  hungry;  and  ? he  shall  eat  on  the  left 
hand,  and  they  shall  not  be  satisfied : they 
shall  eat  every  man  the  flesh  of  his  own  arm  : 

21  Manasseh,  Ephraim  ; and  Ephraim,  Ma- 
nasseh  : and  they  together  shall  he  against 
Judah.  For  all  this  his  anger  is  not  turned 
away,  but  his  hand  is  stretched  out  still. 

CHAPTER  X. 

1 The  wo  of  tyrants.  5 Assyria,  the  rod  of  hypocrites,  for  his  pride  shall  be  broken. 

20  A remnant  of  Israel  shall  be  saved.  24  Israel  is  comforted  with  promise  of  deli- 
verance from  Assyria 

WO  a unto  them  that  decree  unrighteous 
decrees,  and  b that  write  grievousness 
' which  they  have  prescribed  ; 

2 To  turn  aside  the  needy  from  judgment, 
and  to  take  away  the  right  from  the  poor  of 
my  people,  that  widows  may  be  their  prey, 
and  that  they  may  rob  the  fatherless  ! 

3 And  c what  will  ye  do  in  the  day  of  visita- 


A.  M.  3264. 
B.  C.  740. 


o whole. 
p or,  they 
that  call 
them 
bleated. 
q or,  called 
bleated. 
r swallow- 
ed up. 

8 or^villany. 

t MqI.4.1. 
u Ac.  2. 20. 


w Mi.7.2,6. 

x cut. 

y Le.2G.26. 
Je.19.9. 

A.  M.  3291. 
B.  C.  713. 

a Ps.94.20. 

b or,  to  the 
writers 
that. 

c Job  31. 14. 
Ho.  9. 7. 
Re.  6. 17. 


d or,  wo  to 
the  Assy- 
rian. 


e Assher. 

f Je.51.20, 
21. 

g or, though. 
h Je.47.6,7. 

i lay  them 
a tread- 
ing. 

j c.37.26. 

k Mi. 4. 12. 

1 2 Ki.  13.33. 
19.12,13. 

m Am.6.2. 
n 20 1.35. 20. 
o 2 Ki.  16.9. 
p visit  upon. 
q Je.50.18. 

r greatness 
of  the 
heart. 

s Ps.  18.27. 

t or,  many 
people. 

u or,  a rod 
should 
shake 
them. 

v or,  that 
which  is 
not  wood. 


tion,  and  in  the  desolation  which  shall  come 
from  afar?  to  whom  will  ye  flee  for  help?  and 
where  will  ye  leave  your  glory  ? 

4 Without  me  they  shall  bow  down  under  the 
prisoners,  and  they  shall  fall  under  the  slain. 
For  all  this  his  anger  is  not  turned  away,  but 
his  hand  is  stretched  out  still. 

5 If  d O ' Assyrian,  the  rod  f of  mine  anger, 
e and  the  staff  in  their  hand  is  mine  indigna- 
tion. 

6 I will  send  him  against  an  hypocritical  na- 
tion, and  against  the  people  ol  my  wrath  will 
I give  him  a b charge,  to  take  the  spoil,  and 
to  take  the  prey,  and  to  'tread  them  down 
) like  the  mire  of  the  streets. 

7 Howbeit  he  k meaneth  not  so,  neither  doth 
his  heart  think  so;  but  it  is  in  his  heart  to  de- 
stroy and  cut  off  nations  not  a few. 

8 For  he  saith,  Are  not  my  princes  altogether 
kings  ? 

9 Is  not  i Calno  m as  ” Carchemish  ? is  not 
Hamath  as  Arpad  ? is  not  Samaria  as  0 Da- 
mascus ? 

10  As  my  hand  hath  found  the  kingdoms  of 
the  idols,  and  whose  graven  images  did  excel 
them  of  Jerusalem  and  of  Samaria  ; 

11  Shall  I not,  as  I have  done  unto  Samaria 
and  her  idols,  so  do  to  Jerusalem  and  her 
idols  ? 

12  Wherefore  it  shall  come  to  pass,  that  when 
the  Lord  hath  performed  his  whole  work  upon 
mount  Zion  and  on  Jerusalem,  I will  p punish 
ithe  fruit  of  the  r stout  heart  of  the  king  of 
Assyria,  and  the  glory  of  his  high  8 looks. 

13  For  he  saith,  By  the  strength  of  my  hand 
I have  done  it,  and  by  my  wisdom  ; for  I am 
prudent:  and  I have  removed  the  bounds  of 
the  people,  and  have  robbed  their  treasures, 
and  I have  put  down  the  inhabitants  like  ‘ a 
valiant  man : 

14  And  my  hand  hath  found  as  a nest  the 
riches  of  the  people : and  as  one  gathereth 
eggs  that  are  left,  have  I gathered  all  the 
earth  ; and  there  was  none  that  moved  the 
wing,  or  opened  the  mouth,  or  peeped. 

15  Shall  the  axe  boast  itself  against  him  that 
heweth  therewith  ? or  shall  the  saw  magnify 
itself  against  him  that  shaketh  it?  as  if  “the 
rod  should  shake  itself  against  them  that  lift 
it  up,  or  as  if  the  staff  should  lift  up  T itself,  as 
if  it  were  no  wood. 


was  to  be  effected,  not  by  “ the  battle  of  the  warriors,”  but  by 
the  incarnation  of  the  prince  of  peace.  His  first  appearance 
in  our  w rid  is,  however,  in  the  form  of  infancy;  but  as  his 
character  is  developed,  his  dominion  spreads,  till  it  becomes 
supreme,  universal,  and  eternal. 

From  ver.  S.  of  this  chapter  to  the  end  ofver.  4.  of  the  next, 
though  broken  by  an  improper  division  of  the  chapter,  is  one 
distinct  prophecy ; a beautiful  piece  of  poetry,  remarkable  for 
its  elegance  and  regularity.  It  relates  chiefly,  if  not  altogether, 
to  the  kingdom  of  Israel,  and  is  divided  into  four  parts,  or 
stanzas,  each  threatening  the  particular  punishment  of  some 
henious  sin;  as  of  pride,  in  defying  the  divine  judgments; 
also  habits  of  vice,  profligacy,  and  impiety,  which,  spreading 
like  a conflagration,  threatened  to  devour  the  whole  country. 
To  each  part  is  added  a distich,  menacing  farther  judgments, 


and  forming,  as  it  were,  the  burden  of  the  song.  “ But  for  all 
this  his  anger  is  not  turned  away,  but  his  hand  is  stretched 
out  still.” 

Chap.  X.  Ver.  1 — 34.  Judgment  is  denounced  against  all  op- 
pressors, and  particular/!/  aSa inst  Assyria,  from  whom  Israel 
is  promised  deliverance. — The  first  four  verses  of  this  chap- 
ter (as  already  intimated)  are  connected  closely  with  the  p e- 
ceding.  But  the  5th  verse  begins  a new  and  distinct  prophe- 
cy, which  is  continued  to  the  end  of  chap.  xii.  The  subject  ol 
it  is,  the  invasion  of  Judah  by  Sennacherib,  king  of  Assyria, 
and  the  destruction  of  his  army.  “ That  mighty  monarch  is 
represented  as  a rod  in  the  hand  of  God  to  correct  his  people 
for  their  sins  : and  his  ambitious  purposes,  contrary  to  his  own 
intentions,  are  made  subservient  to  the  great  designs  of  Provi- 
dence. Having  accomplished  the  work  allotted  him,  the  Al- 


Ver.  12.  The  Syrians  before. — “ On  the  East.” With  open  mouth. — The 

meaning  is,  that  the  Syrians,  who  had  before  joined  with  Israel,  having  fallen 
under  the  power  of  Assyria,  now  combined  with  that  power  to  destroy  them 
4 with  open  mouth,”  like  ravenous  beasts. 

Ver.  16.  The  lenders  . . . . and  they  that  are  ted.— See  margin  : the 
former  meaning  vjtner  the  priests,  whose  office  it  was  ; or  the  false  prophets, 
who  flatter*, a them  with  success  : the  latter  (they  that  are  blessed)  means 
certainly  the  people. 

Ver.  18.  The  briers  and  thorns . &c— That  is.  it  shall  devour  everv  thing. 
See  Ezck.  xx.  47. 

Ver.  20.  The  Jlesh  of  his  oton  arm  — [The  Alexandrine  copy  of  the  LXX. 
has  “ the  arm  of  his  brother;’'  and  Seeker  suspected  that,  instead  of  zeroo , 
“ his  arm,”  we  should  read  rco,  “ his  friend”  or  neighbour.  This  probable  con- 
jecture seems  confirmed  by  the  Chaldee,  which  has  keerevaih , “his  neigh 
hour;"  and  is  adopted  by  Bishop Lototh.  1 — Bagster. 

('hap  X.  Ver.  3.  Leave  your  glory  7— Lototh,  “ Deposit  your  wealth?” 

Ver.  5.  O Assyrian  /—(Bishop  Loiolh  renders,  Ho  to  the  Assyrian.”  This 
is  a distinct  prophecy  concerning  the  invasion  of  Sennacherib,  delivered,  as 


appears  from  ver.  9 — 11,  after  the  taking  of  Samaria  by  Shalmaneser.]— Bag’ 
stcr. 

Ver.  9.  Calno. — [Calno,  is  probably  the  same  as  Cain  eh,  a city  built  byNim- 
roa,  which  the  Jerusalem  Targum,  Jonathan,  Eusebius , Jerome,  Ephraim 
the  Syrian,  and  Abulfaragius , say  is  Ctesiphon.  a noble  city  on  the  eastern 
shore  of  the  Tigris,  about  three  miles  below  Seleuoia,  (now  Bagdad,)  and 
some  time  the  wint'r  residence  of  the  Parthian  kings.  The  district  around  it, 
according  to  Pliny,  had  hence  tlu*  name  of  Chalonitis ; and  Ammianus  says, 
that  Pacorus,  a Parthian  king  changed  its  name  into  Ctesiphon.  It  is  now 
called  Modain;  and  the  remains  which  still  exist,  indicate  it  to  have  been  of 
some  extent.}— Bagster. 

Ver.  11.  J have  done—  From  this  and  preceding  verses,  Lototh  infers, 
that  this  prophecy  was  delivered  after  the  taking  of  Samaria  by  Shalmane- 
ser, in  the  sixth  year  of  Hezekiah,  and  before  the  invasion  of  Sennacherib,  in 
the  fourteenth. 

Ver.  14.  Opened  the  mouth,  or  peeped.— Lototh,  “ Opened  the  beak,  or 
chirped ;”  i.  e.  he  gathered  the  riches  of  the  nations,  almost  without  oppe 
sition 


Israel  promised  deliverance. 


ISAIAH. — CHAP.  XI.  Christ's  peaceable  kingdom 


1G  Therefore  "'shall  the  Lord,  the  Lord  of 
hosts,  send  among  his  fat  ones  31  leanness ; and 
imder  his  glory  he  shall  kindle  a burning  like 
(he  burning  of  a fire. 

j7  And  the  light  of  Israel  shall  be  for  a J fire, 
and  his  Holy  One  for  a flame:  and  it  shall 
burn  and  devour  his  thorns  and  his  briers  in 
one  1 day ; 

18  And  shall  consume  the  glory  of  his  forest, 
.and  of  his  fruitful  field,  1 both  soul  and  body  : 
and  they  shall  be  as  when  a standard-bearer 
tainteth. 

lri  And  the  rest  of  the  trees  of  his  forest  shall 
be  b few,  that  a child  may  write  them. 

20  T[  And  it  shall  come  to  pass  in  that  day, 
that  the  remnant  of  Israel,  and  such  as  are  es- 
caped of  the  house  of  Jacob,  shall  no  more 
again  stay  upon  him  that  smote  cthem;  but 
shall  stay  upon  the  Lord,  the  Holy  One  of  Is- 
rael, in  truth. 

21  The  remnant  'shall  return,  even  the  rem- 
nant of  Jacob,  unto  the  mighty  God. 

22  For  though  thy  people  Israel  be  as  the 
sand  of  the  sea,  yet  f a remnant  s of  them 
shall  return : the  consumption  h decreed  shall 
overflow  ' with  righteousness. 

23  For  the  Lord  God  of  hosts  shall  make  a 
consumption,  even  determined,  in  the  midst 
of  all  the  land. 

21  Therefore  thus  saith  the  Lord  God  of 
hosts,  O my  people  that  dwellest  in  Zion, 
be  not  i afraid  of  the  Assyrian : he  shall 
smite  thee  with  a rod,  k and  shall  lift  up 
his  staff  against  thee,  after  the  manner  of 
Egypt. 

25  For  yet  a very  little  while,  and  the  indig- 
nation 'shall  cease,  and  mine  anger  in  their 
m destruction. 

26  And  the  Lord  of  hosts  shall  stir  up  a 
scourge  for  him  according  to  the  slaughter  of 
Midian  " at  the  rock  of  Oreb  : and  as  his  rod 
was  upon  the  sea,  so  shall  he  lift  it  up  after 
the  manner  of  Egypt. 

27  And  it  shall  come  to  pass  in  that  day,  that 
his  burden  shall  0 be  taken  away  from  off  thy 
shoulder,  and  his  yoke  from  off  thy  neck,  and 
the  yoke  shall  be  destroyed  because  of  the 
p anointing. 


A.  M.  3291. 
B.  C.  713. 

w Ac.  12.23. 
x Ps.  106. 15. 
y He.  12.29. 
z e. 37.36. 

a from  the 
soul  and 
even  to 
the  flesh. 

b number. 

c 2Ch.23.20 

d Ho.  14.3. 

e c.0. 13. 
65.8,9. 

f Ro.9.27,28 

g in,  or, 
among. 

h c.28.22. 
Da.9.27. 

j or,  in. 

j c.37.6. 

k or,  but  he 
shall. 

1 Da.  11. 36. 
m2KL19.35 
n Ju.7.25. 

0 remove. 
p Da. 9.24. 

q Je.31.15. 

r cry  shrill 
tenth. 

s orj 
mightily. 

a c. 53.2. 

b Ac.13.23. 
Re.  22. 16. 

c Zee. 6. 12. 

d Mat.3.16. 
Jn.3.34. 

e 1 Co.  1.30. 

f scent,  or, 
smell 

g Ps.72.2,4. 
Re.  19. 11. 

h argue. 

1 Re.  2. 16. 
19.15. 

j Ep.6.14. 

k c.65.25. 


28  T[  He  is  come  to  Aiath,  he  is  passed  to  Mig 
ron  ; at  Michmash  he  hath  laid  up  his  car 
riages : 

29  They  are  gone  over  the  passage:  they 
have  taken  up  their  lodging  at  Geba ; Ra- 
mah  i is  afraid  ; Gibeah  of  Saul  is  fled. 

30  r Lift  up  thy  voice,  O daughter  of  Gallim  : 
cause  it  to  be  heard  unto  Laish,  O poor  Ana- 
thoth. 

31  Madmenah  is  removed  ; the  inhabitants  of 
Gebim  gather  themselves  to  flee. 

32  As  yet  shall  he  remain  at  Nob  that  day  : 
he  shall  shake  his  hand  against  the  mount  of 
the  daughter  of  Zion,  the  hill  of  Jerusalem. 

33  Behold  the  Lord,  the  Lord  of  hosts,  shall 
lop  the  bough  with  terror:  and  the  high  ones  of 
stature  shall  be  hewn  down,  and  the  haughty 
shall  be  humbled. 

34  And  he  shall  cut  down  the  thickets  of  the 
forest  with  iron,  and  Lebanon  shall  fall  ’by  a 
mighty  one. 

CHAPTER  XI. 

1 The  peaceable  kingdom  of  the  Branch  out  of  the  root  of  Jesse.  10  The  victorious 
restoration  of  Israel,  and  vocation  erf  the  Gentiles. 

AND  ’there  shall  come  forth  a rod  out  of 
the  stem  b of  Jesse,  and  a c Branch  shall 
grow  out  of  his  roots : 

2  And  the  spirit  of  the  Lord  shall  rest  upon 
d him,  the  spirit  of  wisdom  e and  understand- 
ing, the  spirit  of  counsel  and  might,  the  spirit 
of  knowledge  and  of  the  fear  of  the  Lord  ; 

3  And  shall  make  him  of  quick  f understand- 
ing in  the  fear  of  the  Lord  : and  he  shall  not 
judge  after  the  sight  of  his  eyes,  neither  re- 
prove after  the  hearing  of  his  ears: 

4  But  s with  righteousness  shall  he  judge  the 
poor,  and  h reprove  with  equity  for  the  meek 
of  the  earth  : and  he  shall  smite  the  earth  with 
the  rod  i of  his  mouth,  and  with  the  breath  of 
his  lips  shall  he  slay  the  wicked. 

5  And  righteousness  shall  be  the  j girdle  of 
his  loins,  and  faithfulness  the  girdle  of  his  reins. 
6 The  k wolf  also  shall  dwell  with  the  lamb, 
and  the  leopard  shall  lie  down  with  the  kid  ; 
and  the  calf  and  the  young  lion  and  the  fat- 
lingtogether ; and  a little  child  shall  lead  them. 

7 And  the  cow  and  the  bear  shall  feed  ; their 
young  ones  shall  lie  down  together:  and  the 
lion  shall  eat  straw  like  the  ox. 


mighty  takes  account  of  his  impious  vauntings,  and  threatens 
utter  destruction  to  the  small  and  great  of  his  army,  represent- 
ed by  the  thorns,  and  the  glory  of  the  forest.  With  this  pre- 
diction the  prophet  consoles  his  countrymen.  The  close  of  the 
chapter  gives  a brief  description  of  the  march  of  Sennacherib 
towards  Jerusalem,  and  of  the  alarm  and  terror  which  he 
spread  everywhere  as  he  hastened  forward.  The  spirit,  and 
tne  rapidity  of  the  description,  is  admirably  suited  to  the  sub- 
ject. You  see  the  affrighted  people  fleeing,  and  the  eager  in- 
vader pursuing.  You  hear  the  cries  of  one  city  echo  to  those 
of  another,  and  groan  swiftly  succeeds  to  groan,  till  at  length 
the  rod  is  lifted  over  the  last  citadel.  In  this  critical  situation, 
however,  the  promise  of  a divine  interposition  is  seasonably 
renewed;  the  scene  instantly  changes,  the  uplifted  arm  of 
this  mighty  tyrant  is  at  once  arrested,  and  laid  low  by  the 
hand  of  heaven ; and  the  mind  is  equally  pleased  with  the 
equity  of  the  judgment,  and  the  beauty  and  majesty  of  the  de- 
scription.”— Dr.  J.  Smith. 


Chap.  XI.  Ver.  1 — 16.  The  peaceable  kingdom  of  Messiah, 
the  return  of  the  Jews , and  the  calling  of  the  Gentiles.—  In  the 
close  of  the  preceding  chapter,  Bp.  Lowth  remarks,  “the  pro- 
phet had  described  the  destruction  of  the  Assyrian  army,  un- 
der the  image  of  a mighty  forest  ....  now  laid  low  by  the  axe, 
wielded  by  the  hand  of  some  powerful  and  illustrious  agent. 
In  opposition  to  this,  he  represents  the  Great  Person  who 
makes  the  subject  of  this  chapter,  as  a slender  twig,  shooting 
up  from  the  trunk  of  an  old  tree,  cut  down  and  decayed  ; which 
tender  plant,  so  weak  in  appearance,  should  nevertheless  be 
come  fruitful,  and  prosper.  This  contrast  shows  plain. y the 
connexion  between  this  and  the  preceding  chapter,  ....  and 
affords  a striking  instance  of  that  method  so  common  with 
the  prophets,  especially  with  Isaiah,  of  taking  occasion  from 
themention  of  somegreat  temporal  deliverance,  to  launch  out 
into  the  display  of  the  spiritual  deliverance  of  God’s  people  by 
the  Messiah.”  The  beautiful  assemblage  of  images  by  which 
the  peace  and  happiness  of  his  kingdom  are  set  forth  in  this 


Ver.  25.  For.—Lmcth,  “ But.”  Oesenius  remarks,  Ki  is  so  rendered,  Gen. 
xlv.  8.  Ex.  xvi.  8.  1 Kings  xxi.  15. 

Ver.  27.  Because  of  the  anointing— Hub.  “ Before  the  oiled.”  The  word 
is  used  Judges  iii.  19.  for  lusty,  powerful  men.  Some,  however,  apply  it  to 
Hezekiah,  as  a type  of  Messiah. 

Ver.  28.  Aiath. — I This  is  a prophetical  description  of  the  march  of  Senna- 
cherib's army  approaching  Jerusalem  in  order  to  invest  it,  and  of  the  terror 
and  confusion  spreading  and  increasing  through  the  several  places  as  he  ad- 
vanced ; expressed  with  great  brevity,  but  finely  diversified.  Aiath , or  Ai , 
was  situated  a little  east  of  Bethel,  about  twelve  miles  north  of  Jerusalem  ; 
Michmash . about  three  miles  nearer,  where  there  was  a narrow  pass  between 
two  sharp  hi. Is  ; Geba^  and  Hamah , about  three  miles  more  to  the  south  ; Gi- 
beah. a mile  and  a half  more  southward  ; Anathoth,  within  three  miles  of  Je- 
rusalem ; to  the  westward  of  which,  towards  Lydda,  was  Nob,  from  which 
place  Sennacherib  might  have  a prospect  of  Zion,  and  near  which,  it  would 
appear,  his  army  was  destroyed.]— Bagster. 

Ver.  29.  Gone  over  the  'passage.— Lowth,  “ They  have  passed  the  strait. 
viz.  Michmash.  a very  narrow  passage  between  two  sharp  hills.  See  1 Sam. 
xr/.  4 5. 


Ver.  32.  Remain  at  Nob. — Probably  within  two  or  three  miles  of  Jerusa- 
lem, and  Loioth  thinks  Sennacherib’s  army  was  destroyed  very  near  this 
place. 

Chap.  XI.  Ver.  1.  A branch  shall  grow—  Hebrew,  “ Shall  become  fruitful.” 
[The  prophet  having  described  the  destruction  of  the  Assyrian  army  under  that 
of  a mighty  forest,  here  takes  occasion  to  represent  the  great  Person,  who 
makes  the  subject  of  this  chapter,  as  a slender  t wig,  shooting  out  of  I he  trunk 
of  an  old  tree  ; which  tender  twig,  though  weak  in  appearance,  should  becomo 
fruitful  and  prosper.]— Bagster  The  Targum  of  Jonathan  expressly  refers 
this  to  the  Messiah,  and  St.  John  applies  it  to  our  Lord.  Rev.  v.  5.;  xxii.  16. 

Ver.  4.  Rod — or  sceptre  ; Chaldee,  “ word.”  But  Houbigant  and  Lowth 
read  (by  the  exchange  of  a letter)  “ blast.”  Compare  2Thcs.  ii.  8. 

Ver.  6.  Wolf  also.— [ The  Oriental  poets  elegantly  apply  the  same  ideas  to 
show  the  effects  of  justice  impartially  administered.  “ Through  the  influence 
of  righteousness,  the  hungry  wolf  becomes  mild,  though  in  the  presence  oftho 
white  kid.”] — Bagster. 

Ver.  7.  Shall  feed—  That  is,  feed  together,  as  in  the  next  clause  So  LXX. 

and  Syriac. Eat  straw.— That  is,  chopped  straw,  which  was  used  to  fod 

der  cattle.  See  Gen.  xxiv.  25. 


747 


Victorious  restoration  of  Israel.  1SALAII.-  •(  11 A i*.  Ail.,  Alii.  A thanksgiving  of  the  faithful- 


1 or , adders. 
n Job  5.23. 

, (5.  9 
Re.  21. 27. 
i Pd.  72. 19. 

Hab.2.14. 
» ver.l. 
p Ro.15.9.. 
12. 

q Mat.  11. 28 
He.  4.1, 
Stc. 

r glory. 
b Zee.  10. 10, 
11. 

t c.18.3. 
j Ps.  147.2. 
c.  27.13. 
56.8. 

i Jn.7.35. 

Ja.  1.1. 

* wings. 
x Je.3.18. 
E7.e.37.17, 
22. 

Ho.1.11. 
y Iht  child- 

z Edom 
and 
Mo  ab 
Bhall  be 
the  laying 
on  of 
their 
hand. 

Da.  11.41. 
a c. 60.14. 
b their  obe- 
dience. 
c in  shoes. 
d Ex.  14.29. 


i Ps.3U, 
&c. 

b Ps.  30.5. 
c.  54. 7,8. 
Ho.6.1. 
c Ps.118.14. 
d Ca.2.3. 
eJn.4. 10,14. 
f Ps.  145.4.. 
6. 

g or,  pro- 
claim. 
h Ex.  15.1, 
21. 

Ps.93.1. 
i Zep.3.14. 

J inhabil- 
ress. 

k Ps.89.18. 
A.  M.  3292. 
D.  C.  712. 
a c.21,47. 

Je.c.50,51. 
b Joel  2.11. 
c the  like- 


CHAPTER  XII. 

A joyful  thanksgiving  of  the  faithful  for  the  mercies  of  God. 

AND  in  that  day  thou  shalt  say,  O Lord,  1 
‘ will  praise  thee  : though  b thou  wast  an- 
gry with  me,  thine  anger  is  turned  away,  and 
thou  comfortedst  me. 

2  Behold,  God  is  my  salvation ; I will  trust, 
and  not  be  afraid : for  c the  Lord  JEHOVAH 
is  my  strength  and  my  song;  he  also  is  be- 
come my  salvation. 

3  Therefore  with  joy  ■'  shall  ye  draw  water 
• out  of  the  wells  of  salvation. 

4  And  in  that  day  shall  ye  say,  f Praise  the 
Lord,  e call  upon  his  name,  declare  his  doings 
among  the  people,  make  mention  that  his  name 
is  exalted. 

5  Sing  h unto  the  Lord;  for  he  hath  done 
excellent  things : this  is  known  in  all  the  earth. 
6 Cry  i out  and  shout,  thou  ) inhabitant  ot 
Zion  : for  k great  is  the  Holy  One  of  Israel  in 
the  midst  of  thee. 

CHAPTER  XIII. 

I God  mustereth  the  armies  of  his  wruth.  6 He  threatened!  to  destroy  Babylon  by  the 
Medes.  19  The  desolation  of  Babylon. 

THE  burden  of a Babylon,  which  Isaiah  the 
son  of  Amoz  did  see. 

2 Lift  ye  up  a banner  upon  the  high  moun- 
tain, exalt  the  voice  unto  them,  shake  the 
hand,  that  they  may  go  into  the  gates  of  the 
nobles. 

3 I have  commanded  my  sanctified  ones,  I 
have  also  called  my  b mighty  ones  for  mine 
anger,  even  them  that  rejoice  in  my  highness. 
4 The  noise  of  a multitude  in  the  mountains, 
c like  as  of  a great  people ; a tumultuous 
noise  of  the  kingdoms  of  nations  gathered 
together  : the  Lord  of  hosts  mustereth  the  host 
of  the  battle. 

5 They  come  from  a far  country,  from  the  end 
of  heaven,  even  the  Lord,  and  the  weapons 
of  his  indignation,  to  destroy  the  whole  land. 


» S And  the  sucking  child  shall  play  on  the 
tioie  of  the  asp,  and  the  weaned  child  shall  put 
iiis  hand  on  the  ' cockatrice’s  den. 

9 They  shall  not  hurt  m nor  destroy  in  all  my 
holy  mountain : for  n the  earth  shall  be  full 
of  the  knowledge  of  the  Lord,  as  the  waters 
cover  the  sea. 

10  1[  And  in  that  day  there  shall  be  a 0 root 
of  Jesse,  which  shall  stand  for  an  ensign  of 
the  people  ; to  it  shall  the  p Gentiles  seek  ; and 
his  rest  i shall  be  r glorious. 

11  And  it  shall  come  to  pass  in  that  day,  that 
the  Lord  shall  set  his  hand  again  the  second 
time  to  recover  the  remnant  of  his  people, 
which  shall  be  left,  from  • Assyria,  and  from 
Egypt,  and  from  Pathros,  and  from  Cush,  and 
from  Elam,  and  from  Shinar,  and  from  Ha- 
math, and  from  the  islands  of  the  sea. 

12  And  he  shall  set  up  an  ensign  1 for  the  na- 
tions, and  shall  assemble  the  outcasts  "of Is- 
rael, and  gather  together  the  dispersed  v of 
Judah  from  the  four  w corners  ofthe  earth. 

13  The  x envy  also  of  Ephraim  shall  depart, 
and  the  adversaries  of  Judah  shall  be  cut  off : 
Ephraim  shall  not  envy  Judah,  and  Judah 
shall  not  vex  Ephraim. 

14  But  they  shall  fly  upon  the  shoulders  of 
the  Philistines  toward  the  west ; they  shall 
spoil  y them  of  the  east  together  : 2 they  shall 
lay  their  hand  upon  Edom  and  Moab  ; and 
1 the  children  of  Ammon  b shall  obey  them. 

15  And  the  Lord  shall  utterly  destroy  the 
tongue  of  the  Egyptian  sea ; and  with  his 
mighty  wind  shall  he  shake  his  hand  over  the 
river,  and  shall  smite  it  in  the  seven  streams, 
and  make  men  go  over  c dry  shod. 

16  And  there  shall  be  a highway  for  the 
remnant  of  his  people,  which  shall  be  left, 
from  Assyria  ; like  as  it  was  d to  Israel  in  the 
day  that  he  came  up  out  of  the  land  of  Egypt. 

chapter,  cannot  be  sufficiently  admired.  The  wolf  and  the 
leopard,  no  longer  fierce,  lie  down  with  the  lamb  and  the  kid ; 
the  calf  and  the  young  lion,  are  led  in  the  same  peaceful  band, 
and  that  by  a little  child  ; also  the  heifer  and  the  she-bear  feed 
together,  and  lodge  their  young,  of  whom  they  used  to  be  so 
jealous,  in  the  same  place:  all  tne  serpent  kind  are  so  harm- 
less, that  the  sucking  child  may  put  his  hand  on  the  basilisk’s 
den,  and  play  on  the  hole  of  the  aspic. 

“ The  Greek  and  Latin  poets  have  painted  their  golden  age 
in  very  beautiful  colours,  but  the  exquisite  imagery  of  Isaiah 
stands  unequalled  and  inimitable. 

“It  is  hardly  necessary  to  observe,  that  these  figurative  ex- 
pressions of  the  prophet  denote  the  power  of  the  gospel  in 
changing  the  hearts,  tempers,  and  lives  of  the  worst  of  men. 
Of  this  happy  power  there  has  been,  in  every  age,  a cloud  of 
witnesses,  although  its  most  glorious  era,  predicted  here,  may 
not  yet  be  arrived. 

“The  latter  part  of  the  chapter,  in  which  there  are  many 
beautiful  allusions  to  the  Exodus  from  Egypt,  seems  to  refer 
principally  to  the  future  restoration  of  the  .lews  from  their  se- 
veral dispersions,  and  to  that  happy  period  when  they  and  the 
Gentiles  shall  stand  together  under  the  banner  of  Jesus,  and 
unite  their  zeal  in  extending  the  limits  of  his  kingdom.” — Dr. 
J.  Smith. 

With  this  prediction  the  following  hymn  is  evidently  con- 
nected, by  the  opening  words,  “ in  that  day  thou  shalt  say,”  &c. 
Certainly  whenever  that  day  shall  come  which  is  here  alluded 
to;  when  Israel  shall  be  restored  to  their  own  land,  under  the 
standard  of  that  Messiah,  whom  they  have  so  long  rejected; 
it  will  be  a matter  of  universal  joy  to  all  the  church  of  God. 


Chap.  XII.  Ver.  1 — 6.  A song  of  triumph  in  God's  salva- 
tion.— “This  hymn  (says  Bishop  Lowth)  seems,  by  its  whole 

tenor much  better  calculated  for  the  use  of  the  Christian 

church,  than  for  the  Jewish,  in  any  circumstances,  or  at  any 
time  that  can  be  assigned.  The  Jews  themselves  seem  to 
have  applied  it  to  the  times  of  the  Messiah.  On  the  last  day  of 
the  feast  of  tabernacles,  they  fetched  water  in  a golden  pitcher 
from  the  fountain  of  Shiloah,  springing  at  the  foot  of  mount 
Sion,  without  the  city:  they  brought  it  through  the  water- 
gate  into  the  temple,  and  poured  it,  mixed  with  wine,  on  the 
sacrifice,  as  it  lay  on  the  altar,  with  great  rejoicing.”  Some 
add,  that  during  this  ceremony,  they  sung  at  least  a part  of 
this  hymn,  (ver.  3.)  looking  forward  to  the  gift  of  the  Holy 
Spirit,  which  they  expected  m the  times  of  the  Messiah,  and 
of  which  this  ceremony  was  a very  significant  emblem.  Thus 
the  Jerusalem  Talmud  expounds  it,  and  in  this  sense  our 
Saviour  applies  the  passage  to  himself,  and  to  the  blessings  of 
gospel  times.  (See  John  vii.  37,  39.) 

Chap.  XIII.  Ver.  1 — 22.  Judgments  denounced  against 
Babylon. — This  and  the  following  chapter  (deducting  the  last 
five  verses)  contain  the  fate  of  Babylon,  and  its  destruction  by 
the  Medes  and  Persians.  The  oracle  was  delivered,  according 
to  Vitringa  and  Lowth,  nearly  200  years  before  its  accomplish 
ment.  The  captivity  itself,  which  the  prophet  here  takes  for 
granted  as  a thing  certain,  without  mentioning  it,  did  not  fully 
take  place  till  about  130  years  after  this  prediction  was  deliver- 
ed ; and  the  Medes,  who  are  expressly  mentioned  (ver.  7.)  as 
theprincipal  agents  in  overturning  this  great  monarchy,  and  re- 
leasing the  Jews  from  their  captivity,  were  at  that  time  a people 
of  no  account,  formingonly  a province  of  the  Assyrian  empire. 


Ver.  S.  The  weaned.— Lowth,  “The  new-weaned  child.” Cockatrice.— 

Lowth,  “ Basilisk.” Cover  the  sea— Lowth,  “ The  depths  of  the  sea.” 

Ver.  it.  Pathros— \ Pathros  is  probably  the  same  as  the  Phaturi.tes  of  Pli- 
ny. a nome  or  district  in  the  Thebais  in  Upper  or  Southern  Egypt.  This  is  a 
prophecy  which  certainly  remains  to  be  fulfilled.] — Btlgster.  Cush,  Ethiopia, 
nr  Arabia  ; Elam  is  Persia  ; Shinar,  Babylon  ; Ilamath,  on  the  confines  of 
Judea;  Islandsof  the  sea.  Europe. 

Ver.  ll.  They  shall  fly  upon  the  shoulders.— Lowth.  “ Invade  the  borders 
of  the  Philistines."  ‘ I take  the  expression  to  be  idiomatic.”  Boothroyd. 

- — Spoil  them— i.  e.  "the  children  ofthe  East." They  shall  lay,  tea.— 

[Edom  and  Moab  shall  be  the  laying  on  of  their  hand  ; the  children  of  Am- 
mon their  obedience.]— Bagster. 

Ver.  15.  Utterly  destroy. — Loicth.  “Smite  with  a drought ;”  i.  e.  dry  it, so 

ns  to  render  it  fordable.  Compare  Rev.  xvi.  12. Shall  smite  it  in,  a c.— 

f.owth,  “Shall  smite  it  into  seven  streams.”  This  has  been  sometimes  done 
ny  cutting  various  streams  from  a river,  to  divide  the  current.  See  Orient. Cus. 
No.  1066.  The  tongue  of  a sea,  or  river,  is  its  uav. 

748 


Chap.  XII.  Ver.  1.  Comfortedst. — Lowth,  “ Host  comforted.” 

Ver.  3.  Welts  of  salvation. — The  purifying,  fertilizing,  and  consolatory  influ- 
ences of  the  Hofy  Spirit  are  commonly  denoted,  under  the  emblem  of  springing 
water.  This  water  flows  through  the  mediatory  work  of  Christ,  and  is  con- 
veyed to  the  souls  of  men  by  the  ordinances  of  God’s  worship.  When  the  gos- 
pel is  preached  in  any  place,  “ wells  of  salvation"  are  opened,  which  commu- 
nicate with  the  Fountain  of  life  in  Christ:  and  in  the  predicted  times,  this 
Fountain  of  life,  and  these  ” wells  of  salvation,”  though  long  hidden  from  Is- 
rael, will  he  discovered  to  them,  and  they  will  praise  God  with  joyful  hearts. 
The  Jews  themselves  seem  to  have  applied  it  to  the  times  of  the  Messiah.— 
T.  Scott. 

Ver.  4.  Praise,  &c  — See  1 Chron.  xvi.  8. His  doings— Lowth,  “ His 

mighty  deeds.” 

Ver.  6.  Inhabitant.— Heb.  “ Inhabitress.” 

Chap.  XIII.  Ver.  3 My  sanctified  ones.— Not  holy,  hut  separated  ; “ Mine 
enrolled  warriors,”  says  Lowth. 

Ver  5.  Weapons  of  his  indignation . — Lowth.  ” Instruments  of  his  wrath  '■ 


Babylon  is  threatened.  ISAIAH. 

6 TI  Howl  ye ; for  the  day  d of  the  Lord  is 
at  hand  ; it  shall  come  as  a destruction  from 
the  Almighty. 

7 Therefore  shall  all  hands  e be  faint,  and 
every  man’s  heart  shall  melt: 

8 And  they  shall  be  afraid:  pangs  and  sor- 
rows shall  take  hold  of  them ; they  shall  be 
in  pain  as  a woman  that  travaileth  : they  shall 
f be  amazed  e one  at  another  ; their  faces  shall 
be.  as  h flames. 

9 Behold,  the  day  ■ of  the  Lord  cometh,  cruel 
both  with  wrath  and  fierce  anger,  to  lay  the 
land  desolate : and  he  shall  destroy  the  sinners 
thereof  out  of  it. 

10  For  the  stars  of  heaven  and  the  constella- 
tions thereof  shall  not  give  their  light : the 
sun  shall  be  darkened  in  his  going  forth,  and 
the  moon  shall  not  cause  her  light  to  shine. 

11  And  I will  punish  the  world  for  their  evil, 
and  the  wicked  for  their  iniquity  ; and  I will 
cause  the  arrogancy  of  the  proud  to  cease, 
and  will  lay  low  the  haughtiness  of  the  terrible. 

12  I will  make  a man  more  precious  than 
fine  gold;  even  a man  than  the  golden  wedge 
of  Ophir. 

13  Therefore  j I will  shake  the  heavens,  and 
the  earth  11  shall  remove  out  of  her  place,  in 
the  wrath  of  the  Lord  of  hosts,  and  in  the  day 
of  his  fierce  anger. 

14  And  it  shall  be  as  the  chased  roe,  and  as 
a sheep  that  no  man  taketh  up  : they  shall 
every  man  turn  to  his  own  people,  and  flee 
every  one  into  his  own  land. 

15  Every  one  that  is  found  shall  be  thrust 
through.;  and  every  one  that  is  joined  unto 
them  shall  fall  by  the  sword. 


A.  M.  3292. 
B.  C.  7L2. 


— CHAP.  XIV.  The  desolation  of  Babylon. 

16  Their  children  also  shall  be  i dashed  to 
pieces  before  their  eyes  ; their  houses  shall 
be  spoiled,  and  their  wives  ravished. 

17  Behold,  I will  stir  up  the  m Medes  against 
them,  which  shall  not  regard  silver ; and  as 
for  gold,  they  shall  not  delight  in  it. 

18  Their  bows  also  shall  dash  the  young  men 
to  pieces  ; and  they  shall  have  no  pity  on  the 
fruit  of  the  womb  ; their  eye  shall  not  spare 
children. 

19  If  And  Babylon,  the  glory  of  kingdoms, 
the  beauty  of  the  Chaldees’  excellency,  shall 
be  n as  when  God  ° overthrew  Sodom  and 
Gomorrah. 

20  It  p shall  never  be  inhabited,  neither  shall 
it  be  dwelt  in  from  generation  to  generation: 
neither  sha  1 the  Arabian  pitch  tent  there ; nei- 
ther shall  the  shepherds  make  their  fold  there. 

21  But  9 wild  beasts  of  the  desert  shall  lie 
there  ; and  their  houses  shall  be  full  of  r dole 
ful  creatures;  and  8 owls  shall  dwell  there, 
and  satyrs  shall  dance  there. 

22  And  the  < wild  beasts  of  the  islands  shall 
cry  in  their  “desolate  houses,  and  dragons  in 
their  pleasant  palaces:  and  her  time  is  near 
vto  come,  and  her  days  shall  not  be  prolonged. 

CHAPTER  XIV. 

1 God’s  merciful  restoration  of  Israel.  4 Their  triumphant  insultation  over  Babel.  24 
God’s  purpose  against  Assyria.  29  Palestina  is  threatened. 

FOR  “the  Lord  will  have  mercy  on  Jacob, 
and  will  yet  choose  b Israel,  and  set  them 
in  their  own  land : and  the  strangers  shall  be 
joined  with  them,  and  they  shall  cleave  to  the 
house  of  Jacob. 

2 And  the  people  shall  take  them,  and  bring 
c them  to  their  place : and  the  house  of  Israel 
shall  possess  them  in  the  land  of  the  Lord  for 


g every 
man  at 
his  neigh- 
bour.. 
h faces  of 
the  fames. 
i Mal.4.1. 
j Hag. 2. 6. 


IPs.  137. 8, 9. 

m Da.  5. 28. 
31. 

n the  over- 
throioing 
of 


p Je.50.3.39. 
51.29,62. 
Re.  18.2. 
&c. 


r Ochim. 
s or, 

ostriches , 
Heb. 

daughters 
of  Vie  owl. 

t Jim. 
u or, palaces. 
v De.32.35, 


c c.18.7. 
60.4, &c. 
66.20. 


The  prophecy  divides  itself  into  two  parts ; the  first  is  re- 
markable for  sublimity  of  thought  and  elegance  of  style,  and 
the  latter  (chap,  xiv.)  is  a triumphant  ode,  of  unequalled  excel- 
lence. The  subject  opens  with  the  command  of  God  to  as- 
semble the  forces  destined  for  this  service.  “Upon  this,  the 
prophet  (says  Lowth ) immediately  hears  the  tumultuous  noise 
of  the  different  nations  crowding  together  to  his  standard;  he 
sees  them  advancing,  prepared  to  execute  the  divine  wrath. 
‘They  come  from  a far  country  ....  to  destroy  the  whole 
land.  He  proceeds  to  describe  the  dreadful  consequences  of 
this  visitation;  the  consternation  which  should  seize  those 
who  are  the  subjects  of  it;  and  transferring  unawares  the 
speech  from  himself  to  God,  (ver.  11.)  sets  forth,  under  a va- 
riety of  the  most  striking  images,  the  dreadful  destruction  of 
the  inhabitants  of  Babylon/and  the  everlasting  desolation  to 
which  that  great  city  was  doomed.” 

Babylon , whose  destruction  and  utter  ruin  are  here  predict- 
ed, was  situated  in  the  midst  of  a large  plain,  having  a very 
deep  and  fruitful  soil,  on  the  Euphrates,  about  252  miles  south- 
east of  Palmyra,  and  the  same  distance  north-west  of  Susa 
and  the  Persian  gulf,  in  lat.  32°  30  N.  and  long.  44“  20'  E.  Ac- 
cording to  Herodotus , it  formed  a perfect  square,  each  side  of 
which  was  120  stadia,  and  consequently  its  circumference  480 
stadia,  or  60  miles  ; inclosed  by  a wall  200  cubits  high,  and  50 
wide,  on  the  top  of  which  were  small  watch-towers,  of  one  story 
high,  leaving  a space  between  them, through  which  achariotana 
four  might  pass  and  turn.  On  each  side  were  25  gates  of  solid 
brass  ; from  each  of  which  proceeded  a street,  150  feet  broad, 
making  in  all  50  streets ; which,  crossing  each  other  at  right  an- 
gles, intersected  the  city  into  676  squares,  extending  four  stadia 
and  a half  on  each  side,  along  which  stood  the  houses,  all  built 
three  or  four  stories  high,  and  highly  decorated  towards  the 
street;  the  interior  of  these  squares  being  employed  as  gardens, 
pleasure  grounds,  &c.  Its  principal  ornaments  were  the  temple 
ofBelus,  having  a tower  of  eight  stories,  upon  a base  of  a quarter 
of  a mile  square;  a most  magnificent  palace;  and  the  famous 
hanginggardens,  or  artificial  mountains  raised  upon  arches,  and 
planted  with  large  and  beautiful  trees.  Cyrus  took  it  by  divert- 
ing the  waters  of  the  Euphrates,  which  ran  through  the  midst, 
and  entering  by  the  channel : and  the  river  being  never  restored 
to  its  proper  course,  overflowed  the  whole  country,  and  made 
it  a morass.  Darius  Hystaspes  afterwards  depopulated  the 
place,  lowered  the  walls,  and  demolished  the  gates  ; Xerxes 


destroyed  the  temples ; the  building  of  Seleucia  nearly  ex- 
hausted it  of  its  inhabitants ; a king  of  the  Parthians  carried  a 
number  of  them  into  slavery,  and  destroyed  the  most  beautiful 
parts : so  that  modern  travellers  describe  it  as  a mass  of  shape- 
less ruins,  the  habitation  of  wild  beasts. 

Chap.  XIV.  Ver.  1 — 32.  God' s mercy  to  Israel.  A song  of 
triumphant  exultation  over  fallen  Babylon. — The  deliverance 
of  Judah  from  captivity,  the  immediate  consequence  of  this 
great  revolution,  is  here  gratefully  mentioned,  without  being 
enlarged  upon,  and  this  introduces,  with  the  utmost  propriety, 
the  triumphant  song  which  follows  ; “ the  beauties  of  which, 
the  various  images,  scenes,  persons  introduced,  and  the  ele- 
gant transitions  from  one  to  another,  (says  Lowth ) I shall  here 
endeavour  to  point  out. 

“A  chorus  of  Jews  is  introduced,  expressing  their  surprise 
and  astonishment  at  the  sudden  downfall  of  Babylon,  and  the 

great  reverse  of  fortune  that  had  befallen  the  tyrant,  who,  like 
is  predecessors,  had  oppressed  his  own,  and  harassed  the 
neighbouring  kingdoms.  These  oppressed  kingdoms,  or  their 
rulers,  are  represented  under  the  image  of  the  fir  trees,  and 
the  cedars  of  Libanus,  frequently  used  to  express  any  thing  in 
the  political  or  religious  world,  that  is  super-eminently  great 
and  majestic:  the  whole  earth  shouteth  for  joy:  the  cedars  of 
Libanus  utter  a severe  taunt  against  the  fallen  tyrant,  and  boast 
their  security,  now  he  is  no  more. 

“ The  scene  is  immediately  changed ; and  a new  set  of  per- 
sons is  introduced  ; the  regions  of  the  dead  are  laid  open,  and 
Hades  is  represented  as  rousing  up  the  shades  of  the  departed 
monarchs : they  rise  from  their  thrones  to  meet  the  king  of 
Babylon  at  his  coming:  and  insult  him  on  his  being  reduced 
to  the  same  low  estate  of  impotence  and  dissolution  with 
themselves.  This  is  one  of  the  boldest  prosopopoeias,  (or  per- 
sonifications) that  ever  was  attempted  in  poetry;  and  is  exe- 
cuted with  astonishing  brevity  and  perspicuity,  and  with  that 
peculiar  force  which,  in  a great  subject,  naturally  results  from 
both.  The  image  of  the  state  of  the  dead,  or  the  infernum 
poeticum  (the  poetical  hell)  of  the  Hebrews,  is  taken  front 
their  custom  of  burying  those  at  least  of  the  higher  ranks  in 
large  sepulchral  vaults,  hewn  in  the  rock.  Of  this  kind  of 
sepulchres  there  are  remains  at  Jerusalem  now  extant  ; and 
some  that  are  said  to  be  the  sepulchres  of  the  kings  of  Judah. 
(See  Maundrell,  p.  76.)  You  are  to  form  to  yourself  an  idea 
of  an  immense  subterraneous  vault,  a vast  gloomy  cavern, 


Ver.  14.  It  shall  be— What’  Lowth , following  the  LXX.  supplies,  “ The 
remnant.” 

Ver.  17.  Not  regard  silver. — It  is  remarkable,  that  Xenophon  makes  Cy- 
rus open  a 3peech  to  hi3  army,  particularly  the  Medes,  with  telling  them, 
he  knew  that  they  had  not  accompanied  him  with  any  view  of  acquiring 
wealth. 

Vor.  18.  Their  bows  also  shall  dash. — The  Persians  (and  probably  the 


Medes)  used  long  bows,  and  if  they  were  made  of  metal,  (as  Fsalm  xviii.  35. 
they  might  well  dash  men  to  pieces. 

Ver.  21.  Doleful  creatures— Lowth,  “Howling  monsters.” — — Satyrs.  - 
These  are  commonly  supposed  to  have  been  goals  ; but  Doederlein  supposes 
them  to  have  been  a species  of  ape,  “ shaggy,  like  goat9.”— Harris’s  Natural 
Hist,  of  the  Bible,  in  Satyr. 

Ver.  22.  Wild  beasts.— Lowth.  “ Wolves  ” 


749 


God’s  restoration  of  Israel.  ISAIAH. — CHAP.  XIV.  Palestine /.  is  threatened 


servants  and  handmaids:  and  they  shall  take 
them  captives,  whose  d captives  they  were; 
and  they  shall  rule  over  their  oppressors. 

3 H And  it  shall  come  to  pass  in  the  day  that 
the  Loud  shall  give  thee  rest  e from  thy  sor- 
row, and  from  thy  fear,  and  from  the  hard 
bondage  wherein  thou  wast  made  to  serve, 

4 That  f thou  shalt  take  up  this  e proverb 
against  the  king  of  Babylon,  and  say,  How 
hath  the  oppressor  ceased ! the  h golden  city 
i ceased  ! 

5 The  Lord  hath  broken  the  staff  of  the 
wicked,  and  the  sceptre  of  the  rulers. 

6 He  who  smote  i the  people  in  wrath  with  a 
k continual  stroke,  he  that  ruled  the  nations 
in  anger,  is  persecuted,  and  none  hindereth. 

7 The  whole  earth  is  at  rest,  and  is  quiet: 
they  break  forth  into  singing. 

8 Yea,  the  fir  trees  ' rejoice  at  thee,  and  the 
cedars  of  Lebanon,  saying,  Since  thou  art 
.aid  down,  no  feller  is  come  up  against  us. 

9 mHell  "from  beneath  is  moved  for  thee  to 
meet  thee  at  thy  coming:  it  stirreth  up  the 
dead  for  thee,  even  all  the  0 chief  ones  of  the 
earth;  it  hath  raised  up  from  their  thrones  all 
the  kings  of  the  nations. 

10  All  they  shall  speak  and  say  unto  thee, 
Art  thou  also  become  weak  as  we?  art  thou 
Become  like  unto  us? 

11  Thy  pomp  is  brought  down  to  the  grave, 
and  the  noise  of  thy  viols  : the  worm  is  spread 
under  thee,  and  the  worms  cover  thee. 

12  How  art  thou  fallen  from  heaven,  O p Lu- 
cifer, son  of  the  morning!  how  art  thou  cut 
down  to  the  ground,  which  didst  weaken  the 
nations  ! 

13  For  thou  hast  said  in  thy  heart,  I will  as- 
cend into  heaven,  I will  exalt  my  throne 
above  the  stars  d of  God : I will  sit  also  up- 
on the  mount  of  the  congregation,  in  the 
sides  r of  the  north  : 

14  I will  ascend  above  the  heights  of  the 
clouds;  I will  be  8 like  the  Most  High. 

15  Yet  1 thou  shalt  be  brought  down  to  hell, 
to  the  sides  of  the  pit. 

16  They  that  see  thee  shall  narrowly  look 
upon  thee,  and  consider  thee,  saying,  Is  this 
the  man  that  made  the  earth  to  tremble,  that 
did  shake  kingdoms ; 

17  That  made  the  world  as  a wilderness,  and 
destroyed  the  cities  thereof ; that  “ opened  not 
the  house  of  his  prisoners  ? 

18  All  the  kings  of  the  nations,  even  all  of 
them,  lie  in  glory,  every  one  in  his  own  house. 


A.  M.  32 92. 
B.  C.  712. 


d that  had 
taken 
them  cap- 
tives. 

e Eze.2S.24. 

f IIab.2.6. 

g or,  taunt- 
ing 

spceclu 

h or,  exact- 
ress of 
gold. 

j Re.  18. 16. 

J c.33.1. 

k a stroke 
without 
removing. 


I Ere. 31. 16. 

m or,  the 
graves. 

n Eze.32.21. 

0 leaders , 
or,  great 
goats. 

p or,  day- 
star. 

q Da.  8. 10. 

r Ps.48.2. 

s 2 Tli. 2. 4. 

1 Mat.  11.23. 

u or,  did 
not  let  his 
prisoners 
loose 
home- 
wards. 


v Job  18.16. 
Pa.  37.28. 

w Ex. 20.5. 
x c.  10.27. 

y 2Ch.20.6. 
Job  23.13. 
Pr.2l.30. 
Da. 4. 35. 

A.  M.  3278. 
D.  C.  726. 

z 2Ki.  16.20. 

a 2Ch.26.6. 

b or,  adder. 

c 2KU8.8. 

d or,  he 
shall  not. 

e or,  as- 
semblies. 

f Ps.87. 1..6. 

g Zep.3.12. 

h betake 
themselves 
unto  iL 


19  But  thou  art  cast  out  of  thy  grave  like  an 
abominable  branch,  and  as  the  raiment  o. 
those  that  are  slain,  thrust  through  with  a 
sword,  that  go  down  to  the  stones  of  the  pit ; 
as  a carcass  trodden  under  feet. 

20  Thou  shalt  not  be  joined  with  them  in  bu- 
rial, because  thou  hast  destroyed  thy  land, 
and  slain  thy  people  : the  v seed  of  evil-doers 
shall  never  be  renowned. 

21  Prepare  slaughter  for  his  w children  for 
the  iniquity  of  their  fathers  ; that  they  do  not 
rise,  nor  possess  the  land,  nor  fill  the  face  of 
the  world  with  cities. 

22  For  1 will  rise  up  against  them,  saith  the 
Lord  of  hosts,  and  cut  off'  from  Babylon  the 
name,  and  remnant,  and  son,  and  nephew, 
saith  the  Lord. 

23  I will  also  make  it  a possession  for  the  bit- 
tern, and  pools  of  water : and  I will  sweep  it 
with  the  besom  of  destruction,  saith  the  Lord 
of  hosts. 

24  Tf  The  Lord  of  hosts  hath  sworn,  saying, 
Surely  as  I have  thought,  so  shall  it  come  to 
pass  ; and  as  I have  purposed,  so  shall  it  stand  : 

25  That  I will  break  the  Assyrian  in  my  land, 
and  upon  my  mountains  tread  him  under  foot: 
then  x shall  his  yoke  depart  from  off  them, 
and  his  burden  depart  from  off  their  shoul- 
ders. 

26  This  is  the  purpose  that  is  purposed  upon 
the  whole  earth  : and  this  is  the  hand  that  is 
stretched  out  upon  all  the  nations. 

27  For  y the  Lord  of  hosts  hath  purposed, 
and  who  shall  disannul  it?  and  his  hand  is 
stretched  out,  and  who  shall  turn  it  baqk  ? 

28  In  the  year  Ghat  king  Ahaz  died  was  this 
burden. 

29  Tf  Rejoice  not  thou,  whole  Palestina,  be 
cause  athe  rod  of  him  that  smote  thee  is  bro- 
ken: for  out  of  the  serpent’s  root  shall  come 
forth  a b cockatrice,  and  his  c fruit  shall  be  a 
fiery  flying  serpent. 

30  And  the  first-born  of  the  poor  shall  feed, 
and  the  needy  shall  lie  down  in  safety  : and 
I will  kill  thy  root  with  famine,  and  he  shall 
slay  thy  remnant. 

31  Howl,  O gate  ; cry,  O city ; thou,  whole 
Palestina,  art  dissolved:  for  there  shall  come 
from  the  north  a smoke,  and  d none  shall  be 
alone  in  his  e appointed  times. 

32  What  shall  one  then  answer  the  messen- 
gers of  the  nation  ? That f the  Lord  hath  found- 
ed Zion,  and  the  e poor  of  his  people  shall 
h trust  in  it. 


all  round  the  sides  of  which  there  are  cells  to  receive  the  dead 
bodies;  here  the  deceased  nionarchs  lie  in  a distinguished  sort 
of  state,  suitable  to  their  former  rank,  each  on  his  own  couch, 
with  his  arms  beside  him,  his  sword  at  his  head,  and  the  bo- 
dies of  his  chiefs  and  companions  round  about  him.  (See 
Ezek.  xxxiii.  27.)  These  illustrious  shades  rise  at  once  from 
their  couches,  as  from  their  thrones,  and  advance  to  the  en- 
trance of  the  cavern  to  meet  the  king  of  Babylon,  and  to  re- 
ceive hint  with  insults  on  his  fall. 

“ The  Jews  now  resume  the  speech  : they  address  the  king 
of  Babylon  as  the  morning  star,  fallen  from  heaven;  as  the 
first  in  splendour  and  dignity  in  the  political  world,  fallen  from 
his  high  state,  thev  introduce  him  as  uttering  the  most  extra- 
vagant vaunts  of  his  power,  and  ambitious  designs,  in  his  for- 
mer glory:  these  are  strongly  contrasted  in  the  close,  with 
nis  present  low  and  abject  condition. 

“ Immediately  follows  a different  scene,  and  a most  happy 
image,  to  diversify  the  same  subject,  and  to  give  it  a new  turn, 
and  an  additional  force.  Certain  persons  are  introduced,  who 

Chap.  XIV.  Ver.  3.  In  the  day.— Lowth,  “In  that  d ay.” 

Ver.  9.  Hell—  See  margin.  Lotofh , “ Hades  i.  e.  the  invisible  world. 

Ver.  12.  Son  of  the  morning. — Or.  “ Morning  star.” 

Ver.  17.  That  opened  not  the  house  of  his  prisoners— See  margin.  Lowth, 

* That  never  dismissed  his  captives  to  their  home.” 

Ver.  19  As  the  raiment . . . of  the  slain.— Lowth,  “ With  the  slain.” 

Ver.  22.  The  nephew. — Lowth , “ Son’s  son.” 

Ver.  23.  I will  sweep  it  with  the  besom  of  destruction. — Lowth  reads,  “ I 
will  plunge  it  in  the  mirr  gulf  of  destruction  ” following  the  LXX.  and  others  : 
750 


light  upon  the  corpse  of  the  king  of  Babylon,  cast  out  and  ly- 
ing naked  on  the  bare  ground  among  the  common  slain,  just 
after  the  taking  of  the  city  ; covered  with  wounds,  and  so  dis- 
figured that  it  is  some  time  before  thev  know  him..  They  ac- 
cost him  with  the  severest  taunts,  and  bitterly  reproach  him 
with  his  destructive  ambition,  and  his  cruel  usage  of  the  con- 
quered, which  have  deservedly  brought  upon  him  this  ignemi 
nious  treatment,  so  different  from  that  which  those  of  lus  rank 
usually  meet  with,  and  which  shall  cover  his  posterity  with 
disgrace. 

“To  complete  the  whole,  God  is  introduced,  declaring  the 
fate  of  Babylon,  the  utter  extirpation  of  the  royal  family,  and 
| the  total  desolation  of  the  city;  the  deliverance  of  his  people, 
and  the  destruction  of  their  enemies;  confirming  the  irrever- 
sible decree  by  the  awful  sanction  of  his  oath.” 

For  the  fulfilment  of  this  prophecy,  see  Dan.  v.  30. 

The  five  last  verses  of  this  chapter  contain  severe  threaten- 
ings  against  the  Philistines.  During  the  distress  of  Ahaz, 

; they  invaded  Judea,  and  possessed  themselves  of  some  of  its 


but  Aristophanes  is  quoted  as  using  the  same  figure  ; “ O Jove  . . . lay  down 
! thy  besom  : sweep  not  Greece.” 

i Ver.  29.  In  the  year,  &c.— This  evidently  begins  a new  subject,  and  gives 
| the  date  of  it. 

Ver.  31.  Thou , whole  Palestina.  art  dissolved. — Loioth,  “O  Philistia,  thou 

'•  art  altogether  sunk  in  consternation.” From  the  north  conneth  a smoke— 

i That  is,  says  Bishop  Lowth,  a cloud  of  dust,  raised  by  Hezekiah’s  army  from 

Jerusalem. And  one  shaJl  be  alone,  &r  — See  margin.  Loioth ,  *  * *'  There  shall 

! not  be  n straggler  among  his  levies.” 


The  Icmentublestate  of  Moab.  ISAIAH. — CHAP.  XV.,  XVI.  Muab  exhorted  to  obedience 


CHAPTER  XV. 

■ The  lamentable  state  of  Moab. 

THE  a burden  of  Moab.  Because  in  the  night 
Ar  of  Moab  is  laid  waste,  and  b brought 
to  silence  ; because  in  the  night  Kir  of  Moab 
's  laid  waste,  and  brought  to  silence; 

2  He  is  gone  to  Bajith,  and  to  Dibon,  the 
high  places,  to  weep : Moab  shall  howl  over 
Nebo,  and  over  Medeba:  on  all  their  heads 
•shall  be  baldness,  and  every  beard  cut  off. 

3  In  their  streets  they  shall  gird  themselves 
with  sackcloth  : on  the  tops  of  their  houses, 
and  in  their  streets,  every  one  shall  howl, 
c weeping  abundantly. 

4  And  Heshbon  shall  cry,  and  Elealeh : their 
voice  shall  be  heard  even  unto  Jahaz:  there- 
fore the  armed  soldiers  of  Moab  shall  cry 
out;  his  life  shall  be  grievous  unto  him. 

5  My  d heart  shall  cry  out  for  Moab ; e his  fu- 
gitives shall  flee  unto  Zoar,  a heifer  of  three 
years  old:  for  by  the  mounting  up  of  Luhith 
with  weeping  shall  they  go  it  up ; for  in  the 
way  of  Horonaim  they  shall  raise  up  a cry  of 
f destruction. 

6  For  the  waters  of  Nimrim  shall  be  e deso- 
late : for  the  hay  is  withered  away,  the  grass 
faileth,  there  is  no  green  thing. 

7  Therefore  the  abundance  they  have  gotten, 
and  that  which  they  have  laid  up,  shall  they 
carry  away  to  the  h brook  of  the  willows. 

8  For  the  cry  is  gone  round  about  the  bor- 
ders of  Moab ; the  howling  thereof  unto 
Eglaim,  and  the  howling  thereof  unto  Beer- 
elim. 

9  For  the  waters  of  Dimon  shall  be  full  of 
blood : for  I will  bring  ‘ more  upon  Dimon, 
lions  i upon  him  that  escapeth  of  Moab,  and 
upon  the  remnant  of  the  land. 

CHAPTER  XVI  . 

1 Moab  is  exhorted  tovield  obedience  to  Christ’s  kingdom.  6 Moab  is  threatened  for 
her  pride.  9 The  prophet  bewaileth  her.  12~The  judgment  of  Moab. 

SEND  ye  the  lamb  a to  the  ruler  of  the  land 
from  b Sela  to  the  wilderness,  unto  the 
mount  of  the  daughter  of  Zion. 

2-For  it  shall  be,  that , as  a wandering  bird 
cast  c out  of  the  nest,  so  the  daughters  of  Moab 
shall  be  at  the  fords  of  d Arnon. 

3  'Take  counsel,  execute  judgment ; make 


A.  M.  3m 
B.  C.  726. 


a Je.48.1, 
&c. 

Eze.25.8.. 

11. 

Am.21.3. 
b or,  cut  off. 

c descend- 
ing into 
weeping, 
or,  com- 
ing down 
■with 
weeping. 

d c.16.11. 

e or,  to  the 
borders 
thereof, 

heifer. 

f breaking. 

g desola- 
tions. 

h or,  valley 
of  the 
Arabi- 
ans. 

i additions. 
j 2Ki.  17.25. 
a 2 Ki.3.4. 

h a rock, 
or,  Petra. 
c or,  a nest 
forsaken. 

d Nu.21.13. 
e bring. 


f wringer, 
g treaders 
down. 
h or,  pre- 
pared. 
i Da.7.14, 
27. 

Mi.4.7. 

Lu.1.32, 

33. 

j Ps.72.2. 
k Zep.2.10. 

1 2 Ki.3.25. 
m or, mutter. 
n or,  pluck- 
ed up. 
o Je.48.32, 
&c. 

p or,  the 
alarm  is 
fallen 
upon. 
q c.2i.8. 
r c.63.15. 
s c.26.16. 
t Pr.1.28. 


thy  shadow  as  the  night  in  the  midst  of  the 
noon-day  ; hide  the  outcasts  ; bewray  not  him 
that  wandereth. 

4 Let  mine  outcasts  dwell  with  thee,  Moab  ; 
be  thou  a covert  to  them  from  the  face  of  the 
spoiler  : for  the  f extortioner  is  at  an  end,  the 
spoiler  ceaseth,  the  z oppressors  are  con- 
sumed out  of  the  land. 

5 And  in  mercy  shall  the  throne  be  h estab- 
lished: and  i he  shall  sit  upon  it  in  truth  in  the 
tabernacle  of  David,  s judging,  and  seeking 
judgment,  and  hasting  righteousness. 

6 T[  We  have  heard  of  the  pride  k of  Moab ; 
he  is  very  proud  : even  of  his  haughtiness,  and 
his  pride,  and  his  wrath  : but  his  lies  shall  not 
be  so. 

7 Therefore  shall  Moab  howl  for  Moab,  eve 
ry  one  shall  howl:  for  the  foundations  of  Kir- 
hareseth  i shall  ye  "mourn;  surely  they  are 
stricken. 

8 For  the  fields  of  Heshbon  languish,  and, 
the  vine  of  Sibmah  : the  lords  of  the  heathen 
have  broken  down  the  principal  plants  there- 
of, they  are  come  even  unto  Jazer,  they  wan- 
dered through  the  wilderness:  her  branches 
are  " stretched  out,  they  are  gone  over  the  sea. 

9 Therefore  0 1 will  bewail  with  the  weeping 
of  Jazer  the  vine  of  Sibmah : I will  water 
thee  with  my  tears,  O Heshbon,  and  Elealeh: 
for  Pthe  shouting  for  thy  summer  fruits  and 
for  thy  harvest  is  fallen. 

10  And  i gladness  is  taken  a way,  and  joy  out 
of  the  plentiful  field ; and  in  the  vineyards 
there  shall  be  no  singing,  neither  shall  there 
be  shouting:  the  treaders  shall  tread  out  no 
wine  in  their  presses;  I have  made  their  vin- 
tage shouting  to  cease. 

11  Wherefore  my  bowels  r shall  sound  like  a 
harp  for  Moab,  and  mine  inward  parts  for 
Kir-haresh. 

12  And  it  shall  come  to  pass,  when  it  is  seen 
that  Moab  is  weary  son  the  high  place,  that 
he  shall  come  to  his  sanctuary  to  pray  ; but 
1 he  shall  not  prevail. 

13  This  is  the  word  that  the  Lord  hath  spo- 
ken concerning  Moab  since  that  time. 

14  But  now  the  Lord  hath  spoken,  saying, 


cities.  On  the  death  of  Ahaz,  Isaiah  here  threatens  them  with 
the  destruction  that  Hezekiah  his  son,  and  the  grandson  of 
Uzziah,  should  bring  upon  them : Uzziah,  therefore,  was  the 
rod,  and  Hezekiah  the  serpent.  (See  2 Kings  xviii.  8.) 

Chap.  XV.  Ver.  I — 9.  The  oracle  concerning  Moab. — This 
and  the  following  chapter  are  one  prophecy,  probably  deliver- 
ed in  the  first,  and  accomplished  in  the  fourth  year  of  Heze- 
kiah, (xvi.  14.)  when  Shalmanezer  invaded  the  kingdom  of 
Israel.  He  might  perhaps  march  through  Moab,  take  posses- 
sion of  its  principal  strong  places,  Ar,  and  Kirares,  and  occa- 
sion that  general  distress  which  the  prophet  paints  in  such 
strong  and  lively  colours.  The  usual  methods  of  expressing 
grief  are  here  stated,  and  are  not  very  different  from  those  of 
’he  Greeks,  as  described  by  Homer : 

“O’er  the  congenial  dust  enjoined  to  shear 
The  graceful  curl,  and  drop  the  tender  tear.” 


The  cries  and  howlings  here  ascribed  to  Moab,  though  to 
us  they  may  appear  extravagant,  are  perfectly  in  character  with 
Eastern  manners.  (Compare  .Ter.  xlviii.  31—39.)  And  when 
they  made  these  lamentations,  it  appears  they  carried  their  la- 
mentations to  the  altars  of  their  gods,  and  wept  on  the  high 
places.  But,  alas!  their  gods  could  neither  hear  nor  see, 
much  less  relieve  their  troubles.  (See  1 Kings  xviii.  26 — 29.) 

Chap.  XVI.  Yer.  1 — 14.  The  oracle  concerning  Moab  con 
tinued.— The  distress  of  Moab.  by  this  invasion,  is  still  more 
pathetically  described,  by  a variety  of  circumstances  connect 
ed  with  the  desolation  of  the  country.  She  is  compared  to  a 
bird  driven  from  her  nest,  and  her  daughters,  (i.  e.  her  inhabi- 
tants) are  represented  as  obliged  to-wade  through  the  fords  of 
Arnon,  the  boundary  of  their  country,  to  seek  protection  in  a 
foreign  land.  If  we  admit  the  reading  of  Bp.  Lowth,  and  sup 
pose  the  heir  to  the  crown  to  be  a fugitive  among  the  rest, 


Chap.  XV.  Ver.  2.  He  is  gone  up,  tec.— Lowth,  “ He  goeth  up  to  Beth-Di 
bon,”  understanding  these  as  one  place. 

Ver.  3.  Weeping  abundantly  .—See  margin.  That  is,  they  pass  down  the 
streets. 

Ver.  4.  His  life,  fee,.— Lowth,  “ Her  life  is  grievous  unto  her.” 

Ver.  5.  His  fug  Hives  shall  flee— See  margin.  Boothroyd , “ Her  fugitives, 

along  even  unto  Zoar,  cry  out  like  the  lowing  of  a young  heifer.” By  the 

rnr-unting. — Lowth,  “ Yea,  the  ascent  of  Luhith,  with  weeping  shall  they  as- 
cend.” 

Ver.  8.  Eglaim. — \ Eglaim  is  called  Agallim  by  Eusebius , who  places  it 
eight  mile?  south  from  Ar  or  Areopolis.] — Bagster. 

"Ver.  9.  Dimon— [ Some  have  Dibon;  and  Jerome  says  that  the  same  town 

was  called  both  Dibon  and  Dimon.]— Bagster. Bring  more. — That  is, 

more  evils. Escapeth. — (Bishop  Lowth , "upon  the  authority  of  the  LXX., 

renders,  " upon  the  escaped  of  Moab,  and  Ariel,  and  the  remnant  of  Admah.”] 
—Bagster. 

Chap.  XVI.  Ver.  1.  Sendye  the  lamb— By  2 Sam  viii.  2,  we  learn  that  Da- 
vid conquered  the  Moabites,  and  laid  on  them  a tribute,  which  they  paid  in 
small  cattle.  At  Solomon  ’s  death,  the  kings  of  Israel  obtained  this  tribute  till 
the  death  of  Ahab,  when  it  was  refused.  2 Kings  iii.  4.  The  prophet,  there- 
fore, here  advises  to  restore  this  tribute,  which  he  calls  “the  ruler’s  lamb,” 
from  all  parts  of  the  country.  Gataker.  Boothroyd.  It  may  be  proper,  how- 
ever, to  remark,  that  Lowth,  for  Kar,  a lamb,  reads  Bar,  a son,  on  tne  autho- 
rity of  the  Syriac,  and  one  MS.  He  therefore  translates,  “ I will  send  forth  the 


son  of  the  ruler,”  &c.,  but  we  think  unnecessarily. From  Sela  (or  Petra) 

to  (rather  “ of”)  the  wilderness,  &c. — This  is  thought  to  be  a city  on  the  con- 
fines of  Moab  and  Edom. — Gataker. 

Ver.  2.  For  it  shall  be,  &c. — Boothroyd,  “ For  as  a wandering  bird  driven 
from  the  nest : so  shall  the  daughters  of  Moab,”  &c.,  therefore  are  they,  in  the 
next  verse,  exhorted  to  take  pity  on  them. 

Ver.  3.  Make  thy  shadow  as  the  night.— That  is,  effectually  hide  them. 

Ver.  4.  The  extortUmer.—See  margin  ; i.  e.  who  wrings  the  last  pennvfrom 

the  poor. The  oppressors—  See  margin  ; i.  e.  those  who  Irampie  upon  the 

distressed. 

Ver.  5.  And  he  shall  sit—i.  c.  Messiah.  Ezek.  xxi.  27. 

Ver.  7.  Moab  howl  for  Moab—  Rather,  to”  Moab  ; that  is,  every  man  to 

his  neighbour,  throughout  the  land. For  the  foundation  of  Kir-hareseth ;— 

the  parallel  passage,  Jer.  xlviii.  31,  reads,  for  the  men  of  Kir-  hareseth.”  So 
Lowth  here. Shall  ye  mourn.— See  margin.  Lowth,  “ Make  a moan.” 

Ver.  8.  Lords  of  the  heathen. — (Rather,  “ whose  choice  plants  overpowered 
( halemoo , knocked  down  ; see  Jer.  xxviii ) the  lords  of  the  nations  ; they  are 
come  unto  Jazer,”  &c.  The  meaning  of  which  is,  says  Bishop  Loioth , that 
the  wines  of  Sihmah  and  Heshbon  were  in  .'ugh  repute  with  the  princes  of  the 
neighbouring  nations,  who  indulged  themselves  even  to  excess  in  the  use  of 
them.  1 — Bagster. 

Ver.  9.  For  the  shouting,  fee— Loioth  corrects  this  verse  by  the  para.lci  pas- 
sage, Jer.  xlviii.  32.  “ The  spoiler  (or  destroyer)  hath  fallen  upon  thy  summer 
fruits,  and  upon  thy  vintage.” 


Syria  and  Israel  threatened.  ISAIAH.— CHAP.  XVII.,  XVIII.  Etkiopiu  is  threatened. 


Within  three  years,  as  u the  years  of  a hire- 
ling, and  the  glory  of  Moab  shall  be  con- 
temned, with  all  that  great  multitude ; and  the 
remnant  shall  be  very  small  and  v feeble. 

CHAPTER  XVII. 

Svna  ami  Israel  are  threatened.  G A remnant  shall  forsake  idolatry.  9 The  real 
shall  be  plagued  for  their  impiety.  12  Ti»e  wo  of  Israel's  enemies. 

rPHE  a burden  of  Damascus.  Behold,  Da- 
-L  mascus  b is  taken  away  from  being  a city, 
and  it  shall  be  a ruinous  heap. 

2 The  cities  of  Aroer  are  forsaken : they 
shall  be  for  flocks,  which  shall  lie  down,  and 
c none  shall  make  them  afraid. 

3 The  fortress  also  shall  cease  from  Ephraim, 
and  the  kingdom  from  Damascus,  and  the 
remnant  of  Syria  : they  shall  be  as  the  glory 
of  the  children  of  Israel,  saith  the  Lord  of 
hosts. 

4 And  in  that  day  it  shall  come  to  pass,  that 
the  glory  of  Jacob  shall  be  made  thin,  and 
d the  fatness  of  his  flesh  shall  wax  lean. 

5 And  eit  shall  be  as  when  the  harvest-man 
gathereth  the  corn,  and  reapeth  the  ears  with 
his  arm  ; and  it  shall  be  as  he  that  gathereth 
ears  in  the  valley  of  Rephaim. 

6 H Yet  gleaning  grapes  shall  be  left  in  it,  as 
the  shaking  of  an  olive  tree,  two  or  three  ber- 
ries in  the  top  of  the  uppermost  bough,  four 
or  five  in  the  outmost  fruitful  branches  thereof, 
saith  the  Lord  God  of  Israel. 

7 At  that  day  shall  a man  look  f to  his  Ma- 
ker, and  his  eyes  shall  have  respect  to  the 
Holy  One  of  Israel. 

8 And  he  shall  not  look  to  the  altars,  the 
work  of  his  hands,  neither  shall  respect  that 
which  his  fingers  have  made,  either  the  groves, 
or  the  s images. 

9 Tf  In  that  day  shall  his  strong  cities  be  as  a 
forsaken  bough,  and  an  uppermost  branch, 
which  they  left  because  of  the  children  of  Is- 
rael: and  there  shall  be  desolation. 


A.  M.  3278. 
I!.  C.  720. 


ii  c.21.16. 
v or,  not 
in  any. 

A.  M.  cir. 
3263. 

B.  C.  cir. 
741. 

a Jc. 49.23, 
&c. 

Am. 1.3.. 5 
Zec.9.1, 


fulfilled, 
b 2 Ki.  16.9. 
c Je.7.33. 

.1  ,•  10  16 
e Je.51.33. 
f Mi.7.7. 


g or,  sun 
images. 


h Je.  17.13. 
i Je.5.31. 

J or,  re-  . 
moved  in 
the  day  of 
inherit- 
ance,, and 
there 
shall  be 
deadly 
sorrow. 
k or,  noise. 

1 or,  many. 
m Ps.  9.5. 
n or,  thistle 
down. 
o Je.2.3. 

A.  M.  cir. 

3290. 

B.  C.  cir. 

714. 

a C.20.3..5. 
Eze.30.4.. 
9. 

Zep.2.12. 

3.10. 

A.  M.  3290. 

B.  C.  714. 
b or,  out- 
spread 
and 

polished. 
c of  line , 
and  line , 
and 

treading 
under 
foot,  or, 
that 
mete'h 
out  and 
treadeth 
down. 
d or .desjnse 
e c.5.26. 
f or,  regard 
my  set 
dwelling. 


10  Because  h thou  hast  forgotten  the  God  of 
thy  salvation,  and  hast  not  been  mindful  ol 
the  rock  of  thy  strength,  therefore  shalt  tl  ou 
plant  pleasant  plants,  anil  shalt  set  it  with 
strange  slips : 

11  In  the  day  shalt  thou  make  thy  plant  to 
grow,  and  in  the  morning  shalt  thou  make 
thy  seed  to  flourish  : but  the  harvest  shall  1 be 
) a heap  in  the  day  of  grief  and  of  desperate 
sorrow. 

12  H Wo  to  the  k multitude  of  many  people, 
which  make  a noise  like  the  noise  of  the  seas; 
and  to  the  rushing  of  nations,  that  make  a 
rushing  like  the  rushing  of  > mighty  waters  ! 

13  The  nations  shall  rush  like  the  rushing  of 
many  waters:  but  m God  shall  rebuke  them, 
and  they  shall  flee  far  off,  and  shall  be  chased 
as  the  chaff  of  the  mountains  before  the  wind, 
and  like  " a rolling  thing  before  the  whirlwind. 

14  And  behold  at  evening-tide  trouble;  and 
before  the  morning  he  is  not.  This?*-  the  por- 
tion of  them  0 that  spoil  us,  and  the  lot  of  them 
that  rob  us. 

CHAPTER  XVIII. 

1 God  in  care  of  his  people  will  destroy  the  Ethiopians.  7 An  access  thereby  shall 
grow  unto  the  church. 

WO  to  the  land  shadowing  with  wings, which 
is  beyond  the  a rivers  of  Ethiopia : 

2 That  sendeth  ambassadors  by  the  sea,  even 
in  vessels  of  bulrushes  upon  the  waters,  say- 
ing, Go,  ye  swift  messengers,  to  a nation 
fc  scattered  and  peeled,  to  a people  terrible 
from  their  beginning  hitherto  ; a nation  'me- 
ted out  and  trodden  down,  whose  land  the  ri- 
vers d have  spoiled  ! 

3 All  ye  inhabitants  of  the  world,  arid  dwell- 
ers on  the  earth,  see  ye,  when  fie  lifteth  up  an 
ensign  e on  the  mountains  ; and  when  he 
bloweth  a trumpet,  hear  ye. 

4 For  so  the  Lord  said  unto  me,  I will  take 
my  rest,  and  I will  r consider  in  my  dwelling 


the  picture  becomes  still  more  distressing.  “ Indeed,  all  the  cir- 
cumstances that  enter  into  the  description— the  languishing  of 
the  vine — the  ceasing  of  the  vintage-shouting — ana  the  sound 
of  the  prophet’s  bowels,  quivering  like  a harp — are  most  hap- 
pily chosen.  Ver.  3 to  5 are  addressed  to  Zion,  recommending 
mercy  towards  her  enemies  in  their  distress,  and  encouraging 
her  to  look  for  more  signal  blessings  under  the  Messiah,  and 
more  immediately,  under  Hezekiah,  who  was  a type  of  him.” 
Chap.  XVII.  Ver.  1 — 14.  The  oracle  concerning  Damascus 
and  Israel. — “This  prophecy,  by  its  title,  (says  Bp.  Lowth,) 
should  relate  only  to  Damascus  ; but  it  full  as  much  concerns, 
and  more  largely  treats  of,  the  kingdom  of  Samaria,  and  the 
Israelites,  who  confederated  with  Damascus  and  Syria  against 
Judah.”  The  first  three  verses  describe  the. judgments  of  Da- 
mascus; the  next  five  those  of  Israel,  and  the  good  effects  of 
those  judgments  on  the  small  remnant,  or  gleaning,  that 
should  escape  them  ; the  fallowing  verses  represent  the  same 


Ver.  14  Three  years. — [That  is,  exactly  three  years  ; which  are  to  be  com- 
noted  from  the  death  of  Aha/.,  and  end  the  third  year  of  Hezekiah,  three  years 
before  tiie  lakine  of  Samaria  by  Shalmaneser  ; who  did  not  ruin  Moab  com- 
pletely, but  iell  the  final  desolation  of  it  to  Nebuchadnezzar.  ] — Bagster. 

Chap.  XVII.  Ver.  1.  The  burden. — Heh.  Mashal.  See  this  word  explained 
in  the  note  on  Prov.  i.  1.  But  in  the  prophets,  it  usually  meuns  an  Oracle  (or 
inspired  prediction)  of  some  great  calamity.  [Tip's  prophecy,  as  Bishop  Lowth 
observes,  was  probably  delivered  soon  after  the  prophecies  of  the  seventh  and 
eighth  chapters  : and  was  fulfilled  by  Tiglath  Pileser's  taking  Damascus,  and 
carrying  the  people  captives  to  Kir.  2 Ki.  xvi.  9.] — Bagster. 

Ver.  2.  The  cities  of  Aroer  are  forsaken. — [This  Aroer  was  probably  not 
the  city  of  Moab  on  thc.Arnon,  but  the  plain  of  Damascus,  called  El  Gauta ; 
Aroer,  it  is  probable,  being  I lie  same  as  the  Arabic  ghawr.  a valley,  or  plain, 
which  is  also  applied  to  Phcenicia  and  a district  in  Arabia.] — Bagsler.  Lowth 
follow's  the  LXX.  in  reading,  " The  cities  are  deserted  (or  forsaken)  for  ever  ;” 
and  the  difference  in  the  original  is  but  small. 

Ver.  8.  The  altars,  the  work  of  his  hands.— That  is,  “ dedicated”  to  his 

idols.  Lowth Either  the  groves,  &c.— Lowth,  “ Nor  the  groves,  nor 

the  solar  statues.”  See  margin. 

Ver.  9.  His  strong  cities  be  as  a forsaken  bough.  See— That  is,  as  a bough 
stripped  of  leaves  and  fruit,  and  therefore  totally  disregarded  ; so  shall  their 
cities  be  stripped  of  inhabitants  and  treasure.  But  Lowth,  following  the  LXX., 
eads,  “ His  strongly  fenced  cities  shall  become  like  the  desertion  of  the  Hi- 
vites  and  Amorttes,  when  they  deserted  the  land  before  the  face  of  the  sons 
<or  children)  of  Israel ; and  the  land  shall  become  a desolalion.” 

Ver.  lu.  Therefore. — Literally,  " Upon  now,”  at  the  time  when  ; (as  1 Sam. 
ix.  13.)  i.  e.  when  thou  shalt  plant.  Sec. 

Ver.  11.  The  harvest  shall  be  a heap.— See  margin.  The  meaning  is,  that 
after  taking  the  greatest  possible  pains  to  cultivate  their  vineyards  and  their 
gardens,  the  enemy  shall  forcibly  take  away  the  produce. 

Chap.  XVIII,  Ver.  1.  Ifo,  &c. — The  Hebrew  particle  Ho,  here  used,  is 
sometimes  a note  of  exclamation,  and  et  others,  of  lamentation,  according  to 
(he  context ; and  is  therefore  differently  rendered,  either  “Wo,  alas!”  or 

' Ho!  come  on  ;”  which  seems  to  be  ,t-  meaning  here. Shadowing  with 

-5? 


judgments  in  other,  but  stronger  terms,  and  impute  them  to 
their  irreligion  and  neglect  of  God. 

“ This  prophecy  was  fulfilled  by  Ti^lath-pileser’s  taking  Da- 
mascus, and  carrying  the  people  captives  to  Kir,  (2  Kings  xvi. 
9.)  and  by  his  over-running  great  part  of  the  kingdom  of  Israel, 
and  carrying  a great  number  of  the  Israelites  also  captive  to 
Assyria.  In  regard  to  Israel,  the  prophecy  was  still  more  ful- 
ly accomplished  by  the  final  overthrow  of  the  kingdom,  and 
tne  captivity  of  the  people,  a few  years  after,  by  Shalmanezer. 

u The  three  last  verses  of  the  chapter  are  a distinct  prophe- 
cy, a beautiful  detached  piece,  worked  up  with  the  greatest 
elegance,  sublimity,  and  propriety ; and  forming  a noble  de- 
scription of  the  formidable  invasion  and  sudden  overthrow  of 
Sennacherib,  exactly  agreeable  to  the  event,  (ch.  xxxvii.  35 — 
38.)  Such  ruin,  remarks  the  prophet,  (ver.  14.)  is  the  portion 
of  the  enemies  of  God’s  people.”  Dr.  J.  Smith. 

Chap.  XVIII.  Ver.  1 — 7.  Predictions , supposed  to  relate 


icings. — To  shadoio,  is  to  protect,  to  screen  ; and  though  Egypt  had  originally 
been  the  chief  enemy  of  the  Jews,  their  kings  often  applied  thither  for  protec- 
tion. See  2 Kings  xviii.  21.  Jer.  xxvj.  21.;  xli.  17.;  xlii.  19. Ethiopia.— Heb. 

“ Cush.”  See  note  on  2 Kings  xix.  9.  Whether  these  were  the  Eastern 
branches  of  the  Nile,  toward  Arabia,  or  the  parts  of  the  Upper  Nile,  towards 
Ethiopia,  says  Bishop  Lowth , ‘‘it  is  not  easy  to  determine.”  Boothroyd  un- 
derstands it  of  Nubia. 

Ver.  2.  Vessels  of  bulrushes. — Lowth , " of  papyrus.”  It  is  well  known  that 
the  Egyptians  formerly  used,  and  still  use,  on  the  Nile,  a light  sort  of  boats, 

made  of  these  reeds.  See  Orient.  Lit.  No.  914. Go,  ye  swift  messcngei  s. 

— That  is,  travellers,  or  couriers,  who,  by  means  of  the  canals,  could  easily  and 

speedily  convey  t he  news  through  Egypt. To  a nation  scattered  and  peeled. 

— fOr,  outspread  and  polished  ; or,  as  Bishop  Lowth  renders,  “ stretched  out 
in  length  and  smoothed.”  Egypt,  which  is  situated  between  24°  and  32°  N. 
lat.,  and  30°  and  33°  E.  long.;  being  bounded  on  the  south  by^Ethiopia,  on  the 
north  by  the  Mediterranean,  on  the  east  by  the  mountains  of  Arabia,  and  on 
the  west  by  those  of  Lybia,  is  one  long  vale,  750  mites  in  length,  through  the 
middle  of  which  runs  the  Nile,  in  breadth  from  one  to  two  pr  three  days’  jour- 
ney, and  even  at  the  widest  part  of  the  Delta,  from  Pelusium  to  Alexandria, 
not  above  250  miles  broad. ]— Bagster.  By  “smoothed,”  Lowth  means,  le- 
velled by  the  overflowing  of  the  Nile.  Boothroyd,  “To  a nation  extended 
and  fierce,”  which  he  applies  to  the  Nubians,  who  had,  for  some  lime,  dominion 

over  Egypt. Meted  out,  and  trodden  down. — See  margin.  This  is  supposed 

to  allude  to  the  measuring  of  Egypt,  after  the  Nile  had  overflowed  it ; and  to 
treading  in  the  seed,  by  means  of  small  cattle,  particularly  bogs.  See  Loivth. 

Whose  land  the  rivers  have  spoiled— Loivth,  “ Nourished.”  But  when 

the  waters  rise  above  a certain  height,  the  land  is  “ spoiled,”  and  the  harvest 
is  destroyed.  See  note  on  Gen.  xli.  2.  See  also  Orient.  Oust.  No.  243. 

Ver.  4.  I will  take  my  rest.— Sennacherib  invaded  Egypt,  and  laid  it  nearly 
waste.  No  ammon  (or  Thebes)  was  destroyed,  Nahum  lii.  10.  He  besieged 
Pelusium.  but  was  obliged  to  raise  the  siege  by  Tirhakah,  king  of  Nubia, 
though  he  afterwards  overthrew  the  Nubians.  During  these  events,  the  Lord 
is  represented  as  sitting  still,  and  protecting  his  own  land  : and  mitigating  the 
violence  of  their  afflictions,  as  the  dew  does  the  heat  of  harvest  . 


The  conjusion  of  Egypt.  ISAIAH. — CHAP.  XIX.  Foolishness  of  Egypt's  princes 


place  like  a clear  heat  ? upon  herbs,  and  like 
a cloud  of  dew  in  the  heat  of  harvest. 

5 For  afore  the  harvest,  when  the  bud  is  per- 
fect, and  the  sour  grape  is  ripening  in  the 
flower,  he  shall  both  cut  off  the  sprigs  with 
pruning  hooks,  and  take  away  and  cut  down 
the  branches. 

6 They  shall  be  left  together  unto  the  fowls 
of  the  mountains,  and  to  the  beasts  of  the 
earth : and  the  fowls  shall  summer  upon  them, 
and  all  the  beasts  of  the  earth  shall  winter 
upon  them. 

7 ][  In  that  time  shall  the  present h be  brought 
unto  the  Lord  of  hosts  of  a people  ■ scattered 
and  peeled,  and  from  a people  terrible  from 
their  beginning  hitherto ; a nation  meted  out 
and  trodden  under  foot,  whose  land  the  rivers 
have  spoiled,  to  the  place  of  the  name  of  the 
Lord  of  hosts,  the  mount  Zion. 

CHAPTER  XIX. 

. The  confusion  of  Egypt  11  Tl>e  foolishness  of  ♦heir  princes.  18  The  calling  of 
Egypt  to  the  church.  23  The  covenant  of  Egypt,  Assyria,  and  Israel. 

THE  burden  of  a Egypt.  Behold,  the  Lord 
rideth  b upon  a swift  cloud,  and  shall  come 
into  Egypt:  and  the  idols  c of  Egypt  shall  be 
moved  at  his  presence,  and  the  heart  of  Egypt 
shall  melt  in  the  midst  of  it. 

2 And  I will  d set  the  Egyptians  against  the 
Egyptians:  and  they  shall  fight  every  one 
against  his  brother,  and  everyone  against  his 
neighbour  ; city  against  city,  and  kingdom 
against  kingdom. 

3 And  the  spirit  of  Egypt  shall  e fail  f in  the 


A.  M.  3290. 
B.  C.  714. 


g or,  ajler 


h Ps.68.31. 
72.10. 


i or,  out- 
spread 
and  po- 
lished. 
ver.  2. 

a Je.46.13. 
Eze.29.30. 

b Ps.18.10. 
104.3 

c Ex.12.12. 
Je.43. 12. 

d mingle. 

e be  empti- 
ed. 

f Eze.22.14. 


g swallow 
up. 

h c.8.19. 
47.12.’ 

i or, shut  up. 
) c.20.4. 
k2Ki.  19.24. 

1 shall  not 
be. 

mlKi.10. 

23. 

n or,  while 
works. 
o founda- 
tions. 

p of  living 
things. 
q Nu.  13.22. 
r 1 Co.  1.20. 


midst  thereof:  and  I will  e destroy  the  counsel 
thereof : and  they  shall  seek  h to  the  idols,  and 
to  the  charmers,  and  to  them  that  have  fami  - 
liar spirits,  and  to  the  wizards. 

4 And  the  Egyptians  will  I i give  over  into 
the  hand  of  a cruel  ) lord,  and  a fierce  king 
shall  rule  over  them,  saith  the  Lord,  the  Lore 
of  hosts. 

5 And  the  waters  shall  fail  from  the  sea,  and 
the  river  shall  be  wasted  and  dried  up. 

6 And  they  shall  turn  the  rivers  far  away  ; 
and  the  brooks  k of  defence  shall  be  emptied 
and  dried  up  : the  reeds  and  flags  shall  wither. 

7 The  paper  reeds  by  the  brooks,  by  the 
mouth  of  the  brooks,  and  every  thing  sown 
by  the  brooks,  shall  wither,  be  driven  away, 
and  i be  no  more. 

8 The  fishers  also  shall  mourn,  and  all  they 
that  cast  angle  into  the  brooks  shall  lament, 
and  they  that  spread  nets  upon  the  waters 
shall  languish. 

9 Moreover  they  that  work  in  fine  m flax, 
and  they  that  weave  n networks,  shall  be  con- 
founded. 

10  And  they  shall  be  broken  in  the  0 pur- 
poses thereof,  all  that  make  sluices  and  ponds 
p for  fish. 

11  *[[  Surely  the  princes  of  Zoan  ‘i  are  fools, 
the  counsel  of  the  wise  counsellors  of  Pharaoh 
is  become  brutish  : how  say  ye  unto  Pharaoh, 
I am  the  son  of  the  wise,  the  son  of  ancient 
kings  ? 

12  Where  r are  they  ? where  are  thy  wise 


to  Egyvt  and  to  Israel. — This  prophecy  is  very  obscure,  and 
the  history  and  people  to  which  it  refers,  doubtful.  It  was 
probably  designed  to  give  the  Jews,  and  perhaps  the  Egyptians, 
(supposed  to  be  intended,  verses  1,  2.)  with  whom  many  Jews 
resided,  an  intimation  of  God’s  interposition  in  favour  of  Zion, 
and  of  his  counsels  in  regard  to  the  destruction  of  their  common 
enemy,  Sennacherib ; that  his  vast  army,  just  as  he  thought 
his  projects  ripe,  and  ready  to  be  crowned  with  success,  should 
become  a prey  to  the  beasts  of  the  field,  and  to  the  fowls  of  hea- 
ven ; and  that  Egypt  should  be  grateful  to  God  for  the  deliverance 
vouchsafed  her.  (Compare  ver.  7.  with  2 Chron.  xxxii.  23.) 

Bp.  Lowth,  (following  Bochari,)  instead  of  “ the  land 
shadowed  with  wings,”  as  in  our  version,  renders  it,  “the  land 
of  the  winged  cymbal,”  meaning  the  sistrum,  a tinkling  in- 
strument, somewhat  like  the  cymbal  in  its  sound  and  object : 
but  in  its  form  more  like  a battledore,  having  thick  lateral 
wires,  running  through  from  side  to  side,  with  an  imagined 
similitude  to  wings.  This  instrument  was  used  by  the  Egyptians 
in  all  their  sacrifices  to  Isis.  Their  country  is  a long  vale,  ex- 
tending to  750  miles ; made  level  and  smooth  by  the  overflow- 
ing of  the  Nile.  The  prophecy  is  delivered  to  messengers  that 
were  probably  sent  by  the  Egyptians,  either  to  bring  tidings  of 
Sennacherib,  or  to  form  an  alliance  with  the  Jews  against 
him. 

Bp.  Horsley,  however,  is  of  opinion,  that  it  refers  to  the 
Jews,  at  the  period  of  their  restoration,  and  the  destruction  of 
Antichrist,  it  is  very  true,  that  the  Jews  answer  well  to  the 
character  of  “a  nation  scattered  and  peeled;”  and  that  the 
standard  upon  the  mountains,  and  the  trumpet  blown  at  the 
same  time,  well  represent  the  promulgation  of  the  gospel;  but 
then  “the  vessels  of  bulrushes,”  the  land  “meted  out  and 
trodden  down,”  will  scarcely  apply  to  any  country  beside  that 
of  Egypt.  We  must,  however,  conclude  as  we  begun,  with 
confessingourinability  to  give  a clear  elucidation  of  the  chapter. 

Bp.  Lowth.  himself  says,  “This  is  one  of  the  most  obscure 
prophecies^in  the  whole  book  of  Isaiah.”  (See  notes.) 

Chap.  XIX.  Ver.  1 — 25.  An  oracle  respecting  Egypt. — 
Not  many  years  after  the  destruction  of  Sennacherib’s  army, 
before  Jerusalem,  by  which  the  Egyptians  were  freed  from  so 
powerful  an  enemy,  their  country  became  a prey  tc  intestine 


broils,  which  ended  in  anarchy,  and  in  the  division  of  the  king- 
dom among  twelve  tyrant  princes.  To  this  succeeded  the  sole 
dominion  of  Psammiticus  for  54  years.  This  was  followed 
by  the  conquest  of  Egypt,  by  Nebuchadnezzar,  and  then  by 
the  Persians  under  Cambyses,  the  son  of  Cyrus.  But  the 
yoke  of  the  Persians  was  so  grievous,  that  the  conquest  of 
them  by  Alexander  may  well  be  considered  as  a deliverance  to 
Egypt,  which  he  and  his  successors  greatly  favoured  and  im- 
proved. To  all  these  events  Bp.  Lowth  conceives  the  Prophet 
had  a view  in  this  chapter.  He  likewise  intimates  (ver.  18,  &c.) 
the  spread  of  the  Jewish  religion  in  Egypt  and  Syria,  under 
Alexander,  and  his  successors.  The  Ptolemies,  the  first  of 
whom,  called  Soter,  (or  the  deliverer,)  may  be  alluded  to  in 
verse  20;  although,  in  their  highest  sense,  the  words  must  un- 
doubtedly be  referred  to  a greater  Saviour.  In  the  time  of  this 
Ptolemy,  Philo  reckons  that  there  was  one  million  of  Jews  in 
that  country,  who  all  worshipped  the  God  of  their  fathers, 
taught  and  spread  the  knowledge  of  him,  and  consequently 
paved  the  way  for  an  early  reception  of  the  gospel  in  this  and  the 
neighbouring  countries.  (See  Bp.  Newton's  Dissert,  xii.)  For 
the  dispersion  of  the  Jew’s  of  old,  was  like  casting  the  seed  of 
true  religion  abroad  in  the  earth,  as  they  every  where  carried 
with  them  the  knowledge  of  the  true  God,  and  an  expected 
Messiah.  And  it  is  not  impossible  but  even  their  present  dis- 
persion may,  in  the  issue,  prove  equally  beneficial  in  its  conse- 
quences to  the  world  at  large. 

As  to  the  Egyptians,  their  chief  boast  was  in  the  antiquity  of 
their  nation,  their  acquaintance  with  the  occult  sciences,  their 
fisheries  and  canals,  and  their  flax-manufactories;  all  which 
are  alluded  to  in  this  chapter.  But  these  the  threatened  failure 
of  the  Nile  would  of  course  destroy ; and  all  their  arts  and 
wisdom  must  fail,  when  the  judgments  of  God  should  visit 
them.  He,  however,  who  wounded  them,  would  also  heal. 
We  have  already  remarked  the  spread  of  Judaism  in  Egypt: 
and  may  now  add,  that  Jeremiah,  for  a time,  resided  there,  and 
there  delivered  many  of  his  prophecies.  (Jer.  xliii.  5,  &c.) 
Among  the  first  converts  to  Christianity  we  also  find  “ dwell- 
ers in  Egypt,”  and  all  the  neighbouring  parts.  (Acts  ii.  10;  viii. 
27,  &c.)  Also  before  the  erection  of  the  see  of  Constantinople, 
Alexandria  ranked  next  to  Rome ; and  there  are  still  great 


V er.  5.  Afore  for  before)  the  harvest— This  evidently  refers  to  the  grape  har- 
vest : i.  e.  the  gathering  of  the  vintage. Sprigs.  -Lowth,  “Shoots.” 

Chap.  XIX.  Ver.  2.  lioill  set.— This  refc-ts  .o  r he  civil  dissension,  mention- 
ed in  our  exposition. 

Ver.  3.  The  spirit  of  Egypt  shall  fail  and  will  destroy,  &c.— [This  is  a 
prophecy  of  whrt  took  place  in  Egypt  about  twenty-two  years  after  the  de- 
struction of  Sennacherib’s  army;  when,  upon  the  death  of  Tirhakah,  not 
being  able  to  settle  about  the  succession,  they  continued  for  two  years  in  a 
state  of  anarchy,  confusion,  anti  civil  wars;  which  was  followed  by  the  ty- 
ranny of  twelve  princes,  who,  dividing  the  country  among  litem,  governed  it 
for  fifteen  years  ; and  at  last,  by  the  sole  dominion  of  Psammiticus,  which  he 
held  for  fifty-four  years.  1 — Bagster. 

Ver.  4.  Give  over.—  Hebrew,  " Shut  up;”  alluding  to  the  case  of  prisoners 
of  war. A cruel  lord,.— [Rather,  “cruel  lords,”  agreeably  to  the  LXX.,  Sy- 

riac, Vulgate,  and  the  oriVnal,  adonini  kasheh.  Nebuchadnezzar,  who  first 
conquered  and  ravaged  Egypt,  E.  C.  573,  and  the  following  year  ; and  then,  not 
95 


only  his  successors,  but  Cambyses,  (who  invaded  Egypt  B.  C.  526,)  the  son  ol 
Cyrus,  and  the  whole  succession  of  Persian  kings  till  the  time  of  Alexander, 
wito  were  in  general  hard  masters,  and  grievously  oppressed  the  country.!— 
Bagster. 

Ver.  5.  From  the  sea. — So  the  Nile  was  called,  when  it  overflowed  the 
country. 

Ver.  6.  And  they  shall  turn  the  rivers  far  away.— Lowth,  ' And  the  streams 

shall  become  putrid.”  So  Bonthroyd. And  the  brooks  of  defence.— By 

these,  Lowth  and  others  understand,  “ the  canals  of  Egypt.” 

Ver.  7.  ‘l'he paper  reeds  by  the  brooks. — The  papyrus  being  included  among 
the  reeds,  Ac.  in  verse  6,  Lmoth  renders  this,  ” The  meadows  by  the  canal,’ 
and  Boothroyd , (after  Kimclti,)  ” The  marshy  meadows  at  the  mouth  oi  the 
river.”  . 

Ver.  10.  And  they  shall  be  broken  in  the  purposes  thereof— See  margin 
that  is,  in  modern  terms,  the  weavers  shall  be  bankrupt,  their  trade  being 
ruined,  as  well  as  that  of  the  fish  dealers. 

753 


Covenant  of  Egypt,  Assyria,  fyc.  ISAIAH. — 

men  ? and  let  them  tell  thee  now,  and  let  them 
know  what  ■ the  Lord  of  hosts  hath  purposed 
upon  Egypt. 

13  The  princes  of  Zoan  are  become  « fools, 
the  princes  of  Noph  u are  deceived;  they  have 
also  seduced  Egypt,  even  T they  that  are  the 
stay  of  the  tribes  thereof. 

14  The  w Lord  hath  mingled  a 1 perverse  spi- 
rit in  the  midst  thereof : and  they  have  cau- 
sed Egypt  to  err  in  every  work  thereof,  as  a 
drunken  man  staggereth  in  his  vomit. 

15  Neither  shall  there  be  any  work  for  Egypt, 
which  the  head  or  tail,  branch  or  rush,  may  do. 

16  In  that  day  shall  Egypt  be  like  r unto  wo- 
men : and  it  shall  be  afraid  and  fear  because 
of  the  shaking  of  the  hand  of  the  Lord  of  hosts, 
which  he  shaketh  over  it. 

17  And  the  land  of  Judah  shall  be  a terror 
unto  Egypt,  every  one  that  maketh  mention 
thereof  shall  be  afraid  in  himself,  because  of 
the  counsel  of  the  Lord  of  hosts,  which  he 
hath  determined  against  it. 

18  In  that  day  shall  five  cities  in  the  land 
of  Egypt  speak  2 the  language  1 of  Canaan, 
and  swear  to  the  Lord  of  hosts  ; one  shall  be 
called,  The  city  of  b destruction. 

19  In  that  day  shall  there  be  an  altar  to  the 
Lord  in  the  midst  of  the  land  of  Egypt,  and  a 
c pillar  at  the  border  thereof  to  the  Lord. 

20  And  it  shall  be  for  a sign  d and  for  a wit- 
ness unto  the  Lord  of  hosts  in  the  land  of 
Egypt:  for  they  shall  cry  unto  the  Lord  be- 
cause of  the  oppressors,  and  he  shall  send 
them  a saviour,  and  a great  one,  and  he  shall 
deliver  them. 

21  And  the  Lord  shall  be  known  to  Egypt, 
and  the  Egyptians  shall  know  the  Lord  in  that 
day,  and  shall  do  ' sacrifice  and  oblation ; yea, 
they  shall  vow  a vow  unto  the  Lord,  and  per- 
form it. 

22  And  the  Lord  shall  smite  Egypt:  he  shall 
smite  and  heal  it:  and  they  shall  return  even 
Io  the  Lord,  and  he  shall  be  entreated  of  them, 
and  shall  heal  them. 

23  TT  In  that  day  shall  there  be  a f highway 
out  of  Egypt  to  Assyria,  and  the  Assyrian 
shall  come  into  Egypt,  and  the  Egyptian  into 
Assyria,  and  the  Egyptians  shall  serve  with 
the  Assyrians. 

24  In  that  day  shall  Israel  be  the  third  with 


XX.,  XXI.  Captivity  oj  Egypt  and  Ethiopia 

Egypt  and  with  Assyria,  even  a blessing  in 
the  midst  of  the  land  : 

25  Whom  the  Lord  of  hosts  shall  bless,  say- 
ing, Blessed  be  Egypt  my  e people,  and  Assy- 
ria the  work  h of  my  hands,  and  Israel  mine 
inheritance. 

CHAPTER  XX. 

A type  prefiguring  the  shameful  captiviy  of  Egypt  and  Ethiopia. 

IN  the  year  “ that  Tartan  came  unto  Ashdod, 
(when  Sargon  the  king  of  Assyria  sent 
him,)  and  fought  against  Ashdod,  and  took  it; 
2 At  the  same  time  spake  the  Lord  b by  Isaiah 
the  son  of  Amoz,  saying,  Go  and  loose  the 
sackcloth  from  off  thy  loins,  and  put  off  thy 
shoe  from  thy  foot.  And  he  did  so,  walking 
naked  and  barefoot. 

3 And  the  Lord  said,  Like  as  my  servant 
Isaiah  hath  walked  naked  and  barefoot  three 
years  for  a sign  and  wonder  upon  Egypt  and 
upon  Ethiopia ; 

4 So  shall  the  king  of  Assyria  lead  away 
c the  Egyptians  prisoners,  and  the  Ethiopians 
captives,  young  and  old,  naked  and  barefoot, 
even  with  their  buttocks  uncovered,  to  the 
d shame  of  Egypt. 

5 And  they  shall  be  afraid  and  ashamed  of 
Ethiopia  their  expectation,  and  of  Egypt  their 
glory. 

6 And  the  inhabitant  of  this  e isle  shall  say 
in  that  day,  Behold,  such  f is  our  expectation, 
whither  we  flee  for  help  to  be  delivered  from 
the  king  of  Assyria : and  how  shall  we  escape  ? 
CHAPTER  XXI. 

I The  prophet,  bewailing  the  captivity  of  his  people,  eeeth  in  a vision  the  fall  of  Baby- 
lon by  the  Medes  and  Persians.  1 1 Edom,  scorning  the  prophet,  is  moved  to  repent- 
ance. 13  The  set  time  of  Arabia’s  calamity. 

THE  burden  of  the  desert  of  the  sea.  As 
R whirlwinds  in  the  south  pass  through  ; 
so  it  cometh  from  the  desert,  from  a terrible 
land. 

2 A b grievous  vision  is  declared  unto  me ; the 
treacherous  dealer  c dealeth  treacherously, 
and  the  spoiler  spoileth.  Go  dup,  O Elam  : 
besiege,  O Media;  all  the  sighing  thereof  have 
I made  to  cease. 

3 Therefore  ' are  my  loins  filled  with  pain: 
pangs  have  taken  hold  upon  me,  as  the  pangs 
of  a woman  that  travaileth : I was  bowed 
down  at  the  hearing  of  it ; I was  dismayed 
at  the  seeing  of  it. 

4 My  f heart  panted,  fearfulness  affrighted 


CHAP. 


■ c.44.7,8. 
t Uo.1.22. 
o Je.2.16. 

v the  cor- 
ners, or, 
govern- 
ors. 

wl  Ki.22. 
22,23. 

x spirit  of 
perverse- 


y Je.51.30. 
Na.3.13. 


z lip. 
a Zep.3.9. 


b o , Herrs, 
or, the  sun. 


d Jos.4.20. 
e Mai. 1.11. 
fc  11.16. 

g 1 Pe.2.10. 

h Ep.2.10. 

a 2Ki.  18. 17. 

b by  the 
hand.  of. 

c captivity 
0/  Egyvt 


e or,  coun- 
try. 

Je.  47.4. 


f Job  6.20. 
a Zec.9.14. 
b hard. 

c c.33.1. 

d c.13.17. 
Je  49.34. 


f or.  My 
wind 
wandered. 


numbers  of  nominal  Christians  in  that  country,  which  may 
serve  as  the  foundation  of  a future  church. 

Chap.  XX.  Ver.  1 — 6.  An  oracle  against  Ashdod  and 

Egypt.— Tartan,  general  to  Sargon,  (one  of  the  names  of  Sen- 
nacherib,) king  of  Assyria,  besieged  Ashdod,  (or  Azotis,)  which 
probably  belonged  at  that  time  to  the  king  of  Judah.  (2  Kings 
xviii.  18.)  The  inhabitants  expected  to  be  relieved  by  the  Cush- 
ites (or  Ethiopians)  and  Egyptians.  Isaiah  was  ordered  to 
go  uncovered ; that  is,  without  his  upper  garment,  (the  rough 
mantle  worn  by  the  prophets,  Zech.  xiii.  4.)  probably  three 
days,  a day  for  a year,  according  to  the  prophetic  rule,  (Num. 
xiv.  34.  Ezek.  iv.  6.)  to  show  that  within  three  years,  Ashdod 
should  be  taken,  after  the  defeat  of  the  Cushites  and  Egyptians; 
and  that  the  king  of  Assyria  should  carry  away  the  inhabitants 
naked  and  barefooted,  as  typified  by  the  dress,  or  rather  un- 
dress, of  the  prophet.  Had  he  walked  thus  for  three  years,  till 
the  event  took  place,  Bp.  Lovth  remarks,  it  would  have  been 
no  sign. 


Ver.  12.  Let  them  knoio.—Boothroyd,  “Make  known.” 

Ver.  13.  Even  they  that  are  the  stay.—Lowth,  “The  chief  pillars  of  the 
tribes.”  ' 

Ver.  18.  One  of  them  shall  be  called.  The  city  of  destruction.— See  mar- 
fin.  The  Jews  on  the  building  of  Heliopolis,  (the  city  of  the  sun.)  called  it 
the  city  of  righteousness,  and  regarded  it  as  a rival  of  the  temple  of  Jerusa- 
lem ; but  their  brethren  in  Palestine,  by  a play  on  the  word,  called  it,  in  aver- 
sion. " the  city  of  destruction.  * 

Ver.  19.  An  altar,  &c.— i.  e.  the  worship  of  the  true  God  shall  be  received 
and  maintained,  according  to  his  appointment.  See  Josh.  xxii.  2t — 29.  Zeph. 
fii.  9 Korn.  xv.  6. 

Chap.  XX.  Ver.  1.  Sargon — is  generally  supposed  to  be  another  name  for 
Sennacherib,  but  this  is  by  no  means  certain.  Vitringa  supposes  him  to 
have  been  Psalmaneser,  father  of  Sennacherib,  but  Rosenmuller,  that  he  was 
his  successor. 

Ver.  3.  Naked  and  barefoot  three  years. — Lmoth.  " A Sicn  and  a prodigy 
754 


This  warning  had  a view  to  the  nation  of  the  Jews,  (ver.  6.) 
who  were  generally  inclined  to  rely  on  the  aid  of  Egypt,  more 
than  oil  that  of  God ; which  is,  indeed,  far  too  generally  the  case 
with  us  all : we  look  to  the  creature,  instead  of  the  Creator. 

Chap.  XXI.  Ver.  1 — 17.  Oracles  respecting  Babylon,  Edom, 
and  Arabia.—"  The  first  ten  verses  of  this  chapter  (says  Bp. 
Lowth ) contain  a prediction  of  the  taking  of  Babylon  by  the 
Medes  and  Persians.  It  opens  with  the  prophet’s  seeing  at  a 
distance  the  dreadful  storm  that  is  gathering,  and  ready  to 
burst  on  Babylon,”  which,  by  the  flooding  of  the  Euphrates, 
sometimes  became  a marshy  desert.  The  event  is  intimated 
in  general  terms  ; and  the  Almighty  orders  the  Persians  and 
Medes  to  set  forward  on  the  expedition.  Upon  this,  the  prophet 
enters  at  once  into  the  midst  of  the  action  ; and  in  the  person 
of  Babylon,  strongly  expresses  the  astonishment  and  horror 
that  seize  her,  on  the  sudden  surprise  of  the  city,  at  the  very 
season  dedicated  to  pleasure  and  festivity,  (ver.  4.)  The  prophet 
then,  in  his  own  person,  describes  the  false  security  of  the 


of  three  years  upon  Egypt  and  upon  Cush,”  (or  Ethiopia.)  Bishop  Lmoth  sup- 
poses  the  words  three  days,  may  have  been  dropped  by  the  transcriber,  or  that 
the  word  days  may  have  been  chaneed  for  years ; but  Gataker  thinks  that 
the  Hebrew  might  be  rendered,  “ a three  years  sign  and  wonder  upon  Egypt.” 
&c.  which  is  nearly  the  version  of  Loxoth. 

Chap.  XXI.  Ver.  1.  The  desert  of  the  sea  — “ The  country  about  Babylon, 
and  especially  toward  the  sea.  was  a great,  flat  morass,  often  overflowed  hy 
the  Euphrates  and  Tigris.  It  became  habitable  through  being  drained,  by  the 

many  canals  that  were  made  in  it  ."—Lowth. It  cometh  from  the  desert.— 

(The  whirlwinds  in  Arabia,  to  the  south  of  Judea,  often  come  with  the  most 
destructive  fury  ; and  thus  ruin  would  irresistibly  come  upon  Babylon  from 
Persia  and  Media,  the  armies  of  which  were  very  terrible,  through  the  deserts 
that  intervened  between  those  countries.! — Bagster. 

Ver.  2.  The  treacherous  dealer , &c.— Loxoth,  “ The  plunderer  is  plundered 

and  the  destroyer  is  destroyed  I” O Elam.— The  ancient  name  of  Persia, 

Ver.  4.  My  heart  panted.— See  margin.  Loxoth,  “ Is  bewildered  ” 


Fall  oj  Habylon  foreshown.  ISAIAH, 

me  • the  s night  of  my  pleasure  hath  he  11  turn- 
ed into  fear  unto  me. 

5 Prepare  the  table,  watch  in  the  watch- 

ower,  eat,  drink:  arise,  ye  princes,  and 

anoint  the  shield. 

6 For  thus  hath  the  Lord  said  unto  me,  Go, 
set  a watchman,  let  him  declare  what  he 
seeth. 

7 And  he  saw  a chariot  with  a couple  of 
horsemen,  a chariot  of  asses,  and  a chariot  of 
camels;  and  he  hearkened  diligently  with 
much  heed : 

8 And  he  cried,  « A lion:  My  lord,  I stand 
continually  upon  the  watch-tower  in  i the  day- 
time, and  I am  set  in  my  ward  k whole  nights : 

9 And,  behold,  here  cometh  a chariot  of  men, 
with  a couple  of  horsemen.  And  he  answer- 
ed and  said,  Babylon  Us  fallen,  is  fallen ; and 
m all  the  graven  images  of  her  gods  he  hath 
broken  unto  the  ground. 

10  O my  threshing,  and  the  " corn  of  my 
floor:  that  which  I have  heard  of  the  Lord  of 
hosts,  the  God  of  Israel,  have  I declared  0 un- 
to you. 

11  If  The  burden  of  p Dumah.  He  calleth 
to  me  out  of  Seir,  Watchman,  what  of  the 
night?  Watchman,  what  of  the  night? 

12  The  watchman  said,  The  morning  cometh, 
and  also  the  night:  if  ye  will  inquire,  in- 
quire ye : return,  come. 

13  Tf  The  burden  upon  Arabia.  In  the  fo- 
rest in  Arabia  shall  ye  lodge,  O ye  travelling 
companies  of  Dedanim. 

14  The  inhabitants  of  the  land  of  Tema 
« brought  water  to  him  that  was  thirsty,  they 
prevented  with  their  bread  him  that  fled. 


A.  M.  3290. 
B.  C.  714. 


CHAP.  XXII.  Invasion  of  Jewiy  lamented. 

15  For  r they  fled  6 from  the  swords,  from  the 
drawn  sword,  and  from  the  bent  bow,  and  ' 
from  the  grievousness  of  war. 

16  For  thus  hath  the  Lord  said  unto  me, 
Within  a year,  according  to  the  years  of  a 
‘ hireling,  and  all  the  glory  of  Kedar  » shall 
fail: 

17  And  the  residue  of  the  number  of  T arch- 
ers, the  mighty  men  of  the  children  of  Kedar, 
shall  be  diminished  : for  the  Lord  God  of  Is- 
rael hath  spoken  it. 

CHAPTER  XXII. 

1 The  prophet  lamentrth  the  invasion  of  Jewry  by  the  Persians.  8 He  reproveth  their 
human  wisdom  and  worldly  joy.  15  He  propliesieth  Shebna’s  deprivation,  520  and 
Eliakim,  prefiguring  the  kingdom  of  Christ,  his  substitution. 

THE  burden  of  the  valley  of  vision.  What 
aileth  thee  now,  that  thou  art  wholly  gone 
up  to  the  a house-tops  ? 

2 Thou  that  art  full  of  stirs,  atumultuous  city, 
a b joyous  city:  thy  slain  men  are  not  slain 
with  the  sword,  nor  dead  in  battle. 

3 All  thy  rulers  are  fled  c together,  they  are 
bound  d by  the  archers  : all  that  are  found  in 
thee  are  bound  together,  which  have  fled  from 
far. 

4 Therefore  said  I,  Look  away  from  me;  I 
will  e weep  f bitterly,  labour  not  to  comfort 
me,  because  of  the  spoiling  of  the  daughter 
of  my  people. 

5 For  it  is  a day  of  trouble,  and  of  tread- 
ing down,  and  of  perplexity  by  the  Lord  God 
of  hosts  in  the  valley  of  vision,  breaking 
down  the  walls,  and  of  crying  to  the  moun- 
tains. 

6 And  Elam  e bare  the  quiver  with  chariots 
of  men  and  horsemen,  and  Kir  h uncovered 
the  shield. 


h put. 


j Hab.2.1. 

k or,  every 
night. 

1 Je.51.8, 
&c. 

Re.  14.8. 


n son. 
o Eze.3. 17 
..19. 

Ac.  20. 26, 
27. 

p lCh.1.30. 
Je.49.7, 
&c. 

Eze.35.2, 

&c. 

Ob.l,&c. 
q or,  bring 
ye. 


r Job  6.19, 
20. 

s from  the 
face  of, 
or,  for 
fear. 
t Job  7.1. 
u c.60.7. 


A.  M.  cir. 
3292. 

B.  C.  cir. 
712. 

a De.22.8. 
b c.  352. 13. 
c 2 Ki.25.5, 
11. 


e be  bitter 
in  weep- 
ing. 

f Je.4.19. 
9.1. 

La.  1.2. 
g Je. 49.35. 
h made 
naked. 


Babylonians;  and  in  the  midst  of  their  feasting  is  given  the 
sudden  alarm  of  war.  The  event  is  now  depicted  in  a very  pe- 
culiar manner.  God  orders  the  prophet  to  set  a watchman  to 
look  out,  and  to  report  what  he  sees.  He  sees  two  companies 
marching  onward,  representing,  by  their  appearance,  the  two 
nations  that  were  to  execute  Goa’s  orders,  and  immediately  u*?- 
on  hearing  this,  the  prophet  declares  that  the  fall  of  Babylon  is 
come:  “Babylon  is  fallen— is  fallen.”  (Comp.  Rev.  xiv.  8.) 
The  fulfilment  of  this  prophecy  will  be  found  in  Dan.  chap.  v. 

The  prophet  then  makes  a snort  application  of  the  prophecy 
to  his  countrymen;  “O  my  threshing,”  &c. — as  if  he  had 
said,  “O  my  people,  against  whom  I have  been  long  denoun- 
cing the  severe  operations  of  the  great  Husbandman,  who 
will  ‘thoroughly  purge  his  floor;’  that  accomplished,  now 
shall  ye  be  delivered  and  avenged  !”  And  then  he  adds, 
like  a faithful  messenger  from  Goa,  “ That  which  I have  heard 
of  the  Lord  of  hosts,  the  God  of  Israel,  that  have  I declared 
unto  you.” 

The  short  prophecy  in  the  11th  and  12th  verses,  called  “the 
burden,”  (or  oracle  of  Dumah,)  is  generally  understood,  and 
we  think  justly,  to  refer  to  Eclom,  (or  Idumea,)  because  the 
inquiring  voice  came  from  Mount  Seir.  It  is  certainly  obscure, 
and  perhaps  enigmatical.  Watchmen  were  always  stationed 
in  fortresses,  and  it  should  seem,  at  certain  periods,  gave  re- 


Ver.  5.  Prepare  the  table—  Lowth  reads,  “ The  table  is  prepared  ; the  watch 
i9  set ; they  eat,”  &c.  “ In  the  Hebrew,  the  words  are  in  the  infinitive  abso- 
lute.”  Anoint  the  shield. — That  is,  prepare  for  war.  We  have  elsewhere 

supposed  it  was  customary  to  anoint  the  shield  when  done  with : by  this  it 
should  seem  that  it  was  also  an  act  of  military  preparation,  and  perhaps  of 
consecration  also.  Compare  note  on  1 Sam.  i.  21.  and  see  chap.  xxii.  6.  The 
shields  of  the  ancients  were  commonly  of  wood,  covered  with  ox-hides.  See 
Orient.  Lit.  No.  918. 

Ver.  6.  Thus  hath  (or  had)  the  Lord  said. — The  former  verse  states  that  the 
Babylonians  had  set  a watch,  which  had  given  the  note  of  alarm  ; “Anoint 
the  shield  this  informs  us,  that  the  prophet  himself  had  been  ordered  to  set 
a watch  also,  who  bad  given  a like  alarm. 

Ver.  7.  And  he  saw  a chariot.— The  great  ambiguity  of  the  Hebrew  word  for 
a chariot , renders  this  passage  very  obscure.  It  signifies  both  a chariot  and  a 
rider.  Lowth  renders  it,  ” A chariot  with  two  riders  ; a rider  on  an  ass,  a rider 
on  a camel.”  But  Boothroyd  reads,  “ And  he  saw  chariots  and  bands  of  horse- 
men ; riders  on  asses,  and  riders  on  camels  which  also  Lowth  hints  at.  It 
is.  however,  agreed,  that  the  Medes  and  Persians  are  here  intended,  led  on  by 
Darius  and  Cyrus.  We  are  told  that  the  latter,  in  hi3  engagements  with  Croe- 
sus. took  the  baggage  from  off  his  camels,  and  mounted  lus  cavalry  on  them, 
mid  the  enemy’s  horses  were  so  offended  with  the  smell  of  the  camels,  that 
they  turned  hack,  and  fled.  (Lowth.) 

Ver.  8.  And  he  cried , “ A lion."— See  margin.  But  we  conceive  this  was  a 
proverbial  expression,  and  the  common  note  of  alarm.  Thus  the  sluggard,  as 
an  excuse  for  keeping  within  doors,  says.  “ There  is  a lion  in  the  way— a Jion 
in  the  street.”  Prov  xxvi.  13.  So  when  Jeremiah  gives  the  alarm  to  Judah, 
Cell.  iv.  7.)  he  say3,  “ The  lion  is  come  up !”  it  was  a note  of  danger. 

Ver.  9.  A chariot  of  men , with  a couple  of  horsemen— Lowth,  A man.  one 
of  the  two  riders  Boothroyd , “ Chariots  with  men  and  bands  of  horsemen.” 

-And  he  answered.—' This  is  differently  explained  ; but  we  conceive  them 
o he  the  words  of  the  prophet,  who  immediately  perceived  the  fall  of  Babylon 
wa«  approaching.  See  Gataker  in  Assembly’s  Ann. 


ports  of  the  progress  of  time,  and  possibly  of  the  weather. 
Prophets  were  watchmen,  (Ezek.  iii.  17.)  whose  office  it  was  to 
warn  the  people  of  the  advance  of  divine  judgments  or  deliver- 
ances. The  inquiry  is  made  in  a tone  of  earnestness  and  ap- 
parent impatience ; the  answer  implies,  that  the  prophet  had 
no  commission  to  announce  present  deliverance  to  them ; but 
directs  them  to  wait  and  watch  for  it,  as  God  was  bringing 
many  revolutions  to  pass ; and  to  come  again  from  time  to 
time,  till  he  should  have  an  answer  for  them. 

The  remaining  verses  of  this  chapter  (ver.  13  to  the  end)  con- 
tain a burden  or  oracle  respecting  Arabia.  It  was  probably 
delivered  about  the  same  time  with  the  prophecies  immediate- 
ly preceding,  that  is,  about  the  14th  year  of  Hezekiah,  and  im- 
mediately preceding  Sennacherib’s  invasion  of  Judea.  It  is 
supposed,  that  in  his  return  from  his  Egyptian  expedition,  or 
soon  after,  he  might  overrun  these  Arab  clans,  and  that  tneir 
distress  on  that  occasion  forms  the  subject  of  these  predictions, 
which  were  fulfilled  in  the  year  following  that  in  which  they 
were  delivered. 

Chap.  XXII.  Ver.  1 — 25.  The.  burden  (pr  oracle)  of  the 
Valley  of  Vision. — The  prophecy  which  begins  this  chapter, 
and  ends  with  verse  14,  relates  to  Jerusalem;  but  why  this 
should  be  called  the  valley  of  vision,  is  not  so  easy  to  explain, 
especially  as  Jerusalem  was  not  built  in  a valley,  but  on  two 

Ver.  10.  O my  threshing.— The  term  threshing  i.s  here  used  passively,  fin 

tire  grain  threshed. The  corn  of  my  floor  ; — implying,  that  Ins  office  was  to 

thresh  and  to  winnow  the  Lord’s  harvest. 

Ver.  11.  Dumah  — [D uma/i  is  probably  the  same  as  Dumatha , a city  or 
Arabia  mentioned  by  Stephanus ; and  the  modern  Dumah  and  DumathaJ. 
gandel  on  the  borders  of  Arabia  and  Syria  in  a rocky  valley.  See  Michaetis. 
Supplem.  The  Edomites,  says  Bishop  Lowth,  as  well  as  Jews,  were  subdued 
by  the  Babylonians.  They  inquire  of  the  prophet,  how  long  their  subjection  is 
to  last : he  intimates  that  the  Jews  should  be  delivered  from  their  captivity  ; 
not  so  the  Edomites. — “ The  morning  cometh,  and  also  the  night.”] — B. 

Ver.  12.  Return,  come.— That  is,  in  tjie  Hebrew  idiom,  C9me  again. 

Ver.  13.  The  burden  upon — or,  oracle  concerning  Arabia.  Bishop  Lowth 
expresses  some  doubts  concerning  this  title,  as  being  wanting  in  some  of  the 
best  copies  of  the  LXX.,  but  we  do  not  find  it  wanting  in  the  Hebrew. 

Ver.  14.  Brought  water,  &c.— These  were  the  usual  acts  of  hospitality  in 
the  East.  See  Gen.  xxiv.  32,  43. 

Chap.  XXII.  Ver.  1.  The  valley  of  vision—  Some  think  mount  Moriah,  on 
which  the  temple  stood,  was  called  the  mount  of  vision,  because  there  the 
Lord  appeared  to  Abraham.  See  Gen.  xxii.  14.  Possibly  the  term  valley,  may 
be  used  mystically,  as  “ the  valley  of  death  I”  but  this  is  offered  only  as  a 

suggestion. Goneuyto  the  house-tops—  IThe  eastern  houses  are  built  with 

a court  within,  into  which  chiefly  the  windows  open ; those  that  open  to  the 
street  being  so  obstructed  with  latticework,  that  no  one  can  see  through  them. 
Whenever  therefore  any  thing  is  to  be  seen  or  heard  in  the  streets,  any  public 
spectacle,  or  any  alarm,  every  one  immediately  goe9  up  to  the  house-top  to 
satisfy  his  curiosity.  Hence  all  the  people  running  to  the  top  of  their  houses, 
gives  a lively  image  of  a sudden  general  alarm. )—Bagster. 

Ver.  3.  All  thy  rulers  are  fled—  This  is  supposed  to  allude  to  the  flight  of 
Zedekiah  and  his  attendants,  who  were  pursued  and  overtaken,  and,  it  is 
here  said,  were  bound  by  the  archers.  Compare  2 Kings  xxv.  4,5. 

Ver.  6.  Kir  uncovered  the  shield—  Kir  was  a city  of  the  Mede9,  subject  ti- 
the Assyrians  in  Hczekiah’s  tim^  ; and  so  perhaps  Elam,  or  the  Persians.  Sea 

755 


She.tma's  deprivation.  ISAIAH. — CHAP.  XXIII.  Prophecy  concerning  EUakim 


7 And  it  shall  come  to  pass,  that  i thy  choicest 
• valleys  shall  be  full  of  chariots,  and  the  horse- 
men shall  set  themselves  in  array ) at  the  gate. 

8 H And  he  discovered  the  covering  of  Judah, 
and  thou  didst  look  in  that  day  to  the  armour 
of  the  house  of  the  forest. 

9 Ye  i have  seen  also  the  breaches  of  the  city 
of  David,  that  they  are  many : and  ye  ga- 
thered together  the  waters  of  the  lower  pool. 

10  And  ye  have  numbered  the  houses  of  Je- 
rusalem, and  the  houses  have  ye  broken  down 
to  fortify  the  wall. 

11  Ye  made  also  a ditch  between  the  two 
walls  for  the  water  of  the  old  pool : but  ye 
have  not  looked  unto  the  maker  thereof,  nei- 
ther had  respect  unto  him  that  fashioned  it 
long  ago. 

12  And  in  that  day  did  the  Lord  God  of  hosts 
call  m to  weeping,  and  to  mourning,  and  to 
n baldness,  and  to  girding  with  sackcloth  : 

13  And  behold  joy  and  gladness,  slaying  oxen, 
and  killing  sheep,  eating  flesh,  and  drinking 
Avine:  let  0 us  eat  and  drink;  for  to-morrow 
Ave  shall  die. 

14  And  it  was  revealed  in  mine  ears  by  the 
Lord  of  hosts,  Surely  this  iniquity  shall  not  be 
purged  from  you  till  ye  die,  saith  the  Lord 
God  of  hosts. 

15  U Thus  saith  the  Lord  God  of  hosts,  Go, 
get  thee  unto  this  treasurer,  even  unto  p Sheb- 
na,  Avhich  is  over  the  house,  and  say, 

16  What  hast  thou  here  1 and  whom  hast 
thou  here,  that  thou  hast  hewed  thee  out  a se- 
pulchre here,  ■>  as  he  that  heweth  him  out  a 
sepulchre  on  high,  and  that  graveth  a habita- 
tion for  himself  in  a rock  ? 

17  Behold,  the  Lord  r will  carry  thee  aAvay 
with  5 a mighty  captivity,  and  will  surely  co- 
ver thee. 

18  He  will  surely  violently  turn  and  toss  thee 


A.  M.  cir. 
3 

B.  C.  cir. 
712. 


i the  choice 
o]  thy. 


J or,  to- 
ward. 

k 1 Ki.7  2. 
10.17. 


1 2Ch.32.4. 
m Joel  1.13. 

n Job  1.20. 
Mi.  1.16. 

o c.56.12. 


p2Ki.  18.37. 
q or,  O he. 


r or,  who 
covered 
thee  with 
an  excel- 
lent 

covering , 
and 
clothed 
thee  gor- 
geously, 
shall 
surely. 
ver.  18. 


a the  capti- 
vity of  a 
■man. 


t land 
large  of 
spaces. 
u2Ki. 18.18. 
v c.9.6. 
w Job  12.14. 
Re.3.7. 


y or, instru- 
ments of 
viols. 

A.  M.  3289. 
B.  C.  715. 
a Je. 25.22. 
47.4. 
Kze.26.28. 
Am.  1.9, 10 
Zee.  9.2.  .4. 

b ver.  12. 

Je.2.10. 
c silent. 


like  a ball  into  a 1 large  country:  there  shalt 
thou  die,  and  there  the  chariots  of  thy  glory 
shall  he  the  shame  of  thy  lord’s  house. 

19  And  I Aviil  drive  thee  from  thy  station,  and 
from  thy  state  shall  he  pull  thee  down. 

20  TJ  And  it  shall  come  to  pass  in  that  day, 
that  I will  call  my  servant  uEliakim  the  son 
of  Hilkiah: 

21  And  I will  clothe  him  with  thy  robe,  and 
strengthen  him  with  thy  girdle,  and  I wiP 
commit  thy  government  into  his  hand : and 
he  shall  be  a father  to  the  inhabitants  of  Jeru- 
salem, and  to  the  house  of  Judah. 

22  And  the  key  of  the  house  of  David  will  1 
lay  upon  his  ’shoulder;  so  he  shall  w open, 
and  none  shall  shut ; and  he  shall  shut,  and 
none  shall  open. 

23  And  I will  fasten  him  as  a nail  1 in  a sure 
place ; and  he  shall  be  for  a glorious  throne 
to  his  father’s  house. 

24  And  they  shall  hang  upon  him  all  the  glory 
of  his  father’s  house,  the  offspring  and  the  is- 
sue, all  vessels  of  small  quantity,  from  the 
vessels  of  cups,  even  to  all  the  * vessels  ol 
flagons. 

25  In  that  day,  saith  the  Lord  of  hosts,  shall 
the  nail  that  is  fastened  in  the  sure  place  be 
removed,  and  be  cut  down,  and  fall ; and  the 
burden  that  was  upon  it  shall  be  cut  off:  for 
the  Lord  hath  spoken  it. 

CHAPTER  XXIII. 

1 The  miserable  overthrow  of  Tyre.  17  Their  unhappy  return. 

THE  burden  of  a Tyre.  Howl,  ye  ships  of 
Tarshish  ; for  it  is  laid  waste,  so  that  there 
is  no  house,  no  entering  in : from  the  land  ol 
Chittim  b it  is  revealed  to  them. 

2 Be  c still,  ye  inhabitants  of  the  isle  ^ thou 
whom  the  merchants  of  Zidon,  that  pass  over 
the  sea,  have  replenished. 

3 And  by  great  waters  the  seed  of  Sihor,1he 


hills,  Zion  and  Moriah,  on  the  side  of  the  latter  of  which  stood 
the  temple;  where  the  Lord  usually  revealed  himself,  and 
which  was  the  more  usual  residence  of  the  seers , or  those  who 
saw  visions.  But  though  Jerusalem  was  not  properly  a valley, 
but  an  elevated  situation,  yet  was  it  much  lower  (according  to 
Galaker ) than  the  mountains  by  which  it  was  surrounded. 
This,  indeed,  is  not  very  satisfactory ; there  can  be  little  doubt, 
however,  of  its  being  so  called,  though  we  may  not  be  able 
t<?  determine  why.  The  prophecy  foretels  the  invasion  of  that 
city  by  the  Assyrians,  under  Sennacherib ; or  by  the  Chal- 
deans, under  Nebuchadnezzar ; or  probably  it  may  have  a view 
to  both.  So  Vitringa  and  Bp.  Horsley.  (See  the  notes.) 

The  prophecy  concerning  Shebna.  the  treasurer,  which  comes 
next,  (ver.  15 — 25.)  seems  to  have  little  or  no  relation  to  the 
foregoing,  only  that  Shebna  appears  to  have  been  a principal 
person  among  those  whose  luxury  and  profaneness  the  propnet 


2 Kings  xvi.  9.  [Ancient  warriors  were  particularly  attentive  to  their  shields, 
which  they  took  care  frequently  to  scour,  polish,  and  anoint ; after  which  they 
were  placed  in  a case,  when  not  in  use,  to  prevent  them  from  becoming  rusty.  J 
—Bagster. 

Ver.  8.  And  he  discovered  the  covering  of  Judah.— Lowth,  “ The  barrier 
of  Judah  shall  be  laid  open.” To  the  armour. — Lowth,  “ To  the  arsenal.” 

Ver.  9.  Ye  gathered  together  the  waters. — This  verse  evidently  alludes  to 
the  precautions  taken  by  Hezekiah. 

Ver.  3 to  11.  Bishop  Lowth  renders  in  the  future,  and  is  followed  by  Dr. 
Boochroyd. 

Ver.  n.  But  ye  have  not  looked  unto  the  Maker  thereof —Lowth,  “ But  ye 
look  not  to  him  that  hath  disposed  this.” 

Ver.  14.  Till  ye  die.— That  is,  so  long  as  you  live,  my  judgments  shall  fob 
low  you. 

, Ver.  15.  Even  unto  Shebna. — This  Shehna,  according  to  Lowth , was  a dif- 
ferent person  from  the  scribe  mentioned  ch.  xxxvi.  3.  [This  prophecy  concern- 
ing Shebna  seems  to  have  been  delivered  about  the  same  time  as  the  preced- 
ing  : and  probably  he  was  a principal  person  among  those  whose  luxury  and 
profaneness  are  so  severely  reprehended  by  the  propnet  ]— Bagster 

Ver.  16.  A sepulchre  here , &c .—Lowth,  “ For  thyself  O thou  that  hewest 
out  here  a sepulchre  for  thyself.”  This  was  considered  as  a mark  of  great  va- 
nity and  ambition.  [There  are  some  monuments,  still  remainin'*  in  Persia,  of 
great  antiquity,  says  Bishop  Lowth,  called  Naksi  Rustam,  which  give  a clear 
idea  of  Shebna’s  pompous  design  for  his  sepulchre.  They  consist  of  several 
sepulchres,  each  of  them  hewn  in  a high  rock  near  the  top.  The  front  of  the 
rock  to  the  valley  below  is  adorned  with  carved  work  in  relievo,  being  the  out- 
side of  the  sepulchre.  Some  of  these  sepulchres  are  about  thirty  feet  in  the 
perpendicular  from  the  valley;  which  is  itself  raised  perhaps  about  half  as 
much  by  the  accumulation  of  the  earth  since  they  were  made.]— Bagster. 

Ver.  17.  And  icill  surely  cover  thee—  See  margin;  that  is,  thy  face;  as 
was  the  custom  with  persons  disgraced,  or  condemned.  See  Esther  vi.  12. 
— vii.  8. 

Ver.  18.  And  toss  thee  like  a ball. — That  is,  toss  thee  as  a ball,  or  a stone, 

in  a sling. Into  a large  country— Lowth,  ” A wide  country,”  where  he 

Mould  die  in  captivity. 

Ver.  20.  Eliakim— The  same  mentioned  Iaaiah  xxxvi.  22.:  xxxvii.  2.  This 
756 


had  been  reprehending.  Eliakim,  who  is  spoken  of  as  his  suc- 
cessor, according  to  the  prediction,  was  actually  treasurer  in 
the  time  of  Sennacherib’s  invasion.  (Chap,  xxxvi.  22.  2 Kings 
xviii.  18.)  In  the  last  verse,  the  sentence  against  Shebna  is 
confirmed.  He  who  appeared  firmly  fixed  in  his  office,  as  a 
nail,  or  peg,  inserted  into  the  wall  from  its  erection,  shall  be 
removed,  and  Hilkiah  fill  his  place,  who,  both  from  his  charac- 
ter and  office,  is  here  represented  as  a type  of  the  Messiah. 
(Comp.  ver.  21 — 24,  with  chap.  ix.  6,  7,  and  Rev.  iii.  7.) 

Chap.  XXIII.  Ver.  1 — 18.  An  oracle  concerning  Tyre  and 
Tarshish—  This  prophecy  denounces  the  destruction  ofTvro 
by  Nebuchadnezzar.  It  was  delivered  at  least  125  years  be- 
fore its  accomplishment,  at  a time  when  the  Babylonians  were 
the  subjects  and  slaves  of  the  Assyrian  empire,  (ver.  IB.)  and 
when  such  an  event  was,  in  human  appearance,  very  impro- 
bable. It  opens  with  an  address  to  the  Tyrian  traders  and 


Eliakim  is  understood  to  be  the  successor  of  Shebna,  and  a type  of  the  Mes- 
siah. Compare  ch.  ix.  6. 

Ver.  22.  Key  ....  upon  his  shoulder. — [As  the  robe  and  the  baldric, 
observes  Bishop  Lowth,  mentioned  in  the  preceding  verse,  were  the  ensigns  of 
power  and  authority  ; so  likewise  was  the  key  the  mark  of  office,  either  sacred 
or  civil.  The  priestess  of  Juno  is  said  to  he  the  kev-bearer  of  the  goddess.  To 
comprehend  liow  the  key  could  be  borne  on  the  shoulder,  it  will  be  sufficient 
to  observe,  that  the  ancient  keys  were  of  considerable  magnitude,  and  much 
bent.l —Bagster.  . 

Ver.  23.  A nail  in  a sure  place.— That  is,  a permanent  situation.  See  note 
on  Ezra  ix..8.  Ec.  xii.  11. 

Ver.  24.  To  all  the  vessels  of  flagons. — Loioth,  “ To  every  sort  of  meaner 
vessels  ;”  literally,  “ bottles  ;”  (i.  e.  earthen  bottles,)  i.  e.  all  the  other  offices 
of  government  shall  depend  on  him.  Compare  xli.  40 — 44. 

Chap.  XXIII.  Ver.  1.  Tyre— {Tyre,  whose  destruction  by  Nebuchadnezzar 
is  here  foretold,  was  a city  of  Phoenicia,  on  the  shore  of  the  Mediterranean, 
twenty-four  miles  south  of  Sidon,  and  thirty-two  north  of  Accho  or  Ptolemais 
according  to  the  Antonine  and  Jerusalem  Itineraries,  about  latitude  33°  19 
N.  longitude  35°  10’  E.  There  were  two  cities  of  this  name;  one  on  the 
continent  called  Palae  Tyrus.or  Old  Tyre,  according  to  Strabo , thirty  stadit 
south  of  the  other,  which  was  situated  on  an  island,  not  above  -Hjven  hundrec 
paces  from  the  main  land,  says  Pliny.  Old  Tyre  was  taken  by*  ebuchadnez 
zar,  after  a siege  of  thirteen  years,  B.  C.  573.  ( Josephus  ;)  which  he  so  utterly 
destroyed,  that  it  never  afterwards  rose  higher  than  a village.  But  previous  tu 
this,  the  inhabitants  had  removed  their  effects  to  the  island  ; which  afterwards 
became  so  famous  by  the  name  of  Tyre,  though  now  consisting  of  only  about 

eight  hundred  dwellings.}— Bagster. For  it  (i.  c.  Tyre)  is  laid  waste  .... 

no  entering  in— Boothroyd,  Nor  any  to  enter  it.”  Both  houses  and  inha- 
bitants were  destroyed. From  the  land  of  Chittim; — i.  c.  the  isles  and 

coast  of  the  Mediterranean  : for  Jeroine  says,  “ they  fled  in  their  ships,  and 
took  refuge  in  Carthage,  and  in  the  isles  of  the  Ionian  and  Egean  sea.”  So 
also  Rabbi  Jarchi. 

Ver.  3.  By  great  waters. — Boothroyd,  “ The  seed  of  Sihor,  (or  Sichor  J 
amidst  abundant  waters.”  The  Nile  was  called  Sichor,  (and  by  the  Greeks, 
Melos.)  for  its  black  mud,  which  rendered  Egypt  so  fertile  that  it  supplied  with 
corn  ffiere  called  its  seed)  all  the  surrounding  countries. 


Miserable  overthrow  of  Tyr  ISAIAH. — CHAP.  XXIY.  God’s  judgments  on  the  land. 


harvest  of  the  river,  is  her  revenue  ; and  she 
is  a mart  of  nations. 

4 Be  thou  ashamed,  O Zidon:  for  the  sea 
hath  spoken,  even  the  strength  of  the  sea,  say- 
ing, I travail  not,  nor  bring  forth  children, 
neither  do  I nourish  up  young  men,  nor  bring 
up  virgins. 

5 As  at  the  report  d concerning  Egypt,  so 
shall  they  be  sorely  pained  at  the  report  of 
Tyre. 

6 Pass  ye  over  to  Tarshish  ; howl,  ye  inha- 
bitants of  the  isle. 

7 Is  this  your  joyous  city,  whose  antiquity  is 
of  ancient  days  ? her  own  feet  shall  carry  her 
'afar  off  to  sojourn. 

8 Who  hath  taken  this  counsel  against  Tyre, 
the  crowning  city,  whose  merchants  are  prin- 
ces, whose  traffickers  are  the  honourable  of 
the  earth  ? 

9 The  Lord  of  hosts  hath  purposed  it,  to 
f stain  the  pride  of  all  glory,  and  to  bring  s unto 
contempt  all  the  honourable  of  the  earth. 

10  Pass  through  thy  land  as  a river,  O daugh- 
ter of  Tarshish:  there  is  no  more  h strength. 

11  He  stretched  out  his  hand  over  the  sea,  he 
shook  the  kingdoms : the  Lord  hath  given  a 
commandment  ■ against  i the  merchant  city, 
to  destroy  the  k strong  holds  thereof. 

12  And  he  said,  Thou  shalt  no  < more  rejoice, 
O thou  oppressed  virgin,  daughter  of  Zidon  : 
arise,  pass  over  to  m Chittim ; there  also  shalt 
thou  have  no  rest. 

13  Behold  the  land  of  the  Chaldeans ; this 
people  was  not,  till  the  Assyrian  founded  it 
for  them  n that  dwell  in  the  wilderness  : they 
set  up  the  towers  thereof,  they  raised  up  the 
palaces  thereof;  and  he  brought  it  to  ruin. 

14  How],  ye  ships  of  Tarshish:  for  your 
strength  is  laid  waste. 

15  T[  And  it  shall  come  to  pass  in  that  day, 
that  Tyre  shall  be  forgotten  seventy  years, 
according  to  the  days  of  one  king  : after  the 
end  of  seventy  years  0 shall  Tyre  sing  as  a 
harlot. 

16  Take  a harp,  go  about  the  city,  thou  harlot 
that  hast  been  forgotten ; make  sweet  melody, 
sing  many  songs,  that  thou  mayest  be  remem- 
bered. 

17  And  it  shall  come  to  pass  after  the  end  of 
seventy  years,  that  the  Lord  will  visit  Tyre, 
and  she  p shall  turn  to  her  hire,  and  shall 


A.  M.  3289. 
B.  C.  715. 


d c.19.16. 

e from 
afar  off. 

f pollute. 

g 1 Co.  1.23, 
29. 


h girdle. 

i or,  con- 
cerning a 
merchant 
man. 


j Canaan. 


k strengths. 


1 Re.  18.22. 


m ver.l. 


n Pa.  72. 9. 


o it  shall  be 
unto  Tyre 
as  the 
song  of. 


p Re.  17.2. 


q Zee.  14.20, 
21. 


r old. 


A.  M.  3292. 

B.  C.  712. 


a perverteth 
the  face 
thereof. 


b Ho. 4. 9. 


c or, prince. 
Ge.41.45. 


d Ep.6.8,9. 

e height  of 
the. 


f Ge.3.17. 
Nu.35.33. 


g Mai. 4.6. 
h 2Pe.3.10. 


i c.  16. 8,9. 
Joel  1.10, 
12. 


Ho.2.11. 
Re.  18.22. 


k La. 1.1. 


1 La.  2.9. 


commit  fornication  with  all  the  kingdoms  of 
the  world  upon  the  face  of  the  earth. 

18  And  her  merchandise  and  her  hire  shall 
be  holiness  i to  the  Lord  : it  shall  not  be  trea- 
sured nor  laid  up  ; for  her  merchandise  shall 
be  for  them  that  dwell  before  the  Lord,  to  eat 
sufficiently,  and  for  r durable  clothing. 
CHAPTER  XXIV. 

1 The  doleful  Judgments  of  God  upon  the  land.  13  A remnant  shall  Joyfully  praise 
him.  16  God  in  his  judgments  shall  advance  his  kingdom. 

BEHOLD,  the  Lord  maketh  the  earth  empty, 
and  maketh  it  waste,  and  a turneth  it  up- 
side down,  and  scattereth  abroad  the  inhabit- 
ants thereof. 

2 And  it  shall  be,  as  with  the  people,  so  with 
b the  c priest ; as  with  the  servant,  so  with  his 
master ; as  d with  the  maid,  so  with  her  mis- 
tress; as  with  the  buyer,  so  with  the  seller  ; as 
with  the  lender,  so  with  the  borrower;  as  with 
the  taker  of  usury,  so  with  the  giver  of  usury 
to  him. 

3 The  land  shall  be  utterly  emptied,  and  utterly 
spoiled  : for  the  Lord  hath  spoken  this  word. 

4 The  earth  mourneth  and  fadeth  away, 
the  world  languisheth  and  fadeth  away,  the 
' haughty  people  of  the  earth  do  languish. 

5 The  earth  also  is  defiled  under  the  inhabit- 
ants thereof : because  f they  have  transgress- 
ed the  laws,  changed  the  ordinance,  broken 
the  everlasting  covenant. 

6 Therefore  s hath  the  curse  devoured  the 
earth,  and  they  that  dwell  therein  are  deso- 
late : therefore  the  inhabitants  of  the  earth 
are  h burned,  and  few  men  left. 

7 The  i new  wine  mourneth,  the  vine  lan- 
guisheth, all  the  merry-hearted  do  sigh. 

8 The  mirth  i of  tabrets  ceaseth,  the  noise  of 
them  that  rejoice  endeth,  the  joy  of  the  harp 
ceaseth. 

9 They  shall  not  drink  wine  with  a song; 
strong  drink  shall  be  bitter  to  them  that  drink 
it. 

10  The  city  of  confusion  is  broken  down  : 
every  house  is  shut  up,  that  no  man  may  come 
in. 

11  There  is  a crying  for  wine  in  the  streets  ; 
all  joy  is  darkened,  the  mirth  of  the  land  is 
gone. 

12  In  k the  city  is  left  desolation,  and  the  gate 
i is  smitten  with  destruction. 

13  T[  When  thus  it  shall  be  in  the  midst  of  the 
land  among  the  people,  there  shall  be  as  the 


sailors  in  TarsE'-'  , (or  Tartessus,  in  Spain,)  a place  which 
they  much  ftp'  ented.  The  flourishing  state  of  Tyre  is  then 
enlarged  upou,  and  contrasted  with  its  impending  ruin.  After 
this,  the  prophet  foretels  it  should  again  recover  its  splendour, 
when  the  period  fixed  for  the  duration  of  the  Babylonian  em- 
pire should  expire ; which  accordingly  it  did : not  only  after  its 
first  destruction  by  Nebuchadnezzar,  but  also  after  a second 
destruction  by  Alexander.  Tyre,  on  account  of  her  promiscu- 
ous commerce  with  all  nations,  is  compared  to  a harlot,  re- 
ceiving all  comers.  Her  hire  is  the  produce  of  her  commerce, 
and  that,  being  consecrated  to  the  Lord,  is  thought  to  refer  to 
her  early  conversion  to  Christianity.  St.  Paul  found  a num- 
ber of  Christians  there,  in  his  journey  to  Jerusalem.  (Acts  xxi. 
4.)  Thus  God  tempers  his  judgments  with  mercy;  but  that 
mercy,  when  abused,  calls  for  judgments  still  more  severe. 
Accordingly  Tyre,  which  continued  Christian  to  the  seventh 


Ver.  4.  Be  thou  ashamed.  O Zidon  — Zidon  (or  Sidon)  was  considered  as 
the  mother  of  Tyre,  which  was  built  by  the  Sidonians,  when  they  lost  their 

own  city. The  strength  of  the  sea.—Lmoth,  “ The  mighty  fortress  of  the 

sea.” 1 travail  not,  &c.— Taking  the  words  as  in  our  translation,  they  im- 

ply that  the  population  of  Tyre  was  stopped,  which  may  probably  be  the  sense 
ot  the  prophet ; but  Bishop  Lowth,  supplying  the  particle  of  comparison, 
as,”  renders  the  verse  in  the  past  tense  ; “I  am  as  if  I had  not  travailed, 
nor  brought  forth.”  &c.  that  is,  I am  bereaved  of  all  my  children. 

Ver.  5.  As  at  the  report— Boolhroyd,  " As  if  the  report  had  been  concern- 
ing Egypt,”  &c. 

Ver.  7.  Of  ancient  days— See  Josh.  xix.  29. Afar  off— Lowth,  “Far 

away”  to  sojourn. 

Ver.  8.  The  ermoning  cily.—Lmoth,  “ Who  dispensed  crowns.” 

Ver.  10.  Daughter  of  Tarshish—  [Tyre  is  probably  called  the  “ daughter  of 
Tarshish,”  from  the  close  connexion  and  perpetual  intercourse  between  them, 
to  which  the  former  owed  much  of  her  greatness.  | —Bagster. 

Ver.  12.  To  Chittim.— See  note,  ver.  1.  The  Sidonians.”  says  Justin. 


century,  is  now  a mere  ruin ; or,  to  use  the  words  of  another 
prophet,  a bare  rock — “ a place  to  spread  nets  upon.”  (Ezek. 
xxvi.  14.) 

Chap.  XXIV.  Ver.  1 — 23.  The  divine  judgments  on  the 
land  of  Israel. — Having  declared  the  fate  of  several  other  na- 
tions, (from  chap,  xiii.)  the  prophet  now  declares  the  judg- 
ments that  were  impending  over  the  people  of  God  themselves, 
and  which  were  to  extend  equally  to  all  classes  of  society. 
The  picture  of  distress  is  delineated,  in  strong  colours,  height- 
ened by  the  enumeration  of  many  striking  and  concomitant 
circumstances.  But  whether  the  desolation  here  spoken  of 
was  that  occasioned  by  Shalmanezer,  Nebuchadnezzar,  or 
the  Romans,  is  not  certain.  Perhaps  it  may  have  a view  to 
all  the  three;  thpugh  to  the  last,  some  parts  of  the  description 
seem  more  especially  applicable.  But  the  images,  though  thus 
general,  sufficiently  show  the  greatness  of  the  calamity,  which 


“ when  their  city  was  taken  by  the  king  of  Ascalon,  betook  themselves  to 
their  ^hips;  and  landed  and  built  Tyre.”  Sidon  was  therefore  the  mother 
city.]— Bagster. 

Ver.  13.  And  he  brought  it  to  ruin— Lowth,  “ This  people  (i.  e.  tho  Chal- 
deans) hath  reduced  her  to  ruin.”  In  the  days  of  Job,  the  Chaldeans  were 
freebooters,  like  the  Arabs.  See  Job  i.  17. 

Ver.  15.  The  days  of  one  king— That  is,  of  one  kingdom,  Dan.  vii.  17.;  viii. 
20.  Tyre  was  conquered  early  in  the  reign  of  Nebuchadnezzar  ; from  the  com- 
mencement of  his  reign  to  the  taking  of  Babylon  by  Cyrus,  was  seventy  yeais. 

Compare  Jer.  xxv.  11  —Lowth. Sing  as  a harlot— That  is,  with  great 

gayety  and  mirth.  Compare  Rev.  xviii.  3,  7,  22,  &c. 

Chap.  XXIV.  Ver.  4.  The  haughty  people— See  margin.  Lowth,  "The 
loft  y people  of  the  land.  ” 

Ver.  6.  Therefore  hath  the  curse  devoured  the  earth— Lowth,  “ A curse 
devoured  the  land.”  So  throughout  the  chapter  ; land  for  earth. 

Ver.  10.  The  city  of  confusion  is  broken  down.— Lowth,  “ The  city  is  bro* 
ken  down  : it  is  desolate.” 

757 


God  shall  advance  his  kingdom.  ISAIAH. — CHAP.  XXV. 


The  prophet  praiseth  God 


shaking  of  an  olive  tree,  and  m as  the  glean- 
ing grapes  when  the  vintage  is  done. 

14  They  n shall  lift  up  their  voice,  they  shall 
sing  for  the  majesty  of  the  Lord,  they  shall  cry 
aloud  from  the  sea. 

15  Wherefore  glorify  0 ye  the  Lord  in  the 
p fires,  even  the  name  of  the  Lord  God  of  Is- 
rael in  the  isles  « of  the  sea. 

16  T[  From  the  r uttermost  part  of  the  earth 
have  we  heard  songs,  even  glory  to  the  right- 
eous. But  I said,  * My  leanness,  my  leanness, 
wo  unto  me  ! the  treacherous  dealers  have 
dealt  1 treacherously ; yea,  the  treacherous 
dealers  have  dealt  very  treacherously. 

17  u Fear,  and  the  pit,  and  the  snare,  are 
upon  thee,  O inhabitant  of  the  earth. 

18  And  it  shall  come  to  pass,  that  he  who 
fieeth  from  the  noise  of  the  fear  shall  fall  into 
the  pit ; and  he  that  cometh  up  out  of  the  midst 
of  the  pit  shall  be  taken  in  the  snare:  for  the 

windows  from  on  high  are  open,  and  the 
foundations  w of  the  earth  do  shake. 

19  The  earth  xis  utterly  broken  down,  the 
earth  is  clean  dissolved,  the  earth  is  moved 
exceedingly. 

20  The  earth  shall  reel  * to  and  fro  like  a 
drunkard,  and  shall  be  removed  2 like  a cot- 
tage ; and  the  transgression  thereof  shall  be 
* heavy  upon  it ; and  it  shall  fall,  and  not  rise 
again. 

21  And  it  shall  come  to  pass  in  that  day,  that 
the  Lord  shall  b punish  the  host  of  the  high 
ones  that  are  on  high,  and  the  c kings  of  the 
earth  upon  the  earth. 

22  And  they  shall  be  gathered  together,  J as 
prisoners  are  gathered  in  the  e pit,  and  shall 
be  shut  up  in  the  prison,  and  after  many  days 
shall  they  be  f visited. 

23  Then  s the  moon  shall  be  confounded, 
and  the  sun  ashamed,  when  the  Lord  of  hosts 
shall  reign  in  mount  Zion,  and  in  Jerusalem, 
and  h before  his  ancients  gloriously. 

CHAPTER  XX Y. 

I The  prophet  praiseth  God,  for  his  judgments,  6 for  his  saving  benefits,  9 aud  for  his 
victorious  salvation. 

OLORD,  thou  art  my  God  ; I will  a exalt 
thee,  I will  praise  thy  name  ; for  thou  hast 


a.  m.  3292. 

13.  C.  712. 


in  c.6.13. 
17.5.6. 
Mi.2.12. 
n Zep.2. 14, 
15. 

o 1 Pc.  3. 15. 
p or,  v aL- 
leys. 

q Zcp.2.11. 

A.  M.  cir. 

3292. 

B.  C.  cir. 

712. 

r wing. 
s leanness 
to  me,  or, 
my  secret 
to  me. 
t c.48.8. 

Je.6.11. 
u Jc. 48.43, 
44. 

v Ge.7.11. 
w Ps.  18.7. 
x Je.4.23. 
y c.19.14. 
z Re.  21.1. 
a Zec.5.5..8 
b visit  upon 
c Ps.76.12. 
d uoith  the 
gathering 
of  prison- 
ers. 

e or,  dun- 
geon. 

f or,  found 
reaming. 
g Eze.32.7. 
h or,  there 
shall  be 
glory  be- 
fore his 
ancients. 
a Ps.46.10. 


b Nu.23.19. 
c Je.51.37. 
d Re.  11. 13. 
e c,2.2,3. 
f Mat. 22.2, 
&c. 

g Ca.5.1. 
h swallow 
up. 

i covered. 
j 2Co.3.16, 
18. 

k Ho.  13. 14. 

ICo.  15.54. 
J Re.  21. 4. 
m Mai 3. 17, 
18. 

n Tit.2.13. 

o threshed. 
p or, thresh- 
ed in 

Madme - 
nah. 


done  wonderful  things;  thy  counsels  of  uyd 
are  faithfulness  b and  truth. 

2 For  thou  hast  made  of  a city  a heap  , oj 
a defenced  city  a 'ruin:  a palace  of  stran 
gers  to  be  no  city  ; it  shall  never  be  built. 

3 Therefore  shall  the  strong  people  glorify 
d thee,  the  city  of  the  terrible  nations  shall 
fear  thee. 

4 For  thou  hast  been  a strength  to  the  poor, 
a strength  to  the  needy  in  his  distress,  a re 
fuge  from  the  storm,  a shadow  from  the  heat, 
when  the  blast  of  the  terrible  ones  is  as  a 
storm  against  the  wall. 

5 Thou  shalt  bring  down  the  noise  of  stran- 
gers, as  the  heat  in  a dry  place  ; even  the  heat 
with  the  shadow  of  a cloud  : the  branch  of  the 
terrible  ones  shall  be  brought  low. 

6 If  And  in  this  mountain  * shall  the  Lord  of 
hosts  make  unto  all  people  a feast  f of  fat 
things,  a feast  of  wines  on  the  lees,  of  fat  things 
full  ofmarro  w,of wines  son  the  lees  well  refined. 

7 And  he  will  h destroy  in  this  mountain  the 
face  of  the  covering  • cast  over  all  people,  and 
the  vail  J that  is  spread  over  all  nations. 

8 He  will  k swallow  up  death  in  victory  ; and 
the  Lord  God  will  wipe  i away  tears  from  ofl 
all  faces ; and  the  rebuke  of  his  people  shall 
he  take  away  m from  off  all  the  earth  : for  the 
Lord  hath  spoken  it. 

9 And  it  shall  h ; said  in  that  day,  Lo,  this  is 
our  God  ; we  have  waited  " for  him,  and  he 
will  save  us:  this  is  the  Lord  ; we  have  wait- 
ed for  him,  we  will  be  glad  and  rejoice  in  his 
salvation. 

10  For  in  this  mountain  shall  the  hand  of  the 
Lord  rest,  and  Moab  shall  be  0 trodden  down 
under  him,  even  as  straw  p is  trodden  down 
for  the  dunghill. 

11  And  he  shall  spread  forth  his  hands  in  the 
midst  of  them,  as  he  that  swimmeth  spreadeth 
forth  his  hands  to  swim:  and  he  shall  bring 
down  their  pride  together  with  the  spoils  of 
their  hands. 

12  And  the  fortress  of  the  high  fort  of  thy 
walls  shall  he  bring  down,  lay  low,  and  bring 
to  the  ground,  even  to  the  dust. 


would  only  leave  a small  remnant  in  the  land,  as  it  were  the 
gleanings  of  the  vintage.  The  rest,  scattered  over  all  the 
neighbouring  countries,  spread  there  the  knowledge  of  God, 
and  paved  the  way  for  the  introduction  of  the  gospel.  In  the 
close  of  the  chapter,  God  (in  alluding  to  the  eastern  custom  of 
allowing  persons  to  remain  long  in  a dungeon  before  their 
cause  is  inquired  into)  promises  to  revisit  and  restore  his  peo- 
ple in  the  last  age,  when  the  kingdom  of  God  shall  be  establish- 
ed in  such  perfection,  as  wholly  to  eclipse  the  glory  of  the 
temporary  and  typical  kingdom  which  then  subsisted. 

Chap.  XXV.  Ver.  1 — 12.  An  ode  of  thanksgiving  for  the 
deliverance  just  announced. — The  short  glance  which  the  pro- 

Ver.  15.  Wherefore  glorify  ye  the  Lori  in  the  fires— See  margin.  Gese- 
nius  explains  this  of  the  north  country  ; but  Lowth,  by  a slight  variation  in 
the  text,  reads,  “ In  the  distant  coasts.” 

Ver.  16.  My  leanness. — Seemargin.  Lowth,  “Wretchedness;”  Boolhroyd, 

“ IVIy  calamity.” The  treacherous  dealers  have  dealt  treacherously. — 

" The  plunderers  plunder ; yea,  the  plunderers  continually  plunder." 

Ver.  17.  Fear. — Lowth,  “Terror.”  [This  alludes  to  the  ancient  modes  of 
hunting  wild  beasts.  The  fear  or  terror  was  a line  strung  with  feathers  of  all 
colours,  which  fluttering  in  the  air,  frightened  them  into  the  toils  or  pit ; whicli 
was  dug  deep  in  the  ground,  and  covered  with  green  boughs,  turf,  &c.;  and  the 
snare,  or  toil,  was  a series  of  nets,  enclosing  at  first  a great  space  of  ground, 
and  then  drawn  into  a narrower  compass,  till  the  animals  were  at  last  closely 
shut  up,  and  entangled  in  them.]— Bagster. 

Ver.  13.  From  the  noise  of  the  fear. — Lowth , “ From  the  terror.” The 

windows. — Lowth,  “ The  flood-gates.” 

Ver.  2U.  And  shall  be  removed,  See— Lowth,  “ And  moveth  this  way  and 
that,  like  a lodge  for  the  night.” 

Ver.  21.  The  Lord  shall  punish. — Lowth,  “ Snail  summon  on  high  the  host 
that  is  on  high,”  &c.  i.  e.  ail  the  ecclesiastical  and  civil,  spiritual  and  tempo- 
ral, powers  of  the  nation. 

Ver-  23.  The  moon  shall  be  confounded.  &c. — That  is,  all  other  powers  and 
potentates  shall  hide  themselves  in  obscurity,  when  the  Lord  assumes  his  gln- 

-y. Before  his  ancients  gloriously. — Loxoth , “ Before  his  ancients  snail 

ne  b,;  glorified  i.  e.  before  the  elders  of  his  ancient  church,  Israel. 

Chap.  XXV  Ver.  2.  A city  . ...  a defenced  Cor  fortified)  city— and 
not  being  named,  the  ode  is  equally  applicable  to  the  fail  of  Babylon,  or  any 
stronghold  of  their  Fagan  enemies. A palace  of  strangers.— This,  we  con- 

ceive, confines  it  to  some  great  commercial  city,  where  splendid  residences 
were  built  for  foreigners  engaged  with  them  in  commerce.  Not  considering 
his,  some  great  critics,  on  the  authority  of  a few  MSS.  read,  “ the  proud.”  So 
I.nicth,  &c- 


phetgave.  of  the  deliverance  of  Israel,  and  the  Messiah’s  king- 
dom, in  the  close  of  the  preceding  chapter,  makes  him  here 
break  out  into  a song  of  praise;  whereas,  though  he  first  al- 
ludes to  temporal  deliverances,  the  prophetic  spirit  carries  out 
his  mind  in  the  ecstatic  contemplation  of  the  glory  and  bless- 
edness of  the  gospel  dispensation,  which  he  compares,  1.  To  a 
rich  and  plentiful  feast,  of  which  all  nations  were  invited  to  par- 
take, “ without  money  and  without  price.”  2.  He  compares  it 
to  the  dawn  of  light,  which  “ lifts  the  veil  of  darkness  from  all 
faces.”  3.  He  who  brings  “life  and  immortality  to  light,” 
(2  Tim.  i.  10.)  will,  at  the  same  time,  throw  into  darkness  and 
oblivion  the  errors  and  superstitions  of  paganism ; and  finally, 


Ver.  3.  The  strong  people— those  who  boasted  themselves  invincible. 

Ver.  4.  A strength— that  is,  “ a defence.” As  a storm  against  the  icall.— 

Lowth , “ Rages  like  a winter  storm  Boolhroyd , “ As  a rapid  torrent.” 
Either  makes  a good  sense,  and  maybe  derived  from  the  Hebrew:  but  tho 
common  version  gives  an  excellent  sense,  “ when  God  protects  his  people, 
their  enemies  spend  their  rage  like  a storm  upon  the  walls  of  a fortress.” 

Ver.  5.  Strangers.— See  note  on  ver.  2.  But  perhaps  the  term  as  used  by 
the  Jews,  simply  meant  heathens—  4 aliens  from  the  commonwealth  of  Israel.” 
Ephe9.  ii.  12.— Thou  sha't  bring  down,  &c.— The  verse  is  rendered  by  Lowth, 
“ As  the  heat  irva  parched  land,  the  tumult  of  the  proud  (or  strangers)  shalt 
thou  bring  low  : as  the  heat  by  a thick  cloud,  the  triumph  of  the  formidable  (or 
terrible  ones)  shall  be  humbled.”  So  Gataker  and  Boolhroyd.  I Or,  as  Wes- 
ton renders,  “as  beat  in  drought observing,  that  the  hpttest  part  of  the  day 
is  always  the  quietest,  the  heat  making  men  languid,  spiritless,  and  quiet  ; and 
the  rays  of  the  sun  are  sometimes  intolerably  hot  under  a thin  cloud,  and  burn 
as  if  they  came  through  a lens.  1— Bagster. 

Ver.  6.  In  thi.s  mountain— that  is,  Zion.  Seech,  xxiv.  23. A feast  of  fat 

things — or  of  fatlings.  Matt.  xxii.  4.  the  richest  kind  of  meats. Wine  on 

(rather,  44  from”)  the  Ices,  well  refined—  According  to  Hamier,  1 filtered.” 
The  sense  is.  undoubtedly,  old  and  choice  wines. 

Ver.  10.  Rest. — Lowth,  44  Give  rest.” — 44  And  Moab  shall  be  threshed  in  his 
place,  as  the  straw  is  threshed  under  the  wheels  of  the  car.”  Boolhroyd , how- 
ever, adheres  to  our  translation,  44  As  straw  (i.  e.  the  refuse  cf  it)  is  trodden 
down  for  the  dunghill.”  Comp,  marginal  note,  and  see  our  note  on  De.  xxv.  4. , 
also  ch.  xxviii.  27.  of  this  book. 

Ver.  11.  Spread  forth  his  hands —Lmcth  and  others  apply  this  to  Moab, 
compared  here  to  a man  who,  in  the  fear  of  drowning,  spreads  forth  his  hands 
to  swim,  but  in  vain,  for  God  will  enervate  his  hands,  alluding,  perhaps,  to  the 
cramp,  which  sometimes  seizes  and  drowns  the  swimmer.  This  is  very  near- 
ly the  version  of  Lowth,  44  With  the  sudden  gripe  of  his  hands  ;”  meaning, 
that  God  should  seize  him.  as  a beast  of  prey.  See  Lam.  iii.  10.  These  last 


758 


7Vtt?<  in  God  recommended.  ISAIAH. — CHAP.  XXVI.,  XXVII.  God’s  favour  to  his  people. 


CHAPTER  XXVI. 

\ S iwng,  inciting  to  confidence  in  God,  5 for  his  judgments,  12  and  for  his  favour  to 
his  people.  20  An  exhortation  to  wait  on  God. 

IN  that  day  shall  this  song  be  sung  in  the 
land  of  Judah;  We  have  a strong  “city; 
salvation  will  God  appoint  for  b walls  and  bul- 
warks. 

2  Open  c ye  the  gates,  that  the  righteous  na- 
tion which  keepeth  the  d truth  may  enter  in. 

3  Thou-wilt  keep  him. e in  perfect f peace,  whose 
e mind  is  stayed  on  thee  : because  he  trusteth 
in  thee. 

4  Trust  h ye  in  the  Lord  for  ever : > for  in  the 
Lord  JEHOVAH  is  ) everlasting  strength  : 

5  If  For  he  bringeth  down  them  that  dwell 
on  high ; the  lofty  city,  he  layeth  it  low ; he 
layeth  it  low,  even  to  the  ground ; he  bringeth 
it  even  to  the  dust. 

6  The  k foot  shall  tread  it  down,  even  the  feet 
of  the  poor,  and  the  steps  of  the  needy. 

7  The  way  > of  the  just  ^uprightness  : m thou, 
most  upright,  dost  weigh  the  path  of  the  just. 
8 Y ea,  in  the  way  of  thy  " judgments,  O Lord, 
have  we  waited  for  thee  ; the  desire  0 of  our 
soul  is  to  thy  name,  and  to  the  remembrance 
of thee. 

9  With  my  soul  have  I desired  thee  in  the 
p night ; yea,  with  my  spirit  within  me  will  I 
seek  thee  early  : for  when  i thy  judgments  are 
in  the  earth,  the  inhabitants  of  the  world  will 
learn  righteousness. 

10  Let r favour  be  showed  to  the  wicked,  yet 
will  he  not  learn  righteousness:  in  “the  land 
of  uprightness  will  he  deal  unjustly,  and  will 
not  behold  the  majesty  ' of  the  Lord. 

11  Lord  when  thy  hand  is  lifted  up,  they  u will 
not  see : but  they  shall  v see,  and  be  ashamed 
for  their  envy  w at  the  people  ; yea,  the  fire 
* of  thine  enemies  shall  devour  them. 

12  If  Lord,  thou  wilt  ordain  peace  * for  us  : 
for  thou  also  hast  wrought  all  our  works  1 in 
us. 


A.  M.  3292. 
B.  C.  712. 

a Ps.3l.21. 
b c.60.18. 
c Ps.lia  19. 
d truths. 
e peace, 
peace. 
f Ph.4.7. 
g or, 
thought , 
or.  Imagi- 
nation. 
h Ps.62.8. 
i Ps.  125.1. 
j the  rock 
of  ages. 
k Mai. 4.3. 

1 F-p.2. 10. 

m Ps.37.23. 
n c.64.4,5. 
o Ps.63.1..6 
p Ca.3.1. 
q Ps.58.11. 
r Ec.8.11. 

Re.2.21. 
s Ec.3.16. 
t c.2.10. 
u Je.5.3. 
v Re.  1.7. 
w or,  to- 
ward thy. 
x Da.3.22, 
25. 

y ver.3. 
z or,  for. 


a 2Ch.28.5, 
6. 

Ro.6.16.. 

18. 

b Ps.71.15, 
16. 

c Ho.5.15. 

d secret 
speech. 

e Da.  12.2. 
f Jude  14 ,15. 
g bloods. 
a Ps.74.14. 
b or,  cross- 
ing like  a 
bar. 


13  O Lord  our  God,  other  a lords  beside  thee 
have  had  dominion  over  us  : but  b by  thee  on 
ly  will  we  make  mention  of  thy  name. 

14  They  are  dead,  they  shall  not  live  ; they 
are  deceased,  they  shall  not  rise : therefore 
hast  thou  visited  and  destroyed  them,  and 
made  all  their  memory  to  perish. 

15  Thou  hast  increased  the  nation,  O Lord, 
thou  hast  increased  the  nation : thou  art  glo 
rifled : thou  hadst  removed  it  far  unto  all  the 
ends  of  the  earth. 

16  Lord,  in  trouble  c have  they  visited  thee, 
they  poured  out  a d prayer  when  thy  chas- 
tening  was  upon  them. 

17  Like  as  a woman  with  child,  that  draw 
eth  near  the  time  of  her  delivery,  is  in  pain, 
and  crieth  out  in  her  pangs  ; so  have  we  been 
in  thy  sight,  O Lord. 

18  We  have  been  with  child,  we  have  been 
in  pain,  we  have  as  it  were  brought  forth 
wind;  we  have  not  wrought  any  deliver 
ance  in  the  earth ; nefitier  have  the  inha 
bitants  of  the  world  fallen. 

19  Thy  dead  men  shall  live,  together  with  m> 
dead  body  shall  they  arise.  Awake  and  sing, 
ye  “that  dwell  in  dust:  for  thy  dew  is  as  the 
dew  of  herbs,  and  the  earth  shall  cast  out  the 
dead. 

20  If  Come,  my  people,  enter  thou  into  thy 
chambers,  and  shut  thy  doors  about  thee  : 
hide  thyself  as  it  were  for  a little  moment,  un- 
til the  indignation  be  overpast. 

21  For,  behold,  the  Lord  cometh  f out  of  his 
place  to  punish  the  inhabitants  of  the  earth  for 
their  iniquity  : the  earth  also  shall  disclose  hei 
s blood,  and  shall  no  more  cover  her  slain. 

CHAPTER  XXVII. 

1 The  care  of  God  over  his  vineyard.  7 His  chastisements  differ  from  judgments,  li! 

The  church  of  Jews  and  Gentiles. 

IN  that  day  the  Lord  with  his  sore  and  great 
and  strong  s^vord  shall  punish  leviathan 
a the  b piercing  serpent,  even  leviathan  that 


by  his  own  death,  eventually  destroy  (or,  in  the  Hebrew  idiom, 
wallow  up)  death  itself— wipe  away  all  tears — and  introduce 
into  the  New  Jerusalem  above,  everlasting  joy,  and  peace,  and 
happiness.  (See  Rev.  xxi.  1 — 4.) 

Chap.  XXVI.  Ver.  1 — 21.  Another  hymn  of  triumphant 
praise. — This  chapter,  like  the  foregoing,  is  a song  of  praise, 
in  which  thanksgivings  for  temporal  and  spiritual  mercies  are 
beautifully  mingled,  though  the  latter  still  predominate.  This 
hymn,  like  the  preceding,  is  beautifully  diversified  by  the  fre- 
quent change  of  speakers.  It  opens  with  a chorus  of  the 
church,  celebrating  the  protection  vouchsafed  by  God  to  his 
people,  and  the  happiness  of  the  righteous,  whom  he  protects, 
contrasted  with  the  misery  of  the  wicked,  whom  he  punishes. 
To  this  very  naturally  succeed  their  own  pious  resolutions  of 
obedience,  and  trust  and  delighting  in  God.  Here  the  prophet 
breaks  in,  in  his  own  person,  eagerly  catching  the  last  words 
of  the  chorus,  which  were  perfectly  in  unison  with  his  own 
feelings ; these  he  beautifully  repeats,  as  one  musical  instru- 
ment reverberates  the  sound  of  another  in  unison  with  it.  He 
makes,  likewise,  a suitable  response  to  what  had  been  said  on 
the  judgments  of  God  ; and  observes  their  different  effects  on 
good  and  bad  men,  improving  the  one,  and  hardening  the  other. 

Ver.  12.  is  supposed  to  commence  another  chorus,  in  which 
the  hand  of  God  is  acknowledged,  all  idol  worship  is  abjured, 
and  God  is  praised  for  increasing  the  nation,  and  enlarging  its 
boundaries.  In  verses  16  to  18,  Israel  is  compared  to  a wo- 


verses  are  extremely  difficult  to  translate,  (as  Gataker  has  sufficiently  shown,) 
out  of  the  general  sense,  as  implying  the  subjugation  and  overthrow  of  Moab, 
there  can  be  no  doubt. 

Chap.  XXVI.  Ver.  1.  A strong  city — in  opposition  to  that  of  the  enemy 

overt  hrown,  chap.  xxv.  2. In  the  land  of  Judah. — Lototh  unites  this  with 

,he  latter  clause,  instead  of  the  preceding  : “ In  the  land  of  Judah  we  have  a 
strong  city.” 

Ver.  3.  In  perfect  peace.— “ Peace,  peace  the  word  being  repeated  by  wav 

of  emphasis. Whose  mind  (imagination  or  thoughts)  is  stayed — settled, 

nn  wavering. 

Ver.  7.  Uprightness—  Lowth.  “ Perfectly  straight.” Thou  dost  weigh  — 

Lototh,  “ Thou  exactly  Jevellest the  word  signifies  to  regulate,  either  by 
weight  or  measure.  See  Prov.  iv.  26. 

Ver.  9.  Will  I seek.— Lowth.  “ Have  I sought.” 

Ver.  il.  For  their  envy  at  the  people— Lowth,  “ They  shall  see  with  con- 
fusion thy  zeal  for  thy  people.” 

Ver.  13.  By  thee  only. — Loiuth , “ Thee  only,  and  thy  name,  henceforth  will 
we  celebrate.” 

Ver.  15.  Removed  it  far  unto.— Read  the  text  without  the  supplementary 
words,  “ Thou  hadst  removed  far  all  ends,  borders  (or  boundaries)  of,  not  the 
earth,  but  the  land.” 


man  supposing  herself  pregnant,  first  pouring  out  her  sorrows 
in  secret,  and  afterwards  more  vehemently,  in  the  agony  ot 
supposed  labour,  which,  however,  proves  to  be  a mistake. 
They  conceived  and  brought  forth  wind.  They  made  great 
professions  of  reform,  and  in  consequence  of  those  professions, 
indulged  hopes  of  deliverance  ; but  their  professions  were  hy- 
pocritical, and  their  hopes  were  disappo  nted.  Still,  however, 
they  are  encouraged  to  hope;  and  tho  igh  their  situation  is 
compared  to  that  of  the  dead,  they  are  cirected  to  look  to  him 
who  is  able  to  raise  the  dead,  for  a moial  and  political  resur- 
rection. From  hence,  says  Bishop  Low.h,  justly,  “ It  appears 
that  the  doctrine  of  the  resurrection  of  the  dead  was  at  that 
time  a popular  and  common  doctrine;  for  an  image  which  is 
assumed  in  order  to  express  or  represent  any  thing  in  the  way 
of  allegory,  or  metaphor,  whether  poetical  or  prophetical,  must 
be  an  image  commonly  known  and  understood  ; otherwise  it 
will  not  answer  the  purpose  for  which  it  is  assumed.”  The 
chapter  closes  with  inviting  God’s  people  to  fly  to  him  in 
prayer,  while  he  arises  to  punish  sinners. 

Chap.  XXVII.  Ver.  i — 13.  God’s  conduct  toward  his 

church  represented  by  the  care  of  a husbandman  over  his 
vineyard.  The  first  verse  evidently  belongs  to  the  preceding 
chapter.  God  there  announces  his  rising  to  execute  judg- 
ment : here  he  states  the  objects  of  his  vengeance.  The 
straight  serpent  is  plainly  the  crocodile — the  crooked  serpent, 
probably  the  Boa-constrictor , and  the  Sea-serpent,  (perhaps 


Ver.  16.  Poured  out  a prayer— See  margin  ; a whisper ; i.  e.  a private 
prayer.  But  Lowth  renders  it,  “ Humble  supplication.” 

Ver.  17.  Like  as  a woman  with  child.— Lowth,  “ That  hath  conceived.” 
Ver.  18.  We  have  been  with  child.— Lowth,  “We  have  conceived.”  Tha 
case  .here  stated  is  that  of  a woman  suffering  under  a disorder,  with  all  the 
symptoms  of  pregnancy,  arising  from  wind  only. 

Ver.  19.  Together  with,  &c. — Lowth  omits  the  supplementary  words  in 
italics,  and  reads,  “ My  deceased,  they  shall  rise.”  All  the  ancient  versions 
read  in  the  plural.— — Deio  of  herbs. — Boothroyd  reads,  “ Mallows,”  which 
are  said  to  imbibe  much  dew  ; but  Lowth  renders  it,  “ Of  the  dawn.”  As  dev/ 
raises  the  vegetable  world  to  new  life,  (as  it  were,)  so  God’s  Spirit  acts  upon 

the  moral  world. And  the  earth  shall  cast  out  the  dead— Lototh  renders 

this,  “ But  the  earth  shall  cast  forth  (as  an  abortion)  the  deceased  tyrants 
the  word  here  used,  is  Rephaim,  giants,  tyrants,  alluding  to  ver.  14.;  whoso 
carcasses  are  represented  as  “ cast  forth,”  but  not  resuscitated.  See  note  on 
Job  xxvi.  5. 

Cha-P.  XXVII.  Ver.  1.  Leviathan—  The  name  is  used  for  any  great  mon- 
ster, either  by  sea  or  land,  and  especially  for  the  crocodile  ; see  exposition  of 
Job  xli.  [The  animals  here  mentioned,  says  Bishop  Lowth,  (which  he  thinks 
are  the  crocodile,  serpent , and  whale,)  are  used  allegorically,  without  doubt, 
for  great  potentates . enemies  and  persecutors  of  the  people  of  God  ; but  to  soe- 

759 


God’s  care  over  flis  vineyard.  ISAIAH. — CHAP.  XXVIII.  Ephraim  is  threatened 


crooked  serpent ; and  he  shall  slay  the  dragon 
lhat  is  in  the  sea. 

2 If  In  that  day  sing  ye  unto  her,  A vineyard 
e of  red  wine. 

3 I J the  Lord  do  keep  it ; I will  water  it  eve- 
ry moment:  lest  any  hurt  it,  I will  keep  it 
night  and  day. 

4 Fury  is  not  in  me  : who  would  set  the  bri- 
ers and  thorns  against  me  in  battle  ? I would 
e go  through  them,  I would  burn  them  together. 

5 Or  let  him  take  hold  of  my  f strength,  that 
he  may  make  peace  s with  me;  and  he  shall 
make  peace  with  me. 

6 He  shall  cause  them  that  come  of  Jacob  to 
take  h root : Israel  shall  blossom  and  bud,  and 
i fill  the  face  of  the  world  with  fruit. 

7 Tf  Hath  he  smitten  him,  ) as  he  smote  those 
that  smote  him  ? or  is  he  slain  according  to 
the  slaughter  of  them  that  are  slain  by  him? 

8 In  measure,  when  k it  shooteth  forth,  thou 
wilt  debate  with  it : i he  stayeth  his  m rough 
wind  in  the  day  of  the  east  wind. 

9 By  this  therefore  shall  the  iniquity  of  Ja- 
cob be  “purged;  and  this  is  all  the  fruit  to 
take  away  his  sin ; when  he  maketh  all  the 
stones  of  the  altar  as  chalk-stones  that  are 
beaten  in  sunder,  the  groves  and  “images 
shall  not  stand  up. 

10  If  Yet  the  defenced  city  shall  be  desolate, 
and  the  habitation  forsaken,  and  left  like  a 
wilderness:  there  shall  the  calf  feed,  and 
there  shall  he  lie  down,  and  consume  the 
branches  thereof. 

11  When  the  boughs  thereof  are  withered, 
they  shall  be  broken  off : the  women  come, 
and  set  them  on  fire  : for  p it  is  a people  of  no 


A.  M.  3B2. 
B.  C.  7112. 

c I.u.20.9, 
Sic. 

d Pa.  121. 4. 
6. 

e or,  march, 
against. 

f c.45.24. 

g Job  22.21. 

h Ps.  92. 13.. 
15. 

Ho.  14. 5,6 
I Ro.  11.12. 

J according 
to  the 
stroke  of. 

k or,  thou 
sendee  t 
it  forth. 

1 or,  when 
he  rcmo- 
veth  it. 


m c.57.16. 

n He.  12. 6. 

o or,  sun 
images. 

p De.32.28. 
Ho.  4. 6. 


q Jn.6.37. 

r Mnt.24.31 
lTh.4.16. 
Re.  11. 15. 


A.  M.  3279. 
B.  C.  725. 

a broken. 

b Eze.  13.11- 

c with. 

d Ps.73.19, 
20. 

e swallow- 
elh. 


understanding:  therefore  he  that  made  them 
will  not  have  mercy  on  them,  and  he  that  form- 
ed them  will  show  them  no  favour. 

12  If  And  it  shall  come  to  pass  in  that  day, 
lhat  the  Lord  shall  beat  off  from  the  channel 
of  the  river  unto  the  stream  of  Egypt,  and  *>  ye 
shall  be  gathered  one  by  one,  O ye  children 
of  Israel. 

13  And  it  shall  come  to  pass  in  thal  day,  that 
the  great  trumpet  “shall  be  blown,  and  they 
shall  come  which  were  ready  to  perish  in  the 
land  of  Assyria,  and  the  outcasts  in  the  land 
of  Egypt,  and  shall  worship  the  Lord  in  the 
holy  mount  at  Jerusalem. 

CHAPTER  XXVIII. 

1 The  prophet  threnteneth  Ephraim  for  their  pride  and  drunkenness.  5 The  residue 
shall  be  advanced  in  the  kingdom  of  Christ  7 He  rebuketh  their  error.  9 Their 
untowardness  to  learn,  14  and  their  security.  16  Christ  the  sure  foundation  is  pro 
mised.  13  Their  security  shall  be  tried.  23  They  arc  incited  to  the  consideration  of 
God’s  discreet  providence. 

WO  to  the  crown  of  pride,  to  the  drunk- 
ards of  Ephraim,  whose  glorious  beauty 
is  a fading  flower,  which  are  on  the  head  of 
the  fat  valleys  of  them  that  are  a overcome 
with  wine  1 

2  Behold,  the  Lord  hath  a mighty  and  strong 
one,  which  as  a tempest b of  hail  and  a destroy- 
ing storm,  as  a flood  of  mighty  waters  over- 
flowing, shall  cast  down  to  the  earth  with  the 
hand. 

3  The  crown  of  pride,  the  drunkards  of 
Ephraim,  shall  be  trodden  c under  feet : 

4  And  the  glorious  beauty,  which  is  on  the 
head  of  the  fat  valley,  shall  be  d a fading  flow- 
er, and  as  the  hasty  fruit  before  the  summer  ; 
which  when  he  that  looketh  upon  it  seeth, 
while  it  is  yet  in  his  hand  he  e eateth  it  up. 

5  IT  In  that  day  shall  the  Lord  of  hosts  be  for 


that  enormous  creature  lately  seen  upon  the  American  shores,) 
though  generally  supposed  to  be  the  whale.  These  were  un- 
doubtedly designed  to  typify  tyrannical  powers  of  the  first 
class,  but  which  of  them  it  is  not  easy,  nor  perhaps  possible  to 
ascertain.  , 

Then  comes  in  the  beautiful  parable  of  the  Vineyard,  which 
is  doubtless  designed  to  represent  the  nature  of  God’s  dealings 
with  his  people  Israel,  in  a kind  of  dialogue  (called  in  the  ori- 
ginal “ a responsive  song”)  between  Jehovah,  the  great  Hus- 
bandman, (John  xv.  l.)  and  the  people  of  Israel,  who  are  his 
vineyard.  According  to  Bishop  Lowth’s  view  of  this  passage, 
“ The  church  wishes  for  a wall,  or  a defence  of  thorns ; hu- 
man strength  and  protection  : Jehovah  replies  that  this  w'ould 
nought  avail  her,  nor  defend  her  against  his  wrath  : he  coun- 
sels her  therefore  to  betake  herself  to  his  protection.  On 
which  she  entreats  him  to  make  peace  with  her.”— Such  is  the 
import  of  this  “responsive  song.” 

The  prophet  then  compares  the  afflictions  of  Israel  with  the 
more  terrible  judgments  against  their  enemies,  and  asks, 
1 Hath  he  smitten  him  (Jacob)  as  he  smote  those  that  smote 
him?”  i.  e.  their  enemies.  The  answer  is,  No:  his  judg- 
ments on  Israel  are  tempered  with  mercy  (ver.  8.)  and  in- 


cify the  particular  persons  or  states  designed  by  the  prophet  under  these  images 
is  a matter  of  great  difficulty.]— Bagster. 

Ver.  2.  Sing  ye— Loioth,  “ Sing  ye  a responsive  song,”  which  the  Hebrew 

certainly  implies.  tSee  Neh.  xii.  31—40.  with  our  notes.) A vineyard  of  red 

wine. — Loioth , “The  beloved  vineyard  so  a great  number  of  MSS.,  some 
printed  editions,  theLXX.,and  Chaldee.  ThcHebrewin  no  case  has  any  re- 
mark to  distinguish  the  speakers,  as  we  have  ; but  the  learned  Bishop  just 
quoted,  distributes  them  thus : 

Ver.  3.  (.Jehovah.) 

It  is  I,  Jehovah,  that  preserve  her  ; 

I will  water  her  every  moment ; 

I will  take  care  of  her  by  night ; 

And  by  day  I will  keep  guard  over  her. 

Ver.  4.  (Vineyard.) 

I have  no  wall  for  my  defence  ; 

0 lhat  1 had  a fence  of  the  thorn  and  brier ! 

(Jehov.)  Against  them  should  I march  in  battle  ; 

1 s"hould  burn  them  up  together. 

5.  Ah  ! let  her  rather  take  hold  of  my  protection. 

(Viney.)  Let  him  make  peace  with  me! 

Peace  let  him  make  with  me. 

8.  (Jeh.)  They  that  come,  Ac. 

This  verse  seems  to  end  the  dialogue. 

To  this  version  and  distribution,  Dr.  Eoothroyd  adheres  very  nearly,  except 
in  the  sixth  verse.  To  render  this  intelligible,  it  may  be  proper  to  remark  on 
ver.  4.  that  hedges  of  thorn  and  brier  are  often  used  instead  of  stone  ; but  in 
those  hot  countries  they  are  so  combustible  as  easily  to  take  fire,  and  are  often 
omployed  for  fuel. 

In  ver.  4,  instead  of  Fury  is  not  in  me,  Loioth  reads,  “ I have  no  wall 
which,  however,  does  not  differ  widely  in  the  original  ; for  the  Hebrew  word 
for  fury,  by  the  insertion  of  a vau,  becomes  “ a wall and  in  this  change  he 
is  supported  by  the  LXX.  anil  the  Syriac. 

Ver.  3.  In  measure  when  it  shooteth  forth—  See  margin  ; that  is,  the  rod 
of  correction,  “Thou  wilt  debate  with  it.”  This,  though  rejected  by  the 
760 


tended  to  purify  and  not  destroy.  And  therefore  when  their 
enemies  shall  be  utterly  destroyed,  as  fuel  for  the  fire,  they 
shall  be  gathered,  like  fruit,  from  every  country  into  which 
they  have  been  scattered. 

Chap.  XXVIII.  Ver.  1—29.  Judgments  denounced , loth 
against  Israel  and  Judah — but  intermixed  with  mercy. — This 
chapter  begins  with  a denunciation  of  the  approaching  ruin  of 
the  Israelites  by  Shalmanezer,  whose  power  is  compared  to  a 
tempest  or  flood,  and  his  keenness  to  the  aridity  with  which 
one  plucks  and  swallows  the  fruit  that  is  first  ripe,  and  which, 
according  to  Dr.  Shaw,  is  a great  delicacy  in  the  east.  Ver. 
5.  the  Prophet  turns  to  the  kingdom  of  Judah,  to  whom  the 
Lord  promises,  in  opposition  to  the  fading  crowns  of  Ephraim, 
to  be  nimself  a crown  of  glory,  which  is  thought  to  have  re- 
ference to  the  reign  of  Hezekiah.  But  Judah  also  degene- 
rated to  intemperance  and  profaneness;  for  they  are  intro- 
duced as  not  only  scornfully  rejecting,  but  also  mocking  and 
ridiculing  the  instructions  of  the  Prophet.  ‘-‘Whom  shall  he 
teach?”  &c.  To  this  God  immediately  retorts,  in  terms  al- 
luding to  their  own  mocking,  but  differently  applied.  “Yes, 
my  dealing  with  you  shall  fie  according  to  your  own  words  ; 
in  a country  whither  you  shall  be  carried  captives,  you  must, 


Bishop  and  Dr.  Boothroyd,  we  think  very  beautiful  ; it  is  the  portrait  of  a fa- 
ther chastising  his  child,  and  hesitating,  or  debating  with  the  rod,  that  it  be  not 
too  severe.  Again  he  stayeth , holdetli  back,  (sec  Prov.  xxx.  4.)  the  roughness 
of  the  wind  in  the  day  of  tempest. 

Ver.  9.  And  this  is  all  the  fruit —Boothroyd,  “ This  shall  be  the  whole 
fruit;”  i.  e.  the  ultimate  consequence,  even  ‘‘the  removal  of  his  sin.” — 
When  he  maketh,  &c. — That  is,  when  he  destroyelh  all  the  vestiges  of  ido 
latry,  and  particularly  the  ‘‘sun  images,”  as  the  margin  reads.  (See  chap 
xvii.  8.) 

Ver.  10.  The  defenced  (or  fortified)  city—  Dr.  Boothroyd  refers  this  to  Ba 
bylon,  which,  like  a worthless  vine,  was  to  be  broken  down  and  burnt. 

Ver.  12.  The  Lord  shall  beat  off,  &c— Boothroyd,  Shall  gather  bis  fruit, 
from  the  flood  of  the  river  unto,”  &c.  This  was  done  by  beating  the  fruit  from 
the  trees. 

Chap.  XXVIII.  Ver.  1.  The  crown  of  pride. — Bishop  Loioth  considers  the 
city  of  Samaria  situated  upon  a hill  of  oval  form,  surrounded  with  a rich  val- 
ley, and  then  with  other  hills,  cs  suggesting  the  idea  of  a chaplet ; such  as 
was  worn  in  banquets,  not  only  bv  the  Greeks,  but  the  luxurious  Israelites,  as 
appears  in  ver.  1,  3,  4 ; and  from  tne  apocryphal  book  of  Wisdom,  ch.  ii.  7,8. 
This  to  drunkards  was  the  “ crown  of  pride,”  though  composed  but  of  “ fading 
flowers.” 

Ver.  2.  A mighty  and  strong  one.— This  evidently  refers  to  Shalmanezer, 

king  of  Assyria,  as  related  2 Kings  xviii.  9—12. With  the.— Loioth,  “ His” 

hand. 

Ver.  4.  It  seeth. — Houbigant , by  the  transposition  of  only  a letter,  reads. 
“ He  plucketh  it,”  which  avoids  tautology,  and  is  followed  both  by  Lowth  and 
Boothroyd.  [“  No  sooner,”  says  Dr.  Shaw,  “ doth  the  boccore  (or  early  fig) 
draw  near  to  perfection  in  the  middle  or  latter  end  of  June,  than  the  kemnez 
or  summer  fig,  begins  to  be  formed,  though  it  rarely  ripens  before  August ; 
about  which  time,  the  same  tree  frequently  throws  out  a third  cron,  or  winter 
fig,  a9  we  may  call  it.  This  is  usually  of  a much  longer  shape  and  darker  com- 
plexion than  the  kermez,  hanging  and  ripening  upon  the  tree  even  after  the 
leaves  are  shed  j and,  provided  the  winter  proves  mdd  and  temperate,  is  ga 
thered  as  a delicious  morsel  in  the  spring.”  1 —Bagster 


t'p/iraim  is  incited  to  the  ISAIAH. — CHAP.  XXVIII.  consideration  of  God’s  providence. 


a crown  of  glory,  and  for  a diadem  of  beauty, 
unto  the  residue  of  his  people. 

6 And  for  a spirit  of  judgment  to  him  that  sit- 
leth  in  judgment,  and  for  strength  to  them 
that  turn  the  battle  to  the  gate. 

7 TT  But  they  also  have  erred  through  f wine, 
and  through  strong  drink  are  out  of  the 
way  ; the  s priest  and  the  prophet  have  erred 
through  strong  drink,  they  are  swallowed  up 
of  wine,  they  are  out  of  the  way  through 
strong  drink ; they  err  in  vision,  they  stum- 
ble in  judgment. 

8 For  all  tables  are  full  of  vomit  and  filthi- 
ness, so  that  there  is  no  place  clean. 

9 TT  Whom  h shall  he  teach  knowledge  ? and 
whom  shall  he  make  to  understand  ■ doctrine  ? 
them  that  are  weaned  from  the  milk,  and  drawn 
from  the  breasts. 

10  For  precept  i must  be  upon  precept,  pre- 
cept upon  precept;  line  upon  line,  line  upon 
line  ; here  a little,  and  there  a little  : 

11  For  with  k stammering  lips  and  another 
tongue  1 will  he  speak  to  this  people. 

12  To  whom  he  said,  This  is  the  rest  where- 
icith  ye  may  cause  the  weary  to  rest ; and  this 
is  the  refreshing  : yet  they  would  not  hear. 

13  But  m the  word  of  the  Lord  was  unto  them 
precept  upon  precept,  precept  upon  precept ; 
line  upon  line,  line  upon  line ; here  a little, 
and  there  a little  ; that  11  they  might  go,  and 
fall  backward,  and  be  broken,  and  snared, 
and  taken. 

14  ff  Wherefore  hear  the  word  of  the  Lord, 
ye  scornful  men,  that  rule  this  people  which  is 
in  Jerusalem. 

15  Because  ye  have  said,  We  have  made  a 
covenant  with  death,  and  with  hell  are  we  at 
agreement ; when  the  overflowing  scourge 
shall  pass  through,  it  shall  not  come  “unto  us: 
for  we  have  made  lies  our  refuge,  and  under 
falsehoo’d  have  we  hid  ourselves  : 

16  Tf  Therefore  thus  saith  the  Lord  God,  Be- 
hold, I lay  in  Zion  for  a foundation  a p stone, 
a tried  stone,  a precious  corner  stone , a sure 
foundation:  he  4 that  believeth  shall  not  make 
haste. 

17  Tf  Judgment  also  will  I lay  to  the  line,  and 


A M.  3279. 
13.  C.  725. 


f Ho.4.11. 

g c.56.10.. 
12. 

h Je.G.10. 
i the  hear - 


j or,  hath 
been. 

k stammer- 
ings of. 

1 or, he  hath 
s-poken. 

m Ho.  6. 5. 
8.12. 

n Mat  13. 14 

o Ec.8.8. 

p Ps.113.22. 
Mat. 21. 42 
Ac.4.11. 
Ro.9.33. 
Ep.2.20. 

q Ro.10.ll. 


r a tread- 
ing down 
to  it. 

s Mai. 4.3. 

t or,  when 
he  shall 
make  you 
to  under- 
stand 
doctrine. 

a 2Sa.5.20. 

v Jos.  10. 10, 
&c. 

I Cb.14.16 

w La.  3- 33. 

x Da.  9. 27. 

y or,  the 
wheat  in 
the  prin- 
cipal 
place, and 
barley  in 
the  ap- 
pointed 
place. 

z or,  spelt. 

a border. 

b or,  and 
he  bind - 
eth  it  in 
such  sort 
as  his 
God  doth 
teach  him 

c Ps.92.5. 
Je.32.19. 
Ro.11.33. 


righteousness  to  the  plummet:  and  the  hail 
shall  sweep  away  the  refuge  of  lies,  and  the 
waters  shall  overflow  the  hiding  place. 

18  And  your  covenant  with  death  shall  be 
disannulled,  and  your  agreement  with  hell 
shall  not  stand ; when  the  overflowing  scourge 
shall  pass  through  ; then  ye  shall  be  r trodden 
down  ‘ by  it. 

19  From  the  time  that  it  goeth  forth  it  shall 
take  you : for  morning  by  morning  shall  it 
pass  over,  by  day  and  by  night:  and  it  shall 
be  a vexation  only  1 to  understand  the  report. 

20  For  the  bed  is  shorter  than  that  a man  can 
stretch  himself  on  it : and  the  covering  nar- 
rower than  that  he  can  wrap  himself  in  it. 

21  For  the  Lord  shall  rise  up  as  u in  mount 
Perazim,  he  shall  be  wroth  as  T in  the  valley 
ofGibeon,  that  he  may  do  his  work,  his  strange 
w work  ; and  bring  to  pass  his  act,  his  strange 
act. 

22  Now  therefore  be  ye  not  mockers,  lest 
your  bands  be  made  strong  : for  I have  heard 
from  the  Lord  God  of  hosts  a * consumption, 
even  determined  upon  the  whole  earth. 

23  ff  Give  ye  ear,  and  hear  my  voice  ; heark- 
en, and  hear  my  speech. 

24  Doth  the  ploughman  plough  all  day  to  sow  ? 
doth  he  open  and  break  the  clods  of  his  ground? 

25  When  he  hath  made  plain  the  face  there- 
of, doth  he  not  cast  abroad  the  fitches,  and 
scatter  the  cummin,  and  cast  in  * the  prin- 
cipal wheat  and  the  appointed  barley  and 
the  2 rye  in  their  a place  ? 

26  b For  his  God  doth  instruct  him  to  discre- 
tion, and  doth  teach  him. 

27  For  the  fitches  are  not  threshed  with  a 
threshing  instrument,  neither  is  a cart  wheel 
turned  about  upon  the  cummin  ; but  the  fitch- 
es are  beaten  out  with  a staff,  and  the  cummin 
with  a rod. 

28  Bread  corn  is  bruised  ; because  he  will 
not  ever  be  threshing  it,  nor  break  it  with 
the  wheel  of  his  cart,  nor  bruise  it  -with  his 
horsemen. 

29  This  also  cometh  forth  from  the  Lord  of 
hosts,  which  is  wonderful  “in  counsel,  and 
excellent  in  working. 


like  children,  learn  a strange  language,  with  a stammering 
tongue;  it  shall  then  be  command  upon  command  for  your 
punishment;  it  shall  be  line  upon  line  to  mark  out  your  ruin  ; 
(compare  2 Kings  xxi.  13  ;)  it  shall  come  upon  you  at  different 
times,  and  by  different  degrees,  till  all  my  threatenings  against 
vou  be  fulfilled.”  The  Prophet  then  (ver.  14.)  addresses  these 
profane  scoffers,  who  considered  themselves  secure  from  every 
evil,  and  assures  them  that  there  was  no  method  but  one,  by 
which  they  could  be  saved;  namely,  by  faith  in  him,  and  in 
the  means  of  his  appointment.  (Compare  ver.  16.  with  Ephes. 


_ Ver.  6 That  turn  the  battle  to  the  safe. — That  is,  according  to  Lowth, 
‘That  repel  the  war,’*  (to  the  gate  of  the  enemy.)  See  tiie  fulfilment  of  this 
m 2 Kings  xviii.  8. 

Ver.  7.  The  priest  anil  the  prophet. — It  is  much  to  be  feared,  that  being  des- 
titute both  of  the  spirit  of  prophecy  and  the  fervour  of  devotion,  these  might 
seek  inspiration  from  their  liquor,  and  in  that>  state  did  they  “ err  in  vision,” 
by  substituting  the  dreams  of  intemperance  for  prophetic  visions,  and  mock 
the  true  prophets  of  the  Lord. 

Ver.  9.  \Vhorm  shall  he  teach  ? — i.  e.  does  the  prophet  think  we  are  hut 
babes  1 So  Lowth,  who  reads  the  whole  of  this  verse  in  the  interrogative. 

Ver.  10.  Precept  must  be. — Lowth,  " is  hut  there  is  no  verb  in  the  original. 
I. math  considers  I his  verse  also  as  the  language  of  these  drunken  prophets. 
Boothroyd  takes  a different  view  of  the  passage,  which  we  subjoin.  He  con- 
siders ver.  9.  as  the  language  of  the  prophet,  who  represents  these  Jewish 
priests,  & c.  as  utterly  incompetent  to  be  teachers  ; “ Whom  can  such  teach 
knowledge?”  and  adds,  *' They  are  like  children  weaned  from  the  milk,”  &c. 
And  what  is  said  ver.  to,  ” Precept  upon  precept,”  &c.  he  considers  as  refer- 
ring to  their  imperfect  method  of  instruction,  by  bits  and  scraps,  and  in  stam- 
mering accents. 

Ver.  11.  For  with  stammering  lips  and  another  ti  e.  a foreign)  tongue  will 
he  speak.— See  margin.  _ Both  interpretations  consider  this  and  the  following 
verses  as  the  language  of  the  prophet  Isaiah.  The  substance  of  the  Bishop’s 
exposition  is  given  in  ours  ; and  Dr.  Boothroyd  does  not  here  materially 
differ. 

Ver.  12.  This  is  the  rest. — That  is,  the  true  rest:  namely,  trust  in  God’s 
word. 

Ver.  13.  But  the  word  of  the  Lord  was— Lowth,  “ Shall  be."  So  Booth- 
royd. 

Ver.  14.  That  rule  this  people. — Lowth,  ‘‘Ye  people  that  utter  sententious 
speeches,”  or  parables  : such  as  here  follow. 

’ter.  15.  We  har.e  made  a covenant  with  death  and  with  hell,  Her,.— Lowth, 
' Tlte  grave.” — [To  be  in  covenant  with  a thing,  cays  Bishop  Lenoth,  is  a pro- 
00 


ii.  20.)  The  Prophet  concludes  with  a beautiful  parable  in 
explanation  and  defence  of  God’s  dealings  with  his  people.— 
“As  the  husbandman  uses  various  methods  in  preparing  his 
land,  and  adapting  it  to  the  several  kinds  of  seeds  to  be  sown, 
with  a due  observation  of  times  and  seasons;  and  when  he 
hath  gathered  in  the  harvest,  employs  methods  as  various  in 
separating  the  corn  from  the  straw  and  chaff  by  different  in- 
struments, according  to  the  nature  of  the  different  sorts  of 
grain : — so  God,  with  unerring  wisdom  and  impartial  justice, 
instructs,  admonishes,  and  corrects  his  people;  chastises  and 


verhial  expression  to  denote  perfect  security  from  mischief  or  evil  of  which  it 
is  the  cause.  Lucan,  speaking  of  the  Psylii,  whose  peculiar  property  it  was 
to  be  unhurt  by  the  bite  of  serpents,  will:  which  their  country  abounded,  ap- 
proaches very  nearly  to  Ihe  expression  of  Isaiah:  11  Truce  with  the  dreadful 
tyrant  death  they  have,  And  border  safely  on  his  realm,  the  grave.”  Rowe.]— 
Bagster. 

Ver.  19.  Only  to  understand,  <tc—  See  margin.  Lowth,  Even  the  report 
alone  shall  cause  terror.” 

Ver.  20.  For  the  bed  is  shorter,  &c.— Another  proverbial  saying,  implying 
that  all  means  would  he  inadequate  to  their  protection. 

Ver.  25.  Made  plain.— That  is,  even,  level. Fitches. — [ Fitches  is  a corrup- 

tion of  vetches,  a kind  of  tare  ; hut  ketzach , is  interpreted  by  the  LXX.,  Vul- 
gate, Syriac,  Arabic,  and  the  Rabbins,  of  the  gith ; which  is  a plant,  says  Bal- 
lester,  commonly  met  with  in  gardens  : and  grows  to  a cubit  in  height ; the 
leaves  are  small  like  those  of  Fennel,  the  (lower  blue,  which  disappearing,  the 
ovary  Bhows  itself  on  the  top,  like  tiiat  of  a poppy,  furnished  with  little  horns, 
oblong,  divided  by  membranes  into  several  partitions,  or  cells,  in  which  are 
enclosed  seeds  of  a very  black  colour,  not  unlike  those  of  a leek,  but  of  a very 

fragrant  smell. 1 — Bagster. Cummin  is  supposed  to  be  an  herb  resembling 

fennel,  still  largely  cultivated  in  Malta. 

Ver.  27.  Not  threshed.— Four  different  methods  of  threshing,  appropriated  to 
different  grain,  &c.,are  here  referred  to  : viz.  1.  The  staff',  or  flail ; 2.  The  drag, 
somewhat  resembling  our  harrows  ; 3.  The  cart-wain  ; and,  4.  The  treading  of 
cattle. 

Ver.  23.  Horsemen. — Lowth,  “ The  hoofs  of  his  cattle.”  So  Syriac.  Symma- 
chus,  Theodocius,  and  Vulgate  : the  original  varying  but  one  letter,  samech  for 
shin. 

Ver.  29.  This  also  cometh,  &c—  [As  the  husbandman  adopts  his  land  to  the 
different  seeds  to  be  sown,  and  employs  different  methods  of  threshing  ac- 
cording to  the  nature  of  the  grain,  so  God,  to  whom  he  is  indebted  for  this  wis- 
dom and  discretion,  with  unerring  wisdom  and  strict  justice,  instructs,  admo- 
nishes, and  corrects  his  people.]— Bagster. 


761 


God's  judgment  on  Jerusalem.  ISAIAH.- — CHAP.  XXIX. 


The  hypocrisy  oj  the  Jews 


CHAPTER  XXIX.  | 

l fiod'it  heavy  Judgment  upon  Jerusalem.  7 Tli  j unritiahlenCM  of  her  enemies.  9 The 
soiiaeleww,  13  mid  deep  hypocrisy  of  the  Jews.  1 :>  A promise  of  buiiciification  to  ! 
IhegoCly. 

WO  a to  Ariel,  to  Ariel,  b the  city  where  \ 
c David  dwelt!  add  ye  year  to  year; 
let  them  ;1  kill  sacrifices. 

2 Yet  I will  distress  Ariel,  and  there  shall  be  [ 
heaviness  and  sorrow:  and  it  shall  be  unto! 
me  as  Ariel. 

3 And  I will  camp  against  thee  round  about, ! 
and  will  lay  siege  * against  thee  with  a mount, 
and  1 will  raise  forts  against  thee. 

4 And  thou  shalt  be  brought  f down,  and\ 
shalt  speak  out  of  the  ground,  and  thy  speech 
shall  be  low  out  of  the  dust,  and  thy  voice  shall 
oe,  as  of  one  that  hath  a familiar  spirit,  out  of 
the  ground,  and  thy  speech  shall  * whisper 
out  of  the  dust. 

5 Moreover  the  multitude  of  thy  strangers 
shall  be  like  small  dust,  and  the  multitude  of 
the  terrible  ones  shall  be  as  chaff  h that  pass- 
eth  away : yea,  it  shall  be  at  an  instant  ■ sud- 
denly. 

6 Thou  ) shalt  be  visited  of  the  Lord  of  hosts 
with  thunder,  and  with  earthquake,  and  great 
noise,  with  storm  and  tempest,  and  the  flame 
of  devouring  fire. 

7 And  the  multitude  of  all  the  nations  that 
fight  against  Ariel,  even  all k that  fight  against 
her  and  her  munition,  and  that  distress  her, 
shall  be  as  a dream  ' of  a night  vision. 

8 It  shall  even  be  as  when  a hungry  man 
dreameth,  and,  behold,  he  eateth  ; but  he  awa- 
keth,  and  his  soul  is  empty : or  as  when  a 
thirsty  man  dreameth,  and,  behold,  he  drink- 
eth  ; but  he  awaketh,  and,  behold,  he  is  faint, 
and  his  soul  hath  appetite : so  shall  the  multi- 
tude of  all  the  nations  be,  that  fight  against 
mount  Zion. 

9 ][  Stay  yourselves,  and  wonder ; m cry  ye 
out.  and  cry  : they  are  drunken,  " but  not  with 
wine  ; they  stagger,  but  not  with  strong  drink. 

10  For  0 the  Lord  hath  poured  out  upon  you 
the  spirit  of  deep  sleep,  and  hath  closed  your 
eyes  : the  prophets  and  your  p rulers,  the  seers 
i hath  he  covered. 

11  And  the  vision  of  all  is  become  unto  you 
as  the  words  of  a r book  that  is  ■ sealed,  which 
men  deliver  to  one  that  is  learned,  saying, 


A.  M.  8292. 
H.  C.  712. 


a or,  O 
Ariel,  i.e. 
U>e  lion 
of  God. 
b or.  of  the 
city. 

c 2 Sa.5.9. 
d cut  of  the 
heads. 
e SKi.25.1. 
&c. 

f La.  1.9. 
g peev,  or, 
chirp. 
h Job21.18. 
i I Th.  5. 3. 

J C.30.3U 
kc.41.ll, 12. 
1 c. 37.36. 
m or,  take 
your 
pleasure 
and  rioL 


p heads. 

c.  1.5. 
q 1 Sa.9.9. 
r or,  letter. 
s Da.  12. 4,9. 
Re.5. 1.  .9. 


t Eze. 33.31. 
Mat.  15.6 
..9. 

u Col. 2. 22. 
v add. 
w Hab.  1.5. 
x Je.49.7. 
Oh.  8. 

1 Co.  1.19. 
y Ps.  139.7, 
&c. 
c.30.1. 
z Ps.94.7. 
a c.45.9. 
Ru.  9.20. 


b c.32.15. 

Mat.  19.30 
c c.35.5. 

Lu.7.22. 
d c.61.1. 
e add. 
f Ja.2.5. 


i Am. 5.10, 
12. 


J Jos. 24. 3. 
k c.  54.4. 

1 c.60.21. 
Ep.2.10. 


Read  this,  I pray  thee  : and  he  saith,  I cannot 
for  it  is  sealed  : 

12  And  the  book  is  delivered  to  him  that  is 
not  learned,  saying,  Read  this,  I pray  thee  : 
and  he  saith,  I am  not  learned. 

13  If  Wherefore  the  Lord  said,  Forasmuch 
as  this  people  draw  near  me  with  their  i mouth, 
and  with  their  lips  do  honour  me,  but  have 
removed  their  heart  far  from  me,  and  their 
fear  toward  me  is  taught  by  the  precept  of 
“ men : 

14  Therefore,  behold,  I will  v proceed  to  do  a 
marvellous  w work  among  this  people,  even  a 
marvellous  work  and  a wonder : for  * the 
wisdom  of  their  wise  men  shall  perish,  and  the 
understanding  of  their  prudent  men  shall  be 
hid. 

15  Wo  unto  them  that  seek  deep  to  hide 
y their  counsel  from  the  Lord,  and  their  works 
are  in  the  dark,  and  they  say,  Who  1 seeth 
us?  and  who  knoweth  us? 

16  Surely  your  turning  ofthings  upside  down 
shall  be  esteemed  as  the  potter’s  clay : for 
a shall  the  work  say  of  him  that  made  it,  He 
made  me  not?  or  shall  the  thing  framed  say 
of  him  that  framed  it,  He  had  no  under- 
standing ? 

17  Tf  Is  it  not  yet  a very  little  while,  and  Le- 
banon shall  be  turned  b into  a fruitful  field,  and 
the  fruitful  field  shall  be  esteemed  as  a forest  ? 

18  And  c in  that  day  shall  the  deaf  hear  the 
words  of  the  book,  and  the  eyes  of  the  blind 
shall  see  out  of  obscurity,  and  out  of  darkness. 

19  The  meek  d also  shall  c increase  their  joy 
in  the  Lord,  and  the  poor  f among  men  shall 
rejoice  in  the  Holy  One  of  Israel. 

20  For  the  terrible  one  is  brought  to  s nought, 
and  the  scorner  is  consumed,  and  all  that 
watch  h for  iniquity  are  cut  off: 

21  That  make  a man  an  offender  for  a wrord, 
and  i lay  a snare  for  him  that  reproveth  in  the 
gate,  and  turn  aside  the  just  for  a thing  of 
nought. 

22  Therefore  thus  saith  the  ) Lord,  who  re- 
deemed Abraham,  concerning  the  house  of 
Jacob,  Jacob  shall  not k now  be  ashamed,  nei- 
ther shall  his  face  now  wax  pale. 

23  But  when  he  seeth  his  children,  the  work 
1 1 of  my  hands,  in  the  midst  of  him,  they  shall 


Dunishes  them  in  various  ways,  as  the  exigency  of  the  case 
requires;  always  tempering  justice  with  mercy,  in  order  to  re- 
claim the  wicked,  to  improve  the  good,  and,  finally,  to  sepa- 
rate the  one  from  the  other.”  Bishop  Lowth. 

Chap.  XXIX.  Yer.  1 — 24.  77ie  invasion  of  Judah,  by  Sen- 
nacherib announced. — “ The  subject  of  this,  and  the  four  fol- 
lowing chapters,  is  the  invasion  of  Sennacherib  : the  great 
distress  of  the  Jews  while  it  continued  ; their  sudden  ana  un- 
expected deliverance  by  God’s  immediate  interposition  in  their 
favour;  the  subsequent  prosperous  state  of  the  kingdom  un- 
der Hezekiah,  interspersed  with  severe  reproofs,  and  threats  of 
punishment  for  their  hypocrisy,  stupidity,  infidelity;  their 
want  of  trust  in  God,  and  their  vain  reliance  on  the  assistance 


Chap.  XXIX.  Ver.  1.  Wo  to  Ariel. — Ariel,  according  to  some,  means, 
“ the  lion  of  God  according  to  others,  and  to  which  Loioth  inclines,  “ the 

fire  of  God,”  which  interpretation  seems  countenanced  by  ver.  2. The  city 

where  David  dwelt— i.  e.  Jerusalem. Add  ye  year  to  year—  Spoken  ironi 

rally,  according  to  Lowth  : “ Go  on,  year  after  year,  keep  your  solemn  feasts  : 
yet  know  that  God  will  punish  you  for  your  hypocritical  worship,  consisting 
of  mere  form,  destitute  of  true  piety.” 

Ver.  2.  .4s  Ariel.— Either  as  “ the  lion  of  God,”  i.  e.  a strong  lion,  or  “ the 
fire  of  God,”  the  sacred  fire  : but  why  so  called,  is  still  a question.  The  mo- 
dern Persians  sav  that  their  capital  was  called  Shiraz,  “ a lion.”  for  the  great 
quantity  of  provisions  it  consumed.  See  Orient.  Cast.  No  1074.  So  might  Je- 
rusalem he  called  “ the  lion  of  God,”  or  a strong  lion,  for  the  vast  quantity  of 
flesh  it  consumed,  the  sacrifices  included  ; or,  “ the  fire  of  God,”  from  its  be- 
ing the  residence  of  the  sacred  fire.  As  Ariel  may  therefore  mean,  “ fierce 
as  a lion,”  as  Boothroyd  explains  it,— lor.  as  Bishop  Lowth  renders,  “and  it 
shall  be  unto  me  as  the  hearth  of  the  great  altar;”  that  is,  it  shall  be  the  seat 
of  the  fire  of  God,  which  shall  issue  from  thence  to  consume  his  enemies. 
The  hearth  of  the  altar  is  expressly  called  ariei  by  Ezekiel,  chap,  xliii.  15; 
which  is  put,  in  the  former  part  of  the  verse,  for  Jerusalem,  the  city  in  which 
the  altar  was.]— Bagster. 

Ver.  4.  Shalt  speak  out  of  the  ground. — It  was  a popular  notion  of  the 
heathen,  that  ghosts  uttered,  “ hollow  sepulchral  sounds,”  which  seems  here 
alluded  to.  The  Necromancers  were,  many  ot  them,  Ventriloquists,  and  whis- 
iHjmd  “ as  out  of  the  dust.”  Loioth. 

Ver.  5.  The  multitude  of  thy  strangers.— Here  as  elsewhere,  (see  note  on 


of  Egypt ; with  promises  of  better  times,  both  immediately  to 
succeed,  and  to  be  expected  in  the  future  age  (of  the  Messiah  ;) 
the  whole  making,  not  one  continued  discourse,  but  rather  a 
collection  of  different  discourses  upon  the  same  subject;  which 
is  treated  with  great  elegance  and  variety.”  Bishop  Lowth. 
The  chapters  are  not  ill-divided,  but  it  may  be  proper  to  mark 
the  transitions  from  one  topic  to  another  as  we  proceed. 

Ariel  is  here  certainly  Jerusalem ; and  the  opening  of  the 
chapter  represents  the  distress  of  the  city  on  Sennacherib’s 
invasion,  with  their  recourse  to  necromancers;  then  follows 
the  defeat  of  the  haughty  monarch  by  divine  Providence, 
without  human  aid,  and  the  utter  destruction  of  his  army. 
Finally,  the  Prophet  describes  and  bewails  the  perverseness  of 

xxv.  2.)  Bishop  Loioth  exchanges  the  term  strangers  for  “ the  proud,”  as  we 
conceive,  without  necessity.  The  “ multitude  of  strangers”  here,  we  consi- 
der as  “ the  multitude  of  all  nations  ver.  7. 

Ver.  9.  Cry  ye  out  and  cry.— Sea  margin.  The  cry  is  here,  not  perhaps  cither 
that  of  distress  or  revclrv,  but  the  noise  of  faction,  quarrelling  among  them- 
selves. It  might  therefore  be  rendered,  “Amuse  yourselves  with  your  own 
noise.”  Bui  Gesenius  renders  it,  “ Be  ye  dazzled  and  blinded  which  agrees 
very  well  with  the  context.  , . . , 

Ver.  ll.  A book  that  is  sealed  — That  is,  the  Lord  had  given  them  up  to  the 
blindness  of  their  own  hearts,  (sec  Ephes.  iv.  18.)  so  that  God's  word  had  be- 
come to  them  utterly  unintelligible.  . , 

Ver.  13  Their  fear  toward  me,  &c. — The  Evangelist  Matthew  (chap.  vm. 
9.)  quotes  this  from  the  Septuacint.,  “But  in  vain  do  they  worship  me,  teach- 
ing (for)  doctrines  the  commandments  of  men.” 

Ver.  16.  Surely  your  turning,  &c.— This  very  obscure  passage  is  thus  ren- 
dered by  Lowth , “ Perverse  as  ye  are ! shall  the  potter  be  esteemed  as  the 
clay?”  and  Boothroyd  to  the  same  effect. 

Ver.  17.  Lebanon  shall  be  turned  into  a fruitful  field —Lowth,  Shall  bo 
come  like  Carmel,  and  Carmel,”  &c.  i.  e.  great  changes  must  be  expected, 
which  some  think  may  refer  to  the  rejection  of  the  Jews,  and  calling  of  the 
Gentiles.  See  Lowth.  . 

Ver.  18.  In  that  day. — That  is,  under  the  gospel  dispensation.  See  chap.  it. 
11.  17.;  xii.  1.;  xix.  21.;  xxvi.  1.  &e. 

Ver.  21.  That  make  a man  an  offender,  &c .—Lowth  and  Boothroyd  con- 
tinue the  sentence  ; “ Who  made  a man  offender.”  &c.;  or,  as  Dr.  B.  turns  it 


762 


The  people  threatened \ ISAIAH.- 

sanctify  my  name,  and  sanctify  the  Holy  One 
of  Jacob,  and  shall  fear  the  God  of  Israel. 

24  They  m also  that  erred  in  spirit  shall " come 
to  understanding,  and  they  that  murmured 
shall  learn  doctrine. 

CHAPTER  XXX. 

1 The  prophet  threatened  the  people  for  their  confidence  in  Egypt,  8 and  contempt  of 
God’s  word.  18  God’s  mercies  towards  his  church.  27  God’s  wrath,  and  the  peo- 
ple’s joy,  in  the  destruction  of  Assyria. 

WO  a to  the  rebellious  children,  saith  the 
Lord,  that  take  counsel,  but  not  of  me; 
and  that  cover  b with  a covering,  but  not  of 
my  spirit,  that  they  may  c add  sin  to  sin : 

2  That  d walk  to  go  down  into  Egypt,  and 
have  not  asked  at  my  mouth ; to  strengthen 
themselves  in  the  strength  of  Pharaoh,  and  to 
trust  in  the  shadow  of  Egypt ! 

3  Therefore  shall  the  strength  of  Pharaoh  be 
your  shame,  and  the  trust  in  the  shadow  of 
Egypt  your  confusion. 

4  For  his  princes  were  at  Zoan,  and  his  am- 
bassadors came  to  Hanes. 

5  They  were  all  ashamed  'of  a people  that 
could  not  profit  them,  nor  be  a help  nor  profit, 
but  a shame,  and  also  a reproach. 

6  The  burden  of  the  beasts  of  the  south  : into 
the  land  of  trouble  and  anguish,  from  whence 
come  the  young  and  old  lion,  the  viper  and 
fiery  flying  serpent,  they  will  carry  their  riches 
upon  the  shoulders  of  young  asses,  and  their 
treasures  upon  the  bunches  of  camels,  to  a 
people  that  shall  not  profit  them. 

7  For  f the  Egyptians  shall  help  in  vain,  and 
to  no  purpose : therefore  have  I cried  s con- 
cerning this,  Their  h strength  is  to  sit  still. 

8  IT  Now  go,  write  it  before  them  in  a table, 
and  note  it  in  a book,  that  it  may  be  for  the 
time  to  come  for  ever  and  ever : 

9  That  this  is  a rebellious  i people,  lying 
children,  children  that  will  not  hear  the  law 
of  the  Lord  : 

10  Which  say  k to  the  seers,  See  not ; and  to 
the  prophets,  Prophesy  not  unto  us  right  things, 
speak  unto  us  i smooth  things,  prophesy  de- 
ceits : 

11  Get  you  out  of  the  way,  turn  aside  out  of 
the  path,  cause  the  Holy  One  of  Israel  to  cease 
from  before  us. 

12  Wherefore  thus  saith  the  Holy  One  of  Is- 
rael, Because  ye  despise  this  word,  and  trust 
min  " oppression  and  perverseness,  and  stay 
thereon  : 

13  Therefore  this  iniquity  shall  be  to  you  as 


CHAP.  XXX.  God’s  mercies  to  his  church . 


n know 
under- 
standing. 

A.  M.  cir. 
3291. 

B.  C.  cir. 
713. 

a De.29.19, 
20. 

b c.29.15. 

3 Ro.2.5. 
d c.31.1. 
e Je.2.36. 
f Je.37.7. 
g or,  to  her. 
h ver.15. 
i latter  day. 

j De. 32.20. 
k Je.ll.2l. 

Am.  2. 12. 
7.13. 

Mi. 2.6, 11. 
1 1 Ki.22.13. 
m Ps.62.10. 
n or,  fraud 


p Ps.2.9. 

Je.  19.11. 

q bottle  of 
potters. 

■ ver.7. 

s 2 K i.25. 5. 

t De.32.30. 

u or, a tree 
bereft  of 
branches , 
or,  boughs 
or, a mast 

i Ho.5. 15. 
n Pa.  34. 8. 
x c. 65.9,24. 

7 Je.29. 12.. 
14. 

z Ps.80.5. 
i or,  op- 
pression. 

b Ps.74.9. 

A m.  8. 1 1 , 
12. 

c Pa.  32. 8. 
d the  gra- 
ven ima- 
ges of  thy 
silver. 
e scatter. 

f Ho.14.8. 
g leavened , 
or,  sa- 
voury 


a breach  “ready  to  fall,  swelling  out  in  a high 
wall,  whose  breaking  cometh  suddenly  at  an 
instant. 

14  And  he  shall  break  p it  as  the  breaking  of 
the  i potter’s  vessel  that  is  broken  in  pieces; 
he  shall  not  spare  : so  that  there  shall  not  be 
found  in  the  bursting  of  it  a sherd  to  take  fire 
from  the  hearth,  or  to  take  water  withal  out 
of  the  pit. 

15  For  thus  saith  the  Lord  God,  the  Holy  One 
of  Israel ; In  returning  and  r rest  shall  ye  be 
saved  ; in  quietness  and  in  confidence  shall  be 
your  strength  : and  ye  would  not. 

1G  But  ye  said,  No;  for  we  will  flee  upon 
horses  ; therefore  shall  ye  flee  : and,  We  will 
ride  upon  the  swift ; therefore  shall  they  that 
pursue  8 you  be  swift. 

17  One  thousand  » shall  flee  at  the  rebuke  of 
one  ; at  the  rebuke  of  five  shall  ye  flee  : till 
ye  be  left  as  u a beacon  upon  the  top  of  a 
mountain,  and  as  an  ensign  on  a hill. 

18  And  therefore  will  the  Lord  v wait,  that 
he  may  be  gracious  unto  you,  and  therefore 
will  he  be  exalted,  that  he  may  have  mercy 
upon  you : for  the  Lord  is  a God  of  judgment : 
w blessed  are  all  they  that  wait  for  him. 

19  For  the  people  shall  dwell  xin  Zion  at  Je- 
rusalem : thou  shalt  weep  no  more : he  will 
be  very  gracious  unto  thee  at  the  voice  of 
thy  cry  ; when  y he  shall  hear  it,  he  will  an- 
swer thee. 

20  And  though  2 the  Lord  give  you  the  bread 
of  adversity,  and  the  water  of  a affliction,  yet 
shall  not  thy  teachers  be  b removed  into  a 
corner  any  more,  but  thine  eyes  shall  see  thy 
teachers : 

21  And  thine  ears  shall  hear  a word  behind 
thee,  saying,  This  cis  the  way,  walk  ye  in  it, 
when  ye  turn  to  the  right  hand,  and  when  ye 
turn  to  the  left. 

22  Ye  shall  defile  also  the  covering  of  d thy 
graven  images  of  silver,  and  the  ornament  of 
thy  molten  images  of  gold:  thou  shalt  'cast 
them  away  as  a menstruous  cloth  ; thou  shalt 
say  unto  it,  Get  thee  f hence. 

23  Then  shall  he  give  the  rain  of  thy  seed, 
that  thou  shalt  sow  the  ground  withal ; and 
bread  of  the  increase  of  the  earth,  and  it  shall 
be  fat.  and  plenteous : in  that  day  shall  thy 
cattle  feed  in  large  pastures. 

24  The  oxen  likewise  and  the  young  asses 
that  ear  the  ground  shall  eat  s clean  proven- 


the  Jews,  predicts  their  rejection  and  the  calling  of  the  Gen- 
tiles, and  concludes  with  a farther  reference  to  the  progress 
of  Messiah’s  kingdom. 

Chap.  XXX.  Ver.  1 — 33.  The  Jews  threatened  for  their 
reliance  on  Egypt,  and  the  awful  destruction  of  Assyria 
again  predicted. — The  folly  of  the  former,  in  their  sending 
ambassadors  with  enormous  presents  into  Egypt,  through  the 
wilderness  of  wild  beasts  and  serpents,  is  exposed  and  ridi- 
culed. For  this  foolish  and  rebellious  conduct  they  are  se- 
verely threatened;  and  it  is  predicted  that  Egypt,  in  which 
they  trusted,  should  not  only  afford  them  no  protection  ; but, 
like  a tottering  wall,  should  fall  suddenly  on  them,  and  over- 
whelm them  with  destruction. 


“ Who  accounted  a man  guilty  for  a word,  and  laid  snares,’'  &c.  Bishop 
Stock  refers  this  to  judicial  proceedings,  and  renders  the  clause,  “ That  cause 
I he  poor  man  to  he  cast  in  the  process.” 

Chap.  XXX.  Ver.  1.  That  cover  with  a covering.— “ Who  pour  out  a li- 
bation.” to  ratify  their  covenant  with  Egypt,  ” hut  not  of  my  spirit.”  The  ap- 
pointed lihat'ons  had  a reference  to  God's  spirit,  (see  exposition  of  chap,  xii.) 
but  this  alludes,  probably,  to  some  heathen  rife. 

Ver.  4 Ilanes.— [The  Chaldee,  paraphrast  and  others,  by  Hanes  understand 
Tahpanhes,  or  Daphnes , but  it  is  probably  the  same  as  Anysis , the  royal  city 
of  a king  of  the  same  name,  mentioned  by  Herodotus.  The  learned  Forster 
:s  of  opinion  that  it  is  the  same  city  as  tile  Thennesum  of  Cassianus , situ- 
ated on  the  Mendesian  lake.) — Bagster. 

Ver.  6 The  burden  of  the  beasts  of  the  south— Lototh,  “ Going  south- 
ward i.  e.  wini  presents  to  Egypt,  to  secure  their  alliance. The  land  of 

trouble. — {Or,  as  Bishop  Lowth  renders,  ” through  a land  of  distress  and  diffi- 
culty the  same  deserts  are  Imre  spoken  of  which  the  Israelites  passed 
through.  De.  viii.  13.;  xvii.  16.]— Bagster. 

Ver.  7 Their  strength  is  to  sit  still.  -Applying  this  to  Israel,  it  may  mean 
tier  had  better  sit  still  and  not  go  to  seek  help  in  Egypt.  Or  to  Egypt,  it 


Ver.  18.  Consolation  is,  however,  afforded  them  in  promises 
of  mercy  and  deliverance;  which,  though  long  delayed,  shall 
not  fail:  “Blessed  are  all  they  that  wait  for  him.”  A holy 
people  shall  yet  be  restored  to  Zion,  to  be  dispersed  and  weep 
no  more.  Divine  instruction  shall  be  afforded  them;  idolatry 
shall  be  utterly  suppressed,  and  temporal  prosperity  shall  be 
restored.  That  these  promises  have  reference  to  the  new  dis- 
pensation of  the  Messiah  there  can  be  no  doubt,  for  to  that 
only  can  be  applied  the  promises  of  increasing  light  and  glory 
in  verse  (26,  when  the  day  of  knowledge  and  of  grace  is  to  be 
increased  to  a sevenfold  degree  of  splendour.  The  latter  part 
of  the  chapter  relates  evidently  to  the  terrible  overthrow  of 
Sennacherib  and  his  army,  which  were  to  be  utterly  destroy- 


means,  that  all  they  could  do  would  be  in  vain,  and  amount  to  nothing.  See 
Gataker.  Ver.  15  inclines  us  to  the  former. 

Ver.  8.  In  a table— or  on  a tablet. That  it  may  be  for  the  time  to  come. 

— See  margin.  Even  for  ever  and  ever ; referring  to  Messiah’s  kingdom. 

Ver.  11.  Cause  the  Holy  One  of  Israel  to  cease  from  before  vs. — Loioth, 
“ Remove  from  our  sight  the  Holy  One  of  Israel.”  See  Job  xxi.  14,  15. 

Ver.  14.  lie  shall  break. — Lowth , ” It  shall  be  broken,  as  one  breaketh  a 
potter’s  vessel.” 

Ver.  15.  In  returning—  That  is,  in  returning  to  put  their  confidence  in  God. 

Ver.  16.  Ride  upon  the  noift.— Boothroyd,  “ Horses  ;”  Lowth , **  Coursers.” 

Ver.  17.  At  the  rebuke  of  Jive. — Something  is  evidently  to  be  here  under- 
stood ; Gataker  supplies  the  word  all;  “ Ye  shall  all  flee,”  and  the  LXX.  the 
word  many ; but  Lowth , from  a comparison  of  this  text  with  Levit.  xxvi.  8. 
and  Deut.  xxxii.  30,  supplies  *’  10,000,”  which,  in  the  Hebrew,  is  expressed  nearly 
the  same  as  “ many.”  So  Boothroyd. 

Ver.  19.  For  the  people—  LXX.  * A holy  people  which  is  followed  by 
Lowth  and  Boothroyd. 

Ver.  22.  Ye  shall  defile.— That  is.  treat  it  as  an  abomination. Cast  them 

away,  as  a polluted  garment—  This  is  the  version  of  Bishop  Loioth. 

763 


destruction  of  Assyria  foretold.  ISAIAH. — CHAP.  XXXI.,  XXXII.  Folly  of  trusting  in  Egypt 


fler,  which  hath  been  winnowed  with  the  sho- 
vel and  with  the  fan. 

25  And  there  shall  be  upon  every  high  moun- 
tain, and  upon  every  h high  hill,  rivers  and 
streams  of  waters  in  the  day  of  the  great 
slaughter,  when  the  towers  fall. 

26  Moreover  the  light  ■ of  the  moon  shall  be 
as  the  light  of  the  sun,  and  the  light  of  the 
sun  shall  be  seven-fold,  as  the  light  of  seven 
days,  in  the  day  that  the  Lord  bindeth  up  the 
breach  of  his  people,  and  healeth  the  stroke 
of  their  wound. 

27  U Behold,  the  name  of  the  Lord  cometh 
from  far,  burning  with  his  anger,  and  i the 
Durden  thereof  is  k heavy  : his  iips  are  full  of 
indignation,  and  his  tongue  as  a devouring 

i  fire : 

28  And  his  breath,  as  an  overflowing  stream, 
shall  reach  to  the  midst  of  the  neck,  to  sift 
m the  nations  with  the  sieve  of  vanity  : and 
there  shall  be  a bridle  "in  the  jaws  of  the  peo- 
ple, causing  them  to  err. 

29  Ye  shall  have  a song,  as  "in  the  night 
when  a holy  solemnity  is  kept ; and  gladness 
of  heart,  as  when  one  goeth  with  a pipe  to 
come  into  the  mountain  of  the  Lord,  to  the 
r mighty  One  of  Israel. 

30  And  the  Lord  shall  cause  *>  his  glorious 
voice  to  be  heard,  and  shall  show  the  light- 
ing down  of  his  arm,  with  the  indignation  of 
his  anger,  and  with  the  flame  of  a devouring 
fire,  with  scattering,  and  tempest,  and  hail- 
stones. 

31  For  through  the  voice  of  the  Lord  shall 
the  Assyrian  be  beaten  down,  which  smote 
with  a rod. 

32  And  r in  every  place  where  the  grounded 
staff"  shall  pass,  which  the  Lord  shall  s lay 
upon  him,  it  shall  be  with  tabrets  and  harps : 
and  in  battles  of  shaking  will  he  fight  <■  with 
it. 

33  For  Tophet  u is  ordained  v of  old;  yea, 
for  the  king  it  is  prepared  ; he  hath  made  it 
deep  and  large : the  pile  thereof  is  fire  and 
much  wood ; the  breath  of  the  Lord,  like  a 
stream  of  w brimstone,  doth  kindle  it. 


A.  M.  cir. 

3291. 

H.  C.  eir. 
713. 


h lifted  up. 

i c.G0. 19,20. 

J or,  griev- 
ousness 

of  Jlame. 
k heaviness. 
1 Zep.3.8. 
in  Lu.22.31. 
n c.37.29. 
o Ps.42.3,4. 
p Rock. 

q the  glory 
of  fiia 
voice. 

r every 
passing 
of  the  rod 
founded. 

8 cause  to 
rest. 

t or, 
against 
them. 
u Je.7.31. 

v from 
yesterday. 
w Re.  14.9, 
10. 


a Ho.  7. 7. 
b remove. 
c Ho.  11. 10. 
d or,  multi- 
tude. 

e Ps.46.5. 
f Je.3.12. 
g Ho.9.9. 
h the  idols 
of  his 
gold. 
i c. 37.36. 


j or,  for 
fear  of. 
k f or  melt- 


tributary 
1 his  rock 
shall  pass 
away  for 
fear. 
m or, 
strength. 
a Ps.  45.6,7. 
Je.23.5,6. 
Zee.  9. 9. 
Ro.5.21. 


CHAPTER  XXXI. 

1 The  prophet  showeth  the  cursed  folly  in  trusting  to  Egypt,  and  forsaking  ot  God. 

He  exhorteih  to  conversion.  8 He  showeth  the  full  of  Assyria. 

YYT O to  them  that  go  down  to  Egypt  for 
''  help;  and  stay  on  horses,  and  trust  in 
chariots,  because  they  are  many;  and  in  horse- 
men, because  they  are  very  strong;  but a they 
look  not  unto  the  Holy  One  of  Israel,  neither 
seek  the  Lord  ! 

2 Yet  he  also  is  wise,  and  will  bring  evil,  and 
will  not  b call  back  his  words : but  will  arise 
against  the  house  of  the  evil-doers,  and  against 
the  help  of  them  that  work  iniquity. 

3 Now  the  Egyptians  are  men,  and  not  God  ; 
and  their  horses  flesh,  and  not  spirit.  When 
the  Lord  shall  stretch  out  his  hand,  both  he 
that  helpeth  shall  fall,  and  he  that  is  holpen 
shall  fall  down,  and  they  all  shall  fail  together. 

4 For  thus  hath  the  Lord  spoken  unto  me, 
Like  as  the  lion  " and  the  young  lion  roaring 
on  his  prey,  when  a multitude  of  shepherds  is 
called  forth  against  him,  he  will  not  be  afraid 
of  their  voice,  nor  abase  himself  for  the  d noise 
of  them : so  shall  the  Lord  of  hosts  come  down 
to  fight  for  mount  Zion,  and  for  the  hill  thereof. 

5 As  birds  fiying,  so  will  the  Lord  of  hosts 
defend  ' Jerusalem  ; defending  also  he  will  de- 
liver it ; and  passing  over  he  will  preserve  it. 

6 U Turn  f ye  unto  him  from  whom  the  child- 
ren of  Israel  have  deeply  e revolted. 

7 For  in  that  day  every  man  shall  cast  away 
his  idols  of  silver,  and  h his  idols  of  gold,  which 
your  own  hands  have  made  unto  you  for  a sin 

8 If  Then  shall  the  Assyrian  fall  i with  the 
sword,  not  of  a mighty  man ; and  the  sword, 
not  of  a mean  man,  shall  devour  him  : but  he 
shall  flee  j from  the  sword,  and  his  young  men 
shall  be  k discomfited. 

9 And  i he  shall  pass  over  to  his  m strong 
hold  for  fear,  and  his  princes  shall  be  afraid 
of  the  ensign,  saith  the  Lord,  whose  fire  is  in 
Zion,  and  his  furnace  in  Jerusalem. 

CHAPTER  XXXII. 

1 The  blesslngB  of  Christ’s  kingdom.  9 Desolation  is  foreshown.  15  Restoration  » 
_____  promised  to  succeed. 

T>EHOLD,  a king  shall  reign  in  a righteous- 
ness,  and  princes  shall  rule  in  judgment. 

2 And  a man  shall  be  as  a hiding  place  from 


ed,  like  the  sacrifices  in  the  valley  of  Hinnom,  here  called 
Tophet. 

Chap.  XXXI.  Ver.  1 — 9.  The  Jews  are  again  reproved 
for  their  confidence  in  Egypt. — This  chapter  is  very  similar  to 
the  preceding.  Their  folly  is  strongly  exhibited  in  a contrast 
between  the  weakness  of  creatures  and  the  power  of  the  Cre- 
ator : What  is  flesh  to  spirit?  what  is  man  compared  with 
God  ? Two  fine  comparisons  are  here  introduced.  The  for- 
mer, verse  4.  represents  the  weakness  of  Egypt  as  a protect- 
ing power,  no  more  able  to  secure  Israel  against  their  offended 
God,  than  a company  of  unarmed  shepherds  to  oppose  the 
mighty  lion.  The  other,  verse  5.  exhibits  the  divine  protection 
of  nis  people,  in  allusion  to  the  mounting  eagle  guarding  her 
own  nest.  “As  the  mother-birds  hovering  over  their  young; 
so  shall  Jehovah  God  of  hosts  protect  Jerusalem  : protecting 


and  delivering ; leaping  forward  and  rescuing  her — Lowth. 
Compare  Deut.  xxxii.  11. — The  Jews  are  then  exhorted  to  re- 
pentance, and  to  the  rejection  of  their  idols. 

The  chapter  concludes  like  the  last,  with  again  predicting  the 
fall  of  Sennacherib.  It  was  proper  to  dwell  much  on  this  im- 
portant event,  which,  in  human  appearance,  was  very  unlikely, 
the  Assyrian  being  at  that  time  the  greatest  empire  in  all  the 
world.  But  what  is  all  the  world  before  the  power  of  Je- 
hovah? 

Chap.  XXXII.  Ver.  1 — 20.  The  blessings  of  Messiah's 
kingdom , with  a warning  to  hypocrites  and  unbelievers. — The 
opening  verses  of  this  chapter  have  been  applied  to  the  reign 
of  Hezekiah ; but  in  their  full  and  literal  sense  have  their  ful- 
filment onlv  in  his  government,  who  is  emphatically  “ the 
King  of  righteousness  and  of  peace.”  (Heb.  vii.  2.)  The  pro- 


ven 25.  When  the  towers— Lowth,  “ The  mighty”  fall  ; i.  e.  in  the  day 
when  God  shall  destroy  his  enemies,  and  the  enemies  of  his  people. 

Ver.  27.  The  name  of  the  Lord—  The  report  of  his  great  judgments,  his 

mighty  fame. And  the  burden  thereof  is  heavy. — Lowth,  41  His  wrath 

Durneth,  and  the  flame  rageth.”  So  Boothroyd. 

Ver.  28.  His  breath. — Lowth,  “ Spirit.” The  sieve  of  vanity . — [^Bishop 

Lowth  renders,  “ to  toss  the  nations  with  the  van  of  perdition  that  is,  says 
Kimchi,  nothing  useful  shall  remain  behind,  but  all  shall  come  to  nothing  and 
perish.  The  van  of  the  ancienrs  was  a large  instrument,  somewhat  like  a 
shovel,  with  a long  handle,  with  which  they  tossed  the  corn  mixed  with  the 
chaff  and  chopped  straw  into  the  air,  that  the  wind  might  separate  them.]— 

Bagster.  See  Matt.  iii.  12. There  shall  be  a bridle.—  That  is,  they  shall 

De  infatuated  with  a sense  of  their  own  security,  which  shall  lead  them  blind- 
fold to  ruin. 

Ver.  29.  A song  as  in  the  night. — That  is,  in  the  eve  preceding  every  great 
festival. 

Ver.  30.  And  shall  show  the  lighting  down  of  his  arm. — So  the  Lord  is 
said  to  “make  bare  his  arm.”  See  chap.  Iii.  10. 

Ver.  31.  'Which  smote  with  a rod. — We  think,  with  Gataker , this  refers  to 
the  Lord’s  smiting  the  Assyrian  “as  with  a rod,”  supplying  as  instead  of 
which.  Compare  Ps.  ii.  9. 

Ver.  32.  And  in  every  place , &c.— Sec  margin.  On  the  authority  of  two  or 
three  MSS.  only,  Lowth  reads,  “the  rod  of  correction,”  but  we  think  impro- 
perly, since  it  was  the  rod  of  destruction,  as  appears  by  the  context.  We 
would  propose  to  read,  “ And  in  every  place  where  the  passing  staff  is  ground- 
ed. it  shall  be,”  &c.  We  consider  it  an  allusion  to  a criminal  being 

764 


scourged  to  the  place  of  execution,  and  at  every  pause  of  the  scourging  rod, 

Israel  shall  exult  in  songs. And  with  battles  of  shaking,  See  — Lowth, 

“ And  with  fierce  battles  shall  he  fight  against  ihem.” 

Ver.  33.  Tovhet  is  ordained  of  old— \ Tophet  was  a part  of  the  valley  of 
Hinnom,  south-east  of  Jerusalem,  where  the  Canuanites,  and  afterwards  the 
Israelites,  sacrificed  their  children  to  Moloch,  with  the  sound  of  drums.  So 
was  Assyria  to  be  consumed  amid  the  noise  of  triumph.  And  it  is  here  used 
by  metonymy,  for  the  place  where  the  Assyrian  army  was  destroyed,  which 
appears  to  have  really  happened  on  the  opposite  side  of  Jerusalem,  near  Nob. 
chap.  x.  32.1— -Bagger. 

Chap.  XXXI.  Ver.  2.  Not  callback. — Sec  margin.  Lowth , “ Not  set  aside.” 
Ver.  5.  Passing  over. — (Or  rather,  as  Bishop  Lowth  renders,  “ leaping  for 
ward,”  pasoach.  As  the  mother  bird  spreads  her  wings  to  cover  her  young, 
throws  herself  before  them,  and  opposes  the  rapacious  bird  that  assaults  them  ; 
so  shall  Jehovah  protect,  as  with  a shield,  Jerusalem  from  the  enemy,  pro- 
tecting and  delivering,  springing  forward  and  rescuing  her.]— Bagster. 

Ver.  8.  Not  of  a?7iightyman.  See— Lowth,  “ Not  of  man  the  meaning  is. 

he  should  not  fall  by  the  sword  of  man,  but  of  God. llis  young  men  shall 

b ■ dwcomfited.— Lowth,  “ The  courage  of  his  young  (or  chosen)  men  shall 
fail.” 

Ver.  9.  He  shall  pass  over  to  his  strong  hold.—Lowthj  “ Beyond  his  strong 

hold,”  even  to  Nineveh,  where  he  w as  slain.  Ch.  xxxviii.  37,  3S. Afraid  of 

the  ensign.— Loioth,  “ Struck  with  consternation  at  his  flight.” 

Chap.  XXXII.  Ver.  2.  A man— Lowth,  “The  man;”  i.  e.  the  king  iust 

named. Shadow. — [The  shadow  of  a great  projecting  rock,  observes  Bishop 

Lowth,  is  the  most  refreshing  that  is  possible  in  a hot  country : not  only  o* 


Blessings  of  Christ's  kingdom.  ISAIAH.— CHAP.  XXXIII.  Judgments  on  Zion's  enemies 


the  wind,  and  a covert  b from  the  tempest ; as 
rivers  c of  water  in  a dry  place,  as  the  shadow 
of  a d great  rock  in  a weary  land. 

3 And  the  eyes  of  them  that  see  shall  not  be 
dim,  and  the  ears  of  them  that  hear  shall 
nearken. 

4 The  heart  also  of  the  e rash  shall  under- 
stand knowledge,  and  the  tongue  of  the  stam- 
merers shall  be  ready  to  speak  f plainly. 

5 The  vile  person  shall  be  no  more  called 
liberal,  nor  the  churl  said  to  be  bountiful. 

6 For  the  vile  person  will  s speak  villany,  and 
his  heart  will  work  iniquity,  to  practise  hypo- 
crisy, and  to  utter  error  against  the  Lord,  to 
make  empty  the  soul  of  the  hungry,  and  he 
will  cause  the  drink  of  the  thirsty  to  fail. 

7 The  instruments  also  of  the  churl  are  evil: 
he  deviseth  wicked  devices  to  destroy  the  poor 
with  lying  words,  even  when  h the  needy  speak- 
eth  right. 

8 But  the  liberal  deviseth  liberal  things ; and 
by  liberal  things  shall  he  * stand. 

9 IT  Rise  up,  ye  women  that  are  at  j ease  ; 
hear  my  voice,  ye  careless  daughters ; give 
ear  unto  my  speech. 

10  k Many  days  and  years  shall  ye  be  trou- 
bled, ye  careless  women : for  the  vintage  shall 
fail,  the  gathering  shall  not  come. 

11  Tremble,  ye  women  that  are  at  ease;  be 
troubled,  ye  careless  ones : strip  you,  and 
make  you  bare,  and  gird  sackcloth  upon  your 
loins. 

12  They  shall  lament  for  the  teats,  for  the 
i pleasant  fields,  for  the  fruitful  vine. 

13  Upon  the  land  of  my  people  shall  come 
up  thorns  m and  briers  ; " yea,  upon  all  the 
houses  of  joy  in  the  joyous  city  : 

14  Because  the  palaces  shall  be  forsaken  ; the 
multitude  of  the  city  shall  be  left ; the  0 forts 
and  towers  shall  be  for  dens  for  ever,  a joy  of 
wild  asses,  a pasture  of  flocks ; 

15  Tf  Until  the  spirit  p be  poured  upon  us 
from  on  high,  and  the  wilderness  be  a fruitful 
field,  and  ■»  the  fruitful  field  be  counted  for  a 
forest. 

16  Then  judgment  shall  dwell  in  the  wilder- 
ness, and  righteousness  remain  in  the  fruitful 
field. 

17  And  the  work  of  righteousness  shall  be 


A.  M.  cir. 
3'49l. 

B.  C.  cir. 
713. 


b c.4.6. 

c c.44.3. 

tl  heavy. 

e hasty. 

f or,  ele- 
gantly. 

g Je.13.23. 

h or,  he 
speaketh 
against 
the  poor 
injudg. 
ment. 

i or,  he  es- 
tablished. 

j Ain. 6.1. 

k days 
above  a 
year. 

1 fields  of 
desire. 

m Ho.  10. 8. 

n or,  burn- 
ing upon. 

o or,  clifts 
and  watch 
towers. 

p Joel  2.28. 

q Ps.  107.33, 
&c. 


r Ps.  85.10. 
Ja.3.18. 

s He. 4.9.  # 

t c. 30.30. 

u or,  utter- 
ly abased. 

vEc.  11.1,2. 

a c.21.2. 
Hab.2.8. 


b Re.  13. 10. 
c Ps.97.9. 
d Ro.3.26. 
e salvations. 
f Pr.14.27. 

g or,  mes- 
sengers. 

h or, wither- 
ed away. 

i Ps.46.10. 


r peace ; and  the  effect  of  righteousness  quiet- 
ness and  assurance  for  ever. 

18  And  my  people  shall  dwell  in  a peaceable 
* habitation,  and  in  sure  dwellings,  and  in 
quiet  resting  places; 

19  When  it  shall  1 hail,  coming  down  on  the 
forest;  and  the  city  shall  be  “low  in  a low 
place. 

20  Blessed  are  ye  that  sow  beside  all  T wa- 
ters, that  send  forth  thither  the  feet  of  the  ox 
and  the  ass. 

CHAPTER  XXXIII. 

1 God’s  judgments  against  the  enemies  of  the  church.  13  The  privileges  of  the  godly. 

TT J O to  thee  that  a spoilest,  and  thou  wast 
’’  not  spoiled;  and  dealest  treacherously, 
and  they  dealt  not  treacherously  with  thee ! 
when  thou  shalt  cease  to  spoil,  thou  b shalt  be 
spoiled  ; and  when  thou  shalt  make  an  end  to 
deal  treacherously,  they  shall  deal  treacher- 
ously with  thee. 

2 O Lord,  be  gracious  unto  us  ; we  have  wait- 
ed for  thee : be  thou  their  arm  every  morn- 
ing, our  salvation  also  in  the  time  of  trouble. 

3 At  the  noise  of  the  tumult  the  people  fled 
at  the  lifting  up  of  thyself  the  nations  were 
scattered. 

4 And  your  spoil  shall  be  gathered  like  the 
gathering  of  the  caterpillar  : as  the  running 
to  and  fro  of  locusts  shall  he  run  upon  them. 

5 The  Lord  is  c exalted  ; for  he  dwelleth  on 
high  : he  hath  filled  Zion  with  d judgment  and 
righteousness. 

6 And  wisdom  and  knowledge  shall  be  the 
stability  of  thy  times,  and  strength  of  e salva- 
tion : the  fear  f of  the  Lord  is  his  treasure. 

7 Behold,  their  s valiant  ones  shall  cry  with 
out : the  ambassadors  of  peace  shall  weep  bit- 
terly. 

8 The  highways  lie  waste,  the  wayfaring 
man  ceaseth : he  hath  broken  the  covenant, 
he  hath  despised  the  cities,  he  regardeth  no 
man. 

9 The  earth  mourneth  and  languisheth  : Le- 
banon is  ashamed  and  11  hewn  down  : Sharon 
is  like  a wilderness  ; and  Bashan  and  Carmel 
shake  off  their  fruits. 

10  Now  will  I rise,  saith  the  Lord  ; now  will 
I be  ■ exalted  ; now  will  I lift  up  myself. 

11  Ye  shall  conceive  chaff,  ye  shall  bring 


tection  which  he,  end  which  he  only,  can  afford,  is  illustrated 
by  a comparison  of  great  beauty,  in  reference  to  the  climate  of 
the  Eastern  countries.  He  is  a rock,  and,  as  such,  affords 
refuge  from  all  the  tempests  of  man  s rage  and  of  God's 
wrath;  while  the  shadow  which  he  yields,  is  like  that  of  “ a 
great  rock”  in  a weary  and  parched  land.  Thus  is  he  at  once 
a defence  from  the  wintry  storm  and  the  summer  heat.  There 
was  also  a rock  which  yielded  to  Israel,  not  only  shade,  but 
water;  that  followed  them  through  the  wilderness,  and  “ that 
rock  was  (typically)  Christ” — the  King  here  spoken  of. 

Warnings  are  then  given  against  oppression  and  hypocrisy, 
and  to  all  those  sinners  (here  spoken  of  as  women)  who  were 
at  ease  in  Zion,  indifferent  to  its  interests  and  its  prosperity. 
They  are  threatened  with  want,  and  directed  to  clothe  them- 


most  perfectly  excluding  the  rays  of  the  sun,  but  also  having  in  itself  a natural 
coolness,  which  it  reflects  and  communicates  to  every  thing  about  it.  “ Let 
the  cool  cave,  and  shady  rock,  protect  them.”  Virgil.)— Bolster. 

Ver.  3.  Shall  not  be  dim. — Bishop  Lowth  rejects  the  negative  here,  with  con- 
siderable reason,  as  an  error  of  the  transcribers,  (of  which  there  are  several  ac- 
knowledged instances,)  and  is  followed  by  Boothroyd , who  reads,  “ The  eyes 
of  those  that  see  shall  regard  hirn.” 

Ver.  4 The  heart  also— Lowth,  “ Even  the  heart,”  &c. 

Ver.  5.  The  churl.— Lowth,  “Niggard.”  So  in  ver.  7. 

Ver.  7.  Even  when  the  needy  speaketh  right. — Lowth , “ And  to  defeat  the 
assertions  of  the  poor  in  judgment.”  So  Boothroyd. 

Ver.  12.  They  shall  lament  for  the  teats— that  is,  the  milk  of  the  kine  and 
flock.  But  Lowth  connects  this  line  with  the  preceding,  thusj  “ Gird  ye  sack- 
cloth upon  your  loins,  and  upon  your  breasts.”  But  the  Hebrew  ( shadirn ) sig- 
nifies fields^*.*  well  as  breasts  ; we  therefore  decidedly  prefer  the  version  of 
Parkhurst,  ‘ For  the  lamented  fields,  for  the  fields  of  desire  i.  e.  these  were 
to  be  the  objects  of  their  regret. 

Ver.  13.  Yea,  upon  aJl  the  houses  of  joy.— The  eastern  houses  were  built 
with  flat  roofs  (and  often  gardens  on  them)  with  court  yards  in  the  centre  : 
when  these  houses  were  deserted,  grass  and  weeds  would  fill  the  latter,  and, 
In  many  cases,  cover  the  former. 

Ver.  19.  When  it  shall  hail , &c .—Loioth,  “But  the  hail  shall  fall,  and  the 
forest  shall  be  brought  down,  and  the  city  be  laid  level  with  the  plain.”— See 


selves  in  mourning,  and  like  public  mourners  lament  the  mise- 
ries of  their  country.  The  troubles  of  God’s  people,  however, 
are  not  like  those  of  the  world  around  them.  They  may  be 
severe,  but  they  are  not  perpetual.  We  look  for  the  fulfilment 
of  Messiah’s  promises,  that  “the  spirit  shall  be  poured  upon 
us  from  on  high ;”  and  that  not  once  only,  but  again  and  again 
as  our  exigencies  and  the  progress  of  his  kingdom  may  re- 
quire. In  the  mean  time,  let  us  sow  the  seed  of  his  word 
“beside  (or  upon)  all  waters.”  Wherever  the  leadings  of  pro- 
vidence may  direct,  or  the  streams  of  divine  influence  flow — 
let  us  cast  “the  seed  of  the  word,”  and  we  shall  find  it  “ after 
many  days.”  (Eccles.  xi.  1.) 

Chap.  XXXIII.  Ver.  I — 24.  Sennacherib  again  threatened, 
and  the  church  encouraged  to  trust  in  God. — The  Prophet  ad- 

margin.  By  this  city,  some  understand  Nineveh,  and  others  Babylon  ; but  Je- 
rusalem and  the  Jews  may  possibly  be  intended,  as  in  ver.  13  and  14.  They 
were  to  be  humbled  and  then  restored.  See  Gataker. 

Ver.  20.  Blessed  are  ye,  &c.— Here  is  an  evident  allusion  to  the  manner  of 
sowing  their  grain  in  Egypt,  and  treading  it  in  by  the  feet  of  the  small  cattle. 

Chap.  XXXIII.  Ver.  1.  Wo  unto  thee. — These  words  are  supposed  to  be 
addressed  to  Sennacherib,  remonstrating  with  him  on  the  injustice  of  his  con- 
duct. 

Ver.  2.  Their  arm—  rOr  rather,  as  Lowth  reads,  on  the  authority  of  the  Sy- 
riac, Chaldee,  and  Vulgate,  instead  of  zeroam , “ their  arm,”  zeroenoo,  “ our 
arm  as  otherwise  the  prophet,  who  is  here  praying  against  the  enemies  of 
God' 8 people,  would  appear  as  if  praying  in  their  behaV.]— Bagster. 

Ver.  4.  And, your  spoil,  &c. — is  also  addressed  to  the  haughty  enemy  of  Ju 
dah,  whose  very  name  was  a terror  to  the  nations,  and  implies,  that  the  spoil  oi 
his  army  should  be  gathered  with  the  same  avidity  as  the  locust  and  the  cater- 
pillar plunder  the  fiel  is  of  grain,  or  the  trees  of  fruit. Shall  he  run  upon 

them— Lot oth,  “ Shall  they  run  an-J  seize  it.” 

Ver.  6.  Strength,  &c. — Rather,  “ The  strength  of  (thy)  salvation.” His 

treasure—  Some  of  the  ancient  versions  read  in  the  second  person,  “ thy  trea- 
sure,” and  the  sense  seems  to  require  it. 

Ver.  7.  Their  valiant  ones. — See  margin.— ;Heb.  “Heroes,”  and  some  few 
copies  read,  “ their  lions  of  God,”  or  strong  lions  ; a term  still  in  use  among 
the  Arabians. 


765 


The  privileges  of  the  godly . ISAIAH. — CHAP.  XXXIV.  Fate  of  the  church?  a enemies 


forth  stubble : your  breath,  us  fire,  shall  de- 
vour you. 

12  And  the  people  shall  be  us  the  burnings  of 
lime : as  thorns  cut  up  shall  they  be  burned 
in  the  fire. 

13  If  Hear,  ye  that  are  far  off,  what  I hhve 
done  ; and,  ye  that  are  near,  acknowledge  my 
might. 

14  The  sinners  in  Zion  are  afraid  ; fearful- 
ness hath  surprised  j the  hypocrites.  Who 
among  us  shall  dwell  with  the  devouring  fire  ? 
who  among  us  shall  dwell  with  everlasting 
Durnings  ? 

15  He  k that  walketh  ' righteously,  and  speak- 
eth  uprightly  ; he  that  despiseth  the  gain  of 
n oppressions,  that  shaketh  his  hands  from 
holding  of  bribes,  that  stoppeth  his  ears  from 
hearing  of  “blood,  and  shutteth  his  p eyes 
from  seeing  evil ; 

16  He  shall  dwell  on  « high  : his  place  of  de- 
fence shall  be  the  munitions  of  rocks:  bread 
shall  be  given  him  ; his  waters  shall  be  sure. 

17  Thine  eyes  shall  see  the  rking  in  his 
Deauty:  they  shall  behold  the  land  8 that  is 
very  far  off. 

18  Thy  heart  shall  meditate  terror.  Where 
is  the  scribe  ? where  is  the  ‘receiver?  where 
is  he  that  counted  the  towers  ? 

19  Thou  shalt  not  see  a fierce  people,  a peo- 
ple of  deeper  speech  than  thou  canst  perceive ; 
of  a “ stammering  tongue,  that  thou  canst  not 
understand. 

20  Look  upon  Zion,  the  city  of  our  solemni- 
ties : thine  eyes  shall  see  Jerusalem  a quiet 
habitation,  a tabernacle  that  shall  not  be  ta- 
ken down  ; not  one  of  the  stakes  thereof  shall 
ever  T be  removed,  neither  shall  any  of  the 
cords  thereof  be  broken. 

21  But  there  the  glorious  Lord  will  be  unto 
us  a place  w of  broad  rivers  and  streams ; 
wherein  shall  go  no  galley  with  oars,  neither 
shall  gallant  ship  pass  thereby. 


A.  M.  cir. 

3291. 

13.  (J.  cir. 
713. 


J Mat  22. 12. 
; I’b.15.2. 


1 in  right- 
eowftiesB. 


m upright- 
nesses. 

n or,  de- 
ceit.t. 

o bloods. 
p Pa.  119.37. 
q heights. 
or,  high 
places. 
r Jn.17.S4. 

8 of  far  dis- 
tances. 
t weigher. 
u or.  ridi- 
culous. 
v Re.3. 12. 
w broad  of 
spaces, or, 
hands. 


x statute- 
maker, 
y or,  they 
have  for- 
saken thy 
lacklings. 
z 1 Co.  1.27. 


b Je.50.20. 
a Pis.  49.1. 
b De  32.1. 
c the  full- 
ness 
thereof. 
d Zep.3.8. 
e Vs.  102.26. 
Eze.32.7,8 
Joel  2.31. 
3.15,16. 
Mat  24.29 
2 Pe.3. 10. 
Re.6.13, 
14. 

f Je.49.6. 
g c.63.1,&c. 
h or,  rhino- 
ceroses. 
i or,  drunk- 

J Je.46.10. 


22  For  the  Lord  fa  our  judge,  the  Lord  is  our 
1 lawgiver,  the  Lord  is  our  king;  he  will  save 
us. 

23  y Thy  tacklings  are  loosed;  they  could 
not  well  strengthen  their  mast,  they  could  not 
spread  the  sail : then  is  the  prey  of  a great 
spoil  divided  ; the  lame  1 take  the  prey. 

24  And  the  inhabitant  shall  not  say,  I am 
“sick:  the  people  that  dwell  therein  shall  be 
forgiven  b their  iniquity. 

CHAPTER  XXXIV. 

1 The  judgments  wherewith  God  revengeth  his  church.  1 1 The  desolation  of  her  ene 
mies.  16  The  certainty  of  the  prophecy. 

COME “ near, ye  nations,  to  hear;  and  heark- 
en, ye  people  : let  the  b earth  hear,  and 
c all  that  is  therein  ; the  world,  and  all  things 
that  come  forth  of  it. 

2 For  rt  the  indignation  of  the  Lord  is  upon 
all  nations,  and  his  fury  upon  all  their  armies 
he  hath  utterly  destroyed  them,  he  hath  deli 
vered  them  to  the  slaughter. 

3 Their  slain  also  shall  be  cast  out,  and  their 
stink  shall  come  up  out  of  their  carcasses,  and 
the  mountains  shall  be  melted  with  their  blood. 
4 And  e all  the  host  of  heaven  shall  be  dis- 
solved, and  the  heavens  shall  be  rolled  toge- 
ther as  a scroll : and  all  their  host  shall  fall 
down,  as  the  leaf  falleth  off  from  the  vine, 
and  as  a falling^zg-  from  the  fig  tree. 

5 For  my  sword  shall  be  bathed  in  heaven  : 
behold,  it  shall  come  down  upon  f Idumea, 
and  upon  the  people  of  my  curse,  to  judgment. 
6 The  sword  of  the  Lord  is  filled  with  blood, 
it  is  made  fat  with  fatness,  and  with  the  blood 
of  lambs  and  goats,  with  the  fat  of  the  kidneys 
of  rams : for  the  Lord  hath  a sacrifice  in  e Boz- 
rah,  and  a great  slaughter  in  the  land  of  Idu- 
mea. 

7 And  the  h unicorns  shall  come  down  with 
them,  and  the  bullocks  with  the  bulls;  and 
their  land  shall  be  ‘ soaked  with  blood,  and 
their  dust  made  fat  with  fatness. 

8 For  it  is  the  day  j of  the  Lord’s  vengeance, 


dresses  himself  to  Sennacherib,  remonstrating  against  the  in- 
justice of  his  ambitious  designs,  and  denouncing  a just  retalia- 
tion : at  the  same  time  praying  for  an  interference  on  behalf 
of  Israel. 

In  verse  5.  according  to  Bishop  Lowth,  “ A chorus  of  Jews 
is  introduced,  acknowledging  the  mercy  and  power  of  God, 
who  had  undertaken  to  protect  them  : extolling  it  in  direct  op- 
position to  the  boasted  power  of  their  enemies,  and  celebrating 
the  wisdom  and  piety  of  their  King,  Hezekiah,  who  had  placed 
his  confidence  in  the  favour  of  God.”  To  him  are  addressed 
the  following  words,  (ver.  6.)  “ Wisdom  and  knowledge  are 
the  stability  of  thy  times,”  &c. 

Verses  7 to  9,  describe  the  distress  and  despair  of  the  Jews, 
(as  il  were,  the  whole  face  of  nature  languishing)  on  Senna- 
cherib’s marching  against  their  city,  after  Hezekiah,  accord- 
ing to  treaty,  had  actually  paid  him  an  immense  sum  of  mo- 
ney. (See  2 Kings  xviii.  14 — 26.) 

Ver.  10.  the  Almighty  is  introduced,  declaring  he  will  arise 
and  interpose  in  this  critical  juncture,  anddestroy  the  enemies 
of  his  people. 


Then  follows,  (ver.  11  to  22.)  according  to  the  same  learned 
prelate,  a description  of  the  dreadful  apprehensions  of  the 
wicked  in  those  times  of  distress  and  danger  : finely  contrast- 
ed with  the  calm  confidence  and  security  of  the  righteous,  and 
their  trust  in  the  promises  of  God,  that  he  will  be  their  never- 
failing  strength  and  protector. 

The  whole  concludes  with  a description  of  the  security  of 
the  Jews  under  the  protection  of  God,  and  of  the  wretched 
state  of  Sennacherib  and  his  army,  wholly  discomfited,  and 
exposed  to  be  plundered  by  the  weakest  of  the  enemy.  The 
images  employed  to  represent  ihe  security  of  Israel,  and  the 
debilitated  state  of  Assyria,  are  very  beautiful.  The  Lord  pro- 
tects Israel,  as  by  a stormy  impassible  sea,  where,  in  the  sea- 
phrase,  “no  galley  with  oars,  nor  gallant  ship,  can  live; 
whereas  the  Assyrian  power  is  represented  as  reduced  to  the 
state  of  an  old  vessel,  worn  out  and  laid  by,  and  no  longer  sea- 
worthy\ as  the  sailors’  phrase  is. 

Chap.  XXXIV.  Ver.  1 — 17.  The  church  avenged  of  her 
enemies. — This  and  the  following  chapter,  as  Bp.  Lowth 
observes,  form  one  distinct  prophecy;  an  entire,  regular, 


Ver.  11.  Your  brea*h,  as, fire,  &c.— The  sense  seems  to  be,  that  their  schemes 
of  ambition  should  he  worthless  as  stubble,  and  destroyed  by  their  own  breath. 
See  Job  iv.  8 ; Ps.  vii.  14.’ 

Ver.  12.  As  the  burnings  of  lime.— Lowth,  “ The  people  shall  be  burned, 
as  the  lime  is  burned.” 

Ver.  14.  Devouring  fire— referring,  in  the  first  instance,  to  the  burnings  just 
mentioned,  and  probably  to  the  burnings  in  the  valley  of  Tophet.  chap.  xxx. 
33.- — Everlasting  burnings. — Loivth  and  Boothroyd , “ Perpetual  burnings.” 

Ver.  15.  Walketh  righteously. — Sec  margin — so  also  “ uprightness,  bloods,” 
&o.  all  plural,  for  emphasis. 

Ver.  17.  The  king  in  his  beauty — That  is,  Hezekiah,  in  his  royal  robes,  in- 
stead of  sackcloth.  . . ...  .The  land  that  is  very  far  off— sue  margin— i.  e.  says 
Dr.  Boothroyd,  “ the  siege  being  ended,  and  the  enemy  destroyed,  any  part  of 
the  land  may  be  visited  at  pleasure  ; .*r  any  foreign  land.” 

Ver.  18.  Thy  heart  sha'l  meditate  i error— That  is,  according  to  Lowth, 
"Shall  reflect  on  the  post  terror.”.  . . .Where  is  the  scribe,  &c. — The 

scribe  who  look  down  the  names  of  those  who  were  to  pay  tribute.  The 
receiver — See  margin— i.  e.  of  tribute,  who  received  the  money.  He  that 
counted  the  towers — he  that  directed  the  siege.  See  Boothroyd.  These  were 
all  now  done  away  with. 

Ver.  19.  Of  a stammering — See  margin—”  Tongue  i.  e.  foreigners,  whose 

•anguagc  they  could  not  understand. 

Ver.  21.  A place  of  broad  rivers,  &c. — the  Lord  shall  protect  them,  like  an 
impassable  sea. 

Ver.  23.  Thy  tacklings  are  loosed. — The  prophet  compares  the  enemy  to  a 
•hip,  worn  out  and  laid  by  ; for  to  the  enemy  this  must  be  addressed  — Booth- 
rgyd 


Ver.  24.  I am.  sick. — Lowth,  “ Disabled  with  sickness  i.  e.  pestilence  as 
well  as  war  are  now  removed,  and  the  nation  pardoned. 

Chap.  XXXIV.  Ver.  2.  He  hath  destroyed— Lowth,  “Devoted”  them. 

Ver.  3.  Mountains  shall  melt  down  with  their  blood —An  ima^e  of  uncom- 
mon boldness,  implying,  perhaps,  that  the  sanguinary  torrent  should  flow  down 
like  a hail  storm,  carrying  all  before  it.  Compare  Micah  i.  3,  4. 

Ver.  4.  And  all  the  host  of  heaven  shall  be  dissolved—  Sir  Isaac  Newton  re- 
marks, that  “ the  figurative  language  of  the  prophets  is  taken  from  the  analo- 
gy between  the  world  natural,  and  an  empire  or  kingdom  considered  as  a 
world  politic.  Accordingly  the  whole  world  natural,  consisting  of  heaven  and 
earth,  signifies  the  whole  world  politic,  consisting  of  thrones  and  people.”  On 
this  principle,  the  dissolution  of  the  host  of  heaven  must  mean,  the  overthrow 
of  tnrones  and  governments;  and  the  falling  of  stars,  the  subjection  of 
kings,  &c.  as  we  shall  have  farther  occasion  to  remark.  The  rolling  together 
of  the  firmament  as  a scroll  of  parchment,  must  therefore  imply,  the  removal 
of  the  existing  powers,  political  or  ecclesiastical,  as  a finished  scroll.  This 
interpretation  of  these  figures  in  the  prophets,  is  admitted  by  all  judicious 
cii»  ics. 

Ver.  5.  My  sword,  shall  be  bathed  in  heaven. — Taken  literally,  it  may  allude 
to  the  practice  of  cavalry,  w ho  flourish  their  swords  in  air,  when  advancing 
to  battle  ; hut  figuratively,  (as  just  explained,)  it  intimates  great  slaughter 
among  the  higher  ranks  of  society.  But  the  late  Levi,  a Jewish  expositor  ren- 
ders this  verse,  “ For  my  sword  that  is  in  heaven,  shall  be  satiated  with  blood  : 
behold,  on  Edom  (or  Idumea)  it  shall  descend  ;”  and  to  this  we  feel  much  in- 
clined. By  Bozrah,  however,  Mr.  L.  and  his  Jewish  brethren  understand 
Rome,  the  great  enemy  (by  its  persecutions)  both  of  Jews  and  Christians  and 
they  infer  from  ver.  9 and  10.  that  that  city  shall  be  literally  visited  by  the  same 


7C6 


The  blessings  of  the  gospel.  ISAIAH. — CHAP.  XXXV.,  XXXVI.  Sennacherib  invades  Judah 


and  the  year  of  recompenses  for  the  contro- 
versy k of  Zion. 

9 And  i the  streams  thereof  shall  be  turned 
into  pitch,  and  the  dust  thereof  into  brimstone, 
and  thelandthereofshall  become  burning  pitch. 

10  It  shall  not  be  quenched  night  nor  day; 
the  ra  smoke  thereof  shall  go  up  for  ever  : from 
generation  to  generation  it  shall  lie  waste  ; 
none  shall  pass  through  it  for  ever  and  ever. 

11  But  the  11  cormorant 0 and  the  bittern  shall 
possess  it ; the  owl  also  and  the  raven  shall 
dwell  in  it : and  he  shall  stretch  out  upon  it  the 
line  p of  confusion,  and  the  stones  of  emptiness. 

12  They  shall  call  the  nobles  thereof  to  the 
kingdom,  but  none  shall  be  there,  and  all  her 
princes  shall  be  nothing. 

13  And  thorns  shall  come  up  in  her  palaces, 
nettles  and  brambles  in  the  fortresses  thereof : 
and  it  shall  be  an  habitation  of  dragons,  and  a 
court  for  i owls. 

14  r The  wild  beasts  of  the  desert  shall  also 
meet  with  5 the  wild  beasts  of  the  island,  and 
the  satyr  shall  cry  to  his  fellow ; the  ‘ screech 
owl  also  shall  rest  there,  and  find  for  herself  a 
place  of  rest. 

15  There  shall  the  great  owl  make  her  nest, 
and  lay,  and  hatch,  and  gather  under  her 
shadow:  there  shall  the  vultures  also  be  ga- 
thered, every  one  with  her  mate. 

16  TI  Seek  “ ye  out  of  the  book  of  the  Lord, 
and  read : no  one  v of  these  shall  fail,  none 
shall  wanthermate:  for  my  mouthithath  com- 
manded, and  his  spirit  it  hath  gathered  them. 

17  And  he  hath  cast  the  lot  for  them,  and  his 
hand  hath  divided  it  unto  them  by  line:  they 
shall  possess  it  for  ever,  from  generation  to 
generation  shall  they  dwell  therein. 

CHAPTER  XXXV. 

The  joyful  flourishing  of  Christ’s  kingdom.  3 The  weak  are  encouraged  by  the  vir- 
tues and  privileges  of  the  gospel. 

CTlHE  wilderness  and  the  solitary  place  shall 
be  glad  for  them;  and  "the  desert  shall 
rejoice,  and  blossom  as  the  rose. 


A.  M.  cir. 
3291. 

B.  C.  cir. 
713. 


k Mi. 6.1. 

1 De.29.23. 
m Re- 19.2.3 

n or, pelican. 
o Zep.2.14. 

Re.  18.2. 
p 2Ki.21.13. 
q daughters 
of  uie 
owl , or, 
ostriches. 
c 13.21,22 
r Ziim. 

8 Ijim. 
t or,  night 
monster. 
u c.8.20. 
Jn.5.39. 
2Pe-l.l9. 

v Mat.5.18. 

' Lu.21.33. 
a c. 55. 12,13 


b Ho.14,5,6. 
c He.  12. 12. 
d hasty, 
e c.44.2. 
f c.25.9. 
Lu.2l.28. 

g Mat  11. 5. 

h c.41.18. 
43.19. 

i Jn.4.14. 
7.33. 

j or, a court 
for  reeds. 
k c.52.1. 
Joel  3.17. 
Re.  21.27. 

1 or,  for  he 
shall  be 
with  them. 

mEze.34.25. 
n c.51.11. 
o Re.5.9. 
p Jude  24. 
q Re.7.17. 
21.4. 

a 2Ki. 18.13, 
&c. 

2Ch.32.l, 

&c. 


2 It  shall  blossom  abundantly,  and  rejoice 
even  with  joy  and  singing  : the  glory  of  Le- 
banon b shall  be  given  unto  it,  the  excellency 
of  Carmel  and  Sharon,  they  shall  see  the  glo- 
ry of  the  Lord,  and  the  excellency  of  our  God. 

3 If  Strengthen  c ye  the  weak  hands,  and 
confirm  the  feeble  knees. 

4 Say  to  them  that  are  of  a ll  fearful  heart, 
be  strong,  fear  enot:  behold,  your  God  will 
come  with  vengeance,  even  God  with  a re- 
compense ; he  will  come  and  save  f you. 

5 Then  s the  eyes  of  the  blind  shall  be  open- 
ed, and  the  ears  of  the  deaf  shall  be  unstopped. 

6 Then  shall  the  lame  man  leap  as  a hart, 
and  the  tongue  of  the  dumb  sing:  for  in  the 
wilderness  shall  waters  h break  out,  and 
streams  in  the  desert. 

7 And  the  parched  ground  shall  become  a 
pool,  and  the  thirsty  land  springs  ■ of  water, 
in  the  habitation  of  dragons,  where  each  lay, 
shall  be  i grass  with  reeds  and  rushes. 

8 And  a highway  shall  be  there,  and  a way, 
and  it  shall  be  called,  The  way  of  holiness  ; 
the  unclean  k shall  not  pass  over  it ; 1 but  it 
shall  be  for  those:  the  wayfaring  men,  though 
fools,  shall  not  err  therein. 

9 No  m lion  shall  be  there,  nor  any  ravenous 
beast  shall  go  up  thereon,  it  shall  not  be  found 
there  ; but  the  redeemed  shall  walk  there  : 

10  And  the  ransomed  n of  the  Lord  shall 
return,  and  come  to  Zion  with  0 songs  and 
everlasting  joy  p upon  their  heads  : they  shall 
obtain  joy  and  gladness,  and  i sorrow  and 
sighing  shall  flee  away. 

CHAPTER  XXXVI. 

1 Sennacherib  invacleth  Judah.  4 Rab-shakeh,  sent  by  Sennacherib,  by  blasphemous 
persuasions  solicitelh  the  people  to  revolt.  22  His  words  are  told  to  Hezekiah. 

NOW  a it  came  to  pass  in  the  fourteenth  year 
of  king  Hezekiah,  that  Sennacherib  king 
of  Assyria  came  up  against  all  the  defenced 
cities  of  Judah,  and  took  them. 

2 Tf  And  the  king  of  Assyria  sent  Rab-shakeh 
from  Lachishto  Jerusalem  unto  king  Hezekiah 


and  beautiful  poem,  consisting  of  two  parts.  The  first  con- 
taining a denunciation  of  Divine  vengeance  against  the  ene- 
mies of  the  people  or  church  of  Gon.  The  second  descri- 
bing the  flourishing  state  of  that  church  consequent  upon 
those  judgments.  The  event  foretold  is  represented  as  of  the 
highest  importance,  and  of  universal  concern:  all  nations  are 
called  upon  to  attend  to  the  declaration  of  it;  and  the  wrath 
of  God  is  denounced  against  all  the  nations  who  had  provoked 
to  anger  the  Defender  of  the  cause  of  Zion.  By  a figure  very 
common  in  the  prophetical  writings,  the  cities  and  people 
mentioned  here,  who  were  remarkably  distinguished  as  the 
enemies  of  the  people  of  God,  are  put  for  those  enemies  in 
general. 

Edom  and  Bozrah  are  mentioned,  a part  for  the  whole.  Ac- 
cordingly, the  Edomites  and  neighbouring  nations  were  sub- 
dued by  Nebuchadnezzar.  (Jer.  xxv.  15—26.)  But  this  event, 
though  it  may  not  be  excluded,  “seems  by  no  means  to  come 
up  to  the  terms  of  this  prophecy,  or  to  justify  so  highly 

wrought  and  terrible  a description.” “It  seems,  therefore, 

reasonable  to  suppose,  with  many  learned  expositors,  that  this 
prophecy  has  a farther  view  to  events  still  future;  to  some 
great  revolutions  to  be  effected  in  later  times,  antecedent  to  that 
more  perfect  stale  of  the  kingdom  of  God  upon  earth,  and 
serving  to  introduce  it,  which  the  scriptures  warrant  us  to  ex- 
pect.” (Bp.  Lowth i) 

Cidp.  XXXV.  Ver.  1 — 10.  The  blessings  consequent  on 
Messiah’s  incarnation. — That 'this  second  part  of  the  prophe- 


judgments a?  Sodom  and  Gomorrah,  in  which  some  Protestant  commentators 
agree  with  them.  Sec  Rev.  xviii.  IS. — xix.  3,  17,  18. 

Ver.  ll.  The  cormorant  and  the  bittern. — Lowth , “The  pelican  and  the 

porcupine.” The  line  of  confusion—  Lowth,  “ Of  devastation.’’.  . . .And 

the  stone. — Lowth , ' FJummet  of  emptiness.” 

Ver.  12.  They  shall  cat / the  nobles  thereof  to  the  kingdom.  &c. — Booth- 
rrryd,  “ As  to  her  notilcs.  there  shall  be  none,  whom  they  may  call  to  rule  over 
them,  for  alt  her  princes  shall  utterly  fail.” 

Ver  u.  Satyr  — ! Salr.  the  he-goat.  Goats  are  remarkable  for  calling  one 
another,  amlileliebi  to  browse  among  mined  buildings.! — Bagster. 

Ver.  15.  Great  ow'.—lKijrpoz.  in  Arabic,  kafazat,  the  darter,  a species  of  ser- 
pent ; some  of  which  we  know  are  oviparous,  and  hatch  their  eggs  on  the 
ground.— See, Arts  '.tie.  Hist.  Anim.]— Bagster. 

Chap.  XXXV.  Ver.  7.  The-parchedground.—Lmoth,  “ The  glowing  sand.” 
- — In  the  hat  nation  of  dragons  (or  serpents) — " shall  spring  forth  grass,”  &c. 
Ver.  8.  And  ft  way.— Sixteen  1VI.SS.  omit  these  words,  and  Lowth  thinks 

they  were  repeated  Dy  an  error  of  the  scribes. Wayfaring  men.  . . . . 

thullnot  err  therein  —Bishop  Warlvrton  says,  " Take  a pfain  man  with  an 


cy  before  us,  describing  the  flourishing  state  of  the  church  of 
God  consequent  to  those  judgments,  is  to  be  understood  of 
the  gospel-times,  is  plain  from  every  part  of  it. — The  5th  and 
6th  verses  had  their  literal  accomplishment  in  our  Saviour. 
He  quoted  them  to  the  messengers  of  John  the  Baptist,  who 
were  directed  to  compare  with  them  what  they  saw  and  heard, 
as  affording  satisfactory  proofs  of  his  divine  mission  and  cha- 
racter. (Matt.  xi.  4,  5.)  But  Bp.  Lowth  supposes  that  “they 
may  have  a farther  view;”  and  that  “ this  part  of  the  pro- 
phecy may  run  parallel  to  the  former,  and  relate  to  the  future 
advent  of  Christ,  to  the  conversion  of  the  Jews,  and  their  resto- 
ration to  their  own  land  ; to  the  greater  influence  and  exten- 
sion of  the  Christian  faith  ; events  predicted  in  the  holv  scrip 
tures  as  antecedent  and  preparatory”  to  that  period.— “Much 
of  the  imagery  of  this  chapter  seems  to  allude  to  the  exodus 
from  Egypt;  but  is  greatly  enlivened  by  the  life,  sentiments, 
and  passions  ascribed  to  inanimate  objects.  All  nature  is  re- 
presented as  rejoicing  with  the  people  of  God  in  consequence 
of  their  deliverance,  and  administering,  in  aryunusual  manner, 
to  their  relief  and  comfort,”  insomuch  that,  by  many,  this 
art  of  the  prophecy  is  understood  as  referring  to  the  final 
appiness  of  heaven.  “And  in  this  sense,  which  cannot  he 
wholly  excluded,  many  of  the  words  may  be  illustrated  by  ex- 
pressions parallel  to  them  in  the  New  Testament.”  Dr.  J 
Smith. 

Chap.  XXXVI.  Ver.  1 — 22.  Blasphemy  of  Sennacherib. — 
Infidels,  in  every  age,  deride  the  dependence  placed  by  believ 


hones!  heart,  give  him  his  Bible,  and  make  him  conversant  in  it,  and  I will  on- 
gage  for  him  that  lie  will  never  be  at  a loss  to  know  how  to  act  agreeably  to 
his  duty,  in  every  circumstance  of  life.  Yet  give  this  man  a good  English 
translation  of  Aristotle’s  Ethics,  one  of  the  most  complete  works  for  method 
in  its  kind,  and  by  the  time  he  has  got  to  the  end  of  it,  I dare  say  he  will  not 
understand  one  word  he  has  been  reading.” 

Ver.  9.  It  shall  be  for  those.— Lowth.  fl  He  (God)  shall  be  with  them,  walk- 
ing in  the  way,  and  the  foolish  shall  not  err  therein.” 

Ver.  10.  And  everlasting  joy  won  their  heads.— T.owth,  “ And  perpetual 
gladness  shall  crown  their  heads.” 

Chap.  XXXVI.  As  many  of  Isaiah’s  predictions  relaled  to  the  events  here 
recorded  ; it  was  proper  that  the  history  contained  in  this  and  the  following 
chapiters  should  be  insert ed  : but,  as  it  ba9  before  been  fully  considered,  it  will 
not  be  necessary  to  add  more  than  a few  hints  in  this  place.  ” AVe  may  proba- 
bly conjecture,  that  this  was  part  of  that  history  of  Hezekiah’s  reign,  which 
Isaiah  wrote,  as  we  read  2 Cbion.  xxxii.  32.”  Lowth— T.  Scott. 

Ver.  2.  Three  verses  found  in  Kings,  are  here  omitted.  Hezekiah  on  tins  first 
invasion  of  the  land,  submitted  to  the  invader,  and  gave  Sennacherib  all  his 

7CT 


Jtab-shakeh’s  blasphemy. 


ISAIAH.— CHAP.  XXXVII. 


Hezelaah  sendelh  to  Isaiah 


with  a great  army.  And  lie  stood  by  the  con- 
duit of  the  upper  pool  in  the  highway  of  the 
fuller’s  field. 

3 Then  came  forth  unto  him  Eliakim,  Hil- 
kiah’s  son,  which  was  over  the  house,  and 
Shebna  the  b scribe,  and  Joah,  Asaph’s  son, 
the  recorder. 

4 And  Kab-shakeh  said  unto  them,  Say  ye 
now  to  Ilezekiah,  Thus  saith  the  great  king, 
the  king  of  Assyria,  What  confidence  is  this 
wherein  thou  trustest  ? 

5 I say,  sayest  thou , (but  they  are  but  c vain 
words,)  d7  have  counsel  and  strength  for  war: 
now  on  whom  dost  thou  trust,  that  thou  re- 
oellest  against  me  ? 

6 Lo,  thou  trustest  in  the  staff  of  this  broken 
reed,  on  Egypt ; whereon  if  a man  lean,  it 
will  go  into  his  hand,  and  pierce  it : so  is  Pha- 
raoh king  of  Egypt  to  all  that  trust  in  him. 

7 But  if  thou  say  to  me,  We  trust  in  the  Lord 
our  God  : is  it  not  he,  whose  high  places  and 
whose  altars  Hezekiah  hath  taken  e away,  and 
said  to  Judah  and  to  Jerusalem,  Ye  shall  wor- 
ship before  this  altar'? 

8 Now  therefore  give  f pledges,  I pray  thee, 
to  my  master  the  Icing  of  Assyria,  and  I will 
give  thee  two  thousand  e horses,  if  thou  be 
able  on  thy  part  to  set  riders  upon  them. 

9 How  then  wilt  thou  turn  away  the  face  of 
one  captain  of  the  least  of  my  master’s  ser- 
vants, and  put  thy  trust  on  Egypt  b for  cha- 
riots and  for  horsemen  ? 

10  And  am  I now  come  up  without  the  Lord 
against  this  land  to  destroy  it?  the  Lord  * said 
unto  me,  Go  up  against  this  land,  and  destroy  it. 

11  Then  said  Eliakim  and  Shebna  and  Joah 
unto  Rab-shakeh,  Speak,  I pray  thee,  unto  thy 
servants  in  the  Syrian  language ; for  we  un- 
derstand it:  and  speak  not  to  us  in  the  Jews’ 
language,  in  the  ears  of  the  people  that  are 
on  the  wall. 

12  But  Rab-shakeh  said,  Hath  I my  master 
sent  me  to  thy  master  and  to  thee  to  speak 
these  words?  hath  he  not  sent  me  to  the  men 
that  sit  upon  the  wall,  that  they  may  eat  their 
own  dung,  and  drink  their  own  piss  with  you? 

13  TI  Then  Rab-shakeh  stood,  and  cried  with 
k a loud  voice  in  the  Jews’  language,  and  said, 
Hear  ye  the  words  of  the  > great  king,  the 
king  of  Assyria. 


A.  M.  8SM. 
1!.  C.  110. 


b or,  v er.rt- 
lary 


c a word  of 
tips. 


d or,  but 
counsel 
and 

strength 
are  for 
the  war. 


t 2 Ki.18.4. 


f or,  hos- 
tage8. 


Ps.20.7,8. 

Ho.14.3 


h Je.2.36. 

i c. 37.28. 
A in.  3. 6. 


J Pn.31.18. 


k Ph.  17.10.. 
13. 


1 Ps.82.6,7. 
Da.  4. 37. 


m P8.71.10, 
11. 


n with  me  a 
blessin g, 
or,  seek 
vty  fa- 
vour by  a 
present. 


o Zec.3.10. 
p Pr.  12.10. 
q Da.  3. 15. 


r 2Ki.  18.10. 


s c.37. 18,19. 
45.16,17. 

t Pr.26.4. 


a 2Ki.l9.1, 
&c. 


b Job  1.20. 


c ver.14. 
d Joel  1.13 
e P3.50.15. 


14  Thus  saith  the  king,  Let  not  Hezekiah  de- 
ceive you:  for  he  shall  not  be  able  to  deliver 
you. 

15  Neither  m let  Ilezekiah  make  you  trust  in 
the  Lord,  saying,  The  Lord  will  surely  deliver 
us : this  city  shall  not  be  delivered  into  the 
hand  of  the  king  of  Assyria. 

16  Hearken  not  to  Hezekiah:  for  thus  saith 
the  king  of  Assyria,  Make  "an  agreement  with 
me  by  a present,  and  come  out  to  me : ai>d 
eat  ye  every  one  of  his  ° vine,  and  every  one 
of  his  fig  tree,  and  drink  ye  every  one  the 
waters  of  his  own  cistern  ; 

17  Until  p I come  and  take  you  away  to  a 
land  like  your  own  land,  a land  of  corn  and 
wine,  a land  of  bread  and  vineyards. 

18  Beware  lest  Hezekiah  persuade  you,  say- 
ing, The  Lord  will  deliver  us.  i Hath  any  of 
the  gods  of  the  nations  delivered  his  land  out 
of  the  hand  of  the  king  of  Assyria? 

19  Where  are  the  gods  of  Hamath  and  Ar- 
phad?  where  are  the  gods  of  Sepharvaim?  and 
have  they  delivered  Samaria  out  rof  my 
hand  ? 

20  Who  are  they  among  all  the  gods  • of 
these  lands,  that  have  delivered  their  land  out 
of  my  hand,  that  the  Lord  should  deliver  Je- 
rusalem out  of  my  hand  ? 

21  But  they  held  their  peace,  and  answered 
him  not  a word : for  the  king’s  commandment 
was,  saying,  Answer  him  1 not. 

22  Then  came  Eliakim,  the  son  of  Hilkiah, 
that  was  over  fhe  household,  and  Shebna  the 
scribe,  and  Joah,  the  son  of  Asaph,  the  re- 
corder, to  Hezekiah  with  their  clothes  rent 
and  told  him  the  words  of  Rab-shakeh. 

CHAPTER  XXXVII. 

1 Hezekiah  mourning  sendeth  to  Isaiah  to  pray  for  them.  6 Isaiah  comforteth  them 

8 Sennacherib,  going  to  encounter  Tirhakah,  sendeth  a blasphemous  letter  to  Heze 

kiah.  14  Hezekiah’s  prayer.  21  Isaiah’s  prophecy  of  the  pride  and  destruction  o«. 

Sennacherib,  and  the  good  of  Zion.  36  An  angel  slayelh  the  Assyrians.  37  Senna- 
cherib is  slain  at  Nineveh  by  his  own  6ons. 

AND  ait  came  to  pass,  when  king  Hezekiah 
heard  it,  that  he  rent  b his  clothes,  ana 
covered  himself  with  sackcloth,  and  went 
c into  the  house  of  the  Lord. 

2 And  he  sent  Eliakim,  who  was  over  the 
household,  and  Shebna  the  scribe,  and  the  el- 
ders of  the  priests  covered  with  d sackcloth, 
unto  Isaiah  the  prophet  the  son  of  Amoz. 

3 And  they  said  unto  him,  Thus  saith  Heze- 
kiah, This  day  is  a day  of  e trouble,  and  of 


ers  on  an  invisible  protection  : but  their  own  self-confidence 
will  terminate  in  shame,  when  the  hope,  which  rests  on  the 
word  of  God,  shall  “be  found  to  praise,  and  honour,  and  glo- 
ry.” The  aliiicted  servant  of  God  will  generally  find  it  best 
to  leave  ungodly  men  to  revile,  boast,  insult,  and  menace, 
without  making  any  reply : for  humiliation,  faith,  and  praver, 
are  our  proper  employment,  in  seasons  of  personal  or  public 
distress.  And,  however,  men  attempt  to  discourage  or  exas- 
perate us,  they  will  not  do  us  any  real  harm ; unless  they  can 
prevail  with  us  to  neglect  or  violate  the  commandments  of  our 
Lord  and  Master. — 7\  Scott. 

Chap.  XXXVII.  Ver.  1 — 38.  Hezekiah' s pious  conduct. 
— Tempters  and  persecutors  are  effectually  subservient  to  our 


highest  interest,  when  their  endeavours  to  terrify  us,  or  se- 
duce us  from  God,  make  us  more  simple  in  our  cfependence, 
and  more  fervent  in  our  prayers  : and  when  they  revile  us  for 
the  Lord’s  sake,  and  for  our  reliance  on  him,  and  devoted  obe- 
dience to  him;  they  engage  him  on  our  side,  and  ensure  our 
victory.  Those  exploits,  in  which  powerful  and  wicked  men 
glory,  form  a counterpart  of  the  conduct  of  the  devil,  their 
father:  and  when  their  course  is  run,  some  unexpected  event 
sends  them  to  their  “own  place.”  But  the  Lord  will  defend 
his  church,  for  his  own  sake,  and  that  of  his  annointeo 
King;  and  those,  who  fix  their  hopes  and  love  on  him,  shall 
witness  the  destruction  of  all  their  enemies,  and  triumph  in 
the  most  complete  answer  of  their  largest  prayers. — T.  Scott 


treasures  as  the  price  of  peace  : but  soon  after,  probably  the  next  year,  Senna- 
cherib sent  Rabshukeh,  and  others,  with  a great  army,  as  here  recorded.  It  is 
also  added  in  the  parallel  passage,  that  Rab-shakeh  and  his  companions  “ call- 
ed to  the  king,"  or  demanded  an  audience  of  him. — T.  Scott. 

Ver.  3.  Shebna. — “This  declareth,  that  there  were  hut  few  godly  to  he 
found  in  the  king’s  house,  when  he  was  driven  to  send  this  wicked  man  in  so 
weighty  a matter.”—  T.  Scott. 

Ver.  4.  Rab-shakeh  — [The  history  of  the  invasion  of  Sennacherib,  observes 
Bishop  Loioth,  and  the  miraculous  destruction  of  his  army,  which  makes  the 
subject  of  so  many  of  Isaiah’s  prophecies,  is  very  properly  inserted  here,  as 
affording  the  best  light  to  many  parts  of  these  prophecies  ; and  as  almost  ne- 
cessarv  to  introduce  the  prophecy  in  the  thirty  seventh  chapter,  being  the  an- 
swer of  God  to  Hezekiah’s  prayer,  which  could  not  he  properly  understood 
without  it.  Sennacherib  succeeded  his  father  Shalmaneser  on  the  throne  of 
Assyria,  A.  M.  3290.  B.  C.  714.,  and  r igned  only  about  eight  years.  Toh.  i.  15. 

Assyria—  Assyria  proper,  now  Kourdfstan,  was  hounded  by  Armenia  on 

the  north.  Media  und  Persia  on  the  «*ast,  Babylonia  on  the  south,  and  the  Ti- 
gris, which  divides  it  from  Mesopotamia,  on  fhe  west,  between  33°  and  38°  N. 
atitude,  and  42°  and  46°  E.  longitude.  But  the  Assyrian  empire,  the  hounds 
of  which  were  different  at  different  limes,  in  its  most  flourishing  state,  accord- 
ng  to  the  descriptions  of  the  Greek  and  Roman  writers,  comprehended  all  the 
countri*  s and  nations  between  the  Mediterranean  on  the  west,  and  the  Indus 
70S 


on  the  east,  and  between  the  deserts  of  Scythia  on  the  north,  and  the  Indian 
Ocean  on  the  south.]— Bagster. 

Ver.  10.  " He  interprets  his  former  successes,  as  if  they  were  an  argument 

that  Heaven  was  on  his  side  : or  he  may  mean,  that  some  oracle  or  idol  . . . 
had  promised  him  success  : and  this  pretended  deity  he  impiously  calls  by  the 
name  of  the  true  God. — " Loioth. 

Ver.  11.  The  Syrian  The  Syrian  tongue  is  what  we  now  call  Chaldee 
Dan.  ii.  4.  Ezra  iv.  7.” — Loioth. 

Ver.  IS.  Betoare  lest.  &c.— In  Kings  we  read,  after  “a  land  of  bread  anc 
vineyards,”  (17.)—”  A land  of  oil  olive  and  of  honey  ; that  ye  may  live  uno 
not  die:  and  hearken  not  unto  Hezekiah,  when  he  persuadeth  you.”—  T. 
Scott. 

Ver.  19.  Sepharvaim.— \Cabnet  is  of  opinion,  that  Sepharvaim  was  the 
capital  of  the  Saspires,  who,  according  to  Herodotvs , were  the  only  people 
that  inhabited  between  the  Colchians  and  Medcs  : anti  probably  the  Sarapasei 
whom  Strabo  places  in  Armenia.  Hiller  considers  the  name  ns  denoting  Sc- 
phar  of  the  Parcaim . i.  e.  Mount  Sephar  adjacent  to  the  regions  of  Arabia 
called  Parvaim.  But  it  is  more  probable,  as  Wells  and  others  suppose,  that 
Sepharvaim  is  the  Sipphara  of  Ptolemy,  ‘he  city  of  the  Sippareni , men- 
tioned by  Abydenus,  and  probably  the  Hipparenum  of  Pliny,  a city  of 
Mesopotamia,  situated  upon  the  Euphrates  near  where  it  is  divided  into  two 
arms,  by  one  of  which,  it  is  probable,  it  was  divided  into  two  parts.  1— 2? 


Isaiah  comforteth  Hezekiah.  ISAIAH.— 

f rebuke,  and  of  s blasphemy:  for  the  children 
are  come  to  the  birth,  and  there  h is  not  strength 
to  bring  forth. 

4 It  may  be  the  Lord  thy  God  will  hear  the 
words  of  Rab-shakeh,  whom  the  king  of  Assy- 
ria his  master  hath  sent  to  reproach  i the 
living  God,  and  will  reprove  the  words  which 
the  Lord  thy  God  hath  heard  : wherefore  lift 
up  thy  prayer  for  the  i remnant  that  is  k left. 

5 So  the  servants  of  king  Hezekiah  came  to 
Isaiah. 

6 7"  And  Isaiah  said  unto  them, Thus  shall  ye 
say  unto  your  master,  Thus  saith  the  Lord,  Be 
not  afraid  i of  the  words  that  thou  hast  heard, 
wherewith  the  servants  of  the  king  of  Assyria 
have  blasphemed  me. 

7 Behold,  I will  m send  a blast  upon  him,  and 
he  shall  hear  a rumour,  and  return  to  his  own 
land ; and  I will  cause  him  to  fall  by  the  sword 
in  his  own  land. 

8 IT  So  Rab-shakeh  returned,  and  found  the 
king  of  Assyria  warring  against " Libnah  : for 
he  had  heard  that  he  was  departed  from  0 La- 
chish. 

9 And  he  heard  say  concerning  Tirhakah 
king  of  Ethiopia,  He  is  come  forth  to  make 
war  with  thee.  And  when  he  heard  it,  he  sent 
messengers  to  Hezekiah,  saying, 

10  Thus  shall  ye  speak  to  Hezekiah  king  of 
Judah,  saying,  Let  not  thy  God,  in  whom  thou 
trustest,  deceive  thee,  saying,  Jerusalem  shall 
not  be  given  into  the  hand  of  the  king  of  Assyria. 

11  Behold,  thou  hast  heard  what  the  kings  of 
Assyria  have  done  p to  all  lands  by  destroying 
them  utterly ; and  shalt  thou  be  delivered  ? 

12  Have  the  gods  of  the  nations  delivered 
them  which  my  fathers  have  destroyed,  as 
•i  Gozan,  and  r Haran,  and  Rezeph,  and  the 
children  of 5 Eden  which  were  in  Telassar? 

13  Where  is  the  king  of  1 Hamath,  and  the 
king  of  Arphad,  and  the  king  of  the  city  of 
Sepbarvaim,  Hena,  and  Ivah? 

14  If  And  Hezekiah  received  the  letter  from 
the  hand  of  the  messengers,  and  read  it:  and 
Hezekiah  went  up  “unto  the  house  of  the 
Lord,  and  spread  it  before  the  Lord. 

15  And  Hezekiah  prayed  unto  the  Lord, 
saying, 

16  O Lord  of  hosts,  God  of  Israel,  that  dwell- 
est  ’ between  the  cherubims,  thou  w art  the 
God,  even  thou  1 alone,  of  all  the  kingdoms  of 
the  earth : thou  hast  made  heaven  and  earth. 

17  Incline  y thine  ear,  O Lord,  and  hear ; 
open  thine  1 eyes,  O Lord,  and  see : and  hear 
all  the  words  of  Sennacherib,  which  hath  sent 
to  reproach  the  living  God. 

18  Of  a truth,  Lord,  the  kings  of  Assyria 
have  laid  waste  all  the  a nations,  and  their 
countries, 

19  And  have  b cast  their  gods  into  the  fire : 
for  they  were  no  gods,  but c the  work  of  men’s 
hands,  wood  and  stone  : therefore  they  have 
destroyed  them. 

20  Now  therefore,  O Lord  our  God,  save  us 

Chap.  XXXVII.  Ver.  3.  The  children. — “ We  are  in  as  great  sorrow  as  a 
woman  that  travailethof  child,  and  cannot  be  delivered.” — T.  Scott. 

Ver.  9.  Ethiopia. — [Cush,  which  is  generally  rendered  Ethiopia,  is  applied 
in  Scripture  to  at  least  three  distinct  and  different  countries.  1.  The  country 
watered  by  the  Gjhon  or  Araxes,  (Ge.  ii.  13.)  alsocalled  Cuth,  2 Kings  xvii.  20. 
2.  A country  of  Arabia  Petreea,  bordering  upon  Egypt,  which  extended  from 
the  northern  extremity  of  the  Red  sea  along  its  eastern  shore.  (Compare  Ex. 
iii.  1.  with  Num.  xii.  l.  Hab.  iii.  7.  and  see  Bochart.)  3.  Ethiopia  Proper,  an 
extensive  country  of  Africa,  comprehending  Nubia  and  Abyssinia,  being  bound- 
ed on  the  north  by  Egypt,  on  the  east  by  the  Red  sea  and  Indian  ocean,  and  on 
the  south  and  west  by  various  nations  of  Africa,  and  extending  from  about  6® 
to  24°  N.  lat  and  25®  to  45®  E.  long.  It  is  probable  that  it  was  this  latter 
Cush,  or  Ethiopia,  of  which  Tirhakah  was  king  : he  being  in  league  with  his 
kinsman  Sevecnu3,  son  of  So  or  Sabacon,  king  of  Egypt,  against  Sennacherib 
ihe  king  of  Assyria,  See  Prideaux.]— Bolster. 

Ver.  12.  Eden,  <fcc.— ' " The  country  where  Paradise  was  situated,  was  in  Me- 
sopotamia, as  learned  men  are  generally  agreed  : and  one  good  proof  of  that 
97 


, XXXVII.  Isaiah's  prophecy. 

from  his  hand,  that  all  the  kingdoms  of  the 
earth  may  know  d that  thou  art  the  Lord, 
even  thou  only. 

21  H Then  Isaiah  the  son  of  Amoz  sent  unto 
Hezekiah,  saying,  Thus  saith  the  Lord  God  of 
Israel,  Whereas  thou  hast  prayed  e to  me 
against  Sennacherib  king  of  Assyria  : 

22  Thist's  the  word  which  the  Lord  hath  spo- 
ken concerning  him;  The  virgin, the  daughter 
of  Zion,  hath  despised  f thee,  and  laughed 
thee  to  scorn  ; the  daughter  of  Jerusalem  hath 
shaken  her  head  at  thee. 

23  Whom  hast  thou  reproached  and  blasphe- 
med ; and  against  whom  hast  thou  exalted 
thy  voice,  and  lifted  up  thine  eyes  on  high  ? 
even  against  the  Holy  One  of  Israel. 

24  By  e thy  servants  hast  thou  reproached 
the  Lord,  and  hast  said,  By  the  multitude  of 
my  chariots  am  I come  up  to  the  height  of 
the  mountains,  to  the  sides  of  Lebanon  ; and 
I will  cut  down  the  Mall  cedars  thereof,  and 
the  choice  fir  trees  thereof : and  I will  enter 
into  the  height  of  his  border,  and  the  forest 
' of  his  Carmel. 

25  I have  digged,  and  drunk  water ; and  with 
the  sole  of  my  feet  have  I dried  un  all  the  ri- 
vers of  the  j besieged  places. 

26  Hast  thou  not  heard k long  ago,  how  I have 
done  it ; and  of  ancient  times,  that  I have 
formed  it?  now  have  I 1 brought  it  to  pass, 
that  thou  shouldest  be  to  lay  waste  defenced 
cities  into  ruinous  heaps. 

27  Therefore  their  inhabitants  were  m of  small 
power,  they  were  dismayed  and  confounded : 
they  were  as  the  grass  of  the  field,  and  as  the 
green  herb,  as  the  grass  on  the  house-tops,  and 
as  corn  blasted  before  it  be  grown  up. 

28  But  I know  thy " abode,  and  thy  going  out, 
and  thy  coming  in,  and  thy  rage  against  me. 

29  Because  thy  rage  against  me,  and  thy  tu- 
mult, is  come  up  into  mine  ears,  therefore  will 
I put  my  hook  0 in  thy  nose,  and  my  bridle  in 
thy  lips,  and  I will  turn  thee  back  by  the  way 
by  which  thou  earnest. 

30  And  this  shall  be  a sign  unto  thee,  Ye 
shall  eat  this  year  such  as  groweth  of  itself ; 
and  the  second  year  that  which  springetli  of 
the  same  : and  in  the  third  year  sow  ye,  and 
reap,  and  plant  vineyards,  and  eat  the  fruit 
thereof. 

31  And  p the  remnant  that  is  escaped  of  the 
house  of  Judah  shall  again  take  root  down- 
ward, and  bear  fruit  upward  : 

32  For  out  of  Jerusalem  shall  go  forth  a rem- 
nant, and  Mhey  that  escape  out  of  mount 
Zion : the  zeal  of  the  Lord  of  hosts  shall  do 
this. 

33  Therefore  thus  saith  the  Lord  concerning 
the  king  of  Assyria,  He  shall  not  come  into 
this  city,  nor  shoot  an  arrow  there,  nor  come 
before  it  with  ‘ shields, nor  cast  a bank  against  it. 

34  By  the  way  that  he  came,  by  the  same 
shall  he  return,  and  shall  not  come  into  this 

I city,  saith  the  Lord. 

opinion  is  taken  from  this  text,  and  from  Ezra  xxvii.  23.  in  both  of  which  it  is 
joined  with  Haran,  a noted  city  in  Mesopotamia.” — Loioth. 

Ver.  20.  That  all  the  kingdoms , &c. — “ He  declareth  for  what  cause  he 

E rayed  that  they  might  be  delivered  ; to  wit,  that  God  might  be  glorified  there- 
y,  throughout  the  world.” — T.  Scott. 

Ver,  24.  The  forest  of  his  Carmel— “ The  forest  and  his  fruitful  field.”— 
T.  Scott. 

Ver.  26.  Hast  thou,  &c. — “ These  are  the  words  of  God  in  answer  to  the 
boasts  of  the  proud  Assyrian,  wherein  he  puts  him  in  mind  that  all  liis  sue 
cesses  ought  to  be  ascribed  to  God : that  it  was  his  providence  pre-determ ined 
these  events,  and  brought  them  to  pass  in  their  appointed  time ; and  made 
him  the  instrument  of  the  divine  vengeance  upon  such  cities  as  deserved  uttei 
destruction,  and  weakened  the  hands  of  their  inhabitants,  so  that  they  were 
not  able  to  defend  themselves.” — Loioth. 

Ver.  29.  Therefore  will,  &c  — “ Just  as  at  this  day,  they  put  a ring  into  the 
nose  of  the  bear,  the  buffalo,  and  other  wild  beasts,  to  lead  them  and  to  go 
vem  them  when  they  were  unruly.”*—  Lowth 


-CHAP. 


A.  M.  3294. 
B.  C.  710. 


j Ro.9.27. 
k found. 

1 c.  43. 1,2. 

51.12,13. 
m or,  -put  a 
spirit  into 
him. 

1 Ki.22.23. 
n Nu. 33.20, 
21. 


p c.14.17. 
q 2 Ki.  17.6. 
18.11. 
r Ge.12.4. 
28.10. 
s Am. 1.5. 
t c.10  9. 

Je  49.23. 

u ver.l. 

Joel  2.17.. 
20. 

v Ex. 25. 22. 
Ps.80.1. 
99.1. 

w c.43. 10, 
11. 

x Ps.86.10. 
y Da.9.18. 
z Job  36.7. 
a lands. 
b given. 
c Ps.  115.4, 
&c. 

c.40.19, 
20;  41.7. 
44.9,&c. 


d Ps.46.10. 

c.42.8. 
e Pr.15.29. 

Lu.13.1. 
f Ps.31.13. 

46.1.  .2. 
g the  hand 
of  ihy. 
h tallness 
of  the 
cedars 
thereof , 
and  the 
choice 
of  the 
fir  trees 
thereof. 
i or;  and 
his  fruit- 
ful f eld. 
j or,  fenced 
andclosed, 
k or,  how 
1 have 
made  it 
Zon^  ago, 

formed 
it  of 
ancient 
limes  ? 
should  I 
now 
bring  it 
to  be  laid 
waste 
and  de- 
fenced 
cities  to  be 
ruinous 
heaps? 

1 c.  10. 5,6. 


n or,  sitting 
o c.30.23. 

Eze.3S.4. 
p the  esca- 
ping of 
the  house 
of  Judah 
that  rc- 
maineth. 
q the  esca- 
ping, 
r shield. 


76? 


llezekiah's  sickness.  ISAIAH.— CHAP.  XXXVIII.,  XXXIX.  His  uje  is  lengthened. 


35  For  I • will  defend  this  city  to  save  it  for 
mine  own  sake,  and  for  my  servant  David’s 
sake. 

36  If  Then  1 the  angel  of  the  Lord  went  forth, 
and  smote  in  the  camp  of  the  Assyrians  a hun- 
dred and  fourscore  and  five  thousand:  and 
when  they  arose  early  in  the  morning,  behold, 
they  were  all  dead  corpses. 

37  H So  Sennacherib  king  of  Assyria  depart- 
ed, and  went  and  returned,  and  dwelt  at  Ni- 
neveh. 

38  And  it  came  to  pass,  as  he  was  worship- 
ping in  the  house  of  Nisroch  his  god,  that 
Adrammelech  and  Sharezer  his  sons  smote 
“ him  with  the  sword  ; and  they  escaped  into 
the  land  of  v Armenia  : and  Esar-haddon  his 
son  reigned  in  his  stead. 

CHAPTER  XXXVIII. 

1 Hezekiah,  having  received  a message  of  death,  by  prayer  hath  his  life  lengthened. 

8 The  sun  goeth  ten  degrees  backward,  for  a sign  of  that  promise.  9 ijis  song  of 

thanksgiving. 

IN  a those  days  was  Hezekiah  sick  unto  death. 

And  Isaiah  the  prophet  the  son  of  Amoz 
came  unto  him,  and  said  unto  him,  Thus  saith 
the  Lord,  b Set  thy  house  in  order : for  thou 
shalt  die,  and  not  live. 

2 Then  Hezekiah  turned  his  face  toward  the 
wall,  and  prayed  unto  the  Lord, 

3 And  said,  Remember  c now,  O Lord,  I be- 
seech thee,  how  I have  walked  before  thee  in 
truth  and  with  a perfect  heart,  and  have  done 
that  which  is  good  in  thy  sight.  And  Heze- 
kiah wept  d sore. 

4 *[f  Then  came  the  word  of  the  Lord  to  Isa- 
iah, saying, 

5 Go,  and  say  to  Hezekiah,  Thus  saith  the 
Lord,  the  God  of  David  thy  father,  I have 
heard  thy  prayer,  I have  seen  thy  tears : be- 
hold, I will  add  unto  thy  days  fifteen  years. 

6 And  I will  deliver  thee  and  this  city  out  of 
the  hand  of  the  king  of  Assyria:  and  I will 
defend  this  city. 

7 And  this  shall  be  a sign  e unto  thee  from 
the  Lord,  that  the  Lord  will  do  this  thing  that 
he  hath  spoken  ; 

8 Behold,  I will  bring  again  the  shadow  of 
the  degrees,  which  is  gone  down  in  the  f sun 
dial  of  Aliaz,  ten  degrees  backward.  So  the 
sun  returned  ten  degrees,  by  which  degrees 
it  was  gone  down. 

9 H'  The  writing  of  Hezekiah  king  of  Judah, 


a.  m.  aaw. 

B.C.  710. 


a c.33.6. 
Je.17.iS, 
26. 

t c.  10.12, 

Ac. 

a c.  14.9.. 12. 
v Ararat. 

A.  M.  3291. 
B.  C.  713. 

a 2 Ki.20.1, 
Ac. 

2 Ch. 32.24 

b give 
charge 
concern- 
ing thy 
houee. 


c Ne.13.14. 
He. 6.10. 


cl  with  great 
weeping. 

e c.7.11,14. 

f degrees 
by,  or. 
withtjie 
sun. 


g Job  7.7, 
Ac. 

Ps.77.3, 

Ac. 

h Ps.27.13. 


i or, from 
the  thrum. 

j c.59.11. 

k or,  ease 

1 Mat.4.4. 


m or,  OTi  my 
peace 
came. 


n loved  my 
soul  from 
the  pit. 


o Ps.40.2. 


p Ps.6.5. 
q Ps.73.3,4. 
r Ps.84.2. 


A.  M.  cir. 
3292. 

B.  C.  cir. 
712. 


a2Ki.20. 12, 
Ac. 

2Ch.32.31 


when  he  had  been  sick,  and  was  recovered  of 
his  sickness : 

10  I 6 said  in  the  cutting  off  of  my  days,  1 
shall  go  to  the  gates  of  the  grave : I am  de- 
prived of  the  residue  of  my  years. 

11  I said,  I shall  not  see  the  Lord,  even  the 
Lord,  in  b the  land  of  the  living : I shall  behold 
man  no  more  with  the  inhabitants  of  the  world. 

12  Mine  age  is  departed,  and  is  removed 
from  me  as  a shepherd’s  tent:  I have  cut  off 
like  a weaver  my  life : he  will  cut  me  off  * with 
pining  sickness:  from  day  even  to  night  wilt 
thou  make  an  end  of  me. 

13  I reckoned  till  morning,  that , as  a lion,  so 
will  he  break  all  my  bones  : from  day  even  to 
night  wilt  thou  make  an  end  of  me. 

14  Like  a crane  or  a swallow,  so  did  I chat- 
ter : I did  mourn  ) as  a dove  : mine  eyes  fail 
with  looking  upward  : O Lord,  I am  oppressed ; 
k undertake  for  me. 

15  What  shall  I say?  he  hath  both  spoken 
unto  me,  and  himself  hath  done  it : I shall  go 
softly  all  my  years  in  the  bitterness  of  m> 
soul. 

16  O Lord,  by  these  things  men  i live,  and  in 
all  these  things  is  the  life  of  my  spirit:  so  wilt 
thou  recover  me,  and  make  me  to  live. 

17  Behold,  m for  peace  I had  great  bitterness : 
but  thou  hast  n in  love  to  my  soul  delivered  it 
from  the  pit  0 of  corruption : for  thou  hast  cast 
all  my  sins  behind  thy  back. 

18  For  the  grave  p cannot  praise  thee,  death 
can  not  celebrate  thee  : they  that  go  down  into 
the  pit  cannot  hope  for  thy  truth. 

19  The  living,  the  living,  he  shall  praise  thee, 
as  I do  this  day:  the  father  i to  the  children 
shall  make  known  thy  truth. 

20  The  Lord  was  ready  to  save  me:  there- 
fore we  will  sing  my  songs  to  the  stringed 
instruments  all  the  days  of  our  life  in  the 
house  of  the  Lord. 

21  For  Isaiah  had  said,  Let  them  take  a lump 
of  figs,  and  lay  it  for  a plaster  upon  the  boil, 
and  he  shall  recover. 

22  Hezekiah  also  had  said,  What  is  the  sign 
that  I shall  go  up  to  the  house  r of  the  Lord  ? 

CHAPTER  XXXIX. 

I Merodach-baladan,  sending  1o  visit  Hezekiah  because  of  the  wonder,  hath  notice  o- 

his  treasures.  3 Isaiah,  understanding  thereof,  foretelleth  the  Babylonian  captivity.  - 

AT  k that  time  Merodach-baladan,  the  son 
of  Baladan,  king  of  Babylon,  sent  letters 


Chap.  XXXVIII.  Ver.  1—22.  Hezekiah' s thanksgiving 
for  his  recovery. — “ These  verses  contain  (says  Dr.  J.  Smith) 
a tender  and  beautiful  song  of  thanksgiving,  in  which  this 
pious  king  breathed  out  the  sentiments  of  a grateful  heart, 
when  his  life  was,  as  it  were,  restored.  This  ode  may  be 
adapted  to  other  cases,  and  will  always  afford  profit  and  plea- 


Ver.  38.  Esar-haddon.— \ Esar-haddon,  called  Asar-addinus  in  llie  Canon 
of  Ptolemy,  was  the  third  son  of  Sennacherib ; and  having  reigned  twenty- 
nine  years  over  the  Ass-  rians,  he  took  advantage  of  the  anarchy  and  confusion 
which  followed  the  d >«ith  of  Mesessimordacus,  and  seized  upon  Babylon; 
which  he  added  to  his  lormcr  empire,  and  reigned  over  both  for  thirteen  years  ; 
when  he  was  succeeded  by  his  son  Saosduchinus,  A.  M.  3336.  B.  C.  663.]— 
Bagster. 

Chap.  XXXVIII  Ver.  1.  In  those  days,  &c.— The  first  eight  verses  of  this 
chapter  are  an  abridgment  of  2 Kings  xx.  ver.  I to  11,  to  which,  therefore,  we 
refer  our  readers. 

Ver.  8.  Sun  dial—  [Or,  as  the  Hebrew  might  he  rendered,  “the  steps  of 
Aliaz.  ” The  researches  of  curious  travellers,  in  Hindustan,  observes  Bishop 
Stock,  have  lately  discovered  in  that  country,  three  observatories  of  similar 
form,  the  most  remarkable  of  which  is  to  be  seen  within  four  miles  of  Delhi, 
tlie  ancient  capital  of  the  Mogul  empire.  A rectangled  triangle,  whose  hypo- 
thesise, is  a staircase,  (apparently  parallel  to  the  axis  of  the  earth,)  bisects  a 
zone,  or  coping  of  a wall,  which  wall  connects  the  two  terminating  towers  at 
right  and  left.  The  coping  itself  is  of  a circular  form,  and  accurately  gradu- 
ated, to  mark,  by  the  gnomon  above,  the  sun’s  progress  before  and  after  noon. 
According  to  the  known  law  of  refraction,  a cloud,  or  body  of  air,  of  different 
density  to  the  common  atmosphere,  interposed  between  the  gnomon  and  the 
coping,  or  dial  plate  below,  would,  if  denser,  cause  the  shadow  to  ascend  the 
stepson  the  coping  by  which  it  had  gone  down,  and  ;f  rarer,  a contrary  event 
would  take  place.]—  Bagster. 

Ver.  10.  1 said  in  the  cutting  off,  &c. — Loioth,  *'  I said  when  my  days  were 

going  to  be  cut  off;”  see  verse  12. Gates  of  the  grave — or  of  Hades;  the 

unseen  world. 

Ver.  12.  Mine  age— Hebrew,  '*  generation,”— is  departed.  The  word  signi- 
fies a circle ; the  circle  of  human  life  ; the  circle  of  a family,  including  poste- 
rity : and  the  meaning  seems  to  be  that  his  house,  his  family,  and  his  name, 
would  all  become  extinct,  as  Hezekiah,  at  this  time,  appears  to  have  had  no 
heir,  which  to  a man,  among  the  Jews. was  considered  as  great  nn  evil  as  bar- 
770 


sure  to  those  who  are  not  void  of  feeling  and  of  piety.”  This 
document  of  Hezekiah’s  piety  is  omitted  in  the  book  of  Kings, 
and  to  be  found  only  here;  but  the  reader  may  compare  with 
it  our  remarks  on  Hezekiah’s  sickness.  (2  Kings,  cn.  xx.) 

Chap.  XXXIX.  Ver.  1 — 8.  Ilezekiah’s  evil  conduct.— 
“Merodach  was  the  name  of  an  tool  worshipped  by  the  Baby- 


renness  among  their  women.  See  Parkhnrst  and  Gesenius. As  a shep- 
herd's tent— which  is  often  and  easily  removed. 1 have  cut  off. — Lowth , 

“ My  life  is  cut  oil',  as  by  the  weaver.”  So  Syriac,  Chaldee,  and  Vulgate. 

From  day  to  night— Lowth,  “ In  the  course  of  the  day  thou  wilt  finish  mo.” 
So  Boothroyd. 

Ver.  13.  I reckoned,  till  morning. — That  is,  all  night  I thought.— By  the 
morning,  he  ivill  break  all  my  bones  like  a lion  — This  intimates  pain  in  all 
his  limbs. 

Ver.  15.  He  hath  both  spoken , &c  —Lowth,  “ He  hath  given  me  a promise, 

and  he  hath  performed  it.” J shall  go  softly  all  my  days.— Gesenius  seems 

to  give  the  true  sense  here.  “ I will  go  in  procession  (so  the  Hebrew  implies) 
all  my  years,  (or  every  year,)  on  account  of  the  sufferings  of  my  soul : ' 
namely,  those  from  which  God  had  delivered  him,  and  which  he  promises  ne- 
ver to  forget. 

Ver.  16.  By  these  things—  namely,  God’s  promises  and  their  fulfilment,  as  in 
the  preceding  verse. 

Ver.  21.  For  Isaiah  had  said.—\Loicth,  after  Houbigant , inserts  these  two 
concluding  verses  after  ver.  6.  But  it  is  probable,  as  Bishop  Stock  supposes, 
that  they  were  added  by  Isaiah  as  an  after-explanation  of  the  preceding  story. 
Considered  as  necessary  to  complete  the  narrative,  they  were  inserted  in  fh#*ii 
natural  place  by  the  historian  of  the  kings,  who  copied  from  the  prophet.]— 
Bagster. 

Chap.  XXXIX.  Ver.  1.  At  (or  nbonie  this  time.— See  2 Kings  xx.  12—19. 

which  are  almost  verbatim  the  same  with  this  chapter. Merodach  baladan . 

— [Merodach-baladan , called  Berodach-ba/adan  by  the  mutation  of  mem  and 
baith,  is  called  Mardoc-empadvs  in  the  Canrm  of  Ptolemy,  who  says  he  be- 
gan to  reign  at  Babylon  twenty-six  years  after  ihe  arra  of  Nahonassar,  A.  M. 
3283.  B.  C.  721.  For  after  the  death  of  Belesis  Baladan,  or  Nabonassar,  his  fa- 
ther, several  other  princes  succeeded  in  Babylon,  before  the  crown  came  tc 

him.  See  Pridcavx. Letters,  &.C.— Bishop  Lowth  observes,  the  LXX.  add 

here,  “and  ambassadors,”  which  word  seems  necessary  to  the  sense, though 
omitted  in  the  Hebrew  text  both  here  ami  in  the  other  ropy.  2 Ki.  x.  12.  Foi 


Bubyionish  captivity  jorezoid.  ISAIAH. — CHAP.  XL.  The  promulgation  of  the  gospel. 


and  a present  to  Hezekiah : for  he  had  heard 
that  he  had  been  sick,  and  was  recovered. 

2 And  Hezekiah  was  glad  of  them,  and  show- 
ed them  the  house  of  his  b precious  things,  the 
silver,  and  the  gold,  and  the  spices,  and  the 
precious  ointment,  and  all  the  house  of  his 
c armour,  and  all  that  was  found  in  his  trea- 
sures : there  was  nothing  in  his  house,  nor  in  all 
his  dominion,  that  Hezekiah  showed  them  not. 

3 Then  came  Isaiah  the  prophet  unto  king 
Hezekiah,  and  said  unto  him,  What  said  these 
men  ? and  from  whence  came  they  unto  thee? 
And  Hezekiah  said,  They  are  come  from  a far 
country  unto  me,  even  from  Babylon. 

4 Then  said  he,  What  have  they  seen  in  thy 
house?  And  Hezekiah  answered,  All  that  is 
in  my  house  have  they  seen  : there  is  nothing 
among  my  d treasures  that  I have  not  showed 
them. 

5 Then  said  Isaiah  to  Hezekiah,  Hear  the 
word  of  the  Lord  of  hosts  : 

6 Behold,  the  days  e come,  that  all  that  is  in 
thy  house,  and  that  which  thy  fathers  have 
laid  up  in  store  until  this  day,  shall  be  carried 
f to  Babylon : nothing  shall  be  left,  saith  the 
Lord. 

7 And  of  thy  sons  that  shall  issue  from  thee, 
which  thou  shalt  beget,  shall  they  take  away ; 
and  e they  shall  be  eunuchs  in  the  palace  of 
the  king  of  Babylon. 

S  Then  said  Hezekiah  to  Isaiah,  h Good  is 
the  word  of  the  Lord  which  thou  hast  spoken. 
He  said  moreover,  For  there  shall  be  peace 
and  truth  in  my  days. 

CHAPTER  XL. 

'Hie  promulgation  of  the  gospel.  3 The  preaching  of  John  Baptist.  9 The  preach- 
ing of  the  apostles.  12  Tne  prophet,  by  the  oinnipotency  of  God,  18  and  his  incom- 
parableness, 26  comforteth  the  people. 

pOMFORT  1 ye,  comfort  ye  my  people, 
^ saith  your  God. 

2  Speak  ye  b comfortably  to  Jerusalem,  and 
cry  unto  her,  that  her c warfare  is  accomplish- 
ed, that  her  iniquity  is  pardoned  : for  she  hath 


A.  M.  cir. 
3292. 

B.  C.  cir. 
712. 


b or, spicery, 
c vessels , 
or, instru- 
ments, or, 
jewels. 
d Pr.23.5. 
e Je.20.5. 
f 2Ki.25.6, 
&<*.. 

g fulfilled. 

Da.  1.2.  .7. 
h l Sa.3.18. 
a He.  6. 17, 
18. 

b to  the 
heart. 
c or,  ap- 
pointed 
time. 


d c.61.7. 
e Mat.3.3. 
f Mai. 3.1. 
c.45.2. 

strait 
place. 
i or, a plain 
place. 

j Ps.  103.15. 

Ja.  1.10,11 
k 1 Pe.1.24, 
25. 

1 Ma.  13.31. 
m or,  thou 
that  tellesl 
good  ti- 
dings to 
Zion. 
c.41.27. 
n or,  thou 
that  tel  lest 
good 
tidings  to 
Jerusa- 
lem. 
o or, 
against 
the  strong 
p Re.22.12. 
q or, recom- 
pense for 
his  work. 

1 Ch.49.4. 
r Ps.23.1. 

Jn.10.ll. 
s or,  ^ive 

t tierce. 
u Ro.  11.34. 
v man  of 
nrs  coun- 
sel. 

\v  made 
him - un- 
derstand. 


received  of  the  Lord’s  hand  double  d for  all 
her  sins. 

3 The  voice' of  him  that  crieth  in  the  wilder- 
ness, Prepare  f ye  the  way  of  the  Lord,  make 
straight  in  the  desert  a highway  for  our  God. 

4 Every  valley  shall  be  exalted,  and  every 
mountain  and  hill  shall  be  made  low  : and  the 
crooked  e shall  be  made  h straight,  and  the 
rough  places  > plain : 

5 And  the  glory  of  the  Lord  shall  be  reveal- 
ed, and  all  flesh  shall  see  it  together  : for  the 
mouth  of  the  Lord  hath  spoken  it. 

6 The  voice  said,  Cry.  And  he  said,  What 
shall  I cry?  All  j flesh  is  grass,  and  all  the 
goodliness  thereof  is  as  the  flower  of  the  field  : 

7 The  grass  withereth,  the  flower  fadeth  : be- 
cause the  spirit  of  the  Lord  bloweth  upon  it : 
surely  the  people  is  grass. 

8 The  k grass  withereth,  the  flower  fadeth: 
but  the  word  i of  our  God  shall  stand  for  ever. 

9 TT  O m Zion,  that  bringest  good  tidings,  get 
thee  up  into  the  high  mountain  ; O "Jerusa- 
lem, that  bringest  good  tidings,  lift  up  thy 
voice  with  strength  ; lift  it  up,  be  not  afraid  ; 
say  unto  the  cities  ofJudah,  Behold  your  God  ! 

10  Behold,  the  Lord  God  will  come  0 with 
strong  hand , and  his  arm  shall  rule  for  him  : 
behold,  his  reward  p is  with  him,  and  15  his 
work  before  him. 

11  He  shall  feed  his  flock  like  a r shepherd: 
he  shall  gather  the  lambs  with  his  arm,  and 
carry  them  in  his  bosom,  and  shall  gently  lead 
those  that  ■ are  with  young. 

12  “\]  Who  hath  measured  the  waters  in  the 
hollow  of  his  hand,  and  meted  out  heaven 
with  the  span,  and  comprehended  the  dust  of 
the  earth  in  a 'measure,  and  weighed  the 
mountains  in  scales,  and  the  hills  in  a balance  ? 

13  Who  u hath  directed  the  Spirit  of  the  Lord, 
or  being  v his  counsellor  hath  taught  him  ? 

14  With  whom  took  he  counsel,  and  who  w in- 
structed him,  and  taught  him  in  the  path  of 


lonians:  and  Baal  or  Bel  was  another:  .Ter.  1.  2.  and  these 
two  idols,  with  the  addition  of  Adan , or  Adon , which  signifies 
iord,  gave  a name  to  this  king  of  Babylon.  It  was  usual  for 
the  Babylonian  kings  to  take  their  names  from  the  idols  which 
they  worshipped.  Thus  we  find  one  of  the  kings  was  called 
Kvil-inerodach.  2 Kings  xxv.  27. — Nebo  was  another  idol  of 
t lie  Babylonians,  . . . whence  Nebonassar,  Nebuchadnezzar, 
and  several  other  kings  of  Babylon  took  their  names.... 
One  reason  of  sending  this  embassy  was,  to  satisfy  himself 
about  the  prodigy  of  the  sun’s  going  backward  upon  the  king’s 
recovery.  (2  Chr.  xxxii.  31.) — The  Babylonians  were  famous  for 
the  study  of  astronomy,  which  made  their  king  the  more  in- 
quisitive about  so  extraordinary  a phenomenon.'' — Lowth. 

Even  eminent  believers  are  apt  to  forget  the  mercies  of  God, 
and  to  be  elated  with  pride  when  they  ought  to  be  animated 
in  gratitude,  and  to  adoring  thanksgivings.  On  some  occa- 
sions, also,  they  value  too  highly  the  friendly  notice  of  ungodly 
in  jii,  in  exalted  stations.  But  such  coalitions  with  the  world 
ensure  painful  consequences;  and  the  Lord  will  rebuke  and 
correct  those  whom  he  loves.  Their  submission,  however,  to 
distressing  appointments,  shows  that  grace  has  regained  the 
ascendency ; and  thus  truth  and  peace  shall  yet  be  with  them 
through  time  and  to  eternity. — T.  Scott. 

Chap.  XL.  Ver.  1 — 31.  Predictions  of  Judah’s  return 
from  captivity , and  of  the  coming  of  Messiah. — “The  course 
of  prophecies  which  follow  from  hence  to  the  end  of  the 
book,  and  which,  taken  together,  constitute  the  most  elegant 


part  of  the  sacred  writings  of  the  Old  Testament,  interspers- 
ed also  with  many  passages  of  the  highest  sublimity,  was  pro- 
bably delivered  in  the  later  part  of  the  reign  of  Hezekiah. 
[To  him]  the  Prophet  had  delivered  a very  explicit  declaration 
of  the  impending  dissolution  of  the  kingdom,  and  of  the  cap- 
tivity of  the  royal  house  of  David,  ana  of  the  people,  under 
the  kings  of  Babylon.  As  the  subject  of  his  subsequent  pro- 
phecies was  to  be  chiefly  of  the  consolatory  kind,  he  opens 
them  with  giving  a promise  of  the  restoration  of  the  kingdom, 
and  the  return  of  the  people  from  that  captivity,  by  the  mer- 
ciful interposition  of  God  in  their  favour.  But  the  views  of 
the  Prophet  are  not  confined  to  this  event,  as  the  restoration 
of  the  royal  family,  and  of  the  tribe  of  Judah,  which  would 
otherwise  have  soon  become  undistinguished  and  have  been 
irrecoverably  lost,  was  necessary  for  the  fulfilling  of  God’s 
promise,  of  establishing  a more  glorious  and  an  everlasting 
kingdom  under  the  Messiah;  to  be  born  of  the  tribe  ofJudah, 
and  of  the  family  of  David.  The  Prophet  connects  these  two 
events  together,  and  hardly  ever  treats  of  the  former,  without 
throwing  in  some  intimations  of  the  latter;  and,  sometimes, 
is  so  fully  possessed-with  the  glories  of  the  future  more  remote 
kingdom,  that  he  seems  to  leave  the  more  immediate  subject 
of  his  commission  almost  out  of  the  question.”  Bishop  Lowth. 

In  this  chapter  the  Prophet  opens  the  subject  with  great 
force  and  elegance;  declaring  God’s  commands  to  his  mes- 
sengers (the  Piophets)  to  comfort  his  people  in  their  captivity, 
and  to  impart  to  them  the  glad  tidings  that  their  sins  were 


the  subsequent  narration  refers  to  them  all  along,  “ these  men,  whence  came 
ihey?”  &c.;  plainly  supposing  them  tohavebeen  personally  mentioned  before. 
Her  Houbigant.\—Bagster. 

Chap.  XL.  Ver.  2.  She  hath  received  ....  double  for  ail  her  sins. — Nei- 
Iher  the  matter  of  fact,  nor  our  reverence  for  the  divine  justice,  will  allow  us 
to  suppose  the  Jews  have  been  punished  more  than  they  deserve.  Dr.  Booth- 
ft.yrl  seems  to  have  given  the  true  sense  of  this  important  phrase,  which  he 
lenders,  “ a full  measure  of  punishment,”  &c.  Daubuz  (on  Rev.  xviii.  6.)  re- 
marks, that  ” God's  justice  is  more  severe  upon  his  own  people  than  on  others. 
On  the  other  hand,  when  they  repent,  a double  reward  is  promised  for  their 
sufferings.”  See  Isa.  Ixi.  7.  and  our  note  on  Job  xi.  6. 

Ver.  3.  Voice  that  crieth.—{ The  idea,  observes  Bishop  Lorwth , is  taken  from 
the  practice  of  eastern  monarchs.  who,  whenever  they  entered  upon  an  expe- 
dition, especially  through  desert  countries,  sent  harbingers  to  prepare  for  their 
passage,  and  pioneers  to  open  the  passes,  to  level  the  ways,  and  to  remove  all 
impediments.  The  officers  appointed  to  superintend  such  preparations  the 
Larins  call  stratores  8ee  Diodorus'  account  of  the  march  of  Semiramis.] 
- Bagater 


Ver.  4.  Every  valley. — That  is,  the  way  should  be  prepared,  by  levelling  the 
roads,  and  removing  obstructions,  as  was  common  before  travelling  monarchs. 
This  refers,  1,  to  preparing  the  way  for  Judah’s  return  from  Babylon  ; and,  2, 
for  the  ministry  of  the  Messiah. 

Ver.  7.  The  spirit  —Lowth,  “ Wind  alluding  to  the  blighting  winds  of  the 
wilderness,  winch  destroy  vegetation.  See  Fs.  ciii.  16. 

Ver.  to.  With  strong  hand. — See  margin.  So  Loioth;  but  more  literally, 
“ in  might.” 

Ver.  11.  Those  that  are  with  young—  See  margin.  So  Lowth,"  The  nursing 
ewes.”— [A  beautiful  image,  as  Bishop  Lowth  remarks,  expressive  of  the  ten- 
der attention  of  the  shepherd  to  his  nock.  That  the  greatest  care  in  driving 
the  cattle,  in  regard  to  the  dams  and  their  young,  was  necessary,  appears 
clearly  from  Jacob’s  apology  to  his  brother  Esau,  Gen.  xxxiii.  13.  Which  is 
set  in  a still  stronger  light  by  the  following  remarks  of  Sir  J.  Chardin: 
” Their  flocks  feed  down  the  places  of  their  encampments  so  quick,  by  the 
great  numbers  that  they  have,  that  they  are  obliged  to  remove  them  olien  , 
which  is  very  destructive  to  their  flocks  on  account  of  the  young  ones,  who 
have  not  strength  enough  to  follow  ”!— Bagster. 


God's  incomparable  power.  ISAIAH. — CHAP.  XLI.  God's  mercies  to  the  church. 


judgment,  and  taught  him  knowledge,  and 
showed  to  him  the  way  of  x understanding? 

15  Behold,  the  nations  are  as  a drop  of  a 
bucket,  and  are  counted  as  the  small  dust  of 
the  oalance : behold,  he  takcth  up  the  isles  as 
a very  little  thing. 

10  And  Lebanon  ts  not  sufficient  to  burn, 
nor  the  beasts  thereof  sufficient  for  a burnt- 
offering. 

17  All  nations  before  him  are  as  y nothing; 
and  they  are  counted  to  him  less  than  1 no- 
thing, and  vanity. 

18  If  To  whom  then  will  ye  liken  God  ? or 
what  likeness  a will  ye  compare  unto  him? 

19  The  workman  b melteth  a graven  image, 
and  the  goldsmith  spreadethit  over  with  gold, 
and  casteth  silver  chains. 

20  He  that  c is  so  impoverished  that  he  hath 
no  oblation  chooseth  a tree  that  will  not  rot ; 
he  seeketh  unto  him  a cunning  workman  to 
prepare  a graven  image,  that  shall  not  be 
moved. 

21  Have  d ye  not  known  ? have  ye  not  heard  ? 
hath  it  not  been  told  you  e from  the  beginning  ? 
have  ye  not  understood  from  the  foundations 
of  the  earth  ? 

22  It  is  f he  that  sitteth  upon  the  circle  of  the 
earth,  and  the  inhabitants  thereof  are  as  grass- 
hoppers ; that  stretcheth  out  the  e heavens  as 
a curtain,  and  spreadeth  them  out  as  a tent  to 
dwell  in  : 

23  That  bringeth  the  princes  to  b nothing; 
he  maketh  the  judges  of  the  earth  as  vanity. 

24  Yea,  they  shall  not  be  planted  ; yea,  they 
shall  not  be  sown  : yea,  their  stock  shall  not 
take  root  in  the  earth : and  he  shall  also  blow 
upon  them,  and  they  shall  wither,  and  the 
whirlwind  shall  take  them  away  as  stubble. 

25  To  i whom  then  will  ye  liken  me,  or  shall 
1 be  equal  ? saith  the  Holy  One. 

26  If  Lift  up  your  eyes  on  high,  and  behold 
who  hath  created  these  things , that  bringeth 
out  their  host  by  number  : he  calleth  j them  all 
by  names  by  the  greatness  of  his  might,  for 
that  he  is  strong  in  power  ; not  one  faileth. 

27  Why  sayest  thou,  O Jacob,  and  speakest, 
O Israel,  My  k way  is  hid  from  the  Lord,  and 
my  judgment  is  passed  over  from  my  God  ? 

28  Hast  thou  not  known?  hastthou  not  heard, 
that  the  everlasting  God,  the  Lord,  the  Crea- 
tor of  the  ends  of  the  earth,  fainteth  1 not, 


A.  M.  3292. 
B C.  712. 


x under- 
standings 

y Do.4.35. 
z Pa.  62. 9. 
a Ac.  17.29. 
b c.41.6,7. 
44.12,4c. 
Je.  10.3, 
&c. 

c in  poor  of 
oblation. 
d Ps.19.1. 
Ac.14.17. 
Ro.1.19, 
20. 

e Ro.3.1,2. 
f or,  him 
that  sit- 
teth. 

g Job  9.8. 
h Job  12.21. 

Pb.  107.40. 
i De.4.23, 
&c 

J I ’s.  147.4. 
k Ps.77.7, 
&c- 

1 c.59.1. 


m Pa.  147.5. 

Ro.ll.33. 
n 2 Co.  12.9. 
o Pa.84.7. 

92.1.13. 
p change. 
q Pa.  103. 5. 
r He.  12.1. 
a Mi.  4. 5. 

a Zec.2.13. 
b right- 
eousness. 
c c.46.11. 
d Ezr.1.2. 
e in  peace. 
f Re.  1.17. 

22.13. 

g tfong. 
h c.40.19. 


i or,  the 
founder. 

J or,  the 
smiling. 


k or.saying 
of  the 
solder,  It 
is  good. 


1 Ps.  135.4. 


m2Ch.20.7. 

Ja.2.23. 


n ver.  13,14. 
c.43.5. 


o De.31.6,8. 
p c.40.29. 


neither  is  weary  ? m there  is  no  searching  of 
his  understanding. 

29  He  n giveth  power  to  the  faint,  and  to 
them  that  have  no  might  he  incrcaseth  strength. 

30  Even  the  youths  shall  faint  and  be  weary, 
and  the  young  men  shall  utterly  fall : 

31  But  “they  that  wait  upon  the ’Lord  shall 
p renew  i their  strength  ; they  shall  mount  up 
with  wings  as  eagles ; they  shall  r run,  and 
not  be  weary  J and  they  shall  walk  *and  not 
faint. 

CHAPTER  XLI. 

I God  expostulated  with  his  people,  nboul  his  mercies  to  the  church,  10  about  his  pro 
mises,  21  and  about  the  etnily  of  idols. 

KEEP  a silence  before  me,  O islands  ; and 
let  the  people  renew  their  strength  : let 
them  come  near ; then  let  them  speak  : let  us 
come  near  together  to  judgment. 

2 Who  raised  up  b the  righteous  man  from 
the  east, called  “him  to  his  foot,  gave  dthe  na- 
tions before  him,  and  made  him  rule  over 
kings?  he  gave  them  as  the  dust  to  his  sword, 
and  as  driven  stubble  to  his  bow. 

3 He  pursued  them,  and  passed  c safely ; 
even  by  the  way  that  he  had  not  gone  with 
his  feet. 

4 Who  hath  wrought  and  done  it , calling  the 
generations  from  the  beginning?  I the  Lord, 
the  f first,  and  with  the  last ; I am,  he. 

5 The  isles  saw  it,  and  feared  ; the  ends  of 
the  earth  were  afraid,  drew  near,  and  came. 

6 They  helped  every  one  his  neighbour  ; and 
every  one  said  to  his  brother,  Be  e of  good 
courage. 

7 So  h the  carpenter  encouraged  the  i gold- 
smith, and  he  that  smoothed)  with  the  ham- 
mer i him  that  smote  the  anvil,  k saying,  It  is 
ready  for  the  soldering : and  he  fastened  it 
with  nails,  that  it  should  not  be  moved. 

8 But  thou,  Israel,  art  my  servant,  Jacob 
whom  I have  1 chosen,  the  seed  of  Abraham 
my  m friend. 

9 Thou  whom  I have  taken  from  the  ends  of 
the  earth,  and  called  thee  from  the  chief  men 
thereof,  and  said  unto  thee,  Thou  art  my  ser- 
vant; I have  chosen  thee,  and  not  cast  thee 
away. 

10  T[  Fear  "thou  not;  for  1 am  with  “thee: 
be  not  dismayed  ; for  I am  thy  God  : I will 
strengthen  p thee  ; yea,  I will  help  thee ; yea, 
I will  uphold  thee  with  the  right  hand  of  my 
righteousness. 


ardorted,  and  that  deliverance  was  at  hand. — Immediately  a 
arbinger  is  introduced,  giving  orders  (as  is  usual  in  the  march 
of  Eastern  monarchs)  to  remove  every  obstruction,  and  to 
prepare  the  way  for  their  return  to  their  own  land.  The  same 
words,  however,  in  a higher  sense,  relate  to  the  opening  of  the 
Messiah’s  kingdom  by  the  preaching  of  John  the  Baptist. 
(Matt.  iii.  3,  4.)  Accordingly,  this  subject,  coming  once  in 
view,  is  principally  attended  to  in  the  sequel.  Of  this  the  Pro- 
phet gives  us  sufficient  notice,  by  introducing  (ver.  6)  a voice 
commanding  another  proclamation,  which  calls  off  our  atten- 
tion from  all  temporary  fading  things  to  the  spiritual  and  eter- 
nal things  of  the  Gospel ; (see  2 Pet.  i.  24,  25,)  and  to  the  cha- 
racter of  the  great  Deliverer,  “Behold  your  God!” — And.  to 
remove  every  obstacle  in  the  way  of  the  prophecy,  in  either 
sense,  he  enlarges  on  the  power  and  wisdom  of  God,  and  con- 
cludes by  showing  that  both  are  engaged  in  promoting  the  sal- 
vation of  his  people. 

“ It  is  impossible  to  read  this  description  of  God.  the  most 
sublime  that  ever  was  penned,  without  being  struck  with  in- 
expressible reverence  and  self-abasement.  ' The  contrast  be- 
tween the  great  Jehovah  and  every  thing  reputed  great  in  this 


world;  how  admirably  imagined!  how  exquisitely  finished ! 
What  atoms  and  inanities  are  they  all  before  Him  who  sitteth 
on  the  circle  of  the  immense  heavens,  and  views  the  potentates 
of  the  earth  in  the  light  of  grasshoppers!  “ those  poor  insects 
that  wander  over  the  barren  heath  for  sustenance,  spend  the 
day  in  insignificant  chirping,  and  take  up  their  contemptible 
lodging  at  night  on  a blade  of  grass  !” — Dr.  J.  Smith. 

Chap.  XLI.  Ver.  1 — 29.  God's  expostulation  with  his  peo 
pleontheir  ingrot  lude. — TheProphet  having  intimated  thede- 
liverance  from  Babylon,  and  the  still  greater  redemption 
couched  under  it,  resumes  the  subject,  foretells  the  success  of 
the  deliverer  that  should  release  them  from  their  captivity,  and 
the  ineffectual  attempts  of  the  nations  and  their  idols  to  im- 
pede his  progress.  He  then  encourages  the  seed  of  Abraham 
not  to  fear;  for  that  God  would  subdue  all  their  enemies  under 
them,  and  furnish  every  thing  necessary  to  refresh  and  com- 
fort them  in  their  passage  homewards  through  the  desert. 
These  he  exhibits,  under  the  figures  of  fountains  and  rivers, 
and  the  cultivation  of  the  barren  deserts.  The  Prophet  then 
takes  occasion  to  extol  the  prescience  of  God,  in  his  know- 
ledge of  future  events ; and  justly  challenges  the  idols  of  the 


Ver.  15.  As  a very  little  thing— Lowth,  “ An  atom." 

Ver.  19.  Melteth — That  is,  casteth. And  casteth  silver  chains—  That 

the  heathen  chained  their  gods,  see  Orient.  Lit.  No.  931 
Ver.  2-2.  As  a curtain—  I Or,  “ as  a thin  veil.”  as  Loiolh  renders  ; which  he 
illustrates  by  the  following  passage  from  Dr.  Shaia.  “ It  is  usual,  in  the  sum- 
mer season,  and  upon  all  occasions,  when  a large  company  is  to  be  received, 
to  have  the  court  sheltered  from  heat,  or  inclemency  of  the  weather,  by  a ve- 
lum. umbrella,  or  veil,  as  I shall  call  it ; which,  being  expanded  on  ropes  from 
one  end  of  the  parapet  to  the  other,  may  be  folded  or  unfolded  at  pleasure. 
The  Psalmist  seems  to  allude  to  some  covering  of  this  kind,  in  that  beautiful 
expression  of  snreadingout  the  heavens  as  a curtain.”)— Bag.ter 
771 


Ver.  27.  My  judgment  passed  over.— Lowth,  "My  cause  passeth  unre 
garded.” 

Ver.  29.  He  increaseth.—Hcb.  " Mulliplicth  strength.” 

Ver.  31.  Shall  renew  their  strength— It  wa9  the  general  opinion  of  the  an 
cients,  that  eagles  moulted  in  old  age.  See  Lowth,  and  our  note  on  Psalm 


Dili.  3. 

Chap.  XLI.  Ver.  2.  the  dust  to  his  sword.— That  is,  numerous  as  the 
dust.  Sec  chap.  xvii.  13.  xxix.  5. 

Ver.  5.  They  drew  near , and  came—  That  is,  the  heathen,  struck  with  es- 
tonishment,  flew  to  idols  for  protection. 

V*»r.  7.  The  carpenter  encouraged  the  goldsmith.— Loujth.  “The  carvnr 


( rod's  promices  10  his  church  ISAIAH. — CHAP.  XL1I. 


Ihe  vanity  of  idols. 


11  Behold,  all  they  that  were  incensed  against 
thee  shall  be  ashamed  i and  confounded  : they 
shall  be  as  nothing ; and  r they  that  strive  with 
thee  shall  perish. 

12  Thou  shalt  seek  them,  and  shalt  not  find 
them,  even  • them  that  contended  with  thee  : 
‘ they  that  war  against  thee  shall  be  as  no- 
thing, and  as  a thing  of  nought. 

13  Fori  the  Lord  thy  God  will  hold  thy  "right 
hand,  saying  unto  thee,  Fear  not ; I will  help 
thee. 

14  Fear  not,  thou  worm  Jacob,  and  ye  ’men 
of  Israel ; I will  help  thee,  saith  the  Lord,  and 
thy  redeemer,  the  Holy  One  of  Israel. 

15  Behold,  I will  make  thee  a new  sharp 
threshing  instrument  having  w teeth : thou 
shalt  thresh  the  1 mountains,  and  beat  them 
small,  and  shalt  make  the  hills  as  chaff. 

16  Thou  shalt  fan  r them,  and  the  wind  shall 
carry  them  away,  and  the  whirlwind  shall 
scatter  them  : and  thou  shalt  rejoice  in  2 the 
Lord,  and  shalt  glory  "in  the  Holy  One  of  Is- 
rael. 

17  When  the  poor  and  needy  seek  water,  and 
there  is  none,  and  their  tongue  faileth  for  thirst, 

I the  Lord  will  hear  them,  / the  God  of  Israel 
will  not  forsake  them. 

18  I will  open  rivers  bin  high  places,  and 
fountains  in  the  midst  of  the  valleys  : I will 
make  the  wilderness  c a pool  of  water,  and 
the  dry  land  springs  of  water. 

19  I d will  plant  in  the  wilderness  the  cedar, 
the  shittah  tree,  and  the  myrtle,  and  the  oil 
tree;  I will  set  in  the  desert  the  fir  tree,  and 
the  pine,  and  the  box  tree  together  : 

20  That  they  may  see,  and  know,  and  con- 
sider, and  understand  together,  that  the  hand 
of  the  Lord  hath  done  this,  and  the  Holy  One 
of  Israel  hath  created  it. 

21  e Produce  your  cause,  saith  the  Lord; 
bring  forth  your  strong  reasons,  saith  the  King 
of  Jacob. 

22  Let  them  f bring  them  forth,  and  show  us 
what  shall  happen  : let  them  show  the  former 
things,  what  they  be,  that  we  may  s consider 


A.  M.  3293. 
B C.  713. 


q c. 45.24. 
Zeo.12.3. 


r the  men 
qf  thy 
strife. 


s the  men 
of  thy 
contention 


t the  men  of 
thy  war. 

a De.33.26 
..29. 


v or,  few 
w mouths. 


x Mi. 4. 13. 
y Mat 3. 12. 
z Ro.6.11. 
a c. 45.25. 


b Ps.  105.41. 
c Ps.  107.35. 
d c.55.13. 


e cause  to 
come  near. 

f Jn.  13.19. 

g set  our 
heart 
upon. 


h or,  worse 
than 
nothing. 

i or,  worse 
than  of  a 
viper. 

J ver.  2. 
k c.40.9. 

1 Lu. 2.10, 11 
m return. 


a Ep.1.4. 

b Mat  17.5. 

c or,  dimly 
burning. 


d quench  it 
e broken. 
f Gc.  49.10. 


them,  and  know  the  latter  end  of  them  , or 
declare  us  things  for  to  come. 

23  Show  the  things  that  are  to  come  hereaf- 
ter, that  we  may  know  that  ye  are  gods  : yea, 
do  good,  or  do  evil,  that  we  may  be  dismayed, 
and  behold  it  together. 

24  Behold,  ye  are  h of  nothing,  and  your 
work  i of  nought:  an  abomination  is  lie  that 
chooseth  you. 

25  I J have  raised  up  one  from  the  north,  and 
he  shall  come  : from  the  rising  of  the  sun  shall 
he  call  upon  my  name:  and  he  shall  come 
upon  princes  as  upon  mortar,  and  as  the  pot- 
ter treadeth  clay. 

26  Who  hath  declared  from  the  beginning, 
that  we  may  know  ? and  beforetime,  that  we 
may  say,  He  is  righteous?  yea,  there  is  none 
that  showeth,  yea,  there  is  none  that  declar- 
eth,  yea,  there  is  none  that  heareth  your  words. 

27  The  first  shall  say  to  Zion,  Behold,  behold 
them : and  I will  give  to  Jerusale  mone  k that 
bringeth  good  > tidings. 

28  For  I beheld,  and  there  was  no  man  ; even 
among  them,  and  there  was  no  counsellor,  that, 
when  I asked  of  them,  could  m answer  a word. 

29  Behold,  they  are  all  vanity,  their  works 
are  nothing : their  molten  images  are  wind 
and  confusion. 

CHAPTER  X L 1 1 . 

I The  office  of  Christ,  graced  with  meekness  and  constancy.  5 God’s  promise  unto 
him.  10  An  exhortation  to  praise  God  for  his  gospel.  17  He  reproveth  the  people 
of  incredulity. 

BEHOLD  my  servant,  whom  I uphold ; mine 
"elect,  in  whom  my  soul  b delighteth  ; I 
have  put  my  spirit  upon  him  : he  shall  bring 
forth  judgment  to  the  Gentiles. 

2 He  shall  not  cry,  nor  lift  up,  nor  cause  his 
voice  to  be  heard  in  the  street. 

3 A bruised  reed  shall  he  not  break,  and  the 
c smoking  flax  shall  he  not  d quench  : he  shall 
bring  forth  judgment  unto  truth. 

4 He  shall  not  fail  nor  be  e discouraged,  till 
he  have  set  judgment  in  the  earth:  and  the 
isles  shall  wait  for  his  f law. 

5 IT  Thus  saith  God  the  Lord,  he  that  created 
the  heavens,  and  stretched  them  out ; he  that 


heathens  to  give  the  like  proof  of  their  pretended  divinity. 
But  they  are  all  vanity,  and  accursed  are  they  that  choose  or 
serve  them. 

The  chief  question  in  this  chapter  regards  “the  righteous 
person  from  the  east,”  concerningwhom  there  are  two  prin- 
cipal opinions.  Bishop  Lowth,  following  the  Chaldee  and  the 
great  stream  of  Jewish  interpreters,  understands  it  of  Abra- 
ham ; but  with  all  our  reverence  for  the  learned  prelate,  we 
confess  ourselves  more  inclined  to  the  interpretation  which 
explains  it  of  Cyrus , who  is  expressly  named  by  the  Prophet, 
chap.  xliv.  and  xlv. ; in  the  last  verse  of  the  former  being 
called  the  Lord’s  “ Shepherd,”  and  in  the  first  of  the  latter 
“ the  Lord’s  anointed,  ” and  before  whom  the  Lord  had  pro- 
mised to  break  his  enemies  in  pieces.  The  advocates  of  both 
these  interpretations,  however,  give  the  text  a reference  ulti- 
mately to  the  Messiah,  in  whom  centre  all  the  rays  of  typical 
and  prophetic  glory.  The  latter  interpretation  (as  referring  to 
Cyrus)  is  sanctioned  also  bynames  of  great  eminence,  among 
whom  we  shall  only  mention  Gataktr , Dr.  J.  Smith , and  Dr. 
Boothroyd. 

Chap.  XLII.  Yer.  1 — 25.  A prophecy  of  the  Messiah. — 
Here  the  Prophet  drops  the  veil,  and  brings  the  Messiah  into 
full  view,  without  type  or  allegory  : “ Behold  my  servant  Mes- 
siah,” says  the  Chaldee.  St.  Matthew,  (chap.  xii.  18,  &c.) 


encouraged  the  smith." Kim  that  smote. — Lowth,  “ Smiteth.” Saying 

it  is  ready.  See. — See  margin.  So  Lowth. 

Ver.  11.  They  that  strive  with  thee— See  margin.  So  next  verse,  “ Men  of 
thy  contention,  of  thy  war." 

Ver.  15.  Hairing  teeth. — (Or,  as  Bishop  Lowth  renders,  " a threshing  wain  ; 
a new  com  drag  armed  with  pointed  teeth.”  The  drag  consisted  of  a sort  of 
Btrong  planks,  made  rough  at  the  bottom  with  hard  stones  or  iron  ; and  was 
drawn  by  horses  or  oxen  over  the  com  sheaves  spread  on  the  floor,  the  driver 
sitting  upon  it  The  wain  was  much  like  the  former ; but  had  wheels  with 
iron  teeth,  or  edges  like  a saw.  In  Syria  they  use  a drag  constructed  in  the 
same  manner:  it  not  only  forces  out  the  grain,  but  cuts  the  straw  in  pieces 
for  fodder.  ]—Bagsler. 

Vet.  19.  Shittah  tree.— Lowth,  “ The  acacia.” Oil  tree.  -[This  cannot  de 

note  the  olive  tree,  from  which  it  is  expressly  distinguished  in  Neh.  viii.  15.  Jack- 
son  says,  the  argan  tree  " produces  a kind  of  olive,  from  the  kernel  of  which 
the  Shelluchs  express  an  oil,  much  superior-to  butter  for  frying  fish.”] — B. 

Ver.  it.  Your  strong  reasons.—' Thrs  last  word  seems  improperly  supplied. 


has  applied  this  directly  to  Jesus  Christ;  nor  can  it  (says 
Bishop  Lowth ) with  any  justice  or  propriety  be  applied  to  any 
other  person  whatever.  The  Prophet  then  expatiates  on  the 
meekness  of  his  character,  and  the  extent  and  blessings  of  his 
kingdom,  particularly  among  the  Gentiles  ; and  calls  upon  all 
nations  to  join  in  one  song  of  praise  to  God  on  his  incarna- 
tion. After  this,  (ver.  13.)  he  seems  again  to  glance  at  the  de- 
liverance from  the  captivity,  although  the  words  no  less  aptly 
apply  to  the  deliverance  vouchsafed  the  Church,  the  overthrow 
of  her  most  powerful  enemies,  and  to  the  prevalency  of  true 
religion  over  idolatry  and  error.  Lastly,  the  Prophet  reproves 
the  blindness  and  infidelity  of  the  Jews,  in  rejecting  their  Mes- 
siah, and  gives  intimation  of  those  awful  judgments,  which 
their  guilt  would  at  length  draw  upon  them. 

There  is  some  difficulty  as  to  the  person  spoken  of  in  versr 
21.  Lowth  and  Boothroyd  supply  the  pronoun  “him” — mean- 
ing Israel;  hut  we  are  much  disposed  to  refer  back  to  verse  1. 
(the  more  early  antecedent,)  the  Lord’s  “elect”  (or  chosen 
servant,  “ in  whom  his  soul  delighteth.” — In  him,  we  appre- 
hend, the  Lord  was  well  pleased,  for  his  (Messiah’s)  righteous- 
ness’ sake — “He  (Messiah)  will  magnify  the  law,  and  make  it 
(or  him)  honourable  and  this  agrees  exactly  with  the  doc- 
trine of  the  New  Testament,  (see  Matt.  iii.  17.  Rom.  iii.  25,  26.) 
This,  however,  is  offered  to  the  reader’s  consideration : it  is 


Lowth  reads , “ Your  mighty  powers  but,  with  submission,  we  should  ralher 
supply  "statements  we  conceive  the  language  to  be  judicial,  and  the  idols 
(see  ver.  23.)  are  challenged  to  state  their  cause  (or  controversy,  Jer.  xxv.  31.) 
in  the  strongest  terms. 

Ver.  24.  Ye  are  of  nothing  . . . of  nought—  Lowth,  “ Less  than  nothing 
....  less  than  nought.” 

Ver.  25.  From  the  north,  &c. — [Jehovah  here  predicts  the  victories  of  Cyrus 
over  the  Chaldeans  and  their  allies,  at  least  150  years  before  the  event,  as  one 
instance  of  his  foreknowledge  and  invincible  power.  Media  lay  north  of  Ba- 
bylon, and  Persia  eastward  ; and  Cyrus  commanded  the  forces  of  both  these 
nations  ; and,  by  his  wonderful  success,  he  trampled  down  mighty  monarchs 
as  mortar,  and  as  the  potter  treads  the  clay.l — Bagster. 

Ver.  23.  Even  amongst  them. — Meaning  the  idols.  So  Lowth. 

Chap.  XLII.  Ver.  2.  He  shall  not  cry  nor  lift  up. — Lowth,  Nor  raise  & 
clamour.”  The  meaning  evidently  is,  we  conceive,  that  he  should  not  raise  a 
sedition,  or  attempt  to  excite  tumult,  in  which  respect  our  Saviour  was  emi- 
nently distinguished  from  all  the  false  messiahs  of  whom  we  read. 

773 


Christ’s  mission  to  the  Gentiles.  ISAIAH. — CHAT  XLlll.  Gudconifurlelhlhechurc.il 


spread  forth  the  earth,  and  that  which  cometh 
out  of  it ; he  that  giveth  breath  unto  the  peo- 
ple upon  it,  and  spirit  to  them  that  walk  therein : 

6 I the  Lord  have  called  thee  in  righteous- 
ness, and  will  hold  thy  hand,  and  will  keep 
thee,  and  give  thee  for  a covenant  of  the  peo- 
ple, for  a light  s of  the  Gentiles ; 

7 To  open  the  blind  eyes,  to  bring  h out  the 
prisoners  from  the  prison,  and  them  that  sit  in 
darkness  ■ out  of  the  prison  house. 

8 I am  the  ) Lord  : that  is  my  name  : and  k my 
glory  will  I not  give  to  another,  neither  my 
praise  to  graven  images. 

9 Behold,  the  former  things  are  come  to  pass, 
and  new  things  do  I declare : before  > they 
spring  forth  I tell  you  of  them. 

10  T[  Sing  unto  the  Lord  a new  m song,  and 
his  praise  from  the  end  of  the  earth,  ye  that 
go  down  to  the  sea,  and  n all  that  is  therein  ; 
the  isles,  and  the  inhabitants  thereof. 

11  Let  the  wilderness  and  the  cities  thereof 
lift  up  their  voice , the  villages  that  Kedar  doth 
inhabit : let  the  inhabitants  of  the  rock  sing, 
let  them  shout  from  the  top  of  the  mountains. 

12  Let  0 them  give  glory  unto  the  Lord,  and 
declare  his  praise  in  the  islands. 

13  T[  The  Lord  shall  go  forth  as  a mighty  man, 
he  shall  stir  up  jealousy  like  a p man  of  war: 
he  shall  cry,  yea,  roar ; he  shall  ">  prevail  against 
his  enemies. 

14  I have  long  time  holden  my  peace  ; I have 
been  still,  and  refrained  myself:  now  r will  I 
cry  like  a travailing  woman ; I will  destroy  and 
• devour  at  once. 

15  I will  make  waste  1 mountains  and  hills, 
and  dry  up  all  their  herbs ; and  I will  make 
the  rivers  islands,  and  I will  dry  up  the  pools. 

16  And  " I will  bring  the  blind  v by  a way  that 
they  knew  not ; I will  lead  them  in  paths  w that 
they  have  not  known:  I will  make  darkness 
lightbefore  them, and  crooked  things x straight. 
These  things  will  I do  ^unto  them,  and  not 
1 forsake  them 

17  They  “shall  be  turned  back,  they  shall  be 
greatly  ashamed,  that  trust  in  graven  images, 
that  say  to  the  molten  images,  Y e are  our  gods. 

18  T[  b Hear,  ye  deaf ; and  look,  ye  'blind, 
that  ye  may  see. 

19  Who  is  blind,  but  my  servant?  or  deaf, 
as  my  messenger  that  I sent  ? who  is  blind  as 
he  that  is  perfect,  and  blind  as  the  Lord’s  ser- 
vant ? 

20  Seeing  many  things,  but  thou  observest 
not ; opening  the  ears,  but  he  heareth  not. 


A.  M.  1Z». 

h.c.  m 


h 2TL2.26. 
i 1 Pe.2.9. 

) l’s.83. 18. 
k c.48.11. 

I Ac. 15.18. 
m Re.5.9. 
n the  J ul- 
lher  eof 
o Pa.  117.1. 
p Ex.  15.3. 
q or,  behave 
himself 
mightily. 


b bid  allow, 
or, sup  up. 
i c.49.11. 
u Ho. 2.14. 

■ Ep.5.8. 
v Ho. 2.6. 


y Eze.  14.23. 
z He.  13.5. 
n Ps.97.7. 
b c.6.10. 
c Jn.9.39. 
Re.  3. 17, 
18. 


d Ps. 71. 16, 


f or,  him. 

Jn.17.1. 
g c.18.2 
h or,  en- 


young 
men  of 
them. 

: treading. 
j aftertime. 
k Ju.2.14. 
Ne.9.26, 
27. 

1 De.3222. 
m Ho. 7.9. 

a Je. 33.24.. 
26. 

b Ps.66. 12. 


d Da.3.25, 
27. 

e Pr.21.18. 
f or, person, 
g c.18.7. 
h Ja.27. 
i Ep.2.10. 

) Eze.  122 


21  The  Lord  is  well  pleased  for  11  his  right- 
eousness’ sake  ; he  will  magnify  e the  law,  and 
make  r it  honourable. 

22  But  this  is  a people  robbed  and  e spoiled  ; 
11  they  are  all  of  them  snared  in  holes,  and 
they  are  hid  in  prison  houses : they  are  for  a 
prey,  and  none  delivereth  ; for  a i spoil,  and 
none  saith,  Restore. 

23  Who  among  you  will  give  ear  to  this  ? 
who  will  hearken  and  hear  for  the  i time  to 
come  ? 

24  Who  gave  Jacob  for  a spoil,  and  Israel  to 

the  robbers?  did  not  the  Lord,  he  k against 
whom  we  have  sinned  ? for  they  would  not 
walk  in  his  ways,  neither  were  they  obedient 
unto  his  law.  - 

25  Therefore  he  hath  poured'  upon  him  the 
fury  of  his  anger,  and  the  strength  of  battle  • 
and  it  hath  set  him  on  fire  > round  about,  yet 
m he  knew  not ; and  it  burned  him,  yet  he  laid 
it  not  to  heart. 

CHAPTER  XLIII. 

I The  Lord  cornforteth  the  church  with  his  promises.  8 He  appealeth  to  the  people 
for  witness  of  his  omnipotency.  14  He  foretelleih  them  the  destruction  of  Babylon, 
18  and  his  wonderful  deliveraiffce  of  his  people.  2i  He  reproveth  the  people  as  inex- 
cusable. 

BUT  a now  thus  saith  the  Lord  that  created 
thee,  O Jacob,  and  he  that  formed  thee,  O 
Israel,  Fear  not : for  I have  redeemed  thee,  I 
have  called  thee  by  thy  name  ; thou  art  mine. 
2 When  b thou  passest  through  the  c -waters, 
l will  be  with  thee ; and  through  the  rivers, 
they  shall  not  overflow  thee : when  thou  walk- 
est  through  the  d fire,  thou  shalt  not  be  burned  ; 
neither  shall  the  flame  kindle  upon  thee. 

3 For  I am  the  Lord  thy  God,  the  Holy  One 
of  Israel,  thy  Saviour : I ' gave  Egypt  for  thy 
ransom,  Ethiopia  and  Seba  for  thee. 

4 Since  thou  wast  precious  in  my  sight,  thou 
hast  been  honourable,  and  I have  loved  thee: 
therefore  will  I give  men  for  thee,  and  people 
for  thy  f life. 

5 Fear  not : for  I am  with  thee  : I will  bring 
thy  seed  from  the  east,  and  gather  thee  from 
the  west; 

6 I will  say  to  the  north,  Give  up  ; and  to  the 
south,  Keep  not  back  : bring  s my  sons  from 
far,  and  my  daughters  from  the  ends  of  the 
earth  ; 

7 Even  every  one  that  is  called  u by  my  name : 
for  I have  created  him  for  my  glory,  I have 
formed  him;  yea,  I have  made  '<  him. 

8 ff  Bring  forth  the  blind  ) people  that  have 
eyes,  and  the  deaf  that  have  ears. 

9 Let  all  the  nations  be  gathered  together, 
and  let  the  people  be  assembled  : who  among 


certain,  that  when  God  or  Christ  is  spoken  of,  as  being  the 
great  subject  of  revelation,  the  relative  is  often  omitted,  or  left 
at  a considerable  distance. 

Chap.  XLIII.  Ver.  1 — 28.  The  church  encouraged  with  pro- 
mises of  salvation.— We  have  here  the  pleasing  prospect  of 
those  times  of  reconciliation  and  favour  which  should  here- 
after succeed,  when,  with  tender  care,  God  should  gather 
again  his  people  from  their  several  dispersions  throughout  the 
world,  and  bring  them  safely  to  their  own  land.  Struck  with 
astonishment  at  so  clear  a display  of  an  event  so  distant,  the 
Prophet  again  challenges  all  the  pagan  nations  and  their  idols 
to  produce  an  instance  of  such  foreknowledge,  and  intimates 


that  the  Jews  should  remain  (as  at  this  day)  a separate  peo- 
ple, to  witness  the  truth  of  the  prediction,  till  it  should  at 
length  be  completely  fulfilled  by  the  Almighty  power  of  God. 
He  then  returns  to  their  nearer  deliverance,  from  the  captivity 
of  Babylon,  which,  as  usual,  he  illustrates  by  allusions  to  that 
from  Egypt : (see  Exod.  xiv. :)  than  which  this  is  represented 
as  much  more  wonderful.  On  this  occasion  the  Prophet  re- 
resents the  tender  care  of  God,  in  comforting  and  refreshing 
is  people  on  their  way  through  the  desert,  to  be  so  great  as 
to  make  even  the  wild  beasts  haunting  those  places  sensible 
of  the  blessing  of  the  copious  streams  then  provided  by  him. 
This  leads  finally  to  a beautiful  contrast  of  the  ingratitude  of 


Ver.  6.  Have  called  thee. — This  is  addressed  expressly  to  Messiah  ; compare 
chap.  xlix.  8.  Luke  ii.  32. 

Ver.  7.  To  open  the  blind  eyes—  See  chap.  xxxv.  5.  Ixi.  1.  Luke  iv.  18. 

Ver.  11.  Let  the  wilderness. — (The  most  uncultivated  and  uncivilized  people, 
says  Bishop  Lowth,  shall  confess  and  celebrate  with  thanksgiving  the  blessing 
of  the  knowledge  of  God  graciously  imparted  to  them.  By  the  desert  is  meant 
Arabia  Deserta  ; by  the  rocky  country , (Arabia  Petraea ; by  the  mountains , 
probably  those  celebrated  ones,  Paran,  Horeb,  and  Sinai,  in  the  same  country  ; 
to  which  also  belonged  Kedar , a clan  of  Arabians  dwelling  for  the  most  part 
in  tents.  ]—Bagster. 

Ver.  13.  He  shall  cry , yea  roar.— This  alludes  to  the  shout  of  war ; see 
Josh.  vi.  5, 10.  16. 

Ver.  14.  I will  destroy  and  devour  at  once—Loi.oth  refers  this,  as  the 
clause  preceding,  to  a woman  in  travail  ; “ breaking  short,  and  drawing  in  my 
breath  with  violence  ;”  or,  as  Boothroyd , “ at  once  drawing  in  my  breath.” 

Ver.  15.  Dry  up  all  their  herbs.— Lowth,  “ Bum  up  all  the  grass.” 1 will 

make  the  rivers  islands.— Lowth,  “ Deserts.” 

Ver.  16.  Crooked  things  straight— Lowth,  “ The  rugged  ways  smooth.” 
774 


Ver.  19.  Deaf  as  my  messenger. — [Or  rather,  “ Who  is  blind,  but  my  ser- 
vant, and  deaf  as  he  to  whom  I have  sent  my  messengers?  Who  is  blind,  as 
he  who  is  perfectly  instructed  ; and  deuf  as  the  servant  of  Jehovah.”]— B. 

Ver.  20.  Seeing  many  things.— Boothroyd,  “Thou  verily  seest,  hut  wilt 
not  regard.  Thine  ears  are  open,  yet  wilt  thou  not  hear.”  Lowth  to  the  samr 
effect. 

Ver.  22.  They  are  all. — Sec  margin.  To  the  same  effect,  Lowth.  . . . For 
a spoil. — See  margin  ; i.  e.  to  be  trodden  under  foot 

Chap.  XLIII.  Ver.  2 Walkest  through  the  fire—  Harmer  thinks  this  al 
ludes  to  setting  on  fire  fields  of  grass. 

Ver.  3.  Egypt  for  thy  ransom.—"  God  (says  Lmvth ) has  often  saved  bis 
people  at  the  expense  of  other  nations,  whom  he  has  (as  it  were)  given  up  tc 
destruction.”— [When  Sennacherib  was  just  readv  to  fall  upon  Jerusalem, 
soon  after  entering  Judea,  he  was  providentially  diverted  from  that  design, 
and  turned  his  arms  against  the  Egyptians  and  their  allies,  the  Ethiopians,  and 
probably  Sabeans  ; and  it  is  very  likely,  that  these  nations,  when  vanquished 
by  Cyrus,  might  be  considered  els  a ransom  paid  him  for  the  release  of  Ji« 
Jews.]— Bags  ter 


CHAP.  XLIV. 


rl'he  canity  of  idol*. 


25  I,  even  I,  am  he  that  blotteth  a out  thy 
transgressions  for  mine  own  bsake,  and  will 
not  remember  c thy  sins. 

26  Put  me  in  remembrance  : let  us  plead  to- 
gether : declare  thou,  that  thou  mayest  be 
d justified. 

27  Thy  first  father  hath  sinned,  and  thy 
e teachers  have  transgressed  against  me. 

28  Therefore  I have  profaned  the  f princes 
of  the  sanctuary,  and  have  given  Jacob  to  the 
curse,  and  Israel  to  reproaches. 

CHAPTER  XLIV. 

1 God  comfortetli  the  church  with  his  promises.  7 The  vanity  of  idols,  9 and  folly  of 
idol  makers.  21  He  exhorteth  to  praise  Got!  for  his  redemption  and  omnipotency. 

YET  now  hear,  O Jacob  my  servant;  and 
Israel,  whom  I have  chosen : 

2  Thus  saith  the  Lord  that  made  thee,  and 
formed  thee  from  the  womb,  which  will  help 
athee;  Fear  not,  O Jacob,  my  servant;  and 
thou,  b Jesurun,  whom  I have  8 chosen. 

3  For  J I will  pour  water  upon  him  that  is 
thirsty,  and  floods  upon  the  dry  ground : I 
will  pour  my  spirit  upon  thy  e seed,  and  my 
blessing  upon  thine  offspring: 

4  And  they  shall  spring  up  f as  among  the 
grass,  as  willows  by  the  water  courses. 

5 One  e shall  say,  I am  the  Lord’s  ; and  ano- 
ther shall  call  himself  by  the  name  of  Jacob  ; 
and  another  shall  subscribe  with  his  hand  unto 
the  Lord,  and  surname  himself  by  the  name 
of  Israel. 

6  Thus  saith  the  Lord  the  King  of  Israel,  and 
his  redeemer  h the  Lord  of  hosts  ; I i am  the 
first,  and  I am  the  last;  and  beside  j me  there 
is  no  God. 

7  And  k who,  as  I,  shall  call,  and  shall  declare 
it,  and  set  it  in  order  for  me,  since  I appointed 
the  ancient  people  ? and  the  things  that  are 
coming,  and  shall  come,  let  them  show  unto 
them. 

8  Fear  i ye  not,  neither  be  afraid  : have  not 
I told  thee  from  that  time,  and  have  declared 
it?  ye  are  even  my  m witnesses.  Is  there  a 
God  beside  me  ? yea,  there  is  no  n God  ; 1 
know  not  any. 

9  They  0 that  make  a graven  image  are  all 
of  them  vanity;  and  their  p delectable  things 
shall  not  profit ; and  they  are  their  own  wit 
nesses ; they  see  not,  nor  know;  that  they  may 
be  ashamed. 

10  Who  hath  formed  a god,  or  molten  a gra- 
ven image  that  is  profitable  q for  nothing? 

11  Behold,  all  his  fellows  shall  be  r ashamed  : 
and  the  workmen,  they  are  of  men  : let  them 
all  be  gathered  together,  let  them  stand  up  ; 
yet  they  shall  fear,  and  they  shall  be  ashamed 
together. 

12  The  smith  8 with  ‘ the  tongs  both  worketh 


A.  M.  3292. 
B.  C.  712. 


k C.-H.8. 

1 Ph.2.7. 
m Col.  1.17. 
n or,  no- 
thing 
formed 
of  God. 

o Ho.  13.4. 

Ac.4.12. 
p c.46.10. 
Da. 4-36. 

q turn  it 
back. 
r bars. 
s Ex.  14. 16, 
22. 

Ps.  77.19. 
t daughters 
of  die 
owl,  or, 
ostriches. 
u Ep.  1.6,12 
v Mai.  1.13. 
w la.mbs, or, 
kids. 

x Mat  11.30 
y made  me 
drunk, 
or,  abun- 
dantly 
moistened 

z Mai. 2. 17. 


a Je.50.20. 

Ao.3.19. 
b Eze.26.22, 
32. 

c Je.31.34. 
d Ro.8.33. 
e interpre- 
ters. 

Mal.2.7,8 
f or,  holy 
princes. 
a Ps.46.5. 

He.  4. 16. 
b De.32.15. 
c Ro.8-30. 
Ep.  1.4. 
lTh.1.4. 
d Jn.7.38. 
e c. 59.21. 
f Ac. 2.41. 

g Je.50.5. 

2 Co.  8. 5. 

h c.43.14. 

i Re.  1.8,17. 

j De.4  35,39 
32.39. 

k c. 46.9, 10. 

1 Pr.3.25,26. 

m lJn.5.10. 

n rock. 
De.32.4. 

o c.  4 1.24 ,29. 

p desirable. 

q Hab.2.18. 
lCo.8.4. 

r Ps.97.7. 

s c.40.19,&c 

t or,  an  axe. 


iJestmictian  of  Babylon  foretold.  ISAIAH. 

them  can  declare  this,  and  show  us  former 
things  ? let  them  bring  forth  their  witnesses, 
that  they  may  be  justified  : or  let  them  hear, 
and  say,  It  is  truth. 

10  Ye  kare  my  witnesses,  saith  the  Lord,  and 
my  servant  1 whom  I have  chosen : that  ye 
may  know  and  believe  me,  and  understand 
that  I am  he  : before  me  m there  was  " no  God 
formed,  neither  shall  there  be  after  me. 

Ill,  even  I,  am  the  Lord  ; and  beside  me 
there  is  no  ° saviour. 

12  I have  declared,  and  have  saved,  and  I 
have  showed,  when  there  was  no  strange  god 
among  you : therefore  ye  are  my  witnesses, 
saith  the  Lord,  that  I am  God. 

13  Yea,  before  the  day  was  I am  he  ; and 
there  is  none  that  can  deliver  out  of  my  hand : 

1 will  work,  and  who  p shall  i let  it? 

14  T[  Thus  saith  the  Lord,  your  redeemer,  the 
Holy  One  of  Israel ; For  your  sake  I have 
sent  to  Babylon,  and  have  brought  down  all 
their  r nobles,  and  the  Chaldeans,  whose  cry 
is  in  the  ships. 

15  I am  the  Lord,  your  Holy  One,  the  creator 
of  Israel,  your  King. 

16  Thus  saith  the  Lord,  which  8 maketh  a 
way  in  the  sea,  and  a path  in  the  mighty 
waters ; 

17  Which  bringeth  forth  the  chariot  and 
horse,  the  army  and  the  power ; they  shall  lie 
down  together,  they  shall  not  rise  : they  are 
extinct,  they  are  quenched  as  tow. 

18  Remember  ye  not  the  former  things, 
neither  consider  the  things  of  old. 

19  Behold,  I will  do  a new  thing ; now  it 
shall  spring  forth ; shall  ye  not  know  it?  I will 
even  make  a way  in  the  wilderness,  and  rivers 
in  the  desert. 

20  The  beast  of  the  field  shall  honour  me, 
the  dragons  and  the  ‘owls:  because  I give 
waters  in  the  wilderness,  and  rivers  in  the 
desert,  to  give  drink  to  my  people,  my  chosen. 

21  This  people  have  I formed  for  myself; 
they  ° shall  show  forth  my  praise. 

22  If  But  thou  hast  not  called  upon  me,  O 
Jacob  ; but  thou  hast  been  weary  T of  me,  O 
Israel. 

23  Thou  hast  not  brought  me  the  w small  cat- 
tle of  thy  burnt-offerings ; neither  hast  thou 
honoured  me  with  thy  sacrifices.  I have  not 
caused  thee  to  1 serve  with  an  offering,  nor 
wearied  thee  with  incense. 

24  Thou  hast  bought  me  no  sweet  cane  with 
money,  neither  hast  thou  y filled  me  with  the  fat 
of  thy  sacrifices:  but  thou  hast  made  me  to 
serve  with  thy  sins,  thou  hast  wearied  * me 
with  thine  iniquities. 

the  Jews,  and  a vindication  of  God’s  dealings  toward  them. — 
[n  a figurative  sense,  this  prophecy  may  be  well  applied  to  the 
redemption  by  Messiah,  the  effects  of  his  gospel  among  the 
Gentiles,  and  the  rejection  of  the  Jews  at  the  same  time  for 
their  infidelity. 


Ver.  10.  Neither  shall  there  he  after  me— Lowth,  “ And  after  me  none 
shall  exist.” 

Ver.  12.  I have  showed , &c. — Lowth , “ I made  it  known  ; nor  was  it  any 
strange  god  among  you.” 

Ver.  14.  Nobles.— Heb.  “Bars.”  A class  of  Chaldean  nobles  might  be  call- 
ed bars,  with  as  much  propriety  as  the  pope’s  nobles  are  called  “ cardinals  ;” 

i.  e.  hinges. Whose  cry , &c. — [This  is  a prediction  of  the  destruction  of 

the  navigation  of  the  Babylonians,  by  the  Euphrates  to  the  Persian  gulf,  by 
Cyrus,  who  diverted  the  river  from  its  course,  and  thus  inundated  the  neigh- 
bouring country.  ]—Bagster. 

Ver.  24.  No  si  o eel  cane.—Savary  (Letters  on  Egypt)  says,  “perhaps  the 
sugar  cane  which  grew  spontaneously  near  the  Nile.”  (See  Ex.  xxx.  23.  and 
Jer.  vi  20.) 

Ver.  27.  Thy  first  father— Lowth,  “ Thy  chief  leader.”  . . . Thy  teachers 
-See  margin.  Lowth , “ Public  teachers.” 

Chap.  XLIV.  Ver.  4.  As  among  the  grass— Lowth  reads,  “ As  grass  among 
the  waters.”  So  the  LXX.,  and  the  sense  obviously  requires  it 

Ver.  5.  Subscribe  with  his  hand.—  The  preposition  “ with”  is  not  in  the  ori- 
ginal, and  probably  should  not  he  supplied.  It  was  customary  to  mark  some 
"•art  of  the  body,  as  the  forehead,  arm,  or  hand,  with  punctures,  which  were 
made  indelible.  “ The  slave  was  marked  with  the  name  of  his  master;  the 


Chap.  XLIV.  Ver.  1 — 28.  Promises  of  God? s Spirit , and 
an  exposure  of  the  folly  of  idolatry. — This  chapter,  besides 
promises  of  redemption,  of  the  effusion  of  the  Spirit,  and  suc- 
cess of  the  gospel,  sets  forth,  in  a very  sublime  manner,  the 
supreme  power  and  foreknowledge  of  the  one  true  God,  and 

soldier,  of  his  commander  ; the  idolater,  with  the  name  or  ensign  of  his  god  ; 
and  the  Christians  seem  to  have  imitated  this  practice.”  Procopius  says. 
“ Many  marked  their  wrists  or  arms  with  the  sign  of  the  cross,  or  the  name  oi 
Christ.”  Bp.  Lowth.  Compare  Rev.  xx.  4. 

Ver.  10,  Who  hath  formed— Lowth  connects  this  verse  w'th  the  preceding, 
thus  ; “ That  every  one  may  be  ashamed  that  he  hath  formed  a god.”  See  his 
reasons,  which  appear  satisfactory  to  Boothroyd , who  hath  followed  his 
version. 

Ver.  11.  They  are  of  men— rather,  “ They  are  men  only,”  or  “ but  men.”— 
Boothroyd. 

Ver.  12.  The  smith  with  the  tongs.— [ The  Sacred  Writers,  observes  Lowth , 
are  generally  large  and  eloquent  upon  the  subject  of  idolat  ry  : they  treat  it  with 
great  severity,  and  set  forth  the  absurdity  of  it  in  the  strongest  light.  But  this 
passage  of  Isaiah,  ver.  12 — 20,  far  exceeds  any  thing  ever  written  upon  the  sub- 
ject, in  force  of  argument,  energy  of  expression,  and  elegance  of  composition. 
One  or  two  of  the  apocryphal  writers  have  attempted  to  imitate  the  prophet, 
but  with  very  ill  success:  U isd.  xiii.  11 — 19.  xv.  7,  &c.  Baruch,  ch.  vi..  espe- 
cially the  latter  ; who,  injudiciously  dilating  his  matter,  and  introducing  a num- 
ber of  minute  circumstances,  has  very  much  weakened  the  force  and  effect  of 
his  invective.  On  the  contrary,  a heathen  author,  in  the  ludicrous  way,  has,  m 
a line  or  two,  given  idolatry  one  of  the  severest  strokes  it  ever  received.  “ For- 

775 


Folly  of  idol-makers. 


ISAIAH. — CHAP.  XLV.  Restoration,  by  Cyrus  promised. 


in  the  coals,  and  fashioneth  ii  with  hammers, 
and  worketh  it  with  the  strength  of  his  arms: 
yea,  he  is  hungry,  and  his  strength  faileth:  he 
drinketh  no  water,  and  is  faint. 

13  The  carpenter  stretcheth  out  his  rule;  he 
marketh  it  out  with  a line ; he  fitteth  it  with 
planes,  and  he  marketh  it  out  with  the  com- 
pass, and  maketh  it  after  the  figure  of  a man, 
according  to  the  beauty  of  a man ; that  it 
may  remain  in  the  house. 

14  He  heweth  him  down  cedars,  and  taketh 
the  cypress  and  the  oak,  which  he  u strength- 
ened for  himself  among  the  trees  of  the  fo- 
rest : he  planted  an  ash,  and  the  rain  doth 
nourish  it. 

15  Then  shall  it  be  for  a man  to  burn  : for 
he  will  take  thereof,  and  warm  himself ; yea, 
he  kindled  it,  and  baketh  bread ; yea,  he  ma- 
keth a god,  and  worshipped  t7;  he  maketh  it 
a graven  image,  and  faileth  down  thereto. 

16  He  burned  part  thereof  in  the  fire  ; with 
part  thereof  he  eateth  flesh ; he  roasted  roast, 
and  is  satisfied,  yea,  he  warmed  himself,  and 
saith,  Aha,  I am  warm,  I have  seen  the  fire: 

17  And  the  residue  thereof  he  maketh  a god, 
even  his  graven  image  : he  faileth  down  unto 
it,  and  worshipped  it,  and  prayeth  unto  it, 
and  saith,  Deliver  me  ; for  thou  art  my  god. 

18  They  vhave  not  known  nor  understood  : 
for  w he  hath  x shut  their  eyes,  that  they  can- 
not see ; and  their  hearts,  that  they  cannot 
understand. 

19  And  none  ? considered  1 in  his  heart,  nei- 
ther is  there  knowledge  nor  understanding  to 
say,  I have  burned  part  of  it  in  the  fire  ; yea, 
also  I have  baked  bread  upon  the  coals 
thereof;  I have  roasted  flesh,  and  eaten  it: 
and  shall  I make  the  residue  thereof  an  abo- 
mination? shall  I fall  down  to  “the  stock  of 
a tree? 

20  He  feedeth  on  ashes : a deceived  heart 
b hath  turned  him  aside,  that  he  cannot  deliver 
his  soul,  nor  say,  Is  there  not  a lie  in  my  right 
hand  ? 


A M.  3399. 

B C.  713. 


n or,  tnketh 
courage. 

v C.45-2G. 


w c.G.9,10. 
x daubed. 


y setteth  to. 

z Ho.7.2. 

a that  which 
comes  of. 

h Ho.4.12. 
Ro.1.31. 
2Th-2.ll. 


o c. 49.14, 15 

d Pi.  103. 12. 
c. 1.18. 


e 1 Co.6.20. 
1 Pe.  1.18. 
Re.5.9. 


f Pa.96.ll. 
12. 

Re.  18.20. 


g Eze.36.1, 


h c.55.13. 


i ver.6. 


J Ga.1.15. 
k Pa.  104.2. 


1 2 Ch. 18.11, 
34. 

Je.50.36. 

1 Co.3.19. 

m Zee.  1.6. 

2 Pe.l.  19. 

n wastes. 

o Ezr.l.l, 
&c. 

a or, 
strength- 
ened. 

b Da. 5. 6,30. 
c Ps.  107.16. 


21  H Remember  these,  O Jacob  and  Israel ; 
for  thou  art  my  servant : I have  formed  thee  ; 
thou  art  my  servant : O Israel,  thou  shalt  not 
be  forgotten  c of  me. 

22  I have  blotted  11  out,  as  a thick  cloud,  thy 
transgressions,  and,  as  a cloud,  thy  sins  : re- 
turn unto  me  ; for  l have  redeemed  • thee. 

23  Sing,  O ye  f heavens ; for  the  Lord  hath 
done  it:  shout,  ye  lower  parts  of  the  earth: 
break  forth  into  singing,  ye  s mountains,  O 
forest,  and  every  tree  therein:  for  the  Lord 
hath  redeemed  Jacob,  and  glorified  ''  himself 
in  Israel. 

24  Thus  ' saith  the  Lord,  thy  redeemer,  and 
he  that  formed  thee  from  j the  womb,  I am  the 
Lord  that  maketh  all  things ; that  k stretcheth 
forth  the  heavens  alone ; that  spreadeth  abroad 
the  earth  by  myself ; 

25  That  i frustrateth  the  tokens  of  the  liars,  and 
maketh  diviners  mad  ; that  turneth  wise  men 
backward, and  maketh  theirknowledge  foolish; 

26  That  confirmed)  m the  word  of  his  ser- 
vant, and  performed)  the  counsel  of  his  mes- 
sengers; that  saith  to  Jerusalem,  Thou  shalt 
be  inhabited;  and  to  the  cities  of  Judah,  Ye 
shall  be  built,  and  I will  raise  up  the  " decayed 
places  thereof : 

27  That  saith  to  the  deep,  Be  dry,  and  I will 
dry  up  thy  rivers  : 

28  That  saith  of  Cyrus,  He  is  my  shepherd, 
and  shall  perform  all  my  pleasure:  even  say- 
ing to  Jerusalem,  Thou  shalt  be  “built;  and 
to  the  temple,  Thy  foundation  shall  be  laid. 

CHAPTER  XLV. 

1 God  caileth  Cyrus  for  his  church’s  sake.  5 Bv  his  omnipotency  he  chnllengeth  obo- 
dience.  20  He  convinced)  die  idols  of  vanity  by  his  saving  power. 

CPHUS  saith  the  Lord  to  his  anointed,  to  Cy- 
-L  rus,  whose  right  hand  I » have  holden,  to 
subdue  nationsbefore  him ; and  I will  loose  b the 
loins  of  kings,  to  open  before  him  the  two  leaved 
gates  ; and  the  gates  shall  not  be  shut ; 

2 I will  go  before  thee,  and  make  the  crooked 
places  straight : I will  break c in  pieces  the  gates 
of  brass,  and  cut  in  sunder  the  bars  of  iron  : 

3 And  I will  give  thee  the  treasures  of  dark- 


exposes  the  absurdity  of  idolatry  with  admirable  force  and 
spirit. 

The  God  of  Israel,  being  reconciled  to  his  people,  promises 
to  blot  out  or  forgive  their  sins,  as  the  rising  sun  disperses  the 
morning  vapour,  or  the  driving  wind  the  more  heavy  clouds. 
The  prophet  then  calls  upon  all  nature  to  unite  with  Israel  in 
a song  of  universal  praise.  Verse  27th  plainly  alludes  to  the 
stratagem  used  by  Cyrus  to  draw  off  the  waters  of  the  Eu- 
phrates, while  his  army  entered  the  dry  bed  of  the  river,  by 
night,  at  a time  when  the  Babylonians  were  all  intoxicated 
and  asleep,  of  which  we  shall  remark  farther  particulars  in  the 
next  chapter. 

The  prophet  concludes  with  announcing  by  name  Cyrus  as 
their  deliverer  from  Babylon ; and  this  remarkable  predic- 
tion, which  has  excited  the  admiration,  as  well  of  heathens  as 
of  Jews  and  Christians,  appears  to  have  been  recorded  more 
than  200  years  before  Cyrus  himself  was  born. 

Chap.  XLV.  Ver.  1 — 25.  God  caileth  Cyrus  to  deliver  his 
people , and  encourages  him  to  trust  in  him “ The  predictions 
of  the  prophets,”  says  Dr.  J.  Smith,  “became  always  the 


clearer,  in  proportion  as  they  approached  the  event  predicted. 
Isaiah  at  length  particularizes  the  very  circumstances  and 
manner  of  the  taking  of  Babylon  by  Cyrus.  He  had  already 
alluded  to  the  drying  up  of  the  Euphrates,  and  now  he  men- 
tions the  gates  of  brass  being  opened  before  him,  and  that  the 
treasures  ne  should  find  there  should  be  immense.  (Ver.  1—3.) 
Accordingly,  the  historians  of  this  event,  (Herodotus  and 
Xenophon,)  with  a most  astonishing  conformity  to  the  prophe- 
cy, tell  us,  that  Cyrus  contrived  the  stratagem  of  diverting 
the  river  Euphrates  into  a channel  cut  by  the  kings  of  Babylon, 
to  receive  a part  of  its  waters  in  times  ai  an  inundation  ; and 
of  entering  the  eitv  upon  the  night  of  an  annual  festival,  in  the 
empty  channel,  which  ran  in  through  the  midst  of  it;  that  af- 
ter he  and  his  armv  had  got  into  the  bed  of  the  river,  they 
might  have  been  taken  there  as  in  a net,  if  the  brazen  gates 
which  led  from  the  streets  to  the  river  had  not  on  that  night 
been  providentially  left  open,  by  which  means  they  got  in; 
and  then  the  gates  of  the  palace  were  opened  by  the  king’s 
orders,  to  inquire  into  the  cause  of  the  tumult.  So  clearly  are 
the  most  contingent  circumstances  foreseen  by  God!”  (See 


merty  I was  the  stump  of  a fig-tree,  a useless  log  ; when  the  carpenter,  hesi- 
tating whether  to  make  me  a Priapus  or  a stool , at  last  determined  to  make 
me  a sod  : thus  1 became  a god,  and  a great  terror  to  thieves  and  birds.”  See 
Note  on  Ps  cxv.  4. 1 — Bagster. 

Ver  13.  With  aline.  Loxoth.  “ He  marketh  the  form  of  it  with  red  ochre 

so  Kimchi.  See  Orient.  Oust.  No.  1079 With  planes— Lototh,  ” with  a 

sharp  tool.” 

Ver.  14.  Which  he  strengtheneth,  &c. — Boothroyd,  ” And  prepareth  for  him- 
self the  trees  ot  the  forest.” 

Ver.  16.  He  eateth  flesh.— Low th,  “ He  dresseth  flesh  and  eateth.” 

Ver.  18.  He  hath  shut  their  eyes.  Harmer  explains  this  of  closing,  or  seal- 
ing, the  eyes  with  sum,  &c.  by  way  of  punishment.  Observ.  vol.  ii.  p.  273. 

Ver.  20.  He  feedeth  on  ashes  a proverbial  expression  for  labouring  to  no 
purpose.  Compare  Hos.  xii.  1. 

Ver.  22.  I have  blotted,  out  as  a cloud , &c— Boothroyd,  “ I have  blotted  out 
thy  transgressions  as  a cloud,  and  thy  sins  as  a thick  cloud.” 

Ver.  25.  Of  the  liars.  Lowth , “ Impostors.”  The  Hebrew  word  badim  here 
means  a specie*  of  conjurors  who  affected  solitude,  and  pretended  to  be  divine, 
as  is  common  among  the  heathen,  both  in  the  cast  and  west,  even  to  the  pre- 
sent day.  Comp.  ch.  xlvii.  12,  13.  Jer.  1.  36.. 

Ver.  27.  Be  dry.— [This  alludes  to  the  taking  of  Babylon  by  Cyrus  (here  fore- 
told by  name  more  than  a century  before  his  birth,)  by  laying  the  bed  of  the 
Euphrates  dry,  and  leadi  g his  army  into  the  city  by  night  through  the  empty 
776 


channel  of  the  river.  This  remarkable  circumstance,  in  which  the  event  ac- 
tually corresponded  with  the  prophecy,  was  also  noted  by  the  prophet  Jeremi 
ah.] — Bagster.  Compare  Jer.  1.  38.— Ii.  36. 

Chap.  XLV.  Ver.  1.  Subdue  nations.— [Xenophon  says,  that  Cyrus  con- 
quered the  Syrians,  Assyrians,  Arabians,  Cappadocians,  both  the  Phrygians, 
Lydians,  Carians.  Phoenicians,  Babylonians  : und  also  reigned  over  the  Bac- 
trians,  Indians,  Cilicians,  the  Sacae,  Paphlagones,  and  Mariandyni.  See 
Ezr.i.2.1— Bagster. — I will  loose  the  loins  of  kings— that  is,  loose  their  girdles, 
which  rendered  them  unfit  for  exertion.  Compare  ver.  5. — (All  the  streets  of 
Babylon,  leading  on  each  side  to  the  river,  were  secured  by  two-leaved  brazen 
gates,  and  these  were  providentially  left  open  when  Cyrus’s  forces  entered  the 
city  in  the  night  through  the  channel  of  the  river,  in  the  general  disorder  occa- 
sioned by  the  great  feast  which  was  then  celebrated  ; otherwise,  says  Herodo- 
tus, the  Persians  would  have  been  shut  up  in  the  bed  of  the  river  as  in  a net,  and 
all  destroyed.  The  gates  of  the  palace  were  also  imprudently  opened  to  ascer- 
tain the  occasion  of  thejtumult ; when  the  two  parties  under  Gobrias  and  Ga 
datas  rushed  in,  .got  possession  of  the  palace,  and  slew  the  king. — Xenophon. 
—Bagster. 

Ver.  2.  Break  in  pieces—  They  were  rendered  useless,  in  the  first  instance, 
by  being  left  open,  and  they  were  doubtless  eventually  destroyed. 

Ver.  3.  Treasures  of  darkness — that  is,  hidden  treasures,  as  in  the  next 
clause.  Cyrus  had  conquered  Crcesus,  proverbial  for  his  riches,  before  he  took 
Babylon. 


d c.48.15. 
e De.4.35, 
39. 

f ver.  14,18. 
22. 

g Ps.  18.32, 
39 

h c. 37.20. 

Mal.1.11. 
i Ge.  1.3,4. 
j P3.29.ll. 
k Am. 3.0. 

1 Ps.35.11. 
mPs.72.3. 
n Je.  18.6. 

> Je.31.l. 

Ga.3.26. 
p Jn.  16.23. 
q Pa.  102.25. 

He.11.3. 
r or,  make 
straight 
s2Ch.36.22. 


1.52.3. 
u Ps.68.3l. 
72.10,11. 
c.49.23. 
60.9.  .16. 
Zee. 8.22, 
23. 

v Ps.149.8. 
7 1 Co.  14. 


25. 


x Ps.  44.24. 

c.8.17. 
y Pa.  97. 7. 
z Ro.2.28, 
29;  11.26. 
i Je.31.3. 
b Ps.25.2,3. 
c 1 Pe.2.6. 
d De. 29.29. 

30.11,&c. 
e Ps.9.10. 

69.32. 
f Ep.2. 12.. 

g Ro.3.26. 
h Ps. 22.27. 

Jti.3.14,15 
i Ge.22.16. 

He.  6. 13. 
j Ph.2.10. 
k De.6.13. 

1 or,  he 
shall  say 
of  me, 

In  the 
LORD 
is  all 
right- 
eousness 
and 

strength. 
m right- 
eous- 
nesses. 
Re.  19.8. 
n Je.23.6. 

1 Co.  1.30, 
31. 

o Zee.  10.6, 
12. 

£p.6.10. 

p Jn.12.32. 
q Ro.5.1. 
a Je.50.51. 
b Je.48.1, 
&c. 

c Je.10.5. 
d their  souL 


-CHAP.  XLVL  Vanity  uj  idols. 

15  Verily  thou  art  a God  that  11  hidest  thyself, 

0 God  of  Israel,  the  Saviour. 

16  They  shall  be  ashamed,  and  also  con- 
founded, all  of  them  : they  shall  go  to  confu- 
sion y together  that  are  makers  ol  idols. 

17  But  Israel  1 shall  be  saved  in  the  Lord 
with  an  everlasting  a salvation : ye  shall  not 
be  b ashamed  nor  c confounded  world  without 
end. 

18  For  thus  saith  the  Lord  that  created  the 
heavens  ; God  himself  that  formed  the  earth 
and  made  it ; he  hath  established  it,  he  cre- 
ated it  not  in  vain,  he  formed  it  to  be  inhabit- 
ed : I am  the  Lord  ; and  there  is  none  else. 

19  I have  not  spoken  in  d secret,  in  a daik 
place  of  the  earth : I said  not  unto  the  seed  of 
Jacob,  Seek  ye  me  c in  vain : I the  Lord  speak 
righteousness,  I declare  things  that  are  right, 

20  TT  Assemble  yourselves  and  come ; draw 
near  together,  ye  that  are  escaped  of  the  f na- 
tions: they  have  no  knowledge  that  set  up 
the  wood  of  their  graven  image,  and  pray 
unto  a god  that  cannot  save. 

21  Tell  ye,  and  bring  them  near;  yea,  let 
them  take  counsel  together : who  hath  declar- 
ed this  from  ancient  time  ? who  hath  told  it 
from  that  time  ? have  not  I the  Lord  ? and 
there  is  no  God  else  beside  me ; a just  e God 
and  a Saviour  ; there  is  none  beside  me. 

22  T[  Look  h unto  me,  and  be  ye  saved,  all  the 
ends  of  the  earth  : for  I am  God,  and  there  is 
none  else. 

23  I have  sworn  ‘ by  myself,  the  word  is  gone 
out  of  my  mouth  in  righteousness,  and  shall 
not  return,  That  unto  j me  every  knee  shall 
bow,  every  tongue  shall  k swear. 

24  Surely,  > shall  one  say,  in  the  Lord  have  I 
ra  righteousness  n and  ° strength : even  to  him 
p shall  men  come ; and  all  that  are  incensed 
against  him  shall  be  ashamed. 

25  In  the  Lord  shall  all  the  seed  of  Israel  be 
« justified,  and  shall  glory. 

CHAPTER  XLVI. 

1 The  idols  of  Babylon  could  not  save  themselves.  3 God  savelh  his  people  to  the  end. 
5 Idols  are  not  comparable  to  God  for  power,  12  or  present  salvation. 

BEL  “ boweth  down,  Nebo  b stoopeth,  their 
idols  were  upon  the  c beasts,  and  upon  the 
cattle  : your  carriages  were  heavy  loaden ; 
they  are  a burden  to  the  weary  beast. 

2 They  stoop,  they  bow  down  together ; they 
could  not  deliver  the  burden,  but  d themselves 
are  gone  into  captivity. 


The  omnipotence  of  God.  ISAIAH. - 

ness,  and  hidden  riches  ol  secret  places,  that 
thou  mayest  know  that  I,  the  Lord,  which 
d call  thee  by  thy  name,  am  the  God  of  Israel. 

4 For  Jacob  my  servant’s  sake,  and  Israel 
mine  elect,  I have  even  called  thee  by  thy 
name : I have  surnamed  thee,  though  thou  hast 
not  known  me. 

5 Tf  I e am  the  Lord,  and  f there  is  none  else, 
there  is  no  God  beside  me : I girded  e thee, 
though  thou  hast  not  known  me  : 

6 That  h they  may  know  from  the  rising  of 
the  sun,  and  from  the  west,  that  there  is  none 
beside  me.  I am  the  Lord,  and  there  is  none 
else. 

7 I > form  the  light,  and  create  darkness : I 
make  i peace,  and  create  k evil : I the  Lord 
do  all  these  things. 

8 Drop  i down,  ye  heavens,  from  above,  and 
let  the  skies  pour  down  righteousness  : let  the 
earth  open,  and  let  them  bring  forth  salva- 
tion, and  m let  righteousness  spring  up  toge- 
ther ; I the  Lord  have  created  it. 

9 Wo  unto  him  that  striveth  with  his  Maker  ! 

Let  the  potsherd  n strive  with  the  potsherds  of 
the  earth.  Shall  the  clay  say  to  him  that 
fashioneth  it,  What  makest  thou  ? or  thy  work, 

He  hath  no  hands  1 

10  Wo  unto  him  that  saith  unto  his  father, 
What  begettest  thou  1 or  to  the  woman,  What 
hast  thou  brought  forth  ? 

11  Thus  saith  the  Lord,  the  Holy  One  of  Is- 
rael, and  his  Maker,  Ask  me  of  things  to  come 
concerning  my  0 sons,  and  concerning  the 
work  of  my  hands  command  ye  p me. 

12  I ^ have  made  the  earth,  and  created  man 
upon  it:  I,  even  my  hands,  have  stretched  out 
the  heavens,  and  all  their  host  have  I com- 
manded. 

13  I have  raised  him  up  in  righteousness,  and 
I will  r direct  all  his  ways : he  shall  build  8 my 
city,  and  he  shall  let  go  my  captives,  not  for 
price  ‘ nor  reward,  saith  the  Lord  of  hosts. 

14  Thus  saith  the  Lord,  The  labour  of  Egypt, 
and  merchandise  of  Ethiopia  and  of  the  Sa- 
beans,  men  of  stature,  shall  come  over  u unto 
thee,  and  they  shall  be  thine  : they  shall  come 
after  thee ; in  r chains  they  shall  come  over, 
and  they  shall  fall  down  unto  thee,  they  shall 
make  supplication  unto  thee,  saying , Surely 
w God  is  in  thee ; and  there  is  none  else, 
there  is  no  God. 

. note  ver.  1.)  The  same  historians  mention,  that  the  treasures 
which  Cyrus  found  there  and  in  Sardis  (the  court  of  Croesus) 
amounted  to  more  than  550  millions  of  our  money.  That  Cy- 
rus might  know  to  whom  he  was  indebted  for  this  wonderful 
success,  and  on  what  account,  the  prophet  tells  him  that  it  was 
to  the  God  of  Israel ; and  then  exposes  the  absurd  opinion  of 
the  Persians,  (of  whom  Cyrus  was  king,)  that  there  were  two 
supreme  beings,  an  evil  and  a good  one,  represented  by  light  and 
darkness,  which  are  here  declared  to  be  both  the  work  of  the 
One  great  Supreme.  From  this  the  prophet,  in  his  usual  way, 
makes  a transition  to  the  still  greater  work  of  salvation  dis- 
played in  the  dispensation  of  the  gospel,  and  calls,  in  a strain 
of  sublime  eloquence,  for  righteousness  and  truth  to  spring  out 
of  the  earth,  and  to  drop  down  from  heaven.  (See  Psalm  lxxxv. 
10—14.) 

To  this  subject  the  latter  part  of  the  chapter  is  devoted ; and 
the  magnificent  language  employed  respecting  God,  the  Creator 
and  Saviour  of  the  world,  is  expressly  applied  to  Jesus  Christ, 
in  St.  Paul’s  Epistles.  (See  Rom.  xiv.  10 — 12.  Phil.  ii.  10,  11.) 
Whether  the  passages  were  originally  intended  by  the  prophet 
in  reference  to  the  Messiah,  or  only  accommodated  to  him  by 
St.  Paul,  as  Dr.  Pye  Smith  observes,  it  equally  affords  a proof 


of  his  divine  nature,  since  an  inspired  apostle  would  never  ap- 
ply to  a mere  creature  the  peculiar  honours  of  the  Creator. 

Chap.  XLVI.  Ver.  1 — 13.  The  idols  of  Babylon  could  neither 
save  their  worshippers , nor  themselves. — The  prophet  here  re- 
presents the  gods  of  Babylon  as  so  far  from  being  able  to  save 
others,  that  they  should  themselves  be  carried  into  captivity  by 
common  beasts  of  burden,  themselves  “a  burden  to  the  weary 
beasts.”  With  this  description  he  then  contrasts  the  tender 
care  of  the  God  of  Israel  toward  his  people,  whom,  as  a ten- 
der father,  he  had  carried  in  his  arms  from  their  earliest  days: 
delivering  them  from  time  to  time  from  all  their  enemies,  and 
from  all  their  troubles.  (See  Numb.  x.  12.) 

The  prophet  then  adverts  to  his  favourite  topic,  and  forcibly 
exposes  the  folly  of  idolatry,  and  the  utter  uselessness  of  those 
idols,  who,  instead  of  protecting  their  devotees,  on  every  vic- 
tory obtained  over  them,  were  usually  carried  captive  with 
them.  (See  Jer.  xlviii.  7.  Dan.  xi.  8.)  He  then  returns  (ver.  9) 
to  a contemplation  of  the  perfections  of  the  true  God,  particu- 
larly that  prescience  which  foretold  events  so  distant  as  the 
deliverance  of  Israel  from  Babylon  by  Cyrus,  and  an  eternal 
salvation  by  Messiah. — It  is  remarkable  that  Cyrus,  compared 
in  verse  11  to  an  Eagle , (so  the  word  translated  ravenous  bird 


Ver.  ll.  Ask  me — or,  '‘Ask  ye  me?”  direct  ye  me?  This  whole  verse  should 
certainly  be  rendered  in  the  interrogative,  as  by  GataJcer,  Loioth,  and  Booth- 
royd 

Ver  13.  I have  raised  him  up.— That  is,  Cyrus  ; mentioned  ver.  1.  and  in 
chap.  xli.  2.  called  “ the  righteous  man  from  the  east!”  Here  is  another  in- 
stance of  referring  to  a remote  antecedent,  remarked  expos,  chap.  xlii. 

Ver.  14.  Sabeans. — [That  the  Sabeans  were  of  a most  majestic  appearance 
is  particularly  remarked  by  Agatharchides , an  ancient  Greek  historian  quoted 
by  Bochart.Y-Bagster. 

98 


Ver.  15.  Hidest  thyself— That  is,  thy  counsels  and  designs. 

Ver.  19.  In  a dark  place , &c. — ' This  alludes  to  the  heathen  oracles,  which 
were  generally  in  deep  and  obscure  caverns,  as  particularly  that  at.  Delphi. 

Chap.  XLVI.  Ver.  1.  Bel  was  the  chief  idol  of  the  Babylonians,  called  by 
profane  writers  Jupiter  Belus,  and  supposed  to  be  the  same  with  the  Baal  of 

the  Canaanites. Nebo  delivered  oracles,  and  is  said  to  have  presided  over 

prophecy. 

Ver.  2.  They  could  not  deliver  the  burden—  That  is,  they  could  not  save 
themselves  from  being  carried  away  captive.  See  Jer.  x.  5 

777 


Idols  not  cjmparable  to  God.  ISAIAH. — CHAP.  XLVil.  God’s  judgment  upon  Babylon. 


3 1[  Hearken  unto  me,  O house  of  Jacob,  and 
all  the  remnant  of  the  house  of  Israel,  which 
ate  borne  c by  me  from  the  belly,  which  are 
Carried  from  the  womb  : 

4 And  even  to  your  old  age  f I am  he  ; and 
even  to  hoar  hairs  will  I carry  you:  I have 
made,  and  I will  bear ; even  I will  carry,  and 
will  deliver  you. 

5 To  whom  will  ye  liken  me,  and  make  me 
equal,  and  compare  me,  that  we  may  be  like? 

6 They  t lavish  gold  out  of  the  bag,  and 
weigh  silver  in  the  balance,  and  hire  a gold- 
smith ; and  he  maketh  it  a god : they  fall 
down,  yea,  they  worship. 

7 They  bear  him  upon  the  shoulder,  they  car- 
ry him,  and  set  him  in  his  place,  and  he  stand- 
eth  ; from  his  place  shall  he  not  remove  : yea, 
one  shall  cry  unto  him,  yet  can  he  not  answer, 
nor  save  him  out  of  his  trouble. 

8 Remember  this,  and  show  yourselves  men : 
bring  it  again  to  mind,  O ye  transgressors. 

9 Remember  the  former  things  of  old:  for  I 
am  God,  and  there  is  none  else ; / am  God, 
and  there  is  none  like  me, 

10  Declaring  the  end  from  the  beginning, 
and  from  ancient  times  the  things  that  are 
not  yet  done,  saying,  My  counsel  shall  stand, 
and  I will  do  all  my  pleasure  : 

11  Calling  a ravenous  bird  from  the  east,  the 
man  h that  executeth  my  counsel  from  a far 
country:  yea,  I have  spoken  it,  I will  also  bring 
it  to  pass  ; I have  purposed  it,  I will  also  do  it. 

12  Tf  Hearken  unto  me,  ye  > stout-hearted, 
that  are  far  from  righteousness  : 

13  I bring  near  my  ) righteousness;  it  shall 
not  be  far  off,  and  my  salvation  shall  not 
k tarry:  and  I will  place  salvation  in  Zion  for 
i Israel  my  glory. 

CHAPTER  XL  VII. 

I God’s  judgment  upon  Babylon  and  Chaldea,  6 for  their  unmercifulness,  7 pride,  10 
and  overbold  ness,  11  shall  be  unresistible. 

COME  a down,  and  sit  in  the  dust,  O virgin 
daughter  of  Babylon,  sit  on  the  ground  : 
there  is  no  throne,  O daughter  of  the  Chal- 
deans : for  thou  shalt  no  more  be  called  ten- 
der and  delicate. 

2 Take  the  millstones,  and  grind  meal:  un- 
cover thy  locks,  make  bare  the  leg,  uncover 
the  thigh,  pass  over  the  rivers. 

3 Thy  nakedness  shall  be  b uncovered,  yea, 
thy  shame  shall  be  seen  : I will  take  vengeance, 
and  I will  not  meet  thee  as  a man. 


A M.  3292. 
U.  C.  712. 


r Ps.92.14. 

gc.41.7,&c. 

h of  my. 

I Ac. 7.51. 

J Ro.1.17. 

k Ps.46.1,5. 
Hab.2.3. 

I Ps.  14.7. 

a Ps.  18.27. 
Je.48.18. 

b Je.  13.22, 
26. 

Na.3.5. 


c Je.50.34. 


d 2CH.28.9. 
Zee.  1.15. 


e Ob.l0..l6. 


f Re.  18.7. 


g Zep.2. 15. 
h Ec.8.8. 


i Ps.94.7. 


j or , caused 
thee  to 
turn 
aicay. 

k the  morn - 
ing  there- 
of 

1 expiate . 


m l Tli.  5. 3. 
n Eze.24.12. 


o viewers 
of  the 
heavens. 


p Da. 2.2. 

q that  give 
knowledge 
concern- 
ing the 
months. 


r Na.1.10. 


s their  souls- 


t c. 56.11. 


4 /Is  for  our  c redeemer,  the  Lord  of  hosts  it 
his  name,  the  Holy  One  of  Israel. 

5 Sit  thou  silent,  and  get  thee  into  darkness. 

0 daughter  of  the  Chaldeans  : for  thou  shalt 
no  more  be  called,  The  lady  of  kingdoms. 

6 I d was  wroth  with  my  people,  I have  pol- 
luted mine  inheritance,  and  given  them  into 
thy  hand  : thou  ' didst  show  them  no  mercy ; 
upon  the  ancient  hast  thou  very  heavily  laid 
thy  yoke. 

7 And  thou  saidst,  I f shall  be  a lady  for  ever : 
so  that  thou  didst  not  lay  these  things  to  thy 
heart,  neither  didst  remember  the  latter  end  ofit. 

8 Therefore  hear  now  this,  thou  that  art  given 
to  pleasures,  that  s dwellest  carelessly,  that 
sayest  in  thy  heart,  I am,  and  none  else  beside 
me  ; I shall  not  sit  as  a widow,  neither  shall  I 
know  the  loss  of  children : 

9 But  these  two  things  shall  come  to  thee  in 
a moment  in  one  day,  the  loss  of  children,  and 
widowhood : they  shall  come  upon  thee  in  their 
perfection  for  the  multitude  ofthy  sorceries, and 
for  the  great  abundance  of  thine  enchantments. 

10  For  thou  hast  trusted  in  thy  h wickedness : 
thou  hast  said,  Noneseeth  > me.  Thy  wisdom 
and  thy  knowledge,  it  hath  ) perverted  thee  ; 
and  thou  hast  said  in  thy  heart,  I am,  and  none 
else  beside  me. 

11  Therefore  shall  evil  come  upon  thee ; thou 
shalt  not  know  k from  whence  it  riseth  : and 
mischief  shall  fall  upon  thee;  thou  shalt  not 
be  able  to  i put  it  off:  and  desolation  shall  come 
upon  thee  "suddenly, which  thoushaltnotknow 

12  K Stand  now  with  thine  enchantments, 
and  with  the  multitude  of  thy  sorceries,  where- 
in thou  hast  laboured  from  thy  youth  ; if  so  be 
thou  shalt  be  able  to  profit,  if  so  be  thou  may- 
est  prevail. 

13  Thou  art  wearied  n in  the  multitude  of  thy 
counsels.  Let  now  the  0 p astrologers,  the  star- 
gazers, i the  monthly  prognosticators,  stand 
up,  and  save  thee  from  these  things  that  shall 
come  upon  thee. 

14  Behold,  they  shall  be  as  r stubble  ; the  fire 
shall  burn  them  ; they  shall  not  deliver  • them- 
selves from  the  power  of  the  flame  : there  shaV 
not  be  a coal  to  warm  at,  nor  fire  to  sit  before  it. 

15  Thus  shall  they  be  unto  thee  with  whom 
thou  hast  laboured,  even  thy  merchants,  from 
thy  youth  : they  shall  wander  every  one  to  his 

1 quarter ; none  shall  save  thee. 


should  be  rendered,)  is  said  by  Xenophon  to  have  had  a golden 
eagle  for  his  ensign,  using,  without  knowing  it,  the  identical 
word  of  the  prophet.  So  exact  is  the  correspondence  between 
the  prophet  and  the  historian ; between  the  prediction  and  the 
event.  (See  Bp.  Loicth.) 

Chap.  XLVII.  Ver.  1 — 15.  God’s  judgments  against  Baby- 
lon.— The  destruction  of  Babylon  is  denounced  by  a beautiful 
detail  of  particulars,  in  which  her  state  of  high  prosperity  is 
contrasted  with  her  approaching  adverse  and  miserable  con- 
dition. She  is  represented  as  a tender  and  delicate  virgin,  re- 
duced to  the  work  and  abject  condition  of  a slave,  and  bereaved 
of  every  comfort  and  enjoyment.  This  reverse  of  circum- 


stances is  stated  to  be  on  account  of  her  cruelty,  (particularly 
to  God’s  people,)  her  pride,  voluptuousness,  sorceries,  and  in- 
cantations. The  folly  of  these  superstitious  practices,  the 
prophet  elegantly  exposes  in  the  latter  part  of  the  chapter,  in 
terms  strikingly  applicable  to  our  modern  prognosticators  and 
almanac  makers — “ the  astrologers,  the  star-gazers,  the  month- 
ly prognosticators:”— Let  them  “stand  up  and  save  thee!” 

As  the  deliverance  of  the  Jews  was  intimately  connected 
with  the  fall  of  Babylon,  a chorus  of  that  nation  breaks  in 
(ver.  4.)  in  the  very  middle  of  the  prophet’s  denunciations,  to 
praise  God,  in  a distich  (in  the  original)  of  a different  measure 
and  construction,  whicl)  adds  to  its  fine  effect,  considered  in 


Ver.  II.  A ravenous  bird— Ait,  “ the  ea^le,”  the  very  word,  remarks  Loioth, 
used  by  Xenophon,  with  a Greek  termination,  ( aetos ,)  in  speaking  of  the  ensign 
of  Cyrus. 

Ver.  12.  Ye  stout-hearted— Loioth,  “Stubborn  of  heart.” 

Ver.  13. 1 will  bring  near  my  righteousness. — That  is,  make  it  evident  in  the 
fulfilment  of  my  promises. 

Chap.  XLVII.  Ver.  2.  Take  the  millstones— Loioth,  “The  mill.”  In  the 
East,  it  was  (and  still  is)  the  custom  to  employ  female  slaves  to  grind  the 

com,  with  hand  mills.  Matt.  xxiv.  41.  See  Hcrmer's  Obs. Pass  over. — 

Loioth,  “ Wade  through.” 

Ver.  3.  I will  not  meet  thee  as  a man— Loioth,  “ I will  suffer  no  man  to  in- 
tercede.” 

Ver.  5.  Lady  of  kingdoms. — f After  Babylon  was  taken  by  Cyrus,  instead  of 
being,  “ the  lady  of  kingdoms.”  the  metropolis  of  a great  empire,  and  mistress 
of  all  the  East,  it  became  subject  to  the  Persians  ; and  the  imperial  seat  being 
removed  to  Susa,  instead  of  having  a king,  it  had  only  a deputy  residing  there, 
who  governed  it  as  a province  of  the  Persian  empire.  1 — Bagster. 

Ver.  6.  I was  wroth.— From  this  verse  we  may  leam.  that  when  God  is  angry 
with  any,  we  ought  rather  to  be  compassionate  and  kind,  for  we  also  are 
sinners. 

Ver.  7.  Not  remember  the  latter  end  of  it.-  Loioth,  “ Thou  didst  not  think 
what  was  in  the  end  to  befall  thee.” 

778 


Ver.  9.  In  a moment. —[ That  is,  suddenly.  Cyrus  suddenly  and  unexpectedly 
entering  the  city  while  the  Babylonians  were  engaged  in  revelling  and  drunken- 
ness, slew  their  king  and  many  of  the  inhabitants  ; and  when  Darius  took  the 
city  by  stratagem,  A.  M.  3888,  B.  C.  516,  he  heat  down  the  walls  from  200  to 

50  cubits  ; and  impaled  3000  of  its  principal  inhabitants.]— Bagster. In  their 

perfection.— Hch.  "Completely,  entirely;"  or.  according  to  some,  “all  at 
once.”  So  LXX.,  Loioth,  Boothroyd,  &c. For —Loioth,  “ Notwithstand- 

ing,” &c. 

Ver.  11.  Thou  shalt  not  know  from  whence  it  riseth.—  See  margin. 

Not  be  able  to  put  it  off".— See  margin.  That  is,  by  any  idolatrous  sacrifices 
Which  thou  shalt  not  know. — Loioth,  “ Of  which  thou  shalt  have  no  ap- 
prehension.” 

Ver.  12.  Stand  now  with,  Sic —Loioth,"  Persist  now  in,”  &c. 

Ver.  14.  Not  a coal.— That  is,  they  shall  all  be  quickly  and  entirely  destroy 
ed,  like  a blaze  of  stubble  ; not  a coal,  that  is,  no  remains  of  them,  shall  be  left. 

Ver.  15.  Even  thy  merchants.—  That  is,  those  (meaning  the  astrologers,  &c.) 

with  whom  thou  hast  trafficked  (or  done  business)  from  thy  youth. Shall 

wander— [ Babylon  was  replenished  from  all  nations  by  a concourse  of  people, 
whom  Jeremiah  (chap.  1.  37.)  calls  “ the  mingled  people  ;”  and  JEschylus  de- 
nominates the  inhabitants  of  the  same  capital,  “ a mixture  of  all  sorts.”  All 
these,  at  the  approach  of  Cyrus,  sought  to  escape  to  their  several  countries.  1 
—Bagster. 


Israel's  obstinacy  iSAlAH. — CHAP.  XLVIII.,  XLIX.  Backwardness  of  the  people, 


OH  A PTLK  XLVIII. 

1 God,  to  convince  the  people  of  their  foreknown  obstinacy,  revealed  his  prophecies. 

■>  lie  savetli  them  for  lira  own  sake.  12  He  exhortelh  them  to  obedience,  because  of 
.us  power  and  providence.  16  He  lamenteth  their  backwardness.  20  He  powerfully 
uelivereth  his  people  out  of  Babylon. 

HEAR  ye  this,  O house  of  Jacob,  which  are 
called  by  the  name  of  Israel,  and  are 
come  forth  out  of  the  waters  a of  Judah,  which 
swear  by  the  name  of  the  Lord,  and  make 
mention  of  the  God  of  Israel,  but  not  b in 
truth,  nor  in  righteousness. 

2 For  they  call  themselves  of  the  holy  c city, 
and  stay  d themselves  upon  the  God  of  Israel ; 
The  Lord  of  hosts  is  his  name. 

3 I have  declared  the  former  things  from  the 
beginning ; and  they  went  forth  out  of  my 
mouth,  and  I showed  them ; I did  them  sud- 
denly, and  they  came  to  pass. 

4 Because  Iknew  thatthou  art e obstinate,  and 
thy  neck  f is  an  iron  sinew, and  thy  brow  brass ; 

5 I have  even  from  the  beginning  declared  it 
to  thee ; before  it  came  to  pass  I showed  it 
thee : lest  thou  shouldest  say,  Mine  idol  hath 
done  them ; and  my  graven  image,  and  my 
molten  image,  hath  commanded  them. 

6 Thou  hast  heard,  see  all  this ; and  will  not 
ye  declare  it  ? I have  showed  thee  new  things 
from  this  time,  even  hidden  « things,  and  thou 
didst  not  know  them. 

7 They  are  created  now,  and  not  from  the 
beginning;  even  before  the  day  when  thou 
heardest  them  not ; lest  thou  shouldest  say, 
Behold,  I knew  them. 

8 Yea,  thou  heardest  not ; yea,  thou  knewest 
not;  yea,  from  that  time  that  thine  ear  was 
not  opened  : for  I h knew  that  thou  wouldest 
deal  very  > treacherously,  and  wast  called  a 
transgressor  from  i the  womb. 

9 11  For  k my  name’s  sake  will  I defer  mine  an- 
ger, and  for  my  praise  will  I refrain  for  thee, 
that  I cut  thee  not  olf. 

10  Behold,  I have  refined  > thee,  but  not  m with 
silver;  I have  chosen  thee  in  the  furnace  "of 
affliction. 

11  For  mine  own  sake,  even  for  mine  own 
sake,  will  T do  it : for  0 how  should  my  name 
be  polluted  7 and  p I will  not  give  my  glory 
unto  another. 

12  T[  Hearken  unto  me,  O Jacob  and  Israel,  my 
called;  I am  he;  I tarn  the  first,  I also  am  the 
last. 

13  My  r hand  also  hath  laid  the  foundation  of 


A.  M 3292. 
B.  C.  712. 


a Ps.6H.2G. 
b Do.  9. 28, 
29. 

Je.5.2. 
Jn.4.24. 
c c.52. 1. 
d Mi. 3.11. 
e hard 
f De.3l.27. 
g lCo.2.9. 
10. 

h Ps.  139.1., 
4. 

i Je.5.11. 
Ho.5.7. 
67. 

j Ps.51.5. 
k Ps.79.9. 
106.8. 
Eze.20.9, 

&c. 

1 Ps.66.10. 
m or,  for. 
Eze.22.20 
..22. 

n Zec.13.9. 

1 Pe.4.12. 
o De.32.26, 
27. 

p c.42.8. 
q Re. 22. 13. 
r Fs.102.25. 


8 or, the 
palm  of 
my  right 
hand 
hath 
spread 
out. 

t c.  40.26. 
u Ma.  10.21. 
v c.44.23. 
vv  Ezr.1.2. 
x c'61.1. 
Zec.2.8.. 
11. 

Lu  4.18.. 
21. 

y Mi. 4.2. 
zDe.8.17,18 
a Ps.32.8. 
73.24. 


b Ps.81.13.. 
16. 

c Ps.119. 
165. 


d Je.51.6,45 


g c.57.21. 
a Je.1.5. 
Lu.  1.15, 
31. 

Ga.1.15. 
b Ho.6.5. 
He.  4. 12. 
Re.  1.16. 
c c.51.16. 


d Ps.45.5. 


the  earth,  and  8 my  right  hand  hath  spanned 
the  heavens : when  I 1 call  unto  them,  they 
stand  up  together. 

14  All  ye,  assemble  yourselves,  and  hear ; 
which  among  them  hath  declared  these  things  ? 
The  Lord  hath  loved  “ him  : he  will  v do  his 
pleasure  on  Babylon,  and  his  arm  shall  be  on 
the  Chaldeans. 

15  I,  even  I,  have  spoken  ; yea,  I have  called 
him : I w have  brought  him,  and  he  shall  make 
his  way  prosperous, 

16  If  Come  ye  near  unto  me,  hear  ye  this; 
I have  not  spoken  in  secret  from  the  begin- 
ning; from  the  time  that  it  was,  there  am  I ; 
and  now  the  x Lord  God,  and  his  Spirit,  hath 
sent  me. 

17  Thus  saith  the  Lord,  thy  Redeemer,  the 
Holy  One  of  Israel ; I am  the  Lord  thy  God 
which  teacheth  ? thee  to  1 profit,  which  leadeth 
a thee  by  the  way  that  thou  shouldest  go. 

18  O b that  thou  hadst  hearkened  to  my  com- 
mandments ! then  had  thy  c peace  been  as  a ri- 
ver, and  thy  righteousness  as  the  waves  of  the 
sea : 

19  Thy  seed  also  had  been  as  the  sand,  and 
the  offspring  of  thy  bowels  like  the  gravel 
thereof ; his  name  should  not  have  been  cut 
off  nor  destroyed  from  before  me. 

20  If  Go  d ye  forth  of  Babylon,  flee  ye  from 
the  Chaldeans,  with  a voice  of  singing  declare 
ye,  tell  this,  utter  it  even  to  the  end  of  the  earth ; 
say  ye,  the  Lord  hath  redeemed  e his  servant 
Jacob. 

21  And  they  thirsted  not  when  he  led  them 
through  the  deserts : he  caused  the  waters 
f to  flow  out  of  the  rock  for  them  : he  clave 
the  rock  also,  and  the  waters  gushed  out. 

22  There  is  no  e peace,  saith  the  Lord,  unto 
the  wicked. 

CHAPTER  XLIX. 

1 Christ,  being  sent  to  the  Jews,  complained)  of  them.  5 He  is  sent  to  the  Gentiles 

with  gracious  promises.  13  God’s  love  is  perpetual  to  his  church.  18  The  ample 

restoration  of  the  church.  24  The  powerful  deliverance  out  of  captivity. 

LISTEN,  O isles,  unto  me  ; and  hearken,  ye 
people,  from  far  ; The  Lord  hath  called 
me  from  a the  womb  ; from  the  bowels  of  my 
mother  hath  he  made  mention  of  my  name. 

2 And  he  hath  made  my  mouth  like  a sharp 
b sword  ; in  c the  shadow  of  his  hand  hath  he 
hid  me,  and  made  me  a polished  d shaft;  in 
his  quiver  hath  he  hid  me ; 


die  light  of  poetry.  “ As  for  our  Redeemer,  the  Lord  of  hosts 
9 his  name,  the  Holy  One  of  Israel.” 

Chap.  XLVIII.  Ver.  1 — 22.  Israel  reproved  for  not  attend- 
ing to  God's  warning  by  his  prophets. — The  Jews  are  reproved 
in  this  chapter  for  their  obstinate  attachment  to  idolatry,  not- 
withstanding their  experience  of  the  divine  providence  over 
them,  and  of  the  divine  prescience,  which  revealed  by  the  pro- 
phets the  most  remarkable  events  that  concerned  them.  That 
they  should  have  no  pretext  for  ascribing  the  least  of  their  suc- 
cess to  their  idols,  they  are  challenged  below,  (ver.  14,)  to  give 
the  like  proof  of  their  knowledge  of  futurity.  Yet  God,  after 
bringing  them  to  the  furnace  for  their  perverseness,  (in  which 
he  treats  them  with  great  tenderness,)  repeats  his  gracious 
promises  of  deliverance  and  consolation  ; from  the  benefits  of 
which,  however,  the  guilty  and  impenitent  are,  in  the  last 
verse,  excluded.  It  is  hardly  necessary  to  observe,  that  many 
passages  in  this  chapter,  and  indeed  the  general  strain  of  these 
prophecies,  have  a plain  aspect  to  some  farther  restoration  of 
the  church  in  the  latter  times,  when  the  fall  of  the  mystical 


or  spiritual  Babylon,  (Rev.,  xviii.  21.)  of  which  the  other  was  a 
type,  shall  introduce,  by  some  great  revolutions,  the  most  glo- 
rious era  of  the  gospel. — No  person  of  sensibility  can  read  this 
chapter  without  admiring  that  tender,  beautiful,  and  passionate 
exclamation  put  into  the  mouth  of  our  heavenly  Father,  who 
afflicts  his  children  only  if  need  be,  and  who  in  all  their  afflic- 
tions is  (himself)  afflicted.  “O  that  thou  hadst  observed  my 
commandments  !” 

In  the  close  of  this  chapter,  the  protection  afforded  to  the 
Jews  in  their  return  from  Babylon,  is  compared  to  God’s  mira- 
culous care  over  Israel  in  their  passage  through  the  wilderness : 
and  it  was  only  by  faith  in  this  protection,  that  Ezra  and  his 
company  adventured  to  return  without  a guard:  for  consider- 
ing the  strength  of  their  enemies,  and  the  treasures  they 
carried  with  them,  their  safe  arrival  seems  little  short  of 
miraculous.  (See  Ezraviii.  21,  22.) 

Chap.  XLIX.  Ver.  1—26.  The  Messiah  being  rejected  by 
the  Jews , his  mission  is  directed  to  the  Gentiles.  — “ Hitherto 
(says  Bp.  Lowth ) the  subject  of  the  prophecy  has  been  chiefly 


Chap.  XLVIIL  Ver.  1.  And  are  come  forth  out  of.  &c. — Loioth,  “Ye  that 
flow  from,”  &c. — fAbp.  Seeker  conjectures,  that  we  should  read  mimmeey. 
" from  the  bowels  of,”  instead  of  mimmey,  “ out  of  the  waters  of ;”  but  no 
alteration  seems  necessary.  We  have  the  parallel  expressions  ain  kaakov, 
' the  fountain  of  Jacob,”  De.  xxxiii.  28  ; and  mekor  yisrael,  “the  fountain 
of  Israel,”  Ps.  lxviil.  26.1 — Bagster. 

Vet.  6.  Thou  hast  heard.  &c.— That  is,  thou  hast  heard  this  aforetime; 
thou  seest  it  accomplished,  and  will  not  ye  declare  it  1 or,  acknowledge  it  ? 
See  Lowth. 

Ver.  10.  Not  with — Lowth,  " Not  as”  silver ; i.  e.  not  with  so  great  a heat 
as  silver  requires. — -I  have  chosen  thee. — To  choose,  is  to  prefer  one  person 
pefbre  another ; the  great  refiner  tempers  the  heat  to  the  metal.  Some  ver- 
sions read  with  the  Syriac  and  Chaldee,  “ 1 have  tried  so  Lowth  and  Booth- 
royd. 

v«r  14.  Which  among  them. — Twenty-one  MSS.  and  two  editions  read. 


“among  you.” The  Lord  hath  loved  him. — Namely,  Cyrus.  See  chap. 

xliv.  28.  and  xlv.  1,  2.  Loioth,  “ He  whom  the  Lord  hath  loved.” 

Ver.  16.  The  Lord  God  and  his  Spirit  hath  sent  me. — Some  consider  these 
as  the  words  of  the  prophet : so  Boothroyd.  But  Dr.  Pye  Smith  contends, 
from  a comparison  of  the  preceding  verses,  12 — 15,  with  cnap.  xlv.  latter  part, 
that  they  are  the  words  of  the  Messiah,  and  Bishop  Lowth  quotes  Origen , as 
thus  applying  them.  So  also  Dr.  Dwight. 

Ver.  19.  Like  the  gravel  thereof  .—Lowth,  “ Like  that  of  the  bowels  there- 
of,” namely,  the  issue  of  the  fishes,  here  called  the  bowels  of  the  sea  : so  the 
most  learned  Rabbins.  See  note  on  Gen.  i.  21. 

Chap.  XLIX.  Ver.  1.  The  Lord  hath  called  me.—' This  refers  not  to  Isaiah, 
but  to  Messiah  himself,  as  appears  by  the  next  verse. 

Ver.  2.  Polished  shaft. — [The  polished  shaft,  says  Bishop  Lowth,  denotes 
the  same  efficacious  word  which  is  before  represented  by  the  sharp  sword. 
The  doctrine  of  the  Gospel  pierced  the  hearts  of  its  ^hearers,  bunging  into 


Christ  sent  to  the  O'enliles.  ISAIAH. — CHAP.  XL1X.  God's  love  to  the  churcn. 


3 And  said  unto  me,  Thou  art  my  servant, 
O Israel,  in  whom  1 will  be  'glorified. 

4 Then  I said,  I have  laboured  in  vain,  I have 
spent  my  strength  for  nought,  and  in  vain: 
yet  surely  my  judgment  is  with  the  Lord,  and 
my  r work  with  my  God. 

5 If  And  now,  sailh  the  Lord  that  formed  me 
from  the  womb  to  he  his  servant,  to  bring  Ja- 
cob again  to  him,  * Though  Israel  be  not h ga- 
thered, yet  shall  I be  glorious  in  the  eyes  of 
the  Lord,  and  my  God  shall  be  my  strength. 

6 And  he  said,  i It  is  a light  thing  that  thou 
shouldest  be  my  servant  to  raise  up  the  tribes 
of  Jacob,  and  to  restore  the  i preserved  of  Is- 
rael : I will  also  give  thee  for  a light  11  to  the 
Gentiles,  that  thou  mayest  be  my  salvation 
unto  the  end  of  the  earth. 

7 Thussaiththe  Lord,  the  Redeemer  of  Israel, 
and  his  Holy  One  ; To  him  ' whom  man  m de- 
spiseth,  to  him  whom  the  " nation  abhorreth, 
to  a servant  of  rulers,  ° kings  shall  see  and 
arise,  princes  also  shall  worship,  because  of 
the  Lord  that  is  faithful,  and  the  Holy  One  of 
Israel,  and  he  shall  choose  thee. 

8 Thus  saith  the  Lord,  In  an  acceptable 
p time  have  I heard  thee,  and  in  a day  of  sal- 
vation have  I helped  thee  : and  I will  preserve 
thee,  and  give  thee  for  a covenant  of  the 
people,  to  i establish  the  earth,  to  cause  to  in- 
herit the  desolate  heritages ; 

9 That  thou  mayest  say  to  the  'prisoners, 
Go  forth;  to  them  that  are  in  'darkness,  Show 
yourselves.  They  shall  feed  in  the  ways, 
and  their  pastures  shall  be  in  all  high  places. 

10  They  shall  not  hunger  1 nor  thirst ; neither 
shall  the  heat  nor  sun  smite  them  : for  he  that 
hath  mercy  on  them  shall  "lead  them,  even  by 
the  springs  of  water  shall  he  guide  them. 

11  And  v I will  make  all  my  mountains  a- 
way,  and  my  highways  shall  be  exalted. 

12  Behold,  these  shall  come  from  far:  and, 
lo,  these  from  the  north  and  from  the  west ; 
and  these  from  the  land  of  Sinim. 

13  H Sing,  O heavens ; and  be  joyful,  O earth ; 
and  break  forth  into  singing,  O mountains  : 
for  the  Lord  hath  comforted  his  people,  and 
will  have  mercy  upon  his  afflicted. 

14  But  Zion  w said,  The  Lord  hath  forsaken 
me,  and  my  Lord  hath  forgotten  me. 

15  Can  a woman  forget  her  sucking  child, 


A.  M.  3m 
B.  C.  71i 


J ii.  13  31 . 

1 Pe.2.9. 

f or  ^reward 
c.40.10. 
g or,  Thai 
Israel 
may  be 
gathered, 
lo  him , 
and  I 
may. 

h M«t23.37 
i or,  Art 
thou 
lighter 
than  that 
thou,  Sic. 
J or, desolar 
lions. 

k Ac.  13.47. 

1 or,  that  is 
desjnsed 
in  soul. 
m c.53.3. 
n Lu.23.18 
..23. 

o Pa. 72. 10, 
11. 

p Ps.69.I3. 

2 Co.6.2. 
Ep.1.6. 

q or,  raise 
up. 

r Zec.9.12. 
s 1 Pe.2.9. 
t Re.  7. 16. 
u Ps.23.2. 
v Ps.  107.4,7 
w Pe.77.9, 
10. 


x from  ha- 
vingcoin- 
passion. 
y c.  4-1.21. 

Mat7.ll. 
z Ca.8.6. 
a Eze.28.24 
Mni.  13. 
41,42. 

Re. 22. 15. 
b C.60.& 

Zee. 2.4. 
10.10. 

c Ro.ll.ll, 
&c. 

d c. 66.20. 
e bosom. 
f nourish - 
ers. 

g princesses 
h Ps.72.9, 
&c. 

i Ro.9.33. 

J Mat  12.29. 

k the  cap- 
tivity of 
the  just. 

1 captivity. 


* that  she  should  not  have  compassion  on  the 
son  of  her  womb?  yea,  they  may  forget,  yet 
? will  I not  forget  thee. 

16  Behold,  I have  graven  1 thee  upon  the 
palms  of  my  hands  ; thy  walls  are  continually 
before  me. 

17  Thy  children  shall  make  haste  ; thy  a de- 
stroyers and  they  that  made  thee  waste  shall 
go  forth  of  thee. 

18  H Lift  up  thine  eyes  round  about,  and  be- 
hold : all  these  b gather  themselves  together 
and.  come  to  thee.  As  I live,  saith  the  Lord, 
thou  shalt  surely  clothe  thee  with  them  all,  as 
with  an  ornament,  and  bind  them  on  thee , as 
a bride  doelli. 

19  For  thy  waste  and  thy  desolate  places 
and  the  land  of  thy  destruction,  shall  even 
now  be  too  narrow  by  reason  of  the  inhabit- 
ants, and  they  that  swallowed  thee  up  shall  be 
far  away. 

20  The  children  which  thou  shalt  have,  after 
'thou  hast  lost  the  other,  shall  say  again  in 
thine  ears,  The  place  is  too  strait  for  me 
give  place  to  me  that  I may  dwell. 

21  Then  shalt  thou  say  in  thy  heart,  Who 
hath  begotten  me  these,  seeing  1 have  lost  my 
children,  and  am  desolate,  a captive,  and  re- 
moving to  and  fro?  and  who  hath  brought  up 
these  ? Behold,  I was  left  alone ; these,  where 
had  they  been 1 

22  Thus  d saith  the  Lord  God,  Behold,  I will 
lift  up  my  hand  to  the  Gentiles,  and  set  up  my 
standard  to  the  people  : and  they  shall  bring 
thy  sons  in  their  ' arms,  and  thy  daughters 
shall  be  carried  upon  their  shoulders. 

23  And  kings  shall  be  thy  f nursing  fathers, 
and  their  s queens  thy  nursing  mothers  : they 
shall  bow  down  to  thee  with  their  face  toward 
the  earth,  and  lick  h up  the  dust  of  thy  feet; 
and  thou  shalt  know  that  I am  the  Lord  : for 
they  shall  not  be  ashamed  « that  wait  for  me. 

24  If  Shall  the  prey  be  taken  from  the  l mighty, 
or  k the  lawful  captive  delivered  ? 

25  But  thus  saith  the  Lord,  Even  the  i cap- 
tives of  the  mighty  shall  be  taken  away,  and 
the  prey  of  the  terrible  shall  be  delivered  : for 
I will  contend  with  him  that  contendeth  with 
thee,  and  I will  save  thy  children. 

26  And  I will  feed  them  that  oppress  thee 
with  their  ownflesh;  and  they  shall  be  drunken 


confined  to  the  redemption  from  the  captivity  of  Babylon,  with 
strong  intimations  of  a more  important  deliverance  sometimes 
thrown  in  : to  the  refutation  of  idolatry,  and  the  demonstration 
of  the  infinite  power,  wisdom,  and  foreknowledge  of  God.  The 
character  and  office  of  the  Messiah  was  exhibited  in  general 
terms  at  the  beginning  of  chapter  xlii.,  but  here  he  is  intro- 
duced in  person,  declaring  the  full  extent  of  his  commission; 
which  is  not  only  to  restore  the  Israelites  and  reconcile  them 
to  their  Lord  and  Father,  from  whom  they  had  so  often  re- 


captivity every  thought  to  the  obedience  of  Christ.”  This  hold  yet  just  meta- 
phor has  been  employed  by  the  most  ingenious  heathen  writers,  if  with  equal 
elegance,  not  with  equal  force.  It  is  said  of  Pericles  by  Aristophanes,  " His 
powerful  speech  pierced  the  hearer’s  soul,  and  left  behind  deep  in  his  bosom 
its  keen  point  infixl.”)— Bagster. 

Ver.  3.  O Israel.—' This  ‘'cannot  (says  Bishop  Lowth ) be  Isaiah;"  but  it 
may  apply  to  Messiah,  wiio,  in  correspondence  witli  the  import  of  the  name, 

as  a prince  had  power  with  God,  and  prevailed.”  Compare  Gen.  xxxii.  28. 
and  Hos.  xn.  3,  4.  with  Hcb.  v.  7. 

Ver.  5.  Though  Israel  be  not  gathered.— Instead  of  the  negative  in  this 
verse,  u\c  Ken  (which  is  confirmed  by  five  MSS.  two  ancient)  reads  to  him ; 
so  most  of  the  ancient  versions.  Loioth  therefore  reads,  “ ...  to  bring  back 
Jacob  to  him,  anil  that  to  him  Israel  may  be  fathered  : therefore  shall  I be 
glorious,”  &c.  The  latter  part  of  this  verse  should  be  read  in  a parenthesis. 

Ver.  6.  It  is  a light  thing.  See  margin.  That  is,  comparatively,  inasmuch 
as  Israel  is  but  a small  nation,  compared  with  the  whole  world. The  pre- 

served.— Lowth,  “ The  branches  of  Israel.”  So  Boothroyd. 

Ver.  7.  To  him  whom  man  despiseth.—Scc  margin.  Lowth,  “ To  him  whose 

person  is  despised  ” See  chap.  liii.  3. And  arise.— Lowth,  “ Rise  up,”  in 

respect  of  him.  See  chap.  lii.  15. And  he  shall  choose  thee— Lowth.  For 

he  hath  chosen  thee.” 

Ver.  8.  For  a covenant  of  the  people.— That  is,  the  only  Mediator  between 
God  and  man  See  l Tim  ii.  5. 

Ver.  9.  Goforth— Compare  chap.  xlii.  7. In  all  high  places— The  best 

pastures,  in  the  East,  are  in  fe.tile  mountains.  See  Orient.  Lit.  No.  937. 

Ver.  12.  Sinim.— [From  the  connexion,  it  is  evident  that  “ the  land  of  Si- 
nim"  must  be  situated  either  on  the  south  or  cast.  The  Chaldee,  Jerome , 
%nd  the  Hebrew  interpreters,  render  it  “ the  land  of  the  south,”  theLXX.  " the 
7S0 


volted  : but  to  be  a light  to  lighten  the  Gentiles,  to  call  them 
to  the  Knowledge  and  obedience  of  the  true  God,  and  to  bring 
them  to  be  one  church  together  with  the  Israelites,  lo  partake 
with  them  of  the  same  common  salvation,  procured  for  all  by 
the  great  Redeemer  and  reconciler  of  man  to  God.” 

Tne  prophet  then  glancing  towards  the  happy  though  dis- 
tant period  of  these  events,  makes  a beautiful  apostrophe  to 
heaven  and  earth,  to  shout  forth  the  praises  of  God  on  the 
opening  prospect.  The  tender  mercies  of  God  to  his  people, 

land  of  the  Persians,"  and  the  Syriac,  “ the  sea  of  Senjam.”  Some  under- 
stand by  it  Sin,  or  Pehisium,  and  others  Syene,  the  southern  frontier  of 
Egypt.  But  it  seems  more  probable  that  it  denotes  China;  called  by  the  na- 
tives Sin , and  by  the  Arabians  and  Syrians  Zin.\— Bagster. 

Ver.  16.  I have  graven  thee  on  the  'palms  of  my  hands— This  alliu.os  to 
the  eastern  custom  of  tracing  out  on  their  hands  the  sketches  of  certain  places 
(with  the  points  of  needles)  and  then  rubbing  them  with  the  powder  of  henna, 
or  cypress,  and  thereby  making  them  perpetual.  Maundrcll  says,  the  modern 
pilgrims  to  Jerusalem  have  a similar  way  of  marking  their  arms,  ace  Orient 

C-ust.  No.  265. Thy  walls  are  continually  before  we —That  is,  delineated 

on  my  hands,  as  just  explained.  _ , 

Ver.  17.  Thy  children  shall  make  haste.— That  is.  to  return  home. They 

that  made  thee  waste.— That  is,  thine  enemies  shall  go  forth,  or  hasten  to  re- 
treat. But  Bishop  Loioth , from  a different  pointing  of  the  Hebrew,  rends, 
“They  that  destroy  thee  shall  soon  become  thy  builders,  and  they  that  laid 
thee  waste  shall  become  thine  offspring.”  So  Boothroyd. 

Ver.  18.  As  a bride  doeth— what?  The  LXX.  supplies  “ her  jewels.”  So 
Lowth.  , 

Ver.  21.  Where  had  they  been  1— Lowth,  These  then,  where  were  they?” 
Ver.  23.  Nursing. — Literally,  “Suckling  mothers.”  Sec  Exod.  ii.  7,  &c. — 
[Cyrus,  Darius,  Artaxcrxes,  and  other  Persian  monarchs.  as  well  as  Alexander 
the  Great,  and  his  successors,  particularly  Demetrius,  conferred  many  privi- 
leges and  immunities  on  the  Jewish  people,  and  were  munificent  benefactors 
to  their  temple.  Though  it  cannot  be  disputed  that  the  grand  and  signal  ac- 
complishment of  these  predictions  is  yet  future.] — Bagster. 

Ver.  24.  Or  the  lawful  captive  delivered.— Lowth  reads,  on  authority  of  the 
Syriac  and  Vulgate,  and  verse  following,  “ Or  the  prey  seized  by  the  terrible 
be  reserved.”  So  Boothroyd 


The  dereliction  of  the  Jews.  ISAIAH. — CHAP.  L.,  LI.  Exhortation  to  trust  in  Christ. 


ra  with  their  own  blood,  as  with  n sweet  wine : 
and  all  flesh  shall  know  that  I the  Lord  am  thy 
Saviour  and  thy  Redeemer,  the  mighty  One 
of  Jacob. 

CHAPTER  L. 

i Christ  shnweth  that  the  dereliction  of  the  Jews  is  not  to  be  imputed  to  him,  by  his 
ability  to  save,  5 by  his  obedience  in  that  work,  7 and  by  his  confidence  in  that  assist- 
ance. 10  An  exhortation  to  trust  in  God,  and  not  in  ourselves. 

THUS  saith  the  Lord,  Where  is  the  bill  of 
your  mother’s a divorcement,  whom  I have 
put  away  ? or  which  of  my  creditors  is  it  to 
whom  I have  sold  you  ? Behold,  for  your  ini- 
quities have  ye  sold  b yourselves,  and  for  your 
transgressions  is  your  mother  put  away. 

2 Wherefore,  when  I came,  was  there  no 
man?  when  I called,  was  there  none  to  an- 
swer? Is  my  hand  shortened  at  all,  that  it 
cannot  redeem?  or  have  I no  power  to  deli- 
ver ? behold,  at  my  rebuke  I dry  up  the  sea,  I 
make  the  rivers  a wilderness : their  fish  stinketh, 
because  there  is  no  water,  and  dieth  for  thirst. 
3 I clothe  the  heavens  with  blackness,  and  I 
make  sackcloth  their  covering. 

4  T[  The  Lord  God  hath  given  me  the  tongue 
of  the  c learned,  that  I should  know  how  to 
speak  a word  in  season  to  him  that  is  d weary : 
he  wakeneth  morning  by  morning,  he  waken- 
eth  mine  ear  to  hear  as  the  learned. 

5  T[  The  Lord  God  hath  opened  e mine  ear, and 
I was  not f rebellious, neither  turned  away  back. 
61  s gave  my  back  to  the  smiters,  and  my 
cheeks  to  them  that  plucked  off  the  hair : I 
hid  not  my  face  from  shame  and  spitting. 

7 T[  For  the  Lord  God  will  help  me ; there- 
fore shall  I not  be  confounded : therefore  have 
I set  my  face  like  a flint,  and  I know  that  I 
shall  not  be  ashamed. 

S He  h is  near  that  justifieth  me ; who  will 
contend  with  me  ? let  us  stand  together  : who 
is  i mine  s adversary?  let  him  come  near  to  me. 
9 Behold,  the  Lord  God  will  help  me  ; who  is 
he  that  shall  condemn  me  ? k lo,  they  all  shall 
wax  old  as  a garment ; the  i moth  shall  eat 
them  up. 

10  Tf  Who  is  among  you  that  feareth  the 
Lord,  that  obeyeth  the  voice  of  his  servant, 
that  walketh  in  m darkness,  and  hath  no  light? 


A.  M.  3292. 
B.  C.  712. 


m Re.  16.6. 
n or,  new. 
a Je.3.8. 

Ho.2.2. 
b c.52.3. 
c Mat.  13.54 
cl  Mat.  11.28 
ePs.‘10.6..8. 

f Mat.Q6.39. 
Jn.li.3l. 

g Mat.26.67 
27.28. 

h Ro.8.32.. 
34. 

i the  master 
of  my 
cause. 

j Zec.3.1, 
&c. 

Re.  12. 10. 

k Job  13.23. 

1 c.51.8. 

m Ps.23.4. 
Mi.7.8. 


n Job  13.15. 
Ps.52.8. 
Na.1.7. 
He.  10.35 
..37. 

0 Ec.ll. 9. 
p Ps.16.4. 
a ver.7. 

b Ro.9.30, 
31. 

c He.  11.8.. 
12. 

d Ge.12.1,2. 
e Ge.22.17. 

24.1,35. 
f Ps.35.8. 

c.52.9. 
g 1 Pe.1.8. 
h Ro.8.2. 

1 c.56.1. 

j Ps.93.9. 
k c.42.4. 
60.9. 

1 He.  1.11,12 
2 Pe.3. 10, 
12. 

m Da.9.24. 
n ver.l..4. 
o Ps.37.3l. 
p Mat  10.28 
q Job  4.19.. 
21. 


let  him  trust n in  the  name  of  the  Lord,  and 
stay  upon  his  God. 

11  Behold,  all  ye  that  kindle  a fire,  that  com- 
pass yourselves  about  with  sparks  : walk  0 in 
the  light  of  your  fire,  and  in  the  sparks  that 
ye  have  kindled.  This  shall  ye  have  of  my 
hand  ; ye  shall  lie  down  in  p sorrow. 

CHAPTER  LI. 

1 An  exhortation,  after  tit  pattern  of  Abraham,  to  trust  in  Christ,  3 by  rewton  of  his 
comfortable  promises,  1 -> ' nis  righteous  salvation,  7 and  man’s  mortality  9 Christ, 
by  his  sanctified  arm,  defended)  his  from  the  fear  of  man.  17  He  bewailed)  the  olilic- 
tions  of  Jerusalem,  21  and  promiseth  deliverance. 

HEARKEN  a to  me,  ye  that  b follow  after 
righteousness,  ye  that  seek  the  Lord  : 
look  unto  the  rock  whence  ye  are  hewn,  and 
to  the  hole  of  the  pit  whence  ye  are  digged. 

2 Look  c unto  Abraham  your  father,  and  un- 
to Sarah  that  bare  you:  for  I called  d him 
alone;  and  blessed  e him,  and  increased  him. 
3 For  the  Lord  shall  comfort  f Zion  : he  will 
comfort  all  her  waste  places  ; and  he  will  make 
her  wilderness  like  Eden,  and  her  desert  like 
the  garden  of  the  Lord  ; joy  e and  gladness 
shall  be  found  therein,  thanksgiving,  and  the 
voice  of  melody. 

4 1[  Hearken  unto  me,  my  people  ; and  gi\  e 
ear  unto  me,  O my  nation  : for  a h law  shall 
proceed  from  me,  and  I will  make  my  judg- 
ment to  rest  for  a light  of  the  people. 

5 My  ' righteousness  is  near  ; my  salvation 
is  gone  forth,  and  mine  arms  shall  judge  i the 
people  ; the  isles  k shall  wait  upon  me,  and  on 
mine  arm  shall  they  trust. 

6  Lift  up  your  eyes  to  the  heavens,  and  look 
upon  the  earth  beneath  : for  ' the  heavens  shall 
vanish  away  like  smoke,  and  the  earth  shall 
wax  old  like  a garment,  and  they  that  dwell 
therein  shall  die  in  like  manner  : but  my  sal- 
vation shall  be  for  ever,  and  my  righteousness 
shall  not  m be  abolished. 

7  Tf  Hearken  "unto  me,  ye  that  know  right- 
eousness, the  people  in  whose  0 heart  is  my 
law  ; fear  ye  not  p the  reproach  of  men,  nei- 
ther be  ye  afraid  of  their  revilings. 

8  For  the  moth  i shall  eat  them  up  like  a gar- 
ment, and  the  worm  shall  eat  them  like  wool : 
but  my  righteousness  shall  be  for  ever,  and  my 
salvation  from  generation  to  generation. 


with  the  prosperity  of  his  church  in  general,  and  the  overthrow 
of  all  its  enemies,  make  the  subject  of  the  remaining  part  of 
the  chapter.— “ Some  of  the  images  in  this  chapter  are  tender 
and  pathetic  in  the  highest  degree.  A whole  volume  could  not 
express  the  love  which  God  bears  to  his  people,  so  well  as  the 
affecting  iraa^e  in  the  15th  verse.  ‘Can  a woman  forget  her 
sucking  child,  &c.  It  is  the  same  to  the  fainting  soul,  that  a 
spring  of  water  is  to  the  weary  traveller  in  the  parched  desert.” 
Or.  J.  Smith. 

Chap.  L.  Ver.  1 — 11.  God  justifies  his  own  conduct:  Mes- 
siah predicts  his  own  sufferings— Jewish  husbands,  through 
moroseness  or  levity  of  temper,  often  sent  bills  of  divorcement 
to  their  wives  on  slight  occasions,  as  they  were  permitted  to 
do  by  the  law  of  Moses.  (Deut.  xxiv.  l.)  And  fathers,  being 
oppressed  with  debt,  often  sold  their  children  ; which  they 
might  do  till  the  year  of  release.  (Exod.  xxi.  7.)  That  this  was 
frequently  practised  appears  from  many  passages  of  scripture. 
The  widow  (2  Kings  iv.  l.)  complains,  that  the  creditor  was 
come  to  take  her  two  sons  to  be  bondmen.  And  in  the  para- 
ble, (Matt,  xviii.  25,)  the  Lord,  forasmuch  as  his  servant  had 
not  to  pay,  commands  him  to  be  sold,  and  his  wife  and  child- 
ren, and  all  that  be  had,  and  payment  to  be  made.  “But  this 
(saith  God)  cannot  be  my  case;”  I am  not  governed  by  any 
such  motives,  nor  urged  by  any  such  necessity : your  captivity, 

Chap.  L.  Ver.  2.  When  1 came.— That  is,  into  the  public  court.  Sec  Ruth 
iv.  l.  4. 

Ver.  7,  Is  my  hand,  shortened!— See  Num.  xi.  23. 1 make  the  rivers  a 

tenderness.—  That  is,  dry  as  a desert. Their  fish  stinketh— See  Ex.  vii.  21 

Ver.  4.  The  Lord,  hath  given  me.— That  is,  Messiah,  whose  office  it  was  to 
address  the  weary. He  wakeneth.  &c.— This  seems  an  allusion  to  the  man- 

ner of  prophetic  inspiration.  See  1 Sam.  iii.  4— to. 

Ver.  8 Plucked  off  the  hair. — IThe  eastern  people  always  held  the  beard 
in  irreat  veneration  ; and  to  pluck  a man’s  beard  is  one  of  the  grossest  indig- 
nities that  can  be  offered.]— Bagsler. From  shame  and  spitting.— See 

notes  on  N'um.  xii.  14.  Deut.  xxv.  9 — [Another  instance  of  the  utmost  con- 
tempt and  detestation.  Throughout  the  East  it  is  highly  offensive  to  spit  in 
any  one’s  presence  ; and  if  this  is  such  an  indignity,  how  much  more  spitting 
in  the  face  i]— Bagsler. 

Ver.  8.  Who  U mine  adversary  1— See  margin ; i.  e.  the  accuser  See  John 
dr.  80.  Rom.  viii.  33—33 


therefore,  and  your  afflictions,  are  to  be  imputed  to  yourselves, 
and  to  your  own  folly  and  wickedness!  Thus  God  justifies 
himself  against  the  murmurs  and  repinings  of  his  ungrateful 
people. 

At  verse  4,  the  Messiah  is  evidently  introduced,  and  some  of 
his  bitterest  sufferings  predicted,  according  to  the  interpreta- 
tion of  St.  Matthew,  (chap.  xxvi.  67;  xxvii.  26.)  But  he  ap- 
peals to  the  Almighty  Father  as  his  protector,  so  far  as  was 
consistent  with  the  great  object  of  his  incarnation.  (See  Matt, 
xxvi.  39,  53,  54.)  The  two  last  verses  contain  an  exhortation 
to  faith  and  confidence  in  God,  with  a warning  to  those  who 
trusted  in  their  own  strength  and  righteousness. 

Chap.  LI.  Ver.  1—23.  Jews  and  Gentiles  directed  to  pul 
their  trust  in  the  Messiah. — In  the  opening  of  this  chapter  the 
Jews  are  considered  as  living  stones  dug  out  of  the  rock  of 
human  nature,  and  from  the  quarry  of  the  Chaldees:  and  the 
object  of  thus  referring  them  to  their  humble  origin  is  to  remind 
them  that  they,  like  their  early  ancestors,  were  barren  as  the 
rock  itself,  and  indebted  to  the  great  God  their  Creator,  for 
all  they  were,  and  all  they  had.  Hereby  they  are  at  once  ex- 
cited to  gratitude  in  the  reflection  on  past  mercies,  and  to  con- 
fidence in  the  fulfilment  of  God’s  promise  of  future  blessings, 
especially  under  the  dispensation  of  the  Messiah.  They  are 
then  directed  to  turn  their  eyes  to  the  nations  round,  who,  un- 


Ver.  11.  All  ye  that  kindle— V itringa  thinks  this  may  refer  particularly  to 
those  seditious  Jews,  who,  by  exciting  the  indignation  of  the  Romans,  brought 
destruction  both  on  themselves  and  their  city. 

Chap.  LI.  Ver.  4.  My  people  ....  my  nation— Lore  th,  as  supposing  this 
addressed  to  the. Gentiles,  reads.  “Ye  peoples,  . . . . ye  nations;”  but  we 

see  no  necessity  for  alteration,  and  we  are  averse  to  it  without 1 mill  make 

my  judgment  to  rest— Rather,  “ to  break  forth.”  So  Gataker  and  Lowth. 

Ver.  5.  My  righteousness.— [ The  word  tzedek,  “ righteousness,”  observes 
Bp.  Lowth , is  used  in  such  a great  latitude  of  signification,  for  justice,  truth, 
faithfulness,  goodness,  mercy,  deliverance,  salvation,  &c.  that  it  is  not  easy 
sometimes  to  give  the  precise  meaning  of  it  without  circumlocution  ; it  means 
here  the  faithful  completion  of  God’s  promises  to  deliver  his  people. )—Bag- 
8ter. Mine  arm  shall  judge.— That  is,  my  power  shall  avenge  the  people. 

Ver.  6.  Shall  die  in  like  manner.— That  is,  shall  wear  out  like  every  object 
around  them  ; but  Bishop  Lrnoth,  (changing  the  Hebrew  point,)  reads.  Like 
the  vilest  insect.”  Sep  Ex.  viii.  17. 


7«1 


Afflictions  of  Jerusalem  bewailed.  ISAIAH. — CHAP.  LII.  Christ's  Jree  redemption 


9 If  Awake,  awake,  put  on  r strengtn,  O arm 
of  the  Lord  ; awake,  as  in  the  ancient  days, 
in  the  generations  of  old.  Art  thou  not  it 
that  hath  cut  * Rahab,  and  wounded  the  < dra- 
gon? 

10 Art  thou  not  it  which  hath  “dried  the  sea, 
the  waters  of  the  great  deep  ; that  hath  made 
the  depths  of  the  sea  a way  for  the  ransomed 
to  pass  over  ? 

11  Therefore  ’the  redeemed  of  the  Lord  shall 
return,  and  come  with  singing  unto  Zion  ; and 
everlasting  joy  w shall  be  upon  their  head : they 
shall  obtain  gladness  and  joy  ; and  sorrow 
11  and  mourning  shall  flee  away. 

12  Tf  I,  * even  I,  am  he  that  comforteth  you  : 
who  art  thou,  that  thou  shouldest  be  afraid  of 
a man  that  shall  die,  and  of  the  son  of  man 
which  shall  be  made  as  grass; 

13  And  forgettest  the  Lord  thy  maker,  that 
hath  stretched  forth  the  heavens,  and  laid  the 
foundations  of  the  earth  ; and  hast  feared  con- 
tinually every  day  because  of  the  fury  of  the 
oppressor,  as  if  he  z were  ready  to  destroy  ? 
and  a where  is  the  fury  of  the  oppressor? 

14  The  captive  exile  hasteneth  that  he  may  be 
loosed,  and  that  he  should  not  die  in  the  b pit, 
nor  that  his  bread  should  fail. 

15  But  I am  the  Lord  thy  God,  that  divided 

the  sea,  whose  waves  roared  : The  Lord  of 

hosts  is  his  name. 

16  And  I have  put  my  words  c in  thy  mouth, 
and  I have  covered  thee  in  the  shadow  d of 
my  hand,  that  I may  plant  the  e heavens, 
and  lay  the  foundations  of  the  earth,  and  say 
unto  Zion,  Thou  art  my  people. 

17  H Awake,  awake,  stand  up,  O Jerusalem, 
which  hast  drunk  at  the  hand  of  the  Lord  the 
cup  of  his  fury  ; r thou  hast  drunken  the  dregs 
of  the  cup  of  trembling,  and  wrung  them  out. 

18  There  is  none  to  guide  her  among  all  the 
sons  whom  she  hath  brought  forth  ; neither  is 
there  any  that  taketh  her  by  the  hand  of  all 
the  sons  that  she  hath  brought  up. 

19  These  two  things  s are  come  unto  thee; 
who  shall  be  sorry  for  thee  ? desolation,  and 
h destruction,  and  the  famine,  and  the  sword: 
by  > whom  shall  I comfort  thee  ? 

20  Thy  sons  have  fainted,  they  lie  at  the  head 
of  all  the  streets,  as  a wild  bull  in  a net : they 
are  full  of  the  fury  of  the  Lord,  the  rebuke  of 
thy  God. 

21  Tf  Therefore  hear  now  this,  thou  afflicted, 
and  i drunken,  but  not  with  wine  : 


a.  m.  am 

B.  C 711 
r Re.  II  17. 
■ l’s.89.10. 


t Rn.74.13, 
14. 

c.27.1. 


u Ex.  14.21. 
v c.35.  ID 


w Jude  24. 
x Re.21.4. 


y 


ver.3. 

2 Co.  1.3. 


z or,  made 
himself 
ready. 

a Job  20.7. 


b Zee.  9. 11. 

c Jn.3.34. 

d c.49.2. 

e 2 Pe.3.13. 

f Ps.75.8. 
ver.  22. 

g happened. 

h breaking. 

i La.2.11.. 
13. 

Am.7.2. 
j La.  3. 15. 


k Ps.35.1. 
Je.  50.34. 
Mi.7.9. 

1 c.  54.7.  .9. 

m Je.25.17.. 
29. 

n Ps.66.ll, 
12. 

a Ne.ll.l. 
Re.  21. 2, 
27. 

b Na.1.15. 
c Zec.2.7. 

d Ro.7.14.. 
25. 

e Ro.2.24. 

f Na.1.15. 
Ro.  10. 15. 

g Ca.2.8. 
c.  25.6, 7. 

h Lu.2.10, 
11. 

i l Co.  13. 12. 
J P*.  98. 2,3. 
k Lu.3.6. 


22  Thus  saith  thy  Lord  the  Lord,  and  thy  God 
that  pleadeth  k the  cause  of  his  people,  Be- 
hold, I have  taken  out  of  thy  hand  the  cup  of 
trembling,  even  the  dregs  of  the  cup  of  my 
fury  ; thou  shalt  no  > more  drink  it  again : 

23  But  m I will  put  it  into  the  hand  of  them 
that  afflict  thee  ; which  have  said  to  thy  soul, 
Bow  down,  that  we  may  go  over  : and  thou 
hast  laid  " thy  body  as  the  ground,  and  as  the 
street,  to  them  that  went  over. 

CHAPTER  LII. 

1 Christ  perBuadeth  the  church  to  believe  his  free  redemption,  7 to  receive  the  minis- 
ters thereof,  9 to  Joy  in  the  power  thereof,  11  and  to  free  themselves  from  bondage. 
13  Clirisi’s  kingdom  shall  be  exalted. 

AWAKE,  awake;  put  on  thy  strength,  O 
Zion;  put  on  thy  beautiful  garments,  O 
Jerusalem,  the  holy  * city  : for  b henceforth 
there  shall  no  more  come  into  thee  the  uncir- 
cumcised and  the  unclean. 

2 Shake  c thyself  from  the  dust ; arise,  and 
sit  down,  O Jerusalem  : loose  thyself  from  the 
bands  of  thy  neck,  O captive  daughter  of 
Zion. 

3 For  thus  saith  the  Lord,  Ye  have  sold 
d yourselves  for  nought ; and  ye  shall  be  re- 
deemed without  money. 

4 For  thus  saith  the  Lord  God,  My  people 
went  down  aforetime  into  Egypt  to  sojourn 
there;  and  the  Assyrian  oppressed  them  with- 
out cause. 

5 Now  therefore,  what  have  I here,  saith  the 
Lord,  that  my  people  is  taken  away  for  nought? 
they  that  rule  over  them  make  them  to  how], 
saith  the  Lord  ; and  my  name  continually  every 
day  is  ‘blasphemed. 

6 Therefore  my  people  shall  know  my  name : 
therefore  they  shall  know  in  that  day  that  I am 
he  that  doth  speak  : behold,  it  is  I. 

7 Tf  How  f beautiful  upon  the  mountains  e are 
the  feet  of  him  that  bringth  good  tidings,  that 
publisheth  peace  ; that  bringeth  good  tidings 
h of  good,  that  publisheth  salvation  ; that  saith 
unto  Zion,  Thy  Godreigncth 
8 Thy  watchmen  shall  lift  up  the  voice  ; with 
the  voice  together  shall  they  sing:  for  they 
shall  see  > eye  to  eye,  when  the  Lord  shall 
bring  again  Zion. 

9 Tf  Break  forth  into  joy,  sing  together,  ye 
waste  places  of  Jerusalem  : for  the  Lord  hath 
comforted  his  people,  he  hath  redeemed  Je- 
rusalem. 

10  The  (Lord  hath  made  bare  his  holy  arm 
in  the  eyes  of  all  the  nations ; and  all  kthe  ends 
of  the  earth  shall  see  the  salvation  of  our  God. 


der  the  new  and  everlasting  dispensation  here  spoken  of  were 
to  be  admitted  to  communion  with  them,  and  to  be  made  par- 
takers of  the  same  redemption. 

The  faithful  then  with  exaltation  and  joy  lift  their  voices, 
reminding  God  of  his  wondrous  works  of  old,  which  encourage 
them  to  look  now  for  the  like  glorious  display  of  his  power 
and  goodness.— “Awake,  awake,  O arm  of  the  Lord!”  &c. 
In  answer  to  this,  God  is  introduced  comforting  his  people  un- 
der their  trials,  and  telling  them  (ver.  14.)  that  the  deliverer 
(He  that  hasteneth  to  set  the  captive  free)  was  already  on  his 
way  to  save  them.  (See  note.)  On  this  the  prophet  turns  to 


Jerusalem  to  comfort  and  congratulate  her  on  so  happy  a 
prospect.  She  is  represented  by  a bold  image,  as  a woman 
lying  in  the  streets  with  her  children  round  her,  under  the  in- 
toxicating effects  of  the  cup  of  the  divine  wrath;  destitute  of 
every  assistance,  and  trodden  under  the  feet  of  her,  enemies  till 
an  avenging  God  takes  pity  on  her,  raises  and  recovers  her. 

Chap.  LII.  Ver.  1 — VS.  Zion  roused  from  her  stupor  by 
the  glad  tidings  of  salvation.—  In  allusion,  perhaps,  to  the 
image  in  the  close  of  the  preceding  chapter,  Jerusalem  is 
represented  as  fallen  asleep  in  the  dust,  and  in  that  helpless 
state  bound  by  her  enemies.  The  Prophet,  with  all  the  ardour 


\ er,  9.  Awake,  awake,  &c  — [The  prophet,  by  an  eleeant  figure,  addresses 
Himself  to  God,  desiring  him  to  exert  his  power  in  behalf  of  his  distressed  peo- 
ple.  as  he  had  done  in  ancient  times,  when  he  delivered  them  from  the  slavery 
of  Egypt.  RaJiab,  we  have  seen,  denotes  Lower  Egypt : and  under  the  image 
of  tne  dragon , or  crocodile,  the  Sacred  Writers  generally  designate  Pharaoh, 
and  sometimes  any  tyrant,  or  cruel  persecutor  of  the  church.]-1 Bagster. 

Ver.  10.  Art  thou  not  it,  &c.— Compare  ch.  xxxv.  10 

Ver.  14.  The  captive  exile,  &c.—Boothroyd,  “ He  hasteneth  on  who  shall 
set  free  the  captive  : that  he  should  not  die  in  the  prison,  and  that  his  bread 
may  not  fail.”  In  the  first  and  literal  sense,  this  evidently  refers  to  Cyrus; 
but  secondly  and  principally  to  Messiah.  So  Lowth. 

Ver.  16.  That  I may  plant  the  heavens—  The  original  term  rendered  plant. 
Gesenius  remarks,  that  the  word  is  used  for  pitching  or  planting  a tent,  Dan. 
xi.  45.;  it  may  therefore  be  considered  nearly  synonymous  with  spreading,  the 
word  used  in  ver.  13.  and  which,  Loioth  thinks,  was  originally  used  here. 

Ver.  19.  These  two  things.— [That  is,  savs  Bishop  Lowth,  desolation  bv 
famine,  and  destruction  by  the  sword;  taking  the  numbers  alternately.]— 
Bagster. 

Ver.  20.  Wild  bull. — [The  oryx,  which  Pliny  reckons  among  the  wild  goats : 
and  which  is  probably  the  same  as  the  Bekker-el-wash,  which  Dr.  Sham  de- 
7*2 


cribes  as  “ a species  of  the  deer  kind,  whose  horns  are  exactly  in  the  fashion 
of  our  stag,  but  whose  size  is  only  between  the  red  and  fallow  deer.  1— Bagster. 

Ver.  21.'  Drunken.  &c.— [ JEschyhts  has  the  same  expression  ; “ Intoxicate 
with  passion,  not  with  wine.”  1 — Bagster.  . 

Chap.  LII.  Ver.  2.  Sit  doion  — (The  common  mode  of  sitting  in  the  East,  is 
upon  the  floor  with  the  legs  crossed  ; and  when  sitting  is  spoken  of  as  a pos- 
ture of  more  than  ordinary  state,  it  means  sitting  on  high,  on  a chair  of  state, 
or  throne.  \— Bagster.  Lowth  renders  It.  “ Ascend  thy  lofty  seat  !”  meaning,  a 
chair  of  state,  in  direct  contrast  to  her  lying  in  the  dust,  as  in  the  close  of  the 
preceding  chapter. The  bands  of  thy  neclc. — Captives  often  wore  iron  col- 

lars. like  some  Negro  slaves  in  the  West  Indies. 

Ver.  7.  How  beautiful—  [This  is  a highly  poetical  expression,  for.  How  wel 
come  is  his  arrival ! how  agreeable  are  the  tidingswhich  he  brings Bagster 
Ver.  8.  Lift  up  the  voice.— [Bishop  Lowth  reads,  ‘‘All  thy  watchmen  lift 
up  their  voice,  they  shout  together.”  But  we  may  render'with  Bishop  Stock , 
“ The  voice  of  thy  watchmen  ( They  lift  up  their  voice  together.”  & c.}— Bag- 
ster.  They  shall see  eye  to  eye—  The  same  Hebrew  phrase  in  Numb.  xiv. 

14.  is  rendered  “ face  to  face,”  (as  by  Lowth  here  ) and  is  explainer!  by  the 
Chaldee  to  mean,  11  with  their  own  eyes  or,  as  Ainsworth  thereexplams  it 
“ visibly  apparently,  plainly.”  &c. 


Uimsi  s sufferings  joretold.  ISAIAH. — CHAP.  L1II.  Benefits  of  Christ's  passion 


11  TT  Depart  ■ ye,  depart  ye,  go  ye  out  from 
thence,  touch  m no  unclean  thing ; go  ye  out 
of  the  midst  of  her  ; be  "ye  clean,  that  bear 
the  vessels  of  the  Lord. 

12  For  ye  shall  not  go  out  with  haste,  nor  go 
by  flight : for  the  Lord  will  go  before  you ; 
and  the  God  of  Israel  0 will  be  your  rereward. 

13  Tf  Behold,  my  servant  shall  Pdeal  prudent- 
ly, he  shall  be  exalted  and  extolled,  and  be 
very  high. 

14  As  many  were  astonished  at  thee  ; his  vi- 
sage was  so  marred  more  than  any  man,  and 
his  form  more  than  the  sens  of  men  : 

15  So  shall  he  sprinkle  ■)  many  nations  ; the 
kings  shall  shut  their  mouths  at  him  : for  that 
which  had  not  been  told  them  shall  they  see ; 
and  that  which  they  had  not  heard  shall  they 
consider. 

CHAPTER  LIII. 

1 The  prophet,  complaining  of  incredulity,  excuseth  the  scandal  of  the  cross,  4 by  the 
benefit  of  his  passion,  10  and  the  good  success  thereof. 

WHO  hath  believed  aour  b report?  and  to 
whom  c is  the  arm  of  the  Lord  revealed  ? 

2  For  he  shall  grow  up  before  him  as  a ten- 
der plant,  and  as  a root  out  of  a dry  ground : he 
hath  no  form  nor  comeliness ; and  when  we 
shall  see  him,  there  is  no  beauty  that  we  should 
desire  him. 

3  He  is  despised  and  rejected  d of  men  ; a 
man  of  sorrows,  and  acquainted  e with  grief : 
and  f we  hid  as  it  were  our  faces  from  him  ; 
ne  was  despised,  and  we  esteemed  him  not. 

n or , away  by  di stress  and  judgment  : but  who.  o Da.  9. 26.  p the  stroke  upon  him.. 


4 Tf  Surely  he  hath  borne  our  griefs,  and  car 
ried  our  e sorrows : yet  we  did  esteem  him 
stricken,  smitten  of  God,  and  afflicted. 

5 But  he  was  h wounded  for  our  transgres- 
sions, he  was  bruised  for  our  iniquities : the 
chastisement  of  our  peace  was  upon  him  ; 
and  with  his  * stripes  i we  are  healed. 

6 All  we  like  sheep  have  gone  astray  ; we 
have  turned  every  one  to  his  own  way;  and 
the  Lord  hath  k laid  on  him  the  iniquity  of  us 
i all. 

7 He  was  oppressed,  and  he  was  afflicted, 
yet  he  opened  not  his  mouth  : he  is  brought  as 
a lamb  to  the  slaughter,  and  as  a sheep  be- 
fore her  shearers  is  dumb,  so  he  openeth  not 
his  mouth. 

8 He  m was  taken  n from  prison  and  from 
judgment:  and  who  shall  declare  his  genera- 
tion? for  he  ° was  cut  off  out  of  the  land  of 
the  living  : for  the  transgression  of  my  people 
was  p he  stricken. 

9 And  he  made  his  grave  with  the  wicked, 
and  with  the  rich  9 in  his  r death  ; because  he 
had  done  no  violence,  neither  was  any  deceit 
in  his  mouth. 

10  Tf  Yet  it  pleased  the  Lord  to  bruise  him  ; 
he  hath  put  him  to  grief:  s when  thou  shall 
make  his  soul  an  ‘ offering  for  sin,  he  shall  see 
his  seed,  he  shall  prolong  his  days,  and  the 
pleasure  u of  the  Lord  shall  prosper  in  his 
hand. 

q Mat. 27.57.  r deaths,  s when  his  soul  shall  make,  t 2Co.5.2l.  He.9.24..26.  u 2 Tit.  1.1 1. 


1 Zee.  2.6,7. 
2 Co.  6. 17. 
Re.  18.4. 
m Le.15.5, 
&c. 

Hag.  2. 13. 
n Le.22.2. 
&c. 

) gather 
you  up. 
p or,  pro»- 

per. 
c.53.10. 
q Ezc.36.25 
a Jn. 1.7,12. 
Ep.1.18, 

b hearing , 
or,  doc- 
trine. 

: Jn.  12.37. 

Ro.10.16. 
d Lu.23.18, 
&o. 

e He.  4. 15. 
f as  a 
hiding  of 
faces 
from 
him , or, 
from  us : 
or,  he  hid 
as  it  were 
his  face 
from  us. 


g Mat  26. 37 
n or,  tor- 
mented 
i bruise. 
j 1 Pe.2.24, 
25. 

k made  the 
iniquities 
of  us  all 
to  meet 
on  him. 

1 Ro.4.25. 

1 Pe.3.18. 
m Ac.  8. 32.. 
35. 


natural  to  one  who  had  such  joyful  news  to  communicate,  bids 
her  awake,  arise,  and  put  on  her  strength  and  beauty ; and  then 
he  delivers  the  message  he  had  in  charge.  Awakening  from 
her  stupefaction,  Jerusalem  sees  the  messenger  of  these  good 
tidings  on  the  eminence  from  which  he  espied  the  approaching 
deliverance.  She  expresses,  in  beautiful  terms,  her  joy  at  the 
news,  repeating  with  peculiar  elegance  the  words  of  the  cryer; 
“How  beautiful,”  &c.  The  tidings  immediately  spread  to 
others  on  the  watch,  who  all  join  in  the  glad  acclamation ; 
and,  in  the  ardour  of  their  joy,  call  to  the  very  ruins  of  Jeru- 
salem to  sing  along  with  them,  (ver.  9,  10.)  The  Prophet  then, 
to  complete  the  deliverance,  bids  them  march,  as  it  were,  in 
triumph  out  of  Babylon  : “Depart  ye,”  &c.  We  must  always 
remember  that  the  words  of  our  Prophet  extend  generally  be- 
yond the  deliverance  from  Babylon,  which  is  but  the  type  of  a 
greater  redemption.  That  this  chapter  relates  in  the  highest 
sense  to  the  Messiah,  see  Rom.  x.  15. 

The  last  three  verses  introduce  a fresh  subject,  which  is  con- 
tinued throughout  the  following  chapter,  and  should  therefore 
have  been  connected  with  it.  The  Prophet  here  drops  all  inferi- 
or topics,  and  introduces  a series  of  predictions  relative  to  the 
character  and  sufferings  of  Messiah,  the  most  interesting  and 
extraordinary  of  any  throughout  the  Old  Testament.  The 
reader  is  taken  to  the  foot  of  the  cross,  and  while  be  sees  the 
Saviourhangingthere,  with  the  blood  streamingfrom  “hishead, 
his  hands,  his  feet;”  he  is  told  that  many  nations  shall  be 
sprinkled  with  his  blood — that  Kings  (the  highest  rank  of  socie- 


Ver.  11.  Touch  no  unclean  thing. — That  is,  “ Contract  no  ceremonial  pol- 
lution, and  especially  keep  yourselves  from  idols.”  See  1 John  v.  21. 
ic  Ver.  n.  At  thee—  The  Syriac  and  Chaldee,  with  a few  ancient  MSS.  read, 
“ ut  him.”  The  difference  in  the  Hebrew  is  out  half  a letter,  and  the  sense  is 
evidently  clearer. 

Ver.  15.  So  shall  he  sprinkle. — This  word  is  difficult  of  interpretation.  The 
original  idea  of  the  Hebrew  root  seems  to  be,  that  of  leaping,  (or  causing  to 
leap.)  either  with  surprise  or  joy  ; so  Schuftens  explains  the  cognate  verb  in 
Arabic,  and  from  thence  seems  to  be  derived  its  secondary  and  more  common 
meaning,  to  spurt  out , as  from  a wound,  from  a brush  or  bunch  of  hyssop,  by 
way  of  sprinkling,  fee  Le.  vi.  27.  2 Ki.  ix.  33.  Le.  xiv.  6,  7,  &c.  See  Park- 
hurst  and  Gesenius,  in  Nazah. 

Eut  taking  the  word  in  the  former  sense,  “ He  shall  cause  many  nations  to 
leap  with  surprise  and  joy,”  (i.  e.  he  shall  surprise  and  rejoice  many  nations,) 
the  words  may  be  applied  to  the  effects  produced  by  the  propagation  of  the 
gospel  (which  is  no  other  than  the  report  cf  his  work  and  sufferings)  among 
both  Jews  ana  Gentiles.  This  agrees  with  the  following  clause,  Kings  (not 
the  kings)  shall  shut  their  mouths  at  him , or  be  silent  witn  surprise  and  ad- 
miration in  his  presence  ; for  they  shall  see  such  things  as  they  never  before 
heard  or  thought  of.  See  Job  xxix.  9,  10. 

If  this  sprinkling  be  considered  as  of  water,  to  an  Asiatic  it  must  yield  pleasure 
as  well  as  surprise  ; but  we  read,  Heb.  xii.  24.  of”  the  blood  of  sprinkling,” 
which  refers  undoubtedly  to  its  atoning  efficacy  ; and  thus,  metaphorically,  has 
he  sprinkled  many  nations  with  his  blood. 

Chap.  LIII.  Ver.  I.  The  arm  of  the  Lord. — That  is,  his  power:  generally 
considered  in  its  exertion  for  the  salvation  of  his  people.  See  chap.  xl.  10.  ; 
Ji.  5,  9. 

Ver.  2.  For  he — That  is,  Messiah,  shall  ctow  up  before  him.  namely,  Jeho- 
vah. Some  ancient  Jewish  writers,  have  thus  explained  it.  See  Scott's  An 

svver  to  R.  Crool. A tender  plant — is  here,  a sickly  one,  drooping  for  want 

jf  water. A root  out  of  a dry  ground.— Compare  ch.  xi.  1. 

Ver.  3.  I Vehid  as  it  locre  our  faces  from  him—  That  is,  we,  speaking  in  the 
person  of  the  Jewish  nation,  eave  him  no  countenance,  but  turned  away  from 
him.  aj*  disgusted  with  his  mean  appearance. 

This  seems  to  us  the  most  natural  interpretation  ; it  cannot,  however,  be  de- 


ty)  shall  be  struck  with  astonishment,  and  their  subjects  leap 
with  surprise  and  joy,  at  the  effects  produced  by  the  circula- 
tion of  these  extraordinary  tidings  through  the  world. 

Chap.  LIII.  Ver.  1 — 12.  The  rejection , death , and  suffer- 
ings of  Messiah. — This  chapter  (.pens  with  the  question 
“ Who  hath  believed  oizr  report,”  as  implying,  1.  That  the  re- 
port he  was  now  making  was  not  that  of  himself  alone,  but 
one  in  which  other  prophets  coincided  with  him,  as  maybe 
instanced  in  the  writings  of  the  Psalmist  David,  and  others. 
(See Psalm  xxii.  5 — 18;  lxix.  20,  21,  &c.)  And,  2.  That  the  re- 
port he  was  about  to  deliver,  though  thus  confirmed  by  others, 
should  be  so  little  regarded  by  his  countrymen,  that  they 
should  unwittingly  fulfil  all  his  predictions  in  their  treatment 
of  this  Messiah.  We  are  then  led  back  to  contemplate  the 
great  person  spoken  of,  as  the  servant  of  the  Lord,  in  the 
close  of  the  preceding  chapter;  of  whom  we  have  these  seem- 
ingly inconsistent  accounts,  that  “he  shall  be  extolled  and  be 
very  high  ;”  yet  that  his  visage  should  be  “marred  more  than 
any  other  man’s  ;”  can  only  be  reconciled,  by  admitting  the  di- 
vinity of  his  character  and  mission  : ana  the  infidelity  of  his 
countrymen  in  his  rejection,  persecution,  and  murder. 

It  is  stated  of  him  that,  as  to  his  external  form,  he  should 
grow  up  “as  a plant  out  of  a dry  ground,”  (a  scion  from  the 
root  of  David,)  having  no  splendour  in  his  appearance,  to  dis- 
tinguish him  from  other  men  : that  in  consequence,  his  nation, 
whose  hearts  were  set  upon  a temporal  Messiah,  instead  ol 
believing  in  hjm,  would  execute  him  as  an  impostor.  In  this 


nied,  that  tbe  LXX.,  Vulgate,  and  some  MSS.,  read  as  our  margin,  and  as 
Lowth  has  rendered  it,  “As  one  that  hidctli  his  face  from  us  that  is,  as  a 
mourner,  (2  Sa.  xix.  4.  Ps.  lxix.  7.)  or  a leper;  and  so  some  ancient  versions 
and  commentators  understand  it.  See  Le.  xiii.  45. 

Ver.  4.  lie  hath  borne  our  griefs. — This  he  did  in  two  ways  ; 1.  Bv  healing 
the  diseases  and  infirmities  of  men,  Mat.  viii.  17.;  2.  And  principally  by  suffer- 
ing for  our  sins,  as  in  the  next  verse.  Compare  1 Pet.  ii.  24. 

Ver.  5.  The  chastisement  of  our  peace—  Lowth,  “ By  which  our  peace 
was  effected.” 

Ver.  8.  lie  was  taken  from  prison  and  from  judgment.— See  margin.  Ra- 
ther, “ It  was  exacted,  (i.  e.  the  penalty  of  sin,)  and  he  was  made  answer 
aide.”  Bishops  Chandler  and  Loioth,  Dr.  Boothroyd  and  Scott.  Though 
Christ  was  not  literally  in  p.ison,  he  was  in  custody,  from  his  surrender  to  his 

death. And  who  shall  declare  his  generation  i— The  meaning  of  this  term 

has  been  much  disputed,  Loioth  renders  it,  “ His  manner  of  life/’  and  refers 
to  Kennicort,  who  cites  the  Mishna,  and  other  Jewish  authorities,  to  prove, 
that  on  trials  among  the  Jews  for  capital  offences,  proclamation  used  to  he 
made,  that  any  person  who  knew  any  thing  of  the  prisoner’s  innocence  should 
come  forward  and  declare  it ; but  no  such  proclamation  was  mode  on  the  tri- 
al of  Jesus,  though  he  has  been  thought  to  refer  to  such  a custom,  John 
xviii.  20,  21.  So  St.  Paul  in  like  manner,  Acts  xxvi.  4,  5 —Generation 
means  ” Hi-tory:”  so  when  the  Rajah  of  Tan j ore  spoke  to  Bishop  Middle- 
ton,  of  the  Historv  of  England,  he  called  it  11  The  Book  of  the  Generations  of 

the  Kings  of  England.” Was  he  stricken.—  ' Smitten  to  death,”  LXX., 

Coptic,  Origen,  &c.  See  Lowth. 

Ver.  9.  He  made  his  grave  with  the  wicked , &c .—Loioth,  “ And  his  grave 
was  appointed  with  the  wicked  ; but  with  the  rich  man  was  his  tomb.”  Ken- 
nicott  and  Boothroyd,  by  the  transposition  of  two  words,  render  it,  “ He  was 
placed  with  the  wicked  in  his  death  ; but  with  the  rich  man  was  his  sepul 
chre.”  This  answers  literally  to  the  history.  Bishop  Marsh,  however,  agrees 
with  Loioth. 

Ver.  10.  Yet  it  pleased  the  Lord  to  bruise.— Lowth,  “ Crush  him”  (see  Ps. 

lxxii.  4,  &c.)  with  affliction. When  thou  shaft  make  his  soul  an  offering 

for  sin.— See  margin.  Lowth,  “ If  his  soul  shall  make  a propitiatory  sacri- 
fice. ’ 


783 


-CHAP.  LIV. 


Their  sure  preservation . 


v Jn.  17.3. 
2Pe.  1.2,3. 


y lie.  12.2. 


x He.7.25. 
1 Jn.2.1. 


a Zep.aU. 
Ga.4.27. 


f Re.21.ia 

g Jn.6.45. 

h Pr.3.25, 
26. 

i c.  37. 26 ,27. 


7 For  a small  moment  have  I c forsaken  thee ; 
but  with  great  mercies  will  I gather  thee. 

8 In  a little  wrath  I hid  my  face  from  thee 
for  a moment ; but  with  everlasting  kindness 
will  I have  mercy  on  thee,  saith  the  Lord  thy 
Redeemer. 

9 For  this  is  as  the  waters  of  Noah  unto  me: 
for  as  I have  sworn  that  the  waters  of  Noah 
should  no  more  go  over  the  earth;  so  have 
I sworn  that  I would  not  be  wroth  with  thee, 
nor  rebuke  thee. 

10  For  d the  mountains  shall  depart,  and  the 
hills  be  removed  ; but  my  kindness  shall  not 
depart  from  thee,  neither  shall  the  covenant 
e of  my  peace  be  removed,  saith  the  Lord  that 
hath  mercy  on  thee. 

1 1 TT  O thou  afflicted,  tossed  with  tempest, 
and  not  comforted,  behold,  I will  lay  thy 
stones  f with  fair  colours,  and  lay  thy  foun- 
dations with  sapphires. 

12  And  1 will  make  thy  windows  of  agates, 
and  thy  gates  of  carbuncles,  and  all  thy  bor- 
ders of  pleasant  stones. 

13  And  e all  thy  children  shall  be  taught  of 
the  Lord  ; and  great  shall  be  the  peace  of  thy 
children. 

14  In  righteousness  shalt  thou  be  established 
thou  shalt  be  far  from  oppression  ; for  thou 
shalt  not  fear:  and  from  terror  ; for  h it  shall 
not  come  near  thee. 

15  Tf  Behold,  they  shall  surely  gather  toge- 
| ther,  but  not  by  me  : whosoever  shall  gather 
i together  against  thee  shall  fall  for  thy  sake. 

16  Behold,  I have  created  the  smith  that 
bloweth  the  coals  in  the  fire,  and  that  bring- 
eth  forth  an  instrument  for  his  work  ; and  1 

| ' have  created  the  waster  to  destroy. 

1  17  No  weapon  that  is  formed  against  thee 


The  call  of  the  Gentiles.  ISAIAH 

11  He  shall  see  of  the  travail  of  his  soul,  and 
shall  be  satisfied  : by  his  T knowledge  shall  my 
righteous  w servant 1 justify  many ; for  he  shall 
bear  their  iniquities. 

12  Therefore  will  I divide  him  abortion  with 
the  great,  and  he  shall  divide  the  spoil  with  the 
strong ; because  r he  hath  poured  out  his  soul 
unto  death  : and  he  was  numbered  with  the 
transgressors  ; and  he  bare  the  sin  of  many, 
and  made  intercession  z for  the  transgressors. 

CHAPTER  LIV. 

The  prophet,  for  the  comfort  of  the  Gentiles,  prophesieth  the  amplitude  of  their 
church,  4 their  safety,  6 their  certain  deliverance  out  of  affliction,  11  their  fair  edifi- 
cation, 15  und  their  sure  preservation. 

SING,  O barren,  thou  that  didst  not  bear; 

break  forth  into  singing,  and  cry  aloud, 
thou  that  didst  not  travail  with  child : for 
more  are  the  children  of  the  desolate  than  the 
children  of  the  married  wife,  saith  the  Lord. 

2  Enlarge  the  place  of  thy  tent,  and  let.  them 
stretch  forth  the  curtains  of  thy  habitations: 
spare  not,  lengthen  thy  cords,  and  strengthen 
thy  stakes; 

3  For  thou  shalt  break  foith  on  the  right 
hand  and  on  the  left ; and  thy  seed  shall  in- 
herit the  Gentiles,  and  make  the  desolate 
cities  to  be  inhabited. 

4  Tf  Fear  not ; for  thou  shalt  not  be  ashamed : 
neither  be  thou  confounded  ; for  thou  shalt  not 
be  put  to  shame : for  thou  shalt  forget  the 
shame  of  thy  youth,  and  shalt  not  remember 
the  reproach  of  thy  widowhood  any  more. 

5  For  thy  maker  is  thy  b husband  ; the  Lord 
of  hosts  is  his  name  ; and  thy  Redeemer  the 
Holy  One  of  Israel ; The  God  of  the  whole 
earth  shall  he  be  called. 

6  For  the  Lord  hath  called  thee  as  a woman 
forsaken  and  grieved  in  spirit,  and  a wife  of 
youth,  when  thou  wast  refused,  saith  thy  God. 

very  fact,  however,  was  offered  to  God  the  only  acceptable 
sacrifice  for  human  guilt : and  he,  while  bleeding  and  dying  by 
the  hand  of  murder,  made  intercession  for  his  murderers.  His 
conduct  under  all  this  was  meek  and  humble ; he  was  “ the 
Lamb  of  God”  taking  “away  the  sins  of  the  world.” 

Thus  was  he  hurried  from  imprisonment  to  judgment,  from 
judgment  to  execution,  and  by  a mysterious  providence,  though 
he  died  with  the  vilest  criminals,  he  was  buried  in  the  tomb  of 
a man  rich  and  honourable.  No  tomb,  however,  could  detain 
him  : it  is  plainly  intimated  that  he  should  rise  again — prolong 
his  days — and  that  “ the  travail  of  his  soul,”  that  is.  his  unpa- 
ralleled labour  and  sufferings,  should  meet  a rich  reward. 
Though  condemned  as  a sinner,  he  was  just,  and  should  jus- 
tify many  through  their  knowledge  and  faith  in  him,  and  final- 
ly triumph  over  all  his  and  our  enemies.  (See  Psalm  lxviii.  18. 
Ephes.  iv.  8.  Col.  ii.  15.) 

After  reading  this  chapter,  it  seems  difficult  to  conceive  how, 
in  prophetic  language,  our  Redeemer’s  sufferings  could  have 
been  more  accurately  described,  or  his  atoning  sacrifice  more 
distinctly  stated  : and  yet,  alas  ! “Who  hath  believed  the  re- 
port 1”  Thousands,  indeed,  both  of  Jews  and  Gentiles,  have 
believed  it,  and  been  saved  thereby : but  the  nation  at  large 
treated  him  as  an  impostor,  and  do  so  to  the  present  day.  The 
late  Scott  (in  his  answer  to  Rabbi  Crool,  mentions  it  as  a cur- 
rent and  uncontradicted  report,  that  the  Jews  are  forbidden  by 
l heir  Rabbis  to  read  this  important  chapter.  It  is  observable, 
that  this  Rabbi,  (who  calls  himself  “Teacher  of  Hebrew  in 
the  University  of  Cambridge,”)  in  treating  of  the  prophecies 
respecting  Messiah,  takes  no  notice  of  it.  Still  more  sin- 
mtlar  does  it  seem,  that  the  late  Leri,  in  his  two  volumes  of 
‘ Dissertations  on  the  prophecies  applicable  to  the  Messiah,” 
though  he  has  considered  the  chapters  both  preceding  and  fol- 
lowing, has  contrived  to  pass  over  the  53d,  (and  the  close  of 
the  52d,  as  connected  with  it,)  in  the  most  perfect  silence.  We 
say  contrived  ; for  it  is  remarkable  that  he  has  closed  his  9th 
series  of  Isaiah’s  prophecies  in  the  1st  vol.  with  chap.  lii.  12; 
and  begins  his  2nd  vol.  with  chap.  liv.  as  commencing  the  10th 

Ver.  11.  Shall  be  satisfied  — That  is,  with  the  fiuit  of  his  travail,  with  a nu- 
merous offspring.  Grotius  quotes  an  ancient  Rahbin,  who  explains  this  of  con- 
verts. or  disciples.  Compare  Ps.  cx.  3.  and  notes. By  his  knowledge. 

—Bishops  Chandler  and  Lowth,  " By  the  knowledge  of  him  Boothroyd, 
• Of  himself.” Shall  my  righteous  servan  t —Boothroyd , ‘ Shall  my  ser- 

vant, the  righteous  (or  just)  one,  justify  many.” For  he  shall  bear  their  ini 

quilies. — Lowth  and  Boothroyd.  " The  punishment  of  their  iniquities.” 

Ver.  12.  Therefore  will  I divide,  &c. — Boothroyd.  “ Therefore  will  X give 
him,  as  a portion,  the  great,  (Lowth,  “ many  ;")  and  the  mighty  lie  shall  pos- 
sess as  a spoil.”  See  Ps.  ii.  8.  ; lxviii.  18. 

Chap.  LIV.  Ver.  9 As  the  waters  of  Noah,  &c  .—Lcioth,  " The  same  will  I 
o now,  as  in  the  days  of  Noah,  when  I swore  that  the  waters,”  &c 
"SI 


series  ! This  we  are  only  able,  to  account  for  on  the  principle 
that  he  dare  not  examine  this  most  interesting  chapter;  cer- 
tainly one  of  the  most  important  in  the  prophetic  writings. 

Long  as  we  have  dwelt  upon  this  prophecy,  we  cannot  close 
our  exposition  without  adverting  to  another  circumstance,  as 
forming  a happy  contrast  to  this  instance  of  Jewish  obstinacy 
and  infidelity.  It  is  well  known  that  the  celebrated  Earl  of 
Rochester  was  one  of  the  greatest  wits  and  infidels  of  the 
17th  century.  In  his  last  illness,  however,  Parsons  (the  chap- 
lain of  Lady  R.)  directed  his  attention  to  this  chapter,  and  he 
thus  speaks  of  the  manner  in  which  his  mind  was  affected  by 
it.  “He  said  to  me,  (relates  Parsons) — that  as  he  heard  it 
read,  he  felt  an  inward  force  upon  him,  that  did  so  enlighten 
his  mind  and  convince  him,  that  he  could  resist  it  no  longer; 
for  the  words  had  an  authority  which  did  shoot  like  rays  or 
beams  in  his  mind,  so  that  he  was  not  only  convinced  by  the 
reasonings  he  had  about  it,  which  satisfied  nis  understanding; 
but  by  a power  which  did  so  effectually  constrain  him,  that  he 
did  ever  after  as  firmly  believe  in  his  Saviour  as  if  he  had  seen 
him  in  the  clouds.” 

Chap.  LIV.  Ver.  1—17.  The  Jewish  Church  called  to  rejoice 
in  her  great  accession  of  converts  from  the  Gentiles. — “ The 
Church  of  God  under  the  Old  Testament,  confined  within  the 
narrow  bounds  of  the  Jewish  nation,  and  still  more  so,  in  re- 
spect of  the  very  small  number  of  true  believers,  and  which 
sometimes  seems  to  be  deserted  by  God  her  husband  ; is  the 
barren  woman,  that  did  not  bear,  and  was  desolate  : she  is  ex- 
horted to  rejoice,  and  to  express  her  joy  in  the  strongest  man- 
ner, on  the  reconciliation  of  her  husband  to  her,  and  on  the 
accession  of  the  Gentiles  to  her  family.”  (Bp.  Lowth.)  This 
accession  had  before  been  strongly  predicted ; (chap.  xlix.  20, 
21.)  and  when  she  is  here  called  upon  (ver.  4)  to  forget  the 
shame  of  her  youth,  and  the  reproach  of  her  widowhood,  we 
understand  (with  Abp.  Seeker)  by  the  former,  her  slavery  in 
Egypt,  and  by  the  latter,  her  captivity  in  Babylon.  When  it 
is  predicted  that  her  walls  shall  be  rebuilt  with  precious,  instead 
of  common  stones,  it  must,  at  the  least,  imply  an  increase  ol 

Ver.  ll.  I will  lay  thy  stones  with  fair  colours. — “ In  cement  and  vermilion.” 
[These  seem  to  he  general  images,  says  Bishop  Lowth,  to  express  beauty, 
magnificence,  purity,  strength,  and  solidity,  agreeable  to  the  ideas  of  eastern 
nations  ; and  to  have  never  been  intended  to  be  strictly  scrutinized,  or  minute- 
ly and  particularly  explained,  as  if  they  had  each  of  them  some  precise  moral 
or  spiritual  meaning.  ] — Bagsler. 

Ver.  12.  Windows  of  agates. — Loivth.  “ Battlements  of  rubies.’ Thy 

borders  of  pleasant  stones.— Lmoth,  “ The  circuit  of  thy  walls  of  precious 
stones.”  . , _ , ,, 

Ver.  16.  Behold,  I have  created,  &c.— [That  is,  says  Bishop  Stock,  the 
maker  of  the  weapon,  and  the  soldier  who  wields  it,  are  alike  my  work  and 
can  do  nothing  without  my  leave  and  guidance.”! — Bagster 


Isaiah  calls  to  repentance,  ISAIAH. — CHAP.  LV.,  LVI.  and  to  holiness  of  life. 


shall  prosper ; and  i every  tongue  that  shall 
rise  against  thee  in  judgment  thou  shalt  con- 
demn. This  is  the  heritage  of  the  servants 
of  the  Lord,  and  their  righteousness  k is  of  me, 
saith  the  Lord. 

CHAPTER  LV. 

I The  prophet,  with  the  promises  of  Christ,  calleth  to  faith,  6 and  to  repentance.  8 
The  happy  success  of  them  that  believe. 

HO,  every  one  that  a thirsteth,  come  ye  to 
the  waters,  and  he  that  hath  no  money; 
come  ye,  b buy,  and  c eat;  yea,  come,  buy  wine 
and  milk  without  money  and  without  price. 

2 Wherefore  do  ye  d spend  money  for  that 
which  is  not  bread  ? and  your  labour  for  that 
which  satisfieth  not  ? hearken  diligently  e unto 
me,  and  eat  ye  that  which  is  good,  and  let 
your  soul  delight  itself  in  f fatness. 

3 Incline  your  ear,  and  come  unto  me  : hear, 
and  your  soul  shall  live  ; and  I will  make  an 
everlasting  covenant  s with  you,  even  the  sure 
h mercies  of  David. 

4 Behold,  I have  given  him  i for  a witness 
i to  the  people,  a leader  and  commander  k to 
the  people. 

5 Behold,  thou  shalt  call  a nation  that  thou 
knowest  not,  and  nations  i that  knew  not  thee 
shall  run  unto  thee  because  of  the  Lord  thy 
God,  and  for  the  Holy  One  of  Israel ; for  he 
hath  glorified  thee. 

G IT  Seek  ye  the  Lord  while  ra  he  may  be 
found,  call  ye  upon  him  while  he  is  near: 

7 Let  the  wicked  forsake  his  way,  and  the 
" unrighteous  man  his  0 thoughts  : and  let  him 
return  unto  the  Lord,  and  he  will  have  mercy 
upon  him  ; and  to  our  God,  for  he  will  p abun- 
dantly <i  pardon. 

8 H For  my  thoughts  are  not  your  thoughts, 
neither  are  your  ways  my  ways,  saith  the 

1 .ORD. 

9 For  r as  the  heavens  are  higher  than  the 
earth,  so  are  my  ways  higher  than  your  ways, 
and  my  thoughts  than  your  thoughts. 

10  For  as  the  rain  8 cometh  down,  and  the 
snow  from  heaven,  and  returneth  not  thither, 
but  watereth  the  earth,  and  maketh  it  bring 
forth  and  bud,  that  it  may  give  seed  to  the 
sower,  and  bread  to  the  eater  : 

11  So  shall  my  word  be  that  goeth  forth  out 
of  my  mouth  : it  shall  not  return  unto  me 
> void,  but  it  shall  accomplish  that  which  I 
please,  and  it  shall  prosper  in  the  thing  where- 
to I sent  it. 

12  For  ye  shall  go  out  with  joy,  and  be  led 
forth  with  peace  : the  mountains  and  the  hills 
shall  break  forth  before  you  into  singing,  and 
all  the  trees  of  the  field  shall  clap  their  hands. 


A.  M.  3292. 
B.  C.  712. 


) Ro.8.1,33. 
k Ps.71.16, 
19. 

Ph.3.9. 
a Jn.4.10, 
14;  7.37. 
Re.21.6. 
22.17. 

b Mat.  13.44 
..46. 

Re.3.18. 
c Ca.5.1. 
d weigh. 
e Mat.  22.4. 
f Ps.63.5. 


2Sa.2i.5. 

Je.32.40 


h Ac.  13.34. 


i Eze.34.2a 
j Jn.  18.37. 
Re.  1.5. 


!c  Ep.5.24. 


1 c.60.5. 
Zee.  8.23. 

m.Tn.7,34. 

Iie.2.3. 

z.  man  of 
iniquity. 

o Ma.7.21.. 
23. 

p multiply 
to  par- 
don. 


q Ps.  130.7. 


r Ps.lQ3.11. 


s De.32.2. 
t Mat.24.35 

u Ro.6.19. 

v Je.  13.11. 

a or, equity. 

t Lu.  12.43. 

c c.53.13. 

d Nu.  18.4,7 
Ac.  10.34, 
35. 

e Ac. 8.27, 
&c. 


f lTi.3.15. 
g Jn.1.12. 
h Je.50.5. 
i Ejj.2.11.. 

j lPe.2.5 
k Mat-21.13 
1 Pa.  147.2 
ra  Jn.10.16. 

n lohiegar 
therea. 
o or, dream- 
ing, or, 
talking  in 
their  sleep 
p strong  of 
appetite. 
q know  not 
to  he  satis- 
fied. 


13  Instead  u of  the  thorn  shall  come  up  the 
fir  tree,  and  instead  of  the  brier  shall  come 
up  the  myrtle  tree : and  v it  shall  be  to  the 
Lord  for  a name,  for  an  everlasting  sign  that 
shall  not  be  cut  off. 

CHAPTER  LVI. 

1 The  prophet  exhorteth  to  sanctification.  3 Ho  promiseth  it  shall  be  general  without 
respect  of  persons.  9 He  inveigheth  against  blind  watchmen. 

npHUS  saith  the  Lord,  Keep  ye  a judgment, 
-1-  and  do  justice  : for  my  salvation  is  near 
to  come,  and  my  righteousness  to  be  revealed. 

2 Blessed  b is  the  man  that  doeth  this,  and  the 
son  of  man  that  layeth  hold  on  it ; that  keep- 
eth  the  sabbath  c from  polluting  it,  and  keepeth 
his  hand  from  doing  any  evil. 

3 H Neither  let  the  son  of  the  A stranger,  that 
hath  joined  himself  to  the  Lord,  speak,  saying, 
The  Lord  hath  utterly  separated  me  from  his 
people:  neither  let  the  e eunuch  say,  Behold, 
I am  a dry  tree. 

4 For  thus  saith  the  Lord  unto  the  eunuchs 
that  keep  my  sabbaths,  and  choose  the  things 
tnat  please  me,  and  take  hold  of  my  covenant; 

5 Even  unto  them  will  I give  in  my  f house 
and  within  my  walls  a place  and  a name 
better  e than  of  sons  and  of  daughters : I will 
give  them  an  everlasting  name,  that  shall  not 
be  cut  off. 

6 Also  the  sons  of  the  stranger,  that  join 
h themselves  to  the  Lord,  to  serve  him,  and  to 
love  the  name  of  the  Lord,  to  be  his  servants, 
every  one  that  keepeth  the  sabbath  from  pol- 
luting it,  and  taketh  hold  of  my  covenant ; 

7 Even  * them  will  I bring  to  my  holy  moun- 
tain, and  make  them  joyful  in  my  house  of 
prayer  : their  burnt-offerings  and  their  sacri- 
fices ) shall  be  accepted  upon  mine  altar ; for 
k my  house  shall  be  called  a house  of  prayer 
for  all  people. 

8 The  Lord  God  which  gathereth  the  outcasts 
1 of  Israel  saith,  Yet  will  I gather  others  m to 
him,  n beside  those  that  are  gathered  unto  him. 

9 Tf  All  ye  beasts  of  the  field,  come  to  devour, 
yea , all  ye  beasts  in  the  forest. 

10  His  watchmen  are  blind : they  are  all  ig- 
norant, they  are  all  dumb  dogs,  they  cannot 
bark ; “sleeping,  lying  down,  loving  to  slumber. 

11  Yea,  they  are  p greedy  dogs  which  ^can 
never  have  enough,  and  they  are  shepherds 
that  cannot  understand  : they  all  look  to  their 
own  way,  every  one  for  his  gain,  from  his 
quarter. 

12  Come  ye,  say  they,  I will  fetch  wine ; and 
we  will  fill  ourselves  with  strong  drink  ; and 
to-morrow  shall  be  as  this  day,  and  much  more 
abundant. 


beauty  and  glory  unprecedented,  and  forming  a type  of  hea- 
ven and  the  celestial  paradise.  (Compare  Rev.  xxi.  18 — 21.) 

Chap.  LV.  .Ver.  1—13.  Invitation  to  partake  freely  of  di- 
vine blessings. — This  comfortable  chapter  first  displays  the 
fulness,  freeness,  excellence,  and  everlasting  nature  of  the 
blessings  of  the  gospel;  and  remonstrates  with  men,  against 
spending  their  talents  and  their  energies  in  the  pursuit  of  ob- 
jects, which  can  neither  afford  them  satisfaction  in  present  en- 
joyment, nor  yield  the  hope  of  happiness  in  a future  world. 
Eut  as  the  great  things  promised,  both  here  and  in  the  preced- 
ing chapters,  might  seem  almost  incredible,  the  Prophet  ad- 
verts to  the  divine  omnipotence,  as  abundantly  able  lo  accom- 
plish all  his  promises.  This  he  illustrates  in  allusion  to  the 
rain  and  snow  which  fructify  the  earth  : so  shall  the  word  of 
God,  and  the  preaching  of  the  gospel,  under  the  gracious  in- 
fluence of  God’s  Holy  Spirit,  bring  forth  the  fruits  of  joy,  and 
righteousness  and  peace,  in  all  the  world. 

Chap.  LVI.  Ver.  1 — 12.  Exhortation  to  piety:  and  judg- 
ments on  wicked  rulers  and  teachers. — Whoever  partakes 


of  the  blessings  of  the  gospel,  is  required  to  be  holy  in  all 
manner  of  life  and  conversation.  And  he  that  will  be  so,  is 
declared  to  be  accepted  according  to  this  gracious  dispensa- 
tion, the  benefits  of  which  are  extensive  as  the  human  race, 
without  any  respect  to  persons,  or  to  nations.  The  stran- 
ger or  the  eunuch  that  obeys  God’s  precepts,  is  preferred  to 
a Hebrew  of  the  Hebrews  who  neglects  them.  (See  Acts  x. 
34,  35.) 

At  the  9th  verse  a new  section  of  prophecy  begins.  “The 
Prophet,  in  the  foregoing  chapters,  having  comforted  the  faith- 
ful Jews  with  many  great  promises  of  God’s  favour  to  be  ex- 
tended to  them,  in  the  restoration  of  their  ruined  state,  and 
the  enlargement  of  his  church  by  the  admission  of  the  Gen- 
tiles; here,  on  a sudden,  makes  a transition  to  the  more  disa- 
greeable part  of  the  prospect ; and  to  a sharp  reproof  of  the 
wicked  and  unbelievers,  and  especially  of  the  negligent  and 
faithless  governors  and  teachers  of  the  idolaters  and  hypo- 
crites, who  would  still  draw  down  his  judgments  on  the  na- 
tions. Probably  having  in  view  the  destruction  of  their  city 


Ver.  17.  Their  righteousness— Lowth,  “ Justification.” 

Chap  LV.  V,rr  4.  Given  him. — Unquestionably  the  Messiah.  Compare 
shop.  xlii.  6 ; also  Acts  xiii.  34. 

Ver.  =>.  A nation  that  thou  knowest  not. — This  was  repeatedly  fulfilled  in 
the  catling  of  the  Gentiles. 

Ver.  12.  Break  forth  into  singing. — Those  are  highly  poetical  images,  to 
express  a state  attended  withjov  ana  exultation. 

99 


Ver.  13.  Instead  of  the  thorn , &c.— (These  likewise  are  general  poetical  im- 
ages ; expressing  a great  and  happy  change  for  the  better.  I — Bagster. 

Chap.  LVI.  Ver.  8.  Beside  those  that  are  gathered.— See  margin. — That  is 
already  gathered. 

Ver.  10.  Bleeping. — Or  murmuring  in  their  sleep,  as  dogs  are  wont  to  do. 

Ver.  12.  I will  fetch  wine.—  By  this  verse  it  appears  that  these  greedy,  war* 
also  drunken  dogs  ; like  the  diunkanis  of  Ephraim,  chap.  xxvir  .. 

786 


Blessed  death  uj  the  righteous.  ISAlAli. — CHAP.  LVII.,  LVIII.  The  penitent  promised  happiness. 


C H A P T F.  R LVII. 

1 The  ulcsKtl  dentil  of  the  riehteoiiR.  3 Gotl  rcprovjjlh  the  Jew*  for  their  whorUli  idola- 
try.  13  lie  giveili  evangelical  proniides  to  the  pci.itenL 

THE  righteous  perisheth,  and  no  man  iayeth 
it  to  heart : and  u merciful  men  are  taken 
away,  none  considering  that  the  righteous  is 
taken  away  b from  the  evil  to  come. 

2  He  shall  c enter  into  peace  : they  shall  rest 
in  their  beds,  each  one  walking  ll  in  his  e up- 
rightness. 

3  But  draw  near  hither,  ye  sons  of  the 
sorceress,  the  seed  of  the  adulterer  and  the 
whore. 

4  Against  whom  do  ye  sport  yourselves? 
against  whom  make  ye  a wide  mouth,  and 
draw  out  the  tongue?  are  ye  not  children 
of  transgression,  a seed  of  falsehood, 

5  Enflaming  yourselves  f with  idols  s under 
every  green  tree,  slaying  11  the  children  in  the 
valleys  under  the  clifts  of  the  rocks  ? 

6  Among  the  smooth  stones  of  the  stream  is 
thy  portion;  they,  they  are  thy  lot:  even  to 
them  hast  thou  poured  a drink-offering,  thou 
hast  offered  a meat-offering.  Should  I receive 
comfort  in  these  ? 

7  Upon  a lofty  and  high  mountain  hast  thou 
set  thy  bed  : even  thither  wentest  thou  up  to 
offer  sacrifice. 

S Behind  the  doors  also  and  the  posts  hast 
thou  set  up  thy  remembrance  : > for  thou  hast 
discovered  thyself  to  another  than  me,  and 
art  gone  up  ; thou  hast  enlarged  thy  bed,  and 
) made  thee  a covenant  with  them  ; thou  lo- 
vedst  their  bed  k where  thou  sawest  it. 

9  And  thou  i wentest  to  the  king  with  m oint- 
ment, and  didst  increase  thy  perfumes,  and 
didst  send  thy  messengers  far  off,  and  didst 
debase  thyself  even  unto  hell. 

10  Thou  art  wearied  in  the  " greatness  of  thy 
way;  yet  saidst  thou  not,  There  is  no  hope: 
thou  hast  found  the  0 life  of  thy  hand  ; there- 
fore thou  wast  not  grieved. 

11  And  of  whom  hast  thou  been  afraid  or 
feared,  that  thou  hast  lied,  and  hast  not  re- 
membered me,  nor  laid  it  to  thy  heart?  have 


A.  M.  3*92. 
I!  C.  712. 


a.  wen  of 
kindness , 
or,  gudli- 

b or,  dint 
•which  is 
evil. 

c or,  co  in 
peace. 

cl  or,  before 
him. 

e Ro.  14.13. 

f or,  among 
the  oaks. 
c.  1.129. 
g2Ki.l7.10, 
&c. 

h 2Ki.  16.3,4 
i Em.  16.25, 
&c. 

23.2,  &c. 

J or,  hewed 
it  for  thy- 
self Unger 
than 
theirs. 
k or,  thou 
pro  oldest 
room. 

1 or,  rc- 
spectcdst. 
m IIo.  12.1. 
n Je.2.3G. 
o or,  living. 


p Ps.50.2l. 
q Ps.37.3..9. 
r 1 Co.  1.23. 
s Zee. 2.13. 
t Ps.34.13. 
138.6. 
c.  66. 1,2. 

u Mat.5  4. 
v Ps.  103.9. 

Mi. 7. 18. 
w Je.6.13. 

x turning 
(two  y. 


d3.o. 

Ho.  14  4. 
z Ho.  14.2. 

He.  13. 15. 
a Ep.2.13, 
17. 

b Pr.4.16, 
17. 

c 2 Ki.9.22. 
a with  the 
throat. 
b De.5.28, 
29. 


i’  not  I held  my  peace  even  of  old,  and  thou 
fearest  me  not  ? 

12  1 will  declare  thy  righteousness,  and  thy 
works.;  for  they  shall  not  profit  thee. 

13  If  When  thou  criest,  let  thy  companies 
deliver  thee ; but  the  wind  shall  carry  them 
all  away;  vanity  shall  take  them  : but  i he 
that  putteth  his  trust  in  me  shall  possess  the 
land,  and  shall  inherit  my  holy  mountain; 

14  And  shall  say,  Cast  ye  up,  cast  ye  up, 
prepare  the  way,  take  up  the  stumbling-block 
r out  of  the  way  of  my  people. 

15  For  thus  saith  the  high  and  lofty  One  that 
inhabited)  eternity,  whose  name  is  Holy  ; 1 
dwell  in  the  high  and  8 holy  place,  with  him 
also  1 that  is  of  a contrite  and  humble  spirit, 
to  revive  u the  spirit  of  the  humble,  and  to  re- 
vive the  heart,  of  the  contrite  ones. 

16  For  v I will  not  contend  for  ever,  neither 
will  1 be  always  wroth  : for  the  spirit  should 
fail  before  me,  and  thesouls  which  1 have  made. 

17  For  the  iniquity  of  his  w covetousness  was 
I wroth,  and  smote  him  : I hid  me,  and  was 
wroth,  and  he  went  on  * frowardly  in  the  way 
of  his  heart. 

18  I have  seen  his  ways,  and  will  y heal  him  : 
I will  lead  him  also,  and  restore  comforts  unto 
him  and  to  his  mourners. 

19  I create  the  fruit 8 of  the  lips ; Peace,  peace 
to  him  that  is  far  :l  off,  and  to  him  that  is 
near,  saith  the  Loan;  and  I will  heal  him. 

20  But  the  wicked  are  like  the  troubled  sea, 
when  it  cannot  b rest,  whose  waters  cast  up 
mire  and  dirt. 

21  There  is  no  'peace,  saith  my  God,  to  the 
wicked. 

CHAPTER  LVIII. 

1 The  prophet,  being  sent  to  reprove  hypocrisy,  3 expresseth  a counterfeit  fast  and  n 

true.  8 He  declared)  what  promises  are  due  unto  godliness,  13  and  to  tr.<  xeej  ing  of 

the  sabbath. 

CfRY  a aloud,  spare  not,  lift  up  thy  voice 
1 like  a trumpet,  and  show  my  people  their 
transgression,  and  the  house  of  Jacob  their 
sins. 

2 Yet  b they  seek  me  daily,  and  delight  to 


and  polity  by  the  Chaldeans,  and  perhaps  by  the  Romans.” 
(Bp.  Lowth.) 

The  call  upon  the  wild  beasts  of  the  forest  to  execute  judg- 
ments upon  these  apostates  from  religion  and  piety,  is  indeed 
highly  poetical;  but  when  they  are  resembled  to  dumb,  dream- 
ing, and  greedy  dogs,  the  wolves  and  lions  of  the  forest  are 
certainly  the  proper  instruments  of  their  correction.  (Com- 
pare Jer.  xii.  7,  9.) 

CttAr.  LVII.  Ver.  I — 21.  The  deathof  the  righteous  lament- 
ed, and  the  hypocrisy  of  idolaters  reproved , with  promises  to 
the  penitent. — After  lamenting  the  decease  of  the  righteous, 
(perhaps  with  reference  either  to  Hezekiah  or  Josiah,)  and  the 
insensibility  of  the  people  on  the  occasion,  the  prophet  pro- 
ceeds to  charge  the  nation  in  general  with  apostacy,  and  as  in 
some  preceding  chapters,  with  a partiality  for  alliances  with 
pagan  princes.  In  opposition  to  this,  they  are  recommended 
to  humble  themselves  before  the  God  of  Israel,  whose  name 
is  holy,  and  whose  Habitation  is  eternity,  but  who,  though  he 
holds  his  court  on  high,  disdains  not  to  hold  communion  with 
the  meek  and  humble  upon  earth.  For  though,  while  man 
perseveres  in  rebellion,  he  can  have  no  ground  to  hope  for 


mercy;  yet,  when  a sinner  falls  at  the  footstool  of  a throne  of 
grace,  God  will  no  more  contend  with  him,  lest  “the  spirit  (of 
man)  should  fail  before  him.”  (Compare  Psalm  Ixxviii  38, 
39.  ciii.  ; 9,  13,  14.) 

This  chapter  concludes,  like  ch.  xlviii.,  with  excluding  the 
wicked  and  impenitent  from  any  share  of  the  blessings  pro- 
mised to  the  humble  and  believing. 

Chap.  LVIII.  Ver.  1 — 14.  The  hypocrisy  of  the  Jews  re 
proved , with  encouragement  to  the  penitent.—  This  chaplet 
might  properly  be  called,  The  unmasking  of  hypocrisy,  which 
it  appears  the  Jews  of  Isaiah’s  time  earned  to  a height  not  to 
be  exceeded  by  either  Jews  or  Christians  in  any  future  age . 
though  we  fear  it  may  not  be  without  a parallel  in  both.  To 
set  apart  a day  professedly  to  God,  and  at  the  same  time. to 
convert  it  into  a day  of  pleasure  or  business,  is  a crime  here 
admirably  described,  and  pointedly  condemned  : yetis  not  this 
exactly  the  way  in  which  multitudes  of  Christians  keep  the 
sabbath  ? Still  more  similar  is  it  to  the  case  before  us  when 
persons  pretend  to  sanctify  the  sabbath  themselves,  and  oblige 
their  servants  to  devote  the  whole,  or  the  far  greater  part  of  it, 
to  business  or  domestic  labour.  The  reverse  of  this  character 


Chap.  LVII.  Ver.  2.  He  shall  enter  into  peace. — See  margin.  So  Lowth. 
Compare  Gen.  xv.  15. — -They  shall  rest  in  their  beds.— That  is.  each  of  them. 
Walking  in  his upright  ness — That  is,  perhaps,  walking  11  through  the  val- 
ley of  the  shadow  of  death.”  Ps.  xxiii.  4.  Lowth,  however,  renders  tins  verse 
very  differently : “ He  shall  rest  in  his  bed,  even  the  perfect  man  : lie  that 
walketh  in  the  straight  path." 

Ver.  3.  Seed  of  the  adulterer.—' That  is,  the  idolater.  See  ver.  5. 

Ver.  5.  Inflaming  yourselves— Lowth,  “ Burning  with  the  lust  of”  idols. 

Slaying  the  children  in  the  valleys— That  is,  m passing  through  the  fire 

to  Moloch,  which  was  no  doubt  fatal  to  many,  though  others  might  escape. 

Ver.  6.  Among  the  smooth  stones  of  the  stream.—  These  were  worshipped 
ny  the  superstitious  heathen,  and  Clement  of  Alexandria  uses  the  phrase, 
" the  worshipper  of  a smooth  stone’’  proverbially,  for  an  idolater.— [Arnobiu's 
gives  an  account  of  his  own  practice  in  this  respect  before  he  became  a Chris- 
tian : *'  When  I saw  a smooth  stone,  smeared  with  oil,  as  if  some  power  had 
been  present.  I worshipped  it,  addressed  it,  I requested  benefits,  not  at  all 
thinking  of  the  block.”  Hence  Theophrastus  marked  this  as  a strong  feature 
of  a superstitious  man  : ” Passing  by  the  anointed  stones  in  the  streets,  he 
takes  out  his  phial  of  oil,  and  pours  it  on  them,  and  having  fallen  on  Ids  knees, 
and  made  his  adorations,  he  departs.”]  -Bagster. 

Ver.  7.  Set  thy  bed.  —That  is.  set  up  idolatry. 

Ver.  8.  Behind  the  doors. . . .thy  remembrance. — That  is,  domestic  idols. 

Thou  lovedst  their  bed— That  is,  the  apparatus  of  their  idolatry,  ver.  -.—where 
786 


thou  sawest  it. — See  margin.  Loioth , “Thou  hast  provided  a place  for  it 
meaning,  for  the  idol  and  its  altar. 

Ver.  9.  And  thou  wentest,  &c. — Lowth.  " Thou  hast  visited  the  king  with  a 
present  of  oil."  This  may  reler  to  either  the  king  of  Assyria  or  Egypt.  Com 

pare  Hosea  xii.  1. Even  to  hell. — Lowth , “ To  hades,”  meaning  to  the  very 

iowest  degree.  , * 

Ver.  to.  In  the  greatness.— Lowth,  “ Length  of  thy  ways,”  or  journey. 

Thou  hast  found,  the  life  of  thy  hand. — Rather,  “ thou  hast  found  (support 
ed)  life  by  thy  hand  i.  e.  by  the  labour  of  thy  hand.  To  tl:e  same  sense. 
Gataker.  Lowth,  and  Boothroyd. 

Ver.  11.  That  thou  hast  lied— Lowth,  " Dealt  falsely.” 

Ver.  12.  Declare  thy  righteousness. — Perhaps  the  word  might  be  rendered 
" expose,”  develop,  or  lay,  open  thy  righteousness,  and  show  its  hypocrisy.  St. 
Gataker.  Lowth.  on  the  authority  ofthe  LXX,  Syriac,  and  Arabic,  reads,  ' vip 
righteousness  hut  we  tiiink  without  occasion. 

Ver.  19.  Fruit  of  the  tips.— 1“  The  sacrifice  of  praise,”  says  SI.  Patti,  “is 
the  fruit  of  tire  lilts.”  God  creates  litis  fruit  of  the  iips,  by  giving  new*  subject 
and  cause  of  thanksgiving  by  His  mercies  conferred  on  His  people.  The  great 
subject  of  thanksgiving  is  peace  ; reconciliation  and  pardon  offered  to  then: 
that  are  nigli  and  to  them  that  are  far  of!’,  not  only  to  the  Jew,  out  also  to  the 
Gentile. 

Chap.  LVin.  Ver  1.  Cry  aloud.— See  margin  ; i.  e.,  perhaps,  “ Cry  till  tiny 
art  hoarse.” 


The  promises  Lo  godliness. 


ISAIAH.— CHAP.  LIX. 


Punishment  of  Israel  for  sin. 


know  my  ways,  as  a nation  that  did  right- 
eousness, and  forsook  not  the  ordinance  of 
their  God  : they  ask  of  me  the  ordinances  of 
justice  ; they  take  delight  in  approaching  to 
God. 

3 c Wherefore  have  we  fasted,  say  they,  and 
thou  seest  not?  wherefore  have  we  afflicted 
d our  soul,  and  thou  takest  no  knowledge  ? Be- 
hold, in  the  day  of  your  fast  ye  find  pleasure, 
and  exact  all  your  e labours. 

4 Behold,  ye  fast  for  strife  and  debate,  and 
to  smite  f with  the  fist  of  wickedness : ye 
e shall  not  fast  as  ye  do  this  day,  to  make  your 
voice  to  be  heard  on  high. 

5 Is  it  such  h a fast  that  I have  chosen  ? > a 
day  for  a man  to  afflict  hi"s  soul  ? is  it  to  bow 
down  his  head  as  a bulrush,  and  to  spread 
i sackcloth  and  ashes  under  him?  wilt  thou 
call  this  a fast,  and  an  acceptable  day  to  the 
Lord  ? 

6 Is  not  this  the  fast  that  I have  chosen?  to 
loose  k the  bands  of  wickedness,  to  undo  the 
Hieavy  '“burdens,  and  to  let  the  "oppressed 
° go  free,  and  that  ye  break  every  yoke? 

7 Is  it  not  to  deal  thy  bread  to  the  hungry, 
and  that  thou  bring  the  poor  that  are  p cast 
out  to  thy  house?  when  thou  seest  the  naked, 
that  thou  cover  him  ; and  that  thou  hide  not 
thyself  from  thine  own  flesh  ? 

8 T[  Then  i shall  thy  light  break  forth  as  the 
morning,  and  thy  health  shall  spring  forth 
speedily : and  thy  righteousness  shall  go  be- 
fore thee  ; the  glory  of  the  Lord  shall  rbe  thy 
rereward. 

9 Then  shalt  thou  call,  and  the  Lord  shall 
answer : thou  shalt  cry,  and  he  shall  say,  Here 
I am.  If  thou  take  away  from  the  midst  of 
thee  the  yoke,  the  putting  forth  of  the  finger, 
and  speaking  vanity ; 

10  And  if  thou  draw  out: thy  soul  to  the  hun- 
gry, and  satisfy  the  afflicted  soul ; then  shall 
thy  light  rise  in  obscurity,  and  thy  darkness 
be  as  the  noon-day  : 

1 1 And  the  Lord  shall  guide  thee  continually, 
and  satisfy  thy  soul  in  8 1 drought,  and  make 
fat  thy  bones : and  thou  shalt  be  like  a wa- 


c Mai.  3. 14. 

d Le.16.S9. 

e griefs,  or, 
things 
wherewith 


g or,  fast 
not  as  this 
day. 

h Zec.7.S 

i or,  to  af- 
flict his 
soul  for  a 
day. 

j Da.  9. 3. 

b Jo.3.5.,10 

1 bundles  of 
the  yoke. 


p or,  afjlict- 
ed. 

q Job  11.17. 


■ or,  gather 
thee  up. 


s droughts. 
t Ps.37.19. 


b c.l.la 

c or, adders. 

d or,  sprin- 
kled is  as 
if  there 
brake  out 
a viper. 


g brealcing. 


is  that  of  the  Christian,  who  to  the  exercise  of  piety  towards 
God,  unites  that  of  sympathy  and  benevolence  to  the  poor  and 
the  afflicted,  of  which  we  have  many  happy  examples,  in  those 
who,  without  omitting  their  own  religious  duties,  employ 
those  spare  moments  which  others  devote  to  indolence  or 
luxury,  in  visiting  the  sick,  and  assisting  to  instruct  the  ig- 
norant. 

Chap.  LIX.  Ver.  1 — 21.  Farther  disclosures  of  iniquity ; 
with  encouragements  to  repentance , and  hopes  of  pardon. — 
While  one  part  of  the  nation  put  on  the  mask  of  hypocrisy,  and 
pretended  to  be  religious,  another  part  ran  into  the  opposite 
extreme,  and  became  openly  vicious  and  profane  : their  lips 
were  polluted  with  falsehood,  and  their  hands  defiled  with 
blood.  What  is  said  of  their  hatching  the  eggs  of  serpents 
seems  to  refer  to  the  dangerous  speculations  in  which  they 
engaged,  to  promote  their  own  interests,  and  the  gratification 
of  their  ambition ; and  their  manufacture  of  spiders’  webs,  to 
the  flimsy  excuses  and  pretences  by  which  they  thought  to 
screen  their  crimes.  While  their  schemes  were  hatching,  their 


Ver.  3.  La! cur 8.— See  margin  ; i.  e.  the  grievous  labours  required  of  slaves, 
who.  by  God's  law,  were  not  allowed  to  work  on  fast  days.  Compare  ver. '6, 
also  Levit.  xvi.  29,  and  Zech.  vii.  5. 

Ver.  6.  Let  the  oppressed. — That  is,  broken  down  by  labour  and  oppression, 
is  slaves  doubtless  often  were. 

Wr.  7.  The  poor  that  are  cast  out—  See  margin.  Lowth,  “ The  wandering 
poor.” 

Ver.  S.  Shall  be  thy  rererward  — Sec  margin.  That  is,  “ Gather  up  all  the 

- 

Ver.  9.  The  ‘putting ‘forth—  That  is,  pointing  of  the  finger,  by  way  of  ri- 
dicule.  And  speaking  vanity. — Lowth,  “The  injurious,”  perhaps  rather 

” the  contemptuous  speech.” 

Ver.  10.  Drato  out  thy  soul. — That  is,  thy  affections,  which  implies  both 
sympathy  anti  benevolence.— {Instead  of  naphshecha,  “thy  soul,”  eleven 
MSS.  read  tachmccha,  “ thy  bread,”  which  is  adopted  by  Bishop  Lowth;  hut 
” to  dra  w oat  r lie  soul”  in  relieving  the  poor,  probably  means  to  do  it  not  of 
corfitfraint.  but  cheerfully.!' —Bagster. 

Ver.  il.  Mal  e fat  thy  bones.— That  is,  make  them  strong,  as  being  full  of 
marrow  : so  the  term  is  used  by  the  Hebrews.  See  Prov.  iii.  8.;  xv.  30.;  xvi. 
i\. — [Bishop  Lowth  adopts  a conjecture  of  Abp.  Seeker's,  and  renders,  “shall 
renew  thy  strength  but  the  original  atzmothecha  yachalitz,  is  literally,  as 


tered  garden,  and  like  a spring  of  water, 
whose  waters  11  fail  not.. 

12  And  they  that  shall  be  of  thee  shall  build 
the  old  waste  places:  thou  shall  raise  up  the 
foundations  of  many  generations  ; and  thou 
shalt  be  called,  The  repairer  of  the  breach, 
The  restorer  of  paths  to  dwell  in. 

13  If  If  thou  turn  away  thy  foot  from  the  sab- 
bath, from  doing  thy  pleasure  on  my  holy 
day  ; and  call  the  sabbath  a delight,  the  holy 
of  the  Lord,  honourable;  and  shalt  honour 
him,  not  doing  thine  own  ways,  nor  finding 
thine  own  pleasure,  nor  speaking  thine  own 
words : 

14  Then  shalt  thou  delight  thyself  in  the 
Lord  ; and  I will  cause  thee  to  ride  upon  the 
high  places  of  the  earth,  and  feed  thee  with 
the  heritage  of  Jacob  thy  father:  for  the  mouth 
of  the  Lord  hath  spoken  it. 

CHAPTER  LIX. 

1 The  damnable  nature  of  sin.  3 The  sins  of  the  Jews.  9 Calamity  is  for  sin.  16 
Saivation  is  only  of  God.  20  The  covenant  of  the  Redeemer. 

BEHOLD,  the  Lord’s  hand  is  not  shortened, 
that  it  cannot  save  ; neither  his  ear  heavy, 
that  it  cannot  hear : 

2 But  your  iniquities  have  separated  between 
you  and  your  God,  and  your  sins  have  a hid 
his  face  from  you,  that  he  will  not  hear. 

3 For  b your  hands  are  defiled  with  blood, 
and  your  fingers  with  iniquity  ; your  lips  have 
spoken  lies,  your  tongue  hath  muttered  per- 
verseness. 

4 None  calleth  for  justice,  nor  any  pleadeth 
for  truth  : they  trust  in  vanity,  and  speak  lies; 
theyconceive  mischief, and  bring  forth  iniquity. 

5 They  hatch  c cockatrice’s  eggs,  and  weave 
the  spider’s  web  : he  that  eateth  of  their  eggs 
dieth,  and  that  which  is  d crushed  breaketh 
out  into  a e viper. 

6 Their  webs  shall  not  become  garments, 
neither  shall  they  cover  themselves  with  their 
works:  their  works  are  works  of  iniquity,  and 
the  act  of  violence  is  in  their  hands. 

7 Their  f feet  run  to  evil,  and  they  make  haste 
to  shed  innocent  blood  : their  thoughts  are 
thoughts  of  iniquity ; wasting  and  e destruction 
are  in  their  paths. 

pernicious  nature  was  perhaps  generally  unsuspected;  but 
when  disclose  !,  they  were  found  to  conceal  a fatal  poison.  So 
their  webs  were  finely  wrought;  but  could  not  conceal  their 
wickedness  and  folly  front  men  of  penetration,  much  less  from 
the  omniscient  eye  of  God. 

Notwithstanding,  however,  the  abounding  of  sin  and  folly, 
the  Lord  avows  his  readiness  as  well  as  ability  to  restore  his 
chosen  nation:  and  will  do  it  in  a manner  worthy  of  himself: 
the  mighty  Redeemer  shall  come  to  Zion,  and  his  own  arm 
shall  bring  salvation. 

Independent  of  a primary  reference  to  the  return  from  Ba- 
bylon, the  common  subject  of  these  latter  chapters,  the  con- 
cluding verses  may  have  a more  remote  allusion  to  the  con- 
version of  the-Western  Isles  and  the  eastern  Continent,  and 
even  possibly  to  the  last  great  conflict  upon  earth.  See  Rev. 
xxii.  8 — 10. 

In  addition  to  the  great  importance  of  the  truths  contained 
in  this  chapter,  Bishop  Lowth  observes,  it  “is  remarkable  for 
the  beauty,  strength  and  variety  of  the  images  with  which  it 


the  Vulgate  renders,  “ he  shall  make  thy  bones  free,”  or  pliant,  which  is  the 

consequence  of  a well  fed  succulent  body.] — Bagster. Fail  not— Or  deceive 

not,  the  expectation  of  the  thirsty  traveller. 

Ver.  12.  And  they  . ...  of  thee.— That  is,  “ thy  posterity  shall  build,”  &c. 
So  Lowth , &c. 

Ver.  13.  If  thou  turn  away  thy  foot  from  the  sabbath,  &c.— The  Jews 
were  forbidden  to  journey  on  that  sacred  day,  farther  than  to  the  tabernacle, 
&c.;  they  were  not  to  employ  it  either  in  business  or  pleasure,  as  here  follows  : 
Not  speaking  thine  own  words. — That  is,  not  spending  it  in  secular  con- 
versation. 

Chap.  LIX.  Ver.  5.  They  hatch  cockatrice's  eggs— Lowth,  “ The  eggs  of  the 

basilisk.” Spider'sweb. — [Weak  and  unstable,  says  Pa.rton , as  the  spider’s 

web,  are  all  the  professions  and  works  of  the  hypocrite.  The  filaments  which 
compose  the  flimsy  texture  in  which  she  dwells  are  finely  spun,  and  curiously 
woven  ; but  a single  touch  dissolves  the  fabric:  equally  frail  and  evanescent 
are  his  wisest  and  most  elaborate  contrivances.  She  fabricates  her  web  to  be 
at  once  a covering  to  herself,  and  a snare  to  her  neighbour  ; and  for  the  same 
odious  purposes  he  assumes  the  earl)  of  religion  ; but  the  deceitful  veil  which 
he  throws  over  the  deformity  of  his  character  can  remajn  only  a short  time  ; 
like  the  spider's  web,  it  shall  soon  be  swept  away,  and  his  loathsome  form  ex- 
posed to  every  eye.  Like  he  he  shall  perish  in  the  ruins  of  the  habitation 

787 


Sin  Ike  cause  of  calamity.  ISAIAH. — CHAP.  LX.  Abundant  access  of  the  <J  entiles. 


8 The  way  of'  peace  they  know  not ; and 
there  is  no  h judgment  in  their  goings:  they 
have  made  them  crooked  ' paths  : whosoever 
goeth  therein  shall  not  know  peace. 

9 Therefore  J is  judgment  far  from  us,  neither 
doth  justice  overtake  us:  we  wait  for  light, 
but  behold  obscurity;  for  brightness,  but  we 
walk  in  darkness. 

10  We  k grope  for  the  wall  like  the  blind,  and 
we  grope  as  if  we  had  no  eyes : i we  stumble  at 
noon  day  as  in  the  night;  we  are  in  desolate 
places  as  dead  men. 

11  We  roar  all  like  bears,  and  ,n  mourn  sore 
like  doves:  we  look  n for  judgment,  but  there 
is  none  ; for  salvation,  but  it  is  far  ofF  from  us. 

12  For  0 our  transgressions  are  multiplied 
before  thee,  and  our  sins  testify  against  us: 
for  our  transgressions  are  with  us  ; and  as  for 
our  iniquities,  we  know  them  ; 

13  In  transgressing  and  lying  p against  the 
Lord,  and  departing  away  from  our  God, 
speaking  oppression  and  revolt,  conceiving 
and  uttering  from  the  ‘'heart  words  of  false- 
hood. 

14  And  judgment  is  turned  away  backward, 
and  justice  standeth  afar  off:  for  truth  is  fallen 
in  the  street,  and  equity  cannot  enter. 

15  Yea,  truth  faileth  ; and  he  that  departeth 
from  evil  “maketh  himself  a prey:  and  the 
Lord  saw  it,  and  it  8 displeased  him  that  there 
was  no  judgment. 

16  U And  t he  saw  that  there  was  no  man, 
and  wondered  that  there  was  no  intercessor  : 
therefore  his  arm  “brought  salvation  unto 
him  ; and  his  righteousness,  it  sustained  him. 

17  For  he  put  on  v righteousness  as  a breast- 
plate, and  a helmet  of  salvation  upon  his  head ; 
and  he  put  on  the  garments  of  vengeance  for 
clothing,  and  was  clad  with  zeal  w as  a cloak. 

18  According  to  their  1 deeds,  accordingly 
he  will  repay,  fury  to  his  adversaries,  recom- 
pense to  his  y enemies ; to  the  islands  he  will 
repay  recompense. 

19  So  2 shall  they  fear  the  name  of  the  Lord 
from  the  west,  and  his  glory  from  the  rising 
of  the  sun.  When  the  enemy  shall  come  in 
like  a a flood,  the  Spirit  of  the  Lord  shall  b lift 
up  a standard  against  him. 

20  If  And  c the  Redeemer  shall  come  to  Zion, 
and  unto  them  that  turn  d from  transgression 
in  Jacob,  saith  the  Lord. 

21  As  for  me,  this  is  my  e covenant  with  them, 
saith  the  Lord  ; my  spirit  that  is  upon  thee, 


A.  M 
B.  C.  712. 


h o r,  right. 

i Pa.  125.5. 
Pr.28.18. 

J La. 5. 16, 

17. 

k De.28.29. 

1 Ain.  8.9. 
m Eze.7.16. 
n Je.8.15. 

0 Da.9.5. 

&c. 

p c.48.8. 

Jc.2.19,.21 
q Mat.  12. 34 
r or,  is  ac- 
counted 
mad. 

Hu.  9.7. 
s was  evil 
in  hist  eye 8 
t Eze.22.30. 
u Ps.93.1. 
v Ep.6.14, 
17. 

w Jn.2.17. 
x recom- 
penses. 
y Lu.  19.27. 
z Mal.1.11. 
a Re.  12.15, 
16. 

b put  him 
to  flight. 
Ja.4.7. 
c Ro.ll.26. 
d He.  12. 14. 
e He.8.8,&c 

a or,  be  en- 
lightened , 
for  thy 
light 
cometh. 
b Ep.5.8. 
c Mai.  4 2. 

2Co.4.6. 
d c.  49. 6,23. 

Re.21.21. 
e Ro.  11.25. 
f or.  noise 
of  the  sea 
shall  be 
turned  to- 
ward thee 
g or  .wealth. 
ver.ll. 
c.61.6. 
h Ge. 25.4,13 

1 Ps.72.10. 
j Mal.2.11. 
k Hag. 2. 7, 9 

1 c.42.4. 
m P8.63.30, 
31. 

Zee.  14. 14. 
n Zec.6.15. 
o c.57.17. 
p Re.21.25. 
q Ho.  14. 6,7 


and  my  words  which  I have  put  in  thy  mouth, 
shall  not  depart  out  of  thy  mouth,  nor  out  ol 
the  mouth  of  thy  seed,  nor  out  of  the  mouth 
of  thy  seed’s  seed,  saith  the  Lord  from  hence- 
forth and  for  ever. 

CHAPTER  LX. 

I The  glory  of  the  church  in  the  abundant  access  of  the  Gentiles,  15  and  the  grea< 
blessings  after  u sliort  ullliction. 

ARISE, a shine  ; for  thy  light  b is  come,  and 
the  glory  of  the  Lord  is  risen  upon  thee. 
2 For,  behold,  the  darkness  shall  cover  the 
earth,  and  gross  darkness  the  people:  but  the 
Lord  c shall  arise  upon  thee,  and  his  glory 
shall  be  seen  upon  thee. 

3  And  the  Gentiles  shall  come  to  thy  light, 
and  kings  ll  to  the  brightness  of  thy  rising. 

4  Lift  up  thine  eyes  round  about,  and  see: 
all  they  gather  themselves  together,  they  come 
to  thee:  thy  sons  shall  come  from  far,  and  thy 
daughters  shall  be  nursed  at  thy  side. 

5  Then  thou  shalt  see,  and  flow  together,  and 
thy  heart  shall  fear,  and  be  enlarged  ; because 
e the  f abundance  of  the  sea  shall  be  converted 
unto  thee,  the  s forces  of  the  Gentiles  shall 
come  unto  thee. 

6  The  multitude  of  camels  shall  cover  thee, 
the  dromedaries  of  11  Midian  and  Ephah  ; all 
they  from  Sheba  > shall  come  : they  shall  bring 
) gold  and  incense  ; and  they  shall  show  forth 
the  praises  of  the  Lord. 

7  All  the  flocks  of  Kedar  shall  be  gathered 
together  unto  thee,  the  rams  of  Nebaioth  shall 
minister  unto  thee:  they  shall  come  up  with 
acceptance  on  mine  altar,  and  I k will  glorify 
the  house  of  my  glory. 

8  Who  are  these  that  fly  as  a cloud,  and  as 
the  doves  to  their  windows  7 
9 Surely  the  isles  ' shall  wait  for  me,  and  the 
ships  of  Tarshish  first,  to  bring  thy  sons  from 
far,  their  m silver  and  their  gold  with  them,  unto 
the  name  of  the  Lord  thy  God,  and  to  the  Holy 
One  of  Israel,  because  he  hath  glorified  thee. 

10  And  the  sons  of  strangers  n shall  build  up 
thy  walls,  and  their  kings  shall  minister  unto 
thee  : for  0 in  my  wrath  I smote  thee,  but  in  my 
favour  have  I had  mercy  on  thee. 

11  Therefore  thy  gates  shall  be  p open  con- 
tinually ; they  shall  not  be  shut  day  nor  night ; 
that  men  may  bring  unto  thee  the  forces  of  the 
Gentiles,  and  that  their  kings  may  be  brought. 

12  For  the  nation  and  kingdom  that  will  not 
serve  thee  shall  perish  ; yea,  those  nations  shall 
be  utterly  wasted. 

13  The  glory  of  Lebanon  « shall  come  unto 


abounds;”  and  distinguished  by  the  elegance  of  its  compo- 
sition. 

Chap.  LX.  Vet.  1—22.  The  glorivas  state  of  the  Church 
'n  the  tattler  days. — The  subject  of  this  chapter  (says  Bishop 
Lowth)  is  the  great  increase  and  flourishing  state  of  the  church 
of  God,  by  the  conversion  and  accession  of  the  heathen  na- 
tions ; which  is  set  forth  in  such  ample  terms,  as  plainly  show, 


that  the  full  completion  of  the  prophecy  is  reserved  for  future 
times.”  So,  at  least,  the  above  learned  prelate,  and  other  able 
commentators  on  the  Prophecies,  conceive.  “ This  subject  is 
displayed  in  the  most  splendid  colours,  under  a great  variety 
of  images  highly  poetical,  designed  to  give  a general  idea  of 
the  glories  of  that  perfect  state  of  the  church  of  God,  which 
we  are  taught  to  expect  in  the  latter  times  ; when  the  fulness 


which  he  constructed  with  so  much  care,  and  where  he  reposed  with  such 

fatal  security.]—  Bagster. That  xohichis  crushed—  Rather,  “when  it  is 

crushed,*’  or  broken. 

Ver.  10.  In  desolate  places  as  dead  men.— Or,  “ like  the  dead  alluding-, 
perhaps,  to  the  dark  sepulchral  caverns  in  which  they  were  buried.  So  the 
Chaldee. 

Ver.  ll.  We  roar  all  like  hears. — Rather,  “we  all  gTowl  like  bears so 
Parkhurst. 

Ver.  12.  Our  transgressions  are  with  us— Lowth,  “ Cleave  fast  to  us.” 

Our  iniquities  toe  know— Lowth,  “ Acknowledge.” 

Ver.  15.  Maketh  himself  a prey. — Lowth , “ Exposeth  himself  to  be  plun- 
dered.” 

Ver.  18.  According  to  their  deeds. — Taking  the  text  as  it  stands,  (which  we 
are  always  disposed  to  do  when  we  can  draw  from  it  an  intelligible  meaning,) 
we  should  render  it,  “ According  to  the  (law  o0  recompenses,  accordingly  will 
he  repay,”  or  “ recompense  them  ;”  i.  e.  as  the  heathen  (Egypt,  perhaps,  more 
especially)  had  treated  Israel,  so  would  the  Lord  recompense  the  heathen. 
Compare  chap.  Ixv.  6,  7.,  Jer.  xvii.  18.  and  especially  xxv.  14. 

Ver.  19.  From  the  west—  Probably  Europe,  and  especially  the  British  isles. 

The  rising  of  the  sun. — The  vast  continent  of  India,  China,  &c. 

When  the  enemy  ....  like  a flood.— That  is,  with  an  overwhelming  force. 
- — The  Lord  shall  lift  up  a standard  against  him—  See  margin.  That  is, 
oppose  him  by  almighty  power. 

Chap.  LX.  Ver.  l.  Arise , shine. — See  margip.  Zion  can  only  shine  in  pro- 
portion Q9  she  is  enlightened  from  above.  The  last  verse  of  rhe  preceding 
788 


chapter,  or,  according  to  Dr.  Boothroyd , the  last  two  verses,  should  be  con- 
nected with  this  chapter. 

Ver.  4.  Nursed  by  thy  side—  [Bishop  Lowth  reads,  with  the  LXX.  and 
Chaldee,  “ shall  be  carried  at  the  side  and  Sir  J.  Chardin  says,  in  his  MS. 
note  on  this  place,  that  it  is  a general  custom  in  the  East  to  carry  their  chil- 
dren astride  upon  the  hip,  with  the  arm  round  the  body.  One  MS.  has,  “shall 
be  carried  on  the  shoulder;”  which  is  also  a common  mode  in  the  Eust.l — B. 

Ver.  5.  Thou  shalt  see  and  flow  together.— Hare  forty  MSS.  and  one  edi- 
tion, for  see  read  fear , with  the  addition  only  of  a yod. — Lowth.  The  present 
text,  however,  yields  an  excellent  sense:  “Thou  shalt  see  thy  children  com 
ing  on  every  side,  flowing  tpgether  like  an  inundation  ; at  first,  perhaps,  with 

alarm,  but  afterwards  with  joy,  and  enlargement  of  heart. The  abundance 

—Lowth,  “ Wealth”  of  the  sea. The  forces  of  the  Gentiles.— Lowth, 

“ Riches  of  the  nations.” 

Ver.  7.  The  rams  of  Nebaioth.— This  idea  of  sacrifices  coming  voluntarily 
from  all  quarters,  must  certainly  be  explained  figuratively. 

Ver.  8.  Like  doves  to  their  windows. — That  i3,  the  windows  of  their  dove- 
cotes. 

Ver.  ll.  The  forces  of  the  Gentiles.— Rather,  “ the  riches  of  the  nation*-,” 
as  ver.  5.  Compare  Rev.  xxi.  24,  25. 

Ver.  13.  Glory  of  Lebanon .—{ That  is,  the  cedar ; and,  as  the  choice  timber 
of  Lebanon  beautified  Solomon’s  temple,  that  footstool  of  Jehovah— so  shall 
the  peculiar  advantages  of  every  nation,  and  of  every  description  of  men, 
concur  to  beautify  the  church  ot  Christ,  w-hich  He  lias  determined  to  make 
glorious.  The  language  then  becomes  more  energetic ; and  the  images  em 


The  glory  of  the  church.  ISAIAH. — CHAP.  LXI.,  LX1I.  Blessings  oj  the  faithful. 


thee,  the  fir  tree,  the  pine  tree,  and  the  box 
together,  to  beautify  rthe  place  of  my  sanc- 
tuary ; and  I will  make  the  place  of  my  feet 
» glorious. 

14  The  sons  also  of  them  that  afflicted  thee 
shall  come  bending  unto  thee  ; and  all  they 
that  despised  thee  shall  t bowthemselves  down 
at  the  soles  of  thy  feet;  and  they  shall  call 
thee,  The  city  of  the  Lord,  The  Zion  u of  the 
Holy  One  of  Israel. 

15  H Whereas  thou  hast  been  v forsaken  and 
nated,  so  that  w no  man  went  through  thee , I 
will  make  thee  an  eternal  1 excellency,  a joy 
of  many  generations. 

16  Thou  r shalt  also  suck  the  milk  of  the  Gen- 
tiles, and  shalt  suck  the  breast  of  kings  : and 
thou  shalt  know  that  ZI  the  Lord  am  thy  Sa- 
viour and  thy  Redeemer,  the  mighty  One  of 
Jacob. 

17  For  brass  I will  bring  gold,  and  for  iron 
I will  bring  silver,  and  for  wood  brass,  and 
for  stones  iron : I will  also  make  thy  officers 
peace,  and  thine  exactors  1 righteousness. 

18  Violence  shall  no  more  be  heard  in  thy 
land,  wasting  nor  destruction  within  thy  bor- 
ders ; but  thou  shalt  call  thy  b walls  Salvation, 
and  thy  gates  Praise. 

19  The  c sun  shall  be  no  more  thy  light  by 
day ; neither  for  brightness  shall  the  moon 
give  light  unto  thee : but  the  Lord  shall  be 
unto  thee  an  everlasting  light,  and  thy  God 
d thy  glory. 

20  Thy  sun  shall  no  more  go  down;  neither 
shall  thy  moon  withdraw  itself : for  the  Lord 
shall  be  thine  everlasting  light,  and  the  days 
of  thy  e mourning  shall  be  ended. 

21  Thy  people  also  shall  be  all  f righteous: 
they  s shall  inherit  the  land  h for  ever,  the 
> branch  of  my  ) planting,  the  work  k of  my 
hands,  that  I may  be  glorified. 

22  A little  one  shall  become  a thousand,  and 
a small  one  a strong  nation : I the  Lord  will 
hasten  it  in  his  time. 

CHAPTER  L X I . 

1 The  office  of  ChrisL  4 The  forwardness,  7 and  blessings  of  the  faithful. 

THE  a Spirit  of  the  Lord  God  is  upon  b me  ; 

because  the  Lord  hath  c anointed  me  to 
preach  good  tidings  unto  the  meek  ; he  hath 
sent  me  to  bind  up  the  d broken-hearted,  to  pro- 
claim liberty  to  e the  captives,  and  the  opening 
of  the  prison  to  them  that  are  f bound  ; 

2  To  proclaim  the  acceptable  year  s of  the 


A.  M.  3292. 
B.  C.  712. 

r Pb.96.6. 

6 Pa  132.7. 
t Re. 3.9. 
u He.  12.22. 
v Ps.78.60, 
61. 

w La.1.4. 
x Re.  3. 12. 
y c.  65.11,12. 
z c.43.3. 
a 2Pe.3  13. 
b c.26.1. 
c Re.2l.23. 
22.5. 

d Zee. 2.5. 
e Re.21.4. 
f c.4.3. 

Re.2l.27. 
g Mat. 5.3. 
h c.62.4. 
i in.  15.2. 

J Ps.92.13. 
k Ep.2.10. 
a Lu.4.16.. 
21. 

b Jn.1.32. 
3.34. 

c Ps.45.7. 
d Ps.  147.3. 
e Jn.8.31.. 
36. 

f Ro.7.23.. 
25. 

g Le.25.9, 
&c. 

2 Co.  6. 2. 


h 2Th.l.9. 
i Ma.5.4. 
j Jn.  16.20. 
It  c. 60.21. 

1 c.58.12. 
m Ex. 19.6. 

1 Pe.2.5,9. 
Re.  1.6. 
n Eze.44.1l 
Ep.4.11, 
12. 

o c.40.2. 

Zee.  9. 12. 
p Ps.50.5. 

c.55.3. 
q Ne.8.10. 
Hab.3.17. 
18. 

Ro.  14. 17. 
r Re.  19.8. 

b as  a 
priest. 

t Re.21.2. 

u Ps.72.3. 
85.11. 

v c.62.7. 
a ver.6,7. 


Lord,  and  the  day  of  vengeance  h of  our  God  ; 
to  comfort  all  that  ■ mourn, 

3 To  appoint  unto  them  that  mourn  in  Zion, 
to  give  unto  them  beauty  for  ashes,  the  oil  of 
joy  j for  mourning,  the  garment  of  praise  for 
the  spirit  of  heaviness ; that  they  might  be 
called  trees  of  righteousness,  the  planting  k of 
the  Lord,  that  he  might  be  glorified. 

4 TT  And  they  shall  build  i the  old  wastes,  they 
shall  raise  up  the  former  desolations,  and  they 
shall  repair  the  waste  cities,  the  desolations 
of  many  generations. 

5 And  strangers  shall  stand  and  feed  your 
flocks,  and  the  sons  of  the  alien  shall  be  your 
ploughmen  and  your  vine-dressers. 

6 But  ye  shall  be  named  the  m Priests  of  the 
Lord  : men  shall  call  you  the  n Ministers  of 
our  God  : ye  shall  eat  the  riches  of  the  Gen- 
tiles, and  in  their  glory  shall  ye  boast  your- 
selves. 

7 For  your  shame  ye  shall  have  “double; 
and  for  confusion  they  shall  rejoice  in  their 
portion  : therefore  in  their  land  they  shall 
possess  the  double  : everlasting  joy  shall  be 
unto  them. 

8 For  I the  Lord  love  judgment,  I hate  rob- 
bery for  burnt-offering  ; and  I will  direct  their 
work  in  truth,  and  I will  make  an  everlasting 
covenant  p with  them. 

9 And  their  seed  shall  be  known  among  the 
Gentiles,  and  their  offspring  among  the  peo- 
ple : all  that  see  them  shall  acknowledge  them, 
that  they  are  the  seed  which  the  Lord  hath 
blessed. 

10  I will  greatly  rejoice  i in  the  Lord,  my 
soul  shall  be  joyful  in  my  God  ; for  he  hath 
clothed  me  with  the  garments  of  salvation,  he 
hath  covered  me  with  the  robe  of  r righteous- 
ness, as  a bridegroom  s decketh  himself  with 
ornaments,  and'  as  a bride  adorneth  1 herself 
with  her  jewels. 

11  For  as  the  earth  bringeth  forth  her  bud, 
and  as  the  garden  causeth  the  things  that  are 
sown  in  it  to  spring  forth  ; so  the  Lord  God 
will  cause  u righteousness  and  praise  v to  spring 
forth  before  all  the  nations. 

CHAPTER  L X 1 1 . 

1 The  fervent  desire  of  the  prophet  to  confirm  the  church  in  God’s  promises.  5 The 

office  of  the  ministers  (unto  which  they  are  incited)  in  preaching  the  gospel,  10  and 

preparing  the  people  thereto. 

FOR  Zion’s  sake  will  I not  hold  my  peace, 
and  for  Jerusalem’s  sake  I will  not a rest, 
until  the  righteousness  thereof  go  forth  as 


of  the  Gentiles  shall  come  in,  and  the  Jews  shall  bec9nverted 
and  gathered  from  their  dispersions ; when  all  the  kingdoms 
of  this  world  shall  become  the  kingdoms  of  our  Lord,  and  of 
nis  Christ.”  (Rev.  xi.  15.1 

We  must  be  cautious,  however,  of  a too  minute  and  literal 
interpretation  of  the  poetical  images  used  by  the  prophets,  and 
attend  rather  to  their  general  scope  and  design;  for  it  is  cer- 
tain they  were  never  intended  to  be  separately,  minutely,  or 
literally  explained.  Great  and  magnificent  objects  will  sel- 
dom admit  of  minute  criticism 

Chap.  LXI.  Ver.  1 — 11.  Messiah  announces  his  office,  and 
the  Church  rejoices  in  his  work. — The  same  subject  is  continu- 
ed ; and,  to  give  it  the  greater  solemnity,  the  Messiah  is  intro- 
duced describing  his  own  character  and  office,  and  confirming 
the  large  promises  made  before.  In  conse^ience  of  this,  verse 
10,  the  Jewish  church  is  represented  praising  God  for  the  ho- 
nour done  her,  by  her  restoration  to  his  favour,  and  by  the  ac- 
cession of  the  Gentiles,  which  is  beautifully  described  in  a 


ployed  more  grand  and  magnificent;  and  nothing  can  answer  to  the  glorious 
description,  but  some  future  exalted  state  of  the  church  on  earth,  or  the  church 
triumphant  in  heaven,  though  several  expressions  seem  to  limit  it  to  tiie  church 

beiow.]— Bagster. The  place  of  m.y  feet. — That  is,  the  ark  considered  as 

Jehovah’s  footstool,  1 Chron.  xxviii.  2. 

Chap.  LXI.  Ver.  1.  Liberty,  Sic. — [The  proclaiming  of  perfect  liberty  to  the 
bound,  and  the  year  of  acceptance  with  Jehovah,  is  a manifest  allusion  to  the 
proclaiming  of  the  year  of  Jubilee  by  sound  of  trumpet : and  our  Saviour,  by 
applying  this  text  to  himself,  plainly  declares  the  typical  design  of  that  insti- 
tution .}— Bagster. 

Ver.  3.  Beauty  for  ashes.— [Rather,  as  Bishop  Lowth  renders,  a beautiful 
crown  instead  or  ashes.”  In  times  of  mourning  the  Jews  put  on  sackcloth,  or 
coarse  sordid  raiment,  and  spread  dust  and  ashes  on  their  heads ; and  on  the 


happy  allusion  to  the  rich  pontifical  dress  of  the  Jewish  high- 
priest.  “The  acceptable  year  of  the  Lord,  mentioned,  verse 
2,  certainly  alludes  to  the  year  of  Jubilee  among  the  Hebrews, 
which  afforded  a fine  image  of  the  Gospel  dispensation.  (See 
our  exposition  of  Lev.  xxv.  1 — 22.)  And  we  can  have  no  hesi- 
tation in  applying  the  words  to  our  Saviour,  since  he  has 
claimed  them  for  his  own.  (Luke  iv.  18.) 

The  10th  verse  of  this  chapter  seems  to  allude  to  an  ancient 
and  instructive  custom  of  covering  accused  or  obnoxious  per- 
sons with  the  mantle  of  the  Emperor : so  Julian  covered  a 
certain  prefect  “ with  the  imperial  mantle”  to  protect  him. 
(See  Orient.  Lit.  No.  946.)  And  thus  it  is  that  the  Lord  our 
Redeemer  covers  his  people  with  his  imperial  robe  of  right- 
eousness, and  adorns  them  with  the  diadem  of  his  merits. 
(See  Rev.  iv.  4.) 

Chap.  LXII.  Ver.  1 — 12.  Promises  of  Judah' s restoration . — 
Isaiah  opens  this  chapter  with  announcing  his  determination 
to  persevere  in  prayer  for  Zion  and  Jerusalem,  and  expresses 

contrary,  splendid  clothing,  and  ointment  poured  on  the  head,  were  the  signs 
of  joy.  1 — Bagster. 

Ver.  5.  Strangers  (i.  e.  foreigners)  shall  feed  your  flocks,  &c.— Meaning, 
that  those  who  had  formerly  made  slaves  of  them,  should  now  become  their 
shepherds,  and  farming  men. 

Ver.  10.  Decketh  himself.— [Or,  as  Bishop  Lowth  renders,  “as  the  bride- 
groom decketh  himself  with  a priestly  crown.”  An  allusion,  he  observes,  to 
the  magnificent  dress  of  the  high  priest,  when  performing  his  functions  ; and 
particularly  to  the  mitre,  and  crown,  or  plate  of  gold,  in  the  front  of  it.  Exod. 
xxviii.  40,]—  Bagster. 

Chap.  LXII.  Ver.  1.  Until  the  righteousness  thereof— Lowth,  ” Until  hei 
righteousness  break  forth  as  a strong  light,  and  her  salvation  as  a blazina 
torch.” 


God’s  promises  to  his  church.  ISAIAH. — CHAP.  LX1II.  Christ  showcth  his  power. 

J brightness,  and  the  salvation  thereof  as  a 
lamp  that  burnetii. 

2 And  the  Gentiles  shall  see  thy  righteous- 


CHAPTER  L X I 1 J . 

1 Christ  showed)  who  he  is,  2 what  his  victory  over  hit  enemies,  7 ami  what  his  rreicy 
toward  his  church.  10  In  his  just  wrath  lie  remembereth  I » free  mercy  16  Thi 
church,  in  their  prayer,  17  and  complaint,  profess  their  faith. 


ness,  and  all  kings  thy  glory:  and  thou  shalt 
be  called  by  a new  c name,  which  the  mouth 
of  the  Lord  shall  name. 

3 Thou  shalt  also  be  a crown  d of  glory  in 
the  hand  of  the  Lord,  and  a royal  diadem  in 
the  hand  of  thy  God. 

4 Thou  shalt  no  more  be  termed  e Forsaken  ; 
neither  shall  thy  land  any  more  be  termed 
Desolate  : but  thou  shalt  be  called  f Hephzi- 
bah,  and  thy  land  e Beulah  : for  the  Lord  de- 
lighteth  in  thee,  and  thy  land  shall  be  11  married. 

5 For  as  a young  man  marrieth  a virgin,  so 
shall  thy  sons  marry  thee:  and  i as  the  bride- 
groom rejoiceth  over  the  bride,  so  shall  thy 
God  rejoice  i over  thee. 

6 If  I have  set  watchmen  upon  thy  walls,  O 
Jerusalem,  which  shall  never  hold  their  peace 
day  nor  night:  ye  that  k make  mention  of  the 
Lord,  keep  not  silence, 

7 And  give  him  no  ' rest,  till  he  establish,  and 
till  he  make  Jerusalem  a praise  in  the  earth. 

8 If  The  Lord  hath  sworn  by  his  right  hand, 
and  by  the  arm  of  his  strength,  m Surely  I will 
no  more  give  thy  corn  to  be  meat  for  thine 
enemies;  and  the  sons  of  the  stranger  shall 
not  drink  thy  wine,  for  the  which  thou  hast 
laboured : 

9 But  they  that  have  gathered  it  shall  eat  it, 
and  praise  the  Lord  ; and  they  that  have 
Drought  it  together  shall  drink  it  in  the  courts 
of  my  holiness. 

10  If  Go  through,  go  through  the  gates;  " pre- 
pare ye  the  way  of  the  people  ; cast  up,  cast 
up  the  highway  ; gather  out  the  stones ; lift  up 
a standard  ° for  the  people. 

11  Behold,  the  Lord  hath  proclaimed  unto 
the  end  of  the  world,  Say  ye  to  the  daughter 
of  Zion,  Behold,  thy  p salvation  cometh;  be- 
hold, his  reward  i is  with  him,  and  his  r work 
before  him. 

12  And  they  shall  call  them,  The  holy  peo- 
ple, The  redeemed  of  the  Lord  : and  thou  shalt 
be  called,  Sought  6 out,  A city  not  forsaken. 


d Zec.9.10. 
e Ilo.  1.10. 
Me.  13.5. 

f i.  e.  my 
ddight  is 
in  tier. 

g i.  e.  Mar- 
ried. 

h Re.21.9, 
10. 

i icith  the 
joy  of  the 
bi  ule- 
groom. 

) Je.  32.41. 

k or,  that 
are  the 
LORD'S 
remem- 
brancers. 

1 silence. 

m If  1 give. 

n c.57,14. 

o Ex. 17.15. 
c.18.3 

p Zee.  9. 9. 
Jn.  12.14. 
15. 

q Re.  22. 12. 

r or,  recom- 
pense. 

s Eze.34.ll 
..16. 
Jn.4.23. 


a decked. 

b Re.  19. 13, 
15. 

c Zep.3.8. 

d Je.25.26, 
27. 

e Ho.2.19. 

f Ps.63.3. 

g Ju.10.16. 
Zee. 2 8. 
Mat.  25. 
40.45. 
Ac.9.4. 

h Ex.  14. 19. 

i De.32.il, 
12. 


1 Ac. 7.51. 
Ep.4.30. 


k La. 2.5. 

1 Le.26.42. 


WHO  is  this  that  cometh  from  Edom,  with 

’ ’ dyed  garments  from  Bozrah  ? this  that 
is  a glorious  in  his  apparel,  travelling  in  the 
greatness  of  his  strength  1 I that  speak  in 
righteousness,  mighty  to  save. 

2 AYherefore  b art  thou  red  in  thine  apparel, 
and  thy  garments  like  him  that  treadeth  in  the 
wine-fat  ? 

3 I have  trodden  the  wine-press  alone  ; and  of 
the  people  there  was  none  with  me  : for  I will 
tread  them  in  mine  anger,  and  trample  them 
in  my  fury;  and  their  blood  shall  be  sprinkled 
upon  my  garments,  and  I will  stain  all  my  rai- 
ment. 

4 For  the  day  c of  vengeance  is  in  mine 
heart,  and  the  year  of  my  redeemed  is  come. 

5 And  I looked,  and  there  was  none  to  help  ; 
and  I wondered  that  there  was  none  to  uphold: 
therefore  mine  own  arm  brought  salvation 
unto  me  ; and  my  fury,  it  upheld  me. 

6 And  I will  tread  down  the  people  in  mine 
anger,  and  make  them  drunk  d in  my  fury,  and 
I will  bring  down  their  strength  to  the  earth. 

7 If  I will  mention  the  e loving-kindnesses  of 
the  Lord,  and  thepraises  f of  the  Lord,  accord- 
ing to  all  that  the  Lord  hath  bestowed  on  us, 
and  the  great  goodness  toward  the  house  oi 
Israel,  which  he  hath  bestowed  on  them  accord- 
ing to  his  mercies,  and  according  to  the  mul- 
titude of  his  loving-kindnesses. 

8 For  he  said,  Surely  they  are  my  people, 
children  that  will  not  lie:  so  he  was  their  Sa 
viour. 

9 In  all  their  affliction  e he  was  afflicted, 
and  the  angel  h of  his  presence  saved  them  : 
in  his  love  and  in  his  pity  he  redeemed  them  ; 
and  he  bare  ( them,  and  carried  them  all  the 
days  of  old. 

10  But  they  rebelled,  and  vexed  ibis  holy 
Spirit  : therefore  he  was  turned  to  be  their 
k enemy,  and  he  fought  against  them. 

11  Then  he  remembered  'the  days  of  old, 
Moses,  and  his  people,  saying,  Where  is  he 


the  utmost  confidence  in  their  being  delivered  from  all  their 
enemies.  He  calls  also  upon  all  the  watchmen  of  Zion,  her 
Priests  and  Levites,  who  kept  watch  day  and  night  in  the  pur- 
lieus of  the  temple,  and  whom  he  calls  “the  Lord’s  Remem- 
brancers,” to  unite  with  him  in  prayers  for  her  prosperity. 
(See  Psalm  exxx.  6.  cxxxiv.)  Then,  after  reciting  the  Lord’s 
oath  and  promise  for  their  restoration,  as  if  he  had  already 
seen  them  setting  out  from  Babylon,  he  calls  upon  them  to 
prepare  the  way,  and  li  t up  a standard  to  encourage  their  re- 
turn. But  the  application  of  the  concluding  verses  to  our  Sa- 
viour when  on  earth,  by  the  Evangelists,  plainly  shows  that 
these  chapters  had  a farther  reference  than  to  any  temporal 
salvation  ; and  that  all  these  temporal  promises  were  typical 
of  blessings  spiritual  and  eternal;  and  that  Jerusalem  restored 
on  earth  was  typical  of  the  “Jerusalem  above,  which  is  the 
Mother  of  us  all.”  (See  Matt.  xxi.  5.  John  xii.  15.  Gal. 
iv.  26.) 

Chap.  LXIII.  Ver.  1 — 19.  The  triumph  of  JWessiah,  and 
deliverance  of  the  Church.— “In  the  first  six  verses  of  this 


Ver.  5.  Asa  young  man  marrieth  a virgin—  Sir  .7.  Chardin  says,  in  the 
East,  youths  marry  only  virgins,  and  widowers,  widows.  Orient.  Cust.  No. 

274  So  shall  thy  sons  marry  thee—i.  e.  obtain  possession  of  thy  land,  as  a 

nushand  claims  possession  of  his  wife. 

Ver.  6.  Set  watchmen. — [Watches  in  the  East,  observes  Bishop  Lowth,  even 
to  this  day,  are  performed  by  a loud  cry,  from  time  to  lime,  of  the  watchmen, 
and  that  very  frequently,  to  mark  the  lime,  and  in  order  to  show  that  they 
themselves  are  constantly  attentive  to  their  duty.  Hence  the  watchmen  are 
said  by  the  Prophet,  (chap.  lii.  8.)  “ to  lift  up  their  voice  and  here  they  are 
commanded,  “ not  to  keep  silence;”  and  the  greatest  reproach  to  them  is, 
" that  they  are  dumb  dogs  ; they  cannot  hark  ; dreamers,  sluggards,  loving  to 
slumber,”  (chap.  Ivi.  10.)  “ The  watchmen  in  the  camp  of  the  caravans,” 

says  Tavernier,  “ go  their  rounds  crying  one  after  another,  ‘ God  is  one,  He 
is  merciful and  often  add.  ‘Take heed  to  yo.rselves.’  ”J — Bagster. 

Ver.  11.  Thy  salvation  cometh.— See  chap.  xl.  9,  10,  and  note.  All  the  an- 
cient versions  read,  “ Saviour.” 

Chap.  LXIU.  Ver.  1 — 6.  Who  is  this ? &c. — Bishop  Lowth  places  these  ver- 
ges in  dialogue  form,  thus  : Ver.  1.  Who.  &c.  the  chorus.  The  last  Line,  ” I 
who  speak.”  Arc.  Messiah.  Ver.  3.  chorus.  Ver.  4 to  6.  Messiah. 

Ver.  2.  The  wine-fat —Lowth,  vat,  as  the  word  is  alwayB  now  spelt ; mean- 
ng,  the  vessel  in  which  the  grapes  were  trodden. 

Ver.  3.  People  there  was  none.— IThe  very  remarkable  passage  contained 
79(1 


chapter,  the  Prophet  (or  rather  the  church  lie  represents,)  sees 
the  great  Deliverer,  long  promised  and  expected,  making  his 
appearance,  after  having  crushed  his  enemies,  like  grapes  in 
the  wine-press.  The  comparison  suggests  a tremendous  idea 
of  the  wrath  of  omnipotence,  which  its  unhappy  objects  can 
no  more  resist  than  the  grapes  can  resist  the  treader.  Indeed, 
there  is  so  much  patho3,  energy,  and  sublimity  in  this  remark- 
able passage,  as  hardly  any  thing  can  be  conceived  to  exceed. 
The  period  to  which  it  refers  is,  probably,  the  same  with  that 
predicted  in  Revelations,  chapter  xix.,  some  parts  of  which 
(ver.  13)  are  expressed  in  the  same  terms,  and  are  generally 
understood  of  the  fall  of  Antichrist  and  his  followers,  of  which 
the  destruction  of  Babylon,  Edom  or  Bozrah,  may  he  con- 
sidered as  an  emblem. 

“The  remaining  part  of  this  chapter,  with  the  whole  pf  the 
following,  contain  a penitential  confession  and  supplication  of 
the  Jews,  as  uttered  in  their  present  dispersion,  apparently  de- 
serted and  rejected  by  the  God  of  their  fathers.  They  begin 
(ver.  7)  with  acknowledging  the  great  mercies  of  God  to  their 


in  the  first  six  verses  of  this  chapter,  seems  in  a manner  detached  from  the 
rest,  and  to  stand  singly  by  itselt ; containing  a prophetical  representation  ol 
the  victories  of  the  Messiah  over  the  enemies  of  his  church,  here  designated 
by  the  names  of  Edom  and  Bozrah.  Though,  as  Bishop  Lowth  observes,  this 
prophecy  must  have  its  accomplishment,  there  is  no  necessity  of  supposing 
that  it  has  been  already  accomplished.  There  are  prophecies  which  intimate 
a great  slaughter  of  the  enemies  of  God  and  his  people,  which  remain  to  be 
fulfilled : those  in  Ezek.  xxxviii.  and  Rev.  xx.  are  called  Gog  and  Magog. 
This  prophecy  of  Isaiah  may  possibly  refer  to  the  same,  or  the  like  event.]— 
Bagster. 

Ver.  9.  In  all  their  afflictions  he  was  afflicted— So  our  version,  but  the 
word  is  used  for  external,  not  internal  troubles,  and  might  he  better  rendered. 
“ In  all  their  distresses  he  was  distressed.”  It  must  be  remarked,  however,  that 
all  the  ancient  versions  read  with  the  Keri  aleph  instead  of  ran,  which  implies  a 
negative,  and  has  occasioned  very  different  renderings.  Boothroyd  reads,  “ In 
all  their  distresses  he  was  not  opposed  to  tnem.”  Lowth.  “ It  was  not  an  en- 
voy, nor  an  angel,  &c but  he  himself  redeemed  them.”  We  incline, 

however,  with  Gatakcr , to  the  common  version,  changing  afflictions  for 

‘‘distresses  meaning,  from  their  enemies. The  angel  of  his  presence. 

—That  is,  Christ.  See  Ex.  xxiii.  20,  21. He  bare  than. — Compare  Ex.  xix.  4. 

Ver.  11.  Where  is  he,  &c. — Lowth , " How  he  (i-  e.  God)  brought.”— 

“ With  the  shepherd,  (i.  e.  Moses.)  How'  he  put  within  them  his  Holy  Spirit  ’ 


Trie  church's  prayer  to  God.  ISAIAH. — CHAP  LXIV.,  LXV.  It  complains  of  its  afflictions. 


that  brought  them  up  out  of  the  sea  with  the 
shepherd  of  his  flock  ? where  is  lie  that  put 
his  holy  Spirit  " within  him  1 

12  That  led  them  by  the  right  hand  of  Moses 
with  his  glorious  arm,  dividing  the  “water  be- 
fore them,  to  make  himself  an  everlasting 
name  1 

13  That  led  them  through  the  deep,  as  a 
horse  in  the  wilderness,  that  they  should  not 
stumble  ? 

14  As  a beast  goeth  down  into  the  valley, 
the  Spirit  of  the  Lord  caused  him  to  rest : so 
didst  thou  lead  thy  people,  to  p make  thyself 
a glorious  name. 

15  Tf  Look  down  from  heaven,  and  behold 
from  the  habitation  « of  thy  holiness  and  of 
thy  glory  : where  is  thy  zeal  and  thy  strength, 
the  r sounding  of  thy  “bowels  and  of  thy  mer- 
cies toward  me  ? are  they  restrained  ? 

16  Doubtless  thou  art  our  father,  though  Abra- 
ham be  ignorant  of  us,  and  Israel  acknowledge 
us  not : thou,  O Lord,  art  our  father,  ' our  re- 
deemer ; thy  name  is  from  everlasting. 

17  O Lord,  why  hast  thou  made  us  to  err 
u from  thy  ways,  and  hardened  T our  heart 
from  thy  fear  ? Return  w for  thy  servants’ 
sake,  the  tribes  of  thine  inheritance. 

18  The  people  of  thy  holiness  have  possessed 
it  but  a little  while:  our  adversaries  have 
trodden  down *  * thy  sanctuary. 

19  We  are  thine  : thou  never  barest  rule  over 
them  ; y they  were  not  called  by  thy  name. 

CHAPTER  LXIV. 

1 The  church  prayeth  for  the  illustration  of  God’s  power.  5 Celebrating  God’s  mercy, 
it  maketh  confession  of  their  natural  corruptions.  9 It  complainelh  of  their  affliction. 

OH  1 that  thou  wouldest  rend  the  heavens, 
that  thou  wouldest  come  down,  that  the 
mountains  b might  flow  down  at  thy  presence, 
2 As  when  c the  melting  fire  burneth,  the  fire 
causeth  the  waters  to  boil,  to  make  thy  name 
known  to  thine  adversaries,  that  the  nations 
may  tremble  at  thy  presence  ! 

3 When  thou  didst  terrible  d things  which  we 
looked  not  for,  thou  earnest  down,  the  moun- 
tains “flowed  down  at  thy  presence. 

4 If  For  f since  the  beginning  of  the  world 
men  have  not  heard,  nor  perceived  by  the 


A.  M.  3292. 
B. C 712. 


in  or,  shep- 
herds. 

Ps. 77.20. 
'n  Nu.ll.17, 
25. 

Ne.9.20. 
o Ex.  14.21, 
&c. 

p 2 Sa.7.23. 
q 2Ch.30.27 
r or,  multi- 
tude. 

s Je.31.20. 
Ho.  11.8. 


t or,  our  re- 
deemer 


inS  is  thij 
name. 


u Ps.  119.10. 
v c.6.10. 
Ro.9.17, 
18. 

w Ps.  90.13. 
x Ps.74.6..8 
y «r,  (Ay 

not  call- 
ea  upon 
them. 


a Ps.  144.5. 
b Jn.5.5. 
Mi.  1.4. 


c the  fire  of 
meltings. 
d Ps.65.5. 
e Hab. 3.3,6. 
f 1 Co.2.9. 


g or,  seen  a 
God  be- 
side thee 
which  do- 
elh  so  for 
him. 

Ii  Ac.  10.35. 
i Mai. 3.6. 
j Pit. 3.9. 
k Ho.7  7. 

1 Ho.  5. 15. 

m melted. 
n by  the 
hand. 

Job  8.4. 
o Je?18.6. 
p Ps.79.8, 
&c. 

q La. 2. 7. 
r c.42.14. 
a Ro.9.24, 
30. 

b Ro.  10.21. 
c De.32.21. 
d Le.  17.5. 
e bricks. 


ear,  neither  hath  the  eye  s seen,  O God,  be- 
side thee,  what  he  hath  prepared  for  him  that 
waiteth  for  him. 

5 Thou  h meetest  him  that  rejoiceth  and 
worketh  righteousness,  those  that  remember 
thee  in  thy  ways : behold,  thou  art  wroth  ; 
for  we  have  sinned : in  those  is  continu- 
ance, and  we  shall  be  saved. 

6 But  we  are  all  as  an  unclean  thing , and  all 
our  j. righteousnesses  are  as  filthy  rags ; and 
we  all  do  fade  as  a leaf ; and  our  iniquities, 
like  the  wind,  have  taken  us  away. 

7 And  k there  is  none  that  calleth  upon  thy 
name,  that  stirreth  up  himself  to  take  hold  of 
thee  : for  thou  hast  hid  i thy  face  from  us,  and 
hast m consumed  us,  " because  of  our  iniquities. 

8 But  now,  O Lord,  thou  art  our  father  ; we 
° are  the  clay,  and  thou  our  potter  ; and  we 
all  are  the  work  of  thy  hand. 

9 IT  Be  not  wroth  very  sore,  O Lord,  neither 
p remember  iniquity  for  ever : behold,  see,  we 
beseech  thee,  we  are  all  thy  people. 

10  Thy  holy  cities  are  a wilderness,  Zion  is 
a wilderness,  Jerusalem  a desolation. 

11  Our  holy  and  our  beautiful  chouse,  where 
our  fathers  praised  thee,  is  burned  up  with  fire 
and  all  our  pleasant  things  are  laid  waste. 

12  Wilt  thou  refrain  Thyself  for  these  things, 

0 Lord  ? wilt  thou  hold  thy  peace,  and  afflict 
us  very  sore  ? 

CHAPTER  LXV. 

1 The  calling  of  the  Gentiles.  2 The  Jews,  for  .heir  incredulity,  Idolatry,  and  hypo- 
crisy, are  rejected.  8 A remnant  shall  be  saved.  12  Judgments  on  the  wicked,  and 
blessings  on  the  godly.  17  The  blessed  stale  of  the  new  Jerusalem. 

Ia  AM  sought  of  them  that  asked  not  for  me  ; 

I am  found  of  them  that  sought  me  not : I 
said,  Behold  me,  behold  me,  unto  a nation  that 
was  not  called  by  my  name. 

2 1 b have  spread  out  my  hands  all  the  day  un- 
to a rebellious  people,  which  walketh  in  a way 
that  was  not  good,  after  their  own  thoughts  ; 

3 A people  that  provoketb  c me  to  anger  con- 
tinually to  my  face  ; that  d sacrificeth  in  gar- 
dens, and  burneth  incense  upon  “ altars  of 
brick  ; 

4 Which  remain  among  the  graves,  and 
lodge  in  the  monuments,  which  eat  swine’s 


nation,  and  the  unm-ateful  returns  which  they  made  to  them, 
by  which  they  rendered  him  their  enemy.  Induced,  however, 
by  the  remembrance  of  his  former  mercies,  they  humbly  pray 
for  the  renewal  of  them  ; beseech  him  to  remember  his  former 
kindness;  plead  their  relation  to  him;  confess  their  wicked- 
ness and  obstinacy ; entreat  his  forgiveness,  and  deplore  their 
miserable  situation.”  Dr.  J.  Smith. 

Chap.  LXIV.  Ver.  1 — 12.  A prayer  for  divine  mercy , and 
a confession  of  Israel’s  sin. — This  chapter  contains  an  appeal 
to  the  mercy  of  God,  in  the  most  ardent  and  pathetic  language, 
imploring  God  to  appear  for  the  salvation  of  his  people  no  w, 
with  the  same  power  and  splendour  as  he  appeared  at  the  giv- 
ing of  the  law.  The  Prophet  acknowledges  what  great  things 
God  had  formerly  done  for  the  salvation  of  his  people,  and 
expresses  his  confidence  that  things  no  less  great  and  won- 
derful were  still  in  reserve  for  them,  notwithstanding  their  un- 
worthiness. This  unworthiness  is  expressed  in  terms  of  the 
greatest  contrition  and  humility;  “All  our  righteousnesses 
(says  he)  are  as  filthy  rags.” 

This  is  certainly  a very  comprehensive  proposition,  and  a 
very  humbling  doctrine.  It  inch  des  not  merely  the  ceremo- 
nial righteousness  of  the  Jew,  or  the  hypocritical  righteous- 
ness of  the  Pharisee;  but,  as  Gataker  remarks,  the  Hebrew 


using  the  plural  by  way  of  emphasis,  “ righteousnesses,”  and 
especially  “ all  our  righteousnesses,”  includes  that  of  the  best 
and  sincerest  believers,  which,  compared  with  the  purity  of  the 
divine  law,  (which  is  a counterpart  of  the  divine  purity,)  and 
as  it  respects  the  cause  of  our  salvation,  are  not  only  useless 
as  a worn  out  garment,  but  obnoxious  as  a polluted  one,  to 
which  a wise  and  good  man  will  say  with  abhorr&nee,  “ Get 
thee  hence!”  (Chap.  xxx.  22.) 

Chap.  LXV.  Ver.  1 — 25.  The  calling  of  the  Gentiles , and 
Oe  final  restoration  of  the  Jews. — This  chapter  contains  a 
vindication  of  God’s  dealings  with  the  Jews,  having  reference, 
perhaps,  to  their  prayer  and  complaint  in  the  preceding  chapter. 
It  sets  forth  that,  though  for  their  sins  he  had  rejected  them, 
and  called  the  Gentiles  who  sought  him  not,  (Romans  ix. 
24 — 26,)  yet  would  he  preserve  a remnant,  to  whom  he  would 
at  length  makegood  all  his  promises.  Severe  punishments 
are  threatened  against  the  wicked  (alluding  perhaps  to  the 
destruction  by  the  Romans,)  and  great  rewards  promised  to 
the  obedient  in  a future  state  of  the  Church,  which  is. described 
in  the  most  magnificent  terms  that  can  be  imagined. 

That  these  splendid  promises  could  not  be  fully  accomplish- 
ed in  the  return  of  the  Jews  from  Babylon  is  self-evident ; nor 
can  all  their  meaning  be  exhausted,  in  any  state  of  the  Church 


Ver.  14.  As  a beast.— Lowth,  “As  the  herd  descendeth  into  the  valley  (to 
rest)  go,”  &c. 

Ver.  15.  Toioardme.— LXX.  and  Lowth  “us.” 

Ver.  16.  Our  Redeemer— is  thy  name  from,  &c .— Koothroyd. 

Ver.  17.  Made  vs  to  err.— That  is,  says  Gatalccr , “ Giving  us  up  to  a spirit 
of  error,  and  obstinacy.” 

Chap.  LXIV.  Ver.  1.  Oh  that  thou  wouldest—  [This  chapter  continues  the 
orayer  begun  in  the  preceding,  ver.  7.;  containing  a penitential  confession  and 
supplication  of  the  Israelites  in  their  present  dispersion,  in  which  they  have 

*o  marvellously  subsisted,  and  continue  to  subsist,  as  a people.]'—  Bagster. 

Ver.  2.  The  melting Jire. — See  margin  ; i.  c.  the  fire  of  a furnace  for  smelt- 
ing metals.  Here  seems  an  evident  allusion  to  the  Lord’s  appearing  on  Mount 
Sinai.  See  Judges  v.  5.  Ps.  xcvii.  5.;  cxliv.  5,  6. 

Ver.  5.  Thou  meetest  him  that  rejoiceth.  &c.—  Lowth.  “ Thou  meetest  with 

joy  him  that  worketh  ” 6cc. In  those  is  continuance.— \n  what  ? after  con- 

sklerfngthe  variety  of  interpretations  and  conjectures  offered,  we  are-  inclined 


to  prefer  the  following,  including  one  of  the  clauses  in  a parenthesis.  Thou 
meetest  ....  those  that  remember  thee  in  thy  ways  : (Behold  1 thou  art 
wroth,  for  we  have  sinned  :)  in  those  (the  ways  of  God)  is  continuance,  per- 
petuity, even  for  ever,  as  the  word  often  means : and  therefore,  shall  ice  le 
saved.— This,  though  somewhat  obscure,  appears  to  us  to  agree  with  both  the 
verses  which  precede  and  follow.  Compare  Mai.  iii.  6. 

Ver.  6.  As  filthy  rags—  polluted  garments;  Lowth  saj’S,  “ rejected  j” but 
pollution,  and  that  the  most  disgusting,  is  certainly  the  idea  of  the  original. 
See  Gataker. 

Chap.  LXV.  Ver.  l.  I am  sought. — Lowth.  “ lam  made  known.”  St.  Paul, 
(who  transposes  the  sentences,)  “ I was  made  manifest.” 

Ver.  3.  Upon  altars  of  brick — which  was  contrary  to  the  Mosaic  law.  Ex. 

Ver.  4.  Which  remain  among  the  graves. — This  they  did,  according  to 

Sir  J.  Chardin , for  purposes  of  necromancy. And  broth,  &c.— This  was 

for  the  purpose  of  lustration,  magical  arts,  and  other  superstitions.  Sec  Lowth. 

701 


The  calling  of  the  Gentiles.  ISAIAH. — CHAP.  LXVI.  Blessings  of  the  new  Jerusalem. 


flosh,  and  f broth  of  abominable  things  is  ir. 
their  vessels ; 

f.  Which  say,  Stand  by  thyself,  come  not  near 
to  me  ; for  1 am  holier  than  thou.  These  are 
a smoke  in  my  e nose,  a fire  that  burneth  all 
the  day. 

6 Behold,  it  is  written  before  me : I will  not 
keep  silence,  but  will  recompense,  even  re- 
compense into  their  bosom, 

7 Your  iniquities,  and  the  iniquities  of  your 
fathers  together,  saith  the  Lord,  which  have 
burned  incense  upon  the  mountains,  and  blas- 
phemed me  upon  the  hills : therefore  will  I 
measure  their  former  work  into  their  bosom. 

8 T[  Thus  saith  the  Lord,  As  the  new  wine  is 
found  in  the  cluster,  and  one  saith,  Destroy  it 
not ; for  a blessing  is  in  it : so  will  I do  for  my 
servants’ sakes,  that  I may  not  destroy  them  all. 

9 And  I will  bring  forth  a seed  out  of  Jacob, 
and  out  of  Judah  an  inheritor  of  my  moun- 
tains: and  mine  h elect  shall  inherit  it,  and 
my  servants  shall  dwell  there. 

10  And  Sharon  shall  be  a fold  of  flocks, 
and  the  valley  of  Achor  a place  for  the  herds 
to  lie  down  in,  for  my  people  that  have  sought 
me. 

11  T[  But  ye  are  they  that  forsake  the  Lord, 
that  forget  my  holy  mountain,  that  prepare  a 
table  for  that  '<  troop,  and  that  furnish  the 
drink-o ffering  unto  that  ) number. 

12  Therefore  k will  I number  you  to  the 
sword,  and  ye  shall  all  bow  down  to  the  slaugh- 
ter: because  when  >1  called,  ye  did  not  an- 
swer ; when  I spake,  ye  did  not  hear ; but  did 
evil  before  mine  eyes,  and  did  choose  that 
wherein  I delighted  not. 

13  Therefore  thus  saith  the  Lord  God,  Be- 
hold, my  servants  shall  eat,  but  jre  shall  be 
hungry:  behold,  my  servants  shall  drink,  but 
ye  shall  be  thirsty : behold,  my  servants  shall 
rejoice,  but  ye  shall  be  ashamed  : 

14  Behold,  my  servants  shall  sing  for  joy  of 
heart,  but  ye  m shall  cry  for  sorrow  of  heart, 
and  shall  howl  for  n vexation  of  spirit. 

15  And  ye  shall  leave  your  name  for  a curse 
0 unto  my  chosen  : for  the  Lord  God  shall  slay 
thee,  and  call  his  servants  by  another  name  : 

16  That  he  who  blesseth  p himself  in  the  earth 
shall  bless  himself  in  the  God  of  truth  ; and  he  i 


A.  M.  3U92. 
li.  C.  712. 

f or,  pieces. 

g or, anger. 

h Ro.  11.5,7 

i or,  Cad. 

) or,  Meni. 

kZep.l  4. .6 

1 2Ch.36.15. 
Hr.  1.21, 
&c. 

m Mat.  8. 12. 
n breaking. 
o Zee. 8. 13- 
p Je.4.2. 


q De.6.13. 
Pb.63.11. 


r 2 Pe  3. 13. 
Re.21.1. 


a upon  the 
heart. 


t c.51.11. 
lTh.5.16. 


u c.62.5. 


v Re.7.17. 


w Ec.8.12, 
13. 


x Am. 9. 14. 


y Le. 26.16. 
De.28.30. 

z Ps.92.12. 

a make 
them  con- 
tinue 
long,  or. 
wear  out. 

b c.61.9. 
Ro.9.7,8. 

c Ps.32.5. 
Da. 9. 20, 
21. 

d C.11.6..9. 

e Ge.3.14. 

a 2Cli.G.l8. 
Mat.5.34. 
Ac.  7. 17, 
24. 


that  sweareth  i in  the  earth  shall  swear  by  the 
God  of  truth  ; because  the  former  troubles  are 
forgotten,  and  because  they  are  hid  from 
mine  eyes. 

17  T[  For,  behold,  I create  new  r heavens  and 
a new  earth  : and  the  former  shall  not  be  re- 
membered, nor  come  ■ into  mind. 

18  But  be  ye  glad  and  rejoice  1 for  ever  in 
that  which  I create : for,  behold,  I create  Je- 
rusalem a rejoicing,  and  her  people  a joy. 

19  And  u I will  rejoice  in  Jerusalem,  and  joy 
in  my  people : and  the  voice  of  weeping 
’ shall  be  no  more  heard  in  her,  nor  the  voice 
of  crying. 

20  There  shall  be  no  more  thence  an  infant 
of  days,  nor  an  old  man  that  hath  not  filled  his 
days  : lor  the  child  shall  die  a hundred  years 
old ; but  the  w sinner  being  a hundred  years 
old  shall  be  accursed. 

21  And  * they  shall  build  houses,  and  inhabit 
them , and  they  shall  plant  vineyards,  and  eat 
the  fruit  of  them. 

22  They  shall  not  build,  and  ? another  inhabit; 
they  shall  not  plant,  and  another  eat:  for  as 
the  days  of  a tree  2 are  the  days  of  my  people, 
and  mine  elect  shall  R long  enjoy  the  work  of 
their  hands. 

23  They  shall  not  labour  in  vain,  nor  bring 
forth  for  trouble ; for  b they  are  the  seed  of  the 
blessed  of  the  Lord,  and  their  offspring  with 
them. 

24  And  it  shall  come  to  pass,  that  before  they 
call,  I will  answer;  and  'while  they  are  yet 
speaking,  I will  hear. 

25  The  d wolf  and  the  lamb  shall  feed  toge- 
ther, and  the  lion  shall  eat  straw  like  the  bul- 
lock : and  dust  e shall  be  the  serpent’s  meat. 
They  shall  not  hurt  nor  destroy  in  all  my  holy 
mountain,  saith  the  Lord. 

CHAPTER  LXVI. 

1 The  glorious  God  will  be  served  in  humble  sincerity.  5 He  comforteth  the  humbi® 

with  the  marvellous  generation,  10  and  with  the  gracious  benefits  of  the  church.  15 

God’s  severe  judgments  against  the  wicked.  19  The  Gentiles  shall  have  a holy  church, 

24  and  see  the  damnation  of  the  wicked. 

THUS  saith  the  Lord,  The  heaven  a is  my 
throne,  and  the  earth  is  my  footstool : 
where  is  the  house  that  ye  build  unto  me  ? 
and  where  is  the  place  of  my  rest  ? 

2 For  all  those  things  hath  my  hand  made, 
and  all  those  things  have  been,  saith  the 
| Lord  : but  to  this  man  will  I look,  even  to 


which  has  yet  appeared.  The  creation  of  “ new  heavens  and 
a new  earth”  must  imply  a new  state  of  things,  both  morally 
and  politically.  It  must  imply  a state  of  permanent  purity  and 
perpetual  happiness  : and  the  close  of  the  chapter  seems  to 
imply  even  a prolongation  of  human  life.  Thus  much  is  cer- 
tain, that  through  crime  and  folly,  a great  part  of  mankind  do 
1 not  live  out  naif  their  days (Psalm  lv.  23.)  and  conse- 
quently the  suppression  of  vice  and  of  war,  together  with  the 
improvements  in  medical  science,  must  have  a powerful  ten- 
dency, both  to  prolong  man’s  life,  and  increase  his  happiness. 
(Compare  Rev.  chap,  xxi.) 

Chap.  LXVI.  Ver.  1 — 24.  God  must  be  worshipped  in  spirit 
and  in  truth  : his  awful  judgments  on  the  wicked. — This 
chapter  continues  the  same  subject  as  the  foregoing.  The 


Ver.  11.  That  troop  ....  that  number. — [The  disquisitions  and  con- 
jectures of  the  learned,  says  Bishop  Lowth , concerning  Gad  and  Meni,  are 
infinite  and  uncertain  : perhaps  the  most  probable  may  be,  that  Gad  means  good 
fortune,  and  Meni,  the  moon.  “ But  why  should  we  be  solicitous  about  it?” 
says  Schmidius ; “it  appears  sufficiently  from  the  circumstances,  that  they 
were  false  gods  ; either  stais,  or  some  natural  object • or  a mere  fiction.  The 
Holy  Scriptures  did  not  deign  to  explain  more  clearly  what  those  objects  of 
idolatrous  worship  were  ; but  chose  rather,  that  the  memory  of  the  knowledge 
of  them  should  be  utterly  abolished.  And  God  be  praised,  that  they  are  so  to- 
tally abolished,  that  we  are  now  quite  at  a loss  to  know  what  and  what  sort 
of  things  they  were.”]— Baxter. 

Ver.  13.  Mij  servant  sha'l  ear.— Throughout  this  chapter,  and  indeed  through- 
out the  Scnptures,  two  classes  of  people  are  pointed  out,  to  one  of  which  be- 
long its  promises,  and  to  the  other  its  threatenings.  This  distinction  should  be 
carefully  marked. 

Ver.  id.  But  be  you  glad  and  rejoice  for  ever  in  that  which  I create.— 
Lowth.  “ But  ye  shall  rejoice  and  exult  in  the  age  to  come,  which  I create.” 
So  Bishop  Chandler ; but  Boothroyd  adheres  nearly  to  the  established  version, 
as  we  are  also  inclined  ; yet  it  is  certain  that  the  ancient  Rabbins  called  the 
days  of  Messiah  “ the  age  to  come.” 

Ver.  20.  An  infant  of  days.—[ “ That  is,”  says  Kimchi.  " the  people  shall 
live  to  three  or  five  hundred  years  of  age,  as  in  the  days  of  the  patriarchs  ; and 
if  one  die  at  one  hundred  years,  it  is  because  of  his  sin  ; and  even  at  that  age 
792 


Lord  reminds  the  Jews,  who  valued  themselves  much  on  their 
temple  and  pompous  worship,  that  the  Most  High  dwelleth 
not  in  temples  made  with  hands;  and  that  no  outward  rites 
of  worship  can  please  Him  who  looketh  at  the  heart,  while 
the  worshippers  are  idolatrous  and  impure.  (See  1 Kings  viii. 
23.)  This  leads  to  a threat  of  divine  vengeance  fqr  their  guilt ; 
alluding  probably  to  their  rejection  of  Christ,  their  persecution 
of  his  followers,  and  their  consequent  destruction  by  the  Ro- 
mans. The  increase  of  the  Church  is  announced  to  be  sudden 
and  astonishing;  which  may  be  understood  of  the  surprising 
success  of  the  gospel  when  first  preached,  both  among  Jews 
and  Gentiles;  and  especially  of  the  future  conversion  of  the 
Jews  and  fulness  of  the  Gentiles,  who  shall  eventually  be 
gathered  from  all  quarters  to  Messiah’s  standard.  Then,  be- 


he  shall  be  reputed  an  infant ; and  they  shall  say  of  him,  an  infant  is  dead. 
These  things  shall  happen  to  Israel  in  the  days  of  the  Messiah. ”J — Bagster. 

Ver.  22.  2s  the  days  of  a tree.— \ It  is  commonly  supposed,  observes  Bishop 
Lowth , that  the  oak,  one  of  the  most  long-lived  of  the  trees,  lasts  about  1000 
years  ; being 500  years  growing  to  full  perfection,  and  as  many  decaying  ; \\  hich 
seems  to  be  a moderate  and  probable  computation.  The  prophet’s  idea  seems 
to  be  that  they  shall  live  to  the  age  of  the  antediluvians  ; which  seems  to  be 
very  justly  expressed  by  the  days  of  a tree,  according  to  our  notions.]— Bag- 
ster. 

Ver.  23.  Nor  bring  forth  for  trouble.— Lowth,  “ Nor  generate  a short-lived 
race.”  Compare  Ps.  lxxvih.  33. 

Chap.  LXVI.  Ver.  1.  Thus  saith,  &c.— [This,  and  the  preceding  chapter,  as 
Bishop  Loioth  observes,  manifestly  relate  to  the  calling  of  the  Gentiles,  the  es- 
tablishment of  the  Christian  dispensation,  and  the  reprobation  of  the  apostate 
Jews,  and  their  destruction  executed  by  the  Romans.  The  Jews  valued  them- 
selves much  upon  their  Temple,  and  the  pompous  system  of  services  perform- 
ed in  it,  which  they  supposed  were  to  be  of  perpetual  duration  ; and  ih-jy  as- 
sumed great  confidence  and  merit  to  themselves  for  the  strict  observance  of 
all  the  externals  of  their  religion.  And,  at  the  very  time  when  the  judgments 
denounced  in  ver.  6 and  12  of  the  preceding  chapter  were  hanging  over  their 
heads,  they  were  rebuilding  the  Temple,  by  Herod’s  munificence,  in  a most 
magnificent  manner.  God  admonishes  them,  that  “ the  Most  High  dwelleth 
not  in  temples  made  with  hands  •”  and  that  a mere  external  worship,  howdlli- 


God's  benefits  to  the  church.  ISAIAH. — CHAP.  LXVI.  His  judgments  against  the  wicked. 


him  that  is  h poor  and  of  a contrite  c spirit, 
and  trembleth  d at  my  word. 

3 He  that  killeth  an  ox  is  as  if  he  slew  a man  ; 
he  that  sacrificeth  a e lamb,  as  if  he  cut  off  a 
dog’s  neck;  he  that  offereth  an  oblation,  as  if 
he  offered  swine’s  blood  ; he  that f burneth  in- 
cense, as  ?yhe  blessed  an  idol.  Yea,  they  have 
chosen  their  own  ways,  and  their  soul  delight- 
eth  in  their  abominations. 

4 I also  will  choose  their  s h delusions,  and  will 
bring  their  fears  upon  them  ; because  > when 
I called,  none  did  answer  ; when  I spake,  they 
did  not  hear : but  they  did  evil  before  mine 
eyes,  and  chose  that  in  which  I delighted 
not. 

5 IT  Hear  the  word  of  the  Lord,  ye  that  trem- 
nle  i at  his  word;  Your  brethren  that  hated 
you,  that  cast  you  out  for  my  name’s  sake, 
said,  Let  the  Lord  be  glorified : but  he  shall 
appear  to  your  joy,  and  they  shall  be  ashamed. 

6 A voice  of  noise  from  the  city,  a voice  from 
the  temple,  a voice  of  the  Lord  that  render- 
eth  recompense  to  his  enemies. 

7 Ti  Before  she  travailed,  she  brought  forth  ; 
before  her  pain  came,  she  was  delivered  of  a 
man  child. 

8 Who  hath  heard  such  a thing?  who  hath 
seen  such  things?  Shall  the  earth  be  made  to 
bring  forth  in  one  day  ? or  shall  a k nation  be 
born  at  once  ? for  as  soon  as  Zion  travailed, 
she  brought  forth  her  children. 

9 Shall  I bring  to  the  birth,  and  not  i cause 
to  bring  forth  ? saith  the  Lord  : shall  I cause  to 
oring  forth,  and  shut  the  womb  ? saith  thy  God. 

10  T|  Rejoice  mye  with  Jerusalem,  and  be 
glad  with  her,  all  ye  that  love  her:  rejoice 
for  joy  with  her,  all  ye  that  mourn  for  her  : 

11  That  ye  may  " suck,  and  be  satisfied  with 
the  breasts  of  her  consolations  ; that  ye  may 
milk  out,  and  be  delighted  with  the  0 abun- 
dance of  her  glory. 

12  For  thus  saith  the  Lord,  Behold,  I will  ex- 
tend peace  to  her  like  a river,  and  the  glory 
of  the  Gentiles  like  a flowing  stream  : then 
shall  ye  suck,  ye  p shall  be  borne  upon  her 
sides,  and  be  dandled  upon  her  knees. 

13  As  one  whom  his  mother  comforteth,  so 
will  I comfort  you;  and  ye  shall  be  comforted 
in  Jerusalem. 


A.  M.  3292. 
B.  C.  712. 


b Mat. 5- 3. 


c c.57.15. 

d Ezr.9.4. 
1U.3. 
Pr,23.14. 

e or,  kid. 

t maketh  a 
memorial 
of. 

Le.2.2. 


g or,  de- 
vices. 

h 2Th.2.11. 

i c.65.12. 
Je.7. 13,11. 


j ver.2. 
k Ac. 2.4 1, 17 
1 or,  beget. 


in  Ps.26.8. 
84.1. .4. 
122.6. 


n lPe.2.2. 


o ox, bright- 
ness. 


p c. 60.4,16. 


q Jn.  16.22. 

r Pr.3.8. 
Ez.e.37.1.. 
14. 

s 2Th.l.8. 

t c.  65. 3,4. 

u or,  one 
after  an- 
other. 

v c.  18.3,7. 
Lu.2.34. 


w Mai. 1.11. 
Mat.28.19 

x Ro. 15.16. 

y or, 
coaches. 

z Re.1.6. 

/ 

a c.65.17. 
b Zee  11.14. 


moon  to 
his  new 
moon , 
and  from 
sabbath 
to  his  sab- 
bath. 

d Ps.65.2. 

e Ma.9.44.. 
48. 

f Da.  12.2. 


14  And  when  ye  see  this,  your  heart  shall 
q rejoice,  and  your  bones  r shall  flourish  like 
an  herb : and  the  hand  of  the  Lord  shall  be 
known  toward  his  servants,  and  his  indigna- 
tion toward  his  enemies. 

15  II  6 For,  behold,  the  Lord  will  come  with 
fire,  and  with  his  chariots  like  a whirlwind,  to 
render  his  anger  with  fury,  and  his  rebuke 
with  flames  of  fire. 

16  For  by  fire  and  by  his  sword  will  the  Lord 
plead  with  all  flesh:  and  the  slain  of  the  Lord 
shall  be  many. 

17  They  1 that  sanctify  themselves,  and  purify 
themselves  in  the  gardens  u behind  one  tree  in 
the  midst,  eating  swine’s  flesh,  and  the  abomi- 
nation, and  the  mouse,  shall  be  consumed 
together,  saith  the  Lord. 

18  T[  For  I know  their  works  and  their  thoughts: 
it  shall  come,  that  1 will  gather  all  nations  and 
tongues;  and  they  shall  come,  and  see  my  glory. 

19  And  I will  set  a sign  v among  them,  and 
I will  send  those  that  escape  of  them,  unto  the 
nations,  to  Tarshish,  Pul,  and  Lud,  that  draw 
the  bow,  to  Tubal,  and  Javan,  to  the  isles  afar 
off,  that  have  not  heard  my  fame,  neither  have 
seen  my  glory  ; w and  they  shall  declare  my 
glory  among  the  Gentiles. 

20  And  they  shall  bring  all  your  brethren 
for  an  offering  * unto  the  Lord,  out  of  all  na- 
tions upon  horses,  and  in  chariots,  and  in  y lit- 
ters, and  upon  mules,  and  upon  swift  beasts, 
to  my  holy  mountain  Jerusalem,  saith  the  Lord, 
as  the  children  of  Israel  bring  an  offering  in 
a clean  vessel  into  the  house  of  the  Lord. 

21  And  I will  also  take  of  them  for  2 priests 
and  for  Levites,  saith  the  Lord. 

22  For  as  the  new  11  heavens  and  the  new 
earth,  which  I will  make,  shall  remain  before 
me,  saith  the  Lord,  so  shall  your  seed  and  your 
name  remain. 

23  And  b it  shall  come  to  pass,  that  from  c one 
new  moon  to  another,  and  from  one  sabbath 
to  another,  shall  all  d flesh  come  to  worship 
before  me,  saith  the  Lord. 

24  And  they  shall  go  forth,  and  look  upon  the 
carcasses  of  the  men  that  have  transgressed 
against  me : for  their  worm  shall  e not  die, 
neither  shall  their  fire  be  quenched  ; and  they 
shall  be  an  abhorring  f unto  all  flesh. 


ing  united  in  the  new  economy,  they  shall  see  every  enemy  of 
the  true  Church  destroyed,  and  behold  the  final  perdition  of 
infidels  and  ungodly  men.  Here,  after  tracing  the  principal 
events  of  time,  the  predictions  seem  to  terminate  in  eternity, 


gently  soever  attended,  when  accompanied  with  wicked  and  idolatrous  prac 
tices  in  the  worshippers,  would  never  he  accepted  by  Him.]— Bagster. 

Ver.  3.  He  that  killeth  an  ox  is  as  if  he  slew  a man , &c.— The  sense  of  our 
common  version  is  not  clear.  Our  translators  probably  meant,  that  they  show- 
ed as  little  religious  feeling  in  the  sacrificing  an  ox,  as  in  the  sacrifice  of  a man, 
or  an  unclean  animal.  By  omitting  the  words  in  italic,  supplied  in  our  version, 
Bishop  Lrnoth  gives  the  passage  a very  different  turn,  as  thus  : “ He  that  slay- 
eth  an  ox,  killeth  a man  ; that  maketh  an  oblation,  beheadeth  a dog  -,  that 
maketh  an  oblation,  (offereth)  swine’s  blood  ; that  burneth  incense,  blesseth 
an  idol,”  &c.  The  import  of  which  version  we  take  to  be,  that  the  people  ser- 
ved Baal,  as  well  as  Jehovah  ; and  while  on  the  sabbath  they  served  the  God 
of  Israel,  on  other  days,  with  equal  zeal,  they  offered  sacrifices,  and  even  hu- 
man sacrifices,  to  their  idols.  Compare  Ezek.  xxiii.  39. 

Ver.  7.  Before  she  travailed.— 'That  is,  Zion. 

Ver.  12.  Borne  upon  her  sides. — It  is  customary  in  the  East  for  women  to 
carry  their  children  on  their  hips. — Sir  J.  Chardin.  See  Orient.  Oust.  No.  271. 

Ver.  17.  Behind  onetreein  the  midst. — See  margin.  [Or,  as  Bishop  Lowth 
renders,  “ after  the  rites  of  Achad which  is  supposed  to  be  the  same  as  the 
Syrian  god  Adad , whom  t hey  held  to  be  the  highest  and  greatest  of  the  gods, 
and  the  same  with  Jupiter  and  the  sun  ; and  whose  name,  says  Macrobius , 
signifies  one;  as  does  also  the  word  Achad , in  this  passage.  1 — Bolster.  Many 
other  interpretations  have  been  offered,  all  of  which  refer  to  the  idolatrous  rites 
practised  in  gardens. In  tloe  midst.. — Lowth  connects  this /with  the  follow- 

ing clause  ; ‘ In  the  midst  of  those  who  eat  swine’s  flesh,”  &c. 


where  all  revolutions  cease ; where  the  blessedness  of  the 
righteous  shall  be  unchangeable  as  the  new  heavens;  and  the 
misery  of  the  wicked,  as  the  fire  that  shall  not  be  quenched. 
(See  Rev.  xxi.  1.  Mark  ix.  44.) 


Ver.  19.  Tarshish. — [ Tarshish  (see  on  2 Chron.  ix.  21.)  seems  to  be  used 
here  for  the  east;  Pul  and  Lud,  (two  African  nations,)  for  the  south  ; Tubal 
and  Javan,  (the  Tiberenians  and  Grecians,)  for  the  north  ; and  “ the  isles  alar 

off,”  for  the  west. Draw  the  botv.—  Bishop  Lowth  suspects  that,  the  words 

moshechcy  keshelh,  “ who  draw  the  bow,”  are  a corruption  of  Meshech,  the 
Moschi,  a nation  situated  between  the  Eu.xine  and  Caspian  seas  ; and  proper- 
ly joined  with  Tubal,  the  T\\yo.xem.]—Bagster. 

Ver.  20.  In  litters— Lowth,  “ In  counes these  are  large  hampers,  slung 

on  each  side  a camel. Swift  beasts— [Kirkaroth,  rendered  by  the  LXX. 

“ shaded  vehicles,”  and  by  the  Vulgate,  carrucis,  ‘ cars,”  probably  denotes 
the  same  as  the  kar,  the  coune  or  pannier  used  for  riding  in.  See  on  Gen. 
xxxi.  34.1 —Bagster. 

Ver.  24.  Their  worm,  shall  not  die.  &c.— This  evidently  alludes  to  Gehenna, 
or  the  valley  of  Hinnom,  on  the  south  and  east  of  Jerusalem,  where  the  idola- 
ters used  to  sacrifice  their  children  to  Moloch  ; in  abhorrence  of  which,  king 
Josiah  ordered  all  the  filth  and  ordure  of  the  city  to  be  thrown  there,  with  the 
carcasses  of  dead  dogs,  and  dead  men’s  bones.  These,  putrifying,  produced 
worms,  and  other  vermin  ; to  prevent  any  fatal  consequences  from  which, 
fires  were  kept  continually  burning,  and  probably  on  the  very  spot  in  which 
they  had  formerly  sacrificed  their  children.  See  2 Kings  xxiii.  10.  Jer.  vii.  31, 
32.  ; xix.  13.  Mark  ix.  44.— [The  worm  that  preyed  on  the  dead  bodies  in  Ge- 
henna died,  and  the  fire  which  consumed  them,  was  soon  extinguished  ; but 
in  the  figurative  Gehenna  the  means  of  punishment  are  everlasting.]— Bag- 
ster. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  ISAIAH. 


[Isaiah  has,  with  singular  propriety,  been  denominated  the  Evangelical 
Prophet,  on  account  of  the  number  and  variety  of  his  prophecies  concerning 
the  advent  and  character,  the  ministry  and  preaching,  the  sufferings  and  death, 
and  the  extensive  and  permanent  kingdom  of  the  Messiah.  So  explicit  and 
determinate  arc  his  predictions,  as  well  as  so  numerous,  that  he  seems  to  speak 
rather  of  things  past  than  of  events  yet  future  ; and  he  may  be  rather  called 
an  evangelist  than  a prophet.  Though  later  critics,  especially  those  on  the 
continent,  have  expended  much  labour  and  learning  in  order  to  rob  the  prophet 
100 


of  his  title ; yet  no  one,  whose  mind  is  unprejudiced,  can  be  at  a loss  in  ap- 
plying select  portions  of  these  prophecies  to  the  mission  and  character  of  Jesus 
Christ,  and  to  the  events  in  his  history  which  they  are  cited  to  illustrate  by  the 
sacred  writers  of  the  New  Testament.  In  fact,  his  prophecies  concerning 
the  Messiah  seem  almost  to  anticipate  the  Gospel  history  ; so  clearly  do  thpy 
predict  his  divine  character,  (Comp.  ch.  vii.  14.  with  Mat.  i.  18 — 23.  and  Luke 
i.  27—35.  ch.  vi.  ix.  6.  xxxv.  4.  xl.  5,  9,  19.  xlii.  6—8.  Ixi.  J.  with  Lu.  iv.  18.  ch. 
lxii.  li.  Jjriii.  1—4.) ; his  miracles,  (ch.  xxxv.  5.  6.)  ; his  peculiar  character  and 

793 


The  cad  o f Jerem  iah 

virtues,  (th.  .\i.  2,3.  xl.  11.  xliii.  1—3.)  ; his  rejection,  (Comp.  Hi.  vi.  9—12. 
with  Mar.  xiii.  H.  Hi.  vii.  14.  15.  Ii:i.  3 ) ; his  suffcrm?*  f«»r  our  sins.  (cn.  I.  6. 
hii.  4—11.)  ; his  death  ami  burial,  (Hi.  hii.  8,  9 ) ; his  victory  over  ilcath,  (ell. 
xxv.  8.  liii.  10,  12.)  ; his  tiuul  glory,  (Hi.  \li\.  7,  22.  33.  lii.  13—15.  Iiii.4,5.); 
ami  the  establishment,  increase,  and  perfection  ol  1 » i > kingdom,  (Hi.  ii.  2—4. 
ix.  2,  7.  xi.  a -10.  xvi.  0.  xxix.  1 > — 2 1.  xxxii.  l.  xl.  1,3.  \ lii  A xlvi.  13.  xlix.  9-13. 
li.  3-6.  lii.  6— lu.  Iv.  1-3.  lix.  16  -21.  lx.  Ixi.  I 5.  Ixv.  25.);  i nch  specifically 
pointed  out,  and  portrayed  with  the  most  striking  and  discriminating  charac- 
ters. It  is  impossible,  indeed,  to  rt  fled  on  these,  and  on  the  whole  chain  ol  his 
illustrious  propheciesund  not  lie  sensible  that  they  liirnl-li  the  most  incontestable 
evidences  in  support  ol'Christianity.  The  style  of  Isaiah  bus  been  universally  ad- 
mired as  the  most  jierfect  model  of  elegance  and  sublimity  ; ami  as  distinguish- 
ed for  all  the  mairniticence,  and  for  a I lilies  wei  tncss,  ot’tlie  Hebrew  language. 
“ Isaiah,”  says  Bishop  I.oioth , “ the  first  of  the  prophets,  both  in  order  and 
dignity,  abounds  in  such  transcendent  excellencies,  that  he  may  be  properly 
said  to  afford  the  most  perfect  model  of  the  prophetic  poetry.  He  is  at  once 
elegant  and  sublime,  forcible  and  ornamental  ; he  unites  energy  with  copious- 
ness;, and  dignity  with  variety.  In  his  sentiments,  there  is  extraordinary  ele- 
vation and  majesty ; in  his  imagery,  tbs  utmost  propriety,  elegance,  dignity, 
and  diversify  ; in  his  language,  uncommon  beauty  and  energy  : anti  not  with- 
standing the  obscurity  of  his  subjects,  a surprising  degree  of  clearness  and 
simplicity.  To  these  we  may  add.  there  is  such  sweetness  in  the  poetical 
composition  of  his  sentences,  whether  it  proceed  from  art  or  genius,  that  if 


to  the  prophetic  office. 

the  Hebrew  poetry  at  present  s possessed  of  uny  remains  of  its  native  t,  u.c* 
and  harmony,  we  shall  chieliy  find  them  in  the  writings  oflsuiuh ; so  U.al’.be 
saving  of  Ezekiel  may  justly  he  applied  I <»  this  prophet  : 

Thou  art  the  confirmed  exc  mpliir  of  measures, 

Full  of  wisdom  and  perfect  in  bounty.-  Iv/..  eluip.  xxvii.  J2. 
Isaiah  also  greatly  excels  in  all  the  a races  of  method,  order,  connexion,  and 
arrangement ; though,  in  asserting  this,  we  must  not  ibrget  the  naiuie  of  tl'.o 
l»rophetic  Impulse,  which  bears  away  tin*  mind  with  irresistible  violence,  and 
frequently  in  rapid  transitions  from  near  to  remote  objects,  from  human  to 
divine  : we  must  likew  ise  he  careful  in  remarking  the  limits  of  | articular  pic- 
dictions,  since,  as  they  are  now  extant,  they  are  often  improperly  connected, 
w it  bout  any  mat  ks  ol  discrimination,  w I.iHi  injudicious  arrungemeiit,  on  some 
occasions,  creates  almost  insuperable  diUiouhies.”  But.  though  the  variety  of 
his  images,  and  the  warmth  of  his  expressions,  characterize  him  as  tmciiuuHcd 
in  eloquence  ^ and.  though  the  marks  of  a cultivated  mind  arc  stamped  in 
every  page  of  his  hook  , yet  these  are  almost  eclipsed  by  the  splendour  of  his 
inspired  knowledge.  In  the  delivery  of  his  prophecies  and  instructions,  ho 
utters  his  enraptured  strains  with  an  elevation  and  majesty  that  unhallowed 
lips  could  never  attain  ; and  from  the  grand  exordium  in  the  first  chapter  to 
the  concluding  description  of  the  Gospel,  to  “ bo  brought  fort  If  in  wondi  rs,  and 
to  terminate  in  the  dispensation  of  eternity,  there  is  me  continued  display  of 
inspired  wisdom,  revealing  its  oracles  ami  precepts  lor  the  instruction  and 
salvation  of  man.] — Bagster. 


JEREMIAH.— CHAP.  i. 


THE  BOOK  OF  THE  PROPHET  JEREMIAH. 


Jeremiah  was  a Priest,  who  resided  at  Anathoth,  in  the  land  of  Benjamin,  i 
and  was  called  to  the  prophetic  office  when  very  young,  in  the  13th  year  of  king 
Josiah,  and  about  71)  years  after  the  death  of  Isaiah,  A.  M.  3375.  B.  C.  629.  I 
He  exercised  his  ministry  about  42  years,  with  great  faithfulness  and  zeal,  and 
in  very  unfavourable  circumstances  ; till  after  the  destruction  of  Jerusalem  by 
the  Chaldeans  ; and  is  generally  supposed  to  have  died  about  two  years  after-  : 
wards  in  Egypt.  At  the  commencement  of  his  labours,  the  sms  of  Judah  were  I 
come  to  their  full  measure,  after  a reformation  had  in  vain  been  attempted  by 
good  Josiah,  who  was  called  to  Heaven  at  an  early  age,  as  a punishment  for 
their  transgressions.  His  two  sons,  who  successively  filled  the  throne  after 
him,  were  as  remarkable  for  vice,  as  their  father  was  for  virtue.  Their  history 
we  have  already  seen,  2 Kings,  xxiii.  to  xxv.  compared  with  2 Citron,  xxxv. 
and  xxxyi. 

Jeremiah  was  a man  of  sincere  piety,  unblemished  integrity,  and  warm  pa- 
triotism : so  much  so,  that  rather  than  seek  a separate  asylum,  which  he  might 
have  undoubtedly  enjoyed  under  t lie  king  of  Babylon,  he  chose  to  flee  with  his 
brethren  into  Egypt,  though  in  that  step  they  acted  contrary  to  Ins  advice. 
There  is  a tradition  that  tin*  Jews  of  Tahapanes  stoned  him  for  the  fidelity  of 
his  remonstrances  against  their  idolatry  and  other  vices.  If  so,  a few  years  after- 
wards they  weie  uroperly  rewarded  by  the  armies  of  the  king  of  Babylon,  ac- 
cording to  his  ov. ! prediction,  chap.  xliv.  27,  28. 

The  style  of  Jeremiah  was  tender  and  pathetic  to  a high  degree,  especially 


in  his  Lamentations  ; but  he  sometime  emulates  the  snhlimily  of  Isaiah.  The 
chapters  merely  narrative  are  in  prose,  hut  the  prophetic  parts,  which  form 
the  hulk  of  the  hook,  are  in  the  usual  poetical  style.  Horne  divide*  the  hook 
into  four  parts  ; the  first  comprising  the  introduction,  and  all  the  prophecies 
supposed  to  be  delivered  under  the  reign  of  king  Josiah.— 2.  The  prophecies 
under  the  reign  ofJehoiakim. — 3.  Those  in  therein  ofZedekiah  : and.  4.  An  ac- 
count of  the  affairs  of  Judah,  from  the  capture  of  Jerusalem  to  their  flight  into 
Egypt.* 

The  chapters  in  our  present  copies  arc  evidently  not  arranged  according  to 
the  time  in  which  they  were  delivered,  and  perhaps  cannot  now  be  so  arranged 
with  certainty  : we  shall,  however,  give  the  order  adopted  by  Dr.  Ji/aney , 
though  we  cannot  from  the  nature  of  our  work,  adopt  it.  Tins  order  is  exactly 
adopted  by  Dr.  Boothroyd.  I)r.  J.  G.  Dahler , Professor  of  Theology  in  the 
Protestant  seminary  of  Strasburg,  in  an  elaborate  and  very  judicious  transla- 
tion of  this  Prophet,  lias  divided  the  whole  into  sections,  each  of  which  is  in- 
troduced with  excellent  observations  relative  to  time,  place,  circiimsfancos- 
and  mutter  contained  in  that  section.  The  discourses,  or  prophecies,  deliver- 
ed under  a particular  reign,  are  all  produced  in  their  chronological  older.  Town- 
send,  however,  comparing  and  examining  the  systenis  of  other  commentators, 
has  given  a table  of  chronological  arrangement,  differing  in  several  particulars, 
which  we  should  be  glad  to  copy  ; hut,  for  want  of  room,  we  can  only  refer 
to  it. 


Chap.  I. -XX. 
XXIf. 
XXIII. 

XXV. 

XXVI. 

xxxv. 

XXXVI. 


Arrangement  of  the  Prophecies  of  Jeremiah,  according  to  Dr.  Blayney. 


Chap.  XLV. 
XXIV. 

XXIX. 

XXX. 

XXXI. 
XXVII. 
XXVIII. 


Chap.  XXI. 


XXXIV. 

XXXVII. 

XXXII. 

XXXIII. 

XXXVIII. 


I 


XXXIX.  15—19. 


Chap.  XXXIX  1-14. 
XL. 

XLT. 

xlie 

XLIII. 

XLIV. 

XLVI.  &c. 


Under  Josiah. 
Chap.  I.  1—19. 

IV.  5— VI.  30. 

II.  1.— III.  5. 

III.  6.— IV.  4. 

XVII.  19-27. 
XLVII.  1—7. 

Under  Jelioiakim. 
Chap.  VII.  1.— IX.  26. 
XXVI.  1—24. 
XLVI.  2— 12. 

X.  1—16. 

XIV.  1.— XV.  2!. 
XVI.  1.— XVII.  18. 
XVIII.  1—23. 

XIX.  1.— XX.  13. 

XX.  14—18 


According  to  Dr.  Dahler. 


Chap.  XXIII.  9-40. 

XXXV.  1-19. 
XXV.  1—38. 
XXXVI.  1—32. 
XLV.  1—5. 

XII.  14—17. 

X.  17—25. 

Under  Jechoniah. 
Chap.  XIII.  1—27. 
Under  Zedekiah. 


Chap.  XXVII.  1 — XXVIII.  17. 
XLIX.  34—39. 

LI.  59—64. 

XXI.  1—14. 

XXXIV.  1—7. 

XXXVII.  I— 10. 
XXXIV.  8—22. 
XXXVII.  11—21. 
XXXVIII.  1—28. 
XXXIX.  15—18. 

XXXII.  1—44. 

XXXIII.  1—10. 

XXXIX.  1—10. 


Chap.  xxn.  1— XXIII.  8. 
XI.  1—17. 

XI.  IS— XII.  13. 
XXIV.  1—10. 
XXIX.  1—32. 


After  the  destruction  of  Jeru- 
salem. 


Chap.  XXXIX.  11—14. 
XL  1.— XLI.  18. 


Chap.  XLII.  1. -XLIII.  7. 
XXX.  1.— XXXI.  40 
Delivered  ir.  Egypt. 

Chap.  XLIII.  8—13. 

XLIV.  1—30. 

XLVI.  13—28. 

Relative  to  strange  nations. 
Chap.  XLVI.  l.  and  XUX.,  6. 
XLVJII.  1—47. 

XLIX.  7—22. 

XLIX.  23—27. 

XLIX.  2S— 33. 

L.  1.— LI.  5S 
Historical  appendix. 

Chap.  LII.  1—34. 


CHAPTER  I. 

I The  time,  3 and  die  calling  of  Jeremiah.  11  His  prophetical  visions  of  an  almond- 
rod  and  a seelhing-poL  15  His  heavy  message  ugainst  Judah.  17  God  encouraged) 
him  with  his  promise  of  assistance. 

THE  words  of  Jeremiah  a the  son  of  Hilkiah, 
of  the  priests  that  were  in  b Anathoth  in 
the  land  of  Benjamin  : 

2 To  whom  the  word  of  the  Lord  came  in 
the  days  of  Josiah  the  son  of  Amon  king  of, 


A.  M.  3375. 
B.  C.  629. 


a 2Ch.36.21 
b 1 Ch.6.60. 


c c.25.3. 
d c.39.2. 
e c.52.12, 
&c- 

f 2 Ki.25.8. 


Judah,  in  c the  thirteenth  year  of  his  reign. 

3 It  came  also  in  the  days  of  Jehoiakim  the 
son  of  Josiah  king  of  Judah,  unto  d the  end  of 
the  eleventh  year  of  Zedekiah  the  son  of  Jo 
siah  king  of  Judah,  unto  the  carrying  away 
eof  Jerusalem  captive  in  the  fifth  f month. 

4 T[  Then  the  word  of  the  Lord  came  unto 
me,  saying, 


Chap.  I.  Ver.  1 — 19.  Prefatory  chapter , with  the  call  of 
Jeremiah  to  the  prophetic  office. — This  solemn  designation  of 
the  prophet  is  stated  to  have  been  in  the  13th  year  of  the  young 
king  Josiah.  at  which  time  lie  speaks  of  himself  as  a child, 
(ver.  6.)  and  probably  was  little  more,  as  we  find  him  neither 
named  nor  consulted  in  that  king’s  reforms.  (See  2 Kings  xxii. 
14.)  Like  Moses  of  old  time,  he  seems  to  have  had  a deep 
sense  of  his  own  inability,  which  is  generally  the  case  with 
those  whom  God  calls  to  services  of  difficulty  and  importance. 
But  the  Lord,  in  a visible  appearance,  touched  his  lips,  and 
put  words  into  his  mouth.  The  high  commission  given  him 
is  thus  expressed  : “ See,  I have  this  dav  set  thee  over  the  na- 
tions and  over  the  kingdoms by  which  we  are  not  to  under- 
stand the  conferring  any  authority ; but  in  the  prophetic  style, 
God’s  servants  are  said  to  do  what  they  merely  predict.  His 
pulling  down  or  putting  up,  was  merely  the  delineating  of 

Chap.  I.  Ver.  1.  Words  of  Jeremiah. — (The  three  first  verses  form  the  titte 
to  the  whole  book  ; and  were  probably  added  by  Ezra  when  he  collected  and 

794 


what  God  was  about  to  do,  which  was  farther  explained  to 
him  in  two  preparatory  visions.  The  “ rod,”  or  branch  ‘‘of 
almond  tree,”  which  is  said  to  be  the  first  tree  that  blossoms, 
was  evidently  intended  to  signify  the  speedy  accomplishment 
of  the  judgments  he  was  commissioned  to  predict;  and  “the 
seething  (or  boiling)  pot”  their  great  severity  ; and  both  being 
turned  from  the  north,  farther  intimated  the  quarter  from 
which  they  were  to  come,  namely,  Chaldea,  which  was  north 
of  Jerusalem.  The  concluding  verses  at  once  point  out  the 
arduous  nature  of  his  work,  and  assure  him  of  strength  and 
support  to  perform  it.  He  shall  be  an  iron  pillar,  or  a brazen 
wall,  whom  the  Lord  supports  and  fortifies.  This  first  chap 
ter  is  considered  as  prose,  but  the  following  opens  in  poetic 
numbers. 

“The  Lord  raises  up  and  qualifies  proper  instruments  for  hi:> 
work,  in  every  age  and  circumstance  of  his  church  : and  when 


arranged  the  Sacred  Books,  ana  placed  them  in  the  order  in  which  they  are 
generally  found  in  Hebrew  Bibles.] — Bagster. 


Jt)  vinuik's  message  against  Judah.  JEREMIAH. — CHAP.  II.  God  e.rposlulateth  with  Israel. 


5 Before  = I formed  thee  in  the  belly  I knew 
thee  ; and  before  thou  earnest  forth  out  of  the 
womb  I sanctified  thee,  and  I h ordained  thee 
a prophet  unto  the  nations. 

6 Then  > said  I,  Ah,  Lord  God  ! behold,  1 can- 
not speak  : for  I am  a child. 

7 But  the  Lord  said  unto  me,  Say  not,  1 am  a 
child  : for  thou  shalt  go  to  all  that  I shall  send 
thee,  and  i whatsoever  I command  thee  thou 
shalt  speak. 

8 Be  k not  afraid  of  their  faces:  for  ' I am 
with  thee  to  deliver  thee,  saith  the  Lord. 

9 Then  the  Lord  put  forth  his  hand,  and 
touched  m my  mouth.  And  the  Lord  said  unto 
me,  Behold,  I have  put  my  words  in  thy 
mouth. 

10  See.  I have  this  da}'  set  thee  over  the  na- 
tions and  over  the  kingdoms,  to  root  " out,  and 
to  pull  down,  and  to  destroy,  and  to  throw 
down,  to  build,  and  to  plant. 

11  ^ Moreover  the  word  of  the  Lord  came 
unto  me,  saying,  Jeremiah,  what  seest  thou? 
And  I said,  I see  a rod  of  an  almond  tree. 

12  Then  said  the  Lord  unto  me,  Thou  hast 
well  seen  : for  I will  hasten  my  word  to  per- 
form it. 

13  And  the  word  of  the  Lord  came  unto  me 
the  second  time,  saying,  What  seest  thou  ? 
And  1 said,  I see  a "seething  pot;  and  the 
face  thereof  is  p toward  the  north. 

14  Then  the  Lord  said  unto  me,  Out  of  the 
north  ’an  evil  shall  r break  forth  upon  all  the 
inhabitants  of  the  land. 

15  For,  lo,  I will  call  all  the  families  of  the 
kingdoms  of  the  north,  saith  the  Lord;  and 
they  shall  come,  and  they  shall  set  every  one 
his  throne  at  the  entering  of  the  gates  of  Je- 
rusalem, and  against  all  the  walls  thereof 
round  about,  and  against  all  the  citiesof  Judah. 

16  And  I will  utter  my  judgments  against 
them  touching  all  their  wickedness,  who  6 have 
forsaken  me,  and  have  burned  incense  unto 
other  gods,  and  worshipped  the  works  of  their 
own  hands. 

17  If  Thou  therefore  gird  1 up  thy  loins,  and 
arise,  and  speak  unto  them  all  that  I command 
thee:  be  " not  dismayed  at  their  faces,  lest  I 
’confound  thee  before  them. 


A.  M.  3375. 

r.  c.  m. 


g Is  «.  1,5. 
Hit.  I 15, 
16. 

h gave. 

\ Ex.4.10, 
&c. 

1 Mat.2S.20 
Ac.20.27. 

lc  Kze.2.6. 
3.9. 

1 He.13.6. 
m Is. 6.7. 
n c.  18.7. 

2Co. 10.4,5 
o Eze.11.3, 

7 ; 24.3, 
&c. 

p from  the 
fore  of. 
q c.4.6. 
6.1,22. 
r be  opened. 
s De. 23.20. 

c.  17. 13. 
t Job  38.3. 
u Ez.e.2.6. 
v break  thee 
to  pieces. 


w c.  15.20. 

x Jos.1.9. 

a or,  forth]/ 
sake. 

b Ho. 2. 15. 

c De.2.7. 

d Ex.  19.5,6. 
1 l'e.2.9. 

e Ps.105.14. 

f Joel  1.3,7, 
8. 

g Is.  5.4. 
h 2Ki.17.15 
i Ps.77  5. 

j Is.  63. 11.. 

13. 

Ho.  13.4. 
k De.32.10. 

1 or,  the 
land  of 
Carmel. 

m Ps.106.33 
n Mai.  2.6,7 
o c.5.31. 
p Hab.2.18. 
q Eze.20.35. 


18  For,  behold,  I w have  made  thee  this  day 
a defenced  city,  and  an  iron  pillar,  and  brazen 
walls  against  the  whole  land,  against  the 
kings  of  Judah,  against  the  princes  thereof, 
against  the  priests  thereof,  and  against  the 
people  of  the  land. 

19  And  they  shall  fight  against  thee  ; but 
they  shall  not  prevail  against  thee  ; for  XI  am 
with  thee,  saith  the  Lord,  to  deliver  thee. 

CHAPTER  II. 

1 God,  having  showed  his  former  kindness,  expost  nlaleth  with  the  Jews  for  their  causelesj 
revolt,  9 beyond  uny  example.  14  They  are  the  causes  of  their  own  calamities.  20 
The  sins  of  Judah.  31  Her  confidence  is  rejected. 

MOREOVER  the  word  of  the  Lord  came 
to  me,  saying, 

2  Go  and  cry  in  the  ears  of  Jerusalem,  say- 
ing, Thus  saith  the  Lord;  I remember  athee, 
the  kindness  of  thy  b youth,  the  love  of  thine 
espousals,  when  c thou  wentest  after  me  in  the 
wilderness,  in  a land  that  was  not  sown. 

3  Israel  was  holiness  d unto  the  Lord,  and  the 
first  fruits  of  his  increase  : e all  that  devour 
him  shall  offend  ; evil  f shall  come  upon  them, 
saith  the  Lord. 

4  Hear  ye  the  word  of  the  Lord,  O house  of  Ja- 
cob. and  all  the  families  of  the  house  of  Israel : 
5 Thus  saith  the  Lord,  What  s iniquity  have 
your  fathers  found  in  me,  that  they  are  gone 
far  from  me,  and  h have  walked  after  vanity, 
and  are  become  vain  ? 

G > Neither  said  they,  Where  is  the  Lord  that 
brought  us  up  j out  of  the  land  of  Egypt,  that 
led  kus  through  the  wilderness,  through  a land 
of  deserts  and  of  pits,  thro  ugh  a land  of  drought, 
and  of  the  shadow  of  death,  through  a land 
that  no  man  passed  through,  and  where  no 
man  dwelt? 

7 And  I brought  you  into  ' a plentiful  country, 
to  eat  the  fruit  thereof  and  the  goodness 
thereof ; but  when  ye  entered,  ye  defiled  mmy 
land,  and  made  my  heritage  an  abomination. 

8 The  priests  said  not,  Where  is  the  Lord? 
and  they  that  handle  the  " law  knew  me  not: 
the  pastors  also  transgressed  against  me,  and 
0 the  prophets  prophesied  by  Baal,  and  walked 
after  things  that  p do  not  profit 
9 Wherefore  I i will  yet  plead  with  you,  saith 
the  Lord,  and  with  your  children’s  children 
will  1 plead. 


their  labours  fail  to  reform  degenerate  nations,  they  prove  use- 
ful to  individuals,  and  leave  others  without  excuse.  He,  who 
formed  us  in  the  womb,  knew  beforehand  for  what  services  or 
purposes  he  intended  us : and  if  we  desire  to  serve  him,  he 
will  qualify  us  for  all  which  he  has  for  us  to  do  or  suffer  in  this 
world,  and  carry  us  through  it.  But  except  he  ‘sanctify’  us 
by  his  new  creating  Spirit,  we  shall  neither  be  fit  for  his  holy 
service  on  earth,  nor  his  holy  happiness  in  heaven.  This  is  a 
most  invaluable  mercy,  whenever  it  is  vouchsafed ; but  the 
earlier  in  life,  the  happier  for  us  and  for  others:  and  as  the 
Lord  sometimes  sanctifies  even  infants,  parents  may  be  en- 
couraged to  pray  for  this  blessing  on  their  offspring,  even  from 
their  conception  in  the  womb.  He  who  gives  grace  can  alone 
efficaciously  ordain  men  to  be  his  ministers.  In  general,  young 
■persons  are  not  so  proper  for  the  discharge  of  the  sacred  office, 
in  important  stations  and  difficult  times,  a9  their  seniors  ; and 
a modest  diffidence,  arising  from  conscious  unworthiness  and 
inability,  is  a more  favourable  token  than  self-c  mfidence  and 

a-hasty  eagerness  to  be  employed Whatever  the  wise  men 

and  politicians  of  the  world  may  suppose  or  devise,  the  safety 
of  kingdoms  is  decided,  according  to  the  purpose  and  word  of 
God;  and  it  greatly  depends  on  the  reception  which  is  given 
to  his  faithful  ministers.  When  their  labours  are  unsuccessful, 
and  their  ‘prayers  return  into  their  own  bosom:’  and  when 
they  are  persecuted,  injured,  and  driven  away,  nations  ripen 
apace  for  judgments  ‘ to  root  up  and  destroy’  them.  But 
when  they  are  protected  and  prospered,  when  their  prayers 
are  answered,  and  the  number  of  true  believers  is  greatly  in- 


Ver.  5.  I sanctified. — That,  is,  separated  thee  to  my  service,  &c. 

Ver.  10.  To  root  out.—Lowthy  “ To  pluck  up.” 

Ver.  II.  An  udmond  tree.—[ There  is  here  both  an  allusion  to  the  nature  of 
the  almond  tree,  and  a sinking  paronomasia.  “ I see  a rod  of  an  almond  tree. 
Then  said  the  Lord  to  me,  Thou  hast  well  seen  ; for  1 will  hasten  my  word  to 
perform  it.”  The  almond  tree,  which  is  like  the  peach  tree  in  its  leaves  and 
bfosaorns,  blossoms  in  January  or  February,  when  other  tree3  are  locked  up  in 


creased  ; there  will  be  more  and  more,  by  their  prayers,  exam- 
ples, ana  exertions,  to  check  the  progress  of  impiety  and  ini- 
quity ; and  thus  faithful  ministers  are  useful  ‘to  build,  and  to 
plant;’  and  to  prolong  the  external  prosperity  of  the  commu- 
nity, as  well  as  to  promote  the  salvation  of  souls.” — T.  Scott. 

Chap.  II.  Ver.  1 — 37.  The  Lord's  kindness , and  Israel's 
ingratitude. — In  the  opening  of  this  chapter,  God  expresses 
the  continuance  of  his  regard:  “I  have  called  to  mind  in  thy 
behalf,  the  kindness  shown  thee  in  thy  youth,”  &c.  So  Dr. 
Blayncy , who  remarks,  that  the  kindness  shown  was  ail  on 
tlie  part  of  God,  and  was  perfectly  gratuitous,  as  the  word  pro- 
perly signifies  ; and  it  was  his  affection  for  them,  and  not  theirs 
for  him.  that  led  him  to  espouse  them.  And  thus  the  words 
are  explained  in  our  ancient  English  Bible,  (1553,  folio,)  to  be 
“ that  grace  and  favour  which  I showed  thee  from  the  begin- 
ning, when  I did  first  choose  thee  to  be  my  people,  and  mar- 
rieef thee  to  myself.”  (Comp.  Ps.  cvi.  45.  Is.  lxiii.  li.  Eze.  xvi. 
60.)  So  what  is  said  of  Israel  being  “holiness  to  the  Lord,” 
must  not  be  understood  of  their  own  holiness,  but  of  their 
being  separated,  or  consecrated  to  his  service,  “as  a kind  of 
first-fruits:”  (James  i.  18.)  and  this  is.  here  mentioned,  not  in 
their  commendation;  but  to  show  that  the  Lord  still  bore  the 
same  kindness  as  ever  toward  his  people,  and  was  still  ready 
to  receive  them  on  their  returning  to  him.  At  the  same  time 
it  forms  the  ground  of  his  remonstrance  with  them,  (ver.  5,1 
“What  iniquity  have  your  fathers  found  in  me?”  &c.,  and 
leads  to  the  exposure  of  their  folly,  in  forsaking  “ The  fountain 
of  living  waters,”  and  putting  their  trust  in  idols,  who  were 

their  winter  repose  ; and  bears  fruit  in  March  or  April,  when  other  trees  only 
begin  to  hud.] — Dayster.  Sue  note  on  Eccles.  xii.  5. 

Ver.  16.  I will  utter. — Bltijney.  “I  will  discourse  my  judgments.”  See 
chap,  xxxix.  5.;  Hi.  9. 

Chap  II.  Ver  2.  I remember  thee.— See  exposition,  and  Mr.  G a ta- 
ker approves  the  sense  there  given. A land  not  soton.— That  is,  unculti 

vated. 


795 


'Phe  siiis  of  Judah. 


JEREMIAH. — CHAP.  11.  Her  coujidenct  is  rejected. 


10  For  pass  rover  the  isles  of  • Chittim,  and 
see  ; and  send  unto  1 Kedar,  and  consider  dili- 
gently,  and  see  if  there  be  such  a thing. 

11  Hath  “ a nation  changed  their  gods,  which 
are  yet  no  gods?  but  my  people  have  changed 
* their  glory  for  that  which  doth  not  profit. 

12  Be  astonished,  O ye  'v  heavens,  at  this, 
and  be  horribly  afraid,  be  ye  very  desolate, 
saith  the  Lord. 

13  For  my  people  have  committed  two  evils ; 
they  have  forsaken  x me  the  fountain  i of  liv- 
ing waters,  and  hewed  them  out  cisterns, 
broken  cisterns,  that  can  hold  no  water. 

14  1[  Is  Israel  a 'servant?  is  he  a home -born 
slave ? why  is  he  "-spoiled? 

15  The  young  lions  b roared  upon  him,  and 
6 yelled,  and  they  made  his  land  wTaste : his 
cities  are  burned  without  inhabitant. 

16  Also  the  children  of  Noph  and  J Tahapa- 
nes  " have  broken  the  crown  of  thy  f head. 

17  Hast  thou  not  procured  this  unto  s thyself, 
in  that  thou  hast  forsaken  the  Lord  thy  God, 
when  he  led  thee  by  the  way  ? 

IS  And  now  what  hast  thou  to  do  in  the 
way  of  h Egypt,  to  drink  the  waters  of  • Si- 
hor  ? or  what  hast  thou  to  do  in  the  way  of 
Assyria,  to  drink  the  waters  of  the  river? 

19  Thine  own  j wickedness  shall  correct  thee, 
and  thy  backslidings  shall  reprove  thee : know 
therefore  and  see  that  it  is  an  evil  thing  and 
bitter,  that  thou  hast  forsaken  the  Lord  thy 
God,  and  that  my  fear  is  not  in  thee,  saith  the 
Lord  God  of  hosts. 

20  For  of  old  time  I have  broken  thy  yoke, 
and  burst  thy  bands ; and  k thou  saidst,  I will 
not  i transgress  ; when  upon  every  high  hill 
and  under  every  green  tree  thou  wanderest, 
playing  the  m harlot. 

21  Yet  I had  planted  thee  a noble  "vine, 
wiiolly  a right  seed  : how  then  art  thou  turned 
into  the  degenerate  plant  of  a strange  0 vine 
unto  me? 

22  For  though  thou  wash  thee  with  nitre,  and 
take  thee  much  soap,  yet  thine  iniquity  is 
marked  p before  me,  saith  the  Lord  God. 


A M.  3373. 
I).  C.  C<!). 


a ls.23.1,12. 
t P*.  120.5. 
u Mi.4.5. 
v Pm.  106.20. 

Ro.1.23. 
w Is.  1.2. 
x Ps.8l.ll. 
y Ps.36.9 
Jn.4.14. 
z Ex. 4.22. 
a become 
a,  spoil. 
i P 71  1 
c save  out 
their  voice 
d c.43.7. 
e or,  feed 
on  thy 
crown. 
De.33.20. 
f Is.  1.6,7. 
g Ho.  13.9. 
h Is.  30. 1,2. 
i Jos.  13.3. 
j la- 5. 5. 
k Ex.  19.8. 

1 So.  12. 10. 
1 or,  serve. 
Joa24.18, 
21. 

m Is.  1.21. 

De.  12.2. 
n Pa  80. 8. 
o De.32.32. 
p Pa  90. 8. 


q Pr.30.12, 
20. 

r or, Osxcift 
s or,  O. 
t taught. 
u the  desire 
of  her 
heart. 

v or, reverse 
it. 

w or,  Is  the 
case  des- 
perate 7 
x c.18.12. 

Ro.8.24. 
y Is. 44. 19. 
z or,  begot- 
ten me. 
a the  hinder 
parts  of 
the  neclc. 
b Ps. 78.34. 

Ho.  5. 15. 
c evil. 

d Is.9.13. 
e 2Ch.36.16. 
Ma.12.2.. 
8. 

f have  do- 
minion, 
g Ps.12.4. 
h Ho.  8. 14. 
i Pa  106.38. 

J digging. 


23  How  canst  thou  say,  lam  not1)  polluted,  I 
have  not  gone  after  Baalim  ? see  thy  way  in 
the  valley,  know  what  thou  hast  done:  than 
r art  a swift  dromedary  traversing  her  ways, - 

24  8 A wild  ass  8 used  to  the  wilderness,  that 
snuffeth  up  the  wind  at  u her  pleasure  ; in  her 
occasion  who  can  v turn  her  away  ? all  they 
that  seek  her  will  not  weary  themselves;  in 
her  month  they  shall  find  her. 

25  Withhold  thy  foot  from  being  unshod,  and 
thy  throat  from  thirst:  but  thou  saidst,  w There 
is  no  1 hope  : no;  for  I have  loved  strangers, 
and  after  them  will  I go. 

26  As  the  thief  is  ashamed  when  he  is  found, 
so  is  the  house  of  Israel  ashamed;  they,  their 
kings,  their  princes,  and  their  priests,  and  their 
prophets, 

27  Saying  to  a * stock,  Thou  art  my  father  ; 
and  to  a stone,  Thou  hast  'brought  me  forth  : 
for  they  have  turned  " their  back  unto  me, 
and  not  their  face:  but  in  the  time  of  their 
trouble  b they  will  say,  Arise,  and  save  us. 

28  But  where  are  thy  gods  that  thou  hast 
made  thee?  let  them  arise,  if  they  can  save  thee 
in  the  time  of  thy  c trouble : for  according  to  the 
number  of  thy  cities  are  thy  gods,  O Judah. 

29  Wherefore  will  ye  plead  with  me  ? ye  all 
have  transgressed  against  me,  saith  the  Lord. 

30  In  d vain  have  I smitten  your  children; 
they  received  no  correction  : your  own  sword 
e hath  devoured  your  prophets,  like  a destroy- 
ing lion. 

310  generation,  see  ye  the  word  of  the  Lord. 
Have  I been  a wilderness  unto  Israel  ? a land 
of  darkness?  wherefore  say  my  people,  We 
f ore  e lords ; we  will  come  no  more  unto  thee  ? 

32  Can  a maid  forget  her  ornaments,  or  a 
bride  her  attire  ? yet  my  people  have  forgotten 
b me  days  without  number. 

33  Why  trimmest  thou  thy  way  to  seek  love  ? 
therefore  hast  thou  also  taught  the  wicked  ones 
thy  ways. 

34  Also  in  thy  skirts  is  found  the  blood  of  the 
souls  of  the  poor  > innocents:  I have  not  found 
it  by  J secret  search,  but  upon  all  these. 


like  “broken  cisterns  which  could  hold  no  water that  is, 
which  could  yield  them  neither  support  nor  comfort.  Why- 
leave  Jehovah,  their  great  patron  and  protector,  and  fly  to  the 
muddy  streams  of  Egypt  or  Assyria?” 

“In  the  latter  part  of  the  chapter,  the  nation  is  pointedly  and 
severely  reproved  for  their  adultery,  which,  it  must  be  remem- 
bered, throughout  the  Prophets,  generally  means  idolatj-y : and 
if  it  be  thought  that  some  of  the  images  are  too  bold,  it  should 
be  recollected  that  the  prophet’s  object  is  to  excite  disgust  and 
abhorrence  of  the  crime.  (Comp.  Isaiah  lvii.  5,  &c.) 

It  is  very  desirable  and  honourable  to  be  early  numbered 
among  his  worshippers,  and  admitted  to  those  sacred  ordi- 
nances, which  are  as  the  solemn  espousals  of  the  soul  to  God 
our  Saviour.  Yet  numbers,  on  such  occasions,  express  much 
zeal  and  love,  and  appear  ready  to  follow  him  through  every 
trial  and  difficulty,  who  afterward  give  cause  to  suspect,  that 
their  affections  were  indeed  moved,  while  their  hearts  were  not 
changed;  and  that  they  had  no  root  in  themselves,  and 
therefore  in  time  of  temptation  fell  away.’ 

“ But,  not  hypocrites  alone,  and  such  persons  as  openly  dis- 


grace their  profession,  are  criminal  in  these  things:  even  true 
believers  are  often  constrained  to  plead  guilty.  After  having 
been  delivered  from  the  bondage  of  Satan,  relieved  in  the 
hour  of  distress  and  dismay,  conducted  through  many  dan- 
gers and  perplexities,  and  rendered  comfortable  in  the  hopes 
and  earnests  of  heavenly  felicity;  they  have  evidently  made 
unsuitablere  turns  for  these  immense  obligations,  and  have 
declined  from  that  zeal  and  love  which  marked  their  first  en- 
trance on  a religious  course. 

“Indeed,  we  all  have  committed,  and  are  still  prone  to  com- 
mit, the  two  evils  of  which  Israel  was  proved  guilty',  even  apos- 
tacy  from  God,  and  idolatrous  love  of  some  created  object,  or  ob- 
jects, from  which  we  seek  and  expect  our  felicity.  How  do 
we  forsake  the  pure  joys  to  be  found  in  the  favour  and  service 
of  God,  for  the  polluting  and  wasting  pleasures  and  interests 
of  the  world  and  sin  ! How  apt  are  we  to  refuse  the  glorious 
salvation  of  Christ,  and  to  prefer  our  own  foolish  ways  of 
recommending  ourselves  to  our  offended  Creator!  How  prone 
are  we  to  forsake  the  unerring  word  of  God  to  follow  human 
teachers,  and  the  traditions  of  men  ! and  to  forego  the  conso- 


Ver.  to.  Pass  over  the  isles. — Blayney , “ Pass  over  to  the  countries,"  &c. 
See  note  on  Isa.  xxiii.  1. 

Ver.  14.  Is  (or  was)  Israel  a servant  . ...  he  a home-born  slave 1 — The 
question  seems  to  imply  that  Israel  did  not  go  down  into  Egypt  in  a state  of 
servitude,  but  as  Joseph’s  kindred  ; Egypt,  therefore,  had  no  rigiit  to  enslave 
them.  He  was  also  God’s  son  : ’’  When  Israel  was  a child,  then  l loved  him, 
and  called  my  son  out  of  Egypt.”  Hos.  ,\i.  l.  If  Israel  were  free,  the  ques- 
tion then  is,  ’’  t)  hy  is  he  spoiled  )”  “Why  do  all  the  nations  round  oppress  him  ?” 
Ver.  15.  The  young  lions  (the  kings  of  Egypt  and  Babylon)  yelled.— See 
margin. 


Ver  16.  yoph  and  Tahapanes. — The  cities  of  Memphis  and  Daphnae,  in 
Egypt.  See  2 Kings  xxiii.  33,  34. Have  broken,  &c.— See  margin.  Blay- 

ney. “ Shall  bruise,"  &c.  So  Bonthroyd. 

Ver.  IS.  Sihor.— That  is,  the  bile.  See  note  on  Isa.  xxiii.  3. And  the  ri- 

ver —That  is.  the  Euphrates  ; both  were  remarkable  for  sediment ; the  latter 
required  to  settle  before  it  could  he  drank.  See  Orient.  Lit.  No.  954. 

Ver.  20.  I have  broken  thy  yoke.—  That  is,  the  yoke  of  Egyptian  bondage. 
- ; — Then  thou  saidst.  1 will  not  transgress.—  That  is,  to  provoke  fresh  pu- 
nishments. So  Chaldee  and  15  MSS.  This  is  not  The  Keri,  but  the  Ketib, 
' I will  not  obey i.  e.  not  submit  to  slavery  any  more. 

v-r.  2*2.  Wash  thee  with  nitre  — [ Not  what  we  call  nitre,  or  saltpetre,  but 
the  natn/m  of  the  ancients  : which  is  found  in  abundance  in  Egypt  and  many 
796 


parts  of  Asia,  where  it  is  called  soap-earth,  because  it  is  dissolved  in  water 
and  used  like  soap  in  washing.  See  note  on  Pr.  xxv.  20.1 — liagster. 

Ver.  23.  Traversing  her  ways. — That  is.  running  wild  in  the  desert.  B’ciy- 
ney,  and  other  moderns,  connect  this  verse  with  the  following,  instead  of  the 
preceding,  which  seems  more  natural.  But  Boothroyd  supplies  the  particle  c f 
comparison,  ” (As)  a swill  dromedary ; (as)  a wild  ass.”  meaning,  that  Israel 
was  thus  mad  after  her  idolatries.  The  valley  in  ver.  23.  probably  refers  to  that 
of  Hinnom.  See  chap.  vii.  31.;  xix.  2 — 4. 

Ver.  25.  Withhold  thy  foot  from  being  unshod. — That  is,  as  we  conceive. 
Go  not  into  the  idol  temples,  which  probably  was  not  permitted  in  shoes, 
and  the  next  clause,  and  thy  throat  from  thirst,  may  refer  to  the  drinking  the 
potalions  of  idolatry,  which  were  perhaps  of  mixed  and  strong  liquors. 

Ver.  27.  Turned  their  back. — See  margin  ; i.  e.  turned  away  their  heads,  as 
in  aversion. 

Ver.  30.  Your  own  sword. — Tiiat  i.s,  they  killed  their  own  prophets.  Matt, 
xxiii.  29 — 37. 

Ver.  31.  In  thy  skirts. — Figuratively,  " In  thy  garments,”  which  are  stained 
therewith.  (See  Isa.  Ixiii.  3.)  Literally,  "In  the  skirts  (or  borders)  of  thy 
country.”— — Blood  of  the  souls. — Bonthroyd,  ’ the  life  blood”  of  poor  inno 

cents  ; i.  e.  children  sacrificed  to  idols.  See  above,  ver.  23. By  secret  search, 

— See  margin.  This  is  supposed  to  allude  to  Levit.  xvii.  13.  Compare  Ezell 
xxiv.  7 


(ro'l  s great,  mercy  to  Judah. 

35  If  Yet  thou  sayest,  Because  lam  k innocent, 
surely  his  anger  shall  turn  from  me.  Behold, 
I will  plead  with  thee,  because  thou  sayest,  1 
have  not  sinned. 

36  Why  gaddestthou  about  so  much  to  change 
thy  way?  thou  also  shalt  be  ashamed  of  > Egypt, 
as  thou  wast  m ashamed  of  Assyria. 

37  Yea,  thou  shalt  go  forth  from  him,  and  thy 
hands  n upon  thy  head  : for  the  Lord  hath  re- 
jected thy  confidences,  and  0 thou  shalt  not 
prosper  in  them. 

CHAPTER  III. 

1 God’s  great  mercy  in  Judah’s  vile  whoredom.  6 Judah  is  worse  than  Israel.  12  The 
promises  of  the  gospel  to  the  penitent.  20  Israel  reproved,  anJ  called  by  God,  maketh 
a solemn  confession  of  their  sins. 

THEY  asay,  if  a man  put-away  his  wife, 
and  she  go  from  him,  and  become  another 
man’s,  shall  he  return  unto  her  b again  ? shall 
not  that  land  be  greatly  polluted  ? but  thou 
c hast  played  the  harlot  with  many  lovers  ; yet 
return  d again  to  me,  saith  the  Lord. 

2 Lift  up  thine  eyes  unto  the  high  places,  and 
see  where  thou  hast  not  been  lien  with.  In  the 
ways  e hast  thou  sat  for  them,  as  the  Arabian  in 
the  wilderness;  and  thou  hast  polluted  the  land 
with  thy  whoredoms  and  with  thy  wickedness. 

3 Therefore  f the  showers  have  been  with- 
holden,  and  there  hath  been  no  latter  rain  ; 
and  s thou  hadst  a whore’s  forehead,  thou  re- 
fusedst  to  be  ashamed. 

4 Wilt  thou  not  from  this  time  cry  unto  me, 
My  father,  thou  art  the  guide  of  h my  youth  ? 

5 Will  > he  reserve  his  anger  for  ever?  will 
he  keep  it  to  the  end  l Behold,  thou  hast  spo- 
ken and  done  evil  things  as  thou  couldest. 

6 If  The  Lord  said  also  unto  me  in  the  days 
of  Josiah  the  king,  Hast  thou  seen  that  which 
backsliding  Israel  hath  done?  she  is  gone  up 
upon  i every  high  mountain  and  under  every 
green  tree,  and  there  hath  played  the  harlot. 

7 And  I k said  after  she  had  done  all  these 
things.  Turn  thou  unto  me.  But  she  returned 
not.  And  her  treacherous  sister  Judah  ) saw  it. 
8 And  I saw,  when  for  ail  the  causes  whereby 
backsliding  Israel  committed  adultery  I had 
put  her  away,  and  given  her  a bill  of  divorce  ; 
yet  her  treacherous  sister  Judah  feared  not, 
but  went  and  played  the  harlot  also. 


JEItEMIAH.— CHAP.  III. 


A.  M 3375. 
D.  C.  G29. 


k Ro.7.9. 
lJn.1.8,10 


a saying. 
b De.24.4. 


d Zee.  1.3. 
e 1Y.23.28. 
f Le.26. 19. 
De.  28.23, 
24. 

c.9.12. 

14.4. 

g Eze.3.7. 
h Pr.2.17. 
i Ps.77.7,9. 


j IKi.  14.23. 


m or,  fame. 
n c.2.27. 
o in  false- 
hood. 


q De.30. 1..6 
r Is. 54. 5. 
s Ep.4.11. 
t Jn.21.15.. 
17. 

Ac.20.23. 

1 Pe.5.2. 


w or,  it  be 
magnified 
x Ro.6.14. 
y or,  stub- 
bornness. 
z Is.  11.13. 
E/e.  37. 16 
..22. 
a or,  to. 
b or, caused 
your  far- 
thers to 
possess. 
c land  of 
desire. 


Promises  to  the  penitent. 

9 And  it  came  to  pass  through  the  m lightness 
of  her  whoredom,  that  she  defiled  the  land, 
and  committed  adultery  with  stones  and  with 
" stocks. 

10  And  yet  for  all  this  her  treacherous  sis- 
ter Judah  hath  not  turned  unto  me  with  her 
whole  heart,  but 0 feignedly,  saith  the  Lord. 

11  And  the  Lord  said  unto  me,  The  back- 
sliding Israel  hath  justified  herself  more  than 
treacherous  Judah. 

12  1[  Go  and  proclaim  these  words  toward 
the  north,  and  say,  Return,  thou  backsliding 
Israel,  saith  the  Lord  ; and  I will  not  cause 
mine  anger  to  fall  upon  you  : for  I am,  f mer- 
ciful, saith  the  Lord,  and  I will  not  keep  anger 
for  ever. 

13  Only  acknowledge  i thine  iniquity,  that 
thou  hast  transgressed  against  the  Lord  thy 
God,  and  hast  scattered  thy  ways  to  the  stran- 
gers under  every  green  tree,  and  ye  have  not 
obeyed  my  voice,  saith  the  Lord. 

14  Turn,  O backsliding  children,  saith  the 
Lord  ; for  I am  r married  unto  you : and  I will 
take  you  one  of  a city,  and  two  of  a family, 
and  I will  bring  you  to  Zion  : 

15  And  I will  give  you  pastors  s according 
to  my  heart,  which  shall  feed  1 you  with 
knowledge  and  understanding. 

16  And  it  shall  come  to  pass,  when  ye  be 
multiplied  and  increased  in  the  land,  in  those 
days,  saith  the  Lord,  they  shall  say  no  more, 
The  ark  of  the  covenant  of  the  Lord  : neither 
u shall  it  come  v to  mind  : neither  shall  they 
remember  it;  neither  shall  they  visit  it  ; nei- 
ther shall  that  be  done  any  more. 

17  At  that  time  they  shall  call  Jerusalem  the 
throne  of  the  Lord  ; and  all  the  nations  shall  be 
gathered  unto  it,  to  the  name  of  the  Lord,  to 
Jerusalem  : neither  shall  they  walk  any  more 
1 after  the  y imagination  of  their  evil  heart. 

18  In  those  days  the  house  of  2 Judah  shall 
walk  * with  the  house  of  Israel,  and  they  shall 
come  together  out  of  the  land  of  the  north  to 
the  land  that  I have  h given  for  an  inheritance 
unto  your  fathers. 

19  But  I said,  How  shall  I put  thee  among 
the  children,  and  give  thee  a c pleasant  land, 


lations  of  the  Holy  Spirit,  for  the  worthless  joys  of  the  enthu- 
siast and  hypocrite!  With  great  labour  do  men  frame  and 
resort  to  these  and  many  other  broken  cisterns;  instead  of 
‘ drawing  with  joy  ihi  waters  of  life  from  the  wells  of  salva- 
tion.’ Thus  man  became,  and  thus  unbelievers  continue,  the 
slave.s  of  sin  and  Satan,  and  persisting  in  this  course  must  re- 
main so  for  ever.” — T.  Scott. 

Chap.  III.  Ver.  1 — 25.  Judah’s  sin , and  God’s  mercy  ex- 
citing to  repentance. — The  first  five  verses  of  this  chapter  be- 
long to  the  preceding,  and  contain  exhortations  to  repentance, 
with  gracious  promises  of  pardon,  notwithstanding  the  aggra- 
vations of  their  guilt.  Blayney  considers  this  prophecy  as  de- 
livered soon  after  Jeremiah  received  his  commission. 

The  second  section  of  prophecy  beginning  at  the  sixth  verse, 
is  continued  to  the  end  of  the  sixth  chapter.  It  begins  with  a 
complaint  against  Judah,  for  having  exceeded  in  guilt  her  sis- 
ter Israel,  already  cast  oft'  for  her  idolatry,  but  not  for  ever. 
For  to  this  same  Israel,  whose  place  of  captivity  (Assyria)  lay 
to  the  north  of  Judea,  pardon  is  promised  on  her  repentance, 
togelher  with  a restoration  to  the  church  of  God,  along  with 
the  Gentiles,  in  the  latter  days.  The  charge  of  hypocrisy 
against  Judah,  in  the  10th  verse,  seems  to  fix  the  date  of  this 


V or.  37.  With  thy  hands  upon  thy  head.— An  attitude  of  great  grief  and 
lamentation.  See  2 Sam.  xiii.  19. 

Chap  III  Ver.  1.  Thei/say.— See  margin.  Or,  “ Thus  saith,”  (viz.  the  law.) 

V.-r  2.  Lien  with. — This  refers  not  lo  literal,  hut  to  figurative  prostitution, 
or  tin?  worshipping  of  idols,  whir.h  was  generally  “in  high  places,”  or  in 

proves  ; see  ver.  6 A x the  Arabian. — (Sir  J.  Chardin . in  a MS.  note  cited 

ay  Warmer,  slates,  that  11  the  Arabs  wait  for  caravans  with  the  most  violent 
avidity,  ire, king  at, out  them  on  all  sides,  raising  themselves  up  on  their  horses, 
running  here  and  there,  to  see  if  Ihey  can  perceive  any  smoke,  or  dust,  or  tracks 
on  the  ground,  or  any  other  marks  of  people  passing  along.]— Bagster.  So 
eager  are  the  Jews  represented  in  their  idolatry. 

Ver.  3.  Therefore  the  showers,  &c. — See  Deut.  xxviii.  2t. — [The  former 
rain.,  which  prepared  the  land  for  tillage,  fell  in  autumn  ; and  the  latter  rain, 
(Blayney.  ‘‘  Harvest  rain,”)  which  fifled  the  ears  of  com,  generally  fell  in 

Apri’ ; after  which  there  was  scarcely  any  more  rain.]— Bagster. Aiohore's 

forehead. — See  chap.  v.  3. ; vi.  15. 

V »r  1 The  Lord  said,  & c. — [This  is  a new  discourse  supposed  to  have 


prophecy  subsequent  to  the  18th  year  of  king  Josiah.  It  is  also 
hinted,  (ver.  18,)  that  Judah,  copying  the  sins  of  Israel,  after 
sharing  the  same  fate,  should,  upon  their  repentance,  receive 
the  same  mercy. 

Israel  renewing  their  repen  tings,  (ver.  21,)  God  again  renews 
his  gracious  promises ; and  they  again  humbly  confess  their 
sins,  especially  their  idolatry.  In  this  confession,  their  not 
deigning  to  name  the  idol  Baal,  the  source  of  their  calamities, 
but  calling  him  in  the  abstract,  shame , or  a thing  of  shame , is 
a touch  of  the  poetic  pencil,  extremely  beautiful  and  natural. 

“The  Lord  is  so  ‘ rr-h  in  mercy,’  and  has  made  such  abun- 
dant provision  for  the  honourable  exercise  of  it,  that  he  is  evet 
ready  to  receive  to  full  favour  the  vilest  of  transgressors; 
even  when  it  would  be  contrary  to  the  most  approved  rules  ot 
society,  exactly  to  copy  his  example,  in  pur  conduct  to  those 
who  grossly  violate  their  relative  obligations.  But  whilst  he 
glorifies  the  abundance  of  his  grace,  by  inviting  rebels  and 
apostates  to  return  to  him  ; he  will  also  bring  their  iniquities 
to  remembrance:  nor  can  any  man  expect  the  tokens  of  his 
favour,  who  is  not  humbled  and  ashamed  on  account  of  his 
sins,  and  in  some  proportion  to  their  aggravations.  If  then 
we  should  escape  rebukes,  corrections,  or  ruinous  judgments, 


been  delivered  after  the  18th  year  of  Josiah  ; in  which  the  prophet  shows  the 
people  of  Judah  the  transgressions,  idolatry,  obstinacy,  and  punishment  of  Is- 
rael ; who  were,  nevertheless,  less  culpable  than  they  who  practised  the  same 
iniquities,  while  they  had  the  punishment  and  ruin  of  the  others  before  their 
eyes.]—  Bagster. 

Ver.  9.  The  lightness.— Blayney,  “Wantonness.” 

Ver.  12.  Toioards  the  north. — Because  Israel  was  gone  into  captivity  in  the 
north.  N.  B.  From  the  beginning  of  ver.  6 to  these  words,  Dr.  Blayney  trans- 
lates as  prose,  and  here  again  commences  the  Hebrew  verse. 

Ver.  13.  Scattered  thy  ways.—Thcd  is,  “ Thou  hast  run  after  various  heathen 
nations  in  their  several  idolatries.”  Parkhurst. 

Ver.  16.  Neither  shall  they  visit  it.— Blayney , “ Care  about  it.” Neither 

shall  that  be  done  — Blayney . “ made”  any  more.  The  ark  was  wanting  ir 
the  second  temple.  The  privileges  of  the  Jewish  establishment  were  to  bL 
superseded  by  the  blessings  of  the  Christian  dispensation. 

Ver.  17.  All  nations  shall  be  gathered—  Gentiles  as  well  as  Je\v9. After 

the  imagination  — See  margin.  Blayney , “ Lusting.” 

797 


Israel  called  to  repentance.  JEREMIAH. — C1IAP.  IV.  Fearful  judgments  upon  Judah. 


d a goodly  heritage  of  the  hostsof  nations  ? and 
l said,  Thou  shalt  call  me,  My  e father;  and 
shalt  not  turn  away  1 from  me. 

20  II  Surely  as  a wife  treacherously  departeth 
from  her  e husband,  so  have  ye  dealt  treacher- 
ously h with  me,  O house  of  Israel,  saith  the 
Lord. 

21  A voice  was  heard  upon  the  high  places, 
weeping  ' and  supplications  of  the  children  of 
Israel : for  they  have  perverted  their)  way,  and 
they  have  forgotten  the  Lord  their  God. 

22  k Return,  ye  backsliding  children,  and  I 
will  heal  your  backslidings.  Behold,  we  come 
unto  thee;  for  > thou  art  the  Loud  our  God. 

23  Truly  in  vain  is  salvation  hoped,  for  from 
the  hills,  and  from  the  multitude  of  mountains: 
truly  m in  the  Lord  our  God  is  the  salvation  of 
Israel. 

24  For  shame  hath  devoured  the  labour  of 
our  fathers  from  our  youth  ; their  flocks  and 
their  herds,  their  sons  and  their  daughters. 

25  We  "lie  down  in  our  shame,  and  our  con- 
fusion covereth  us:  for  we  have  sinned  against 
the  Lord  our  God,  we  and  our  fathers,  from 
our  youth  even  unto  this  day,  and  have  not 
obeyed  the  voice  of  the  Lord  our  God. 

CHAPTER  IV. 

1 God  calleth  Israel  by  his  promise.  3 He  exhorteih  Judah  to  repentance  by  fearful 
judgments.  19  A grievous  lamentation  for  the  miseries  of  Judah. 

IF  thou  wilt  return,  O Israel,  saith  the  Lord, 
return  unto  me:  and  if  thou  wilt  put  away 
thine  abominations  out  of  my  sight,  then  shalt 
thou  not  remove.- 

2 And  thou  shalt 11  swear,  The  Lord  liveth,  in 
b truth,  in  judgment,  and  in  righteousness; 
and  the  nations  c shall  bless  themselves  in  him, 
and  in  him  shall ll  they  glory. 

3 H For  thus  saith  the  Lord  to  the  men  of  Ju- 
dah and  Jerusalem,  Break  eup  your  fallow 
ground,  and  sow  not  among  f thorns.- 
4 Circumcise  s yourselves  to  the  Lord,  and 
take  away  the  foreskins  of  your  heart,  ye  men 
of  Judah  and  inhabitants  of  Jerusalem  : lest 
my  fury  come  forth  like  fire,  and  burn  that 


A.  M.  33W. 
B.  < x oia. 

d a fieri- 


e Ro.8.15. 


f from  after 
g friend. 

h Is.48.  S. 


i 2 Co.  7. 10. 
j Pr.19.3. 
k Ho.  6.1. 

1 Ho.  13.4. 

m Hu.  121.1, 
2. 

Is. 63. 16. 

n Ezx.9.6,7. 
Ro.6  21. 

a De.  10.20. 

b Is.  13.1. 

c Gc.22. 13. 
I»s.  72. 17. 

d Is.45.25. 

1 Co. 1.31. 

e Ho.  10. 12. 

f Mai.  13.7. 
22. 

g De.  10. 16. 
Ro.2.23, 
29. 


strengthen 
i breaking. 
j Da.7.4. 

k 2 Ki.21.1. 
25.1. 

1 c.25.9. 
rn  Is.  22. 12. 
n Is. 37. 35. 


o La. 2. 21. 

p or,  fuller 
•wind  than 
those. 

q utter  judg- 
ments. 

r Ja.4.8. 


none  can  quench  it,  because  of  the  evil  ofyoui 
doings. 

5 Declare  ye  in  Judah,  and  publish  in  Jeru- 
salem ; and  say,  Blow  ye  the  trumpet  in  tin- 
land  : cry,  gather  together,  and  say,  Assemble 
yourselves, and  let  us  go  into  the  defenced  cities. 

6 Set  up  the  standard  toward  Zion  : h retire, 
stay  not:  for  I will  bring  evil  from  the  north 
and  a great  > destruction. 

7 The  lion  ) is  come  up  k from  his  thicket,  and 
the  destroyer  'of  the  Gentiles  is  on  his  way, 
he  is  gone  forth  from  his  place  to  make  thy  land 
desolate  ; and  thy  cities  shall  he  laid  waste, 
without  an  inhabitant. 

8 For  this  gird  you  with  sackcloth,  lament 
and  howl  : for  the  fierce  anger  of  the  Lord  is 
not  tinned  back  from  us. 

9 And  it  shall  come  to  pass  at  that  day,  saith 
the  Lord,  that  the  heart  of  the  king  shall  perish, 
and  the  heart  of  the  princes;  and  the  priests 
shall  be  astonished,  and  the  prophets  shall 
wonder. 

10  Then  said  I,  Ah,  Lord  God!  surely  thou 
hast  greatly  deceived  this  people  and  Jerusa- 
lem, saying,  Ye  shall  have  " peace  ; whereas 
the  sword  ° reacbeth  unto  the  soul. 

11  At  that  time  shall  it  he  said  to  this  people 
and  to  Jerusalem,  A dry  wind  of  the  high  pla- 
ces in  the  wilderness  toward  the  daughter  of 
my  people,  not  to  fan,  nor  to  cleanse, 

12  Even  a p full  wind  from  those  places  shall 
come  unto  me  : now  also  will  I « give  sentence 
against  them. 

13  Behold,  he  shall  come  up  as  clouds,  and 
his  chariots  shall  be  as  a whirlwind : his  horses 
are  swifter  than  eagles.  Wo  unto  us!  for  we 
are  spoiled. 

14  O Jerusalem,  wash  thy  heart  "from  wick- 
edness, that  thou  mayest  be  saved.  How  long 
shall  thy  vain  thoughts  lodge  within  thee? 

15  For  a voice  declareth  from  Dan,  and  pub- 
lisheth  affliction  from  mount  Ephraim. 

16  Make  ye  mention  to  the  nations;  behold, 


we  must  judge  ourselves,  and  examine,  with  minute  exactness, 
all  the  sins  which  we  remember  to  have  committed,  that  we 
may  condemn  ourselves  for  them  before  God.  In  this  frame 
of  mind,  the  greatest  transgressor  may  approach  him  as  a kind 
Father,  and  may  plead  with  him  all  the  favours  which  he  has 
bestowed,  as  the  Creator,  Preserver,  and  Saviour  of  men.  All 
the  mercies  of  God  to  his  church  in  every  age  may  suggest 
encouragement  to  the  humble  inquirer:  and  v hat  can  be  so 
desirable  for  the  young  and  inexperienced,  in  this  ensnaring, 
perilous  world,  as  to  have  the  Lord  Almighty  for  1 their  Father, 
and  the  Guide  of  their  youth?’  ” — T.  Scott. 

Chap.  IV.  Ver.  1 — 31.  Exhortations  to  repentance,  and. 
warnings  of  divine  judgments. — The  first  two  verses  of  this 
chapter  are  a repetition  of  the  exhortations  and  promises  ad- 
dressed to  Israel,  in  the  preceding  chapter,  of  which  they 
ought  to  make  a part.  The  prophet  then  addresses  the  people 
of  Judah  and  Jerusalem  ; exhorting  them  to  repentance  and 
reformation,  in  order  to  prevent,  if  possible,  the  dreadful  visit- 
ation that  approached  them.  He  then  (ver.  5.)  sounds  the 
alarm  of  war.  Nebuchadnezzar  is  seen,  like  a fierce  lion  on 
his  march,  and  the  disastrous  issue  is  announced. 

As  God  can  neither  tempt  nor  be  tempted  to  evil,  (James  i. 
13,  If,)  so,  most  assuredly,  neither  can  he  deceive  nor  be  de- 
ceived. But  as  false  prophets  spoke  in  the  name  of  the  Lord, 
and  promised  the  people  peace  without  reform,  the  prophet 
here,  speaking  ironically  to  reprove  them,  says,  “ Surely, 
Lord,  thou  must  have  deceived  this  people,  permitting  the  false 
prophets  to  assure  them,  Ye  shall  have  peace,  until  the  sword 
penetrateth  to  the  soul.  ’ Thus  the  passage  is  explained  both  by 
Drs.  Blayncy  and  Boothroyd.  (Compare  our  remarks  on  chap, 
xx.  7;  and  on  1 Kings  xxii.  20.  ; also  Ezek.  xiv.  9.)  There  is 


Ver.  20.  As  a -wife  treacherously  — Blayncy.  " As  a wicked  woman,"  &c. 
Husband. — Margin,  **  Friend,"  but  meaning  the  same. 

Ver.  22.  Backslidings. — 1'1'lie  term  lacks'  iding  seems  to  be  taken  from 
oxen,  when  they  turn  back,  instead  of  drawing  forward,  in  the  yoke,  j— B. 

Ver.  2i.  Shame.— B'ayney.  "That  thing  of  shame  Boothroyd,  "That 
shameful  idol.  " See  chap,  xi  13.  Hos.  ix.  10. 

Chap.  IV.  Ver.  3.  Break  up.  &c.— [Fallow  ground,  is  either  that  which, 
having  been  once  tilled,  has  lain  long  uncultivated,  or.  ground  slightly  plough- 
ed, in  order  to  be  ploughed  again  previously  to  ils  being  sown  ; and  it  is  here 
applied  to  a fruitless  ami  hardened  heart,  which  must  he  broken  up  by  true 
repentance,  and  prepared  for  the  reception  of  the  good  seed  of  the  word  of 

til-1,  in  order  to  bring  forth  the  fruits  of  holiness.] Bagstrr 

798 


not  the  slightest  ground,  however,  to  suppose  that  any  of  the 
Lord’s  real  prophets  had  supported  the  delusion. 

After  announcing  the  approach  of  Nebuchadnezzar,  and  the 
destruction  which  must  attend  his  arrival  the  prophet  (ver.  19.) 
bleaks  out  into  an  agony  of  distress — sees,  as  in  a trance,  the 
whole  earth  depopulated — the  heavens  clothed  with  mourning, 
and  nature  returning  to  her  primitive  chaos. 

“The  Lord  commonly  warns  before  he  strikes:  but  if  his 
warnings  are  despised,  they  will  soon  be  realized  in  judgments; 
and  when  he  arises  to  execute  vengeance,  sinners  will  find  it  in 
vain  to  combine  for  mutual  defence,  or  to  flee  any  whither  for 
refuge;  and  no  ' roaring  lion,’  or  destroyer  of  the  nations,’ 
is  to  be  dreaded,  in  comparison  with  ‘him  who  is  able  to_ de- 
stroy both  body  and  soui  in  hell.’  Yet  when  he  uses  ambitious 
men,  besides  their  intention,  as  his  instruments  of  temporal 
punishment,  the  sufferers  are  made  to  howl  and  lament  nmst 
dolefully.  When  he  contends,  men  are  soon  dispirited  and  in- 
fatuated; their  resolution  and  capacity  fail  them,  and  their 
hearts  sink  and  perish  within  them : but  none  are  more  stupi- 
fied  with  astonishment  and  terror  on  such  occasions  than 
ungodly  priests  and  false  teachers.  The  justice  of  God.  in 
leaving  sinners  to  be  deceived,  and  to  ‘expect  peace  when 
vengeance  reacheth  to  the  soui,’  is  very  awful.  The  faithful 
servants  of  God  deprecate  from  the  people  this  judgment, 
above  all  others;  yet  they  often  perceive  that  he  sees  good  to 
inflict  it.  On  this  account  they  are  treated  as  malevolent, 
censorious,  and  spiritually  proud;  for  they  cannot  but  remind 
their  hearers  of  the  distinction  betwixt  a faithful  minister  of 
the  gospel,  and  a blind  guide,  or  a teacher  of  lies  in  the  garb 
of  a priest : but  the  event  will  justify  their  conduct,  and  con- 
vince all  the  world  of  the  reality  and  immense  importance  o( 


Ver.  4.  Circumcise  yohrselves. — The  moral  design  of  this  rite  is  explaii.cd 
by  St.  Paul,  Rom.  ii.  25 — 29. 

Ver.  6.  Retire. — That  is,  into  the  fortress  of  Zion. 

Ver.  7.  The  lion  is  come  up. — Doubtless  Nebuchadnezzar. Gentiles.-- 

Blayncy.  “ Nations.” 

Ver.  10.  Surely  thou  hast  greatly  deceived.— Heb.  “ Deceiving  thou  hast 
deceived.” 

Ver.  11.  A dry  toind  of  the  high  places. — Boothroyd , ‘a  scorching  wind 
from  the  hills,”  burning  up  the  earth,  and  suffocating  its  inhabitants. 

Ver.  13.  He  shall  come  up. — That  is.  Nebuchadnezzar,  as  in  ver.  7. 

Ver.  15.  From  Dan  ....  and  Ephraim. — Both  which  bordered  “upon  the 
kingdom  of  Judah  northwards.” 


Li  nnen  tat  ions  over  Judah.  JEREMIAH. — CHAP.  V.  God’s  judgments  on  the  Jews 


publish  against  Jerusalem,  that  watchers  come 
from  a far  country,  and  give  out  their  voice 
against  the  cities  of  Judah. 

17  As  keepers  of  a held,  are  they  against  her 
roundabout;  because  s she  hath  been  rebellious 
against  me,  saith  the  Lord. 

13  Thy  < way  and  thy  doings  have  procured 
these  things  unto  thee ; this  is  thy  wickedness, 
because  it  is  bitter,  because  it  reacheth  unto 
thy  heart. 

19  Tf  My  bowels,  my  bowels  ! I am  pained  at 
u my  very  heart;  my  heart  maketh  a noise  in 
me  ; I cannot  hold  my  peace,  because  thou 
hast  heard,  O my  soul,  the  sound  of  the  trum- 
pet, the  alarm  of  war. 

20  Destruction  r upon  destruction  is  cried  ; 
for  the  whole  land  is  spoiled  : suddenly  are  my 
tents  spoiled,  and  my  curtains  in  a moment. 

21  How  long  shall  I see  the  standard,  and 
hear  the  sound  of  the  trumpet  ? 

-22  For  my  people  is  foolish,  they  have  not 
known  me ; they  are  sottish  children,  and  they" 
have  none  understanding:  they  are  wise  w to 
do  evil,  but  to  do  good  they  have  no  knowledge. 

23  I beheld  the  earth,  and,  lo, it  was  without 
* form  and  void;  and  the  heavens,  and  they 
had  no  light. 

24  I beheld  the  mountains,  and,  lo,  they  -v  trem- 
bled, and  all  the  hills  moved  lightly. 

25  I beheld,  and,  lo,  there  was  no  man,  and 
all  the  birds  z of  the  heavens  were  fled. 

26  I beheld,  and,  lo,  the  fruitful  place  was  a 
wilderness,  and  all  the  cities  thereof  were 
broken  down  at  the  presence  of  the  Lord,  and 
by  his  fierce  a anger. 

27  For  thus  hath  the  Lord  said,  The  whole 
land  shall  be  desolate  ; yet  will  I not  make  a 
full  end. 

28  For  bthis  shall  the  earth  mourn,  and  the 
heavens  above  be  black  : because  I have  spo- 
ken it.  I have  purposed  it,  and  will  not  repent, 
neither  will  I turn  back  from  it. 

29  The  whole  city  shall  flee  for  the  noise  of 
the  horsemen  and  bowmen;  they  shall  go  into 
thickets,  and  climb  up  upon  the  rocks  : every 
city  shall  be  forsaken,  and  not  a man  dwell 
therein. 

30  And  when  thou  art  spoiled,  what  wilt  thou 
do?  Though  thou  clothest  thyself  with  crim- 
son, though  thou  c deck'est  thee  with  ornaments 
of  gold,  though  thou  rentest  thy  d face  with 
painting,  in  vain  shalt  thou  make  thyself  fair; 
thy  e lovers  will  despise  thee,  they  will  seek 
thy  life. 

31  For  I have  heard  a voice  as  of  a woman 


A.  M.  3292. 
B C.  712. 


s Ne.9.26, 
30. 

La.  1.8. 
Da. 9.7, 
&c. 

t Is.50.1. 
c.2. 17,19. 

u Uie  walls 
of  my 
heart. 

v Ps.42.7. 
Eze.7.26. 

w Mi.2.1. 
Ro.  16.19. 


x Is. 24. 19. 

y Is.  5. 25. 
Eze.  38.20. 
Hab.  3. 6. 


z Zep.1.3. 
a Ps.76.7. 


b Ho.4.3. 


c Eze.  23. 40. 


d eyes. 

ec.22.20..22 
La.  1.2,19. 


f Is.  1.15. 
La.  1.17. 


a Ge.  18.23, 
&c. 

Eze.22.30. 


b Tit.  1.16. 


c 2Ch.l6.9. 


d Is.  9. 13. 
c.7.28. 
Zep.3.1,2. 

e He.  12. 9. 


f Mat.  11.5. 


g Mic.3.1. 
h Ps.2.3. 


i Ho.  13.7. 
Am. 5. 18, 
19. 


j Eze. 22. 27. 
Zep.3.3. 

k or, deserts. 

1 strong. 

m Jos. 23.7. 
Zep.  1.5. 


n c 13.27. 

o ver.29. 
c.  9.9. 


c.4.27. 

30. 


in  travail,  and  the  anguish  as  of  her  that 
bringeth  forth  her  first  child,  the  voice  of  the 
daughter  of  Zion,  that  bewaileth  herself,  that 
spreadeth  f her  hands,  saying , Wo  is  me 
now  ! for  my  soul  is  wearied  because  of  mur- 
derers. 

CHAPTER  V. 

1 The  judgments  of  God  upon  the  Jews,  for  their  perverseness,  7 for  their  adultery,  10 
for  their  impiety,  19  for  their  contempt  of  God,  25  and  for  their  great  corruption  in 
the  civil  state,  30  and  ecclesiastical. 

RUN  ye  to  and  fro  through  the  streets  of  Je- 
rusalem, and  see  now,  and  know,  and 
seek  in  the  broad  places  thereof,  a if  ye  can 
find  a man,  if  there  be  any  that  executeth  judg- 
ment, that  seeketh  the  truth ; and  I will  par- 
don it. 

2 And  though  they  b say,  The  Lord  liveth 
surely  they  swear  falsely. 

3 O Lord,  are.  not  thine  eyes  c upon  the  truth  ? 
thou  hast  stricken  them,  but  they  d have  not 
grieved;  thou  hast  consumed  them,  but  they 
have  refused  e to  receive  correction : they 
have  made  their  faces  harder  than  a rock  ; 
they  have  refused  to  return. 

4 Therefore  I said,  Surely  these  are  poor  ; 
they  are  foolish : for  they  f know  not  the  way 
of  the  Lord,  nor  the  judgment  of  their  God. 

5 I will  get  me  unto  the  great  men,  and  will 
speak  nrito  them  ; for  they  " have  known  the 
way  of  the  Lord,  and  the  judgment  of  their 
God:  but  these  have  altogether  broken  h the 
yoke,  and  burst  the  bonds. 

6 Wherefore  a lion  out  * of  the  forest  shall 
slay  them,  and  a j wolf  of  the  11  evenings  shall 
spoil  them,  a leopard  shall  watch  over  their 
cities  : every  one  that  goeth  out  thence  shall 
be  torn  in  pieces:  because  their  transgres- 
sions are  many,  and  their  backslidings  are 
i increased. 

7 U How  shall  I pardon  thee  for  this?  thy 
children  have  forsaken  me,  and  m sworn  by 
them  that  are  no  gods : when  I had  fed  them 
to  the  full,  they  then  committed  " adultery,  and 
assembled  themselves  by  troops  in  the  harlots- 
houses. 

8 They  were  as  fed  horses  in  the  morning: 
every  one  neighed  after  his  neighbour’s  wife. 
9 Shall  0 1 not  visit  for  these  things  ? saith 
the  Lord  : and  shall  not  my  soul  be  avenged 
on  such  a nation  as  this? 

10  U Go  ye  up  upon  her  walls,  and  destroy  ; 
but  p make  not  a full  end  : take  away  her  bat- 
tlements ; for  they  are  not  the  Lord’s. 

11  For  the  house  of  Israel  and  the  house'ol 
Judah  have  dealt  very  treacherously  against 
me,  saith  the  Lord. 


this  disregarded  distinction.  When  light  calamities  are  not 
effectual  to  fan  and  cleanse  congregations,  churches,  or  nations 
professing  Christianity,  God  will  give  sentence  upon  them  : a 
whirlwind  and  storm  of  vengeance  will  be  commissioned  to 
execute  his  word  ; and  then  it  will  be  unavailing  to  say,  ‘ Wo 
unto  us!  for  we  are  undone.’  ” — T.  Scott. 

Chap.  V.  Ver.  1 — 31.  The  wickedness  of  the  nation,  and  the 
awfulness  of  God’s  judgments. — The  prophet,  having  described 
the  judgments  impending  over  his  countrymen,  enlarges  (in 
this  and  the  next  chapter)  on  the  corruptions  which  prevailed 
among  them,  and  which  were  the  cause  of  their  approaching 
calamities. — More  particularly,  God  is  introduced  complaining 
of  the  general  depravity  of  the  people,  insomuch  that  if  one 
righteous  person  could  save  Jerusalem,  in  Jerusalem  one 


VVr.  J G.  Watchers— By  “Watchers,”  Blayney  understands  “Besiegers;” 
i.  e.  the  advance  guard  of*  the  enemy,  placing  patrols  round  the  city. 

Ver.  23.  I beheld  the  earth.  &c. — [The  prophet  here  describes  the  impending 
ruin  of  Jerusalem  and  desolation  of  Judea  by  the  Chaldeans,  m language 
and  imagery  scarcely  to  be  paralleled.  The  earth  is  brought  hack  to  its  primitive 
slate  of  chaos  ; the  light  of  heaven  is  withdrawn,  and  succeeded  by  a dismal 
gloom  ; the  mountains  tremble,  under  dreadful  apprehensions  of  the  Al- 
mighty’s displeasure ; a frightful  solitude  reigns  around  ; not  a vestige  is  seen 
of  the  human  race  ; even  the  birds  have  deserted  the  fields,  unable  to  find 
tneir  usual  food  ; the  face  of  the  country,  once  so  fertile,  is  overgrown  with 
Wners  and  thorns,  and  assumes  the  dreary  wildness  of  the  desert ; and  the  ci- 
>ii  h and  villages  have  crumbled  into  ruins.] — Bolster. 

'»'<•/  24.  Moved  lightly— Blayney , “ Shook.”  See  Rev.  vi.  14. 


righteous  person  was  not  to  be  found  ; all  the  profession  ot 
religion  among  them  was  false  and  hypocritical.  The  prophet 
then  carries  on  the  complaint  in  his  own  person,  adding,  that 
though  they  were  corrected,  they  were  not  amended,  but  per- 
severed in  their  crimes;  and  that  this  was  not  the  case  with 
the  low  and  ignorant  only;  but  more  especially  so  with  those 
of  the  higher  order,  from  whose  education  and  opportunities 
better  things  might  have  been  expected ; and  then,  in  God’s 
name,  appeals  to  themselves,  if  they  should  be  permitted  to 
practise  such  sins  unpunished,  (ver.  7.)  The  Lord  issues  or- 
ders to  their  enemies  to  break  down  the  walls  of  Jerusalem, 
that  devoted  city,  whose  inhabitants  added  to  all  their  other 
sins,  the  highest  contempt  of  God’s  word  and  prophets,  whom 
they  ridiculed  as  inflated  by  the  wind  : wherefore  God  declares 


Ver.  30.  Rentest  thy  face— Blayney,  “ Distendest  thy  eyes  with  paint.” 
Compare  note  on  Isa.  iii.  16. 

Ver.  31.  Is  wearied. — Blayney,  “Fainteth.” 

Chap.  V.  Ver.  1.  Find  a man.—  That  is,  a good  man.  This  may  remind  us 
of  Diogenes,  who  is  said  to  have  searched  the  city  with  a lantern  at  noon  day, 
to  find  an  honest  rnan.  But  compare  Gen.  xviii.  23 — 32. 

Ver.  3.  Harder  than  a rock.— Compare  chap.  iii.  3. 

Ver.  4.  These  are  poor.— Or,  “ These,  the  poor,”  are  foolish. 

Ver.  7.  In  the  harlots'  houses. — It  should  seem  that  this  must  here  be  under- 
stood literally,  though  the  crimes  of  whoredom  and  idolatry  were  closely  con- 
nected. The  chief  recommendation  of  the  latter  seems  to  be,  that  it  gava 
full  toleration  to  vice. 

Ver.  8.  As  fed  horses—  That  i9  high  fed  stallions. 

799 


God's  judgments  upon  the  Jews,  JEREMIAH. — CHAP.  VI.  for  their  manifold  corruptions. 


12  They  have  belied  the  Lord,  and  said,  It 
is  not  he;  neither  r shall  evil  come  upon  us; 
neither  shall  we  see  sword  nor  famine: 

13  And  the  prophets  • shall  become  wind, 
and  the  word  is  not  in  them  : thus  shall  it  be 
done  unto  them. 

14  Wherefore  thus  saith  the  Lord  God  of 
hosts,  Because  ye  speak  this  word,  behold,  I 
will  make  my  words  in  thy  mouth  1 fire,  and 
this  people  wood,  and  it  shall  devour  them. 

15  i Lo,  I will  bring  a nation  u upon  you  from 
far,  O house  of  Israel,  saith  the  Lord:  it  is  a 
mighty  nation,  it  is  an  ancient  nation,  a nation 
whose  language  thou  knowest  not,  neither  un- 
derstandest  what  they  say. 

16  Their  quiver  is  as  an  open  sepulchre,  they 
are  all  mighty  men. 

17  And  they  shall  eat  up  v thy  harvest,  and 
thy  bread,  which  thy  sons  and  thy  daugh- 
ters should  eat:  they  shall  eat  up  thy  flocks 
and  thy  herds : they  shall  eat  up  thy  vines 
and  thy  fig  trees:  they  shall  impoverish  thy 
fenced  cities,  wherein  thou  trustedst,  with  the 
sword. 

18  Nevertheless  in  those  days,  saith  the  Lord, 
I will  not  make  a full  w end  with  you. 

19  And  it  shall  come  to  pass,  when  ye  shall 
say,  Wherefore  x doeth  the  Lord  our  God  all 
these  things  unto  us?  then  shalt  thou  answer 
them,  Like  as  ye  have  forsaken  me,  and  served 
strange  gods  in  your  land,  so  ? shall  ye  serve 
strangers  in  a land  that  is  not  yours. 

20  If  Declare  this  in  the  house  of  Jacob,  and 
publish  it  in  Judah,  saying, 

21  Hear  now  this,  O foolish  people,  and  with- 
out z understanding ; which  a have  eyes,  and 
see  not ; which  have  ears,  and  hear  not: 

22  Fear  bye  not  me?  saith  the  Lord:  will  ye  not 
tremble  c at  my  presence,  which  have  placed 
the  sand  for  the  bound  d of  the  sea  by  a per- 
petual decree,  that  it  cannot  pass  it:  and 
though  the  waves  thereof  toss  themselves,  yet 
can  they  not  prevail ; though  they  roar,  yet 
can  they  not  pass  over  it? 

23  But  this  people  hath  a revolting  and  a 
rebellious  e heart ; they  are  f revolted  and 
gone. 

24  Neither  say  they  in  their  heart,  let  us  now 


A.  M.  33M 
B.  U 612. 


q 2UI>.36. 16 
r la. 28. 15. 
a c.  14. 13,15. 
t c. 20.9, 11. 

u Dc.28.49. 
Is.  5. 26. 
39.3,6. 
v Le.26.16. 
De.28.31, 
33. 

w ver.  10. 
x De.29.24, 
&o. 

1 Ki. 9.8,9. 
y De.23.48. 
z heart. 

Ho.7.11. 
a Is.6.9. 

Eze.  1*2.2. 
Jn.  12.40. 
Ro.11.8. 
b e.10.7. 

Re.  15  4. 
c Pa.  99. 1. 
d Job  33.11. 

Pr.8.29. 
e Ho.4.8. 
f Is. 31. 6. 


g De.ll.13, 
14. 

h Ge.8.22. 
i c.3.3. 
j or,  pry  as 
fowlers 
lie  in 
wait. 

k or,  coop. 

1 Mi. 1.12. 
m De.32.15. 
n c.22.15.. 
19. 

o or,  asto- 
nishment 
and filthi- 
ness. 

p H o.6. 10. 
q Eze.  13.6. 
r or,  take 
into  their 
hands. 
s Mi.2.11. 
t De.32.29. 

La.  1.9. 
a Ne.3.14. 
b Eze.26.7, 
&c. 

c or, woman 
dwelling 
at  home. 
d 2 Ki.25.1. 
e c.8.20. 
f Ca  2. 17. 


fear  the  Lord  our  God,  that  giveth  k l ain,  both 
the  former  and  the  latter,  in  his  season  : he 
reserveth  h unto  us  the  appointed  weeks  of  the 
harvest. 

25  Your  iniquities  • have  turned  away  these 
things , and  your  sins  have  withholden  good 
things  from  you. 

26  For  among  my  people  are  found  wicked 
men  : they  J lay  wait,  as  he  that  setteth  snares ; 
they  set  a trap,  they  catch  men. 

27  As  a k cage  is  full  of  birds,  so  are  their 
houses  full  of  deceit : therefore  they  are  be- 
come great,  and  waxen  i rich. 

28  They  are  waxen  m fat,  they  shine:  yea 
they  overpass  the  deeds  of  the  wicked  : they 
judge  not  the  "cause,  the  cause  of  the  father- 
less, yet  they  prosper ; and  the  right  of  the 
needy  do  they  not  judge. 

29  Shall  I not  visit  for  these  things ? saith  the 
Lord  : shall  not  my  soul  be  avenged  on  such 
a nation  as  this  ? 

30  If  0 A wonderful  and  p horrible  thing  is 
committed  in  the  land  ; 

31  The  prophets  prophesy  ">  falsely,  and  the 
priests  "bear  rule  by  their  means;  and  my 
people  love  s to  have  it  so  : and  what  will  ye 
do  in  the  end  ‘thereof? 

CHAPTER  VI. 

1 The  enemies  sent  against  Jnclali,  4 encourage  themselves.  6 God  setteth  them  on 

work  because  of  their  sins.  9 The  prophet  lameiUclh  the  judgments  of  God  because 

of  their  sins.  18  lie  proclaimed!  God’s  wrath.  26  He  culleth  toe  people  to  mourn 

for  the  judgment  on  their  sins. 

OYE  children  of  Benjamin,  gather  your- 
selves to  flee  out  of  the  midst  of  Jerusalem, 
and  blow  the  trumpet  in  Tekoa,  and  set  up  a 
sign  of  fire  in  a Beth-haccerem:  for  evil  appear- 
eth  out  of  the  b north,  and  great  destruction. 

2  I have  likened  the  daughter  of  Zion  to  a 
c comely  and  delicate  woman. 

3  The  shepherds  with  their  flocks  shall  come 
unto  her  ; they  shall  pitch  d their  tents  against 
her  round  about;  they  shall  feed  every  one  in 
his  place. 

4  Prepare  ye  war  against  her;  arise,  and  let 
us  go  up  at  noon.  Wo  unto  us  ! for  e the  day 
goetb  away,  for  the  f shadows  of  the  evening 
are  stretched  out. 

5  Arise,  and  let  us  go  by  night,  and  let  us 
destroy  her  palaces. 

6  IT  For  thus  hath  the  Lord  of  hosts  said,  Hew 


that  his  word,  in  the  mouth  of  his  piophet,  shall  be  as  fire  to 
consume  them.  The  approaching  enemy  are  now  announced, 
(ver.  15,)  as  a distant,  ancient,  mighty,  numerous  people,  and 
of  a foreign  language,  all  which  circumstances  agree  to  the 
Chaldeans,  and  the  other  instruments  of  divine  judgments  on 
the  nation. 

Chap.  VI.  Ver.  1 — 30.  An  alarm,  excited  by  the  enemy' s ap- 
proach.— The  prophet,  seeing  the  Chaldeans  on  their  march, 
bids  his  people  set  up  the  usual  signals  of  distress,  spread  the 
general  alarm,  and  betake  themselves  to  flight.  The  rapidity 
of  the  movements  and  the  quickness  of  the  transactions  in 
verse  1,  are  highly  expressive  of  the  great  emotion  of  the  pro- 
phet’s mind,  and  peculiarly  suited  to  the  alarming  occasion: 
then,  by  a beautiful  allusion  to  the  custom  of  shepherds  moving 
their  flocks  lo  the  richest  pastures,  Jerusalem  is  singled  out  as 


a place  devoted  to  be  eaten  up  or  trodden  down,  by  the  armies 
of  the  Chaldeans  who  are  called  up  against  her,  and  whose 
ardour  and  impatience  is  so  great,  that  Ihe  soldiers,  when  they 
arrive  in  the  evening,  regret  they  have  no  more  day,  and  de- 
sire to  begin  the  attack  without  waiting  for  the  light  of  the 
morning.  (See  note  on  ver.  4.)  God  is  even  represented  as 
animating  and  directing  the  besiegers  against  this  guilty  city, 
which  sinned  as  incessantly  as  a fountain  flows.  (Ver.  7.)  He 
intimates  also  (by  the  figure  of  gleaning  grapes)  that  one  in- 
vasion should  carry  away  the  remains  of  another,  till  the 
whole  should  effect  their  total  overthrow.  The  Lord  then,  to 
justify  the  severity  of  his  dispensations  towards  Israel,  men- 
tions his  having  in  vain  repeatedly  admonished  and  warned 
them,  and  calls  upon  the  whole  world  to  witness  the  equity  of 
his  proceedings  in  punishing  his  perverse  and  hypocritical 


Ver.  12.  They  have  belied. — Blayney , “ Denied”  the  word  of  the  Lord’s  true 
prophets,  and  treated  them  as  empty  air ; therefore  shall  their  word  be  as  fire, 
to  consume  them. 

Ver.  13.  Become  wind. — Blayney,  “ Be  as  wind  more  literally,  “ to  the 
wind,”  which  we  understand  as  spoken  in  ridicule  : “ They  shall  be  prophets 
to  the  wind  !”  having  no  wmrd  from  God,  no  divine  oracle. 

Ver.  15.  Bring  a nation,  &c. — [The  Babylonians,  whose  antiquity  was 
great ; the  empire  being  founded  by  Nimrod,  soon  after  the  flood.] —Bagster. 
Whose  language,  &c  — [The  Chaldee , which,  though  a dialect,  of  (he  He- 
brew'. is  so  very  different,  in  its  words  and  construction,  that  in  hearing  it 
spoken  they  could  not  possibly  understand  it  ]— Bagster. 

Ver.  16.  Their  quiver  an  oven  sepulchre— A ^poetical  phrase,  meaning, 
that  their  arrow's  were  fatal.  Compare  Fs.  v.  9. 

Ver.  22.  Placed  the  sand  for  the  bound. — [Should  ye  not  fear  me?  who  con- 
fine the  restless  and  impetuous  w'aves  of  the  ocean,  that  immense  mass  of 
waters,  and  prevent  them  from  overflowing  the  earth  ; not  by  immense  moun- 
tains and  rocks,  but  by  the  sand;  no  particle  of  which  is  in  cohesion  with  an- 
other ; and  yet  the  most  tremendous  waves  cannot  displace,  or  overstep,  this 
simple  barrier.]— Bagster. 

Ver.  24.  Appointed  weeks. — [Dr.  B'ayney,  with  the  LXX.  and  Vulgate, 
enders,  “ a sufficiency  (reading  sevaath,  instead  of  shevuoth,)  of  the  appoint- 
ed things  of  harvest  He  secureth  us.”  But  the  present  reading,  which  is  that 
of  the  Masoretie  text,  appears  to  be  greatly  preferable.  God  appoints  * the 
800 


weeks  of  harvest,”  and,  in  his  good  providence,  he  generally  gives  harvest 
weather.  ]— Bagster. 

Ver.  27.  Their  cage.— Margin,  “coop”  is  full  of  birds ; That  is.  of  poul- 
try, which  they  have  ensnared,  as  in  ver.  26.— [This  is  without  doubt  a re- 
ference to  a decoy,  or  trap-cage,  as  Dr.  Blayney  renders  ; in  which  fow  lers 
place  several  tame  birds,  to  decoy  the  others  into  the  snare  piepared  for  them. 
Re.  xviii.  2.] — Bagster.  The  passage  means,  that  the  rich  and  great  had  en- 
snared the  poor  and  ignorant 

Ver.  31.  The  priests  bear  rule  by  their  means.—  See  margin  ; i.  e.  the 
priests  combine  with  the  rich  to  oppress  the  poor. 

Chap.  VI.  Ver.  ) Tekoa,  accordingto  Jerome,  was  about  12  miles  from  Je- 
rusalem, and  Beth-hacccrem,  a village  somewdiat  nearer.  In  the  latter,  sur 
rounded  with  vineyards,  was,  according  to  Kimchi,  a very  high  watch- towel 
for  the  keepers,  and  here  they  were  ordered  to  place  a beacon,  or  pan  of  fire, 
to  alarm  the  country. 

Ver.  2.  I have  likened— Blayney  renders  this  vvortl,  “ doomed  to  destruc- 
tion but  we  are  inclined  to  take  the  words  as  they  lie  in  the  Hebrew,  thus  : 
“ The  fair  and  delicate  one  will  I destroy,  (even)  the  daughter  of  Zion.”  See 
Gataker. 

Ver.  3.  The  shepherds,  &c. — That  is,  the  Babylonian  army. 

Ver.  4.  Prepare  ye  'tear,  &c.— [These  are  the  words  of  the  invaders,  excit- 
ing each  other  to  the  assault.  Though  it  w as  late  in  the  day,  they  were  eager 
to  march  immediately  under  the  scorching  noon  day  sun  : and.  though  the 


The  prophet's  lamentation.  JEREMIAH. — CHAP.  VII.  The  people  called  upon  to  mourn 


ye  down  trees,  and  e cast  a mount  against  Je- 
rusalem : this  is  the  city  to  be  visited  ; she  is 
wholly  oppression  in  the  midst  of  her. 

7 As  h a fountain  casteth  out  her  waters,  so 
she  casteth  out  her  wickedness ; ■ violence  and 
spoil  is  heard  in  her ; before  me  continually 
is  grief  and  wounds. 

8 Be  thou  i instructed,  O Jerusalem,  lest k my 
soul  i depart  from  thee  ; lest  I make  thee  de- 
solate, a land  not  inhabited. 

9 Tf  Thus  saith  the  Lord  of  hosts,  They  shall 
thoroughly  glean  the  remnant  of  Israel  as  a 
vine  : turn  back  thy  hand  as  a grapegatherer 
into  the  baskets. 

10  To  whom  m shall  I speak,  and  give  warn- 
ing, that  they  may  hear  ? behold,  their  ear  is 

uncircumcised,  and  they  cannot  hearken : 
behold,  the  word  of  the  Lord  is  unto  them 
a 0 reproach  ; they  have  no  delight  in  it. 

11  Therefore  I am  full  of  the  fury  of  the 
Lord;  I am  weary  with  holding  in : I will  pour 
it  out  upon  the  r children  abroad,  and  upon 
the  assembly  of  young  men  together:  for  even 
the  husband  with  the  wife  <>  shall  be  taken,  the 
aged  with  him  that  is  full  of  days. 

12  And  their  houses  shall  be  turned  unto 
others,  with  their  fields  and  wives  together : 
fori  will  stretch  out  my  hand  upon  the  inha- 
bitants of  the  land,  saith  the  Lord. 

13  For  from  the  least  of  them  even  unto  the 
greatest  of  them  every  one  is  given  to  r co- 
vetousness ; and  from  the  prophet  even  unto 
the  priest  every  one  dealeth  falsely. 

14  They  8 have  healed  also  the  1 hurt  of  the 
daughter  of  my  people  slightly,  saying,  Peace, 
peace ; when  u there  is  no  peace. 

15  Were  they  ashamed  T when  they  had  com- 
mitted abomination  ? nay,  they  were  not  at 
all  ashamed,  neither  could  they  blush  : there- 
fore w they  shall  fall  among  them  that  fall : 
at  the  time  that  I visit  them  they  shall  be  cast 
down,  saith  the  Lord. 

16  Thus  saith  the  Lord,  Stand  ye  in  the  ways, 
and  see,  and  ask  x for  the  old  * paths,  where 
is  the  good  z way,  and  walk  a therein,  and  ye 
shall  find  rest  b,for  your  souls.  But  they  said, 
We  will  not  walk  therein. 

17  Also  I set  watchmen  c over  you,  saying , 
Hearken  to  the  sound  of  the  trumpet.  But 
they  said,  we  will  not d hearken. 


A.  M.  3392. 
B.  C.  612. 


g or,  pour 
out  the 
engine  of 
shot. 

h Is.57.20. 
i Eze.7.11, 
23. 


Pr.4.13 

Zep.3.7. 


k Eze.23.18. 
1 be  loosed 
or?  dis- 
jointed. 


m Is.53.1. 
n Ac.7.51. 


o c. 20.8, 9. 
p c.9.21. 
q De. 28.30. 
c.8.10. 


r Mi.3.5,11. 
s c.8. 11,12. 
t bruise,  or, 
breach. 


u La.2.14 
v c.3.3. 


w Pr.29.1. 
x c.50.5. 

y c.18.15. 
Mai.  4.4 


z Ca.1.7. 


a Col. 2.6. 
b Matll.29 

c Eze.3.17. 
Hab.2.1. 

d Zec.7  11. 


e Pr.1.31. 
f Pr.23.9. 

g Ps.50.7..9. 
Is.l.ll. 
Am.5.21, 
22. 

Mi. 6. 6.. 8. 

h Eze.3.20. 
Ro.11.9. 

i ver.l. 

J Is. 5.30. 

k Pr.  1.27 ,28 
c. 13.21. 
La.  1.12. 

1 Is.  1.20. 
c.4.10. 

m c.25.34. 
Mi.  1.10. 


o c.9.1 
p Is.  1.22,25. 
q or, refuse. 
r Mat.5.13. 


18  Tf  Therefore  hear,  ye  nations,  and  know, 
O congregation,  what  is  among  them. 

19  Hear,  O earth:  behold,  I will  bring  evil 
upon  this  people,  even  the  fruit  e of  then- 
thoughts,  because  they  have  not  hearkened 
unto  my  words,  nor  to  my  f Jaw,  but  rejected  it. 

20  To  what  e purpose  cometh  there  to  me  in- 
cense from  Sheba,  and  the  sweet  cane  from  a 
far  country?  your  burnt-offerings  are  not  ac 
ceptable,  nor  your  sacrifices  sweet  unto  me. 

21  Therefore  thus  saith  the  Lord,  Behold,  I will 
lay  stumbling  blocks  h before  this  people,  and 
the  fathers  and  the  sons  together  shall  fall  upon 
them ; the  neighbour  and  his  friend  shall  perish. 

22  Thus  saith  the  Lord,  > Behold,  a people  com- 
eth from  the  north  country,  and  a great  nation 
shall  be  raised  from  the  sides  of  the  earth. 

23  They  shall  lay  hold  on  bow  and  spear ; 
they  are  cruel,  and  have  no  mercy ; their 
voice  roareth  i like  the  sea  ; and  they  ride 
upon  horses,  set  in  array  as  men  for  war 
against  thee,  O daughter  of  Zion. 

24  We  have  heard  the  fame  thereof:  our 
hands  wax  feeble  : anguish  k hath  taken  hold 
of  us,  and  pain,  as  of  a woman  in  travail. 

25  Go  not  forth  into  the  field,  nor  walk  by 
the  way  ; for  the  sword  ' of  the  enemy  and 
fear  is  on  every  side. 

26  If  O daughter  of  my  people,  gird  thee  with 
sackcloth,  and  wallow  ,n  thyself  in  ashes:  make 
thee  " mourning,  as  for  an  only  son,  most  bit- 
ter lamenta  tion  : for  the  spoiler  shall  suddenly 
come  upon  us. 

27  I have  set  thee  for  a tower  and  a fortress 
among  my  people,  that  thou  mayest  know  and 
try  their  way. 

28  They  are  all  grievous  revolters,  walking 

0 with  slanders  : they  are  p brass  and  iron ; 
they  are  all  corrupters. 

29  The  bellows  are  burned,  the  lead  is  con- 
sumed of  the  fire  ; the  founder  melteth  in  vain : 
for  the  wicked  are  not  plucked  away. 

30  Reprobate  r silver  shall  men  call  them, 
because  the  Lord  hath  rejected  them. 

CHAPTER  VII. 

1 Jeremiah  is  sent  to  call  for  true  repentance,  to  prevent  the  Jews’  captivity.  8 He  re- 
jecteth  their  vain  confidence,  12  by  the.example  of  Shiloh.  17  He  threateneth  them 
for  their  idolatry.  21  He  rejected!  the  sacrifices  of  the  disobedient.  29  He  exhorteth 
to  mourn  for  their  abominations  in  Tophet,  32  and  the  judgments  for  the  same. 

THE  word  that  came  to  Jeremiah  from  the 
Lord,  saying, 


people,  by  the  instrumentality  of  the  cruel  Chaldeans.  Upon 
this  a chorus  of  Jews  is  introduced,  (ver.  24,  25,)  expressing 
their  alarm,  to  which  the  prophet,  in  the  next  verse,  re-eohoes 
a response  of  sympathy  and  tenderness,  exhorting  to  speedy 
penitence.  The  concluding  verses,  by  metaphors  taken  from 
the  process  of  refining  the  precious  metals,  represent  all  the 
methods  hitherto  used  to  amend  them  as  ineffectual,  and  de- 
clare their  case  desperate.  They  had  been  long  in  the  refiner’s 
fire;  but  instead  of  being  purified,  came  out  mere  dross. 

“ Ungodly  prosperity,  when  the  Lord  is  provoked  to  withdraw 
his  protection,  renders  men  the  richer  prey  to  the  rapacious, 
and  affords  them  no  security  against  their  depredations : and 
the  more  admired,  indulged,  or  delicate  they  are,  the  more 
dreadful  will  they  find  it  to  endure  hardship.  Those  who  are 
intent  on  worldly  gain,  or  glory  and  dominion,  (though  by  in- 
flicting miseries  on  others.)  are  assiduous  and  indefatigable; 
they  lose  no  time,  deny  themselves  even  ordinary  refreshments, 


and  consider  hinderances  as  grievous  calamities:  how  shame- 
ful then  is  it,  that  we  should  be  so  attached  to  our  own  ease 
and  indulgence,  when  the  glory  of  God,  the  welfare  of  our 
neighbours,  and  the  salvation  of  our  own  souls,  demand  our 
vigorous  and  patient  activity  !” — T.  Scott. 

Chap.  VII.  Ver.  1 — 34.  The  Prophet  Jeremiah  guardeth 
Judah  against  vain  confidence. — Anew  section  of  prophecy 
here  begins,  which  continues  to  the  end  of  chapter  x.  It  is  evi- 
dent that,  besides  Jeremiah  and  a few  other  prophets  of  the 
Lord,  who  warned  the  people  against  the  danger  of  self-decep- 
tion, there  was  a class  of  pretended  prophets,  who  endeavour- 
ed to  counteract  their  labours,  and  fill  the  people  with  vain 
confidence  and  false  security.  Among  all  the  delusions  in  the 
religious  world,  certainly  no  one  is  more  fatal  than  that  of 
trusting  to  a mere  profession,  crying,  “ The  temple  of  the  Lord 
are  these,”  pointing  to  its  consecrated  stones,  while  men 
themselves  are  indifferent,  both  to  the  true  interest  of  religion 


shadows  of  evening  stretched  around  them  before  they  reached  the  place,  they 
were  too  impatient  to  wait  for  morning,  and  exclaimed,  “ let  us  go  by  night.”J 
—Bagbter. 

Ver.  6.  Cast  (i.  e.  raise  up)  a mount— fox  the  purpose  of  placing  thereon  mi- 
litary instruments. 

Ver.  8.  Lest  my  soul  depart. — See  margin.  Blayney , “ Be  alienated.” 

Ver.  9.  Turn  back  thv  hand—  That  is,  to  fill  the  baskets. 

Ver.  11.  Therefore  1 am  full  of  the  fury  (or  wrath)  of  the  Lord—  That  is, 
>he  prophet  had  imbibed  the  spirit  of  his  master. 

Ver.  16.  Thus  saith. — Blayney , “ Said.” The  old  paths.— That  is,  which 

God  of  old  appointed. 

Ver.  20  Street  cane.—[ The  calamus  aromalicus , or  sweet  cane,  (see  on 
Ex.  xxx.  23.;)  which  when  cut  down,  dried,  and  pulverized,  forms  an  ingredient 
in  the  richest  perfumes.  This  plant  was  a native  of  Arabia  ; and  grew  parti- 
cularly in  Sheba,  or  Saba,  a 3 we  are  informed  by  Strabo  and  Diodorus  Sicu- 
lus. which  also  was  famous  for  the  best  incense  !— Bagster.  See  note  on  Is. 
xliii.  24. 


Ver.  21.  Stumbling  blocks— alluding,  perhaps,  to  some  military  instruments 
cast  in  their  way,  to  prevent  their  flight. 

Ver.  27.  I have  set  thee  for  a tower,  &c. — Taking  our  authorized  translation, 
it  is  very  natural  to  reter  back  to  chan.  i.  18.  But  [Dr.  Blayney,  agreeably  to 
the  LXX.  and  Vulgate,  renders,  “I  nave  appointed  thee  to  make  an  assay 
among  my  people;”  referring  to  the  office  of  an  assayer  of  silver  and  gold: 
to  separate  which  from  the  alloy  they  added  a portion  of  lead,  before  the  use 
of  quicksilver  was  known  ; and  when  all  was  fused  together,  and  brought  into 
a state  of  ebullition,  the  cupel  absorbed  the  lead,  and  with  it  the  dross  or  al- 
loy ; and  the  silver  was  left  pure  on  the  top.] — Bagster.  "Which  is  partly 
adopted  by  Dr.  Boothroyd.  But  Betser  is  used  for  both  the  precious  metals. 
Job  xxii.  24  , 25.;  and  by  verse  30,  should  be  here  confined  to  silver. 

Ver.  28.  They  are  brass  and  iron— not  pure  gold  or  silver.  See  Eze.  xxii.  18 
Ver.  29.  The  bellows  are  burned— with  perpetual  use — The  lead  is  consu- 
med.— Lead  was  used  in  the  refining  of  silver,  and  when  this  was  expended 
refining  was  stopped.  (See  note,  ver.  27.) 

Ver.  30.  Reprobate  silvcr.^Sf}e  margin  ; scoria,  dross. 

m 


101 


An  exhortation  to  repentance.  JEREMIAH.— CHAP.  VII.  The  Jews  threatened  for  idol  at  < 


2 Stand  in  the  gate  of  the  Lord’s  house,  and 
proclaim  there  this  word,  and  say,  Hear  the 
word  of  the  Lord,  all  ye  of  Judah,  that  enter 
in  at  these  gates  to  worship  the  Lord. 

3 Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel,  Amend  " your  ways  and  your  doings, 
and  I will  cause  you  to  dwell  in  this  place. 

4 Trust  ye  not  b in  lying  words,  saying,  The 
temple  of  the  Lord,  The  temple  of  the  Lord, 
The  temple  of  the  Lord,  are  these. 

5 For  if  ye  thoroughly  amend  your  ways  and 
your  doings;  if  yeT thoroughly  execute  judg- 
ment between  a man  and  his  neighbour; 

6 If  ye  oppress  not  the  stranger,  the  father- 
less, and  the  widow,  and  shed  not  innocent 
blood  in  this  place,  c neither  walk  after  other 
gods  to  your  hurt : 

7 Then  11  will  I cause  you  to  dwell  in  this 
place,  in  the  land  that  I gave  to  your  fathers, 
for  ever  and  ever. 

8 T[  Behold,  ye  trust  in  lying  words,  that  can- 
not profit. 

9 Will  e ye  steal,  murder,  and  commit  adul- 
tery, and  swear  falsely,  and  burn  incense  unto 
Baal,  and  walk  after  other  gods,  whom  ye  know 
not ; 

10  And  come  r and  stand  before  me  in  this 
house,  e which  is  called  by  my  name,  and  say, 
We  are  delivered  to  do  all  these  abominations? 

11  Is  this  house,  which  h is  called  by  my  name, 
become  a den  ■ of  robbers  in  your  eyes  ? Be- 
hold, even  I have  seen  it,  saith  the  Lord. 

12  But  go  ye  now  unto  my  i place  which  was 
in  Shiloh,  where  k I set  my  name  at  the  first, 
and  see  what  > I did  to  it  for  the  wickedness 
of  my  people  Israel. 

13  And  now,  because  ye  have  done  all  these 
works,  saith  the  Lord,  and  I spake  unto  you, 
rising  "'up  early  and  n speaking,  but  ye  heard 
not ; and  I called  you,  0 but  ye  answered  not; 

14  Therefore  will  I do  unto  this  house,  which 
is  called  by  my  name,  wherein  ye  trust,  and 
unto  the  place  which  I gave  to  you  and  to 
3mur  fathers,  as  I have  done  to  Shiloh. 

15  And  I will  cast  p you  out  of  my  sight,  as  I 
have  cast  out  all  your  brethren,  even  the  whole 
seed  of  <>  Ephraim. 

16  Therefore  pray  not  rthou  for  this  people, 
neither  lift  up  cry  nor  prayer  for  them,  neither 
make  intercession  to  me  : for  » I will  not  hear 
thee. 

17  Tf  Seest  thou  not  what  they  do  in  the  cities 
of  Judah  and  in  the  streets  of  Jerusalem  ? 

18  The  children  gather  wood,  and  the  fathers 


A.  M.  3394. 
B.  C.  CIO. 


a III.  16, 17. 
Mat.3.8. 

b Mi. 3.11. 
Mat.  3.9, 
10. 

c De-6.14,15 

d De.-I.40. 

e Ho.4.1,2. 
Ro.2.2,17, 
&c. 

f Eze.23.29. 
g where- 
upon my 
name  is 
called. 

h SCIi.6.33. 
i Mat.21.13. 
J J os.18. 1. 

Ic  De.12.11. 

1 ISa.4.11, 

&c. 

Ps.78.60. 

61. 

c.26.6. 
ra  2di.36.15 
n Ne.9.29, 
30. 

o Is.65.I2. 
66.4. 

p2Ki.  17.23. 
q Ps-78  67. 
Ho.9.3. 


s c.15.1. 


t or,  frame , 
or,  work- 
manship. 
u 1 Co.  10-22. 
v Am. 5.21. 


wlSa.  15.22. 
Pc.4C.G. 
Ho.6.6. 


x concern- 
ing the 
mailer  of 


; F.x.19.5. 
Le.26.3,12 


a Ps.81.11, 
12. 


b or,  stub- 
bornness. 


c c.  11.7,8. 
d were, 
e Ho.4.16. 
f Ne.9. 17,29 
g c.16.12. 
h c.32.33. 

i or,  in-m 
struction. 

1 Job  1.20. 
Mi.  1.16. 

k 2Ki.21.4,7 
Eze.8.5, 
&c. 

1 2 Ki.23.10. 


kindle  the  fire,  and  the  women  knead  then 
dough,  to  make  cakes  to  the  * queen  of  hea- 
ven, and  to  pour  out  drink-offerings  unto  other 
gods,  that  they  may  provoke  me  to  anger. 

19  X) o u they  provoke  me  to  anger  ? saith  the 
Lord  : do  they  not  provoke  themselves  to  the 
confusion  of  their  own  faces? 

20  Therefore  thus  saith  the  Lord  God;  Be- 
hold, mine  anger  and  my  fury  shall  be  pour- 
ed out  upon  this  place,  upon  man,  and  upon 
beast,  and  upon  the  trees  of  the  field,  and 
upon  the  fruit  of  the  ground  ; and  it  shall 
burn,  and  shall  not  be  quenched. 

21  if  Thus  saith  the  Lord  of  hosts,  the  God  ol 
Israel ; Put  v your  burnt-offerings  unto  your 
sacrifices,  and  eat  flesh. 

22  For  w I spake  not  unto  your  fathers,  nor 
commanded  them  in  the  day  that  I brought 
them  out  of  the  land  of  Egypt,  * concerning 
burnt-offerings  or  sacrifices : 

23  But  this  thing  commanded  I them,  saying, 
Obey  i my  voice,  and  I J will  be  your  God, 
and  ye  shall  be  my  people:  and  walk  ye  in 
all  the  ways  that  I have  commanded  you,  that 
it  may  be  well  unto  you. 

24  But"  they  hearkened  not,  nor  inclined  their 
ear,  but  walked  in  the  counsels  and  in  the 
b imagination  c of  their  evil  heart,  and  u went 
'backward,  and  not  forward. 

25  Since  the  day  that  your  fathers  came  forth 
out  of  the  land  of  Egypt  unto  this  day  I have 
even  sent  unto  you  all  my  servants  the  pro- 
phets, daily  rising  up  early  and  sending  them : 

26  Yet  they  hearkened  not  unto  me,  nor  in- 
clined their  ear,  but  hardened  f their  neck: 
they  did  worse  e than  their  fathers. 

27  Therefore  thou  shaltspeak  all  these  words 
unto  them  ; but  they  will  not  hearken  to  thee  : 
thou  shait  also  call  unto  them  ; but  they  will 
not  answer  thee. 

28  But  thou  shait  say  unto  them,  This  is  a 
nation  that  obeyeth  not  the  voice  of  the  Lord 
their  God,  nor  h receiveth  i correction:  truth 
is  perished,  and  is  cut  off  from  their  mouth. 

29  If  Cut  off  i thy  hair,  O Jerusalem,  and  cast 
it  away,  and  take  up  a lamentation  on  high 
places  ; for  the  Lord  hath  rejected  and  forsa- 
ken the  generation  of  his  wrath. 

30  For  the  children  of  Judah  have  done  evil 
in  my  sight,  saith  the  Lord  : they  have  set  their 
abominations  in  the  house  which  k is  called  by 
my  name,  to  pollute  it. 

31  And  they  have  built  the  high  places  of 
i Tophet,  which  is  in  the  valley  of  the  son  of 


and  of  mankind.  They  persuaded  themselves  that  God  would 
not  suffer  the  temple  to  be  profaned  by  heathens,  though  them- 
selves had  profaned  it  by  their  hypocrisy  and  idolatry.  In  reply 
to  this  foolish  presumption,  the  Lord,  by  his  prophet,  directs 
them  to  look  at  Shiloh,  where  his  name  was  first  recorded, 
and  to  profit  by  the  fate  of  their  sister  kingdom  of  Israel, 
which  had  been  ruined  by  the  like  vain  confidence  that  they 
now  indulged. 

“ The  great  doctrines  and  precepts  of  the  Scriptures  shouldbe 
proclaimed  in  the  most  public  manner;  and  those  who  are 
employed  in  this  service,  must  not  fear  the  faces  or  respect  the 
persons  of  men,  whatever  be  their  rank  or  office.  Faithful 


Chap.  VII.  Ver.  4.  The  temple  of  the  Lord  are  these—  Compare  Matt, 
xxiv.  l,  2. 

Ver.  10.  Which  is  called  by  my  name—  See  margin.  See  1 Ki.  viii.  29,  &c. 

Ver.  18.  The  children  gather  wood,  &c.— This  verse  has  been  cited  as  an 
instance  of  the  zeal  and  activity  of  idolaters  ; men.  women,  and  children,  all 

employed.  O that  Christians  were  as  zealous  as  the  heathen  ! The  queen 

of  heaven— or  of  the  heavens.  Some  versions  render  it,  “ the  hosts  of  hea- 
ven others,  “ the  regency  of  the  heavens  hut  some  copies  read  as  in  our 
margin.  I I’hoturh  several  MSS.  and  editions  have  me'achath,  “workman- 
ship," instead  of  melecheth,  “ queen,”  yet  the  latter  reading  seems  the  true 
one,  as  the  LXX.  in  the  parallel  place,  and  the  Vulgate  uniformly,  have  “ the 
queen  of  heaven  by  which  there  can  be  little  doubt  is  meant  tile  Moon  1— 
Bagster 

Ver.  21.  Pul  your  burnt-offerings  unto  your  sacrifices— That  is,  takeaway 
boln  together,  and  eat  them  as  food  : what  care  I for  them? 

Ver.  22.  Concerning  burnt- offerings,  &c.— See  margin.  This  passage  has 
been  brought  to  oppose  the  divmo  authority  of  the  Jewishsacrifie.es.  Many 
802 


preaching  ought  to  attend  on  the  administration  of  other  sacred 
ordinances;  that  men  may  be  warned  not  to  rest  in  forms,  and 
to  beware  of  irreverence  and  hypocrisy.— No  observances, 
creeds,  or  experiences,  in  which  men  glory  and  confide,  will 
profit  them  ; if  they  do  not  sincerely  and  thoroughly  amend 
their  ways  and  doings.  They  may  in  various  ways  1 trust  in 
lying  words,’  and  in  the  words  of  lying  teachers,  presuming 
themselves  to  be  the  people  of  God,  and  entitled  to  all  the 
blessings  of  his  covenant;  whilst  they  neglect  justice  and 
equity,  oppress  the  stranger,  the  fatherless,  and  widow,  or  com- 
mit other  atrocious  crimes:  but  if  God  would  not  suffer  Israel 
to  inhabit  Canaan,  when  they  thus  abused  their  privileges ; 


learned  men  have  remarked,  that  it  is  an  idiom  of  the  Hebrew  language,  to 
affirm  one  thing  and  deny  another,  when  the  writer  means  only  logivc  a strong 
preference  of  one  before  the  other:  thus  Hos.  vi.  6.  “ I will  have  mercy  and 
not  sacrifice  i.  e.  I greatly  prefer  mercy  before  sacrifice.  See  Dr.  S.  Clarke' 9 
Sermon  on  Government  of  Passion.  Also  Gataker , Blayney , Bouthroyd , &c. 
in  loc.  Doddridge  in  Matt.  xii.  7.  [Or  rather,  as  the  particle,  al,  also  signifies. 
“ for  the  sake  of.”  (Sec  Ge.  xxvi.  l.  Le.  iv.  3.  La.  v.  17.  Am.  i.  36.)  God 
certainly  did  speak  to  the  people  when  he  brought  them  out  of  Egypt,  and 
ave  them  positive  ordinances  concerning  burnt-offerings  and  sacrifices  ; but 
edid  not  command  these  things  purely  on  his  own  account,  and  merely  for 
the  sake  of  them,  but  as  a means  to  lead  the  people  to  sincere  obedience.]— 
Bagster. 

Ver.  24.  Went  backward— That  is,  like  a refractory  heifer.  Hos.  iv.  16. 

Ver.  29  Cutoff  thy  hair—  a sign  of  deep  mourning.  See  Isaiah  xv.  2.  Jer. 
xvi.  6. 

Ver.  30.  Abominations— That  js,  idois. 

Ver.  31.  Tophet. — Sec  note  on  Isn.  xxx.  33.  ; Ixvi.  24.  Compare  De.  xii.  31. 


t'lit:  calamity  of  the  Jews.  JEREMIAH. — CHAP.  VIII.  'l'keir  grievous  judgment. 


Hin  nom,  to  burn  their  m sons  and  their  daugh- 
ters in  the  lire  , which  I commanded  them  not, 
neither  came  n it  into  my  heart. 

32  If  Therefore,  behold,  the  days  come,  saith 
the  Lord,  that  it  shall  no  more  be  called  To- 
phet,  nor  ‘he  valley  of  the  son  of  Hinnom,  but 
the  valley  of  slaughter  : for  0 they  shall  bury 
in  Tophet,  till  there  be  no  place. 

33  And  p the  carcasses  of  this  people  shall  be 
meat  for  the  fowls  of  the  heaven,  and  for  the 
beasts  of  the  earth  ; and  none  shall  fray  them 
away. 

34  Then  will  I cause  to  cease  q from  the  cities 
of  Judah,  and  from  the  streets  of  Jerusalem, 
the  voice  of  mirth,  and  the  voice  of  gladness, 
the  voice  of  the  bridegroom,  and  the  voice  of 
the  bride  : for  the  land  shall  be  r desolate. 

CHAPT  ER  VIII. 

1 The  calamity  of  the  Jews,  both  dead  and  alive.  4 He  upbraideth  their  foolisli  and 
shameless  impenitency.  13  He  showeth  their  grievous  judgment,  18  and  bewaileth 
their  desperate  estate. 

AT  that  time,  saith  the  Lord,  they  shall 
bring  out  the  bones  1 of  the  kings  of  Ju- 
dah, and  the  bones  of  his  princes,  and  the 
bones  of  the  priests,  and  the  bones  of  the 
prophets,  and  the  bones  of  the  inhabitants  of 
Jerusalem,  out  of  their  graves  : 

2 And  they  shall  spread  them  before  the  sun, 
and  the  moon,  and  all  the  host  of  b heaven, 
whom  they  have  loved,  and  whom  they  have 
served,  and  after  whom  they  have  walked,  and 
whom  they  have  sought,  and  whom  they  have 
worshipped  : they  shall  not  be  gathered,  nor 
be  buried  ; they  shall  be  for  dung  c upon  the 
face  of  the  earth. 

3 And  death  d shall  be  chosen  rather  than 
life  by  all  the  residue  of  them  that  remain  of 
this  evil  family,  which  remain  in  all  the  pla- 
ces whither  I have  driven  them,  saith  the  Lord 
of  hosts. 

4 1\  Moreover  thou  shalt  say  unto  them,  Thus 
saith  the  Lord  ; shall  they  fall,  and  not  arise  ? 
shall  he  turn  away,  and  not  return  ? 

5 Why  then  is  this  people  of  Jerusalem  slid- 
den  back  by  a perpetual  backsliding?  they 
hold  fast  deceit,  they  refuse  eto  return. 


A.  M.  3394. 
B.  C.  610. 

m Vb.  106.38 
n upon. 

o c.19.6,11. 
Eze.6.5, 
&c, 

p De.28.26. 
Ps.79.2. 

q Is. 24. 7, 8. 
Ho. 2.11. 

r Le.26.33. 
Is.  3.26 

a Eze.37.1. 

b 2 Ki.23.5. 

c 2 Ki.9.37. 

d Re.9.6. 

e Jn.5.40. 


f Ca.2.12. 

g Jn.9.41. 
Ro.2.17, 
&c. 

h or,  the 
false  pen 
of  the 
scribe* 
loorketh 
for  false- 
hood. 

Is.  10.1,2. 

i Mat  15.6. 

j or,  have 
they  been 
ashamed. 

k the  wis- 
dom of 
what 
thing. 

1 Is.8.20. 

m Is.56. 1 1. 


n Eze.13.10. 


o De.32.35. 
Ho.5.9. 

p or,  in 
gathering 
I will 
consume. 

q H0.2.8.S. 


r e.23.15. 
s or, poison. 
t c.14.19. 


6 I hearkened  and  heard,  but  they  spake  not 
aright : no  man  repented  him  of  his  wicked- 
ness, saying,  What  have  I done  ? every  one 
turned  to  his  course,  as  the  horse  ruslieth  into 
the  battle. 

7 Yea,  the  stork  in  the  heaven  knoweth  her 
appointed  times ; and  the  r turtle  and  the  crane 
and  the  swallow  observe  the  time  of  their  com- 
ing ; but  my  people  know  not  the  judgment  of 
the  Lord. 

8 How  do  ye  say,  We  are  e wise,  and  the  law 
of  the  Lord  is  with  us?  Lo,  certainly  h in  vain 
i made  he  it ; the  pen  of  the  scribes  is  in  vain. 

9 i The  wise  men  are  ashamed,  they  are  dis- 
mayed and  taken:  lo,  they  have  rejected  the 
word  of  the  Lord  ; and  k what  wisdom  is  1 in 
them  ? 

10  Therefore  will  I give  their  wives  unto 
others,  and  their  fields  to  them  that  shall  in- 
herit them:  for  every  one  from  the  least  even 
unto  the  greatest  is  given  to  m covetousness, 
from  the  prophet  even  unto  the  priest  every  one 
dealeth  falsely. 

11  For  they  have  healed  the  hurt  of  the  daugh- 
ter of  my  people  slightly,  saying,  n Peace, 
peace;  when  there  is  no  peace. 

12  Were  they  ashamed  when  they  had  com- 
mitted abomination?  nay,  they  were  not  at 
all  ashamed,  neither  could  they  blush  : there- 
fore shall  they  fall  among  them  that  fall  : in 
the  time  °of  their  visitation  they  shall  be  cast 
down,  saith  the  Lord. 

13  Tf  p I will  surely  consume  them,  saith  the 
Lord  : There  shall  be  no  grapes  on  the  vine, 
nor  figs  on  the  fig  tree,  and  the  leaf  shall  fade  • 
and  the  things  that  I have  given  them  shall 
pass  q away  from  them. 

14  Why  do  we  sit  still  ? assemble  yourselves, 
and  let  us  enter  into  the  defenced  cities,  and 
let  us  be  silent  there  : for  the  Lord  our  God 
hath  put  us  to  silence,  r and  given  us  water  of 
8 gall  to  drink,  because  we  have  sinned  against 
the  Lord. 

15  We  looked  1 for  peace,  but  no  good  came  ; 
and  for  a time  of  health,  and  behold  trouble  ! 


will  he  admit  those  into  heaven  who  copy  their  example.” — 
T.  Scott. 

Chap.  VIII.  Ver.  1 — 22.  Farther  judgments  denounced 

against  Judah  and  Jerusalem. — The  first  three  verses  of  this 
chapter  should  have  been  joined  to  the  preceding.  There  the 
carcasses  of  the  people  are  cast  out  for  a prey  to  the  fowls  of 
heaven,  or  to  be  burnt  among  the  filth  and  offal  which  the 
fires  of  Hinnom  were  kept  burning  to  consume:  here  the 
tombs  of  the  great  are  ransacked  for  concealed  treasures.  In 
the  anticipation  of  these  awful  scenes,  the  Prophet  severely 
reproves  the  folly  and  insensibility  of  the  nation,  which  he  re- 
proaches as  inferior  in  sagacity  to  the  Stork  and  other  birds 
of  passage. 

In  vcr.  13,  a chorus  of  Jews  is  introduced,  expressing  their 
terror  and  alarm  on  the  news  of  the  invasion,  which  is  greatly 
heightened  by  hearing  the  snorting  of  horses,  even  from  Dan, 
and  marking  the  devastations  made  by  the  army,  whose  cruel- 
ties are  compared  to  the  stings  of  the  mo9t  terrible  serpents  of 
the  wilderness,  which  cannot  be  charmed.  The  Prophet  then 
laments  mo3t  bitterly  the  fate  of  the  daughter  of  his  people, 


changing  the  scene  unawares  to  the  place  of  captivity,  where 
she  is  introduced  answering  in  mournful  responses  to  tne  Pro- 
phet’s dirge  (IS — 22.)  The  variety  of  distressing  images  used 
by  the  Prophet  to  diversify  this  mournful  subject  is  equally 
striking  and  astounding;  and  the  chapter  concludes  with  the 
earnest  and  pathetic  inquiry,  whether  no  spiritual  physician 
can  be  found,  to  heal  the  moral  and  political  wounds  of  the 
people  of  Judah  ? “ Is  there  no  balm  in  Gilead,”  &c.,  that  is 
Is  there  no  remedy?  Are  there  no  means  of  cure?  “ O that 
my  head  were  waters  ! and  mine  eyes  a fountain  of  tears!” 
“Happy  are  they,  who  by  calamities,  or  bv  any  means,  are 
brought  to  be  silent  in  submission  and  self-abasement  before 
God  : for  all,  who  are  not  thus  humbled,  will  be  silenced  before 
his  judgment-seat,  and  made  to  drink  the  water  of  gall  for 
their  sins. — While  transgressors  look  for  peace  and  prosperity 
sudden  destruction  overtakes  them : and  there  will  be  no 
charming  or  escaping  the  executioners  of  divine  vengeance  • 
no  comforting  of  themselves  under  these  sorrows.  But,  how- 
ever  the  servants  of  God  may  grieve  for  the  miseries,  which 
they  foresee  coming  upon  those  whom  they  love ; they  will 


Vcr.  33.  Fowls  of  the  heaven — that  is,  birds  of  prey. Fray— that  is,  drive 

away. 

Chap  VIII.  Ver.  1.  The  bones  of  the  king  of  Judah—  The  motive  to  this 
outrage  is  supposed  to  have  been  the  hope  of  plunder,  since  it.  was  customary 
to  bury  great  treasures  in  the  tombs  of  royalty,  as  Josephus  informs  us  was  t he 
rase  with  David’s.  But  we  have  no  account  of  his  tomb  being  opened  !>efore 
the  times  of  Hyrcanus  and  Herod  the  Great.— [This  was  no  uncommon  prac- 
tice at  the  sacking  of  cities  ; and  it  was  the  highest  expression  of  hatred  and 
contempt  .—Horace, 

“ And  her  great  founder’s  hallowed  ashes  spurn, 

That  slept  uninjured  in  the  sacred  urn.”— Francis.] — Bagster. 

Ver.  4.  Moreover  thou  shalt  say , Szc.— {Blayney  iustly  observes,  that  the 
change  of  speakers  here  requires  to  be  carefully  attended  to.  The  prophet  first, 
in  the  name  of  God , reproves  the  people,  and  threatens  them  with  grievous  ca- 
lamities. v.  4—13.  Then,  apostrophizing  his  countrymen,  he  advises  them  to 
retire  with  him  to  some  fortified  city,  ver.  14—16.  God  then  threatens  to  bring 
foes  against  them  that  are  irresistible,  ver.  17.  The  prophet  next  commiserates 
‘lie  daughter  of  his  people,  who  is  heard  bewailing  ner  forlorn  case  : whilst  the 
voice  of  God  breaks  in  upon  her  complaints,  and  shows  that  all  this  ruin  is 
•irought  upon  her  by  her  infidelities,  v.  19—20.  The  prophet  regrets  that  her 
wounds  had  not  been  healed,  and  laments  over  her  slain,  v.  21— ch.  9.  1.] — 


Bagster. — Shall  they  fall  and  notarise  again?— That  is,  shall  they  persist  in 
their  apostacy,  and  not  accept  the  merciful  invitation  to  return? 

Ver.  6.  Every  one  turned  to  his  course.— B/ayney,  “ Every  one  that  tum- 
eth  away,  runneth  on  full  speed,” 

Ver.  7.  Yea,  the  stork,  &c.— IRather,  “and  the  swallow,  and  the  crane.” 
&c.:  for  the  first  word  sis,  is  rendered  swallow  by  the  LXX.,  Synwwchus  (in 
Is.  xxxviii.  14..)  and  Vulgate  : and  Bochart,  who  assigns  the  note  of  this  bird  for 
the  reason  of  its  name,  says,  that  the  Italians  about  Venice  call  it  zisil/a, 
and  its  twittering,  zisillare.  The  second  word  agur,  is  rendered  a crane  by 
the  Targumist ; who  is  followed  by  ihe  Rabbins,  and  the  most  learned  Chris- 
tian interpreters  ; and  Bochart  thinks  it  is  so  called  from  its  cry;  observing, 
that  the  names  of  this  bird  in  several  languages,  are  formed  by  onomato- 
poeia. ]— Bagster.  These  migratory  birds,  who  all  know  their  time  of  return 
to  their  country,  are  brought  forward  to  shame  these  people,  who  know  not 
when  to  return  to  God. 

Ver.  8.  In  vain  made  he  it;  the  pen  of  the  scribes  is  in  vain.— See  margin. 
That  is,  God  made  the  law  in  vain,  and  the  scribes  copy  it  in  vain,  if  men  will 
not  regard  it.  So  Gataker.  See  Hosea  viii.  12. 

Ver.  14.  Water  of  gall—  See  margin.— Blayney,  * Of  hemlock.  So  our 
translators  render  it,  Hosea  x.  4.  Amos  vi.  12. 

Ver.  15.  We  looked. — Blayney,  " Look”  for  peace;  but  no  good  came.— 
Blayney,  " There  is  no  gootf  ” 


803 


Jeremiah  lamenteth  the  Jews  JEREMIAH.— CHAP.  IX.  for  their  manifold  sins. 


16  The  snorting  of  his  horses  was  heard 
from  u Dan  : the  whole  land  trembled  at  the 
sound  of  the  neighing  of  his  v strong  ones  ; 
for  they  are  come,  and  have  devoured  the 
land  ; and  w all  that  is  in  it  ; the  city,  and 
those  that  dwell  therein. 

17  For,  behold,  I will  send  serpents,  cock- 
atrices, among  you,  which  will  not  be  1 charm- 
ed, and  they  shall  bite  you,  saith  the  Lord. 

18  If  When  y I would  comfort  myself  against 
sorrow,  my  heart  is  faint 1 in  me. 

19  Behold  the  voice  of  the  cry  of  the  daugh- 
ter of  my  people  because  of a them  that  dwell 
in  a far  b country  : Is  not  the  Lord  in  c Zion  1 
is  not  her  king  lt  in  her  ? Why  have  they  pro- 
voked e me  to  anger  with  their  graven  images, 
and  with  strange  vanities  ? 

20  The  harvest  is  f past,  the  summer  is.end- 
ed,  and  we  are  not  saved. 

21  For  the  hurt  of  the  daughter  of  my  peo- 
ple am  I hurt ; I am  s black  ; astonishment 
hath  taken  hold  on  me. 

22  Is  there  no  balm  h in  Gilead ; is  there  no 
physician  * there  ? why  then  is  not  the  health 
of  the  daughter  of  my  people  i recovered  ? 

CHAPTER  IX. 

1 Jeremiah  lamenteth  the  Jews  for  their  manifold  sins,  9 and  for  their  judgment.  12 

Disobedience  is  the  cause  of  their  bitter  calamity.  17  He  exhorteth  to  mourn  for 

their  destruction,  23  and  to  trust  not  in  themselves,  but  in  God.  25  He  threatened! 

both  Jews  and  Gentiles. 

OH  a that  my  head  were  waters,  and  mine 
eyes  a fountain  of  tears,  that  I might  weep 
b day  and  night  for  the  slain  of  the  daughter 
of  my  people  ! 

2 Oh  that  I had  in  the  wilderness  a lodging 
place  of  wayfaring  men  ; that  I might  leave 
my  people,  and  go  from  them  ! for  they  be  all 
c adulterers,  an  assembly  of  treacherous  d men. 
3 And  they  bend  their  tongues  e like  their 
bow  for  lies  : but  they  are  not  valiant  f for 
the  truth  upon  the  earth  ; for  they  proceed 
s from  evil  to  evil,  and  h they  know  not  me, 
saith  the  Lord. 

4  Take  ye  heed  every  one  of  his  ■ neighbour, 
and  trust  ye  not  in  any  brother : for  every 
brother  will  utterly  supplant,  and  every  neigh- 
bour will  walk  with  slanders. 

5  And  they  will  i deceive  everyone  his  neigh- 
bour, and  will  not  speak  the  truth  : they  have 
taught  their  tongue  to  speak  lies,  and.  weary 
themselves  to  commit  iniquity. 


A.  M.  3391. 

13.  C.  610, 

u c.4.15. 

» J ii. 5.22. 
w the  ful- 
thereof, 
x Pa.58.4,5. 
y La. 1. 16, 
17. 

z upon. 
a the  coun- 
try  of 
them  that 
arc  far 
off. 

b Is.39.3. 
c Pe.  135.21. 
c.31.6. 

Re.  2.1. 
d Is.33.22. 
e De.32.21. 
f Mat  25.1.. 
12. 

g Joel  2.6. 
h Ge.37.25. 

c.46.11. 
i Mat.9.11, 
12. 

J gone  up. 
a who  will 
give  my 
liead. 
b Is. 22. 4. 
La.  2. 11. 
3.48. 
c c.5.7,8. 
d Mi.7.2..5. 
e Is.  59.3,4. 
f.  Jude  3. 
g 2Ti.3.13. 
h Ho.4.1..3. 
i or,  friend. 
J mock. 


k Is.  1.25. 

1 Ps.64.3,4. 
m Ps.28.3. 
n the  midst 
of  him. 
o or,  wait 
for  him. 
p or,  pas- 
tures. 
q or,  deso- 
late. 

r from  the 
fowl  even 
to. 

s La. 2.2,7 ,8 
t desolation. 
u Ho.  14.9. 
v De.29.24.. 
28. 

w or,  stuly- 
bomness. 
c.7.24. 
x Ps.80.5. 
y La. 3. 15, 
19. 

z Le.26.33. 
De.28.64. 


6 Thy  habitation  is  in  the  midst  of  deceit ; 
through  deceit  they  refuse  to  know  me,  saith 
the  Lord. 

7 Therefore  thus  saith  the  Lord  of  hosts, 
Behold,  I will  melt  k them,  and  try  them  ; for 
how  shall  I do  for  the  daughter  of  my  people  7 

8 Their  tongue  is  as  an  arrow  i shot  out;  it 
speaketh  deceit : one  m speaketh  peaceably  to 
his  neighbour  with  his  mouth,  but  in  " heart  he 
layeth  ° his  wait. 

9 U Shall  I not  visit  them  for  these  things  ? 
saith  the  Lord  ; shall  not  my  soul  be  avenged 
on  such  a nation  as  this  ? 

10  For  the  mountains  will  I take  up  a weep- 
ing and  wailing,  and  for  the  p habitations  of 
the  wilderness  a lamentation,  because  they  are 
i burned  up,  so  that  none  can  pass  through 
them  ; neither  can  men  hear  the  voice  of  the 
cattle  ; r both  the  fowl  of  the  heavens  and  the 
beast  are  fled  ; they  are  gone. 

11  And  I will  make  Jerusalem  " heaps,  and  a 
den  of  dragons  ; and  I will  make  the  cities  of 
Judah  i desolate,  without  an  inhabitant. 

12  Who  “ is  the  wise  man,  that  may  un- 
derstand this  ? and  who  is  he  to  whom  the 
mouth  of  the  Lord  hath  spoken,  that  he  may 
declare  it,  for  what  the  land  perisheth  and  is 
burned  up  like  a wilderness,  that  none  pass- 
eth  through  ? 

13  And  the  Lord  saith,  Because  v they  have 
forsaken  my  law  which  I set  before  them,  and 
have  not  obeyed  my  voice,  neither  walked 
therein  ; 

14  But  have  walked  after  the  w imagination 
of  their  own  heart,  and  after  Baalim,  which 
their  fathers  taught  them  : 

15  Therefore  thus  saith  the  Lord  of  hosts, 
the  God  of  Israel  ; Behold,  I will  feed  x them, 
even  this  people,  with  * wormwood,  and  give 
them  water  of  gall  to  drink. 

16  I will  scatter  2 them  also  among  the  hea- 
then, whom  neither  they  nor  their  fathers 
have  known  : and  I will  send  a sword  after 
them,  till  I have  consumed  them. 

17  Tf  Thus  saith  the  Lord  of  hosts,  Consider 
ye,  and  call  for  the  mourning  women,  that 
they  may  come;  and  send  for  cunning  women, 
that  they  may  come  : 

18  And  let  them  make  haste,  and  take  up  a 
wailing  for  us,  that  our  eyes  may  run  down 


soon  be  satisfied  with  the  reasons  of  the  divine  conduct,  and 
1 their  sorrow  will  be  turned  into  joy.’ — The  justice  of  God  is 
peculiarly  manifest  in  the  punishment  of  those  who  deem  them- 
selves secured,  by  the  engagements  of  the  new  covenant  and 
their  relation  to  God  ; whilst  they  idolize  the  world  and  are 
slaves  to  their  lusts. — As  salvation  by  Christ  can  only  be  found 
in  this  life,  so  the  present  opportunity  should  be  seized;  lest 
at  the  hour  of  death,  or  the  day  of  judgment,  any  should  dole- 
fully exclaim,  ‘ The  harvest  is  past,  the  summer  is  ended,  and 
we  are  not  saved.’ — The  Lord  hath  graciously  become  our 
Physician  ; and  the  blood  of  Christ,  and  the  influences  of  the 
Holy  Spirit,  are  more  effectual  to  heal  the  wounded  conscience, 
and  the  distempered  heart,  than  any  medicines  to  cure  the 
diseases  of  the  body.  Why  then  are  sinners  not  healed? 
Is  there  no  Saviour,  no  sanctifier?  Alas!  they  deem  them- 
selves whole,  or  are  in  love  with  their  disease,  or  hate  the  Phy- 
sician and  his  means  of  cure,  or  employ  ‘physicians  of  no 

Ver.  16.  Snorting  of  horses. — [Grotius  observes  after  Jerome , that  Nebu- 
chadnezzar. having  subdued  Phoenicia,  passed  through  Dan,  in  his  way  to  Je- 
rusalem.)— Bagster.- — Of  his  strong  ones. — [Of  his  war-horses.  This  is  a 
fine  image  : so  terrible  was  the  united  neighings  of  the  cavalry  of  the  Baby- 
lonians, that  the  reverberation  of  the  air  caused  the  ground  to  tremble.  1 —B. 

Ver.  17.  Cockatrices  —Blayney.  “ Basilisks.”  See  note,  Prov.  xxiii.  32. 

Ver.  19.  Behold  the  voice  of  the  cry,  &c.— [The  country  of  them  that  are 
afar  ofi. }— Bagster.— " From  a far  country.”  Blayney.  The  words  because  of 
&c.  are  properly  omitted.  s 

Ver.  22.  Is  there  no  halm  in  Gilead  ?— This  balm,  (or  balsam,)  according  to 
Bruce,  is  a native  of  Abyssinia.  Josephus  says,  it  was  first  brought  to  Judea  by 
the  Queen  of  Sheba  ; but  Bruce  thinks  it  was  imported  1000  years  before. 
Taylor's  Scrip.  Index.  Bochart , however,  thinks  it  nothing  but  the  resin  of 
the  Terebinth,  or  turpentine  tree,  well  known  to  have  healing  virtues,  and  a na- 
tive of  Gilead.  See  Gen.  xxxvii.  25. 

Chap.  IX.  Ver.  2.  In  the  wilderness—  or  desert. A lodging  place— That 

is.  a temporary  hut. 

Ver.  7.  J loillmelt  them , &c.— rA  metaphorical  expression, derived  from  the 
804 


value,’  and  madly  attempt  other  methods  of  recovery.  Thus 
they  die  unpardoned  and  unchanged;  for  they  will  not  come 
♦o  Christ  for  life  and  salvation.” — T.  Scott. 

Chap.  IX.  Ver.  1 — 26.  The  Prophet  laments  the  sins  and, 
miseries  of  his  country.  This  chapter  connects  so  intimately 
with  the  preceding,  that  both  are  injured  by  the  separation. 
The  immediate  cause  of  the  Prophet's  exclamation,  “O  that 
my  head  were  watet  s !”  &c.,  appears  to  have  been  his  despair 
of  Zion’s  recovery,  arising  from  the  desperate  depravity  of  her 
children,  in  his  dilating  upon  which,  a gradation  has  been  ob- 
served. First,  (ver.  7,)  the  people  are  cast  into  the  furnace  of 
affliction,  to  try  if  this  may  purify  them  : this  failing,  they  are 
visited  by  sevei'Cr  judgments.  Jerusalem,  their  capital,  is  then 
destroyed ; next,  all  tne  other  cities  of  the  land  suffer  nearly 
the  same  fate,  and  afford  them  no  refuge : only  the  wretched 
inhabitants  are  reserved  for  farther  calamities,  and  their  mise- 
rable life  preserved  by  gall  and  wormwood.  “To  hear  such 


process  of  refining  metals.  I will  put  them  in  the  furnace  of  affliction,  and  see 
if  there  he  any  means  of  purging  away  their  dross  )— Bagster. 

Ver.  12.  Who  is  the  wise,  <fcc.— [In  this  style  of  interrogation,  says  Dr.  Blay- 
ney, the  prophet  indirectly  declares  himself  to  be  the  person  qualified  by  Divine 
inspiration  to  answer  the  question  proposed  in  the  latter  part  of  the  verse 
which  he  accordingly  does  in  the  following  verses.]— Bagster. 

Ver.  17.  Mourning  women— Who  made  it  their  profession  to  lament  ove» 
the  dead,  as  we  find  in  many  parts  of  scripture.  See  2 Chron.  xxxv.  2-5  : Amos 
v.  16  ; Matt.  ix.  23.— [This  was  a custom  among  the  Greeks  and  Romans,  as 
well  as  the  Hebrews  ; and  Homer  describes  the  corpse  of  Hector  as  being  thus 
attended  : 

“ Arrived  within  the  royal  house,  they  stretched 
The  breathless  Hector  on  a sumptuous  bed, 

And  singers  placed  beside  him,  who  should  chaunt- 
The  strain  funereal : they,  with  many  a groan 
The  dirge  began  ; and  still  at  every  close 

The  female  train  with  many  a groan  replied.” — Coioper.]— Bagster. 

I The  customs  of  the  native  Irish,  in  this  respect,  much  resemble  those  of  the  on* 


a Is.32.9.,1? 
b 1 Co.  1.31 
c Mi.7.18. 
d visit  upon 
e Ro.2.8,9. 
f cut  off  into 
corners , 
or,  having 
the  cor- 
ners of 
their  hair 
polled, 
g Ro.2.28, 


b statutes , 
or,  ordi- 
nances 

vanity. 


d Ps.  115.5, 
&c. 

Hab.2.19. 
1 Co.  12.2. 


e Ex. 15.11. 
f Re.  15.4. 


The  unequal  comparison  JEREMIAH. — CHAP.  X 

with  tears,  and  our  eyelids  gush  out  with  wa- 
ters. 

19  For  a voice  of  wailing  is  heard  out  of 
Zion,  How  are  we  spoiled  1 we  are  greatly 
confounded,  because  we  have  forsaken  the 
land,  because  our  dwellings  have  cast  us  out. 

20  Yet  hear  the  word  of  the  Lord,  O ye  1 wo- 
men, and  let  your  ear  receive  the  word  of  his 
mouth,  and  teach  your  daughters  wailing, 
and  every  one  her  neighbour  lamentation. 

21  For  death  is  come  up  into  our  windows, 
and  is  entered  into  our  palaces,  to  cut  off  the 
children  from  without,  and  the  young  men 
from  the  streets, 

22  Speak,  Thus  saith  the  Lord,  Even  the  car- 
casses of  men  shall  fall  as  dung  upon  the  open 
field,  and  as  the  handful  after  the  harvestman, 
and  none  shall  gather  them. 

23  If  Thus  saith  the  Lord,  Let  not  the  wise 
man  glory  in  his  wisdom,  neither  let  the  mighty 
man  glory  in  his  might,  let  not  the  rich  man 
glory  in  his  inches : 

24  But  b let  him  that  glorieth  glory  in  this, 
that  he  understandeth  and  knoweth  me,  that 
I am  the  Lord  which  exercise  loving-kindness, 
judgment,  and  righteousness,  in  the  earth  : for 
in  these  things  i"'  delight,  saith  the  Lord. 

25  T[  Behold,  the  days  come,  saith  the  Lord, 
that  I will  d punish  all  e them  which  are  cir- 
cumcised with  the  uncircumcised; 

26  Egypt,  and  Judah,  and  Edom,  and  the 
children  of  Ammon,  and  Moab,  and  all  that 
are  f in  the  utmost  corners,  that  dwell  in  the 
wilderness  : for  all  these  nations  are  uncir- 
cumcised, and  all  the  house  of  Israel  are  un- 
circumcised s in  the  heart. 

CHAPTER  X. 

. The  unequal  comparison  of  Gui  and  idols.  17  The  prophet  exhorleth  to  flee  from 
die  calamity  to  come.  19  He  lamenteth  the  spoil  of  die  tabernacle  by  foolish  pas- 
tors. 23  He  maketh  a humble  supplication. 

TTEAR  ye  the  word  which  the  Lord  speak- 
-d  eth  unto  you,  O house  of  Israel  : 

2 Thus  saith  the  Lord,  Learn  not  a the  way 
of  the  heathen,  and  be  not  dismayed  at  the 
signs  of  heaven  ; for  the  heathen  are  dismayed 
at  them. 

3 For  the  b customs  of  the  people  are  vain  : 
for  c one  cutteth  a tree  out  of  the  forest,  the 
work  of  the  hands  of  the  workman,  with  the  axe. 

4 They  deck  it  with  silver  and  with  gold; 
they  fasten  it  with  nails  and  with  hammers, 
that  it  move  not. 

5 They  are  upright  as  the  palm  tree,  d but 


1 Is.41.29. 
k Da.10.5. 

1 God  of 
truth. 
Ps.31.5. 
m l Ti.6.17. 
n king  of 
eternity. 
o Ps.10.16. 
p In  the 
Chaldean 
language, 
q Zec.13.2. 
r c.51.15.. 
19. 

s Job  33.34. 
t or,  noise. 
u Ps.  135.7. 
v or,  for. 
w or,  more 
brutish 
than  to 
know. 
x Ps.92.6. 
91.8. 

y Ps.16.5. 


b inhabit- 
ress. 

c ISa  25.29. 
d Eze.6.10. 


of  God  and  idols. 

speak  not:  they  must  needs  be  borne,  because 
they  cannot  go.  Be  not  afraid  of  them  ; for 
they  cannot  do  evil,  neither  also  is  it  in  them 
to  do  good. 

6 Forasmuch  as  there  is  none  e like  unto  thee. 

0 Lord  ; thou  art  great,  and  thy  name  is 
great  in  might. 

7 Who  f would  not  fear  thee,  O King  of 
nations  ? for  e to  thee  doth  it  appertain  : for- 
asmuch as  among  all  the  wise  h men  of  the 
nations,  and  in  all  their  kingdoms,  there  is 
none  like  unto  thee. 

8 But  they  are  > altogether  brutish  and  fool- 
ish : the  stock  is  a doctrine  of  J vanities. 

9 Silver  spread  into  plates  is  brought  from 
Tarshish,  and  k gold  from  Uphaz,  the  work  of 
the  workman,  and  of  the  hands  of  the  found- 
er : blue  and  purple  is  their  c/othing : they 
are  all  the  work  of  cunning  men. 

10  But  the  Lord  is  the  > true  God,  he  is  the 
living  ni  God,  and  an  " everlasting  °king:  at 
his  wrath  the  earth  shall  tremble,  and  the  na- 
tions shall  not  be  able  to  abide  his  indignation. 

11  p Thus  shall  ye  say  unto  them,  The  gods 
that  have  not  made  the  heavens  and  the  earth, 
even  they  q shall  perish  from  the  earth,  and 
from  under  these  heavens. 

12  He  r hath  made  the  earth  by  his  power, 
he  hath  established  the  \vorld  by  his  wisdom, 
and  hath  stretched  out  the  heavens  by  his 
discretion. 

13  When  he  G uttereth  his  voice,  there  is  a 

1 multitude  of  waters  in  the  heavens,  and  he 
" causeth  the  vapours  to  ascend  from  the  ends 
of  the  earth  ; he  maketh  lightnings  v with  rain, 
and  bringeth  forth  the  wind  out  of  his  treasures. 

14  Every  man  is  ""brutish  x in  his  knowledge : 
every  founder  is  confounded  by  the  graven 
image  : for  his  molten  image  is  falsehood,  and 
there  is  no  breath  in  them. 

15  They  are  vanity, and  the  work  of  errors: 
in  the  time  of  their  visitation  they  shall  perish. 

16  The  portion  y of  Jacob  is  not  like  them  : 
for  he  is  the  former  of  all  things  ; and  Israel 
is  the  rod  z of  his  inheritance  : The  Lord  of 
hosts  a is  his  name. 

17  H Gather  up  thy  wares  out  of  the  land,  O 
b inhabitant  of  the  fortress. 

18  BYr  thus  saith  the  Lord,  Behold,  I will  sling 
c out  the  inhabitants  of  the  land  at  this  once, 
and  will  distress  them,  that  they  may  find  it  dso. 

19  Tf  Wo  is  me  for  my  hurt!  my  wound  is 


existence  might  be  still  tolerable  to  a Jew,  were  he  only  per- 
mitted to  stay  in  his  own  country,  weep  over  the  ashes  of  his 
dear  Jerusalem,  and  find  a grave  in  the  holy  land.  But  even 
tins  melancholy  comfort  is  denied.  They  must  be  dragged, 
the  slaves  of  cruel  masters,  to  a foreign  and  a heathen  coun- 
try. There  the  sword  pursues  them;  there  they  suffer  and 
there  they  die.  But  this  is  not  all.  By  a beautiful  allusion  to 
an  ancient  custom,  the  subject  is  still  pursued  : a band  of 
mourning  women  is  called  to  lament  over  them,  (ver.  17,)  and 
even  the  funeral  dirge  (on  the  occasion)  is  given  us  in  terms 
full  of  beauty,  elegance,  and  pathos.  At  length,  however,  to 
relieve  this  mournful  scene,  a gleam  of  hope  springs  up  amidst 
the  gloom.  God  is  introduced,  declaring  that  ne  has  still 
loving-kindness  in  reserve  for  them  that  know  him,  and  threat- 
ening to  take  vengeance  on  the  enemies  of  his  people”  at  a 
future  period. — Dr.  J.  Smith. 

Chap.  X.  Ver.  1 — 25.  7 'he  folly  and  mischiefs  of  idolatry 


Ver.  21.  The  children  from  without— Who  played  in  the  streets.  Compare 
p.h.  vl  It.  and  Matt.  x.  17. 

Ver.  26.  AU  that  ate  in  the  utmost  corners. — See  margin.— [Dra.  Durell  and 
Boothroyd  justly  consider  the  marginal  as  far  preferable  ; as  being  descrip- 
tive of  the  mode  in  which  the  Arabians  cut  their  hair  and  beard.  See  notes 
on  Levit.  xxi.  5 .]— Bolster.  By  this  practice,  the  Arabs  were  distinguished 
fiom  the  Jews.  See  Levit.  xix.  27. 

Chap.  X.  Vert.  Hear  ye.  Sec.  —\Dahler  supposes  this  discourse  to  have  been 
delivered  in  the  4th  year  of  Jehoiakim.J— Bolster. 

Ver.  3.  For  the  customs.— See  margin.— Compare  Isa.  xl.  19,  20  ; xliv.  12—17  ; 
xivi.  1 7. — With  the  axe— or  some  other  sharp  tool.  See  Isa.xliv.  13.  and  note. 

Ver.  7.  For  to  thee  doth  it  appertain— Blayney,  “ When  it  shall  approach 
unto  thee,”  So  Boothroyd. 

Ver.  8.  Altogether  brinish.— See  margin. The  stock  is  a doctrine  of 


confessed , with  an  earnest  plea  for  mercy. — The  Jews  being 
doomed  to  captivity,  are  here  warned  against  the  superstition 
and  idolatry  of  that  country,  to  which  they  were  going.  Chal 
dea  was  famous  for  astrology;  the  Prophet  therefore  begins 
with  warning  them  against  it.  He  then  exposes  the  absurdity 
of  idolatry  in  short  but  elegant  satire;  in  the  midst  of  which 
he  turns,  (ver.  6,)  in  a beautiful  apostrophe,  to  the  One  great 
God,  whose  adorable  attributes  are  contrasted  with  those 
despicable  inanities,  at  which  the  ignorant  heathen  trembled 
It  is  remarkable,  that  verse  11  is  written,  not  in  Hebrew,  but  in 
Chaldaic,  as  some  think,  both  to  intimate  to  them  the  country 
whither  they  were  to  be  carried  away  captive,  and  to  furnish 
them  with  a ready  answer  to  the  heathen,  in  their  own  lan 
guage,  if  they  should  attempt  to  draw  them  into  idolatry.  The 
following  verses  enlarge  upon  the  power  and  majesty  of  the 
God  of  Israel,  as  placing  him  infinitely  above  the  pretended 
deities  of  other  nations. 


vanities. — Blayney , “ The  very  wood  itself  being  a rebuker  of  vanities,”  (or 
idols.) 

Ver.  9.  Silver  spread  into  plates.— Blayney,  “ Beaten  silver  :”  their  idols 
appear  to  have  been  covered  with  gold  or  silver,  beaten  out  tnin,  l'ko  loaf 
gold,  &c. 

Ver.  10.  True  God.  . .Everlasting  king.— See  margin.—1 “King  of  eternity.” 

Ver.  13.  Uttereth  his  voice.— [This  is  plainly  an  allusion  to  a storm  of  thun- 
der and  lightning,  and  the  abundance  of  rain  which  is  the  consequence.  See 
on  Job xxxviii.  2 6.]—Bagster. 

Ver.  14.  Every  man  is  brutish  in  his  knowledge.— Blayney,  “ By  acknow- 
ledging i.  e.  by  owning  his  own  work,  that  he  hath  made  a god  ! 

Ver.  17.  Thy  wares— That  is,  goods,  merchandise. 

Ver.  18.  J will  sling  out  the  inhabitants—  That  is,  throw  them  out  of  the 
country,  “ at  once,”  as  a stone  from  a sling. 

805 


God's  covenant  proclaimed.  JEREMIAH. — CHAP.  XI.  Evils  prophesied  by  Jeremiah 


grievous:  but  I said,  Truly  this  is  a grief,  and 
I must  bear  • it. 

20  My  tabernacle  is  spoiled,  and  all  my  cords 
are  broken:  my  children  are  gone  forth  of  me, 
and  they  are  not : there  is  none  to  stretch  forth 
my  tent  any  more,  and  to  set  up  my  curtains. 

21  For  the  pastors  f are  become  brutish,  and 
have  not  sought  the  Lord  : therefore  they  shall 
not  prosper,  and  all  their  flocks  shall  be  scat- 
tered. 

22  Behold,  the  noise  of  the  bruit  is  come, 
and  a great  commotion  out  of  the  north  coun- 
try, to  make  the  cities  of  Judah  desolate,  and 
a den  of  dragons. 

23  If  O Lord,  I know  that  the  way  e of  man 
is  not  in  himself : it  is  not  in  man  that  walketh 
to  direct  his  steps. 

24  O Lord, correct  me,  but h with  judgment ; not 
in  thine  anger,  lest  thou  f bring  me  to  nothing. 

25  Pour  ) out  thy  fury  upon  the  heathen  that 
know  thee  not,  and  upon  the  families  that  call 
not  on  thy  name:  for  they  have  eaten  up  Ja- 
cob, and  devoured  him,  and  consumed  k him, 
and  have  made  his  habitation  desolate. 

CHAPTER  XI. 

1 Jeremiah  procluimeth  God’s  covenant,  8 rebuketh  the  Jews’ disobeying  thereof,  11 
prophesieth  evils  ta  come  upon  them,  18  and  upon  the  men  of  Anuthoth,  for  con- 
spiring to  kill  Jeremiah. 

fpHE  word  that  came  to  Jeremiah  from  the 
J-  Lord,  saying, 

2 Hear  ye  the  words  of  this  covenant,  and 
speak  unto  the  men  of  Judah,  and  to  the  inha- 
bitants of  Jerusalem; 

3 And  say  thou  unto  them,  Thus  saith  the 
Lord  God  of  Israel ; Cursed  a be  the  man  that 
obeyeth  not  the  words  of  this  covenant, 

4 Which  I commanded  your  fathers  in  the 
day  that  I brought  them  forth  out  of  the  land 
of  Egypt,  from  the  iron  b furnace,  saying, 
Obey  c my  voice,  and  do  them,  according  to 
all  which  I command  you  : so  shall  ye  be  my 
people,  and  I will  be  your  God  : 

5 That  d I may  perform  the  e oath  which  I 
have  sworn  unto  your  fathers,  to  give  them  a 
land  flowing  with  milk  and  honey,  as  it  is  this 
day.  Then  answered  I,  and  said,  f So  be  it, 
O Lord. 

6 Then  the  Lord  said  unto  me,  Proclaim  all 
these  words  in  the  cities  of  Judah,  and  in  the 


A.  M.  3397. 
B.  C.  61/7 

e Mi.7.9. 

f c.2.8. 
Eze.34.2.. 
10. 

Zee.  10.3. 


g 

h 


Pr.16. 1. 
20.24. 

P8.6.1. 

c.30.11. 


J Ps.79.6,7. 

k La. 2. 22. 

A.  M.  S106. 
B.  C.  698. 

a De. 27.28. 
Ga.3.10. 

b De.4.20. 

c c.7.23. 

d De.7.12, 
13. 

e Ps.105.8.. 
11. 

f Arrun. 
De.27,15.. 
26. 


i or,  siub- 
. bornness 
c.7.24. 
9.14. 


1 Eze.20.27 
..30. 


k go  forth 
of. 

1 De.32.37. 
m evil. 
n c.2.23. 
o shame. 
c.3.24. 
Ho.9.10. 
p Ex.32.10. 

c.7.16. 
q evil. 
r is  to  my 
beloved  in 
my  house? 
a Mat. 22. 11. 
t Hag.2.12.. 
14. 

u or,  thy 
evil  is. 
v Pr.2.14. 
w Ro.  11.17. 
x c.2.21. 


streets  of  Jerusalem,  saying,  Hear  ye  the 
words  of  this  covenant,  and  do  « them. 

7 For  I earnestly  protested  unto  your  fathers 
in  the  day  that.  1 brought  them  up  out  of  the 
land  of  Egypt,  even  unto  this  day,  rising  h early 
and  protesting,  saying,  Obey  my  voice. 

8 Yet  they  obeyed  not,  nor  inclined  their  ear, 
but  walked  every  one  in  the  i imagination  ol 
their  evil  heart:  therefore  I will  bring  upon 
them  all  the  words  of  this  covenant,  which  I 
commanded  them  to  do  ; but  they  did  them  not. 

9 And  the  Lord  said  unto  me,  A conspiracy 
is  found  among  the  men  of  Judah,  and  among 
the  inhabitants  of  Jerusalem. 

10  They  are  turned  back  to  the  iniquities  of 
their  ) forefathers,  which  refused  to  hear  my 
words ; and  they  went  after  other  gods  to 
serve  them  : the  house  of  Israel  and  the  house 
of  Judah  have  broken  my  covenant  which  1 
made  with  their  fathers. 

11  11  Therefore  thus  saith  the  Lord,  Behold, 
I will  bring  evil  upon  them,  which  they  shall 
not  be  able  to  k escape  ; and  though  they  shall 
cry  unto  me,  I will  not  hearken  unto  them. 

12  Then  shall  the  cities  of  Judah  and  inha- 
bitants of  Jerusalem  go,  and  cry  uiito  the 
gods  i unto  whom  they  offer  incense  : but  they 
shall  not  save  them  at  all  in  the  time  of  their 
m trouble. 

13  For  " according  to  the  number  of  thy  ci- 
ties were  thy  gods,  O Judah  ; and  according 
to  the  number  of  the  streets  of  Jerusalem  have 
ye  set  up  altars  to  that  “shameful  thing,  even 
altars  to  burn  incense  unto  Baal. 

14  Therefore  pray  not  p thou  for  this  people, 
neither  lift  up  a cry  or  prayer  for  them  : for  I 
will  not  hear  them  in  the  time  that  they  cry 
unto  me  for  their  i trouble. 

15  What  r hath  my  beloved  to  do  in  my 
house,  seeing  8 she  hath  wrought  lewdness  with 
many,  and  the  holy  ' flesh  is  passed  from  thee  ? 
when  u thou  doest  evil,  then  thou  T rejoicest. 

16  The  Lord  called  thy  name,  A green  w olive 
tree,  fair,  and  of  goodly  fruit:  with  the  noise 
of  a great  tumult  he  hath  kindled  fire  upon  it, 
and  the  branches  of  it  are  broken. 

17  For  the  Lord  of  hosts,  that 1 planted  thee, 
hath  pronounced  evil  against  thee,  for  the  evil 


Ver.  17.  The  Prophet  returns  to  the  denunciation  of  God’s 
judgments  against  JudaE  which  fill  him  with  an  agony  of 
grief  and  trouble  and  in  the  concluding  verses  of  fihe  chapter, 
in  the  person  of  a pious  Israelite,  he  deprec  ites  the  divine  ven- 
geance, as  if  with  a hope  to  turn  the  approaching  judgments 
upon  the  heathen  : as  if  he  had  said,  “ We  indeed  are  frail  and 
fallible ; do  thou  therefore  correct  us  leniently  and  in  mercy ; 
and  turn  thine  anger  against  our  enemies,  who,  after  being 
themselves  our  tempters,  now-  threaten  to  destroy  us.” 

“ We  are  continually  warned  to  beware  of  resting  in  mere 
profession,  and  external  forms  and  advantages.  No  place  is 
so  sacred,  or  so  fortified,  as  to  secure  the  workers  of  iniquity  : 
and  those  who  do  not  believe  thf.t  God  will  execute  his  awful 
threateniiigs,  will  ‘find  it  so,’  when  their  wound  will  be  far 
more  grievous  than  they  can  now  conceive.  A gracious  resig- 
nation indeed  will  support  the  believer  under  every  grief, 
which  the  Lord  may  allot  him:  but  what  can  render  the  load 
of  divine  and  eternal  vengeance  tolerable  to  those,  who  fall 
under  it  in  sullen  despair  1 Alas!  that  the  pastors  of  God’s 
church  should  very  often  become  so  brutish,  as  to  be  given  up 
to  the  pursuit  of  worldly  interests  and  pleasures,  to  the  neglect 
of  him  and  his  service ! Such  men  cannot  prosper,  and  their 

Ver.  22.  Noise  of  the  bruit  (or  report)  is  come. — Blayney,  “ Hark  ! a noise : 
oehold,  it  advanceth  V’— [Bruit,  from  the  Gothic  brut,  signifies  a rumour  or 
report.  [—Bagster. 

Ver.  24.  l.est  thou  bring  me  to  nothing.— See  margin.— Blayney,  “ Crush 
the  to  atoms.” 

Ver.  25.  Pour  out  thy  fury,  Vc— [Let  the  heathen,  and  they  who  acknow- 
ledge thee  not,  and  especially  they  who  have  unwittingly  been  the  executers 
of  thy  justice  upon  us,  in  their  turn  feel  its  scourge,  and  have  thy  fury  poured 
out  upon  them.  Tins  was  fulfilled  in  the  Chaldeans  : Nebuchadnezzar  was 
punished  with  madness,  his  son  was  slain  in  his  revels,  the  city  taken  and 
sacked  by  Cyrus,  and  the  Babylonian  empire  finally  destroyed.] — Bagster. 

Chap.  XI.  Ver.  1.  The  word,  &c  — IThis  discourse  is  supposed  to  have  been 
delivered  in  the  first  year  of  the  reign  of  Zedckiab.  See  Dahlcr.] — Bagster. 
Tire  first  eight  verses  of  this  chapter  are  rendered,  by  Dr.  Blayney,  in  prose, 
he  rest  in  Hebrew  metre. 

806 


misconduct  not  only  scatters  their  flocks,  but  brings  down  di- 
vine judgments  on  guilty  nations. —But  ‘the  way  of  man  is 
not  in  himself:’  if  the  Lord  has  directed  our  steps  into  the 
vvays  of  peace  and  righteousness ; let  us  continually  entreat 
him  to  enable  ns  still  to  walk  in  them,  and  to  ‘ hold  up  our 
goings  that  we  slip  not :’  and  let  us  lift  up  our  prayer  for 
others,  that  they  may  be  guided  and  directed  in  the  same 
path. — If  even  severe  corrections  lead  sinners  to  a conviction 
of  these  salutary  truths,  they  will  have  abundant  cause  for 
gratitude:  they  will  then  humble  themselves  before  God,  and 
seek  his  guidance  and  assistance;  they  will  submit  to  his  cor- 
recting rod,  and  only  deprecate  the  destroying  sword  of  his 
avenging  justice  ; and  they  will  no  longer  remain  under  the 
condemnation  of  those  nations,  families,  or  individuals,  ‘ who 
call  not  upon  the  name  of  the  Lord.’  But  whilst  he  visits 
the  offences  of  his  people  with  sharp  corrections,  and  destroys 
hypocrites ; his  hot  displeasure  will  be  poured  out  on  those 
who  have  not  known  and  worshipped  him,  and  especially  on 
the  persecutors  of  his  chosen  people.”  T.  Scott. 

Chap.  XI.  Ver.  1 — 23.  God's  covenant  with  Israel , and 
their  violation  of  it. — This  is  considered  as  the  commence- 
ment of  a new  series  of  predictions,  continued  to  the  end  ot 

Ver.  10.  Are  turned  back,  &c. — fA  great  reformation  had  taken  place  in  the 
reign  of  Josiah  ; but  under  the  reign  of  his  son  and  successors,  they  turned  back 
again  to  idolatry,  and  became  worse  than  ever.J — Basster. 

Ver.  13.  Shameful  thing—  Or,  thing  of  shame.— [Bosheth,  “ shame,”  was  a 
nick-name  for  Baal.  Hence  Jerubbaal  was  called  Jerubbesheth.]— Bagster. 
See  note  on  chap.  iii.  24. 

Ver.  15.  What  hath  my  beloved  to  do  in  my  house,  seeing  she,  &c. — Sec 

margin.  Blayney , “Whilst  she  practiseth  wickedness?” And  the  holy 

flesh  is  passed  from  thee. — When  Israel  was  redeemed  from  Egypt,  he  wa9 
“ holiness  ;”  i.  e.  dedicated  “ to  the  Lord  :”  chap.  ii.  3 ; but  by  the  practice  ol 
sin,  the  nation  was  no  more  holy : by  “ holy  flesh,”  however,  many  understand 
the  sacrifices,  which  had  grown  into  disuse,  and  so  were  “passed  away.” 
But  Dr.  Blaynsy  and  others  render  this  interrogatively,  “Shall  (vows  and) 
holy  flesh  be  allowed  to  come  from  thee?” 

Ver.  16.  A ereen  olive  tree  — [That  is  He  had  planted  thee  in  the  land  of 


prosperity  of  the  wicked  lamented,  JEREMIAH.— CHAP.  XII.  and  their  ruin  foreseen. 


of  the  house  of  Israel  and  of  the  house  of  Ju- 
dah, which  they  have  done  aga;nst  themselves 
to  provoke  me  to  anger  in  offering  incense 
unto  Baal. 

IS  If  And  the  Lord  hath  given  me  knowledge 
y of  it,  and  I know  it : then  thou  showedst 
1 me  their  doings. 

pj  But  I was  like  a lamb  or  an  ox  that  is 
brought  to  the  slaughter;  and  I knew  not  that 
they  had  devised  devices  a against  me,  saying, 
Let b us  destroy  the  ctree  with  the  fruit  thereof, 
and  let  us  cut  him  off  from  the  land  of  the 
living,  that  his  name  may  be  no  more  re- 
membered. 

20  But,  O Lord  of  hosts,  that  judgest  right- 
eously, that  triest  d the  reins  and  the  heart,  let 
me  see  thy  vengeance  on  them : for  unto  thee 
e have  I revealed  my  cause. 

21  Therefore  thus  saith  the  Lord  of  the  men 
of  Anathoth,  that  seek  thy  life,  saying,  Pro- 
phesy not  r in  the  name  of  the  Lord,  that  thou 
die  not  by  our  hand  : 

22  Therefore  thus  saith  the  Lord  of  hosts, 
Behold,  I will  s punish  them : the  young  men 
shall  die  by  the  sword;  their  sons  and  their 
daughters  shall  die  by  famine  : 

23  And  there  shall  be  no  remnant  of  them  : 
for  I will  bring  evil  upon  the  men  of  Anathoth, 
even  the  year  of  their  h visitation. 

CHAPTER  XII. 

I Jeremiah,  complaining  of  the  wicked’s  prosperity,  by  faith  seetli  their  ruin.  5 God 

admonished)  him  of  his  brethren’s  treachery  against  him,  7 and  lamenteth  his  heri- 
tage. 14  He  proraiseth  to  the  penitent  return  from  captivity. 

TMGHTEOUS  a art  thou,  O Lord,  when  I 
It  plead  with  thee : yet  let  me  b talk  with  thee 
of  thy  judgments : c Wherefore  doth  the  way  of 
the  wicked  prosper  ? wherefore  are  all  they 
happy  that  deal  very  treacherously  ? 

2  Thou  hast  planted  them,  yea,  they  have 
taken  root:  they  d grow,  yea,  they  bring  forth 


A.  M.  3406. 
B.  C.  593. 


y Am. 3. 7. 
z Eze.8.6. 
&c. 

a c.  18.18. 
b Lu  20. 10.. 
15. 

c stalk  with 
his  bread. 
d l Ch.28.9. 

Re.  2. 23. 
e Ps.57.l. 
f Is. 30  10. 
Am.  2. 12. 
7.13,16. 
Mi. 2.6. 
g visit  upon. 
h Lu.  19.44. 
a Ps.51.4. 

Da.  9.7. 
b or, reason 
the  case. 
c Job  21.7, 
&c. 

Ps.73.3, 

&c. 

d go  on. 


e Tit.  1.16. 
f Ps.17.3. 

139.1.. 23. 
g with. 
h Ja.5.5. 
i Ps.  107.34. 

J Jos.3.15. 
k Mi.7.6. 

1 or,  cried 
after  thee 
fully. 
m Pr.2G.24, 
25. 

n good 
things. 
o Ps.78.59, 
60. 

p love  of. 
q givet/iout 
his  voice, 
or, yelleth. 
r or, having 
talons. 
s Is. 56. 9. 
t or,  cause 
them  to 
come. 
u portion 
of  desire. 
v Is.42.25. 


fruit:  thou  art  near  e in  their  mouth,  and  far 
from  their  reins. 

3 But  thou,  O Lord,  knowest  f me : thou  hast 
seen  me,  and  tried  my  heart  e toward  thee : 
pull  them  out  like  sheep  for  the  slaughter,  and 
prepare  them  for  the  day  of  h slaughter. 

4 How  long  shall  the  land  mourn,  and  the 
herbs  of  every  field  wither,  for  i the  wicked- 
ness of  them  that  dwell  therein?  the  beasts 
are  consumed,  and  the  birds ; because  they 
said,  He  shall  not  see  our  last  end. 

5 T[  If  thou  hast  run  with  the  footmen,  and 
they  have  wearied  thee,  then  how  canst  thou 
contend  with  horses?  and  if  in  the  land  of 
peace,  wherein  thou  trustedst,  they  wearied  thee, 
then  how  wii  tthou  do  in  the  swelling  j ofJordan? 

6 For  even  thy  k brethren,  and  the  house  of 
thy  father,  even  they  have  dealt  treacherously 
with  thee  ; yea,  they  > have  called  a multitude 
after  thee : m believe  them  not,  though  they 
speak  11  fair  words  unto  thee. 

7 T[  I have  forsaken  0 my  house,  I have  left 
my  heritage  ; I have  given  the  p dearly  belo- 
ved of  my  soul  into  the  hand  of  her  enemies. 

8 My  heritage  is  unto  me  as  a lion  in  the  fo- 
rest ; it  “i  crieth  out  against  me:  therefore  have 
I hated  it. 

9My  heritage  is  unto  me  as  a ■' speckled 
bird,  the  birds  round  about  are  against  her  ; 
come  8 ye,  assemble  all  the  beasts  of  the  field, 
‘ come  to  devour. 

10  Many  pastors  have  destroyed  my  vine- 
yard, they  have  trodden  my  portion  under 
foot,  they  have  made  my  u pleasant  portion  a 
desolate  wilderness. 

11  They  have  made  it  desolate,  and  being 
desolate  it  mourneth  unto  me  ; the  whole  land 
is  made  desolate,  v because  no  man  layeth  it 
to  heart. 


the  following  chapter.  Several  verses,  however,  in  this  chap- 
ter, seem  to  have  a reference  to  the  preceding.  In  answer  to 
the  attempt  to  soften  down  the  offence  of  Judah,  the  covenant 
made  with  Israel  is  brought  forward,  with  the  curse  annexed 
to  its  violation ; and  they  are  charged  with  a conspiracy  to  de- 
pose the  God  of  Israel,  and  to  set  up  pagan  idols  upon  his 
throne ; and  so  aggravated  is  this  offence  considered  in  the 
sight  of  God,  that  the  Prophet  is  even  forbidden  to  pray  for 
them,  and  the  Lord  expresses  his  determination  not  to  near 
them  in  praying  for  themselves. 

The  latter  part  of  the  chapter  discloses  a plot  against  the 
Prophet’s  life  by  the  men  of  Anathoth,  among  whom  he  lived, 
and  who  had  attempted  to  suppress  his  labours,  charging  him, 
at  the  peril  of  his  life,  no  more  to  prophesy  in  the  name  of  the 
Lord.  Against  these  he  predicts  their  utter  extirpation  by  the 
Chaldean  army. 

1 Those  who  venture  to  address  presumptuous  professors  of 
religion,  after  the  manner  in  which  Jeremiah  addressed  the 
Jews,  must  expect  to  be  hated  for  their  faithfulness ; how  much 
soever  they  weep  over  them,  and  pray  for  them,  or  spend  them- 
selves in  labouring  for  their  good.  Though  they  be  harmless 
and  gentle  as  the  lamb,  and  patient  and  laborious  as  the  ox, 
and  devoid  of  guile  and  suspicion,  they  will  be  persecuted,  in- 
stead ‘of  highly  esteemed,  for  their  works’  sake:’  for  such 
men  as  crucified  the  holy  Lamb  of  God,  will  always  abhor 
those  who  rebuke  and  warn  them  as  he  did  : and  they  would 
put  them  to  death  also,  if  they  had  it  in  their  power,  and  if 

they  could  not  otherwise  silence  them.  For  they  want  to  de- 
stroy their  reprovers,  that  they  may  no  more  remember  or  be 
tormented  by  their  faithful  testimony.  But  the  Lord  knows 
his  servants,  and  can  protect  them  against  all  the  devices  of 


Canaan,  and  made  thee  like  a green  olive  tree  in  a rich  soil,  fair,  flourishing, 
and  fruitful  ; but  now  thou  art  degenerated,  and  God  hath  given  thee  up  to  be 
consumed  by  the  furious  Chaldeans.] — Bagster.  Compare  Ps.  lii.  8.;  Isa.  xvii. 
3.;  xxiv.  13. With  the  noise  of  a great  tumult ; — i.  e.  the  shout  of  the  Chal- 

dean army. 

Ver.  18.  And  the  Lori,  Sec.—Blayney,  Jehovah  also  acquainted  me,  and 
1 knew  ; then  didst  thou  show  me  their  proceedings.”  This  is  understood  to 
refer  to  a secret  plot  against  the  prophet’s  life,  by  the  men  of  Anathoth,  who 
were  not  able  to  endure  his  faithful  reproofs  and  warnings.  See  verses  19,  21, 
23,  and  compare  chap.  i.  1. 

Ver.  19.  Like  a lamb,  or  an  ox. — Blayney,  “Like  a tame  lamb;”  who 

quotes  the  authority  of  the  ancient  versions,  particularly  the  LXX. Let  us 

destroy  the  tree,  &c. — 3ee  margin. — [Let  us  kill  the  prophet,  and  bum  his  pro- 
phecies.’ ’ 1 —Bagster. 

Ver.  20.  Let  me  see  thy  vengeance,  fie. — [Rather,  ” I Bhall  see  thy  ven- 
geance on  them.”  I foresee  and  predict  that  they  will  ruin  themselves  in 
seeking  my  ruin.l — Bagster. 

Chap  XII.  Ver  s He  shall  not  see,  &c  — That  is, ' he  shall  never  live  to 


persecutors  : and  he  will  certainly  plead  their  cause,  and  exe- 
cute vengeance  on  their  enemies. — In  every  age*of  the  church, 
ungodly  priests  have  been  ringleaders  in  this  diabolical  work  ; 
‘ a man’s  foes  are  often  those  of  his  own  household  :’  and  a 
prophet  will  be  sure  to  be  most  without  honour  in  his  own 
country. — When  the  Lord,  by  any  means,  discovers  to  us  the 
enmity  and  devices  of  our  opposers ; we  shall  find  it  a peculiar 
comfort  to  be  able  to  appeal  to  him,  as  the  heart-searching  and 
righteous  Judge,  that  we  suffer  for  well-doing,  and  notfor evil- 
doing:  and  we  should  reveal  our  cause,  and  refer  the  whole 
matter  to  him.  We  should,  however,  also  look  well  to  our 
spirits,  that  we *  1 be  not  overcome  with  evil but  that,  by  pa- 
tient continuance  in  praying  for  our  enemies,  and  showing 
them  kindness,  we  may,  if  possible,  ‘ overcome  evil  with 
good.’  ” — T.  Scott. 

Chap.  XII.  Ver.  1 — 17.  The  Prophet  pleads  xcitli  God  re- 
specting the  prosperity  of  the  wicked. — Good  men  in  all  ages 
have  been  perplexed  at  the  inequalities  of  Providence,  which 
were  the  more  mysterious  under  a dispensation  which  held 
out  temporal  rewards  to  virtue,  mid  a less  distinct  reference  to 
those  of  a future  state.  In  our  remarks  on  the  73d  Psalm,  yve 
have  considered  this  temp'ation  as  it  affected  Asaph,  with 
whom  Jeremiah  seems  to  have  accorded  in  his  feelings.  The 
latter  is  given  however  to  expect,  and  cautioned  to  prepare 
for,  trials  greater  than  he  had  yet  experienced.  He  had  been 
with  the  'men  of  Anathoth,  who  were  his  neighbours  and 
equals  : but  he  would  have  to  contend  with  the  chiefs  and  ru- 
lers of  his  nation,  far  more  powerful  adversaries  than  he  had 
yet  met  with;  and  even  with  his  own  kindred,  who  had  dealt 
treacherously  with  him  under  the  mask  of  friendship  and  oi 
kindness. 


see  his  predictions  accomplished  alluding,  probably,  to  their  design  to  mur- 
der him. 

Ver.  5.  The  swelling  of  Jordan — Refers  to  its  periodical  overflowing  of  its 
banks  ; at  which  time,  not  only  was  the  adjacent  country  overflowed,  but  the 
wild  beasts  which  harboured  on  its  banks,  were  driven  into  the  intenor  of  the 
country,  which  made  this  a striking  emblem  of  an  invading  army.  See  chap, 
xlix.  19. 

Ver.  7.  The  dearly  beloved  of  my  soul. — Omit  dearly,  there  is  no  word  for 
it  in  the  text.  See  margin. 

Ver.  8.  It  crieth  out. — See  margin  ; — i.  e.  roareth  ; showeth  hostility  and  rage 
against  God  ; and  thereby  made  him  its  enemy. 

Ver.  9.  My  heritage— [Bochart  renders,  “ Is  then  my  heritage  (people)  to 
me  as  a fierce  hyaena?  Is  there  a wild  beast  all  around  upon  her?”  i.  e.  the 
land  of  Canaan.  The  Hyaena  is  a kind  of  wolf,  a little  bigger  than  a mastiff; 
colour  gray,  streaked  with  black  ; it  is  of  a solitary  and  savage  disposition.] — 
Bagster. — -A  speckled  bird.— Or,  a bird  having  talons.  The  original  term 
signifies  striped,  or  spotted,  and,  according  to  Bochart , is  applied  to  beasts 
J and  serpents,  as  well  as  birds.  The  term  appears  to  us  to  mean,  a bird  of 

307 


The.  penitent  promised  relief.  JEREMIAH. — CHAP.  XIII.  The  type  of  a linen  girdle. 


12  The  spoilers  are  come  upon  all  high  places 
through  the  wilderness:  for  the  sword  of  the 
Lord  shall  devour  from  the  one  end  of  the  land 
even  to  the  other  end  of  the  land : no  flesh 
shall  have  peace. 

13  They  have  sown  wheat,  but  w shall  reap 
thorns:  they  have  put  themselves  to  pain,  but 
shall  not  profit : and  * they  shall  be  ashamed 
of  your  revenues  because  of  the  fierce  anger 
of  the  Lord. 

14  If  Thus  saith  the  Lord  against  all  mine  evil 
neighbours,  that  touch  i the  inheritance  which 
f have  caused  my  people  Israel  to  inherit; 
Behold,  I will  pluck  them  out  of  their  land,  and 
pluck  out  the  house  of  Judah  from  among  them. 

15  And  it  shall  come  to  pass,  after  that  I have 
plucked  them  out  I will  'return,  and  have 
compassion  on  them,  and  will  bring  them 
again,  every  man  to  his  heritage,  and  every 
man  to  his  land. 

16  And  it  shall  come  to  pass,  if  they  will  dili- 
gently learn  the  ways  u of  my  people,  to  swear 
by  my  name,  The  Lord  liveth  ; as  they  taught 
my  people  to  swear  by  Baal ; then  shall  they 
be  b built  in  the  midst  of  my  people. 

17  But  if  c they  will  not  obey,  I will  utterly 
pluck  up  and  destroy  that  nation,  saith  the 
Lord. 

CHAPTER  XIII. 


A.  M.  9108. 
B.  C.  593. 


w Ce.S8.16. 


x or,  ye. 


A.  M.  3-101. 
B.  C.  GU3. 


y Zee. ‘2.8, 9. 


z De.30.3. 
Eze. 28.25. 

a Cr.1.8. 

b Ep.2.19.. 

1 Pe.2.5. 

c Ib.60.12. 


A.  M.  3405. 
B.  C.  599. 


a Le.26.19. 
b.  e.16.12. 


I In  the  type  of  a linen  girdle,  hidden  at  Euphrates,  God  prefi^ureth  the  destruction 
of  his  people.  12  Under  the  parable  of  the  bottles  filled  with  wine,  lie  foretelleth  their 
drunkenness  in  misery.  15  He  exhortelh  to  prevent  their  future  judgments.  22  He 
showeih  their  abominations  are  the  cause  thereof. 

THUS  saith  the  Lord  unto  me,  Go  and  get 
thee  a linen  girdle,  and  put  it  upon  thy 
loins,  and  put  it  not  in  water. 

2 So  I got  a girdle  according  to  the  word  of 
the  Lord,  and  put  it  on  my  loins. 

3 And  the  word  of  the  Lord  came  unto  me 
the  second  time,  saying, 

4 Take  the  girdle  that  thou  hast  got,  which 


c or,  stub- 
bornness. 


d Is.3.24. 


e Ex.  19.5. 


f Is.51.17,21 
63.6. 

c 25. 15,27 


is  upon  thy  loins,  and  arise,  go  to  Euphrates 
and  hide  it  there  in  a hole  of  the  rock. 

5 So  I went,  and  hid  it  by  Euphrates,  as  the 
Lord  commanded  me. 

6 And  it  came  to  pass  after  many  days,  that 
the  Lord  said  unto  me,  Arise,  go  to  Euphra- 
tes, and  take  the  girdle  from  thence,  which  1 
commanded  thee  to  hide  there. 

7 Then  1 went  to  Euphrates,  and  digged,  and 
took  the  girdle  from  the  place  where  I had  hid 
it:  and,  behold,  the  girdle  was  marred,  it  was 
profitable  for  nothing. 

8 Then  the  word  of  the  Lord  came  unto  me, 
saying, 

9 Thus  saith  the  Lord,  After  this  manner  will 
I mar  “ the  pride  of  Judah,  and  the  great  p ride 
of  Jerusalem. 

10  This  evil  people,  which  refuse  to  hear  my 
words,  which  walk  bin  the  ‘imagination  of 
their  heart,  and  walk  after  other  gods,  to 
serve  them,  and  to  worship  them,  shall  even 
be  as  this  d girdle,  which  is  good  for  nothing. 

11  For  as  the  girdle  cleaveth  to  the  loins  of  a 
man,  so  have  I caused  to  cleave  unto  me  the 
whole  house  of  Israel  and  the  whole  house  of 
Judah,  saith  the  Lord  ; e that  they  might  be 
unto  me  for  a people,  and  for  a name,  and  for  a 
praise,  and  for  a glory:  but  they  would  not  hear 

12  H Therefore  thou  shaft  speak  unto  them 
this  word  ; Thus  saith  the  Lord  God  of  Israel, 
Every  bottle  shall  be  filled  with  wine : and  they 
shall  say  unto  thee,  Do  we  not  certainly  know 
that  every  bottle  shall  be  filled  with  wine? 

13  Then  shaft  thou  say  unto  them,  Thus  saith 
the  Lord,  Behold,  I will  fill  all  the  inhabitants 
of  this  land,  even  the  kings  that  sit  upon 
David’s  throne,  and  the  priests,  and  the  pro- 
phets, and  all  the  inhabitants  of  Jerusalem 
with  1 drunkenness. 


Ver.  7.  The  Lord  again  denounces  judgment  against  his  | 
apostate  people  by  means  of  the  Chaldeans.  In  the  issue, 
however,  Israel  should  be  rescued,  and  their  enemies  requited  : 
a threatening  which  applies  not  only  to  the  then  neighbouring 
nations,  but  to  all  who  unjustly  oppress  his  people  in  their  dis- 
tress. A father  may  justly  frown  upon  and  chastise  his  child- 
ren ; but  if  his  servants  take  advantage  of  their  being  under 
the  parent’s  displeasure,  to  taunt  over,  or  impose  upon  them, 
they  must  expect  to  be  called  to  account  for  it.  We  fear  that 
several  nations  of  Europe,  as  well  as  Asia,  will  yet  have  to 
account  for  their  conduct  toward  the  Jews  in  former  ages,  and 
this  consideration  should  be  an  inducement  even  to  us,  to 
show  kindness  to  the  seed  of  Abraham. 

“The  Lord  allows  his  people  to  spread  their  perplexities  before 
him,  and  humbly  to  plead  with  him  concerning  his  judg- 
ments : but  he  expects  it  to  be  always  taken  for  granted,  that 
‘ he  is  righteous  in  all  his  ways,  and  holy  in  all  his  works.’ — 
The  success  and  prosperity  of  the  wicked,  and  especially  that 
of  persecutors  and  deceivers,  who  oppose  the  cause  of  God  ; 
terrify  or  seduce  multitudes  into  impiety,  infidelity,  or  hypo- 
crisy; and  bringdown  judgments  on  churches  and  nations, 
is  very  embarrassing  to  the  pious  mind.  Vet  the  Lord  never 
permits  such  men  to  prosper;  except  it  be  for  the  salutary 
trial  or  correction  of  his  people ; or  for  just  judgments  on 
those  who  hate  his  truths  and  precepts:  and  those  who  are 
spared  to  be  executioners  of  wrath  on  others,  and  1 to  treasure 
up  wrath  for  themselves,’  should  not  be  called  happy.  For 
if  they  be  1 planted,  and  take  root,  and  bear  fruit,’  it  is  unto 
death  and  condemnation.  It  is  not  easy,  however,  in  trying 
circumstances,  to  avoid  every  degree  of  impatience;  even 
when  the  Lord  himself  may  safely  be  appealed  to  for  our  in- 
tegrity, and  when  the  hypocrisy  of  our  opponents  is  most  evi- 
dent. We  ought,  then,  on  such  occasions,  to  watch  our  hearts, 
and  to  bridle  our  tongues,  that  we  may  not  speak  or  act  un- 
advisedly, and  in  our  own  spirit.” — T.  Scott. 


i Chap.  XIII.  Ver.  I — 27.  The  symbolic  predictions  of  the 
girdle  and  bottles  of  wine.—' This  chapter,  which  begins  the  se- 
cond part  of  these  prophecies,  contains  an  entire  prophecy  of 
itself.  (See  note,  ver.  1.)  The  symbol  of  the  linen  girdle  left  to 
rot  for  a course  of  time,  was  the  type  of  the  manner  in  which 
the  glory  of  the  Jews  should  be  marred  during  the  course  of 
their  long  captivity.  The  scene  of  hiding  the  girdle  (which  is 
supposed  to  have  been  transacted  in  a vision,  see  chap.  xxv. 
15,  &c.)  being  laid  near  the  Euphrates,  intimated  that  the 
scene  of  the  nation’s  distress  should  be  Chaldea,  which  that 
river  waters.  The  learned  Bochart  however  remarks  that  the 
word  river  is  not  here  (as  usually)  connected  with  Euphrates ; 
he  therefore  thinks  that  the  town  Euphrata  (or  Bethlehem)  is 
here  intended,  which  was  but  a short  distance  from  Jerusalem. 
This  was  built  on  the  side  of  a hill,  and  the  ancients  maintain 
that  Jesus  Christ  was  born  in  a rocky  cave  under  the  hill. 
(See  Calmet’s  Dictionary.)  What  if  this  Ephod  were  hid  in 
the  very  cave  where  Christ  was  born  ? It  was  in  his  humble 
and  obscure  birth  that  the  Lord  stained  the  pride  of  all  human 
glory.  (See  ver.  9.) 

The  next  three  verses,  by  another  emblem,  a number  ol 
earthen  bottles  of  wine,  (see  ch.  xix.  1.)  often  used  to  repre- 
sent the  judgments  of  God,  are  designed  to  show  the  sangui- 
nary-nature of  the  calamities  threatened  by  the  invasion  ot 
the  Chaldean  army,  which  would  inevitably  extend  to  all 
ranks  and  classes  of  society.  In  verse  15,  the  Prophet  ad- 
dresses, to  the  heads  of  the  nation,  a most  earnest  and  affec- 
tionate exhortation  to  repentance  and  humility;  but  this  being 
not  attended  to,  the  former  threatenings  are  repeated,  with  a 
pointed  declaration  of  the  guilty  cause  of  all  their  misfortunes, 
even  their  barefaced  idolatry  and  immorality. 

“ When  the  gifts  of  God  render  men  proud  and  presumptuous, 
they  will  either  be  torn  from  them,  or  increase  their  disgrace 
and  misery : but  whatever  the  Lord  takes  from  us,  or  lays 
upon  us ; if  he  ‘ mar  the  great  pride’  of  our  hearts,  and  bring 


strange  feathers,  exciting  all  the  birds  of  the  air  to  peck  at  her.  Bhiyney  takes 

it  for  a species  of  eagle,  or  falcon,  variegated,  perhaps,  or  spotted. Come— 

Or  cause  them  to  come,  to  devour. 

Chap.  XIII.  Ver.  1.  Thus  saith  the  Lord. — [This  chapter  contains  a single 
anti  distinct  prophecy,  supposed  to  have  been  delivered  under  the  reign  of  Je- 
coniah,  the  son  and  successor  of  Jehoiakim,  who  came  to  the  throne  in  the 
ISth  year  of  his  ace  : when  the  Chaldean  generals  had  encamped  near  Jeru- 
salem. but  ditl  not  besiege  it  in  form  till  Nebuchadnezzar  came  up  with  the 
main  body  of  the  army.  In  these  circumstances,  the  prophet  predicts  the  cap- 
tivity, and  the  utter  destruction  which  is  about  to  fall  on  the  whole  Jewish  na- 
tion ; whom  he  represents  under  the  emblem  of  a rotten  girdle,  to  show  their 
corrupt  slate  ; and  by  another  of  bottles  filled  with  wine,  he  shows  the  dis- 
raction  and  madness  of  tbeir  counsels,  and  the  confusion  that  must  ensue.] 
808 


— Bagster.  The  first  eight  verses  of  this  chapter  are  prose  narrative,  the  rest 
metrical.  * 

Ver.  4.  Goto  Euphrates. — [Intending  to  point  out.  by  this  distant  place  the 
country.  Chaldea,  into  which  they  were  to  be  carried  captive.]— Bagster. 

Ver.  12.  Do  we  not  certainly  know  7 — By  this  question  it  should  seem,  that 
the  people  affected  to  understand  this  message  as  the  intimation  of  a plentiful 
vintage,  instead  of  a terrible  slaughter. 

Ver.  13.  With  drunkenness.  — Not  of  wine,  but  infatuation.  See  Isa. 
xxix.  9,  10.— [You  pretend  to  take  this  literally,  hut  it  is  cnly  a symbol.  You, 
and  your  kings,  priests,  and  prophets,  are  represented  by  these  bottles;  the 
wine  is  God's  wrath  against  you  ; which  shall  first  be  shown  by  confounding 
your  deliberations,  an  1 dividing  your  counsels,  so  that  like  drunken  men  you 
shall  reel  about,  and  jostle  each  ether,  defend  yourselves  without  plan,  and 


Trio.  Jews  exhorted  to  repent. 

14  And  I will  dash  s them  h one  against  ano- 
ther, even  the  fathers  and  the  sons  together, 
saith  the  Lord  : I will  not  pity,  nor  spare,  nor 
have  mercy,  ■ but  destroy  them. 

15  IT  Hear  ye,  and  give  ear  ; be  not  proud  : 
for  the  Lord  hath  spoken. 

16  Give  i glory  to  the  Lord  your  God,  before 
he  cause  k darkness,  and  before  your  feet  stum- 
ble upon  the  dark  mountains,  and,  while  ye 
look  i for  light,  he  turn  it  into  the  shadow  of 
death,  and  make  it  gross  darkness. 

17  But  if  ye  will  not  hear  it,  my  soul  shall 
weep  m in  secret  places  for  your  pride  ; and 
mine  eye  shall  weep  sore,  and  run  down  with 
tears,  because  the  Lord’s  flock  is  carried  away 
captive. 

18  Say  unto  the  king  n and  to  the  queen, 
Humble  yourselves,  sit  down : for  your  ° prin- 
cipalities shall  come  down,  even  the  crown  of 
your  glory. 

19  The  cities  of  the  south  shall  be  shut  up, 
and  none  shall  open  them : p Judah  shall  be 
carried  away  captive  all  of  it,  it  shall  be  wholly 
carried  away  captive. 

20  Lift  up  your  eyes,  and  behold  them  that 
come  from  the  “ north  : where  is  the  flock  that 
was  given  thee,  thy  beautiful  flock  ? 

21  What  wilt  thou  say  v/hen  he  shall  r punish 
thee  1 for  thou  hast  taught  them  to  be  cap- 
tains, and  as  chief  over  thee : shall  not  sor- 
rows take  thee,  as  a woman  in  travail  ? 

22  T[  And  if  thou  say  in  thy  heart,  Wherefore 
E come  these  things  upon  me  ? For  the  great- 
ness of  thine  iniquity  are  thy  skirts  discover- 
ed, and  thy  heels  ' made  bare. 

23  Can  the  Ethiopian  change  his  skin,  or  the 
leopard  his  spots  1 then  may  ye  also  do  good, 
that  are  " accustomed  to  do  evil. 

21  Therefore  will  I scatter  them  as  the  stub- 
ble v that  passeth  away  by  the  wind  of  the  wil- 
derness. 

25  This  is  thy  lot,  the  portion  of  thy  measures 
from  me,  saith  the  Lord  ; because  thou  hast 
forgotten  me,  and  trusted  in  w falsehood. 


JEREMIAH.— CHAP.  XIV. 


g Pa. 2.9. 
h a man 
against 
/ns 

brother. 
i from  de- 
stroying 
them. 
j Jos.7.19. 
k Am.8.9. 

1 Is.59.9. 
m Ps.119. 
136. 
c.9.l. 

n 2Ki.24.12. 
Jo.3.6. 
c.22.6. 
o or,  head 
Aires. 
p 2Ki.25.21. 
q c. 6. 22.  .24. 
r visit  upont 
sc.16.10,11. 

Ho.  12/8. 
t or,  shall 
be  violent- 
ly taken 
away. 
u taught. 

Pr.  19.27. 
v Ps.1.4. 

Ho.  13.3. 
wls.28.15. 


x Ho.2.10. 
y c.5.8. 


a after 
when  yet. 
b Ho.8.5. 

A.  M.  3399. 

B.  C.  605. 
a words 
of  the 
dearths , 
or,  re- 
straints. 
b Is.3.26. 
La.2.9, 
&c. 


d c.17.13. 
Joel  3.16. 
I Ti.l.l. 
e Ps.46.1. 
f Is.  59.1. 
g Ex. 29. 45, 
4G. 


A grievous  famine. 

26  Therefore  will  I discover  x thy  skirts  upon 
thy  face,  that  thy  shame  may  appear. 

27  I have  seen  thine  adulteries,  and  thy 
r neighings,  the  lewdness  of  thy  whoredom, 
and  thine  abominations  on  the  hills  z in  the 
fields.  Wo  unto  thee,  O Jerusalem!  wilt 
thou  not  be  made  clean  ? a when  u shall  it 
once  be  ? 

CHAPTER  XIV. 

1 The  grievous  famine  7 causeth  Jeremiah  to  pray.  10  The  Lord  will  not  be  entreated 
for  the  people  13  Lying  prophets  are  no  excuse  for  them.  17  Jeremiah  is  moved  to 
complain  for  them. 

THE  word  of  the  Lord  that  came  to  Jere- 
miah concerning  the  a dearth. 

2  Judah  mourneth,  and  the  b gates  thereof 
languish  ; they  are  black  unto  the  ground ; 
and  the  cry  of  Jerusalem  is  gone  up. 

3  And  their  nobles  have  sent  their  little  ones 
to  the  waters : they  came  to  the  pits,  and 
found  no  water  ; they  returned  with  their 
vessels  empty  ; they  were  ashamed  and  con- 
founded, and  covered  their  heads. 

4  Because  the  ground  is  chapt,  for  there  was 
no  rain  in  the  earth,  the  ploughmen  were 
ashamed,  they  covered  their  heads. 

5  Yea,  the  hind  also  calved  in  the  field,  and 
forsook  it,  because  there  was  no  grass. 

6  And  the  wild  asses  did  stand  in  the  high 
places,  they  snuffed  up  the  wind  like  dragons  ; 
their  eyes  did  fail,  because  there  was  no  grass. 
7 Tf  O Lord,  though  c our  iniquities  testify 
against  us,  do  thou  it  for  thy  name’s  sake : 
for  our  backslidings  are  many  ; we  have  sin- 
ned against  thee. 

8  O the  hope  d of  Israel,  the  saviour  thereof 
in  time  of  e trouble,  why  shouldest  thou  be  as 
a stranger  in  the  land,  and  as  a wayfaring 
man  that  turneth  aside  to  tarry  for  a night  ? 

9  Why  shouldest  thou  be  as  a man  astonished, 
as  a mighty  man  that  r cannot  save  ? yet  thou, 
O Lord,  art  in  the  s midst  of  us,  and  h we  are 
called  by  thy  name  ; leave  us  not. 

10  1[  Thus  saith  the  Lord  unto  this  people, 
Thus  have  they  loved  to  wander,  they  have 
not  refrained  > their  feet,  therefore  the  Lord 


us  to  self-abasement  and  true  repentance,  we  shall  have  cause 
to  be  very  thankful.  Every  kind  of  sin  shows  men  to  be 
1 vessels  of  wrath  fitted  for  destruction  but  pride  and  im- 
penitence continue  them  in  that  state. — When  nations  are 
ripened  for  destruction,  all  ranks  of  men  may  expect  to  be 
filled  with  the  indignation  of  Almighty  God ; and  when  this 
i the  case,  they  are  often  so  given  up  to  ambition,  envy,  sus- 
picion, and  revenge,  as  to  destroy  one  another  by  civil  wars 
and  intestine  discords;  in  which  even  parents  and  children 
tngage  in  opposite  parties,  and  destroy  one  another!  When 
God  is  provoked  to  say,  T will  not  pity,  nor  spare,  nor  have 
mercy,  but  destroy  them rage,  misery,  and  desperation  must 
be  the  dire  effect.” — T.  Scott. 

Chap.  XIV.  Ver.  1 — 22.  A grievous  dearth  predicted  : Je- 
remiah prays  for  the  country,  but  in  vain. — This  chapter  be- 
gins with  foretelling  a drought  that  should  greatly  distress  the 
land  of  Judea;  the  effects  of  which  are  described  in  a most 
elegant  and  pathetic  manner.  The  Prophet  then,  in  the  peo- 
ple's name,  makes  a confession  of  sin  and  supplication  for 
pardon.  (Ver.  7.)  But  God  declares  his  decree  to  punish  irre- 
versible. Jeremiah  pleads  that  the  people  had  been  deceived 


fight  without  order,  till  you  all  fall  an  easy  prey  into  the  hands  of  the  enemy. 
The  ancient  adage  is  here  fulfilled  : “ Those  whom  God  determines  to  destroy, 
he  first  renders  foolish.”] — Bagster. 

Ver.  18.  Your  •principalities— See  margin.  Blayney , “ The  diadem  of 
your  glory.”  This  Dr.  B.  supposes  to  have  Been  addressed  to  Jehoiakim  and 
his  queen. 

Ver.  19.  The  cities  of  the  south.— That  is,  of  Judea,  Chaldea  being  on  the 
north.  * 

Ver.  21.  Captains—  Blayney . “ Rulers  in  chief  over  thee.” Thy  heels 

made  bare — Like  the  meanest  slaves,  or  captives. 

Ver.  23.  Can  the  Ethiopian. — Blayney.  ‘ The  Cushite.”  The  ablest  com- 
mentators think  this  refers  not  to  the  black  skins  of  the  negroes,  but  the  dark 
and  tawny  complexion  of  the  Arabs,  on  the  borders  of  the  Red  sea.  See  2 

Chron.  xiv.  9.  and  note  ; also,  xxi.  16. Accustomed:— Heb.  “ taught;”  both 

may  be  included ; the  bad  instructions  they  had  received  in  early  life,  had 
grown  into  a second  nature. 

Ver.  26.  That  thy  shame  may  appear.—  Lowth  9ays,  this  was  a usual 
punishment  of  lewd  women. 

Ver.  27.  Wilt  thou  not  be  made  clean. — -All  the  ancient  versions  read, 
“ Thou  wilt  not  be  made  clean.” — —When  shall  it  once  bet— See  margin  ; 
i e.  How  long  shall  it  be  ? 

Chap.  XIv!  Ver  1.  Word  of  the  Lord. — [This  discourse  is  supposed  to  have 
boen  delivered  after  the  fourth  year  of  Jehoiakim.  The  Hebrew  batzaroth, 
102 


by  false  prophets,  against  whom  are  denounced  the  judgments 
they  had  derided  and  contradicted  : but  this  does  not  excuse 
the  people,  who  had  been  willingly  deceived.  (See  Is.  xxx. 
9,  10.) 

The  Prophet  therefore  bewails  their  misery  ; and  though  he 
had  been  just  forbidden  to  intercede  for  them,  yet,  like  a tender 
pastor,  who  could  not  cease  to  be  concerned  for  their  welfare, 
he  falls  on  the  happy  expedient  of  introducing  themselves  as 
supplicating,  in  their  own  name,  that  mercy  which  he  was  not 
allowed  to  ask  for  them  : and  how  singularly  pathetic  is  his 
address!  “O  the  hope  of  Israel,  and  the  Saviour  thereof  in 
the  time  of  trouble!” 

“When  man’s  iniquity  has  provoked  the  Lord  thus  to  visit  any 
land,  the  inhabitants  often  lament  their  miseries,  without  any 
due  regard  to  him,  or  humiliation  for  their  sins  ; and  they  ex- 
press their  anguish  in  much  the  same  way  as  the  innocent 
animals  do,  which  are  involved  in  their  punishment;  except 
that  their  complaints  are  rebellious  as  well  as  bitter.  And 
often,  when  fasts  are  proclaimed,  and  formal  confessions  and 
supplications  made  before  God  ; the  insincerity  of  those  con- 
cerned is  demonstrated,  by  the  want  of  ‘ fruits  meet  for  re- 


rendered  dearth , signifies  restraint,  that  is,  “when  the  heaven  is  shut  up 
that  there  is  no  rain  which  Houbigant  thinks  happened  early  in  the  reign 
of  Zedekiah.j— Bagster. Concerning  the  dearth.— See  margin.  Dr.  Blay- 

ney connects  these  words  with  the  next  verse  thus  : “ Because  of  the  drought 
Judah  mourneth.” 

Ver.  2.  They  are  blacTc  unto  the  ground.— Blayney,  “They  are  in  deep 
mourning  for  the  land.”  By  the  gates,  we  may  understand  the  magistrates, 
&c.  who  assembled  there,  who  were  greatly  dejected,  and,  perhaps,  many  of 
them  clothed  in  sackcloth. 

Ver.  6.  Snuffed  uy  — (They  sucked  in  the  air,  for  want  of  water,  to  cool 
their  internal  heat.  Bochart  observes,  that  the  comparison  to  dragons , or 

reat  serpents,  is  very  just ; for  JElian  describes  animals  so  called  as  standing 

aily  for  some  hours  with  the  head  erect,  and  the  mouth  wide  open  towards 
the  sky.  By  the  force  of  their  breath,  as  by  an  attractive  charm,  they  are 
said  to  draw  to  them  not  only  the  air,  but  the  birds  as  they  fly  along.  And  he 
adds,  that  the  eyes  of  the  wild  asses  are  properly  noticed,  as  being  by  nature 
extremely  sharp  sighted.] — Bagster. 

Ver.  7.  Do  thou  it.  — Blayney , “ Do  thou  act which  the  original  fully  war- 
rants. 

Ver.  8.  As  a stranger,  &c.— That  is,  as  one  who  takes  no  interest  in  the 
fate  of  the  country. 

Ver.  9.  As  a man  astonished.—' That  is,  confounded. We  are  called  by 

thy  name.— See  margin.  Either  version  is  correct. 


809 


The  prayer  oj  the  prophet. 

doth  not  accept  them  ; he  will  now  remember 
<their  iniquity,  and  visit  their  sins. 

1 1 Then  said  the  Lord  unto  me,  Pray  not  for 
this  people  for  their  good. 

12  When  they  fast,  1 will  not k hear  their  cry  ; 
and  when  they  offer  burnt-offering  and  an  ob- 
lation, I will  not  accept  them:  but  I will  con- 
sume them  by  the  sword,  and  by  the  famine, 
and  by  the  pestilence. 

13  If  Then  said  1,  Ah,  Lord  God  ! behold,  the 
prophets  say  ' unto  them,  Ye  shall  not  see  the 
sword,  neither  shall  ye  have  famine  ; but  I 
will  give  you  m assured  peace  in  this  place. 

14  Then  the  Lord  said  unto  me,  The  pro- 
phets prophesy  lies  11  in  my  name  : I sent  them 
not,  neither  have  I commanded  them,  neither 
spake  unto  them  : they  prophesy  unto  you  a 
false  vision  and  divination,  and  a thing  of 

0 nought,  and  the  deceit  p of  their  heart. 

15  Therefore  thus  saith  the  Lord  concerning 
the  prophets  that  prophesy  in  my  name,  and 

1 sent  them  not,  yet  they  say,  Sword  and  fa- 
mine shall  not  be  in  this  land  ; By  sword  and 
famine  shall  those  prophets  be  consumed. 

16  And  the  people  to  whom  they  prophesy 
shall  be  cast  out  in  the  streets  of  Jerusalem 
because  of  the  famine  and  the  sword  ; and 
they  shall  have  none  to  *i  bury  them,  them,  their 
wives,  nor  their  sons,  nor  their  daughters  : 
for  I will  pour  their  wickedness  rupon  them. 

17  T[  Therefore  thou  shalt  say  this  word  unto 
them;  Let  8 mine  eyes  run  down  with  tears 
night  and  day,  and  let  them  not  cease  : for 
the  virgin  daughter  of  my  people  is  broken 
■ with  a great  breach,  with  a very  grievous  blow. 

18  If  1 go  forth  u into  the  field,  then  behold 
the  slain  with  the  sword  ! and  if  I enter  into 
the  city,  then  behold  them  that  are  sick  with 
famine  ! yea,  both  the  prophet  and  the  priest 
v go  about  into  a land  that  they  know  not. 

19  Hast  thou  utterly  rejected  'v  Judah  ? hath 
thy  soul  loathed  Zion  ? why  hast  thou  smitten 
us,  and  there  is  no  healing  for  * us?  we  look- 
ed for  peace,  and  there  is  no  good  ; and  for 
the  time  of  healing,  and  behold  trouble  ! 

20  We  acknowledge,  O Lord,  our  wicked- 
ness, and  the  iniquity  of  our  fathers:  for  we 
? have  sinned  against  thee. 

21  Do  not 2 abhor  us,  for  thy  name’s  sake,  do 
not  disgrace  the  throne  of  thy  glory  : remem- 
ber, break  not  thy  covenant  with  us. 


Judgments  on  the  Jews. 

22  Are  * there  any  among  the  vanities  of  the 
Gentiles  that  can  cause  b rain  ? or  can  the 
heavens  give  showers?  art  not  thou  he,  O 
Lord  our  God  ? therefore  we  will  wait  upon 
thee  : for  thou  hast  made  all  these  tilings. 
CHAPTER  XV. 

I The  utter  rejection  and  multifold  Judgments  of  the  Jew*.  10  Jeremfnh,  complaining 
of  their  spite,  reccivelh  a promise  for  himself,  12  and  a ilu  eutening  for  them.  15  J la 
prayeth,  19  and  reccivelh  u gracious  promise. 

THEN  said  the  Lord  unto  me,  Though  * Mo- 
ses and  b Samuel  stood  before  me,  yet 
c my  mind  could  not  be  toward  this  people  : cast 
them  out  of  my  sight,  and  let  them  go  forth. 

2  And  it  shall  come  to  pass,  if  they  say  unto 
thee,  Whither  shall  we  go  forth  ? then  thou 
shalt  tell  them,  Thus  saith  the  Lord;  Such 
d as  are  for  death,  to  death  ; and  such  as  are 
for  the  sword,  to  the  sword  ; and  such  as  are 
for  the  famine,  to  the  famine  ; and  such  as  are 
for  the  captivity,  to  the  captivity. 

3  And  I will  appoint  e over  them  four  f kinds, 
saith  the  Lord:  the  sword  to  slay,  and  the 
dogs  to  tear,  and  the  fowls  of  the  heaven,  and 
the  beasts  of  the  earth,  to  devour  and  destroy. 
4 And  I will  e cause  them  to  be  h removed 
into  all  kingdoms  of  the  earth,  because  i of 
Manasseh  the  son  of  Hezekiah  king  of  Judah, 
for  that  which  he  did  in  Jerusalem. 

5 For  who  ) shall  have  pity  upon  thee,  O Je- 
rusalem ? or  who  shall  bemoan  thee  ? or  who 
shall  go  aside  to  ask  k how  thou  doest? 

[ 6 Thou  hast  forsaken  me,  saith  the  Lord,  thou 
ai  t gone  backward  : therefore  will  I stretch 
out  my  hand  against  thee,  and  destroy  thee; 
I am  weary  with  repenting. 

7  And  I will  fan  them  with  a fan  i in  the  gates 
of  the  land  ; I will  bereave  them  of  m children, 
1 will  destroy  my  people,  since  they  return  not 
” from  their  ways. 

8  Their  widows  are  increased  to  me  above 
the  sand  of  the  seas:  I have  brought  upon 
them  against  the  “mother  of  the  young  men 
a spoiler  at  noon-day:  I have  caused  him  to  fall 
upon  it  suddenly,  and  terrors  upon  the  city. 

9  She  that  hath  borne  seven  languisheth:  she 
hath  given  up  the  ghost ; her  sun  is  gone  down 
while  p it  was  yet  day : she  hath  been  ashamed 
and  confounded : and  the  residue  of  them  will 
I deliver  to  the  sword  before  their  enemies, 
saith  the  Lord. 

10  If  Wo  “J  is  me,  my  mother,  that  thou  hast 
borne  me  a man  of  strife  and  a man  of  con- 


JEREMIAH. — CHAP.  XV. 

A.  M.  3393. 

B.  C.  605 

J Ho.9.9. 
k Is. 1. 15. 

Zee. 7. 13. 

1 c.28.2,&c. 
m peace  of 
truth. 

n c.27.10,I5. 
o La.2.14. 
p Is.30.10. 
q Ps.79.3. 
r c.4.!8. 
s La.  1.16. 

2.18. 
t c.8.21. 

L a.2.1,13. 
u La.  1.20. 

Eze.7.15. 
v or,  make 
vierchan - 
dine 
against 
a land , 
and  men 
acknoto- 
ledge  it 
not. 
c.5.13. 
w La. 5.22. 
x c.15.18. 
y Ps.  106.6. 

Da. 9.8. 
z Ps.5l.ll. 


a Zee.  10.2. 
b Ps.74.1,2. 
c Ps.  135.7. 

Is.  30. 23. 
a Ex. 32.11. 
b .l  Sa.7.9. 

Ps.99.6. 
c Eze.14.14. 
d c.43.11. 
Eze.5.2,12 
Zee.  11.9. 
e Le.26.16. 

Eze.  11.21. 
f families. 
g give  them 
for  a re- 
moving. 
h De.28  23. 
i 2Ki.24.3,4. 
J Is.51.19. 
k of  thy 
peace. 

1 Mat. 3. 12. 
m or,  what- 
soever is 
dear. 

n Am. 4. 10, 
ll. 

o or, mother 
city  a 
young 
man 

spoiling, 


against 

die 

mother 
and  the 
young 

p Am. 8. 9. 
q Jobai, 
&c. 


pentance;’  and  then  such  hypocritical  cries  are  disregarded 
and  rejected. — Whatever  men  trust  to,  whilst  they  neglect 
God,  and  his  service  and  salvation,  it  will  finally  disappoint 
them:  they  will  return  from  their  broken  cisterns  ‘ with  their 
vessels  empty,  and  ashamed'  of  their  confidence:  nor  will 
industry  and  ingenuity  stand  in  any  more  stead,  than  nobility 
and  affluence,  when  God  arises  to  execute  vengeance.  But 
they  who  make  ‘the  Hope  of  Israel’  their  confidence,  will 
find  him  a present  Saviour  in  every  time  of  trouble,  ‘in  the 
hour  of  death,  and  in  the  dav  of  judgment.1  ” — T.  Scott. 

Chap.  XV.  Ver.  1 — 21.  The  Lord’s  positive  refusal  of  all 
intercession  on  the  behalf  of  Judah. — In  answer  to  the  pro- 

£het’s  supplications  in  the  close  of  the  preceding  chapter,  the 
,ord  declares,  that  not  even  the  intercession  of  his  favoured 
servants,  Moses  and  Samuel,  should  reverse  his  decree,  al- 
ready pronounced  against  Judah,  for  their  rebellion  and  impe- 
nitency. 

“The  holy  God  so  abhors  all  sin,  and  his  honour  is  so  engaged 


to  punish  it ; that  it  is  absolutely  impossible  his  ‘heart  can  be 
towards’  obstinate  and  impenitent  transgressors  : and  if  the 
prayers,  even  of  his  most  eminent  servants,  for  the  wicked 
are  not  answered  by  their  conversion,  they  cannot  avail  for 
their  deliverance  from  deserved  misery;  nor  can  any  thing 
rescue  guilty  nations  from  divine  judgments,  except  as  it  con 
duces  to  their  reformation.’’ — T.  Scott. 

At  verse  10,  the  Prophet  breaks  out  into  a passionate  excla- 
mation, lamenting  his  unhappy  situation,  in  being  appointed 
the  messenger  of  such  evil  tidings,  and  complains  of  the  re- 
proach and  persecution  brought  upon  him  through  that  pain- 
ful circumstance:  “Wo  is  me,  my  mother,  that  thou  has' 
borne  me  a man  of  strife  !”  But  he  is  reproved  for  speaking 
contemptuously  of  his  high  office,  and  distrusting  the  provi 
dence  of  God  toward  him.  The  language  put  into  the  Prc 
phet’s  mouth,  verse  IS.  (“  Wilt  thou  be  to  me  as  a liar  ?”)  con 
sidered  as  addressed  to  the  Most  High,  is  certainly  irreveren- 
and  improper.  The  allusion  is  certainly  to  a failing  brook,  oi 


Ver.  II.  Pray  not—  Compare  chap.  vii.  16.;  and  xv.  1. 

Ver.  16.  Pour  their  wickedness  upon  them.— That  is,  the  just  desert  of 
their  wickedness. 

Ver.  18.  Go  about  into  a land  which  they  know  not—  See  margin.  “Go 
about  in  the  land,  and  take  no  notice;"  or,  as  Blayney,  "Take  no  know- 
ledge." 

Ver.  21.  Break  not.— The  prophet  here  prays,  that  though  Israel  had.  on 
their  part,  broken  the  covenant,  God  would,  on  his  part,  still  fulfil  it ; and  that 
for  I, is  own  honour— to  honour  “ tile  throne  of  ids  glory." 

Ver.  22.  Art  not  thou  He  l — 1"  The  Hebrew  word  Hu,  He,”  says  Mr.  Loxoth. 
“ is  often  equivalent  to  lire  true  and  eternal  God.  Sec  De.  xxxii.  39.;  Is.  xliii.  10, 
12. — xlviii.  12.  and  especially  Ps.  cii.  27.  where  the  expression  is  tire  same  with 
i hat  of  'he  text,  alia  Hu— Thou  art  He  : our  English  reads.  Thou  art  the 
same.  The  words  express  the  eternal  and  unchangeable  nature  of  God."]  - 7i 

Chap.  XV.  Ver.  2.  For  death.-  -[It  is  evident,  says  Dr.  Blayney , from  the 
810 


enumeration,  ch.  xiv.  12.  that  maweth,  “death,"  here  means  Ih e pestilence, 
the  frequent  cause  of  death.  1 — Bagster. 

Ver.  3.  Four  kinds. — Sec  margin;  (or  species)  of  punishments. 

Ver.  6.  Gone  backward— That  is,  revolted  ; or  rather,  “ art  continually  re- 
volting”  to  idolatry. Weary  with  repenting— That  is,  with  forbearing  pu- 

nishment. 

Ver.  8.  Against  the  mother,  &c.— See  margin  ; rather,  (as  Blayney)  “ a cho- 
sen one  namely,  Nebuchadnezzar,  who  was  appointed  by  God  to  carry  Is- 
rael into  captivity,  as  Cyrus  was  to  bring  them  back.  Compare  Isa.  xliv.  28. 

Ver.  9.  Hathborne  seven  — IShe  that  hath  had  a numerous  offspring : Jerusa- 
lem, the  mother  city,  the  parentof  so  many  cities,  villages,  and  families  in  the 
land.]— Bagster.  , , , , , , , 

Ver.  10.  A man  of  strife.— [The  prophet  here  laments  that  he  had  been  at 
much  the  subject  of  strife  and  contention  to  the  whole  land,  for  declaring  the 
truth,  as  if  he  had  borrowed  upon  usury.]— Bagster. 


Jeremiah  receives  a promise 


JEREMIAH.— CHAP.  XVI. 


tention  to  the  whole  earth  ! I nave  neither  lent 
on  usury,  nor  men  have  lent  to  me  on  usury  ; 
yet  every  one  of  them  doth  curse  me. 

11  The  Lord  said,  Verily  it  shall  be  well  with 
r thy  remnant,  verily  I will  8 cause  the  enemy 
to  entreat  thee  well  1 in  the  time  of  evil  and 
in  the  time  of  affliction. 

12  Shall  iron  break  the  northern  iron  and  the 
steel  ? 

13  Thy  substance  and  thy  treasures  will  I 
give  to  the  spoil  without  price,  and  that  for 
all  thy  sins,  even  in  all  thy  borders. 

14  And  I will  make  thee  to  pass  with  thine 
enemies  into  a land  which  thou  knowest  not: 
for  a ° fire  is  kindled  in  mine  anger,  which 
shall  burn  upon  you. 

15  T[  O Lord,  thou  knowest : remember  me,  and 
visit  me,  and  revenge  v me  of  my  persecutors  ; 
take  *me  not  away  in  thy  long-suffering: 
know  that  for  thy  sake  XI  have  suffered  rebuke. 

16  Thy  words  were  found,  and  I did  eat 
them;  and  thy  word  ? was  unto  me  the  joy 
and  rejoicing  of  my  heart : for  1 1 am  called 
by  thy  name,  O Lord  God  of  hosts. 

17  I sat  not  in  the  assembly  of  the  mockers, 
nor  rejoiced ; I sat  alone  because  of  thy  hand: 
for  thou  hast  filled  me  with  indignation. 

18  Why  “is  my  pain  perpetual,  and  my 
wound  incurable,  which  refuseth  to  be  healed? 
wilt  thou  be  altogether  unto  me  as  a liar,  and 
as  waters  that  b fail  ? 

19  H Therefore  thus  saith  the  Lord,  If  thou 
c return,  then  will  I bring  thee  again,  and  thou 
shalt  stand  before  me  : and  if  thou  take  forth 
the  precious  from  the  vile,  thou  shalt  be  as 
my  mouth  : let  them  return  unto  thee ; but  re- 
turn not  thou  unto  them. 

20  And  I will  make  thee  unto  this  people 
a fenced  brazen  wall : and  they  shall  fight 
against  thee,  but  they  shall  not  prevail  against 
thee  : for  I am  with  thee  to  save  thee  and  to 
deliver  thee,  saith  the  Lord. 

21  And  I will  deliver  thee  out  of  the  hand  of 
the  wicked,  and  I will  redeem  thee  out  of  the 
hand  of  the  terrible. 

CHAPTER  XVI. 

I The  prophet,  unJer  the  types  of  abstaining  from  iniuriage,  from  houses  of  mourning 
and  feasting,  foreshoweth  the  utter  ruin  of  the  Jews,  10  because  they  were  worse  than 
their  fathere.  14  Their  return  from  captivity  shall  be  stranger  tlian  their  deliverance 
out  of  Egypt.  16  God  will  doubly  recompense  dieir  idolatry. 

rpHE  word  of  the  Lord  came  also  unto  me, 
J-  saying, 

2 Thou  shalt  not  take  thee  a wife,  neither 
shalt  thou  have  sons  or  daughters  in  this  place. 

3 For  thus  saith  the  Lord  concerning  the 
sons  and  concerning  the  daughters  that  are 
born  in  this  place,  and  concerning  their  mo- 
thers that  bare  them,  and  concerning  their 
fathers  that  begat  them  in  this  land  : 


A M.  3399. 
B.  C.  605. 


s or,  entreat 
the  enemy 
f or  thee. 


t Ps.106.46. 
a De.32.22. 


y Job  23.12. 


upon  me. 
a c.30.15. 


b be  not 
sure. 


b or, mourn- 
ing feast. 


c or,  break 
bread,  for 
them. 
Ho.9.4. 


e Ps.26-4. 

1 Co.5.11. 


g De.29.24, 
25. 


h or,  stub- 
bornness. 
c.13.10. 


i De.4.20.. 
2a63..65. 


j c.23.7,8. 


a flattering  vapour,  (see  note,)  which  promises  refreshment  and 
support,  but  disappoints  the  traveller : Will  God  act  thus  to 
his  people,  especially  to  his  prophets?  God  forbid!  yet  their 
fea^s  and  want  of  faith  may  sometimes  lead  them  to  the  most 
unworthy  suspicions.  In  the  close  of  the  chapter,  however, 
his  fears  are  quieted,  and  his  faith  animated,  with  the  assu- 
rance of  the  divine  protection,  whilst  he  adhered  to  the  path 
of  duty,  and  faithfully  performed  his  office. 


Ver.  12.  Shall  Iron , &c.— [“  Can  ordinary  iron,  though  h'asd  and  strong  in  it- 
self. break  that  which  is  of  a much  stronger  kind,  and  well  tempered  ?”  Such 
as  the  hardened  iron,  or  steel,  called  by  the  Greeks  chalybs,  from  the  Chaly- 
be* I,  a people  on  the  Euxine  sea,  and  consequently  north  of  Judea,  by  whom  the 
art  of  tempering  steel  is  said  to  have  been  discovered.]— Bagster.  That  is, 
shall  the  strength  of  Israel  break  to  pieces  the  military  strength  of  the  north 
em  power,  Chaldea. 

Ver.  18.  Wilt  thau  be  to  me  as  a liar.—B^ayney,  “ As  the  lying  of  waters.” 

Boothroyd . ‘ As  a failing  spring,”  or  a failing  brook.  See  Job  vi.  15—17. 

Ah  waters  that  fail— Set  margin.  Harmer  thinks  this  may  allude  to  the  mi- 
rage, or  those  vapours  in  the  desert  which  appear  like  a pool,  but  vanish  as 
they  are  approached.  The  author  ha9  seen  a very  similar  phenomenon,  early 
of  an  autumn  morning,  even  in  the  vicinity  of  London. 

Chap.  XVI.  Ver.  1.  The  Tooid  of  the  Lord. — [This  discourse,  Dahler  sup- 
poses to  hav*  been  delivered  some  time  in  the  reign  of  Jehoiakim.J— Bagster. 

Ver.  fi.  Cut  themselves. — Cutting  the  flesh,  and  tearing  the  hair,  were  usual 
among  the  heathen,  and  though  forbidden,  Levit.  xix.  28.  De.  xiv.  l.  were  cer- 
tainly practised  by  the  Jews,  when  they  leaned  to  their  idolatries. 


Utter  ruin  of  the  Jews  Joreshown. 

4 They  shall  die  of  grievous  “deaths;  they 
shall  not  be  lamented  ; neither  shall  they  be 
buried ; but  they  shall  be  as  dung  upon  the 
face  of  the  earth  : and  they  shall  be  consumed 
by  the  sword,  and  by  famine;  and  their  car- 
casses shall  be  meat  for  the  fowls  of  heaven 
and  for  the  beasts  of  the  earth. 

5 For  thus  saith  the  Lord,  Enter  not  into  the 
house  of b mourning,  neither  go  to  lament  nor 
bemoan  them  : for  I have  taken  away  my 
peace  from  this  people,  saith  the  Lord,  even 
loving-kindness  and  mercies. 

6 Both  the  great  and  the  small  shall  die  in 
this  land : they  shall  not  be  buried,  neither 
shall  men  lament  for  them,  nor  cut  themselves, 
nor  make  themselves  bald  for  them  : 

7 Neither  shall  men  c tear  themselves  for  them 
in  mourning,  to  comfort  them  for  the  dead  ; 
neither  shall  men  give  them  the  cup  d of  conso- 
lation to  drink  for  their  father  or  for  their 
mother. 

8 Thou  shalt  not  also  go  into  the  house  of 
feasting,  to  sit e with  them  to  eat  and  to  drink. 

9 For  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel ; Behold,  I will  cause  to  cease  f out 
of  this  place  in  your  eyes,  and  in  your  days, 
the  voice  of  mirth,  and  the  voice  of  gladness, 
the  voice  of  the  bridegroom,  and  the  voice 
of  the  bride. 

10  T[  And  it  shall  come  to  pass,  when  thou 
shalt  show  this  people  all  these  words,  and 
they  shall  say  unto  thee,  s Wherefore  hath  the 
Lord  pronounced  all  this  great  evil  against 
us?  or  what  is  our  iniquity?  or  what  is  our 
sin  that  we  have  committed  against  the  Lord 
our  God  ? 

11  Then  shalt  thou  say  unto  them,  Because 
your  fathers  have  forsaken  me,  saith  the  Lord, 
and  have  walked  after  other  gods,  and  have 
served  them,  and  have  worshipped  them,  and 
have  forsaken  me,  and  have  not  kept  my  law; 

12  And  ye  have  done  worse  than  your  fa- 
thers ; for,  behold,  ye  walk  every  one  after 
the  h imagination  of  his  evil  heart,  that  they 
may  not  hearken  unto  me  : 

13  Therefore  ■ will  I cast  you  out  of  this  land 
into  a land  that  ye  know  not,  neither  ye  nor 
your  fathers ; and  there  shall  ye  serve  other 
gods  day  and  night ; where  I will  not  show 
you  favour. 

14  fT  i Therefore,  behold,  the  days  come, 
saith  the  Lord,  that  it  shall  no  more  be  said. 
The  Lord  livetb,  that  brought  up  the  children 
of  Israel  out  of  the  land  of  Egypt; 

15  But,  The  Lord  livetb,  that  brought  up  the 
children  of  Israel  from  the  land  of  the  north, 
and  from  all  the  lands  whither  he  had  driven 

Ghap.  XVI.  Ver.  1 — 21.  7 'he  Prophet  ordered  to  form  no 

new  connexions  in  the  land  of  Judah. — On  account  of  the 
evils  which  threatened  his  country,  the  Prophet  is  forbidden 
to  encumber  himself  with  wife  or  family,  or  to  bear  any  share 
in  either  the  mourning  or  festivities  of  his  neighbours;  all 
which  were  to  be  forgotten  and  absorbed  in  the  sense  of  those 
public  calamities  which  their  sins  should  draw  upon  them.  A 
future  restoration,  though  distant,  is  however  promised  (ver. 


Ver.  7.  iV either  shall  men  tear.— See  margin.  See  Ezek.  xxiv.  17.  Amos 
vi.  7.  IFunera!  banquets  were  made  among  almost  ail  the  nations  of  the 
world  to  commemorate  tiie  dead,  and  to  comfort  the  surviving  relatives  ; and 
the  cup  of  consolation,  strong  mingled  wine,  was  given  to  those  deepest  in 
distress,  to  divert  their  minds  and  soothe  their  sorrows.  " The  Oriental  Chris- 
tians,” says  Sir  J.  Chardin,  (as  cited  by  Harmer,)  “still  make  banquets  of1 
this  kind,  by  a custom  derived  from  the  Jews  ; and  I have  been  ninny  times 
present  at  them  among  the  Armenians  in  Persia.  The  seventh  verse  speaks 
of  those  provisions  which  are  wont  to  he  sent  to  the  house  of  the  deceased, 
and  of  those  healths  that  are  drank  to  f lie  survivors  of  the  family,  wishing  that 
the  dead  may  have  been  the  victim  for  the  sins  of  the  family.  The  same,  with 
respect  to  eating,  is  practised  among  the  Moors.  Where  we  find  the  word  com- 
forting made  use  of,  we  are  to  understand  it  as  signifying  the  performing  ol 
these  offices. "\— Bagster. 

Ver.  13.  There  shall  ye  serve,  &c. — That  is,  they  shall  be  given  up,  to  take 
their  fill  of  idolatry. 

Ver.  15.  Land  of  the  north.— [Babylon  and  Chaldea ; the  restoration  from 
which,  as  the  more  recent  mercy,  and  in  every  respect  interesting  and  remark* 

811 


Captivity  of  Judah  for  sin.  JEREMIAH  — CHAP.  XVII.  God  cannot  be  deceived. 


thorn  : and  I will  bring  them  again  k into  their 
land  that  I gave  unto  their  fathers. 

16  Tf  Behold,  I will  send  for  many  > fishers, 
saith  the  Lord,  and  they  shall  fish  them  ; and 
after  will  I send  for  many  hunters,  and  they 
shall  hunt  them  from  every  mountain,  and  from 
every  hill,  and  out  of  the  holes  of  the  rocks. 

17  For  mine  m eyes  are  upon  all  their  ways : 
they  are  not  hid  from  my  face,  neither  is  their 
iniquity  "hid  from  mine  eyes. 

18  And  first  I will  recompense  their  iniquity 
and  their  sin  "double;  because  they  p have 
defiled  my  land,  they  have  filled  mine  inherit- 
ance with  the  carcasses  of  their  detestable  and 
abominable  things. 

19  O Lord,  my  i strength,  and  my  fortress, 
and  my  refuge  in  the  day  of  r affliction,  the 
Gentiles  shall  come  5 unto  thee  from  the  ends 
of  the  earth,  and  shall  say.  Surely  our  fathers 
have  inherited  lies,  vanity,  and  things  wherein 
1 there  is  no  profit. 

20  Shall  a man  make  gods  unto  himself,  and 
they  are  no  u gods  ? 

21  Therefore,  behold,  I will  this  once  cause 
them  to  know,  I will  cause  them  to  know  my 
hand  and  my  might ; and  they  shall  know 
that  'my  name  is  w The  Loro. 

CHAPTER  XVII. 

1 The  captivity  of  Judah  for  her  sin.  5 Trust  in  man  is  cursed.  7 in  Gal  is  blessed. 

9 The  deceitful  heart  cannot  deceive  God.  12  The  salvation  of  God.  15  The  pro- 
phet complained)  of  the  mockers  of  his  prophecy.  19  He  is  sent  to  renew  the  cove- 
nant in  hallowing  the  sabbath. 

THE  sin  of  Judah  is  written  with  a pen  of 
iron,  and  with  the  a point  of  a diamond : 
it  is  graven  upon  the  table  b of  their  heart, 
and  upon  the  horns  of  your  altars  ; 

2  Whilst  their  children  remember  their  altars 
and  their  groves  c by  the  green  trees  upon  the 
high  hills. 

3  O my  mountain  J in  the  field,  I e will  give 
thy  substance  and  all  thy  treasures  to  the 
spoil,  and  thy  high  places  for  sin,  throughout 
all  thy  borders. 

4  And  thou,  even  f tliyselfj  shalt  discontinue! 


k c.24.6. 
30.1 
3137. 

I Am. 4.2. 

Hnb.1.13. 
m Pb.  139.3. 

c.32.19. 
n Job  34.21, 
22. 

o Is.  40.2. 
p E.ie.  43. 7, 
9. 

q Pb.18.2. 
r Ps.27.5. 
b Is.  60. 3. 
62.2. 

t Is.44.10. 
u Is.37. 19. 
v c.33.2. 

Am. 5 8. 
w or,  JE- 
HOVAH. 
Ps.83.18. 

u naiL 

b Pr.3.3. 

2 Co. 3.3. 
c 2CH.24. 18. 

Is.  1.29. 
d La.  5. 17, 
18. 

e c 15.13. 
f in  thyself 


l Ne.9.28. 

) Ps.  146.3. . 
5. 

Is. 30. 12. 
i Ju.9.45. 
j Ps.2.12. 
34.8. 

84.12. 

Pr.  16.20. 
k Ps.  1.3. 

1 or,  re- 
straint. 
n Mat  15. 19 
n Ec.9.3. 
o 1 Ch.28.9. 
Ro.8.27. 
Re.2.23. 
p Ga.6.7,8. 
q or  gaiher- 
elh  young 
i r hie  It  she 
hath  not 
brouehl 
forth. 
r Flab. 2. G.. 
11. 

s I. u.  12.20. 
t Ps.103.19. 
u Ps.96.6. 

Lu.  10.20. 
w c.2.13. 

Jn. 4. 10.14 
x De.  10.21. 
y 2 Pe.3.4. 


from  thy  heritage  that  I gave  thee ; and  I will 
cause  thee  to  serve  thine  enemies  k in  the  land 
which  thou  knowest  not : for  ye  have  kindled 
a fire  in  mine  anger,  which  shall  burn  for  ever. 

5 H Thus  saith  the  Lord  ; Cursed  h be  the 
man  that  trusteth  in  man,  and  maketh  flesh 
his  arm,  and  whose  heart  departeth  from  the 
Lord. 

6 For  he  shall  be  like  the  heath  in  the  de- 
sert, and  shall  not  see  when  good  cometh  ; but 
shall  inhabit  the  parched  places  in  the  wilder- 
ness, in  a salt  i land  and  not  inhabited. 

7 Blessed  ) is  the  man  that  trusteth  in  the 
Lord,  and  whose  hope  the  Lord  is. 

8 For  he  shall  be  as  a tree  k planted  by  the 
waters,  and  that  spreadeth  out  her  roots  by 
the  river,  and  shall  not  see  when  heat  cometh, 
but  her  leaf  shall  be  green  ; and  shall  not  be 
careful  in  the  year  of  i drought,  neither  shall 
cease  from  yielding  fruit. 

9 ]f  The  heart  m is  deceitful  above  all  things , 
and  desperately  n wicked:  who  can  know  it? 

10  I the  Lord  search  0 the  heart,  / try  the 
reins,  even  to  give  every  man  according  to  his 
ways,  and  according  to  the  fruit  p of  his  doings. 

1 1 As  the  partridge  i sitteth  on  eggs,  and  hatch- 
eth  them  not ; so  he  r that  getteth  riches,  and 
not  by  right,  shall  leave  them  in  the  midst  of 
his  days,  and  at  his  end  shall  be  a ■ fool. 

12  If  A glorious  high  throne  ‘ from  the  begin- 
ning is  the  place  of  our  " sanctuary. 

13  O Lord,  the  hope  of  Israel,  all  that  forsake 
thee  shall  be  ashamed,  and  they  that  depart 
from  me  shall  be  written  v in  the  earth,  be- 
cause they  have  forsaken  the  Lord,  the  foun- 
tain w of  living  waters. 

14  Heal  me,  O Lord,  and  I shall  be  healed ; 
save  me,  and  I shall  be  saved : for  thou  * art 
my  praise. 

15  ff  Behold,  they  say  unto  me,  y Where  is 
the  word  of  the  Lord  ? let  it  come  now. 

16  As  for  me,  I have  not  hastened  from  being 


14,  &c.)  and  after  they  have  been  scattered  into  all  nations,  as 
the  fishes  in  the  ocean,  or  the  deer  upon  the  mountains,  fishers 
and  hunters  shall  be  sent  again  to  collect  them  together;  and 
the  Gentiles,  having  renounced  their  idols,  shall  be  united  with 
them  in  the  service  of  the  true  God. 

'‘The  servants  of  God  have  continual  occasion  for  self-denial 
in  their  implicit  obedience  : and  he  may  very  properly  require 
them  to  forego  the  most  innocent  comforts  of  life,  for  his 
glory,  and  to  render  them  instructive  examples  to  the  people. 
For  lie  can  make  them  more  easy  and  satisfied  in  the  situa- 
tion allotted,  than  they  who  are  not  bound  by  such  restric- 
tions can  imagine. — None  can  be  sure,  that  if  they  had  child- 
ren, or  if  their  children  were  continued  to  them,  they  would 
add  to  their  comfort ; and  many  events  may  take  place,  which 
might  cause  them  to  wish  that  their  children  had  never  been 
born,  or  that  they  had  died  in  their  infancy:  so  that  entire  re- 
signation to  the  will  of  God,  in  all  these  matters,  is  our  only 
wisdom.” — T.  Scott. 

Ch.,p.  XVII.  Ver.  1—27.  Phe  barefaced  idolatry  of  Ju- 
dah, and  their  open  profanation  of  the  Sabbath. — This  chap- 
ter, which  connects  with  the  preceding,  exposes  the  growth  of 
idolatry  in  the  nation,  and  the  folly  of  their  trusting  in  human 


able,  would  be  more  remembered  than  their  former  deliverance  from  Egypt.] — B. 

Ver.  16.  i wiJl  send  for  many  fishers,  &c. — [I  will  raise  up  enemies  against 
them,  some  of  whom  shad  destroy  them  by  wiles,  and  otiiers  shall  ruin  them 
by  violence.  The  Chaldeans  shall  make  an  entire  conquest  of  the  whole  land, 
and  strip  it  of  its  riciies  and  inhabitants  ; and  those  who  may  escape  one  par- 
ty shall  fall  into  the  hands  of  another.  ]—Bagster.  Most  commentators  con- 
sider this  as  a threatening  ; hut  its  connexion  with  t tie  promise  of  their  resto- 
ration in  the  preceding  verse,  induces  us  to  consider  these  words  as  referring  to 
the  final  recall  of  the  Jews,  (together  with  the  fulness  of  the  Gentiles,  ver.  19  ) 
by  means  of  apostles,  evangelists,  and  missionaries.  In  order  to  this,  God  says, 

I.  That  they  were  not  hidden  from  his  face,  wherever  scattered  : and,  2.  Nei- 
ther were  their  iniquities  forgotten.  See  next  note. 

Ver.  13.  And  (or  “ but,”  Heb.  van ) first  I will  recompense  their  iniquity 
. . . . double— That  is,  by  the  Babylonish  captivity ; and  then  shall  they 

he  brought  back. Carcasses.— [Either  meaning  the  idols  themselves,  which 

were  carcasses  without  life ; or  the  sacrifice w,  especially  those  of  their  sons 
and  daughters,  which  wore  made  to  them  1 —Burster. 

Chap.  XVII.  V er.  1.  A pen  of  iron.— I Heb.  Shamir,  in  Arabic  samoor,  certain- 
ly means  the  diamond,  as  it  is  rendered  In*  the  LXX.  andVulgale  : though  Bo- 
chart  and  Schcuchzcr,  without,  any  authority,  except  a similarity  of  name, 
think  it  denotes  tile  srniris,  a hard  stone  also  used  for  cutting*,  engraving,  and 
volishing  other  hard  stones  and  crystals.  The  sin  of  Judah  was  as  deeply  and 
tidelibly  written  on  their  heart,  as  if  engraved  on  a writing  tablet;  and  it 
was  as  indelibly  written  in  their  punishment.]— J?.  See  Job  xix.  21.  nnd  note.  I 
312 


aid,  instead  of  the  God  of  Israel.  The  former,  who  trust  in 
idols  or  in  men,  are  compared  to  the  stinted  heath  or  lichen  of 
the  northern  mountains;  the  latter,  whose  hope  is  in  the  Lord, 
to  the  tree  planted  by  the  waters,  that  never  withers,  nor  even 
fades. 

The  comparison  (ver.  11)  of  a bird's  hatching  eggs  which 
are  not  her  own,  to  the  covetousness  of  a man  who  accumu- 
lates ill-gotten  wealth,  is  beautiful  and  expressive ; such 
“riches”  often  “make  to  themselves -wings  and  flyaway.” 
(Prov.  xxiii.  5.) 

Ver.  12.  The  Prophet  appeals  to  “ the  glorious  high  throne” 
of  God  for  his  integrity,  and  prays,  in  harmony  with  the  dis- 
pensation under  which  he  lived,  that  all  their  designs  against 
him  might  return  upon  their  own  heads. 

The  remaining  part  of  the  chapter  (ver.  19,  &c.)  is  a distinct 
prophecy,  relating  the  due  observance  of  the  sabbath,  en- 
forced both  by  promises  and  by  threatenings.  The  date  of  it 
is  unknown  ; hut  it  must  have  been  in  a period  of  very  relaxed 
morals.  It  is  certain  that  idolaters  paid  little  or  no  regard  to 
the  sabbath ; and  as  to  the  Jewish  rulers,  while  they  enjoyed 
themselves  in  ease  and  luxury  on  that  day,  they  obliged  the 
poor  to  work  for  them. 


Ver.  3.  O my  mountain  in  the  field. — This  is  generally  understood  of  Jeru- 
salem, which  is  often  called  God’s  mountain:  hut  Blayney  and  others  construe 
the  sentence  thus  : “ O my  mountain  ! thy  substance  in  the  field,  and  all  thy 

stores  will  I give,”  &c. Thy  high  places  for  sin — That  is,  for  sacrifice  for 

sin.  But  Dr.  DureXl  here  understands  “ fortifications,”  which  were  to  be 
given  up  to  the  enemy  for  the  sin  of  Judah. 

Ver.  4.  Ami  thou.  even  thyself.— Hebrew,  “ in  (or  by)  thyself,  shalt  dis- 
continue," &c.  or, *  1 thou  shalt  dismiss  thyself,”  by  a forfeiture  of  the  inherit- 
ance. Boothroyd  following  the  Syriac  and  Arabic,  reads,  ” I will  remove  thee 
from,”  &o. 

Ver.  6.  The  heath  in  the  desert. — C.  Taylor  supposes  it  to  mean  a species 
of  lichen;  hut  Dr.  Blayney  and  others  read.  “ a blasted  tree.” 

Ver.  11.  As  the  partridge.— See  margin.  The  species  here  meant,  is  proba- 
bly the  bartarvella , or  Greek  partridge,  which  Bitffon  reckons  a distinct  spe 
cies,  and  the  only  species  known  on  the  shores  of  the  Mediterranean.  Like 
some  other  birds,  it  often  sitteth  on  eggs  it  not  doth  hatch,  consequently,  when 
the  true  parent  comes,  it  is  liable  to  be  dispossessed.  So  is  the  man  who  ob- 
tains wealth  dishonestly. — Dr.  Harris's  Natural  History  of  the  Bible,  in 
Partridge. 

Ver.  13.  They  that  depart  from  me.— Blayney ” They  shall  be  recorded 
(Heb.  1 written’)  in  the  earth  Rcvolters.”  This  is  more  literal,  as  well  aa 
more  intelligible  than  our  version.  So  Boothroyd. 

Ver.  14.  My  praise— That  is,  the  object  of  it. 

Ver  16  I have  not  hastened  from . &c.~More  literacy.  “I  have  not  flod 


The  hallowing  of  the  sabbath.  JEREMIAH.— CHAP.  XVIII.  The  type  of  the  potter. 


a pastor  2 to  follow  thee : neither  have  I desi- 
red the  woful  day;  thou  knowest:  that  which 
came  out  of  my  lips  was  right  before  thee. 

17  Be  not  a terror  unto  me:  thou  a art  my 
hope  in  the  day  of  evil. 

18  Let  them  be  confounded  that  persecute 
me,  but  let  not  me  be  confounded:  let  them 
be  dismayed,  but  let  not  me  be  dismayed  : 
bring  upon  them  the  day  of  evil,  and  b de- 
stroy them  with  double  destruction. 

19  T[  Thus  saith  the  Lord  unto  me ; Go  and 
stand  in  the  gate  of  the  children  of  the  people, 
whereby  the  kings  of  Judah  come  in,  and  by 
the  which  they  go  out,  and  in  all  the  gates  of 
Jerusalem  ; 

20  And  say  unto  them,  Hear  ye  the  word  of 
the  Lord,  ye  kings  of  Judah,  and  all  Judah, 
and  all  the  inhabitants  of  Jerusalem,  that  enter 
in  by  these  gates  : 

21  Thus  saith  the  Lord  ; Take  heed  to  your- 
selves, and  bear  no  burden  on  the  c sabbath 
day,  nor  bring  it  in  by  the  gates  of  Jerusalem  ; 

22  Neither  carry  forth  a burden  out  of  your 
houses  on  the  sabbath  day,  neither  do  ye  any 
work,  but  hallow  ye  the  sabbath  day,  as  I com- 
manded your  fathers. 

23  But  d they  obeyed  not,  neither  inclined 
their  ear,  but  made  their  e neck  stiff,  that  they 
might  not  hear,  nor  receive  instruction. 

24  And  it  shall  come  to  pass,  if  ye  diligently 
hearken  unto  me,  saith  the  Lord,  to  bring  in 
no  burden  through  the  gates  of  this  city  on 
the  sabbath  day,  but f hallow  the  sabbath  day, 
to  do  no  work  therein  ; 

25  Then  shall  there  enter  into  the  gates  of 
this  city  kings  and  princes  sitting  upon  the 
throne  of  David,  riding  in  chariots  and  on 
horses,  they,  and  their  princes,  the  men  of 
Judah,  and  the  inhabitants  of  Jerusalem  : and 
this  city  shall  remain  for  ever. 

26  And  they  shall  come  from  the  cities  of 
Judah,  and  from  the  places  e about  Jerusalem, 
and  from  the  land  of  Benjamin,  and  from  the 
h plain,  and  from  the  mountains,  and  from  the 
south,  bringing  burnt-offerings,  and  sacrifices, 
and  meat-offerings,  and  incense,  and  bringing 


A.  M.  3400. 
U.  C.  604. 


l after. 
a c.16.19. 


b break 
them  with 
a double 
breach. 
c.14.17. 


A.  M.  3393. 
B.  C.  611. 


c Ne.13.19. 


d c.7.24,26. 
e Pr.29.1. 
f Is. 58.13, 14 


g c.32.44. 
h Zec.7.7. 


i Ps.  107.22. 
116.17. 
He.  13. 15. 


j Eze.22.8. 

1c  La.  4. 11. 
Am.2.4,5. 

1 2KL25.9. 


A.  M.  3396. 

B.  C.  603. 

a frames, 
or,  seats. 

b or,  was 
marred , 
as  clay. 


c returned 
and.  made 


d Is.  45. 9. 
Ro.9  20, 
21. 


e Is.64.8. 


h 2Ki.l7. 13. 
c.7.3. 

25.5. 

26.  ia 
35.15. 


sacrifices  < of  praise,  unto  the  house  of  the 

Lord. 

27  But  if  ye  will  not  hearken  unto  me  to 
hallow  the  ) sabbath  day,  and  not  to  bear  a 
burden,  even  entering  in  at  the  gates  of  Jeru- 
salem on  the  sabbath  day  ; then  will  I kindle 
a k fire  in  the  gates  thereof,  and  it  shall  devour 
the  i palaces  of  Jerusalem,  and  it  shall  not  be 
quenched. 

CHAPTER  XVIII. 

1 Under  the  type  of  a potter  is  showed  God’s  absolute  power  in  disposing  of  nations 

11  Judgments  threatened  to  Judah  for  her  strange  revolt.  18  Jeremiah  prayeth 

against  his  conspirators. 

THE  word  which  came  to  Jeremiah  from 
the  Lord,  saying, 

2 Arise,  and  go  down  to  the  potter’s  house, 
and  there  I will  cause  thee  to  hear  my  words. 

3 Then  I went  down  to  the  potter’s  house, 
and,  behold,  he  wrought  a work  on  the a wheels. 

4 And  the  vessel  that  he  made  b of  clay  was 
marred  in  the  hand  of  the  potter : so  he 
c made  it  again  another  vessel,  as  seemed 
good  to  the  potter  to  make  it. 

5 Then  the  word  of  the  Lord  came  to  me, 
saying, 

6 O house  of  Israel,  cannot  d I do  with  you 
as  this  potter?  saith  the  Lord.  Behold,  as 
e the  clay  is  in  the  potter’s  hand,  so  are  ye  in 
my  hand,  O house  of  Israel. 

7 At  what  instant  I shall  speak  concerning  a 
nation,  and  concerning  a kingdom,  to  pluck 
up,  and  to  pull  down,  and  to  destroy  it ; 

8 If  f that  nation,  against  whom  I have 
pronounced,  turn  from  their  evil,  I will  re- 
pent s of  the  evil  that  I' thought  to  do  unto 
them. 

9 And  at  what,  instant  I shall  speak  concern- 
ing a nation,  and  concerning  a kingdom,  to 
build  and  to  plant  it ; 

10  If  it  do  evil  in  my  sight,  that  it  obey  not 
my  voice,  then  I will  repent  of  the  good, 
wherewith  I said  I would  benefit  them. 

11  11  Now  therefore  go  to,  speak  to  the  men 
of  Judah,  and  to  the  inhabitants  of  Jerusalem, 
saying,  Thus  saith  the  Lord  ; Behold,  I frame 
evil  against  you,  and  devise  a device  against 
you  : return  h ye  now  every  one  from  his  evil 


“The  daring  impiety  of  mankind  appears  exceedingly  in  the 
contempt  which  is  generally  shown  to  the  commandment  of 
hallowihg  the  sabbath.  The  degree  of  strictness  with  which 
this  ordinance  is  observed,  or  the  contrary,  is  a good  test  of 
the  degree  of  spiritual  religion  in  any  land.  But  by  this  rule, 
how  awful  is  our  condition  in  this  nati  n,  especially  in  the 
metropolis  and  its  environs'?  A very  small  number  in  propor- 
tion, in  most  parts  of  the  land,  pay  any  decent  respect  to  the 
Lord’s  day,  or  the  ends  for  which  it  was  instituted.  Various 
secular  employments,  and  some  not  fit  to  be  tolerated  on  any 
day,  are  openly  conducted  on  it;  and,  probably,  more  gross 
licentiousness  and  impiety  are  perpetrated  on  that,  than  on  all 
the  other  days  of  the  week.  If  this  have  a similar  connexion 
with  our  national  peace  and  prosperity,  as  it  had  with  those  of 
Judah:  we  have  abundant  reason  to  take  heed  to  ourselves, 
and  tO-fear  lest  a fire  should  be  kindled  in  our  gates  to  devour 
our  most  magnificent  palaces;  in  too  many  of  which  God’s 
holy  day  is  more  daringly  violated,  than  in  almost  any  of  the 
houses  of  the  poor,  or  in  their  resorts  of  intemperance  and 
revelry.  Doubtless  he  may  say  in  this  land  also,  ‘I  com- 
manded, but  they  obeyed  not,  neither  inclined  their  ear ; but 
made  their  neck  stiff  that  they  might  not  hear,  nor  receive 
instruction.’  It  behooves  the  ministers  of  religion  in  every 
place  to  3ound  the  alarm  in  this  respect,  that  all  who  go  in  and 
out  at  our  gates  may  hear : and  that  rulers,  magistrates,  and 
all  the  inhabitants  of  the  land,  by  their  authority,  influence, 
and  example;  by  attention  to  their  families,  and  by  avoiding 
all  intercourse  with  those  who  will  not  hallow  the  Lord’s  day, 
may  combine  to  check  the  progress  of  this  growing  evil : that 
so,  true  religion  may  revive,  general  reformation  may  take 
place,  our  national  prosperity  be  preserved  and  increased;  and 
above  all,  that  the  souls  of  men  may  be  led  into  the  way  of 
eternal  salvation.” — T.  Scott. 


from  feeding  after  thee,”  as  (in  the  East)  sheep  follow  their  shepherd.  See 

Blayney. The  woful  day— of  Judah’s  calamity. 

Ver.  19.  Thus  saith,  &c  — Hence  to  the  end  of  the  chapter  is  prose. 

Chap.  XVIII.  Vor.  3 A work  on  the.  wheels. — See  margin.  Dr.  Blayney 


Chap.  XVIII.  Ver.  1 — 23.  God’ s sovereign  dominion  illus- 
trated by  the  pouter  of  the  potter  over  his  clay. — The  prophecies 
and  transactions  contained  in  this  and  the  two  following  chap- 
ters, must,  as  Dr.  Blayney  conceives,  be  referred  to  the  three 
first  years  of  the  reign  of  king  Jehoiakim.  The  prophet  is 
shojyn  first,  under  the  type  of  the  potter,  God’s  absolute  au- 
thority over  nations  and  kingdoms,  to  regulate  and  alter  their 
condition  at  his  pleasure ; that  pleasure,  we  must  recollect, 
however,  is  always  in  harmony  with  his  justice  and  his  truth. 
He  can  do  what  he  pleases  ; but  he  can  do  no  wrong. 

“ The  great  Creator  and  Lord  of  the  universe  has  an  undoubt- 
ed right  and  uncontrollable  power  to  dispose  of  us  and  of  al1 
creatures  as  he  pleases  : this  extends  equally  to  other  nations 
astolsrael;  andlikewisetoindividuals;  toour  temporal  and  our 
eternal  concerns  : and  as  fallen  creatures,  we  are  entirely  with- 
out plea  or  claim,  having  forfeited  every  thing  by  sin.  The 
Lord  may,  therefore,  ‘according  to  the  counsel  of  his  own 
will,’  either  leave  us  to  ourselves,  as  ‘vessels  of  wrath  fitted 
for  destruction  ;’  or  cast  us  into  a new  shape,  as  ‘ vessels  o 
mercy  prepared  before  for  his  eternal  glory.’  But  this  abso- 
lute sovereignty  is  always  directed  by  unerring  wisdom,  and 
exercised  with  the  most  perfect  justice,  truth,  goodness,  and 
mercy:  so  that  none  have  aught  to  fear  from  it  but  the  deter- 
mined enemies. of  God;  and  none  can  object  to  it  without 
finding  fault  with  infinite  perfection.  What  then  can  rational 
creatures  deem  preferable  to  this  absolute  dominion?  what 
can  a penitent  sinner  desire  more  than  the  uncontrollable  rule 
of  infinite  mercy?” — T.  Scott. 

As  respects  the  Jewish  nation,  God  had  dug  them  from  the 
pit  of  human  nature,  and  formed  them  for  himself,  that  they 
might  show  forth  his  glory.  (Isa.  li.  1 ; xliii.  21.)  When  they 
refused  to  do  this,  he  returned  them  to  the  pit,  and  from  ano- 
ther lump  of  clay  he  formed  the  Gentile  church  : still  he  hath 

considers,  this  machine  of  the  potter  as  consist  inc  of"  a pair  of  circulai 
stones , {so  the  Heb.)  placed  upon  one  another  like  mill-stones,  of  which  the 
lower  one  was  immoveable,  but  the  upper  one  turned  upon  the  foot  ot  a spin, 
die,  or  axis,  and  had  motion  communicated  to  it  by  the  foot  of  the  potter  sit. 


Judgments  threatened.  JEREMIAH.— CHAP.  XIX.  Desolation  oj  the  Jews  foreshown. 


way,  and  make  your  ways  and  your  doings 
good. 

12  And  they  said,  There  • is  no  hope : but 
we  will  walk  after  our  own  devices,  and  we 
will  every  one  do  the  imagination  of  his  evil 
heart. 

13  Therefore  thus  saith  the  Lord;  ) Ask  ye 
now  among  the  heathen,  who  hath  heard  such 
things:  the  virgin  of  Israel  hath  done  a very 
horrible  k thing. 

1 1 Will  i a man  leave  m the  snow  of  Lebanon 
which  cometh  from  the  rock  of  the  field?  or 
shall  the  cold  flowing  waters  that  come  from 
another  place  be  forsaken  ? 

15  Because  my  people  hath  forgotten  "me, 
they  have  burned  incense  to  0 vanity,  and 
they  have  caused  them  to  stumble  in  their 
ways  from  the  ancient  p paths,  to  walk  in 
paths,  in  a way  not  cast  up  ; 

1G  To  make  i their  land  desolate,  and  a per- 
petual r hissing;  every  one  that  passeth  there- 
by shall  be  8 astonished,  and  wag  his  head. 

17  I will  scatter  them  as  with  t an  east  windbe- 
fore  the  enemy ; I will  show  them  the  " back, 
and  not  the  face,  in  the  day  of  their  v calamity. 

18  If  Then  said  they,  Come,  and  let  us  devise 
w devices  against  Jeremiah  ; for  the  law  shall 
not  perish  from  the  priest,  nor  counsel  from 
the  wise,  nor  the  word  from  the  prophet. 
Come,  and  let  us  smite  him  * with  the  tongue, 
and  let  us  not  give  heed  to  any  of  his  words. 

19  Give  y heed  to  me,  O Lord,  and  hearken 
to  the  voice  of  them  that  contend  with  me. 

20  Shall 1 evil  be  recompensed  for  good  ? for 
they  have  digged  1 a pit  for  my  soul.  Remem- 
ber that  I stood  before  thee  to  speak  good  for 
them,  and  to  turn  away  thy  wrath  from  them. 

21  Therefore  deliver  up  their  children  to  the 
famine,  and  pour  b out  their  blood  by  the  force 
of  the  sword  ; and  let  their  wives  be  bereaved 
of  their  children,  and  be  widows ; and  let  their 
men  be  put  to  death  ; let  their  young  men  be 
slain  by  the  sword  in  battle. 

22  Let  a cry  be  heard  from  their  houses,  when 
thou  shalt  bring  a troop  suddenly  upon  them  : 
for  they  have  digged  a pit  to  take  me.  and  hid 
snares  for  my  feet. 

23  Yet,  Lord,  thou  knowest  all  their  counsel 


A.  M.  3396. 
li  C.  608. 


It  c.5.30. 

1 Jn.6.68. 

m%\Dor 

a rock, or, 
for  the 
snow  of 
Lebanon 7 
shall  the 
running 
waters  be 
forsaken 
for  Vie 
strange 
cold 
waters  7 
n 0.2.32. 
o Tb.41  29. 
p c.6.16. 
q Mi.fi.  16. 


s Dc. 28.59. 
t Pe.48.7. 
u c.2.27. 
v Pr.  1.25,26 
wc.ll.19. 
x or,  for. 
j Ps.64.1..4. 

z Ps.109.4, 
&c- 

Pr.17.ia 
a Ps.35.7. 
b them  out. 

c for  death. 


a Jos.15.8. 

c.7.31. 
b sun  gale. 
c c.  17.20. 
d 2Ki.21.12. 
e De.28.20. 
Is.  65.11. 
c.2 13,14. 
Dc.32.17. 
g 2Ki.21.16. 
24.4. 


J Ps.79.2. 
k C.1&16. 

1 1 Ki.9.8. 
m Le. 26.29. 
De.28.53. 
Is.  9.20. 
La. 4. 10. 


against  me  c to  slay  J me : forgive  not  their  ini- 
quity, neither  blot  out  their  sin  from  thy  sight, 
but  let  them  be  overthrown  before  thee  ; deal 
thus  with  them  in  the  time  of  thine  anger. 
CHAPTER  XIX. 

Under  the  type  of  breaking  a potter’s  vewel  is  foreshowed  the  desolation  of  the  Jew«  for 
their  Bins. 

THUS  saith  the  Lord,  Go  and  get  a potter’s 
earthen  bottle,  and  take  of  the  ancients 
of  the  people,  and  of  the  ancients  of  the  priests ; 
2 And  go  forth  unto  the  “valley  oftheson  ofHin- 
nom,  which  is  by  the  entry  of  the b east  gate,  and 
proclaim  there  the  words  that  I shall  tell  thee, 
3 And  c say,  Hear  ye  the  word  of  the  Loud, 
O kings  of  Judah,  and  inhabitants  of  Jerusa- 
lem ; Thus  saith  the  Lord  of  hosts,  the  God 
of  Israel;  d Behold,  I will  bring  evil  upon  this 
place,  the  which  whosoever  heareth,  his  ears 
shall  tingle. 

4 Because  e they  have  forsaken  me,  and  have 
estranged  this  place,  and  have  burned  incense 
in  it  unto  other  gods,  whom  neither  they  f nor 
their  fathers  have  known,  nor  the  kings  of 
Judah,  and  have  filled  this  place  with  the  blood 
' of  innocents ; 

5 They  have  built  also  the  high  places  of 
Baal,  to  burn  their  sons  with  fire  for  burnt- 
offerings  unto  Baal,  which  I commanded 
h not,  nor  spake  it,  neither  came  it  into  my 
mind : 

6 Therefore,  behold,  the  days  come,  saith  the 
Lord,  that  this  place  shall  no  more  be  called 
Tophet,  nor  the  valley  of  the  son  ofHinnom. 
but  The  valley  of  Slaughter. 

7 And  I will  make  void  the  counsel  of  Judah 
and  Jerusalem  in  this  place;  and  I will  cause 
them  to  fall  by  the  > sword  before  their  ene- 
mies, and  by  the  hands  of  them  that  seek 
their  lives  : and  their  carcasses  ) will  I give  to 
be  meat  for  the  fowls  of  the  heaven,  and  for 
the  beasts  of  the  earth. 

8 And  I k will  make  this  city  desolate,  and  a 
hissing  ; every  one  that  passeth  thereby  shall 
be  astonished  and  > hiss  because  of  all  the 
plagues  thereof. 

9 And  I will  cause  them  to  eat  m the  flesh  of 
their  sons  and  the  flesh  of  their  daughters, 
and  they  shall  eat  every  one  the  flesh  of  his 
friend  in  the  siege  and  straitness,  wherewith 


not  wholly  given  up  his  former  people,  but  will  at  a future  day 
new-mould  them  ; or,  as  it  is  sometimes  expressed,  “ create 
all  things  new.”  Such  is  the  analogy  the  great  Creator  is 
pleased  to  draw  between  the  potter  and  himself;  and,  in  con- 
sequence of  this  state  of  things,  again  he  threatens  them  with 
I he  judgments  necessary  to  re-model  them  for  his  service. 
“As  the  clay  is  in  the  potter’s  hand,  so  are  ye  in  my  hands, 
O house  of  Israel !” 

What  is  said  in  this  chapter  of  God’s  threatening  nations  for 
disobedience,  and  revoking  those  threatenings  upon  repent- 
ance, is  perfectly  wise  and  just.  The  master  who  threatens  a 
disobedient  servant,  has  certainly  a right  to  pardon,  and  re- 
voke those  threatenings,  upon  repentance  and  reform.  But 


ting  at  work,  (as  may  lie  learned  from  Eccles.  xxxviii.  29.)  Upon  the  top  of 
this  upper  stone,  which  was  flat,  the  clay  was  placed,  which  the  potter,  hav- 
me  given  the  stone  the  due  velocity,  formed  into  shape  with  his  hands.” 

Ver.  14.  It  ill  a man  leave , &c. — See  margin.  “ The  two  similitudes  in  this 
verse,  are  evidently  designed  to  illustrate  the  unnatural  and  absurd  conduct  of 
the  Jewish  nation,  m deserting  their  own  God,  and  adopting  the  superstitions 
ot  a strange  idolatry,  in  preference  to  the  good  old  paths  which  God  had  or- 
dained for  them  to  walk  in.  As  to  the  first,  Lebanon  was  the  highest  moun- 
tain iri  Israel,  and  having  its  summit  almost  always  covered  with  snow,  (from 
the  whiteness  of  which,  it  is  supposed  to  have  derived  its  name.)  .... 
It  would  therefore,  be  very  unnatural,  if  the  snow  should  quit  the  tons  of  Le- 
banon, while  the  rocks  of  less  height  were  covered  with  it ."—Blayney.  \ Park - 
renders.  Will  the  snow  of  Lebanon  fail  from  the  rock  of  the  field  ? or 
'vj'l,Mth!cissuJJ??co,d  "aters  (from  that  mountain  namely)  he  exhaust- 

ed . (See  Targum,  LXX.,  and  \ulgate.)  No  more  could  I fail  my  people  if 
they  trusted  in  me.  (Compare  eh.  11.  13.)  **  The  chief  benefit,  the  mountain  of 
Lebanon  serves  for,  is,  that  by  its  exceeding  height,  it  proves  a conservatory 
lor  abundance  ot  snow,  which,  thawing  in  the  heat  of  summer,  affords  sup- 
plies of  water  to  the  rivers  and  fountains  in  the  valleys  below.”  Maun  dr  ell  ]— 
hamster.  ” Strange  waters”  (as  the  margin)  are  waters  brought  from  a dis- 
tance by  pipe9,  or  other  artificial  means.  See  2 Kings  xix.  24.  The  sense  of 
the  prophet  is,  Will  men  bring  waters  from  a distance,  at  great  expense  while 
they  have  a good  supply  at  home  ? 

Ver.  15.  My  people  have  forsaken— See  ch.  ii.  13. To  walk  in  paths— 

That  is,  in  by  paths,  where  no  road  ha9  been  made. 

Ver.  16.  Wa g — Blayney.  “Shnke.” 

314 


the  book  of  the  prophet  Jonah  will  furnish  the  best  illustra- 
tion of  these  verses. 

The  latter  part  of  the  chapter  relates  to  a conspiracy 
against  the  prophet  on  account  of  his  fidelity  and  zeal,  with  a 
prediction  of  the  punishment  of  the  conspirators.  (Compare 
chap.  xi.  21—23.) 

Chap.  XIX.  Ver.  1 — 15.  The  potter' s vessel  broken,  and  its 
import. — “Under  the  type  of  breaking  a potter’s  vessel,  Jere- 
miah, in  the  presence  of  the  elders,  the  priests,  and  people, 
foreshoweth  the  ruin  and  desolation  of  Judah  and  Jerusalem 
for  their  sins,  and  repeateth  the  like  denunciations  in  the  court 
of  the  temple.” — Blayney. 

Henry  remarks  on  this  chapter,  “ Whatever  man  may  think 


Ver.  17.  With  an  east  wind— Blayney  (reading  caph  instead  of  beth)  ren- 
ders it,  ” Likean  east  wind.”  So  the  ancient  versions. 

Ver.  18.  Smite  him  with  the  tongue—  That  is.  bring  a charge  against  him  : 
but  Blayney  reads,  “ On  the  tongue  :”  i.  e.  stop  his  mouth. 

Ver.  21.  Therefore , &c.— See  Psalm  cix.  4,  &c. Pour  out. — See  margin  ; 

i.  e.  perhaps  their  lives,  as  a libation  to  divine  justice. 

Chap.  XIX.  Ver.  l.  Thus  saith  the  Lord.  &c.— (This  discourse  was  also  de- 
livered some  time  in  the  rei?n  of  Jehoiakim.  Under  the  emblem  of  a potter’s 
earthen  bottle,  or  jug,  the  prophet  signified  that  God  could  and  would  as  easily 
and  utterly  destroy  the  city  and  people,  as  the  earthen  vessel  was  broken.  |- 
Bagster. 

Ver.  2.  East  gate.— See  margin  ; i.  e.  the  gate  toward  the  rising  of  the  sun. 

Ver.  6.  Valley  of  the  son  of  Hin nom. —[The  valley  of  the  son  of  Hinnom 
was  situated  on  the  south  side  of  Jerusalem,  as  mavbe  inferred  from  Jos.  xv.  8. 
and  is  expressly  affirmed  by  Sandy 8 : “ On  the  eaot  is  Mount  Olivet,  separated 
from  the  city  by  the  valley  of  Jehosnapliat.  which  also  circleth  a part  of  the  north, 
on  the  south,  the  mountain  of  offence,  interspersed  with  the  valley  of  Gehinnom.” 
Hence  the  gate  by  which  Jeremiah  entered  this  valley  could  scarcely  be  term 
ed  the  east  gate , or  the  sun-gate , as  it  is  in  our  version  of  verse  2 ; and  it  o 
probable  that  we  should  render  the  original  Harsith,  with  Blayney,  as  a propet 
name.  The  Targumist  renders  it  “ the  dung-gale  and  it  is  most  likely  to  have 
been  the  same  with  that  which  is  so  called  iri  Ne.  iii  13,  14.  because  all  the  filth 
of  the  citv  was  carried  through  this  gate,  and  laid  in  the  valley  of  Hinnom,  af 
ter  Josian  had  defiled  it.  See  note  on  Isa.  lxvi.  24.1— Bagster. 

Ver.  9.  To  eat  the  flesh  of  their  sons,  &c.— See  DeuL  xxviii.  53.  Ezek.  v.  10 
and  for  its  fulfilment.  Lam.  iv.  10 


Pashur7  s new  name  and  doom.  JEREMIAH. — CHAP.  XX.  The  complaint  of  Jeremiah. 


their  enemies,  and  they  that  seek  their  lives, 
shall  straiten  them. 

10  Then  " shalt  thou  break  the  bottle  in  the 
sight  of  the  men  that  go  with  thee, 

11  And  shalt  say  unto  them,  Thus  saith  the 
Lord  of  hosts ; Even  so  0 will  I break  this 
people  and  this  city,  as  one  breaketh  a potter’s 
vessel,  that  cannot  be  p made  whole  again : 
and  they  shall  bury  them  in  Tophet,  till  i there 
he  no  place  to  bury. 

12  Thus  will  I do  unto  this  place,  saith  the 
Lord,  and  to  the  inhabitants  thereof,  and  even 
make  this  city  as  Tophet: 

13  And  the  houses  of  Jerusalem,  and  the 
houses  of  the  kings  of  Judah,  shall  be  defiled 
as  rthe  place  of  Tophet,  because  of  all  the 
houses  upon  whose  roofs  8 they  have  burned 
incense  unto  all  the  host  of  heaven,  and  have 
poured  out  drink-offerings  ‘ unto  other  gods. 

14  Then  came  Jeremiah  from  Tophet,  whither 
the  Lord  had  sent  him  to  prophesy ; and  he 
stood  in  the  court  u of  the  Lord’s  house  ; and 
said  to  all  the  people, 

15  Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel ; Behold,  I will  bring  upon  this  city  and 
upon  all  her  towns  all  the  evil  that  I have  pro- 
nounced against  it,  because  T they  have  har- 
dened their  necks,  that  they  might  not  hear 
w my  words. 

CHAPTER  XX. 

1 Pashur,  smiting  Jeremiah,  receiveth  a new  name,  and  a fearful  doom.  7 Jeremiah 
coraplaineth  of  contempt,  10  of  treachery,  14  and  of  his  birth. 

NOW  Pashur  the  son  of  Immer  1 the  priest, 
who  was  also  chief  governor  in  the  house 
of  the  Lord,  heard  that  Jeremiah  prophesied 
these  things. 

2  Then  Pashur  smote  Jeremiah  the  prophet, 
and  put  him  in  the  stocks  that  were  in  the  high 
gate  of  Benjamin,  which  was  by  the  house  of 
the  Lord, 

3  And  it  came  to  pass  on  the  morrow,  that 
Pashur  brought  forth  Jeremiah  out  of  the 
stocks.  Then  said  Jeremiah  unto  him,  The 
Lord  hath  not  called  thy  name  Pashur,  but 
0 Magor-missabib. 

4  For  thus  saith  the  Lord,  Behold,  I will  make 


A.  M.  3306. 
B.  C.  608. 


n c.51. 63,64 

o Pa.2.9. 

Is.  30.14. 
La.4.2. 

p healed. 

q c.7.32. 

r 2Ki.23.10, 
12. 

s c. 32.29. 
Zep.1.5. 

t c.7.13. 
u 2 Ch.20.5. 
v c.  17.23. 
w Ps.58.2.,5 

A.  M.  3397. 
B.  C.  607. 

a lCh.24.14. 

b i.  e.  fear 
round 
about 
Ps.3l.13. 
c.6.25. 
ver.10. 
c.46.5. 


c 2Ki.20.17. 
24. 12..  16. 
25.13,&c. 

d c.  14. 13..  15 
29.21. 

e or, enticed 

f La. 3- 14. 

g c.5.1. 

6.7 ; 7.9. 

h Job  32.18, 
19. 

1 Co.9.16, 
17. 

i Ac.4.20. 
13.5. 

j P8.31.13. 
k Pr.10.18. 

1 every  man 
of  my 
peace. 
m Job  19.19. 
Ps.41.9. 
55.13,14. 
Lu.ll.53. 
n c.  1.8,19. 
o De.32.35, 
36. 

p c.  15.20. 
q c.23.40. 
r C.L7.10. 


thee  a terror  to  thyself,  and  to  all  thy  friends , 
and  they  shall  fall  by  the  sword  of  their  ene- 
mies, and  thine  eyes  shall  behold  it:  and  I 
will  give  all  Judah  into  the  hand  of  the  king 
of  Babylon,  and  he  shall  carry  them  captive 
into  Babylon,  and  shall  slay  them  with  the 
sword. 

5 Moreover  c I will  deliver  all  the  strength  oe 
this  city,  and  all  the  labours  thereof,  and  all 
the  precious  things  thereof,  and  all  the  trea- 
sures of  the  kings  of  Judah  will  I give  into  the 
hand  of  their  enemies,  which  shall  spoil  them, 
and  take  them,  and  carry  them  to  Babylon. 

6 And  thou,  Pashur,  and  all  that  dwell  in 
thy  house  shall  go  into  captivity : and  thou 
shalt  come  to  Babylon,  and  there  thou  shalt 
die,  and  shalt  be  buried  there,  thou,  and  all 
thy  friends,  to  whom  thou  hast  prophesied 
J lies. 

7 Tf  O Lord,  thou  hast  deceived  me,  and  I was 
e deceived  : thou  art  stronger  than  I,  and  hast 
prevailed  : I am  in  f derision  daily,  every  one 
mocketh  me. 

8 For  since  I spake,  I cried  out,  I cried  e vio- 
lence and  spoil ; because  the  word  of  the  Lord 
was  made  a reproach  unto  me,  and  a derision 
daily. 

9 Then  I said,  I will  not  make  mention  of 
him,  nor  speak  any  more  in  his  name.  But 
h his  word  was  in  my  heart  as  a burning  fire 
shut  up  in  my  bones,  and  I was  weary  with 
forbearing,  and  i I could  not  stay. 

10  T[  For  j I heard  the  defaming  of  many, 
fear  on  every  side.  Report,  say  they , and  we 
k will  report  it.  > All  my  m familiars  watched 
for  my  halting,  saying , Peradventure  he  will 
be  enticed,  and  we  shall  prevail  against  him, 
and  we  shall  take  our  revenge  on  him. 

11  But  "the  Lord  is  with  me  as  a mighty 
terrible  one  : therefore  my  persecutors  shall 
0 stumble,  and  they  shall  not  p prevail  : they 
shall  be  greatly  ashamed  ; for  they  shall  not 
prosper  : their  everlasting  confusion  shall  ne- 
ver 'i  be  forgotten. 

12  But,  O Lord  of  hosts,  that  triest  the  'right- 


to  the  contrary,  the  execution  of  God’s  providence  will  fully 
answer  the  predictions  of  his  word;  and  God  will  appear  as 
terrible  against  sin  and  sinners  as  the  scriptures  represent 
him.  There  is  no  way  of  escaping  from  his  justice,  but  by 
fleeing  to  his  mercy.” 

“ Man’ s un  teachableness  and  unbelief  render  it  proper  to  use  a 
variety  of  methods  to  engage  his  attention ; repetitions  become 
unavoidable;  and  sometimes  a mere  circumstance  may  im- 
press those,  who  remained  unaffected  under  the  most  solemn 
warnings  of  the  word  of  God.  We  ought  therefore  to  avail 
ourselves  of  every  proper  expedient,  and  to  observe  every  di- 
rection for  that  purpose.  Those  who  stop  their  ears,  and 
harden  their  hearts,  against  the  threatenings  of  God,  will  not 
only  have  their  ears  made  to  tingle  at  the  report  of  dire  calami- 
ties, but  their  hearts  filled  w’ith  anguish  and  dismay,  at  feeling 

the  truth  of  what  they  would  not  believe Men  may  often 

read  their  sins  in  their  punishment ; persecutors  and  oppress- 
ors commonly  come  to  a dreadful  and  violent  end;  abused 
plenty  often  terminates  in  wretched  penury;  and  children 
trained  up  in  ungodliness  become  the  misery  of  their  offending 
parents.  They  who  despise  God,  must  sink  into  contempt  and 
ruin : and  he  will  ‘ make  void  the  counsels’  of  all  those  who  will 
not  obey  his  commandments.  The  power  of  the  mightiest  na- 
tions is  as  easily  broken  by  him  as  an  earthen  vessel ; and  he 
often  destroys  them  so  entirely,'  that  none  can  make  them 


whole  : but  he  is  chiefly  to  be  feared,  as  ‘ able  to  destroy  both 
body  and  soul  in  hell.’  That  is  a ruin  which  will  never  be  re- 
paired : but  all  other  afflictions,  personal  or  public,  1 will  work 
together  for  good’  to  those  whom  ‘Jesus  delivereth  from 
the  wrath  to  come.’” — T.  Scott. 

Chap.  XX.  Ver.  1 — 18.  Jeremiah  punished  for  his  fidelity , 
and  Pashur  severely  threatened  for  his  presumption. — Pashur 
the  son  of  Immer,  one  of  the  chief  priests,  and  head  of  the 
16th  course,  (1  Citron,  xxiv.  14.)  hearing  of  the  boldness  of 
Jeremiah,  smote  him  and  put  him  in  the  stocks  : but  next  day, 
when  he  was  brought  out  of  prison  for  a hearing,  a most 
awful  denunciation  was  pronounced  against  the  priest  himself, 
and  his  name  was  called  Magor-missabib , implying  that  he 
should  be  encircled  with  “ terrors  all  around  him.” 

“In  this  evil  world,  of  which  Satan  is  the  God  and  prince, 
they  who  boldly  stand  up  for  the  authority,  truth,  and  right- 
eousness of  Jehovah,  will  certainly  meet  with  persecution  in 
one  form  or  another;  and  the  more  plain  and  convincing  the 
truth  is  made  to  the  minds  and  consciences  of  sinners,  the 
more  violent  will  be  their  resentment;  except  the  Lord  power- 
fully restrain  them,  or  change  their  hearts.  Superior  rank, 
affluence,  reputation,  and  authority,  render  men  more  apt  to 
take  umbrage  at  the  humbling  truths,  and  sharp  reproofs,  and 
awful  denunciations  of  God’s  word:  and  thus,  they  who  are 
exalted  to  do  justice,  preserve  peace,  and  maintain  truth,  of 


Ver.  11.  Dr.  Blayney  renders  the  whole  of  this,  and  the  first  six  verses  of  the 
chapter  following,  in  prose. 

Ver.  15.  Hardened,  their  necks—  This  is  a metaphor  taken  from  unruly  and 
unbroken  oxen,  who  resist  the  yoke,  and  break  and  run  away  with  their  gears. 

Chap.  XX.  Ver.  1.  Pashur— [Pashur  was  probably  one  of  the  chief  priests 
ofthe  twenty  four  classes.  But  if  he  was,  in  a strict  sense,  “ chief  governor  of 
the  house  of  God,”  he  may  have  been  the  same  officer  that  is  called  “ captain 
ofthe  temple.”  Ac.  iv.  l.J— Bagster. 

Ver.  2.  Stocks.— [ Heb.  hammahpecheth,  from  haphach,  “ to  overturn,  sub- 
vert, distort,”  generally  denotes  an  overthroio,  (De.  xxix.  22.  Is.  i.  7.;  x.  19.) 
and  seems  to  signify  here  a sort  of  stocks,  by  which  the  limbs  were  distorted 
nto  uneasy  postures.  So  the  Chaldee,  keephtha,  and  Jerome , nervus,  which 
ne  explains  in  his  comment  as  ” a kind  of  wooden  fetter,  into  which  the  feet 
were  thrust.”  Some  learned  men  understand  it  as  merely  signifying  a place  of 
confinement,  or  house  of  correction  : but  thp  word  is  never  used  for  on  v of  the  I 


prisons  into  which  the  prophet  was  afterwards  cast ; and  the  punishme.nl 
seems  to  have  been  public  and  ignominious.]— Bagster. 

Ver.  7.  Thou  hast  deceived  me , and  I ions  deceived.— On  examining  the  ori- 
ginal of  this  passage,  we  can  find  nothing  to  justify  tins  version  , so  dishonour- 
able to  the  prophet.  Blayney  and  Boothroyd  render  it,  “ Thou  didst  allure  me, 
and  I was  allured but  we  prefer  the  version  of  Gataker.  “ Thou  didst  per - 
suade  me,  and  I was  persuaded — [that  is,  to  go  and  prophesy  to  this  people. 
I went,  and  faithfully  declared  tny  message  ; and  now  I am  likely  to  perish  by 
their  cruelty.] — Bolster.  Buxtorf  and  Schindler,  Gataker  and  Amsiuorth, 
Parkhurst  and  Gesenius,  all  agree  that  the  word  signifies  to  persuade  : 
often,  indeed,  to  evil,  but  sometimes  to  good,  as  in  Gen.  ix.  27.  Marg.  Hos.  u 

14. Thou  art  stronger  than  I —Blayney  and  Boothroyd,  Thou  didst  en 

courage  for  strengthen)  me,  and  didst  prevail.”  . ... 

Ver.  9.  I could  not  stay. — The  last  word  is  supplementary,  and  better  \*nut 
ted.  See  Pa.  xxxlx.  3. 

815 


Jeremiah  foretelleth  a hard,  JEREMIAH. — CHAP.  XXI.  siege , and  miserable  captivity. 


eous,  and  seest  the  reins  and  the  heart,  let  * me 
see  thy  vengeance  on  them  : for  * unto  thee 
have  I opened  my  cause. 

13  Sing  unto  the  Lord,  praise  ye  the  Lord: 
for  u he  hath  delivered  the  soul  of  the  poor 
from  the  hand  of  evil-doers. 

14  TI  Cursed  v be  the  day  wherein  I was  born : 
let  not  the  day  wherein  my  mother  bare  me 
be  blessed. 

15  Cursed  be  the  man  who  brought  tidings  to 
my  father,  saying,  A man-child  is  born  unto 
thee  ; making  him  very  glad. 

16  And  let  that  man  be  as  the  cities  which 
the  Lord  w overthrew,  and  repented  not:  and 
let  him  hear  the  cry  in  the  morning,  and  the 
shouting  at  noon-tide; 

17  Because  1 he  slew  me  not  from  the  womb  ; 
or  that  my  molher  might  have  been  my  grave, 
and  her  womb  to  be  always  great  with  me. 

18  Wherefore  came  I forth  out  of  the  womb 
to  see  r labour  and  1 sorrow,  that  my  days 
should  be  consumed  with  shame? 

CHAPTER  XXI. 

Zedekiah  sendeth  to  Jeremiah  to  inquire  the  event  of  NebQchadrezzar’s  war.  3 Jere- 
miah foretelleth  a hard  siege  and  miserable  captivity.  8 He  counselleth  the  people 

to  fall  to  '.he  Chaldeans,  11  and  upbruideth  the  king’s  house. 

THE  word  which  came  unto  Jeremiah  from 
the  Lord,  when  king  Zedekiah  sent  unto 
him  Pashur  a the  son  of  Melchiah,  and  Zepha- 
niah  b the  son  of  Maaseiah  the  priest,  saying, 
2 c Inquire,  I pray  thee,  of  the  Lord  for  us ; 
for  Nebuchadrezzar  king  of  Babylon  maketh 
war  against  us ; if  so  be  that  the  Lord  will 
deal  with  us  according  to  all  his  wondrous 
works,  that  he  may  go  up  from  us. 

3 H Then  said  Jeremiah  unto  them,  Thus 
shall  ye  say  to  Zedekiah  : 

4 Thus  saith  the  Lord  God  of  Israel ; Behold, 
l will  turn  back  d the  weapons  of  war  that  are 
in  your  hands,  wherewith  ye  fight  against  the 
king  of  Babylon,  and  against  the  Chaldeans, 
which  besiege  you  without  the  walls,  and  I will 
assemble  them  into  the  midst  of  this  city. 

5 And  I e myself  will  fight  against  you  with 


A.  M.  3397. 
B.  C.  6u7. 


> Pa.  59. 10. 

I ls.3S.14. 

1 Pe.2.23. 
4.19. 


u I’a.34.6. 
35.9,10 
109.30,31. 
v Job  3.1, 
Sc. 

c. 15.10, 
w Ge.19.25. 
x Ec.6.3. 
y La.3.1. 
z Ps.90.10. 


A.  M.  cir. 
3415. 

B.  C.  cir. 
539. 

u c.38.1. 


b 2Ki.25.18 
c.29.25. 


: c.37.3,7. 
Eze.14.4,5 


d c.  52.18. 


e Is.  13.4. 
La. 2. 5. 


f Ex. 6.6. 

g 2Ki.25.5, 
&c. 

c.37.17. 

39.5,&c. 

52.9.&C. 

h Dc.2S.50. 
2Ch.36. 17. 

i c.38.2,17. 

j c.39.18. 

k c.44.11. 
Am. 9.4. 

I c.52.13. 

m Judge. 

n Zec.7.9. 
10. 

o Zep.3.5. 
p innabit- 


q c- 19.4,5. 

r visit  upon. 

b Pr.  1.31. 
is.3.io,n. 

t 2Ch.36. 19 


an  f outstretched  hand  and  with  a strong  arm 
even  in  anger,  and  in  fury,  and  in  great  wrath 

6 And  I will  smite  the  inhabitants  of  this  city, 
both  man  and  beast:  they  shall  die  of  a great 
pestilence. 

7 And  afterward,  saith  the  Lord,  I will  de 
liver  e Zedekiah  king  of  Judah,  and  his  ser 
vants,  and  the  people,  and  such  as  are  left  in 
this  city  from  the  pestilence,  from  the  sword, 
and  from  the  famine,  into  the  hand  of  Nebu- 
chadrezzar king  of  Babylon,  and  into  the  hand 
of  their  enemies,  and  into  the  hand  of  those 
that  seek  their  life:  and  he  shall  smite  them 
with  the  edge  of  the  sword  ; he  shall  not  spare 
them,  neither  have  pity,  nor  have  mercy. 

8 TI  And  unto  this  people  thou  shalt  say,  Thus 
saith  the  Lord  ; Behold.  1 set  before  you  the 
way  of  life,  and  the  way  of  death. 

9 Pie  ‘ that  abideth  in  this  city  shall  die  by 
the  sword,  and  by  the  famine,  and  by  the  pesti- 
lence : but  he  that  goeth  out,  and  falleth  to 
the  Chaldeans  that  besiege  you,  he  shall  live, 
and  his  life  shall  be  unto  him  for  a i prey. 

10  For  I have  set  k my  face  against  this  city 
for  evil,  and  not  for  good,  saith  the  Lord  : it 
shall  be  given  into  the  hand  of  the  king  of 
Babylon,  and  he  shall  i burn  it  with  fire. 

11  TI  And  touching  the  house  of  the  king  of 
Judah,  say,  Hear  ye  the  word  of  the  Lord; 

12  O house  of  David,  thus  saith  the  Lord  ; 
m Execute  "judgment  in  the' 0 morning,  and 
deliver  him  that  is  spoiled  out  of  the  hand  of 
the  oppressor,  lest  my  fury  go  out  like  fire,  and 
burn  that  none  can  quench  it,  because  of  the 
evil  of  your  doings. 

13  Behold,  I am  against  thee,  O p inhabitant  ol 
the  valley,  and  rock  of  the  plain,  saith  the  Lor  d • 
which  say,  i Who  shall  come  down  against  us? 
or  who  shall  enter  into  our  habitations? 

14  But  I will  r punish  you  according  to  the 
fruit  B of  your  doings,  saith  the  Lord  : and  1 
will  kindle  a.  fire  in  the  forest  thereof  and  it 
1 shall  devour  all  things  round  about  it. 


ten  take  the  lead  in  opposing  the  cause  of  God,  and  in  perse- 
cuting his  servants. -The  worthless  caterers  to  men’s  vain 
pleasures,  and  the  flatterers  of  their  pride  and  passions,  may 
expect  favour,  affluence,  and  distinction;  but  contempt  and 
penury,  dungeons,  stripes,  and  the  stocks,  or  more  severe  and 
bloody  sufferings,  have  been  the  general  recompense  of  those 
who  have  sought  the  salvation  of  souls.  But  the  Lord  can 
easily  make  those  a terror  to  themselves  and  to  each  Uther, 
who  attempt  to  terrify  his  ministers  from  declaring  faithfully 
the  word  of  God,  or  to  put  them  to  silence  and  disgrace:  no 
mitigation  of  die  sentence  can  possibly  be  attained,  by  perse- 
cuting those  who  proclaim  it : and  lying  prophets,  and  those 
who  trust  in  them,  will  miserably  perish  together.” — T.  Scott. 

Ver.  7.  The  prophet,  in  a fit  of  despondency,  remonstrates 
with’ the  Almighty,  not  for  deceiving  him,  (as  our  translators 
represent  it,  see  note,’)  but  for  persuading,  and  by  his  promise 
encouraging  him  to  undertake  an  office,  which  he  now  found 
extremely  trying  and  unpleasant.  The  prophet,  in  the  former 
part  of  the  verse,  doubtless  alludes  to  his  prophetic  call,  and  to 
the  promises  of  support  and  guidance  in  his  office : (chap.  i. 
7 — 9.)  of  which  he  now  claims  fulfilment.  Like  many  other 
good  men,  he  does  not  seem  so  much  discouraged  by  stripes 
and  imprisonment,  as  by  derision  and  ridicule,  which  had  well 
nigh  stopped  his  mouth;  but  the  prophetic  word  was  like  “a 
fire  shut  up  in  his  bones,”  and  he  could  not  forbear.  He  there- 
fore encourages  himself  in  God,  as  present  wTith  him  for  his 
support.  Yet  soon  after  (such  is  human  nature)  he  again  falls 
into  despondency,  and,  like  Job  of  old,  curses  the  day  wherein 
he  was  born. 


Chap.  XXI.  Ver.  1 — 14.  Zedekiah’ s application  to  Jere- 
miah, andhis  answer. — This  chapter  is  evidently  outof  chrono- 
logical order.  It  is  believed  to  have  been  delivered  in  the  9th 
or  10th  year  of  Zedekiah.  CSee  note.)  The  king  of  Babylon 
coming  up  against  Jerusalem,  the  prophet  is  requested  to  in- 
quire of  God  respecting  the  issue,  and  to  intercede  with  him  in 
behalf  of  his  people  Judah.  But  the  Lord  is  declared  to  be 
against  them,  and  the  only  mitigation  of  their  punishment, 
they  are  told,  must  proceed  from  their  surrendering  voluntari- 
ly to  tne  king  of  Babylon. 

Lowth,  (father  of  the  Bishop,)  in  his  commentary,  is  ofppinion. 
with  other  learned  men,  that  the  four  last  verses  of  this  chap- 
ter must  have  been  delivered  at  a more  early  period,  before  the 
decree  for  Judah’s  destruction  was  made  peremptory : if  so, 
they  should  be  connected  with  the  chapter  following.  (Chap, 
xxit.)  Dr.  Blayney , however,  argues  from  chap,  xviit.  7,  8.  that 
reform  could  not  have  been  too  late  if  sincere  and  thorough; 
he  therefore  retains  these  verses  in  their  present  connexion. 
On  this  we  shall  only  remark,  that  though  repentance,  if  real, 
can  never  be  too  late,  it  is  extremely  dangerous  and  unwise 
to  defer  it,  even  for  a day.  “ To-day,  if  ye  will  hear  his  voice,” 
&c.  (See  Ps.  xcv.  7,  8.) 

“ The  most  obstinate  sinners,  yea  the  most  virulent  persecu- 
tors, have  seasons  of  compunction,  and  are  sometimes  con- 
vinced that  their  faithful  reprovers  are  wiser  and  happier  than 
they  themselves  are.  So  that  in  seasons  of  urgent  distress 
ana  peril,  men  frequently  desire  the  counsels  and  prayers  ot 
the  very  persons  whom  at  other  times  they  despise  or  oppose: 
and  thus  the  servants  of  God  pass  ‘through  honour  and  dis- 


Ver.  12.  Let  me  see. — Blayney,  " I shall  see.’1  So  also  chap.  xi.  20.  The 
Hebrew  is  future. 

Ver.  15.  Cursed  be  the  man. — This  imprecation  cannot  be  construed  into 
personal  hatred,  but  must  be  considered  merely  as  a strong  poetical  expression 
of  his  present  misery. 

Chap.  XXI.  [This  discourse  was  delivered  about  the  ninth  year  of  the  reign 
of  Zedekiah.  This  chapter,  observes  Dr.  Blayney , contains  the  first  of  those 
prophecies  which  were  delivered  by  Jeremiah  subsequent  to  the  revolt  of  Ze- 
dekiah. and  the  breaking  out  of  the  war  thereupon  ; and  which  are  continued 
on  to  the  taking  of  Jerusalem,  related  in  ch.  xxxix.  in  the  following  order : ch. 
xxi.,  xxx iv. , xxxii.,  xxxiii  . xxxviii.,  xxxix. ]—Bagster. 

Ver.  1.  Pashur  — not  the  son  of  Irnmer,  mentioned  chap.  xx.  l.  butofanother 
family. 

Ver.  2-  Nebuchadrezzar.— [Instead  of  Nebuchadrezzar,  which  is  the  reading 

m 


in  twenty-six  places  in  this  book,  many  MSS.  have  Nebuchadnezzar,  which  is 
the  common  reading  ; and  here  all  the  versions,  except  the  Arabic,  which 
omits  it,  have  it  in  this  form.  This  prince  succeeded  his  father  Nabopollasar 
in  the  throne  of  Babylon,  A.  M 3399.  B.  C.  605,  and  died,  after  a reign  of 
forty-three  years,  A.  M.  3442.  B.  C.  562.1— Bolster. 

Ver.  9.  For  a prey— or  spoil.  This  is  a proverbial  phrase.  Whatever  was 
taken  in  spod  was  considered  as  clear  gain— it  cost  nothing. 

Ver.  12.  Execute  judgment  in  “ the' morning" — See  margin.  ThaUis,  ex- 
ecute speedy  justice.  The  morning  was  the  usual  time  for  judgment. 

Ver.  13.  O thou  inhabitant  of  the  valley  and  rock  of  the  plain.— See  mar- 
gin. Blayney , “ Of  the  deeply  levelled  rock.”  Zion  r‘ was  a very  steep  and 
rocky  mountain  on  every  side  but  its  top  was  levelled  by  art  for  the  founda- 
tion of  its  buildings. 

Ver.  14.  Jn  the  forest  thereof—  That  is.  in  the  midst  of  the  palaces  or  houses 


An  exhortation  to  repeniance.  JEREMIAH.— CHAP.  XXII.  The  judgment  of  Jehoiakim. 


CHAPTER  XXII. 

I lie  exhortetli  to  repentance,  with  promises  and  threats.  10  The  judgment  ot  Sliallum, 
13  of  Jelioiakim,  20  and  of  Coniol). 

THUS  saiththe  Lord  ; Go  down  to  the  house 
of  the  king  of  Judah,  and  speak  there  this 
word, 

2 And  say,  Hear  a the  word  of  the  Lord,  O 
king  of  Judah,  that  sittest  upon  the  throne  of 
David,  thou,  and  thy  servants,  and  thy  peo- 
ple that  enter  in  by  these  gates  : 

3 Thus  saith  the  Lord  ; Execute  b ye  judg- 
ment and  righteousness,  and  deliver  the  spoil- 
ed out  of  the  hand  of  the  oppressor  : and  do 
no  wrong,  do  no  violence  to  the  stranger,  the 
fatherless,  nor  the  widow,  neither  shed  inno- 
cent blood  in  this  place. 

4 For  if  ye  do  this  thing  indeed,  then  shall 
there  enter  in  by  the  gates  of  this  house  kings 
sitting  cupon  the  throne  of  David,  riding  in 
chariots  and  on  horses,  he,  and  his  servants, 
and  his  people. 

5 But  if  d ye  will  not  hear  these  words,  I 
swear  by  e myself,  saith  the  Lord,  that  this 
house  shall  become  a desolation. 

6 For  thus  saith  the  Lord  unto  the  king’s 
house  of  Judah  ; Thou  art  Gilead  unto  me, 
and  the  head  of  Lebanon : yet  surely  I will 
make  thee  a wilderness,  and  cities  which  are 
not  inhabited. 

7 And  l will  prepare  destroyers  against  thee, 
every  one  with  his  weapons:  and  ' they  shall 
cut  down  thy  choice  cedars,  and  ’ cast  them 
into  the  fire. 

8 And  many  nations  shall  pass  by  this  city, 
and  they  shall  say  every  man  to  his  neighbour, 
Wherefore  h hath  the  Lord  done  thus  unto  this 
great  city  ? 

9 Then  they  shall  answer,  Because  they 
■ have  forsaken  the  covenant  of  the  Lord  their 
God,  and  worshipped  other  gods,  and  served 
them. 

10  If  Weep  ye  not  for  the  i dead,  neither  be- 
moan him  : but  weep  sore  for  him  that  goeth 
away:  for  he  shall  return  no  more,  nor  see 
his  native  country. 

11  For  thus  saith  the  Lord  touching  k Shallum 
the  son  of  Josiah  king  of  Judah,  which  reign- 


A.  M.  cir. 
3WS. 

B.  C.  cir. 


a c.  17.20, 
&c. 

b c.21.12. 

c for  David, 
upon  his 
throne. 

d 2 Ch.7.19, 
22. 

e He.6.13,17 

f Is.  37.24. 

g c.21.14. 

h De.29.24, 
25. 

1 Ki.9.8,9. 

i 2 Ki.22. 17. 
2CI).34.25. 

j Ec.4.2. 

Is.  57.1. 

k 2Ki. 23.30. 
LCh.3.15. 


1 2Ki.23.34. 
ver.18. 

in  Mi. 3. 10. 
Hab.2.9. 

n Le.19.13. 
De.24.14, 


o thorough- 
aired. 

P or,  viy 
windows. 

q 2Ki. 23.25. 

r Is. 3. 10. 

s or,  incur- 


t Eze.19  6. 

u c.  16.4.6. 

v IKi.  13.30. 

w c.36.30. 
fulfilled 
599. 

x c. 30.14. 

y prosperi- 
ties. 

z c.3.25. 
7.23,&c. 

ac.23.1,&c. 

b inhabit- 
res6. 

c.21.13. 


ed  instead  of  Josiah  his  father,  which  went 
forth  out  of  this  place ; He  shall  not  return 
thither  any  more : 

12  But  i he  shall  die  in  the  place  whither  they 
have  led  him  captive,  and  shall  see  this  land 
no  more. 

13  T[  Wo  m unto  him  that  buildeth  his  house 
by  unrighteousness,  and  his  chambers  by 
wrong ; that  " useth  his  neighbour’s  service 
without  wages,  andgiveth  him  not  for  his  work; 

14  That  saith,  I will  build  me  a wide  house 
and  0 large  chambers,  and  cutteth  him  out 
p windows  ; and  it  is  ceiled  with  cedar,  and 
painted  with  vermilion. 

15  Shalt  thou  reign,  because  thou  closest 
thyself  in  cedar  ? did  not  thy  father  i eat  and 
drink,  and  do  judgment  and  justice,  and  then 
it  was  well  with  him  1 

1G  He  judged  the  cause  of  the  poor  and 
needy;  then  it  was  well  r with  him:  was  not 
this  to  know  me  ? saith  the  Lord. 

17  But  thine  eyes  and  thy  heart  are  not  but 
for  thy  covetousness,  and  for  to  shed  innocent 
blood,  and  for  oppression,  and  for  £ ‘ violence, 
to  do  it. 

IS  Therefore  thus  saith  the  Lord  concerning 
Jehoiakim  the  son  of  Josiah  king  of  Judah  ; 
They  “shall  not  lament  for  him , saying,  Ah 
my  v brother ! or,  Ah  sister!  they  shall  not 
lament  for  him,  saying , Ah  lord  ! or,  Ah  his 
glory ! 

19  He  w shall  be  buried  with  the  burial  of  an 
ass,  drawn  and  cast  forth  beyond  the  gates  of 
Jerusalem. 

20  Tf  Go  up  to  Lebanon,  and  cry  ; and  lift 
up  thy  voice  in  Bashan,  and  cry  from  the  pas- 
sages: for  all  thy  lovers  x are  destroyed. 

21  l spake  unto  thee  in  thy  y prosperity;  but 
thou  saidst,  I will  not  hear.  This  hath  been 
thy  manner  from  z thy  youth,  that  thou  obey- 
edst  not  my  voice. 

22  The  wind  shall  eat  up  all  thy  a pastors, 
and  thy  lovers  shall  go  into  captivity : surely 
then  shalt  thou  be  ashamed  and  confounded 
for  all  thy  wickedness. 

23  O 1 inhabitant  of  Lebanon,  that  makest 


honour,  through  evil  and  good  report.’  Such  men  indeed  only 
inquire  after  deliverance  from  punishment:  if  the  Lord  would 
deal  with  them  according  to  the  riches  of  his  power  and  mercy, 
in  saving  them  from  suffering,  and  then  leave  them  to  indulge 
themselves  in  sin,  they  would  be  reconciled  to  him  and  to  his 
ministers:  and  they  will  meet  with  teachers,  who  will  en- 
courage them  on  this  plan,  for  a valuable  consideration  to 
themselves.  But  the  faithful  servant  of  God  is  zealous  for  his 
Master’s  honour,  and  adheres  to  his  instructions:  he  can  en- 
courage no  man  who  refuses  to  ‘repent  and  do  works  meet 
for  repentance:’  he  will  constantly  maintain,  that  those  who 
hale  and  disobey  the  precepts,  have  no  interest  in  the  promises 
of  God  ; and  that  he  will  not  deal  with  hypocrites  according  to 
the  wonders  which  he  performs  for  his  people.  When  sinners 
therefore  inquire  about  events,  they  should  be  directed  to  the 
duties  of  their  stations:  those  who  are  descended  from  pious 
ancestors,  should  be  exhorted  to  imitate  them ; and  they  who 
are  placed  in  authority,  should  be  reminded  to  execute  justice 
and  do  good  : otherwise  these  distinctions  will  the  more  ex- 
pose men,  when  the  ‘fury  of  the  Lord  goeth  forth  like  fire, 


o(  the  great,  which  were  generally  built  of  cedar  from  Lebanon.  See  chap, 
xxti.  23. 

Chap.  XXII.  Vcr.  6.  Thou  art  Gilead , &c. — [Gilead  was  the  most  fertile 
part  of  the  country,  and  renowned  for  its  rich  pastures  ; and  Lebanon  was  the 
highest  mountain  in  Israel,  celebrated  for  its  stately  cedars;  and  both  were, 
therefore,  proper  emblems  of  the  reigning  family.  " But  though  thou  art  the 
richest  and  most  powerful,  1,  who  raised  thee  up,  can  bring  thee  down,  and 
make  thee  a wilderness.”!— Bolster. 

Ver.  lit.  Wte-p  ye  not  for  the  dead—  |The  ruin  of  the  kingdom  of  Judah  com- 
menced wilh  the  death  of  Josiah,  in  consequence  of  the  wounds  he  had  recei- 
ved at  Mcgiddo  : and  the  prophet  therefore  referred  to  that  event ; and  also  to 
predictions  which  were  delivered  soon  after,  when  Jehoahoz,  or  Shallum,  was 

carried  by  Pheraoh-necho  into  Egypt,  where  he  died.  [—Bolster. Rut  weep 

tore  for  him  that  goeth  (htayney,  ‘‘is  gone”)  away — meaning  Shallum,  who, 
on  c-eeitriing  the  throne,  probably,  had  taken  the  name  of  Jehoahaz. 

Ver  12.  In  the  plane — That  is,  Egypt,  whither  he  had  been  carried  captive, 
anil  where,  in  about  three  months,  he  died.  See  2 Kings  xxiii.  31. 

Ver.  11.  CtileA  with  cedar. — I Dr.  Russel,  speaking  ofthe  houses  of  Aleppo, 
says.  **  their  ceilings  are  of  wood,  neatly  painted,  and  sometimes  gilded,  as  arc 
the  window  shutters  the  panels  of  some  of  their  rooms  and  the  cup- 

tos 


and  burnetii,  that  none  can  quench  it,  because  of  the  evil  of 
their  doings.’  He  sets  himself  especially  against  those,  who 
presumptuously  defy  his  thrertenings  : and  he  will  let  them 
know,  that  none  of  their  devices  or  confidences  can  withstand 
the  power  of  his  righteous  indignation.”— 7'.  Scott. 

Chap.  XXII.  Ver.  1 — 30.  Exhortation  to  repentance  ad- 
dressed to  the  royal  family  of  Judah. — This  prophecy,  to  the 
9th  verse  of  the  next  chapter,  was  evidently  delivered  (says 
Dr.  Blayney)  in  the  reign  of  Jehoiakim ; for  it  speaks  of  his 
immediate  predecessor  (Shallum  or  Jehoahaz,  who  reigned 
three  months  only)  as  already  gone  into  captivity,  (ver.  11,) 
and  foretels  the  death  of  Jehoiakim  himself:  (ver.  19.)  It  is 
likewise  probable  (says  the  same  learned  commentator)  that 
it  followed  immediately  after  what  is  said  in  the  xixth  and 
xxth  chapters  to  have  passed  in  the  temple  precincts,  from 
whence,  as  from  higher  ground,  the  prophet  is  ordered  to  gc 
down  to  the  house  of  the  king  of  Judah.  (Compare  chap, 
xxxvi.  12.) 

The  beginning  of  this  prophecy  is  addressed  to  the  king  of 
Judah  and  his  court.  It  recommends  to  them  the  practice  of 


board  doors,  of  which  they  have  great  numbers  ; these  taken  together  have  a 
very  agreeable  effect.”]— Bagster. 

Ver.  15.  Closest  tbyself  in  cedar— That  is,  art  surrounded  with  cedar.  G» 
senius  renders  it,  “ Because  thou  viest”  (with  others.)  Boothroyd , “ Rival- 
est  others  in  cedar:”  hut  Blayney  translates,  “ Frettest  thyself  in  cedar.” 
"V^e  prefer  the  text. 

Ver.  18.  Ah,  sister— That  is,  the  queen. —His  glory —Blayney , “ her  glory,’ 
and  so  Hebrew. 

Ver.  19.  Cast  forth  beyond  the  gates,  &c.— Dr.  Blayney  tbu3  explains  tho 
history  of  this  king.  On  Nebuchadnezzar’s  first  attack,  Jelioiakim  submitted, 
and  was  leniently  treated  ; but  afterwards  rebelling,  he  was  pul  in  chains  to 
be  carried  to  Babylon : in  the  moan  time,  dying,  he  was  ca9t  forth  without  the 
walls,  and,  probably,  into  the  detested  valley  of  Hinnom.  See  2 Kings  xxiv. 
2 Chron.  xxxvi.  Ezek.  xix.  8.  9.  Jer.  xxxvi.  30. 

Ver.  20.  Go  up  to  Lebanon.— Blayney  considers  this  addressed  to  the  royal 
house  of  Judah,  who  are,  ironically,  counselled  to  go  up  to  the  mountains  and 
call  for  help. 

Ver.  23.  Inhabitant.— Heb.  “ Tnhabitress  of  Lebanon.”  See  chap.  xxii.  6. 

Hozo  graciovs  !-  Some  read,  “ How  wilt  thou  groan'”  So  Seeker  and 

Bnothrovd. 

BIT 


Against  the  false  prophets, 

thy  nest  in  the  cedars,  how  gracious  shalt  thou 
be  when  pangs  come  upon  thee,  the  pain  as  of 
a woman  in  travail ! 

24  /Is  I live,  saith  the  Lord,  though  Coniah 
e the  son  of  Jehoiakim  king  of  Judah  were 
the  signet  d upon  my  right  hand,  yet  would  1 
pluck  thee  thence  ; 

25  And  e I will  give  thee  into  the  hand  of  them 
that  seek  thy  life,  and  into  the  hand  of  them 
whose  face  thou  fearest,  even  into  the  hand  of 
Nebuchadrezzar  king  of  Babylon,  and  into 
the  hand  of  the  Chaldeans. 

26  And  r I will  cast  thee  out,  and  thy  mother 
that  bare  thee,  into  another  country,  where  ye 
were  not  born  ; and  there  shall  ye  die. 

27  But  to  the  land  whereunto  they  e desire  to 
return,  thither  shall  they  not  return. 

28  Is  this  man  Coniah  a despised  broken 
idol  ? is  he  a vessel  h wherein  is  no  pleasure  ? 
wherefore  are  they  cast  out,  he  and  his  seed, 
and  are  cast  into  a land  which  they  know  not  ? 

29  O i earth,  earth,  earth,  hear  the  word  of 
the  Lord. 

30  Thus  saith  the  Lord,  Write  ye  this  man 
) childless,  a man  that  shall  not  prosper  in  his 
days:  for  no  man  of  his  seed  shall  prosper, 
sitting  upon  the  throne  of  David,  and  ruling 
any  more  in  Judah. 

CHAPTER  XXIII. 

1 He  prophesieth  a restoration  of  the  scattered  flock.  5 Christ  shall  rule  anti  save  them. 

9 Against  false  prophets,  33  and  mockers  of  the  true  prophets. 

WO  “be  unto  the  pastors  that  destroy  and 
scatter  the  sheep  of  my  pasture  ! .saith 
the  Lord. 

2  Therefore  thus  saith  the  Lord  God  of  Israel 
against  the  pastors  that  feed  my  people;  Ye 


JEREMIAH.— CHAP  XXIII. 


A.  M.  cir. 
3406. 

B.  C.  cir. 
593. 


c 2Ki.24.6.. 
8 

1 Ch.3.16. 
c.37.1. 
d Ca.8.6. 

Hag.  2. 23. 
e c.34.20. 
f 2Ki.24.15. 
g lift  up. 
their  mind 
c.44.14. 
h Ho.8.8. 
i Is.  1.2. 

1 c.36.30. 
Matl.il, 
12. 


b Ac.20.29. 
c De.30.1,6. 
c.32.37. 
E7e.34.13, 
&c. 

d c.3.15. 
c ls.4.2. 

11.1. . 5. 

40.9..  II. 
c-33.1 1.. 
16. 

Zee.  3. 8. 
6.12. 
Jn.1.45. 
f Da. 9.24. 
g Ps.72.2. 
h De.33.27, 
23. 

Zee.  14.9, 
11. 

i Jehovah , 
tsid-kenu. 
1 Co.  1.30: 
j c.16.14,15 
k Zep.3.20. 
1 Is.  43.5,6. 
m A in. 9. 14, 
15. 

A.  M.  3399. 
B.  C.  605. 
u Hab.3.16. 
0 Is.6.5 
p Ro.7.9. 


and  mockers  of  true  prophets 

b have  scattered  my  flock/  and  driven  them 
away,  and  have  not  visited  them  : behold,  I 
will  visit  upon  you  the  evil  of  your  doings, 
saith  the  Lord. 

3 And  c 1 will  gather  the  remnant  of  my  flock 
out  of  all  countries  whither  I have  driven  them, 
and  will  bring  them  again  to  their  folds  ; and 
they  shall  be  fruitful  and  increase. 

4 And  d I will  set  up  shepherds  over  them 
which  shall  feed  them  : and  they  shall  fear  nc 
more,  nor  be  dismayed,  neither  shall  they  be 
lacking,  saith  the  Lord. 

5 Tf  Behold,  the  days  come,  saith  the  Lord, 
that  I will  raise  unto  David  a e righteous 
Branch,  and  a King  shall  f reign  and  prosper, 
and  e shall  execute  judgment  and  justice  in 
the  earth. 

C In  his  days  Judah  shall  be  saved,  and  Israel 
shall  dwell  h safely  : and  thisfs  his  name  where- 
by he  shall  be  called,  i THE  LORD  OUR 
RIGHTEOUSNESS. 

7 i Therefore,  behold,  the  days  come,  saith 
the  Lord,  that  they  shall  no  more  say,  The 
Lord  liveth,  which  brought  up  the  children 
of  Israel  out  of  the  land  of  Egypt ; 

8 But,  The  Lord  11  liveth,  which  brought  up 
and  which  led  the  seed  of  the  house  of  Israel 
out  of  the  north  country,  and  from  all  1 coun- 
tries whither  I had  driven  them;  and  m they 
shall  dwell  in  their  own  land. 

9 If  My  heart  within  me  is  broken  because 
of  the  prophets;  all  my  "bones  shake;  I am 
like  a drunken  man,  and  like  a man  whom 
wine  hath  overcome,  because  of  the  0 Lord, 
and  because  of  the  p words  of  his  holiness. 


justice  and  equity,  as  the  only  means  to  prevent  their  total 
ruin.  The  captivity  of  the  late  king  is  however  declared  to  be 
irreversible,  and  the  miserable  and  unlamented  end  of  the 
present  explicitly  foretold,  (verses  18,  19.)  His  family  is  threat- 
ened with  the  like  calamity,  and  his  seed  declared  to  be  for 
ever  excluded  from  the  throne.  Surely  “it  is  a fearful  thing,” 
insensible  and  impenitent,  “ to  fall  into  the  hands  of  the  living 
God.”  (Heb.  x.  31.) 

“ Men  imagine  that  wealth,  magnificence,  elegant  mansions, 
furniture,  paintings,  and  splendid  vanities,  give  happiness  to 
their  • ossessors : and  in  order  to  acquire  them,  they  often  com- 
mit ti.e  most  atrocious  crimes,  and  expose  themselves  to  the 
severest  vengeance  of  their  offended  Judge.  How  many  grand 
houses  have  thus  been  budded  by  unrighteousness ! How  many 
live  in  magnificence  and  luxury,  by  oppressing  and  defraud- 
ing the  poor;  and  by  constraining  them  to  excessive  labour, 
without  any  adequate  compensation  for  their  work!  How 
many  thus  run  into  debt,  and  defraud  their  creditors ; at  least 
so  delay  payment,  as  to  ruin  honest  families,  to  gratify  their 
infamous  ostentation ! And  indeed  all  who  determine  to  be 
rich,  or  luxurious,  will  fall  into  these  and  various  other 
temptations,  and  he  betrayed  into  some  species  of  injustice. 
Generally,  the  pride  and  vanity  of  young  persons,  in  wanting 
to  make  a more  genteel  appearance  than  their  prudent  or  pious 
parents  did,  prove  them  defective  in  more  valuable  accom- 
plishments; especially  if  their  circumstances  are  not  more 
affluent.  It  is  unspeakably  more  respectable  and  comfortable 
to  have  food  and  raiment,  and  other  accommodations,  in  a 
plain  style,  with  honesty  and  piety;  and  to  use  hospitality,  be 
friendly  to  the  poor,  and  to  have  an  interest  in  their  prayers ; 
than  to  fare  sumptuously,  to  lodge  magnificently,  to  be  sur- 
rounded with  numerous  servants  and  visitants;  whilst  extra- 
vagance puts  an  edge  on  rapacity,  and  ‘ the  eyes  and  heart 
are  only  after  covetousness,’  oppression,  and  other  crimes, 
which  luxury  renders  necessary.  They  who  ‘ know  God, 
will  do  justice  and  love  mercy ; and  it  will  be  well  with  them 


Ver.  24.  Though  Coniah  (or  Jeconiah)  be  the  signet  upon  my  right  hand— 
with  which,  probably,  kings  sealed  their  royal  decrees  and  despatches.  See 
Esther  viii.  8. 

Ver.  28.  Is  this  man , &c. — [This  appears  to  be  the  application  of  the  whole 
discourse  to  Zedeki&h ; for  it  is  to  be  observed,  that  Jeconiah  is  spoken  of  as 
absent , and  already  in  captivity.  Now  if  he  and  his  seed  had  been  for  their 
sins  thrown  aside  ns  a broken  idol,  or  as  a vessel  which  a man  despises,  how 
could  Zedckiah,  who  copied  and  far  exceeded  them,  expect  to  prosper  on  the 
throne  of  David?] — Bagster. 

Ver.  30.  Write  this  man  childless. — Not  that  he  was  so  absolutely,  for  he 
had  several  children,  (1  Chron.  iii.  17,  18.)  but  it  was  equivalent  to  his  being 
childless,  since  none  of  his  race  were  allowed  to  ascend  the  throne  of  Judah  ; 
for  Zoiubbahel  was  only  a provincial  governor  under  the  king  of  Persia.  The 
Hebrew  word  ( eriri ) means,  not  only  childless,  but  also  desolate  and  forsaken. 
3ee  Gesenius,  in  verb,  and  Davison  on  Prophecy.  So  Dr.  Hales.— [Zedekiah 
was  taken  prisoner  by  Nebuchadnezzar  ; his  sons  slain  before  his  eyes  ; and 
his  eyes  being  put  out,  he  was  carried  to  Babylon  ; and  we  read  no  more  either 
of  him  or  his  posterity.]— Bagster. 

Chap.  XXIII.  Ver.  1.  Wo  to  the  pastors  — [Under  the  term  pastors  are  in- 
818 


living  and  dying:  but  those  who  dishonour  him  will  be  dis- 
graced; and  when  ostentatious  and  oppressive  rulers  are  re- 
moved, and  none  lament  their  death,  it  is  an  awful  token  that 
they  are  gone  to  receive  the  due  recompense  of  their  crimes.” — 
r.  Scott. 

Chap.  XXIII.  Ver.  1 — 8.  A wo  denounced  against  wicked 
shepherds,  and  a promise  to  restore  Israel  by  Messiah.— 
Leaving  the  first  four  verses  of  the  chapter,  to  those  whom  it 
may  more  immediately  concern  ; we  apply  ourselves  to  ex- 
amine this  prophecy  ot  the  Messiah,  who  has  been  already  in- 
troduced to  us  by  Isaiah,  (chap.  xi.  1,)  as  a branch  of  the  house 
of  David.  The  name  here  given  to  Messiah  is  expressive  of 
his  character  and  office,  as  Jehovah  our  Righteousness.  This 
construction  of  the  text,  w hich  we  think  most  natural,  is  sup- 
ported by  the  general  current  of  Trinitarian  writers,  ancient 
and  modern ; and  of  late  ably  defended  by  Dr.  Pye  Smith  and 
Dr.  Boothroyd.  So  far  as  respects  the  divinity  of  our  Saviour, 
it  may  be  considered  parallel  to  the  title  ascribed  to  the  same 
august  personage  by  Isaiah,  namely,  Immanuel,  or  “ God  with 
us:”  but  it  also  announces  another  scriptural  truth  of  the  first 
importance,  that  Messiah  is  the  righteousness  of  his  people  ; 
or,  as  St.  Paul  expresses  it,  that  he  is  “ of  God  made  unto  us 
righteousness”  as  well  as  wisdom  and  other  important  bene- 
fits. (l  Cor.  i.  30.) 

To  this  application  of  the  passage  it  has  been  objected,  both 
by  Jews  and  Unitarians,  that  when  the  name  Jehovah  is 
used  in  combination  with  other  words,  as  Jireh,  Nissi,  Sham- 
mah , &c.,  they  form  a proposition  of  which  Jehovah  is  the 
nominative;  thus  Jehovah  Jireh  is  rendered  “The  Lord  will 
provide” — Jehovah  nissi,  “ the  Lord  is  my  banner,”  and  Jeho- 
vah Shammah , “ the  Lord  is  there ;”  and  indeed,  if  other 
scriptures  did  not  satisfy  us  of  the  proper  deitv  of  the  Son  of 
Goa,  we  might  feel  it  necessary  to  recur  to  this  explication  : 
but  as  we  think  many  passages  of  the  Old  Testament,  and  still 
more  of  the  New,  establish  this  doctrine,  (though  we  cannot 
here  recite  them,)  we  conceive  the  common  interpretation  the 

eluded  all  who  were  employed  in  governing  or  directing  the  people.)—  Bagster 
See  Isa.  xliv.  28. 

Ver.  6.  This  is  the  name  whereby  he  shall  be  called. — Heb.  “ The  name  he 
for  they,  for  it  may  be  either  singular  or  plural)  shall  call  or  annource  to  him.” 
Smith's  Messiah.  Blaynty  (as  quoted  in  our  exposition)  follows  the  LXX 
but  ” the  other  versions,  with  the  Masoretic  text,  and  the  best  Jewish  exposi 
tors,  consider  Jehovah  to  be  in  construction  with  “ our  righteousness.”  Booth- 
royd.— On  this  passage,  Dr.  Hales  (Analysis  of  Chronology,  has  cited  the 
followin'.'  remarks  from  Sepher  Ikkarim , which,  he  observes,  well  expresses 
the  reason  of  the  appellalisn.  the  Lord  our  righteousness  TheScriptuie 
calls  the  name  of  the  Messiah,  Jaoh,  our  righteousness  ; to  intimate  that 
he  will  be  a mediatorial  God,  by  whose  hand  we  shall  obtain  justification 
from  the  name  : wherefore  it  calls  him  by  the  name  of  the  name,  (that  is,  the 
ineffable  name  Jaoh,  here  put  for  God  himself.") 

Veri  9.  My  heart  within  me.— In  the  original,  the  order  of  the  words  is 
inverted,  beginning,  “Because  (or  'concerning*)  the  prophets,  my  heart  is 
broken,”  &e.  Blayney,  therefore,  and  Boothroyd,  consider  the  first  word  as 
a sort  of  title  " concerning  the  prophets  similar  instances  occur  in  the  open* 
ing  of  chap.  xlvi.  xlviii.  xlix.  &c. 


Against  the  false  prophets,  JEREMIAH. — CHAP.  XXIII.  and  mockers  of  true  prophets. 


10  For  the  land  is  full  of  « adulterers ; for 
because,  of  r swearing  s the  land  mourneth  ; 
the  pleasant  places  of  the  wilderness  are  dried 
up,  and  their  ' course  is  evil,  and  their  force 
is  not  right. 

11  For  both  " prophet  and  priest  are  profane ; 
yea,  in  my  house  v have  I found  their  wicked- 
ness, saith  the  Lord. 

12  Wherefore  their  way  w shall  be  unto  them 
as  slippery  ways  in  the  darkness  : they  shall 
be  driven  on,  and  fall  therein:  for  I will  bring 
evil  upon  them,  even  the  year  of  their  x visita- 
tion, saith  the  Lord. 

13  And  I have  seen  f folly  in  the  prophets  of 
Samaria  ; they  prophesied  in  1 Baal,  andcaus- 
ed  my  people  Israel  to  err. 

11  I have  seen  also  in  the  prophets  of  Jeru- 
salem aa  horrible  thing:  they  commit  adul- 
tery, and  walk  in  b lies : they  strengthen  c also 
the  hands  of  evil-doers,  that  none  doth  return 
from  his  wickedness:  they  are  all  of  them  unto 
me  as  d Sodom,  and  the  inhabitants  thereof 
as  Gomorrah. 

15  Therefore  thus  saith  the  Lord  of  hosts 
concerning  the  prophets;  Behold,  I will  feed 
them  with  e wormwood,  and  make  them  drink 
the  water  of  gall : for  from  the  prophets  of 
Jerusalem  is  f profaneness  gone  forth  into  all 
the  land. 

16  Thus  saith  the  Lord  of  hosts,  Hearken  not 
unto  the  words  of  the  prophets  that  prophesy 
unto  you:  they  make  you  vain:  they  speak 
a vision  of  their  own  heart,  and  not  out  of  the 
mouth  of  the  Lord. 

17  They  e say  still  unto  them  that  despise 
me,  The  Lord  hath  said,  Y e shall  have  peace ; 
and  they  say  unto  every  one  that  walketh  after 
the  h imagination  of  his  own  heart,  No  > evil 
shall  come  upon  you. 

18  For  who  hath  stood  in  the  i counsel  of  the 
Lord,  and  hath  perceived  and  heard  his  word  ? 
who  k hath  marked  his  word,  and  heard  it  ? 

19  Behold,  a whirlwind  i of  the  Lord  is  gone 
forth  in  fury,  even  a grievous  whirlwind : it 
shall  fall  grievously  upon  the  head  of  the 
wicked. 


A.  M.  3399. 
li.  C.  605. 


q c.9.2. 

r or , cursing. 

s Ho.4.2,3. 

t or  ^violence. 

u Zep.3.4. 

v Eze.8.16, 
17. 

23.39. 

Mat.21.13. 

w Pr.4.19 
x Ex. 32. 34. 

y an  unsa- 
voury,or, 
absurd 
tiling. 

z c.2.8. 

a or,  filthi- 
ness. 

b ver.26,32. 

c Is. 41. 6,7. 

d Is.  1.9,10. 

e c.9  15. 

f or,  hy- 
pocrisy. 

g Eze.13.10. 
Zee.  10.2. 

h or,  stub- 
bornness. 
c.13.10. 

i Mi.ail. 
j or,  secret. 
k2Ch.  18.23. 

1 c. 30. 23, 24. 


mPr.21.30. 

a 1 Tli.5.6. 

o Am.9.2,3. 

p 1 Ki.8.27. 

q Jti.3.7. 
8.33,34. 

r icith 
whom  is. 

s He.4.12. 

t or,  smooth. 

a Ib.3.12. 
Am.2.4. 


20  The  anger  of  the  Lord  shall  not  return, 
until  he  have  executed,  and  till  he  have  per- 
formed m the  thoughts  of  his  neart : in  the 
latter  days  ye  shall  consider  it  perfectly. 

21  I have  not  sent  these  prophets,  yet  they 
ran : I have  not  spoken  to  them,  yet  they 
prophesied. 

22  But  if  they  had  stood  in  my  counsel,  and 
had  caused  my  people  to  hear  my  words,  then 
n they  should  have  turned  them  from  their  evil 
way,  and  from  the  evil  of  their  doings. 

23  Am  I a God  at  hand,  saith  the  Lord,  and 
not  a God  afar  off? 

24  Can  any  hide  0 himself  in  secret  places 
that  I shall  not  see  him  ? saith  the  Lord.  Do 
not  I fill  p heaven  and  earth?  saith  the  Lord. 

25  I have  heard  what  the  prophets  said,  that 
prophesy  lies  in  my  name,  saying,  I have 
dreamed,  I have  dreamed. 

26  How  long  shall  this  be  in  the  heart  of  the 
prophets  that  prophesy  lies?  yea,  they  are 
prophets  of  the  deceit  of  their  own  heart; 

27  Which  think  to  cause  my  people  to  for- 
get my  name  by  their  dreams  which  they  tell 
every  man  to  his  neighbour,  as  their  fathers 
“>  have  forgotten  my  name  for  Baal. 

28  The  prophet  rthat  hath  a dream,  let  him 
tell  a dream  ; and  he  that  hath  my  word,  let 
him  speak  my  word  faithfully.  What  is  the 
chaff  to  the  wheat  ? saith  the  Lord. 

29  Is  not  my  word  6 like  as  a fire  ? saith  the 
Lord  ; and  like  a hammer  that  breaketh  the 
rock  in  pieces  ? 

30  Therefore,  behold,  I am  against  the  pro- 
phets, saith  the  Lord,  that  steal  my  words  every 
one  from  his  neighbour. 

31  Behold,  I am  against  the  prophets,  saith 
the  Lord,  that  <•  use  their  tongues,  and  say,  He 
saith. 

32  Behold,  I am  against  them  that  prophesy 
false  dreams,  saith  the  Lord,  and  do  tell  them, 
and  cause  my  people  to  " err  by  their  lies, 
and  by  their  lightness;  yet  I sent  them  not, 
nor  commanded  them : therefore  they  shall 
not  profit  this  people  at  all,  saith  the  Lord. 

33  Tf  And  when  this  people,  or  the  prophet,  or 


most  correct.  Nor  do  we  see  the  necessity  of  caution  in  this 
respect,  since,  as  Dr.  Pye  Smith  remarks,  the  “ sacred  writers 
seein  never  to  have  felt  the  need  of  cautions  or  restrictions, 
when  they  were  pouring  out  the  fulness  of  their  minds  in  the 
most  unmeasured  greatness  of  expression,  on  the  glory  of 
their  Redeemer.” 

There  is  a third  interpretation,  in  which  many  Jews  and 
Christians  meet;  and  which,  though  it  does  not  in  our  view 
contain  the  whole,  yet  certainly  contains  a truth  of  great  im- 
portance, when  explained  in  harmony  with  other  scriptures. 
Thus  Mr.  Leri  himself  translates  it, — “ The  Lord  shall  call 
him  (Messiah)  our  Righteousness which  is  the  identical 
version  of  Dr.  Blayney,  though  he  does  not  reduce  the  mean- 
ing of  this  important  proppsition,  as  the  Jew  does,  (and  we 
fear  many  professing  Christians,)  to  “ the  example  of  his  vir- 
tuous life  and  actions.”  It  is  chiefly  with  respect  to  his  atone- 
ment and  our  justification  thereby,  that  we  understand  the 
term,  which  we  shall  hereafter  endeavour  to  explain  more 
fully.  (See  Rom.  x.  4.  Phil.  iii.  8,  9.) 

Ver.  9 — 40.  Judgments  denounced  against  wicked  Priests 
and  false  Prophets. — Jeremiah  expresses  his  horror  at  the 
wickedness  of  the  priests  and  prophets  of  Judah,  and  at  the 
vengeance  hanging  over  them,  for  their  evil  doctrines  and  ex- 


Ver.  10.  Because  of  sic  earing. —By  a different  pointing,  Blayney  and  Booth- 
rtnjd  read,  “ Because  of  these,"  &c.  So  LXX.  and  Syriac. 

Ver.  13.  I have  seen  folly  —See  margin.  Blayney,  "That  which  was  dis- 
puting.”  They  -prophesied  in  Boat— That  is,  in  the  name  of  Baal.  So 

Blayney,  &c.  Concerning  Baal's  prophets,  see  1 Kings  xviii.  13,  21.;  xxii.  6,  7. 

Ver.  is.  Counsel. — See  margin.  Blayney,  “ Privy  council.”  See  1 Kings 
xxii.  19.  &c.  So  ver.  22. 

Ver.  19.  Whirlwind  in  fury. — f As  whirlwinds  are  sometimes  fatal  to  tra- 
vellers. who  are  overwhelmed  by  them  in  the  desert,  they  are  elegantly  em- 
ployed to  denote  the  certainty,  as  well  as  suddenness,  of  the  destruction  of 
the  wicked.  Morler,  describing  the  whirlwinds  of  Persia,  gays,  they  swept 
along  the  country  in  different  directions,  in  a manner  truly  terrific,  carrying 
away  in  their  vortex  sand,  branches,  and  the  stubble  of  the  fields,  and  really 
appearing  to  make  a communication  between  the  earth  and  the  clouds.)— B. 

Ver.  27.  As  their  fathers  have  forgotten  my  name  for  Baal— See  Deut. 
xiil  1—3. 

Ver.  23.  Let  him  tell  a dream.- That  is,  relate  it  as  a dream. What  is 


ample:  and  he  exhorts  the  people  not  to  listen  to  their  false 

Eromises  of  peace  and  safety,  while  God’s  judgments  were 
astening  to  overwhelm  them.  They  are  charged,  not  only 
with  deceiving  the  people  by  pretended  prophecies,  but  with 
the  most  awful  profaneness,  and  the  grossest  vices,  whereby 
they  involved  themselves  and  their  country  in  inevitable  ruin 
and  perpetual  shame. 

The  folly  of  people  in  giving  out  their  dreams  for  divine 
oracles,  (like  Brothers  and  Mrs.  Southcott,)  is  here  severely 
reprobated,  and  is  only  to  be  equalled  by  the  simplicity  of  their 
followers,  who  will  believe  any  thing— but  the  Bible! 

The  latter  verses  of  this  chapter  are  “directed  against  those 
who  called  the  word  of  God,  spoken  by  the  true  prophets,  a 
burden,  by  way  of  reproach;  meaning  that  it  always  portended 
evil,  and  never  good ; a burden  signifying  a calamitous  pro- 
phecy.” (Blayney.  See  note  on  Isa.  xvii.  1.) 

“It  is  a mark  of  great  and  daring  impiety  for  men  to  jest  with 
the  words  of  God,  or  to  ridicule  the  expressive  language  of 
faithful  ministers.  The  enmity  of  the  carnal  heart  powerfully 
urges  men  thus  to  ‘pervert  the  words  of  the  living  God:’ 
they  who  expect  impunity  in  sin,  and  despise  or  abuse  the  sal- 
vation of  the  gospel,  are  always  prone  to  revile  or  deride  those, 
who,  in  the  most  scriptural  manner,  preach  to  sinners  their 


the  chaff  to  the  loheat  ? — [That  is,  when  the  dreamers  declare  their  dreams, 
and  the  true  prophets  faithfully  declare  their  message,  the  difference  between 
them  will  be  as  evident  as  that  between  “ the  chaff  and  the  wheat.”)— B. 

Ver.  29.  Word  like  fire,  &c. — [As  fire  penetrates,  enlivens,  illuminates, 
softens,  melts,  purifies,  consumes,  or  transforms  every  substance  into  its  own 
nature  ; so  the  Sacred  Word,  applied  by  the  Spirit  of  God,  penetrates  the  con- 
science, quickens  and  illuminates  the  mind,  softens  and  melts  the  heart,  puri- 
fies the  affections,  consumes  the  dross  of  sin,  and  transforms  the  believer's 
soul  into  its  own  holy  nature;  and,  as  a hammer,  it  breaks  down  the  ] ire- 
sumptuous  confidence  of  the  proud  and  stout-hearted.  Dr.  Adam  Clarke 
thinks  there  may  be  an  allusion  to  the  practice,  in  some  mining  countries,  of 
roasting  stones  containing  ore,  before  they  are  subjected  to  the  hammer,  in 
order  to  pulverize  them.  In  Cornwall,  they  roast  the  tin  atones,  by  which  the 
arsenic  is  separated  from  the  ore.  and  they  are  then  easily  reduced  to  powder 
in  the  stamp  mill ; and,  being  afterwards  washed,  the  grains  of  tin  sink  to  the 
bottom,  while  the  lighter  parts  go  off'  with  the  water,  and  the  metal  is  then 
procured  clean  and  pure.]— Bagster. 


819 


Wit  type  oj  good  and  bad  Jigs.  JEREMIAH. — CHAP.  XXIV.,  XXV.  Restoration  oj’  the  captives. 


a priest  shall  ask  thee,  saying,  What  is  the 
burden  v of  the  Lord  ? thou  slialt  then  say 
unto  them,  What  burden?  I will  even  forsake 
w you,  saith  the  Lord. 

34  And  as  for  the  prophet,  and  the  priest, 
and  the  people,  that  shall  say,  The  burden  of 
the  Lord,  I will  even *  1 punish  that  man  and 
his  house. 

35  Thus  shall  ye  say  every  one  to  his  neigh- 
bour, and  every  one  to  his  brother,  What  hath 
the  Lord  answered  ? and,  What  hath  the  Lord 
spoken  ? 

36  And  the  burden  of  the  Lord  shall  ye  men- 
tion no  more:  for  every  ? man’s  word  shall 
be  his  burden  ; for  ye  have  perverted  1 the 
words  of  the  living  God,  of  the  Lord  of  hosts 
our  God. 

37  Thus  shalt  thou  say  to  the  prophet,  What 
hath  the  Lord  answered  thee  ? and,  What  hath 
the  Lord  spoken  ? 

38  But  since  ye  say,  The  burden  of  the  Lord  ; 
therefore  thus  saith  the  Lord  ; Because  ye  say 
this  word,  The  burden  of  the  Lord,  and  I have 
sent  unto  you,  saying,  Ye  shall  not  say,  The 
burden  of  the  Lord ; 

39  K Therefore,  behold,  I,  even  I,  will  utterly 
forget  you,  and  I will  forsake  you,  and  the 
city  that  I gave  you  and  your  fathers,  and 
cast  you  out  of  my  presence  : 

40  And  I will  bring  an  everlasting  reproach 
'•upon  you,  and  a perpetual  shame,  which  shall 
not  be  forgotten. 

CHAPTER  XXIV. 

1 Under  the  type  of  good  and  bad  figs,  4 he  loreshoweth  the  restoration  of  them  that 
were  in  captivity,  8 and  the  desolation  of  Zedekiah  and  the  rest. 

THE  Lord  showed  me,  and,  behold,  two 
baskets  of  figs  were  set  before  the  temple 
of  the  Lord,  after  that  Nebuchadrezzar  a king 
of  Babylon  had  carried  away  captive  Jeconi- 
ah  b the  son  of  Jehoiakim  king  of  Judah,  and 
the  princes  of  Judah,  with  the  c carpenters  and 
smiths,  from  Jerusalem,  and  had  brought  them 
to  Babylon. 

2 One  basket  had  very  good  figs,  even  like 
the  figs  that  are  first  ripe:  and  the  other  bas- 
ket had  very  naughty  figs,  which  could  not 
be  eaten,  11  they  were  so  bad. 


A.  M.  3399. 
C.  C.  GU5. 

v Mal.l.l. 

w 2CIU5.2. 

x visit  upon. 

y (in.6.5. 

z 2Pe.3.!6. 

a Pr.13-13. 

b Ho.4.7. 

A.  M.  340G. 
B.  C.  598. 

a 2Ki.24  12, 
ftc. 

b c. 22.24, 
&c. 


c 1 Sa.  13-19. 

d for  bad- 
ness. 


e Mat. 25. 
32,33. 

f the  cap- 
tivity. 

g He.  12. 10. 

h c.29.10.. 
19. 


i De.30.6. 
c. 32. 39,40 
E 7.e.  11.19. 
36.26,27. 

j c.31.33. 

k c.3.10. 
Ro.6.17. 


1 for  re- 
moving, 
or,  vexa- 
tion. 


m De.28.2S, 
37. 

1 Ki.9.7. 

n Ps.44.13, 
14. 

o c.34.17. 


3 Then  said  the  Lord  unto  me,  What  seest 
thou,  Jeremiah?  And  I said,  Figs;  the  good 
figs,  very  good  ; and  • the  evil,  very  evil,  that 
cannot  be  eaten,  they  are  so  evil. 

4 If  Again  the  word  of  the  Lord  came  unto 
me,  saying, 

5 Thus  saith  the  Lord,  the  God  of  Israel ; 
Like  these  good  figs,  so  will  I acknowledge 
f them  that  are  carried  away  captive  of  Judah, 
whom  I have  sent  out  of  this  place  into  the 
land  of  the  Chaldeans  for  their  e good. 

6 For  I will  set  mine  eyes  upon  them  for 
good,  and  h I will  bring  them  again  to  this 
land : and  I will  build  them,  and  not  pull 
them  down ; and  I will  plant  them,  and  not 
pluck  them  up. 

7 And  I will  give  them  a heart  i to  know 
me,  that  I am  the  Lord:  and  they  shall  be  my 
j people,  and  I will  be  their  God:  for  they  shall 
return  unto  me  with  their  whole  k heart. 

8 If  And  as  the  evil  figs,  which  cannot  be 
eaten,  they  are  so  evil  : surely  thus  saith  the 
Lord,  So  will  I give  Zedekiah  the  king  of 
Judah,  and  his  princes,  and  the  residue  of 
Jerusalem,  that  remain  in  this  land,  and  them 
that  dwell  in  the  land  of  Egypt: 

9 And  I will  deliver  them  ■ to  be  m removed 
into  all  the  kingdoms  of  the  earth  for  their 
hurt,  to  be  a reproach  and  a proverb,  a " taunt 
and  a curse,  in  all  places  whither  I shall  drive 
them. 

10  And  0 1 will  send  the  sword,  the  famine,  and 
the  pestilence,  among  them,  till  they  be  con- 
sumed from  off  the  land  that  I gave  unto  them 
and  to  their  fathers. 

CHAPTER  XXV. 

I Jeremiah,  reproving  the  Jews’  disobedience  to  the  prophets,  8 foretrlleth  the  seventy 

years’ captivity,  12  ami  after  that,  tire  destruction  of  Babylon.  15  Under  the  iyje 

of  a cup  of  wine,  lie  fureshoweth  the  destruction  of  all  nations.  34  The  howling  of 

the  shepherds. 

THE  word  that  came  to  Jeremiah  concern- 
ing all  the  people  of  Judah  in  the  fourth 
year  of  Jehoiakim  the  son  of  Josiah  king  of 
Judah,  that  was  the  first  year  of  Nebuchad- 
rezzar king  of  Babylon  ; 

2 The  which  Jeremiah  the  prophet  spake  unto 
all  the  people  of  Judah,  and  to  all  the  inhabit- 
ants of  Jerusalem,  saying, 


danger  of  eternal  damnation : and  numbers  only  inquire  con- 
cerning the  word  of  God,  for  their  diversion,  or  to  ridicule 
it.  But  every  idle  and  profane  word  will  add  to  the  sinner’s 
insupportable  burden  of  wrath  and  misery,  in  the  day  when 
the  Judge  shall  bid  him  ‘depart  accursed  into  everlasting  fire, 
prepared  for  the  devil  and  his  angels and  when,  being  for- 
saken of  God,  everlasting  shame  and  reproach  will  be  his 
portion  : and  that  which  may  seem  in  itself  to  men  a light 
matter,  will  be  found  a most  heinous  act  of  desperate  rebellion, 
when  sinners,  by  persisting  in  it,  set  God  himself  at  defiance; 
when  God  says,  Thou,  shalt  not;  and  the  sinner’s  words  or 
actions  answer,  I will.  Let  us  then  so  inquire  after  the  word 
of  the  Lord,  that  we  may  believe,  reverence,  and  obey  it  for 
our  good.”—  T.  Scott. 

Chap.  XXIV.  Ver.  1 — 10.  The  vision  of  two  baskets  of 
figs  explained. — Drs.  Blayney  and  Boothroyd  place  this  chap- 
ter in  the  first  year  of  Zedekiah’s  reign.  Herein,  under  the 
emblem  of  two  baskets  of  good  and  bad  figs,  is  represented 
the  fate  of  the  Jews  already  gone  into  captivity  with  Jeconiah, 
and  of  those  that  remained  still  in  their  own  country  with 
Zedekiah.  It  is  likewise  intimated  that  God  would  deal  kind- 
ly with  the  former,  but  that  his  wrath  would  still  pursue  the 
latter.  Severe  as  the  dispensation  might  seem  to  those  who 
were  first  carried  captive,  it  appears  to  nave  been  merciful,  for 
it  was  “ for  their  good.”  They  were  taken  “from  the  evil  to 
come,”  and  safely  protected  in  Babylon,  while  those  left  be- 
hind were  exposed  to  all  the  horrors  of  the  siege : and  when 


Ver.  33.  What  is  the  burden?— See  note  on  Isa.  xvii.  1.  Here  seems  to  be 
a play  of  words,  not  uncommon  even  in  the  sacred  writings.  They  ask  what 
burden  ? meaning  a threatening  prophecy  : the  reply  is.  " Yc  are  the  burdep 

i.  e.  a burden  to  the  country— a load  which  the  Lord  will  cast  from  off  it. 
Ver.  39. 

Chap.  XXIV.  Ver.  I.  Carpenters  and  smiths.— Blayney,  “Artificers  and 
armourers.” 

Ver.  2.  Like  the  figs  first  ripe.— Those  which  Dr.  Shaw  calls  the  boccore 

are  consider'd  far  the  best.  Tlicy  ripen  in  June. Naughty. — Rather, 

‘bud." Which  could  not  be  eaten. — IThe  wintsr  fig,  probably,  then  in 

crude  or  unripe  state.  ]—Bagster. 

R20 


the  time  of  their  captivity  was  fulfilled,  they  were  probably 
amon«  the  first  who  returned  with  Ezra  and  Nehemiah. 

“ The  professors  of  true  religion  are  presented  before  God,  to 
be  devoted  to  his  glory,  and  employed  in  doing  good  to  man- 
kind; as  the  first-fruits  of  the  fig  tree  were  brought  to  the 
temple,  to  be  consecrated  to  God,  and  used  by  the  priests  and 
Levites.  Indeed  none  of  the  human  race  are  so  good  and  use- 
ful as  true  believers;  and  none  are  so  vile  and  worthless  as 
hypocrites  : thus  1 the  good  are  very  good,  and  the  had  very 
bad,’  more  than  among  other  men.  But  the  Lord  often  spares 
those  longest,  and  exempts  them  most  from  present  suffering, 
whom  he  has  ‘appointed  unto  wrath.’  ‘As  many  as  he 
loves,  he  rebukes  and  chastens :’  and  when  the  loss  of  estates, 
liberty,  and  country,  and  a complication  of  hardships  and  ca- 
lamities, are  sanctified  to  the  saving  of  their  souls  ; these  ap- 
pear to  be  the  methods  by  which  God  acknowledges  his  choice 
of  them,  and  his  purpose  of  doing  them  good.  He  alone  can  re 
move  the  pride,  enmity,  and  blindness  of  the  carnal  mind,  and 
give  men  hearts  to  know,  fear,  love,  and  trust  hint : when  this 
change  takes  place,  they  cordially  return  to  him  in  his  ap- 
pointed way.  Thus  they  become  his  accepted,  obedient  ser- 
vants and  worshippers;  and  he  becomes  their  God  and  Fa- 
ther.”—77  Scott. 

Chap.  XXV.  Ver.  1—38.  Jeremiah  reproves  the  Jews — 
marks  the  period  of  their  captivity , and  threatens  the  instru- 
ments of  their  punishment. — This  chapter,  which  is  dated  in 
the  4th  year  of  Jehoiakim,  contains  a summary  of  the  judg- 


N.  B— This  chapter,  ami  the  whole  of  the  five  following  chapters,  are  in 
prose,  to  the  end  of  chap,  xxix. 

Chap.  XXV.  Ver.  1.  In  the  .fourth  year  of  Jehoiakim.— Blayney  reckons 
it  in  the  beginning  of  the  year,  und  at  the  very  commencement  of  Nebuchad- 
nezzar's expedition — iicfore  the  defeat  of  the  Egyptians. The  first  year  of 

Nebuchadnezzar. — [ Nebuchadnezzar  was  associated  with  his  father  Nabopol- 
lasar  two  years  before  the  death  of  the  latter;  and  from  this  time  the  Jewish 
computation  of  Nebuchadnezzar's  reign  begins  ; that  is,  from  the  end  of  the 
thirif  year  of  Jehoiakim  ; and,  tlierefore.  according  to  them,  the  fourth  year  of 
Jehoiakim  was  the  first  your  of  Nebuchadnezzar.  But  the  Babylonians  date 
the  ftommenoement  of  ins  reign  two  vears  later,  that  is,  on  the  death  of  hi* 


Babylonish  captivity  foretold.  JEREMIAH. — CHAP.  XXV.  Prophecy  of  general  destruction. 


3 From  1 the  thirteenth  year  of  Josiah  the  son 
of  Anion  king  of  Judah,  even  unto  this  day, 
that  is  the  three  and  twentieth  year,  the  word 
of  the  Lord  hath  coine  unto  me,  and  I have 
spoken  unto  you,  rising  b early  and  speaking; 
but  ye  have  not  c hearkened. 

4 And  the  Lord  hath  sent  unto  you  all  his 
servants  the  prophets,  rising  early  and  send- 
ing them  j but  ye  have  not  hearkened,  nor  in- 
clined your  ear  to  hear. 

5 They  d said,  Turn  ye  again  now  every  one 
from  his  evil  way,  and  from  the  evil  of  your 
doings,  and  dwell  in  the  land  that  the  Lord 
hath  given  unto  you  and  to  your  fathers  for 
ever  and  ever: 

6 And  go  not  after  other  gods  to  serve  them, 
and  to  worship  them,  and  provoke  me  e not  to 
anger  with  the  works  of  your  hands ; and  I 
will  do  you  no  hurt. 

7 Yet  ye  have  not  hearkened  unto  me,  saith  the 
Lord;  that  ye  might  provoke  me  to  anger  with 
the  works  of  your  hands  to  your  own  f hurt. 

8 T[  Therefore  thus  saith  the  Lord  of  hosts; 
Because  ye  have  not  heard  my  words, 

9 Behold,  I will  send  and  take  all  the  families 
of  the  north,  saith  the  Lord,  and  Nebuchad- 
rezzar the  king  of  Babylon,  my  e servant,  and 
will  bring  them  against  this  land,  and  against 
the  inhabitants  thereof,  and  against  all  these 
nations  round  about,  and  will  utterly  destroy 
them,  and  make  them  an  astonishment,  and  a 
hissing,  and  perpetual  desolations. 

10  Moreover  I will h take  from  them  the  voice 
> of  mirth,  and  the  voice  of  gladness,  the  voice 
of  the  bridegroom,  and  the  voice  of  the  bride, 
the  i sound  of  the  millstones,  and  the  light  of 
the  candle. 

11  And  this  whole  land  shall  be  a k desola- 
tion, and  an  astonishment ; and  these  nations 
shall  serve  the  king  of  Babylon  seventy  1 years. 

12  H And  it  shall  come  to  pass,  when  seventy 
years  are  accomplished,  that  I will  m punish 
the  king  of  Babylon,  and  that  nation,  saith  the 
Lord,  for  their  iniquity,  and  the  land  of  the 
Chaldeans,  and  n will  make  it  perpetual  deso- 
lations. 

13  And  0 1 will  bring  upon  that  land  all  my 
words  which  I have  pronounced  against  it, 
even  all  that  is  written  in  this  book,  which  Jere- 
miah hath  prophesied  against  all  the  nations. 

14  For  many  nations  and  great  kings  shall 
serve  p themselves  of  them  also:  and  I will  re- 
compense them  according  to  their  deeds,  and 
according  to  the  works  of  their  own  hands. 

15  IT  For  thus  saith  the  Lord  God  of  Israel 
unto  me  ; Take  the  wine-cup  « of  this  fury  at 
my  hand,  and  cause  all  the  nations,  to  whom 
l send  thee,  to  drink  it. 


a.  m.  sm 

B.  C.  606. 


a from  629 
till  606. 


b c.7. 13.4c. 
I1.7,&c. 
29.19. 

c Ps.81.13. 
Is.  55. 2. 
Jn.8  47. 
d 2Ki. 17.13. 
c.  IS.  11. 
35.15. 


e Do.32.21. 

1 Ki.14.22. 
f Pr.8.36. 


g Pr.21.1. 
Is.  10. 5. 
44.23. 


h cause  to 
perish 
from 
them. 


i Is.24.7,8. 
Ho.2.11. 


j Ec.l2.2..4. 
k Le.2G.34, 
35. 


1 Beginning 
606. 

2 Ki.24.1. 

Ending 

536. 

Ezr.l.l. 
Da.9.2. 
m visit 
upon. 
n Is.14.23. 
21.1,4c. 

47.1. 
c.50,51  - 
o Da-5.28, 
31. 

p c.27.7. 
q Job  21.20. 
Bb.7S.GL 
Is.  51. 17. 
Re.  14. 10. 


r Eze. 23.34. 

Na.ail. 
s ver.9,1 1. 
t C.46.2.&C. 
n Ex. 12.33. 

N«.  11. 4. 
v Job  1.1. 
w c.  47. 1,4c 
x Ne.  13.23 

..27. 

y c.  48,49. 
z or,  region 
by  the 
seaside. 
a cut  off 
into  cor- 
ners, or, 
having 
the  cor- 
ners of 
the  hair 
polled. 
c.9.26. 
49.32. 
b Eze. 30.5. 
c O.50.9. 
d c. 51.41. 
e Hab.2.16. 
f Is.51.2l. 
63.G. 

g Eze.  9. 6. 
h upon 
which  my 
name  is 
called. 
i Pr.  11.31. 
c.49.12. 

L>  1.23.31. 

1 Pe.4.17. 
j Eze.  38. 21. 
k la. 42.13. 

1 2C7i.30.27. 
m Is.  16.9. 


16  And  rthey  shall  drink,  and  be  moved, 
and  be  mad,  because  of  the  sword  that  I will 
send  among  them. 

17  Then  took  1 the  cup  at  the  Lord’s  hand, 
and  made  all  the  nations  to  drink,  unto  whom 
the  Lord  had  sent  me : 

18  To  wit,  Jerusalem,  and  the  cities  of  Judah, 
and  the  kings  thereof,  and  the  princes  thereof, 
to  £ make  them  a desolation,  an  astonishment, 
a hissing,  and  a curse;  as  it  is  this  day  ; 

19  Pharaoh  1 king  of  Egypt,  and  his  servants, 
and  his  princes,  and  all  his  people ; 

20  And  all  the  mingled  u people,  and  all  the 
kings  of  the  land  of  v Uz,  and  all  the  kings  ol 
the  land  of  the  Philistines,  and  Ashkelon, 
and  Azzah,  and  Ekron,  and  the  remnant  of 
11  Ashdod, 

21  y Edom,  and  Moab,  and  the  children  of 
Ammon, 

22  And  all  the  kings  of  Tyrus,  and  all  the 
kings  of  Zidon,  and  the  kings  of  the  z isles 
which  are  beyond  the  sea, 

23  Dedan,  and  Tema,  and  Buz,  and  all  *that 
are  in  the  utmost  corners, 

24  And  all  the  kings  of  Arabia,  and  all  the 
kings  of  the  mingled  b people  that  dwell  in  the 
desert, 

25  And  all  the  kings  of  Zimri,  and  all  the 
kings  of  Elam,  and  all  the  kings  of  the  Medes, 

26  And  c all  the  kings  of  the  north,  far  and 
near,  one  with  another,  and  all  the  kingdoms 
of  the  world,  which  are  upon  the  face  of  the 
earth  r and  the  king  of  Sheshach  d shall  drink 
after  them. 

27  Therefore  thou  shalt  say  unto  them,  Thus 
saith  the  Lord  of  hosts,  the  God  of  Israel; 
Drink  e ye,  and  be  f drunken,  and  spew,  and 
fall,  and  rise  no  more,  because  of  the  sword 
which  I will  send  among  you. 

28  And  it  shall  be,  if  they  refuse  to  take  the 
cup  at  thy  hand  to  drink,  then  shalt  thou  say 
unto  them,  Thus  saith  the  Lord  of  hosts  ; Ye 
shall  certainly  drink. 

29  For,  lo,  I begin  to  bring  evil  e on  the  city 
'■  which  is  called  by  my  name,  and  should  ye 
■ be  utterly  unpunished?  Ye  shall  not  be  un- 
punished : for  I will  j call  for  a sword  upon  all 
the  inhabitants  of  the  earth,  saith  the  Lord  of 
hosts. 

30  Therefore  prophesy  thou  against  them  all 
these  words,  and  say  unto  them,  The  Lord 
shall  roar  k from  on  high,  and  utter  his  voice 
from  his  holy  1 habitation  ; he  shall  mightily 
roar  upon  his  habitation  ; be  shall  give  a 
shout,  as  they  m that  tread  the  grapes , against 
all  the  inhabitants  of  the  earth. 

31  A noise  shall  come  even  to  the  ends  of  the 
earth ; for  the  Lord  hath  a controversy  with 


merits  threatened  by  Jeremiah  against  Judah,  Babylon,  and 
other  nations.  It  begins  with  reproving  the  Jews  for  disobey- 
ing the  calls  o'’  God  to  repentance,  on  which  account  their 
captivity,  together  with  that  of  the  neighbouring  nations, 
during  70  years,  is  foretold.  At  the  expiration  of  that  period, 
computing  from  the  invasion  of  Nebucbadne7,zar,  in  the  4th 
year  of  Jehoiakim,  to  the  famous  edict  in  the  1st  year  of  Cyrus, 


father  : which  computation  is  followed  by  Daniel,  who  wrote  in  Chaldee.  See 
prhleaux.) — Bagster. 

Vcr.  4 All  his  servants,  &c. — lUri.jah  the  son  of  Shemaiah,  and  Huldah 
thn  prophetess  lived  about  this  time.  Zcphaniah  also  prophesied  during  part  of 

th  ; time  : and  it  is  probable  that  Habakkuk  was  contemporary  with  them. 

Rising  e/trhj—Tb^X  is,  “ sending  them  diligently.”] — Bagster. 

Ver.  10.  The  voice  of  mirth. —See  margin.  See  chap.  vii.  34.;  xvi.  9.- 

The  sound  of  the  millstones,  and  the  light  of  a.  candle— ox  lamp.  [Sir  J. 
Chardin  remarks,  that  in  the  East,  every  where  in  the  morning  may  he  heard 
the  noise  of  the  mills,  which  often  awakens  people;  for  they  generally  grind 
every  day  just  as  much  as  may  he  necessary  for  the  day’s  consumption. 
Where,  then,  the  noise  of  the  mill  is  not  heard  in  the  morning1,  nor  the  light  of 
the  canfjle  seen  in  the  evening,  there  must  be  an  utter  desolation  1 — Bagster. 

Ver.  II.  Severity  years. — (This  prophecy  was  delivered  in  the  fourth  year  of 
Jehoiakim,  and  began  to  be  accomplished  immediately;  and  it.  was  exactly 
seventy  years  from  this  time  to  the  proclamation  of  Cvrns  for  the  return  of 
fbe  Jews.! -Bagster.  \ 


an  end  was  to  be  pul  to  the  Babylonian  empire.  (Comp.  ver. 
8—11.  with  Dan.  v.  30,  31.)  All  this  is  again  declared  by  the 
emblem  of  that  cup  of  wrath  which  was  tendered  to  all  the 
nations  he  enumerates.  (Ver.  15 — 29.)  And  for  farther  con- 
firmation, it  is  a third  time  repeated,  in  a very  beautiful  and 
elevated  strain  of  poetry,  from  the  30th  verse  to  the  end  of 
the  chapter.  It  is  a part  of  the  divine  economy  to  employ 


Ver.  14.  Serve  th  eras  elves  of  them.  —Blayney,  “ Exact  service.” 

Ver.  16.  Be  moved— Blayney,"  Stagger.” 

Ver.  17.  Made  all  the  nations  to  drink. — This  cannot  be  understood  literal- 
ly, but  is  generally  supposed  to  be  the  relation  of  a prophetic  vision  ; Mher- 
wise,  we  may  suppose  that  these  cups,  like  the  yokes  mentioned  chap,  xxvii. 
2,  3,  mi  if  lit  be  delivered  to  the  messengers,  or  ambassadors,  of  the  different 
powers  resident  at  Jerusalem.— fThat  is.  I declared  publicly  the  vengeance  of 
God  upon  Judah  and  Jerusalem,  and  all  the  nations  upon  whom  it  was  to  fall.] 
—Bagster. 

Ver.  19.  Pharaoh.— \ Pharaoh  u echo,  who  principally  instigated  the  other 
nations  to  form  a league  against  the  Chaldeans. 1 — Bagster. 

Ver.  21.  Edtjm  and  Moab,  &c  — For  the  different  cups,  burdens,  (or  oracles, ) 
respecting  these  several  powers,  see  chap.  xlvi.  to  li. 

Ver.  26.  Sheshach  is  evidently  Babylon  ; see  chap.  li.  41  ; but  why  so  called 
is  unknown. 

Ver.  31.  A noise  shall  come. — (The  dreadful  devastations  made  by  the  Chat 
cleans  through  all  the  nations  of  thp  East  and  afterwards  the  destruction  o 

821 


Prophecy  oj  general  destruction. 

the  nations,  He  n will  plead  with  all  flesh  ; he 
will  give  them  that  are  wicked  to  the  sword, 
saith  the  Lord. 

32  Thus  saith  the  Lord  of  hosts,  Behold,  evil 
shall  go  forth  from  0 nation  to  nation,  and  a 
great  whirlwind  shall  be  raised  up  from  the 
coasts  of  the  earth. 

33  And  the  slain  p of  the  Lord  shall  be  at  that 
day  from  one  end  of  the  earth  even  unto  the 
other  end  of  the  earth : they  shall  not  be  la- 
mented, neither  gathered,  nor  buried ; they 
shall  be  dung  upon  the  ground. 

34  T[  Howl,  ye  shepherds,  and  « cry ; and 
wallow  yourselves  in  the  ashes , ye  principal 
of  the  flock : for  ''  the  days  of  your  slaughter 
and  of  your  dispersions  are  accomplished  ; 
and  ye  shall  fall  like  a ■ pleasant  vessel. 

35  And  ‘the  shepherds  shall  have  no  way  to 
flee,  nor  the  principal  of  the  flock  to  escape. 

36  A voice  of  the  cry  of  the  shepherds,  and 
a howling  of  the  principal  of  the  flock,  shall 
he  heard : for  the  Lord  hath  spoiled  their 
pasture. 

37  And  the  peaceable  habitations  are  cut 
down  because  of  the  fierce  anger  of  the  Lord. 

33  He  hath  forsaken  u his  covert,  as  the  lion  : 
for  their  land  is  v desolate  because  of  the  fierce- 
ness of  the  oppressor,  and  because  of  his  fierce 
anger. 

CHAPTER  XXVI. 

1 Jeremiah,  by  promises  and  threatenings,  exhorteth  to  repentance.  8 He  is  therefore 

apprehended,  10  and  arraigned.  12  His  apology.  16  He  is  quit  in  Judgment,  by  the 

example  of  Micah,  20  and  of  Urijah,  24  and  by  the  care  of  Ahikam. 

IN  the  beginning  of  the  reign  of  Jehoiakim 
the  son  of  Josiah  king^of  Judah  came  this 
word  from  the  Lord,  saying, 

2 Thus  saith  the  Lord  ; Stand  in  the  court  of 
the  Lord’s  house,  and  speak  unto  all  the  cities 


A.  M.  3398. 
D.  C.  606. 


JEREMIAH. — CHAP.  XXVI.  Jeremiah  is  arraigned. 

of  Judah,  which  come  to  worship  in  the  Lord’s 
house,  a all  the  words  that  I command  thee  to 
speak  unto  them  ; diminish  not  a word  ; 

3 If  so  be  they  will  hearken,  and  turn  every 
man  from  his  evil  way,  that  1 may  repent  b me 
of  the  evil,  which  I purpose  to  do  unto  them 
because  of  the  evil  of  their  doings. 

4 And  thou  shalt  say  unto  them,  Thus  saith 
the  Lord  ; If  c ye  will  not  hearken  to  me,  to 
walk  in  my  law,  which  I have  set  before  you, 

5 To  hearken  to  the  words  of  my  servants 
the  prophets,  whom  I sent  d unto  you,  both 
rising  up  early,  and  sending  them , but  ye  have 
not  hearkened ; 

6 Then  will  I make  this  house  like  ' Shiloh, 
and  will  make  this  city  a f curse  to  all  the 
nations  of  the  earth. 

7 So  the  priests  and  the  prophets  and  all  the 
people  heard  Jeremiah  speaking  these  words 
in  the  house  of  the  Lord. 

8 If  Now  it  came  to  pass,  when  Jeremiah  had 
made  an  end  of  speaking  all  that  the  Lord 
had  commanded  him  to  speak  unto  all  the 
people,  that  the  priests  and  the  prophets  and 
all  the  people  took  him,  saying,  Thou  shalt 
surely  die. 

9 Why  hast  thou  prophesied  in  the  name  of 
the  Lord,  saying,  This  house  shall  be  like  Shi- 
loh, and  this  city  shall  be  desolate  without  an 
inhabitant?  And  all  the  people  were  gathered 
against  Jeremiah  in  the  house  of  the  Lord. 

10  When  the  princes  of  Judah  heard  these 
things,  then  they  came  up  from  the  king’s 
house  unto  the  house  of  the  Lord,  and  sat 
down  s in  the  entry  of  the  new  gate  of  the 
Lord’s  house. 

11  Then  spake  the  priests  and  the  prophets 


n Is.C6.16. 
o Zcp.3.8. 


slaughter 

8 vessel  of 
desire. 

t Jlight 
shall  pe- 
rish from 
the  shep- 
herds and 
escaping 
from. 

Am. 2. 14. 


v a desola- 
tion. 


A.  M.  3394. 
B.  C.  610. 


a c.23.23. 
Eze.3.10, 


b lKi.2l.27, 
29. 

J n.3. 8..  10 


c Lc.26.14, 


d c. 25.3,4. 


e 1 Sa.4.10.. 


sinners  to  punish  one  another.  The  Lord  will  “plead  with 
all  flesh,”  and  “give  them  that  are  wicked  (of  whatever  na- 
tion) to  the  sword.” 

“ How  grand  and  awful  a view  have  we  here  given  us  of  di- 
vine Providence!  How  affecting  a representation  of  the  state 
of  fallen  man!  The  judgments  of  God  have  ever  been  going 
round  from  one  nation  to  another,  and  have  never  been  suf- 
fered to  rest;  because  of  the  wickedness  of  mankind.  When 
we  consider  the  fury  and  rage  with  which  the  several  nations 
of  the  earth  have,  in  every  age,  rushed  upon  mutual  carnage 
and  destruction;  we  must  allow  that  their  conduct  has  re- 
sembled that  of  men  who  are  intoxicated  and  mad:  but  we 
need  not  wonder  at  these  effects,  when  we  reflect  that  they 
have  been  drinking  of  the  cup  of  God’s  indignation,  and  have 
been  given  up  to  their  own  mad  passions  to  execute  his  ven- 
geance on  each  other.  This  emblem  also  may  instruct  us, 
what  an  odious  and  pernicious  vice  drunkenness  is  : and  how 
dreadful  the  wrath  of  God  must  be  to  those  who  fall  under  it 
to  rise  no  more.  It  is  vain  to  struggle  against  the  sentence 
which  he  has  denounced,  or  to  object  to  Ins  righteousness  : he 
will  constrain  men  tp  drink  of  this  bitter  cup ; he  will  destroy 
them  with  his  avenging  sword.  He  will  not  even  spare  those 
cities  or  countries  which  have  been  called  by  his  name : but 
if  his  judgments  begin  with  degenerate  professors  of  Christian- 
ity, let  not  the  impious  and  profligate  expect  to  be  ‘ altogether 
unpunished;’  for  ‘from  his  holy  habitation  he  will  utter  his 
voice  against  all  flesh.’  But  the  Lord  will  preserve  his  peo- 
ple in  all  changes : and  whatever  removes  them  from  this 
world  of  sin  and  sorrow,  they  will  then  enter  into  those  peace- 
ful mansions,  where  war,  changes,  sickness,  and  death,  can 
find  no  admission:  because  no  sin  will  be  found  in  them  for 
ever.” — T.  Scott. 

Chap.  XXVI.  Ver.  1 — 24.  Jeremiah  delivering  a -prophetic 
oracle  is  tried  for  his  life,  and  escapes  with  difficulty. — In 
the  beginning  of  the  reign  of  king  Jehoiakim,  Jeremiah  fore- 
tels  the  destruction  of  the  temple  and  city,  if  not  prevented 
by  the  speedy  repentance  of  the  people.  By  this  unwelcome 
prophecy  his  life  was  in  great  danger  : the  priests  and  false 
Prophets  with  some  of  the  people  drag  him  before  the  princes 


of  Judah,  and  demand  sentence  of  death  against  him.  He 
justifies  himself,  on  the  ground  of  acting  by  a divine  commis- 
sion, and  some  of  the  elders  of  the  nation  take  his  part,  par- 
ticularly Ahikam,  the  son  of  Shaphan,  by  whose  means  he  is 
acquitted.  Alas,  for  us,  that  it  should  be  considered  ns  a crime 
in  any  man  to  warn  sinners  to  repent — especially  in  one,  who, 
like  Jeremiah,  was  accredited  as  a Prophet  of  the  Most  High  ! 

By  verse  2,  it  should  seem  that  this  event  (like  the  mock  trial 
of  Messiah  himself)  texpk  place  at  one  of  the  great  Jewish  fes- 
tivals, when  “all  the  cities” — that  is,  inhabitants  from  all  the 
cities  of  Judah,  were  assembled  to  worship  at  the  temple, 
where  a prophet  ought  to  have  been  heard  with  attention  ; but 
“O  Jerusalem,  Jerusalem!  (it  is  thou)  which  killest  the  Pro- 
phets, and  stonest  them  that  are  sent  unto  thee!” 

“ The  ambassadors  of  God  should  speak  his  word  with  all 
boldness,  and  adhere  strictly  to  their  instructions  : but  in  so 
doing  they  will  often  be  exposed  to  danger,  and  to  the  censure 
even  of  their  more  timid  and  less  zealous  friends. — A minister 
of  religion,  who  diminishes  aught  from  the  message  which  he 
is  sent  to  deliver,  is  as  justly  chargeable  with  unfaithfulness, 
as  he  who  alters  any  thing  in  it:  ministers  should  therefore 
be  very  diligent  in  obtaining  an  acquaintance  with  the  whole 
revealed  counsel  of  God,  as  well  as  careful  to  declare  it  with- 
out respect  of  persons. — It  must  not  be  expected  that  the  Lord 
will  abate  any  thing  of  what  he  requires,  or  alter  his  method 
of  delivering  sinners  from  deserved  punishment,  in  compliance 
with  the  perverse  desires  of  his  rebellious  subjects.  It  is  his 
invariable  rule  to  pour  contempt  on  all  external  distinctions 
and  performances,  when  men  rest  in  them  and  neglect  ‘ the 
power  of  godliness  :’  and  indeed  the  most  implacable  enemies 
to  true  religion  have  often  been  most  zealous  for  forms  and  no- 
tions ; especially  when  their  interests  and  characters  were  con- 
cerned. It  has  therefore  sometimes  been  safer  to  denounce 
the  judgments  of  God  against  wicked  princes,  and  even  in  the 
palaces  of  kings,  than  in  the  precincts  of  the  temple,  and  be- 
fore hypocritical  priests  and  prophets  ; who  have  in  every  age 
been  ready  to  inquire  of  those  whom  the  Lord  has  employed 
as  his  messengers,  ‘ By  whose  authority’ do  ye  such  things? 
and  to  pronounce  them  worthy  to  die  for  doing  his  will.  They 


Babylon  by  the  Medes  and  Persians,  are  here  primarily  foretold  in  this  awful 
language  ; hut  it  also  accords  very  much  with  the  passages  in  which  the  ruin 
of  all  the  antichristian  powers  is  evidently  predicted.  I — Bolster. 

Ver.  34.  Uoiot,  ye  shepherds— That  is,  princes  and  rulers.  See  chap,  xxiii. 

1.  and  note. The  days  of  your  slaughter.— See  margin.  Probably,  “ days 

of  feasting.” A pleasant  vessel.—  See  margin.— [As  a fall  will  break  and 

utterly  ruin  a precious  vessel  of  crystal,  agate,  &c.  so  your  overthrow  will  be 
to  you  irreparable  ruin.  1— Bagster. 

Ver.  38.  Forsaken  his  covert.— [Nebuchadnezzar  has  left  the  covert  of  Ba- 
jylon,  like  a lion  leaving  the  banks  of  Jordan  when  overflowed,  to  destroy  the 
nations,  especially  Judea.]— Bagster. 

822 


Chap.  XXVI.  Ver.  2.  Court  of  the  Lord.— [This  was  the  great  outer  court 
where  the  people  assembled  for  the  purpose  of  religious  worship  on  ordinary 
occasions,  when  they  brought  no  sacrifices  ; but  when  they  offered  a sacrifice 
they  were  to  bring  it  into  the  inner  court,  or  that  of  the  priests.  See  Light 
fool.}— Bagster. 

Ver.  6.  Make  this  place  like  Shiloh.— See  chap.  vii.  12—14. A curse , 

— [So  that  when  they  would  curse  any,  they  should  say,  " God  do  to  thee  ar, 
to  Jerusalem.”] — Bagster. 

Ver.  8.  Thou  shalt  surely  die. — Heb.  ” Dying  thou  shalt  die.” 

Ver.  9,  Why  hast  thou  prophesied?— I The  priests  and  false  prophets,  who 
were  the  prosecutors  of  Jeremiah,  seem  to  Iravc  utterly  disregarded  wlrat  he 


.hremiah  is  acquitted.  JEREMIAH. — CHAP.  XXVII. 


Urijah  is  slain. 


unto  the  princes  and  to  all  the  people,  saying, 
This  man  is  worthy  to  die  ; for  ' he  hath  pro- 
phesied against  this  city,  as  ye  have  heard 
with  your  ears. 

12  Tf  Then  spake  Jeremiah  unto  all  the  princes 
and  to  all  the  people,  saying,  The  Lord  sent 
me  to  prophesy  against  this  house  and  against 
this  city  all  the  words  that  ye  have  heard. 

13  Therefore  now  amend  iyour  ways  and 
your  doings,  and  obey  the  voice  of  the  Lord 
your  God ; and  the  Lord  will  repent  him  of 
the  evil  that  he  hath  pronounced  against  you. 

14  As  for  me,  behold,  I am  in  your  hand  : do 
with  me  k as  seemeth  good  and  meet  unto  you. 

15  But  know  ye  for  certain,  that  if  ye  put  me 
to  death,  ye  shall  surely  bring  innocent  blood 
upon  yourselves,  and  upon  this  city,  and  upon 
the  inhabitants  thereof : for  of  a truth  the  Lord 
hath  sent  me  unto  you  to  speak  all  these  words 
in  your  ears. 

16  If  Then  said  the  princes  and  all  the  people 
unto  the  priests  and  to  the  prophets ; This  man 
is  not  worthy  to  die  : for  he  hath  spoken  to  us 
in  the  name  of  the  Lord  our  God. 

17  Then  i rose  up  certain  of  the  elders  of  the 
land,  and  spake  to  all  the  assembly  of  the 
people,  saying, 

18  Micah  the  Morasthite  m prophesied  in  the 
days  of  Hezekiah  king  of  Judah,  and  spake 
to  all  the  people  of  Judah,  saying,  Thus  saith 
the  Lord  of  hosts ; Zion  shall  be  ploughed  " like 
a field,  and  Jerusalem  shall  become  heaps, 
and  the  mountain  of  the  house  as  the  high 
places  of  a forest. 

19  Did  Hezekiah  king  of  Judah  and  all  Judah 
put  him  at  all  to  death?  did  he  not  fear  “the 
Lord,  and  besought  the  p Lord,  and  the  Lord 
repented  q him  of  the  evil  which  he  had  pro- 
nounced against  them  ? Thus  might  we  pro- 
cure great  evil  against  our  souls. 

20  And  there  was  also  a man  that  prophesied 
in  the  name  of  the  Lord,  Urijah  the  son  of 
Shemaiah  of  Kirjath-jearim,  who  prophesied 
against  this  city  and  against  this  land  accord- 
ing to  all  the  words  of  Jeremiah  : 

21  And  when  Jehoiakim  the  king,  with  all 
his  mighty  men,  and  all  the  princes,  heard  his 
words,  the  king  sought  r to  put  him  to  death  : 


A.  M.  3394. 
B.  C.  610. 


h the  judg- 
ment of 
death  is 
for  this 
man. 
i c. 33.4, 5. 
j C.7.3..7. 
k it  is  good 
and  right 
in  your 
eyes. 

1 Ac.  5.34, 
&c. 

m Mi.  1.1. 
u Mi. 3. 12. 
o 2Ch.32.2G. 
p face  of  the 
LORD. 
q 2Sa.24.16. 
x Ps.119. 

109. 


s Mat.  10.23. 

t sons  of 
the  people 

u 2Ki  22.12, 
14. 

c.39.14. 
v Is. 37.32,33 

A.  M.  3409. 
B.  C.  595. 

a or,  hath 
the 

LORD 

said. 

b Eze.4.1. 
12.3. 

c or,  con- 
cerning 
their  mas-  ; 
ters,  say-  ; 
ing. 

d Ps.146.6. 

Is.  45. 12. 

e De.32.8,9. 
Ps.115.16. 
Da.4.17, 

32. 

f c.28.14. 


•13.  III. 

Eze.29.18 

..20. 

h Da.  2. 38. 

i 2Ch.3G.20. 
Da.  5.  L9. 


but  when  Urijah  heard  it,  he  was  afraid,  and 
8 fled,  and  went  into  Egypt; 

22  And  Jehoiakim  the  king  sent  men  into 
Egypt,  namely , Elnathan  the  son  of  Achbor. 
and  certain  men  with  him  into  Egypt. 

23  And  they  fetched  forth  Urijah  outof  Egypt, 
and  brought  him  unto  Jehoiakim  the  king ; 
who  slew  him  with  the  sword,  and  cast  his 
dead  body  into  the  graves  of  the  ' common 
people. 

24  Nevertheless  the  hand  of u Ahikam  the  son 
of  Shaphan  was  with  Jeremiah,  that  they  should 
not  give  him  into  the  hand  of  v the  people  to 
put  him  to  death. 

CHAPTER  XXVII. 

1 Under  the  type  of  bonds  and  yokes  lie  prophesieth  the  subduing  of  the  neighbouring 
kings  unto  Nebuchadnezzar.  8 He  exhorteth  them  to  yield,  and  not  to  believe  the 
false  prophets.  12  The  like  he  doeth  to  Zedekiah.  19  He  foretelleth,  the  remnant  of 
the  vessels  shall  be  carried  to  Babylon,  and  there  continue  until  the  day  of  visitation. 

IN  the  beginning  of  the  reign  of  Jehoiakim 
the  son  of  Josiah  king  of  Judah  came  this 
word  unto  Jeremiah  from  the  Lord,  saying, 

2 Thus  i'  saith  the  Lord  to  me  ; Make  thee 
b bonds  and  yokes,  and  put  them  upon  thy  neck, 
3 And  send  them  to  the  king  of  Edom,  and 
to  the  king  of  Moab,  and  to  the  king  of  the 
Ammonites,  and  to  the  king  of  Tyrus,  and  to 
the  king  of  Zidon,  by  the  hand  of  the  messen- 
gers which  come  to  Jerusalem  unto  Zedekiah 
king  of  Judah  ; 

4 And  command  them  c to  say  unto  their 
masters,  Thus  saith  the  Lord  of  hosts,  the 
God  of  Israel ; Thus  shall  ye  say  unto  your 
masters  ; 

5 I d have  made  the  earth,  the  man  and  the 
beast  that  are  upon  the  ground,  by  my  great 
power  and  by  my  outstretched  arm,  and  have 
given  it  6 unto  whom  it  seemed  meet  unto  me. 
6 And  now  have  I given  all  these  lands  into 
the  hand  of  f Nebuchadnezzar  the  king  of 
Babylon,  my  s servant;  and  the  beasts  h of 
the  field  have  I given  him  also  to  serve  him. 

7 And  i all  nations  shall  serve  him,  and  his 
son,  and  his  son’s  son,  until  the  very  time  of 
j his  land  come  : and  then  k many  nations  and 


i c.25.12. 
50.27 
Dii.5.26, 

31. 

k c.25.14. 
50.9,10. 
51.27,28. 


great  kings  shall  serve  themselves  of  him. 

8 And  it  shall  come  to  pass,  that  the  nation 
and  kingdom  which  will  not  serve  the  same 
Nebuchadnezzar  the  king  of  Babylon,  and 
‘ that  will  not  put  their  neck  under  the  yoke  of 


have  also  frequently  seduced  the  people  into  such  an  unac- 
countable reverence  for  them,  that  they  have  been  ready  to 
concur  in  their  persecuting  designs,  without  farther  inquiry.”— 
T.  Scott. 

Chap.  XXVII.  Ver.  1 — 22.  Jeremiah,  by  a significant  pro- 
phetic action,  recommends  to  the  kings  of  Judah,  and  of  the 
surrounding  countries,  submission  to  the  yoke  of  Nebuchad- 
nezzar .—  Ambassadors  being  come  from  several  neighbouring 
nations  to  solicit  Zedekiah,  king  of  Judah,  to  join  in  a con- 
federacy against  the  king  of  Babylon,  Jeremiah  is  directed  to 
Dut  bands  and  yokes  upon  his  neck,  (the  common  emblems  of 

had  spoken  concerning  repentance  and  turning  from  their  evil  ways ; and 
merely  to  have  noticed  the  prophecy  against  the  city  and  temple,  as  if  it  had 
been  absolute ; and  thus  they  in  effect  bore  false  witness  against  him  1 — B. 

Ver.  ll.  This  man  is  worthy  to  die. — Heb.  “The  judgment  of  death  (is) 
for  this  man.” 

Ver.  18.  Micah  the  Morasthite— See,  Micah  iii.  12.  He  prophesied  many 
years  before  Jeremiah.  See  Micah  iii.  12. Zion  shall  be  ploughed.— [Jose- 

phus relates,  that  Titus,  after  he  had  taken  Jerusalem,  ordered  his  soldiers  to 
demolish  it,  except  three  of  the  largest  and  most  beautiful  towers,  and  the 
western  wall  of  the  city  ; all  the  rest  was  levelled,  so  that  they,  who  had  ne- 
ver before  seen  it,  could  scarcely  persuade  themselves  it  had  been  inhabited. 
The  Jewish  w riters  also  inform  us,  that  Turnus  Rufus,  whom  Titus  had  left  in 
command,  ploughed  up  the  very  foundations  of  the  temple.  When  Dr. 
Richardson  visited  this  sacred  spot  in  1818,  he  found  one  part  of  Mount  Zion 
supporting  a crop  of  barley,  arid  another  undergoing  the  labour  of  the  plough: 
the  soil  turned  up  consisted  of  stone  and  lime  mixed  with  earth,  such  as  is 
usually  met  with  in  foundations  of  ruined  cities.  It  is  nearly  a mile  in  circum- 
ference ; is  highest,  on  the  west  side,  and,  towards  the  east,  falls  down  in 
broad  terraces  on  the  upper  part  of  the  mountain,  as  it  slopes  down  towards 
th£  brook  Kcdron.  ] — Bags  ter. 

Ver.  20.  Urijah. — The  hjstory  of  this  prophet,  seems  totally  unknown,  and 
ii'  he  date  of  this  chapter  is  the  beginningof  Jclioiakim’s  reign,  it  is  difficult  to 
account  for  the  mention  of  this  event.  It  was  evidently  not  stated  by  Ahikam, 
out  by  some  other  “ elder,”  a hitter  enemy  of  Jeremiah  and  of  the  truth,  who 
would  not  have  dared  to  mention  it,  hut  that  he  considered  it  as  a meritorious 
action  in  Jehoiakim,  and  wished  to  sec  it  repeated  toward  Jeremiah.  The 
other  elders,  however,  might  be  shocked  at  the  recital,  and  therefore  the  more 
.nclined  to  follow  the  counsel  of  Ahikam.  who  had  been  one  of  good  king  Jo- 
siahV  counsellors.  2 Kings  xxii.  12. 


subjection,)  and  to  send  them  afterwards  by  those  ambassa- 
dors to  their  respective  princes  j intimating  by  this  significant 
type,  that  God  had  decreed  their  subjection  to  the  king  of  Ba- 
bvion,  and  that  it  was  their  wisdom  to  submit.  Zedekiah  is 
also  admonished  not  to  join  in  the  revolt,  and  warned  against 
trusting  to  the  suggestions  of  false  Prophets,  who  would  mis- 
lead him.  The  chapter  concludes  with  foretelling  that  what 
still  remained  of  the  sacred  vessels  of  the  Temple  should  be 
carried  to  Babylon;  but  he  restored  at  the  end  of  the  period 
already  mentioned.  (See  Ezra  i.  7,  &c.) 

“The  whole  earth  is  the  property,  as  well  as  the  work,  of  its 


Chap.  XXVII.  Ver.  1.  Jehoiakim.— Though  we  are  extremely  cautious  of 
introducing  corrections  into  the  sacred  text,  yet  it  cannot  he  denied,  but  that 
the  Hebrew  scribes  have  committed  many  literal  and  verbal  errors,  of  which 
this  is  certainly  one  of  the  most  glaring.— [It  seems  perfectly  evident,  that 
this  prophecy  was  delivered  about  the  fourth  year  of  Zedekiah . and  not  Jehoi- 
akim, as  in  the  text.  Three  of  Dr.  Kennicott's  MSS.  (one,  224,  in  the  text, 
another,  590,  in  the  margin,  and  a third,  154,  upon  a rasure.)  have  Zedekiah; 
us  have  also  the  Syriac  and  Arabic.  Houbigant,  Loivth,  Blayney,  Dahler , 
Dr.  Adam  Clarke , and  others,  declare  for  this  reading,  against  That  of  the 
present  text;  and  it  is  clear,  from  Zedekiah  being  mentioned  through  tne 
whole  transaction,  that  it  is  the  genuine  reading.]— Bagster.  See  also  the 
first  verse  of  the  next  chapter. 

Ver.  2.  Bonds  and  yokes. — See  what  is  said  of  prophetic  action  in  our  In 
troduction  to  the  prophets. 

Ver.  8.  The  nation  and  kingdom  — [ There  is  a peculiar  grandeur,  as  wel. 
as  propriety,  in  this  method  of  predicting  Nebuchadnezzar’s  rapid  successes. 
The  God  of  Israel,  declaring  himself  to  be  the  Lord  of  armies,  and  the  Creator 
and  owner  of  the  whole  earth,  with  all  its  inhabitants  and  productions,  and 
claiming  full  sovereignty  over  his  creatures,  avows  his  determination,  for  rea- 
sons he  does  not  deign  to  assign,  to  give  all  the  countries  of  the  world  to  the 
king  of  Babylon,  whom  he  calls  his  servant , because  he  would  accomplish  an 
important  part  of  his  most  righteous  designs.  They,  therefore,  who  would 
escape  the  most  dreadful  judgments,  must  submit  to  the  God  of  Israel,  by  sub- 
mitting to  Nebuchadnezzar ; they  must  hearken  to  the  prophets  of  Israel,  and 
not  to  their  own  diviners  ; and  they  must  observe,  that  Nebuchadnezzar,  his 
son,  and  his  grandson,  would,  whatever  opposition  should  be  made,  possess 
the  full  dominion  of  all  these  countries,  till  the  appointed  time  was  expiree  , 
and  then,  these  haughty  conquerors  would  in  their  turn  become  the  prey  o 
other  powerful  conquerors  ; aU  of  which  was  most  exactly  fulfilled.  1 — P. 

R23 


Jeremiah  exhot  tn  Zedekiah.  JEKEM1AH. — CHAP.  XXV1I1.  Jlanuniuh’s  false  prophecy. 


the  king  of  Babylon,  that  nation  will  I punish, 
saith  the  Lord,  with  the  sword,  and  with  the 
famine,  and  with  the  pestilence,  until  I have 
consumed  them  by  his  hand. 

9 Therefore  hearken  not  ye  to  your  prophets, 
nor  to  your  diviners,  nor  to  your  ' dreamers, 
nor  to  your  m enchanters,  nor  to  your  sorcer- 
ers, which  speak  unto  you,  saying,  Ye  shall 
not  serve  the  king  of  Babylon  : 

10  For  " they  prophesy  a lie  unto  you,  to  re- 
move you  far  from  your  land;  and  that  I should 
drive  you  out,  and  ye  should  perish. 

11  But  the  nations  that  bring  their  neck  un- 
der the  yoke  of  the  king  of  Babylon,  and 
serve  him,  those  will  I let  remain  still  in  their 
own  land,  saith  the  Lord  ; and  they  shall  till  it, 
and  dwell  therein. 

12  T[  I spake  also  "to  Zedekiah  king  of  Ju- 
dah according  to  all  these  words,  saying, 
Bring  your  necks  under  the  yoke  of  the  king 
of  Babylon,  and  serve  him  and  his  people, 
and  p live. 

13  Why  will  ye  die,  thou  and  thy  people,  by 
the  sword,  by  the  famine,  and  by  the  pestilence, 
as  the  Lord  hath  spoken  against  the  nation 
that  will  not  serve  the  king  of  Babylon? 

14  Therefore  hearken  not  i unto  the  words 
of  the  prophets  that  speak  unto  you,  saying, 
Ye  shall  not  serve  the  king  of  Babylon  : for 
they  prophesy  r a lie  unto  you. 

15  For  I have  not  sent  them,  saith  the  Lord, 
yet  they  prophesy  r a lie  in  my  name  ; that  I 
might  drive  you  out,  and  that  ye  might  perish, 
ye,  and  s the  prophets  thatprophesy  unto  you. 

16  TI  Also  I spake  to  the  priests  and  to  all  this 
people,  saying,  Thus  saith  the  Lord  ; Hearken 
not  to  the  words  of  your  prophets  that  pro- 
phesy unto  you,  * saying,  Behold,  the  vessels  u of 
the  Lord’s  house  shall  now  shortly  be  brought 
again  from  Babylon  : for  they  prophesy  a lie 
unto  you. 

17  Hearken  not  unto  them  ; serve  the  king 
of  Babylon,  and  live  : wherefore  should  this 
city  be  laid  waste  ? 

18  But v if  they  be  prophets,  and  if  the  word 
of  the  Lord  be  with  them,  let  them  now  make  j 
intercession  to  the  Lord  of  hosts,  that  theves-j 


p Pr.1.33. 


n c.14.14. 
23.21. 
29.8,9. 


r in  a lie , 
or,  lyingly. 


i 2 Ch.36.7, 
10. 

Da.  1.2. 


v lKi.18.24, 


v 2Ki.25.13 
..17. 
c.52.17.. 
23. 


x2Ki.24.14, 

15. 

c.24.1. 

2Ch.36.10 


y c.32.5. 


a c.27.1. 

b e.27.12. 

c c.27.16. 

d years  of 
days. 

e captivity. 

f lTi.5.10. 


sels  which  are  left  in  the  house  of  the  Lord, 
and  in  the  house  of  the  king  of  Judah,  and  at 
Jerusalem,  go  not  to  Babylon. 

19  H For  thus  saith  the  Lord  of  hosts  concern 
ing  the  w pillars,  and  concerning  the  sea,  and 
concerning  the  bases,  and  concerning  the  re- 
sidue of  the  vessels  that  remain  in  this  city, 

20  Which  Nebuchadnezzar  king  of  Babylon 
took  not,  when  he  carried  away  1 captive  Je 
coniali  the  son  of  Jehoiakim  king  of  Judah 
from  Jerusalem  to  Babylon,  and  all  the  nobles 
of  Judah  and  Jerusalem  ; 

21  Yea,  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel,  concerning  the  vessels  that  remain 
in  the  house  of  the  Lord,  and  in  the  house  of 
the  king  of  Judah  and  of  Jerusalem  ; 

22  They  shall  be  carried  to  y Babylon,  and 
there  z shall  they  be  until  the  day  that  I visit 
them,  saith  the  Lord  ; then  will  a I bring  them 
up,  and  restore  them  to  this  place. 

CHAPTER  XXVIII. 

I Hananiah  prophesied)  falsely  the  return  of  the  vessels,  and  of  Jeconiah.  5 Jeremiah 
wishing  it  to  he  true,  showeth  that  the  eve^t  will  declare  who  are  true  prophets.  If 
Hanamah  brenketh  Jeremiah’s  yoke.  12  Jeremiah  telleth  of  an  iron  yoke,  15  anu 
foretelleth  Hanauiah’sdeadi. 

AND  a it  came  to  pass  the  same  year,  in  the 
beginning  of  the  reign  of  Zedekiah  king 
of  Judah,  in  the  fourth  year,  and  in  the  fifth 
month,  that  Hananiah  the  son  of  Azur  the 
prophet,  which  was  of  Gibeon,  spake  unto  me 
in  the  house  of  the  Lord,  in  the  presence  of 
the  priests  and  of  all  the  people,  saying, 

2 Thus  speaketh  the  Lord  of  hosts,  the  God 
of  Israel,  saying,  I have  broken  the  yoke  b ol 
the  king  of  Babylon. 

3 Within  c two  d full  years  will  I bring  again 
into  this  place  all  the  vessels  of  the  Lord’? 
house,  that  Nebuchadnezzar  king  of  Babylon 
took  away  from  this  place,  and  carried  them 
to  Babylon  : 

4 And  I will  bring  again  to  this  place  Jeconiah 
the  son  of  Jehoiakim  king  of  Judah,  with  all 
the  e captives  of  Judah,  that  went  into  Baby- 
lon, saith  the  Lord  : for  I will  break  the  .yoke 
of  the  king  of  Babylon. 

5 Then  the  prophet  Jeremiah  said  unto  the 
prophet  Hananiah  in  the  presence  of  the  priests, 
and  in  the  presence  of  all  the  people  f that 
stood  in  the  house  of  the  Lord, 


omnipotent  Creator;  and  ‘he  eiveth  it  to  whomsoever  it 
seemeth  meet  to  him but  the  character  of  those,  who  have 
hitherto  had  the  largest  share  of  its  power  and  riches  allotted 
to  them,  teaches  us  now  very  worthless  he  deems  such  acqui- 
sitions, compared  with  spiritual  blessings. — The  Lord  does  not 
now  expressly  inform  us  whom  lie  has  appointed  to  rule  the 
nations  ; and  therefore  the  efforts  of  men  to  defend  their  liber- 
ties from  usurpers  or  invaders,  are  not  indiscriminately  to  be 
condemned.  But  when  his  will  is  made  known  by  the  event,  it 
behooves  us  in  our  private  capacity  to  consider  ‘ the  powers 
that  be,  as  ordained  of  God  and  to  submit  to  them  accord- 
ing to  the  laws  and  constitution  of  our  country ; without 
respect  to  their  characters  or  conduct,  for  which  they  must 
render  an  account  to  their  own  Master. — As  every  comfort  or 
calamity  is  at  the  disposal  of  God  ; it  must  in  all  cases  be  our 
interest  to  obey  his  will,  by  what  means  soever  it  is  made 
known  : and  those  who  will  not  believe  this,  must  be  con- 
vinced of  it  by  the  event ; and  of  the  fallacy  of  all  the  reason- 
ings and  devices,  by  which  they  were  encouraged  to  seek  hap- 
iness,  in  following  their  own  inclinations.  But  if  all  men  are 
ound  to  obey  God,  as  far  as  they  are  able  in  any  way  to  dis- 
cover his  will ; how  inexcusable  are  they  who  live  at  the  foun- 
tain-head of  instruction,  and  have  repeated  warnings,  exhor- 


Ver.  17.  Serve  the  king,  &c. — [This  address  of  the  prophet  to  Zedekiah  had 
a particular  weight  in  it  -.  for  Zedekiah  was  made  king  by  Nebuchadnezzar, 
and  had  taken  an  oath  of  being  faithful  to  him.  and  never  resisting  liis  autho- 
rity.]— Bagster. 

Ver.  19.  Concerning  the  pillar s. —[The  two  brazen  columns,  eighteen  cu- 
bits high,  and  twelve  in  circumference,  placed  by  Solomon  in  the  pronaos,  or 

portico,  of  the  temple. The  sea. — The  brazen  sea.  ten  cubits  in  diameter, 

and  thirty  in  circumference,  which  contained  water  for  different  washings  in 
the  Divine  worship,  and  which  was  supported  on  twelve  brazen  oxen,  nere 
probably  denominated  bases.]— Bagster. 

Ver.  22.  Carried  to  Babylon—  [So  far  from  those  already  taken  being 
Drought  back,  these  which  now  remain  shall  be  carried  thither,  unless  ye  sub- 
mit to  the  Chaldeans.  They  did  not  submit,  and  the  prophecy  was  literally 

fulfilled. Until  the  day.— Until  their  restoration  by  Cyrus;  whom  I will 

excite  to  be  gracious  to  my  people.] — Bagster 

824 


tations,  and  encouragements  sent  to  them,  and  yet  persist  in 
rebellion!  They  may  be  said  to  be  in  love  with  death,  and 
bent  on  their  own  destruction:  and  those  who  encourage 
them  to  expect  impunity,  by  contradicting  the  word  of  God, 
and  ‘speaking  lies  in  his  name,’  are  more  criminal  than 
the  diviners  and  sorcerers  of  the  Gentiles,  and  will  be  an- 
swerable for  all  the  souls  which  perish  by  their  means.”— 
T1.  Scott. 

Chai\  XXVIII.  Ver.  1 — 17.  A false  Prophet  openly  op- 

poses Jeremiah , who  forclels  his  speedy  death. — Hananiah,  one 
of  the  Prophets  spoken  of  in  the  preceding  chapter,  (verses  14, 
15,)  openly  opposes  and  contradicts  Jeremiah,  predicts  the 
speedy  return  of  the  king  and  people  from  Babylon,  with  all 
the  sacred  vessels,  and  tears  the  symbolic  yokes  of  wood  from 
off  the  Prophet’s  neck.  Jeremiah,  in  return,  is  ordered  to  get 
yokes  of  iron,  as  indicative  of  heavier  servitude ; and  de- 
nounces by  inspiration  the  death  of  Hananiah  within  the  cur- 
rent year.  This  was  indeed  fulfilled  within  two  months — an 
awful  warning  against  falsehood  and  presumption  in  religion. 

Dr.  Blayney  remarks  on  this  chapter,  that  the  Prophets 
“were  an  order  of  men  among  the  Jews  devoted  to  sacred 
literature  (and  he  might  have  added  music)  and  qualified  by 
their  attainments  in  religious  knowledge  to  advise  and  instruct 


Chap.  XXVIII.  Ver.  l.  In  the  same  year , &c.— [This  obviously  refers  lo 
the  time  specified  at  the  beginning  of  !he  last  chapter  ; and  proves  that  Zede- 
kiah, and  not  Jehoiakim.  is  the  name  that  should  he  read  there.]— Bagster. 

In  the  beginning— That  is.  the  early  part  of  the  reign  of  king  Zedekiah. 

He  reigned  eleven  years,  his  fourth  year  was  therefore  in  the  early  part  of  his 
reign. Fifth  month— [Which  commenced  with  the  first  new  moon  of  Au- 

gust, according  to  our  calendar.]— Bagster. 

Ver.  2.  Thus  speaketh . &c  — [This  false  prophet  imitated  the  style  and 
manner  of  the  true  prophets  ; hut  he  unconditionally  promised  prosperity  to 
an  abandoned  generation.]— Bagster. 

Ver.  4.  I will  bring  again.— [This  was  doubtless  grateful  news  to  the  peo- 
ple, who  looked  upon  Zedekiah  only  as  Nebuchadnezzar’s  deputy.  Hananiah 
seems  to  have  been  more  desirous  of  popular  than  regal  favour ; for  this  pre 
diction  could  not  be  altogether  agreeable  to  Zedekiah.  But  he  was  evidently 
a weak,  as  well  as  a wicked  prince,  and  very  generally  despised  ] — Bagster 


Jeremiah's  yoke  broken.  JEREMIAH. — CHAR  XXIX.  He  Joretellelh  HannaniaK's  death. 


6 Even  the  prophet  Jeremiah  said,  s Amen  : 
the  Lord  do  so  : the  Lord  perform  h thy  words 
which  thou  hast  prophesied,  to  bring  again 
the  vessels  of  the  Lord’s  house,  and  all  that 
is  carried  away  captive,  from  Babylon  into 
this  place. 

7 ■ Nevertheless  hear  thou  now  this  word 
that  I speak  in  thine  ears,  and  in  the  ears  of 
all  the  people  ; 

S The  prophets  that  have  been  before  me 
and  before  thee  of  old,  prophesied  both  against 
many  j countries,  and  against  great  k king- 
doms, of  war,  and  of  evil,  and  of  pestilence. 

9 The  'prophet  which  prophesieth  of™  peace, 
when  the  word  of  the  prophet  shall  come  to 
pass,  then  shall  the  prophet  be  known,  that 
the  Lord  hath  truly  sent  him. 

10  T[  Then  Hananiah  the  prophet  took  the 
yoke  " from  off  the  prophet  Jeremiah’s  neck, 
and  brake  it. 

11  And  Hananiah  spake  in  the  presence  of 
all  the  people,  saying,  Thus  saith  the  Lord  ; 
Even  so  will  I break  the  yoke  of  Nebuchad- 
nezzar king  of  Babylon  from  the  neck  of  all 
nations  within  the  space  of  two  full  years. 
And  the  prophet  Jeremiah  went  0 his  way. 

12  If  Then  the  word  of  the  Lord  came  unto 
Teremiah  the  prophet,  after  that  Hananiah  the 
prophet  had  broken  the  yoke  from  off  the  neck 
of  the  prophet  Jeremiah,  saying, 

13  Go  and  tell  Hananiah,  saying,  Thus  saith 
the  Lord  ; Thou  hast  broken  the  yokes  of 
wood  ; but  thou  shalt  make  for  them  yokes  of 
iron. 

14  For  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel ; I have  put  a yoke  of  p iron  upon 
the  neck  of  all  these  nations,  i that  they  may 
serve  Nebuchadnezzar  king  of  Babylon  ; and 


A.  M.  3409. 
B.  C.  595. 

g 1 Ki.1.36. 

h c.11.5. 
17.16. 
18.20. 

i 1 Ki.22.18. 

j D.13.1S. 
Am.c.1,2. 

k Jo.  1.2. 

1 De.  18.22. 

ra  Eze.13. 

10, &c. 

n e.27.2. 

o Pr.14.7. 

p De-28.48. 

q c.  27.6, 7. 


r Da.2.38. 


s c. 29.31 ,32. 
t La.2. 14. 


u De.13.5. 


v revolt. 
c.29.32. 


w Is. 44.25, 
26. 


A.  M.  cir. 
•3407. 

B.  C cir. 
597. 


a 2 Ki.24.12 
..16. 


b or,  cham- 
berlains. 


c ver.28. 


they  shall  serve  him  : and  I have  given  him 
the  be'asts  of  r the  field  also. 

15  If  Then  said  the  prophet  Jeremiah  unto 
Hananiah  the  prophet,  Hear  now,  Hananiah; 
The  Lord  hath  not  sent  thee ; e but  thOu  makest 
this  people  to  trust  in  a ‘ lie. 

16  Therefore  thus  saith  the  Lord  ; Behold, 
I will  cast  thee  from  off  the  face  of  the  earth  : 
this  year  thou  shalt  die,  because  11  thou  hast 
taught T rebellion  against  the  Lord. 

17  So  Hananiah  the  prophet  w died  the  same 
year  in  the  seventh  month. 

CHAPTER  XXIX. 

1 Jeremiah  sendeth  a letter  to  the  captives  in  Babylon,  (o  be  quiet  there,  8 and  not  to 
believe  the  dreams  of  their  prophets,  10  and  that  they  shall  return  with  grace  after 
seventy  years.  15  He  foretellelh  the  destruction  of  the  rest  for  their  disobedience. 
20  He  Showeth  the  fearful  end  of  A hub  and  Zedekiah.  two  lying  prophets.  24  She* 
maiah  writeth  a letter  against  Jeremiah.  30  Jeremiah  readeih  his  doom. 

NOW  these  are  the  words  of  the  letter  that 
Jeremiah  the  prophet  sent  from  Jerusalem 
unto  the  residue  of  the  elders  which  were  car- 
ried away  captives,  and  to  the  priests  and  to 
the  prophets,  and  to  all  the  people  whom  Ne- 
buchadnezzar had  carried  away  captive  from 
Jerusalem  to  Babylon; 

2 (After  that  “Jeconiah  the  king,  and  the 
queen,  and  the  b eunuchs,  the  princes  of  Ju- 
dah and  Jerusalem,  and  the  carpenters,  and 
the  smiths,  were  departed  from  Jerusalem;) 
3 By  the  hand  of  Elasah  the  son  of  Shaphan, 
and  Gemariah  the  son  of  Hilkiah,  (whom  Ze- 
dekiah king  of  Judah  sent  unto  Babylon  to 
Nebuchadnezzar  king  of  Babylon,) saying, 

4 Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel,  unto  all  that  are  carried  away  captives, 
whom  I have  caused  to  be  carried  away  from 
Jerusalem  unto  Babylon  ; 

5 Build  c ye  houses,  and  dwell  in  them , and 
plant  gardens,  and  eat  the  fruit  of  them  ; 

6 Take  ye  wives,  and  beget  sons  and  daugh- 


the  people  who  earne  (occasionally)  to  consult  them.”  They 
were  generally  educated  in  those  seminaries,  called  schools  of 
the  prophets,  under  some  eminent  and  inspired  seer.  They 
formedjhe  clerical  order,  and  were  at  some  times  very  nume- 
rous. " Kings  xviii.  4 ; xxii.  6.)  They  were  not,  however,  all 
inspired,  nor  even  ail  religious,  many  being  drawn  to  these 
schools  probably  from  a love  of  literature,  music,  and  a retired 
life.  The  students  were  called  “ sons  of  the  Prophets.”  From 
the  pious  among  them,  the  Lord  usually  (but  not  always, 
Amos  vii.  14)  chose  his  own  Prophets;  and  from  the  worst, 
Baal  and  his  worshippers  were  abundantly  supplied.  Even 
the  pretended  Prophets  spoken  of  in  this  hook  were  not  all 
avowed  idolaters,  but  many  of  them  professed  to  he  Prophets 
of  Jehovah,  though  neither  gifted  with  the  spirit  of  prophecy, 
nor  endowed  with  piety. 

“No  true  prophet  ever  delivered  his  message  with  greater 
confidence,  than  false  prophets  have  expressed  when  speaking 
lies  in  the  name  of  God:  and  yet  many  well-meaning  people 
are  apt  to  regard  men  the  more  for  being  very  confident,  as  if 
this  were  an  evidence  that  they  were  in  the  right.  But  that 
which  renders  false  teachers  acceptable  to  multitudes,  evi- 
dently distinguishes  them  from  the  faithful  servants  of  God  : 
namely,  the  coincidence  of  their  doctrine  with  the  pride  and 
self-flattery  of  the  human  heart;  and  its  tendency  to  encou- 
rage impenitent  sinners  with  the  hopes  of  impunity,  and  pros- 
perity, and  eternal  salvation.  This  so  flatly  contradicts  the 
whole  tenor  of  Scripture,  that  none,  who  are  acquainted  with 
it  and  reverence  it,  can  he  deluded  by  them.— Those  ministers 
who  are  most  full  of  love  and  compassion  for  sinners,  and  who 
most  fervently  seek  and  pray  for  their  salvation,  will  be  the 
most  determined  not  to  Hatter  their  pride,  or  sooth  their  con- 
sciences with  delusive  hopes.  They  will  most  plainly  declare 
the  alarming,  as  well  as  the  encouraging  parts  of  the  sacred 
oracles;  and  call  men  to  repentance,  faith,  and  holiness,  as 


Ver.  6.  Jeremiah  said,  Amen. — [“  O that  it  may  be  according  to  thy 
word  : May  the  people  find  it  to  he  true!”  The  prophet  thus  expressed  his 
fervent  love  to  the  people  ; and  would  rejoice  if  the  predicted  miseries  siiouid 
t-e  averted,  even  though  he  might  incur  the  disgrace  of  being  deemed  a false  pro- 
phe  1. 1 — Bottler. 

Ver.  8.  The  'prophets.  — f As  Hosea.  Joel,  Amos,  Isaiah,  Micah,  Nahum,  Ha- 
bakkuk,  Zephaniah,  and  others,  all  of  whom  had  denounced  similar  evils 
against  a corrupt  people.  So  that  they  wiio  opposed  Jeremiah  also  opposed 
those  who  preceded  him  ; and  it  was  altogether  unprecedented  for  a true  pro- 
phet to  promise  deliverance  to  a guilty  nation,  without  calling  them  to  repent- 
ance. ] — Bolster. 

Per.  15.  The  Lord  hathnol  sent  thee. — IThis  was  a hold  speech  in  the  pre- 
sence of  those  priests  and  people  who  were  prejudiced  in  favour  of  the  false 
prophets,  who  prophesied  to  them  smooth  things.  I — Hamster. 

Ver.  16.  Thou  hast  taught  rebellion. — See  margin  ; also  note  on  Dcut. 
rui.  ;. 


indispensably  necessary  in  order  lo  escape  the  present  and  fu- 
ture wrath  of  God.  Such  as  are  most  solemn  in  these  warn- 
ings and  exhortations,  copy  the  examples  of  the  prophets  and 
apostles,  and  ‘ men  of  God,’  who  have  been  before  them  : 
but  smooth  teachers,  who  deal  almost  exclusively  in  comfort, 
and  unqualified  promises,  and  assurances  of  peace  and  safety, 
without  discriminating  ‘ betwixt  the  precious  and  the  vile’ 
among  the  people,  tread  in  the  steps  of  the  false  prophets; 
and  the  event,  will  prove  that  the  Lord  did  not  send  them.” — 
T.  Scott.  _ 

Chap.  XXIX.  Ver.  1 — 32.  Jeremiah  writes  to  warn  and 
comfort  the  captives  already  sent  lo  Babylon. — This  chapter 
contains  the  substance  of  a letter  sent  by  the  Prophet  to  the 
captives  already  in  Babylon,  in  which  he  recommends  to  them 
patience  and  composure  under  their  present  circumstances, 
which  were  to  endure  for  70  years,  during  which,  however,  he 
assured  them  they  should  fare  better  than  their  brethren  who 
remained  behind  ; and  warns  them  against  the  suggestions  of 
false  Prophets,  who  flattered  them  with  the  hopes  of  a speedy 
end  to  their  captivity.  He  likewise,  in  a second  letter  (ver.  24) 
denounces  heavy  judgments  against  those  false  Prophets  that 
deceived  them,  and  particularly  against  Shemaiah,  (the  dream- 
er,) who  had  sent  a letter  of  complaint  against  Jeremiah  to  the 
Jews  at  Jerusalem. 

“ The  zealous  servant  of  God  considers  himself  as  bound  to 
use  every  means  in  his  power,  to  profit  those  who  are  far  off', 
as  well  as  those  who  are  near.  Writingis  peculiarly  profitable 
in  this  respect : and  it  is  rendered  immensely  more  beneficial 
by  the  invention  of  printing,  in  circulating  the  knowledge  of 
the  word  of  God. — Submission  to  Providence  is  always  our 
duty  and  interest : and  it  is  as  foolish  as  ungrateful,  to  under- 
value and  reject  the  comforts  within  our  reach,  by  repining  for 
the  want  of  those  which  we  cannot  obtain.— The  interest  of 
the  church,  or  of  posterity,  should  by  no  means  be  neglected, 


Ver.  17.  Seventh  month.— \ The  prophecy  was  delivered  in  the  fifth  months 
(ver.  1.)  and  Hananiah  died  in  the  seventh  month  ; exactly  two  months  after 
he  had  delivered  his  false  prophecy,  which  he  declared,  in  the  name  of  God, 
would  be  fulfilled  in  two  years.  Here  then  t he  true  prophet  was  demonstrated, 
and  the  false  prophet  detected.  The  death  of  Hananiah,  thus  predicted,  wan 
God’s  seal  to  the  words  of  his  prophet ; and  must  have  gained  his  other  pre- 
dictions great  credit  among  the  people  ; though  it  is  evident  that  it  did  not  in- 
duce them  to  forsake  their  sins,  and  return  to  the  God  of  Israel.]—  Bagster. 

Chap.  XXIX.  Ver.  1.  These  are  the  words. — [This  transaction  is  supposed 
to  have  taken  place  in  the  first  or  second  year  of  Zedekiah.]— Bagster. 

Ver.  5.  Build  ye  houses. — [The  prophet  here  corrects  the  false  expectation 
of  a speedy  return  to  their  own  land,  which  their  false  prophets  had  excited  in 
the  minds  of  the  Jews  at  Babylon  : and  which  had  lea  them  to  neglect  their 
personal  and  domestic  interests  and  comforts,  and  the  good  of  the  nation  ; and 
also  tended  to  betray  them  int6  measures  calculated  to  excite  the  jealousy  oj 
their  victors,  and  to  increase  their  own  miseries.] — Bagster. 

826 


104 


JEREMIAH.— CHAP.  XXIX 


A.  M.  cir. 
3-KT7. 

B.  C.  cir. 
597. 


e Ezr.6.10. 
lTi.2.1,2. 


h 2Ch. 36.21 
..23. 

Ear.  1.1. 
c.  27.22. 
Da.  9.2. 
i c.32.42.,44 
J Is.  55. 8 ,9. 
k end  and 
expecta- 
tion. 

1 La.  3. 26. 
m Ne.2.4, 
&c. 

Da.9.3,&c 
n Is. 65.24. 
o Le.26.40, 


p De.4.7. 
q c.24.7. 
r Ps.32.6. 
46.1. 
Is.45.19. 
55.6. 

s Ps.  126. 1,4. 
t c.23.3. 
30.3. 

32.37. 

Eze.  36.24 
Am. 9.14. 
Mi. 4. 12. 
Zep.3.20. 
x Eze.  1.1,3. 
i c. 24.8..  10. 
Ar  Le.2S.33. 
De.28.25. 
c.l-5.4. 
34.17. 
xfor. 
y c.26.6. 


b c.24.5. 
c Is.G5.15. 
d Da.3.6. 
sc.23.14,21. 


h c.20.1,2. 


k ver.5. 

1 ver.20. 


captives  of  Babylon , 

19  Because  they  have  not  hearkened  io  my 
words,  saith  the  Loud,  which  I 1 sent  unto  them 
by  my  servants  the  prophets,  rising  up  eany 
and  sending  them;  but  ye  would  not  hear, 
saith  the  Loan. 

20  Tf  Hear  ye  therefore  the  word  of  the  Lord, 
all  ye  of  the  a captivity,  whom  I have  b sent 
from  Jerusalem  to  Babylon: 

21  Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel,  of  Ahab  the  son  of  Kolaiah,  and  of  Ze- 
dekiah  the  son  of  Maaseiah,  which  prophesy 
a lie  unto  you  in  my  name  ; Behold,  I will 
deliver  them  into  the  hand  of  Nebuchadrez- 
zar king  of  Babylon ; and  he  shall  slay  them 
before  your  eyes ; 

22  And  of  them  shall  be  taken  up  a curse 
c by  all  the  captivity  of  Judah  which  are  in 
Babylon,  saying,  The  Lord  make  thee  like 
Zedekiah  and  like  Ahab,  whom  the  king  of 
Babylon  roasted  in  the  d fire  ; 

23  Because  'they  have  committed  villany  in 
Israel,  and  have  committed  adultery  with  their 
neighbours’  wives,  and  have  spoken  lying 
words  in  my  name,  which  I have  not  com- 
manded them ; even  I know,  and  am  a witness, 
saith  the  Lord. 

24  If  Thus  shalt  thou  also  speak  to  Shemaiah 
the  f Nehelamite,  saying, 

25  Thus  speaketh  the  Lord  of  hosts,  the  God 
of  Israel,  saying,  Because  thou  hast  sent  letters 
in  thy  name  UDto  all  the  people  that  are  at 
Jerusalem,  and  to  Zephaniah  s the  son  of 
Maaseiah  the  priest,  and  to  all  the  priests, 
saying, 

26  The  Lord  hath  made  thee  priest  in  the 
stead  of  Jehoiada  the  priest,  that  ye  should  be 
h officers  in  the  house  of  the  Lord,  for  ever} 
man  that  is  > mad,  and  maketh  himself  a pro- 
phet, that  thou  shouldest  put  him  in  i prison, 
and  in  the  stocks. 

2?  Now  therefore  why  hast  thou  not  reproved 
Jeremiah  of  Anathoth,  which  maketlr  himself 
a prophet  to  you? 

28  For  therefore  he  sent  unto  ns  in  Babylon, 
saying,  This  captivity  fslong:  build  kye  houses, 
and  dwell  in  them;  and  plant  gardens,  and  eat 
the  fruit  of  them. 

29  And  Zephaniah  the  priest  read  this  letter 
in  the  ears  of  Jeremiah  the  prophet. 

30  1[  Then  came  the  word  of  the  Lord  unto 
Jeremiah,  saying, 

31  Send  to  all  them  of  the  'captivity,  saying, 
Thus  saith  the  Lord  concerning  Shemaiah  the 
Nehelamite;  Because  '"that  Shemaiah  hath 


Jeremiah's  letter  to  the 

ters ; and  take  wives  for  your  sons,  and  give 
your  daughters  to  husbands,  that  they  may 
bear  sons  and  daughters ; that  ye  may  be  in- 
creased there,  and  not  diminished. 

7 And  seek  d the  peace  of  the  city  whither  I 
have  caused  you  to  be  carried  away  captives, 
and  pray  'unto  the  Lord  for  it:  for  in  the 
peace  thereof  shall  ye  have  peace. 

8 If  For  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel ; Let  not  1 your  prophets  and  your 
diviners,  that  be  in  the  midst  of  you,  deceive 
you,  neither  hearken  to  your  dreams  which 
ye  cause  to  be  dreamed. 

9 For  they  prophesy  s falsely  unto  you  in  my 
name  : I have  not  sent  them,  saith  the  Lord. 

10  If  For  thus  saith  the  Lord,  That  after  h se- 
venty years  be  accomplished  at  Babylon  I will 
visit  you,  and  perform  my  good  ' word  toward 
you,  in  causing  you  to  return  to  this  place. 

11  For  I know  the  thoughts  that  I think  J to- 
ward you,  saith  the  Lord,  thoughts  of  peace, 
and  not  of  evil,  to  give  you  an  k expected 
' end. 

12  Then  shall  ye  call  m upon  me,  and  ye  shall 
go  and  pray  unto  me,  and  I will  hearken  n unto 
you. 

13  And  0 ye  shall  seek  me,  and  p find  me, 
when  ye  shall  search  for  me  with  all  •<  your 
heart. 

14  And  I will  be  found  rof  you,  saith  the 
Lord  : and  I will  turn  s away  your  captivity, 
and  I will  gather  'you  from  all  the  nations, 
and  from  all  the  places  whither  I have  dri- 
ven you,  saith  the  Lord;  and  I will  bring  you 
again  into  the  place  whence  I caused  you  to 
be  carried  away  captive. 

15  If  Because  ye  have  said,  The  Lord  hath 
raised  us  up  prophets  in  " Babylon  ; 

16  Know  that  thus  saith  the  Lord  of  the  king 
that  sitteth  upon  the  throne  of  David,  and  of 
all  the  people  that  dwelleth  in  this  city,  and 
of  your  brethren  that  are  not  gone  forth  with 
you  into  captivity ; 

17  Thus  saith  the  Lord  of  hosts  ; Behold,  I 
will  send  v upon  them  the  sword,  the  famine, 
and  the  pestilence,  and  will  make  them  like 
vile  figs,  that  cannot  be  eaten,  they  are  so  evil. 

18  And  I will  persecute  them  with  the  sword, 
with  the  famine,  and  with  the  pestilence,  and 
will  deliver  them  to  be  removed  w to  all  the 
Kingdoms  of  the  earth,  x to  be  a i curse,  and 
an  astonishment,  and  a hissing,  and  a re- 
proach, among  all  the  nations  whither  I have 
driven  them : 

because  we  may  not  live  to  witness  or  share  them. — Wherever 
our  lot  is  cast,  we  ought  to  approve  ourselves  peaceable  mem- 
bers of  the  community,  even  though  subjected  to  hardship  and 
oppression  : considering  our  situation  and  its  disadvantages, 
as  the  appointmen:  of  God:  and  assured  that  good  behaviour 
will  render  it  more  tolerable  than  turbulence  and  factipn. — It 
is  our  duty  to  pray  for  the  peace  of  the  country  in  which  we 
reside,  and  the  welfare  of  those  rulers  who  afford  us  any  mea- 
sure of  protection  ; and  if  this  was  the  duty  of  the  Jews  at 
Babylon,  and  of  the  Christians  under  Nero,  it  must  be  that  of 
all  the  people  of  God  in  every  age  and  place.  Christians 
should  therefore  exceedingly  fear  being  seduced  into  factious 
measures,  which  are  contrary  to  Scripture,  and  disgraceful  to 
the  gospel. 


“ The  promises  of  God  will  certainly  be  performed  in  their  ap- 
pointed season  ; but  that  must  be  waited  for,  in  the  use  of 
authorized  means  alone.  — We  know  not  what  the  thoughts  of 
God  are  respecting  our  personal  concerns,  and  he  has  ‘put 
the  times  and  seasons  in  his  own  power:’  but  i(  should  suffice 
us  to  know  in  general,  that  he  has  ‘ thoughts  of  good  and  not 
of  evil,’  towards  his  church,  which  shall  at  length  have  an 
expected  end  of  her  long-continued  oppression;  and  that 
‘ail  things  shall  work  together’  for  the  believer’s  good,  till 
his  trials  shall  be  ended,  and  his  most  enlarged  hopes  im- 
mensely exceeded  in  the  rest  and  felicity  of  heaven.  In  gene- 
ral, wc  are  assured,  that  all  who  ‘seek  the  Lobd,  and  call 
upon  him,  and  search  for  him  with  their  whole  hearts,’  shall 
find  him,  and  be  made  joyful  in  Ins  salvation  : and  that  the 


Ver.  11.  I know  the  thoughts,  &c. — r Jehovah  had  this  plan  before  him  ; and 
neither  the  impatience  ofthe  Jews,  nor  the  power  of  the  Chaldeans  could  alter 
it.  He  had  determined  that  the  Chaldean  monarchy  should  continue  till  the  se- 
venty years  expired,  and  so  long  the  Jews  must  remain  in  captivity,  and  have 
no  enlargement  till  that  period  was  terminated.]— Bagster. 

Ver.  15.  Because  ye  have  said,  6c c. — This  verse  certainly  appears  to  be  mis- 
placed. B'ayney,  Boothroyd,  and  others,  following  the  LXX.,  place  it  imme- 
diately after  verse  20,  which  seems  to  render  the  connexion  ofthe  whole  much 
clearer,  thus  : “ Whereas  (Ki)  ye  have  said,  the  Lord  hath  raised  up  for  us 
prophets  in  Babylon:  Thus  saith  the  Lord  of  hosts,”  &c.  and  then  follows  an 
awful  denunciation  against  the  false  prophets,  Ahab  and  Zedekiah,  whom  Ne- 
buchadnezzar burnt  for  adultery,  ver.  23. 

Ver.  20.  Hear  ye  therefore.— [Dr.  Blayney  thinks  there  were  two  letters  writ- 
ten by  the  prophet  to  the  captives  in  Babylon,  anil  the  first  ends  with  this  verse. 
That  having  heard,  on  the  return  ofthe  embassy,  that  the  captives  had  received 
826 


his  advices  favourably,  and  because  they  were  deceived  by  false  prophets  who 
promised  them  a speedier  deliverance,  he  therefore  wrote  a second  letter,  be- 
ginning with  the  fifteenth  verse,  and  going  on  with  the  twenty-first,  &c.,  (in 
which  order  these  verses  are  read  in  the  Septuagint.)  in  which  he  denounce 
God’s  judgments  on  the  three  chief  of  those,  Ahab,  Zedekiah,  and  Shemaiah.  J 
Bagster. 

Ver.  25.  Zephaniah.— [Zephaniah  was  the  sagan,  the  second  priest,  oi 
chief  priest’s  deputy,  and  Seraiah,  liigh  priest,  when  Jerusalem  was  taken; 
which  latter  is  suppose*?  to  have  been  called  here  Jehoiada , from  his  emulating 
the  remarkable  zeal  and  courage  of  that  pontiff  Zephaniah  does  not  seem  to 
have  regarded  this  letter;  and  perhaps  he  was  favourably  disposed  to  Jere- 
miah.  J— Bagster. 

Ver.  26.  For  every  man,  8cc.—Blai/ney,  “ In  the  case  of  any  one.”  &c. — 
Every  man. — GataJcer,  “ Every  mad.i  an  that  maketh,”  &c, 

Ver.  29.  Read  this  letter.— GataJcer  ’ Had  read,”  See. 


Return  of  the  Jews  shown.  JEREMIAH. — CHAP.  XXX.  Jacob  is  comforted. 


prophesied  unto  you,  and  I sent  him  not,  and 
he  caused  you  to  trust  in  a lie  : 

32  Therefore  thus  saith  the  Lord;  Behold,  I 
will  punish  Shemaiah  the  Nehelamite,  and  his 
seed  : he  shall  not  have  a man  to  dwell  among 
this  people ; neither  shall  he  behold  the  good 
that  I will  do  for  my  people,  saith  the  Lord  ; 
because  he  hath  taught  11  rebellion  against  the 
Lord. 

CHAPTER  XXX. 

God  ahoweth  Jeremiah  the  return  of  the  Jews.  4 After  their  trouble  they  shall  have 
deliverance.  10  He  comforieth  Jacob.  18  Their  return  shall  be  gracious.  23  Wrath 
shall  fail  on  the  wicked. 

riVHE  word  that  came  to  Jeremiah  from  the 
J-  Lord,  saying, 

2 Thus  speaketh  the  Lord  God  of  Israel,  say- 
ing, Write  athee  all  the  words  that  I have 
spoken  unto  thee  in  a book. 

3 For,  lo,  the  days  come,  saith  the  Lord  ; that 
I b will  bring  again  the  captivity  of  my  people 
Israel  and  Judah,  saith  the  Lord:  and  I will 
cause  them  to  c return  to  the  land  that  I gave 
to  their  fathers,  and  they  shall  possess  it. 
4T[And  these  are  the  words  thattheLoRD  spake 
concerning  Israel  and  concerning  Judah. 

5 For  thus  saith  the  Lord  ; We  have  heard  a 
voice  of  trembling,  d of  fear,  and  not  of  peace. 

6 Ask  ye  now,  and  see  whether  a e man  doth 
travail  with  child?  wherefore  do  I see  every 
man  with  his  hands  on  his  loins,  as  a woman  in 
travail,  and  all  faces  are  turned  into  paleness  ? 

7 Alas  ! for  that  day  f is  great,  so  s that  none 
is  like  it : it  is  even  the  time  of  Jacob’s  trouble ; 
but  he  shall  be  saved  out  of  it. 

8 For  it  shall  come  to  pass  in  that  day,  saith 
the  Lord  of  hosts,  that  I will  break  his  yoke 
from  off  thy  neck,  and  will  burst  thy  bonds, 
and  strangers  shall  no  more  serve  themselves 
of  him : 

9 But  they  shall  serve  the  Lord  their  God, 
and  David  h their  king,  whom  I will  raise  up 
t unto  them. 

10  If  Therefore  fear  thou  j not,  O my  servant 


A.  M.  cir. 
&07. 

B.  C.  cir. 
597. 


n revolt. 

c.28.16. 

A.  M.  3417. 
B.  C.  587. 
a 2 Pe.  1.21. 
Re.  1.19. 
10.4. 
b ver.18. 
c.32.37. 
Eze.39.25. 
26. 

Am. 9. 14, 
15. 

c Ezt  3.1,8, 
12. 

c.  13.15. 
Eze.36.24. 
d or, there 
is /ear 
and  not 
“peace, 
e male. 
f Joel  2.11, 
31. 

Zep.1.14. 
Re.  6. 17. 
g Da.  12.1. 
h Ho.3.5. 
i Lu.1.69. 
j I s.41. 13. 
43.5;  44.2. 
c.46.27,28. 


k Am.  9. 8. 

1 2Ch.36.lfl. 
m 1 Ti.2.5,6. 

1 Jn.2.1. 
d for  bind- 
ing up, or, 
pressing. 
o Is. 1.6. 

c.  8.22. 
p La.  1.2. 

Ho.2.5,7. 
q La.25. 
r La.5. 16,17 
s Ex.23.22. 
Is.  33.1. 
41.11,12. 
t Ps.23.3. 
103.3. 
107.20. 
c.33.6. 
u Ps.102.13. 

v or  .little 

hill. 

Ps.6S.15. 

16. 

w Is.51.11. 
x Ps.42.4. 


Jacob,  saith  the  Lord  ; neither  be  dismayed, 
O Israel : for,  lo,  I will  save  thee  from  afar, 
and  thy  seed  from  the  land  of  their  captivity; 
and  Jacob  shall  return,  and  shall  be  in  rest, 
and  be  quiet,  and  none  shall  make  him  afraid. 

11  For  I am  with  thee,  saith  the  Lord,  to  save 
thee  : though  I make  a full  end  of  ail  nations 
whither  I have  scattered  thee,  kyet  will  I not 
make  a full  end  of  thee:  but  I will  correct 
thee  in  measure,  and  will  not  leave  thee  alto- 
gether unpunished. 

12  For  thus  saith  the  Lord,  thy  bruise  is  > in- 
curable, and  thy  wound  is  grievous. 

13  There  is  none  to  plead  m thy  cause,  " that 
thou  mayest  be  bound  up:  0 thou  hast  no  heal- 
ing medicines. 

14  All  p thy  lovers  have  forgotten  thee  ; they 
seek  thee  not;  for  I have  wounded  thee  with 
the  wound  of  an  ^ enemy,  with  the  chastise- 
ment of  a cruel  one,  for  the  multitude  of  thine 
iniquity  ; because  thy  sins  were  increased. 

15  Why  criest  thou  for  thine  affliction  ? thy 
sorrow  is  incurable  for  the  multitude  of  thine 
iniquity  : because  thy  rsins  were  increased,  I 
have  done  these  things  unto  thee. 

16  Therefore  all  they  that  devour  8 thee  shall 
be  devoured  ; and  all  thine  adversaries,  every 
one  of  them, shall  go  into  captivity;  and  they 
that  spoil  thee  shall  be  a spoil,  and  all  that 
prey  upon  thee  will  I give  for  a prey. 

17  For  I will  restore  health  ‘ unto  thee,  and  I 
will  heal  thee  of  thy  wounds,  saith  the  Lord  ; 
because  they  called  thee  an  outcast,  saying , 
This  is  Zion,  whom  no  man  seeketh  after. 

18  If  Thus  saith  the  Lord  ; Behold,  I will 
bring  again  the  captivity  of  Jacob’s  tents,  and 
“have  mercy  on  his  dwelling-places;  and  the 
city  shall  be  budded  upon  her  own  v heap,  and 
the  palace  shall  remain  after  the  manner 
thereof. 

19  And  out  of  them  shall  proceed  thanks- 
giving w and  the  voice  of  them  * that  make 


Lord  introduces  great  revivals  of  religion,  by  exciting  his  peo- 
ple to  fervent,  and  united,  and  persevering  prayers  and  suppli- 
cations. Thus  they  go  forth  to  meet  him,  when  he  conies  to 
perform  his  promises;  and  thus  let  us  seek  for  that  universal 
prevalence  of  the  gospel,  which  he  has  taught  us  to  expect; 
as  well  as  by  improving  our  talents  in  every  way  that  we  can  : 
and  heartily  concurring  with  the  efforts  of  those,  to  whom  God 
has  intrusted  other  and  greater  talents,  and  given  superior  op- 
portunities of  exerting  them.” — T.  Scott. 

Chap.  XXX.  Yer.  1 — 24.  Promises  of  all  Israel’s  return 
and  reconciliation  to  the  God  of  Jacob. — This  and  the  follow'- 
ing  chapter  must  relate,  in  part  at  least,  to  a still  future  resto- 
ration of  the  Jews  from  their  several  dispersions;  as  no  deli- 
verance hitherto  afforded  them  comes  up  to  the  terms  of  it : 
for  the  return  from  Babylon,  included  little  more  than  the 
tribe  of  Judah,  and  they  were  again  enslaved  by  the  Greeks 
and  Romans  (contrary  to  ver.  8,)  and  in  no  place  in  the  world 
are  they  at  present  independent  of  the  Gentiles  ; so  that  the 
prophecy  remains  still  to  be  fulfilled  in  the  days  of  the  Mes- 
siah. In  this  light  the  Jews  themselves  consider  it ; for  they 
expect,  when  their  Messiah  comes,  (the  son  of  David,)  that 
he  will  gather  the  outcasts  from  all  nations,  and  defeat  their 
enemies.  This  al3o  we  expect,  though  in  a different  point  of 
view ; for  we  consider  his  reign  to  be  rather  moral  (or  spirit- 
ual) in  the  hearts  of  his  people,  in  which  he  will  write  his 
covenant  and  his  law.  But  as  moral  reform  leads  to  national 
prosperity,  and  individual  conversion  to  eternal  life;  so  an  ac- 
cumulation of  blessings,  both  temporal  and  spiritual,  shall 
distinguish  the  .promised  spiritual  reign  of  Christ  upon  the 
earth. 


The  prophecy  opens  by  an  easy  transition  from  the  temporal 
deliverance  before  spoken  of ; and  describes  the  great  revolu- 
tions that  shall  precede  the  final  restoration  of  Israel,  who 
are  encouraged  to  trust  in  the  promises  of  God.  They  must 
expect  corrections;  but  they  shall  have  a happy  issue  at  a fu- 
ture period  in  the  blessings  of  Messiah’s  reign,  from  which  the 
wicked  and  impenitent  shall  be  excluded. 

“Let  none  of  those  who  devotedly  and  zealously  serve  God, 
fear  or  be  dismayed  on  his  own  account,  or  on  that  of  the 
church  ; for  victory  and  triumph  await  them.  Believers  shall 
he  gathered  into  his  heavenly  kingdom  from  afar,  and  out  of 
all  their  dispersions ; faith,  with  submission  to  God,  will  give 
them  rest  and  quietness  here  on  earth  ; and  none  shall  durably 
make  them  afraid.  He  will  be  with  them  to  save  them  : 
though  he  ‘correct  them,’  it  shall  be  ‘in  measure,’  and  for 
their  good;  and  he  will  ‘not  make  a full  end  of  them,’  as  of 
the  wicked  around  them. — Yet  the  wounds  and  bruises  which 
he  sometimes  inflicts,  seem  very  grievous,  and  are  incurable  by 
any  hand  but  his.  Every  effort  to  heal  ourselves  must  prove 
fruitless : for  we  have  none  to  plead  our  cause  that  we  may  be 
bound  up;  nor  any  healing  medicines,  so  long  as  we  neglect 
the  heavenly  Advocate  and  the  sanctifying  Spirit.  All  earthly 
comforts  and  comforters  will  soon  fail  us;  and  when  we  con- 
sider the  number  and  heinousness  of  our  sins,  we  may  be  ready 
to  consider  God  himself  as  our  irreconcileable  enemy,  and  every 
chastisement  as  ‘ the  wound  of  a cruel  one;’  and  so  long  as 
we  only  repine  at  our  affliction,  our  sorrows  remain  incurable. 
But. when  we  are  thus  driven  from  every  false  refuge,  and  led 
to  acknowledge  that  God  is  just  in  all  which  he  inflicts  or 
threatens,  and  that  we  suffer  far  less  than  we  deserve;  we 


Chap.  XXX.  Ver.  1.  The  w or d that,  &c. — I Dahler  supposes  that  this  pro- 
phecy was  delivered  about  a year  after  the  taking  of  Jerusalem  ; which  ap- 
pears highly  probable.  Dr.  Blayney  justly  supposes  this  and  the  following  chap- 
ter to  refer  to  the  future  restoration  of  the  Jews  and  Israelites  in  the  times  of 
the  Gosnel  ; though  also  touching  at  the  restoration  from  the  Babylonish  capti- 
vity.  The  ninth  verse  is  expressly  referred  to  the  limes  of  the  Messiah  by  the 
Chaldee  paraphrast ; who  renders,  “ They  shall  serve  before  Jehovah  their 
God,”  weyishtarnmeoon  Umsheecha  var  Dawid  malkehon  daakaim  tehon, 
and  shall  obey  Messiah  the  son  of  David,  w hom  I shall  raise  up  to  them.”] — B. 

Ver.  4.  These  are  the  words. — Namely , those  w’hich  the  prophet,  ver.  2.  was 
commanded  to  write. 

Ver.  6.  Ask  yrno  andsee.— IThe  prophet  uses  this  figure  to  represent  the  fear 
oft  he  Babylonians,  when  surprised  by  the  Medes  and  Persians  under  Cyrus.]—  B.  I 

Ver.  8.  His  yoke— That  is,  the  king  of  Babylon's. — - Sti  angers  shall  no  | 


more  serve  themselves  of  him.—'We  should  rather  read,  “Be  subservient  tt 
him.”  See  Ciataker.  There  is,  however,  great  difficulty  in  this  passage 
Blayney  and  others  have  recourse  to  conjectural  criticism,  with  which  we  an 
not  satisfied.  We  should  rather  read  this  verse  as  a parenthesis,  and  connec 
the  7th  and  9th  verses  thus  ; “ lie  (Jacob)  shallbe  saved  out  of  it  (trouble)  . . . 
But  (or  and)  they  (Israel)  shall  serve,”  &c. 

Ver.  9.  David  their  king— that  is,  Messiah,  the  son  of  David.  See  Isa.  iv.  3. 
4.  Matt.  xxi.  9.  . 

Ver.  13.  That  thou  mayest  be  bound  up  — See  margin.  By  this  it  should 
seem,  that  the  cure  of  wounds  by  tight  binding  up,  is  a very  ancient  practice. 

Ver.  16.  Therefore. — Blayney,  ir  Afterwards  Boothroyd,  Yet.  See 
chap.  xvi.  14.  ^ 

Ver.  18.  Its  oton  heap — namely,  of  ruins.  See  margin.  Mount  Sion  : eithei 
phrase  implies  the  city  being  rebuilt  on  its  ancient  site. 

82? 


Wrath,  shall  fall  on  Ike  wicked.  JEREMIAH.— CHAP.  XXXI.  The  restoration  of  Israel. 


merry:  and  I will  multiply  >' them,  and  they 
shall  not  be  few;  I will  also  glorify  them,  and 
they  shall  not  be  small. 

20  Their  children  also  shall  be  as  1 aforetime, 
and  their  congregation  shall  be  established 
before  me,  and  I will  punish  all  athat  oppress 
them. 

21  And  their  nobles  shall  be  of  themselves, 
and  their  governor  b shall  proceed  from  the 
midst  of  them  ; and  I will  cause  him  c to  draw 
near,  and  he  shall  approach  unto  me : for 
who  is  this  that  engaged  his  heart  to  approach 
unto  me  ? saith  the  Lord. 

22  And  d ye  shall  be  my  people,  and  I will  be 
your  God. 

23  H Behold,  the  whirlwind  of  the  Lord 
goeth  forth  with  fury,  a c continuing  whirl- 
wind : it  shall  f fall  with  pain  upon  the  head 
of  the  wicked. 

21  The  fierce  anger  of  the  Lord  shall  not  re- 
turn, until  he  have  done  it,  and  until  he  have 
performed  the  intents  of  his  heart:  in  the  lat- 
ter days  ye  shall  consider  it. 

CHAPTER  XXXI. 

I The  restoration  of  Israel.  10  The  publication  thereof.  15  Rachel  mourning  is  com- 
forted. 18  Ephraim  repenting  is  brought  home  again.  22  Christ  is  promised.  27 
His  care  over  the  church.  31  His  new  covenant.  35  The  stability,  33  and  amplitude 
of  the  church. 

AT  the  same  time,  saith  the  Lord,  will  I be 
the  God  of  ail  the  families  of  Israel,  and 
they  shall  be  my  people. 

2  Thus  saith  the  Lord,  The  people  which  were 
left  of  the  sword  found  grace  in  the  wilder- 
ness ; even  Israel,  when  a I went  to  cause  him 
to  rest. 

3  The  Lord  hath  appeared  0 of  old  unto  me, 
saying , Yea,  I have  loved  c thee  with  an  ever- 
lasting d love  : therefore  0 with  loving-kindness 
have  1 drawn  f thee. 

4  Again  l will  build  thee,  and  thou  shalt  be 
luilt,  O virgin  of  Israel:  thou  shalt  again  be 
adorned  with  thy  s tabrets,  and  shalt  go  forth 
in  the  dances  of  them  that  make  merry. 

5  Thou  shalt  yet  plant  vines  upon  the  moun- 
tains of  Samaria : the  planters  shall  plant,  and 
shall  h eat  them  as  common  things. 

6  For  there  shall  be  a day,  that  the  watch- 


A. M.  307. 
B.  C.  587. 


y Zec.lU.8. 
z Ik.  1 .05. 
a c.2  .3. 
b fie.49.10. 
c Nu.16.5. 
d Eze.37.27. 
c rutting. 
f or, remain, 
a Nu.IU.33. 

De.1.33. 
b from  afar. 
c Mai.  1.2. 
d Ro.ll.S8, 
29. 

e or,  have  I 
extended. 

kindnesa 
unto  thee. 

f Ho.  1 1.4. 
g or,  tim- 
brels. 
h profane 


i Mi.4.2. 

1 Eze. 20.34, 
41. 

k l5.40.ll. 

1 Ps.  126.5,6. 
c.50.4. 
Mat-5.4. 
in  or.  fa- 
vours. 
Zec.12.10 
n na.9.17, 
18. 

Ro.8.26. 

0 Ph.23.2. 

Is.  35.7, 8. 
43.10. 
49.10,11. 
Rc.7.17. 

p Is. 63.16. 
64.8. 
c.3.4,19. 
Mat  6. 9. 
q Ex.4.22. 
r Eze.34.12 
..14. 

s Is.  44.23. 
48.20. 

1 Is.49.24,25 
Mat  22.29 

u Is.  35. 10. 
v Eze.  17.23. 

20.40. 
w Is.  58.11. 
x Re.21.4. 
y Mat-2. 17. 


men  upon  the  mount  Ephraim  shall  cry,  Arise 
ye,  and  let  us  go  up  i to  Zion  unto  the  Lord 
our  God. 

7 For  thus  saith  the  Lord  ; Sing  with  glad- 
ness for  Jacob,  and  shout  among  the  chief  of 
the  nations:  publish  ye,  praise  ye,  and  say,  O 
Lord,  save  thy  people,  the  remnant  of  Israel. 

8 Behold,  I will  bring  them  from  the  north 
country,  and  gather  I them  from  the  coasts  of 
the  earth,  and  with  them  the  blind  and  the 
lame,  the  woman  with  child  and  her  that 
travaileth  with  child  k together  : a great  com- 
pany shall  return  thither. 

9 They  shall  come  with  > weeping,  and  with 
m supplications  " will  I lead  them  : 1 will  cause 
them  to  walk  by  the  rivers  of  waters  0 in  a 
straight  way,  wherein  they  shall  not  stumble: 
for  I am  a father  p to  Israel,  and  Ephraim  is 
my  i first-born. 

10  Hear  the  word  of  the  Lord,  O ye  nations, 
and  declare  it  in  the  isles  afar  off,  and  say, 
He  that  scattered  Israel  will  gather  him,  and 
keep  r him,  as  a shepherd  doth  his  flock. 

11  For  * the  Lord  hath  redeemed  Jacob,  and 
ransomed  him  from  the  hand  of  him  that  was 
stronger  « than  he. 

12  Therefore  they  shall  come  and  “ sing  in 
the  height  v of  Zion,  and  shall  flow  together 
to  the  goodness  of  the  Lord,  for  wheat,  and 
for  wine,  and  for  oil,  and  for  the  young  of 
the  flock  and  of  the  herd  : and  their  soul 
shall  be  as  a watered  w garden;  and  they 
shall  not  sorrow  * any  more  at  all. 

13  Then  shall  the  virgin  rejoice  in  the  dance, 
both  young  men  and  old  together : for  I will 
turn  their  mourning  into  joy,  and  will  comfort 
them,  and  make  them  rejoice  from  theirsorrow. 

14  And  I will  satiate  the  soul  of  the  priests 
with  fatness,  and  my  people  shall  be  satisfied 
with  my  goodness,  saith  the  Lord. 

15  If  Thus  saith  the  Lord;  A -'  voice  was 
heard  in  Ramah,  lamentation,  and  bitter  weep- 
ing ; Rachel  weeping  for  her  children  refused  to 
be  comforted  for  her  children,  because  they 
were  not. 


submit  to  his  righteousness  and  accept  of  his  mercy.  Then 
he  rebukes  our  enemies,  and  rescues  us  from  the  jaws  of  the 
devourer:  he  binds  up  the  broken  heart,  and  cures  the  sin- 
distempered  soul ; ana  gives  complete  and  eternal  salvation. 
The  dealings  of  his  grace  with  every  true  convert,  and  every 
returning  backslider,  are  exactly  the  same  upon  a smaller 
scale  as  nis  dealings  with  the  Jews.  And  in  the  same  manner 
he  corrects,  humbles,  pardons,  heals,  and  restores  offending 
churches  from  age  to  age:  for  the  Redeemer  of  Israel  is  ‘the 
same  yesterday,  to-day,  and  for  ever.’” — T.  Scott. 

Chap.  XXXI.  Ver.  1 — 20.  Farther  promises  of  Israel's 
restoration. — The  first  verse  of  this  chapter  should  doubtless 
be  added  to  the  preceding.  In  the  2d  verse  begins  a new  series 
of  promises  and  predictions  relative  to  Israel’s  restoration,  and 
the  happy  events  therewith  connected.  The  Prophet,  in  a sa- 
cred vision,  looks  back  to  Israel’s  escape  from  Pharaoh  and 
his  host  by  God’s  miraculous  interference.  The  Jewish  church 
is  brought  in,  acknowledging  the  Lord’s  miraculous  interposi- 
tion on  that  occasion  ; and  the  Lord  replies  that  he  well  re- 
members his  ancient  kindness,  which  had  been  continued, 
under  all  circumstances,  to  the  present  day.  (Compare  ch.  ii. 
2,  3.)  Upon  the  same  principle,  lie  promises  to  renew  the  ex- 
ertions of  his  Almighty  power  in  their  recovery  from  all  their 
captivities,  and  in  their  final  re-establishment  as  a nation, 
notwithstanding  the  then  unfavourable  appearances.  _ 

A change  of  scenery  is  now  introduced.  Rachel  is  repre- 


Ver.  21.  Their  nobles  shall  be  of  themse'ves— That  is.  not  foreigners. For 

irho  is  this  ? &c. — That  is,  For  who  will  draw  near  to  me,  except  I first  draw 
him  ? 

Verse?  23.  24.  Behold,  &c.— Compare  ch.  xxiii.  19,  and  note. 

Chap.  XXXI.  Ver.  3 Of  old. — See  margin.  But  the  original  term  may  refer 
either  to  distance  of  time  or  space.  We  here  prefer  the  firmer. 

Ver.  5.  Eat  them . &c  — See  margin.  This  refers  to  the  law,  Lev.  xix.  23— 
2-5.  and  implies,  that  they  should  remain  in  the  land  to  enjoy  its  fruits. 

Ver.  6.  For  there  shall  be  a da<j.—"  For  the  day  is  come,  cry  the  watch- 
men." &c.  r 

Ver.  15.  A voice  was  heard  in  Ramah  — Ramah  was  a city  of  Benjamin, 
hear  whicli  Rachel  (here  spelt  Rahel)  was  buried.  We  learn  from  Le  Bi  une's 
voyage  to  Syria,  Jhat  the  women  go  in  companies,  on  certain  days,  out  of  the 
towns  fo  the  tombs  of  their  relations,  in  order  to  ween  there  ; and  when  they 
are  arrived,  they  display  very  deep  expression?  of  grief.  “ While  1 was  at  Ha- 
828 


sented  as  awaking  from  her  tomb,  (in  a city  of  Benjamin  near 
Jerusalem,)  looking  about  for  her  children,  and  bitterly  lament- 
ing their  fate,  as  none  of  them  are  to  be  seen  in  the  land  of 
their  fathers.  But  she  is  consoled  with  the  assurance  that 
they  are  not  lost,  and  that  they  shall  in  due  time  be  restored. 
Ephraim  (often  put  for  the  ten  tribes)  comes  then  into  view, 
bitterly  lamenting  his  past  errors,  and  expressing  the  most 
earnest  desire  of  reconciliation  : upon  which  God,  as  a tender 
parent,  immediately  forgives  him.  (Ver.  20.)  The  virgin  of 
Israel  is  then  directed  to  prepare  for  returning  home,  as  the 
promised  Saviour  was  provided  ; and  the  vision  closes  with  a 
promise  of  perpetual  peace  and  stability  to  the  Jews  in  their- 
own  land. 

“When  the  Lord’s  time  arrives,  his  ppwerand  grace  can  rea- 
dily remove  all  obstacles,  rectify  all  obliquities,  and  remedy  all 
defects:  he  can  give  ‘eyes  to  the  blind,’  and  ‘feet  to  tha 
lame,’  strength  to  the  weak,  support  to  the  heavy  laden,  and 
rest  to  the  weary  soul : and  thus  bring  great  companies  into 
his  church.  When  he  effectually  draws  sinners  to  come  to 
him,  their  hard  hearts  soon  melt  and  soften  ; and  they,  who 
once  were  too  proud  and  stout  to  attend  on  the  ordinances  of 
God,  and  the  animated  prayers  and  praises  of  evangelical 
piety,  and  who  derided  those  that  did,  learn  to  mourn  for  sin, 
and  cry  for  mercy.  Then  he  leads  them  in  his  wavs,  supplies 
their  wants,  refreshes  and  comforts  their  hearts,  upholds  them 
from  falling,  and  is  a Father  unto  them,  and  they  his  children 


mah.”  says  lie,  “ I saw  a very  great  company  of  these  weeping  women,  who 
went  out  of  the  town.  I followed  them,  anti  after  having  observed  the  placo 
they  visited,  adjacent  to  their  sepulchres,  in  order  to  make  thi  ir  usual  lamen- 
tations, I seated  myself  on  an  elevated  spot.  They  first  went  arid  placed  them- 
selves on  the  sepulchres,  and  wept  there  ; where,  after  having  remained  about 
half  an  hour,  some  of  them  rose  up,  and  formed  a ring,  boldine  each  other  by 
the  hand.  Quickly  two  of  them  quitted  the  others,  and  placed  themselves  in 
the  centre  of  the  circle,  where,  they  made  so  much  noise  in  screaming,  and  in 
clapping  their  hands,  ns,  together  with  their  various  contortions,  might  have 
subjected  themselves  to  the  suspicion  of  madness.  — After  that  they  returned 
and  seated  themselves  to  weep  again,  till  they  gradually  withdrew  to  their 
homes.  The  dresses  they  wore  were  such  as  they  generally  used,  white,  or 
any  other  colour  ; but  when  they  rose  iipto  forma  circle  together,  they  put  on 
a black  veil  over  the  upper  pails  of  their  persons.'1  This  is  applied,  by  way 
of  accommodation,  to  Herod's  massacre,  of  the  infants.  ?ec  Matt.  ii.  17  IS. 


Christ  is  promised.  JEREMIAH. — CHAP.  XXXI.  1'he  stability  of  the  church. 


16  Thus  saith  the  Lord;  Refrain  thy  voice 
from  weeping,  and  thine  eyes  from  tears:  for 
thy  work  shall  be  rewarded,  saith  the  Lord; 
and  they  shall  come  again  2 from  the  land  of 
the  enemy. 

17  And  there  is  hope  in  thine  end,  saith  the 
Lord,  that  thy  children  shall  come  again  to 
their  own  border. 

18  TI  I have  surely  heard  Ephraim  bemoan- 
ing himself  thus  ; Thou  a hast  chastised  me, 
and  I was  chastised,  as  a bullock  b unaccus- 
tomed to  the  yoke : turn  c thou  me,  and  1 shall 
be  turned ; for  thou  art  the  Lord  my  God. 

19  Surely  after  '‘that  I was  turned,  I re- 
pented ; and  after  that  I was  instructed,  I 
smote  upon  my  thigh:  I was  ashamed,  yea, 
even  confounded,  because  I did  bear  the  re- 
proach of  my  e youth. 

20  Is  Ephraim  my  dearson?  is  he  a pleasant 
child  ? for  since  f I spake  against  him,  I do 
earnestly  remember  him  still : therefore  my 
bowels  s are  troubled  for  him ; I will  surely 
have  mercy  upon  him,  saith  the  Lord. 

21  Set  thee  up  waymarks,  make  thee  high 
heaps:  set  h thy  heart  toward  the  highway, 
even  the  way  which  thou  wentest:  turn  again, 

0 virgin  of  Israel,  turn  again  > to  these  thy 
cities. 

22  Tf  How  long  j wilt  thou  go  about,  O thou 
backsliding  daughter  ? for  the  Lord  hath  cre- 
ated a new  thing  in  the  earth,  A woman  shall 
compass  a man. 

23  Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel ; As  yet  they  shall  use  this  speech  in  the 
land  of  Judah  and  in  the  cities  thereof,  when 

1 shall  bring  again  their  captivity  ; The  Lord 
bless  thee,  O habitation  of k justice,  and  moun- 
tain i of  holiness. 

24  And  there  shall  dwell  in  Judah  itself,  and 
in  all  the  cities  thereof  together,  husbandmen, 
and  they  that  go  forth  with  flocks. 

25  For  I m have  satiated  the  weary  soul,  and 
I have  replenished  n every  sorrowful  soul. 

26  Upon  this  I awaked,  and  beheld  ; and  my 
sleep  was  sweet  unto  me. 

27  Tf  Behold,  the  days  come,  saith  the  Lord, 


A.  M.  3417. 
B.  <J.  587. 


z E/.r.l  5. 
llo.  1.11. 


a Pa. 39.8, 9. 
b Ho.10.11. 


c Ps.  80.3,7, 
19. 

La.5.21. 


d 2 Co.7. 10, 
11. 


e Job  13.26. 


f La. 3. 31 ,32 

g sound. 
Is.63.I5 


h c 50.5. 


i c.3.14. 
Zee.  10.9. 


j c.2. 18,36. 

k Ps.  122.5.. 

9. 

1 Zec.8.3. 

m Is.50.4. 
Mat.  11.28 

n Lu.1.53. 
Jn.4.14. 


o Eze.36.9.. 
11. 

Ho.2.23. 


p Eze. 37.26. 
He.8.8..  12 
10.16,17. 

q or, should 
I have 
continued. 

r Ro.7.22. 
c.24.7. 


s Is. 54.13. 
Jn.6.45. 

1 J n. 5.20. 

t c.33.3. 
50.20. 

Mi. 7. 18. 
Ac.10.43. 
13.39. 
Ep.1.7. 

u Ex. 14.21, 
22. 

Is.51.15. 

v Ps.148.6. 
Is.  54. 9, 10. 
c. 33.20.. 
22. 


that  I will  sow  "the  house  of  Israel  and  the 
house  of  Judah  with  the  seed  of  man,  and  with 
the  seed  of  beast. 

28  And  it  shall  come  to  pass,  that  like  as  1 
have  watched  over  them,  to  pluck  up,  and  to 
break  down,  and  to  throw  down,  and  to  de- 
stroy, and  to  afflict ; so  will  I watch  over  them, 
to  build,  and  to  plant,  saith  the  Lord. 

29  Tf  In  those  days  they  shall  say  no  more, 
The  fathers  have  eaten  a sour  grape,  and  the 
children’s  teeth  are  set  on  edge. 

30  But  every  one  shall  die  for  his  own  iniqui- 
ty : every  man  that  eateth  the  sour  grape,  his 
teeth  shall  be  set  on  edge. 

31  Tj  Behold,  the  days  come,  saith  the  Lord, 
that  I will  make  a new  p covenant  with  the 
house  of  Israel,  and  with  the  house  of  Judah  : 

32  Not  according  to  the  covenant  that  I made 
with  their  fathers  in  the  day  that  I took  them 
by  the  hand  to  bring  them  out  of  the  land  of 
Egypt;  which  my  covenant  they  brake,  o al- 
though I was  a husband  unto  them,  saith  the 
Lord  : 

33  But  this  shall  be  the  covenant  that  I will 
make  with  the  house  of  Israel ; After  those 
days,  saith  the  Lord,  I will  put  my  law  in  their 
r inward  parts,  and  write  it  in  their  hearts  ; and 
will  be  their  God,  and  they  shall  be  my  people. 

34  And  they  shall  teach  no  more  every  man 
his  neighbour,  and  every  man  his  brother, 
saying,  Know  the  Lord:  for  they  E shall  all 
know  me,  from  the  least  of  them  unto  the 
greatest  of  them,  saith  the  Lord  : for  I will 
forgive *  1 their  iniquity,  and  I will  remember 
their  sin  no  more. 

35  11  Thus  saith  the  Lord,  which  giveth  the 
sun  for  a light  by  day,  and  the  ordinances  of 
the  moon  and  of  the  stars  for  a light  by 
night,  which  divideth  u the  sea  when  the  waves 
thereof  roar  ; the  Lord  of  hosts  is  his  name: 

36  If  those  ordinances  v depart  from  before 
me,  saith  the  Lord,  then  the  seed  of  Israel  also 
shall  cease  from  being  a nation  before  me  for 
ever. 

37  Thus  saith  the  Lord  ; If  heaven  above 
can  be  measured,  and  the  foundations  of  the 


md  his  heirs. — It  shall  be  known  to  the  isles  afar  off,  that  he 
careth  for  his  chosen  people  : and  if  he  suffer  them  to  he  scat- 
tered, he  will  gather  and  keep  them,  as  a shepherd  does  his 
flock  : by  price  and  by  power,  he  has  ransomed  and  redeemed 
them  from  those  enemies  who  were  stronger  than  they;  and 
he  will  maintain  and  perfect  their  deliverance,  and  not  let  any 
‘pluck  them  out  of  his  hand.’  To  his  courts  they  ‘ flow  to- 
gether,’ (Is.  ii.  2.)  that  they  may  share  and  celebrate  his 
goodness:  and  while  he  supplies  all  their  outward  wants,  their 
souls  become  fruitful  and  cheerful  ‘as  a watered  garden.’ 
Their  sorrows  shall  terminate  in  joy  ; and  their  comforts  are 
earnests  of  eternal  felicity  in  that  world,  where  ‘ they  shall 
not  sorrow  any  more  at  all,’  but  both  ministers  and  people 
shall  be  ‘ satisfied  with  the  goodness  of  the  Lord.’— But  while 
the  believer  has  ‘ a joy,  that  a stranger  intermeddleth  not 
with  ;’  he  must  in  the  world  expect  tribulations : and  a voice 
of  lamentation  often  interrupts  that  of  thanksgiving,  even  ‘in 
the  dwellings  of  the  righteous.’  ” — T.  Scott. 

Ver.  27 — 40.  With  the  restoration  of  Israel  is  promised  the 
New  Covenant  of  Grace , with  all  its  blessings. — An  objection 
is  introduced,  (ver.  29,)  as  if  the  present  generation  were  suf- 
fering, not  for  their  own  sins,  but  the  sins  of  their  fathers ; ac- 
cording to  that  declaration  in  the  decalogue,  that  the  Lord 
would  ‘visit  the  sins  of  the  fathers  upon  their  children :’  and 


Ver.  19.  I smote  upon  my  thigh— an  indication  of  great  sorrow  and  com- 
punction. See  Ezek.  xxi.  12. — Blayney. 

Ver.  2t.  High  heaps— That  is,  lor  way-marks. 

Ver.  22.  A toyman  shall  compass  a man. — The  text  literally  reads,  " A fe- 
male shall  surround  a male.”  This  is  very  differently  explained,  and  Ihc 
words  will  certainly  admitof  different  renderings.  Blayney  reads,  11  A woman 
shall  put  to  the  rout,  (or  repulsed  a strong  man  or.  more  literally,  cause  him 
to  turn  back  (so  David.  Levi.)  Boothroyd,  " Shall  put  to  flight  the  mighty 
man  Gesenlus.  " The  woman  shall  protect  the  man  Gataker,  “ Beset 
and  prevail  against  a mighty  man.”  Tne  sense  of  all  these  versions  is,  that 
Zion,  compared  to  a weak  and  feeble  woman,  shall  be  so  strengthened  as  to 
he  able  to  repel,  turn  back,  or  put  to  flight  her  most  powerful  enemy.  Com- 
paring this  with  the  beginning  of  the  verse,  the  sense  appears  to  be,  " How 
long  wilt  thou  go  (or  turn)  about  to  avoid  thine  enemy)  return  to  thy  God,  and 
he  will  enable  thee  to  resist  and  repel  him.  ’’ 

As  to  the  sense  given  to  this  passage  by  some  expositors,  as  referring  to  the 


it  is  true,  from  the  very  constitution  of  nature,  that  the  sins  of 
the  parent  often  entail  poverty,  disease,  and  death,  upon  their 
offspring  ; but  we  know  of  no  instance  in  which  children  have 
been  judicially  punished  for  the  sins  of  their  parents,  wher 
they  have  not  followed  their  example.  See  Exod.  xx.  5.  and 
note. 

The  remainder  of  this  chapter  presents  a series  of  New  Co- 
venant blessings  reserved  for  yet  future  ages;  when  Israel 
shall  all  know  and  serve  the  Lord;  when  his  law  shall  be 
written  in  their  hearts,  and  they  shall  know  their  sins  for- 
given ; when  all  their  former  blessings  shall  be  restored  in 
more  ample  measure;  when  Calvary,  where  their  fathers  cru- 
cified the  Lord  of  Glory,  shall  be  brought  within  the  holy  city ; 
and  even  the  valley  of  Hinnom,  the  most  lively  image  of  hell 
itself,  shall  be  consecrated  to  Jehovah. 

“ Blessed  be  God  for  his  new  covenant,  and  for  that  new  dis- 
pensation under  which  we  live  ! But  let  us  not  trust  to  the  out- 
ward administration  of  it ; which  will  stand  us  in  no  more 
stead,  than  the  Sinai-covenant  did  Israel,  except  the  law  be 
written  in  our  hearts,  as  the  principle  of  genuine  repentance, 
faith,  and  cheerful  obedience.  This  alone  can  prove  that  we 
are  the  true  people  of  God  ; and  that  we  know  the  Father  and 
the  Son,  by  the  teaching  of  the  Holy  Spirit,  and  that  all  our 
sins  are  blotted  out,  to  be  remembered  no  more  for  ever. 


miraculous  conception,  there  appears  no  ground  for  it,  as  both  Gataker  and 
Boothroyd  confess.  The  word  “ encompass”  is  never  used  for  pregnancy  ; and 
if  it  were,  there  is  nothing  wonderful  in  a woman  being  pregnant  of  a male 
child  ; and  there  is  no  intimation  of  this  woman  being  a virgin. 

Ver.  26.  Upon  this  I awaked—  This  shows  that  some  part  of  the  preceding 
discourse  was  revealed  in  a prophetic  dream  : perhaps  from  ver.  3. 

Ver.  27.  I will  soio  the  house  of  Israel — That  is,  as  by  sowing  seed  the  hus- 
bandman multiplies  the  produce  of  the  earth,  so  will  1 wonderfully  multiply  the 
increase  both  of  men  and  cattle  in  the  land  of  Israel. 

Ver.  35.  Which  divideth  the  sea  when  the  waves  thereof  roar.— This  ap 
pears  to  us  an  allusion  to  the  dividing  the  Red  sea,  while  its  waves  were  agt 
tated  with  “ a strong  east  wind.”  Exod.  xiv.  21.  See  also  Isa.  li.  15. 

I Ver.  36.  If  those  ordinances  depart , &c.— [As  surelv  as  the  heavenly^  bo 

dies  shall  continue  their  settled  course,  according  to  the  appointment  of  th*. 
Creator,  to  the  end  of  time  ; and  as  the  raging  sea  obeys  his  manuate  ; so 
surely  shall  the  Israelites  continue  n distinct  people.  Hitherto  this  propheev 

829 


[.—CHAP.  XXX11. 


his  praye*'  ( m .7  complaint 


X Zec.2.1,2. 

y Ne.3.28. 

z Joel  3.17. 

A.  M.  3415. 
B.  C.  589. 

Q 2K1.25.1 ,2 
c.  39. 1,2. 

b c.33.1. 
37.21. 

38.6. 

39.13,14. 


d c.34.2,3. 
33.18,23. 


h Le.25.24.. 
32. 

Ru.4.4. 


i Ge.23.16. 
Zee.  U.  12 

j or,  seven 
shekels 
and  ten 
pieces  of 
silver. 


1 c.36.4. 
ra  Is.8.2. 

n ver.37,43, 
44. 

o 2Ki.l9. 15. 

p or,  hid 
from. 
Is.46.9,10. 

q Ge.18.14. 
ver.27. 
Lu.1.37. 

r De.5.10. 

8 Is.9.6. 

t c.  10.16. 

u Is.2S.29. 

v doing. 

w He.4.13. 


8 So  Hanameel  mine  uncle’s  son  came  to  me 
in  the  court  of  the  prison  according  to  the 
word  of  the  Lord,  and  said  unto  me,  Buy  my 
field,  I pray  thee,  that  is  in  Anathoth,  which 
is  in  the  country  of  Benjamin:  for  the  right 
of  inheritance  is  thine,  and  the  redemption  is 
thine;  buy  it  for  thyself.  Then  I knew  that 
this  was  the  word  of  the  Lord. 

9 And  I bought  the  field  of  Hanameel  my 
uncle’s  son,  that  was  in  Anathoth,  and  ' weigh- 
ed him  the  money,  even ) seventeen  shekels  of 
silver. 

10  And  I k subset  ibed  the  evidence,  and  seal- 
ed it,  and  took  witnesses,  and  weighed  him 
the  money  in  the  balances. 

11  So  I took  the  evidence  of  the  purchase, 
both  that  which  was  sealed  according  to  the 
law  and  custom,  and  that  which  was  open  : 

12  And  I gave  the  evidence  of  the  purchase 
unto  Baruch  i the  son  of  Neriah,  the  son  of 
Maaseiah,  in  the  sight  of  Hanameel  mine 
uncle’s  son,  and  in  the  presence  of  the  witnesses 
m that  subscribed  the  book  of  the  purchase,  be- 
fore all  the  Jews  that  sat  in  the  court  of  the 
prison. 

13  U And  I charged  Baruch  before  them, 
saying, 

14  Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel ; Take  these  evidences,  this  evidence  of 
the  purchase,  both  which  is  sealed,  and  this  evi- 
dence whichisopen  ;and  putthem  in  an  earthen 
vessel,  that  they  may  continue  many  days. 

15  For  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel ; " Houses  and  fields  and  vineyards 
shall  be  possessed  again  in  this  land. 

16  T[  Now  when  I had  delivered  the  evidence 
of  the  purchase  unto  Baruch  the  son  ofNeriah, 
I prayed  unto  the  Lord,  saying, 

17  Ah  Lord  God  ! behold,  thou  0 hast  made 
the  heaven  and  the  earth  by  thy  great  power 
and  stretched  out  arm,  and  there  is  nothing 
p too  hard  i for  thee  : 

18  Thou  r showest  loving-kindness  unto  thou- 
sands, and  recompensest  the  iniquity  of  the 
fathers  into  the  bosom  of  their  children  after 
them  : the  Great,  the  s Mighty  God,  the  1 Lord 
of  hosts,  is  his  name, 

19  Great  in  u counsel,  and  mighty  in  v work  : 
for  thine  w eyes  are  open  upon  all  the  ways  of 


Imprisonment  oj  Jeremiah.  JEREMIAH 

earth  searched  out  beneath,  I will  also  cast  off 
all  the  seed  of  Israel  for  all  that  they  have 
done,  saith  the  Lord. 

38  Tf  Behold,  the  days  come,  saith  the  Lord, 
that  the  city  shall  be  built  to  the  Lord  from 
the  tower  w of  Hananeel  unto  the  gate  of  the 
corner. 

39  And  the  measuring  line  11  shall  yet  go 
forth  over  against  it  upon  the  hill  Gareb,  and 
shall  compass  about  to  Goath. 

40  And  the  whole  valley  of  the  dead  bodies, 
and  of  the  ashes,  and  all  the  fields  unto  the 
brook  of  Kidron,  unto  the  corner  of  the  horse 
gate  y toward  the  east,  shall  be  holy  1 unto  the 
Lord  ; it  shall  not  be  plucked  up,  nor  thrown 
down  any  more  for  ever. 

CHAPTER  XXXII. 

1 Jeremiah,  being  imprisoned  by  Zedekiah  for  his  prophecy,  6 buyelh  Hanameel’6  field. 

12  Baruch  must  preserve  the  evidences,  as  tokens  of  the  people’s  return.  16  Jeremiah 

in  his  prayer  coinplaineth  to  God.  26  God  confirmeth  die  captivity  for  their  sins,  36 

and  promiseth  a gracious  return. 

H'tHE  word  that  came  to  Jeremiah  from  the 

J-  Lord  \n  the  11  tenth  year  of  Zedekiah  king 
of  Judah,  which  was  the  eighteenth  year  of 
Nebuchadrezzar. 

2 For  then  the  king  of  Babylon’s  army  be- 
sieged Jerusalem : and  Jeremiah  the  prophet 
was  shut  up  b in  the  court  c of  the  prison, 
which  ivas  in  the  king  of  Judah’s  house. 

3 For  Zedekiah  king  of  Judah  had  shut  him 
up,  saying,  Wherefore  dost  thou  prophesy,  and 
d say,  Thus  saith  the  Lord,  Behold,  I will  give 
this  city  into  the  hand  of  the  king  of  Babylon, 
and  he  shall  take  it ; 

4 And  Zedekiah  king  of  Judah  shall  not  es- 
cape eout  of  the  hand  of  the  Chaldeans,  but 
shall  surely  be  delivered  into  the  hand  of  the 
king  of  Babylon,  and  shall  speak  with  him 
mouth  to  mouth,  and  his  eyes  shall  behold  his 
eyes ; 

5 And  he  shall  lead  Zedekiah  to  Babylon, 
and  there  shall  he  be  until  f I visit  him,  saith 
the  Lord:  though  ye  fight  e with  the  Chalde- 
ans, ye  shall  not  prosper. 

6 IT  And  Jeremiah  said,  The  word  of  the 
Lord  came  unto  me,  saying, 

7 Behold,  Hanameel  the  son  of  Shallum 
thine  uncle  shall  come  unto  thee,  saying,  Buy 
thee  my  field  that  is  in  Anathoth  : for  the 
right  h of  redemption  is  thine  to  buy  it. 

This  circumcision  and  regeneration  of  the  heart  seals  to  the 
Christian  ‘ the  righteousness  of  faith,’  and  evidences  that  he 
is  Christ’s,  and  has  peace  with  God  through  him  : and  the 
power  which  formed  the  heavenly  orbs,  ana  continues  them 
for  lights  to  the  earth,  and  which  divide  the  sea,  or  stills  it, 
when  the  waves  thereof  roar,  will  keep  him  through  faith  unto 
salvation.  The  personal  happiness  of  every  true  believer  is 
secured  by  that  promise,  covenant,  and  oath,  which  assures 
us,  that  ‘the  gates  of  hell  shall  not  prevail  against  the 
church.’  This  his  love  is  immeasurable,  and  passeth  know- 
ledge; it  can  only  be  apprehended  by  faith  and  experience: 
and  to  those  who  thus  apprehend  it,  every  present  mercy  is  a 
pledge  and  earnest  of  their  complete  and  eternal  salvation.” — 
T.  Scott. 

Chap.  XXXII.  Ver.  1 — 25.  Jeremiah,  though  in  jtrison, 
pleads  with  God.  on  the  behalf  of  his  country. — Jeremiah,  now 
confined  for  his  faithful  admonitions,  foretels  the  fate  of  the 

has  received  a literal  and  most  wonderful  accomplishment:  the  Jews  dis 
persed  among  all  nations,  are  yet  not  confounded  with  any,  but  remain  a dis- 
tinct people  among  all  the  inhabitants  of  the  earth  ; while  the  great  and  migh- 
ty monarchies,  which  successively  subdued  and  oppressed  the  people  of  God, 
are  vanished  as  a dream,  and  their  very  names,  as  well  as  {tower,  have  become 
extinct  in  the  world.!— Bagster. 

Ver.  38 — 40.  Behold , &c. — These  verses  seem  to  imply  an  enlargement  of  the 
city,  so  as  to  include  Golgotha,  or  the  heap  of  Goath,  as,  in  fact,  it  now  does. 
And  does  not  this  imply  the  conversion  of  the  city  to  Christianity  ? Would  the 
Jewrs,  who  rejected  Jesus,  wish  to  enclose  this  within  their  city? 

Ver.  40.  The  whole  valley  of  dead  bodies.— See  note  on  Isa.  Ixvi.  24. 

Chap.  XXXII.  Ver.  2.  Army  besieged,  &c. — [The  siege  had  commenced  on 
the  lentil  month  of  tire  preceding  year,  and  continued  a year  after,  ending  in 
the  fifth  month  of  the  following  year ; consequently  the  sieve  must  have  iasted 
eighteen  months  and  twenty-seven  days.  See  2 Ki.  xxv.  18.]— Bagster. 

Ver,  7.  In  Anathoth— Where  Jeremiah  had  resided,  ch.  i.  1. The  right  of 

redemption.  See  Ruth  iv.  4. 

Ver.  8.  Buy  it  for  thyself.— [That  it  was  by  his  appointment  that  I was  to 
make  this  purchase  ; the  whole  of  which  was  designed  as  a symbolical  act,  to 
show  the  people,  that  although  Judah  and  Jerusalem  should  be  desolated,  and 
830 


king  and  city;  but,  by  divine  direction,  buys  a field  in  Anathoth, 
to  declare  his  confidence  in  the  deliverance  which  God  hau 
promised,  though  at  the  same  time  the  city  was  invested  by 
the  Chaldeans.  (See  note,  ver.  8.)  It  is  a remarkable  fact  (in 
some  respects  similar)  that  when  Hannibal  had  encamped  be- 
fore Rome,  such  was  the  confidence  of  the  Romans,  in  their 
defeating  him,  that  the  very  ground  on  which  his  camp  was 
formed!  was  put  up  to  sale  at  Rome,  and  (as  Livy  informs  us,) 
fetched  its  full  value.  (Livy,  lib.  xxvi.  11.) 

“ Earthly  inheritances  are  m reality  never  of  very  great  value: 
but  in  times  of  heavy  public  calamities,  and  in  the  hour  of 
death,  they  begin  to  appear  in  their  real  insignificancy  ; and  in 
the  same  interesting  seasons  men  begin  to  form  a more  proper 
estimate  of  the  value  of  an  inheritance  in  heaven.  This  con- 
sideration should  direct  our  habitual  judgment  and  conduct. 
Whatever  creates  perplexity  should  lead  us  to  the  throne  of 
grace;’  and  though  we  must  not  hesitate  to  obey  God,  when 

the  inhabitants  carried  captive  to  Babylon,  yet  there  should  be  a restoration, 
when  lands  and  possessions  should  be  again  enjoyed  by  their  legal  owners, 
in  the  same  manner  as  formerly.  During  the  famine  that  prevailed  in  the  city, 
Hanameel  probably  wanted  money  to  purchase  bread,  and  his  field  would  not 
be  thought  of  much  value  in  such  circumstances,  which  may  account  for  the 
stipulated  sum  being  so  very  small  ; for  at  55  cents  the  shekel,  it  would  only 
amount  to  about  $9.35.] — Bagster. 

Ver.  11.  That  which  was  sealed and  that  which  was  open.— The  for- 

mer was  the  original  document,  carefully  preserved  by  the  proprietor ; the  latter, 
an  attested  copy  by  the  notary,  which  was  left  open  to  be  shown.  See  Harmer. 

Ver.  12.  My  uncle's  sow.— Son  is  here  properly  supplied,  on  the  authority  of 
the  LXX.,  Syriac,  Vulgate,  and  Arabic  —Blayney. 

Ver.  16.  I prayed , &c.— f A prayer  for  weight  of  matter,  sublimity  of  expres- 
sion, profound  veneration,  just  conception,  Divine  unction,  powerful  pleading, 
and  strength  of  faith,  seldom  equalled,  and  never  excelled.  Historical,  without 
flatness  ; condensed,  without  obscurity  ; confessing  the  greatest  of  crime* 
against  the  most  righteous  of  Beings,  without  despairing  of  his  mercy  or  pre- 
suming on  his  goodness  a confession  tliat  acknowledges  that  God’s  iustice 
should  smite  and  destroy,  had  not  his  infinite  goodness  said,  1 will  pardon 
Bagster. 


y Ex. 9.10. 
ICh.  17.21 
Is.  63. 12. 
Da.9.15. 


i.  Ex.3.8,17. 
b Ne.9.26. 
c Jos.  23. 16. 

d or  .engines 
of  shot. 
c.33.4. 

: or,  though. 
f Nu. 16.22. 
g ver.3. 


JEREMIAH. — CHAP.  XXXII.  He  promises  a gracious  return. 

31  For  this  city  hath  been  to  me  as  i a pro- 
vocation of  mine  anger  and  of  my  fury  from 
the  day  that  they  built  it  even  unto  this  day  ; 
that  1 should  remove  ra  it  from  before  my  face. 

32  Because  of  all  the  evil  of  the  children  of 
Israel  and  of  the  children  of  Judah,  which 
they  have  done  to  provoke  me  to  anger, n they, 
their  kings,  their  princes,  their  priests,  and 
their  prophets,  and  the  men  of  Judah,  and  the 
inhabitants  of  Jerusalem. 

33  And  they  have  turned  unto  me  the  0 n back, 
and  not  the  face  : though  I taught  them,  rising 
up  early  and  teaching  them , yet  they  have  not 
hearkened  to  receive  instruction. 

34  But  they  set  their  abominations  in  the 
house, q which  is  called  by  my  name,  to  defile  it. 

35  And  they  built  the  high  places  of  Baal, 
which  are  in  the  valley  of  the  son  of  Hinnom, 
to  cause  their  sons  and  their  daughters  to  pass 
through  thejire  unto  rMolech;  which  I com- 
manded them  not,  neither  came  it  into  my 
mind,  that  they  should  do  this  abomination 
to  cause  Judah  to  sin. 

36  If  And  now  therefore  thus  saith  the  Lord, 
the  God  of  Israel,  concerning  this  city,  where- 
of ye  say,  It  8 shall  be  delivered  into  the  hand 
of  the  king  of  Babylon  by  the  sword,  and  by 
the  famine,  and  by  the  pestilence  ; 

37  Behold,  I 1 will  gather  them  out  of  all  coun- 
tries, whither  I have  driven  them  in  mine  an- 
ger, and  in  my  fury,  and  in  great  wrath  ; and 
I will  bring  them  again  unto  this  place,  and  I 
will  cause  them  to  dwell  u safely : 

38  And  v they  shall  be  my  people,  and  I will 
be  their  God  : 

39  And  I will  give  them  one  w heart,  and  one 
way,  that  they  may  fear  me  1 for  ever,  for  the 
good  of  them,  and  of  their  children  after  them : 

40  And  I will  make  y an  everlasting  covenant 
with  them,  that  I will  not  turn  away  * from  them, 
to  do  them  good  ; but  I will  put  my  fear  in  their 
hearts,  that  they  shall  not  depart  from  me. 

41  Yea,  I will  rejoice*  over  them  to  do  them 
good,  and  I will  plant  b them  in  this  land  c as- 
suredly with  my  whole  heart  and  with  my 
whole  soul. 

42  For  thus  saith  the  Lord  ; Like  as  I have 
brought  all  this  great  evil  upon  this  people,  so 


1 for  my. 
m2Ki.23.27. 
24.3,4. 


p c.7.24. 

q 2Ki.21.4.. 

o!  23.11. 
Eze.8.5,6i 

• Le.18.21. 

i ver.21,28. 

lDe.30.3..6. 
c. 29.14. 
Eze.37.21, 


v Is.52.8. 
Eze.ll. 
19,20. 

x all  days. 


33. 

z from 
after. 
a De.30.9. 

Zep.3.17. 
b Am. 9. 15. 
i in  truth. 
or.  sta- 
bility. 


God  confirms  the  captivity. 

the  sons  of  men  : to  * give  every  one  accord- 
ing to  his  ways,  and  according  to  the  fruit  of 
his  doings: 

20  Which  hast  set  signs  and  wonders  in  the 
land  of  Egypt,  even  unto  this  day,  and  in  Israel, 
and  among  other  men ; and  hast  made  thee 
r a name,  as  at  this  day  ; 

21  And  hast  brought  forth  thy  people  Israel 
out  of  the  land  of  Egypt  with  signs,  and  with 
wonders,  and  with  a strong  hand,  and  with  a 
stretched  out  arm,  and  with  great  terror  ; 

22  And  hast  given  them  this  land,  which  thou 
didst  swear  z to  their  fathers  to  give  them,  a 
land  a flowing  with  milk  and  honey; 

23  And  they  came  in,  and  possessed  it;  but 
b they  obeyed  not  thy  voice,  neither  walked  in 
thy  law;  they  have  done  nothing  of  all  thatthou 
commandedst  them  to  do : therefore  c thou 
hast  caused  all  this  evil  to  come  upon  them : 

24  Behold  the  d mounts,  they  are  come  unto 
the  city  to  take  it ; and  the  city  is  given  into  the 
hand  of  the  Chaldeans,  that  fight  against  it, 
because  of  the  sword,  and  of  the  famine,  and  of 
the  pestilence  : and  what  thou  hast  spoken  is 
come  to  pass  ; and,  behold,  thou  seest  it. 

25  And  thou  hast  said  unto  me,  O Lord  God, 

Buy  thee  the  field  for  money,  and  take  wit- 
nesses ; e for  the  city  is  given  into  the  hand  of 
the  Chaldeans. 

26  If  Then  came  the  word  of  the  Lord  unto 
Jeremiah,  saying, 

27  Behold,  I am  the  Lord,  the  God  f of  all 
flesh  : is  there  any  thing  too  hard  for  me  ? 

28  Therefore  thus  saith  the  Lord  ; behold, 
e I will  give  this  city  into  the  hand  of  the  Chal- 
deans, and  into  the  hand  of  Nebuchadrezzar 
king  of  Babylon,  and  he  shall  take  it: 

29  And  the  Chaldeans,  that  fight  against  this 
city,  shall  come  and  set  fire  h on  this  city,  and 
burn  it  with  the  houses,  upon  whose  t roofs 
they  have  offered  incense  unto  Baal,  and  pour- 
ed out  drink-offerings  unto  other  gods,  to  pro- 
voke me  to  anger. 

30  For  the  children  of  Israel  and  the  child- 
ren of  Judah  have  only  done  evil  before)  me 
from  their  youth  : for  the  children  of  Israel 
have  only  provoked  me  k to  anger  with  the 
work  of  their  hands,  saith  the  Lord. 

we  do  not  perceive  the  reasons  of  his  commandments  ; yet  we 
should  seek  increasing  light,  that  our  obedience  may  be  more 
intelligent.  When  we  cannot  understand  any  particular  pro- 
vidential dispensations,  we  may  profitably  recur  to  first  and 
general  principles.  We  are  sure  that  nothing  can  be  too  hard 
for  the  Creator  of  the  world  ; that  ‘ the  Judge  of  all  the  earth 
will  do  right;’  and  that  the  Saviour  of  sinners  cannot  be  de- 
fective in  goodness  and  mercy.” — T.  Scott. 

The  Prophet  in  his  confinement  has  recourse  to  prayer, 
which  he  begins  with  solemn  adoration,  and  a suitable  ac- 
knowledgment of  his  perfections,  who  is  “ great  in  counsel 
and  mighty  in  work and  who  alone  is  able  to  bring  good 
out  of  evil,  and  even  to  make  all  things  work  together  for  his 
people’s  good. 

Ver.  26 — -14.  The  captivity  confirmed,  hut  with  a promise  of 
subsequent  restoration. — This  portion  of  the  chapter  contains 
an  enumeration  of  Israel’s  crimes,  and  a confirmation  of  their 
punishment,  tp  which  is  added,  as  usual,  a repetition  of  the 
promise  of  their  restoration  from  all  the  countries  whither  they 
had  been  or  should  be  scattered ; with  a special  promise  of 
“one  heart  and  oneway,”  that  they  may  be  unanimdus  in 
serving  God  to  all  future  generations  : and  as  he  had  been  pro- 
voked by  their  continual  crimes  to  visit  them  with  frequent 
punishment ; so  when  heartily  returned  to  his  service,  the  pro- 
phet assures  them  that  the  Lord  would  rejoice  continually  to 
do  them  good ; and  that  they  should  no  more  revolt  from  him, 


Ver.  34.  The  mounts.— I The  mounts  were  huge  terTaces  raised  up  to  plant 
their  engines  on  ; and  so  formed  as  to  be  capable  of  being  moved  forwards  to- 
wards the  city.  See  Note  on  2 Sa.  xx.  15. Because  of  the  sword,  &c. 

— The  city  was  now  reduced  to  extreme  necessity  ; and,  from  the  siege  con- 
tinuing nearly  a year  longer,  we  may  conclude,  that  the  besieged  made  a 
noble,  though  unavailing  defence.] — Bagster. 

Ver.  27.  God  of  all  flesh. — (That  is,  “the  God  of  all  men  the  Creator, 
Ruler,  and  Judge  of  all  other  nations,  as  well  as  Israel,  could  easily  have  res- 
cued the  city  from  the  Chaldeans,  had  he  seen  good  ; and  he  could  as  easily 
restore  it  from  its  ruin  He  employed  the  Chaldeans  to  inflict  his  judgments 


he  promises  to  put  his  fear  in  their  hearts  as  the  uniform  prin- 
ciple of  their  future  conduct. 

“Let  us  diligently  seek  1 the  good  of  our  children  after  us,’ 
and  ‘bring  them  up  in  the  nurture  and  admonition  of  the 
Lord.’  Let  us  earnestly  come  to  Christ,  and  constantly  use 
the  means  of  grace ; thus  we  shall  know,  that  the  1 everlasting 
covenant  is  made  with  us,’  and  that  the  Lord  will  neither  turn 
from  us,  nor  leave  us  to  depart  Iroin  him.  But  it  is  his  plan  to 
preserve  his  people,  by  ‘putting  his  fear  into  their  hearts  :’  a 
confidence  therefore,  that  is  never  shaken  by  fear,  even  when 
disgraced  by  sin,  is  greatly  to  be  suspected  pf  being  a ground- 
less presumption  ; and  some  trembling  Christians  nave  better 
evidence  of  their  safety,  than  they  can  be  made  to  perceive. 
But  we  should  be  careful  not  to  persuade  men  to  a degree  of 
confidence  above  their  experience,  diligence,  conscientiousness, 
and  simplicity;  for  this  counteracts  the  plan  of  our  God  and 
Saviour.  They  who  are  interested  in  the  covenant,  will,  in  due 
time,  have  the  comfort  of  it.  The  Lord  ‘will  rejoice  over 
them  to  do  them  good;’  he  will  delight  that  ‘nothing  is  too 
hard  for  him,’  and  that  he  can  make  the  objects  of  his  love 
as  happy  as  he  pleases;  and  he  will  never  leave  them  nor  for- 
sake them,  till  he  has  planted  them  in  his  courts  above  ‘ with 
his  whole  heart  and  soul.’  Let  us  then  bear  up  under  our 
trials,  assured  that  we  shall  obtain  all  the  good  which  he  has 
promised  us,  and  far  beyond  our  highest  conceptions  of  it.”— 
T.  Scott. 


on  the  Jews  ; and  he  would  employ  the  Medes  and  Persians  to  execute  ven- 
geance on  Babylon,  and  to  give  liberty  to  his  people.] — Bagster. 

Ver.  33.  The  hack—  See  margin.— See  chap.  ii.  27. 

Ver.  34.  They  set.  Compare  chap.  vii.  30,  31. 

Ver.  35.  To  pass  through  theft  re.— See  Exposition  and  Notes  on  Lent.  xx.  2. 

Ver.  37.  Gather  them  out  of  all  countries.— L“  This  promise,”  says  Jerome, 
“ taken  in  its  full  extent,  was  not  made  good  to  those  that  returned  from  cap- 
tivity ; because  they  were  frequently  infested  with  wars,  as  well  by  the  kings 
of  Syria  and  Egypt,  as  by  the  rest  of  their  neighbours  ; and  they  were  finally 
subdued  and  destroyed  by  the  Romans.”  God's  word  cannot  fail ; therefore 

831 


i eracious  return  promised.  JEREMIAH. — CHAP.  XXXIII.  Christ  tne  Branch  of  righteous  ness 


- will  I bring  upon  them  all  the  good  that  I 
have  promised  them. 

43  And  0 fields  shall  be  bought  in  this  land, 
whereof  ye  say,  It  is  desolate  without  man  or 
beast ; it  is  given  into  the  hand  of  the  Chal- 
deans. 

44  Men  shall  buy  fields  for  money,  and  sub- 
scribe f evidences,  and  seal  them , and  take 
witnesses  in  e the  land  of  Benjamin,  and  in  the 
places  about  Jerusalem,  and  in  the  cities  of 
Judah,  and  in  the  cities  of  the  mountains,  and 
in  the  cities  of  the  valley,  and  in  the  citiesof  the 
south  : for  I will  cause  their  captivity  to  h re- 
turn, saith  the  Lord. 

CHAPTER  XXXIII. 

1 Gol  promiseth  to  the  captivity  a gracious  return,  9 a Joyful  state,  12  a settled  govern- 
ment, 15  Christ  the  Brunch  of  righteousness,  17  a continuance  of  kingdom  and 
priesthood,  20  and  stability  of  a blessed  seed. 

MOREOVER  the  word  of  the  Lord  came  un- 
to Jeremiah  the  second  time,  while  he  was 
yet  shut  up  a in  the  court  of  the  prison,  saying, 
2 Thus  saith  the  Lord  the  maker  b thereof,  the 
Lord  that  formed  it,  to  establish  it ; c the  Lord 
is  his  d name  ; 

3  Call  e unto  me,  and  I will  answer  thee,  and 
show  thee  great  and  f mighty  things,  which 
thou  knowest  not. 

4  For  thus  saith  the  Lord,  the  God  of  Israel, 
concerning  the  houses  of  this  city,  and  con- 
cerning the  houses  of  the  kings  of  Judah, 
which  are  thrown  down  by  the  e mounts,  and 
by  the  sword  ; 

5  They  come  to  fight  with  the  Chaldeans, 
but  11  it  is  to  fill  them  with  the  dead  bodies  of 
men,  whom  I have  slain  in  mine  anger  and 
in  my  fury,  and  for  all  whose  wickedness  I 
have  hid  my  face  from  this  city. 

6  Behold,  I ■ will  bring  it  health  and  cure, 
and  I will  cure  them,  and  will  reveal  unto  them 
the  abundance  i of  peace  and  truth. 

7  And  I will  cause  the  captivity  of  Judah 
and  the  captivity  of  Israel  to  return,  and  will 
build  them,  as  k at  the  first. 

8  And  I will  cleanse  1 them  from  all  their  ini- 
quity, whereby  they  have  sinned  against  me  ; 
and  I will  pardon  m all  their  iniquities,  where- 
by they  have  sinned,  and  whereby  they  have 
transgressed  against  me. 

9  And  it  shall  be  to  me  a name  of  joy,  a 
’*  praise  and  an  honour  before  all  the  nations 
of  the  earth,  which  shall  hear  all  the  good 
that  I do  unto  them  : and  they  shall  0 fear  and 


a.  m.  a4i  6. 
B.  C.  588. 


dc.33. 10,11. 

0 ver.  15. 

f ver.  10..  12. 
g c.  17.26. 
h Pa.  126.1.. 
4. 

a c.32.2,3. 
b Is.37.2G. 

c JEHO- 
VAH. 
d Am. 5.8. 
9.6. 

e Pa.91.15. 

c.29. 12. 
f hidtlen. 

ls.48. 6. 
g c.32.24. 
h c.21.4,5. 

1 c.30.17. 


I b.55.7. 
Jn.  10.10. 
Ti.3.5,6. 
lle.6.17, 
18. 

1 Pe.1.3. 
k Is.  1.26. 

1 E/e. 36. 25. 
Zee.  13.1. 
1 Jn.1.9. 
Re.  1.5. 
m c.31.34. 
n Is. 62. 7. 

c.  13. 11 . 
o Ib.60.5. 


p c.25.10. 

Re.  18.23. 
q 2 Ch.5.13. 
Ezr.3.11. 
Ts.  136.1. 
Is. 12.4. 
r Is.65.10. 
s c. 50.19, 20. 
t 1 5.4. 2. 
11.1. 

Zec.6.12, 

13. 

u ls.42.2l. 
v c-23-6. 
w Jehovah 
tsid-kenu. 
x 1 Co.  1.30. 
y There 
shall  nut 
be  cut  off 
from ' 
David, 
z 2Sa.7.14.. 
16. 

1 Ki.2.4. 
Is.9.7. 

Ps. 89.29, 
36. 

Lu.  1.32, 
33. 

a Ro.15.16. 
1 Pe.2.5,9. 
Re.  1.6. 
b Ps.89.37. 
Is.  54.9, 10. 


tremble  for  all  the  goodness  and  for  all  the 
prosperity  that  I procure  unto  it. 

10  If  Thus  saith  the  Lord  ; Again  there  shall 
be  heard  in  this  place,  which  ye  say  shall  be 
desolate  without  man  and  without  beast,  even 
in  the  cities  of  Judah,  and  in  the  streets  of  Je- 
rusalem, that  are  desolate,  without  man,  and 
without  inhabitant,  and  without  beast, 

11  The  voice  p of  joy,  and  the  voice  of  glad 
ness,  the  voice  of  the  bridegroom,  and  the  voice 
of  the  bride,  the  voice  of  them  that  shall  say, 
Praise  i the  Lord  of  hosts:  for  the  Lord  j's’good , 
for  his  mercy  endureth  for  ever  : and  of  them 
that  shall  bring  the  sacrifice  of  praise  into  the 
house  of  the  Lord.  For  I will  cause  to  retui  n 
the  captivity  of  the  land,  as  at  the  first,  saith 
the  Lord. 

12  *ff  Thus  saith  the  Lord  of  hosts  ; Again  in 
this  place,  which  is  desolate  without  man  and 
without  beast,  and  in  all  the  cities  thereof,  shall 
be  a habitation  of  shepherds  causing  their 
flocks  to  r lie  down. 

13  In  the  cities  of  the  8 mountains,  in  the 
cities  of  the  vale,  and  in  the  cities  of  the  south, 
and  in  the  land  of  Benjamin,  and  in  the  places 
about  Jerusalem,  and  in  the  cities  of  Judah, 
shall  the  flocks  pass  again  under  the  hands  of 
him  that  telleth  them , saith  the  Lord. 

14  Behold,  the  days  come,  saith  the  Lord,  that 
I will  perform  that  good  thing  which  I have 
promised  unto  the  house  of  Israel  and  to  the 
house  of  Judah. 

15  U In  those  days,  and  at  that  time,  will  I 
cause  the  Branch  > of  righteousness  to  grow 
up  unto  David  ; and  he  shall  execute  judg 
ment  and  righteousness  ° in  the  land. 

16  In  v those  days  shall  Judah  be  saved,  and 
Jerusalem  shall  dwell  safely : and  this  is  the 
name  wherewith  she  shall  be  called,  w The 
Lord  our  x righteousness. 

17  For  thus  saith  the  Lord  ; ? David  shall 
never  2 want  a man  to  sit  upon  the  throne  of 
the  house  of  Israel ; 

18  Neither  shall  the  priests  the  Levites  want 
a man  before  me  to  offer  “burnt-offerings, 
and  to  kindle  meat-offerings,  and  to  do  sacri- 
fice continually. 

19  Tf  And  the  word  of  the  Lord  came  unto 
Jeremiah,  saying, 

20  Thus  saith  the  Lord;  If  bye  can  break 
my  covenant  of  the  day,  and  my  covenant  of 


Chap.  XXXIII.  Ver.  1 — 26.  Farther  promises  of  restora- 
tion and  of  extraordinary  prosperity  under  the  Messiah. — It  is 
the  prerogative  of  the  Most  High  to  say,  “ I kill,  and  I make 
alive;  I wound,  and  I heal.”  (Deut.  xxii.  39.)  Accordingly, 
in  the  openingof  this  chapter,  he  distinctly  states  (ver.  5)  that 
the  Chaldeans  have  power  only  over  those  whom  he  delivers 
up  for  their  wickedness  unto  the  sword.  Then  at  the  appointed 
time  will  he  “ bring  health  and  cure;”  and  will  not  only  bring 
back  his  people  to  their  own  land,  but  pardon  their  iniquities, 
and  eventually  send  them  a Messiah,  whose  name  is  “ The 
Lord  our  Righteousness.”  (See  note  on  ver.  16.) 

These  promises  have  been  fulfilled,  so  far  as  respects  the  re- 
turn of  Judah,  and  we  look  forward  to  a period  when  “all 
Israel  shall  be  saved” — no  more  to  revolt  from  God,  or  to  go 
into  captivity.  (See  Rom.  xi.  26.)  Then  shall  “ the  branch  of 
righteousness,”  the  Son  and  heir  of  David,  establish  (as  before 
predicted)  his  perpetual  and  eternal  kingdom  : and  this  is  as- 


serted to  be  as  sure  and  as  permanent  as  the  regular  alterna- 
tion of  day  and  night  in  nature. 

“ When  the  Lord's  time  comes,  he  will  ‘ perform  every  good 
thing’  which  he  hath  promised  to  his  church  : and,  as  lie  ful- 
filled his  word,  in  giving  his  Son  to  be  the  sacrifice  for  our  sins 
and  1 the  Lord  our  Righteousness,’  who  was  emphatically 
‘that  Good  thing  promised  to  the  house  of  Israel,’  it  would 
be  the  most  inexcusable  incredulity,  to  question  the  perform- 
ance of  any  of  his  other  engagements.  Through  this  our 
righteous  King,  who  reigns  on  the  throne  of  David,  and  is  our 
High  ‘Priest  upon  his  throne,’  let  us  bring  our  spiritual  ‘sa- 
crifices continually,  giving  thanks’  to  our  God  and  Father  by 
him.  Let  us  pray,  that  the  royal  priesthood  may  be  multiplied, 
as  the  sand  of  the  sea:  and,  in  order  to  this,  that  able  and 
faithful  ministers  may  be  sent  forth  into  every  place,  to  call 
sinners  to  the  knowledge  of  salvation,  and  to  excite  his  peo- 
ple to  glorify  God  with  their  lips  and  in  their  lives.  Whilst  we 


there  remaineth  yet  a rest  for  the  ancient  people  of  G od.]— Bagster.  The 
whole  ol  this  chapter  is  in  prose  ; the  next  poetical 

. Chap.  XXXIII.  V er.  1.  Moreover  the  word. — (This  was  the  eleventh  year 
of  Zedckiah,  Jeremiah  being  still  shut  up  in  prison  ; but  he  was  now  in  the 
court  ot  tne  prison,  where  the  elders-and  Uie  king’s  officers  might  consult  him 
with  the  greater  ease. ]— Bagster. 

Ver.  2.  The  maker  thereof —\Osdh,  rather  “the  Doer  of  it:”  that  is,  He 
who  is  to  perform  that  which  He  is  now  about  to  promise  ; thus  rendered  by  Dah- 
ler.  “ Thus  saith  the  Eternal,  who  doeth  that  tohich  he  hath  said.”]— D. 

Ver.  5.  They  come— This  we  understand  of  the  Jews,  who  attempted  to  re- 
sist the  Chaldeans  ; hut  who,  being  given  up  of  God,  supply  only  victims  to  the 
enemy.  See  Gataker. 

Ver.  6.  Brin g it  health— [Aruchah ; not  a plaster,  as  some,  or  progress, 
as  others  ; but  health,  or  the  healing  or  c\os\ng  o\'  a wound,  as  the  cognate  Ara- 
oio  areekat.  signifies,  from  araka,  to  heal.]— Bagster. 

Vor.  13.  Under  the  hands  of  him  that  telleth  them—  This  was  done  by  the 
332 


shepherd,  to  find  if  any  were  missing ; or  rather,  perhaps,  by  the  priests,  in 
taking  tithe. 

Ver.  16.  She  shall  be  called. — fBishop  Pearson  and  others  render,  “ He  that 
shall  call  her  is  The  Lord  our  righteousness  or.  adopting  the  reading  of some 
MSS.  and  versions,  “ And  this  is  his  name  ( shemo , as  five  MSS.  have)  by 
which  he  do,  as  one  or  two  MSS.,  the  Vulgate,  Chaldee,  and  Syriac  read)  shall 
he  called,  Jehovah  our  righteousness  agreeably  to  the  parallel  passage  chap, 
xxiii.  6.  Dr.  Bloyney  renders,  “ And  this  is  he  whom  Jehovah  shall  call.  Our 
righteousness  and  the  parallel  passage,  “ This  is  the  name  by  which  Jeho- 
vah shall  call  nim.  Our  righteousness  but  this  is  not  only  contrary  to  all  the 
ancient  versions,  but  has  no  consistent  meaning;  for  owr  is  ht-re  a pronoun, 
without  any  antecedent.  \— Bagster.  Several  of  Kennicott's  MSS. , and  one  at 
least,  of  De  Rossi’s,  read  this  verse  like  chap,  xxiii.  6.  And  the  Author  has  be- 
fore him  a Cambridge  Bible,  of  1777,  which  reads  also  \r  the  masculine, 
(though  doubtless  by  mistake)  “ He  shall  he  called.”  Both  Blayney  and 
Boothrnyd  mad  here  as  in  the  former  passage,  and  Dr.  P.  Smrth  strongly  con- 


Stability  of  a blessed  seed.  JEREMIAH. — CHAP.  XXXIV.  Zedekiali's  captivity  foretold- 


the  night,  and  that  there  should  not  be  day 
and  night  in  their  season ; 

21  Then  may  also  my  covenant  c be  broken 
with  David  my  servant,  that  he  should  not  have 
a son  to  reign  upon  his  throne  ; and  with  the 
Levites  the  priests,  my  ministers. 

22  As  the  host  of  heaven  d cannot  be  num- 
bered, neither  the  sand  of  the  sea  measured: 
so  ' will  I multiply  the  seed  of  David  my  ser- 
vant, and  the  Levites  that  minister  unto  me. 

23  1[  Moreover  the  woi  d of  the  Lord  came  to 
Jeremiah,  saying, 

24  Considerest  thou  not  what  this  people  have 
spoken,  saying,  The  two  ‘ families  which  the 
Lord  hath  chosen,  he  hath  even  cast  them  off? 
thus  they  have  despised  my  people,  that  they 
should  be  no  more  a nation  before  them. 

25  Thus  saith  the  Lord  ; If  my  e covenant  be 
not  with  day  and  night,  and  if  I have  not  ap- 
pointed the  ordinances  of  heaven  and  earth  ; 

26  Then  will  I cast  away  the  seed  of  Jacob, 
andDavid  myservant,  so  thatl  will nottake  any 
of  his  seed  to  be  rulers  over  the  seed  of  Abra- 
ham, Isaac,  and  Jacob  : for  I h will  cause  their 
captivity  to  return,  and  have  mercy  on  them. 

CHAPTER  XXXIV. 

L Jeremiah  prophesieth  the  captivity  of  Zedekiah  and  the  city.  8 The  princes  and  the 
people  having  dismissed  their  bond-servants,  contrary  to  the  covenant  of  God,  rcas- 
sume  them.  12  Jeremiah,  for  their  disobedience,  giveth  them  and  Zedekiah  into  the 
hands  of  their  enemies. 

rpHE  word  which  came  unto  Jeremiah  from 
J-  the  Lord,  when  a Nebuchadnezzar  king  of 
Babylon,  and  all  his  army,  and  all  the  king- 
doms of  the  earth  b of  his  dominion,  and  all 
the  people,  fought  against  Jerusalem,  and 
against  all  the  cities  thereof,  saying, 

2 Thus  saith  the  Lord,  the  God  of  Israel ; Go 
and  speak  to  Zedekiah  king  of  Judah,  and  tell 
him,  Thus  saith  the  Lord  ; Behold,  I c will  give 
this  city  into  the  hand  of  the  king  of  Babylon, 
and  he  shall  burn  it  with  fire : 

3 And  thou  shalt  not  escape  out  of  his  hand, 
but  shalt  surely  be  taken,  and  delivered  into 
his  hand  ; and  thine  eyes  shall  behold  the  eyes 
of  the  king  of  Babylon,  and  d he  shall  speak 
with  thee  mouth  to  mouth,  and  thou  shalt  go 
to  Babylon. 

4 Yet  hear  the  word  of  the  Lord,  O Zedekiah 


A.  M.  3416. 
B.  C. 


c 2Su.5J.o. 


d c.31.37. 


e Re.7.9,10. 


f ver.21,22. 


g Gc.8.22. 
Ps.74.16, 
17. 


h Ezr.2.1, 
70. 


A.  M.  3-115. 
B.  C.  589. 


a 2 Ki.25.1, 
&c. 

c.39.1,&c. 
52.4, &c. 


b the  domi 
nion  of 
his  hand. 


c c.21.10. 
32.23,29. 


d his  mouth 
shall 
speak  to 
thy  mo utk. 


e 2Ch.16.l4. 
21.19. 


f c.22.18. 


g 2Ki.18.l3. 
19.8. 


h Le-25.10. 


i Ne.5.11. 


i Le.25.39.. 

' 46. 

I Co.6.8. 


k Ex. 21. 2. 
De.  15.12. 


1 or,  sold 
himself. 


king  of  Judah  ; Thus  saith  the  Lord  of  thee. 
Thou  shalt  not  die  by  the  sword  : 

5 Bat  thou  shalt  die  in  peace:  and  with  (he 
burnings  e of  thy  fathers,  the  former  kings 
which  were  before  thee,  so  shall  they  burn 
odours  for  thee  ; and  they  will  lament  f thee, 
saying , Ah  lord  ! for  I have  pronounced  the 
word,  saith  the  Lord. 

6 Then  Jeremiah  the  prophet  spake  all  these 
words  unto  Zedekiah  king  of  Judah  in  Jeru- 
salem, 

7 When  the  king  of  Babylon’s  army  fought 
against  Jerusalem,  and  against  all  the  cities 
of  Judah  that  were  left,  against  Lachish,  and 
against  Azekah  : for  s these  defenced  cities 
remained  of  the  cities  of  Judah. 

8 This  is  the  word  that  came  unto  Jeremiah 
from  the  Lord,  after  that  the  king  Zedekiah 
had  made  a covenant  with  all  the  people  which 
were  at  Jerusalem,  to  proclaim  liberty  h unto 
them  ; 

9 That  ■ every  man  should  let  his  man-ser- 
vant, and  every  man  his  maid-servant,  being 
a Hebrew  or  a Hebrewess,  go  free ; that  none 
should  serve  himself  of  them,  to  wit,  of  a Jew 
his  i brother. 

10  Now  when  all  the  princes,  and  all  the  peo- 
ple, which  had  entered  into  the  covenant, 
heard  that  every  one  should  let  his  man-ser- 
vant, and  every  one  his  maid-servant  go  free, 
that  none  should  serve  themselves  of  them  any 
more,  then  they  obeyed,  and  let  them  go. 

11  But  afterward  they  turned,  and  caused 
the  servants  and  the  handmaids,  whom  they 
had  let  go  free,  to  return,  and  brought  them 
into  subjection  for  servants  and  for  handmaids. 

]2  IT  Therefore  the  word  of  the  Lord  came 
to  Jeremiah  from  the  Lord,  saying, 

13  Thus  saith  the  Lord,  the  God  of  Israel ; I 
made  a covenant  with  your  fathers  in  the  day 
that  I brought  them  forth  out  of  the  land  of 
Egypt,  out  of  the  house  of  bondmen,  saying, 

14  At  the  end  of  seven  years  let  ye  go  every 
man  his  brother  a Hebrew,  which  hath  i been 
sold  unto  thee  ; and  when  he  hath  served  thee 
six  years,  thou  shalt  let  him  go  free  from  thee: 


value  our  privileges,  as  the  people  of  God,  let  us  not  despise 
those  families,  which  were  of  old  his  chosen,  though  for  a time 
they  seem  to  be  cast  off:  for  as  he  has  appointed  the  ordi- 
nances of  heaven  and  earth,  and  the  sun  and  moon  know 
their  appointed  seasons  ; so  surely  will  he  cause  their  captivity 
to  return,  and  have  mercy  on  them  : and  as  he,  who  rules  over 
the  whole  spiritual  seed  of  Abraham,  sprang  from  that  nation 
according  to  the  flesh  ; he  will  deem  his  honour  concerned  in 
bringing  them  again  into  his  church,  and  restoring  them  to 
heir  former  privileges.” — T.  Scott. 

Chap.  XXXIV.  Ver.  1 — 22. — Predictions  respecting  the  cap- 
tivity of  Zedekiah,  and  the  destruction  of  the  city. — This  chap- 
ter contains  two  prophecies  ; the  first,  delivered  during  the 
siege  of  Jerusalem  by  Nebuchadnezzar,  in  the  latter  part  of 
the  ninth  year  of  Zedekiah,  to  whom  it  announces  the  de- 
struction of  the  city ; with  his  own  peaceful  (or  natural)  death, 
and  honourable  burial.  The  second  prophecy,  (ver.  S,  &c.) 
wa3  delivered  afterwards,  when  the  Chaldeans  had  for  some 
time  broken  up  the  siege.  It  reproves  the  rulers  for  their  con- 
duct toward  their  brethren  of  the  poorer  sort,  whom  they  re- 
leased by  a solemn  covenant  from  bondage,  in  the  extremity 
of  their  danger,  but  compelled  them  to  return  to  it,  when  they 
thought  that  danger  over.  For  this  conduct,  God  threatens 


tends  for  this  as  the  true  reading,  “ This  is  he  who  shall  call  to  her,  Jehovah 
our  righteousness.”  So  also  the  Syriac  version.  Blayrtey  also  conceives 
that  the  Hebrew  pronoun  is  the  Chaldee  form  masculine  ; so  that,  upon  the 
whole,  there  can  be  no  doubt  but  this  name  refers,  not  to  the  church,  but  to 
Messiah,  as  in  chap,  xxiii.  See  Smith's  Messiah. 

Ver.  21.  Should  not  have  a son  to  reign—  [From  the  destruction  of  Jerusa- 
lem to  the  present  time,  a period  of  nearly  eighteen  hundred  years,  the  Jews 
have  had  neither  a king  nor  any  form  of  government  whatever  ; nor  has  the 
office  of  high-priest,  or  priest  of  any  kina,  offering  sacrifice,  been  exercised 
among  them  during  the  same  period.  Hence  this  must  be  understood  of  the 
spiritual  David,  Jesus  Christ,  both  the  King  and  High  Priest  of  his  Church, 
‘‘the  Israel  of  God,"  (Ga.  vi.  16.)  in  whom  the  covenant  of  royalty  with  Da- 
vid and  his  seed,  and  that  of  priesthood  with  Aaron  and  his  seed,  have  received 
theix  filll  accomplishment ; and  all  the  sacrifices  of  that  dispensation  were  su- 
perseded by  hia  “ one  oblation  of  himself,”  the  efficacy  of  which  remains  for 
ever.]— Bagster. 

Chap.  XXXIV.  Ver.  5.  Die  in  peace— That  is,  not  by  war,  nor  by  violence  ; 
105 


them  with  the  sword,  pestilence,  and  famine,  and  with  the  re- 
turn of  the  Chaldeans,  who  should  then  burn  and  utterly 
destroy  both  the  city  and  the  temple,  as  in  fact  they  did,  after 
their  victory  over  the  Egyptians. 

“In  the  midst  of  wrath  the  Lord  remembers  mercy:  and 
whatever  calamities  a sinner  endures  through  life,  or  however 
he  ends  his  days ; if  he  dies  at  peace  with  God,  he  is  highly 
favoured  : and  as  faithful  reproofs  and  severe  corrections  tend 
far  more  to  this  happy  event,  than  flattery  and  prosperity; 
they  are  in  themselves  far  preferable,  though  seldom  chosen. 
But  when  reformation  springs  only  from  terror,  and  the  pros- 
pect of  imminent  destruction,  it  is  seldom  durable.  Many,  m 
such  circumstances,  seem  very  penitent,  make  hasty  resolu- 
tions and  solemn  engagements,  and  do  many  things;  but 
when  the  terror  is  subsided,  they  repent  of  their  repentance, 
fall  more  entirely  under  the  power  of  their  sins,  and  seem  in 
haste  to  undo  the  little  good  which  they  had  done.  Solemn 
vows  and  sacramental  engagements,  thus  entered  into,  only 
pollute  the  name  and  profane  the  ordinances  of  God  : ana 
they,  who  are  most  forward  to  bind  themselves  by  impreca- 
tions to  perform  their  engagements,  are  commonly  most  ready 
to  violate  them.  But  if  men  repent  of  their  repentance,  God 
will  repent  of  his  forbearance:  ‘they  shall  have  judgment 


for  though  after  he  had  seen  the  kirnr  his  eyes  were  put  out,  that  cruel  pun- 
ishment was  seldom  fatal,  and  some  lived  many  years  afterwards.  See  Ori- 
ent. Lit.  No.  614. With  the  burnings  of  thy  fathers.— Who!  those  were, 

see  2 Cliron.  xvi.  14.  But  we  have  no  account  of  his  funeral. 

Ver.  8.  This  is  the  word,  &c.— [Here  the  second  discourse  begins,  which 
was  probably  delivered  a short  time  after  the  former.  When  Jerusalem  was 
besieged  by  the  Chaldeans,  the  king,  perhaps  excited  by  Jeremiah,  had  entered 
into  a solemn  covenant  with  the  people,  to  set  at  liberty  their  Hebrew  slaves  ; 
which  was  accordingly  complied  with.  But  when  Pharaoh  Hophra  with  a great 
army  came  out  of  Egypt  to  their  relief;  and  the  Chaldeans  had  raised  the  siege 
of  Jerusalem  to  meet  them,  (ver.  21.  ch.  xxxix.  5.;)  the  people,  thinking  that,  the 
danger  was  over,  impiously  violated  their  solemn  covenant,  and  with  the  most 
cruel  injustice,  reduced  to  slavery  the  very  persons  to  whom  tbpy  had  just  be- 
fore given  freedom.  For  this  inhuman  and  unjust  act,  and  tneir  breach  of  the 
covenant,  Jeremiah,  in  the  name  of  God,  proclaimed  liberty  to  the  sword,  pes- 
tilence, and  famine,  to  execute  the  wrath  of  God  upon  them.  Ver.  17— 2$.  J— 
Bagster. 

833 


The  Jews'  disobedience.  JEREMIAH. — CHAP.  XXXV.  Temperance  oj  the  Rechabites 


but  your  fathers  hearkened  not  unto  me,  nei- 
ther inclined  their  ear. 

15  And  ye  were  m now  turned,  and  had  done 
right  in  my  sight,  in  proclaiming  liberty  every 
man  to  his  neighbour  ; and  ye  had  made  a 
covenant  "before  me  in  the  house  “which  is 
called  by  my  name: 

16  But  ye  turned  and  polluted  my  p name, 
and  caused  every  man  his  servant,  and  every 
man  his  handmaid,  whom  he  had  set  at  liberty 
at  their  pleasure,  to  return,  and  brought  them 
into  i subjection,  to  be  unto  you  for  servants 
and  for  handmaids. 

17  Therefore  thus  saith  the  Lord  ; Ye  have 
not  hearkened  unto  me,  in  proclaiming  liberty, 
every  one  to  his  brother,  and  every  man  to 
his  neighbour  : behold,  I proclaim  r a liberty 
for  you,  saith  the  Lord,  to  5 the  sword,  to  the 
pestilence,  and  to  the  famine  ; and  I will  rmike 
you  ‘to  be  removed  u into  all  the  kingdoms  of 
the  earth. 

18  And  I will  give  the  men  that  have  trans- 
gressed my  covenant,  which  have  not  per- 
formed the  words  of  the  covenant  which  they 
had  made  before  me,  v when  they  cut  the  calf 
in  twain,  and  passed  between  the  parts  thereof, 

19  The  princes  of  Judah,  and  the  princes  of 
Jerusalem,  the  eunuchs,  and  the  priests,  and 
all  the  people  of  the  land,  which  passed  be- 
tween the  parts  of  the  calf ; 

20  I will  even  give  them  into  the  hand  of 
their  enemies,  and  into  the  hand  of  them  that 
seek  their  life  : and  their  w dead  bodies  shall 
be  for  meat  unto  the  fowls  of  the  heaven,  and 
to  the  beasts  of  the  earth. 

21  And  Zedekiah  king  of  Judah  and  his 
princes  will  I give  into  the  hand  of  their  ene- 
mies, and  into  the  hand  of  them  that  seek 
their  life,  and  into  the  hand  of  the  king  of  Ba- 
bylon’s army,  which  1 are  gone  up  from  you. 

22  Behold,  I will  command,  saith  the  Lord, 
and  cause  them  to  return  to  this  city  ; and 
y they  shall  fight  against  it,  and  take  z it,  and 
burn  it  with  fire : and  I will  make  the  cities  of 
Judah  a desolation  without a an  inhabitant. 


A.  M.  34 15 
B C.  5s9. 


in  ln-day. 

n 2K1.23.3. 
Ne.  10.29. 

o where- 
upon my 
name  is 
called. 

p Ex.20.7. 
Le.19.12. 


q Mat.  18.28 
..34. 


r Mat.7.2. 
Ga.6.7. 
Ja/2.13. 


s c.  32.36. 


t for  a re- 
moving. 

u De.28.25, 
64. 

c.29.18. 


v Ge.15.10, 
17. 


w c.7.33. 
16.4;  19.7. 


xc.  37.5. 11. 


y c. 40. 2,3. 
z c.52.7,13. 


a c.44.2,6. 
La.l.l. 


A.  M.  3397. 
B.  C.  607. 

a 2Ki.  10.15. 

1 Ch.2  55. 

b lKi.6.5. 

c 1 Ch.9.18, 
19. 

d Ps.84.10. 

e thrtshold, 
or,  vessel. 

f He. 11. 9, 13 

g 1 Pe  2.11. 

h ver.7. 


CHAPTER  XXXV. 

I By  Uie  obedience  of  the  Rechabiles,  12  Jeremiah  condemned)  the  disobedience  of  lh» 
Jews.  18  God  blcweth  the  Rechabiles  for  their  obedience. 

THE  word  which  came  unto  Jeremiah  from 
the  Lord  in  the  days  of  Jehoiakim  the  son 
of  Josiah  king  of  Judah,  saying, 

2 Go  unto  the  house  of  the  a Rechabites,  and 
speak  unto  them,  and  bring  them  into  the  house 
of  the  Lord,  into  one  of  the  b chambers,  and 
give  them  wine  to  drink. 

3 Then  I took  Jaazaniah  the  son  of  Jeremiah, 
the  son  of  Habaziniah,  and  his  brethren,  and 
all  his  sons,  and  the  whole  house  of  the  Re- 
chabites ; 

4 And  I brought  them  into  the  house  of  the 
Lord,  into  the  chamber  of  the  sons  of  Hanan, 
the  son  of  Igdaliah,  a man  of  God,  which  was 
by  the  chamber  of  the  princes,  which  was  above 
the  chamber  of  Maaseiah  the  son  of c Shallum, 
the  keeper  d of  the  e door  : 

5 And  I set  before  the  sons  of  the  house  of 
the  Rechabites  pots  full  of  wine,  and  cups, 
and  I said  unto  them,  Drink  ye  wine. 

6 But  they  said,  We  will  drink  no  wine  : for 
Jonadab  the  son  of  Rechab  our  father  com- 
manded us,  saying,  Ye  shall  drink  no  wine, 
neither  ye,  nor  your  sons  for  ever: 

7 Neither  shall  ye  build  house,  nor  sow  seed, 
nor  plant  vineyard,  nor  have  any:  but  all  your 
days  ye  shall  dwell  in  f tents ; that  ye  may  live 
many  days  in  the  land  where  ye  be  e strangei  s. 
8 Thus  have  we  obeyed  the  voice  of  Jonadab 
the  son  of  Rechab  our  father  in  all  that  he  hath 
charged  us,  to  drink  no  wine  all  our  days,  we, 
our  wives,  our  sons,  nor  our  daughters  ; 

9 Nor  to  Duild  houses  for  us  to  dwell  in  : nei- 
ther have  we  vineyard,  nor  field,  nor  seed : 

10  But  we  have  dwelt  h in  tents,  and  have 
obeyed,  and  done  according  to  all  that  Jona- 
dab our  father  commanded  us. 

11  But  it  came  to  pass,  when  Nebuchadrezzar 
king  of  Babylon  came  up  into  the  land,  that  we 
said,  Come,  and  let  us  go  to  Jerusalem  for  fear 
of  the  army  of  the  Chaldeans,  and  for  fear  of 
the  army  of  the  Syrians  : so  we  dwell  at  Je- 
rusalem. 


without  mercy,  who  have  showed  no  mercy;’  and  they,  who 
will  not  obey  God  in  their  conduct  towards  such  as  they  have 
been  accustomed  to  oppress,  will  be  cast  out  of  his  protection, 
and  exposed  to  his  temporal  and  eternal  judgments. — Let  us 
then  look  to  our  hearts;  that  our  repentance  maybe  genuine, 
and  that  the  law  of  loving  God  with  all  our  hearts,  and  our 
neighbour  as  ourselves,  may  be  so  written  in  our  hearts,  as  to 
regulate  our  conduct  in  all  our  transactions.” — T.  Scott. 

Chap.  XXXV.  Ver.  1 — 19.  The  Rechabites  proposed  as  a 
pattern  to  the  Jewish,  nation. — All  the  intermediate  chapters, 
from  the  26th  to  this,  Dr.  Blaynev  considers  as  clearly  belong- 
ing to  the  reign  of  Zedekiah,  and  consequently  subsequent  to 
this  chapter  and  the  following,  which  are  dated  in  the  reign  of 
Jehoiakim,  the  son  of  Josiah.  In  this  chapter,  Jeremiah  is 
ordered  to  go  to  the  Rechabites,  who,  on  the  first  invasion  of 
the  Chaldeans,  ha  1 fled  to  Jerusalem  for  refuge;  to  take  them 
into  one  of  the  chambers  of  the  temple,  and  try  their  attach- 
ment and  obedience  to  their  father  and  founder,  by  inviting 
them  to  drink  wine.  He  did  so;  but  they  remained  firm  to 


Ver.  14.  But  your  fathers. — [It  appears  from  this  and  several  other  passages, 
that  the  sabbatical  year  had  been  wholly  neglected  some  centuries  before  the 
captivity;  and  the  author  of  the  second  book  ofChronicles  (ch.xxxvi.21.)  assigns 
this  as  a reason  for  the  captivity, — “ that  the  land  might  enjoy  her  sabbaths.” 
Now.  if  we  reckon  the  seventy  years’  captivity  as  a punishment  for  this  neg- 
lect, it  will  follow  that  the  law  on  this  subject  had  been  disregarded  for  about 
490  years.  )— Bagster. 

Ver.  16.  Pollutedmy  rnzme.— [The  transaction  which  had  taken  place  was  a 
solemn  cpvenant  made  in  the  temple  in  the  name  of  Jehovah  ; so  that  the  vio- 
lation of  it  ‘ polluted  his  name,”  and  was  a most  atrocious  act  of  perjury.  1 — B. 

Ver.  17.  Proclaiming  liberty. — IWhen  they  proclaimed  liberty  to  their  slaves, 
God  restrained  the  sword  from  cutting  them  off  ; but  now  having  resumed  their 
authority  over  them,  he  proclaimed  liberty  to  these  dire  judgments  to  seize 
upon  and  destroy  them.]— Bagster. 

Ver.  18.  When  they  cut  the  calf  in  twain—  [This  was  the  ancient  mode  of 
making  a covenant : see  on  Gen.  xv.  10.  De.  xxix.12.  J09.  ix.  6.]— Bolster. 

Ver.  22.  Cause  them  to  return.— [ They  did  return,  and  reinvested  the  city  ; 
and.  after  an  obstinate  defence,  took  it,  plundered  it,  and  burnt  it  to  the  ground, 
taking  Zedekiah.  his  princes,  and  people,  captive.]— Bagster.— N.  B.  This  and 
the  following  chapters,  to  the  end  of  the  xlvth,  are  in  prose. 

Chap.  XXXV.  Ver.  1.  The  loord,  &c.— [This  discourse  was  probably  deli- 
vered in  the  fourth  year  of  Jehoiakim’s  reign,  when  the  king  of  Babylon  made 
war  against  him.]— Bagster. 

Vpt.  2.  The  Rechabites.— [ The  Rechabites  were  a family  of  the  Kenites,  (1 
834 


the  rules  of  their  order,  for  which  they  arc  held  out  as  an  ex- 
ample to  the  people  of  Judah,  who  at  the  same  time  are  point- 
edly reproved  for  not  paying  that  regard  to  God  their  Creator 
and  Redeemer,  which  these  Rechabites  paid  to  Jonadab  their 
founder. 

“ We  should  habituate  our  appetites  to  brook  denial,  even  in 
things  lawful;  and  thus  inure  ourselves  to  resist  temptation, 
to  be  contented  with  mean  fare,  and  to  be  prepared  for  all 
events. — It  is  not  generally  desirable,  for  young  persons  to  for- 
sake the  plain,  honest  employments  of  their  parents;  or  to  be 
ambitious  of  living  in  a more  elegant  or  fashionable  style; 
that  is,  amid  stronger  temptations  to  pride,  luxury,  sensuality, 
and  rapacity. — Prudence  and  moderation  are  conducive  to 
piety;  and  tend  to  preserve  families  from  the  contagion  of 
prevailing  iniquity  and  ungodliness  : by  shunning  competition 
and  envy,  they  conduce  to  peace  and  comfort ; and  by  avoid- 
ing excess,  they  promote  health  and  long  life  : the  more  mor- 
tified we  are  to  this  present  world,  the  readier  we  shall  be  to 
leave  it,  that  we  may  go  to  a better  : and  thus  we  may  live  and 


Ch.  ii.  55.;)  and  were  most  probably  the  descendants  of  Jethro,  the  father-in-law 
of  Moses.  (Compare  Nu.  x.  29 — 32.  with  Jud.  i.  16. ; iv.  11.)  Though  they  dwelt 
among  the  Israelites  from  the  first,  they  were  never  incorporated  with  them, 
nor  had  any  inheritance  assigned  them,  but  were  merely  regarded  as  friends 
and  allies.]— Bagster. 

Ver.  4.  A man  of  God— That  is,  a prophet. 

Ver.  6.  Jonadab  the  son  of  Rechab. — l Jonadab,  a man  of  fervent  zeal  for  the 
pure  worship  of  God.  and  who  lived  about  three  hundred  years  before  this 
time,  (2  Ki.  x.  15,  16,  &c.,)  had  probably  practised  these  rules  himself ; and, 
having  trained  up  his  children  to  habits  ot  abstemiousness,  he  enjoined  them 
and  their  posterity  to  adhere  to  them.  In  these  regulations,  lie  seem9  to  have 
had  no  religious,  but  merely  a prudential  view,  as  is  intimated  in  the  reason 
annexed  to  them,  “ that  ye  may  live  many  days  in  the  land  where  ye  be  stran- 
gers.” And  this  would  be  the  natural  consequence  of  observing  these  rules 
tor  their  temperate  mode  of  living  would  very  much  contribute  to  preserve 
health,  and  prolong  life  ; and  they  would  avoid  giving  umbrage,  or  exciting  the 
jealousy  or  envy  of  the  Jews,  who  might  have  been  provoked  bv  their  engaging 
and  succeeding  in  the  principal  business  in  which  they  themselves  were  enga- 
ged, agriculture  and  vine-dressing,  to  expel  them  their  country ; by  which  they 
would  have  been  deprived  of  the  religious  advantages  they  enjoyed.  In  1 Ch. 
ii. 55.,  they  are  termed  scribes , which  intimates  that  they  were  engaged  in  some 
kind  of  literary  employments.  See  Jenning's  Jewish  Antiquities.)— Bagster. 
Also,  Anderson  on  the  Domestic  Constitution.  Thi9  was  the  first  temperance 
society  on  the  plan  of  total  abstinence. 


(rod  btesseth  the  Rechabites.  JEREMIAH. — CHAP.  XXXVI.  Jeremiah's  prophecy  wnllen. 


12  If  Then  came  the  word  of  the  Lord  unto 
Jeremiah,  saying, 

13  Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel ; Go  and  tell  the  men  of  Judah  and  the 
inhabitants  of  Jerusalem,  Will  ye  not  receive 
instruction  i to  hearken  to  my  words?  saith  the 
Lord. 

14  The  words  of  Jonadab  the  son  of  Rechab, 
that  he  commanded  his  sons  not  to  drink  wine, 
are  performed  ; for  unto  this  day  they  drink 
none,  but  obey  their  father’s  commandment: 
notwithstanding  i I have  spoken  unto  you,  ri- 
sing early  and  speaking;  but  ye  hearkened 
not  unto  me. 

15  I k have  sent  also  unto  you  all  my  servants 
the  i prophets,  rising  up  early  and  sending 
them,  saying,  Return  m ye  now  every  man 
from  his  evil  way,  and  amend  your  doings, 
and  go  not  after  other  gods  to  serve  them, 
and  ye  shall  dwell  in  the  land  which  I have 
given  to  you  and  to  your  fathers : but  n ye 
have  not  inclined  your  ear.  nor  hearkened 
unto  me. 

16  Because  the  sons  of  Jonadab  the  son  of 
Rechab  have  performed  the  commandment 
of  their  father,  which  he  commanded  them  ; 
but  this  people  hath  not  hearkened  unto  me : 

17  Therefore  thus  saith  the  Lord  God  of  hosts, 
the  God  of  Israel ; Behold,  I will  bring  upon 
Judah  and  upon  all  the  inhabitants  of  Jerusa- 
lem all  the  evil  that  I have  pronounced  against 

0 them  : because  I have  spoken  unto  them,  but 
they  have  not  heard  ; and  I have  called  unto 
them,  but  they  have  not  answered. 

18  If  And  Jeremiah  said  unto  the  house  of  the 
Rechabites,  Thus  saith  the  Lord  of  hosts,  the 
God  of  Israel ; because  p ye  have  obeyed  the 
commandment  of  Jonadab  your  father,  and 
kept  all  his  precepts,  and  done  according  unto 
all  that  he  hath  commanded  you : 

19  Therefore  thus  saith  the  Lord  of  hosts,  the 
God  of  Israel  ; i Jonadab  the  son  of  Rechab 
shall  not  wanf  a man  to  stand  r before  me  for 
ever. 

CHAPTER  XXXVI. 

1 Jeremiah  causeili  Baruch  to  write  his  prophecy,  5 and  publicly  to  read  it  11  The 
princes,  having  intelligence  thereof  by  Miehaiah,  send  Jehudi  to  fetch  the  roll,  and 
read  it  19  They  will  Baruch  to  hide  himself  and  Jeremiah.  20  The  king  Jehoia- 
kim,  being  certified  thereof,  heareth  part  of  it,  and  burnetii  the  roll.  27  Jeremiah  de- 
nounced! lii*  judgment  32  Baruch  writeth  a new  copy. 

A ND  it  came  to  pass  in  the  fourth  year  of 
^ Jehoiakim  the  son  of  Josiah  king  of  Judah, 
lhat  this  word  came  unto  Jeremiah  from  the 
Lord,  saying, 


A.  M.  3397. 
B.  C.  607. 


i c.32.33. 

j 2Ch.36.15, 
16. 

k c.7. 13,25. 
25.  a. 6. 


1 Lu. 10.16. 
1 Th. 4.8. 

me.  18.11. 

n Lu.  13.34, 
35. 

o Pr.1.24, 
&c 
13.13. 

16.2. 

Is.  65. 12. 
66.4. 

p Ex. 20. 12. 
Ep.  6.2,3. 

q There 
shall  not 
a man  be 
cut  off 
from  Jo- 
nadab the 
son  of 
Rechab. 

r Ps.5.5. 
c.15.19. 
Lu.2l.36. 


a Is. 8.1. 
E/,e.2.9. 
Zec.5. 1,2. 

b c.30.2. 
Ho.8  12. 

c c. 25.15, 
&c. 

d c.26.3. 
ver.7. 

e c.18.8. 
Jo.3.8,lG. 

f Ac. 3. 19. 

g c.32.12. 
45.1,2. 

h ver.2l.23, 
32. 

i ver.8. 
Eze.2.3..7 

j Le.16.29.. 
31. 

23.27,32. 

Ac.27.9. 

k ver.3. 

1 their  sup- 
plication 
shall  fall. 

m2Ki.22.13, 

17. 

n Ne.8.3. 
Lu.4.16, 
&c. 

o Joel  2.15, 
&c. 

p ver.6,8. 
q or,  door. 
r c.26.10. 


2 Take  thee  a roll  a of  a book,  and  write 
b therein  all  the  words  that  I have  spoken  unto 
thee  against  Israel,  and  against  Judah,  and 
against  all  the  c nations,  from  the  day  I spake 
unto  thee,  from  the  days  of  Josiah,  even  unto 
this  day. 

3 It  may  be  dthat  the  house  of  Judah  will 
bear  all  the  evil  which  I purpose  to  do  unto 
them  ; that  they  may  e return  every  man  from 
his  evil  way;  that  I may  forgive  f their  ini- 
quity and  their  sin. 

4 Then  Jeremiah  called  Baruch  s the  son  of 
Neriah:  and  Baruch  wrote  from  the  mouth 
of  Jeremiah  all  the  words  of  the  Lord,  which 
he  had  spoken  unto  him,  upon  a roll  h of  a 
book. 

5 And  Jeremiah  commanded  Baruch,  saying, 

I am  shut  up ; I cannot  go  into  the  house  of  the 

Lord  : 

6 Therefore  go  thou,  and  read  ■ in  the  roll, 
which  thou  hast  written  from  my  mouth,  the 
words  of  the  Lord  in  the  ears  of  the  people 
in  the  Lord’s  house  upon  the  j fasting  day: 
and  also  thou  shalt  read  them  in  the  ears  of 
all  Judah  that  come  out  of  their  cities. 

7 It k may  be  i they  will  present  their  suppli- 
cation before  the  Lord,  and  will  return  every 
one  from  his  evil  way  : for  great  m is  the  anger 
and  the  fury  that  the  Lord  hath  pronounced 
against  this  people. 

8 And  Baruch  the  son  of  Neriah  did  accord- 
ing to-all  that  Jeremiah  the  prophet  command- 
ed him,  reading  in  the  book  the  words  of  "the 
Lord  in  the  Lord’s  house. 

9 And  it  came  to  pass  in  the  fifth  year  of  Je- 
hoiakim the  son  of  Josiah  king  of  Judah,  in 
the  ninth  month,  that  they  proclaimed  a fast 
0 before  the  Lord  to  all  the  people  in  Jerusa- 
lem, and  to  all  the  people  that  came  from  the 
cities  of  Judah  unto  Jerusalem. 

10  Then  p read  Baruch  in  the  book  the  words 
of  Jeremiah  in  the  house  of  the  Lord,  in  the 
chamber  of  Gemariah  the  son  of  Shaphan 
the  scribe,  in  the  higher  court,  at  the  Gentry 
r of  the  new  gate  of  the  Lord’s  house,  in  the 
cars  of  all  the  people. 

11  If  When  Miehaiah  the  son  of  Gemariah, 
(he  son  of  Shaphan,  had  heard  out  of  the 
book  all  the  words  of  the  Lord, 

12  Then  he  went  down  into  the  king’s  house, 
into  the  scribe’s  chamber : a nd,lo,  all  the  princes 
sat  there,  even  Elishama  the  scribe,  and  Dela- 


die  happy,  though  we  never  possess  houses  or  lands,  or  any  of 
those  envied  acquisitions,  which  most  men  waste  their  lives  in 
pursuing. — But.  whatever  rules  we  prescribe  to  ourselves,  or 
receive  from  others ; we  must  count  nothing  indispensable  but  : 
the  law  of  God  : for  there  will  be  circumstances,  when  regard  ; 
to  safety  may  render  it  necessary  to  dispense  with  them.  Yet 
no  prudence,  or  good  behaviour,  can  exempt  us  from  sharing 
the  common  calamities,  to  which  sin  has  subjected  man- 
kind.— How  common  is  it  for  men  to  be  more  observant  of  the 
rules  of  their  order,  circle,  or  sect,  or  of  the  traditions  of  their 
fathers,  than  professed  Christians  are  of  the  precepts  of  God’s 
word! — Respect  to  the  memory,  authority,  or  counsel  of  pious 
parents,  will  always  meet  with  some  recompense  from  God, 
and  is  commonly  made  effectual  for  the  continuance  of  true 
religion  in  families  through  successive  generations.  But  those 
who  can  neither  be  awed  by  the  terror,  nor  allured  by  the 


goodness  of  God,  to  repent  of  sin  and  return  to  him ; who 
despise  his  authority  which  is  absolute,  their  obligations  to 
him  which  are  infinite,  his  justice  and  wrath  which  are  al- 
mighty to  punish,  and  his  mercy  and  readiness  to  forgive 
which  are  boundless  and  everlasting,  will  perish  miserably; 
and  all  the  world  will  see  the  justice  of  God  in  the  condemna- 
tion of  those  who  disobey  his  commandments,  and  neglect 
his  great  salvation.” — T.  Scott. 

Chap.  XXXVI.  Ver.  1—32.  Baruch  writes  the  words  of 
Jeremiah  in  a book , and  reads. — Baruch  is  commanded  to  write 
the  prophecies  of  Jeremiah  in  one  volume,  (or  roll,)  and  to 
read  them  to  the  people  on  a fast  day.  This  he  did : and  the 
princes,  hearing  of  it,  sent  for  Baruch,  who  read  the  roll  to 
them  also  : they  seem  thunderstruck,  and  advise  both  him  and 
the  prophet  to  hide  themselves  for  safety. 

At  the  same  time  they  inform  the  king,  (Jehoiakim,)  who 


Ver.  19.  Jonadab. . . . shall  not  want.  . . . to  stand  before  me.— See  mate. 
Heb.  [There  shall  not  a man  he  cutoff  from  Jonadab  the  son  of  Rechab  to  stand, 
&c.  Seeonch.  xxxiii.  17. 1 Ch.  ii.  53.  The  meaning  of  this  promise,  in  its  full 
extent,  seems  to  be.  not  only  that  the  race  of  Jonadab  should  never  he  extinct, 
but  that  some  of  the  family  should  always  be  found  among  the  worshippers  of 
the  true  God.  Nothing  is  known  respecting  the  fulfilment  of  this  promise ; but 
doubtless  it  was  performed,  and  may  be  so  to  this  day  ; and  perhaps  in  every  age, 
some  of  this  singular  family  may  have  been  found  among  the  spiritual  worship- 
pers of  J..  ho  vein  Benjamin  of  Tudela  says,  that,  in  his  travels,  he  saw  a large 
country  inhabited  by  the  sons  of  Rechab  ; but  his  whole  relation  has  the  air  of 
a fable. Bolster. 

Chap.  XXXVI.  Ver.  1.  The  word.  &c.— This  and  the  following  chapter  are, 
in  Dr.  Blayney’s  arrangement,  placed  immediately  after  the  26th. 

Ver.  2.  Take  thee  a roll. — The  most  ancient  books,  it  is  well  known,  were 
written  upon  rolls,  either  of  papyrus  or  of  skins.  See  Ezra  vi.  1, 

Ver  4.  Baruch. — Baruch  is  supposed  to  have  been  a disciple  of  Jeremiah’s  ; 


and,  being  a ready  scribe,  he  was  employed  by  the  prophet  as  his  amanuensis. 

Ver.  5.  1 am  shut  up. — Not  that  the  prophet  was  yet  in  prison  ; but  either 
confined  by  sickness,  or  prevented  from  going  to  the  temple  by  some  ceremo- 
nial uncleanness,  as  dentil  in  his  family,  &c. 

Ver.  6.  The  fasting  day.—Blayney,  “ On  a fast  day  a national  fast,  see 
verses  9,  10.  This  is  supposed  to  have  been  the  great  day  of  expiation,  called 
by  way  of  eminence,  the  fast , which  was  kept  on  the  10th  day  of  the  month 
Tisra,  answering  to  our  September.  Immediately  after  this,  Nebuchadnezzar 
invaded  Judea  ; and,  having  besieged  Jerusalem,  made  himself  master  of  it, 
on  the  18th  of  the  ninth  month  Cisleu,  corresponding  to  our  November. — Jehoi- 
akim,  having  been  taken  prisoner,  submitted  to  become  tributary  to  Nebu- 
chadnezzar; and  ivns  again  restored  to  his  kingdom.  2 Ch.  xxxvi.6.  2 Ki.xxiv.  1. 

Ver.  7.  They  will  present— See  margin.— Alluding,  perhaps,  to  petitioners 
falling  on  their  knees.  See  ch.  xxxvii.  £0.  . 

Ver.  9.  Fast  before  the  Lord. — [This  fast  was  held  in  cpmmemoration  of  the 
calamities  they  had  suffered  on  the  taking  of  Jerusalem  in  the  preceding  year  i 

835 


Jehoiakim  burneth  the  roll.  JEREMIAH. — CHAP.  XXXVII.  Jeremiah  denounceth  judgments. 


iah  '.he  son  of  Shemaiah,  and  Elnathan  the 
son  of  Achbor,  and  Gemariah  the  son  of  Sha- 
phan,  and  Zedekiah  the  son  ofHananiah,  and 
all  the  princes. 

13  Then  Michaiah  declared  unto  them  all  the 
words  that  he  had  heard,  when  Baruch  read 
the  book  in  the  ears  of  the  people. 

14  Therefore  all  the  princes  sent  Jehudi  the 
son  of  Nethaniah,  the  son  of  Shelemiah,  the 
son  of  Cushi,  unto  Baruch,  saying,  Take  in 
thy  hand  the  roll  wherein  thou  hast  read  in 
the  ears  of  the  people,  and  come.  So  Baruch 
the  son  of  Neriah  took  the  roll  in  his  hand, 
and  came  unto  them. 

15  And  they  said  unto  him,  Sit  down  now, 
and  read  it  in  our  ears.  So  Baruch  read  it  in 
their  ears. 

16  Now  it  came  to  pass,  when  they  had  heard 
all  the  words,  they  were  afraid  both  one  and 
other,  and  said  unto  Baruch,  We  will  surely 
tell  the  king  of  all  these  words. 

17  And  they  asked  Baruch,  saying,  Tell  us 
now,  How  didst  thou  write  all  these  words  at 
his  mouth  ? 

18  Then  Baruch  answered  them.  He  pronoun- 
ced * all  these  words  unto  me  with  his  mouth, 
and  I wrote  them  with  ink  in  the  book. 

19  Then  said  the  princes  unto  Baruch,  Go, 
hide  ‘ thee,  thou  and  Jeremiah  ; and  let  no 
man  know  where  ye  be. 

20  If  And  they  went  into  the  king  into  the 
court,  but  they  laid  up  the  roll  in  the  chamber 
of  Elishama  the  scribe,  and  told  all  the  words 
in  the  ears  of  the  king. 

21  So  the  king  sent  Jehudi  to  fetch  the  roll : 
and  he  took  it  out  of  Elishama  the  scribe’s 
chamber.  And  Jehudi  read  it  “ in  the  ears  of 
the  king,  and  in  the  ears  of  all  the  princes 
which  stood  beside  the  king. 

22  Now  the  king  sat  in  the  winter  v house  in 
the  ninth  month  : and  there  was  a fire  on  the 
hearth  burning  before  him. 

23  And  it  came  to  pass,  that  when  Jehudi 
had  read  three  or  four  leaves,  he  cut  it  w with 
the  penknife,  and  cast  it  into  the  fire  that  was 
on  the  hearth,  until  all  the  roll  was  consumed 
in  the  fire  that  was  on  the  hearth. 

24  Yet  they  were  not  afraid,  nor  rent  their 
x garments,  neither  the  king,  nor  any  of  his 
servants  that  heard  all  these  words. 


A.  M.  3398. 
B.  C.  606. 


a ver.2,4. 


t 2Ch.25.15, 
16. 

Pr.28.12. 
Ac.  5. 40. 


u c.23.28. 
26. 2. 

Eze.2.4,5. 


v Am. 3.15. 


w Ps.50.17. 
Pr.  13.13. 
19.21. 
21.30. 
Re.22.19. 


x 2Ki.22.ll. 
Is. 36.22. 
37.1. 


y c.  13.15. . 
17. 


a or, the 
king. 


b Ps.27.5. 
32.7. 
64.2. 


c Mat.  24.35 


dc.22.19,30. 


e visit  upon 
c. 23.34. 


f De.2S.15, 
ire. 

Pr-29.1. 


g Mat.23.37 


h words  as 
they. 


a 2Ki.24.J7. 
2Ch.3G.10. 


b 2Ch.36.12 
..16. 


25  Nevertheless  Elnathan  and  Delaiah  and 
Gemariah  had  made  ? intercession  to  the  king 
that  he  would  not  burn  the  roll : but  he  1 would 
not  hear  them. 

26  But  the  king  commanded  Jerahmeel  the 
son  of  * Hammelech,  and  Seraiah  the  son  of 
Azriel,  and  Shelemiah  the  son  of  Abdeel,  to 
take  Baruch  the  scribe  and  Jeremiah  the  pro- 
phet: but  b the  Lord  hid  them. 

27  ]f  Then  the  word  of  the  Lord  came  to 
Jeremiah,  after  that  the  king  had  burned  the 
roll,  and  the  words  which  Baruch  wrote  at  the 
mouth  of  Jeremiah,  saying, 

28  Take  thee  again  another  roll,  and  write 
in  it  all  the  former  words  c that  were  in  the 
first  roll,  which  Jehoiakim  the  king  of  Judah 
hath  burned. 

29  And  thou  slialt  say  to  Jehoiakim  king  of 
Judah,  Thussaith  the  Lord;  Thou  hast  burn- 
ed this  roll,  saying,  Why  hast  thou  written 
therein,  saying,  The  king  of  Babylon  shall 
certainly  come  and  destroy  thisland,  and  shall 
cause  to  cease  from  thence  man  and  beast? 

30  Therefore  thus  saith  the  Lord  of  Jehoia- 
kim king  of  Judah  ; He  shall  have  none  to  sit 
upon  the  throne  of  David:  and  his  d dead 
body  shall  be  cast  out  in  the  day  to  the  heat, 
and  in  the  night  to  the  frost 

31  And  I will  'punish  him  and  his  seed  and 
his  servants  for  their  iniquity  ; and  I f will 
bring  upon  them,  and  upon  the  inhabitants  of 
Jerusalem,  and  upon  the  men  of  Judah,  all 
the  evil  that  I have  pronounced  against  them  ; 
but  they  s hearkened  not. 

32  If  Then  took  Jeremiah  another  roll, and  gave 
it  to  Baruch  the  scribe,  the  son  ofNeriah  ; who 
wrote  therein  from  the  mouth  of  Jeremiah  all 
the  words  of  the  book  which  Jehoiakim  king 
of  Judah  hadburned  in  the  fire:  and  there  were 
added  besides  unto  them  many  h like  words. 

CHAPTER  XXXVII. 

I The  Egyptians  having  raised  the  siege  of  the  Chaldeans,  king  Zedekiah  sendeth  to 
Jeremiah  to  pray  for  the  people.  6 Jeremiah  prophesiedi  the  Chaldeans’  certain  re- 
turn and  victory.  11  He  is  taken  fora  fugitive,  beaten, *and  pul  in  prison.  16  He 
assureth  Zedekiah  of  the  captivity.  18  Entreating  for  his  liberty,  he  obtainelh  tome 
favour. 

AND  king  a Zedekiah  the  son  of  Josiah 
reigned  instead  of  Coniah  the  son  of  Je- 
hoiakim, whom  Nebuchadrezzar  king  of  Baby- 
lon made  king  in  the  land  of  Judah. 

2 But  b neither  he,  nor  his  servants,  nor  the 
people  of  the  land,  did  hearken  unto  the  words 


sends  for  the  roll,  and  had  a few  leaves  of  it  read  to  him, 
which  threw  him  into  a rage,  when,  cutting  it  to  pieces  with  a 
snife,  he  cast  the  whole  into  the  fire.  Upon  this  Jeremiah  is 
commanded  to  repeat  his  prophecies,  and  to  denounce  the 
judgments  of  God,  particularly;  against  the  king.  Baruch  ac- 
cordingly writes  a new  copv  with  additions  to  the  same  effect ; 
or,  as  it  is  here  expressed,  with  “ many  like  words.”  So  little 
did  the  king  ga  n by  his  presumption. 

“There  are  degrees  of  guilt  even  among  the  ungodly:  and 
condemnation  will  be  proportioned  to  them.  Some  rapidly 
arrive  at  the  height  of  impiety  and  presumption ; and  none 
more  so,  than  they  who  have  broken  off  from  a religious  edu- 
cation. Many  act,  as  if  their  outrages  against  the  word  of 
God  could  save  them  fr  >m  the  condemnation  denounced  by  it; 
or  as  if  their  irrational  infidelity  could  invalidate  all  the  de- 
monstrations which  are  given  of  its  divine  original,  and  ren- 
der the  sacred  oracles  of  none  effect!  But  such  persons  should 

and  which  has  ever  since  been  annually  observed  by  the  Jews  on  the  lSth  day 
of  the  month  Cisleu.  It  evidently  appears  that  Baruch  read  the  roll  twice  ; 
once  in  the  fourth  year  of  Jehoiakim,  when  it  was  little  noticed  ; and  now 
again,  in  the  fifth  year,  after  the  taking  of  Jerusalem.  See  Prideaus.  I — 2f. 

Ver.  18.  With  ink  in  the  book.—\Badeyo  is  rendered  by  some  after  him; 
but  deyo,  (in  Chaldee  and  Syriac  deyoolha,  and  in  Welsh  du,)  certainly 
denotes  ink;  whence  are  derived  the  Arabic  dawar,  and  deetoeet,  and  Persian 
deeveel,  an  inkholder  ; the  Syriac  dayoivo,  and  Persian  div,  the  devil.  So 
the  Alexandrian  copy  of  the  LXX.,  has  En  melani,  and  Vulgate  atramenlo. 
" with  ink.”  Perhaps  the  princes  supposed  that  Baruch  had  written  his  roll 
from  memory  ; and  that  it  was  rather  to  be  considered  as  his  composition,  than 
thrr  substance  of  Jeremiah’s  prophecies;  and  they  might  ask  this  apparently 
frivolous  question  in  order  to  allay  the  alarms  excited  by  considering  it  as 
thn  wnrd  of  God.  But  Baruch  with  great  simplicity,  so  answered  their 
question,  as  to  show  that  he  only  acted  as  Jeremiah’s  amanuensis,  and  wrote 
verbatim  what  he  hail  dictated  ] — Bolster. 

Ver.  22.  Winter  house—  [A  warm  apartment  suited  to  the  season  of  the 
yeor,  (December,  when  snow  is  often  upon  the  ground  in  Palestine.)  in  which 
836 


be  openly  opposed,  whatever  their  rank  in  life  or  abilities  may 
be;  and  a few  general  persuasions  do  not  form  a sufficient 
testimony  aeainst  their  impiety;  but  their  contempt  of  God’s 
word  should  be  noticed  with  unequivocal  tokens  of  disappro- 
bation, concern,  yea,  abhorrence.  The  Lord  himself  will  pro- 
tect those  who  are  valiant  for  his  truth,  from  all  their  enemies, 
until  they  ‘have  finished  their  testimony:’  and  then  it  is  of 
small  consequence  by  what  means  they  are  removed  to 
heaven.  But  all  their  opposers  will  treasure  tip  wrath,  and 
add  to  the  weight  of  that  condemnation,  of  which  they  would 
not  endure  to  be  told  : for  God  will  ‘honour  those  who  hoimur 
him,’  and  in  proportion  as  men  despise  him,  they  must  sink 
into  contempt  and  misery.” — T.  Scott. 

Chap.  XXXVII.  Ver.  1—21.  The  Chaldeans  having  left 
Jerusalem  to  meet  the  Egyptians , Zedekiah  the  king  sends  for 
Jeremiah. — The  date  of  this  chapter  is  ascertained  by  its  in- 
troduction. In  point  of  time  it  comes  before  the  32d  and  33d, 


was  a pan  nr  brazier  iach.  or  ikhkh.  as  it  is  pronounced  in  Arabic)  of  burning 
charcoal ; for  we  learn  from  Bishop  Pococke  and  Dr.  Russell , that  this  wui 
the  mode  in  which  the  Orientals  warmed  their  apartments.]— Bagster. 

Ver.  23.  His  pen-knife—  Blayney , “ With  tiie  scribe’s  knife.” Three  or 

four  leaves. — Blayney.  " Sections.” 

Ver.  30.  Day  to  the  heat,  andnighl  to  the  frost.— ISir  J.  Chardin  (as  cited  by 
Harmer ,)  observes,  ” In  the  Lower  Asia,  in  particular,  the  day  is  always  hot ; 
and  as  soon  as  the  sun  is  filleen  degrees  above  the  horizon,  no  cold  is  feit,  in 
the  depth  of  winter  itself  On  the  contrary,  in  the  height  of  summer  the 
nights  arc  as  cold  as  at  Paris  in  the  month  of  March.  It  is  for  this  reason  that 
in  Persia  ami  Turkey  they  always  make  use  of  furred  habits  in  the  country, 
such  only  being  sufficient  to  resist  the  cold  of  the  nights.  I have  travelled  in 
Arabia,  and  in  Mesopotamia  (the  theatre  of  the  adventures  of  Jacob,)  botn  m 
winter  and  in  summer,  and  have  found  the  truth  of  what  the  Patriarch  said, 
1 That  he  was  scorched  with  the  heat  in  the  day,  and  stiffened  .with  cold 
in  the  night.’  (Ge.  xxxi.  40.)  This  contrariety  in  the  qualities  of  the  air  in  twen- 
ty-four hours  is  extremely  great  in  some  places,  and  not  conceivable  by  those 
that  have  not  seen  it ; one  would  imagine  that  they  bad  passed  in  a moment 


—CHAP.  XXXVIII. 


A.  M.  3414. 
B.  C.  590. 


c by  the 
hand  of. 

d c.29.25. 
82.21. 

e c-2.27. 
21.1,2 
42.2,20. 


h c.21.2. 
ver.3. 


i c. 34. 21 ,22. 
] Job  15.31. 


p or,  slip 
away. 


q false- 
hood, or, 
a lie. 

r Mat.5.11, 


s Ac.5.23, 
40. 

23.2,3. 
2Co.  11.23 
..27. 
t c.33.6. 
u or,  cells 
v Pr.17.13, 
26. 

c.26.19. 

Ac.25.ll, 

25. 

26.31. 
w c.2.28. 


y fait. 

c.32.2. 
S3. 1 3,23. 


ana  cast  into  prisvii. 

14  Then  said  Jeremiah,  It  is  « r false  ; I fall 
not  away  to  the  Chaldeans.  But  he  hearken- 
ed not  to  him:  so  Irijah  took  Jeremiah,  and 
brought  him  to  the  princes. 

15  Wherefore  the  princes  were  wroth  with 
Jeremiah,  and  smote  ■ him,  and  put  him  in 
prison  in  the  house  of  Jonathan  the  scribe: 
for  they  had  made  that  the  prison. 

16  If  When  Jeremiah  was  entered  into  the 
> dungeon,  and  into  the  u cabins,  and  Jere- 
miah had  remained  there  many  days  ; 

17  Then  Zedekiah  the  king  sent,  and  took 
him  out : and  the  king  asked  him  secretly  in  his 
house,  and  said,  Is  there  any  word  from  the 
Lord  ? And  Jeremiah  said,  There  is  : for,  said 
he,  thou  shalt  be  delivered  into  the  hand  of 
the  king  of  Babylon. 

18  Moreover  Jeremiah  said  unto  king  Zede- 
kiah, What  v have  I offended  against  thee,  or 
against  thy  servants,  or  against  this  people, 
that  ye  have  put  me  in  prison? 

19  Where  w are  now  your  prophets  which 
prophesied  unto  you,  saying,  The  king  of 
Babylon  shall  not  x come  against  you,  nor 
against  this  land  ? 

20  Therefore  hear  now,  I pray  thee,  O my 
lord  the  king:  let  my  supplication,  I pray  thee, 
y be  accepted  before  thee  ; that  thou  cause  me 
not  to  return  to  the  house  of  Jonathan  the 
scribe,  lest  I die  there. 

21  Then  Zedekiah  the  king  commanded  that 
they  should  commit  Jeremiah  into  the  court 
2 of  the  prison,  and  that  they  should  give  him 
daily  a piece  of  a bread  out  of  the  bakers’ 
street,  until  all  the  bread  in  the  city  were  b spent. 
Thus  Jeremiah  remained  in  the  court  of  the 
prison. 

CHAPTER  XXXVIII 

1 Jeremiah,  by  a false  suggestion,  is  put  into  the  dungeon  of  Mulchiah.  7 Ebed-melech, 
by  suit,  getteth  him  some  enlargement.  14  Upon  secret  conference  he  coimselleth  the 
king  by  yielding  to  save  his  life.  24  13y  the  king’s  instructions  he  concealeth  the  con* 

I ference  from  the  princes. 

THEN  Shephatiah  the  son  of  Mattan,  and 
Gedaliah  the  son  of  Pashur,  and  a Jucal 


Jeretniali  is  beaten,  JEREMIAH, 

of  the  Lord,  which  he  spake  c by  the  prophet 
Jeremiah. 

3 And  Zedekiah  the  king  sent  Jehucal  the  son 
ofShelemiah  and  Zephaniah  the  dson  ofMaa- 
seiah  the  priest  to  the  prophet  Jeremiah,  say- 
ing, Pray  now  e unto  the  Lord  our  God  for  us. 

4 Now  Jeremiah  came  in  and  went  out 
among  the  people:  for  they  had  not  put  him 
into  prison. 

5 Then  f Pharaoh’s  army  was  come  forth 
out  of  Egypt:  and  when  the  Chaldeans  that 
Desieged  Jerusalem  heard  tidings  of  them,  they 
departed  e from  Jerusalem. 

6 T[  Then  came  the  word  of  the  Lord  unto 
the  prophet  Jeremiah,  saying, 

7 Thus  saith  the  Lord,  the  God  of  Israel; 
Thus  shall  ye  say  to  the  king  of  Judah,  that 
sent  h you  unto  me  to  inquire  of  me ; Behold, 
Pharaoh’s  army,  which  is  come  forth  to  help 
you,  shall  return  to  Egypt  into  their  own  land. 

8 And  i the  Chaldeans  shall  come  again,  and 
fight  against  this  city,  and  take  it,  and  burn  it 
with  fire. 

9 Thus  saith  the  Lord  ; Deceive  i not  " your- 
selves, saying,  The  Chaldeans  shall  surely  de- 
part from  us  : for  they  shall  not  depart. 

10  For  i though  ye  had  smitten  the  whole 
army  of  the  Chaldeans  that  fight  againstyou, 
and  there  remained  but m wounded  men  among 
them,  yet  "should  they  rise  up  every  man  in 
his  tent,  and  burn  this  city  with  fire. 

11  If  And  it  came  to  pass,  that  when  the  army 
of  the  Chaldeans  was  0 broken  up  from  Jeru- 
salem for  fear  of  Pharaoh’s  army, 

12  Then  Jeremiah  went  forth  out  of  Jerusalem 
to  go  into  the  land  of  Benjamin,  to  p separate 
himself  thence  in  the  midst  of  the  people. 

13  And  when  he  was  in  the  gate  of  Benjamin, 
a captain  of  the  ward  was  there,  whose  name 
was  Irijah,  the  son  of  Shelemiah,  the  son  of 
Hananiah;  and  he  took  Jeremiah  the  prophet, 
saying,  Thou  fallest  away  to  the  Chaldeans. 

and  it  is  proper  to  recollect  that  it  does  rmt  refer  to  the  same 
reign  as  the  preceding.  We  here  find  that  immediately  on  the 
siege  being  raised,  by  the  news  arriving  that  Pharaoh  was 
coming  to  assist  the  people  of  Judah,  the  kin:;  and  his  princes 
flatter  themselves  that  they  should  escape  all  the  threatened 
evils,  and  the  king  sends  to  Jeremiah  to  aid  them  with  his 
prayers.  But  the  prophet  receives  direction  to  confirm  all  his 
former  predictions;  and  assures  them  that  even  were  all  the 
Chaldean  army  wounded  men,  they  should  rise  up  and  burn 
Jerusalem. 

The  prophet,  however,  took  the  opportunity  of  this  interval 
of  peace  to  leave  the  city,  and  retire  into  the  land  of  Benjamin  : 
but  in  so  doing,  he  was  seized  as  a traitor  going  over  to  the 
Chaldean  army,  which,  indeed,  could  not  be  the  fact,  as  that 
was  gone  in  pursuit  of  the  Egyptians.  But  it  was  enough  to 
be  suspected : He  was  committed  to  the  cells  of  a wretched 
dungeon,  and  it  was  perhaps  several  days  before  the  king 
heard  of  it ; then  he  sent  for  him  privately  to  examine  him,  and 
on  his  return  ordered  some  alleviation  to  his  confinement. 

“ Numbers  witness  the  fatal  effects  of  other  men’s  sins,  and 
vet  heedlessly  step  into  their  places,  and  proceed  in  the  same 
destructive  course : and  mans’,  who  pay  no  regard  to  the  in- 
structions and  warnings  of  faithful  ministers,  will,  in  great 
extremities,  desire  their  prayers.  It  is  unspeakably  wearisome 
to  zealous  ministers,  to  witness  those  crimes  and  miseries, 
which  they  cannot  prevent : and  cruel  treatment,  united  with 


from  the  violent  heats  of  summer  to  the  depth  of  winter.  Thus  it  hath  pleased 
Cod  to  temper  the  heat  of  the  sun  by  the  coldness  of  the  nig  lit,  without  which 
the  greatest  part  of  the  East  would  he  barren,  and  a desert.”] — Bagster. 

Chap.  XXXVII.  Ver.  5.  Pharaoh's  army.— ['This  was  Pharaoh  Hophra,  or 
Apries,  as  he  is  called  hy  Herodotus , who  succeeded  his  father  Psammis  on 
the  throne  of  Egypt,  A.  M.  3110,  B.  C.  591,  and  reigned  twenty-five  years. 
Having  entered  into  a confederacy  with  Zedekiah,  (Eze.  xvii.  15.)  he  marched 
out  of  Egypt  with  a great  army  to  his  relief ; which  caused  Nebuchadnezzar 
to  raise  the  siege  of  Jerusalem  to  meet  him  ; during  which  period  the  transac- 
tions detailed  here  look  place.)— Bagster. 

Ver,  7.  Pharaoh's  army  shall  return , &c — IThe  Egyptians,  on  the  approach 
A the  Chaldeans,  not  daring  to  engage  in  battle  with  so  numerous  and  well 
appointed  an  army,  retired  into  their  own  country  ; treacherously  leaving  Ze- 
dekiah  and  his  people  to  perish  in  the  war  into  which  they  had  drawn  them  ; 
for  which  cause  the  prophet  Ezekiel  (ch.  xxix.)  reproaching  them  for  their  per- 
fidy, denounces  against  them  the  judgments  of  God.  1— Bagster. 

Ver.  11.  Was  broken  up.— Sec.  margin  ; i.  e.  from  the  valleys  which  sur- 
'cnnrled  Jerusalem. 

Ver.  12.  To  separate  himself.— Seemttrgin.  Blarney,"  To  receive  a portion 


ill  success,  is  apt  to  render  them  reluctant  to  their  work,  and 
disposed  to  court  privacy  and  obscurity.  But  every  step  which 
they  take  will  be  misrepresented  by  perverse  opposers  : the 
most  disinterested  friends  of  their  country  are  frequently 
treated  as  traitors  or  rebels,  and  the  most  upright  and  blame- 
less accused  of  the  worst  of  crimes;  and  such  calumnies  will 
meet  with  more  credit  than  all  their  asseverations  and  pleas  in 
their  own  behalf.  Thus,  whilst  the  enemies  of  God  have  lodged 
in  palaces  and  indulged  in  luxury,  his  faithful  servants  have 
been  suffering  with  wounds,  loaded  with  ignominy  and  fetters, 
immured  in  loathsome  dungeons,  or  dying  by  famine  or  tor- 
ture. But  ere  long  it  will  be  said  of  the  afflicted  believer,  and 
to  the  prosperous  sinner,  ‘Now  he  is  comforted,  and  thou  art 
tormented.,’  Many  secretly  favour  .the  servants  of  God,  who, 
through  fear  of  man  and  love  of  sin,  will  not  follow  their  coun- 
sel. No  respect  of  persons,  or  carnal  policy,  must  warp  the 
plain  and  direct  testimony  of  the  faithful  minister,  even  when 
addressing  himself  to  the  proudest  and  most  powerful  of  the 
sons  of  men,  whose  frown  he  has  most  cause  to  fear  and 
from  whose  favour  he  might  hope  for  many  temporal  advan- 
tages. The  Lord  has  all  hearts  in  his  hands,  and  can  incline 
his  enemies  to  favour  his  servants,  ns  much  as  he  sees  good  : 
yet  those  who  would  be  faithful  to  him,  must  prepare  for  en- 
during hardship  and  tribulation  in  this  evil  world.” — 7'.  Scott. 

Chap.  XXXVill.  Ver.  1—28.  Jeremiah' s farther  imprison- 
ment and  release  by  Zedekiah.— The  princes  of  Judah,  taking 


thereof  among  the  people  i.  e.  in  Anatlioth,  where  he  had  before  resided.  See 
ch.  i.  t. 

Ver.  15.  Made  that  the  prison. — [Sir./.  Chardin  (as  cited  by  Warmer),  in- 
forms us,  that  the  eastern  prisons  are  not  public  buildings  erected  for  that 
purpose  ; hut  a part  of  the  house  in  which  their  criminal  judges  dwell.  As  the 
governor  and  provost  of  a town,  or  the  captain  of  the  watch,  imprisoned  such 
as  are  accused  in  their  own  houses,  they  set  apart  a canton  of  it  for  that  pur- 
pose, when  they  are  put  into  these  offices,  ami  choose  for -the  jailor  the  most 
proper  person  they  can  find  of  their  domestics.”  Hence  it  is  probablethat  Jo- 
nathan’s house  became  a prison  when  he  was  made  a royal  scribe,  or  secretary 
of  state.  1 —Bagster. 

Ver.  16.  Into  the  dungeon. —Dr.  B(«t/net/ thinks  this  dungeon  was  probably  a 
deep  pit.  like  a weli  sunk  in  the  court  yard,  and  open  to  the  sky  at  top  ; in 
the  sides  of  which  were  niches  (called  in  the  text  cabins,  and  in  the  margin, 
“ cells,”)  where  the  prisoners  were  placed  : hence  the  allusion,  Isa.  xiv.  15. 

Ver.  20.  Let  my  supplication  be  accepted..— See  margin.  Paine,  in  order  to 
raise  an  apparent  contradiction,  says,  Jeremiah  " did  not  make  supplication 
but  the  text  is  pointedly  against  him. 

Chap.  XXX  VRI.  Vet.  1.  Then  Shephatiah.  Ac.— In  Dr.  Blayney's  arranga- 

837 


Jeremiah  is  imprisoned.  JEREMIAH. — CHAP.  XXXVIII.  lie  is  drawn  out  of  Ike  dungeon. 


tiie  son  of  Slielemiah,  and  b Pasliur  the  son  of 
Malchiah,  heard  the  words  that  Jeremiah  had 
spoken  unto  all  the  people,  saying, 

2 Thussaith  the  Lord,  He  that  remaineth  in 
this  city  shall  die  by  the  sword,  by  thefumine, 
and  by  the  pestilence:  but  he  thatgoeth  forth 
to  the  Chaldeans  shall  live  ; for  he  shall  have 
his  life  for  a prey,  and  shall  live. 

3 Thus  saitli  the  Lord,  This  city  shall  surely 
be  given  into  the  hand  of  the  king  of  Baby- 
lon’s army,  which  shall  take  it. 

4 Therefore  the  princes  said  unto  the  king, 
We  beseech  thee,  let  this  man  be  put  to  c death : 
for  thus  he  weakeneth  the  hands  of  the  men 
of  war  that  remain  in  this  city,  and  the  hands 
of  all  the  people,  in  speaking  such  words  unto 
them  : for  this  man  seeketh  not  the  d welfare  of 
this  people,  but  the  hurt. 

5 Then  Zedekiah  the  king  said,  Behold,  he 
is  in  your  hand  : for  the  king  is  not/ie  that  can 
do  any  thing  against  you. 

6 Then  'took  they  Jeremiah,  and  cast  him 
into  the  dungeon  of  Malchiah  the  son  of r Ham- 
rnelech,  that  was  in  the  court  of  the  prison  : 
and  they  let  down  Jeremiah  with  cords.  And 
in  the  dungeon  there  was  no  water,  but  mire: 
so  Jeremiah  sunk  in  the  mire. 

7 If  Now  when  Ebed-melech  s the  Ethiopian, 
one  of  the  eunuchs  which  was  in  the  king’s 
house,  heard  that  they  had  put  Jeremiah  in  the 
dungeon  ; the  king  then  sitting  in  the  gate  of 
Benjamin  ; 

8 Ebed-melech  went  forth  out  of  the  king’s 
house,  and  spake  to  the  king,  saying, 

9 My  lord  the  king,  these  men  have  done 
evil  in  all  that  they  have  done  to  Jeremiah  the 
prophet,  whom  they  have  cast  into  the  dun- 
geon ; and  he  11  is  like  to  die  for  hunger  in  the 
place  where  he  is  : for  there  is  no  more  bread 
■ in  the  city. 

10  Then  the  king  commanded  Ebed-melech 
the  Ethiopian,  saying,  Take  from  hence  thirty 
men  ) with  thee,  and  take  up  Jeremiah  the 
prophet  out  of  the  dungeon,  before  he  die. 

11  So  Ebed-melech  took  the  men  with  him, 
and  went  into  the  house  of  the  king  under 
the  treasury,  and  took  thence  old  cast  clouts 
and  old  rotten  rags,  and  let  them  down  by- 
cords  into  the  dungeon  to  Jeremiah. 


A.  M.  3413. 

a c.  5jo. 


b C.21.1..10. 


c c.26.11. 
J peace. 


e Ps.  109.5. 
c.37.21. 
Lu.3.19, 
20. 


king. 

c.36.26. 


g c.39.16. 
h wilt 


i c.37.21. 

j in  thy 
hand. 


k or,  prin- 
cipal. 
2Ki.16.18. 

1 *2  Ki.2.2 

ra  Nu.  16.22. 
27.16. 
Ie.57. 16. 
Zee.  12.1. 

n Ps. 80.7, 14 
Am.5.27. 

olCh.  17.24. 
Ezr.9.4. 

p 2Ki.24.l2. 
ver.2 

q c.39.3. 


ver.23. 

s 1 Sa.31.4. 

t 2Ch. 20.20. 
Jn.1.22 

u Is.55.3. 

v Pr.  1.30.31 
Is.  1.19,20. 

\v  men  of 
thy  peace. 

x La.  1.2 
Mi.7.5. 

y P3.69.2- 
14. 

■A  Is. 42 17. 


12  And  Ebed-melech  the  Ethiopian  said  unco 
Jeremiah,  Put  now  these  old  cast  clouts  and  rot 
ten  rags  under  thine  armholes  under  the  cords 
And  Jeremiah  did  so. 

13  So  they  drew  up  Jeremiah  with  cords,  and 
took  him  up  out  of  the  dungeon  : and  Jere- 
miah remained  in  the  court  of  the  prison. 

14  T[  Then  Zedekiah  the  king  sent,  and  took 
Jeremiah  the  prophet  unto  him  into  the  k third 
entry  that  is  in  the  house  of  the  Lord:  and 
the  king  said  unto  Jeremiah,  I will  ask  thee  a 
thing;  hide  nothing  from  me. 

15  Then  Jeremiah  said  unto  Zedekiah,  If  I 
declare  it  unto  thee,  wilt  thou  not  surely  put 
me  to  death  1 and  if  I give  thee  counsel,  wilt 
thou  not  hearken  unto  me? 

16  So  Zedekiah  the  king  sware  secretly  unto 
Jeremiah,  saying,  As  i the  Lord  liveth,  that 
made  us  this  soul,  I will  not  put  thee  to  death, 
neither  will  I give  thee  into  the  hand  of  these 
men  that  seek  thy  life. 

17  Then  said  Jeremiah  unto  Zedekiah,  Thus 
saitli  the  Lord,  the  God  of  " hosts,  the  God  of 

0 Israel  ; Ifthou  wilt  assuredly  go  forth  p unto 
the  king  of  Babylon’s  i princes,  then  thy  soul 
shall  live,  and  this  city  shall  not  be  burned  with 
fire  ; and  thou  shalt  live,  and  thy  house. 

18  But  if  thou  wilt  not  go  forth  to  the  king 
of  Babylon’s  princes,  then  shall  this  city  be 
given  into  the  hand  of  the  Chaldeans,  and  they 
shall  burn  it  with  fire,  and  thou  r shalt  not  es- 
cape out  of  their  hand. 

19  A nd  Zedekiah  the  king  said  unto  Jeremiah, 

1 am  afraid  of  the  Jews  that  are  fallen  to  the 
Chaldeans,  lest  they  deliver  me  into  their  hand 
and  they  mock  ■ me. 

20  But  Jeremiah  said,  They  shall  not  delivei 
thee. *  1 Obey,  I beseech  thee,  the  voice  of  the 
Lord,  which  I speak  unto  thee  : so  it  shall  be 
well  unto  thee,  and  thy  soul  u shall  live. 

! 21  But  if  thou  refuse  v to  go  forth,  this  is  the 
word  that  the  Lord  hath  showed  me: 

| 22  And,  behold,  all  the  women  that  are  left 
! in  the  king  of  Judah’s  house  shall  be  brought 
! forth  to  the  king  of  Babylon’s  princes,  and 
| those  women  shall  say,  w Thy  friends  x have 
j set  thee  on,  and  have  prevailed  against  thee; 

! thy  feet  are  sunk  in  the  y mire,  and  they  are 
turned  2 away  back. 


offence  at  Jeremiah,  cause  him  to  be  cast  into  a deep  and  miry 
dungeon ; but  Ebed-melech  the  Cushite  gets  the  king’s  per- 
mission to  take  him  out.  The  king  then  gives  him  a private 
audience  in  the  purlieus  of  the  temple,  and  the  prophet  coun- 
sels him  privately  to  surrender  to  the  Chaldeans.  The  king  in 
return  promises  Jeremiah  his  protection  ; but  requires  him  not 
to  reveal  what  had  passed  between  them  to  the  princes.  To 
them,  therefore,  he  gives  an  evasive  answer,  repeating  only  so 
much  of  the  conference  as  related  to  his  request  for  his  life, 
and  that  he  might  not  be  sent  back  to  the  miserable  dungeon 
in  which  he  had  been  before  confined.  Some  infidel  writers 


ment,  chapters  xxxii.  and  xxxiii.  intervene  between  this  chapter  and  the  pre- 
ceding. 

Ver.  5.  In  your  hand—\.  e.  “power;”  meaning,  that  they  had  grasped  all 
the  power  into  their  own  hands. 

Ver.  6.  The  son  of  Hammelech.—See  margin.  Most  "rcat  men,  it  appears, 
had  dungeons  of  their  own.  See  oh.  xxxvii.  15.— 1 This  dungeon,  which  seems 
to  have  belonged  to  one  of  Zedekiah’s  sons,  appears  to  have  been  a most 
dreadful  place  ; the  horrors  of  which  were  probably  augmented  by  the  cruelty 
of  the  jailer.  The  eastern  people,  observes  Sir  J.  Chardin , (cited  in  Harrner ,) 
“ have  not  different  prisons  for  the  different  classes  of  criminals  ; the  judges  do 
not  trouble  themselves  about  where  the  prisoners  are  confined,  or  how  they  are 
treated,  they  considering  it  merely  as  a place  of  safety  ; and  all  that  they  re- 
quire of  the  jailer  is,  that  the  prisoner  be  forthcoming  when  called  for.  As  to 
the  rest,  he  is  master  to  do  as  he  pleases  ; to  treat  him  well  or  ill ; to  put  him 
in  irons  or  not ; to  shut  him  up  close,  or  hold  him  in  easier  restraint ; to  admit 
people  to  him,  or  to  suffer  nobody  to  see  him.  If  the  jailer  and  his  servants 
have  large  tecs,  let  the  person  be  the  greatest  rascal  in  the  world,  he  shall  be 
lodged  in  the  jailer’s  own  apartment,  and  the  best  part  of  it ; and  on  the  con- 
trary. if  those  that  have  imprisoned  a man  give  the  jailer  greater  presents,  or 
that  he  has  a greater  regard  for  them,  he  will  treat  the  prisoner  with  the  great- 
est inhumanity."  This  adds  a double  energy  to  those  passages  which  speak  of 
“ the  sighing  of  the  prisoner;”  and  to  Jeremiah’s  supplicating  that  he  might 
not  be  remanded  to  the  dungeon  of  Jonathan,  ver.  26.  ch  xxxvii.  20.]— Bolster. 

Ver.  10.  Take  thirty  men. — This  seems  to  imply  the  great  depth  of  the 
lungeon,  to  require  such  strength.  The  rags  were  to  prevent  the  cords  from 
cutting  his  flesh. 

Ver.  12.  Ebed-melech,  &c.— [Ebed-mcfech,  whose  name  implies  that  he  was 
838 


have  found  fault  with  Jeremiah  as  a prevaricator,  because  he 
did  not  fully  answer  all  the  inquiries  of  the  Jewish  princes, 
though  he  had  been  forbidden  by  a higher  authority  so  to  do. 
We  are  not  bound  to  answer  questions  which  others  have  no 
right  to  ask. 

“ Man’s  cruel  ingenuity  has  invented  various  inethodsof  tor- 
ture and  destruction;  and  persecutors  have  always  been  most 
remarkable  for  refinement  in  cruelty.  Besides  the  numbers  who 
have  been  openly  tortured  and  put  to  death,  it  will  never  be 
known  how  many  servantsof  God  havebeen  privately  murdered 
before  that  time  when  ‘the  earth  shall  disclose  her  blood,  and 


the  king’s  slave,  was  probably  a black  eunuch,  serving  in  the  court  ofZedckiah 
When  Baron  du  Toil's  wife  and  mother-in-law  visited  the  Asma  Sultana 
daughter  of  the  emperor  Achmet,  he  informs  us,  that  at  the  opening  of  the  thiro 
gate  of  her  palace,  several  black  eunuchs  presented  themselves,  who,  witl 
each  a white  staff  in  his  hand,  preceded  the  visiters,  leading  them  to  a spacious 
apartment,  called  the  chamber  of  strangers.  “ These  beings,”  says  he,  “ are 
in  Turkey  only  an  article  of  luxury  ; and  scarcely  met  with  but  in  the  seraglio 
of  the  Grand  Seignior,  and  those  of  the  Sujtunas.  The  pride  of  some  of  the 
grandees  has  indeed  gone  so  far  as  to  make  use  of  them,  but  with  moderation  ; 
and  the  richest  among  them  have  not  more  than  one  or  two  black  eunuchs  at 

most The  manners  of  these  are  always  harsh  and  brutal.”  Ebed-mc* 

lech,  however,  is  every  way  entitled  to  the  honour  of  being  an  exception  to 
this  unamiable  character;  he  was  a humane  and  noble  spirited  man.  See 
Harrner.]— Bolster. 

Ver.  14.  Third  entry—  Rather,  “ entrance.” 

Ver.  15.  Wilt  thounol.—Dx.  Blayney renders  this,  “Thou  wilt  not,”  without 
the  interrogation. 

Ver.  22.  Those  women  shall  say,  Thy  friends  have  set  thee  on.— See  marg. 

i.  e.  Thy  friends  have  urged  thee  to  this  imprudent  course,  and  (in  the  English 

phrase)  left  thee  in  the  lurch.— [Harrner  would  render,  “ and  here  (hennah,  or 
reading  hinneh,  behold,)  the  women  (wont  to  sing  on  public  occasions)  shall 
say,”  &c. : observing,  “ that  these  bitter  speeches  much  better  suit  the  lips  of 
women  belonging  to  the  conquering  nation,  singing  before  a captive  prince, 
than  of  his  own  wives  and  concubines.”  This  fie  illustrates  by  the  foilow'ing 
extract  from  Della  Valle  : When  he  was  at  Lar  in  Persia,  the  king  of  Ormuz 
was  brought  thither  in  triumph  ; and  1 this  poor  unfortunate  king  entered  Lar, 
with  liis  people,  in  the  morning,  music  playing,  and  girls  and  women  of  pica- 


c bum. 
dc.37. 15,20. 


l 2 Ki.25.1, 
&c. 

c.52.4,&c. 


.—CHAP.  XXXIX.  Zedekiah' s eyes  put  out. 

4 \\  And  it  came  to  pass,  that  when  Zedekiah 
the  king  of  Judah  saw  them,  and  all  the  men 
of  war,  then  they  fled,  and  went  forth  out  of 
the  city  by  night,  by  the  way  of  the  king’s 
garden,  by  the  gate  betwixt  the  two  walls : 
and  he  went  out  the  way  of  the  plain. 

5 But  c the  Chaldeans’  army  pursued  after 
them,  and  overtook  d Zedekiah  in  the  plains 
of  Jericho : and  when  they  had  taken  him, 
they  brought  him  up  to  Nebuchadnezzar  king 
of  Babylon  to  Riblah  in  the  land  of  Hamath, 
where  he  ' gave  judgment  upon  him. 

6 Then  the  king  of  Babylon  slew  the  sons  of 
Zedekiah  in  Riblah  before  his  eyes:  also  the 
king  of  Babylon  slew  all  the  nobles  of  Judah. 

7 f Moreover  he  put  out  Zedekiah’s  eyes,  and 
bound  him  with  e chains,  to  carry  him  to  Ba- 
bylon. 

8 ]["  And  the  Chaldeans  burned  the  king’s 
house,  and  the  houses  h of  the  people,  with 
fire,  and  brake  down  the  walls  of  Jerusalem. 

9 Then  Nebuzar-adan  the  ■ captain  of  the 
guard  carried  away  captive  into  Babylon  the 
remnant  of  the  people  that  remained  in  the 
city,  and  those  that  fell  away,  that  fell  to  him, 
with  the  rest  of  the  people  that  remained. 

10  But  Nebuzar-adan  the  captain  of  the 
guard  left  of  the  poor  of  the  people,  which 
had  nothing,  in  the  land  of  Judah,  and  gave 
them  vineyards  and  fields  i at  the  same  time. 

11  1[  Now  Nebuchadrezzar  king  of  Babylon 
gave  charge  concerning  Jeremiah  kto  Ne- 
buzar-adan the  captain  of  the  guard,  saying, 

l'2  Take  him,  and  'look  well  to  him,  and  do 
him  no  m harm  ; but  do  unto  him  even  as  he 
shall  say  unto  thee. 

13  So  Nebuzar-adan  the  captain  of  the  guard 
sent,  and  Nebushasban,  n Rab-saris,  and  Ner- 
gal-sharezer,  Rab-mag,  and  all  the  king  of 
Babylon’s  princes ; 

14  Even  they  sent,  and  took  Jeremiah  out  of 
the  court  °of  the  prison,  and  committed  him 
unto  Gedaliah  p the  son  of  Ahikam  q the  son 


c c.32.4. 

33. 18,23. 

d La.  1.3. 

e spake 
with  him 
jitdg- 
menu. 
c.4.12. 


g two 
brazen 
chains, 
or,  fetters. 

h La.2.2. 

i chief  of 
the  execu- 
tioners,or 
slaughter- 
men. or 
chief 
marshal ; 
and  30 

ver.10,11. 
Ge.37  36. 
j in  that  day 
k by  the 
hand  of. 

1 set  thine 
eyes  upon 
rn  Ps  105.15 
n ver.3. 
o c.33.23. 
p c.40.5. 
q c.26.24. 


Jerusalem  besieged  and  taken.  JEREMIAH 

23  So  they  shall  bring  out  all  thy  wives  and 
thy  children  ato  the  Chaldeans:  and  thou 
shalt  not  escape  out  of  their  hand,  but  shalt 
be  b taken  by  the  hand  of  the  king  of  Baby- 
lon : and  thou  shalt  c cause  this  city  to  be 
burned  with  fire. 

24  Tf  Then  said  Zedekiah  unto  Jeremiah,  Let 
no  man  know  of  these  words,  and  thou  shalt 
not  die. 

25  But  if  the  princes  hear  that  I have  talked 
with  thee,  and  they  come  unto  thee,  and  say 
unto  thee,  Declare  unto  us  now  what  thou  hast 
said  unto  the  king,  hide  it  not  from  us,  and  we 
will  not  put  thee  to  death  ; also  what  the  king 
said  unto  thee : 

26  Then  thou  shalt  say  unto  them,  I present- 
ed my  supplication  before  the  king,  that  he 
would  not  cause  me  to  return  to  Jonathan’s 
d house,  to  die  there. 

27  Then  came  all  the  princes  unto  Jeremiah, 
and  asked  him:  and  he  told  them  according 
to  all  these  words  that  the  king  had  command- 
ed. So  they  'left  off  speaking  with  him  ; for 
the  matter  was  not  perceived. 

28  So  Jeremiah  abode  in  the  court  of  the 
prison  f until  the  day  that  Jerusalem  was  taken : 
and  he  was  there  when  Jerusalem  was  taken. 

CHAPTER  XXXIX. 

1 Jerusalem  is  taken.  4 Zedekiah  is  made  blind,  and  sent  to  Babylon.  8 The  city 

ruinatedj  9 the  people  captivated.  11  Nebuchadrezzar’s  charge  tor  the  good  usage 

of  Jeremiah.  15  God’s  promise  to  Ebed-melech. 

IN  the  “ninth  year  of  Zedekiah  king  of  Judah, 
in  the  tenth  month,  came  Nebuchadrezzar 
king  of  Babylon  and  all  his  army  against 
Jerusalem,  and  they  besieged  it. 

2 And  in  the  eleventh  year  of  Zedekiah,  in 
the  fourth  month,  the  ninth  day  of  the  month, 
the  city  was  broken  up. 

3 And  all  the  princes  b of  the  king  of  Baby- 
lon came  in,  and  set  in  the  middle  gate,  even 
Nergal-sharezer,  Samgar-nebo,  Sarsechim, 
Rab-saris,  Nergal-sharezer,  Rab-mag,  with  all 
the  residue  of  the  princes  of  the  king  of  Ba- 
bylon. 

no  more  cover  her  slain.’  But  till  the  1 witnesses  have  finished 
their  testimony,’  the  malice  of  their  enemies  must  be  frus- 
trated : for  God  will  raise  up  instruments  for  their  protection, 
where  they  might  have  been  least  expected.  Equity,  humani- 
ty, piety,  and  zealous  boldness  in  a good  cause,  have  been 
found  in  persons  of  every  climate,  complexion,  or  rank  in  life : 
and  the  Lord  often  chooses  those  who  by  birth,  education,  and 
outward  circumstances,  labour  under  peculiar  disadvantages ; 
in  order  to  shame  the  conduct  of  degenerate  professors  of  true 
religion.  Even  the  retirements  or  engagements  of  princes 
should  be  interrupted,  to  prevent  the  shedding  of  innocent 
blood.  In  such  a cause  we  should  not  fear  either  the  dis- 
pleasure of  man,  or  any  personal  consequence ; for  where  so 
great  evil  is  about  to  be  done,  decided  plain  language  is  be- 
coming, though  the  greatest  princes  be  the  perpetrators  of  the 
mischief.  They  who  use  their  influence  in  the  fear  of  God,  to 
prevent  injustice,  oppression,  or  murder,  may  expect  that  he 
will  protect  and  prosper  them  : and  those  timid  temp  rs  which 
are  easily  seduced  into  sinful  compliances,  may  often  be  as 
easily  engaged  by  firm  expostulation  to  retract,  and  to  prevent 
the  consequences.  Promptitude  and  tenderness  should  always 
concur  in  our  efforts  to  relieve  the  distressed  ; and  the  manner 
of  showing  kindness  is  sometimes  as  expressive  and  as  agree- 
able as  the  favour  itself.” — T.  Scott. 

The  humanity  and  tenderness  of  Ebed-melech  to  Jeremiah, 
in  drawing  him  up  from  the  dungeon,  merits  a particular  re- 
mark; ana  Henry  founds  upon  this  incident  a useful  lesson  of 
economy : 11  Old  rotten  rags  should  not  be  wasted  even  in 
the  king’s  house,”  since  they  may  be  put  to  so  important  a use, 
in  easing  the  sufferings  of  a prophet. 


sure  singing  and  dancing  before  him,  according  to  tile  custom  of  Persia,  and 
the  people  flocking  together  with  a prodigious  concourse,  and  conducting  him 
in  a pompous  and  magnificent  manner,  particularly  with  colours  displayed,  like 
what  the  Messenians  formerly  did  to  Philopmmen,  the  general  of  the  Athe- 
nians, their  prisoner  of  war,  according  to  the  report  of  Justin."]— Bagster. 

Chap.  XXXIX.  Ver.  1.  Tenth  month.—] This  was  the  month  Teheth  (Es.  ii. 
’.6.)  which  began  with  the  first  moon  of  January  ; and  it  was  on  the  10th  of  this 
month  that  Nebuchadnezzar  invested  the  city.J —Bagster. 

Ver.  2.  Fourth  month.—] This  was  the  month  Tammuz,  which  commences 
with  the  first  moon  of  July  : the  siege  had  lasted  just  eighteen  months.]— B. 

Ver.  3.  tiergal-sharezer,  &c.— It  is  difficult  to  distinguish  here  between  the 
names  of  these  captains  and  their  titles  of office  Nergal  and  Nebo  were  idols  I 


Chap.  XXXIX.  Ver.  1 — 13.  Jerusalem  is  taken,  and  Zede- 
kiah sent  blind  to  Babylon;  but  Jeremiah  is  set  at  liberty. — 
As  respects  Zedekiah,  he  appears  to  have  acted  a base  and 
wicked,  as  well  as  foolish  part ; for  having  been  placed  on  the 
throne  by  Nebuchadnezzar,  to  whom  also  he  had  sworn  alle- 
giance, all  opposition  now  was  no  other  than  insurrection. 
(See2Chron.  xxxvi.  10 — 12.)  And  having  been  divinely  ad- 
monished to  submit  himself  to  the  king  of  Babylon,  this  con- 
duct was  no  less  rebellion  against  God  than  against  him.  The 
last  four  verses  relate  to  the  subject  of  the  precedirm  chapter, 
and  contain  promises  of  personal  safety  to  Ebed-melech, 
amidst  the  public  calamities,  on  account  of  his  pietv,  and  his 
humanity  to  the  prophet.  Tliese  are  therefore  placed  by  Blay- 
ney  in  the  beginning  of  the  chapter. 

“ How  precarious  are  earthly  possessions  ! And  how  soon 
they  are  shifted  from  one  hand  to  another,  especially  in  times 
of  public  calamity  ! But  whether  the  Lord  makes  men  poor 
or  rich,  nothing  can  durably  profit  them,  whilst  they  cleave  to 
their  sins.  The  servants  of  God  alone  are  prepared  for  all 
events:  they  are  delivered  and  comforted,  when  the  wicked 
are  suffering  for  their  crimes;  and  they  o. ten  meet  with  more 
respect  and  kindness  from  the  profane,  or  from  idolaters,  than 
from  hypocrites  and  formalists.  God  however  will  raise  them 
up  friends,  and  do  them  good,  and  perform  all  his  promises  to 
them.  ‘In  every  nation,  he  that  fearelh  God,  and  worketh 
righteousness,  is  accepted  of  him:’  and  he  will  reward  men 
for  the  kindness  which  they  show  to  his  people  for  his  sake. 
He  gives  encouragement  to  his  servants,  according  to  their 
perils,  fears,  and  trials ; and  will  never  suffer  those  to  be  con- 
founded or  perish,  who  trust  in  his  mercy  and  obey  his  com- 


of  the  Cushites  and  Babylonians,  (2  Kings  xvii.  30.  Isa.  xlvi.  I.)  which  it  was 
usual  to  prefix  to  the  names  of  their  great  men.  Dan.  iv.  8. — [These  were  the 
principal  commanders  : but  Dr.  Blayney  thinks  that,  instead  of  six  persons,  we 
have  in  reality  hut  three , as  the  name  that  follows  each  is  the  title  of  office. 
Thus  Nergal-sharezer , who  was  Samgar-nebo , or  keeper,  i.  e.  priest  of  Nebo  ; 
Sarsechim , who  was  Rab-saris,  or  chief  eunuch  ; and  Nergal-sharezer,  who 
was  Rab-mag,  or  chief  magi ; as  the  words  mag,  in  Persian,  magoos,  in  Ara- 
bic, magooshai , in  Syriac,  and  magos , in  Greek,  signify  ; and  we  learn  from 
Justin  and  Curtins , that  the  magi  attended  the  king  in  war.]— Bagster. 

Ver.  11.  Noio  Nebuchadnezzar. — [Nebuchadnezzar  must  have  frequently 
heard  of  Jeremiah’s  predictions,  many  of  which  were  now  fulfilled,  which 
I would  dispose  him  to  respect  his  character,  and  treat  him  with  kindness.  J—J?. 

839 


Jeremiah  sec  at  liberty. 


JEREMIAH. — CHAP.  XL.  The  Jews  repair  to  Gedaliah 


of  Shaphan,  that  he  should  carry  him  home : 
so  lie  dwelt  among  the  people. 

J.r>  If  Now  the  word  of  the  Lord  came  unto 
Jeremiah,  while  he  was  shut  up  in  the  court 
o:  the  prison,  saying, 

16  Go  and  speak  to  r Ebed-melech  the  Ethio- 
pian, saying,  Thussaith  the  Lord  of  hosts,  the 
God  of  Israel ; Behold,  I will  ■ bring  my  words 
upon  this  city  for  evil,  and  not  for  good  ; and 
they  shall  be  accomplished  in  that  day  before 
thee. 

17  But  I will  deliver  thee  in  that  > day,  saith 
the  Lord  : and  thou  shalt  not  be  given  into 
the  hand  of  the  men  " of  whom  thou  art  afraid. 

18  For  I will  surely  deliver  thee,  and  thou 
shalt  not  fall  by  the  sword,  but  thy  life  v shall 
be  for  a prey  unto  thee  : because  w thou  hast 
put  thy  trust  in  me,  saith  the  Lord. 

CHAPTER  XL. 

. Jeremiah,  being  set  free  by  Nebuzar-adan,  goetli  to  Gedaliah.  7 The  dispersed  JewB 
repair  unto  him.  13  Joluuian  revealing  lshmael’s  conspiracy  is  not  believed. 

THE  word  that  came  to  Jeremiah  from  the 
Lord,  after  that  Nebuzar-adan  the  captain 
of  the  guard  had  let  him  a go  from  Ramah, 
when  he  had  taken  him  being  bound  in  b chains 
among  all  that  were  carried  away  captive  of 
Jerusalem  and  Judah,  which  were  carried 
away  captive  unto  Babylon. 

2 And  the  captain  of  the  guard  took  Jere- 
miah, and  c said  unto  him,  The  Lord  thy  God 
hath  pronounced  this  evil  upon  this  place. 

3 Now  the  Lord  hath  brought  it,  and  done 
according  as  he  hath  said  : d because  ye  have 
sinned  againstthe  Lord,  and  have  not  obeyed 
his  voice,  therefore  this  thing  is  come  upon  you. 
4 And  now,  behold,  I loose  thee  this  day  from 
the  chains  which  e were  upon  thy  hand.  If 
r it  seem  good  unto  thee  to  come  with  me  into 
Babylon,  come;  and  I will  s look  well  unto 
thee  : but  if  it  seem  ill  unto  thee  to  come  with 
me  into  Babylon,  forbear:  behold,  all  the  land 
is  before  thee : whither  it  seemeth  good  and 
convenient  for  thee  to  go,  thither  go. 

5 Now  while  he  was  not  yet  gone  back,  he 
said,  Go  back  also  to  11  Gedaliah  the  son  of 
Ahikam  the  son  of  Shapnan,  wnom  liie  king 
of  Babylon  hath  made  governor  over  the 
cities  of  Judah,  and  dwell  with  him  among  the 
people : or  go  wheresoever  it  seemeth  con- 


A.  M.  3416. 
B C.  533. 


r C.38.7.1Z 
. Da.9-12. 


t Job  5.19.. 

21. 

Ps.50.15. 

Du.6.16. 


u 2Sa.24.14. 

v c 21.9. 
45.5 


w lCh.5.20. 
Ps.37.39, 
40. 


a c.39.14. 


b or,  mana- 
cle*. 

c c.50.7. 


d De. 29.24, 
25. 

Ne.9.28, 

33. 

Da.9.11. 


e or,  are. 
f c.39.12. 


g set  mine 
eye  upon. 

h c.41.2. 


k c.41.1,&c. 
1 c.43.2,4,5. 
m Ezr.2.22. 
n Jos.  12.5. 


> stand 
before. 
De.1.33. 


p c.39.10. 


r Ezr  25.2. 
i c.41.10. 


venient  unto  thee  to  go.  So  the  captain  of  the 
guard  gave  him  victuals  and  a reward,  and 
let  him  go. 

6 Then  went  Jeremiah  unto  Gedaliah  the 
son  of  Ahikam  to  ‘ Mizpah  ; and  dwelt  with 
him  among  the  people  that  were  leftin  the  land. 

7 T|  Now  when  all  the  captains  of  the  forces 
which  were  in  the  fields,  even  they  and  their 
men,  heard  that  the  kir.g  of  Babylon  had  made 
Gedaliah  the  son  of  Ahikam  governor  in  thf 
land,  and  had  committed  unto  him  men,  and 
women,  and  children,  and  of  the  poor  ) of  the 
land,  of  them  that  were  not  carried  away 
captive  to  Babylon  ; 

8 Then  they  came  to  Gedaliah  to  Mizpah, 
even  Ishmael  k the  son  of  Nethaniah,  and 
'Johanan  and  Jonathan  the  sons  of  ICareah, 
and  Seraiah  the  son  of  Tanhuu  eth,  and  the 
sons  of  Ephai  the  m Netophathite,  and  Jezaniah 
the  son  ofa  n Maachathite,  they  and  their  men. 

9 And  Gedaliah  the  son  of  Ahikam  the  son 
of  Shaphan  sware  unto  them  and  to  their 
men,  saying,  F ear  not  to  serve  the  Chaldeans : 
dwell  in  the  land,  and  serve  the  kingofBaby- 
lon,  and  it  shall  be  well  with  you. 

10  As  for  me.  behold,  I will  dwell  at  Mizpah, 
to  0 serve  the  Chaldeans,  which  will  come  unto 
us  : but  ye,  gather  pye  wine,  and  summer  fruits, 
and  oil,  and  put  them  in  your  vessels,  and 
dwell  in  your  cities  that  ye  have  taken. 

11  Likewise  when  all  the  Jews  that  were  in 
‘i  Moab,  and  among  the  r Ammonites,  and  in 
Edom,  and  that  were  in  all  the  countries, 
heard  that  the  king  of  Babylon  had  left  a rem- 
nant of  Judah,  and  that  he  had  set  over  them 
Gedaliah  the  son  of  Ahikam  the  son  of  Sha- 
phan ; 

12  Even  all  the  Jews  returned  out  of  all 
places  whither  they  were  driven,  and  came  to 
the  land  of  Judah,  to  Gedaliah,  unto  Mizpah, 
and  gathered  wine  and  summer  fruits  very 
much. 

13  If  Moreover  Johanan  the  son  of  Kareah, 
and  all  the  captains  of  the  forces  that  were  in 
the  fields,  came  to  Gedaliah  to  Mizpah, 

14  And  said  unto  him,’ Dost  thou  certainly 
know  that  Baalis  the  king  of  the  Ammonites 
hath  sent  'Ishmael  the  son  of  Nethaniah  to 


mandments.  And  if  it  be  a great  favour  for  those  who  live  in 
perilous  times,  to  have  their  ‘life  given  them  for  a prey;’ 
what  cause  shall  we  have  fur  gratitude,  if  we  escape  the 
temptations,  and  are  carried  through  the  trials  of  this  evil 
world,  and  finally  obtain  the  eternal  salvation  of  our  souls !” — 
T.  Scott. 

Chap.  XL.  Ver.  1 — 16.  Jeremiah  being  liberated , goes  to  j 
Gedaliah  the  governor , and  the  dispersed  Jews  resort  to  him.  \ 
— This,  and  the  four  following  chapters,  record  the  events 
which  occurred  in  Judea  from  die  taking  of  Jerusalem  to  the 
retreat  of  the  remnant  of  the  people  to  Egypt;  and  contain 
several  prophecies  of  Jeremiah  concerning  them  there;  which 
were  “the  word  which  came  to  Jeremiah  from  the  Loud.”  It 
appears  that  Jeremiah,  after  being  freed  from  prison,  continu-  ■ 
ed  among  the  Jews,  till  he  was  bound  with  others  of  them, 
and  earned  to  Ramah  ; where  he  was  set  at  liberty  in  the 
manner  related.  Jeremiah  is  directed  to  go  to  Gedaliah,  who 
was  appointed  governor  of  the  land,  and  to  whom  the  Jews 
repair,  who  haa  been  dispersed  throughout  the  country.  Jo- 


hanan in'orms  the  governor  of  a conspiracy  against  him,  but 
is  unhappily  not  believed.  The  incredulity  of  Gedaliah.  how- 
ever, showed  an  amiable  disposition  to  “ think  no  evil,”  even 
against  his  enemies. 

“Many  can  see  the  justice  of  God’s  judgments,  and  the  truths 
of  his  words,  in  the  case  of  others,  who  are  heedless,  or  blind, 
as  to  those  things  which  relate  to  themselves.  Nay,  some 
plead  the  prophecies  against  the  Jews,  and  the  descendants  of 
Ham,  in  vindication  of  their  own  or  other  men’s  cruel  oppres- 
sions of  them;  and  think  themselves  justified,  because  the 
Scripture  is  ulfilled  : though  it  was  equally  fulfilled  by  the 
treachery  of  Judas,  and  the  malice  of  those  who  crucified 
Christ ! None,  however,  are  so  hardened  as  apostate  profes- 
sors of  religion.  It  is  allowable  for  faithful  ministers  to  re- 
ceive the  proffered  kindness  even  of  ungodly  men,  when  it  can 
be  done  without  appearance  of  selfishness;  when  it  does  not 
tend  to  deceive  or  prejudice  the  giver;  and  when  it  is  not  to 
be  purchased,  or  repaid,  by  any  sinful  compliances  or  flatteries. 
We  have,  however,  need  to  be  ‘wise  as  serpents,  as  well  as 


\er-|'?'  P'1  af“  speak  to  Ebed-melech. — [This  message  was  sent  to  Ebed- 
melech  before  the  taking  of  the  city  ; in  which  he  is  assured,  that  the  princes, 
whom  he  had  offended  by  his  kindness  to  Jeremiah,  would  be  very  soon  de- 
prived o t all  power  to  injure  him,  by  the  destruction  of  the  city  by  the  Chal- 
deans. And,  at  the  same  time,  he  was  assured  of  protection  in  this  catastrophe : 
that  he  should  escape  with  his  life,  while  others  fell  by  the  sword  ; seeing  he 
had  trusted  in  God,  and  exposed  himself  to  danger  by  rescuing  the  prophot : he 
feared  Jehovah,  and  not  the  king  or  his  princes  ; and  therefore  God  would  take 
care  ol  him.  and  preserve  lum  amidst  the  impending  desolation.]— Bolster. 

Chap.  XL.  Ver.  5.  While  he  teas  not  yet  gone  back—  [The  prophet  seems 
to  have  hesitated,  at  first,  what  course  to  take.  Which  being  perceived  by  Ne- 
ouzar-adan.  he  told  him  that,  if  it  was  his  intention  to  stay  in  his  own  land,  he 
nad  hotter  put  himself  under  the  protection  of  his  own  countryman,  Gedaliah, 
whom  the  king  of  Babylon  had  made  governor  of  the  land  ; though  he  was  at 
perfect  liberty  to  go  where  he  pleased.]— Bags  ter. 

Ver.  6.  Then  went  Jeremiah— [ It  has  been  doubted  whether  Jeremiah  acted 
prudently  in  this  decision,  as  the  event  seems  to  indicate  the  contrary  ; and,  as 
t was  the  evident  meaning  of  all  his  predictions,  that  the  Jews  should  not 
840 


prosper  in  their  own  country  till  the  expiration  of  seventy  years.  But  he  was 
evidently  influenced  by  the  most  unbounded  love  to  bis  country,  for  whose  wel- 
fare he  had  watched,  prayed,  and  lived  ; and  he  now  chose  rather  to  share  her 
adversities,  her  sorrows,  her  wants,  her  afflictions,  and  her  disgrace,  than  to  be 
the  companion  of  piinces,  and  to  sit  at  the  table  of  kings  ! His  patriotism 
was  as  unbounded  as  it  was  sincere : he  only  ceased  to  live  for  his  country 
when  he  ceased  to  breathe.  \—Bagster. 

Ver.  13.  Johanan.  & c. — f Johanan  and  his  companions  seem  to  have  acted 
honestly  in  this  affair.  They  had  received  intelligence  of  designs  formed 
against  Gedaliah’s  life,  ami  consequently  against  the  whole  new  settlement 
Ishmael,  being  a branch  of  David’s  family,  was  probably  displeased  that  ano- 
ther was  preferred  above  him  ; and  the  king  of  trie  Ammonites,  out  of  hatred 
to  the  Jews,  employed  him  to  slay  Gedaliah.  But  Gedaliah,  conscious  of  his 
own  integrity  and  benevolence,  took  the  portrait  of  others  from  his  own  mind  ; 
and  therefore  believed  evil  of  no  man,  because  be  felt  none  towards  any  in  \»a 
own  breast.  He  may  be  reproached  for  being  too  credulous  and  confiding ; but 
this  only  serves  to  show  the  greatness  of  his  soul  ; for  a little  mind  is  always 
suspicious,  and  ready  to  believe  the  worst  of  every  person  and  thing.] — B. 


lshmael  slays  Gedaliah.  JEREMIAH. — CHAP.  XLI.  Jolianan  recovers  the  captives 


1 sJay  thee  l But  Gedaliah  the  son  of  Ahikam 
believed  them  not. 

15  ThenJohanan  the  son  of  Kareah  spake 
to  Gedaliah  in  Mizpah  secretly,  saying,  Let 
me  go,  I pray  thee,  and  I will  slay  lshmael 
the  son  of  Nethaniah,  and  no  man  shall  know 
it:  wherefore  should  he  slay  thee,  that  all  the 
Jews  which  are  gathered  unto  thee  should  be 
scattered,  and  the  remnant  in  Judah  perish  1 

16  But  Gedaliah  the  son  of  Ahikam  said 
unto  Johanan  the  son  of  Kareah,  Thou  shalt 
not  do  this  thing  : for  thou  speakest  falsely  of 
lshmael. 

CHAPTER  XLI. 

i lshmael,  treacherously  killing  Gedaliah  and  others,  purposeth  with  the  residue  to  fiee 
unto  the  Ammonites.  11  Johanan  recovered!  the  captives,  and  iniiideih  to  flee  into 
Egypt 

NOW  it  came  to  pass  in  the  seventh  month, 
that  lshmael  athe  son  of  Nethaniah  the 
son  of  Elishama,  of  the  seed  royal,  and  the 
princes  of  the  king,  even  ten  men  with  him, 
came  unto  Gedaliah  the  son  of  Ahikam  to 
Mizpah  ; and  there  they  did  eat  bread  toge- 
ther in  Mizpah. 

2 Then  arose  lshmael  the  son  of  Nethaniah, 
and  the  ten  men  that  were  with  him,  and  smote 
Gedaliah  the  son  of  Ahikam  the  son  of  Sha- 
phan  with  the  sword,  and  slew  him,  whom  the 
king  of  Babylon  had  made  governor  over  the 
land. 

3 lshmael  also  slew  all  the  Jews  that  were 
with  him,  even  with  Gedaliah,  at  Mizpah,  and 
the  Chaldeans  that  were  found  there,  and  the 
men  of  war. 

4 And  it  came  to  pass  the  second  day  after 
he  had  slain  Gedaliah,  and  no  man  knew  1 it, 
5 That  there  came  certain  from  Shechem, 
from  Shiloh,  and  from  Samaria,  even  four- 
score men,  having  their  beards  c shaven,  and 
their  clothes  rent,  and  having  cut  themselves, 
with  u offerings  and  incense  in  their  hand,  to 
bring  them  to  the  house  of  the  Lord. 

6 And  lshmael  the  son  of  Nethaniah  went 
forth  from  Mizpah  to  meet  them,  e weeping  all 
along  as  he  went : and  it  came  to  pass,  as  he 
met  them,  he  said  unto  them,  Come  to  Geda- 
liah the  son  of  Ahikclm. 

7 And  it  was  so,  when  they  came  into  the 
midst  of  the  city,  that  lshmael  the  son  of  Ne- 
thaniah slew  them,  and  cast  them  into  the 


A.  M.  3116. 
B.  C.  588. 


t strike  thee 
in  soul. 


a 2Ki. 25.25. 
c.40.6,8. 


b lSa.27.11. 


c Le.  19.27, 
28. 

Dc.  14.1. 
2Sa.  10.4. 
Is.  15.2. 


d 1 Sa.  1.7. 
2 Ki.25.9. 


f Job  2.4. 
Hr.  13.8. 
Mat. 6.25. 


g by  the 
hand , or, 
side  of, 


h l Ki.  15.22 


i 2 Cb.  16.6. 


j c.43.6. 


k Ne.2.10. 

19 

Je.40.14. 


1 ver.  2,3,7. 


in  2Sa.2.13. 


midst  of  the  pit,  he,  and  the  men  that  were  with 
him. 

8 But  ten  men  were  found  among  them  that 
said  unto  lshmael,  Slay  us  not:  for  we  have 
treasures  f in  the  field,  of  wheat,  and  of  barley, 
and  of  oil,  and  of  honey.  So  he  forbare,  and 
slew  them  not  among  their  brethren. 

9 Now  the  pit  wherein  lshmael  had  cast  all 
the  dead  bodies  of  the  men,  whom  he  had 
slain  s because  of  Gedaliah,  was  it  which  Asa 
the  h king  had  made  for  fear  of  Baasha  king 
of  Israel:  and  lshmael  the  son  of  Nethaniah 
filled  it  with  them  that  were  slain. 

10  Then  lshmael  carried  away  captive  all 
the  residue  of  the  people  that  were  in  > Mizpah, 
j even  the  king's  daughters,  and  all  the  people 
that  remained  in  Mizpah,  whom  Nebuzar-adan 
the  captain  of  the  guard  had  committed  to 
Gedaliah  the  son  of  Ahikam  : and  lshmael 
the  son  of  Nethaniah  carried  them  away 
captive,  and  departed  to  go  over  to  the  k Am- 
monites. 

11  TI  But  when  Johanan  the  son  of  Kereah, 
and  all  the  captains  of  the  forces  that  were 
with  him,  heard  of  all  the  evil  i that  lshmael 
the  son  of  Nethaniah  had  done, 

12  Then  they  took  all  the  men,  and  went  to 
tight  with  lshmael  the  son  of  Nethaniah,  and 
found  him  by  the  great  waters  m that  are  in 
Gibeon. 

13  Now  it  came  to  pass,  that  when  all  the 
people  which  were  with  lshmael  saw  Johanan 
the  son  of  Kareah,  and  all  the  captains  of  the 
forces  that  were  with  him,  then  they  were 
glad. 

14  So  all  the  people  that  lshmael  had  carried 
away  captive  from  Mizpah  cast  about  and  re- 
turned, and  went  unto  Johanan  the  son  of 
Kareah. 

15  But  lshmael  the  son  of  Nethaniah  escaped 
from  Johanan  with  eight  men,  and  went  to 
the  Ammonites. 

16  Then  took  Johanan  the  son  of  Kareah, 
and  all  the  captains  of  the  forces  that  were 
with  him,  all  the  remnant  of  the  people  whom 
he  had  recovered  from  lshmael  the  son  of  Ne- 
thaniah, from  Mizpah,  after  that  he  had  slain 
Gedaliah  the  son  of  Ahikam,  even  mighty  men 
of  war,  and  the  women,  and  the  children,  and 


' armless  as  doves  not  only  for  our  own  preservation,  but 
;o  prevent  ‘one  sinner  from  destroying  much  good.’  Vet  we 
should  especially  learn  to  trust  in  God  alone ; as  the  most 
towerful  earthly  protectors  cannot  secure  us  from  the  base 
designs  even  of  very  mean  and  inconsiderable  enemies.” — 7'. 
Scott. 

Chap.  XLI.  Ver.  I — 18.  lshmael  treacherously  murders  Ge- 
daliah, and  many  of  his  people , and,  flies  to  the  Ammonites , 
with  a number  of  captive  Jews ; but  the  latter  are  rescued 
from  him  by  Johanan. — lshmael  himself  appears  to  have  been 
a character  of  uncommon  depravity ; first,  from  his  treacherous 
conduct  to  Gedaliah,  even  while  eating  with  him ; and,  2dly, 
by  his  hypocrisy  toward  the  fourscore  men,  coming  to  sacri- 
fice at  Jerusalem,  whom  he  met  with  weeping,  pretending  to 
participate  in  their  sorrows,  till  he  got  them  safe  within  his 
reach  to  murder  them. 

“When  God  is  provoked  to  leave  men  to  themselves,  and  to 


Ver.  16.  Thou  shall  not  do.  &c.— [He  thought  it  quite  possible  that  the  man 
who  was  capable  of  becoming  an  assassin,  was  capable  of  telling  a lie.  Had 
noble  Gedaliah  been  a little  more  distrustful,  he  might  have  saved  his  life  ; bu:. 
this  be  lo3t  by  not  believing  that  evil  of  others  of  which  he  found  himself  inca- 
pable. ] — Bolster. 

Chap.  XLI.  Ver.  1.  It  came  to  pass. — ' This  was  the  month  Tisri , answer- 
ing to  the  new  moon  of  September,  the  seventh  of  the  sacred,  but  the  first  of 
the  civil  year ; on  the  third  day  of  which  the  Jews  keep  a fast  in  commemora- 
tion of  the  death  of  Gedaliah.  to  which  the  prophet  Zechariah  refers,  ch.  viii.  19. 

Ver.  4.  No  man  knew  it — That  is,  the  report  had  not  got  abroad. 

Ver.  5.  Beards  shaven. — [All  these  were  signs  of  deep  mourning:  which, 
though  forbidden  on  funeral  occasions,  were  customary,  and  perhaps  counted 
allowable,  on  seasons  of  public  calamity  ; and  this  mourning  was  probably  on 
account  of  the  destruction  of  Jerusalem.]— Boaster. 

Ver.  6.  lshmael , &c. — [The  dissimulation  of  this  felonious  hypocrite  can  only 
be  matched  by  that  masterly  delineation  of  treachery  and  art  in  the  character 
of  3inon,  Virgil,  JEn. ; to  which  our  great  dramatic  poet  thus  alludes “ And 
Sinon’s  weeping  Did  scandal  many  anolv  tear.”] — Bagster. 

Ver.  7.  Into  the  mid s'  of  the  pit. — [This  was  probably  a large  reservoir  for 
106 


the  temptations  of  Satan,  they  are  hurried  on  into  every  kind  of 
wickedness:  their  impetuous  passions  burst  through  all  re- 
straints, and  misery  and  destruction  attend  their  ways.  While 
divine  judgments  are  executing  on  guilty  nations,  the  best 
men  are  often  first  cut  ofli  for  the  punishment  of  the  survivors. 
Candour  and  generosity  frequently  expose  men  to  the  base 
designs  of  those  wretches,  who  are  of  ‘ their  father  the  devil,’ 
and  who  closely  copy  his  example  of  subtlety,  malice,  and 
murder.  They  who  hate  the  worshippers  of  God,  can  asstime 
the  appearance  of  piety  and  love,  that  they  may  better  accom- 
plish their  purposes : and  the  thirst  for  blood,  like  other  de- 
praved appetites,  becomes  more  insatiable  by  every  gratifica- 
tion; until  men  delight  in  murder  for  its  own  sake.  It  is  well 
for  mankind,  that  one  selfish  passion  very  often  restrains  an- 
other, in  the  conduct  of  the  multitudes  who  are  not  influenced 
by  a better  motive.  Thus  avarice  checks  the  progress  of 
cruelty  ; ambition  and  pride  that  of  licentiousness:  the  love  of 


receiving  rain  water,  which  Asa  had  caused  to  be  made  in  the  midst  of  the 
city,  in  case  of  a siege.]— Bagster 

Ver.  8.  Treasures  in  the  field— [ These  “treasures  hid  in  the  field”  were 
doubtless  laid  up  in  subterranean  pits,  similar  to  the  mattamores  in  Barbary, 
in  which,  Dr.  Shaw  informs  us,  they  deposit  the  grain  when  winnowed  ; two 
or  three  hundred  of  them  being  sometimes  together,  and  the  smallest  holding 
four  hundred  bushels.  The  same  mode  of  keeping  corn  also  prevails  in  Syria, 
and  the  Holy  Land.  See  Dr.  Russel,  Le  Bruyn , Rauivotff,  and  Banner.!— B. 

Ver.  12.  The  great  waters.— The  pool,  or  lake,  of  Gibeon. 

Ver.  13.  Saw  Johanan—  [They  appear  to  have  been  weary  of  the  tyranny  of 
lshmael,  and  glad  of  an  opportunity  to  abandon  him.] — Bagster. 

Ver.  15.  Eight  men—  [Isnmael  came  to  Gedaliah  with  ten  men,  who  are 
supposed  to  have  been  princes  of  Judah,  with  their  retinues  ; and  as  lie  fled 
with  only  eight  men,  perhaps  the  others  had  before  left  him,  or  had  lost  their 
lives  in  these  deeds  of  blood  ; and  if  they  had  any  retainers,  these  might  think 
it  safer  to  join  Johanan,  than  to  accompany  lshmael  in  his  night.]—  Bagster 

Ver.  16.  And  the  women.— [These  were  all,  it  is  probable,  persons  who  be- 
longed to  the  palace  and  harem  of  Zcdekiah  ; some  of  them  his  own  concu- 
bine.1- .-.lid  their  children.]— Bolster. 

841 


Jeremiah  desired  to  inquire  of  God.  JEREMIAH. — CHAP.  XLII.  Hajety  in  Judea  assured. 


the  eunuchs,  whom  he  had  brought  again  from 
Gibeon  : 

17  And  they  departed,  and  dwelt  in  the  habi- 
tation of  n Chimham,  which  is  by  Beth  lehem, 
to  go  to  enter  into  Egypt, 

18  Because  of  the  Chaldeans:  for  they  were 
afraid  of  them,  because  Ishmael  the  son  of 
Nethaniah  had  slain  Gedaliah  the  son  of  Ahi- 
kam,  whom  0 the  king  of  Babylon  made  go- 
vernor in  the  land. 

CHAPTER  XLII. 

i Johanna  desireth  Jeremiah  to  inquire  of  God,  promising  obedience  to  his  will.  7 

Jeremiah  assureth  him  of  safety  in  Judea,  13  and  destruction  in  Egypt.  19  He  re- 

proveth  their  hypocrisy,  in  requiring  of  the  Lord  that  which  they  meant  not. 

rT^HEN  all  the  captains  “of  the  forces,  and 

-1-  Johanan  the  son  of  Kareah,  and  Jezaniah 
the  son  of  Hoshaiah,  and  all  the  people  from 
the  least  even  unto  the  greatest,  came  near, 

2 And  said  unto  Jeremiah  the  prophet,  Let, 
we  beseech  thee,  our  supplication  b be  accepted 
before  thee,  and  pray  c for  us  unto  the  Lord 
thy  God,  even  for  all  this  remnant;  (for  we  are 
left  but  a few  d of  many,  as  thine  eyes  do  be- 
hold us :) 

3 That  e the  Lord  thy  God  may  show  us  the 
way  f wherein  we  may  walk,  and  the  thing 
that  we  may  do. 

4 Then  Jeremiah  the  prophet  said  unto  them, 
I have  heard  you;  behold,  I will  pray  e unto 
the  Lord  your  God  according  to  your  words  ; 
and  it  shall  come  to  pass,  that  whatsoever 
h thing  the  Lord  shall  answer  you,  I will  de- 
clare it  unto  you ; I will  keep  > nothing  back 
from  you. 

5 Then  they  said  to  Jeremiah,  the  Lord  i be 
a true  and  faithful  witness  between  us,  if  we 
do  not  even  according  to  all  things  for  the 
which  the  Lord  thy  God  shall  send  thee  to  us. 

6 Whether  it  be  good,  or  whether  it  be  evil, 
we  will  kobey  the  voice  of  the  Lord  our  God, 
to  whom  we  send  thee  ; i that  it  may  be  well 
with  us,  when  we  obey  the  voice  of  the  Lord 
our  God. 

7 And  it  came  to  pass  after  ten  days,  that 
the  word  of  the  Lord  came  unto  Jeremiah. 

8 Then  called  he  Johanan  the  son  of  Kareah, 
and  all  the  captains  of  the  forces  which  were 


A.  M.  3416. 

B.  C.  5S). 


n 2Sa.19.37, 
3J. 

0 c.40.5. 
a c.40.8. 

b or,  falL 

c lSa.7.8. 
12.19,23. 
Is.  1. 15. 
c.  17. 15,16 

d Le.26.22. 
La. 1.1. 

e De  .5.28,29 

f Ezr.8.21. 

g Ex. 9.29. 

h lKi.22.14. 

1 lSa.3.18 
Ac. 20. 20. 

J Ge.31.50. 
Ex. 20.7. 

k De.5.27. 

I De.6.3. 
c.7.23. 


m c.31.28. 

n De.32.36. 
C.18.& 

o Mat.  10.28 

p Is. 43.5. 
Ro.8.31. 

q Ps.  106.45. 

r e.41.16. 

s De.29.19, 
20. 

t De.  17. 16. 

u c.44.13. 

v E ze.il. 8. 

w clear  c. 

x all  the 
men  be. 

y c.24.10. 
ver.22. 

7.  c.7.20. 

a c.39.2. 

La.  2.5. 

b c.24.9. 
29.18,22. 
44.12. 

Zee.  8. 13. 


with  him,  and  all  the  people  from  the  least 
even  to  the  greatest, 

9 And  said  unto  them,  Thus  saith  the  Lord, 
the  God  of  Israel,  unto  whom  ye  sent  me  to 
present  your  supplication  before  him  ; 

10  If  ye  will  still  abide  in  this  land,  then  wi'l 
I build  you,  and  not  pull  you  down,  and  1 
will  plant  you,  and  not  pluck  you  up  : for  I re 
pent " me  of  the  evil  that  I have  done  unto  you. 

11  Be  not  afraid  0 of  the  king  of  Babylon,  of 
whom  ye  are  afraid;  be  not  afraid  of  him, 
saith  the  Lord:  for  I Pam  with  you  to  save 
you,  and  to  deliver  you  from  his  hand. 

12  And  'll  will  show  mercies  unto  you,  that 
he  may  have  mercy  upon  you,  and  cause  you 
to  return  to  your  own  land. 

13  But  if  ye  say,  We  will  not  r dwell  in  this 
land,  neither  obey  the  voice  of  the  Lord  your 
God, 

14  Saying,  No  ; but  we  will  go  into  the  land 
of  Egypt,  where  * we  shall  see  no  war,  nor 
hear  the  sound  of  the  trumpet,  nor  have  hun 
ger  of  bread  ; and  there  will  we  dwell : 

15  And  now  therefore  hear  the  word  of  the 
Lord,  ye  remnant  of  Judah,  Thus  saith  the 
Lord  of  hosts,  the  God  of  Israel ; If  ye  wholly 
set  your  faces  to  enter  into  1 Egypt,  and  go  to 
sojourn  there ; 

16  Then  " it  shall  come  to  pass,  that  the 
sword,  which  v ye  feared,  shall  overtake  you 
there  in  the  land  of  Egypt,  and  the  famine, 
whereof  ye  were  afraid,  shall  w follow  close 
after  you  there  in  Egypt;  and  there  ye  shall 
die. 

17  So  shall  x it  be  with  all  the  men  that  set 
their  faces  to  go  into  Egypt  to  sojourn  there ; 
they  y shall  die  by  the  sword,  by  the  famine, 
and  by  the  pestilence  : and  none  of  them  shall 
remain  or  escape  from  the  evil  that  I will  bring 
upon  them. 

18  For  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel ; As  1 mine  anger  and  my  fury  hath 
been  a poured  forth  upon  the  inhabitants  of 
Jerusalem  ; so  shall  my  fury  be  poured  forth 
upon  you,  when  ye  shall  enter  into  Egypt: 
and  b ye  shall  be  an  execration,  and  an  asto- 


licentious  pleasures,  that  of  avarice,  ambition,  and  revenge; 
and  the  fear  of  consequences,  restrains  all  the  other  selfish 
passions.  By  these  and  similar  means,  the  Lord  bounds  and 
overrules  the  wickedness  of  ungodly  men  ; and  provides  for 
the  accomplishment  of  his  own  wise  designs,  whether  of  judg- 
ment or  of  mercy. — As  death,  in  such  varied  forms,  meets  men 
in  those  places  where  they  least  expect  it,  we  should  continu- 
ally inquire,  whether  we  be  in  such  a state  and  frame  of  mind, 
as  we  should  desire  to  be  found  in,  when  called  to  appear  be- 
fore our  Judge.” — T.  Scott. 

As  to  those  men  from  Shechem,  &c.  they  seem  to  have  been 
a sort  of  mongrel  Jews,  who  came  to  worship  at  Jerusalem 
with  a mixture  of  Jewish  and  Pagan  rites;  for  they  not  only 
shaved,  but  ‘‘cut  themselves”  like  the  worshippers  of  Baal, 
which  they  were  commanded  not  to  do.  (See  Deuteronomy 
xiv.  1.  1 Kings  xviii.  28.)  They  had  probably  vowed  a pil- 
grimage to  Jerusalem  before  they  knew  that  the  temple  was 
destroyed. 

Chap.  XLII.  Ver.  1 — 22.  Jeremiah  earaestly  entreated  to 
inquire  of  the  Lord. — Johanan  and  the  remnant  of  the  people 
desire  Jeremiah  to  ask  counsel  of  God  what  they  should  do, 
and  promise  to  obey  him  : when,  however,  they  are  directed  to 

Ver.  17.  Chimiiam.  [This  seems  to  have  been  a resilience  and  estate  which 
David  had settled  on  Chimham,  the  son  olBarzillai,  out  of  his  own  patrimony. 

Into  Egypt  —As  J.riianan  and  the  other  princes  had  taken  a decided  part 
against  Ishiiiach  they  had  no  sufficient  reason  to  fear  that  t lie  Chaldeans  would 
revenge  on  them  the  murder  of  Gedaliah  ; hut  perhaps  Johanan  was  unwilling 
to  he  superseded  in  the  command  which  he  had  rightly  assumed,  and  so  used 
his  influence  to  induce  the  whole  company  to  take  refuge  in  Egypt ; and  their 
old  attachment  to  the  Egyptians  rendered  them  more  ready  to  concur  in  this 
ruinous  measure.] — Bolster. 

Chap.  XLII.  Ver.  4.  Then  Jeremiah. — [The  princes  seem  to  have  wholly 
neglected  Jeremiah,  till  on  this  occasion,  they  wanted  his  sanction  to  their  pur- 
pose cf  going  to  Egypt.  In  order  to  induce  him  to  favour  them,  they  applied  to 
him  With  one  consent,  in  the  most  respectful  and  plausible  manner  : they  used 
language  to  prepossess  him  with  a favourable  opinion  of  them,  and  to  move  his 
compassion:  and,  in  words  expressing  great  humility,  they  entreated  his  prayers 
in  their  behalf,  and  that  he  would  inquire  ofthe  Lord  what  he  would  have  them 
to  dp.  The  prophet  readily  acquiesced  ; and  doubted  not  but  that  lie  should 
receive  an  answer  from  God,  which  he  would  unreservedly  declare  to  them  ; 

842 


remain  in  the  land,  instead  of  going  to  Egypt,  as  it  is  plain 
(from  ch.  xli.  17.)  they  had  previously  resolved,  their  hypocrisy 
appears.  The  answer  was  delayed  for  some  time,  to  allow 
them  to  deliberate  on  their  request ; but  when  it  comes,  not 
being  according  to  their  wishes,  it  is  neglected  on  that  account. 
Thus,  when  men  makeup  their  minds  as  to  any  course  of  con- 
duct they  are  determined  to  pursue,  and  then  ask  divine  direc- 
tion, it  is  the  direct  way  to  provoke  the  displeasure  of  the  Al- 
mighty, as  in  the  case  before  us. 

“ But  many,  who  promise,  with  much  solemnity,  to  do  what- 
ever the  Lord  requires,  so  long  as  they  can  hope  to  have  their 
pride  flattered,  and  their  fa\ ourite  inclinations  gratified;  can- 
not endure  to  be  contradicted,  or  called  to  exercise  self-denial: 
and  generally,  something  in  the  language  of  such  persons,  be- 
trays the  state  of  their  hearts  to  those,  who  ‘ have  their  senses 
exercised  to  discern  good  and  evil.5  For  how  could  men,  if 
they  were  not  greatly  attached  to  their  own  wills,  suppose  that 
the  Lord  would  require  of  them  any  thing  evil  in  itself,  or  pre- 
judicial to  them  ? All  his  commands  are  noly,  just,  and  good, 
however  they  may  thwart  our  inclinations  : and  not  only  will 
it  be  well  with  us  at  last,  if  we1  obey  the  voice  of  the  Lord 
our  God;’  but,  ‘in  keeping  of  his  precepts  there  is  great  re- 

and  they  called  the  Lord  to  witness,  that  they  would  implicitly  follow  His  di 
rections.  J— Bagster. 

Ver.  7.  Ten  days.— [At  this  time  he  was  waiting  for  a revelation  from  God  in 
answer  to  the  inquiries  of  the  people;  who  probably  thus  delayed  to  make 
known  his  will,  in  order  to  show  them,  that  Jeremiah  did  not  speak  of  his  own 
mind,  but  when  and  as  he  was  directed.  The  delay  was  also  suited  to  give  time 
for  consideration,  and  to  retard  their  rash  project ; and  as  it  would  render  them 
impatient,  it  tended  to  detect  their  hypocrisy,  and  to  show  more  clearly  their 
determined  rebellion  against  God  ]— Bagster. 

Ver.  15.  Wholly  set  your  faces—  [If  ye  are  determined  to  go  into  Egypt,  the 
evils  which  ye  dreaded  by  staying  in  your  own  land  shall  overtake  and  destroy 
you  there  ; “ and  there  shall  ye  aie.”  God  turned  the  policy  of  the  wicked  to 
their  own  destruction  ; for  while  they  thought  themselves  safe  in  Egypt,  there 
Nebuchadnezzar  destroyed  both  them  and  the  Egyptians.!— Bagster. 

Ver.  18.  .4s  mine  anger.— [The  people  had  witnessed  the  tremendous  effects 
of  the  wrath  of  God,  in  the  siege  and  destruction  of  Jerusalem  ; and  had  the" 
not  been  nast  feeling,  this  denunciation  must  have  made  their  ears  to  tingle 
and  appalled  their  very  souls.  1 —Bagster. 


Jeremiah's  prophecy  discredited.  JEREMIAH. — CHAP.  XLIII.  Conquest  of  Egypt  foretold 


nishment,  and  a curse,  and  a reproach  ; and 
ve  shall  see  this  place  no  more. 

19  IT  The  Lord  hath  said  concerning  you,  O 
ye  remnant  of  Judah  ; Go  ye  not  into  Egypt : 
know  certainly  that  I have  c admonished  you 
this  day. 

20  For  ye  d dissembled  c in  your  f hearts, 
when  ye  sent  me  unto  the  Lord  your  God, 
saying,  Pray  e for  us  unto  the  Lord  our  God  ; 
and  according  unto  all  that  the  Lord  our 
God  shall  say,  so  declare  unto  us,  and  we  will 
do  it. 

21  And  now  I have  this  day  h declared  it  to 
you  ; but  ye  have  not  obeyed  the  voice  of  the 
Lord  your  God,  nor  any  thing  for  the  which 
he  hath  sent  me  unto  you. 

22  Now  therefore  know  > certainly  that  ye 
shall  die  by  the  sword,  by  the  famine,  and  by 
the  pestilence,  in  the  i place  whither  ye  desire 
k to  go  and  to  sojourn. 

CHAPTER  XLIII. 

Johanan,  discrediting  Jeremiah’s  prophecy,  carrielh  Jeremiah  and  others  into  Egypt. 

8 Jeremiah  prophesieth  by  a type  the  conquest  of  Egypt  by  the  Babylonians. 

AND  it  came  to  pass,  that  when  Jeremiah 
had  made  an  end  of  speaking  unto  all 
the  people  all  the  words  of  the  Lord  their 
God,  for  which  the  Lord  their  God  had  sent 
him  to  them,  even  all  these  words, 

2 Then  a spake  Azariah  the  son  of  Hoshaiah, 
and  Johanan  the  son  of  Kareah,  and  all  the 
proud  b men,  saying  unto  Jeremiah,  Thou 
speakest  falsely : the  Lord  our  God  hath  not 
sent  thee  to  say,  Go  not  into  Egypt  to  sojourn 
there : 

3 But  Baruch  the  son  of  Neriah  setteth  thee 
on  against  us,  for  to  deliver  us  into  the  hand 
of  the  Chaldeans,  that  they  might  put  us  to 
death,  and  carry  us  away  captives  into  Ba- 
bylon. 

4 So  Johanan  the  son  of  Kareah,  and  all  the 
captains  of  the  forces,  and  all  the  people, 
obeyed  not  the  voice  of  the  Lord,  to  dwell  in 
the  land  of  Judah. 


A.  M.  3416. 

B.  C.  539. 


c testified 
you. 

d or,  have 
used 
deceit 
against 
your 
souls. 
Nu.  16.38. 

e Ga.6.7. 

f c.17.10. 

g ver.2. 

h De.  11.26, 
27. 


i ver.17. 
Eze.6.11. 

j Ho. 9.6. 

k or,  to  go 
to  sojourn. 


a c.42.1. 

b Pr.8.13. 
16.5. 

Is.9.9,10. 

Ja.4.6. 


cc.  40.11, 12. 

d c.  41.10. 

e <r39.10. 

f 2Ch.25.16. 

g c.2.16. 

~ 44.1. 
called 
Hanes. 
Is.30.4. 

h c.25.9.' 
27.6. 

Eze.29.18. 

20. 

i c. 46.13. 


1 statues,  or, 
standing 
images. 

m or,  the 
house  of 
the  sun. 


5 But  Johanan  the  son  of  Kareah,  and  all 
the  captains  of  the  forces,  took  all  the  rem- 
nant c of  Judah,  that  were  returned  from  all 
nations,  whither  they  had  been  driven,  to  dwell 
in  the  land  of  Judah ; 

6 Even  men,  and  women,  and  children,  and 
the  king’s  d daughters,  and  every  person  that 
Nebuzar-adan  the  captain  of  the  guard  had 
left  ' with  Gedaliah  the  son  of  Aliikam  the 
son  of  Shaphan,  and  Jeremiah  the  prophet, 
and  Baruch  the  son  of  Neriah. 

7 So  f they  came  into  the  land  of  Egypt:  for 
they  obeyed  not  the  voice  of  the  Lord  : thus 
came  they  even  to  Tahpanhes. 

8 Tf  Then  came  the  word  of  the  Lord  unto 
Jeremiah  in  e Tahpanhes,  saying, 

9 Take  great  stones  in  thy  hand,  and  hide 
them  in  the  clay  in  the  brick-kiln,  which  is  at 
the  entry  of  Pharaoh’s  house  in  Tahpanhes, 
in  the  sight  of  the  men  of  Judah; 

10  And  say  unto  them,  Thus  saith  the  Lohd 
of  hosts,  the  God  of  Israel;  Behold,  I will 
; end  and  take  Nebuchadrezzar  the  king 
uf  Baylon,  my  h servant,  and  will  set  his 
throne  upon  these  stones  that  I have  hid  ; 
and  he  shall  spread  his  royal  pavilion  over 
them. 

11  And  when  he  cometh,  he  shall  * smite  the 
land  of  Egypt,  and  deliver  such  ) as  are  for 
death  to  death  ; and  such  as  are  for  captivity 
to  captivity ; and  such  as  are  for  the  sword  to 
the  sword. 

12  And  I will  kindle  a fire  in  the  houses  of 
the  gods  of  Egypt;  and  he  shall  burn  them, 
and  carry  them  away  captives:  and  he  shall 
array  himself  with  the  land  of  Egypt,  as  a 
shepherd  putteth  on  his  garment  p and  he  shall 
go  forth  from  thence  in  peace. 

13  He  shall  break  also  the  k images  of  i Beth- 
sheinesh, that  ?sin  the  land  of  Egypt;  and  the 
houses  of  the  gods  of  the  Egyptians  shall  he 
burn  with  fire. 


ward.’ — Those  who  would  know  the  mind  of  Gpd  in  doubtful 
cases,  must  wait  as  well  as  -pray.  1 He  that  believeth  will  not 
make  haste,’  but  will  stay  till  he  is  satisfied,  or  obliged  to  de- 
cide: but  unbelief  and  self-will  are  impatient;  and  the  Lord 
often  delays  to  answer  prayer,  that  he  may  distinguish  hetwixt 
the  humble  believer,  who  must  wait  at  mercy’s  door  till  it  be 
opened  ; and  the  alarmed  hypocrite,  who,  like  Saul,  will  soon 
apply  elsewhere,  if  he  do  not  find  the  encouragement  and  suc- 
cess which  he  expected. — It  is  as  vain  as  it  is  impious  to  at- 
tempt imposing  upon  God.  He  will,  however,  always  give 
encouragement  to  sinners,  who  apply  for  it  in  his  appointed 
way.  He  is  ever  ready  to  return  in  mercy  to  those  whom  he 
has  afflicted,  and  to  pardon  the  penitent;  for  ‘he  delighteth 
not  in  the  death  of  a sinner,  but  rather  that  he  should  repent 
and  live:’  and  he  never  rejects  those  who  rely  on  his  promises 
and  obey  his  commandments.” — T.  Scott. 

Chap.  XLIII.  Ver.  1 — 13.  Johanan  denies  the  truth  of  Je- 
remiah' s predictions , and  goes  into  Egypt , with  all  the  peo- 
ple.— The  leading  men,  called  justly  “proud  men,”  discrediting 
Jeremiah’s  prophecy,  carry  all  the  people  into  Egypt,  including 
the  Prophet,  and  his  secretary,  Baruch.  Jeremiah,  bv  a type, 
foretels  the  conquest  of  Egypt  by  Nebuchadnezzar.  This 
mode  of  conveying  instruction  by  actions  was  very  expressive, 
and  frequently  practised  by  the  Prophets,  as  already  mention- 
ed.— The  figure,  of  Nebuchadnezzar  arraying  himself  with 
Egypt  as  a shepherd  puts  on  his  garment,  is  very  noble. 
Egypt  at  this  time  contended  with  Babylon  for  the  empire  of 
the  East.  Vet  this  mighty  kingdom,  when  God  appoints  the 
revolution,  shifts  its  owner  with  as  much  ease  as  a shepherd 
does  his  upper  garment,  which  the  new  proprietor  has  only  to 


i spread  over  his  shoulders.  Blayney  thinks  this  refers  to  the 
spoils  which  the  conqueror  should  carry  off  with  him. 

“Pride  is  the  great  root  of  infidelity,  and  proud  men  scorn 
; subjection  to  any  superior;  they  prefer  their  own  wisdom  to 
! the  revealed  word  of  God  ; they  resent  warning,  counsel,  and 
; reproof ; they  set  up  their  own  will  in  opposition  to  the  divine 
| authority,  and  justify  themselves  in  the  most  flagrant  enormi- 
| ties.  When  men  of  this  character  have  resolved  not  to  be 
ruled  by  the  Scriptures,  they  deny  the  divine  original  of  them, 
notwithstanding  the  manifold  demonstrations  with  which  they 
are  authenticated  ; they  give  credit  to  any  absurdity,  which 
seems  to  countenance  infidelity  ; they  impute  the  basest  con- 
duct to  the  most  blameless  and  excellent  characters;  and  the 
most  unexceptionable  actions  to  the  worst  motives.  But  they 
express  most  enmity  against  faithful  ministers,  whom  they 
treat  as  deceivers,  and  charge  with  malevolence,  and  with 
being  enemies  to  mankind.  When  thus  bent  on  disobedience, 
they  employ  their  ability,  influence,  or  authority,  in  carrying 
others  along  with  them  in  their  rebellious  courses ; and  the 
prospect  of  success,  or  carnal  security,  easily  leads  them  into 
the  most  powerful  temptations.— But  vengeance  pursues  the 
obstinate  rebel : while  no  banishment  or  distance  from  exter- 
nal advantages,  can  exclude  the  people  of  God  from  his  pre- 
sence, and  the  comfort  of  communion  with  him. — When  he 
employs  ambitious  men  to  scourge  guilty  nations,  they  have 
easy  and  speedy  success  in  their  destructive  expeditions  : but 
he  will  especially  punish  those  who  deceive  and  ensnare  his 
people,  or  tempt  them  to  rebellion  against  him  : and  the  idols 
and  idolaters  shall  be  involved  in  one  common  destruction.”— 
T.  Scott. 


Ver.  19.  Go  jje  not  into  Egypt. — [God  knew,  that  such  was  their  miserable 
propensity  to  idolatry,  that  they  would  adopt  the  idolatrous  worship  of  Egypt. 
Add  to  which,  their  going:  there  for  protection  was  in  effect  refusing  to  submit 
to  the  king  of  Babylon,  to  whom  God  had  decreed  the  rule  of  Judah  and  the 
neighbouring  kingdoms. \—Bagster. 

Chap  XLIII.  Ver.  2 Azarwh— supposed  to  be  the  same  as  Jczaniah,  chap. 

xlii.  l. Speaketh  falsely They  had  no  other  colour  for  their  rebellion  than 

flatly  to  deny  that  God  had  spoken  what  the  prophet  had  declared.  The  con- 
stant method  of  hypocrites  and  infidels,  who  pretend  t hat  they  are  not  satisfied 
of  the  truth  of  Uivine  revelation,  when  the  true  cause  of  their  unbelief  is,  that 
the  commands  of  God  contradict  their  lusts  and  appetites.] --Hamster. 

Ver.  7.  Tahpanhes— called  “Hanes,”  Isa.  xxx.  A.— [Tahpanhes,  rendered 
Taphna.  and  Taphai  by  the  LXX.  is  no  doubt  the  Daphnai  of  Herodotus , a 
royal  city  of  Lower  Egypt,  situated,  according  to  the  Itinerary  of  Antoninus, 
sixteen  miles  S.  from  Pelusium,  from  which  it  was  called  Daphncc  Pelusiacce. 


Forster  says,  that  there  is  now  a place  situated  in  the  vicinity  of  Pelusium 
called  Safnas,  which  may  he  a vestige  of  the  ancient  name.  It  appears  to 
have  been  the  very  first  town  in  Egypt,  in  the  road  from  Palestine,  that  afforded 
tolerable  accommodation  for  the  fugitives.  It  was  at  this  place  that,  according 
to  Jerome,  and  several  of  the  ancients,  tradition  says  the  faithful  Jeremiah  was 
stoned  to  death  by  these  rebellious  wretches  ; for  whose  welfare  he  had  watch- 
ed. prayed,  and  suffered  every  kind  of  indignity  and  hardship.]— Bagster. 

Ver.  13.  Beth-shemesh.— [The  house  of  the  sun.  Is.  xi.\.  18.  marg.— This  was 
doubtless  the  Heliopolis  of  the  Greeks,  as  t he  LXX.  render,  and  the  On  of  Ge. 
xli.  45.  celebrated  for  its  superb  temple  dedicated  to  the  sun.  It  was  a city  ot 
Lower  Egypt,  east,  of  the  Nile,  at  the  distance  of  twelve  miles  from  Babylon, 
and  twenty-four  from  Memphis,  according  to  the  Antoninc  Itinerary  ; 7000  pa- 
ces east  ol  Cairo,  according  to  Dapper,  and  near  the  village  of  Matarea,  which 
Niebuhr  places  about  I wo  leagues  from  Cairo.  It  is  famous  fora  fine  obelisk, 
covered  with  hieroglyphics,  and  other  ruins. 1 — Bagster. 

843 


Judah’s  desolation  foreshown.  JEREMIAH. — CHAP.  XLIV.  The  obstinacy  oj  the  Jews 


CHAPTER  XLIV. 

t l^eminh  expreawih  the  desolation  of  Judah  for  their  idolatry.  11  He  prophe«ieth 
•heir  destruction,  who  commit  idolatry  in  Egypt.  15  The  oleiliiiocy  of  the  Jew*.  20 
Jeremiah  threatened!  them  for  the  same,  29  and  for  a sign  propliesieth  the  destruction 
o*  Egypt. 

THE  word  that  came  to  Jeremiah  concern- 
ing all  the  Jews  which  dwell  in  the  land  of 
Egypt,  which  dwell  at  “ Migdol,  and  at  b Tah- 
panhes;  and  at  c Noph,  and  in  the  country  of 
Pathros,  saying, 

2 Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel ; Ye  have  seen  all  the  evil  that  I have 
brought  upon  Jerusalem,  and  upon  all  the  ci- 
ties of  Judah  ; and,  behold,  this  day  they  are 
a d desolation,  and  no  man  dwelleth  therein, 

3 Because  e of  their  wickedness  which  they 
have  committed  to  provoke  me  to  anger,  in 
that  they  went  to  burn  incense,  and  to  serve 
other  gods,  whom  f they  knew  not,  neither 
they,  ye,  nor  your  fathers. 

4 Howbeit  I sent  e unto  you  all  my  servants 
the  prophets,  rising  early  and  sending  them , 
saying,  Oh,  do  not  this  abominable  b thing  that 
I hate. 

5 But  i they  hearkened  not,  nor  inclined  their 
ear  to  turn  from  their  wickedness,  to  burn  no 
incense  unto  other  gods. 

6 Wherefore  my  ) fury  and  mine  anger  was 
poured  forth,  and  was  kindled  in  the  cities  of 
Judah  and  in  the  streets  of  Jerusalem  ; and 
they  are  wasted  and  desolate,  as  at  this  day. 
7 Therefore  now  thus  saith  the  Lord,  the 
God  of  hosts,  the  God  of  Israel ; Wherefore 
commit  ye  this  great  evil  against  your  k souls, 
to  cut  off  from  you  man  and  woman,  child 
and  suckling,  out  'of  Judah,  to  leave  you 
none  to  remain ; 

8 In  that  ye  provoke  m me  unto  wrath  with 
the  works  of  your  hands,  burning  incense  unto 
other  gods  in  the  land  of  Egypt,  whither  ye  be 
gone  to  dwell,  that  ye  might  cut  yourselves  off, 
and  that  ye  might  be  a curse  and  a reproach 
among  all  the  nations  of  the  earth? 

9 Have  "ye  forgotten  the  0 wickedness  of  your 
fathers,  and  the  wickedness  of  the  kings  of  Ju- 
dah, and  the  wickedness  of  their  wives,  and 
your  own  wickedness,  and  the  wickedness  of 
your  wives,  which  they  have  committed  in  the 
and  of  Judah,  and  in  the  streets  of  Jerusalem  ? 
10  They  are  not  p humbled  ecen  unto  this  day, 
neither  have  they  q feared,  nor  walked  in  my 
law,  nor  in  my  statutes,  that  1 set  before  you 
and  before  your  fathers. 

11  T[  Therefore  thus  sailh  the  Lord  of  hosts, 
the  God  of  Israel;  Behold,  I will  set  my  face 
r against  you  for  evil,  and  to  cut  off  all  Judah. 


A.  M.  cir. 
3118 

B.  C.  cir. 
583. 


a Ex. 14.2. 
c.46.14. 


b c.43.7. 


c I r.  19. 13. 


d c.34.22. 


La.  1.1,16. 


e c.19.4. 


f De.13.6. 
32.17. 


e 2Ch.36.15 
c.29.19. 

h Eze.  16.36, 
47. 

i Re. 2. 21 ,22 

J c.42.18. 

k Nil.  16.38. 
1V8.3G. 
c.7.19. 
25.7. 


1 of  the 
midst  of. 

in  Ia.3.8. 
c.  25. 6,7. 

1 Co.  10.22. 
He.3.16. 

n Ezr.9.13, 
14.  - 


o irickcd- 
nesses , or, 
punish- 
ments. 

p contrite. 
Ps.51.17 


, Er  14.16. 
Ec.8.12, 


r Le.17.10. 
£ze.  14.7,8 
A in. 9. 4. 


s c.42.15, 
&e. 

t Ho.4.6. 

ii  Is. 30.1.. 3. 

v lift  up 
their  soul. 


x Ne  13.26. 


y c.6.16. 

z Ps.12.4. 
ver.25. 

a or,  frame. 
21vi.  17.16. 

b c.7.13 
c Ho/2.5..9. 
d bread. 

e or,  hus- 
bands. 


12  And  I will  take  the  remnant  of  Judah,  that 
* have  set  their  faces  to  go  into  the  land  of 
Egypt  to  sojourn  there,  and  they  shall  all  be 
consumed,  and  fall  in  the  land  of  Egypt;  they 
shall  even  be  consumed  by  the  sword  and  by 
the  famine  : they  shall  die,  from  the  least  even 
1 unto  the  greatest,  by  the  sword  and  by  the 
famine  : and  they  shall  be  an  execration,  and 
an  astonishment,  and  a curse,  and  a reproach. 

13  For  I will  punish  them  that  dwell  in  the 
land  of  Egypt,  as  I have  punished  Jerusalem, 
by  the  sword,  by  the  famine,  and  by  the  pesti- 
lence : 

14  So  that  none  of  the  remnant  of  Judah, 
which  are  gone  u into  the  land  of  Egypt  to 
sojourn  there,  shall  escape  or  remain,  that 
they  should  return  into  the  land  of  Judah,  to 
the  which  they  v have  a desire  to  return  to 
dwell  there:  for  none  shall  return  but  such 
w as  shall  escape. 

15  If  Then  all  the  men  which  knew  that  their 
wives  x had  burned  incense  unto  other  gods, 
and  all  the  women  that  stood  by,  a great  mul- 
titude, even  all  the  people  that  dwelt  in  the 
land  of  Egypt,  in  Pathros,  answered  Jeremiah, 
saying, 

16  As  for  the  word  that  thou  hast  spoken  unto 
us  in  the  name  of  the  Lord,  we  * will  not  heark- 
en unto  thee. 

17  But  we  will  certainly  do  whatsoever  thing 
goetli  forth  out  of  our  own  2 mouth,  to  burn  in- 
cense unto  the  “queen  of  heaven,  and  to  pour 
out  drink-offerings  unto  her,  as  we  have  done, 
b we,  and  our  fathers,  our  kings,  and  our 
princes,  in  the  cities  of  Judah,  and  in  the 
streets  of  Jerusalem : for  then  c had  we  plenty 
of  d victuals,  and  were  well,  and  saw  no  eyil. 

18  But  since  we  left  off  to  burn  incense  to  the 
queen  of  heaven,  and  to  pour  out  drink-offer- 
ings unto  her,  we  have  wanted  all  things,  and 
have  been  consumed  by  the  sword  and  by  the 
famine. 

19  And  when  we  burned  incense  to  the 
queen  of  heaven,  and  poured  out  drink-offer- 
ings unto  her,  did  we  make  her  cakes  to  wor- 
ship her,  and  pour  out  drink-offerings  unto  her, 
without  our  c men  ? 

20  I7  Then  Jeremiah  said  unto  all  the  people, 
to  the  men,  and  to  the  women,  and  to  all  the 
people  which  had  given  him  that  answer, 
saying, 

21  The  incense  that  ye  burned  in  the  cities  of 
Judah,  and  in  the  streets  of  Jerusalem,  ye,  and 
your  fathers,  your  kings,  and  your  princes, 


Chap.  XLIV.  Ver.  1 — 30.  Ttie  sufferings  of  the  Jews  attri- 
buted to  their  idolatry  ; and  the  destruction  of  Kgypt  from 
the  sonic  cause  predicted. — Jeremiah  sharply  reproves  tne  Jews 
in  Egypt  fpr  continuing  in  idolatry,  after  the  exemplary  judg- 
ments inflicted  by  God  on  their  nation  for  that  sin  ; and  upon 
their  refusing  to  reform,  denounces  destruction  to  them,  and  to 
that  kingdom,  wherein  they  sought  protection,  contrary  to  the 
divine  injunction. — We  may  remark  the  superstition  of  the  idol- 
atrous Jews  in  attributing  their  national  misfortunes  to  the 
neglect  of  their  idols,  whereas  Jeremiah  assures  them  that  ail 
their  misfortunes  sprang  from  their  idolatry. 

“ We  ought  frequently  to  recollect  the  miseries  of  which  we 
have  heard,  or  which  we  have  witnessed  : seriously  reflecting, 
that  all  suffering  is  the  offspring  of  sin,  and  the  effect  of  the 
divine  wrath;  and  that  frequently  it  is  the  judgment  of  God 
on  the  sufferers,  ‘because  of  the  wickedness  which  they  have 
committed  to  provoke  him  to  anger.’  For  sin  is  1 that  abomi- 


Chap.  XLIV.  Ver.  I.  H ord  that  came.  &c. — Dahter  supposes  this  discourse 
to  ha\c  been  delivered  in  the  17th  or  ISth  yea'  after  the  taking  of  Jerusalem. 

Ver.  S.  Cut  yourselves.— See  chap.  xli.  5. 

Ver.  14.  None  of  the  remnant  —III  is  evident  from  ver.  28.  that  some  Jews 
were  to  escape  the  general  destruction  in  Egypt,  and  lo  return  into  their  own 
country.  though  but  a few  ; and  the  same  Ihing  is  implied  in  the  lalterclause  of 
tins  verse.  But  the  former  part  excludes  from  the  number  of  those  who  should 
escape  every  individual  of  those  who  are  properly  termed  “ the  remnant  of  Ju- 
mh  those  who  had  willingly  and  rebellious!)-  “ set  their  faces  to  go  into  the 
and  of  Egypt  to  dwell  there,”  on  a presumption  that  they  knew  Setter  chan 
..od  how  to  consult  their  own  restoration.  The  few,  then,  who  were  des’ined 


nable  ihing  which  he  hateth and  every  wilful  transgression 
implies  alienation  of  heart  from  him,  as  well  as  rebellion 
against  him. — All  our  sorrows  indeed  originate  from  this 
source : yet  the  most  awftd  miseries,  to  which  men  are  ex- 
posed, are  occasioned  by  their  neglect  of  his  great  salvation. 
For,  after  ail  that  he  has  done  to  open  ‘a  new  and  living 
way,’  for  sinners  to  return  to  him  ; the  warnings,  exhorta- 
tions, and  entreaties  of  his  ministers  generally  prove  unavail- 
ing, and  numbers  remain  unwilling  to  be  reconciled  unto  God  : 
they  persist  in  rebellion;  they  will  not  incline  their  ears  or 
their  hearts,  to  return  to  his  worship  and  service;  and  their 
obstinate  impenitence  and  unbelief  are  evils  ‘committed  against 
their  own  souls;’  their  ‘blood  is  upon  their  own  heads;’  and 
‘they cut  themselves  off’  and  ‘make  themselves  a curse  and 
a reproach.’— To  mingle  idolatry  with  divine  worship,  and  to 
reject  the  mediation  of  Christ,  or  join  other  mediators  with 
him,  are  evils  far  more  provoking  to  God,  and  ruinous  to  men, 


to  escape,  were  to  be  such  as  had  come  into  the  land  of  Egypt  with  Johanan 
by  compulsion,  or  had  previously  fled  thither,  or  in  some  other  less  offensive 
manner,  and  chanced  to  be  there  when  the  storm  burst  upon  them.] — Bagster. 

Ver.  17.  To  the  queen  of  heaven.—' That  is,  to  the  moon,  to  whom  they  poured 
out  libations  of  wine,  probably  bv  moon-Iisht.  See  note  on  chop.  vii.  18.— [As 
the  Sun  w as  worshipped  not  only  under  the  name  of  baal  shamayim , “ Lord 
of  heaven,”  hut  also  by  that  of  Molech , or  King;  it  is  likely  also  that  the 
Moon  was  adored  as  melecheth  hashshamayim , “ the  Queen  of  heaven.”  So 
the  Orphic  hymn  addressed  to  the  Moon  begins,  Hear,  goddess  Queen.— And 
Homer,  in  his  hymn  to  the  Moon,  addresses  her.  All  hail.  Queen,  goddess  — 
In  Epiphanius , we  find  some  women  of  Arabia,  towards  the  end  of  the  fourth 


Egypt's  destruction  foreshown.  JEREMIAH. — CHAP.  XLV.,  XL  VI.  Jeremiah  comforteth  Baruch. 


and  the  people  of  the  land,  did  not  the  Lord 
remember  them,  and  came  it  not  into  his 
mind  ? 

22  So  that  the  Lord  could  no  longer  f bear, 
because  of  the  evil  of  your  doings,  and  because 
of  the  abominations  which  ye  have  commit- 
ted ; therefore  s is  your  land  a desolation,  and 
an  astonishment,  and  a curse,  without  an  in- 
habitant, as  at  h this  day. 

23  Because  ye  have  burned  ‘ incense,  and 
because  ye  have  sinned  against  the  Lord,  and 
have  not  obeyed  the  voice  of  the  Lord,  nor 
walked  in  his  3 law,  nor  in  his  k statutes,  nor 
in  his  1 testimonies ; therefore  m this  evil  is 
happened  unto  you,  as  at  this  day. 

24  Moreover  Jeremiah  said  unto  all  the  peo- 
ple, and  to  all  the  women,  Hear  the  word  of 
the  Lord,  all  Judah  "that  are  in  the  land  of 
Egypt : 

25  Thus  saith  the  Lord  of  hosts,  the  God  of 
Israel,  saying ; Ye  and  your  wives  have  both 
spoken  0 with  your  mouths,  and  fulfilled  with 
your  hand,  saying,  We  will  surely  perform  our 
vows  that  we  have  vowed,  to  burn  incense  to 
the  queen  of  heaven,  and  to  pour  out  drink- 
offerings  unto  her:  ye  will  surely  accomplish 
p your  vows,  and  surely  perform  your  vows. 

26  Therefore  hear  ye  the  word  of  the  Lord, 
all  Judah  that  dwell  in  the  land  of  Egypt; 
Behold,  I have  sworn  9 by  my  great  name, 
saith  the  Lord,  that  r my  name  shall  no  more 
be  named  in  the  mouth  of  any  man  of  Judah 
in  all  the  land  of  Egypt,  saying,  The  Lord 
God  liveth. 

27  Behold,  I will  watch  over  them  for  8 evil, 
and  not  for  good  : and  all  the  men  of  Judah 
that  are  in  the  land  of  Egypt  shall  be  consu- 
med ‘ by  the  sword  and  by  the  famine,  until 
there  be  an  end  of  them. 

28  Yet  “a  small  number  that  escape  the 
sword  shall  return  out  of  the  land  of  Egypt 


A.  M.  cir. 
3433. 

B.  C.  tir. 
571. 


f Is. 43. 24. 

Mai. 2. 17. 
g c.25.11. 

h ver.6. 
i lCo.10.20. 

2Co.6.16. 
j Ps.  11 9. 150 
k Ps.  119. 155 

I Ps.78.56. 
m 1 Ki.9.9. 

Ne.  13. 18. 
Da. 9.11. 
12. 

II  c 43.7. 
o ver.  15. 

p Ja.M4.15 
Job  34.22. 
q Ge.22.16. 
He.6. 13. 

r Eze. 20.39. 

Am. 6. 10. 
s c.31.23. 

Eze.7.6. 
t 2Ki.21.14. 

ver.  12. 

u ver.  14. 

Is. 27. 13. 


v from  vie, 
or,  them. 
w Ps.33.11. 
x c. 46.25,26 
Eze.29.3, 
Lc. 

30.21, &c. 
y c.39.5. 

A.  M.  3397. 

B.  C.  607. 
a c.  36. 1,4, 
32.  • 

b Job  23.2. 
c Ps.27.13. 
d Ps. 77.3.4. 
e Is. 5.5. 
f Mat.6.25.. 

00 

lTu.12.15. 


g c.25.26. 
Zep.3.8. 


a c.25.15, 
&c. 


into  the  land  of  Judah,  and  all  the  remnant  of 
Judah,  that  are  gone  into  the  land  of  Egypt  to 
sojourn  there,  shall  know  whose  words  shall 
stand,  v w mine,  or  theirs. 

29  Tf  And  this  shall  be  a sign  unto  you,  saith 
the  Lord,  that  I will  punish  you  in  this  place 
that  ye  may  know  that  my  words  shalhsurely 
stand  against  you  for  evil : 

30  Thus  saith  the  Lord  ; Behold,  I will  * give 
Pharaoh-hophra  king  of  Egypt  into  the  hand 
of  his  enemies,  and  into  the  hand  of  them  that 
seek  his  life  ; as  I gave  Zedekiah  ? king  of 
Judah  into  the  hand  of  Nebuchadrezzar  king 
of  Babylon,  his  enemy,  and  that  sought  his 
life. 

CHAPTER  XLV. 

1 Baruch  being  dismayed,  4 Jeremiah  instructed!  and  comforteth  him. 

THE  word  that  Jeremiah  the  prophet  spake 
unto  Baruch  a the  son  of  Neriah,  when  he 
had  written  these  words,  in  a book  at  the 
mouth  of  Jeremiah,  in  the  fourth  year  of  Jeho- 
iakim  the  son  of  Josiah  king  of  Judah,  saying, 
2 Thus  saith  the  Lord,  the  God  of  Israel,  unto 
thee,  O Baruch  ; 

3 Thou  didst  say,  Wo  is  me  b now  ! for  the 
Lord  hath  added  grief  to  my  sorrow  ; I faint- 
ed c in  my  sighing,  and  I find  11  no  rest. 

4 Thus  shalt  thou  say  unto  him,  The  Lord 
saith  thus  ; Behold,  that  which  I have  built 
will  I break  e down,  and  that  which  I have 
planted  I will  pluck  up,  even  this  whole  land. 
5 And  seekest  thou  great  things  for  thyself? 
seek  them , 1 not:  for,  behold,  I will  bring  evil 
s upon  all  flesh,  saith  the  Lord  : but  thy  life 
will  I give  unto  thee  for  a prey  h in  all  places 
whither  thou  goest. 

CHAPTER  XL  VI. 

1 Jeremiah  propliesieth  the  overthrow  of  Pharaoh’s  army  at  Euphrates,  13  and  thecoiv 
quest  of  Egypt  by  Nebuchadrezzar.  27  He  comforteth  Jacob  in  their  chastisement. 

THE  word  of  the  Lord  which  came  to  Jere- 
miah the  prophet  against a the  Gentiles  ; 


than  it  is  generally  supposed.  Those  who  worship  images, 
saints,  and  angels,  and  'present  oblations  tp  the  queen  of 
heaven,’  should  recollect  the  consequences  of  similar  practices 
of  God’s  ancient  people,  previous  to  the  Babylonish  captivity. 
And  they,  who  neglect  the  person  and  mediation  of  the  Son 
of  God,  should  consider  the  punishment  inflicted  on  the  Jews, 
for  rejecting  and  crucifying  him  ; under  which  they  still  con- 
tinue ‘ a curse  and  a reproach  among  the  nations  because 
they  'have  not  been  humbled  to  this  day,’  nor  have  ‘feared 
the  Lord,’  to  obey  his  command  of  ' honouring  the  Son,  even 
as  they  should  honour  the  Father  that  sent  him.’  Indeed,  all 
men,  till  humbled  before  God  for  their  sins,  are  constantly  ex- 
posed to  the  awful  danger  of  being  crushed  by  his  power  and 
justice.” — T.  Scott. 

Chap.  XLV.  Ver.  1 — 5.  Baruch  encouraged,  under  his  dis- 
couragements.— This  chapter  seems  to  be  connected  with  the 
subject  treated  of  in  chap,  xxxvi. ; immediately  after  which 
it  is  placed  by  Dr.  Blayney.  Baruch  appears  to  have  been 
greatly  alarmed  at  the  threatenings  contained  in  the  prophe- 
cies which  Jeremiah  had  dictated  to  him,  and  was,  perhaps, 
afraid  of  sharing  in  the  persecution  carried  against  the  Pro- 

Ehet.  To  relieve  or  abate  his  fear,  this  special  prophecy  is  sent 
im  : and  the  admonition  it  contains,  “ Seek  not  great  things 
for  thyself,”  may  be  a word  in  season  to  all  who  are  entering 
on  the  service  of  God,  particularly  in  the  public  ministry. 

“We  are  apt  to  indulge  a hope  of  being  considerable  in  one 


century,  had  set  up  another  queen  of  heaven,  the  Virgin  Mary,  too  well  known 
since  under  that  name  and  character,  whom  they  likewise  worshipped  as  a 
goddess,  by  holding  stated  assemblies  every  year  to  her  honour,  and  by  offering 
a cake  of  bread  in  her  name  ; whence  these  heretics  were  called  Collyridians , 
from  the  Greek  Kolluris , a cake.]— Bolster. 

Ver.  30.  Pharaoh-hophra.— (The  subjects  of  Pharaoh-hophra,  or  Apries, 
having  rebelled  on  the  destruction  of  the  army  which  he  sent  into  Lydia  against 
the  Cyrenians,  he  sent  Amasis,  one  of  his  officers,  to  reduce  them  to  their  duty. 
But  while  he  was  addressing  them,  they  placed  the  ensigns  of  royalty  on  his 
head,  and  proclaimed  him  king.  Amasis  accepted  the  title,  and  confirmed  the 
Egyptians  in  their  revolt ; ana  the  greater  part  of  the  nation  declaring  for  him, 
ichiefly  in  consequence  of  the  cruelty  of  Apries  to  Paterbemis  another  officer, 
who  had  been  sent  to  arrest  Amasis,  which  he  was  not  able  to  effect,)  he  was 
obliged  to  retire  into  Upper  Egypt,  where  he  maintained  himself  for  some  years. 
The  country  being  thus  weakened  by  intestine  war,  was  attacked  and  easily 
overcome  bv  Nebuchadnezzar ; and  having  slain  an  immense  number  ofthe  inha- 
bitants, and  taken  prodigious  booty,  he  returned  to  Babylon,  leaving  Amasis  his 
viceroy.  After  his  departure,  Apries  marched  against  Amasis  ; and  being  defeated 
at  Memphis,  he  was  taken  prisoner,  carried  to  Sais,  and  strangled  in  his  own  pa- 
lace, thus  verifying  this  prophecy.  Diodorus.]— Bagster. 

CHAP.  XLV.  This  chapter,  though  here  placed,  is  considered  by  Blayney 


way  or  other,  and  to  flatter  ourselves  with  the  prospect  of  re- 
putation or  affluence;  we  are  plensed  with  our  own  dreams, 
and  put  out  of  temper  by  being  awaked  out  of  them.  But  the 
Lord  knows  the  real  cause  of  our  despondency  better  than  we 
do  : and  we  should  beg  of  him  to  examine  our  hearts,  and  to 
enable  us  to  repress  and  mortify  every  ambitious,  covetous,  01 
sensual  desire.— In  such  a world  of  sin  and  sorrpw,  as  this  is 
at  all  times  ; (and  not  only  in  seasons  of  public  calamity;) 
where  death  is  continually  ravaging,  and  will  speedily  cut  us 
off;  and  which  the  Lord  will  soon  break  down  and  destroy, 
with  all  those  whose  treasures  and  hearts  are  in  it ; we  should 
not  seek  more  than  ‘food  convenient  for  us.’  And,  however 
our  lives  may  be  preserved  or  exposed,  or  whithersoever  we 
may  be  driven,  our  chief  diligence  should  be  employed  in  ob- 
taining an  assurance,  that  1 when  this  earthly  house  of  our 
tabernacle  shall  be  dissolved,  we  have  a building  of  God,  a 
house  not  made  with  hands,  eternal  in  the  heavens.’  ” — T.  Scott. 

Chap.  XL VI.  Ver.  1 — 28.  'Two  distinct  prophecies  of  judg- 
ment \ upon  Egypt. — The  difference  between  the  twelve  pre- 
ceding chapters  in  prose,  and  the  six  following  in  sublime 
poetic  numbers,  in  point  of  composition,  is  very  striking.  The 
first  verse  of  this  chapter  forms  a general  title  to  the  whole. 
This  chapter  itself  contains  two  distinct  prophecies  relative  to 
Egypt.  The  first  was  delivered  previous  to  an  engagement 
between  the  king  of  Egypt,  and  Nebuchadnezzar  king  of  Ba- 
bylon, near  Carchemish,  in  which  the  Egyptians  were  routed 


and  others,  as  a mere  appendix  to  eh.  xxxvi.  ; with  which,  both  in  his  version 
and  that  of  Boothroyd , it  stands  immediately  connected. 

Ver.  2.  Thus  saith  the  Lord,  &c.— “Jeremiah  had  in  his  former  discourses 
revealed  the  will  of  God.  concerning  the  nations  : here  he  revealeth  it  as  to 
Baruch  his  secretary  or  clerk,  upon  which  account  some  compare  him  to  Paul, 
writing  to  Philemon  as  well  as  to  the  churches.”— Pool. 

Ver.  3.  Wo  is  me.— "Upon  Baruch’s  reading  the  prophecies  after  he  had 
wrote  them  from  the  mouth  of  Jeremiah,  both  ne  and  Jeremiah  were  sent  for 
before  the  princes,  and  advised  to  hide  themselves,  as  we  read  ch.  xxxvi.  15, 19. 
This  probably  disturbed  Baruch,  and  made  him  lament  his  condition  in  such 
like  expressions,  of  which  the  prophet  had  heard,  probably  by  revelation  from 
God.” — Pool. 

Ver.  4.  Thatiohich  I have  built.— Compare  Isa.  v.  5. 

Ver.  5.  Seekest  thou  great  things  for  thyself  — ‘ What  great  things  Baruch 
was  seeking,  is  not  expressed.  They  could  not  be  honour  or  riches.  The  time 
of  Jehoiakim’s  reign  was  no  time  for  any  pious  rational  man  to  expect  any 
thing  of  that  nature.  He  might  expect  to  have  been  a prophet  as  Elisha  was, 
who  first  was  but  a servant  to  Elijah.  Or  at  least  he  might  expect  rest  and  pro- 
tection.”— Pool. For  a prey— See  ch.  xxi.  9. 

Chap.  XLVI.  Ver.  1.  The  Gentiles— Blayney , “ The  nations.”  This  and 
the  following  chapters  describe  the  contents  of  the  cups  of  judgment,  of  which 

845 


Defeat  oj  Pharaoh’' s army.  JEREMIAH. — CHAP.  XLVI.  Conquest  of  Egypt 


2 Against  Egypt,  against  b the  army  of  Pha- 
raoh-necho  king  of  Egypt,  which  was  by  the 
river  Euphrates  in  Garchemish,  which  Nebu- 
chadrezzar king  of  Babylon  smote  in  the 
fourth  year  of  Jehoiakim  the  son  of  Josiah 
king  of  Judah. 

3 Order  c ye  the  buckler  and  shield,  and  draw 
near  to  battle. 

4 Harness  the  horses;  and  get  up,  ye  horse- 
men, and  stand  forth  with  your  helmets  ; fur- 
bish the  spears,  and  put  on  (lie  brigandines. 

5 Wherefore  have  I seen  them  dismayed  and 
turned  away  back?  and  their  mighty  ones 
d are  e beaten  down,  and  are  fled  f apace,  and 
look  not  back  : for  e fear  was  round  about, 
saith  the  Lord. 

6 Let  not  the  swift  h flee  away,  nor  the  migh- 
ty man  escape  ; they  shall  ' stumble,  and  fall 
toward  the  north  by  the  river  Euphrates. 

7 Who  is  this  that  cometh  up  as  ) a flood, 
whose  waters  are  moved  as  the  rivers  ? 

8 Egypt  riseth  up  like  a flood,  and  his  waters 
are  moved  like  the  rivers  ; and  he  saith,  I k will 
go  up,  and  will  cover  the  earth  ; I will  destroy 
the  city  and  the  inhabitants  thereof. 

9 Come  up,  ye  horses;  and  rage,  ye  cha- 
riots ; and  let  the  mighty  men  come  forth  ; ' the 
Ethiopians  and  m the  Libyans,  that  handle  the 
shield  ; and  the  Lydians,  that  handle  and  bend 
the  " bow. 

10  For  this  is  the  day  °of  the  Lord  God  of 
hosts,  a day  of  vengeance,  that  he  may 
avenge  him  of  his  adversaries:  and  the 
sword  p shall  devour,  and  it  shall  be  satiate 
and  made  drunk  with  their  blood  : for  the 
Lord  God  of  hosts  hath  a i sacrifice  in  the 
north  country  by  the  river  Euphrates. 

1 1 Go  up  into  Gilead,  and  take  r balm,  O 5 vir- 
gin, the  daughter  of  Egypt : in  vain  shalt  thou 
use  many  medicines ; for  • thou  shalt  not  " be 
cured. 

12  The  nations  have  heard  of  thy  shame, 
and  thy  cry  hath  filled  the  land : for  the 
mighty  man  hath  stumbled  against  the  migh- 
ty, and  they  are  fallen  both  together. 


A.  M.  3397. 

b.  c.  on 


b 2Ch.36.S0. 
Fulfilled 
presently. 

cc.51.11.12. 

Na.2.1. 

d Re. 6. 15. 

e broken  in 
pieces. 

f a flight. 


h Ec.9.11. 
Am.2  14. 

i Da. 11. 19 
22. 

j c.47.2. 
k Ex.  15.9. 

I Cush. 
in  Put. 
n Is. 66. 19. 

O Ib.13.6. 

34.6.8. 
63.4. 

Joel  1.15. 
p De.32.42. 
q Eze.39.17. 

Zep.1.7. 
r c.8.22. 

51.8. 

s Is.  47.1. 
t no  cure 
shall  be 
unto  thee. 
u Eze.30.2I. 


v Is.  19.1. 
c.43. 10,11 
Eze.c.29, 
30,S2. 
Fulfilled, 

«Fl- 

w Ps.  18.14, 
39. 

x multiplied 
the  fuller. 
y Le. 26.37. 
z make  the 
instru- 
ments of 
captivity. 
a Is.20.4. 
b Ho.10.11. 
c c.47.2. 
d bullocks 
of  the 
stall. 

e De. 32.35. 
Ps.37.13. 
c.50.27. 
f Ainon,  or, 
nourisher. 


13  T[  The  word  that  the  Lord  spake  to  Jere- 
miah the  prophet,  how  Nebuchadrezzar  king 
of  Babylon  should  'come  and  smite  the  land 
of  Egypt. 

14  Declare  ye  in  Egypt,  and  publish  in  Mig- 
dol,  and  publish  in  Noph  and  in  Tahpanhes: 
say  ye,  Stand  fast,  anti  prepare  thee ; for  the 
sword  shall  devour  round  about  thee. 

1J  Why  are  thy  valiant  men  swept  away? 
-they  stood  not,  because  w the  Lord  did  drive 
them. 

16  He  xmade  many  to  fall,  yea,  > one  fell 
upon  another:  and  they  said,  Arise,  and  let 
us  go  again  to  our  own  people,  and  to  the  land 
of  our  nativity,  from  the  oppressing  sword. 

17  They  did  cry  there,  Pharaoh  king  of 
Egypt  is  but  a noise  ; he  hath  passed  the  time 
ap  pointed. 

18  As  I live,  saith  the  king,  whose  name  is 
the  Lord  of  hosts,  Surely  as  Tabor  is  among 
the  mountains,  and  as  Carmel  by  the  sea,  so 
shall  he  come. 

19  O thou  daughter  dwelling  in  Egypt,  z fur- 
nish thyself  to  go  into  a captivity:  for  Noph 
shall  be  waste  and  desefiate  without  an  inha- 
bitant. 

20  Egypt  is  like  a very  fair  b heifer,  but  de- 
struction cometh  ; it  cometh  out  of  the  'north. 

21  Also  her  hired  men  are  in  the  midst  of  her 
like  d fatted  bullocks  ; for  they  also  are  turned 
back,  and  are  fled  away  together : they  did  not 
stand,  because  the  day  e of  their  calamity  was 
come  upon  them,  and  the  time  of  their  visitation. 

22  The  voice  thereof  shall  go  like  a serpent; 
for  they  shall  march  with  an  army,  and  come 
against  her  with  axes,  as  hewers  of  wood. 

23  They  shall  cut  down  her  forest,  saith  the 
Lord,  though  it  cannot  be  searched  ; because 
they  are  more  than  the  grasshoppers,  and  art 
innumerable. 

24  The  daughter  of  Egypt  shall  be  confound- 
ed ; she  shall  be  delivered  into  the  hand  of  the 
people  of  the  north. 

25  The  Lord  of  hosts,  the  God  of  Israel, 
saith  ; Behold,  I will  punish  the  f multitude  ol 


with  great  slaughter,  as  here  predicted. — Jeremiah  sees  the 
mighty  preparations  ; but  they  are  all  to  no  purpose,  since  God 
had  doomed  their  fall.  The  king  of  Egypt,  however,  is  here 
represented  as  marching  with  all  the  confidence  of  victory,  and 
his  a/my  is  compared  to  the  mighty  Nile  overflowing  its  banks, 
and  threatening  all  the  country  around  with  inundation.  He 
is  heard  animating  his  troops  to  battle  ; but  the  Prophet  states 
that  this  is  the  time  destined  for  their  fall ; and  this  prophecy 
“ concludes  with  an  apostrophe  to  the  virgin  daughter  (mean- 
ing the  inhabitants)  of  Egypt,  whose  wound  is  pronounced  in- 
curable, and  her  disgrace  universally  known;  forasmuch  as 
the  number  of  her  warriors  have  only  served  to  augment  the 
general  disorder,  and  more  effectually  to  destroy  each  other.” 
--  Blayney. 

At  verse  13  begins  the  second  prophecy  respecting  Egypt. 
“ There  appears  no  ground,”  says  Dr.  Blarney,  “for  fixing 
the  date  when  this  second  prophecy  was  delivered:  but  the 
desolation  foretold  in  it  is  undoubtedly  the  same  which  Ezekiel 
has  predicted,  (chapters  xxix.  to  xxxii.)  and  came  to  pass  in 
the  27th  year  of  Jehoiakim’s  captivity,  (in  the  16th  after  the 


all  the  nations  were  to  drink,  beginning  with  Egypt.  fThey  were  not  deli- 
vered at  the  same  time : to  some  the  date  is  annexed  ; in  others  it  is  left  un- 
certain. 1 —Bagster. 

Ver.  3.  Order  ye  the  buckler. — (This  is  a poetical  and  ironical  call  to  the 
Egyptiuns  to  muster  their  forces  ; and  implies,  that  all  their  courage  and  efforts 
would  be  vain.  | —Bagster. 

Ver.  4.  Brigandines — Armour,  coat9  of  mail ; [especially  those  made  in  the 
form  of  scales;  one  plate  overlapping  another.  \— Bagster. 

Ver.  5.  Fear  teas  round  about — That  is,  alarm  and  danger,  chap.  vi.  25. 

Ver.  9.  The  Ethiopians  and  the  Lybians. — See  margin  ; the  former,  probably, 
referring  to  the  Arabians  on  the  borders  of  the  Red  sea.  See  note  on  2 Kings 
xix.  9.  Isa.  xviii.  1,  &c. 

Ver  11.  Go  up  unto  Gilead.— See  note  on  chap.  viii.  22. 

Ver.  13.  Word  that  the  Lord  spake. — [The  preceding  prophecy  relates  to  a 
great  victory  of  Nebuchadnezzar  over  the  king  of  Egypt  near  the  Euphrates  ; 
but  this  foretels  his  entire  conquest  of  that  country,  about  seventeen  years 
after  the  destruction  of  Jerusalem,  after  Amasis  had  driven  Apries  into  Upper 
Egypt.  See  on  ch.  xliv.  30.]—  Bagster. 

Ver.  14.  Migdol.—[Migdol  is  doubtless  the  same  as  the  Magdolus  of  the 
Greek  and  Latin  writers  ; which  was  a city  of  Lower  Egypt,  at  the  entrance 
into  that  country  from  Palestine  : and  according  to  Antoninus,  about  twelve 
miles  from  Pelusium.  Sicard  thinks  it  is  a hill  now  called  Kouabe.]—B 
84ft 


destruction  of  Jerusalem,)  as  may  be  collected  from  Ezekiel 
xxix.  17.  where  Nebuchadnezzar’s  army  is  spoken  of  as  hav- 
ing at  that  time  suffered  a great  deal  in  the  siege  of  Tyre;  on 
which  account  the  spoils  of  Egypt  are  promised  for  their 
wages,  or  indemnification ; and  the  promise  was  accordingly 
made  good  that  same  year,” — as  related  by  Josephus.  (Antiq. 
lib.  x.  chap.  9.) 

The  two  last  verses  respect  Israel,  and  are  a repetition  of 
the  comfortable  promises  we  have  already  seen  in  chap.  xxx. 
ver.  10, 11. 

“Neither  valour,  strength,  speed,  nor  numbers,  can  avail 
those,  whom  the  righteous  God  determines  to  make  sacrifices 
to  his  justice : but  they  must  be  dismayed,  flee  away,  and  not 
escape  ; and  all  their  vain-glorious  boasts  and  sanguine  expec- 
tations, must  end  in  disappointment  and  confusion. — Those 
nations,  which  were  ‘ the  terror  of  the  mighty,’  and  seemed 
ready  to  obtain  dominion  over  the  whole  earth,  are  speedily  so 
weakened  that  they  cannot  defend  themselves ! But  nothing 
so  exposes  kingdoms  to  hostile  invaders,  as  intestine  discords: 
whilst  mighty  men  thus  stumble  one  against  another,  they  all 


Ver.  17.  Pharaoh  ....  is  but  a noise— That  is,  he  lias  made  a great  noise 
of  what  lie  will  do  ; but  it  is  noise  only.  But  Blayney  renders  this  verse. 
“ They  cried  there,  O Pharaoh  . . . . a tumult  has  frustrated  the  appointed 
meeting?"  i.  e.  he  disappointed  his  allies. 

Ver.  19.  Noph— [Or  Movh,  is  the  celebrated  city  of  Memphis,  as  the  Chaldee 
and  LXX.  render : long  tne  residence  of  the  ancient  Egyptian  kings  ; and  situ- 
ated fifteen  miles  above  where  the  Delta  begins,  on  the  western  side  of  the 
Nile.  (.Strabo  and  Pliny.)  It  was  in  the  neighbourhood  of  Memphis  that  the 
famous  pyramids  were  erected,  whose  grandeur  and  beauty  still  astonish  the 
modern  traveller  : they  are  about  twenty  in  number  ; the  largest  of  which  is 
481  feet  perpendicular  height,  and  the  area  of  its  basis  is  on  480,249  square  feet, 
or  something  more  than  eleven  acres,  being  exactly  the  size  of  Lincoln’s  Inn 
Fields  in  London.  The  immense  ruins  between  the  northern  and  southern  py- 
ramids, and  about  fourteen  miles  from  Cairo,  still  called  Memf Men/,  or 
Menouf,  seem  to  mark  the  site  of  this  city.  See  Maillet,  Savary,  &c.]— B. 

Ver.  22.  Like  a serpent. — Blayney , “ Like  ‘hat  of  an  enchanter i.  e.  low, 
and  inarticulate,  through  fear.  So  Bur  ell;  but  Boothroyd  adheres  to  the  com 
mon  version.  See  Isa.  xxix.  4.  and  note. 

Ve»-  25.  I roil!  punish  the  multitude  of  No. — Hebrew,  “ I will  visit  upon 
Ammon  of  No  i.  e.  the  Theban  Jupiter.  When  an  idolatrous  nation  is 
doomed  to  destruction,  God  19  said  to  execute  vengeance  upon  its  idols.  See 
ch.  xliii.  12.  13. 


Destruction  of  the  Philistines.  JEREMIAH. — CHAP.  XLVII.,  XLVIII.  TJ.e  judgment  oj  Moab. 


s No,  and  Pharaoh,  and  Egypt,  with  their 
gods,  and  their  kings;  even  Pharaoh,  and  all 
them  that  trust  in  him  : 

26  And  h I will  deliver  them  into  the  hand  of 
those  that  seek  their  lives,  and  into  the  hand  of 
Nebuchadrezzar  kingof  Babylon,  and  into  the 
hand  of  his  servants : and  afterward  it  shall  be 
inhabited,  as  in  the  days  of  old,  saith  the  Lord. 

27  If  But  fear  not  i thou,  O my  servant  Ja- 
cob, and  be  not  dismayed,  O Israel : for,  be- 
hold, I will  save  thee  from  afar  off,  and  thy 
seed  from  the  land  of  their  captivity  ; and  Ja- 
cob shall  return,  and  be  in  rest  and  at  ease, 
and  none  shall  make  him  afraid. 

28  Fear  thou  not,  O Jacob  my  servant,  saith 
the  Lord  : for  I am  with  thee ; for  I will  make 
a full  end  of  all  the  nations  whither  I have 
driven  thee  : but  I will  not  make  a full  end 
of  thee,  but  correct  thee  in  measure;  yeti  will 
I not  k leave  thee  wholly  unpunished. 

CHAPTER  XLVII. 

The  destruction  of  the  Philistines. 

THE  word  of  the  Lord  that  came  to  Jere- 
miah the  prophet  against  the  a Philistines, 
before  that  Pharaoh  smote  b c Gaza. 

2  Thus  saith  the  Lord;  Behold,  waters  rise 
up  out  of  the  d north,  and  shall  be  an  over- 
flowing flood,  and  shall  overflow  the  land,  and 
e all  that  is  therein  ; the  city,  and  them  that 
dwell  therein : then  the  men  shall  cry,  and  all 
the  inhabitants  of  the.  land  shall  howl. 

3  At  the  noise  f of  the  stamping  of  the  hoofs 
of  his  strong  horses , at  the  rushing  of  his  cha- 
riots, and  at  the  rumbling  of  his  wheels,  the 


A.  M.  3393. 
B.  C.  606. 


g Na.3  8. 
h c.44.30. 
i Is.43.1,5. 

1 Is.27.7..9. 
He.  12.5.. 
10. 

Re.3.19. 
k or,  utter- 
ly cut  thee 
off. 

A.  M.  cir. 
3387. 

B.  C.  cir. 
617. 

n Eze.25.15. 

Zep.2.4,5 
b Azzch. 

c.F.20. 
c Am.  1.6.. 8. 
1 c.46.20. 
i the  ful- 
ness Uierc- 

of. 

f c.8.16. 
Na.3.2. 


h Ge.10.14. 
i Zee. 9.5. 
j De.32.41. 
Eze.21.3.. 
5. 

k gather. 

1 cansl 

thou  7 

m Eze.14.17 
n Mi. 6.9. 

A.  M.  cir. 
3420. 

B.  C.  cir. 
534. 


25.10. 
Eze-25.8,9 
Am. 2. 1,2. 
b or,  the 
high  place. 
c Nu.32.37. 
d or, 
brought  to 
silence.  # 
Is.  15.1. 
e go  after. 
f t ceeping 
with  weep- 


fathers  shall  not  look  back  to  their  children 
for  feebleness  of  hands  ; 

4 Because  of  the  day  that  cometh  to  spoil  all 
the  Philistines,  and  to  cut  off  from  Tyrus  and 
Zidon  every  helper  that  remaineth:  for  the 
Lord  will  spoil  the  Philistines,  the  remnant  of 
the  s country  of  h Caphtor. 

5 Baldness  is  come  upon  i Gaza;  Ashkelon 
is  cut  off  with  the  remnant  of  their  valley: 
how  long  wilt  thou  cut  thyself? 

6 O thou  sword  i of  the  Lord,  how  long  will 
it  be  ere  thou  be  quiet?  k put  up  thyself  into 
thy  scabbard,  rest,  and  be  still. 

7 How  i can  it  be  quiet,  seeing  the  Lord  hath 
given  it  a charge  against  Ashkelon,  and 
against  the  sea  shore  ? there  hath  he  appoint- 
ed n it. 

CHAPTER  XLVIII. 

1 The  judgment  of  Moab,  7 for  their  pride,  11  for  their  security,  14  for  their  carral 

confidence,  26  and  for  their  contempt  of  God  and  his  people.  47  The  restoration  of 

Moab. 

AGAINST  Moab  “thus  saith  the  Lord  of 
hosts,  the  God  of  Israel ; Wo  unto  Nebo  ! 
for  it  is  spoiled  : Kiriathaim  is  confounded  and 
taken  : b Misgab  is  confounded  and  dismayed. 
2 There  shall  be  no  more  praise  of  Moab  : in 
c Heshbon  they  have  devised  evil  against  it; 
come,  and  let  us  cut  it  off  from  being  a na- 
tion. Also  thou  shalt  d be  cut  down,  O Mad- 
men ; the  sword  shall  e pursue  thee. 

3  A voice  of  crying  shall  be  from  Horonaim, 
spo:  mg  and  great  destruction. 

4  r Ioab  is  destroyed ; her  little  ones  have 
ca  .sed  a cry  to  be  heard. 

5  For  in  the  going  up  of  Luhith  f continual 


fall  together ; and  the  state  becomes  incapable  of  defending 
itself  against  the  devouring  sword  of  its  enemies.  When  such 
events  take  place,  when  allies  prove  treacherous,  and  renown- 
ed princes  and  captains  but  a noise:  when  valiant  men  are 
swept  away  or  put  to  flight,  the  hand  of  the  Lord  should  be 
acknowledged  : for  how  can  they  stand  whom  he  drives  away? 
or  be  courageous,  whom  he  surrounds  w th  terrors  ? But  there 
is  an  appointed  period  to  all  earthly  calamities  : and  therefore 
our  grand  concern  is  to  ‘ flee  from  the  wrath  to  come.’  In- 
stead of  ‘ making  provision  for  the  flesh  to  fulfil  the  lusts 
thereof,’  we  should  be  daily  preparing-for  death  and  judgment. 
Having  sought  reconciliation  to  our  offended  God  through  Je- 
sus Christ,  we  should  stand  fast  in  the  faith,  and  seek  to  be 
furnished  with  patience  and  hope  against  every  event;  for  we 
know  not  what  captivity,  poverty,  or  tribulation,  may  await 
us:  and  therefore  habitual  self-denial,  and  mortification  to  the 
world,  constitute  our  highest  wisdom,  as  well  as  our  bounden 
duty.  But  nothing  should  dismay  the  servants  of  the  Lord  : 
he  will  save  them  from  every  place  where  they  have  been  scat- 
tered, and  bring  them  to  enjoy  his  rest  and  peace  : he  will  be 
with  them,  and  only  correct  them  in  measure;  and  will  not 
unish  any  of  them  with  that  everlasting  destruction  from 
is  presence,’  which  awaits  all  impenitent  transgressors.” — 
T.  Scott. 

Chap.  XLVII.  Ver.  1 — 7.  Prophecy  against  the  Philis- 
tines.— Among  the  nations  doomed  to  suffer  from  the  hostilities 
of  Nebuchadnezzar,  were  the  Philistines.  And  the  calamities 
predicted  in  this  chapter  befell  them,  probably,  during  the  long 
siege  of  Tyre,  already  mentioned,  when  their  country  was  de- 
solated to  prevent  their  giving  Tyre  or  Sidon  any  assistance  : 
but  as  to  the  capture  of  Gaza  by  Nebuchadnezzar,  as  Dr. 
Blayney  remarks,  no  history,  sacred  or  profane,  distinctly 


Ver.  26.  Afterward  it  shall  be  inhabited. — See  Ezek.  xxix.  41 — 13. And 

into. — Blayney.  “ Even  into,”  &c. 

Chap.  XLVII.  Ver.  1.  Gaza — On  the  division  of  Canaan,  was  given  to  the 
tribe  of  Judah,  and  wrested  from  them  by  the  Philistines  : but  after  many  chan- 
ges. finally  conquered  by  Hezekiah,  2 Ki.  xviii.  8.  It  was  also  called  Aza.  as  in 
Deut.  ii.  23.  above  quoted,  (the  Heb.  Gnain  being  sometimes  pronounced  as  an 
A,  and  sometimes  as  G,  or  Gn.) 

Ver.  4 . Every  helper.  &c. — “ The  destruction  of  the  Philistines  would  tend  to 
weaken  the  power  of  their  confederates,  the  Tyrians  and  Zidonians  ; and  to 
prepare  the  way  for  their  subjection  by  Nebuchadnezzar.  But  some  understand 
the  words  to  signify,  that  the  ruin  of  Tyre  and  Zidon,  the  helpers  of  the  Philis- 
tines, would  leave  them  without  resource  in  their  abject  condition.”—  T.  Scott. 

■ The  remnant  of  the  country  of  Caphtor. — The  Caphtorim,  as  well  as  the 

Philiatim,  (or  Philistines,)  were  descended  from  Mizraim,  the  father  of  the 
Egyptians.  Gen.  x.  13,  14. 

Ver.  5.  Baldness.—"  This  represents  the  total  desolations  of  Gaza,  which, with 
those  of  Ashkelon,  would  cause  inconsolable  grief  to  the  inhabi&nts  : this  they 
would  express,  by  tearing  or  shaving  off  their  hair,  and  cutting  their  flesh.”— 
T.  Scott.— The  remnant  of  their  valley.— Sandys,  (the  celebrated  travel- 
ler.) describes  the  valley  in  which  stood  Ashkelon  and  Gaza,  (about  twelve 
miles  apart,)  as  the  most  ‘ pleasant  that  ever  eye  beheld.”  Travels,  lib. 
m.  p.  ISO. 

Ver.  6.  O sword  of  the  Lord  — So  is  the  Assyrian  called  “ the  rod  of  his  an- 
ger. Isa,  x.  5.  Some  understand  this  verse  as  the  words  of  the  Philistines  ; 
out  it  iB  not  likely,  that  they  should  consider  Nebuchadnezzar,  or  the  Chal- 


states  the  fact.  Townsend  is  of  opinion,  that  during  Nebu- 
chadnezzar’s rapid  success  in  Palestine,  (when  he  came  to  in- 
vade Jerusalem,)  the  king  of  Egypt,  in  union  with  the  Philis- 
tines, was  making  an  attempt  to  recover  the  sea  coast  where 
Gaza  stood,  and  which  formerly  belonged  to  them,  as  he  infers 
from  Deut.  ii.  23.  But  as  his  argument  will  not  admit  abridg- 
ment, we  can  only  refer  to  it.  (Old  Test,  arranged,  vol.  ii.  p. 
501,  2.) 

The  apostrophe  in  the  close  of  this  chapter,  addressed  to 
the  Babylonish  monarch  as  “the  sword  of  the  Lord,”  is  re- 
markably animated  and  poetical. — “Arise,  OLord  ; . . . deliver 
my  soul  from  the  wicked,  which  are  thy  sword.”  (Ps.  xvii.  13.) 

“ Men  often  apprehend  no  danger  from  that  quarter,  whence 
evil  is  appointed  against  them.  The  height  of  ungodly  pros- 
perity is  the  forerunner  of  destruction ; and  sinful  pleasures 
terminate  in  outcries  and  howlings  of  misery.  We  should 
commit  our  children  to  the  Lord’s  keeping  ; for  we  know  not 
how  soon  we  may  be  deprived  of  power,  or  heart,  to  take  any 
care  of  them  ourselves.  When  he  intends  to  destroy  the 
wicked,  he  will  ‘cut  off  every  helper;’  and  where  he  inflicts 
vengeance,  he  will  remove  all  consolation.  The  miseries  oc- 
casioned by  war  should  be  deeply  lamented  by  us;  and  we 
should  earnestly  desire  and  pray,  that  this  ‘ sword  of  the  Lord 
may  return  into  the  scabbard,  and  be  still :’  yet  we  should  he 
ready  humbly  to  acquiesce  in  his  appointments,  who,  in  per- 
fect wisdom  and  justice,  gives  it  commission,  and  will  cause  it 
to  effect  his  purposes,  notwithstanding  all  the  power  of  those 
who  attempt  to  arrest  its  progress.” — T.  Scott. 

Chap.  XLVIII.  Ver.  1 — 25.  Prophecies  against  the  Moab- 
ites.— The  ensuing  prophecies  concerning  this  and  other 
neighbouring  nations,  are  supposed  to  have  had  their  accom- 
plishment also  during  the  same  period  as  the  preceding.  “ The 


deans,  as  ‘ The  sword  of  Jehovah.’  It  is  rather  a most  animated  and  pa- 
thetic lamentation  of  the  prophet,  over  the  miseries  which  tire  just  vengeance 
of  God  was  inflicting  on  the  nations  for  their  sins.” — T.  Scott. 

Ver.  7.  Bow  can  it  be  quiet. — 11  ‘ The  prophet  here  returns  an  answer  to  the 
foregoing  verse,  importing  that  Ihe  havoc,  made  by  the  sword  among  the  Philis- 
tines, was  the  effect  of  God’s  irreversible  purpose  and  decree.’— Lowth.  The 
original  continues  the  animated  apostrophe  of  the  question,  ‘ Howcanst  thou 

be  quiet)’  Arc. The  sea  shore — (included  in  this  commission)  would  take 

in  Tyre  and  Zidon,  which  generally  shared  the  fortunes  of  the  Philistines  : 
and  this  confirms  the  opinion,  that  the  prophecy  was  fulfilled  during  the  siege 
of  Tyre  by  Nebuchadnezzar.”— T.  Scott. 

Chap.  XLVIII.  Ver.  I.  Nebo—  Seems  to  have  been  a favourite  idol  of  the 

Babylonians.  See  Isaiah  xlvi.  1. Misgab — means  a high  tower,  probably  in 

Kiriathaim. 

Ver.  2.  In  Heshbon. — Blayney  connects  this  with  the  first  clause  of  the 
verse,  “ Moab  shall  have  no  more  glorying  in  Heshbon  : They,”  &c. Mad- 

men.— Boothrr.yd,  Madena  it  is  a proper  name. 

Ver.  4.  Moab  is  destroyed. — [This  prophecy  against  Moab,  as  well  as  the 
following  ones  concerning  Ammon,  Edom,  and  the  neighbouring  countries, 
seem  to  have  been  fulfilled  during  the  long  siege  of  Tyre  by  Nebuchadnezzar. 
Josephus  places  these  events  five  years  after  the  destruction  of  Jerusalem.] — 
Bagster. 

Ver.  5.  Luhith.— [Luhith  is  placed  by  Eusebius  between  Areopolis,  or  Ar, 
and  Zoar.  (See  ver.  34.)  It  was  evidently  situated  upon  a height ; as  was  also 
Horonaim,  which  was  probably  not  far  from  Luhith.]— Bagster. 

S47 


77te  pride,  security,  JEREMIAH. — CHAP.  XLVIII.  and  corruption  of  Moab. 


weeping  shall  go  up;  for  in  the  going  clown 
of  Horonaim  the  enemies  have  heard  a cry  of 
destruction. 

6 s Flee,  save  your  lives,  and  be  like  h the 
heath  in  the  wilderness. 

7 Tf  For  because  thou  hast  trusted  < in  thy 
works  and  in  thy  treasures,  thou  shalt  also  be 
taken  : and  Chemosh  ) shall  go  forth  into  cap- 
tivity with  his  k priests  and  his  princes  toge- 
ther. 

8 And  the  spoiler  shall  come  upon  every  city, 
and  no  city  shall  escape  : the  valley  also  shall 
perish,  and  the  plain  shall  be  destroyed,  as  the 
Lord  hath  spoken. 

9 Give  wings  unto  Moab,  that  it  may  flee 
and  get  away  : for  the  cities  thereof  shall  be 
desolate,  without  any  to  dwell  therein. 

10  i Cursed  be  he  that  doeth  the  work  of  the 
Lord  m deceitfully,  and  cursed  be  he  that  keep- 
etl)  back  his  sword  from  blood. 

11  Tf  Moab  hath  been  at  ease  from  his  youth, 
and  he  hath  settled  "on  his  lees,  and  hath  not 
been  emptied  from  vessel  to  vessel,  neither 
hath  he  gone  into  captivity : therefore  his 
taste  0 remained  in  him,  and  his  scent  is  not 
changed. 

12  Therefore,  behold,  the  days  come,  saith 
the  Lord,  that  I will  send  unto  him  wander- 
ers, that  shall  cause  him  to  wander,  and 
shall  empty  his  vessels,  and  break  their  bot- 
tles. 

13  And  Moab  shall  be  ashamed  of  Chemosh, 
as  the  house  of  Israel  was  ashamed  of  Beth- 
el p their  confidence. 

14  T[  Howsay  ye,  We  are  mighty  and  strong 
men  for  the  war? 

15  Moab  is  spoiled,  and  gone  up  out  of  her 
cities,  and  i his  chosen  young  r men  are  gone 
down  to  the  slaughter,  saith  the  king,  whose 
name  8 is  the  Lord  of  hosts. 

16  The  calamity  of  Moab  is  near  to  come, 
and  his  affliction  hasteth  fast. 

17  All  ye  that  are  about  him,  bemoan  him  ; 
and  all  ye  that  know  his  name,  say,  How  1 is 
the  strong  staff  broken,  and  the  beautiful 
rod  ! 

18  Thou  " daughter  that  dost  inhabit  Dibon,  j 
come  down  from  thy  glory,  and  sit  in  thirst ; 
for  the  spoiler  of  Moab  shall  come  upon  thee,  1 
and  he  shall  destroy  thy  strong  holds. 

19  O v inhabitant  of  w Aroer,  stand  by  the 
way,  and  espy  ; ask  him  that  fleeth,  and  her 
that  escapeth,  and  say,  What  is  done  ? 

20  Moab  is  confounded;  for  it  is  broken 


A.  M.  clr. 
3m 

B.  C.  cir. 
584. 


g c.61.6. 
Ma.  13.14 
..16. 


h or,  a na- 
ked. tree. 


i lTi.6.17. 


J Nu. 21. 29 
Ju.  11.24. 


k c.49.3. 


1 Ju.5.23. 

1 Sa.  15.3, 
9. 

lKi.20.42. 


m or,  negli- 
gently. 


it  Zep.  1.12. 
o stood. 
p lKi.  12.29. 
q the  choice 

of- 

r Is.40.30, 
31. 

s c.51.57. 
Ja.5.4. 

t ls.9.4. 
14.4,5,12. 

u c.46.19. 

v inhabit- 


w De.2.36. 


x Ps.75.10. 
y Eze.30.21. 
z c.25. 15,17. 
a Job  9.4. 


h I .a. 1.21. 


c Zep. 2. 8.. 
10. 


d or,  mo- 
ved st  thrj- 
sdf. 

t Pr.8.13. 

Is.  13. 11. 


f bars , or, 
those  on 
whom  he 
slayeth. 


g desola- 
tions. 


down  : howl  and  cry  ; tell  ye  it  in  Arnon, 
that  Moab  is  spoiled, 

21  And  judgment  is  come  upon  the  plain 
country;  upon  Holon,  and  upon  Jahazah,  and 
upon  Mephaath, 

22  And  upon  Dibon,  and  upon  Nebo,  and 
upon  Beth-diblathaim, 

23  And  upon  Kiriathaim,  and  upon  Beth- 
garnul,  and  upon  Bethmeon, 

24  And  upon  Kerioth,  and  upon  Bozrah,  and 
upon  all  the  cities  of  the  land  of  Moab,  far  or 
near. 

25  The  horn  * of  Moab  is  cut  off,  and  his  arm 
y is  broken,  saith  the  Lord. 

26  IF  Make  ye  him  2 drunken : for  he  magni- 
fied himself  against  the  "Lord:  Moab  also 
shall  wallow  in  his  vomit,  and  he  also  b shall 
be  in  derision. 

27  For  was  not  Israel  c a derision  unto  thee  ? 
was  he  found  among  thieves?  for  since  thou 
spakest  of  him,  thou  d skippedst  for  joy 

28  O ye  that  dwell  in  Moab,  leave  the  cities, 
and  dwell  in  the  rock,  and  be  like  the  dove 
that  maketh  her  nest  in  the  sides  of  the  hole’s 
mouth. 

29  We  have  heard  the  pride  e of  Moab,  (he 
is  exceeding  proud)  his  loftiness,  and  his 
arrogancy,  and  his  pride,  and  the  haughti- 
ness of  his  heart. 

30  I know  his  wrath,  saith  the  Lord  ; but  it 
shall  not  be  so;  his  f lies  shall  not  so  ef- 
fect it. 

31  Therefore  will  I howl  for  Moab,  and  I will 
cry  out  for  all  Moab ; my  heart  shall  mourn 
for  the  men  of  Kir-heres. 

32  O vine  of  Sibmah,  I will  weep  for  thee 
with  the  weeping  of  Jazer:  thy  plants  are 
gone  over  the  sea,  they  reach  even  to  the  sea 
of  Jazer  : the  spoiler  is  fallen  upon  thy  sum- 
mer fruits  and  upon  thy  vintage. 

33  And  joy  and  gladness  is  taken  from  the 
plentiful  field,  and  from  the  land  of  Moab; 
and  I have  caused  wine  to  fail  from  the  wine- 
presses: none  shall  tread  with  shouting ; their 
shouting  shall  be  no  shouting. 

34  From  the  cry  of  Heshbon  even  unto  Ele- 
aleh,  and  even  unto  Jahaz,  have  they  uttered 
their  voice,  from  Zoar  even  unto  Horonaim, 
as  a heifer  of  three  years  old  : for  the  waters 
also  of  Nimrim  shall  be  e desolate. 

35  Moreover  I will  cause  to  cease  in  Moab, 
saith  the  Lord,  him  that  offereth  in  the  high 
places,  and  him  that  burneth  incense  to  his 
gods. 


whole  of  this  chapter  is  poetry  of  the  first  order.  The  distress 
of  the  cities  of  Moab  with  which  it  opens  is  finely  described. 
You  hear  the  cries  of  one  ruined  city  resounded  to  those  of 
another ; you  hear  the  doleful  cry  of  the  helpless  children  ; the 
highways  on  either  hand  resound  with  the  voice  of  W’eeping; 
and  the  few  that  escape,  resemble  a blasted  tree  in  the  wide 
howling  waste.  (Ver.  G.)  And  then  you  see  the  tutelar  god 
Chemosh,  the  capital  figure  in  the  triumph,  carried  off  in 
chains,  with  all  his  trumpery  of  priests  and  officers.  You  hear 
wings  ordered  for  Moab  as  having  no  chance  to  escape,  if  it 
be  not  in  another  element ; and  you  hear  the  victors  animating 
each  other  in  the  ardour  of  the  pursuit,  and  imprecating  the 
man  who  executes  his  work  with  slackness.  The  subject  is 
then  diversified  by  an  elegant  and  well  supported  comparison, 
importing  that  the  Moabites  increased  in  spirit  and  insolence 
in  proportion  to  the  duration  of  their  prosperity  : but  this  pros- 


Vcr.  6.  Like  the  heath.— See  ch.  xvii.  6,  and  note. 

Ver.  7.  Chemosh. — See  Jude.  xi.  24. 

Ver.  11.  On  hie  lees.— Wine  on  its  lees,  is  at  rest  and  undisturbed  : so  had 
Moab  been. 

Ver.  12  Wanderers—  Blayney.  “ Tilters,  that  shall  tilt  him  down  allu- 
ding to  tilting  vessels,  to  draw  off  their  liquors. 

Ver.  13.  Bethel — That  is.  the  golden  call,  1 Ki.  xii.  28,  29. 

Ver.  15.  Moab  is  spoiled.  &c. — Blayney,  “ A spoiler  of  Moab  and  her  cities 
is  gone  up.” — To  the  slaughter — That  is,  to  slay. 

Ver.  17.  Strong  staff— Blayney,  “Sceptre.” Rod— that  is,  staff  of  of- 

fice. Isa.  ix.  4. 

Ver  25  The  horn  ....  and  the  arm— Are  emblems  of  dignity  and  power. 
848 


perity  is  declared  to  be  at  an  end  : the  destroyer  is  commis- 
sioned against  Moab,  and  his  neighbours  called  to  sing  the 
usual  lament  at  his  funeral.  And  lest  any  part  of  Moab  might 
flatter  themselves  with  the  hopes  of  an  exemption  from  this 
calamity,  the  Prophet  (in  an  enumeration  of  all  its  principal 
cities)  declares  it  to  be  general.” — Dr.  J.  Smith. 

“In  vain  do  men  say,  that  they  are  1 mighty  and  strong  for 
the  battle:’  when  ‘the  King,  the  Lord  of  hosts,’  has  a con- 
troversy with  a people,  their  young  men  go  down  to  the 
slaughter,  rather  than  to  battle;  and  all  the  beauty  and  strength 
of  nations,  only  tend  to  increase  the  astonishment  of  those 
who  bemoan  their  ruin,  and  exclaim,  ‘How  is  the  strong  staff 
broken  and  the  beautiful  rod  !’  Every  circumstance  which  In- 
creased their  glory,  now  enhances  their  misery;  and  every  in- 
quiry about  wnat  is  done,  makes  known  their  terror  and  dis- 
tress. But  ‘ the  Lord  is  righteous  in  all  his  ways,  and  holy 


Ver.  26.  Drunken— but  not  with  wine.  See  Isa.  XN1X.  9. 

Ver.  27.  For  since.  &c.— Blayney,  " That  thou  shouldest  insult  him  with  all 
the  power  of  thy  words  i.  e.  abuse  him. 

Ver.  28.  TheJiole’s.— Blayney.  “ Pit’s”  mouth. 

Ver.  30.  It  shall  not  be  so—' That  is,  he  is  not  able  to  effect  his  purpose. 

His  lies.  &c.— Margin.  “Those  on  whom  he  stayeth,”  rather,  “ they  cannot 
effect  it i.  e.  neither  himself  nor  his  allies.  See  Isa.  xvi-  6.  [Baddim.,  as 
Lcnvth  observes,  sometimes  means  those  who  pretend  to  the  art  of  divination : 
though  the  soothsayers  of  Moab,  upon  whose  skill  he  relics,  promise  him  suc- 
cess, yet  in  the  event  it  will  appear,  there  was  no  truth  m what  they  said.]— B. 

Ver.  32.  O vine ! — Compare  Isa.  xvi.  8,  9.  , . , . . ,, 

Ver.  31.  As  a heifer  .—[As  a young  cow,  when  deprived  ot  her  brat  call. 


'She  restoration  oj  Moab.  JEREMIAH. — CHAP.  XLIX.  Judgment  of  the  Ammonites 


36  Therefore  my  heart  shall  sound  for  Moab 
like  pipes,  and  my  heart  shall  sound  like  pipes 
for  the  men  of  Kir-heres  : because  the  riches 
that  he  hath  gotten  are  perished. 

37  For  every  head  shall  be  h bald,  and  every 
beard  ■ clipped:  upon  all  the  hands  shall  be 
cuttings,  and  upon  the  ) loins  sackcloth. 

38  There  shall  be  lamentation  generally  upon 
all  the  house-tops  of  Moab,  and  in  the  streets 
thereof : for  I have  broken  Moab  like  a vessel 
k wherein  is  no  pleasure,  saith  the  Lord. 

39  They  shall  howl,  saying , How  is  it  broken 
down ! how  hath  Moab  turned  the  i back  with 
shame  ! so  shall  Moab  be  a derision  and  a dis- 
maying ter  all  them  about  him. 

40  For  thus  saith  the  Lord  ; Behold,  he  shall 
fly  as  an  ra  eagle,  and  shall  spread  his  wings 
" over  Moab. 

41  0 Kerioth  is  taken,  and  the  strong  holds 
are  surprised,  and  the  mighty  men’s  hearts  in 
Moab  in  that  day  shall  be  as  the  heart  of  a 
woman  p in  her  pangs. 

4-2  And  Moab  shall  be  destroyed  from  being 
a people,  because  <•  he  hath  magnified  himselj 
against  the  Lord. 

43  r Fear,  and  the  pit,  and  the  snare,  shall 
be  upon  thee,  O inhabitant  of  Moab,  saith  the 
Lord.  . 

44  He  that  fleet!)  from  the  fear  shall  fall  into 
the  pit;  and  he  that  getteth  up  out  t>f  the  pit 
shall  be  taken  in  the  snare : for  1 will  bring 
upon  it,  even  upon  Moab.  the  yeai  “ of  theii 
visitation,  saith  the  Lord. 

45  They  that  fled  stood  under  the  shadow  ot 
Heshbon  because  of  tiie  force  : but  a fire  shall 
come  forth  out  of  Heshbon,  and  a flame  from 
the  midst  of  Sihod,  and  shall  devour  the  cor- 
ner of  Moab,  and  the  crown  of  the  head  of 
the  1 tumultuous  ones. 

46  Wo  be  unto  thee,  O Moab ! the  people  of 
Chemosh  perisheth : for  thy  sons  are  taken 
° captives,  and  thy  daughters  captives. 


A.  M.  cir. 
3420. 

B.  C.  cir. 
534. 


h c.47.5. 
i diminish- 
ed. 

j Ge.37.34. 
k c. 22.28. 

Ro.9.‘2l. 

I neck. 
m De.  28.49. 
c.  49.22. 
Da.7.4. 
Hah.  1.8. 
n Is.8.8. 
o or,  the 
cities. 


P 

q 


Is.  21 .3. 

Mi.4.9. 

ver.26. 

Is.24.17, 

18. 

c.  11.23. 


t children 
of  noise, 
n incap- 
acity. 


v c.49.6,39. 
A.  M.  3421. 
B.  C.  583. 
a or, 
against. 
b Eze.2l.23. 
25.2,  &c. 
Am.l- 13-. 
15. 

Zep.2.8.. 

10. 

c or,  Mcl- 
com. 
d Ps.9.6. 
e or,  Md- 
com. 

I Ki.ll.5,  1 
33. 

f or,  r alley 
Jloweth 
away, 
g c.48.7. 
h c.21.13. 
i c.48.47. 

ver.39. 
j Eze.25.12, 
&c. 

Ain.1.11, 

12. 

k Ob.8,&c. 

1 Job  5. 12, 

13. 

m or,  they 
are  turn- 
ed hack. 
n c.25.23. 


47  Tf  Yet  ' will  I bring  again  the  captivity  of 
Moab  in  the  latter  days,  saith  the  Lord.  Thus 
far  is  the  judgment  of  Moab. 

CHAPTER  XLIX. 

I The  judgment  of  the  Ammonites.  6 Their  restoration.  7 The  judgment  of  Edorn: 
23  ot  Damascus,  23  of  Kedur,  30  of  Hazor.  34  and  of  Elam.  39  The  restoration  of 
Elam. 

CONCERNING  1 the  b Ammonites,  thus  saith 
the  Lord  ; Hath  Israel  no  sons?  hath  he 
no  heir?  why  then  doth  c their  king  inherit 
Gad,  and  his  people  dwell  in  his  d cities? 

2 Therefore  behold,  the  days  come,  saith  the 
Lord,  that  I will  cause  an  alarm  of  war  to  be 
heard  in  Rabbah  of  the  Ammonites;  and  it 
shall  be  a desolate  heap,  and  her  daughters 
shall  be  burned  with  fire  : then  shall  Israel  be 
heir  unto  them  that  were  his  heirs,  saith  the 
Lord. 

3 Howl,  O Heshbon,  for  Ai  is  spoiled  : cry,  ye 
daughters  of  Rabbah,  gird  you  with  sackcloth; 
lament,  and  i un  to  and  fro  by  the  hedges  ; for 
e their  king  shall  go  into  captivity,arccZ  his  priests 
and  his  princes  together. 

4 Wherefore  gloriest  thou  in  the  valleys,  thy 
f flowing  valley,  O backsliding  daughter?  that 
trusted  e in  her  treasures,  saying,  Who  h shall 
come  unto  me  ? 

5 Behold,  I will  bring  a fear  upon  thee,  saith 
the  Lord  God  of  hosts,  from  all  those  that  be 
about  thee;  and  ye  shall  be  driven  out  every 
man  right  forth  ; and  none  shall  gather  up 
him  that  wandereth. 

6 *1  And  i afterward  I will  bring  again  the 
captivity  of  the  children  of  Ammon,  saith 
the  Lord. 

7 T|  Concerning  ) Edom,  thus  saith  the  Lord 
of  hosts;  Is  wisdom  k no  more  in  Teman  ? 
is  counsel  ■perished  from  the  prudent?  is 
their  wisdom  vanished? 

8 Flee  ye,  ,n  turn  back,  dwell  deep,  O inhabit- 
ants of  ” Dedan;  for  I will  bring  the  calamity 
of  Esau  upon  him,  the  time  that  I will  visit 
him. 


in  all  his  works and  he  does  not  1 cut  off  the  horn  and 
break  the  arm’  of  any,  except  of  such  as  1 magnifv  them- 
selves against  him.’”—  T.  Scott. 

.Ver.  26 — 47.  Farther  denunciations  against  Moab. — God 
himself  is  here  introduced,  as  ordering  for  Moab  the  cup  of 
awful  and  intoxicating  judgments  which  was  ordained  for  her. 
Among  other  crimes,  Moab  is  reproached  with  rejoicing  in  the 
calamities  of  Judah,  and  leaping  for  joy  at  her  destruction  : 
and  therefore  shall  joy  and  gladness  be  withdrawn,  and  mourn- 
ing and  lamentation  cover  all  the  country.  The  destruction  of 
Moab,  however,  shall  not  be  final.  “Yet  will  I bring  again 
the  captivity  of  Moab  in  the  latter  days,  saith  the  Lord.” 
When  Israel  is  restored,  then  also  shall  1 the  fulness  of  the 
Gentiles”  be  brought  in,  and  the  whole  earth  be  covered  with 
the  knowledge  and  the  glory  of  the  Lord. 

This  prophecy  concerning  Moab,  as  respects  much  of  the 
imagery,  may  be  compared  with  the  15th  and  16th  chapters  of 
Isaiah  : only  it  should  be  remarked,  that  Isaiah  is  understood 
to  refer  to  the  misfortunes  of  that  country  from  Shalmanezer, 
Jeremiah  to  its  subsequent  conquest  by  Nebuchadnezzar. 
There  were  130  years  or  more  between  the  two  events. 

“When  sinners  become  intoxicated  with  pride  and  ungodly 
lusts,  the  Lord  will  make  them  drunken  with  his  judgments, 
and  expose  them  to  shame  and  derision.  He  abhors  those 
who  rejoice  in  the  calamities  of  their  neighbours,  and  insult 


over  the  miserable,  especially  over  his  inoffensive  worshippers  : 
yet  this  is  the  general  effect  of  the  envy,  malice,  selfishness, 
and  impiety  of  the  human  heart.  But  pride,  in  its  multiplied 
exercises,  is  the  fruitful  root  of  unnumbered  crimes;  and  when 
this  diabolical  vice  grows  stronger  continually,  disgraee  and 
ruin  are  at  hand:  ‘for  a haughty  spirit  goes  before  a fall;’ 
and  the  Lord  knows  the  rage,  malice,  deceit,  and  lies  of  his 
enemies,  and  will  disappoint  them. — It  becomes  us  to  compas- 
sionate the  sufferings  even  of  our  enemies  : when  ‘joy  and 
gladness  are  taken  away  from  the  plentiful  field  when  penury 
and  famine  succeed  luxury  and  abundance,  and  the  riches  of 
those  who  price  lived  in  splendour  are  perished;  we  should 
sympathize  in  their  sorrows,  and  be  ready  to  afford  them  such 
relief  as  we  are  able.  But  we  should  also  take  warning  to 
avoid  their  transgressions ; and  amidst  the  changes  and  ca- 
lamities which  surround  us,  we  should  learn  to  ‘ set  our  affec- 
tion on  things  above,  and  not  on  things  on  the  earth.’  If  our 
sins  be.  pardoned  and  our  hearts  renewed,  out;  God  will  pre- 
serve us  from  every  fear,  pit,  and  snare,  into  which  others  fall : 
and  whilst  ‘ the  vessels  of  wrath  ’ in  whom  he  has  no  plea- 
sure, and  which  are  ‘ fitted  for  destruction,’  shall  perish  for 
ever,  he  will  effectually  take  care  pf  those  ‘ vessels  of  mercy, 
whom  he  hath  afore  prepared  for  his  glory.’  ” — T.  Scott. 

Chap.  XLIX.  Ver.  1—22.  Predictions  concerning  the  Am- 
monites and  Edomites. — This  chapter  contains  prophecies 


which  runs  about  from  place  to  place,  filling  the  air  with  loud  and  repeated 
lowings.  expressive  of  the  deepest  distress.]— Bolster. 

Ver.  36.  Like  pines. — Compare  Isa.  xvi.  11.  [Strange  as  it  may  seem  to  us, 
Galen  compares  the  hoarse  and  dead  sound  of  the  bowels,  when  empty,  to 
that  of  the  flutes  used  at  funerals.] — Bagster. 

Ver.  37.  Upon  an  hands  are  cuttings— D’  Arvieux  says,  the  Arabs  used  to 
Bear  their  arms  witli  knives,  as  marksof  love  for  their  mistresses.  Orient.  Oust. 
No  1106.  Compare  note  chap.  xvi.  6. 

Ver.  40.  He  shall  fly — That  is,  the  enemy,  the  king  of  Babylon,  or  bis  gene- 
ral. See  ch.  xlix.  22. 

Ver.  42.  Moab  shall  be  destroyed. — [Moab  has  long  since  ceased  to  be  a na- 
tion ; while  the  Jews,  agreeably  to  the  Divine  promise,  (chap.  xlvi.  28.1  though 
successively  subdued  and  oppressed  by  the  Egyptians,  Assyrians,  Babylonians, 
Syro-Macedonians,  and  Romans,  (which  have  also  ail  passed  away,  and  are 
no  more.)  and  dispersed  over  she  face  of  the  earth,  subsist  to  this  day  as  a dis- 
tinct people  from  all  the  nations  of  the  world  ! ]—  Bagster. 

Ver.  45.  They  that  fled  —[Heshbon  being  a strongly  fortified  city,  they  wiio 
were  worsted  m the  fivht  fled  to  il,  and  rallied  under  its  walls  ; but,  instead  of 
*-tety  they  found  themselves  disappointed,  betrayed,  and  mined.]— Bagster. 

Tnmultuous  ones. — With  this  verse  compare  Num.  xxi.  2S. : xxiv.  17. 

107 


Ver.  47.  Yet  will  I bring— [ Many  of  the  Moabites  were  afterwards  resto- 
red to  their  country-  by  Cyrus,  as  we  learn  from  Josephus  : but  they  never  were 
restored  to  their  national  consequence  : and  perhaps  their  restoration  in  the 
latter  days,  refers  to  the  conversion  of  their  scattered  remnants  to  the  Gob- 
pel.i— Bagster. 

Chap.  XLIX.  Ver.  1.  Why  doth  their  king. — “ Melcom,”  or  Milcom,  the 
chief  idol  of  the  Ammonites.  1 Ki.  xi.  5.  It  is  supposed  that  when  the  Assyri- 
ans carried  away  captive  the  Gadites,  who  dwelt  beyond  Jordan,  the  Ammon- 
ites seized  upon  their  territory.  See  Amos  i.  13. 

Ver.  2.  Rabbah  ....  and  her  daughters— That  is,  the  lesser  towns 

dependant  on  the  metropolis. Shall  Israel  be  heir. — Compare  Zeph.  ii. 

9.  This  w as  fulfilied  when  Judas  Maccabeus  defeated  the  Ammonites,  1 Mac. 
v.  6.  7.  “ He  passed  over  to  the  children  of  Ammon  ....  and  fought 
many  battles  with  them,  till  at  length  they  were  discomfited  before  him,”  &c. 

Ver.  3.  By  the  hedges. — Blayney , “ Within  the  fences,”  the  enclosures  ot 
small  towns,  like  garden  wails. 

Ver.  4.  Thy  flowing  vallies.— See  Ex.  m.  8. 

Ver.  8.  Turn  back.— See  margin.  Blayney  renders,  “ Turn  your  backs.” 

Dwell  deep— l This  is  an  allusion  to  the  custom  of  the  Arabs,  who,  when 

attacked  by  a powerful  foe.  withdraw  into  the  depths  ol  the  wilderness, 

349 


The  judgment  of  Edom,  JEREMIAH. 

0 If  grape-gatherers  come  to  thee,  would  they 
not  leave  some  gleaning  grapes  ? if  thieves  by 
night,  they  will  destroy  ° till  they  have  enough. 

10  But  1 have  made  Esau  p bare,  I have  un- 
covered his  secret  places,  and  he  shall  not  be 
able  to  hide  himself:  his  seed  is  spoiled,  and 
his  brethren,  and  his  neighbours,  and  he  is q not. 

11  Leave  thy  fatherless  children,  I will  pre- 
serve them  alive  ; and  let  thy  widows  trust 
in  me. 

12  For  thus  saith  the  Lord  ; Behold,  they 
whose  judgment  was  not  to  drink  of  the  cup 
have  assuredly  drunken ; and  art  thou  he 
that  shall  altogether  go  unpunished  ? thou  shalt 
not  go  unpunished,  but  though  alt  surely  drink 
of  it. 

13  For  I have  sworn  rby  myself,  saith  the 
Lord,  that  Bozrah  “shall  become  a desolation, 
a reproach,  a waste,  and  a curse;  and  all  the 
cities  thereof  shall  be  perpetual  Wastes. 

14  I have  heard  a rumour  1 from  the  Lord, 
and  an  ambassador  is  sent  unto  the  heathen, 
saying , Gather  ye  together,  and  come  against 
her,  and  rise  up  to  the  battle. 

15  For,  lo,  I will  make  thee  small  among  the 
heathen,  and  despised  u among  men. 

16  Thy  terribleness  v hath  deceived  thee,  and 
the  pride  of  thy  heart,  O thou  that  dwellest  in 
the  clefts  of  the  rock,  that  boldest  the  height 
of  the  hill  : w though  thou  shouldest  make  thy 
nest  as  high  as  the  eagle,  1 will  bring  thee 
down  from  thence,  sailh  the  Lord. 

17  Also  Edom  shall  be  a desolation  : every 
one  that  goeth  by  it  shall  be  x astonished,  and 
shall  hiss  at  all  the  plagues  thereof. 

18  As  y in  the  overthrow  of  z Sodom  and  Go- 
morrah and  the  neighbour  cities  thereof,  saith 
the  Lord,  no  man  shall  abide  there,  neither 
shall  a son  of  man  dwell  in  it. 


A.  M.  3121. 

is.  c.  so. 


-CHAP.  XL1X.  Damascus,  Kedar, 

19  Behold,  he  shall  come  up  like  a lion  from 
the  swelling  of  Jordan  “against  the  habitation 
of  the  strong:  but  I will  suddenly  make  hirn 
run  away  from  her : and  who  is  a chosen 
man,  that  I may  appoint  over  her?  for  who 
b is  like  me?  and  who  will  'appoint  me  the 
time?  and  who  d is  that  shepherd  that  will 
stand  before  me? 

20  Therefore  hear  the  counsel  ' of  the  Lord, 
that  he  hath  taken  against  Edom  ; and  his 
purposes,  that  he  hath  purposed  against  the 
inhabitants  of  f Temun  : Surely  the  least  of 
the  flock  shall  draw  them  out:  surely  he  shall 
make  their  habitations  desolate  with  them. 

21  The  earth  is  moved  at  the  noise  of  their 
fall,  at  the  cry  the  noise  thereof  was  heard  in 
the  e Red  sea. 

22  Behold,  he  shall  come  up  and  fly  as  the 
eagle,  and  spread  his  wings  over  Bozrah:  and 
atthatday  shall  the  heartof  the  mighty  men  of 
Edom  be  as  the  heart  of  a woman  in  her  pangs. 

23  \\  Concerning  h Damascus.  ' Hamath  is 
confounded,  and  Arpad  : for  they  have  heard 
evil  tidings:  they  are  l faint-hearted  : there  is 
sorrow  k on  the  sea  ; it  cannot  be  quiet. 

24  Damascus  is  waxed  feeble,  and  turneth 
herself  to  flee,  and  fear  hath  seized  on  her ; 
anguish  and  sorrows  have  taken  her,  as  a 
woman  in  travail. 

25  How  is  the  city  of  praise  i not  left,  the  city 
of  my  joy ! 

26  Therefore  m her  young  men  shall  fall  in 
her  streets,  and  all  the  men  of  war  shall  be 
cut  o-ff  in  that  day,  saith  the  Lord  of  hosts. 

27  And  I will  kindle  a fire  in  the  wall  of  Da- 
mascus, and  it  shall  consume  the  palaces  of 
Ben-hadad. 

28  If  Concerning  " Kedar,  and  concerning  the 
kingdoms  of  Hazor,  which  Nebuchadrezzar 


o their  suf- 
ficiency. 
P Mai.  1.3. 
q Is.  17. 14. 
r Am. 6.8. 


t Eze.7.25, 
26. 

u 1 Sa.*230. 
Ps.53.5. 
Ob.  2. 

v Is. 25. 4,5. 
49.25. 


y De.29.23. 
c 50.40. 
Ain.4.11. 


c or,  con- 
vent me  in 
judgment 

cl  Job  41.10. 
Ps.76.7. 
Re.6.17. 


h Is.17.1, 
&c. 

Am.  1.3.. 5 
Zee.  9. 1,2. 

i ls.37.13. 

j melted. 

k or,  cut  on. 


relating  to  several  nations  in  the  neighbourhood  of  Judea,  and, 
like  those  preceding,  are  supposed  to  have  been  fulfilled  by  the 
ministry  of  Nebuchadnezzar,  and  the  first  part  of  the  chapter 
regards  the  Ammonites  and  Edomites.  The  downfall  of  the 
Ammonites  is  likewise  predicted  by  Ezekiel,  Amos,  and  Ze- 
phaniah.  That  of  Edom  bv  Ezekiel,  Joel,  Amos,  and  Obadiah. 
The  same  facts  are  referred  to,  and  the  images  employed  very 
similar,  as  will  appear  by  consulting  the  references  in  our 
notes. 

“ It  is  vain  for  those  who  rebel  against  God,  to  glory  in  fruit- 
ful fields,  and  ‘ flowing  valleys or  to  tmst  in  fleets,  armies, 
treasures,  or  advantageous  situations.  His  terror  can  make 
even  the  stoutest  to  flee : and  at  his  word,  kings,  princes,  and 
priests,  must  go  into  captivity  together.  But,  however  the  peo- 
ple of  God  may  be  plundered  and  injured,  they  will  ‘inherit 
the  earth,1  and  ‘the  wealth  of  the  sinner  is  laid  up  for  the 
just.’— Wisdom  and  counsel  cannot  be  preserved  from  vanish- 
ing and  perishing,  when  the  time  of  God’s  visitation  comes. 
By  a blow,  or  a fever,  the  finest  genius  may  be  rendered  an 
idiot,  and  the  gravest  statesman  a lunatic.  Even  when  men’s 
faculties  are  preserved,  their  counsels  may  be  so  infatuated, 
that  they  may  appear  as  fools  and  madmen  to  all  around 
them  : and,  in  short,  without  true  piety  there  can  be  no  valu- 
able or  durable  wisdom. — When  the  Lord  lets  loose  victorious 
armies  to  spoil  guilty  nations,  they  often  cause  tremendous 
desolations,  not  only  for  the  sake  of  plunder,  but  out  of  wan- 
ton cruelty : then  the  inhabitants  are  driven  into  dens  and 
caves,  or  hunted  out  of  their  fastnesses,  and  cut  off  by  the  de- 
vounng  sword;  and  the  case  of  widows  and  fatherless  child- 
ren is  very  deplorable.  But  the  Lord  has  given  gracious  inti- 
mations of  his  special  care  of  them;  and  if  the  dying  believer 
have  neither  friend  nor  brother,  to  take  charge  of  those  whom 


he  leaves  behind  : if  he  can  make  no  provision  for  them,  nor 
direct  them  to  any  earthly  protection:  he  maybe  satisfied  in 
hearing  his  God  and  Saviour  say  to  him,  ‘ Leave  thy  father- 
less children,  and  1 will  preserve  them  alive,  and  let  thy  widows 
trust  in  me.’  This  is  1 a strong  tower,  into  which  the  right- 
eous may  flee,’  and  be  safe  in  every  emergency  ; but  no  secret 
places  can  hide  the  sinner  from  the  wrath  to  come.” — T.  Scott. 

Ver.  23 — 39.  Judgments  pronounced  against  the  Syrians, 
the  Arabs,  and  the  Elamites. — Damascus  was  the  capital  of 
Syria,  and  Amath  and  Arphad  also  principal  cities,  all  of  which 
are  here  represented  as  confounded  and  overwhelmed  with  the 
prospect  of  approaching  troubles.  Kedar  and  Hazor  were  an- 
cient Arab  tribes,  the  former  descended  from  Ishmael ; (Gen. 
xxv.  13.)  and  the  latter  perhaps  of  still  higher  origin,  of  the 
race  of  Joktan.  (Gen.  x.  26.)  Elam  often  signifies  Persia,  but 
Dr.  Blayney  thinks  it  here  means,  not  the  empire,  but  the  pro- 
vince of  Elam,  (Dan.  viii.  2.)  called  by  Pliny,  Elymais.  Of 
this  nation,  however,  as  of  Moab  and  Ammon,  a return  to 
prosperity  is  promised  in  the  latter  days — those  happy  days  in 
which  all  nations  are  encouraged  to  look  for  blessings  under 
the  peaceful  reign  of  the  Messiah. 

“ Divine  judgments  continually  go  round  from  nation  to  na- 
tion : dismal  tidings  are  heard  : the  earth  is  full  of  commotion, 
and  cannot  be  quiet  : admired  and  joyous  cities  are  desolated, 
and  their  splendid  palaces  are  consumed ; and  those  who  dwell 
in  tents,  ana  have  neither  gates  nor  bars,  cannot  escape  the 
rapacity  of  the  executioners  of  divine  vengeance.  In  all  these 
events,  the  righteousness  of  God  should  be  observed,  amidst 
the  violence  and  injustice  of  men.  He  ‘ sits  on  his  throne 
judging  light:’  by  his  judgments  he  shows  Iris  own  holiness 
and  the  evil  of  sin,  and  gives  an  earnest  of  the  day  of  future 
righteous  retribution.  He  thus  calls  sinners  to  repentance ; 


as  Niebuhr  ex  presses  it,  whither  none  run  follow  them.  So  M.  Savary  says, 
speaking  of  the  Bedouins.  Always  on  their  guard  against  tyranny,  on  the 
least  discontent  that  is  given  them,  they  pack  up  their  tents,  lade  their  camels 
with  them,  ravage  the  Hat  country,  and.  laden  with  plunder,  plunge  into  the 
burning  sands,  where  none  can  pursue  them."]— answer 

Ver.  13.  Bozrah.— A.  capital  city  on  the  confines  of  F.dom  in  Arabia  See 
Isa.  lxin.  1. 

Ver.  14.  A rumour,  &c. — Compare  Obad.  ver.  I-  5. 

Ver.  19.  He  shall  conic  up— Namely,  Nebuchadnezzar ; compare  chap.  iv.  7. 
——As  a l\on.— See  chap.  xii.  5.  (This  similitude  is  well  illustrated  iiv  Dr 
Blayney  : w hen  I shall  occasion  a commotion  in  her  (Idumea)  as  a fierce 

and  strong  don  may  be  supposed  to  do  in  the  sheep-folds,  then  I will  cause  him 
(the  man  of  whom  it  is  said  in  the  preceding  verse  that  he  should  not  dwell  in 
t)  to  run  away  from  her  as  the  affrighted  shepherds  and  their  flocks  run  from 
rhe  hon.”l— liagslCT.  " This  and  thefollowing  verse  are  very  difficult  either  to 
translate  or  to  expound:  Gatakcr,  who  gives  a variety  of  interpretations 
noth  tioni  Jewish  and  Christian  commentators,  prefers  the  following  ; that  Ne- 


buchadnezzar, after  overrunning  Edom,  should  as  suddenly  leave  it,  for  that 
God  holds  an  uncontrollable  sovereignty  over  the  inhabitants  of  the  earth.’ 


(Dan.  iv.  35.) 

Ver.  20.  The  least  of  the  flock— Blayney  reads,  “They  shall  he  dragged 
away  from  the  little  ones  of  the  flock.”  (The prophet  having  given  the  name 
of  shepherd  to  the  generals  of  the  army,  pursues  the  same  metaphor,  calling 
the  common  soldiers  " (he  least  of  the  flock  who  shall  have  strength  and 
courage  enough  to  defeat  the  Idumean  forces.]—  Bagster. 

Ver.  22.  Like  an  eagle.— The  same  Nebuchadnezzar  who,  in  ver.  19.  is  call- 
ed a lion. 

Ver.  23.  Damascus.-  Isaiah  and  Amos  had  foretold  its  captivity  by  Tiglath- 
pileser : but  it  had  recovered,  and  was  doomed  to  iresh  calamities,  from  the 
king  of  Babylon,  which  are  reckoned  to  have  taken  place  about  the  timeof 

the  siege  of  Tyre,  before  mentioned.  Sec  2 Ki.  xviii.  34. They  are  faint- 

hearted.— See  margin.  Blayney,  “ Melted  into  a sea  of  solicitude  Booth 
roird,  “ Dissolved  with  fear  as  the  sea,  which  cannot,"  &c. 

Ver.  25.  The  city  of  praise— i.  e.  the  celebrated  city. 


Judgment  of  Uaz.ur , JEREMIAH.— CHAP.  L.  Elam , and  Babylon 


king  of  Babylon  shall  smite,  thus  saith  the 
Lord  : Arise  ye,  go  up  to  Kedar,  and  spoil  the 
men  of  the  east. 

29  Their  0 tents  and  their  flocks  shall  they  take 
away:  they  shall  take  to  themselves  their  cur- 
tains, and  all  their  vessels,  and  their  camels; 
and  they  shall  cry  unto  them,  Fear  is  on  every 
side. 

30  T[  Flee,  pget  you  far  off,  dwell  deep,  O ye 
inhabitants  of  Hazor,  saith  the  Lord  ; for  Ne- 
buchadrezzar king  of  Babylon  hath  taken 
counsel  against  you,  and  hath  conceived  a 
purpose  against  you. 

31  Arise,  get  you  up  unto  the  « wealthy  nation, 
that  dwelleth  without  care,  saith  the  Lord, 
which  r have  neither  gates  nor  bars,  which 
dwell  s alone. 

32  And  their  camels  shall  be  a booty,  and  the 
multitude  of  their  cattle  a spoil:  and  I will 
scatter  into  all  winds  them  that  are  1 in  the 
utmost  corners ; and  1 will  bring  their  cala- 
mity from  all  sides  thereof,  saith  the  Lord. 

33  And  Hazor  shall  be  a dwelling  for  dragons, 
“ and  a desolation  for  ever:  there  shall  no  man 
abide  there,  nor  any  son  of  man  dwell  in  it. 

34  If  The  word  of  the  Lord  that  came  to  Jere- 
miah the  prophet  against  Eiam  in  the  begin- 
ning of  the  reign  of  Zedekiah  king  of  Judah, 
saying, 

35  Thus  saith  the  Lord  of  hosts;  Behold,  1 
will  break  the  bow  of7  Elam,  the  chief  of  their 
might. 

36  And  upon  Elam  will  I bring  the  four  winds 
from  the  four  quarters  of  heaven,  and  will 
scatter  them  toward  all  those  winds;  and  there 
shall  be  no  nation  whither  the  outcasts  of  Elam 
shall  not  come. 

37  For  I will  cause  Elam  tube  dismayed  be- 
fore their  enemies,  and  before  them  that  seek 
their  life:  and  I will  bring  evil  upon  them, 
even  my  fierce  anger,  saith  the  Lord;  and  I 
will  send  the  sword  after  them,  till  I have  con- 
sumed them  : 

38  And  I will  set  my  throne  in  Elam,  and  will 
destroy  from  thence  the  king  and  the  princes, 
saith  the  Lord. 

39  But  w it  shall  come  to  pass  in  the  latter 
days,  that  I will  bring  again  the  captivity  of 
Elam,  saith  the  Lord. 

CHAPTER  L. 

1 , 9,  21 , The  judgment  of  Babylon.  4, 17.  33  The  redemption  of  Israel. 

THE  word  that  the  Lord  spake  against 
R Babylon  and  against  the  land  of  the 
Chaldeans  b by  Jeremiah  the  prophet. 


A.  M.  3421. 
B.  C.  583. 


o Ps.  120.5. 

vM 

greatly. 

cj  or,  lhaX  is 
at  ease. 

r Eze.33.11. 
s Nu.23.9. 

Mi.7.11. 
t cut  off 
into  cor- 
ners, or, 
that  have 
the  cor- 
ners of 
their  hair 
polled. 

« Mai.  1.3. 

A.  M.  cir. 
3406. 

B.  C.  cir. 
593. 

v Is.  22. 6. 

c. 25.25. 

\v  ver.6. 

A.  M.  3409. 
B.  C.  595. 
a Is.  13.21, 
47. 

b by  the 
hand  of. 


c lift  up. 
d Is.46.1. 
c.51.41. 


e Ro.  11.1, 
&c. 

f Ho.  Ml. 
g Ezr.3.12, 
13. 

Ps.  126.5,6 
c.31.9. 
Zee.  12.10. 
Ac.i2.37. 
h Ho. 3.5. 
i Ps.81.7. 


k Ca.8.6. 

Is.  55. 3. 
c.  3 1.33,34 
1 Is.  53. 6 
1 Pe.  2.25. 
ni  c. 3. 6,23. 
n place  to 
lie  down 

S.  23. 2. 
o Ca.  1.7,8. 
p Ps.79.7. 
q c.2.3. 
r Da. 9.6. 
s Ps.90.1. 
t Ps.22.4. 
u Is.  48. 20. 

c.  5 1.6, 45. 
v or,  de- 
stroyer. 
w big,  or, 
corpu- 
lent. 

x or,  neigh 
as  steeds. 


y Zee.  1.15. 
z c.25.12. 


2 Declare  ye  among  the  nations,  and  publish, 
and  c set  up  a standard  ; publish,  and  conceal 
not : say,  Babylon  is  taken, 11  Bel  is  confounded, 
Merodach  is  broken  in  pieces ; her  idols  are 
confounded,  her  images  are  broken  in  pieces. 

3 For  out  of  the  north  there  cometh  up  a na- 
tion against  her,  which  shall  make  her  land  de- 
solate, and  none  shall  dwell  therein : they  shall 
remove,  they  shall  depart,  both  man  and  beast. 

4 If  In  "those  days,  and  in  that  time,  saith  the 
Lord,  the  children  of  Israel  shall  come,  they 
and  the  children  of  Judah  f together,  going 
and  * weeping:  they  shall  go,  and  seek  h the 
Lord  their  God. 

5 They  shall  ask  the  way  to  Zion  i with  their 
faces  thitherward,  saying , Come,  and  let  us 
join  i ourselves  to  the  Lord  in  a perpetual  k co- 
venant that  shall  not  be  forgotten. 

6 My  people  hath  been  lost  'sheep:  their 
shepherds  have  caused  them  to  go  astray, 
they  have  turned  them  away  on  the  moun- 
tains: they  have  "'gone  from  mountain  to 
hill,  they  have  forgotten  their  " 0 resting-place. 

7 All  that  found  them  have  devoured  pthem: 
and  their  adversaries  said,  We  offend  mot, 
because  r they  have  sinned  against  the  Lord, 
the  habitation  5 of  justice,  even  the  Lord,  the 
hope  1 of  their  fathers. 

8 Remove  " out  of  the  midst  of  Babylon,  and 
go  forth  out  of  the  land  of  the  Chaldeans,  and 
he  as  the  he-goats  before  the  flocks. 

9 If  For,  lo.  I will  raise  and  cause  to  come 
up  against  Babylon  an  assembly  of  great  na- 
tions from  the  north  country  : and  they  shall 
set  themselves  in  array  against  her ; from 
thence  she  shall  be  taken  : their  arrows  shall 
be  as  of  a mighty  v expert  man;  none  shall 
return  in  vain. 

10  And  Chaldea  shall  be  a spoil:  all  that 
spoil  her  shall  be  satisfied,  saith  the  Lord. 

11  Because  ye  were  glad,  because  ye  rejoiced, 
O ye  destroyers  of  my  heritage,  because  ye  are 
grown  w fat  as  the  heifer  at  grass,  and  x bellow 
as  bulls ; 

12  Your  mother  shall  be  sore  confounded; 
she  that  bare  you  shall  be  ashamed:  behold, 
the  hindermost  of  the  nations  shall  be  a wil- 
derness, a dry  land,  and  a desert.' 

13  Because  of  the  wrath  v of  the  Lord  it  shall 
not  be  inhabited,  but  it  shall  be  wholly  2 deso- 
late : every  one  that  goeth  by  Babylon  shall 
be  astonished,  and  hiss  at  all  Tier  plagues. 

14  Put  yourselves  in  array  against  Babylon 
round  about : all  ye  that  bend  the  bow,  shoot 


he  confirms  the  faith  and  hope  of  his  people,  and  warns  them 
not  to  abuse  his  mercy ; and  they  learn  not  to  fear  any  pur- 
poses of  man  against  them,  when  they  can  rejoice  in  the  as- 
surance, that  ‘the  Lord  of  hosts  is  with  them,  the  God  of  Ja- 
cob is  their  Refuge and  to  expect,  that  by  all  these  convul- 
sions and  revolutions,  way  will  be  made  for  the  more  complete 
establishment  of  the  Redeemer’s  kingdom,  1 in  the  latter 
davs,’  when  peace,  holiness,  and  truth,  shall  fill  the  whole 
earth.” — T.  Scott. 

Chap.  L.  Ver.  1 — 20.  The  judgments  on  Babylon,  and.  the 
redemption  of  Israel. — The  judgments  on  Babylon  had  been 
largely  predicted  by  Isaiah,  (ch.  xiii.  xxi.  xlvii.)  and  are  referred 
to  Sy  other  prophets.  This  empire  and  Egypt  were  indeed  the 
chief  enemies  of  Israel,  and  were  also  typical  of  the  principal 


Ver.  29.  Of  the  Etut.—Blayney,  “ Of  Kedar.’’ 

Ver.  29.  Their  curtains— That  i.-.  tent  curtains  ; I hey  were  Scenites,  or  wan- 
dering  Arabs. 

Ver.  32.  In  the  utmost  comers.— B7qy net/.  “ In  every  quarter  of  the  insu- 
lated coast i.  e.  the  peninsula  of  Arabia.  But  our  margin  gives  the  Hebrew 
thus  : “ Of  those  that  cut  off  the  comers  of  their  hair.”  So  Buothroyd.  Com- 
pare chap.  xi.  26.  and  note  ; also  xxv.  23. 

Ver.  33.  Razor.— [Hazor,  as  well  as  Kedar,  with  which  it  is  joined,  (ver.  28.) 
was  no  doubt  situated  in  Arabia,  and  a place  of  considerable  importance  ; but 
it  is  now  no  more,  and  its  very  name  seems  to  have  perished.]  — Bolster. 

Ver.  34.  Elam.— [Elam,  the  Ehfmais  of  the  Greeks  and  Romans,  was  pro- 
perly a province  of  the  Persian  empire,  bet  ween  .Media  and  Susiana,  [Strabo,) 
out  sometimes  the  name  Elam  is  used  in  a larger  sense,  including  Susiana  and 
other  provinces,  (sec  Dan.  viii.  2.)  all  of  which  were  subdued  by  Nebuchad- 
lcrzar : and  afterwards  restored,  and  raised  to  dignity  by  Cyrus.’— Bolster. 


opposers  of  the  Christian  church,  especially  the  former.  Npt 
only  was  the  intermixture  of  promises  with  threatenings,  in 
the  prophetic  writings,  calculated  to  encourage  captive  Israel, 
but  the  threatenings  tnemselves  still  more  so,  since  the  fall  of 
their  enemies  was  the  signal  of  their  deliverance.  Thus  is  the 
Christian  church  called  upon  to  rejoice  in  the  fall  of  mystic 
Babylon — “ for  in  her  is  found  the  blood  of  prophets,  and  of 
saints,  and  of  all  that  were  slain  upon  the  earth.”  Rev.  xviii.  24. 

There  is  a remarkable  passage  in  verse  11,  which,  though  it 
has  been  often  applied  to  the  children  of  Israel,  evidently  be- 
longs to  Edom,  who,  it  should  be  remembered,  was  not  of  the 
accursed  race,  of  Canaan:  “Leave  thy  fatherless  children,” 
&c.  from  which  we  infer  two  things,  1.  That  their  children 
should  all  be  orphans,  and  their  women  widows  : 2.  Thathow- 


Ver.  35.  The  bow  of  Elam.— [Strabo  says  that  the  mountainous  part  of  Ely- 
mais  chiefly  bred  archers  ; and  Livy  speaks  of  “ the  Elymean  archers.”]— B. 

Ver.  36.  The  four  winds—' Tliat  is,  enemies  from  all  quarters.  See  above, 
ver.  32. 

Ver.  38.  Sef  m?/ tfirowe— That  is,  establish  my  supremacy. 

Chap.  L.  Ver.  2.  Merodach—  An  idol  of  which  nothing  certain  is  known. 
When  an  idol  is  fractured,  the  deity  is  supposed  to  have  abandoned  it.  Orient. 
Lit.  No.  6S7.  _ , 

Ver.  3.  Out  of  the  north.— [ The  Medes,  who  formed  the  greater  part  of  the 
army  of  Cyrus  : Media  layN.  E.  of  Babylon.]— Bagster. 

Ver.  8.  Be  as  the  he-goats— That  is,  lead  the  flock. 

Ver.  9.  Assembly  of  great  nations.— [ The  army  of  Cyrus  was  composed  of 
Medes,  Persians,  Armenians,  Caducians,  San®,  &c.;  allot  which  arranged  un- 
der the  Medes,  came  from  the  north.]— Bagster. Expert  man.  Butune it. 

“ SkillfoT  warrior.” 

861 


JEREMIAH.— CHAP.  L. 
she  hath  sinned 


The  judgment  oj  Babylon. 

at  her,  spare  no  arrows  : for 
against  the  Lord. 

15  Shout  against  her  round  about:  she  Lath 
given  u her  hand  : her  foundations  are  fallen, 
her  walls  are  thrown  down  : for  it  is  the  ven- 
geance bof  the  Lord:  take  vengeance  upon 
her ; as  c she  hath  done,  do  unto  her. 

16  Cut  off  the  sower  from  Babylon,  and  him 
that  handleth  the  “sickle  in  the  time  of  har- 
vest : for  fear  of  the  oppressing  sword  they 
shall  turn  every  one  to  ins  people,  and  they 
shall  flee  every  one  to  his  own  land. 

17  T[  Israel  is  a scattered  sheep ; the  lions  have 
driven  him  away  : first  e the  king  of  Assyria 
hath  devoured  him;  and  last  r this  Nebuchad- 
rezzar king  of  Babylon  hath  broken  his  bones. 

18  Therefore  thus  saith  the  Lord  of  hosts,  the 
God  of  Israel ; Behold,  I will  punish  the  king 
of  Babylon  and  his  land,  as  I have  s punished 
the  king  of  Assyria. 

19  And  hI  will  bring  Israel  again  to  his  ha- 
bitation, and  he  shall  feed  on^  Carmel  and 
Bashan,  and  his  soul  shall  be  satisfied  upon 
mount  Ephraim  and  j Gilead. 

20  In  those  days,  and  in  that  time,  saith  the 
Lord,  the  iniquity  of  Israel  shall  be  sought 
kfor,  and  i there  shall  be  none;  and  the  sins 
of  Judah,  and  they  shall  not  be  found  : for  I 
will  pardon  them  whom  I m reserve. 

21  Tf  Go  up  against  the  land  of"  Merathaim, 
even  against  it,  and  against  the  inhabitants  of 
° p Pekod  : waste  and  utterly  destroy  after 
them,  saith  the  Lord,  and  do  according  to  all 
Mhat  I have  commanded  thee. 

22  A sound  rof  battle  is  in  the  land,  and  of 
great  destruction. 

23  How  is  the  hammer  ‘of  the  whole  earth 
cut  asunder  and  broken ! how  is  Babylon  be- 
come a desolation  among  the  nations  ! 

24  I have  laid  a snare  1 for  thee,  and  thou  art 
also  taken,  O Babylon,  and  u thou  wast  not 
aware : thou  art  found,  and  also  caught,  be- 
cause thou  hast  striven  against  the  Lord. 

25  The  Lord  hath  opened  his  armoury,  and 
hath  brought  forth  the  v weapons  of  his  indig- 
nation : for  this  is  the  work  of  the  Lord  God 
of  hosts  in  the  land  of  the  Chaldeans. 

26  Come  against  her  from  the  w utmost  bor- 
der, open  her  storehouses : 31  cast  her  up  as 
heaps,  and  destroy  her  utterly  : let  nothing  of 
her  be  left. 

27  Slay  all  her  -v  bullocks ; let  them  go  down 


and  the  redemption  of  Israel. 


n 1 Ch. 29.24 
b It4.G3.  l- 
c Re.  18.6. 
d or, scythe. 
e 2 Hi.  17.6. 
f 2Ki.24.10, 
Sic. 


h Ie.65.9,10. 
c.33.12. 
Kze.34.13, 
15. 

I Mi. 7. 14, 
18. 

j Ca.6.5. 
k Ro.8.33, 


p Eze.23.23. 
q c. 48.10. 
r c.51.54. 
s Is.14.6. 
c.51.20. 


i Da. 5. 30, 
31. 


end. 

or,  tread. 


a Da.  1.10. 

2.6,7. 
b ver.15. 
c pride. 


e Re.  18.8. 
f Is.  47. 4. 
g Is.  51. 22. 
h Is. 47. 13. 
i bars,  or, 
chief 
stays. 

) Is. 44. 25. 
k 2Th.2.11. 
1 c. 25.20, 24. 
Eze.30.5. 


o Is.  13.20. 

c.25.12. 
p Ge  19.24, 


to  the  slaughter:  wo  unto  them  ! for  their  day 
is  come,  the  time  of  their  visitation. 

28  The  voice  of  them  that  flee  and  escape 
out  of  the  land  of  Babylon,  to  declare  in  Zion 
the  vengeance  1 of  the  Lord  our  God,  the  ven- 
geance of  his  * temple. 

29  Cal)  together  the  archers  against  Baby- 
lon : all  ye  that  bend  the  bow,  camp  against 
it  round  about ; let  none  thereof  escape  : re- 
compense b her  according  to  her  work  ; ac- 
cording to  all  that  she  hath  done,  do  unto 
her:  for  she  hath  been  proud  against  the  Lord, 
against  the  Holy  One  of  Israel. 

0 Therefore  shall  her  young  men  fall  in  the 
streets,  and  all  her  men  of  war  shall  be  cut 
oil' in  that  day,  saith  the  Lord. 

31  Behold,  I am  against  thee,  O thou  c most 
proud,  saith  the  Lord  God  of  hosts : for  thy 
day  is  come,  the  time  that  I will  visit  thee. 

32  And  c the  most  proud  shall  “stumble  and 
fall,  and  none  shall  raise  him  up:  and  I will 
kindle  a fire  e in  his  cities,  and  it  shall  devour 
all  round  about  him. 

33  Tf  Thus  saith  the  Lord  of  hosts;  The  child- 
ren of  Israel  and  the  children  of  Judah  were 
oppressed  together:  and  all  that  took  them  cap 
tivesheld  them  fast;  they  refused  to  let  them  go. 

34  Their  Redeemer  is  r strong  ; the  Lord  ol 
hosts  is  his  name:  he  shall  thoroughly  plead 
s their  cause,  that  he  may  give  rest  to  the  land, 
and  disquiet  the  inhabitants  of  Babylon. 

35  H A sword  is  upon  the  Chaldeans,  saith 
the  Lord,  and  upon  the  inhabitants  of  Babylon, 
and  upon  her  princes,  and  upon  her  wise1*  wen. 

36  A sword  is  upon  the  < j liars ; and  they  shall 
k dote  : a sword  is  upon  her  mighty  men  ; and 
they  shall  be  dismayed. 

37  A sword  is  upon  their  horses,  and  upon 
their  chariots,  and  upon  all  the  mingled  > peo- 
ple that  are  in  the  midst  of  her  ; and  they  shall 
become  as  ra  women  : a sword  is  upon  her 
treasures  ; and  they  shall  be  robbed. 

38  A drought  is  upon  her  waters;  and  they 
shall  be  dried  n up:  for  it  is  the  land  of  graven 
images,  and  they  are  mad  upon  their  idols: 

39  Therefore  the  wild  beasts  of  the  desert  with 
the  wild  beasts  of  the  islands  shall  dwell  there, 
and  the  owls  shall  dwell  therein : and  it  shall  be 
no  more  inhabited  for  “ever;  neither  shall  it 
be  dwelt  in  from  generation  to  generation. 

40  As  God  overthrew  p Sodom  and  Gomor- 
rah and  the  neighbour  cities  thereof,  saith  the 


ever  they  might  be  involved  in  general  calamities,  there  is  en- | them  pre-eminence,  should  be  as  'the  he-goats  before  the 
couragement  for  all  the  afflicted  to  put  their  trust  in  God.  It  flocks/  in  every  pious  and  zealous  endeavour  to  do  good.”— 
is  against  11  the  proud  in  heart”  only,  that  he  declareth  war;  T.  Scott. 

(ver.  16.)  the  penitent  and  humble  may  always  find  a shelter  Ver.  21 — 46.  Israel  avenged  for  her  sufferings,  by  the  judg- 
in  ‘‘the  hollow  of  his  hand.”  As  to  Israel  and  Jndah,  they  ! merits  inflicted  upon  Babylon. — Babylon,  always  distinguished 
are  called  upon  to  return  to  their  city  and  their  God.  Their  as  the  head-quarters  of  idolatry,  even  from  the  lime  of  Nim- 
pardon  is  announced,  and  all  their  sins  declared  to  be  forever  rod,  is  here  described  as  the  land  of  “bitterness,”  and  rebel- 
cancelled.  ; lious  against  the  Most  High : and  its  enemies  are  summoned 

“He,  who  will  not  save  his  pe9ple  in  their  sins,  will  never  from  all  quarters  to  unite  in  its  destruction,  and  rejoice  in  its 
countenance  the  wickedness  of  his  open  enemies,  who  upbraid  downfall.  The  Lord  of  Hosts  gives  them  their  commission, 
them  with  their  crimes,  and  then  commit  still  viler  abomina-  and  calls  together  the  powers  of  nature,  and  the  wild  beasts  of 
tions.— We  should  avail  ourselves  of  opportunities  given  us  of  the  forest,  to  assist  in  their  destruction.  Awful  indeed  is  it  to 
separating  more  entirely  from  ungodly  persons,  and  idolatrous  contend  with  him,  who  commands  all  the  armies  both  of  earth 
and  corrupt  professors  of  the  gospel.  Every  one  should  be  and  heaven;  and  yet  this  is  the  case  with  all  obstinate  and 
prompt  in  taking  the  lead,  and  setting  the  example,  in  such  pi-  impenitent  sinners. 

ous  singularity;  and  they  especially,  whose  office  or  rank  gives  “His  enemies,  after  having,  perhaps,  been  employed  as  his 


Ver.  15.  She  hath  given  her  hand— That  19,  9he  hath  surrendered. 

Ver.  21.  Of  Merathaim—  See  margin.  Blayney , “Of  bitternesses,’’  be- 
cause she  hath  been  the  source  of  so  much  bitterness  to  Israel. — Inhabitants 
of  "Pekod.— Boothroyd,  “Punish  (Hebrew,  “visit”)  it,  and  its  inhabitants,  O 
word.” 

Ver.  23.  The  hammer  of  the  whole  earth— That  is,  Babylon,  which  destroy- 
ed all  other  nations,  is  herself  destroyed. 

Ver.  24.  A snare  for  thee—  (Cyrus  took  the  city  by  surprise,  by  diverting  the 
waters  of  the  Euphrates  ; and  entering  it  by  the  channel.  See  Herodotus.]— 
Bag  s ter. 

Ver.  26.  Open  her  storehouses.— [ At  the  time  Cyrus  took  the  city,  it  was 
furnished  with  provisions  for  twenty  years,  and  the  void  ground  within  the 
wall9  was  able  both  by  tillage  and  pasturage  to  supply  them  with  much  more.] 
—Bags  ter. 

Ver.  30.  Young  men  fall  in  the  streets.— [Gobrias  and  Gadafes,  when  they 
852 


entered  Babylon,  marched  directly  to  the  palace,  killing  all  they  met.  Xeno- 
phon.]— Bagster. 

Ver.  36.  A sword  is  upon  the  liars.— See  margin  ; i.  e.  supporters  ; mean 
ing  probably,  her  diviners,  or  pretended  prophets  ; Blayney,  “ The  impostors.  * 
They  shall  dote— Blayney , “ Be  infatuated.” 

Ver.  37.  Her  treasures—  The  amount  of  the  gold  and  silver  taken  by  Cyrue 
when  lie  conquered  Asia,  according  to  the  account  of  Pliny,  was  more  than 
$560,000,000  of  our  money  ; to  which  Sardis  and  Babylon  greatly  contributed. 

Ver.  38.  A drought  is  upon  her  waters.— [ The  Euphrates  was  more  than  two 
furlongs  broad,  and  deeper  than  two  men  standingupon  one  another,  so  that 
the  city  was  thought  to  he  better  fortified  by  the  river  than  by  the  walls.  (Xeno- 
phon;) yet  Cyrus,  by  draining  the  channel,  marched  his  army  into  the  heail 
of  the  city.  Herodotus.]— Bagster. 

Ver.  39.  Therefore  the  wild  beasts.  &c. — Compare  this  and  four  following 
vorses  with  Isa.  xiii.  17—22.  and  notes 


Judgment  against  Babylon, 

Lord  ; so  shall  no  man  abide  there,  neither 
shall  any  son  of  man  dwell  therein. 

41  Behold,  a people*  shall  come  from  the 
i north,  and  a great  nation,  and  r many  kings 
shall  be  raised  up  from  the  coasts  of  the  earth. 

42  They  shall  hold  the  bow  and  the  lance: 
they  are  3 cruel,  and  will  not  show  mercy  : 
their  voice  shall  roar  like  the  sea,  and  they 
shall  ride  upon  horses,  every  one  put  in  ar- 
ray, like  a man  to  the  battle,  against  thee,  O 
daughter  of  Babylon. 

43  The  king  of  Babylon  hath  heard  the 
report  of  them,  and  his  hands  waxed  feeble  : 
anguish  < took  hold  of  him,  and  pangs  as  of 
a woman  in  travail. 

44  Behold,  he  shall  come  up  like  a lion  from 
the  swelling  of  Jordan  unto  the  habitation  of 
the  strong:  but  I will  make  them  suddenly  run 
away  from  her:  and  who  is  a chosen  man,  that 
I may  appoint  over  her  ? for  who  is  like  me  ? 
and  who  will  u appoint  me  the  time?  and  who 
v is  that  shepherd  that  will  stand  before  me  ? 

45  Therefore  hear  ye  the  counsel  of  the  Lord, 
that  he  hath  taken  against  Babylon  ; and  his 
purposes,  w that  he  hath  purposed  against  the 
land  of  the  Chaldeans : Surely  the  least  of 
the  flock  shall  draw  them  out : surely  he  shall 
make  their  habitation  desolate  with  them. 

46  At  the  noise  of  the  taking  of  Babylon  the 
earth  is  moved,  and  the  cry  is  heard  31  among 
the  nations. 

CHAPTER  LI. 

1 The  severe  judgment  of  God  against  Babylon  in  revenge  of  Israel.  59  Jeremiah  de- 
livered! the  book  of  this  prophecy  to  Seraiah,  to  be  cast  into  Euphrates,  in  token  of 
the  perpetual  sinking  of  Babylon. 

THUS  saith  the  Lord;  Behold,  I will  raise 
up  against  Babylon,  and  against  them  that 
dwell  in  the  a 'midst  ofthem  that  rise  up  against 
me,  a destroying  b wind  ; 

2 And  will  send  unto  Babylon  c fanners,  that 
shall  fan  her,  and  shall  empty  her  land  : for 
in  the  day  of  trouble  they  shall  be  against 
her  round  about. 

3 Against  him  that  bendeth  let  the  archer 
bend  his  bow,  and  against  him  that  lifteth  him- 
self up  in  his  brigandine : and  spare  ye  not 
her  young  men  ; destroy  ye  utterly  all  her  host. 
4 Thus  the  slain  shall  fall  in  the  land  of  the 
Chaldeans,  and  they  that  are  thrust  through 
d in  her  streets. 

5  For  Israel  e hath  not  been  f forsaken,  nor 
e Judah  of  his  God,  of  the  LoRDof  hosts ; though 


in  revenge  of  Israel. 

h their  land  was  filled  with  sin  against  the  Holy 
One  of  Israel. 

6 Flee  i out  of  the  midst  of  Babylon,  and 
deliver  every  man  his  soul:  be  not  cutoffinher 
iniquity  ; for  this  is  the  time  of  the  Lord’s  ven- 
geance; he  will  render  unto  her  a ) recom- 
pense. 

7 Babylon  hath  been  a golden  cup  k in  the 
Lord’s  hand,  that  made  all  the  earth  drunken  : 
the  nations  have  drunken  i of  her  wine;  there- 
fore the  nations  are  m mad. 

; 8 Babylon  is  suddenly  ” fallen  and  destroy- 
I ed  : howl  0 for  her;  take  balm  for  her  pain,  if 
so  be  she  may  be  healed. 

9 We  would  have  healed  Babylon,  but  she 
is  not  i3  healed  : forsake  her  and  let  us  go 
every  one  into  his  own  country:  for  her  judg- 
ment reacheth  unto  heaven,  and  is  lifted  up 
even  to  the  skies. 

10  The  Lord  hath  brought  forth  i our  right- 
eousness: come,  and  let  us  declare  in  Zion 

the  work  of  the  Lord  our  God. 

11  Make  r bright  3 the  arrows;  gather  the 
shields  : the  Lord  hath  raised  up  the  spirit  of 
the  kings  of  the  Medes  : for  his  device  is 
against  Babylon,  to  destroy  it ; because  ‘ it  is 
the  vengeance  of  the  Lord,  the  vengeance  of 
his  temple. 

12  Set  up  the  standard  upon  the  walls  of 
Babylon,  make  the  watch  strong,  set  up  the 
watchmen,  prepare  the  u ambushes  : for  the 
Lord  hath  both  devised  and  done  that  which 
he  spake  against  the  inhabitants  of  Babylon. 

13  O thou  that  dwellest  upon  many  v waters, 
abundant  in  treasures,  thine  end  is  come,  and 
the  measure  of  thy  w covetousness. 

14  The  Lord  of  hosts  hath  sworn  by  1 him 
self,  saying,  Surely  I will  fill  thee  with  men, 
as  with  f caterpillars  ; and  they  shall  1 lift  up 
a snom  against  thee. 

15  He  a hath  made  the  earth  by  his  power, 
he  hath  established  the  world  by  his  wisdom, 
and  hath  b stretched  out  the  heaven  by  his 
c understanding. 

16  When  d he  uttereth  his  voice,  there  is  a 
e multitude  of  waters  in  the  heavens  ; and  he 
f causeth  the  vapours  to  ascend  from  the  ends 
of  the  earth:  he  maketh  lightnings  with  rain, 
and  bringeth  forth  the  wind  out  of  his  treasures. 

17  FiVery  man  s is  brutish  by  his  h knowledge ; 
every  founder  is  confounded  by  the  graven 


JEREMIAH.— CHAP.  LI. 

A.  M.  3)09. 

B.  C.  595. 

q c.6.22. 
r c.51.27. 

Re.  17. 16. 
s In.  13. 17, 

13. 

I Dn.5.6. 
u or,  con- 
vent me 
to  plead. 
v Job -11. 10. 
w Is. 1 4.24, 

27. 

x Re.  18.9, 

IS. 

a heart. 
b 2 Ki.19.7. 

' 0.4.11,12. 
c c.15.7. 

Mai.  3. 12. 
d c. 49.26. 
e Ho.  1.10. 
f Is. 44.21 . 

49.14.15. 
g Zec.2.12. 

12.6.. 8. 


h c.31.37. 
Mi.7.13.. 

20. 

i Ge.19.16, 
n.  j 
c.50.8,&c. 
j c.25. 11,16. 
k Re.  17.4.  j 

1 Re.  14.8.  I 

18.3,  &c.  j 
m c.25. 16. 
n Da.  5.24..  | 
31. 

o Is.  13. 6, 7.  I 
p c.8.20. 

Mat. 25. 10  ! 
..13. 

q Ps.37.6. 

Mi. 7.9, 10. 
r puic. 
s c.46.4. 
t c. 50.28. 
u hers  in 
wait. 

v Re.  17.1, 

w Hub.2.9, 

10. 

x his  soul. 
y Na.3.15, 

17. 

z utter. 
a Ge.  1.1,6. 
b Job  9.8 
Ps.  1 04.2. 

Is. 40.22. 
c Pr.3.19. 

d c.10.12, 

&c. 

Ps.  107.25. 
e or,  noise. 
f Ps.  135.7. 
g or, is  more 
brutish 
than  to 
know. 


hammer  to  dash  in  pieces  their  fellow  criminals,  will  them- 
selves be  broken  in  pieces:  they  will  be  taken  in  a snare, 
when  they  least  suspect  it : their  treasures  will  be  robbed, 
and  they  led  away  as  fatted  bullocks  for  the  slaughter : for  it 
is  the  work  of  God,  against  whom  they  have  dared  to  contend. 
The  vengeance  of  his  broken  law  is  terrible,  and  that  of  his 
despised  or  abused  gospel  still  more  so  : but  the  vengeance  of 
his  temple,  the  punishment  of  those,  who  have  used  all  their 
power  to  put  down  his  worship  and  extirpate  his  people,  is 
most  tremendous. — From  the  judgments  denounced  against 
prosperous  Babylon,  and  the  mercies  promised  to  afflicted 
Israel,  we  should  learn  to  ‘choose  affliction  with  the  people  of 
God,’  rather  than  1 the  pleasures  of  sin  for  a season.’  And 
in  the  exact  accomplishment  which  has  taken  place  of  these 
ancient  predictions,  we  may  be  encouraged  to  expect,  with 
realizing  faith,  the  performance  of  all  the  promises  and  pro- 
phecies of  the  sacred  Scriptures  : for  ‘ heaven  and  earth  shall 


pass  away,  but  the  words  of  our  Lord  shall  not  pass  away.  ” — 
T.  Scott. 

Chap.  LI.  Ver.  1— 32.  A farther  poetical  description  of  the 
judgments  of  God  against  Babylon. — Any  great  power  or  po- 
tentate may,  in  prophetic  language,  be  called  a mountain — but 
Babylon  is  here  compared  to  a volcano , a burning  or  destroy- 
ing mountain,”  and  it  is  the  crater  that  seems  more  particularly 
intended — the  burning  top  is  to  be  rolled  down  the  rocks  into 
the  sea.  (See  Rev.  viii.  8,)  Then  it  becomes,  not  a burning, 
hut  a burnt  mountain,  whose  fires  are  exhausted,  and  whose 
bowels  are  changed  to  pumice  stone,  and  therefore  utterly  unfit 
for  building,  as  is  here  stated. 

These  sublime  prophecies,  though  undoubtedly  relating,  m 
their  first  and  primary  sense,  to  the  literal  Babylon,  have  evi- 
dently a farther  reference  to  the  fall  of  mystic  Babylon;  and 
most  of  the  images  are  so  applied  by  the  apostle  John,  in 
his  equally  sublime  description  of  the  latter’s  complete  and 


Vrtr.  44.  Behold , &c. — Compare  oh.  xlix.  44  -46. 

Ver.  45.  Habitations  desolate— [W  a have  already  adverted  to  the  comple- 
tion of  the  prophecies  respecting  the  final  destruction  of  Babylon,  (on  Isa.  xiii. 
19  : ) and  shall  only  add  a few  more  observations,  in  order  to  show  more  clear- 
ly the  full  accomplishment  of  some  of  these  predictions.  Strabo  says,  that 
in  his  time,  about  the  Christian  ana,  a great  part  of  it  was  a desert.  Jerome 
x ays.  that  in  his  time,  cir.  A.  D.  340.  it  was  quite  in  ruins,  the  walls  merely  ser- 
ving for  an  inciosure  for  wild  beasts,  for  the  bunting  of  the  kings  of  Parthia  ; 
and  modem  travellers  universally  concur  in  describing  it  in  a state  of  utter 
desolation,  and  the  habitation  of  wild  leasts,  and  noxious  reptiles.]— B. 

Chap.  LI.  Ver.  2.  Fanners . . . . shall  empty  her  land—  That  is,  winnow  it 
from  the  chaff.  See  ch.  iv.  11.;  xv.  7. 

Ver.  3.  Brigandine—  See  ch.  xlvi.  4 

Ver.  6.  Flee. — Compare  Rev.  xviii.  4. 

Ver.  7.  A golden  cup.—  According  to  IJomer,  the  Greeks  used  golden  cups 
in  their  libation3  to  their  gods.  See  ch.  xxv.  15.  and  Rev  xiv  8. 


/er  11  Spirit  of  the  Icings. — I Of  Cyaxares  king  of  Media,  called  “ Darius 
• Mede”  in  Scripture  ; and  of  Cyrus  his  nephew,  king  of  Persia,  presump- 
i*  heir  of  the  throne  of  his  uncle.]— Bagster. 

/cr  12.  Upon  the  walls.- Those  who  consider  these  words  as  addressed  to 

. . _ I . i. . hnf  lli.  In  > / *3  i / cnnrvicpc  thpm  to  IIP  an- 


X Must;  >v  IIU  UUIIMUCI  WUIIIO  W 

cally  ; but  Dr.  Blayney  supposes  them  to  be  ad- 
1 renders  the  preposition  “ before  Boothroyd, 
V ’ To  olant  our  colours  on  the  walls  of  an  ene- 


bylon,  explain  them  ironically 

:sscd  to  their  enemies,  and  renueis  uio  ^ic^umuu..  > .. — x 

ear  but  why  not  “ upon  ?”  To  plant  our  colours  on  the  walls  ot  an  ene- 
■A  fortress,  is  an  art  of  heroism.  . „ . „ 

Ter.  13.  Coon.— Blayney,  By  the  side  of” many  waters ;— that  is,  en- 

red  in  foreign  commerce.  Compare  Rev.  xvii.  1,  15.  The  rtieasure  of 
t covetousness— that  is,  the  full  measure.  Compare  Mat.  xxin.  32. 
ter.  14.  Caterpillars—  Blayney,"  Locusts.’  See  Ex.  x.  14— 16.  L?Jt up 
Icb.  “ Utter.”  Morier  mentions  that,  as  soon  as  the  locusts  appeared  in 
rsia.  the  gardeners  and  fanners  used  to  set  up  a shout,  if  possible  to  prevent 
ir  settling.— Orient.  Lit.  No.  990.  .... 

’ersea-15  to  19  are  copied  verbatim  from  cn.  x.  \z  io- 

853 


Judgment  against  Babylon , JEREMIAH.— CHAP.  LI.  in  revenge  of  Israel. 


image  : for  his  molten  image  is  falsehood,  and 
there  is  no  breath  i in  them. 

18  They  are  vanity,  the  work  of  errors:  in 
the  time  of  their  visitation  they  shall  perish. 

19  The  portion  ) of  Jacob  is  not  like  them  ; 
for  he  is  the  former  of  all  things : and  Israel  is 
the  rod  k of  his  inheritance:  the  Lord  of  hosts 
is  his  name. 

20  Thou  art  my  battle  axe  and  weapons  of 
war  : for  ' with  thee  will  1 break  in  pieces  the 
nations,  and  with  thee  will  1 destroy  kingdoms ; 

21  And  with  thee  will  1 break  in  pieces  the 
horse  and  his  rider  ; and  with  thee  will  l break 
in  pieces  the  chariot  and  his  rider ; 

22  With  thee  also  will  I break  in  pieces  man 
and  woman;  and  with  thee  will  I break  in 
pieces  old  and  young  ; and  with  thee  will  I 
break  in  pieces  the  young  man  and  the  maid  ; 

23  I will  also  break  in  pieces  with  thee  the 
shepherd  and  his  flock  ; and  with  thee  will  I 
break  in  pieces  the  husbandman  and  his  yoke 
of  oxen  ; and  with  thee  will  I break  in  pieces 
captains  and  rulers. 

24  And  I will  render  " unto  Babylon  and  to 
all  the  inhabitants  of  Chaldea  all  their  evil 
that  they  have  done  in  Zion  in  your  sight, 
saith  the  Lord. 

25  Behold,  I am  against  thee,  O destroying 
° mountain,  saith  the  Lord,  which  destroyest 
all  the  earth  : and  I will  stretch  out  my  hand 
upon  thee,  and  roll  thee  down  p from  the 
rocks,  and  will  make  thee  a burnt  mountain. 

26  And  they  shall  not  take  of  thee  a stone 
for  a corner,  nor  a stone  for  foundations  ; but 
Hhoushaltbe  r desolate  for  ever,  saith  the  Lord. 

27  Set  ye  up  a standard  in  the  land,  blow 
the  trumpet  among  the  nations,  prepare  the 
nations  against  her,  call  together  against  her 
the  kingdoms  of  Ararat,  Minni,  and  Ashclie- 
naz ; appoint  a captain  against  her  ; cause  the 
horses  to  come  up  as  the  rough  s caterpillars. 

28  Prepare  against  her  the  nations  with  the 
kings  of  the  <■  Medes,  the  captains  thereof,  and 
all  the  rulers  thereof,  and  all  the  land  of  his 
dominion. 

29  And  the  land  shall  tremble  and  sorrow  : 
for  every  purpose  of  the  Lord  shall  be  per- 
formed against  Babylon,  to  make  the  land  of 
Babylon  a desolation  without  an  inhabitant. 

30  The  mighty  men  of  Babylon  have  forborne 
to  fight,  they  have  remained  in  their  holds: 
their  might  hath  failed;  they  became  u as 
women:  they  have  burned  her  dwellingplaces; 
her  bars  v are  broken. 

31  One  post  shall  run  to  meet  another,  and 


A M.  MOO. 
B.  C.  595. 

i Ph.  1 15.5, 
&c. 


j IV  16.5. 
73.26. 
La. 3. 21. 


k De.32.9. 
1V74.2. 


I or,  in,  or, 
fry. 


m Is. 41. 15, 
16. 

Mi. 4. 13. 


n c.  50. 15,29 

o Is  13.2. 
Zec.4.7. 

p Re.3.8. 

q c.50  40,41. 

r everlast- 
ing deso- 
lations. 

s ver.  14. 

t ver.  II. 


u Is.  19. 16. 


v c.50. 36. 
La.  2.9. 
Am.  1.5. 
Na.3.13. 


w or,  in  the 
time  that 
he  thresh- 
eth  her. 


x IIab.3.12. 


y Is.  17.5. 
Joel  3.13. 
Mai. 13.39 
Re.  14. 15, 
18. 

z c.50. 17. 

a La.  US. 

b My. 

c or,  re- 
mainder. 

d Ps.  137.8,9 

e inhabil- 
ress. 

f or,  shake 
themselves. 

g ver.57. 

h Da.5.4. 
&c. 

i Is.S.7. 

J ver.  58. 

k c.50. 8. 

Re.  18.4. 

1 or,  let  not. 
Pr.3.25,26 

m Ma.7.13. 


one  messenger  to  meet  another,  to  show  the 
kingof  Babylon  that  hiscity  is  taken  at  cmeend, 

32  And  that  the  passages  are  stopped,  and 
the  reeds  they  have  burned  with  fin.',  and  the 
men  of  war  are  affrighted. 

33  For  thus  saith  the  Lord  of  hosts,  the  God 
of  Israel ; The  daughter  of  Babylon  is  like  a 
threshing-floor,  w it  tstime  to  thresh  * her:  yet 
a little  while,  and  the  time  ofher  harvest  * shall 
come. 

34  Nebuchadrezzar  the  king  of  Babylon  hath 
devoured  me,  he  hath  "crushed  me,  lie  hath 
made  me  an  empty  “vessel,  he  hath  swallowed 
me  up  like  a dragon,  he  hath  filled  his  belly 
with  my  delicates,  he  hath  cast  me  out. 

35  b The  violence  done  to  me  and  to  my  c flesh 
be  upon  11  Babylon,  shall  the  “inhabitant  of 
Zion  say;  and  my  blood  upon  the  inhabitants 
of  Chaldea,  shall  Jerusalem  say. 

36  Therefore  thus  saith  the  Lord  ; Behold,  I 
will  plead  thy  cause,  aud  take  vengeance  for 
thee  ; and  I will  dry  up  her  sea,  and  make  her 
springs  dry. 

37  And  Babylon  shall  become  heaps,  a dwell- 
ing place  for  dragons,  an  astonishment,  and 
a hissing,  without  an  inhabitant. 

38  They  shall  roar  together  like  lions:  they 
shall  f yell  as  lions’  whelps. 

39  In  their  heat  I will  make  their  feasts,  and 
I will  make  them  e drunken,  that  they  may 
rejoice,  and  sleep  a perpetual  sleep,  and  not 
wake,  saith  the  Lord. 

40  I will  bring  them  down  like  lambs  to  the 
slaughter,  like  rams  with  he-goats. 

41  How  is  Sheshach  taken  ! and  how  is  the 
praise  of  the  whole  earth  h surprised!  how  is 
Babylon  become  an  astonishment  among  the 
nations  ! 

42  The  * sea  is  come  up  upon  Babylon:  she 
is  covered  with  the  multitude  of  the  waves 
thereof. 

43  Her  cities  are  a desolation,  a dry  land,  and 
a wilderness,  a land  wherein  no  man  dwelleth, 
neither  doth  any  son  of  man  pass  thereby. 

44  And  I will  punish  Bel  in  Babylon,  and  1 
will  bring  forth  out  of  his  mouth  that  which 
he  hath  swallowed  up  : and  the  nations  shall 
not  flow  together  any  more  unto  him:  yea, 
the  wall  i of  Babylon  shall  fall. 

45  My  people,  go  ye  out  k of  the  midst  ofher. 
and  deliver  ye  every  man  his  soul  from  the 
fierce  anger  of  the  Lord. 

46  And  i lest  your  heart  faint,  and  ye  fear  for 
the  rumour  ,r  that  shall  be  heard  in  the  land  ; 
a rumour  shall  both  come  one  year,  and  after 


external  overthrow,  in  the  eighteenth  chapter  of  his  Apoca- 
lypse. 

“The  splendid  achievements  of  mighty  conquerors,  and  the 
majesty  of  haughty  monarchs  and  oppressive  empires,  only 
render  them  a golden  cup  in  the  hand  of  God,  to  make  the  na- 
tions mad  and  miserable:  and  too  often  idolatry  and  iniquity 
have  spread,  in  proportion  to  the  enlargement  of  flourishing 
monarchies.  But  these  have  their  rise,  progress,  continuance, 
and  decline  : some  of  them  gradually  decav  ; others  fall,  ana 
are  destroyed  suddenly  and  irreparably:  and  the  just  judg- 
^ Gou  are  conspicuous  to  all  beholders,  in  their  ruin. — 
W hen  riches  and  prosperity  are  depended  on,  and  no  end  is  put 
to  men  s desires  ot  increasing  their  possessions ; severe  ca- 
amities  may  be  expected  to  assign  a measure  to  their  insatia- 


ble  covetousness,  and  to  tear  from  them  their  idolized  trea- 
sures.— What  idol,  or  created  arm,  can  withstand  the  Creatoi 
and  Upholder  of  the  world  ; who  is  also  the  portion  of  his 
people?  He  is  able  to  save  and  to  destroy;  and  whatever  use 
lie  makes  of  ungodly  men,  he  will  execute  vengeance  on  them 
at  last : but  those  who  trust,  love,  and  serve  him,  shall  be  gra- 
ciously protected  and  abundantly  recompensed.” — T.  Scott. 

Ver.  33 — 64.  The  description  of  Babylon's  final  overthrow 
continued,  in  the  same  sublime  poetical  language.— Front  the 
close  of  this  chapter  it  has  been  inferred  that  Zedekiah,  in  the 
fourth  year  of  his  reign  went  to  Babylon  accompanied  by  Se- 
raiah,  to  pay  the  tribute  which  Nebuchadnezzar  had  imposed 
on  hint ; but  the  ablest  commentators  are  of  opinion  that  Se- 
raiah  went,  not  with,  but  from  Zedekiah.  However  this  might 


Ver.  20.  My  battle  axe.—  See  Isa.  x.  15. 

Ver.  27.  Ararat.  Minni  and  Ashchenaz-lBochart  reasonably  concha 
Aral  at  and  Minni  to  be  the  greater  and  less  Armenia;  and  Ishchenaz 
thinks  formed  Part  ol  Phrygia  near  the  Hellespont,  part  of  that  count™  I 
we  called  Ascania  by  Homer.  Cyrus  had  conquered  Armenia,  as  well  as  C 
SU8  king  ot  Lydia,  and  subdued  several  nations  from  the  Ecean  sea  lo  I 
Euphrates,  belore  he  marched  against  Babylon  ; and  Xenophon  also  infor 
us.  that  there  were  not  only  Armenians,  hut  both  Phrygians  and  Capnadocii 

in  the  army  of  Cyrus. V-Bagster. Cause  the  horses  to  come  up  as 

caterpillars— Blayney.  "Like  the  bristled  locust.”  See  Joel  ii 
^er.  30.  Mighty  men  of  Babylon.— \ Accordingly  the  Babylonians  after  I 
rnmim  b l.e  or,  Wo,  never  recovered  their  courage  to  face  the  enemy  in  I 
field  : they  retired  within  their  walls  ; and  the  first  time  that  Cyrus  came  w 
354 


his  army  before  the  place,  he  could  not  provoke  them  to  venture  forth,  though 
he  challenged  the  king  to  fight  a duel  with  him  ; and  the  Inst  time  he  came, 
he  consulted  with  his  officers  respecting-  the  best  mode  of  carrying  on  tno 
siege,  “ since,”  said  be,  “ they  do  not  come  out  to  fight.”  Xenophon.]— B. 

Ver.  35.  The  violence  done , 6tc.—B!ayney,  “ Let  the  violence  done  to  mv 
flesh  be  upon  Babylon.” 

Ver.  39.  Make  their  feasts— Boolhroyd,  “banquets.” 

Ver.  41.  Sheshach.— [Sheshach  was  probably  anjdol  worshipped  at  Babylon, 
from  which  the  city  derived  this  name  ; and  the  festival  which  was  held  when 
the  city  was  taken,  when  they  were  heated  with  wine,  was  perhaps  observed 
in  honour  of  itl —Bagster. 

Ver.  44.  That  which  he  hath  swallvtced  up — May  perhaps  refer  particularly 
to  sacred  vessels  of  the  temples.  2Chron.  xxxvi.  10.  Ezra  i.  7. 


Judgment  of  Babylon.  JEREMIAH.— CHAP.  LII.  Zedekiah  rebelleth 


Ui.u  in  another  year  shall  come  a rumour,  and 
violence  in  (he  land,  ruler  against  ruler. 

(7  Therefore,  behold,  the  days  come,  that  I 
will  "do  judgment  upon  the  graven  images  of 
Babylon:  and  her  whole  land  shall  be  con- 
founded, and  all  her  slain  shall  fall  in  the 
midst  of  her. 

48  Then  the  heaven  and  the  earth,  and  all 
that  is  therein,  shall  sing  0 for  Babylon  : for 
the  spoilers  shall  come  unto  her  from  the 
p north,  saith  the  Loud. 

49  q As  Babylon  hath  caused  the  slain  of  Is- 
rael to  fall,  so  at  Babylon  shall  fall  the  slain 
of  all  the  r earth. 

50  Ye  that  have  escaped  s the  sword,  go 
away,  stand  not  still:  remember  the  Lord 
afar  off,  and  let  Jerusalem *  1 come  into  your 
mind. 

51  We  are  confounded,  because  we  have 
heard  reproach : shame  hath  covered  our 
faces:  for  strangers  " are  come  into  the  sanc- 
tuaries of  the  Lord’s  house. 

52  Wherefore,  behold,  the  days  come,  saith 
the  Lord,  that  I will  do  judgment  upon  her 
graven  T images:  and  through  all  her  land 
the  wounded  w shall  groan. 

53  Though  Babylon  should  mount x up  to  hea- 
ven, and  though  she  should  fortify  the  height 
of  her  strength,  yet  from  me  shall  spoilers 
come  unto  her,  saith  the  Lord. 

54  A sound  tof  a cry  cometh  from  Babylon, 
and  great  destruction  from  the  land  of  the 
Chaldeans : 

55  Because  the  Lord  hath  spoiled  Babylon, 
and  destroyed  out  of  her  the  great  voice ; 
when  her  waves  do  roar  like  great  waters,  a 
noise  of  their  voice  is  uttered  : 

56  Because  the  spoiler  is  come  upon  her,  even 
upon  Babylon,  and  her  mighty  men  are  taken, 
every  one  of  their  z bows  is  broken  : for  the 
Lord  God  of  recompenses  shall  surely  “re- 
quite. 

57  And  I will  make  drunk  b her  princes,  and 
her  wise  men , her  captains,  and  her  rulers,  and 
her  mighty  men : and  they  shall  sleep  a per- 
petual sleep,  and  not  wake,  saith  the  king, 
“whose  name  is  the  Lord  of  hosts. 


A.  M.  3409. 
B.  C 595. 


n visit. 

0 Re.  18.20. 
p c.50.3,41. 
q or,  both 

Babylon 
u to  fall , 
O ye  slain 

of  Israel 
and  with 
Babylon. 
r or, 
country. 
s e.44.28. 

1 Ps.  122.6. 
137.5,6. 

u La.  1.10. 
v ver.  47. 
w Is.  13. 15, 
16. 

Da.  5.30, 
31. 

x Ps.  139.8.. 
10. 

' Is.  14. 13. 
c.19.16. 
Am. 9.2. 
Ob.  4. 

>•  c.  50. 22.29 
z lSa.2.1. 
a Ps.91.1. 

137.S. 
b c. 25.27. 

Hab.2.16. 


c c.46.18. 
43  15. 


<J  or,  icalls 
of  broad 
Babylon. 
e or,  wade 
naked. 
f flab.  2. 13. 


behalf  of. 


h or, 
prince  of 
Menurliat 
or,  chief 
chamber- 
lain. 


i desola- 
lions. 


j Re.  18.21. 
k Ps.76.12. 
ver.58. 

A.  M. 
3106..  34 16. 

B.  C. 
593..  583. 


a 2Ki.24.I8. 


b reigned. 
A.  M.  3114. 
B.  C.  590, 


c 2K1.25.1, 

&c. 

c.39.  l,&c. 


58  Thus  saith  the  Lord  of  hosts ; The  d broad 
walls  of  Babylon  shall  be  utterly  e broken,  and 
her  high  gates  shall  be  burned  with  fire  and 
the  people  shall  labour  in  f vain,  and  the  folk 
in  the  fire,  and  they  shall  be  weary. 

59  ][  The  word  whicjh  Jeremiah  the  prophet 
commanded  Seraiah  the  son  of  Neriah,  the 
son  of  Maaseiah,  when  he  went  s with  Zede- 
kiah the  king  of  Judah  into  Babylon  in  the 
fourth  year  of  his  reign.  And  this  Seraiah 
was  a h quiet  prince. 

60  So  Jeremiah  wrote  in  a book  all  the  evil 
that  should  come  upon  Babylon,  even  all  these 
words  that  are  written  against  Babylon. 

61  And  Jeremiah  said  to  Seraiah,  When  thou 
comest  to  Babylon,  and  shalt  see,  and  shalt 
read  all  these  words; 

62  Then  shalt  thou  say,  O Lord,  thou  hast 
spoken  against  this  place,  to  cut  it  off,  that 
none  shall  remain  in  it,  neither  man  nor  beast, 
but  that  it  shall  be  > desolate  for  ever. 

69  And  it  shall  be,  when  thou  hast  made  an 
end  of  reading  this  book,  that  thou  shalt  bind 
a stone  i to  it,  and  cast  it  into  the  midst  of  Eu- 
phrates : 

64  And  thou  shalt  say,  Thus  shall  Babylon 
sink,  and  shall  not  rise  frcm  the  evil  that  I 
will  bring  upon  her:  and  they  shall  be  k weary, 
Thus  far  are  the  words  of  Jeremiah. 

CHAPTER  LII. 

1 Zedekiah  rebelleth.  4 Jerusalem  Is  besieged  and  taken.  8 Zedekiah’e  sons  killed, 
and  his  own  eyes  put  out.  12  Nebuzar-adan  burnelh  and  spoileth  the  city.  24  He 
carrieth  away  the  captives.  31  Evil-merodach  advanceth  Jehoiachin. 

y'EDEKIALI  “ was  one  and  twenty  years  old 
JL-i  when  he  b began  to  reign,  and  he  reigned 
eleven  years  in  Jerusalem.  And  his  mother’s 
name  was  Hamutal  the  daughter  of  Jeremiah 
of  Librrah. 

2 And  he  did  that  which  was  evil  in  the  eyes 
of  the  Lord,  according  to  all  that  Jehoiakim 
had  done. 

3 For  through  the  anger  of  the  Lord  it  came 
to  pass  in  Jerusalem  and  Judah,  till  he  had  cast 
them  out  from  his  presence,  that  Zedekiah  re- 
belled against  the  king  of  Babylon. 

4 If  And  c it  came  to  pass  in  the  ninth  year  of 
his  reign,  in  the  tenth  month,  in  the  tenth  day 
of  the  month,  that  Nebuchadrezzar  king  of 


be,  the  prophet  took  this  opportunity  of  sending  to  his  brethren 
of  the  captivity,  a book  or  roll  containing  a synopsis  of  all  his 
prophecies  against  Babylon,  for  their  comfort  and  encourage- 
ment. He  also  desired  that,  “ after  it  had  been  read  at  Baby- 
lon, it  should  be  sunk  to  rise  no  more,  in  the  river  Euphrates; 
thereby  intimating  the  perpetual  destruction  of  that  proud  city. 
More  than  2000  years  have  passed  since  Cyrus  took  possession 
of  Babylon,  from  which  time  it  began  to  decay,  ana  has  now, 
for  a long  period,  been  a land  wherein  no  man  dwelleth,  nei- 
ther doth  any  son  of  man  pass  thereby.” 

“ We  may  indeed,  even  at  this  day,  complain  of  reproach,  and 
shame;  because  the  sanctuaries  of  his  house  are  possessed 
and  profaned  by  those  who  are  strangers  and  enemies  to  his 
truth  and  grace : but  let  us  still  ‘ remember  the  Lord  our 
God,’  and  pray  for  the  promised,  and  not  far  distant,  peace  of 
Jerusalem  : let  us  use  every  means  which  he  has  appointed,  to 


Ver.  32.  Judgment  upon  her  graven  images.-  [Tins  was  verified  when 
Xerxes  destroyed  all  the  temples  of  Babylon.  B.  C.  479.  Herodotus.] — B. 

Ver.  54.  A sound  of  a cry. — Blayney.  " The  voice  of  a cry.” 

Ver.  55.  The  great  voice— Boothroyd,  “ The  boisterous  noise.” 

Ver.  58.  The  broad  walls  of  Babylon.—  Historians  relate,  that  the  walls  of 
Babylon  were  of  sufficient  width  to  admit  the  passing  of  two  chariots  on  the 
top.  and  th  ir  depth  from  their  foundation  above  200  feet.  The  bricks  oi  this  wall 
were  dug  out  of  the  surroundin'.'  ditch,  and  being  mixed  up  with  chopped  straw 
amt  dried,  were  then  cemented  with  warm  bitumen,  (or  asphaltum.)  JAc- 
cordine  to  the  testimony  of  Herodotus,  the  circumference  of  the  walls  of  Ba- 
bylon was  480  stadia,  or  sixty  rnde9,  their  breadth  titty  cubits,  and  their  help  lit 
*200  cubits  : but  when  Darius  became  master  of  the  place,  B.  C.  516,  he  took 
a way  all  their  100  sates  of  brass,  and  beat  down  their  walls  to  fifty  cubits  ; and 
now  not  a vestige  of  these  immense  fori  ifications  remain  to  mark  the  site  of 
this  once  mighty  city ! ]— Bays  ter.  The  poetical  part  of  Jeremiah  ends  with 
this  verae.  , . , ' . ,,  , , „ 

Ver.  59.  With  Zedekiah.—  So  the  particle  cth  is  most  usually  rendered.  But 
Blayney  and  Boothroyd  here  render  it/  “ ori  the  behalf  of:”  and  the  same 

particle  is  used  in  fbo  sense  of  from,  Gen.  iv.  1.;  xliv.  4.  &c. In  the  fourth 

year—  fTbis  was  fifty-six  years  before  the  taking  of  Babylon  by  Cyrus,  seven- 
ty-nine before  its  rapture  by  Darius,  150  before  the  time  of  Herodotus , 250  be- 
fore that  of  Xenovhr/n,  ami  2421  from  the  present  time;  and  all  historians, 
geographers,  and  travellers,  agree  to  show  that  these  predictions  have  been  sue 
ressivciy  accomplished  to  the  latest  period. ^—Bagster. Seraiah  was  a 


promote  the  cause  of  genuine  Christianity;  and  confideni/y 
expect,  that  Babylon  and  every  Antichrist  will  soon  sink  to 
rise  no  more  for  ever.  We  need  not  be  dismayed  at  the  haugh- 
tiness, prosperity,  or  power  of  the  wicked;  or  at  the  prospect 
of  mountainous  difficulties  in  our  way:  for  there  is  ‘ nothing 
too  hard  for  the  Lord.’  Let  us  therefore  hope  in  his  word, 
and  quietly  wait  for  his  salvation  : and  then  we  shall  see,  but 
never  share,  the  destruction  of  the  wicked  who  rise  up  against 
us.” — V.  Scott. 

Chap.  LII.  Ver.  1—34.  Punishment  certain. — “When  na- 
tions provoke  God  to  give  them  up  to  ruin,  he  leaves  their 
princes  to  infatuated  counsels,  which  bring  deserved  punish- 
ment on  them  and  their  subjects.  Would  we  then  have  wise 
and  successful  rulers,  we  must  pray  for  them,  and  study  our- 
selves to  walk  conscientiously  before  God.— When  sinners  fol- 
low one  another  in  the  ways  of  rebellion  it  may  be  expected 


quiet  prince  —Blayney  -And  Boothroyd,  “Seraiah  carried  a present.”  See 

1 Sam.  x.  27.  2 Sam  viii.  2 ami  6.  1 Ki.  iv.  21,  &c. 

Ver.  63.  Bind  a stone—  [This  was  the  emblem  of  its  overthrow  and  irretrie- 
vable ruin  ; and  the  same  emblem  is  emploj'ed  in  Rev.  xviii.  21.  to  denote  the 
utter  ruin  of  mystical  Babylon.  Herodotus  relates  a similar  action  of  the  Pho- 
ceans,  who  having  resolved  to  leave  their  country  and  never  more  to  return  to 
it.  “ threw  a mass  of  iron  into  the  sea,  and  swore  that  they  would  never  return 
to  Phocea,  t • 1!  that  iron  mass  should  swim  on  the  top.”] — Bagster. 

Ver.  64.  Thus  far  are  the  words  of  Jeremiah— [Thin  seems  to  intimate, 
that  the  next  chapter  was  added  by  some  one  after  Jeremiah’s  time,  probably 
by  Ezra,  intended  to  present  a nearer  view  of  the  exact  accomplishment  of  the 
preceding  predictions,  and  perhaps  also  as  a preface  to  the  Book  of  Lamenta- 
tions. 1 — Bagster. 

Chap.  LII.— The  concluding  words  of  the  preceding  chapter  inform  us,  that 
this  was  not  written  by  Jeremiah.  Indeed  it  contains  little  more  than  a literal 
copy  of  part  of  the  24th,  and  the  whole  (or  nearly  so)  of  the  25th  chapter  of  the 
2d  hook  of  Kings.  The  particular  references  will  be  marked  in  the  notes  sub- 
joined. 

Ver.  1 to  3.  are  copied  from  2 Kines  xxiv.  18 — 20. 

Ver.  4 to  the  end,  are  almost  a literal  copy  of  chap.  xxv.  throughout.  For 
farther  illustration,  however,  the  reader  may  compare  ver.  21—23  with  2 Chr. 
iii.  15,  16,  and  verses  28,  29,  with  2 Kings  xxiv.  12—14. 

The  object  of  collecting  those  passages  into  this  chapter  evidently  was,  to 
furnish  the  captives  (who  had  not  Bibles  and  Concordances  to  turn  to,  as  we 

866 


Ztdekiah's  sufferings. 


JEREMIAH.— CHAP. 


Babylon  came,  he  and  all  his  army,  against 
Jerusalem,  and  pitched  against  it,  and  built 
forts  against  it  round  about. 

5 So  the  city  was  besieged  unto  the  eleventh 
year  of  king  Zedekiah. 

6 And  in  the  fourth  month,  in  the  ninth  day 
of  the  month,  the  famirte  was  sore  in  the  city, 
so  that  there  was  no  bread  for  the  people  of 
the  land. 

7 Then  the  city  was  broken  up,  and  ail  the 
men  of  war  fled,  and  went  forth  out  of  the 
city  by  night  by  the  way  of  the  gate  between 
the  two  walls,  which  was  by  the  king’s  garden  ; 
(now  the  Chaldeans  were  by  the  city  round 
about:)  and  they  went  by  the  way  of  the 
plain. 

8 IT  But  the  army  of  the  Chaldeans  pursued 
after  the  king,  and  overtook  Zedekiah  in  the 
plains  of  Jericho;  and  all  his  army  was  scat- 
tered from  him. 

9 Then  d they  took  the  king,  and  carried  him 
up  unto  the  king  of  Babylon  to  Riblah  in  the 
land  of  Hamath;  where  he  gave  judgment 
upon  him. 

10  Aiid  the  king  of  Babylon  slew  the  sons  of 
Zedekiah  before  his  eyes:  he  slew  also  all  the 
princes  of  Judah  in  Riblah. 

11  Then  e he  r put  out  the  eyes  of  Zedekiah  ; 
and  the  king  of  Babylon  bound  him  in  s chains, 
and  carried  him  to  Babylon,  and  put  him  in 
h prison  till  the  day  of  his  death. 

12  IT  Now  in  the  fifth  ■ month,  in  the  tenth  day 
of  the  month,  which  was  the  nineteenth  i year 
of  Nebuchadrezzar  king  of  Babylon,  came 
Nebuzar-adan,  k captain  of  the  guard,  which 
i served  the  king  of  Babylon,  into  Jerusalem, 

13  And  burned  the  house  of  the  Lord,  and 
the  king’s  house ; and  all  the  houses  of  Je- 
rusalem, and  all  the  houses  of  the  great  men, 
burned  he  with  fire  : 

14  And  all  the  army  of  the  Chaldeans,  that 
were  with  the  captain  of  the  guard,  brake 
down  all  the  walls  of  Jerusalem  round  about. 

15  Then  Nebuzar-adan  the  captain  of  the 
guard  carried  away  captive  certain  of  the 
poor  of  the  people,  and  the  residue  of  the 
people  that  remained  in  the  city,  and  those 
that  fell  away,  that  fell  to  the  king  of  Babylon, 
and  the  rest  of  the  multitude. 

16  But  Nebuzar-adan  the  captain  of  the  guard 
left  certain  of  the  poor  ra  of  the  land  for  vine- 
dressers and  for  husbandmen. 

17  IT  Also  "the  pillars  of  brass  that  were  in 
the  house  of  the  Lord,  and  the  bases,  and  the 
brazen  sea  that  was  in  the  house  of  the  Lord. 
the  Chaldeans  brake,  and  carried  all  the  brass 
of  them  to  Babylon. 

18  The  “caldrons  also,  and  the  p shovels,  and 
the  snuffers,  and  the  bowls,  and  the  spoons, 
and  all  the  vessels  of  brass  wherewith  they 
ministered,  took  they  away. 


d c.aj.4,5. 
e L/.e.  12.13. 
f blinded. 
g or,  fetters 


h house  of 
the  wards 


J ver. 29. 

k chief  of 
the  execu- 
tion era, 
or, 

slaughter- 
men, or, 
chief 
marshal, 
and  so 
ver.  14,&c 
and 

Oa.2.14. 


1 stood 
before. 


n 1 Ki.7.15, 
&c. 

c.27.19.. 


p or, instru- 
ments to 
remove 
the  ashes. 


q or,  boffins 


r or, censers. 
s their. 

I thread. 
u 2Ch.3. 15. 
v 2Ki.25.ld. 


y saw  the 
face  of 
the  king. 


7.  or.  scribe 
of  the 
captain 
of  the  host 

a La.  1.1,3. 


that  God  will  follow  them  with  similar  judgments.  Ring- 
leaders  in  impiety  will  have  the  heavier  load  of  misery:  exter- 
nal privileges  and  sacredness  of  character  aggravate  the  wick- 
edness of  transgressors,  and  will  increase  their  punishment; 
and  the  ruin  of  churches  and  nations  is  often  chargeable  on 
the  crimes  of  the  leading  ministers  of  religion. — But  let  us, 
with  serious  application  to  ourselves,  observe,  how  certainly 
the  word  of  God  takes  effect,  and  how  fatal  are  the  conse- 


LU.  Jerusalem  spoiled. 

19  And  the  basins,  and  the  r fire-pans,  and 
the  bowls,  and  the  caldrons,  and  the  candle- 
sticks, and  the  spoons,  and  the  cups ; that 
which  was  of  gold  in  gold,  and  that  which 
wus  of  silver  in  silver,  took  the  captain  of  the 
guard  away. 

20  The  two  pillars,  one  sea,  and  twelve  bra- 
zen bulls  that  were  under  the  bases,  which 
king  Solomon  had  made  in  the  house  of  the 
Lord:  “the  brass  of  all  these  vessels  was  with- 
out weight. 

21  And  concerning  the  pillars,  the  height  of 
one  pillar  was  eighteen  cubits ; and  a 1 fillet  of 
twelve  cubits  did  compass  it ; and  the  thick- 
ness thereof  was  four  fingers  : it  was  hollow. 

22  And  a chapiter  " of  brass  was  upon  it; 
and  the  height  of  one  chapiter  was  five  cubits, 
with  net-work  and  pomegranates  upon  the 
chapiters  round  about,  all  of  brass.  The  se- 
cond pillar  also  and  the  pomegranates  were 
like  unto  these. 

23  And  there  were  ninety  and  six  pomegra 
nates  on  a side  ; and  all  the  pomegranates 
upon  the  net-work  were  a hundred  round 
about. 

24  And  the  captain  of  the  guard  took  Se- 
raiah  v the  chief  priest,  and  w Zephaniah  the 
second  priest,  and  the  three  keepers  of  the 
* door : 

25  He  took  also  out  of  the  city  a eunuch, 
which  had  the  charge  of  the  men  of  war  ; and 
seven  men  of  them  that  * were  near  the  king’s 
person,  whicli  were  found  in  the  city;  and  the 
z principal  scribe  of  the  host,  who  mustered 
the  people  of  the  land  ; and  threescore  men 
of  the  people  of  the  land,  that  were  found  in 
the  midst  of  the  city. 

26  So  Nebuzar-adan  the  captain  of  the  guard 
took  them,  and  brought  them  to  the  king  of 
Babylon  to  Riblah. 

27  And  the  king  of  Babylon  smote  them,  and 
put  them  to  death  in  Riblah  in  the  land  of  Ha- 
math. Thus  Judah  was  carried  away  captive 
out  a of  his  own  land. 

2S  IT  This  b is  the  people  whom  Nebuchad- 
rezzar carried  away  captive  : in  the  seventh 
year  three  thousand  Jews  and  three  and 
twenty: 

29  In  the  eighteenth  year  of  Nebuchadrezzar 
he  carried  away  captive  from  Jerusalem  eight 
hundred  thirty  and  two  “persons: 

30  In  the  three  and  twentieth  year  of  Nebu- 
chadrezzar, Nebuzar-adan  the  captain  of  the 
guard  carried  away  captive  of  the  Jews  seven 
hundred  forty  and  five  persons:  all  the  per- 
sons were  four  thousand  and  six  hundred. 

31  IT  And  d it  came  to  pass  in  the  seven  and 
thirtieth  year  of  the  captivity  of  Jehoiachin 
king  of  Judah,  in  the  twelfth  month,  in  the 
five  and  twentieth  day  of  the  month,  that  Evil- 
merodach  king  of  Babylon  in  the  first  year  of 

quences  of  obstinate  iniquity  and  impiety.  Let  us  consider  the 
manifold  changes  of  this  world ; that  we  may  mourn  without 
desponding,  even  under  long-continued  afflictions,  as  we  know 
not  what  good  may  be  reserved  for  us ; and  rejoice  in  pros- 
perity without  presuming,  for  we  know  not  what  fatal  reverse 
may  await  us.  And  let  us  1 set  our  affections  on  things 
above,  where  there  are  no  changes  or  death,  because  no 
more  temptation  or  sin  for  evermore.” — T.  S-olt. 


have)  with  a series  of  facts,  necessary  to  the  understanding  of  the  preceding 
prophecies. 

Ver.  13.  Fifth  month—  fit  appears  from  the  parallel  passage  of  Kings,  that 
Nebuzar-adan  came  from  Riblah  to  Jerusalem  on  the  seventh  of  the  fifth 
month  ; but  it  seems  that  he  did  not  set  fire  to  the  temple  and  city  till  the 
tenth  day,  being  probably  occupied  on  the  intervening  days  in  taking  the  ves- 
sels  out  of  the  house  of  the  Lord,  and  collecting  together  all  the  riches  that 
could  be  found.  In  memory  of  this  calamity,  the  Jews  keep  two  fasts  to  this 
day  ; the  seventeenth  of  the  fourth  month,  which  falls  in  June,  for  the  destruc- 
tion of  Jerusalem,  and  the  ninth  of  the  fifth  month,  which  falls  in  July,  for  the 
856 


destruction  of  the  temple  ; both  of  which  are  mentioned  by  Zechariah  as  kept 
trom  this  event  till  his  time,  a period  ofseventy  years,  under  the  names  of  the 
fast  ol  the  fourth  month,  and  the  fast,  of  the  fifth  month.)— Bolster. 

Ver.  28.  Seventh  year,  &c.— [Archbishop  Usher  justly  observes,  that  the 
sacred  lustonan  in  these  verses  meant  to  give  an  account  of  three  minor  cap- 
tivities, not  elsewhere  mentioned  in  direct  terms  in  Scripture.  The  first  of 
these,  in  the  seventh  year  of  Nebuchadnezzar,  was  of  those  picked  up  by  the 
Chaldeans,  Syrians,  and  others,  sent  against  Judea,  previous  to  his  ov.n 
coming,  (2  Ki.  xxiv.  2.;)  the  second  in  his  eighteenth  year,  was  probably  oi 
those  who  were  in  the  camp  of  the  Chaldeans,  when  thev  broke  off  the  siege  of 


Jehoiadnu  taken  out  uj  -prison , 


JEREMIAH.— CHAP.  Lil. 


his  reign  lifted  up  the  head  e of  Jehoiachin  king 
of  Judah,  and  brought  him  forth  out  of  prison, 

32  And  spake  f kindly  unto  him,  and  set  his 
throne  above  the  throne  of  the  kings  that  were 
with  him  in  Babylon, 

33  And  changed  s his  prison  garments  : and 


A.  M.  3242. 
C.  C.  562- 


and  treated  kindly 


e Ge.40.13, 
20. 

f good 
things 
with  him. 
g Zec.3.3..5 


he  did  continually  eat  bread  h before  him  all 
the  days  of  his  life. 

34  A nd  for  his  diet,  there  was  a continual  diet 
given  him  of  the  king  of  Babylon,  ■ every  day 
j a portion  until  the  day  of  his  death,  all  the 


i,  2 st am.  I days  of  his  life. 


i the  matter  of  thi  day  in  his  day.  j La.  11.3. 


Jerusalem  to  meet  the  Egyptians;  and  the  last,  in  his  twenty-third  year, 
was.  it  is  probable,  of  the  remnant  that  remained  in  the  land  after  Johanari 
retired  into  Egypt,  at  the  time  Nebuchadnezzar  was  engaged  in  the  siege  of 
Tyre,  when  he  sent  Nebuzar-adan  against  the  Ammonites,  Moabites,  and 
other  neighbouring  nations.  There  were  three  other  deportations  more  con- 
siderable than  these,  in  the  first,  (Da.  i.  3,6.;)  eighth,  (2  Ki  xxiv.  12  ;)  and 
nineteenth,  (ver.  iv.  11.)  year  of  Nebuchadnezzar ; sufficiently  distinguished 


from  those  in  the  seventh , eighteenth , and  twenty-third  year.  See  Blayney. 
— Bags  ter. 

Ver.  31.  Lift  up  the  head. — [This  phrase  is  founded  on  the  observation  that 
those  in  sorrow  hold  down  their  heads  ; and,  when  comforted,  or  the  cause  of 
their  sorrow  removed,  they  lift  up  their  heads. )—Bagster. 

Ver.  33.  Prison  garment—  [Presented  him  with  a caftan , or  robe,  as  a 
mark  of  favour,  as  is  still  the  practice  in  the  East.  ] — Bagster. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  JEREMIAH. 


IJeremiah,  as  a prophet  and  patriot,  must  ever  occupy  the  highest  rank.  He 
discharged  the  duties  of  the  prophetic  office,  for  upwards  of  forty,  years,  with 
the  most  unremitting  diligence  and  fidelity  ; though,  in  the  course  of  his  mi- 
nistry, lie  met  with  great  difficulties  and  opposition  from  his  countrymen  of  all 
ranks,  whose  persecution  and  ill  usage  sometimes  wrought  so  far  on  bis  mind, 
as  to  draw  from  him,  in  the  bitterness  of  his  soul,  expressions  which  many 
have  thought  hard  to  reconcile  with  his  religious  principles:  but  which,  when 
duly  weighed,  may  he  found  to  demand  pity  rather  than  censure.  lie  was  a 
man  of  the  most  unblemished  piety  ‘and  conscientious  integrity  ; loved  his 
country,  for  the  welfare  of  which  he  watched,  prayed,  and  lived,  with  all  the 
ardour  of  enthusiasm,  and  deplored  her  miseries  with  the  most  pathetic  elo- 
quence; and  so  affectionately  attached  was  he  to  his  countrymen,  notwith- 
standing their  injurious  treatment  of  him,  that  he  chose  rather  to  abide  with 
them,  and  share  their  hardships,  than  separately  to  enjoy  ease  and  affluence  at 
ih  court  of  Babylon  ! His  prophecies,  the  circumstantial  accomplishment  of 
which  is  often  specified  in  the  Sacred  Writings,  are  of  a very  distinguished,  de- 
terminate, and  illustrious  character.  He  foretold  the  fate  of  Zedekiah,  and  the 
calamities  which  impended  over  his  country;  representing  in  the  most  de- 
scriptive terms,  and  under  ihe  most  expressive  images,  the  destruction  which 
the  invading  army  should  produce;  and  bewailing,  in  pathetic  expostulation, 
the  spiritual  adulteries  which  had  provoked  Jehovah,  after  long  forbearance, 
to  threaten  Judah  with  condign  punishment,  at  a time  when  the  false  pro- 
phets deluded  the  nation  with  promises  of  “ assured  peace.”  and  when  the  peo- 
ple, in  impious  contempt  of  “ the  word  of  the  Lord.”  defied  its  accomplishment. 
He  also  predicted  the  Babylonish  captivity,  anil  the  precise  period  of  its  dura- 
tion ; the  destruction  of  Babylon,  and  the  downfall  of  many  nations  : the  gra- 
dual and  successive  completion  of  which  predictions  kept  up  the  confidence  of 
the  Jews,  for  the  accomplishment  of  those  prophecies  which  he  delivered  rela- 
tive to  the  Messiah  and  his  period  his  miraculous  conception  his  divinity 
and  mediatorial  kingdom  ; and  particularly  the  new  and  everlasting  covenant 


which  was  to  be  established  with  the  true  Israel  of  God  upon  the  sacrifice  of* 
the  Messiah.  The  character  of  Jeremiah,  as  a writer,  is  thus  ably  drawn  by 
Bp.  Lowth  : “ Jeremiah  is  by  no  means  wanting  eitherin  elegance  orsublimity, 
although,  generally  speaking,  inferior  to  Isaiah  in  both.  St.  Jerome  has  ob- 
jected to  him  a certain  rusticity  in  his  diction  ; of  which,  I mu«t  confess,  I do 
not  discover  the  smallest  trace.  His  thoughts,  indeed,  are  somewhat  less  eleva- 
j ted,  and  lie  is  commonly  more  copious  and  diffuse  in  his  sentences  : but  therea- 
I son  of  this  maybe,  that  he  is  mostly  token  up  with  the  gentler  passions  of  grief 
and  pity,  tor  the  expressing  of  which  he  has  a peculiar  talent.  This  is  most  evi- 
dent in  the  Lamentations,  where  those  passions  altogether  predominates  but 
it  is  oiten  visible  also  in  his  Prophecies  ; in  the  former  part  of  the  book  more 
especially,  which  is  principally  * helical . The  middle  part9  are,  for  the  most 
part,  historical : but  the  last  part,  consisting  of  six  chapters,  is  entirely  poeti- 
cal; and  contains  several  oracles  distinctly  marked,  in  which  this  Prophet  falls 
very  little  short  of  the  loftiest  style  of  Isaiah.”  His  images  are,  in  general, 
perhaps  less  lofty,  and  his  expressions  less  dignified,  thantaose  of  some  others 
of  the  sacred  writers  ; hut  the  character  of  his  work,  which  breathes  a tender- 
ness of  sorrow  calculated  to  awaken  and  interest  the  milder  affections,  led  him 
to  reject  the  majestic  and  declamatory  tone  in  which  the  prophetic  censures 
ami  denunciations  were  sometimes  conveyed.  The  holy  zeal  of  the  prophet 
is.  however,  often  excited  to  a very  vigorous  and  overwhelming  eloquence,  in  in- 
veighing against  the  audacity  with  which  the  Jews  gloried  in  their  abomina- 
tions ; and  his  descriptions’,  especially  the  last  six  chapters,  have  all  the  vivid 
colouring  that  might  he  expected  from  a painter  of  contemporary  scenes.  The# 
historic^  part,  which  chiefly  relates  to  his  own  conduct,  and  the  completion  of 
those  predictions  which  he  had  delivered,  is  characterized  by  much  simplicity 
of  style  , and  possesses  some  marks  of  antiquity  that  ascertain  the  date  of  its 
composition.  Thus  the  months  are  reckoned  by  numbers  ; a mode  which  did 
not  obtain  after  the  captivity,  when  they  were  distinguished  by  Chaldaic  names.  J 
—Bagster. 


THE  LAMENTATIONS  OF  JEREMIAH. 


[This  Book  is  denominated  in  Hebrew,  Aichah , “ How,”  from  its  first  word 
and  sometimes  Kinoth,  “ Lamentations,”  from  its  subject ; whence  it  is  term- 
ed in  the  Septuagint  Threnoi  tou  Jeremoiu,  “the  Lamentations  of  Jere- 
miah ;”  which  is  followed  by  the  Syriac  and  Arabic,  and  also  by  the  Vulgate, 
from  the  Larnenta Hones  of  which  is  derived  its  name  in  our  language.  That 
Jeremiah  was  the  author  of  this  Book  is  evident,  not  only  from  the  current  opi- 
nion of  both  ancient  and  modern  times,  but  also  from  the  exact  correspondence 
of  the  style  with  that  of  his  prophecies  ; and.  though  some  eminent  writers,  as 
Josephus.  Jerome,  Junius,  and  Abp.  Usher,  have  thought  that  it  was  com- 
posed on  the  death  of  Josiah.  (2  Chronicles  xxxv.  25.)  yet  the  whole  tenor 
of  it,  as  well  as  its  phraseology,  plainly  shows  that  it  was  composed  on  the  oc- 
casion of  the  destruction  of  Jerusalem,  and  the  various  desolations  connected 
with  it. 

This  inimitable  poem  is  very  properly  divided  into  five  chapters,  each  ofthem 
containing  a distinct  elegy,  consisting  of  twenty-two  stanzas,  according  to  the 
number  of  letters  in  the  Hebrew  alphabet ; although  it  is  in  the  four  first  chap- 
ters only  that  the  several  stanzas  begin,  after  the  manner  of  an  acrostic,  with 
the  different  letters  following  each  other  in  alphabetical  order.  In  the  first  two 
chapters,  each  verse,  or  stanza,  forms  a triplet,  except  the  seventh  verse  of  the 
first,  and  the  nineteenth  of  the  second,  which  have  each  a supernumerary  line. 
In  tlie  third  chapter,  each  stanza  consists  of  three  verses,  which  have  all  the 
same  initial  letter,  so  that  the  whole  alphabet  is  thrice  repeated.  The  fourth 
chapter  resembles  the  three  former  in  metre,  but  the  stanzas  are  only  couplets  ; 


and  in  the  fifth  chapter,  which  is  not  arranged  according  to  the  initial  letter,  the 
stanzas  are  also  couplels,  but  of  a considerably  shorter  measure.  The  prophet 
begins  with  lamenting  the  sad  reverse  of  fortune  which  had  befallen  his  coun- 
try, confessing  at  the  same  time  that  her  calamities  were  the  just  consequence 
of  her  sins  ; ih  the  midst  of  which  Jerusalem  herself  is  introduced  to  continue 
the  sad  complaint,  and  to  solicit,  the  Divine  mercy;  he  then  shows  the  dire 
effects  of  the  Divine  angrer.  in  the  calamities  brought  upon  his  country  ; the  un- 
paralleled calamities  of  which  he  charges,  in  a great  measure,  upon  the  false 
prophets ; and  in  this  desperate  condition,  the  astonishment  and  by-word  of 
all  who  see  her,  he  directs  Jerusalem  to  seek  for  mercy  and  pardon  ; he  next, 
by  enumerating  his  own  severe  trials,  and  showing  his  trust  in  God,  encourages 
ihe  people  to  the  same  resignation  and  trust  in  the  Divine  mercy  ; vindicates 
the  goodness  of  God  in  all  his  dispensations,  and  shows  the  unreasonableness 
of  murmuring  under  them  ; recommends  self-examination  and  repentance  ; 
and  from  past  deliverances,  encourages  them  to  expect  pardon  of  their 
sins,  and  retribution  on  their  enemies  ; he  then  contrasts  the  deplorable  state  or 
the  nation  with  its  ancient  prosperity  ; ascribes  the  unhappy  change,  in  a great 
degree,  to  the  profligacy  of  the  priests  and  prophets  ; deeply  and  tenderly  la- 
ments the  national  calamities;  predicts  the  ruin  of  the  insulting  Edomites; 
and  promises  deliverance  from  captivity  ; and  in  conclusion,  he  introduces  the 
nation  groaning  under  their  calamities,  and  humbly  supplicating  ihe  Divine  fa- 
vour, to  commiserate  their  wretchedness,  and  to  restore  them  to  their  ancient 
prosperity.] — Bagster. 


CHAPTER  I. 

I Tlie  miserable  estate  of  Jerusalem  by  reason  of  her  sin.  12  She  complained!  of  her 
grief,  18  and  confessed!  God’s  judgment  to  be  righteous. 

HOW  doth  the  city  sit  a solitary,  that  was 
full  of  people!  how  is  she  become  as  a 
b widow ! she  that  was  great  among  the  na- 
tions, and c princess  among  the  provinces,  how 
is  she  become  tributary  ! 

2 She  weepeth  sore  in  the  night,  and  her 
tears  are  on  her  cheeks:  among  all  her  lovers 


A.  M.  3416. 
B.  C.  588. 


a Je.S2.27. 
b Is.47.8. 
c 2 Oh. 9.26. 
Ezr.4.20. 


d Je.4.30. 

30.14,15. 
e for  the 
greatness 
of. 

f De.23.64. 


d she  hath  none  to  comfort  her : all  her  friends 
have  dealt  treacherously  with  her,  they.are 
become  her  enemies. 

3 Judah  is  gone  into  captivity  because  of  af- 
fliction, and  e because  of  great  servitude:  she 
dwelleth  r among  the  heathen,  she  findeth  no 
rest:  all  her  persecutors  overtook  her  between 
the  straits. 

4 The  ways  of  Zion  do  mourn,  because  none 


Chap.  I.  Ver.  1 — 22.  Jeremiah  lament*  the  miseries  of  Je- 
rusalem as  brought  on  by  sin. — The  Septuagint  and  Vulgate 
versions  introduce  these  mournful  odes  with  the  following 
short  paragraph,  as  a key  to  their  contents  : “ And  it  came  to 
pass,  after  that  Israel  had  been  carried  away  captive,  and  Je- 
rusalem had  become  desolate,  that  Jeremiah  sat  weeping,  and 
lamented  this  lamentation  over  Jerusalem.”  Of  the  style  of 
these  compositions,  we  have  given  Dr.  South’s  opinion  in  our 
introduction  to  Jeremiah's  prophecies,  and  shall  here  add  that 
of  a more  modem  critic,  (Bp.  Lowth.)  who  says,  “ Never  was 


Chap.  I. — This  short  book,  which  may  properly  be  considered  as  an  Appen- 
dix to  Jeremiah’s  prophecies,  contains  five  distinct  odes,  of  which  tlie  first  four 
are  in  the  acrostic,  ibrm,  each  paragraph  beginning  with  a different  letter  of  the 
alphabet. 

Ver.  l.  Princes  among  the  provinces—  Blayney , “She  that  was  sovereign 

103 


there  a more  rich  and  elegant  variety  of  beautiful  images  ar- 
ranged together  within  so  small  a compass.” 

Jeremiah  begins  with  lamenting  the  dismal  reverse  of  cir- 
cumstances which  befell  his  country  ; confessing  at  the  same 
time  that  her  calamities  were  the  just  consequence  of  her  sins. 
The  Prophet  then  withdraws,  and  Jerusalem  herself  is  per- 
sonified, and  brought  forward  to  continue  the  sad  complaint, 
and  to  solicit  that  mercy  from  God,  which  she  could  hope  for 
from  no  other  quarter.  Professor  John  thinks  this  ode  par- 
ticularly laments  the  deportation  of  king  Jehoiakim,  and 


among  the  provinces,  is  become  tributary.”  See  2 Kings  viii.  1 — 14.;  x.  6 — 19. 
Ver.  2.  She  weepeth  sore. — “ Weeping  she  weepeth.  ” 

Ver.  3.  Because  of  great  servitude. — “ For  affliction  and  for  great  servi- 
tude :”  i.  e.  under  her  oppressors. In  the  straits — That  is,  narrow  passes,  in 

which  she  could  not  avoid  them. 


857 


Misery  of  Jerusalem.  LAMENTATIONS. — CHAP.  11.  Her  compluinl  and  confession. 


tome  to  the  solemn  feasts  : all  her  gates  are 
desolate  : her  priests  sigh,  her  virgins  are  af- 
flicted, and  she  is  in  bitterness. 

5 Her  adversaries  are  the  & chief,  her  enemies 
prosper ; for  the  Lonn  hath  afflicted  her  for 
the  multitude  of  her  h transgressions : her 
children  are  gone  into  captivity  befoie  the 
enemy. 

6 And  from  the  daughter  of  Zion  ail  her 
beauty  is  departed  : her  1 princes  are  become 
like  harts  that  find  no  pasture,  and  they  are 
gone  without  strength  before  the  pursuer. 

7 Jerusalem  remembered  in  the  days  of  her 
affliction  and  of  her  miseries  all  her  J pleasant 
things  that  she  had  in  the  days  of  old,  when 
her  people  fell  into  the  hand  of  the  enemy, 
and  none  did  help  her  : the  adversaries  saw 
her,  and  did  mock  k at  her  sabbaths. 

8 Jerusalem  hath  grievously  sinned ; there- 
fore > she  is  m removed : all  that  honoured 
her  despise  her,  because  they  have  seen  " her 
nakedness : yea,  she  sigheth,  and  turneth 
backward. 

9 Her  filthiness  is  in  her  skirts ; she  reniem- 
bereth  not  her  last  0 end  ; therefore  she  came 
down  wonderfully:  she  had  no  comforter.  O 
Lord,  behold  mine  affliction : for  the  enemy 
hath  magnified  himself. 

10  The  adversary  hath  spread  out  his  hand 
upon  all  her  p pleasant  things:  for  she  hath 
seen  that  the  heathen  i entered  into  her  sanc- 
tuary, whom  thou  didst  command  'that  they 
should  not  enter  into  thy  congregation. 

11  All  her  people  sigh,  they  seek  bread  ; they 
have  given  their  pleasant  things  for  meat  to 
s relieve  the  soul : see,  O Lord,  and  consider; 
for  I am  become  « vile. 

12  Tf  u Is  H nothing  to  you,  all  ye  that  pass 
T by  ? behold,  and  see  if  there  be  any  'v  sorrow 
like  unto  my  sorrow,  which  is  done  unto  me, 
wherewith  the  Lord  hath  afflicted  me  in  the 
day  of  his  fierce  anger. 

13  From  above  hath  he  sent  fire  into  my 
bones,  and  it  prevaileth  against  them : he  hath 
spread  a net  x for  my  feet,  he  hath  turned  me 
back  : he  hath  made  me  desolate  and  faint  all 
the  day. 

14  The  yoke  of  my  transgressions  is  bound 
Dy  his  hand:  they  are  wreathed,  and  come 
up  upon  my  neck  : he  hath  made  my  strength 
to  fall,  the  Lord  hath  delivered  me  into  their 
hands,  from  whom  z I am  not  able  to  rise  up. 

15  The  Lord  hath  trodden  under  foot  all  my 
mighty  men  in  the  midst  of  me  : he  hath  called 
an  assembly  against  me  to  crush  my  young 
men:  the  Lord  “hath  trodden  the  l'  virgin,  the 
daughter  of  Judah,  as  in  a wine-press. 

16  For  “these  things  I weep;  mine  eye,  mine 
eye  runneth  down  with  water,  because  the 
comforter  that  should  d relieve  my  soul  is  far 


A.  .\l.  SII6. 
B.  O. 

e rvaa.13, 
44. 

Ii  Du.3.7,16. 
i Jo-32. 8,11. 

] or , desira- 
ble, v cr.10. 
k Ps.  137.3. 

1 1 K i.8.46. 
in  become  a 
removing, 
or,  wan- 
dering. 
u Kze.Wi.37. 

lio.2.9,10 
o Dti  32.20. 

Ro.6.21. 
p cr.de  ira- 

bU. 

q ic.5i.5l. 

52.13. 
r Pe.23.3. 
s or,  make 
the  soul 
to  come 
again. 
t .lob  40.4. 
u or,  It  is. 
v by  the  way. 
w Da  9.12. 
x Eze.  17.20 
Ilu.7.12. 
y De.28.43. 
z 1 10.5.14. 
a Ia.63.3. 
b or,  the 

fee's  of 
the  virgin. 
c Je  13.17. 

14.17. 
d bring 
back. 


e Ho.  9. 12. 
f ver.2.9. 
g Ho.8.8. 
h Ne.9.33. 

Da.9.7,14 
i mouth. 


k Ps  51.3,4. 

1 De  32.25. 

Eze.7. 15. 
m Is.  13.6, 
fee. 

Je.J.6.10. 
50.15,31. 
n or,  pro- 
claimed. 

0 Ps.  137.7.. 9 
Je.51.35. 

p Lit. 23.31. 

q c.5.17. 
a Joel  2.2. 
b 2 Sa.  1.19. 
c 1 Ch.28.2. 

Ps.  132.7. 
d Jc.13.14. 
e made  to 
touch. 
f Ps.89.39. 
g Ps.74.ll. 
h Ps.89.46. 

1 Is.63.10. 
Je.30.14. 

j the  de- 
sirable of, 
k Is. 5.5. 

1 or,  hedge. 
Job  1.10. 


'from  me:  my  children  are  desolate,  because 
the  enemy  prevailed. 

17  Zion  spreadeth  forth  f her  hands,  un  i 
there  is  none  to  comfort  her:  the  Lord  hath 
commanded  concerning  Jacob,  that  his  ad- 
versaries should  he  round  b about  him  : Jeru- 
salem is  as  a menstruous  woman  among  them 

18  If  The  Lord  is  11  righteous ; for  I have  re- 
belled against  his  'commandment:  hear,  I 
pray  yon,  all  people,  and  behold  my  sorrow  : 
my  virgins  and  my  young  men  are  gone  into 
captivity. 

19  1 called  for  my  lovers,  hut  ) they  deceived 
me : my  priests  and  mine  elders  gave  up  the 
ghost  in  the  city,  while  they  sought  their  meat 
to  relieve  their  souls. 

20  Behold,  O Lord  ; for  I am  in  distress:  my 
bowels  are  troubled  ; my  heart  is  turned  within 
me;  for  I k have  grievously  rebelled  : abroad 
the  sword  'bereaveth,  at  home  there  is  as 
death. 

21  They  have  heard  that  I sigh  ■ there  is  none 
to  comfort  me  : ail  mine  enemies  have  heard 
of  my  trouble;  they  are  glad  that  thou  hast 
done  it:  thou  wilt  bring  the  day  m that  thou 
hast  "called,  and  they  shall  be  like  unto  me. 

22  Let  ° all  their  wickedness  come  before 
thee;  and  do  unto  them,  as  p thou  hast  done 
unto  me  for  all  my  transgressions:  for  my 
sighs  are  many,  and  my  heart  is  q faint. 

CHAPTER  II. 

1 Jeremiah  lamented!  the  misery  of  Jerusalem.  20  He  complained)  thereof  to  God. 

HOW  hath  the  Lord  covered  the  daughter 
of  Zion  with  a cloud  “ in  his  anger,  and 
cast  down  from  heaven  unto  the  earth  the 
beauty  |J  of  Israel,  and  remembered  not  his 
footstool  c in  the  day  of  his  anger  ! 

2 The  Lord  hath  swallowed  up  all  the  habi 
tntions  of  Jacob,  and  hath  not  d pitied : he 
hath  thrown  down  in  his  wrath  the  strong 
holds  of  the  daughter  of  Judah;  he  hath 
e brought  them  down  to  the  f ground:  he  hath 
polluted  the  kingdom  and  the  princes  thereof 
3 He  hath  cut  off  in  his  fierce  anger  all  the 
horn  of  Israel:  he  hath  drawn  back  his  e right 
hand  from  before  the  enemy,  and  he  burned 
against  Jacob  like  a ''flaming  fire,  which  de- 
voured! round  about. 

4  He  hath  bent  his  bow  like  an  * enemy  : he 
stood  with  his  right  hand  as  an  adversary, 
and  slew  all  i that  were  pleasant  to  the  eye  in 
the  tabernacle  of  the  daughter  of  Zion:  he 
poured  out  his  fury  like  fire. 

5  The  Lord  was  as  an  enemy  : he  hath  swal 
lowed  up  Israel,  he  hath  swallowed  up  all  her 
palaces:  he  hath  destroyed  his  strong  holds, 
and  hath  increased  in  the  daughter  of  Judah 
mourning  and  lamentation. 

6  And  he  hath  violently  taken  k away  his  'ta- 
bernacle, as  if  it  were  of  a garden:  he  hath 


10,000  principal  Jews  with  him,  to  Babylon.  (See  2 Kings  xxiv. 
14,  15.) 

Chap.  II.  Ver.  1 — 22.  The  miseries  of  Jerusalem  and  Ju- 
dra  bewailed.— The  Prophet  shows  the  dire  effects  of  the  divine 
anger  in  the  miseries  brought  on  his  country  by  the  subversion 
o!  its  religion  and  government ; the  unparalleled  calamities 
which  he  charges,  and  no  doubt  justly,  in  a great  measure  on 

Ver.  5.  Before  the  enemy — That  is,  in  subjection  to  her  enemy. 

Ver  7.  When  her  people,  &c. — Blayney  renders  this  much  clearer,  by  a 
Tifterent  punctuation.  After  placing  a semicolon  at  old;  he  reads,  “ When  her 
people  fell  into  the  hand,  &c.,  the  adversaries  saw,  and  mocked  at  her  discon- 
tinuance,” or,  destruction,”  as  Boothroyd  renders  it 

Ver.  9.  She  remembered  not  her  last  end— That  is,  she  did  not  recollect  the 

necessary  consequences  of  her  course  of  sin. The  enemy  hath  magnified— 

Instead  of  ” himself.”  Dr.  Blayney  supplies  the  word  “ affliction  hath  ag- 
gravated mine  affliction. 

Ver.  it.  To  relieve  the  soul— Blayney,  “ To  sustain  life.” 

Ver.  12.  13  it  nothing  to  you  This  is  a beautiful  apostrophe  to  the  passing 
Iraveller. 

Ver.  15.  In  a wine-press— \Und\ng  to  the  great  effusion  of  blood. 

Ver.  16.  Relieve  my  soul.— Boothroyd.  Restore  my  life  i.  c.  recover 
85fi 


the  false  prophets. — In  this  desperate  condition,  the  astonish- 
ment and  by- word  of  all  who  see  her,  Jerusalem  is  directed 
to  sue  earnestly  for  mercy  and  pardon.— Many  of  the  images 
in  this  chapter,  though  objected  to  by  some  critics,  appear  to  U3 
very  beautiful,  as  we  have  observed  in  our  notes  below.  Pro- 
fessor Jahn  supposes  this  second  lament  was  composed  on 
the  storming  of  Jerusalem  by  the  Chaldean  army. 


Ver.  19.  Relieve  their  souls— Blayney.  “ Support  their  life.” 

Ver.  20.  As  death.— Blayney,  " Pestilence.”  See  chap.  xiv.  12. 

Ver.  21.  The  day  that  thou  hast  called—  Blayney , “ P.unounced  i.  e.  pre- 
dicted. 

Chap.  II.  Ver.  1.  Hie  footstool— That  is,  the  ark.  Sec  1 Chron.  xxviii  2 

Ver.  3.  Cut  off . . . . the  horn. — The  horns  are  the  strength  and  glory-  of 

cattle. Drawn  back  his  right  hand,  from  the  enemy  - When  God  stretches 

forth  his  right  hand,  it  means  an  exertion  of  his  power,  and  the  reverse  v. hep 
he  withdraws  it. 

Vor.  6.  Taken  away  his  tabernacle—  Margin,  “ hedge  Blayney,  “ He  hath 

done  violence  to  the  garden  of  his  own  hedging.”  So  Bacthroyd.  See  Isa.  v. 
1—7.  I”  He  hath  destroyed  the  temple,  as  if  it  had  been  no  better  than  a cot- 
tage erected  in  a garden,  while  the  fruit  is  gathering,  and  then  removed, or  sm 
fered  to  decay.”  See  Banner . |— Bagster. 


Jerusalem's  misery  bewailed.  LAMENTATIONS. — CHAP.  III.  Jeremiah's  complaint. 


ilestroyed  his  places  of  the  assembly:  the  Loro 
hath  caused  the  m solemn  feasts  and  sabbaths 
to  be  forgotten  in  Zion,  and  hath  despised  in 
the  indignation  of  his  anger  the  king  and  the 
priest. 

7 The  Lord  hath  cast  off  his  altar,  he  hath 
abhorred  " his  sanctuary,  he  hath  0 given  up 
into  the  hand  of  the  enemy  the  walls  of  her 
palaces;  they  have  made  a noise  Pin  the 
house  of  the  Lord,  as  in  the  day  of  a solemn 
feast. 

S The  Lord  hath  purposed  to  destroy  the  wall 
of  the  daughter  of  Zion:  he  hath  stretched 
out  a i line,  he  hath  not  withdrawn  his  hand 
from  r destroying  : therefore  he  made  the  ram  - 
part and  the  wall  to  lament;  they  languished 
together. 

9 Her  gates  are  sunk  into  the  ground  ; he 
hath  destroyed  and  broken  her  "bars:  her 
1 king  and  her  princes  are  among  the  Gen- 
tiles: the  law  is  no  mure;  her  prophets  also 
find  no  vision  from  the  Lord. 

10  The  elders  of  the  daughter  of  Zion  sit 
■*  upon  the  ground,  and  keep  silence : they 
have  cast  up  dust  upon  their  heads  ; they 
have  girded  themselves  with  sackcloth  : the 
virgins  of  Jerusalem  hang  down  their  heads 
to  the  ground. 

11  Mine  eyes  do  fail  with  tears,  my  bowels 
are  troubled,  my  liver  is  poured  upon  the 
earth,  for  the  destruction  of  the  daughter  of* 
my  people ; because  the  children  and  the 
sucklings  'swoon  in  the  streets  of  the  city. 

12  They  say  to  their  mothers,  Where  is  corn 
and  wine?  when  they  swooned  as  the  wounded 
in  the  streets  of  the  city,  when  their  soul  was 
poured  out  into  their  mother’s  bosom. 

13  What  thing  shall  I take  to  witness  for  thee? 
what  thing  shall  I liken  to  thee,  O daughter  of 
Jerusalem?  what  shall  I equal  to  thee,  that  I 
may  comfort  thee,  O virgin  daughter  of  Zion  ? 
for  thy  breach  is  great  like  the  sea  : who  can 
heal  thee? 

14  Thy  prophets  have  seen  vain  and  foolish 
things  for  thee  : and  they  have  not  discovered 
x thine  iniquity,  to  turn  away  thy  captivity ; but 
have  seen  for  thee  false  burdens  and  causes 
of  banishment. 

15  All  that  pass  y by  clap  their  hands  at  thee  ; 
they  hiss  and  wag  their  head  at  the  daughter 


of  Jerusalem,  saying , Is  this  the  city  that  men 
call  The  perfection  of  beauty,  The  joy  of  the 
whole  earth  ? 

16  All  thine  enemies  have  bpened  their  mouth 
8 against  thee  : they  hiss  and  gnash  the  teeth : 
they  say,  We  have  swallowed  her  up:  cer- 
tainly this  is  the  day  that  we  looked  for;  we 
have  found,  we  have  seen  it. 

17  The  Lord  hath  done  that  which  he  had 
a devised  ; he  hath  fulfilled  his  word  that  he 
had  commanded  in  the  days  of  old:  he  hath 
thrown  down,  and  hath  not  pitied:  and  b he 
hath  caused  thine  enemy  to  rejoice  over  thee, 
he  hath  set  up  the  horn  of  thine  adversaries. 

18  Their  heart  cried  unto  the  Lord,  O wall 
of  the  daughter  of  Zion,  let  c tears  run  down 
like  a river  day  and  night:  give  thyself  no 
rest ; let  not  the  apple  of  thine  eye  cease. 

19  Arise,  cry  out  in  the  night : in  the  begin- 
ning of  the  watches  pour  out  dthy  heart  like 
water  before  the  face  of  the  Lord : lift  up  thy 
hands  toward  him  for  the  life  of  thy  young 
children,  that  faint  for  hunger  e in  the  top  of 
every  street. 

20  If  Behold,  O Lord,  and  consider  to  whom 
thou  hast  done  this.  Shall  the  women  eat  their 
f fruit,  and  children  e of  a span  long?  shall  the 
priest  and  the  prophet  be  slain  in  the  sanctu- 
ary of  the  Lord  ? 

21  The  h young  and  the  old  lie  on  the  ground 
in  the  streets : my  virgins  and  my  young  men 
are  fallen  by  the  sword  ; thou  hast  slain  them 
i/j  the  day  of  thine  anger;  thou  hast  killed, 
and  not  pitied. 

22  Thou  hast  called  as  in  a solemn  day  my 
terrors  round  > about,  so  that  in  the  day  of  the 
Lord’s  anger  none  escaped  nor  remained : 
those  that  I have  swaddled  and  brought  up 
i hath  mine  enemy  consumed. 

CHAPTER  III. 

I The  faithful  bewail  their  calamities.  22  By  the  mercies  of  God  they  nourish  their 

hope.  37  They  acknowledge  God’s  justice.  55  They  pray  for  deliverance,  64  and 

vengeance  on  their  enemies. 

T AM  the  man  that  hath  seen  affliction  by  the 
-*-  rod  of  his  wrath. 

2 He  hath  led  me,  and  brought  me  into  a dark- 
ness. but  not  into  light. 

3 Surely  against  me  is  he  turned ; he  turneth 
his  hand  against  me  all  the  day. 

4 My  b flesh  and  my  skin  hath  he  made  old ; 
he  hath  broken  c my  bones. 


A.  M.  3113. 
Ii.  C.  5M. 


m c. l.-l- 


ii  f.e. 36.31.. 
44. 


o shut  up. 


p Ps.74.4, 
& c. 


q 2Ki.21.13. 
14. 

r s wallow- 
ing up. 

s Je.5l.30- 


t -De.23.3f>. 
2Ki.24.15. 
25.7. 


u Is.  3. 26. 


v or,  faint. 

w Je. 27.14, 
15. 


x Is.  53.1. 
Je.23.22. 


y by  the 
way. 


z Ps.B5.21. 


a Le.2S.16, 

De.23.15, 

&c. 

Je.l3.ll. 

Mi.2.3. 


b Ps.89.-12. 


c Je.  14. 17. 


d Ps.62.S. 


e Kfce.5.10, 
16. 


f De.23.53. 
Je.  19. 9. 


g or,  swad- 
dled with 
their 
hands. 

h 2Ch.3617 

i Je.6.25. 

J Ho. 9. 12, 
13. 

a Am. 5.20 

b Job  16.3, 
&c. 

c Ps.51.8. 
Je.50.17. 


Bishop  Hebei-  has  entered  so  deeply  into  the  spirit  of  the 
.veeping  prophet,  as  it  appears  in  this  and  the  preceding  chap- 
ter, that  we  cannot  forbear  to  ornament  our  pages  with  a few 
lines  from  him.  Addressing  Jerusalem,  he  cries— 

“ ‘Where’s  now  thy  pomp,  which  kings  with  envy  view’d  1 
Where  now  thy  power,  which  all  those  kings  subdued? 

No  martial  myriads  muster  in  thy  gates  ; 

No  suppliant  nation  at  thy  temple  waits  ; 

No  prophet  hard,  thy  giilteiin^  courts  among, 

Wakes  the  full  lyre,  and  swells  the  tide  of  song; 

But  lawless  force  and  meagre  want  is  there, 

And  the  quick  darling  eye  of  restless  fear ; 

While  cold  Oblivion,  mid  the  ruins  laid. 

Holds  his  dark  reign  beneath  the  ivy  shade.” 

Chap.  III.  Ver.  1 — 66.  Calamities  bewailed , mercies  ac- 

knowledged, and  deliverance  implored. — “ The  construction  of 
this  chapter  differs  from  that  of  those  which  have  been  con- 
sidered. It  consists  of  the  safne  number  of  stanzas,  accord- 
ing to  the  number  of  the  letters  in  the  Hebrew  alphabet : but 
every  stanza  is  divided  into  three  parts,  or  verses,  each  of 


which  begins  with  the  same  Hebrew  letter ; the  first  three 
verses  with  Alejph , the  three  next  with  Betli,  &e.  and  in  one 
instance  the  order  of  the  letters  varies  from  that  which  is  else- 
where observed. — It  also  forms  a distinct  elegy,  or  lamenta- 
tion, arranged  differently  from  those  which  precede.  The  pro- 
phet speaks  throughout  the  whole,  lamenting  his  afflictions, 
seeking  consolatory  topics,  and  giving  counsel  and  encourage- 
ment to  his  fellow-mourners.  Some  indeed  understand  it  to 
be  the  language  of  a chorus  of  Jews,  speaking  as  one  person  : 
but  so  many  passages  evidently  refer  to  Jeremiah’s  own  per- 
sonal trials,  that  this  interpretation  seems  inadmissible.  ‘The 
subject  of  the  chapter  is  penitential  meditations  upon  the  pro- 
d bet’s  own  calamities,  as  well  as  those  of  the  public;  together 
with  pious  reflections  upon  the  end  which  God  proposes  in 
sending  afflictions,  and  the  good  use  which  men  ought  to  make 
of  such  chastisements.’  Lowth. — ‘ I am  the  man  that  has 
seen  this  great  affliction,  which  the  Lord  hath  in  just  anger 
brought  upon  his  people.’  Bishop  Hall—  Probably,  he  spake 
in  his  own  person,  as  one  who,  besides  his  peculiar  afflictions, 


Ver.  7.  Made  an')  tee— By  their  profane  songs,  instead  of  the  songs  of  Zion. 

Ver.  10.  Zion  sit  upon  the  ground.— [Sitting  on.  the  ground  was  a pos- 
ture of  mourning  and  deep  distress.  Hence  the  coin  struck  by  Vespasian  on 
the  capture  of  Jerusalem,  ha*,  on  the  obverse  side,  a palm  tree,  the  emblem  of 
Judea,  and  under  it  a woman,  the  emblem  of  Jerusalem,  sitting  down,  with 
ner  elbow  on  her  knee,  and  her  head  supported  by  her  hand,  with  the  legend 
IvxUza  capra.  Sec  Addison  on  Medals.]- —Bagater. 

Ver.  11.  Mg  liver  is  poured.— Grip? of  mind  often  occasions  redundancy  of 
bil  which  produces  the  effect  here  intended.  Compare  Jobxvi.  13. 

Ver.  13.  Thy  breach  is  like  the  sea.— Judah’s  wound  is  compared  to  an  inun- 
dation of  the  sea,  when  it  bursts  its  natural  boundaries. 

Ver.  ll.  False  burdens. — See  Jer.  xxiii  33 — 33. 

Ver.  15.  All  that  pass— [The  combination  ofHeorn,  enmity,  rage,  and  exul- 
tation. which  the  conquerors  and  spectators  manifested  at  the  destruction  of 
Jerusalem  and  the  temple,  arc  here  described  with  peculiar  pathos  and  energy. 


The  whole  scene  is  presented  to  view  as  in  an  exquisitely  finished  historical 

painting. \—Bagster. The  perfection  of  beauty.— Psalm  xlviii.  2. 

Ver.  15.  O wall—  Compare  ver.  8.  By  a figure,  the  wall  may  be  called  upon 
to  weep,  as  well  as  stones  to  cry  out , Luke  xix.  40.  This  appears  to  us  a 
beautiful  prosopopoeia,  alluding  to  walls  running  down  with  the  breath  of  a 

large  congregation. Apple  of  thine  eye— [Bath  ayin , which  sometimes 

means  the  pupil  of  the  eye,  seems  here  to  denote  tears , the  produce  of  the  eye  ; 
and  therefore  elegantly  termed  the  daughter  of  the  eye.]—Bagster 
Ver.  20.  Children  of  a span  long.—Blayney,  “Little ones  dandled  in  the 
hands.”  See  Levit.  xxvi.  29.  Deut.  xxviii.  53.  . 

Chap.  III.  Ver.  2.  Darkness—  [Darkness  denotes  calamity;  and  light  sig- 
nifies prosperity.]— Bagster.  , , . , . , 

Ver.  4.  My  flesh  andmy  skin  hath  he  made  old.— [Strong  metaphoncaJ  ex- 
pressions, denoting  the  severest  affliction?.  1 — Bagster.  Wasted  and  decayed 
by  affliction. 

859 


Jeremiah  bewails 


LAMENT ATIOISS.— CHAP.  111. 


b He  hath  builded  against  me,  and  compass- 
ed me  with  gall  and  travail. 

0 He  hath  set  me  in  dark  11  places,  as  they 
that  be  dead  of  old. 

7 He  hath  hedged  e me  about,  that  1 cannot 
get  out : he  hath  made  my  chain  heavy. 

8 Also  when  I r cry  and  shout,  he  shuttelh 
out  my  prayer. 

9 He  hath  inclosed  my  ways  with  hewn  stone, 
he  hath  made  my  paths  crooked. 

10  He  was  unto  me  as  a bear  s lying  in  wait, 
and  as  a lion  in  secret  places. 

11  He  hath  turned  aside  my  ways,  and  pull- 
ed h me  in  pieces:  he  hath  made  me  desolate. 

12  He  hath  bent  his  bow,  and  set  me  as  a 
mark  ‘ for  the  arrow. 

13  He  hath  caused  the  J arrows  of  his  quiver 
to  enter  into  my  reins. 

14  I was  a derision  to  all  my  people ; and 
their  song  k all  the  day. 

15  He  hath  filled  me  with  i bitterness,  he  hath 
made  me  drunken  with  wormwood. 

16  He  hath  also  broken  my  teeth  with  gra- 
vel stones,  he  hath  n covered  me  with  ashes. 

17  And  thou  hast  removed  my  soul  far  off 
from  peace : I forgat  0 prosperity. 

18  And  I i’  said,  My  strength  and  my  hope 
is  perished  from  the  Lord  : 

19  i Remembering  mine  affliction  and  my 
misery,  the  r wormwood  and  the  gall. 

20  My  soul  hath  them  still  in  remembrance, 
and  is  8 humbled  in  me. 

21  This  1 1 recall  to  my  mind,  therefore  u have 
I hope. 

22  H It  is  T of  the  Lord’s  mercies  that  we  are 
not  consumed,  because  w his  compassions  fail 
not. 

23  They  are  new  every  morning:  great  is 
thy  faithfulness. 

24  The  Lord  is  my  x portion,  saith  my  soul ; 
therefore  will  I hope  * in  him. 

25  The  Lord  is  good  unto  them  that  wTait 
* for  him,  to  the  soul  that  seeketh  him. 

26  It  is  good  that  a man  should  both  hope 
and  quietly  wait  for  the  salvation  of  the  Lord. 

27  It  is  good  for  a man  that  he  bear  the  yoke 
1 in  his  youth. 

28  He  sitteth  b alone  and  keepeth  silence, 
because  he  hath  borne  it  upon  him. 

29  He  putteth  his  mouth  in  the  dust;  if  so  be 
there  may  be  hope. 

30  He  c giveth  his  cheek  to  him  that  smiteth 
him : he  is  filled  full  with  reproach. 

31  For  d the  Lord  will  not  cast  off  for  ever: 

32  But  though  e he  cause  grief,  yet  will  he 
have  compassion  according  to  the  multitude 
of  his  mercies. 

33  For  he  doth  not  afflict  f s willingly  nor 
grieve  the  children  of  men. 

34  To  crush  under  his  feet  all  the  prisoners 
af  the  earth, 


p Ps.31.2i 

^ member, 
r Je.9.15. 
s bowed. 

t made  to 
return  to 
my  heart. 
u Ps.77.5, 
&c. 


w Mai. 3. 6. 
x Ps.73.28. 
y Ps.  130.7. 
z Is. 30. 13. 

Mi.7.7. 
a Mat.  11.29 
b Je.15.17. 
c Is.  50. 6. 
d Ps.94.14. 
e Ps.30.5. 


g Jc.31.20. 
F.ze.33.1l. 
He. 12.10. 


h or,  a su- 
perior. 

i or,  seeth 
noL 

Hab.1.13. 
J Is. 45. 7. 
k Mi.7.9. 


m Hug.  1.5,7 
n Da. 9.5. 
o2Ch.36.17. 
p Is.24.17. 
q Is.5l.19. 
r la  63.15. 
s my  soul 


u Da.  16. 17.  ! 

v Jo.2.3,4,7. 

wPs.  130.1. 

x Is.  43. 1,2.  | 

y Je.51.36.  { 

z Ps.35.1,23.  j 

a Je.Il.  19, 

20.  | 


shared  largely  in  those  of  his  nation,  and  sympathized  with 
them  in  those  from  which  he  was  most  exempted.  He  spake 
of  himself  as  a public  character,  for  the  common  benefit;  be- 
ing one  of  many,  who  thus  shared  and  mourned  over  the  ca- 
lamities of  Israel. — We  have  before  met  with  some  passages  in 
the  writings  of  Jeremiah,  like  the  bitter  complaints  of  Job: 
here  we  find  various  expressions  similar  to  those  used  by  that 
afflicted  and  tempted  servant  of  God;  and  this  favours  the 
supposition,  that  he  related  the  more  gloomy  and  discouraging 

Ver.  5.  He  hath  builded  against.  Boothroyd,  “Around  me:”  this  agrees 
with  the  following  clause. 

Ver.  6.  Dark  places—  The  sepulchral  caverns. 

Ver.  7.  Their  polishing.  Blayney,  “Their  veining referring  to  the  blue 
’ ems  of  the  body. 

Ver.  10.  Asa  bear,  &c.— See  Job  x.  16.  Isa.  xxxviii.  13. 

Ver.  13.  Arrows  — [The  issue  or  effect ; the  subject,  adjunct,  accident  or 
produce  of  a thing,  is  frequently  in  Hebrew  denominated  the  son.  So  arrows 
tnat  issue  from  a quiver  are  termed  btney  ashpatho.  or.  “the  sons  of  the 
quiver.”]— Bagster. 

860 


Ins  own  calamities 

35  To  turn  aside  the  right  of  a man  before 
tiie  face  of  h the  Most  High, 

36  To  subvert  a man  in  his  cause,  the  Lord 
' approved)  not. 

37  Who  is  he  that  saith,  and  it  cometh  to 
pass,  when  the  Lord  commanded]  it  not? 

38  Out  of  die  mouth  of  the  Most  High  pro- 
ceeded! not  j evil  and  good? 

39  Wherefore  11  doth  a living  man  ' complain 
a man  for  die  punishment  of  bis  sins? 

40  Let  us  ‘"search  and  try  our  ways,  and 
turn  again  to  the  Lord. 

41  Let  us  lift  up  our  heart  with  our  hands 
unto  God  in  the  heavens. 

42  We  have  " transgressed  and  have  rebel- 
led: thou  hast  not  pardoned. 

43  Tliou  hast  covered  with  anger,  and  perse- 
cuted us:  tliou  hast  ° slain,  thou  hast  not  pitied. 

44  Thou  hast  covered  thyself  with  a cloud, 
that  our  prayer  should  not  pass  through. 

45  Thou  bast  made  us  as  the  offscouring  and 

refuse  in  the  midst  of  the  people  f 

46  All  our  enemies  have  opened  their  mouths 
against  us. 

47  p Fear  and  a snare  is  come  upon  us,  <)  deso- 
lation and  destruction. 

48  Mine  eye  runneth  down  with  rivers  of 
water  for  the  destruction  of  the  daughter  of 
my  people. 

49  Mine  eye  tricldeth  rdown,  and  ceaseth 
not,  without  any  intermission, 

50  Till  the  Lord  look  down,  and  behold  from 
heaven. 

51  Mine  eye  affecteth  8 my  heart  ' because  of 
all  the  daughters  of  my  city. 

52  Mine  enemies  chased  me  sore,  like  a bird, 
without  cause. 

53  They  have  cut  off  my  life  in  the  dungeon, 
and  cast  a stone  11  upon  me. 

54  Waters  v flowed  over  my  head;  then  I 
said,  1 am  cut  off. 

55  U 1 called  wupon  thy  name,  O Lord,  out 
of  the  low  dungeon. 

56  Thou  hast  heard  my  voice:  hide  not 
thine  ear  at  my  breathing,  at  my  cry. 

57  Thou  drewest  near  in  the  day  that  I call- 
ed upon  thee:  thou  saidst,  Fear  x not. 

5S  O Lord,  thou  hast  pleaded  the  causes  r of 
my  soul ; thou  hast  redeemed  my  life. 

59  O Lord,  thou  hast  seen  my  wrong:  judge 
* thou  my  cause. 

60  Thou  hast  seen  all  their  vengeance  and 
all  their  imaginations  a against  me. 

61  Thou  hast  heard  their  reproach,  O Lord, 
and  all  their  imaginations  against  me; 

62  The  lips  of  those  that  rose  up  against  me, 
and  their  device  against  me  all  the  day. 

63  Behold  their  sitting  down,  and  their  rising 
up  ; I am  their  music. 

64  Render  unto  them  a recompense,  O Lord, 
according  to  the  work  of  their  hands. 

part  of  his  own  experience,  and  the  way  in  which  he  found 
support  and  relief,  as  the  best  method  of  instructing  and  com- 
forting his  fellow-sufferers. — In  this  view  of  the  chapter,  we 
consider  the  prophet  addressing  the  afflicted  Jews,  in  order  to 
counsel  and  encourage  them  ; and  speaking  as  one  who  knew 
the  heart  of  mourners,  and  could  sympathize  with  them.  He 
was  ‘the  man,’  who  had  been  peculiarly  conversant  with 
affliction,  haying  experienced  the  effects  of  God’s  anger,  both 
for  his  own  sins,  and  as  sharing  the  punishment  inflicted  on 


Ver.  H.  A derision. — See  Jer.  xx.  7.  Ps.  lxix.  12. 

Ver.  29.  His  mouth  in  the  dust. — See  Job  xlii.  6. 

Ver.  47.  Fear  and  a snare. — Blayney , “ Terror  and  the  pit.”  Pits  were  used 
as  snares  for  wild  beasts. 

Ver.  53.  Cast  a stone  upon  me.— See  Dan.  vi.  17. 

Ver.  54.  Over  my  head  — Ps.  lxix.  2. 

Ver.  56.  Thou  heardest  my  voice. — Here  Blayney  and  others  supply,  ’ which 
said,”  or  “ saying.” 

Ver.  64.  Bender  unto  them. — Blaynay  and  Boothroyd  render  these  last  three 
verses  in  the  future,  as  the  original  warrants 


Zion's  pitiful  estate  bewailed.  LAMENTATIONS.— CHAP.  IV.  She  confesses  her  sins. 


65  Give  them  b sorrow  of  heart,  thy  curse 
unto  them. 

66  Persecute  and  destroy  them  in  anger 
from  under  the  heavens  of  the  Lord. 

CHAPTER  IV. 

1 Zion  bewaileih  her  pitiful  estate.  13  She  confesseth  her  sins.  2L  Edom  is  threatened- 
22  Zion  is  comforted. 


A.  M.  3-416. 
13.  C.  533. 

b or,  ob'ti- 

1S0. 

a 2Ki.25.9, 
10. 

b 2Ti.2.C0. 
c or,  sea- 
calves. 


HOW  is  the  gold  become  dim  ! hoio  is  the 
most  fine  gold  changed  ! the  a stones  of 
the  sanctuary  are  poured  out  in  the  top  of 
every  street. 

2 The  precious  sons  of  Zion,  comparable  to 
fine  b gold,  how  are  they  esteemed  as  earthen 
pitchers,  the  work  of  the  hands  of  the  pot- 
ter ! 

3 Even  the  c sea  monsters  draw  out  the  breast, 
they  give  suck  to  their  young  ones : the  daugh- 
ter of  my  people  is  become  cruel,  like  the  os- 
triches d in  the  wilderness. 

4 The  tongue  of  the  sucking  child  cleaveth 
to  the  roof  of  his  mouth  for  thirst:  the  young 
children  ask  bread,  and  e no  man  breaketh  it 
unto  them. 

5 They  that  did  feed  delicately  are  desolate 
in  the  streets:  they  that  were  brought  up  in 
scarlet  embrace  f dunghills. 

6 For  the  s punishment  of  the  iniquity  of  the 
daughter  of  my  people  is  greater  than  the 
punishment  of  the  sin  of  Sodom,  that  was 
overthrown  as  in  a h moment,  and  no  hands 
stayed  on  her. 

7 Her  Nazarites  were  purer  than  snow,  they 
were  whiter  than  milk,  they  were  more  ruddy 
in  body  than  rubies,  their  polishing  was  of  sap- 
phire : 

3 Their  visage  is  i blacker  ) than  a coal ; they 
are  not  known  in  the  streets : their  skin 
k cleaveth  to  their  bones ; it  is  withered,  it  is 
become  like  a stick. 

9 They  that  be  slain  with  the  sword  are  bet- 
ter than  they  that  be  slain  with  hunger:  for 
these  i pine  away,  stricken  through  for  want 
of  the  fruits  of  the  field. 

10  The  hands  of  the  pitiful  m women  have 
sodden  their  own  children:  they  were  their  | 


tl  Job  39.13, 
16. 

e De.32.S4. 
f Job  24.8. 
g or ,iniqui- 
$0.7.13. 
h Ge.  19.25. 
i darker 
than 

blackness. 
j c.5. 10. 
k Fs.  102.5. 

1 foie  out. 
m Is.49. 15. 


n De.28.56, 
57. 

2 Ki.6.28, 
29. 

o Je.7.20. 
p Je.21.14. 

q Je.5.31. 
Eze.22.2G, 
23. 

Zep.3.4. 

r Mat. 23. 

31 ,37. 

s Je.2.34. 


i or,  in 
that  they 
could  not 
but. 

u Nu.  19.16. 

v or,  ye 
; ’polluted . 

w or,  face. 

x Is. 30.6, 7. 
31.1,3. 
Je.37.7,8. 

y Eze.7.2,3, 
6. 

z De.23.49. 
Je.4.13. 

a Je.52.9. 
b Ec.11.9. 
c Ob.  10,1 5. 


meat  n in  the  destruction  of  the  daughter  of 
my  people. 

11  The  Lord  hath  accomplished  his  fury  ; he 
hath  poured  out  0 his  fierce  anger,  and  hath 
kindled  p a fire  in  Zion,  and  it  hath  devoured 
the  foundations  thereof. 

12  The  kings  of  the  earth,  and  all  the  inha- 
bitants of  the  world,  would  not  have  believed 
that-  the  adversary  and  the  enemy  should  have 
entered  into  the  gates  of  Jerusalem. 

13  For  i the  sins  of  her  prophets,  and  the  ini- 
quities of  her  priests,  that r have  shed  the  blood 
of  the  just  in  the  midst  of  her, 

14  They  have  wandered  as  blind  mew  in  the 
streets,  they  s have  polluted  themselves  with 
blood, 1 so  that  “ men  could  not  touch  their  gar- 
ments. 

15  They  cried  unto  them,  Depart  11  ye;  it  is 
unclean;  depart,  depart,  touch  not:  when  they 
fled  away  and  wandered,  they  said  among 
the  heathen,  They  shall  no  more  sojourn 
tli  ere. 

16  The  w anger  of  the  Lord  hath  divided 
them ; he  will  no  more  regard  them  : they 
respected  not  the  persons  of  the  priests,  they 
favoured  not  the  elders. 

17  As  for  us,  our  eyes  as  yet  failed  for  our 
vain  x help : in  our  watching  we  have  watched 
for  a nation  that  could  not  save  us. 

18  They  hunt  our  steps,  that  we  cannot  go 
in  our  streets:  our  end  is  near,  our  days  are 
fulfilled  ; for  our  end  v is  come. 

19  Our  persecutors  are  swifter  2 than  the  ea- 
gles of  the  heaven  : they  pursued  us  upon,  the 
mountains,  they  laid  wait  for  us  in  the  wil- 
derness. 

20  The  breath  of  our  nostrils,  the  anointed 
of  the  Lord,  was  taken  a in  their  pits,  of  whom 
we  said,  Under  his  shadow  we  shall  live  among 
the  heathen. 

21  U Rejoice  b and  be  glad,  O daughter  of 
Edom,  that  dwellest  in  the  land  of  Uz ; the  cup 
also  c shall  pass  through  unto  thee:  thou 
shalt  be  drunken,  and  shalt  make  thyself 
naked. 


his  people.  ‘ It  is  worthy  to  be  observed,  that  Jeremiah,  in 
endeavouring  to  promote  resignation  in  his  countrymen,  repre- 
sents his  own  deportment  under  afflictions,  in  terms  which 
have  a prophetic  cast  ; so  strikingly  are  they  descriptive  of  the 
patience  and  conduct  of  our  Saviour  under  his  sufferings. 
The  prophet  indeed,  in  the  meek  endurance  of  unmerited  perse- 
cution, was  an  illustrious  type  of  Christ.’  ” — T.  Scott. 

Chap.  IV.  Ver.  1 — 22.  Zion  deeply  bewails  her  situation , 
and  laments  her  sins.  Edom  is  then  threatened , and  Zion 
comforted. — The  prophet  contrasts,  in  various  affecting  in- 
stances, the  wretched  and  deplorable  circumstances  ot  the 
Jewish  nation  with  the  flourishing  state  of  their  affairs  in 
former  times;  and  ascribes  the  unhappy  change,  principally,  to 
the  profligacy  of  their  priests  and  prophets,  which  had  drawn 
upon  them  the  universal  abhorrence  of  God  and  man.  The 
whole  people  proceed  with  lamenting  their  hopeless  condition  ; 
and,  in  a particular  manner,  the  captivity  of  their  sovereign. 

Chap.  IV.  Ver.  3.  Sea  monsters. — “Sea-calves,”  or  seals. The  os- 

triches.— [The  ostrich  is  a distinct  genus  of  birds,  of  the  order  gallince.  It 
measures  seven  or  eight  feet  in  height  when  erect,  and  in  length,  with  the  neck 
stretched  out,  six  feet  from  the  head  to  the  rump,  and  the  tail  about  a foot 
more.  Its  legs  are  very  long  and  naked  ; and  it  lias  only  two  toes,  both  placed 
forward,  on  each  foot.  When  full  grown,  the  nock,  which  before  was  almost 
naked,  particularly  that  of  the  male,  is  beautifully  covered  with  red  feathers  ; 
ami  the  plumage  upon  the  shoulders,  back,  and  some  parts  of  the  wings,  from 
oeingof  a darkish  gray,  becomes  jet  black,  whilst  the  rest  of  the  feathers  are 
white.  The  ostrich  is  so  devoid  of  natural  affection,  that  on  the  least  trivial 
noise,  she  forsakes  her  eggs  or  her  young  ones,  and  perhaps  never  returns.] — B. 
See  Job  xxxix.  14— IS.  and  note. 

Ver.  6.  No  hands  stayed  on  her. — Boothroyd,,  “ Without  the  hands  of  men.” 

Ver.  7.  Her  Nazarites. — Blayney , "Nobles.”  The  term  Nazir  is  applied 
to  Joseph,  Gen.  xhx.  26,  from  whence  I)r.  Durell  infers,  that  it  does  not  al- 
ways imply  a vow.  but.  is  sometimes  used  for  any  distinguished  persons,  as  in 

this  verse. Polishing.— [Gizrathom,,  rendered  by  Dr.  Blayney,  “ their  vein- 

ing,”  from  gazar , to  divide,  intersect,  as  the  Hue  veins  do  the  surface  of  the 
body.  This  is  approved  by  Dr.  A.  Clarke,  who  remarks.  “ Milk  will  most  cer- 
tainly well  apply  to  the  whiteness  of  the  skin : the  beautiful  ruby  to  the  rud- 
diness of  the  flesh  ; and  the  sapphire,  in  its  clear  transcendent  purple,  to  the 
veins  in  a fine  complexion.”]— B agster. 

Ver.  8.  Blacker  than  a coal.— See  margin.  [Or,  as  Dr.  Blayney  renders, 

duskier  than  the  dawn,”  shachar,  signifying  “ the  dawn  of  the  day,  when  it 
w neither  light  nor  dark,  but  between  both,  at  which  time  objects  are  not  easi- 
ly distinipmh**d.”]— Bagster  Which  is  more  literal  and  accurate. 


The  judgment  of  Edom  is  at  length  foretold,  together  with  a 
final  cessation  of  Zion’s  calamities.  (Dr.  Blayney.) 

“The  glory  of  outward  distinctions  and  privileges  may  soon 
be  obscured;  sin  tarnishes  the  beauty  of  the  most  excellent 
gifts ; and  when  the  Lord  leaves  churches  or  nations,  their 
‘glory  is  departed.’  But  that  ‘gold  tried  in  the  fire,’  which 
Christ  bestipws,  will  never  be  taken  from  us  ; nor  can  its  excel- 
lency be  diminished.— The  stones  of  the  earthly  sanctuary 
were  repeatedly  poured  out  in  the  streets,  so  that  not  one  oi 
them  was  left  upon  another  : but  the  spiritual  temple  experi- 
ences no  such  demolitions ; it  is  built  upon  a Rock,  against 
which  the  gates  of  hell  cannot  prevail;  and  every  believer  be- 
ing one  with  Christ,  is  ‘a  habitation  of  God  through  the 
Spirit.’ — Indeed  the  most  ‘precious  of  the  sons  of  Zion,’  in- 
comparably more  valuable  in  the  sight  of  God  than  the  finest 
gold,  are  esteemed  by  ungodly  men  ‘ as  earthen  pitchers,’  fit 
for  nothing  but  the  basest  uses,  or  to  be  dashed  in  pieces;  and 

Ver.  10.  The  pitiful.— Blayney,  “ Tender-hearted.”  Compare  ch.  ii.  20. 

Ver.  14.  So  that  men  could  not  touch  their  garments.— Boothroyd,  “So 
that  their  garments  could  not  be  touched.”  The  meaning  appears  to  be,  that 
they  ran  frantic  through  the  streets,  slaying,  or  beating,  all  they  met ; and 
when  they  were  overpowered  by  any,  they  touched  them,  which  made  them 
polluted. 

Ver.  15.  It  is  unclean— Or,  “ Ye  are  unclean.”  The  sense  seem9  to  be, 
that  they  behaved  so  wicked,  and  so  frantic,  that  the  very  heathen  would  not 
suffer  them  to  “ sojourn”  with  them.  This  regards  the  false  prophets  and 
apostate  priests. 

Ver.  17.  Our  eyes  as  yet  failed,  &c— Blayney , “Our  eyes  failed  (with 
looking)  for  our  help  ; in  vain  on  our  watch-tower  have  we  watched  for  a na- 
tion that  cannot  save  namely,  Egypt — [Who  were  their  pretended  allies  ; 
but  who  were  neither  able  nor  willing  to  help  them.]— Bagster. 

Ver.  13.  They  hunt  our  steps—  See  2 Kings  xxv.  4 — 6. 

Ver.  19.  Eagles  of  heaven. — [The  eagle , whose  Mings  are  of  an  extraordi- 
nary length,  darts  with  amazing  rapidity  through  the  voids  of  heaven  : — " He 
rushes,”  says  Apuleius,  “ upon  the  devoted  victim,  like  a flash  of  lightning.” 
Homer , describing  the  career  of  the  amiable  but  ill-fated  Hector,  says,  “ Turn- 
ing, lie  rushed  upon  him  like  a high-soaring  eagle,  which  descends  into  the 
plain  through  the  obscure  clouds.”  &.c.]— Bagster. 

Ver.  20  The  breath  of  our  nostrils.—' That  is,  their  only  hope,  Zedekiah 
under  whom  they  expected  still  to  subsist  as  a nation. 

Ver.  21.  Rejoice—  An  ironical  address,  like  Eccles.  vi.  9. Make  thyself 

naked.— It  was  a natural  consequence  of  drunkenness  in  a hot  country,  wheie 
they  wore  loose  garments,  to  strip  themselves  when  heated  with  wine 

861 


T10NS.— CHAP.  V. 


in  prayer  unto  God. 


.1  or, 77,1, i« 
inu/uily. 
c Is.  10.* 

I Ft.  137.7. 

g or,  carry 
thee  rap- 
lint  for. 
a Po.b9.50, 
51. 


z cornelh 
for  price. 


e Ke  9.3G.37 
f Ne.5.15. 


g or,  Er- 
rors, or, 
•towwqf 
h Zee.  14  2. 
i o/  our 
head,  is 
fallen. 

) Mi. 6. 13. 
k Flab.  1.12. 

1 for  length 
of  days. 
m Ps.80.3, 
&c. 

n Hab.3.2. 


utterly  re- 
ject us  7 


10  Our  skin  was  black  like  an  oven  because 
of  the  s terrible  famine 

11  They  ravished  h the  women  in  Zion,  and 
the  maids  in  the  cities  of  Judah. 

12  Princes  are  hanged  up  by  their  hand  : the 
faces  of  elders  were  not  honoured. 

13  They  took  the  young  men  to  grind,  and 
the  children  fell  under  the  wood. 

14  The  elders  have  ceased  from  the  gate,  the 
young  men  from  their  music. 

15  The  joy  of  our  heart  is  ceased  ; our  dance 
is  turned  into  mourning. 

16  The  crown  ' is  fallen  from  our  head:  wo 
unto  us,  that  we  have  sinned  1 

17  For  this  our  heart  is ) faint ; for  these  things 
our  eyes  are  dim. 

IS  Because  of  the  mountain  of  Zion,  which 
is  desolate,  the  foxes  walk  upon  it. 

19  Thou,  O Loud,  remainest  for  k ever ; thy 
throne  from  generation  to  generation. 

20  Wherefore  dost  thou  forget  us  for  ever, 
and  forsake  us  i so  long  time  1 

21  Turn  m thou  us  unto  thee,  O Lord,  and  we 
shall  be  turned  ; renew  " our  days  as  of  old. 

22  0 But  thou  hast  utterly  rejected  us  ; thou 
art  very  wroth  against  us, 


A pitiful  complaint  of  Zion,  LAMENT  A 

22  11  The  punishment  of  thine  iniquity  is  e ac- 
complished, O daughter  of  Zion  ; he  will  no 
more  carry  thee  away  into  capt i v ity  : he  will 
visit  thine  iniquity,  O daughter  of1  Edom  ; he 
will  e discover  thy  sins. 

CHAPTER  V. 

A pitiful  complaint  of  Zion  in  prayer  unto  God. 

*■  T>  EMEMBER,  O Lord,  what  is  come  upon 

-Lt  us : consider,  and  behold  our  reprbach. 

2 Our  b inheritance  is  turned  to  strangers,  our 
houses  to  aliens. 

3 We  are  orphans  and  fatherless,  our  mo- 
thers are  as  widows. 

4 We  have  drunken  our  water  for  money; 
our  wood  c is  sold  unto  us. 

5 d Our  necks  are  under  persecution:  we  e la- 
bour, and  have  no  rest. 

6 We  have  given  the  hand  to  the  Egyptians, 
and  to  the  Assyrians,  to  be  satisfied  with 
bread. 

7 Our  fathers  have  sinned,  and  are  not;  and 
we  have  borne  their  iniquities. 

8 Servants  f have  ruled  over  us : there  is  none 
that  doth  deliver  us  out  of  their  hand. 

9 We  gat  our  bread  with  the  peril  of  our  lives 
because  of  the  sword  of  the  wilderness. 

not  only  were  prophets  and  apostles  treated  in  this  manner, 
but  even  Christ  himself  was  despised  and  vilified  more  than 
any  of  them. — All  the  troubles  of  the  church  will  soon  he  ac- 
complished ; and  believers  ere  long  will  have  done  with  cap- 
tivity, punishment,  sin,  and  sorrow:  but  the  doom  of  their 
insulting  enemies  approaches;  the  Lord  will  soon  bring  their 
sins  to  light ; he  will  put  the  cup  of  vengeance  into  their  hands ; 
and  they  shall  drink  it  to  the  dregs,  and  lie  down  in  denial 
shame  and  sorrow.’"’ — T.  Scott. 

Chap.  V.  Ver.  1 — 22.  Zion' s complaint  and  prayer  to  God. 
— In  the  Syriac,  Arabic,  and  Vulgate  versions,  this  chapter  is 
entitled  The  Prayer  of  Jeremiah  ; but  no  such  title  appears, 
either  in  the  Hebrew  or  the  Septuagint : it  is  rather  a memo- 
rial, representing,  in  the  name  of  the  whole  body  of  Jewish 
exiles,  the  many  and  grievous  hardships  they  groaned  under, 
and  humbly  entreating  God  to  commiserate  their  wretched- 
ness, and  to  restore  them  once  more  to  Ins  favour,  and  to  their 
ancient  prosperity.  The  whole  may  be  considered  as  an  epi- 
logue or  conclusion,  well  adapted  to  the  contents  of  the  pre- 
ceding chapters. 

“In  all  troubles,  prayer  is  our  great  duty  and  privilege,  and 
the  best  means  of  relief:  and  all  our  sorrows  should  lead  us 
to  beseech  the  Lord  to  remember  and  help  us.  Though  our 
sins  and  his  just  displeasure  have  caused  our  sufferings;  yet 
we  may  hope  in  his  pardoning  mercy,  his  sanctifying  grace, 
and  his  kind  providence. — As  wasting  wars,  terrible  famines, 
and  heavy  oppressions,  or  persecutions,  come  upon  nations, 
for  the  sins  of  former  and  present  generations,  when  their  ap- 
pointed measure  of  iniquity  is  filled  up  ; so  the  accumulating 
sins  of  a man’s  whole  life  will  be  punished  with  tremendous 
vengeance  at  last ; except  he  obtain  by  faith  an  interest  in 


Ver.  22.  He  will  discover  thy  sins.— Margin,  " Carry  thee  captive  tor  thy 
Bins.”  which  is  agreed  to  be  the  sense. 

Chap.  V.  Ver.  4.  Is  sold  unto  us. — “ Cometh  for  price  i.  e.  they  were  ob- 
liged to  purchase,  not  only  wood,  but  water  also. 

Ver.  5.  Our  necks  are  under  persecution. — ” On  oar  necks  arc  we  perse- 
cuted i.  e.  we  are  under  the  yoke  of  foreigners. 

Ver.  6.  IVe  have  given  the  hand— i.  e.  submitted.  See.  Jer.  I.  13. 


Him,  ‘ who  bare  our  sins  in  his  own  body  on  the  tree.’ — The 
wrath  of  God  turns  the  sinner’s  mirth  into  mourning,  his 
liberty  into  bondage,  and  his  honour  into  disgrace:  1 for  this 
the  crown  is  fallen  from  our  heads,  and  wo  unto  us  that  we 
have  sinned!’  This  first  reduced  the  race  of  man  to  its  pre- 
sent wretched  condition  ; and  the  desolations  of  the  church 
originate  from  the  same  source. — But  though  we  should  mourn 
over  the  miseries  of  the  world,  and  the  low  estate  of  the 
church  ; yet  the  true  Zion,  to  which  believers  are  come,  cannot 
be  desolated,  but  remains  for  ever,  even  as  the  throne  of  our  God 
in  heaven.  This  inheritance  cannot  be  forfeited  or  alienated  : 
nor  can  our  mansions  be  possessed  by  strangers;  or  our  rela- 
tion to  God,  as  espoused  and  adopted  into  his  family,  abro- 
gated; or  ‘ the  liberty,  wherewith  Christ  hath  made  us  free,’ 
taken  from  us ; the  freeness  of  our  salvation  disannulled  ; or 
our  joy  and  glorying  in  Christ  made  void.  Various  tribula- 
tions may  make  bur  hearts  faint  and  our  eyes  dim  ; but  our 
way  to  the  mercy-seat  of  our  reconciled  God  is  still  open  : and 
we  may  beseech  him  not  to  forsake  or  forget  us;  and  plead 
with  him  to  turn  and  renew  uSj  more  and  more,  by  his  grace, 
that  our  hopes  may  revive,  ancl  our  consolations  abound,  ‘ aa 
in  the  days  of  old.’  For  the  eternal  and  unchangeable  God 
will  not  utterly  reject  his  church,  or  any  true  believer,  what- 
ever our  trials,  fears,  or  lamentations  may  be.  Let  us  then, 
‘in  all  our  troubles,  put  our  whole  trust  and  confidence  in  his 
mercy  ;’  let  us  confess  our  sins,  and  pour  out  our  hearts  before 
him ; and  let  us  watch  against  repinings  or  despondency, 
whatever  we  sulfer,  or  whatever  we  witness  of  the  troubles  ol 
our  brethren  ; for  this  we  surely  know,  that  it  shall  be  well  in 
the  event,  with  all  who  trust,  fear,  love,  and  serve  God.”- 
T.  Scott. 

Ver.  9.  The  sword  of  the  wilderness. — ' That  is,  the  Arabian  freebooters,  to 
which  they  were  probably  exposed,  in  seeking  for  wood,  &c. 

Ver.  10.  Our  skin  was  black  —That  is,  scorched,  or  burnt,  by  the  heat  of 
the  climate,  with  the  want  of  drink  and  food.  See  Job  xxx.  30.  Jer.  iv.  8.; 
viii.  21. 

Ver.  12.  Princes  are  hanged  by  their  hand— i.  e.  tied  up  by  one  hand  and 
left  to  perisli : a ciuel  inode  of  execution,  sometimes  practised. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  LAMENTATIONS. 


[The  Lamentations  of  Jeremiah,  as  Bishop  Loioth  observes,  consist  of  a 
number  of  plaintive  effusions,  composed  upon  the  plan  of  the  funeral  dirges, 
all  upon  the  same  subject,  and  uttered  without  connexion  as  they  rose  in  the 
mind,  in  a long  course  of  separate  stanzas.  These  have  afterwards  been  put 
together,  and  formed  into  a collection  or  correspondent  whole.  In  the  charac 
wer  of  a mourner,  lie  celebrates  in  plaintive  strains  the  obsequies  ol  his  ruined 
country:  whatever  presented  itselt  to  his  mind  in  the  midst  of  desolation  and 
misery,  whatever  struck  him  as  particularly  wretched  and  calamitous,  what- 
ever the  instant  sentiment  of  sorrow  dictated,  he  pours  forth  in  a kind  of 
spontaneous  effusion.  The  prophet  has  so  copiously,  so  tenderly,  and  poeti- 
cally bewailed  the  misfortunes  of  his  country,  that  he  seems  completely  to 
have  fulfilled  the  office  and  duly  of  a mourner.  It  may  he  doubted,  if  there  be 
extant  any  poem,  which  displays  such  a happy  and  splendid  selection  of  ima- 
gery in  so  concentrated  a state.  Never  was  there  a more  rich  and  elegant 
variety  of  beautiful  images  and  adjuncts  arranged  together  within  so  small  a 
compass,  nor  more  happily  chosen  and  applied  ; and  though  there  is  no  artifi- 
cial or  methodical  arrangement  in  these  incomparable  elegies,  yet  they  are 
totally  free  from  wild  incohorency,  or  abrupt  transition.  What  can  be  more 
elegant  and  poetical  than  the  description  of  that  once  flourishing  city,  lately 
chief  among  the  nations,  sitting  in  the  character  of  a female,  solitary,  afflict- 
ed, in  a state  of  widowhood,  deserted  by  her  friends,  betrayed  by  her  dearest 
connexions,  imploring  relief,  and  seeking  consolation  in  vain  ! What  a beau- 
tiful personification  is  that  of  “ the  ways  of  Zion  mourning  because  none  are 
come  to  her  solemn  feasts!”  How  tender  and  pathetic  is  the  following  com- 
plaint : *'  Is  it  nothing  to  you,  all  ye  that  pass  by,  behold,  and  see  if  there  be 
any  sorrow  like  unto  my  sorrow,  which  is  done  unto  me.  w herewith  the  Lord 
HU2 


hath  afflicted  me  in  the  day  of  his  fierce  anger!”  But  to  detail  its  beauties 
would  be  to  transcribe  the  entire  poem.  “Nor  can  we  too  much  admire,” 
says  Dr.  B/ayney , “ the  full  and  grateful  flow  of  that  pathetic  eloquence,  in 
which  the  author  pours  forth  the  effusions  of  a patriotic  heart,  and  piously 
weeps  over  the  ruins  of  his  venerably  country  . . . But  the  prophet’s  peediut 
talent  lay  in  working  up,  and  expressing  the  passions  of  grief  and  pity  ; und. 
unhappily  for  him,  as  a man  and  a citizen,  he  nu  t with  a subject  hut  too  well 
calculated  to  give  his  genius  its  full  display.”  “ One  would  think,”  says  Dr 
South , “ that  every  letter  was  w ritten  w ith  a tear— every  word  the  noise  of  a 
broken  heart  that,  the  author  w as  a man  compacted  of  sorrows,  disciplined 
to  grief  from  his  infancy  ; one  who  never  breathed  but  in  sighs,  nor  spoke  hut 
in  a groan.”  ‘David,’’  observes  Dr.  A.  Clarke , “has  forcibly  depicted  the 
sorrows  of  a heart  oppressed  with  penitential  sorrow:  hut  where,  in  a compo- 
sition of  such  length,  have  bodily  misery  and  mental  agony  been  more  suc- 
cessfully painted  1 All  the  expressions  and  images  of  sorrow  are  here  exhibit- 
ed in  various  combinations,  und  in  various  points  of  view.  Misery  has  no 
expression  that  the  author  of  the  Lamentations  has  not  employed.  Patriots! 
you  who  tell  us  you  bum  for  your  country’s  welfare,  look  at  the  prophecies 
and  history  of  this  extraordinary  man  j— look  at  his  Lamentations  take  him 
through  his  life  to  his  death,  and  learn  from  him  what  true  patriotism  n.»-ans  f 
The  man  who  watched,  prayed,  and  lived,  for  the  welfare  of  his  country  ; who 
chose  to  share  her  adversities,  her  sorrow  s,  her  wants,  her  afflictions,  and  dise 
grac-,  when  he  might  have  been  a companion  of  princes,  and  have  sat  at  the 
table  of  kings  ! — \viio  only  ceased  to  live  lor  his  country  when  he  ceased  to 
breathe that  was  a patriot,  in  comparison  with  whom  almost  all  others  are 
obscured,  minished,  and  brought  low  ; or  are  totally  annihilated - Bags  ter 


THE  BOOK  OF  THE  PROPHET  EZEKIEL. 


\\'e  have  now  come  lo  the  prophecies  of  Ezekiel , which  were  addressed 
to  the  captives  at  Babylon,  before  and  after  the  captivity  of  Zcdchiah,  and 
the  destruction  of  the  temple.  They  must  therefore  be  delivered  at  the  same 
time,  and  against  the  same  crimes,  against  which  Jeremiah  was  denouncing 
the  judgments  of  God  at  Jerusalem.  Both  prophets  predicted  the  same 
events,  promised  to  the  faithful  the  same  consolations,  and  threatened  the  dis- 
obedient and  idolatrous  among  their  countrymen  with  the  same  punishments. 
Both  prophets  united  in  denunciation  against  the  false  prophets,  and  in  antici- 
pations of  the  ultimat  restoration  of  the  Jews  from  the  Babylonish  captivity." 

Ezekiel,  as  himself  tells  us,  (chap.  i.  3.)  was  the  son  of  Buzi,  and  a priest, 
as  well  as  Jeremiah,  though  of  a different  family.  He  was,  according  to  the 
Pseudo  Epiphanies,  born  at  a place  called  Saresa.  He  was  carried  cap- 
tive from  Jerusalem  at  the  same  time  with  Jehoiachin,  and  stationed  on  the 
borders  of  the  river  Chebar,  where  he  continued  statedly  to  reside. 

In  the  tifh  year  of  this  captivity,  the  era  from  which  be  dates  bis  prophe- 
cies, Ezekiel  began  his  office,  which  he  exercised  about  25  years.  The  com- 
mencement of  this  period  falls  on  the  year  before  Christ  595,  and  34  years  after 
Jeremiah  had  begun  Ins  office  : so  that  the  last  eight  years  of  Jeremiah  coin- 
cide with  the  first  eight  of  Ezekiel.  The  design  of  this  prophet  seems  to  he, 
chiefly,  to- convince  Ins  fellow  captives  in  Babylon,  that  they  were  mistaken 
in  supposing  that  their  brethren,  who  still  remained  in  Judea,  were  in  happier  : 
circumstances  than  themselves:  for  this  end,  Ik.*  describes  the  awful  judg-  j 
rue nts  impending  over  that  country,  with  the  complete  destruction  of  Jerusa- 
"em,  both  city  and  temple;  and  inveighs  against  those  heinous  sms  which 
were  the  cause  of  such  calamities. 

Chronological  Arrangement  of  Ezekiel's  prt 


As  to  the  style  of  the  prophet  Ezekiel,  Bishop  Lowth , the  most  unquestion- 
able judge  of  Hebrew  composition,  thus  describes  it Ezekiel  is  mich  in 
lerior  to  Jeremiah  in  elegance  ; in  sublimity,  he  is  not  even  excelled  by  Isaiah  ; 
hut  his  sublimity  is  of  a totally  different  Kind.— He  is  deep,  vehement,  tragi- 
cal ; the  only  sensation  lie  affects  to  excite,  is  the  terrible  ; his  sentiments 
are  elevated,  fervid,  full  of  fire,  indignant,”  &c.  He  is  generally  charged  with 
being  obscure  ; but  his  obscurity  is  that  necessary  to  the  sublime  ; and  the 
great  critic  just  quoted  remarks,  " His  diction  is  sufficiently  perspicuous  ; all 
Ins  obscurity  consists  in  the  nature  of  the  subject.” 

In  our  introduction  to  Isaiah  we  have  remarked,  that  the  prophets  frequent- 
ly made  use  of  actions  as  well  as  words,  in  the  delivery  of  their  predictions  ; 
and  this  was  particularly  the  case  with  Ezekiel,  “ who  delineates  the  siege  of 
Jerusalem  on  a tile— weighs  the  hair  of  his  heard  in  balances — carries  out  his 
household  stuff— and  joins  together  the  two  sticks  of  Judah  and  Israel.  By 
these  actions,  the  prophets  instructed  the  people  in  the  will  of  God,  and  con- 
versed with  them  in  signs  : hut  where  God  teaches  the  prophet,  and  in  com- 
pliance with  the  custom  of  that  lime,  condescends  to  the  same  mode  of  in- 
struction, then  the  signification  is  generally  changed  into  a vision,  either  na- 
tural or  extraordinary,  as  (in  the  prophet  Ezekiel)  the  ideal  scene  of  the  re- 
surrection of  dry  bones.” 

In  our  exposition  of  this  sublime  prophet,  besides  the  general  commentators 
referred  to  on  preceding  books,  we  have  constantly  consulted,  and  frequently 
referred  to,  Archbishop  Newcome’s  scarce  and  valuable  work  on  this  prophet. 
That  learned  prelate  fully  justifies  the  character  given  of  him  by  Bp.  Lowth , and 
vindicates  the  sublimity  of  his  style,  in  reply  to  some  eminent  foreign  critics 

phecies , according  to  Archbishop  Neiocome. 


Chap.  I.  to  VII.  inclusive  - - - 

VIII.  to  XIX. 

XX.  to  XXIII.  - - - - 

XXIV.  

XXV.  to  XXVIII.  - - 

XXIX.  to  ver.  16.  ) 

XXX.  ver.  20  to  26.  [ - - 

XXXI.  to  XXXIII.  ) 
XXXIV.  to  XXXIX.  - 
XL.  to  XLVIll.  - - - 

XXIX.  17,  to  the  end,  and 

XXX.  ver.  1-19. 


Year  5 of  Jehoiachin’s  captivity.— B.  C.  595. 
6 — Ditto. 

7—  Ditto. 

9 — Ditto,  when  the  siege  began. 

After  the  destruction  of  Jerusalem. 

Bet  ween  10  and  12  of  Jehoiachin’s  captivity. 

After  the  destruction  of  Jerusalem. 

Year  25  of  Jehoiachin’s  captivity. 

27—  Ditto. 


CHAPTER  I. 

1 1 hft  t ir.e  ot  Ezekiel’s  prophecy  ai  Chebar.  _ 4 His  vision  ol'tbur  clieriibims,  15  of  the 
lour  wheels,  26  and  of  the  glory  of  Go  I. 

NOW  it  came  to  pass  in  the  thirtieth  year, 
in  the  fourth  month,  in  the  fifth  day  of  the 
month,  as  I was  among  the  11  captives  by  the 
river  of  b Chebar,  that  the  heavens  were  c open- 
ed, and  I saw  visions  11  of  God. 

2 In  the  fifth  day  of  the  month,  which  was 
the  fifth  year  of  king  'Jehoiachin’s  Captivity, 
3 The  word  of  the  Lord  came  expressly  unto 
r Ezekiel  the  priest,  the  son  of  Buzi,  in  the  land 
of  the  Chaldeans  by  the  river  Chebar ; and  the 
hand  s of  the  Lord  was  there  upon  him. 

4  Tf  And  I looked,  and,  behold,  a whirlwind 
came  out  of  the  north,  a great  cloud,  and  a fire 
h infolding  itselfj  and  a brightness  was  about 
it,  and  out  of  the  midst  thereof  as  the  colour' 
of  amber,  out  of  the  midst  of  the  fire. 

5  Also  out  of  the  midst  thereof  came  the  like- 
ness of  four  < living  creatures.  And  this  j was 
their  appearance  ; they  had  the  likeness  of  a 
man. 

6  And  every  one  had  four  faces,  and  every 
one  had  four  wings. 

7  And  their  feet  were  11  straight  feet ; the  sole 


A.  M.  3409. 
B.  C.  595. 

a captivity. 

b c.3.  L5J23- 

c Re.19.1 1. 

d c.S.3. 

e 2Ki.24.I2, 
15. 

f Jeherkel. 
g IKi.  18.46. 
h catching. 
i Re.4.6,&c. 
j c.lO.S,&e. 

k a straight 
foot. 


1 Da.  10.6. 
Re.  1.15. 


m or,  di- 
vided, 
above. 


o Ge.  15.17. 


of  their  feet  was  like  the  sole  of  a calf’s  foot: 
and  they  sparkled  'like  the  colour  of  burnish- 
ed brass. 

8 And  they  had  the  hands  of  a man  under 
their  wings  on  their  four  sides ; and  they  four 
had  their  faces  and  their  wings. 

9 Their  wings  were  joined  one  to  another; 
they  turned  not  when  they  went ; they  went 
every  one  straight  forward. 

10  As  for  the  likeness  of  their  faces,  they  four 
had  the  face  of  a man,  and  the  face  of  a lion, 
on  the  right  side:  and  they  four  had  the  face 
of  an  ox  on  the  left  side ; they  four  also  had 
the  face  of  an  eagle. 

11  Thus  were  their  faces  : and  their  wings 
were  m stretched  upward  ; two  wings  of  every 
one  icerc  joined  one  to  another,  and  two  co- 
vered 11  their  bodies. 

12  And  they  went  every  one  straightforward : 
whither  the  spirit  was  to  go,  they  went;  and 
they  turned  not  when  they  went. 

13  As  for  the  likeness  of  the  living  creatures, 
their  appearance  was  like  burning  coals  of 
fire,  and  like  the  appearance  of  lamps : it  went 
0 up  and  down  among  the  living  creatures; 


Chap.  I.  Ver.  1 — 14.  Kzckiel's  prophetic  call,  and  introduc- 
tory vision.— It  is  difficult  to  conceive  any  tiling  more  magni- 
ficent or  sublime,  than  the  scene  now  before  us.  It  has  been 
considered  as  the  chariot  of  the  Deity;  and  the  living  creatures, 
or  cherubic  figures,  as  the  agents  employed  to  convey  it  through 
the  universe.  Two  objects  here  particularly  demand  our  at- 
tention, the  vehicle  itself,  and  the  animals  attached  to  it.  The 
toriner  we  consider  as  emblematic  of  the  immense  machine  of 
Providence  (so  to  speak  ;)  and  the  latter  of  the  various  agenev 
by  which  that  Providence  is  administered. 

The  introduction  to  this  scene  may  remind  us  of  the  first 
cherubic  exhibition  recorded  in  the  Bible.  When  God  drove 


Adam  without  the  boundaries  of  Paradise,  he  placed  there 
Cherubim  and  a flaming  sword  : that  is,  a terrific  revolving 
flame,  in  which  the  Deity  is  supposed  to  have  resided.  (See 
Gen.  iii.  24.  with  our  exposition.)  Here  we  have  “ a whirl- 
wind  from  the  north,  a great  cloud,  a fire  infolding  itself," 
surrounded  with  a glory,  and  out  of  the  centre  of  all  this 
splendour,  comes  forth  the  stupendous  figures  there  exhibited 
(Compare  also  1 Kings  xix.  12.) 

With  respect  to  the  living  creatures , there  can  be  no  doubt 
that  they  were  the  seraphim  which  Isaiah  saw  when  he  re- 
ceived his  prophetic  mission.  (Is.  vi.  2,  &c.)  From  the  readi 
ness  also  with  which  Ezekiel  knew  them  to  be  the  Cherubim 


Chap.  I.  Ver.  1.  In  the  thirtieth  year. — That  is,  of  the  prophet’s  life,  as  it 
is  generally  understood ; but  Ca  met  thinks  these  years  must  rather  he  dated 
from  the  revival  of  religion,  and  the  covenant  made  with  God  in  the  time  of 
kinp  Josiah.  I he  river  of  Chebar — The  station  here  referred  to,  is  sup- 
posed to  have  been  aliout  200  miles  north  of  Babylon.  See  chap.  iii.  15.— \Che- 
tor.  ealledjiow  Khabour  is  a river  of  Mesopotamia,  which,  taking  its  rise  in 
the  Marian  mountains,  falls  into  the  Euphrates  near  Carcliemish  orCircesium 
now  Karkisia,  about  35°  20  X.  lat.  and  40°  25  E.  Ion.]— Burster. 

Ver.  2.  The  fifth  year  of  Jehoiachin' s captivity,  was  also  tile  fifth  of  Z°- 
dekiah  s reign  who  immediately  succeeded  him,  2 Kings  xxiv  17  • and  us  tile 
City  and  temple  were  destroyed  in  the  Ilth  year  of  Zede-kiali,  2 kin-s  xxv.  2 
the  prophet,  of  course,  had  this  vision  six  years  before  that  event  took 
place. 


Ver.  3.  The  hand  of  the  Lord  was  there  upon  him.— That  is,  lie  was  under 
prophetic  influence.  See  1 Kings  xviii.  (6.;  2 Kings  iii.  15,  &c 
Ver.  5 Four  living  creatures.— Chap.  x.  20,  the  prophet  says  he  knew  them 
to  be  the  cherubim  ; hut  gives  no  farther  information.  The  Author  is  perfectly 
awa.e  uf  the  different  systems  of  interpretation  advanced  on  this  subject,  and 
piriicularly  (hat  of  the  ingenious  Hutchinson,  who  supposed  them  'intended 


to  represent  the  several  offices  and  relations  of  Ihe  persons  of  the  Trinity.  But 
to  tiiis  he  lias  two  most  decided  objections  : 1.  The  Jews  were  utterly  forbidden 
to  make  any  representations  of  the  Deity.  See  Exod.  xx.  4.;  Deut.  iv.  12,  16, 
&c.  -2.  These  living  creatures  are  represented  as  worshipping  the  groat  Being 
he  supposes  them  to  represent.  Isa.  vi.  3.;  Rev.  v.  8,  14. — ITiiese  living  crea- 
tures were  probably  hieroglyphical  representations  of  the  holy  angels,  the  nt- 
tendanls  on  “ the  King  of  Glory,”  and  the  ministers  of  his  providence.  They 
w ere  four.  apparently  to  denote  that  they  were  employed  in  tiie  four  quarters 
of  the  world  ; and  they  had  the  likeness  of  a man,  to  signify  that  they  were 
intelligent  and  rational  creatures.] — Jtagster. 

Ver.  6.  Every  one  four  wings.— The  seraphim  in  Isaiah  had  each  six  wings, 
and  so  the  living  creatures  in  Rev.  iv.  8.  ^ But  in  both  places  it  may  be  recol- 
lected t hey  arc  described  as  in  the  act  of  worship.  _ Compare  Isa.  vi.  2. 

Ver.  7.  Straight  feet. — Fee  margin.  This  description  supposes  the  body  of 
eacli  covered  by  its  two  lower  wings,  and  terminating  in  one  straight  and 
round  foot,  like  a calf’s.  See  Parkhurst. 

Ver.  It.  Stretched  upward.— That  is,  the  upper  pair  ot  wings  belonging  to 
each  figure  being  spread  open,  were,  as  the  margin  expresses  it,  ” divided.”  or 
opened  “ above  •"  and  joined  to  or  touched  those  ot  the  other  figure 

863 


Ezekiel's  vision . 


EZEKIEL. — CHAP.  II.  llis  commission  to  Israel. 


and  the  fire  was  bright,  and  out  of  the  fire 
went  forth  lightning. 

14  And  tiie  living  creatures  p ran  and  return- 
ed as  the  appearance  of  a flash  of  lightning. 

15  Now  as  1 beheld  the  living  creatures,  be- 
hold one  wheel  upon  the  earth  by  the  living 
creatures,  with  his  four  faces. 

16  The  appearance  of  the  wheels  and  their 
work  was  like  unto  the  colour  of  a beryl : and 
they  four  had  one  likeness:  and  their  appear- 
ance and  their  work  was  as  it  were  a wheel 
in  the  middle  of  a wheel. 

17  When  they  went,  they  went  upon  their  four 
sides:  and  they  turned  not  when  they  went. 

18  As  for  their  rings,  they  were  so  high  that 
they  were  dreadful;  and  their  r rings  were 
full  of  eyes  8 round  about  them  four.  , 

19  And  when  the  living  creatures  went,  the 
wheels  went  by  them  : and  when  the  living 
creatures  were  lifted  up  from  the  earth,  the 
wheels  were  lifted  up. 

20  Whithersoever  ‘ the  spirit  was  to  go,  they 
went,  thither  was  their  spirit  to  go  ; and  the 
wheels  were  lifted  up  over  against  them : for  the 
spiritofu  the  living  creature  was  in  the  wheels. 

21  When  those  went,  these  went ; and  when 
those  stood,  these  stood;  and  when  those  were 
lifted  up  from  the  earth,  the  wheels  were  lifted 
up  over  against  them  : for  the  spirit  of  "the 
living  creature  was  in  the  wheels. 

22  And  the  likeness  of  the  firmament  upon 
the  heads  of  the  living  creature  was  as  the 
colour  of  the  terrible  v crystal,  stretched  forth 
over  their  heads  above. 

23  And  under  the  firmament  were  their  wings 
straight,  the  one  toward  the  other  : every  one 
had  two,  which  covered  on  this  side,  and  every 
one  had  two,  which  covered  on  that  side,  then- 
bodies. 

24  And  when  they  -went,  I heard  the  noise  of 


A.  M.  3109 
I!.  C.  593. 


P 


IV 147. 15. 
Z.O.-4.I0. 


<1  Is.  55  9. 
r ov,strenJcs. 

h Pr.  15.3. 
c.  10.12. 

t ver.  12. 

I Co.  14.32 

u °r»  life- 
y Job  37.22. 


w c.43.2. 

Dn.  10.6. 
Re.  1.15. 

x Job  37.2.. 
5. 

Ps. 29.3,4. 
63.33. 

y 2 Ki.7.6. 

z Pa.45.6. 
Da.7.9. 
Mat. 25.31 
He.8.1. 
12.2. 

a Ex. 24. 10. 

b Re.3.2l. 
4.2,3. 

c Ge.9.13. 
Re.4.3. 
10.1. 

d Ex.  16. 7, 
10. 

24.16,17. 

1 Ki.8.10, 
11. 

e c.3.23. 
Da.8.17. 
Ac. 9.4. 

Re.  1.17,18 
a Da.  10. 11. 
b c.3.24. 
c nation/!. 
d De.9.27. 
Je.3.25. 
c.20.18.. 
30. 

Ac.  7.51. 
e hard  of 
face. 

f Mat.  10. 16. 
g c.3.1 1 ,27. 


their  wings,  like  w the  noise  of  great  waters,  as 
the  x voiceof  the  Almighty,  the  voiceof speech, 
as  the  noise  of  a ' host  ■ when  they  stood 
they  let  down  their  wings. 

25  And  there  was  a voice  from  the  firma- 
ment that  v'us  over  their  heads,  when  thev 
stood,  and  had  let  down  their  wings. 

26  If  And  above  the  firmament  that  was  over 
their  heads  was  the  likeness  of  a 8 throne,  as 
“the  appearance  of  a sapphire  stone:  and 
upon  the  likeness  of  the  throne  was  the  like- 
ness as  theappearanceofa  man  above  upon b it. 

27  And  I saw  as  the  colour  of  amber,  as  the 
appearance  of  fire  round  about  within  it,  from 
the  appearance  of  his  loins  even  upward,  and 
from  the  appearance  of  his  loins  even  down- 
ward, T saw  as  it  were  the  appearance  of  fire, 
and  it  had  brightness  .ound  about. 

28  As  the  appearance  of  the  bow  c that  is  in 
the  cloud  in  the  day  of  rain,  so  v/as  the  ap- 
pearance of  the  brightness  round  about.  This 
was  the  appearance  of  the  likenessof  the  glory 
d of  the  Lord.  And  when  I saw  it,  I fell  8 upon 
my  face,  and  I heard  a voice  of  one  that  spake 

CHAPTER  II. 

1 Ezekiel’s  commission.  6 His  instruction.  9 The  roll  of  his  heavy  prophecy. 

AND  lie  said  unto  me,  Son  of  man,  stand 
“ upon  thy  feet,  and  I will  speak  unto  thee. 
2 And  b the  spirit  entered  into  me  when  he 
spake  unto  me,  and  set  me  upon  my  feet,  that 
1 heard  him  that  spake  unto  me. 

3 And  he  said  unto  me,  Son  of  man,  I send 
thee  to  the  children  of  Israel,  to  a rebellious 
c nation  that  hath  rebelled  against  me  : they 
and  their  fathers  d have  transgressed  against 
me,  even  unto  this  very  day. 

4 For  they  are  e impudent  children  and  stiff- 
hearted.  I do  send  f thee  unto  them ; and  thou 
shalt  say  unto  them,  Thus  saith  the  Lord  God. 
5 And  they,  whether  e they  will  hear,  or  whe- 


as  well  as  the  similitude  of  description,  there  is  as  little  doubt 
that  they  strongly  resembled  the  Mosaic  emblems  in  the  tem- 
ple. Divines,  however,  are  much  divided  as  to  the  class  of  in- 
telligences they  are  intended  to  represent.  The  strength  and 
courage  of  the  lion,  the  patient  laboriousness  of  the  ox,  and 
the  soaring  eye  of  the  eagle,  are  all  proverbial,  and  “the  hu- 
man face  divine”  seems  the  proper  emblem  of  philanthropy. 
That  these  attributes  are  applicable  to  angels  will  hardly  be 
denied,  or  that  these  angels  are  ministering  spirits  to  the  heirs 
of  salvation.  (See  Heb.  i.  14.)  That  they  are  also  ministers 
of  justice  is  no  less  evident  from  the  sacred  scriptures  of  both 
the  Old  and  New  Testaments:  but  our  limits  will  not  admit 
of  amplification. 

Ver.  15 — 23.  The  vision  of  the  immense  wheels  and  the 

celestial  throne. — The  whole  vision  being  now  before  us,  we 
shall  offer  a few  remarks  on  its  general  import,  considering  it 
designed  to  represent,  as  already  hinted,  the  doctrine  of  divine 
agency  and  a universal  providence. 

1.  We  are  called  upon  to  admire  the  immensity  and  magni- 
ficence of  God’s  providence  These  wheels  (like  Jacob’s  lad- 
der) reached  from  earth  to  heaven,  extending  to  ail  the  works 
ana  ways  of  God.  The  magnitude  and  the  splendour  of  their 
appearance,  gave  them  also  a high  degree  of  sublimity  : they 
were  dreadful  to  behold. — 2.  Here  was  a display  of  infinite 
wisdom  and  intelligence.  Not  only  had  one  of  these  living 
creatures  the  eyes  of  an  eagle,  commanding  the  whole  hori- 
zon, but  the  wheels  themselves  were  full  of  eyes.  All  the 
plans  of  the  Almighty  are  full  of  intelligence,  and  all  his 


Ver.  15.  With  his  four  faces. — That  is,  as  Archbishop  Neiocome  explains 
it,  “ One  wheel  intersected  another  at  right  angles,  like  the  two  colures  ; and 
the  four  spherical  portions  thus  formed,  seem  to  he  called  the  four  faces,  or 
sides  ver.  17.  See  chap.  x.  13. 

Ver.  16.  Colour  of  a beryl. — That  is,  pale  sea-green. Wheel  in  the  mid- 

dle of  a wheel.  —[These  are  supposed  to  denote  the  revolutions  of  God’s  pro- 
vidence, which  are  regular,  though  intricate  ; and  by  “ a wheel  in  the  middle 
of  a wheel,”  that  is.  like  two  circles  in  a sphere,  catting  each  other  at  right 
angles,  is  expressed  the  stability  and  uniformity  of  their  motion,  and  the  sub- 
•erviency  of  one  part  of  Divine  providence  to  another.]— Basrster. 

Ver.  18.  Their  rings.— That  is,  the  outer  circles. 

Ver.  29.  Firmament  upon.— Rather,  “expanse  over,”  d:c.— See  note  on 

Gen.  i.  8. As  the  terrible.— Or  '’sparkling”  crystal;  perhaps  so  called 

from  its  resemblance  to  icicles  in  the  sun. — 1 Keraeh , which  generally  denotes 
ice.  doubtless  here  signifies  crystal,  krystallos.  from  k-ryos.  cold,  ice.  and  stcl- 
lomai,  to  concrete,  as  it  is  rendered  by  the  LXX.  and  Vulgate.  It  is  a very 
aree  class  of  silicious  minerals,  hard,  pellucid,  naturally  colourless,  of  resu- 
arly  angular  figures,  and  of  simple  plates  ; not  flexible,  nor  elastic,  but  giving 
fire  with  steel ; not  fermenting  by  acid  menstrua,  hut  calculable  in  a strong 
fire.  There  are  three  orders  of  pure  crystal  ■ the  first  is  perfect  columnar  crys- 
HU4  , 


agents  are  under  divine  guidance. — 3.  We  see  the  absolute  irre- 
sistibility of  God’s  providence.  The  wheels  went  straight  for- 
ward, and  no  impediments  could  make  them  change  their 
course.— 4.  We  may  remark  the  unity  and  harmony  of  divine 
providence.  Not  only  was  there  a perfect  consistency  between 
all  the  parts  of  this  machine,  but  they  were  animated  with  the 
same  spirit. — The  spirit  which  directed  these  mysterious  ani- 
mals was  also  in  the  wheels. — 5.  We  should  notice  the  intri- 
cate complication  of  this  machinery,  which  was,  as  it  were, 
“ a wheel  within  a wheel :”  that  is,  as  Archbishop  Newcome 
and  others  explain  it,  consisting  of  rings  crossing  within  each 
other,  as  in  an  armillary  sphere,  whereby  they  could  move 
with  equal  ease  and  celerity  in  any  direction. — 6.  The  divine 
operation  which  guided  them — they  had  “ the  hands  of  a man 
under  their  wings  on  the  four  sides” — 


” The  hand  unseen, 

Which  moves  and  guides  the  vast  machine.” 

Above  all  this  mysterious  and  sublime  machinery  we  have  a 
crystal  firmament,  and  above  that  firmament  a sapphire 
throne — and  on  that  throne  the  appearance  of  a man  in  glory, 
who  could  be  no  other  than  the  Son  of  God,  in  an  anticipated 
human  form,  surrounded  with  a radiant  flame,  and  with  a 
brilliant  rainbow,  as  he  appeared  to  the  apostle  John  in  the 
book  of  Revelations.  (Rev.  iv.  2,  3.  x.  1.)  . 

Chap.  II.  Ver.  1—10.  Ezekiel  receives  his  commission,  with 
the  roll  of  prophecies  he  was  to  deliver  .—The  Prophet,  having 
been  overwhelmed  with  the  glorious  vision  in  the  preceding 
chapter,  is  here  strengthened  and  comforted  : and  then  com- 

tals,  with  double  pyramids,  of  18  planes,  in  a hexangular  pjramid  at  each 
end  ; the  second  is  that  of  perfect  crystals  without  a column  otu  or  16  planes 
in  two  hexangular  pyramids  ; and  the  third  is  that  of  imperfect  crystals,  with 
single  pyramids,  of  10  or  12  planes,  in  a hexangular  or  pentangular  column. 
Terrible  crystal  seems  to  denote  that  winch  was  well  cut  and  polished,  vividly 
refracting  the  rays  of  light. 1 Bagster  . , , , 

Ver.  25.  And  had  let  down  their  w/ngs  — These  words  are  omitted  by  the 
LXX.,  Syriac,  and  Arabic,  and  supposed  to  be  here  repeated  by  mistake  from 
the  verse  preceding.  ^ _ , 

Ver.  28.  Sapphire  stone— See  note  on  Exod.  xxiv.  10. 

Ver!  27.  And  it  had  brightness  round  about.— Ncwconie,  “ And  a bright- 
ness  was  round  about  him:”  i.  e.  the  man  in  glory:  “the  representative  of 
the  invisible  God.  his  ever  blessed  and  only  begotten  Son.”  Compare  kev.  iv. 
3 — [Archbishop  Sewcome  judiciously  observes,  “ We  need  not  allegorize  the 
circumstances  of  this  august  vision  too  minutely.  Many  of  them  may  serve 
only  to  till  up  the  splendour  of  the  scene,  though  others,  no  doubt,  have  much 
significance  : which  should  be  pointed  out  rather  by  a correct  judgment,  than 
a luxuriant  imagination.”]— Bagster.  ... 

Chap  II.  Ver.  2.  The  spirit  entered  into  me—  By  this  it  should  9eem,  that 
the  ,»ronhet  bad  been  overpowered  with  the  vision,  and  had  fainted. 


Ezekiel  eateth,  the  roll.  EZEKIEL. — CHAP.  III.  God  encourageth  him 


ther  they  will  forbear,  (for  they  are  a rebellious 
house,)  yet  h shall  know  that  there  hath  been 
a prophet  among  them. 

6 )f  And  thou,  son  of  man,  be  t not  afraid  of 
them,  neither  be  afraid  of  their  words,  though 
i briers  and  thorns  k be  with  thee,  and  thou 
dost  dwell  among  scorpions  : be  not  afraid 
1 of  their  words,  nor  be  dismayed  at  their 
looks,  though  they  be  a rebellious  house. 

7 And  thou  shalt  speak  my  words  unto  them, 
whether  they  will  hear,  or  whether  they  will 
forbear:  for  they  are  m most  rebellious. 

8 But  thou,  son  of  man,  hear  what  I say  unto 
thee;  Be  not  thou  " rebellious  like  that  rebel- 
lious house : open  thy  mouth,  and  eat  ° that  I 
give  thee. 

9 )f  And  when  I looked,  behold,  a hand  pwas 
sent  unto  me  ; and,  lo,  a ‘troll  of  a book  was 
therein ; 

10  And  he  spread  it  before  me : and  it  was  writ- 
ten within  and  without : and  there  was  written 
therein  lamentations,  and  mourning,  and  wo. 

CHAPTER  III. 

1 Ezekiel  eateth  the  roll.  4 God  encourageth  him.  15  God  showetli  him  the  rule  of 
prophecy.  22  God  shutteih  and  openeth  the  prophet’s  mouth. 

MOREOVER  he  said  unto  me,  Son  of  man, 
eat  that  thou  findest ; eat  this  a roll,  and 
go  speak  unto  the  house  of  Israel. 

2 So  I opened  my  mouth,  and  he  caused  me 
to  eat  that  roll. 

3 And  he  said  unto  me,  Son  of  man,  cause 
thy  belly  to  eat,  and  fill  thy  bowels  with  this 
roll  that  I give  thee.  Then  did  I eat  it;  and 
bit  was  in  my  mouth  as  c honey  for  sweetness. 
4 T[  And  he  said  unto  me,  Son  of  man,  go, 
get  thee  unto  the  house  of  Israel,  and  speak 
with  my  words  unto  them. 

5 For  thou  art  not  sent  to  a people  d of  a 
strange  speech  and  of  a hard  language,  but  to 
the  house  of  Israel  ; 

6 Not  to  many  people  d of  a strange  speech 
and  of  a hard  language,  whose  words  thou 
canst  not  understand.  Surely, “had  f Isentthee 
to  them,  they  would  have  hearkened  unto  thee. 
7 But  the  house  of  Israel  will  not  hearken 
unto  thee  ; for  s they  will  not  hearken  unto 
me:  for  all  the  house  of  Israel  are  h impudent 
and  hard-hearted. 

8 Behold,  I have  made  thy  face  strong  against 
their  faces,  and  thy  forehead  strong  against 
their  foreheads. 

9 As  an  adamant  harder  than  i flint  have  I 
made  thy  forehead  : fear  them  not,  neither  be 


A.  M.  3109. 
B.  C.  535. 


h c.  33.33. 
i Je.1.8,17. 
I.u.12.4. 
Ac. 4.29, 
31. 

j or,  rebels. 
k 2Sa. 23.0,7 
Is.  9. 18. 
Mi. 7.4. 

1 l Pe.3.14. 
m rebellion. 
n Is.50.5. 
o Re.  10.9,10 
p c.8.3. 
q c.3.1. 
a ver.2,8,9. 
b Je.  15.16. 
c Ps,l9.10. 
119.103. 


d deep  of 
lip , and 
heavy  of 
longue. 
e or,  if  I 
had.  sent 
thee  to 
them, 
■would 
they  not. 
f Mat.  11.23. 
12.41. 


g Jn  15.20. 

h stiff  of 
fo  rehead, 
and  hard 
of  heart. 


i Is.50.7. 
Mi. 3.8. 


j 2 Ti.2.3. 

k 2Ti.2.6. 

1 lKi.18.12. 
2 Ki.2. 1G. 
c.8.3. 
Ac.8.39. 

m kissed. 
n vcr.12. 
o bitter. 
p hot  anger. 
q 2 Ki.3. 15. 
r Ps.  137.1. 

s Is.  52. 8. 
5*3.10. 
Je.6.17. 
Hc.13.17. 

t c.33.6. 

n Jn. 8.21, 24 

v Is.49.4,5. 
Ac.  20. 26. 

\vc.  18.24. 
33.12,13. 

x righteous- 
nesses. 

y lPe.2.6..8 


dismayed  at  their  i looks,  though  they  be  a re- 
bellious house. 

10  Moreover  he  said  unto  me,  Son  of  man. 
all  my  words  that  I shall  speak  unto  thee  re- 
ceive k in  thy  heart,  and  hear  with  thine  ears. 

11  And  go,  get  thee  to  them  of  the  captivity, 
unto  the  children  of  thy  people, 'and  speak 
unto  them,  and  tell  them,  Thus  saith  the  Lord 
God  ; whether  they  will  hear,  or  whether  they 
will  forbear. 

12  Then  the  spirit  > took  me  up,  and  I heard 
behind  me  a voice  of  a great  rushing,  saying, t 
Blessed  be  the  glory  of  the  Lord  from  his  place. 

13  I heard  also  the  noise  of  the  wings  of  the 
living  creatures  that  ,n  touched  one  another, 
and  the  noise  of  the  wheels  over  against  them, 
and  a noise  of  a great  rushing. 

14  So  11  the  spirit  lifted  me  up,  and  took  me 
away,  and  I went  0 in  bitterness,  in  the  p heat 
of  my  spirit ; but  the  hand  * of  the  Lord  was 
strong  upon  me. 

15  *ff  Then  1 came  to  them  of  the  captivity  at 
Tel-abib,  that  dwelt  by  the  river  of  Chebar, 
and  I sat r where  they  sat,  and  remained  there 
astonished  among  them  seven  days. 

16  And  it  came  to  pass  at  the  end  of  seven 
days,  that  the  word  of  the  Lord  came  unto 
me,  saying, 

17  Son  of  man,  I have  made  thee  a watch- 
man 5 unto  the  house  of  Israel : therefore  hear 
the  word  at  my  mouth,  and  give  them  warn- 
ing from  me. 

18  When  I say  unto  the  wicked,  Thou  shalt 
surely  die  ; and  thou  ‘ givest  him  not  warning, 
nor  speakest  to  warn  the  wicked  from  his 
wicked  way,  to  save  his  life ; the  same  wicked 
man  shall  die  in  his  "iniquity;  but  his  blood 
will  I require  at  thy  hand. 

19  Yet  if  thou  warn  the  wicked,  and  he  turn 
not  from  his  wickedness,  nor  from  his  wicked 
way,  he  shall  die  in  his  iniquity ; but  thou v hast 
delivered  thy  soul. 

20  Again,  when  w a righteous  man  doth  turn 
from  his  x righteousness,  and  commit  iniquity, 
and  I lay  ?a  stumbling-block  before  him,  he 
shall  die  : because  thou  hast  not  given  him 
warning,  he  shall  die  in  his  sin,  and  his  right- 
eousness which  he  hath  done  shall  not  be 
remembered  ; but  his  blood  will  I require  at 
thy  hand. 

21  Nevertheless,  if  thou  warn  the  righteous 
man , that  the  righteous  sin  not,  and  he  doth 


missioned  to  his  office,  and  encouraged  to  be  resolute  and 
faithful  in  the  discharge  of  it,  although  he  must  expect  to  be 
ill  received  and  uncourteously  treated.  He  is  addressed  by  the 
title  “ Son  of  Man,”  a title  applied  only  to  himself  and  to 
Daniel,  among  the  prophets,  for  which  we  can  assign  no  rea- 
son, unless  it  were  to  remind  them,  that  notwithstanding  the 
extraordinary  prophetic  visions  with  which  they  were  favour- 
ed, they  were  still  but  mortal. 

in  the  close  of  this  chapter,  a hand  appears  to  the  prophet, 
as  it  should  seem  in  a vision,  holding  the  roll  of  a book,  writ- 
ten on  both  sides ; and  when  spread  out,  behold  it  is  covered 
with  “lamentations  and  mourning  and  wo,”  alluding  doubt- 
less to  the  nature  of  these  prophecies.  This  book  he  is  com- 
manded to  tat,  a figurative  action,  meaning,  according  to 
Archbishop  Seeker,  “ to  take  in,  retain,  and  digest from 


which  we  may  draw  this  practical  reflection,  that  it  is  the  duty 
of  ministers  themselves,  to  study  and  digest  whatever  they 
deliver  to  their  people.  (Compare  ch.  iii.  10.) 

Chap.  III.  Ver.  1—27.  Ezekiel  eats  the  prophetic  roll,  and 
finch  it  sweet  in  taste , bvt  is  warned  to  expect  bitter  conse- 
quences.— The  Prophet  in  this  chapter  receives  more  explicit  in- 
structions in  his  office.  At  first  his  views  seem  to  have  been 
raised  to  expect  a ready  reception  of  his  message ; but  be  is 
warned  of  the  perverse  character  of  the  persons  to  whom  he 
is  sent  to  minister,  and  how  ungratefully  he  would  be  requited. 
He  is  however  ordered  to  persevere  in  his  duty  notwithstand- 
ing, and  is  promised  all  necessary  support.  He  is  then  carried 
by  the  spirit  to  a neighbouring  colony  of  his  captive  brethren, 
where  he  remains  seven  days  overwhelmed  with  astonish- 
ment ; but  he  is  roused  to  the  performance  of  his  duty,  as  a 


Ver.  8.  Eat  that  I give  thee. — That  is,  the  book,  ver.  9,  10.  Compare  Rev. 
x.  9. 

Ver.  9.  Roll  of  a book.—[ All  ancient  books  were  written  so  a9to  be  rolled 
up  : hence  volumen , a volume,  from  volvo,  I roll.] — Bagster. 

Ver.  10.  It  was  written  loithin  and  without.—  That  is,  on  both  sides,  which 
was  contrary  to  the  state  of  rolls  in  general,  which  are  written  on  the  inside 
only. 

Chap.  III.  Ver.  1.  Eat  that  thou  findest.— [This  must  have  passed  in  a 
vision  ; but  the  meaning  is  plain.  Receive  my  word  into  thy  mind, — let  it  enter 
into  thy  soul  ; digest  it,— let  it  he  thy  nourishment,— thy  meat  and  thy  drink 
to  do  the  will  of  thy  Father  who  is  in  heaven.]— Bagster. 

Ver.  o Thy  face  strong. — Newcome,  “ Firm.”  So  in  next  clause. 

Ver.  12.  A voice  of  a great  rushing.— Heb.  “ A voice  for  sound)  of  a great 
rustling.”  So  ver.  13.  Compare  Isa.  vi.  2,  3. 

Ver.  14.  In  the  heal  of  my  spirit.  -Heb.  “ In  hot  anger.” The  hand  of 

the  Lord.— See  chap.  L 3. 

Ver.  15.  At  Tel-abib. at  some  distance  from  his  first  station,  for 

ioy 


he  was  carried  thither.— [Tel-abib,  a place  in  Mesopotamia  on  the  river  Che- 
bar is  probably  the  same  as  Thelabba,  which  is  placed  in  D'Anvilte's  Chart 
of  the  Euphrates  and  Tigris  between  36°  and  37°  N.  lat.  and  53°  and  54°  E.  Ion.] 
Bagster. Seven  days. See  Job  ii.  13. Chebar—  See  chap.  i.  1.  and  note. 

Ver.  17.  A watchman.—'1  The  watchmen  were  stationed  to  keep  a constant 
look  out,  that  they  might  discern  enemies  or  dangers  at  a distance,  and  warn 
the  people  to  avoid  or  repel  them  : but  if  they  neglected  to  watch,  or  to  give 
warning,  they  would  be  charges u • with  the  murder  of  such  as  pensned 
through  their  negligence.  But  if  the  watchman  gave  notice  of  the  approach- 
ing danger,  and  the  people  neglected  .)  profit  by  the  warding  ; they  might  in- 
deed be  cut  off,  but  he  would  be  guiltless.  Thus  the  Loi  hud  appointed  the 
prophet  to  observe  and  to  report  to  his  people  the  dangers  to  which  their  sin* 
exposed  them  : this  he  wa9  required  to  do,  by  hearing  the  word  ot  the  Lord, 
and  ‘ warning  them  from  him.’  ’'—Scott.  . . . , 

Ver.  18.  Save  his  life.—"  ' To  cause  him  to  live.’  In  giving  warning,  tho 
prophet  would  do  what  he  could  to  save  the  souls  of  the  wicked  ; but  if  bo 
neglected  this,  he  would  be  in  some  sense  their  murderer.  Scott, 

865 


'The  type  of  Jerusalem's  siege. 


EZEKIEL.— CHAP.  IV. 


The  hardness  of  the  famine. 


not  sin,  he  shall  surely  live,  because  he  is 
1 warned  ; also  thou  hast  delivered  thy  soul. 

22  Tf  And  the  hand  of  the  Lord  was  there 
upon  me;  and  he  said  unto  me,  Arise,  go  forth 
into  the  plain,  and  I will  there  talk  with  thee. 

23  Then  I arose,  and  went  forth  into  the 
plain:  and,  behold,  the  glory  of  the  Lord 
stood  there,  as  the  glory  which  I saw  by  the 
river  of  Chebar : and  I fell  on  my  face. 

24  Then  the  spirit  entered  into  me,  and  set  me 
upon  my  feet,  and  spake  with  me,  and  said 
unto  me,  Go,  shut  thyself  within  thy  house.  . 

25  But  thou,  O son  of  man,  behold,  they  shall 
put  bands  upon  thee,  and  shall  bind  thee  with 
them,  and  thou  shalt  not  go  out  among  them  : 

26  And  I will  make  thy  tongue  “ cleave  to  the 
roof  of  thy  mouth,  that  thou  shalt  be  dumb, 
and  shalt  not  b be  to  them  c a d reprover : for 
they  are  a rebellious  house. 

27  But  when  I speak  with  thee,  I will  open 
thy  mouth,  and  thou  shalt  say  unto  them, 
Thus  saith  the  Lord  God;  He  that  heareth, 
let  him  hear  ; and  he  that  forbeareth,  let  him 
forbear : for  they  are  a rebellious  house. 

CHAPTER  IV. 

I Under  the  type  of  a siege  is  showed  the  time  from  the  defection  of  Jeroboam  to  the 
captivity.  9 By  the  provision  of  the  siege  is  showed  the  hardness  of  the  famine. 

THOU  also,  son  of  man,  take  thee  a tile,  and 
lay  it  before  thee,  and  portray  upon  it  the 
city,  even  Jerusalem  : 

2 And  lay  siege  “against  it,  and  build  a fort 
against  it,  and  cast  a mount  against  it ; set  the 
camp  also  against  it,  and  set  b battering  rams 
against  it  round  about. 

3 Moreover  take  thou  unto  thee  c an  iron 
pan,  and  set  it  for  a wall  of  iron  between  thee 
and  the  city  : and  set  thy  face  against  it,  and 
it  shall  be  besieged,  and  thou  shalt  lay  siege 
against  it.  This  shall  be  a sign  d to  the  house 
of  Israel. 

4 Lie  thou  also  upon  thy  left  side,  and  lay 
the  iniquity  of  the  house  of  Israel  upon  it: 


d Pb.3S.13, 
14. 


b or,  chief 
lenders. 
e.21. 22. 


: or,  a Jlat 
plate , or, 
slice. 


d c.  12.6,11. 


e Beginning 
97  o. 

lKi.  12.23. 

ending 

585. 


f Nu. 14. 3, 4. 


g a day  for 
a year,  a 
day  for  a 
year. 


i thy  side  to 
thy  side. 


j or,  spelt. 
k Ho.9.3. 

1 Ac. 10. 14. 


according  to  the  number  of  the  days  that 
thou  shalt  lie  upon  it  thou  shalt  bear  their 
iniquity. 

5 For  I have  laid  upon  thee  the  years  of 
their  iniquity,  according  to  the  number  of 
the  days,  three  hundred  and  “ninety  days:  so 
shalt  thou  bear  f the  iniquity  of  the  house  of 
Israel. 

6 And  when  thou  hast  accomplished  them, 
lie  again  on  thy  right  side,  and  thou  shalt  bear 
the  iniquity  of  the  house  of  Judah  forty  days  : 
I have  appointed  thee  s each  day  for  a year. 

7 Therefore  thou  shalt  set  thy  face  toward 
the  siege  of  Jerusalem,  and  thine  arm  shall  be 
uncovered,  and  thou  shalt  prophesy  against  it. 

8 And,  behold,  I will  lay  bands  h upon  thee, 
and  thou  shalt  not  turn  thee  from  i one  side  to 
another,  till  thou  hast  ended  the  days  of  thy 
siege. 

9 Tf  Take  thou  also  unto  thee  wheat,  and 
barley,  and  beans,  and  lentiles,  and  millet,  and 
) fitches,  and  put  them  in  one  vessel,  and  make 
thee  bread  thereof,  according  to  the  number  of 
the  days  that  thou  shalt  lie  upon  thy  side,  three 
hundred  and  ninety  days  shalt  thou  eat  thereof. 

10  And  thy  meat  which  thou  shalt  eat  shall 
be  by  weight,  twenty  shekels  a day  : from  time 
to  time  shalt  thou  eat  it. 

11  Thou  shalt  drink  also  water  by  measure, 
the  sixth  part  of  a hin:  from  time  to  time 
shait  thou  drink. 

12  And  thou  shalt  eat  it  as  barley  cakes,  and 
thou  shalt  bake  it  with  dung  that  cometh  out 
of  man,  in  their  sight. 

13  And  the  Lord  said,  Even  k thus  shall  the 
children  of  Israel  eat  their  defiled  bread  among 
the  Gentiles,  whither  I will  drive  them. 

14  Then  said  I,  Ah  Lord  God  ! behold,  my 
soul  hath  not  been  polluted : for  ' from  my 
youth  up  even  till  now  have  I not  eaten  of  that 

| m which  dieth  of  itself,  or  is  torn  in  pieces; 


spiritual  watchman  of  the  house  of  Israel,  by  being  informed,  1 
that  if  any  perished  through  his  default  of  warning,  he  would  ! 
have  to  answer  for  the  consequences.  But  how,  it  may  be 
asked,  is  it  consistent  with  the  divine  character,  to  lay  stum- 
bling blocks  in  the  way  of  men,  as  is  intimated  (ver.  2!t.)  that  j 
the  Lord  himself  does?  This  may  be  elucidated  in  the  case  of  | 
the  promised  Messiah,  who,  though  given  as  the  foundation  of 
our  salvation,  is  expressly  called  a stone  of  stumbling;  (Isa. 
viii.  14,  15.)  because  the  unbelieving  Jews,  instead  of  building 
upon  that  foundation,  stumbled  thereon  and  fell,  by  taking 
offence  at  the  doctrine  of  the  cross.  Thus  not  only  occasions 
of  sin  may  be  found  in  the  course  of  providence  ; but  even  the 
best  blessings  of  grace  may  be  rendered  stumbling  blocks 
through  man’s  unbelief. 

Chap.  IV.  Ver.  1—17.  The  sin  of  Jerusalem  foretold  by 


the  type  of  a painted  tile.—  “The  Prophets  taught  by  actions 
as  well  as  by  words;  thus  Ezekiel  delineates  Jerusalem  [upon 
a large  tile]  and  [in  the  same  manner]  lays  siege  to  it,  as  a 
type  of  the  manner  in  which  the  Chaldean  army  should  sur- 
round that  city.  The  number  of  days  which  the  Prophet  was 
to  lie  on  his  side,  probably  during  part  of  each  day,  denoted— 
First,  The  number  of  years  which  Go  1 bore  with  the  idola- 
trous practices  of  the  ten  tribes;  there  being  just  390  years 
from  the  time  of  Jeroboam’s  setting  up  the  calves  in  Dan  and 
Bethel,  to  the  migration  of  the  last  gleanings  of  those  tribes 
in  the  captivity  of  Zedekiah.  2dly,  The  number  of  years  he 
bore  with  the  excessive  sins  of  Judah,  under  the  forty  years  ol 
Manasseh’s  evil  reign,  or  the  forty  years  from  the  solemn 
league  [or  covenant]  of  Josiah,  to  the  destruction  of  Jerusalem. 
And  3dly,  The  duration  of  the  siege,  which  was  to  last  a day 


Ver.  23.  As  the  glory,  &c.— See  chap.  i.  1,  &c. 

Ver.  24 . Spake  with  me. — “ ’ Then  the  Spirit  entered  into  me,  and  set  me 
upon  my  feet:  and  he  spake  unto  me.’  Bishop  Newcome.  Loioth.  The  ori- 
ginal requires  to  be  thus  rendered.  The  last  verb  is  masculine,  the  others  fe- 
minine ; and  the  Speaker  is  evidently  distinguished  from  the  Spirit,  who  en- 
tered into  Ezekiel:  probably  a voice  came  to  him  from  the  visible  glory  of 
Jehovah ." — Scott. 

Ver.  25.  They  shall  put  hands  on  thee.— That  is,  “at  thy  command,  thy 
domestics  shall  bind  thee.”  Newcome. 

1 V . V er.  1.  A tile.  The  bricks  and  tiles  of  the  East,  being  generally 
only  dried  in  the  sun,  are  nearly  white,  and  sometimes  painted,  though  not 
glazed,  a little  similar  to  our  Dutch  tiles  of  the  last  century.  Babylonian 
bucks,  with  the  cruciform  (or  wedgelike)  character,  are  in  existence  to  the 
present  day.  See  Orient.  Lit.  No.  1005.  Also,  Taylor's  Culmet,  plate  to 
Pen  chap,  xi— ILevainah,  generally  denotes  a brick,  and  Palladius  informs 
us  that  the  bricks  in  common  use  among  tlie  ancients  were  “ two  feet  long, 
one  foot  broad  and  tour  inches  thick  and  on  such  a surface  the  whole  siege 
might  be  easily  poitraved  Perhaps,  however,  it  may  here  denote  a flat  tile, 
hke  a Roman  brick,  which  were  commonly  used  for  tablets,  as  we  learn  from 
Pliny,  Hist.  Nat.  1.  vn.  c.  57.]— Bagster. 

Vet.  3.  An  iron  pan  — See  margin.  Probably  such  as  cakes  were  baked  on. 
This  might  represent  the  outer  wall  of  the  city,  against  which  he  was  directed 
to  set  his  face,  as  it  he  were  an  enemy,  and  to  besiege  it.  See  Newcome. 

Ver.  4.  Lie  thou  upon  thy  left  side.  This  lying  upon  first  one  side  and  then 
the  other,  could  not,  we  may  naturally  sur'*>se.  refer  to  his  rest  at  night,  for 
the  house  of  Israel  were  not  likely  to  wi*  riss  this  ; but,  as  it  was  customarv 
for  all  that  could  get  the  opportunity,  to  ake  rest  in  the  middle  of  the  day  es- 
pecially during  the  ho*  season  : if  he  thus  retired  under  the  shade  of  a tree  or 

a tent,  many  would  e likely  to  notice  it  in  him.  as  a public  character. Sai / 

the  punishment.— That  is,  Declare  that  you  thu3  represent  the  punishment  ” 
Newcome. 

Ver.  5.  Three  hundred  and  ninety  days.— See  a note  in  the  margin  —[This 
number  o?  years  will  take  us  back  from  the  year  in  which  Judea  was  finally 
desolated  by  Nebuzar-adan,  B.  C.  975,  to  the  establishment  of  idolatry  in  Is- 
rael by  Jeroboam,  B.  C.  584.]— Bagster. 

86G 


Ver.  6.  Forty  days—  [Beginning  from  2 Kings  xxiii.  3,  23  ; ending  Je  lii.  30. 
This  represented  the  forty  years  during  which  gross  idolatry  prevailed  in  Ju 
dah,  from  the  reformation  of  Josiah,  B.  C.  624.  to  the  same  final  desolation  of 
the  land.  Some  think  that  the  period  of  390  days  also  predicts  the  duration 
of  the  siege  by  the  Babylonians,  (ver.  9,)  deducting  from  it  five  months  and 
twenty- nine  days,  when  the  besiegers  went  to  meet  the  Egyptians,  (2  Kings 
xxv.  l—l.  Je.  xxxvii.  5.)  and  that  forty  days  may  have  been  employed  in  de- 
solating the  temple  and  city.]— Bagster. 

Ver.  7.  Thine  arm  iincovered.—Harmerf\\\nks  \h\s  might  be  to  show  the 
bruises  he  had  given  himself,  as  emblems  of  the  effects  of  war : but  io  “ make 
bare  the  arm,”  in  Scripture,  implies  rather  the  exertion  of  strength  ; Isa.  lii. 
10.  He  was  to  prophesy,  as  it  were,  with  all  his  might,  and,  as  Bishop  Chand 
ler  thinks,  with  his  arm  extended  toward  Jerusalem. 

Ver.  8.  I will  lay  hands. — That  is,  I will  order  thee  to  be  bound.  See  chap 

iii.  25. From  one  side  to  another. — Or  rather,  “the  other;”  "From  thy 

side  to  thy  side  ;”  or,  as  we  say,  “ from  side  to  side.” 

Ver  9.  Millet.— [Dochan,  in  Arabic  dokhn,ihe  holcus  dochna  of  Forskal 
is  a kind  of  millet  of  considerable  use  as  food  ; the  cultivation  of  which  b 

described  by  Broione.]— Bagster. Fitches.— See  margin.  An  inferior  kind 

of  grain  : all  these  ingredients  wrere  to  form  a coarse  kind  of  bread. — [Kusse- 
mim , is  doubtless  spelt  as  Aquila  and  Symachus  render  here  ; and  so  LXX. 
and  Theodotion.  In  times  of  scarcity  it  is  customary  to  mix  several  kinds  of 
coarser  grain  with  the  finer,  to  make  it  last  the  longer.]— Bagster. 

Ver.  10  Twenty  shekels. — “ Not  ten  ounces.”  Newcome. 

Ver.  11.  Water.  . . the  sixth  part  of  a hin.— Little  more  than  a pint  and 
a half.  These  measures  denote  great  scarcity. 

Ver.  12.  Thou  shalt  bake.  &.c.—Neiacon/e,  “ With  duns,  that  cometh  out  o. 
man,  shalt  thou  bake  it  in  their  sight.”  The  usual  fuel  in  the  East,  is  the 
dried  dung  of  cattle  and  camels  ; but  Sandys  (the  traveller)  mentions  that 
the  lowest  classes  in  Egypt  use  human  dung  to  bake  with.  Sec  Orient.  lit. 
No.  1007,  1008. — [Dried  cow-dung  is  a common  fuel  in  the  East,  as  it  is  in 
many  parts  of  England,  to  the  present  day  ; but  the  prophet  was  ordered  to 
prepare  his  bread  with  human  ordure,  to  show  the  extreme  degree  of  wretch- 
edness to  which  the  besieged  should  be  exposed,  a9  they  would  he  obliged  lite- 
rally to  use  it,  from  not  being  able  to  leave  the  city  to  collect  other  fuel.] — B. 


The  type  of  the  prophet's  hair.  EZEKIEL.— CHAP.  V.  The  judgment  oj  Jerusalem 


neither  came  there  abominable  "flesh  into  my 
mouth. 

15  Then  he  said  unto  me,  Lo,  I have  given 
thee  cow’s  dung  for  man’s  dung,  and  thou 
shalt  prepare  thy  bread  therewith. 

16  If  Moreover  he  said  unto  me,  Son  of  man, 
behold,  I will  break  the  staff  ° of  bread  in  Je- 
rusalem : and  p they  shall  eat  bread  by  weight, 
and  with  care ; and  they  shall  drink  water  by 
measure,  and  with  astonishment: 

17  That  they  may  want  bread  and  water,  and 
be  astonished  one  with  another,  and  consume 
q away  for  their  iniquity. 

CHAPTER  V. 

1 Under  the  type  of  hair,  5 is  showed  the  judgment  ol-  Jerusalem  for  their  rebellion, 
12  by  famine,  sword,  and  dispersion. 

AND  thou,  son  of  man,  take  thee  a sharp 
knife,  take  thee  a barber’s  razor,  and 
cause  it  to  pass  upon  thy  head  and  upon  thy 
beard:  then  take  thee  balances  to  weigh,  and 
divide  the  hair. 

2  Thou  shalt  burn  with  fire  a third  part  in 
the  midst  of  the  city,  when  the  days  of  the 
siege  a are  fulfilled  : and  thou  shalt  take  a 
third  part,  and  smite  about  it  with  a knife: 
and  a third  part  thou  shalt  scatter  in  the  wind ; 
and  I will  draw  out  a sword  after  them. 

3  Thou  shalt  also  take  thereof  a b few  in 
number,  and  bind  them  in  thy  c skirts. 

4  Then  take  d of  them  again,  and  cast  them 
into  the  midst  of  the  fire,  and  burn  them  in 
the  fire  ; for  thereof  shall  a fire  come  forth 
into  all  the  house  of  Israel. 

5  Tf  Thus  saith  the  Lord  God;  This  is  Jeru- 
salem : I have  set  it  in  the  midst  of  the  nations 
and  countries  that  are  round  about  her. 

6  And  she  hath  changed  e my  judgments  into 
wickedness  more  than  the  nations,  and  my 
statutes  more  f than  the  countries  that  are 
round  about  her:  for  they  have  s refused  my 
judgments  and  my  statutes,  they  have  not 
walked  in  them. 

7  Therefore  thus  saith  the  Lord  God;  Because 
ye  multiplied  more  than  the  nations  that  are 
round  about  you,  and  have  not  walked  in  my 
statutes,  neither  have  kept  my  judgments, 


A.  M.  ano. 
D.  C.  594. 


n De.  14.3. 
Is.  65.4. 

o Le.26.26. 
Ps.105.16. 
Is.  3.1. 
c.5.16. 
14.13. 

p c.12.19. 

q Le.26.39. 
c.24.23. 

a c.4. 1,8,9. 

b Je.52.16. 

c wings. 

d Je. 44.14. 

e Jude  4. 

f c.  16.47. 

1 Co.  5.1. 

g Ne.9.16, 
17. 

Je.5.3. 


h La.4.6. 
Da.9.12. 
Am. 3.2. 

i Le.26.29. 
De.28.53. 
La.2.20. 
4.10. 

j De.28.64. 
c.12.14. 
Zee. 2. 6. 

k 2Ch.36.14 
c.8  5,&c. 

I Je  44.4. 
c.11.21. 

mPs.  107.39. 

n La. 2.21. 

o ver.  2. 

Jc.  15.2. 

21.9. 

c.6.12. 

p Je.9.16. 


r c.21.17. 

6 Is.  1.24. 

c.  16.63. 
t Ne.2.17. 
u De.23.37. 
1 Ki.9.7. 
Ps.79.4. 
Je.24.9. 
La.  2. 15.. 
17. 

v c.25.17. 

Nil.  1.2. 
w De.32.23. 


neither  have  done  according  to  the  judg- 
ments of  the  nations  that  are  round  about 
you  ; 

S Therefore  thus  saith  the  Lord  God;  Behold, 
I,  even  I,  am  against  thee,  and  will  execute 
judgments  in  the  midst  of  thee  in  the  sight  of 
the  nations. 

9 And  I will  do  in  thee  that  h which  I have 
not  done,  and  whereunto  I will  not  do  any 
more  the  like,  because  of  all  thine  abomi- 
nations. 

10  Therefore  the  fathers  shall  eat  < the  sons 
in  the  midst  of  thee,  and  the  sons  shall  eat 
their  fathers;  and  I will  execute  judgments 
in  thee,  and  the  whole  remnant  of  thee  will  I 
scatter  j into  all  the  winds. 

11  Wherefore,  as  I live,  saith  the  Lord  God; 
Surely,  because  thou  hast  defiled  my  sanctu- 
ary k with  all  thy  ' detestable  things,  and  with 
all  thine  abominations,  therefore  will  I also 
diminish  m thee ; neither  shall  mine  eye  spare, 
neither  will  I have  any  " pity. 

12  T[  A third  ° part  of  thee  shall  die  with  the 
pestilence,  and  with  famine  shall  they  be  con- 
sumed in  the  midst  of  thee:  and  a third  part 
shall  fall  by  the  sword  round  about  thee  ; and 
I will  scatter  p a third  part  into  all  the  winds, 
and  I will  draw  out  a sword  after  them. 

13  Thus  shall  mine  anger  be  i accomplish- 
ed, and  I will  cause  my  fury  to  r rest  upon 
them,  and  I will  be  s comforted : and  they 
shall  know  that  I the  Lord  have  spoken  it  in 
my  zeal,  when  I have  accomplished  my  fury 
in  them. 

14  Moreover  I will  make  thee  t waste,  and  a 
reproach  among  the  nations  that  are  round 
about  thee,  in  the  sight  of  all  that  pass  by. 

15  So  it  shall  be  a " reproach  and  a taunt, 
an  instruction  and  an  astonishment  unto  the 
nations  that  are  round  about  thee,  when  I 
shall  execute  judgments  in  thee  in  anger  and 
in  fury  and  in  furious  v rebukes.  I the  Lord 
have  spoken  it. 

16  When  w 1 shall  send  upon  them  the  evil 
arrows  of  famine,  which  shall  be  for  their  de- 
struction, and.  which  I will  send  to  destroy 


for  every  year  they  had  sinned.  It  appears,  indeed,  (from  2 Ki. 
xxv.  1 — 4.)  that  there  were  seventeen  months  from  the  begin- 
ning to  the  end  of  the  siege ; but  as  it  was  raised  for  some  time, 
in  order  to  intercept  the  forces  of  the  Egyptians  (Jer.  xxxvii.  5,) 
this  intermission  probably  reduced  it  to  thirteen  months,  or3:iO 
days. — Thus  God  takes  account  of  all  our  sins,  and  thus  he 
numbers  all  our  days. — According  to  Jerome,  both  the  3.J0  and 
the  40  days  were  typical  of  the  duration  o':  the  captivities  of 
Israel  and  Judah. 

“ The  scanty  provision  allowed  the  Prophet  during  his  sym- 
bolical siege,  (being  only  about  ten  ounces  of  bread,)  consisting 
chiefly  of  the  worst  kinds  of  grain,  and  that  ill  prepared, 
all  tended  to  denote  the  scarcity  of  provision,  fuel,  and  every 
necessary  of  life,  which  the  Jev\  s should  experience  during  the 
siege  of  Jerusalem.—1 The  scarcity  of  fuel  in  the  East  is  often 
supplied  by  the  dung  of  animals  dried,  which  is  used  even  in 
preparing  victuals.” — Dr.  J.  Smith. 

Chap.  V.  Ver.  1 — 17.  Under  the  type  of  hair  clipped  and 
burned , is  farther  shown  the  awful  judgments  of  Jerusalem. — 


Ver.  16.  The  staff  of  bread. — Bread  is  commonly  called  the  staff  of  life. 

By  weight  and  by  measure.— [ The  prophet  was  allowed  each  day  only 

twenty  shekels  weight,  or  about  ten  ounces,  of  the  coarse  food  he  had  pre- 
pared. and  the  sixth  part  of  a Inn,  scarcely  a pint  and  a half  of  water  ; all  of 
which  was  intended  to  snow,  that  they  should  be  obliged  to  eat  the  111'  anest 
and  coarsest  ii»od,  and  that  by  weight,  anti  their  water  by  measure. }—  Baggier. 

Chap.  V.  Ver.  1.  A sharp  knife—  Sewcome.  “Tool,  or  instrument.”— |In 
this  expressive  emblem,  the  prophet  represents  the  Jewish  nation  ; his  hair,  the 
people  ; the  razor,  the  Chaldeans  ; the  culling  of  the  hair,  the  calamities  and 
disgrace  coming  upon  them  ; the  balances,  the  exact  distribution  of  the  Divine 
jurlgments  , the  third  part  of  the  hair  burnt,  those  destroyed  in  the  city  ; the 
third  part,  smitten  with  a knife,  those  slain  in  attempting  to  escape  ; the  third 
part  scattered  to  the  winds,  those  wdio  escaped  to  other  countries  : the  tew 
hairs  in  his  skirt,  those  left  with  Gedaliah  ; and  the  burning  of  these,  their  de- 
struction in  Egypt.]— bagsler. 

Ver.  2.  7 will  draw  out  a sword  after  them  — This  may  refer  to  those  who 
fled  into  Egypt,  See  Jer.  xlii.  16  ; xliii.  11  ; xliv.  12,  27. 

Ver.  3.  Skirts.—  ' Wings  namely,  the  borders  of  his  outer  garment. 

Ver.  5.  Setit—  Newcrsme.  “ Her.”  „ . . 

Ver.  6.  Changed  my  judgments— 'Thai  is,  the  Pagans  adhered  more  closely 
lo  their  superstitions  than  the  Jews  to  their  religion. 

Ver  7.  Because  ye  multiplied. — Newcowte  reads,  by  coniccture,  changed  ; 


The  citv  (ver.  2)  intends  the  portraiture  he  had  drawn  of  it  on 
a tile  (chap.  iv.  1) ; the  balance  was  an  emblem  of  the  divine 
justice;  th c razor,  or  knife,  and  the  fire,  signified  the  divine 
wrath.  The  hairs  which  the.  prophet  cut  offfrom  his  head  and 
beard  represented  the  Jews;  and  the  dividing  of  the  hair  the 
fate  or  punishment  of  individuals  : the  hair  scattered  by  the 
wind  prefigure  those  who  fled  into  Egypt ; the  few  bound  up  in 
the  skirt  of  his  garment  intend  the  small  remnant  that  should 
be  left  in  the  land  ; and  those  which  he  burnt  (ver.  4)  allude  to 
the  fate  of  these  few,  after  the  murder  of  Gedaliah.  (See  notes.) 
The  lype  or  allegory  is  then  dropped,  and  God  is  introduced 
declaring,  in  express  terms,  the  awful  judgments  which  he  was 
about  to  bring  on  this  nation,  which  had  proved  so  unworthy 
of  the  many  mercies  by  which  it  bad  hitherto  been  distinguish- 
ed The  most  transient  view  of  ihe  calamities  inflicted  on  the 
Jewish  nation,  first  by  the  Chaldeans,  and  afterwards  by  the 
Romans  and  the  miseries  and  dispersions  consequent  on  both, 
may  show  how  fully  those  predictions  have  had  their  accom- 
plishment.— “Ask  every  wind  of  heaven,  ask  every  nation  of 

but  we  think  this  alteration  unnecessary.  The  word  in  the  present  text  sig- 
nifies to  he  turbulent,  noisy,  outrageous,  like  the  waves  of  the  sea,  (Ps.  xlvi. 
2.)  and  hence  Boothroyd.  renders  it  “rebellious.”  Compare  chap.  vii.  ver.  7 
and  il.— — Neither  have  done. — If  this  reading  be  retained,  it  must  mean  (as 
Ncwcome  observes)  the  same  as  the  preceding  verse  ; that  they  had  not  ad- 
hered to  their  religion  like  the  heathen.  !t  should  not  be  concealed,  however, 
that  the  last  negative  in  this  verse,  “neither”  (in  Heb.  lo)  is  omitted  in  22 
MSS.  four  Editions,  and  the  Syriac.  Abp.  Newcvme  therefore  reads,  “ hut 
have  done,”  &c.  as  in  chap.  xi.  12.  So  Boothroyd. 

Ver.  10.  The  fathers  shall  eat  the  son 8, &c  — See  Le.  xxvi.33.  Dc.  xxviii.53.  2Ki. 
vi.  28, 29.  Je.  xix.  9.  La.  iv.10. Scatter.—  ' This  is  another  judgment  threaten- 

ed against  them  by  Moses,  (De.  xxviii.  64.)  and  remarkably  fulfilled  in  their  last 
dispersion  ; when  every  known  part  of  the  world  hath  some  share  of  them, 
and  yet  they  live  every  where  like  strangers,  only  upon  sufferance.” — Loicth. 

Ver.  11.  I loill  diminish.—  Six  or  seven  MSS.  read,  “ Cut  off ;”  but  the  pre- 
sent text  may  he  rendered  “ Cut  short,”  or  close.  It  is  applied  to  clipping  the 
bearJ  in  token  of  mourning,  Isa.  xv.  2 ; and  to  making  small  the  drops  of  rain. 
Job  xxxvi.  27.  . . , , r i/mi  j • . , 

Ver.  12.  I to  ill  draw,  &r  —See  ver.  2.— [This  was  particularly  fulfilled  in  the 
destruction  of  those  who  retired  to  Egypt ; and  has  been  remarkably  verified 
in  the  many  persecutions  and  miseries  which  the  Jews  have  suffered  at  differ- 
ent times,  in  the  various  countries  in'o  which  they  are  dispersed.]  Bagstor . 


Israel's  idolatry  threatened.  EZEKIEL. — CHAP.  VI.,  VII.  - Final  desolation  of  Israel. 


you  : and  I will  increase  the  famine  upon  you, 
and  will  break  your  staff  of  bread. 

1?  So  will  1 send  upon  you  famine  and  evil 
1 beasts,  and  they  shall  bereave  thee ; and 
t pestilence  and  blood  shall  pass  through 
thee  ; and  I will  bring  the  sword  upon  thee.  I 
the  Lord  have  spoken  it. 

CHAPTER  VI. 

■1  Th?  Judgment  of  Israel  for  their  idolatry.  8 A remnant  shall  be  blessed.  11  The 
faithful  ore  exhorted  to  lament  their  calamities. 

A ND  the  word  of  the  Lord  came  unto  me, 
-tl-  saying, 

2 Son  of  man,  set”  thy  face  toward  the  moun- 
tains b of  Israel,  and  prophesy  against  them, 

3 And  say,  Ye  mountains  of  Israel,  hear  the 
word  of  the  Lord  God;  Thus  saith  the  Lord 
God  to  the  mountains,  and  to  the  hills,  to  the 
rivers,  and  to  the  valleys  ; Behold,  I,  even  I, 
will  bring  a sword  upon  you,  and  I will  de- 
stroy your  high  c places. 

4 And  your  altars  shall  be  desolate,  and  your 
d images  shall  be  broken : and  I will  cast 
down  your  slain  men  before  your  idols. 

5 And  I will e lay  the  dead  carcasses  of  the 
children  of  Israel  before  their  idols;  and  I 
will  scatter  your  bones  f round  about  your 
altars. 

6 In  all  your  dwelling  places  the  cities  shall 
be  laid  waste,  and  the  high  places  shall  be 
desolate  ; that  your  altars  may  be  laid  waste 
and  made  desolate,  and  your  idols  may  be 
broken  and  cease,  and  your  s images  may  be 
cut  down,  and  your  works  may  be  abolished. 

7 And  the  slain  shall  fall  in  the  midst  of  you, 
and  h ye  shall  know  that  I am  the  Lord. 

8 Tf  Yet  will  I leave  a ■ remnant,  that  ye  may 
have  some  that  shall  escape  the  sword  among 
the  nations,  when  ye  shall  be  scattered  through 
the  countries. 

9 And  they  that  escape  of  you  shall  remem- 
oer  i me  among  the  nations  whither  they  shall 
be  carried  captives,  because  I am  broken k with 
their  whorish  1 heart,  which  hath  departed 
from  me,  and  with  their  eyes,  which  go  a 
whoring  after  their  idols:  and  they  shall  loathe  ! 
n themselves  for  the  evils  which  they  have 
committed  in  all  their  abominations. 

10  And  they  shall  know  that  I am  the  Lord,  ! 


A.  M.  3410. 
U.  C.  531. 


x Le.26.22. 

y c. 33.22. 

a c.20.46. 

b c.36.1. 
Mi. 6.1,2. 

c Le.26.30. 

d sun 
images. 

e give. 

f lKi.13.2. 
2Ki.23.14, 
16. 


g cun 
images. 

h ver.  13. 


Is.  6. 13 
.44.28. 


J Ps.  137.1. 
Da.9.2,3. 

k Ps.78.40. 
Is.  43.24. 

1 Je.3.6,13. 

m Nu. 15.39. 
C.14.4..7. 


n Job  42- c. 
c.20.43 
36-31. 


o c.21.14. 
p c.5. 12,13. 


q ls.57.5,7. 
Je.2.20. 
Ho.  4. 13. 


r 1 s.5.25. 


s or,  deso- 
late from 
the  wild- 
erness. 


a La.  1.9. 


h give. 
c C.S.W. 


(l  Ho.9.7. 


e awdketh 
againa 


and  that  I have  not  said  in  vain  that  I would 
do  this  evil  unto  them. 

11  If  Thus  saith  the  Lord  God  ; 0 Smite  with 
thy  hand,  and  stamp  with  thy  foot,  and  say, 
Alas  for  all  the  evil  abominations  of  the  house 
of  Israel  ! for  p they  shall  fall  by  the  sword, 
by  the  famine,  and  by  the  pestilence. 

12  He  that  is  far  off  shall  die  of  the  pesti- 
lence; and  he  that  is  near  shall  fall  by  the 
sword  ; and  he  that  remaineth  and  is  besieged 
shall  die  by  the  famine:  thus  will  I accom- 
plish my  fury  upon  them. 

13  Then  shall  ye  know  that  I am  the  Lord, 
when  their  slain  men  shall  be  among  their 
idols  round  about  their  altars,  upon  1 every 
high  hill,  in  all  the  tops  of  the  mountains,  and 
under  every  green  tree,  and  under  every  thick 
oak,  the  place  where  they  did  offer  sweet  sa- 
vour to  all  their  idols. 

14  So  will  I stretch  out  r my  hand  upon  them, 
and  make  the  land  desolate,  yea,  more  ' de- 
solate than  the  wilderness  toward  Diblath,  in 
all  their  habitations : and  they  shall  know  that 
I am  the  Lord. 

CHAPTER  VII. 

I The  final  desolation  of  Israel.  16  The  mournful  repentance  of  them  that  escape 

20  The  enemies  defile  the  sanctuary  because  of  the  Israeliies’  abominations.  23  Un- 
der the  type  of  a chain  is  showed  their  miserable  captivity. 

T\/T  OREOVER  the  word  of  the  Lord  came 
unto  me,  saying, 

2 Also,  thou  son  of  man,  thus  saith  the  Lord 
God  unto  the  land  of  Israel;  An1  end,  the  end 
is  come  upon  the  four  corners  of  the  land. 

3 Now  is  the  end  come  upon  thee,  and  I will 
send  mine  anger  upon  thee,  and  will  judge 
thee  according  to  thy  ways,  and  will  b recom- 
pense upon  thee  all  thine  abominations. 

4 And  c mine  eye  shall  not  spare  thee,  neither 
will  I have  pity:  but  I will  recompense  d thy 
ways  upon  thee,  and  thine  abominations  shall 
be  in  the  midst  of  thee  : and  ye  shall  know 
that  I am  the  Lord. 

5 Thus  saith  the  Lord  God;  An  evil,  an  only 
evil,  behold,  is  come. 

6 An  end  is  come,  the  end  is  come  : it ' watch- 
eth  for  thee  ; behold,  it  is  come. 

7 The  morning  is  come  unto  thee,  O thou 
that  dwellest  in  the  land  : the  time  is  come, 


the  earth,  and  they  will  show  their  scattered  monuments  : pre- 
served, as  it  were,  on  purpose  to  evince  the  fulfilling  of  these 
awful  prophecies.” 

Chap.  VI.  Ver.  1 — 14.  The  destruction  0/ the  nation  with 
the  exception  of  a remnant. — In  this  chapter,  which  forms  a 
distinct  section,  the  Prophet  denounces  the  judgments  of  God 
against  the  Jews  for  their  idolatry.  It  is  promised,  however, 
that  a remnant  should  be  preserved  and  brought  to  a proper 
sense  of  their  transgressions  by  their  severe  afflictions.  It  is 
with  great  propriety  and  elegance  that  the  Prophet,  in  the  be- 
ginning of  this  chapter,  directs  his  speech  to  the  mountains  of 
J udea,  in  order  to  upbraid  the  stupidity  of  his  countrymen,  from 
whom  he  seems  to  expect  less  attention  than  even  from  the 
inanimate  creation.  Stupid,  however,  as  thev  were,  he  assures 
them  that  God  would  awfully  make  himself  known  to  them 
oy  his  judgments.  A severe  denunciation,  often  repeated  by 
the  Prophet,  as  an  epiphonema,  or  conclusion  to  his  threnten- 
mgs. 

We  may  here  also  remark,  the  earnestness  with  which  the 
prophet  is  commanded  (ver.  11)  to  smite  with  his  hand  and 
stamp  with  his  foot  in  warning  them  of  their  danger : for 
though  sin  may  seem  but  a trifle  to  men  who  are  indulging  in 


its  forbidden  pleasures;  those  who  are  awakened  to  a just  sense 
of  its  nature  and  consequences  know,  that  it  is  “ an  evil  thing 
and  bitter  to  forsake  the  Lord,”  or  turn  our  back  upon  his 
precepts. 

Chap.  VII.  Ver.  1 — 27.  The  desolation  of  the  country  and  de- 
filement of  the  sanctuary. — Tins  chapter,  which  forms  another 
distinct  prophecy,  foretells  the  final  desolation  of  the  land  of 
Israel  or  Judah,  (for  after  the  captivity  of  the  ten  tribes  these 
terms  are  often  used  for  the  Jews  in  general,)  on  account  of 
the  heinous  sins  of  its  inhabitants,  and  the  great  distress  of 
the  small  remnant  that  should  eventually  escape.  The  temple 
itself,  which  they  had  polluted  with  idolatry,  is  devoted  to  de- 
struction, and  the  Prophet  is  directed  to  make  a chain,  as  a 
type  of  their  being  led,  both  king  and  people,  in  bonds  of  cap- 
tivity to  Babylon.  The  whole  chapter  abounds  in  bold  and 
beautiful  figures,  flowing  in  an  easy  and  forcible  stream  ol 
poetical  language. 

The  higher  classes  of  the  Jews,  as  appears  by  the  prophetic 
writings,  were  generally  the  most  criminal.  Their  gold  and 
silver  became  their  snare;  partly  by  fostering  their  pride,  and 
partly  by  supporting  their  idolatry.  Thus  riches  become  “ the 
stumbling  block  of  their  iniquity.”  Our  punishment  often 


Ver.  17.  Evil  beasts— That  is,  wild  beasts. 

Chap.  VI.  Ver.  1.  Word  of  the  Lord.— [This  is  a new  prophecy,  and  was 
probably  given  after  the  430  days  ot  his  lying-  on  his  left  and  right  side  were 
accomplished.  By  Israel  here  Judea  is  simply  meant;  not  tne  ten  tribes, 
who  had  long  before  been  earned  captive.] — Bagstcr. 

Ver.  4.  Images.  Sun-images.”  So  ver.  6.  Cyrus,  just  before  his  death, 
offered  sacrifices  to  Jupiter,  the  sun.  &c. 

Vet.  3.  That  yemay  have.  St c.  “ In  that  there  shall  be  unto  you  escapers 
from  the  sword.” 

V  *  *ir.  9.  Whorish  heart.  This  term  evidently  means  idolatrous  as  appears 
ay  the  next  clause. — -Shall  loathe,  &c.— [They  shall  humble  themselves  on 
account  of  their  abominations,  forsake  their  idolatry,  and  worship  Me  alone  • 
and  this  they  have  done  from  the  Babylonish  captivity  to  the  present  day  ]—B 

Sti0eet  favour-—'A‘  savour  of  rest.” Diblath.— [Diblath  was  a 

city  of  Mcab,  and  appears  from  the  parallel  passages  to  have  been  situated 
'*twQon  Dibon  and  Abanm  or  Nebo.  Jerome  says  that  Jahaz  was  shown  in 

$09 


his  time  between  Medeba  and  Diblatai.  Some  MSS.,  however,  instead  ol 
Diblatha  have  Riblatha,  which  some  think  is  the  correct  reading,  and  that  it 
is  the  same  as  Riblah,  where  Nebuchadnezzar  slew  the  princes  of  Israel,  and 
put  out  Zedekiah’s  eyes.  J —Bagster.  N.  B.  A bp.  Netocome  renders  these  first 
S!X  chapters  in  prose.  So  Boothroyd.  The  next  chapter  is  in  measured  lines  : 
tnen  all  is  prose  again  to  chap,  xviii. 

• • ^HAP  YU  Ver  ,2-  ^ en d.'  &c- — (Two  or  three  MSS.  read  ketz  ba,  bahakketz, 
the  end  comelh,  come  is  the  end  which  is  supported  by  all  the  ancient 
versions  J— Bagster. 

Ver.  5.  An  evil,  an  only  evil. — Netocome  reads  “ Evil  after  evil,”  upon  the 
authority  ot  27  MSS.,  and  three  Editions. — The  difference  is  only  part  of  a letter 
in  the  original. 

Ver.  6.  An  end  is  come. — [This  is  similar  to  the  second  verse  ; but  there  is 
a paronomasia,  or  play  upon  the  words,  here,  deserving  of  notice.  Ketz  ba,  ba 
hakketz , haikeetz  ailayich,  “ the  end  comet.n,  come  is  the  end  : it  waketh  for 
thee.”  Ketz , is  an  ena  : haikeetz.  is  to  make  or  i*atch.] — Bag&te.r. 


liepentance  of  them  that  escape.  EZEKIEL. — CHAP.  VIII. 


The  type  of  a chain. 


the  day  f of  trouble  is  neai,  and  not  the 
e sounding  again  of  the  mountains. 

8 Now  will  I shortly  pour  out  my  fury  upon 
thee,  and  accomplish  mine  anger  upon  thee : 
and  I will  judge  thee  according  to  thy  ways, 
and  will  recompense  thee  for  all  thine  abo- 
minations. 

9 And  mine  eye  shall  not  spare,  neither  will 
I have  pity  : I will  recompense  u thee  accord- 
ing to  thy  ■ ways  and  thine  abominations  that 
are  in  the  midst  of  thee ; and  ye  shall  know 
that  I j am  the  Lord  that  smiteth. 

10  Behold  the  day,  behold,  it  is  come  : the 
morning  is  gone  forth  ; the  rod  hath  blossom- 
ed, pride  k hath  budded. 

11  Violence  > is  risen  up  into  a rod  of  wick- 
edness : none  of  them  shall  remain , nor  of 
their  m multitude,  nor  of  any  of  " theirs : nei- 
ther shall  there  he  wailing  for  them. 

12  The  time  is  come,  the  day  draweth  near: 
let  not  the  buyer  rejoice,  nor  the  seller  mourn : 
for  wrath  is  upon  all  the  multitude  thereof. 

13  For  the  seller  shall  not  return  to  that  which 
is  sold,  0 although  they  were  yet  alive  : for  the 
vision  is  touching  the  whole  multitude  thereof, 
which  shall  not  return  ; neither  p shall  any 
strengthen  himself « in  rthe  iniquity  of  his  life. 

14  They  have  blown  the  trumpet,  even  to 
make  all  ready  : but  none  goeth  to  the  battle: 
for  my  wrath  is  upon  all  the  multitude  thereof. 

15  The  sword ‘Is  without,  and  the  pestilence 
and  the  famine  within:  he  that  is  in  the  field 
shall  die  with  the  sword ; and  he  that  is  in  the 
city,  famine  and  pestilence  shall  devour  him. 

16  Tf  But  they  that  escape  of  them  shall  es- 
cape, and  shall  be  on  the  mountains  like 
doves  of  the  valleys,  all  of  them  mourning, 
every  one  for  his  iniquity. 

17  All  hands  shall  be  feeble,  and  all  knees 
shall  1 be  weak  as  water. 

18  They  “shall  also  gird,  themselves  with  sack- 
cloth, and  horror  shall  cover  them ; and  shame 
shall  he  upon  all  faces,  and  baldness  upon  all 
their  heads. 

19  They  shall  cast  their  silver  in  the  streets, 
and  their  gold  shall  be v removed  : their  w sil- 
ver, and  their  gold  shall  not  be  able  to  deliver 
them  in  the  day  of  the  wrath  of  the  Lord  : 
they  shall  not  satisfy  their  souls,  neither  fill 


A.  M.  3410. 
B.  C.  591. 

f Zep.1.14, 
15. 

g or,  echo. 
h ujion  thee. 

i Ga.6.7. 

Re.  20. 13. 

j Mi.6.9. 
k Pr.16.18. 

1 Je.6.7. 
m or,  tumult. 

n or,  their 
tumultu- 
ous per- 


o though 
their  life 
were  yet 
among 
the  living. 


p Ec.8.8. 

q or.  -whose 
life  is  in 
his  ini- 
quity. 

r his-  ini- 
quity. 

s La.  1.20. 

t go  into. 

u Am. 8. 10. 

v fora  se- 
partition, 
or,  un- 
cleanness 

w Pr.11.4. 


x or,  their 
iniquity 
is  their 
stumbling 
block. 

y c.  14. 3,4. 

z Je.7.30. 

a or,  make 
it  unto 
them  an 
unclean 
thing. 

b or,.  burg- 
lars. 


c ZKi.21.16. 

d Pb.106.41. 

e or,  they 
shall  in- 
herit their 
holy 
places. 

f 2 Ch.7.20. 
Ps.B3.12. 


their  bowels:  because  1 it  is  the  stumbling- 
block  » of  their  iniquity. 

20  H As  for  the  beauty  of  his  ornament,  he 
set  it  in  majesty:  but  they  made  1 the  images 
of  their  abominations  and  of  their  detestable 
things  therein:  therefore  have  I a set  it  far 
from  them. 

21  And  I will  give  it  into  the  hands  of  the 
strangers  for  a prey,  and  to  the  wicked  of  the 
earth  for  a spoil ; and  they  shall  pollute  it. 

22  My  face  will  I turn  also  from  them,  and 
they  shall  pollute  my  secret  place:  for  the 
b robbers  shall  enter  into  it,  and  defile  it. 

23  Tf  Make  a chain  : for  c the  land  is  full  of 
bloody  crimes,  and  the  city  is  full  of  violence. 

24  Wherefore  I will  bring  the  worst  of  the 
d heathen,  and  they  shall  possess  their  houses : 
I will  also  make  the  pomp  of  the  strong  to 
cease ; and  * their  holy f places  shall  be  defiled. 

25  e Destruction  cometh;  and  they  shall  seek 
peace,  and  there  shall  he  none. 

26  Mischief  h shall  come  upon  mischief,  and 
rumour  shall  be  upon  rumour ; then  shall  they 
seek  a vision  of  the  prophet;  but  the  < law  shall 
perish  from  the  priest,  and  counsel  from  the 
ancients. 

27  The  king  shall  mourn,  and  the  prince  shall 
be  clothed  with  desolation,  and  the  hands  of 
the  people  of  the  land  shall  be  troubled  : I will 
do  unto  them  after  their  way,  and  i according 
to  their  deserts  will  I judge  them  ; and  they 
shall  know  that  I am  the  Lord. 

CHAPTER  VIII. 

I Ezekiel,  in  a vision  of  God  at  Jerusalem,  5 is  showed  the  image  of  jealousy,  7 the 
chambers  of  imagery,  13  the  mourners  for  Tanunuz,  15  the  worshippers  towards  the 
sun.  13  God’s  wrath  for  their  idolatry. 

AND  it  came  to  pass  in  the  sixth  year,  in 
the  sixth  month , in  the  fifth  day  of  the 
month,  as  I sat  in  my  house,  and  the  elders 
a of  Judah  sat  before  me,  that  the  b hand  of 
the  Lord  God  fell  there  upon  me. 

2 Then  1 beheld,  and  c lo  a likeness  as  the  ap- 
pearance of  fire:  from  the  appearance  of  his 
loins  even  downward,  fire  ; and  from  his  loins 
even  upward,  as  the  appearance  of  brightness, 
as  the  colour  of  J amber. 

3 A nd  he  put  forth  the  form  of  e a hand,  and 
took  me  by  a lock  of  my  head  ; and  the  spirit 
lifted  me  up  between  the  earth  and  the  heaven, 
and  f brought  me  in  the  visions  of  God  to  Je- 


anses out  of  our  pride  : and  those  things  in  which  men  place 
their  confidence  and  their  glory,  are  sometimes  made  to  them 
objects  of  horror  and  detestation. 

C'h.ap.  VIII.  Ver.  I — 18.  Ezekiel  shown  the  image  oj  jea- 
lousy— the  chambers  of  imagery.  &c.— Here  begins  a seclion 
of  prophecy  extending  to  chap.  xii.  In  this  chapter  the  Prophet 
is  conveyed  by  the  spirit  to  Jerusalem,  and  there  shown  the 
idolatries  committed  by  the  rulers  of  the  Jews,  even  within  the 
temple.  In  the  beginning  of  the  vision,  Idolatry  itself  is  per- 
sonified as  an  idol,  the  resemblance  probably  of  Baal  or  Mo- 
loch, and  the  image  sublimely  called,  from  the  provocation  it 
gave  to  the  God  of  Israel,  the  Image  of  Jealousy,  (ver.  5.)  The 
Prophet  then  proceeds  to  describe  the  three  chief  idolatries  of 
the  times : theEgyptian,  the  Phoenician,  and  the  Persian  ; giving 
the  principal  features  of  each  ; and  concluding  with  declaring 
the  abhorrence  with  which  they  were  all  viewed  by  the  eye  of 
God. 


1.  The  sacred  rites,  or  mysteries  of  the  Egyptian  idolatry, 
above  referred  to,  were  performed  by  the  most  ancient  and  ho- 
nourable of  the  people,  who  alone  were  admitted  to  be  present; 
and  who  offered  incense  in  a mystic  cell  or  subterraneous  vault, 
called  by  the  Prophet  a hole  or  chamber  in  the  wall,  on  which 
were  portrayed  the  creeping  things  and  abominable  beasts 
they  worshipped  : such  as  serpents,  dogs,  cats,  &c.  with  Apis, 
(the  sacred  bull,)  and  as  Faber  thinks,  a variety  of  monstrous 
forms  borrowed  from  the  symbols  of  astronomy  : such  as  have 
been  described  by  M.  Belzoni,  and  other  modern  travellers. 
Bp.  Warburton  understands  the  description  from  ver.  6 to  13, 
as  relating  to  the  rites  of  I£is  and  Osiris,  under  the  form  of  a 
male  and  female  calf,  which  rites  were  celebrated  and  attended 
only  by  princes  and  persons  of  the  first  rank  and  consequence. 
2.  Among  the  Phoenicians,  the  god  whom  they  supposed  to 
preside  over  the  fruits  of  the  earth,  was  believed  to  suffer  when 
those  fruits  were  cut  down;  and  therefore,  in  sympathy  with 


Ter.  7.  The  day  of  trouble.— Newcryme,  “ Tumult.”  See  Isaiah  xxii  5. 

The  sounding  again  of  the  mountains— That  is,  in  joyful  acclamations. 
Newcome  and Michaelis,  “ Joyful  shoutings.” 

Ver.  10.  The  rod  fi.  e.  of  oppression)  hath  blossomed — Meaning  a wanton 
display  of  arbitrary  power.  See  the  next  verse. 

Ver.  11.  Nor  of  their  multitude. — “ Tumult,  or  tumultuous  persons:” 
Boothrayd.  following  Jarchi,  understands  this  of  the  rabble  and  their  leaders. 

Ver.  13.  Shall  not  return — Namely,  in  the  year  of  jubilee,  (See  Levit.  xxv. 

10.)  although  they  were  yet  alive. — See  margin. The  wholemultitude — Or, 

perhaps,  “ all  the  turbulent  shall  not  return.”  Compare  note  on  chap.  v.  7. 

Ver.  16.  They  that  escape.— “The  escapers  of  them  i.  e.  according  to 

Nevjcome,  " They  that  are  to  escape,  shall  escape.” On  the  mountains — 

That  is,  moaning  among  the  cliffs. 

Ver.  17.  Be  sneak  as  water.— “ Go  into  water.”  Newcome,  “ Flow  fwith) 
water.”  See  Joei  iii.  18. 

Ver.  19.  Their  gold  shall  be  removed. — See  margin. — Shall  be  abhorred  as 
an  unclean  thing  ; as  being  not  only  useless  but  detrimental,  by  bringing  upon 
them  the  vengeance  of  their  enemies. 

Ver.  20.  As  for  the  beauty  of  his  ornament.— Newcome,  " Of  their  orna- 


ments.”  He  set  it  in  pride— Newcome,  “They  turned  it  lo  pride.”—— 

Therein— rather,  “ thereof”  The  sense  appears  to  be,  that  their  ornaments 
were  abused  to  the  ends  of  pride  and  idolatry. 

Ver.  23.  Make  a chain — That  is,  to  lead  them  into  captivity. Bloody 

crimes—'  Judgments  ofbloods.” 

Ver.  24.  The  worst  of  the  heathen—  Newcome,  “ Cruel  nations."  Seechap. 
xxx.  24.— [That  is,  “the  Chaldeans  shall  possess  the  houses  of  the  Jews.” 
The  antecedents  of  pronouns  are  thus  frequently  understood  in  Hebrew 

poetry. Pomp.— That  is,  tiie  magnificence  of  their  greatest  and  haughties. 

princes.] — Bagster. 

Chap.  VIII.  Ver.  2.  As  the  appearance  of  fire—  For  ash,  “ fire,"  the  LXX. 
read  ish  (or  aish)  “ a man,”  which  makes  this  verse  nearly  synonymous  with 
chap.  i.  26,  27.  Seeker,  Newcome  Boothroyd,  & c.  consider  this  the  true  read- 
ing, and  it  seems  implied  in  the  following  sentence.  “ From  the  appearance  of 
his  loins,  ” &c. Colour  of  amber. — [ Amber  is  a hard,  inflammable,  bitumi- 

nous substances  of  a beautiful  yellow  colour,  very  transparent,  and  susceptible 
of  an  exquisite  polish.  When  rubbed,  it  is  highly  endowed  with  electricity  ; a 
name  which  the  moderns  have  formed  from  its  Greek  nam e Elektron.  But,  as 
amber  becomes  dim  as  soon  as  it  feels  the  fire,  and  is  speedily  consumed,  it  u 

869 


Ezekiel's  vision  of  jealousy. 

rusalem,  to  the  door  of  the  inner  gate  that 
looketh  toward  the  north ; where  e was  the 
seat  ofthe  image  of  jealousy,  which  provoketli 
h to  jealousy. 

4 And,  behold,  the  glory  of  the  God  of  Israel 
was  there,  according  to  the  vision  that  I saw 
i in  the  plain. 

5 If  Then  said  he  unto  me,  Son  of  man,  lift 
up  thine  eyes  now  the  way  toward  the  ) north. 
So  I lifted  up  mine  eyes  the  way  toward  the 
north,  and  behold  northward  at  the  gate  of  the 
altar  this  image  of  jealousy  in  the  entry. 

6 He  said  furthermore  unto  me,  Son  of  man, 
seest  thou  what  they  do  ? even  the  great  abo- 
minations that  the  house  of  Israel  committeth 
k here,  that  I should  go  far  off  from  1 my  sanc- 
tuary ? but  turn  thee  yet  again,  and  thou  shalt 
see  greater  abominations. 

7 TT  And  he  brought  me  to  the  door  of  the  court ; 
and  when  I looked,  behold  a hole  in  the  wall. 

8 Then  said  he  unto  me,  Son  of  man,  dig  now 
in  the  wall : and  when  I had  digged  in  the  wall, 
behold  a door. 

9 And  he  said  unto  me,  Go  in,  and  behold 
the  wicked  abominations  m that  they  do  here. 

10  So  I went  " in  and  saw  ; and  behold  every 

0 form  of  creeping  things,  and  abominable 
beasts,  and  all  the  idols  of  the  house  of  'Israel, 
portrayed  upon  the  wall  round  about. 

11  And  there  stood  before  them  seventy 
men  of  the  ancients  p of  the  house  of  Israel, 
and  in  the  midst  of  them  stood  Jaazaniah  the 
son  of  Shaphan,  with  every  man  his  censer 

1 in  his  hand  ; and  a thick  cloud  of  incense 
went  up. 

12  Then  said  he  unto  me,  Son  of  man,  hast 
thou  seen  what  the  ancients  of  the  house  of 
Israel  do  in  the  r dark,  every  man  in  the  cham- 
bers of  his  imagery?  for  they  say,  the  8 Lord 
seeth  us  not ; the  Lord  hath  forsaken  the  earth. 

13  T[  He  said  also  unto  me,  Turn  thee  yet 
again,  and  thou  shalt  see  greater  abomina- 
tions that  they  do. 

14  Then  he  brought  me  to  the  door  of  the 


EZEKIEL.— CHAP.  IX. 


g cutting  off. 
Ii  De.3v».23. 

Je.4.20. 
i P&74  9. 
Ln.2.9. 
c.20.3. 

) until  their 
judgments 
Lit.  19.22. 
Ja.2.13. 
a c.20.1. 
b c.3. 14,22. 
c c.  1.26,27. 
d c.1.4. 
e Dh.5.5. 
f c.40.2 
g Je.32.34. 


i c.3.22,23. 

J 1*8.48.2. 
k i*r.5. 14. 

I Ps.73.60. 
m c.20.8. 
n Je.53.1l. 
o Ro.1.23. 
p Je.  19.1. 
q Nu.  16. 17. 
r F-p.5.12. 
s Ps.73.11. 


t 2Ti.3.13 
ii  Joel  2.17. 
v c.11.1. 
w Je.2.27. 
x De.4.19. 

2 Ki.23.5. 
Je.41.17. 
y or,  Is 
there  any 
thing 
lighter 
than  to. 
z c.5.11. 
a Pr.1.28. 
Mi. 3.4. 
Zee. 7. 13. 
a is  turned. 
b veapon 
of  his 
breaking 
in  j/ieres. 
c Re.  15.6. 


him,  the  women  mourned  for  several  days  every  year,  at  the 
end  of  harvest.  “ To  this  rite  of  Phoenician  idolatry  (says  Dr. 
J.  Smith)  the  Prophet  alludes,  when  he  speaks  of  the  women 
mourning  forTammuz:  a rite  well  known  in  the  mythological 
fables  of  the  Greeks  and  Romans,  under  the  title  of  Venus 
weeping  for  the  death  of  Adonis.” — 3.  The  Persian  worship, 
as  performed  by  the  priests  or  Magi,  consisted  chiefly  in  ado- 
rations to  the  sun,  with  the  faces  of  the  worshippers  directed 
to  the  East,  as  described  by  the  Prophet.  This  also  was 
adopted  by  the  Jewish  leaders,  and  in  so  doing,  of  course  they 
lurned  their  backs  upon  the  temple,  which  was  behind  them. 

It  has  been  a matter  of  debate  among  commentators,  whe- 
ther these  scenes  were  presented  to  Ezekiel  in  vision  only,  or 
whether  he  was  really  transported  from  Babylon  to  Jerusalem. 
That  the  prophets  were  sometimes  locally  removed  is  certain, 
from  the  instance  of  Elijah,  who  was  wont  to  be  thus  removed  : 
(See  1 Kings  xviii.  12  ; 2 Kings  ii.  16  :)  as  was  also  Philip  the 


probable  that  the  original  chashmal , which  Bochart  derives  from  the  Chaldee 
nechash,  copper,  and  melata , gold,  was  a mixed  metal,  similar  to  that  which 
the  Greeks  called  Elektron,  elecirurn,  as  the  LXX.  and  Vulgate  rentier,  from 
ts  resemblance  to  amber  in  colour.] — Bagster. 

Ver.  5.  At  the  gate  of  the  altar. — “Probably  so  called  from  the  time  of 
Ahaz.”  2 Kings  xvi  14,  15. 

Ver.  6.  That  1 should  go— That  is,  to  provoke  me  to  go ; so  Vulgate  and 
Chaldee  : or,  “ that  they  should  go,"  (or  be  driven)  from  niy  sanctuary,  LXX. 
and  Syriac.  See  chap.  ix.  3. 

Ver.  7.  A hole  in  the  toall. — Maurice  considers  this  as  the  description  of  a 
cavern  temple,  with  its  mystic  ceils  ; such  as  are  to  be  found  in  the  mountains 
of  Chusislan  to  this  day.— Indian  Antitj. 

Ver.  10.  Abominable  beasts. — [These  images  portrayed  on  the  wall  were  no 
doubt  the  objects  of  Egyptian  idolatry — the  ox,  ape.  crocodile,  ibis,  beetle,  &c. — 
as  we  find  those  idols  were  painted  on  the  walls  ofthe  tombs  of  kings  and 
nobles.  See  the  plates  to  Belznni's  Travels .1 — Boaster.  Diodorus  Siculus 
relates,  that  ' round  the  room  where  the  body  of  King  Osyinanduas  seemed  to 
be  buried,  a multitude  of  chambers  was  built,  which  had  elegant  paintings  of 

all  the  beasts  sacred  in  Egypt,"  Seeker  in  Nerocome. Round  about.— 

' About,  about.” 

Ver.  11.  Jaazaniah— One  of  the  princes  of  the  people.  Chap.  xi.  1 

Ver.  12.  Do  in  the  dark — 

“ His  eye  surveyed  the  dark  idolatries 
Of  alienated  Judah.” — Par.  Lost. 

Ver.  14.  Women  weeping  for  Tammuz.— I Tammuz,  in  Syriac,  Tomuz 
vaa  certainly  the  Phcenican  Adonis,  who  was  fabled  to  have  been  a beautiful 
south  beloved  by  Venus,  and  killed  by  a wild  boar  in  Mount  Lebanon  ; whence 
870 


Uod's  wrath  f or  idolau  y 

gate  of  the  Lord’s  house  which  was  toward 
the  north ; and,  behold,  there  sat  women 
weeping  for  Tammuz. 

15  Then  said  he  unto  me,  Hast  thou  seen  this, 

0 son  of  man  ? Turn  thee  yet  again,  and  thou 
shalt  see  greater  ‘abominations  than  these. 

16  II  And  he  brought  me  into  the  inner  court 
of  the  Lord’s  house,  and,  behold,  at  the  door 
of  the  temple  of  the  Lord,  between  “ the  porch 
and  the  altar,  were  about  v five  and  twenty 
men,  with  their  backs  toward  w the  temple 
of  the  Lord,  and  their  faces  toward  the  east: 
and  they  worshipped  the  sun  * toward  the  east. 

17  TT  Then  he  said  unto  me,  Hast  thou  seen 
this , O son  of  man  ? f Is  it  a light  thing  to  the 
house  of  Judah  that  they  commit  the  abomi- 
nations which  they  commit  here  ? for  they 
have  filled  the  land  with  violence,  and  have 
returned  to  provoke  me  to  anger : and,  lo 
they  put  the  branch  to  their  nose. 

18  Therefore  will  I also  deal  in  fury:  mine 
eye  shall  not  “spare,  neither  will  I have  pity: 
and  though  11  they  cry  in  mine  ears  with  a loud 
voice,  yet  will  I not  hear  them. 

CHAPTER  IX. 

1 A vision,  whereby  is  showed  the  preservation  of  some,  5 and  the  destruetkn  of  the 
rest.  8 God  cannot  be  entreated  for  them. 

E cried  also  in  mine  ears  with  a loud  voice, 
saying,  Cause  them  that  have  charge  over 
the  city  to  draw  near,  even  every  man  with  his 
destroying  weapon  in  his  hand. 

2 And,  behold,  six  men  came  from  the  way 
of  the  higher  gate,  which  11  lieth  toward  the 
north,  and  every  man  a b slaughter  weapon 
in  his  hand  ; and  one  man  among  them  was 
clothed  c with  linen,  with  a writer’s  inkhorn 
ll  by  his  side:  and  they  went  in,  and  stood 
beside  the  brazen  altar. 

3 And  the  glory  e of  the  God  of  Israel  was 
gone  up  from  the  cherub,  whereupon  he  was, 
to  the  threshold  of  the  house.  And  he  called 
to  the  man  clothed  with  linen,  which  had  the 
writer’s  inkhorn  by  his  side; 

4 And  the  Lord  said  unto  him,  Go  through 
the  midst  of  the  city,  through  the  midst  of  Je- 

evangelist,  under  the  New  Dispensation.  (See  Acts  viii.  39.) 
So  we  have  understood  the  removal  of  Ezekiel  to  Tel-abib : 
(ch.  iii.  14,  15;)  and  not  only  does  there  seem  nothing  absurd 
in  a literal  exposition  of  the  passage  now  before  us,  but  the  text 
itself  (ver.  3)  appears  to  us  to  lead  to  such  an  interpretation. 
Was  not  the  hand  which  raised  him  by  the  hair,  one  ofthe  hands 
of  the  man  in  glory?  And  does  not  his  being  borne  up  “ be- 
tween the  earth  and  the  heaven,”  correspond  exactly  with  the 
course  of  this  celestial  chariot.  It  must  not  be  concealed,  how- 
ever, that  Newcome,  Boothroyd,  and  other  respectable  com- 
mentators, conceive  the  whole  transaction  to  be  in  vision  ; and 
its  having  taken  place  in  his  own  house,  and  before  the  elders, 
seems  to  favour  their  hypothesis.  Compare  chap.  xi.  25. 

Chap.  IX.  Ver.  1 — li.  A vision  intimating  the  preserva- 
tion of  the  pious  few,  and  the  destruction  of  the  others. — The 
vision  in  this  chapter  seems  intended  to  denote  the  general  de- 
struction of  the  inhabitants  of  Jerusalem,  except  the  few  pious 

springs  the  river  Adonis,  which  was  said  to  run  with  blood  at  his  impure  festi- 
val in  August.] — Eagster. 

“ The  love-tale 

Infected  Sion’s  daughters  with  like  heat, 

Whose  .vanton  passions  in  the  sacred  porch 
Ezekit.  -saw.” — Par.  Lost. 

Ver.  16.  Between  the  1)01-011  and  the  altar. — See  Joel  ii.  17. About  Jive 

and  twenty  men. — “ Probably  the  priests  and  Levites  of  the  weekly  service, 
with  the  high  priest  at  their  head.”  Faber , quoted  in  Townsend. Wor- 

shipped the  sun. — [It  seems  that  the  Jews  hud  incorporated  every  species  ol 
idolatry  into  their  worship : Egyptian,  Phcenician,  and  Persian;  for  this  evi- 
dently was  the  Magian  worship  of  the  sun.]— Eagster. 

Ver.  17.  They  put  the  branch  to  their  nose.— The  Persians,  in  their  worship 
held  in  their  left  hand  a bunch  of  twigs  of  different  trees,  called  the  barsoni. 
Rosmrnuller.  See  Orient.  Lit.  No.  1013. — [So  the  Vulgate  has  “ they  apply 
the  branch  to  their  nose,”  which  Jermne  explains  by  ‘‘  a branch  of  the  palm 
tree  with  which  they  adored  the  idols  and  it  seems  plainly  to  allude  to  the 
Magian  fire-worshippers,  who,  Strabo  tell  us,  held  a little  hunch  of  twigs  in 
their  hand,  when  praying  before  the  fire.  See  Hyde  Hist.  Rel.  Pers.]—B 

Chap.  IX.  Ver  1.  He  cried— That  is,  the  Lord. 

Ver.  2.  Inkhorn  by  his  side. — Heb.  “ Upon  his  loins.”—  [Keseth,  (in  Chaldee 
kista,  Syriac  kesto , Ethiopic  kasnt,)  denotes  a bottle , or  vessel , to  hold  any 
fluid  ; and  being  here  united  to  sophair,  a writer,  is  not  improperly  rendered  an 
inkhorn.]— Bagster . Dr.  Shaio  mentions  that  the  Easterns  wear  their  inkhdms 
suspended  from  their  girdles.  So  Hanway  says  of  the  Persians.  Pococke  says 
they  used  ink  in  sealing  as  well  as  writing. 

Ver.  3.  From. — Literally,  ‘‘From  above  the  cherub,”  where  the  shechinah 
had  been  accustomed  to  reside,  in  the  most  holy  place. 


Vision  of  the  coals  of  Jive,  EZEKIEL. — CHAP.  X. 


and  of  the  cherubims. 


i nsalein,  and  1 set  a mark  upon  ethe  foreheads 
ol  the  men  that  h sigh  and  that  cry  for  all  the 
abominations  that  be  done  in  the  midst  thereof. 

5 II  And  to  the  others  he  said  in  my  * hearing, 
Go  ye  after  him  through  the  city,  and  i smite : 
let  not  your  eye  spare,  neither  have  ye  pity  : 

6 Slay  k utterly  old  and  young,  both  maids, 
and  little  children,  and  women : but  i come 
not  near  any  man  upon  whom  is  the  mark  ; 
and  begin  m at  my  sanctuary.  Then  they 
began  at  the  ancient  men  which  were  before 
the  house. 

7 And  he  said  unto  them,  Defile  the  house, 
and  fill  the  courts  with  the  slain:  go  ye  forth. 
And  they  went  forth,  and  slew  in  the  city. 

8 TI  And  it  came  to  pass,  while  they  were 
slaying  them,  and  I was  left,  that  I fell  upon 
my  face,  and  cried,  and  said,  Ah  Lord  God! 
wilt  thou  destroy  all  the  residue  11  of  Israel  in 
thy  pouring  out  of  thy  fuiy  upon  Jerusalem  1 

9 Then  said  he  unto  me,  The  iniquity  of  the 
house  of  Israel  and  Judah  is  exceeding 
° great,  and  the  land  is  p full  of  <)  blood,  and 
the  city  full  of  r perverseness : for  they  say, 
The  Lord  hath  forsaken  the  earth,  and  the 
Lord  seeth  6 not. 

10  And  as  for  me  also,  mine  eye  shall  not 
spare,  neither  will  I have  pity,  but  I will  re- 
compense their  way  upon  their  head. 

11  And,  behold,  the  man  clothed  with  linen, 
which  had  the  inkhorn  by  his  side,  < reported 
the  matter,  saying,  I have  done  as  thou  hast 
commanded  me. 

CH  APTER  X. 

The  vision  of  the  coals  of  fire,  to  be  scattered  over  the  city.  8 The  vision  of  the 
cherubims. 

THEN  I looked,  and,  behold,  in  the  firma- 
ment 1 that  was  above  the  head  of  the 
cherubims  there  appeared  over  them  as  it 
were  a sapphire  stone,  as  the  appearance  of 
the  likeness  of  a throne. 


a.  m.  ano. 
B.  C.  594. 


f mark. 


g 


Ex.  12.7. 
Re.7.3. 


h Ps.119. 
136. 

Je.13.17. 
i ears. 

j Ex. 32. 27. 
N u. 25.7.8 
lKi.18.40. 

k to  de- 
struction. 


1 Re.9.4. 

m Je.25.29. 

lPe.4.17. 
n Ge.  18.23, 
&c. 


o Je.5.1. 

p filled  with- 

q 2 Ki.24.4. 

r or,  wrest- 
ing of 

judgment. 

s Ps.  10.11. 
Is.  29. 15. 

t returned 
the  word. 

a c.  1.22,26. 


b c.9.2,3. 

c the  hollow 
of  thine. 

d c.1.13. 

e Ex. 9.8.. 10 
Re.8.5. 

f Nu. 16.19. 

g was  lifted. 

h 1 Ki.8.10, 

11. 

c.43.5. 

i c.  1.24. 

j Ps.80.1. 
99.1. 

k sent  forth. 
1 ver.21. 
m c.l,15,&e 


2 And  he  spake  unto  the  man  b clothed  with 
linen,  and  said,  Go  in  between  the  wheels, 
even  under  the  cherub,  and  fill c thy  hand  with 
coals  a of  fire  from  between  the  cherubims, 
and ‘scatter  e them  over  the  city.  And  he  went 
in  in  my  sight. 

3 Now  the  cherubims  stood  on  the  right  side 
of  the  house,  when  the  man  went  in  ; and  the 
cloud  filled  the  inner  court. 

4 Then  the  glory  f of  the  Lord  e went  up  from 
the  cherub,  and  stood  over  the  threshold  of  the 
house ; and  the  house  was  filled  h with  the 
cloud,  and  the  court  was  full  of  the  brightness 
of  the  Lord’s  glory. 

5 And  the  sound  ‘ of  the  cherubims’  wings 
was  heard  even  to  the  outer  court,  as  the  voice 
of  the  Almighty  God  when  he  speaketh. 

6 And  it  came  to  pass,  that  when  he  had 
commanded  the  man  clothed  with  linen,  say- 
ing, Take  fire  from  between  the  wheels,  from 
between  j the  cherubims ; then  he  went  in,  and 
stood  beside  the  wheels. 

7 And  one  cherub  k stretched  forth  his  hand 
from  between  the  cherubims  unto  the  fire  that 
was  between  the  cherubims,  and  took  thereof 
and  put  it  into  the  hands  of  him  that  was  clo- 
thed with  linen  : who  took  it,  and  went  out. 

8 If  And  i there  appeared  in  the  cherubims 
the  form  of  a man’s  hand  under  their  wings. 

9 And  when  I looked,  m behold  the  four  wheels 
by  the  cherubims,  one  wheel  by  one  cherub, 
and  another  wheel  by  another  cherub  : and 
the  appearance  of  the  wheels  was  as  the  co- 
lour of  a beryl  stone. 

10  And  as  for  their  appearances,  they  four 
had  one  likeness,  as  if  a wheel  had  been  in  the 
midst  of  a wheel. 

1 1 When  they  went,  they  went  upon  their  four 
sides  ; they  turned  not  as  they  went,  but  to  the 
place  whither  the  head  looked  they  followed 
it ; they  turned  not  as  they  went. 


individuals  just  referred  to,  who,  in  order  to  be  delivered  from 
the  general  calamity,  were  marked,  in  allusion  perhaps  to  a 
very  ancient  eastern  custom,  or  rather  to  E.xod.  xii.  22,  23.  The 
persons  introduced  ver.  2,  are  evidently  supernatural  or  angelic; 
one  appointed  to  be  an  angel  of  mercy,  the  other  five  angels  of 
destruction,  to  execute  the  sentence  of  the  Almighty  on  the 
idolaters. 

To  indicate  likewise,  that  God  was  soon  to  forsake  the 
Temple,  the  Shechinah , or  symbol  of  his  presence,  is  seen  to 
remove  from  the  inner  sanctuary  to  the  threshold  or  door  of 
the  temple,  ready  to  depart.  The  Prophet  intercedes  in  behalf 
of  his  people  ; but  God  refuses  to  be  entreated  for  them.  The 
door  of  mercy  was  shut  against  them. 

“They,  who  mourn  neither  for  their  own  sins,  nor  the  sins 
of  others,  must  expect  no  mercy  : nor  can  any  be  looked  on  as 
the  servants  of  God,  who  are  indifferent  to  his  cause,  and  un- 
concerned at  the  abominatio'ns  which  are  committed  against 
him. — In  temporal  calamities,  even  infants  are  often  involved 
in  the  common  destruction:  in  the  eternal  punishment  of  the 
wicked,  no  discrimination  will  be  regarded,  except  with  refer- 
ence to  degrees  ofguilt:  and  in  this  respect,  those  who  have 
been  nearest  to  God  in  profession,  privilege,  or  office,  will  be 
most  severely  punished. — If  we  be  saved  while  others  perish, 
we  must  ascribe  the  difference  wholly  to  the  mercy  of  our 
God  ; for  we  too  have  deserved  wrath  : and  we  should  still  con- 
tinue to  plead  in  behalf  of  our  fellow-sinners,  for  the  remnant 
of  the  church,  and  for  the  continuance  and  revival  of  religion 
upon  earth. — But  indeed  the  wickedness  of  man  is  great,  and 
deserves  severe  vengeance:  even  where  the  Lord  shows  no 


mercy,  he  does  no  injustice;  as  he  only  recompenses  men’s 
. ways  on  their  heads:  and  his  commands  will  certainly  be  ex- 
ecuted both  for  the  salvation  of  his  people,  and  the  destruction 
of  his  enemies.” — T.  Scott. 

Chap.  X.  Ver.  1 — 22.  The  vision  of  the  cherubim  repeated, 
and  the  departure  uf  the  Divine  glory. — The  same  august  vi- 
sion which  appeared  to  the  Prophet  at  first  is  here  repeated, 
and  coals  of  fire  are  scattered  over  the  city  to  intimate  that  it 
was  to  be  burned  by  the  Chaldeans.  The  symbol  of  the  Divine 
j presence  is  represented  (ver.  4,  18,  19.)  as  removing  gradually 
from  the  Temple,  to  signify  that  God’s  protection  was  about 
to  be  wholly  withdrawn  from  it:  and  it  requires  no  argument 
to  prove  the  wretchedness  of  that  nation  or  individual  whom 
God  forsakes. 

On  the  mysterious  wheels,  or  rolling  spheres  here  exhibited, 
we  shall  not  repeat  our  former  observations  (see  ch.  i.) ; but 
we  farther  remark,  that  they  are  here  addressed  as  in  them- 
selves intelligent,  (for  they  were  full  of  eyes,)  and  subject  to 
the  Great  Supreme — Devolve,  O wheel ! — The  same  almighty 
fiat  which  called  the  universe  into  being,  gave  it  laws  ; and 
vvliat  is  Providence,  but  the  superintendence  of  those  laws? 
Thus  roll  on  the  wheels  of  nature  and  of  providence,  in  obe- 
dience to  that  spirit  by  which  they  are  animated  and  directed ; 
and  still  will  they  roll  on  till  all  the  prophecies  shall  be  fulfilled 
— till  all  God’s  designs  of  mercy  to  mankind  shall  be  accom- 
plished 1 

“We  suppose  him,  who  sat  upon  the  throne,  to  have  beet* 
the  eternal  Son  of  God,  the  second  person  in  the  sacred  Trinity ; 
and  the  vision  to  represent  his  glory  as  1 the  King  of  Israel,’ 


Ver.  4.  Set  a murk.—"  Mark  a mark,"  or  Tau,  for  Tau  signifies  a mark  ; 
but  the  Jews  have  from  hence  inferred,  that  the  mark  consisted  in  this  letter, 
.he  last  of  the  Hebrew  alphabet.  Some  of  the  Christian  fathers  also  pleased 
themselves  in  discovering  that  one  of  the  most  ancient  forms  of  the  Samari- 
.an  Tau  resembled  the  Roman  cross  i The  Eramins,  it  seems,  distinguish  the 
worshippers  of  Vee.shnu  and  Sheva  by  marks  of  different  colours  (red  or  yellow) 
an  their  foreheads.  Maurice’ s Ind.  Antiq. 

Ver.  6.  Slay  utterly. — This  foretold  the  unpitying  carnage  which  the  Chal- 
deans wouid  make  of  the  ungodly  Jews. — Begin  at  the  sanctuary — “ The  des- 
troyers were  also  directed  to  begin  at  the  sanctuary  : and,  lest  they  should  hesi- 
tate  to  shed  blood,  and  throw  the  dead  carcasses  in  the  courts  and  sanctuary 
of  God,  they  were  expressly  ordered  thus  to  defile  them  ; for  this  act  of  signal 
justice,  though  a ceremonial  defilement,  was  indeed  amoral  purification  of 
the  temple." — Scott. 

Ver.  9.  Perverseness.— Margin,  “ Wresting  of  judgment.” 

Ver.  11.  Reported  the  matter—  Heb.  " Returned  the  word.” 

Cuap  X.  Ver.  1.  In  the  firmament— She  notes  on  chap.  i.  22  29 


Ver.  2.  Between  the  wheels. — The  word  “even,"  supplied  in  Italics,  would 
be,  perhaps,  better  omitted.  Newcome  remarks,  “ The  wheels  were  below  the 
cherubim,  and  the  firmament  above.” 

Ver.  5.  As  the  voice  of  the  Almighty  God — That  is,  thunder.  See  Psalm 
xxix.  3—9. 

Ver.  9.  Beryl  stone.— [Tarshish,  is  generally  rendered  by  the  LXX.  and  the 
Vulgate,  the  chrysolite , so  called  by  the  ancients,  (from  chrusos,  gold,  and 
lithos , a stone,)  because  of  its  fine  gold  yellow  colour.  It  is  now  called  by  the 
moderns  the  topaz ; is  a very  beautiful  and  valuable  gem  in  its  pure  and  perfect 
slate,  though  very  rarely  found  90  ; and  the  finer  pieces  of  it  are  in  hardness 
second  only  to  the  diamond.  The  Vulgate,  however,  in  ch.  i.  16.  renders,  “ os 
the  appearance  of  the  seas,”  i.  e.  azure  ; and  Dr.  Geddes,  (on  Ex.  xxviii.  io.) 
says,  that,  with  Aharbanel,  he  believes  the  beryl  to  be  intended.  It  is  a pellu- 
cid gem,  called  by  our  lapidaries  aqua  marina,  of  a sea  or  bluish  green  colour, 
found  in  the  East  Indies  and  about  the  gold  mines  of  Peru.  The  genuine  beryl 
never  receives  any  other  mixture  of  colour ; and  in  its  perfect  state  approaches 
to  the  hardness  of  the  garnet.  1 — Bagstcr. 


871 


The  uresumption  of  the  princes.  EZEICfEL. — CHAP.  XI. 


Their  sin  and  judgment. 


12  And  their  whole  " body,  and  their  backs, 
and  their  hands,  and  their  wings,  and  the 
wheels,  were  full  of  eyes  round  about,  even 
the  wheels  that  they  four  had. 

13  As  for  the  wheels,  0 it  was  cried  unto  tflem 
in  my  hearing,  O wheel. 

14  And  p every  one  had  four  faces  : the  first 
face  was  the  face  of  a cherub,  and  the  second 
face  was  the  face  of  a man,  and  the  third  the 
face  of  a lion,  and  the  fourth  the  face  of  an 
eagle. 

15  And  the  cherubims  were  lifted  up.  This 
is  the  living  creature  i that  l saw  by  the  river 
of  Chebar. 

16  And  when  the  cherubims  went,  the  wheels 
went  by  them  : and  when  the  cherubims  lifted 
up  their  wings  to  mount  up  from  the  earth,  the 
same  wheels  also  turned  not  from  beside  them. 

17  When  they  stood,  these  stood  ; and  when 
they  were  lifted  up,  these  lifted  up  themselves 
also : for  the  spirit  of  r the  living  creature  was 
in  them. 

18  Then  the  glory  of  the  Lord  departed  from 
off  the  threshold  of  the  house,  and  stood  1 over 
the  cherubims. 

19  And  the  cherubims  lifted  up  their  wings, 
and  mounted  up  from  the  earth  in  my  sight: 
when  they  went  out,  the  wheels  also  were  be- 
side them,  and  every  one  stood  at  the  door  of 
the  east  gate  of  the  Lord’s  house  ^ and  the 
glory  of  the  God  of  Israel  was  over  them  above. 

20  This  is  the  living  creature  that  I saw  un- 
der the  God  of  Israel  by  the  river  of  Chebar; 
and  I knew  that  they  were  the  cherubims. 

21  Every  one  had  four  faces  a-piece,  and 
every  one  four  wings ; and  the  likeness  of  the 
hands  of  a man  was  under  their  wings. 

22  And  the  likeness  of  their  faces  was  the 
same  faces  which  I saw  by  the  river  of  Che- 
bar, their  appearances  and  themselves:  they 
went  every  one  straight  forward. 

CHAPTER  XI. 

1 The  presumption  of  the  princes.  4 Their  sin  and  Judgment.  13  Ezekiel  complain- 
ing. God  showeih  him  his  purpose  in  saving  a remnant,  21  and  punishing  the  wicked. 
22  The  glory  of  God  leaveth  the  city.  24  Ezekiel  is  returned  to  the  captivity. 

MOREOVER  athe  spirit  lifted  me  up,  and 
brought  me  unto  the  b east  gate  of  the 
Lord’s  house,  which  lookeLh  eastward  : and 
c behold  at  the  door  of  the  gate  fi  ve  and  twenty 
men  ; among  whom  I saw  Jaazaniah  the  son 


A.  M.  3410. 
B.  C.  694 


n Jlssh. 

o or,  they 
ire  re  call- 
ed in  my 
hearing, 
wheel , or, 
galgal. 

p c.  1.6,10. 
q c.1.5. 
r life. 
s Ge.3.94. 

c.  11.22. 
a c.S.3. 
b c.  10.19. 
c c.8.16. 


d Ie.  1.10,23. 
c.22.27. 
Ho.  5. 10. 


e Mi.2.1. 

f or,'  for  us 
to  build 
houses 
near. 


c.  12.22,27. 
2 Pe.3.4 


h Je.1.13. 
c.24  3,&c. 


i Is.5S.l. 
c.2.7. 

j Ps.  139.2,3. 
Jn.2.24.25. 
Hc.4.13. 
Re. 2.23. 


k Is.  1.15. 
Je.2.34. 
c,7.23. 
22.3,4. 

Ho. 4.2. 
Mi.  3.2, 3. 

1 De.23.36. 

•2  Ki.24.4. 
Ne.  9. 36,37 
PA  106.41. 

m c.  16.38. 
n Je.52.10. 
o 2Ki.14.25. 
p Ps.  9.16. 
q or,  which. 
r Ezr.9.7. 

Ne.9.31. 
s 2Ki.18.12. 
t I. e.  18.3, 

De.  12.30, 
31. 

Ps.  106.35. 
c.8.l0,&c 
u De.7.4. 
Pr.6.15. 
ver.l. 
Ao.5.5,10. 
v c.9.8. 


of  Azur,  and  Pelatiah  the  son  of  Benaiah, 
princes  J of  the  people. 

2 Then  said  he  unto  me,  Son  of  man,  these 
are  the  men  that  devise  c mischief,  and  give 
wicked  counsel  in  this  city  : 

3 Which  say,  It  is  not  f e near;  let  us  build 
houses:  this  city  is  the  h caldron,  and  we  be 
the  flesh. 

4 If  Therefore  prophesy  against  them,  pro- 
phesy, O son  of  man. 

5 And  the  Spirit  of  the  Lord  fell  upon  me, 
and  said  unto  me,  i Speak  ; Thus  saith  the 
Lord  ; Thus  have  ye  said,  O house  of  Israel ; 
for  I know  j the  things  that  come  into  your 
mind,  every  one  of  them. 

6 Ye  have  multiplied  your  slain  kin  this  city, 
and  ye  have  filled  the  streets  thereof  with  the 
slain. 

7 Therefore  thus  saith  the  Lord  God;  Your 
slain  whom  ye  have  laid  in  the  midst  of  it, 
they  are  the  flesh,  and  this  city  is  the  caldron . 
but  I will  bring  you  forth  out  of  the  midst  of  it. 

8 Ye  have  feared  the  sword  ; and  I will  bring 
a sword  upon  you,  saith  the  Lord  God. 

9 And  I will  bring  you  out  of  the  midst 
thereof,  and  deliver  you  into  the  hands  of 
i strangers,  and  will  execute  judgments  among 

you. 

10  Ye  shall  fall  11  by  the  sword;  I will  judge 
yon  in  the  border  0 of  Israel;  and  ye  shall 
know  p that  1 am  the  Lord. 

11  This  city  shall  not  be  your  caldron,  nei- 
ther shall  ye  be  the  flesh  in  the  midst  thereof, 
but  I will  judge  you  in  the  border  of  Israel : 

12  And  ye  shall  know  that  I am  the  Lord: 
■>  for  ye  have  not  r walked  in  my  statutes,  nei- 
ther 3 executed  my  judgments,  but  have  done 
■ after  the  manners  of  the  heathen  that  are 
round  about  you. 

13  H And  it  came  to  pass,  when  I prophesied, 
that  11  Pelatiah  the  son  of  Benaiah  died.  Then 
v fell  I down  upon  my  face,  and  cried  with  a 
loud  voice,  and  said,  Ah  Lord  God  ! wilt  thou 
make  a full  end  of  the  remnant  of  Israel  ? 

14  If  Again  the  word  of  the  Lord  came  unto 
me,  saying, 

15  Son  of  man,  thy  brethren,  even  thy  bre- 
thren, the  men  of  thy  kindred,  and  all  the 
house  of  Israel  wholly,  are  they  unto  whom 


appearing  from  above  the  mercy-seat ; the  fire  therefore  from 
between  the  wheels,  under  the  cherubim,  seems  to  have  signi- 
fied the  wrath  of  God  to  be  executed  by  the  Chaldeans  upon 
Jerusalem,  for  their  contempt  of  his  mercy,  their  abuse  of  his 
favours,  tneir  profanation  of  his  ordinances  and  temple,  the 
wickedness  of  the  priests,  and  their  murder  of  the  prophets.” — 
T.  Scott. 

Chap.  XI.  Ver.  1 — 22.  Judgments  announced  against  those 
whe  neglected  the  Divine  warnings ; particularly  against  those 


Ver.  13.  O wheel ! — It  is  observable,  two  words  are  here  used.  As  for  the 
loheels — Hebrew,  Ophenim.  This  word  is  plural,  and  though  used  for  chariot 
wheels,  more  properly  signifies  a sphere,  as  we  have  remarked  on  chap.  i. ; and 
so,  Maurice  says,  the  Targurn  of  Jonathan  there  renders  ir,  “A  sphere  within 
a sphere.”  But  the  second  word  ( liaga'.egal)  is  used  in  reference  to  any  rolling 
body  ; and  Par/churst  here  explains  it  as  implying  a command  to  revolve. — “ If 
our  translation  be  retained  ; the  call  to  the  four  wheels  as  one,  may  denote  the 
unity  of  design  and  operation,  which  form  the  innumerable  dispensations  of 
Providence  into  one  grand  and  consistent  plan." — Scott. 

Ver.  14.  Face  of  a cherub. — [In  ch.  i.  10.  instead  of  “the  face  of  a cherub,” 
it  is  “ the  face  of  an  ox  hence  a cherub  was  in  the  likeness  of  an  ox,  at 
least  as  to  its  head.  The  extraordinary  shape  of  these  angelic  beings,  which 
appeared  to  the  prophet  in  vision,  is  manifestly  symbolical  ; for  it  is  not  to  be 
supposed  that  these  heavenly  beings  are  really  thus  formed.  The  four  faces, 
wings,  and  the  arms  of  a man,  denote  the  sublime  qualities  of  these  immedi- 
ate ministers  of  the  Deity  ; qualities  entirely  essential  to  fill  up  the  extent  of 
their  duty.  The  lace  of  a man  denotes  their  intelligence  ; of  a lion , their  in- 
trepid courage  ; of  an  ox.  their  patience  and  perseverance  in  labour  ; and  of  an 
eagle,  their  great  penetration,  their  sublime  sight  into  heavenly  things,  and 
their  readiness  to  rise  up  into  all  that  is  great  and  divine.  The  t oirigs  being 
stretched  out,  signifies  their  readiness  and  rapidity  in  obeying  the  commands  of 
heir  Master ; the  wings  bent  down,  denote  their  profound  respect  before  the 
Lord  of  the  universe ; and  the  man's  arms  under  the  wings,  show  that  zeal 
produces  application  and  labour.  See  a Dissertation  by  the  Continuator  of 
Saurin's  Historical  Discourses.]— Bagster. 

Ver.  19.  And.  every  one  stood— That  is,  the  prophet  saw,  in  vision,  the  con- 
gregation gazing  with  astonishment  at  the  glory  now  departing. 

Chap.  XI.  Ver.  1.  At  the  door  (or  entrance)  q f the  gate  five  and  twenty 
tnen. — See  note  on  ch.  viii.  16. 

872 


rulers  who  made  a mock  of  the  types  and  predictions  of  the 
Prophets.  (Comp.  ver.  3,  with  Jer.  -i.  13.)  When  sinners  go 
to  the  length  of  scoffing  at  religion,  the  judgments  of  God 
seldom  slumber.  Pelatiah,  who  is  accused  of  this  in  the  1st 
verse,  is  suddenly  cut  off  in  the 13th. — God  promises  to  favour 
those  who  were  gone,  t9  captivity,  and  intimates  the  general 
restoration  and  conversion  of  the  nation  in  aftertimes. 

Ver.  23.  The  Shcchinah.,  or  symbol  of  the  Divine  presence 
is  then  represented  as  forsaking  the  city,  as  in  the  foregoing 


Ver.  3.  It  is  not  near—TWdX.  is,  the  destruction  of  the  city.  “ Let  us,  there- 
fore,” say  they,  “repair  and  rebuild”  the  ruins. This  city  is  the  caldron, 

&c. — “This  is  an  impious  scoff,  yet  mixed  with  some  fear.  They  deride  the 
prophets,  yet  secretly  dread  the  thing.  Jerusalem  is  the  pot,  we  the  flesh  that 
are  to  be  boiled  therein,  but  this  will  take  up  some  time  however ; we  were  bet- 
ter to  be  so  de  stroyed  than  to  fall  by  the  hands  of  the  Chaldeans,  who  may  per- 
haps roast  what  is  not  boiled  here.”— Pool.  The  proverb  means,  “ We  will 
share  her  fate,  whether  we  are  preserved  or  perish. ’ ’ — Michaelis.  This  is  an 
evident  allusion  to  the  manner  ol  preparing  the  Jewish  sacrifices,  1 Sa.  ii.  13,  14. 

Ver.  6.  Multiplied  your  slain,  &c. — That  is,  many  murders,  and  great  ones, 
have  you  committed,  either  by  fraud  or  violence,  and  sometimes  under  pretence 
of  law.  You  have  left  them  in  the  streets.  Such  was  their  iniquity. 

Ver.  7.  Your  slain.  & c.— That  is,  many  of  you  shall  perish  in  the  city;  hut 
others  shall  be  carried  away  to  a foreign  land,  and  there  slain.  See  Jer.  hi.  27. 

Ver.  12.  For.—Newcome,  “Because”  ye  have  not,  &c. 

Ver.  13.  When  I prophesied—  It  appears,  from  this  verse,  that  Jeremiah  did 
prophesy  to  these  men,  as  commanded,  ver.  4.  and  that  Pelatiah  died  as  he  was 
addressing  them.  See  Acts  v.  5. — [Whilst  the  prophet,  in  vision,  wa3  deliver- 
ing this  message  to  the  princes,  Pelatiah  suddenly  died  ; and  it  is  highly  pro- 
bable, that  he  was  actually  struck  dead  at  this  very  time,  in  so  remarkable  a 
manner  as  to  render  the  vision  much  noticed.  The  prophet,  alarmed  and  dis- 
tressed for  the  welfare  of  his  people,  anxiously  enquired  whether  the  Lord 
meant  to  destroy  the  remnant  of  Israel.]— Bagster. 

Ver.  15.  Thy  brethren , even  thy  brethren. — Mr.  Levi  understands  this  of 
those  of  Judah  and  of  the  ten  tribes.  But  we  rather  understand  the  term  bre- 
thren, 1.  Of  his  countrymen  the  Jews,  who  had  been  carried  captive  .nto  Ba- 
bylon ; and,  2.  more  strictly,  of  his  immediate  kin  : “ Thy  brethren,  the  men 
of  thy  kindred.”  These  having  left  Jerusalem,  were  treated  by  the  Jews  who 
remained,  as  having  no  farther  interest  in  the  holy  city. 


/ Le.26.14. 
De.30.3,4. 


y Je.30.18. 
c.28.25. 
34.13. 
36.24. 

Am.  9. 14. 

z c. 37.23. 
Col.3.5..8. 
Tit.2.12. 

a Je.32.39. 

1 Co.  1.10. 

b Ps.51.10. 
c.18.31. 
Lu.11.13. 
Jn. 14.26. 

c Zec.7.12. 

d 2Ki.22.19. 
c.36.26. 

e Ps.  105.45. 
Ro.  16.26. 

f La. 1.6. 

1 Co.  11.2. 

g Je.24.7. 
Ho.2.23. 

h He.  10.38. 
Jude  19. 

i c. 22.31. 

J c.10.19. 
k Zee.  14.4. 

1 c.3.12. 
m c.2.7. 

a C.2.3..8. 
3.26,27. 


: or, inslru 
menls. 


Gods  glory  leaves  the  city.  EZEKIEL. — CHAP.  XII. 

the  inhabitants  of  Jerusalem  have  said,  Get 
you  far  from  the  Lord  : unto  us  is  this  land 
given  in  possession. 

16  Therefore  say,  Thus  saith  the  Lord  God  ; 

Although  w I have  cast  them  far  off  among  the 
heathen,  and  although  I have  scattered  them 
among  the  countries,  yet  will  I be  to  them  as  a 
little  1 sanctuary  in  the  countries  where  they 
shall  come. 

17  Therefore  say,  Thus  saith  the  Lord  God  $ 

I y will  even  gather  you  from  the  people,  and 
assemble  you  out  of  the  countries  where  ye 
have  been  scattered,  and  I will  give  you  the 
land  of  Israel. 

18  And  they  shall  come  * thither,  and  they 
shad  take  away  all  the  detestable  things  thereof 
and  all  the  abominations  thereof  from  thence. 

19  And  I will  give  them  one  a heart,  and  I 
will  put  a new  b spirit  within  you ; and  I will 
take  the  stony  c heart  out  of  their  flesh,  and 
will. give  them  a heart  of  d flesh  : 

20  That  e they  may  walk  in  my  statutes,  and 
keep  f mine  ordinances,  and  do  them:  and 
e they  shall  be  my  people,  and  I will  be  their 
God. 

21  But  as  for  them  h whose  heart  walketh 
after  the  heart  of  their  detestable  things  and 
their  abominations,  I will  recompense  • their 
way  upon  their  own  heads,  saith  the  Lord  God. 

22  T[  Then  did  the  cherubims  lift  ) up  their 
wings,  and  the  wheels  beside  them  ; and  the 
glory  of  the  God  of  Israel  was  over  them 
above. 

23  And  the  glory  of  the  Lord  went  up  from 
the  midst  of  the  city,  and  stood  upon  the  moun- 
tain k which  is  on  the  east  side  of  the  city. 

24  H Afterwards  the  spirit  took  1 me  up,  and 
brought  me  in  a vision  by  the  Spirit  of  God 
into  Chaldea,  to  them  of  the  captivity.  So  the 
vision  that  I had  seen  went  up  from  me. 

25  Then  I spake  unto  them  of  the  captivity 
all  m the  things  that  the  Lord  had  showed  me. 

CHAPTER  XII. 


I The  type  of  Ezekiel's  removing.  8 It  showed  the  captivity  of  Zedekiah.  17  Eze- 
riel  3 trembling  showeth  the  Jews'  desolation.  21  The  Jews'  presumptuous  proverb 
.3  reproved.  26  The  speediness  of  the  vision. 

THE  word  of  the  Lord  also  came  unto  me, 
saying, 

2 Son  of  man,  thou  dwellest  in  the  midst  of 
a rebellious  1 house,  which  have  b eyes  to  see, 
and  see  not ; they  have  ears  to  hear,  and  hear 
not : for  they  are  a rebellious  house. 

3 Therefore,  thou  son  of  man,  prepare  thee 
'stuff  for  removing,  and  remove  by  day  in 


chapter  it  did  the  temple;  and  the  Prophet  returns  to  the  place 
from  which  he  was  carried,  and  by  the  same  extraordinary 
means,  in  order  to  communicate  his  instructions  to  his  brethren 
of  the  captivity.  To  these  he  was  sent  with  promises,  not  only 
of  return,  but  of  a new  heart  and  a new  spirit,  when  effectually 
cured  of  their  attachment  to  idolatry.  1 

From  the  circumstance  that  the  glory  of  the  Lord  rested  on 
the  Mount  of  Olives  after  it  had  left  the  temple,  the  Jews 

Yer.  16.  A little  sanctuary— In  their  absence  from  the  temple  ; or  as  \ew- 
come.  a sanctuary  lor  a litt  e time,"  even  to  the  end  of  the  70  years’  canli 
nty.  The  word  is  used  Ps.  vm.  5.  " 

■ V,er‘  19  Within  you— ' The  ancients,  many  MSS.  and  Editions,  read  “With- 
in them.”  Newcome. 

Yer.  21.  After  the  heart— That  is,  in  the  true  spirit  of  their  detestable  idoJa- 
tries.  D.  Levi. 

Vet.  23.  On  the  east— namely,  the  Mount  of  Olives.  Zech.  xiv.  4. 

24 ' fit6  J had  seen  Namely,  in  the  two  preceding  chapters. 

C?AP  XI1  ,Ver-  3-  Prepare  thee  stuff.— Sec  margin.— Or  utensils  —lily 
fluff  our  translators  meant  furniture  or  goods,  os  the  word  frequently  denotes 
in  our  early  writers  : but  the  original  keley , has  not  only  this  sense  (as  in  v.  -I  ) 
but  !S  a'so  used  for  any  kind  of  utensils  or  instruments  whatever;  arid  here 
probably  denotes  carriages,  or  otner  means  for  removing  goods.  This  was  in- 
1 ended  to  signify  that  the  captivity  was  at  hand .]-Bagster.  Sir  J.  Chardin 
explains  this  in  reference  to  the  eastern  caravans.  Those  who  were  to  start  in 
l;n5’iiirJ?r  ft'  S°°nf ln  ?I,Pn  for  packing  ; those  who  started 

rK  nl?hh  brought  out  theirs  in  the  evening.  Michaelis  Ihinks 
that  the  former  refers  to  the  removal  of  the  greater  part  of  the  people,  i:i  the 
l nA  Si  o , n? a 1 °f  ZeCKJ ^ 1 aA-;  V1!  jatfr  10  tlle  subsequent  captivity  of  the  king 

f.Ld7h,i.  ^itrN&c^a^;d8tofl;4rucSre  overtaken  by  ,he  chaldeans- Jer- 

an^simoui^d^dth^walff  t^iTrUg^g^hrough  UnTwall'in Tlm^.venir.g?Uin!yv 


Zedekiutds  captivity  typified. 

Vail}0'  their  sight;  and  thou  shait  remove  from  tny 
place  to  another  place  in  their  sight:  it  may 
be  d they  will  consider,  though  they  be  a re- 
bellious house. 

4 Then  shait  thou  bring  forth  thy  stuff  by 
day  in  their  sight,  as  stuff  for  removing:  and 
thou  shait  go  forth  at  even  in  their  sight,  as 
e they  that  go  forth  into  captivity. 

5 Dig  f thou  through  the  wall  in  their  sight, 
and  carry  out  thereby. 

6 In  their  sight  shait  thou  bear  it  upon  thy 
shoulders,  and  carry  it  forth  in  the  twilight: 
thou  shait  cover  thy  face,  that  thou  see  not 
the  ground : for  I have  set  thee  for  a sign  z unto 
the  house  of  Israel. 

7 And  I did  so  as  I was  commanded : I 
brought  forth  my  stuff  by  day,  as  stuff  for 
captivity,  and  in  the  even  I digged  h through 
the  wall  with  my  hand  ; *1  brought  it  forth  in 
the  twilight,  and  I bare  it  upon  my  shoulder 
in  their  sight. 

8 And  in  the  morning  came  the  word  of  the 
Lord  unto  me,  saying, 

9 Son  of  man,  hath  not  the  house  of  Israel, 
the  rebellious  house,  said  unto  thee,  What 
■ doest  thou  ? 

10  Say  i thou  unto  them,  Thus  saith  the  Lord 
God;  This  burden  k concerneth  the  prince  in 
Jerusalem,  and  all  the  house  of  Israel  that 
are  among  them. 

11  Say,  I am  your  sign:  like  as  I have  done, 
so  shall  it  be  done  unto  them : they  shall  1 re- 
move and  go  minto  captivity. 

12  And  the  prince  " that  is  among  them  shall 
bear  upon  his  shoulder  in  the  twilight,  and 
shall  go  forth : they  shall  dig  through  the  wall 
to  carry  out  thereby  : he  shall  cover  his  face, 
that  he  see  not  the  ground  with  his  eyes. 

13  My  net  0 also  will  I spread  upon  him,  and 
he  shall  be  taken  Pin  my  snare : and  I will 
bring  him  to  Babylon  to  the  land  of  the  Chal- 
deans; yet  shall  he  not  see  it,  though  he  shall 
die  4 there. 

14  And  1 will  scatter  r toward  every  wind  all 
that  are  about  him  to  help  him,  and  all  his 
bands ; and  I will  draw  out  the  sword  after 
them. 

15  And  they  shall  know  that  I am  the  Lord, 
when  I shall  scatter  them  among  the  nations, 
and  disperse  them  in  the  countries. 

16  But s I will  leave  ‘ a few  men  of  them  from 
the  sword,  from  the  famine,  and  from  the 

i pestilence;  that  they  may  declare  all  their 

formed  an  expectation  that  the  Messiah  would  frequent  this 
Mount,  as  in  fact  he  did,  and  there  predicted  the  last  destruc- 
tion of  the  city  and  temple.  (Luke  xix.  42,  &c.) 

Chap.  XII.  Ver.  1—23.  Ezekiel  again  typically  predicts  the 
captivity  of  y.edekiah  and  the  people. — In  this  and  the  follow- 
ing chapters,  the  Prophet  endeavours,  by  a variety  of  types  and 
parables,  to  convince  those  of  the  captivity,  who  are  here 
called  “ a rebellious  house,”  because  of  their  unbelief,  that 


d 2 Ti.2.25. 

e the  goings 
forth  of. 
f for  thee. 
g c.24.24. 
h for  we. 

c.24.19. 
j c.17.12. 
k Mn.1. 1.1. 

1 by  re- 
moving 
go  into 
captivity. 
m 2 Ivi.25.4, 
&c. 

n Je.39.4. 

0 La.  1.13. 
Ho.  7. 12. 

p Je.52.8, 
&c. 

q c.17.16. 
r c.5. 10.12. 
a c.6.8.  10. 

1 men  of 


therefore  intimate  Zedekiali’s  attempt  to  escape  clandestinely,  probably  as 
Newcome  suggests,  through  a breach  in  the  wall.  y 

Ver  6,  Cover  thy  face.- 1 This  intimated,  that  Zedekiah  should  steal  out  of 
ft?  f‘tL,n  the  twdight,  carrying  on  his  shoulders  some  of  his  property,  with 
his  head  covered,  not  only  as  in  distress,  hut  to  eseace  detection  These  pro- 


hi  uifciress,  dui  io  escape  de 

FnhrK-«w«7T7aTTati?,yy!f“lfil,ed’  fr<l  opposed  to  hive  been  delivered 
in  the  sixth year  ot  Zedekiah,  Jive  years  before  the  taking  of  Jerusalem.]— B 
antin'  1 am  ,y°ur  sign— lb. at  is,  mj  person  is  the  emblem  of  yours,  and 
rr  0f  batf°1sl,al1  do.  Says  Bishop  Chandler,  K a pattern 
of  what  shall  befall  you,  as  is  here  explained. 

the  ground.— This  is  a typical  intime tion  (though 
obscure)  that  he  should  never  see  the  land  to  which  lie  went,  &s  in  ver.  ia 
This  prefigures  Zedekiah  s future  loss  of  his  eyes 
Ver.1;*  My  net  also  will  I spread.- That  is,  he  shall  be  taken,  as  in  the 
nit^rh!.  [This  was  to  intimate,  that  though  he  escaped  out  of  the 

city,  the  Chaldeans  should  overtake  him,  and  carry  him  to  Babylon.  Jeremiah 
had  predicted,  that  his  eyes  should  see  the  eyes  of  the  king  of  Babylon," 
and  here  Ezekiel  foretold,  that  he  should  not  see  Babylon,  though  he  should  die 
there  ; and  Josephus  says,  that  he  thought  the  two  prophecies  so  inconsistent 
with  each  other,  that  he  believed  neither : yet  both  were  exactly  fulfilled,  and 
the  enigma  of  Ezekiel  explained,  when  Zedekiah  was  brought  to  Nebuchad- 
nezzar at  Kiblah,  where  he  had  his  eyes  put  out,  and  was  then  carried  to  Ba- 

hvlnn  and  thorn  A iaA  1 


bylon,  and  there  died  ] — Bagster. 

Ver.  16.  A few  men. — “ Men  of  number 


i.  e.  easily  numbered. 

873 


Trie  Jews'  'presumptuous  proverb.  EZEKIEL. — CHAP.  Xlll.  The  reproof  oj  false  prophets 


abominations  among  the  heathen  whither 
they  come ; and  they  shall  know  that  I am 
the  Lord. 

17  If  Moreover  the  word  of  the  Lord  came 
to  me,  saying, 

18  Son  of  man,  eat  u thy  bread  with  quaking, 
and  drink  thy  water  with  trembling  and  with 
carefulness, 

19  And  say  unto  the  people  of  the  land,  Thus 
saith  the  Lord  God  of  the  inhabitants  of  Jeru- 
salem, and  of  the  land  of  Israel ; They  shall 
eat  their  bread  with  carefulness,  and  drink 
their  wTater  with  astonishment,  that  her  land 
may  be  v desolate  from  w all  that  is  therein, 
because  of  the  violence  * of  all  them  that 
dwell  therein. 

20  And  the  cities  that  are  inhabited  shall  be 
laid  waste,  and  the  land  shall  be  desolate  ; 
and  ye  shall  know  fchat  I am  the  Lord. 

21  Tf  And  the  word  of  the  Lord  came  unto 
me,  saying, 

22  Son  of  man,  what  is  that  proverb  that  ye 
have  in  the  land  of  Israel,  saying,  The  days 
31  are  prolonged,  and  every  vision  faileth  ? 

23  Tell  them  therefore,  Thus  saith  the  Lord 
God  ; I will  make  this  proverb  to  cease,  and 
they  shall  no  more  use  it  as  a proverb  in  Is- 
rael; but  say  unto  them,  The  days  are  at 
hand,  and  the  effect  of  every  vision. 

24  For  there  shall  be  no  more  any  vain  vi- 
sion nor  flattering  divination  within  the  house 
of  Israel. 

25  For  I am  the  Lord  : I will  speak,  and  the 
word  that  I shall  speak  z shall  come  to  pass ; 
it  shall  be  no  more  prolonged:  for  in  your 
days,  O rebellious  house,  will  I say  the  word, 
and  will  perform  it,  saith  the  Lord  God. 

2b  Tf  Again  the  word  of  the  Lord  came  to 
me,  saying, 

27  Son  of  man,  behold,  they  of  the  house  of 
Israel  say,  The  vision  that  he  seeth  is  for  ma- 
ny days  a to  come , and  he  prophesieth  of  the 
times  that  are  far  off. 

28  Therefore  say  unto  them,  Thus  saith  the 
Lord  God  ; There  shall  none  of  my  words  be 
prolonged  any  more,  but  the  word  which  I have 
spoken  shall  be  udone,  saith  the  Lord  God. 

CHAPTER  XIII. 

I he  reproof  of  lying  prophets,  1U  and  their  unlempcred  mortar.  17  Of  prophetesses 
and  their  pillows. 

AND  the  word  of  the  Loud  came  unto  me, 
saying, 

2 Son  of  man,  prophesy  against  the  prophets 
of  Israel  that  prophesy,  and  say  thou  unto 


A.  M.  3410. 
D.  C.  594. 


u c.4.16. 

v Zec.7.14. 

w the  ful- 
ness 
thereof. 

x Ps.l07.ai. 


y A in. 6.3. 

5 Is.  14.24. 
55.11. 

La.  2. 17. 
Da.  9.12. 
Lu.21.33. 


a 2 Pe.3.4. 
b Je.44.2B. 


a are 
prophets. 

b Je.  14.14. 
23.16,26. 
ver.lv. 

c walk  after. 

d or,  things 
which 
they  have 
not  seen. 

e or, 
breaches. 

f Ps.  106.23. 

g hedged. 

h Ep.6.13, 
14. 

i Re.6.17. 

j La. 2. 14. 

k Mat. 24. 
23,24. 

1 1 Ti.4.1,2. 
m Ps.101.7. 

n or,  re- ret , 
or  , council 
Ge.49.6. 

o Ezr.2.62. 
Ne.7.5. 

Ps. 69.23. 
Re.20.12. 

p Ho.9.3. 
Re. 22. 15. 

q Je.6.14. 
8.11. 

r or.  slight 
ualL 

s c.22.23. 

t Is. 23.2, 18. 
c.33.22. 

u Is  30.30. 
Hag.2.17. 

v Mal.7.26, 
27. 


w ver.9.2l, 
23. 


them  that  “prophesy  out  of  their  own  b hearts 
Hear  ye  the  word  of  the  Lord  ; 

3 Thus  saith  the  Lord  God  ; Wo  unto  the 
foolish  prophets,  that  c follow  their  own  spirit, 
and  ll  have  seen  nothing  ! 

4 O Israel,  thy  prophets  are  like  the  foxes  in 
the  deserts. 

5 Ye  have  not  gone  up  into  the  • f gaps,  nei- 
ther s made  up  the  hedge  for  the  house  of  Israel 
,to  stand  h in  the  battle  in  the  day  i of  the  Lord. 

6 They  have  seen  ) vanity  and  lying  divina- 
tion, saying,  The  Lord  saith  : and  the  Lord 
hath  not  sent  them  : and  they  have  made 
others  to  hope  that  they  would  confirm  the 
word. 

7 Have  ye  not  seen  a vain  vision,  and  have  ye 
not  spoken  a lying  divination,  whereas  ye  say, 
The  Lord  saith  it ; k albeit  I have  not  spoken  ? 

8 Therefore  thus  saith  the  Lord  God  ; Be- 
cause ye  have  spoken  vanity,  and  seen  1 lies, 
therefore,  behold,  I am  against  you,  saith  the 
Lord  God. 

9 And  my  hand  shall  be  upon  the  prophets 
that  see  vanity,  and  that  divine  lies : they 

shall  not  be  in  the  " assembly  of  my  people, 
neither  shall  they  be  written  in  the  writing  0 of 
the  house  of  Israel,  neither  shall  they  enter 
into  the  land  i*  of  Israel  ; and  ye  shall  know 
that  I am  the  Lord  God. 

10  Because,  even  because  they  have  seduced 
my  people,  saying,  “>  Peace  ; and  there  was  no 
peace;  and  one  built  up  a r wall,  and,  lo, 
others  daubed  * it  with  untempered  mortar: 

11  Say  unto  them  which  daub  it  with  untem- 
pered mortar , that  it  shall  fall : there  1 shall  be 
an  overflowing  shower  ; and  ye,  O great  hail- 
stones, shall  fall ; and  a stormy  wind  shall 
rend  it. 

12  Lo,  when  the  wall  is  fallen,  shall  it  not  be 
said  unto  you,  Where  is  the  daubing  where- 
with ye  have  daubed  it  ? 

13  Therefore  thus  saith  the  Lord  God  ; I will 
even  rend  it  with  a stormy  wind  in  my  fury; 
and  there  shall  be  an  overflowing  shower  in 
mine  anger,  and  great  u hailstones  in  my  fury 
to  consume  it. 

14  So  will  I break  down  the  wall  that  ye  have 
daubed  with  untempered  mortar,  and  bring  it 
down  to  the  ground,  so  that  the  foundation 
thereof  shall  be  discovered,  and  it  shall  v fall, 
and  ye  shall  be  consumed  in  the  midst  thereof: 
and  ye  shall  w know  that  1 am  the  Lord. 

15  Thus  will  I accomplish  my  wrath  upon 


their  brethren,  who  were  left  behind  to  sustain  the  miseries  of 
a siege  and  the  insults  of  a conqueror,  would  be  in  a much 
worse  condition  than  themselves,  who  were  already  settled  in 
a foreign  land.  In  the  beginning  of  this  chapter  he  signifies 
the  approaching  captivity  of  Judah,  by  removing  his  “stuff”  as 
it  is  called;  intimating  the  removal  of  the  people  into  captivity, 
and  particularly  of  Zedekiah  and  his  adherents.  He  is  com- 
manded to  eat  his  food  with  trembling  and  signs  of  terror,  as 
an  emblem  of  the  consternation  of  the  Jews  when  surrounded 
by  their  enemies.  He  then  reproves  the  objections  and  bye- 
words  of  scoffers  and  infidels,  who  either  disbelieved  his  threat- 
enings,  or  supposed  the  accomplishment  of  them  very  distant. 

Josephus  (Antiq,  xi.  10.)  tells  us  that  Zedekiah  thought  this 
prophecy  of  Ezekiel  (ver.  13.)  inconsistent  with  that  of  Jer. 
xxxiv.  3,  and  then  fore  resolved  to  believe  neither.  Both,  how- 
ever, in  the  issue,  were  literally  fulfilled.  See  notes.  Thus, 
blinded  by  infidelity,  sinners  often  “kick  against  the  pricks. 


Ver.  22.  The  days  are  "prolonged. — See  chap.  xi.  3,  &c.  and  compare  ver. 
27,  below. 

Ver.  27.  He  seeth,  &c.— Abp.  Sewcome  remarks,  “ In  ver.  21—25,  there  is  a 
reference  to  the  visions  of  all  prophets  ; hut  ver.  26—28  refer  particularly  to 
Ezekiel's  prophecy.” 

Chap.  XIII.  Ver.  2.  Them  that  prophesy.  &c.— " Them  that  are  prophets 
rut  ot  their  own  hearts.”  See  Pte.  vi.  8. 

Ver.  4.  Foxes.— Newcome,  “Jackalls.”  [Crafty,  mischievous,  and  raven- 
ous ; always  scheming  something  for  their  own  interest ; while  they  would  not 
risk  1 heir  persons  to  avert  the  mischief  which  they  had  caused. 1 — Bagster. 

Ver.  5.  Made  up  the  hedge.—"  Hedged  up  the  hedge  or  " walled  up  the 
vmll.” 

Ver.  6.  Vanity  ti.  e.  falsehood)  and  lying  divination. — Heb.  " Divination 
87-1 


and  rush  on  to  that  destruction  against  which  they  have  re- 
peatedly been  warned. 

Chap.  XIII.  Ver.  1—23.  A wful  denunciations  against  false 
prophets. — This  chapter  denounces  heavy  judgments  against 
deceivers,  who  flattered  the  people  in  the  midst  of  sin  and  dan- 
ger, with  false  hopes  of  peace  and  security. 

Themselves,  or  their  attempts  rather,  are  compared  to  a 
rude  wall  of  loose  stones,  badly  cemented  by  mortar  not  pro- 
perly prepared,  (as  Professor  Michaelis  understands  it,)  and 
which  therefore  could  not  withstand  the  battering  artillery  ot 
heaven. 

The  prophet  Ezekiel  then  reproves  the  various  arts  which  his 
opponents  employed  lo  seduce  the  people  to  idolatry  : consist- 
ing partly  in  its  indulgences,  and  partly  in  its  attractions  ; par- 
ticularly in  the  gayety  and  splendour  of  its  rites.  By  these  the 
idle  and  the  voluptuous  were  seduced  (or  hunted)  into  the  tem- 
ples of  their  idols,  where  every  kind  of  vice  was  perpetrated 


of  a lie.” Hope  to  confirm  thexoord. — That  is,  they  hoped  that  their  i ire- 

dictions  might  prove  true. 

Ver.  9.  The  writing.— Xeiccoine,  “ The  roll  of  those  who  shall  return.” 

Ver.  ID.  One  built  up  a wall.— That  is,  one  gave  out  a pretended  oracle,  and 
the  others  attempted  to  support  it.  See  verse  16.  IThese  false  prophets  pre- 
tend to  be  a loafl  of  defence;  but  their  wall  is  had.  and  their  mortar  is  worse. 
One  ffives  a lying  vision;  another  pledges  himrelf  that  it  is  true;  and  the 
people  believe  what  they  say,  and  trust  not  in  God,  nor  turn  from  their  sins  i 
—Bagster. 

Ver.  11.  Overflowing  shower—  [It  shall  wash  off  this  bad  mortar,  sweep 
away  the  wall,  and  level  it  with  the  earth.  In  the  East,  where  the  walls  are 
often  built  with  unbaked  bricks,  desolations  of  this  kind  are  frequent  y occa- 
sioned by  tempestuous  rains.] — Bagster. 


Of  prophetesses  and  their  piLows.  EZEKIEL. — CHAP.  XIV. 


God's  irrevocable  jud  gmenis . 


the  wall,  and  upon  them  that  have  daubed  it 
with  untempered  mortar , and  will  say  unto  you, 
The  wall  is  no  more,  neither  they  that  daubed  it; 

16  To  wit,  the  prophets  of  Israel  which  pro- 
jhesy  x concerning  Jerusalem,  and  which  see 
risions  of  peace'for  her, y and  there  is  no  peace, 
saith  the  Lord  God. 

17  If  Likewise,  thou  son  of  man,  set  thy  face 
against  the  daughters  of  thy  people,  which 
prophesy  out  of  their  own  heart ; and  prophesy 
thou  against  them, 

18  And  say,  Thus  saith  the  Lord  God  ; Wo 
to  the  women  that  sew  pillows  to  all  2 arm- 
holes, and  make  kerchiefs  upon  the  head  of 
every  stature  to  hunt  souls ! Will  ye  hunt  the 
souls  of  my  people,  and  will  ye  save  a the 
souls  alive  that  come  unto  you  ? 

19  And  will  ye  pollute  me  among  my  people 
for b handfuls  of  barley  and  for  pieces  of  bread, 
to  slay  the  souls  that  should  not  die,  and  to 
save  the  souls  alive  that  should  not  live,  by 
your  lying  to  my  people  that  hear  c your  lies  ? 

20  Wherefore  thus  saith  the  Lord  God  ; Be- 
hold, I am  against  your  pillows,  wherewith  ye 
there  hunt  the  souls  d to  make  them  fly,  and  1 
will  tear  them  from  your  arms,  and  will  let  the 
souls  go,  even  the  souls  that  ye  hunt  to  make 
them  fly. 

21  Your  kerchiefs  also  will  I tear,  and  deliver 
my  people  out  of  your  hand,  and  they  shall  be 
no  more  in  your  hand  to  be  hunted ; and  ye 
shall  know  that  I am  the  Lord. 

22  Because  with  lies  ye  have  made  the  heart 
of  the  righteous  sad,  whom  I have  not  made 
sad;  and  e strengthened  the  hands  ofthe  wicked, 
that  he  should  not  return  from  his  wicked  way, 
f by  s promising  him  life  : 

23  Therefore  ye  shall  see  no  more  h vanity, 
nor  divine  divinations  : for  I will  deliver  my 
people  > out  of  your  hand  : and  ye  shall  know 
that  I am  the  Lord. 

CHAPTER  XIV. 

I God  auswereth  idolaters  according  to  their  own  heart.  6 They  are  exhorted  to  repent, 
for  fear  of  judgments,  by  means  of  seduced  prophets.  12  God’s  irrevocable  sentence 
of  famine,  15  ot  noisome  beasts,  17  of  the  sword,  19  and  of  pestilence.  22  A remnant 
shall  be  reserved  for  example  of  others. 

THEN  came  certain  of  the  elders  a of  Israel 
unto  me,  and  sat  before  me. 

2 And  the  word  of  the  Lord  came  unto  me, 
saying, 

3 Son  of  man,  these  men  have  set  up  their 
idols  in  their  heart,  and  put  b the  stumbling- 


A.  M.  3110. 

B.  C.  594. 


x Jc.5,31. 

28.  l,&c. 

29  31. 

y ver.10. 
z or,  elbows 
a 2Pe.2.14. 

b 1 Sa.2.10, 
17. 

Pr.28.21. 
Mi. 3.5. 
Mai.  1.10. 
IPe.5.2. 

c Pr.  19.27. 

d or,  into 
gardens. 

e Je.23.14. 

f or,  that 
I should 
save  his 
life. 

g quicken- 
ing  him. 

h c.12.24 
Mi.3  6. 

i Ma.13.22. 
Jude  24. 

a c.8.1. 

b c.7.19. 


c Ps.101.3. 
Is.  33. 15. 

d 2 Ki.3.13, 
14. 

Je.42.20, 

21. 

c Ga.6.7. 
f or,  others. 
g Le.20.3..6 

h Nit. 26. 10. 
De. 28.37. 
lCo.10.ll. 

i Ps. 37.22. 
Ro.H.22. 


j 1 Ki.22.23. 
Job  12.16. 
2 Th.2.11, 
12. 


k Ps.119.G7. 
1 Pe.2.25. 


1 c.37.27. 


m Le.26.26. 


n Je.15.1. 


p DaJO.U. 


block  of  their  iniquity  c before  their  face  : 
should  I d be  inquired  of  at  all  by  them  ? 

4 Therefore  speak  unto  them,  and  say  unto 
them,  Thus  saith  the  Lord  God;  Every  man 
of  the  house  of  Israel  that  setteth  up  his  idols 
in  his  heart,  and  putteth  the  stumbling-block 
of  his  iniquity  before  his  face,  and  cometh  to 
the  prophet;  I the  Lord  will  answer  him  that 
cometh  according  • to  the  multitude  of  his 
idols; 

5 That  I may  take  the  house  of  Israel  in  their 
own  heart,  because  they  are  all  estranged  from 
me  through  their  idols. 

6 U Therefore  say  unto  the  house  of  Israel, 
Thus  saith  the  Lord  God;  Repent,  and  turn 
f yourselves  from  your  idols  ; and  turn  away 
your  faces  from  all  your  abominations. 

7 For  every  one  of  the  house  of  Israel,  or  of 
the  stranger  that  sojourneth  in  Israel,  which 
separateth  himself  from  me,  and  setteth  up  his 
idols  in  his  heart,  and  putteth  the  stumbling- 
block  of  his  iniquity  before  his  face,  and  co- 
meth to  a prophet  to  inquire  of  him  concern- 
ing me  ; I the  Lord  will  answer  him  by  myself : 

8 And  si  will  set  my  face  against  that  man, 
and  will  make  him  a h sign  and  a proverb,  and 
I will  cut  him  off  ■ from  the  midst  of  my  peo- 
ple ; and  ye  shall  know  that  I am  the  Lord. 

9 And  if  the  prophet  be  deceived  when  he 
hath  spoken  a thing,  I j the  Lord  have  deceived 
that  prophet,  and  I will  stretch  out  my  hand 
upon  him,  and  will  destroy  him  from  the  midst 
of  my  people  Israel. 

10  And  they  shall  bear  the  punishment  of 
their  iniquity  : the  punishment  of  the  prophet 
shall  be  even  as  the  punishment  of  him  that 
seeketh  unto  him  ; 

11  That  the  house  of  Israel  may  go  no  more 
astray  k from  me,  neither  be  polluted  any  more 
with  all  their  transgressions;  but  that  'they 
may  be  my  people,  and  I may  be  their  God, 
saith  the  Lord  God. 

12  Tf  The  word  of  the  Lord  came  again  to 
me,  saying, 

13  Son  of  man,  when  the  land  sinneth  against 
me  by  trespassing  grievously,  then  will  I stretch 
out  my  hand  upon  it,  and  will  break  the  staff 
m of  the  bread  thereof,  and  will  send  famine 
upon  it,  and  will  cut  off  man  and  beast  from  it- 

14  Though  n these  three  men,  "Noah,  p Da- 


destructive  to  the  souls  of  either  priests  or  people.  The  absur- 
dity of  idolatry  is  not  more  evident  than  its  immoral  tendency. 

Chap.  XIV.  Ver.  1 — 23.  rIhc  idolaters  exhorted  to  repentance , 
in  order  to  avert  the  judgments  threatened. — By  comparing  this 
with  other  passages  in  the  same  book,  it  appears  that  certain 
of  the  elders  of  Israel  were  so  convinced  of  the  divine  mission 
of  the  prophet,  that  they  attended  frequently,  if  not  statedly 
upon  his  ministry.  (See  ch.  viii.  1 ; xx.  1 ; xxxiii.  31.)  Their 
attendance  was,  however,  merely  formal  and  hypocritical : 
they  had  set  up  their  idols  on  the  throne  of  their  heart  : and 
had  their  images  (the  stumbling  block  of  their  iniquity)  before 


Ver.  15.  Theioo.ll  is  no  more. — Heb.  “Is  not;  and  they  ....  are  not.” 
Ver.  18.  Seio  pillows.— \ Rather,  “ that  fasten  cushions,"  kesathoth . in  Ara- 
bic kisa;  so  LXX.  and  Vulgate.  By  which  they  intimated,  that  they  might 
indulge  and  repose  themselves  in  security,  for  no  enemy  would  disturb  them. 
The  apartments  of  the  Easterns  are  well  supplied  with  cushions,  on  which 
they  sit,  lean,  rest  their  heads,  and  prop  up  their  arms.  See  Lady  M.  IF.  Mon- 
tague's Letters.]— Bolster.  The  Persians  and  Asiatics  are  very  luxurious  in 
cushions,  both  to  sit  on,  and  to  support  their  arms.  See  Orient.  Oust.  No.  31 1. 
And  'nuilce  kerchiefs  upon  the  head  of  every  stature—  I The  word  ker- 
chief, from  the  French  couvre  chef,  properly  denotes  a covering  for  the 
head  ; hut  probably  mispechoth,  signifies  pillows,  or  bolsters,  as  the  Vulgate 
renders,  cervicalia.  Michaetis,  however,  remarks,  “The  Easterns  had  and 
still  have,  frequent  amulets  and  ribbands  of  charms,  which  they  put  principal- 
ly on  their  hands  and  heads  and  such  he  thinks  were  fabricated  by  these  fe- 
male prophets.  1— Bagster.  These  kerchiefs  were  probably  of  silk,  very  ele- 
gant and  adapted  to  persons  of  every  stature.  Some  think  that  they  were 
used  as  amulets,  or  charms.  At  least  they  were  intended  to  attract,  and  to 

draw  persons  into  idolatry. Will  ye  save  the  souls  alive  that  come  unto 

you  1—lsewcome,  ' Will  ye  save  your  own  souls  alive?” 

Ver.  19.  For  handfuls  of  barley  ? — That  is,  fora  very  small  reward.  See 
Prov.  xxviii.  21. 

Ver.  20.  Wherewith  ye  there  hunt  the  souls—  This  alludes  to  the  snares  of 
the  sportsman,  used  in  hunting.— To  wake  them  Jiy.—Newcome,  “ That  they 
may  escape  ;”  that  is,  the  Lord  would  take  away  u the  cushions,”  and  other 
instruments  of  seduction,  that  his  people  might  escape  their  snares 


their  faces:  “ Should  I be  inquired  of  at  all  by  them  V9  saith 
the  Lord.  Nothing  can  surely  be  a greater  insult  to  the  Deity 
than  such  presumption  ; and  if  they  receive  an  answer,  it  shall 
be,  says  the  Lord,  “ according  to  the  number  of  their  idols 
the  more  idolatry,  the  severer  vengeance.  The  most  gross 
idolaters  are  not,  however,  beyond  the  boundary  of  divine  mer- 
cy. Let  them  repent  and  return,  and  then  will  the  ear  of  God 
be  open  to  their  inquiries. 

God  can  only  deceive  man  by  ordering  the  events  of  his  pro- 
vidence contrary  to  all  human  expectation,  and  such  disposal 
of  events  can  in  no  case  excuse  man’s  presumption.  Those 


Ver.  22.  By  promising  him  life.— See  margin;  i.  e.  animating  and  encou- 
raging him  in  nis  evil  ways. 

Chap.  XIV.  Ver.  5.  That  I may  take. — “ Catch,  surprise  i.I.cm  in  their  con- 
sciences ; when  they  perceive  that  I am  acquainted  with  their  secret  idola- 
tries.”— Newcome. 

Ver.  9.  I have  deceived  that  prophet—  [That  is,  I have  suffered  him  to  be 
deceived  ; 1 have  given  him  up  to  “ strong  delusions  to  believe  a lie,”  as  a just 
judgment  upon  him  for  izoing  after  idols,  and  settingup  false  pretensions  to  in- 
spiration. God,  according  to  the  genius  of  the  Hebrew  language,  is  often  said 
to  do  a thing,  which  he  only  suffers  or  permits.]— Bagster.  “When  any 
false  prophet  is  deceived,  the  probable  event  proving  contrary  to  his  prophecy  ; 
I.  Jehovah,  have  so  superintended  the  course  of  things  as  to  deceive  that  pro- 
phet.”— Nevwome. 

Ver.  13.  Then  will  1. — “ And  I stretch  ....  and  break  ....  and 
send.”— Archbishop  Seeker.  That  is,  “ When  the  inhabitants  of  a land  have 
filled  up  the  measure  of  their  iniquities,  the  few  righteous  shall  not  deliver  it.” 

Ver.  14.  These  three  men,  &c.— Most  eminent  for  holy  upright  walking  with 
God,  very  dear  to  God,  exceedingly  desirous  of  the  welfare  of  others,  power- 
ful in  prayer : Noah,  who  probably  prevailed  with  God  to  spare  the  world  for 
some  years,  and  saved  his  near  relations  when  the  flood  came;  Daniel,  who 
prevailed  for  the  life  of  the  wise  men  of  Chaldea  ; and  Job,  who  daily  offered 
sacrifice  for  his  children,  and  at  last  reconciled  God  to  those  who  had  offended 
These  should  not  prevail  for  any  one  of  this  wicked  generation.  How  dreadful 
— how  certain  is  the  ruin,  when  God  gives  a man  up. — Pool.  See  also  note  on 
verse  20. 


875 


.4  remnant  shall  he  reserved.  EZEKIEL. — CHAP.  XV.,  XVI.  The  rejection  of  Jerusalem 


*ne  , and  ’Job,  were  in  it,  they  should  deliver 
but  their  own  souls  by  their  r righteousness, 
«aitli  the  Lord  Gon. 

15 11  Ifl  causenoisome  beasts  ■ to  pass  through 
the  land,  and  they  « spoil  it,  so  that  it  be  deso- 
late, that  no  man  may  pass  through  because 
of  the  beasts : 

16  Though  these  three  men  were  “ in  it,  as  1 
live,  saith  the  Lord  God,  they  shall  deliver  nei- 
ther sons  nor  daughters  ; they  only  shall  be 
delivered,  but  the  land  shall  be  desolate. 

17  Or  if  I bring  a sword  v upon  that  land, 
and  say,  Sword,  go  through  the  land  ; so  that 
I cutoff  w man  and  beast  from  it : 

18  Though  these  three  men  were  in  it,  as  I 
live,  saith  the  Lord  God,  they  shall  deliver 
neither  sons  nor  daughters,  but  they  only  shall 
be  delivered  themselves. 

19  TJ  Or  if  I send  a pestilence  * into  that  land, 
and  pour  out  my  fury  upon  it  in  blood,  to  cut 
off  from  it  man  and  beast : 

20  Though  y Noah,  Daniel,  and  Job,  were  in 
it,  as  I live,  saith  the  Lord  God,  they  shall  de- 
liver neither  son  nor  daughter  ; they  shall  but 
deliver  their  own  souls  by  their  righteousness. 

21  TJ  For  thus  saith  the  Lord  God;  ‘ How 
much  more  when  I send  my  four  “ sore  judg- 
ments upon  Jerusalem,  the  sword,  and  the 
famine,  and  the  noisome  beast,  and  the  pesti- 
lence, to  cut  off  from  it  man  and  beast  ? 

22  b Yet,  behold,  therein  shall  be  left  a rem- 
nant that  shall  be  brought  forth,  both  sons  and 
daughters  : behold,  they  shall  come  forth  unto 
you,  and  ye  shall  c see  their  way  and  their  do- 
ings: and  ye  shall  be  comforted  d concerning 
the  evil  e that  I have  brought  upon  Jerusalem, 
even  concerning  all  that  I have  brought  upon  it. 

23  And  they  shall  comfort  you,  when  ye  see 
their  ways  and  their  doings : and  ye  shall  know 
: that  I have  not  done  without  cause  s all  that 
I have  done  in  it,  saith  the  Lord  God. 

CHAPTER  XV. 

By  the  unfitness  of  the  vine  branch  for  any  work,  6 is  showed  the  rejection  of  Jeru- 
salem. 

AND  the  word  of  the  Lord  came  unto  me, 
saying, 

2  Son  of  man,  What  is  the  a vine  tree  more 


A.  M.  3410. 
B.  C.  504 


q Job  428. 
x Pr.11.4. 

> Le.26.22. 
t or,  be- 
reave* 
u the  midst 
of  it. 

v Le.20.25. 
w Zep.  1.3. 
x2Sa.24.15. 
y ver.14. 
z or,  Also. 

a c.5.17. 
33.27. 

b De.4.31. 
c.6.8. 

c c.  20.43. 

d I*. 40.1, 2 

e He  12.6.. 
11. 

f De.8.2. 

Je.  22.8,9. 
Da.9.7. 

g Pr  26.2. 

a Pb.80.8, 
&c. 

Is.5.2,7. 
Je.2.21. 
Ho.  10.1. 


b Jn.15.6. 

c Will  it 
prosper  i 

d made  fit. 

e Is.24.13. 
Am. 5. 18, 
19. 

f c.14.8. 

g trespass- 
ed. 

a Is. 58.1. 

b cutting 
out , or, 
habitat 
tion. 

c Ge.ll.26, 
29. 

Nc.9.7. 

d Ho.2.3. 

e or,  ichen  / 
looked 
upon  thee. 


f or,  trod- 
den un- 
der foot. 


than  any  tree,  or  than  a branch  which  is  among 
the  trees  of  the  forest  ? 

3 Shall  wood  be  taken  thereof  to  do  any 
work  ? or  will  men  take  a pin  of  it  to  hang  any 
vessel  thereon  ? 

4 Behold,  it  is  cast  1 into  the  fire  for  fuel ; the 
fire  devoureth  both  the  ends  of  it,  and  the 
midst  of  it  is  burned.  c Is  it  meet  for  any  work  ? 

5 Behold,  when  it  was  whole,  it  was  d meet 
for  no  work:  how  much  less  shall  it  be  meet 
yet  for  any  work,  when  the  fire  hath  devoured 
it,  and  it  is  burned  ? 

6 Therefore  thus  saith  the  Lord  God  ; As  the 
vine  tree  among  the  trees  of  the  forest,  which 
I have  given  to  the  fire  for  fuel,  so  will  I give 
the  inhabitants  of  Jerusalem. 

7 And  I will  set  my  face  against  them  ; they 
shall  go  out  from  one  fire,  and  another  e fire 
shall  devour  them  ; and  f ye  shall  know  that 
I am  the  Lord,  when  I set  my  face  against  them. 

8 And  I will  make  the  land  desolate,  because 
they  have  e committed  a trespass,  saith  the 
Lord  God. 

CHAPTER  XVI. 

1 Under  the  similitude  of  a wretched  infant  is  showed  the  natural  state  of  Jerusalem. 

6 God’s  extraordinary  love  towards  her.  15  Her  monstrous  whoredom.  35  Her 

grievous  judgment  44  Her  sin,  matching  her  mother,  and  exceeding  her  sisters, 

Sodom  and  Samarfa,  calletli  for  judgments.  60  Mercy  is  promised  her  in  the  end. 

AGAIN  the  word  of  the  Lord  came  unto  me, 

saying, 

2  Son  of  man,  cause  ‘Jerusalem  to  know  her 
abominations, 

3  And  say,  Thus  saith  the  Lord  God  unto  Je- 
rusalem ; Thy  b birth  and  thy  nativity  is  of 
the  land  of  Canaan : thy  c father  was  an  Amo- 
rite,  and  thy  mother  a Hittite. 

4  And  as  for  thy  nativity,  in  the  day  thou 
d wast  born  thy  navel  was  not  cut,  neither  wast 
thou  washed  in  water  e to  supple  thee  ; thou 
wast  not  salted  at  all,  nor  swaddled  at  all. 

5  None  eye  pitied  thee,  to  do  any  of  these 
unto  thee,  to  have  compassion  upon  thee  ; but 
thou  wast  cast  out  in  the  open  field,  to  the 
loathing  of  thy  person,  in  the  day  that  thou 
wast  born. 

6  1[  And  when  I passed  by  thee,  and  saw  thee 
f polluted  in  thine  own  blood,  I said  unto  thee 


who  predict  from  apparent  circumstances,  will  often  be  thus 
deceived  : but  that  God  is  not  the  proper  cause  of  man’s  sin, 
see  our  exposition  of  Jer.  iv. 

The  latter  part  of  the  chapter  represents  the  guilt  of  this  na- 
tion so  aggravated,  that  neither  prophet  nor  patriarch  could  be 
heard  on  their  behalf;  though  at  the  same  time  we  are  given 
to  understand,  that  such  have  great  power  to  prevail  with  God. 
We  happily,  however,  have  an  advocate  more  powerful  than 
Patriarchs,  Prophets,  or  Apostles,  whom  “the  Father  hear- 
eth  always.” 

Chap.  XV.  Ver.  1 — 8.  The  Jews  compared  to  a fruitless 
vine.  Jit  only  to  be  consumed. — In  this  and  other  passages  of 
Scripture,  the  Jews  are  compared  to  a barren  and  unfruitful 
vine,  which  is  good  for  nothing  but  the  fire,  and  therefore  a 


Ver.  20.  Noah,  Daniel,  and  Job. — [Danis’,  says  Archbishop  N tree  cyme,  was 
“ taken  captive  in  the  third  year  of  .lehoiakim,  <Dan.  i.  1.)  After  this,  Jeho- 
iakim  reigned  eight  years,  (2  Ki.  xxiii.  36.)  And  this  prophecy,  as  appears  from 
ch.  viii  l.  wasut'ored  in  the  sixth  year  of  Jehoiachin’s  captivity,  who  succeed- 
ed Jehoiakim.  and  reigned  only  three  months.  (2  Ki.  xxiv.  6,  8.)  Therefore,  at 
this  time,  Daniel  had  been  fourteen  years  in  captivity  and  was.  as  is  gene- 
rally supposed,  about  thirty  years  of  age.  1 — Bolster.  See  note  ver.  It. 

Ver.  21.  H 0.0  much  more — That  is,  “ If  it  be  just  that  the  good  alone  should 
escape  punishment ; how  much  more  so  with  respect  to  Jerusalem,  after  such 
repeated  warnings  and  admonitions?" — Newcome. 

Ver.  22.  That  shall  be  brought  forth. — lloubigant,  after  the  ancient  ver- 
sions. (by  the  insertion  of  a yod  only,)  reads,  " That  shall  bring  forth  sons  and 
daughters." 

Ver.  23.  When  ye  see  their  way— -That  is.  the  reformation  wrought  in  them. 
. , ,Af-  2- ^ -,  Ver.  2.  What  is  the  vine  tree  1 — (The  vine  is  only  nobleanduse- 
ful  while  producing  fruit ; tor,  when  cut  down,  its  wood  is  fit  only  for  fuel.  So 
Israel  having  ceased  to  be  fruitful,  they  are  good  for  nothing,  but.  like  a wi- 
thered branch  of  a vine,  to  be  burnt.]— Bagstcr.  Netocrmie,  " What  is  the 
wood  of  the  vine  more  than  any  (other)  branching  wood  ” &c 

Ver.  4.  Is  it  meet?—"  Will  it  prosper/or  any  work.  ?"  namely,  to  build  with. 

Ver.  7.  From  one  .tire,  Ac. -That  is,  they  shall  pass  through  trial  after  trial, 
till  they  shall  know,  &c. 

Ver.  8.  Committed  — Not  a single  trespass,  but  they  have  been  so  perpetu- 
ally trespassing,  that  it  seems  a continued  act,  and  all  done  with  the  greatest 
aggravation. 

Chap.  XVI.  Ver.  2.  Cause  Jerusalem  to  know  her  abominations.— [In  this 
allegory,  the  low  origin,  increase,  prosperity,  idolatries,  wickedness,  and  pu- 
nishment of  the  Jewish  nation,  arc  portrayed  with  much  force,  liveliness  and 


proper  emblem  of  the  Jews,  and  of  their  approaching  destruc- 
tion.— The  Psalmist  Asaph  compares  Israel  to  a vine  brought 
out  of  Egypt,  which  shortly  filled  the  land  with  fruitful 
branches.  (Ps.  lxxx.  8,  &c.)  In  time,  however,  this  vine  de- 
generated from  its  noble  stock,  and  either  brought  forth  wild 
and  sour  fruit,  or  none  at  all,  when  of  course  it  was  delivered 
to  the  flames  : for  what  is  such  a vine  fit  for,  but  for  fuel  ? 
Contrary  to  nature,  however,  the  God  of  grace  can  purify  his 
vine  by  the  fire  as  well  as  the  pruning  knife  ; and  when  all  the 
worthless  branches  shall  be  destroyed,  a remnant  shall  be 
spared  to  serve  him.  (See  the  close  of  the  preceding  chapter.) 

Chap.  XVI.  Ver.  1 — 63.  Degeneracy  of  the  professed  people 
of  God.—'1  As  men  are  with  great  difficulty  made  sensible 
of  the  heinous  guilt  of  their  conduct  towards  God,  and  as  this 


vehemence  of  eloquent  amplification.  The  language  and  figures  may  in  many 
places  appear  to  us  exceptionable ; but  they  were  in  period  conformity  to 
those  times,  places,  and  manners  ; and  lo  every  hearer  and  reader  would  ap- 
pear highly  appropriate,  nor  would  engender  a thought  or  passion  of  an  irre- 
gular kind.  Custom  sanctions  the  mode,  and  prevents  the  abuse,]— Bagster. 
The  mercy  of  God  to  the  Jewish  church  and  nation  is  represented  by  the  state 
of  an  exposed  and  deserted  female  infant,  found  by  a man  who  takes  pity  on 
her,  adopls  her  into  his  family,  brings  her  up  with  great  tenderness,  and,  final- 
ly. when  she  has  obtained  a mature  age.  marries  her.  She  proves.  ho«;ever, 
false  and  ungrateful,  and  even  commits  adultery,  which  term  here  intends  idola- 
try, of which  tho  whole  Jewish  nation  had  been  guilty,  to  agreat  excess.  Many 
images,  employed  by  the  Asiatics,  appear  too  hold  and  indelicate  for  the  Euro- 
pean taste  ; while  at  the  same  time  many  of  the  manners  of  Europeans  are 
equally  revolting  to  Asiatics.  This  arises  chiefly  from  the  degraded  state  or  ie 
males  in  the  Easiprn  countries.  The  sexes  seldom  or  never  meeting  in  conversa 
tion,  the  language  of  men  is  destitute  of  refinement,  and  not  guarded  against 
expressions  justly  offensive  to  female  delicacy  among  us.  On  the  contrary, 
the  language  of  women  is  destitute  of  intelligence,  and  confined  to  the  frivoli- 
ties of  the  harem.  Happily,  a revolution  is  commenced  in  India,  which  may 
spread  through  all  the  East.  Female  education  will  quanly  women  for  society 
with  the  other  sex  ; and  an  equal  interest  in  the  gospel  will  furnish  topics  of 
conversation,  to  both  alike  interesting  and  important.  We  are  all  under  infinite 
obligations  to  Christianity  ; but  those  of  women  are  peculiarly  conspicuous. 

Ver.  3.  Thy  birth—  See  margin.  See  Isa.  li.  1. 

Ver.  4.  Not  salted— Gal  cii  says,  the  ancients  washed  their  infants  in  water 
and  sprinkled  them  with  salt,  (or  perhaps  sprinkled  salt  into  the  water  ;)  the 
same  custom  still  obtains  among  the  Crim  Tartars. — Orient.  Lit. 

Ver.  6.  Polluted  —See  margin.  “ Kicking  in  thy  bloods.” 


i rod's  love  to  Jerusalem.  EZEKIEL.— CHAP.  XVI.  Her  monstrous  whoredom 


when  thou  wast  in  thy  blood,  e Live  ; yea,  I 
said  unto  thee  when  thou  wast  in  thy  blood, 
Live. 

7 I have  h caused  thee  to  multiply  * as  the 
bud  of  the  field,  and  thou  hast  increased  and 
waxen  great,  and  thou  art  come  to  J excellent 
ornaments:  thy  breasts  k are  fashioned,  and 
thy  hair  is  grown,  whereas  thou  wast  naked 
and  bare. 

8 Now  when  I passed  by  thee,  and  looked 
upon  thee,  behold,  thy  time  was  the  time  of 
love;  and  I spread  ■ my  skirt  over  thee,  and 
covered  thy  nakedness:  yea,  I sware  unto 
thee,  and  entered  into  a covenant  m with  thee, 
saith  the  Lord  God,  and  thou  becamest"  mine. 

9 Then  washed  I thee  with  0 water;  yea,  I 
thoroughly  washed  away  thy  p blood  from 
thee,  and  I anointed  thee  with  oil. 

10  I clothed  thee  also  with  broidered  work, 
and  shod  thee  with  badgers’  skin,  and  I gird- 
ed thee  about  with  fine  linen,  and  I covered 
thee  with  silk. 

Ill  decked  thee  also  with  ornaments,  and  I 
put  bracelets  upon  thy  hands,  and  a chain  on 
thy  neck. 

12  And  I put  a jewel  on  thy  i forehead,  and 
ear-rings  in  thine  ears,  and  a beautiful  crown 
upon  thy  head. 

13  Thus  wast  thou  decked  with  gold  and  sil- 
ver ; and  thy  raiment  r was  of  fine  linen,  and 
silk,  and  broidered  work  ; thou  didst  eat 8 fine 
flour,  and  honey,  and  oil : and  thou  wast  ex- 
ceeding <■  beautiful,  and  thou  didst  prosper 
into  a kingdom. 

14  And  thy  renown  went  forth  u among  the 
heathen  for  thy  beauty  : for  it  was  perfect 
' through  my  w comeliness,  which  I had  put 
upon  thee,  saith  the  Lord  God. 

15  T[  But  * thou  didst  trust  in  thine  own  beau- 
ty, and  playedst  the  harlot  ? because  of  thy 
renown,  and  pouredst  out  thy  fornications  on 
every  one  that  passed  by  ; his  it  was. 

16  And  of  thy  garments  thou  didst  take,  and 
deckedst 2 thy  high  places  with  divers  colours, 
and  playedst  the  harlot  thereupon:  the  like 
things  shall  not  come,  neither  shall  it  be  so. 

17  Thou  hast  also  taken  thy  fair  jewels  of  my 
gold  and  of  my  silver,  which  I had  given 


A.  M.  3410. 
B.  C.  594. 


g Ex. 3.7,8. 
h made  thee 
a million. 
i Ex. 1.7. 
De.1.10. 


\ ornament 

of ■ 

k Ca.4.5. 

1 Rn.3.9. 
m Ex.19.5. 
n Je.2.2, 
o lJn.5.8. 
p bloods. 
q nose. 

Is.  3.21. 
r Ps.4o.13, 
14. 

s Dc  32.13, 
14. 

Ps.81.15. 
147.14. 
t Ps.43.2. 
u 2Ch.9.23. 


- Ps.50.2. 
La.  2. 15. 


x Je.7.4. 


3. 1,2,6. 
Ho.  1.2. 


z c.7.20. 
Ho.2.8. 


rest.  ^ 

c 2 Ki.16.3. 

2 Ch.33.6. 
Is.  57.5. 

d devour. 

e Ps.10S.37. 

f Je.2.2. 

g or, 6 rothel 
house. 

h Je.3.2. 

i Pr.9.14. 


k Ho.2.9. 

1 P-.M'Ml. 


o 2Ki.l6.7. 
Je.2. 18,36 
c.23.12, 


thee,  and  maaest  to  thyself  images  of  “ men, 
and  didst  commit  whoredom  with  them, 

18  And  tookest  thy  broidered  garments,  and 
coveredst  them  : and  thou  hast  set  mine  oil 
and  mine  incense  before  them. 

19  My  meat  also  which  I gave  thee,  fine  flour, 
and  oil,  and  honey,  wherewith  I fed  thee,  thou 
hast  even  set  it  before  them  for  a b sweet  sa- 
vour : and  thus  it  was,  saith  the  Lord  God. 

20  Moreover  thou  hast  taken  thy  sons  and 
c thy  daughters,  whom  thou  hast  borne  unto 
me,  and  these  hast  thou  sacrificed  unto  them 
to  d be  devoured.  Is  this  of  thy  whoredoms 
a small  matter, 

21  That  thou  hast  slain  e my  children,  and 
delivered  them  to  cause  them  to  pass  through 
the  fire  for  them  ? 

22  And  in  all  thine  abominations  and  thy 
whoredoms  thou  hast  not  remembered  the 
days  of  thy  f youth,  when  thou  wast  naked 
and  bare,  and  wast  polluted  in  thy  blood. 

23  And  it  came  to  pass  after  all  thy  wicked- 
ness, (wo,  wo  unto  thee  ! saith  the  Lord  God;) 

24  That  thou  hast  also  built  unto  thee  an 
s eminent  place,  and  hast  ‘‘made  thee  a high 
place  in  every  street. 

25  Thou  hast  built  thy  high  place  at  every 
head  > of  the  way,  and  hast  made  thy  beauty 
to  be  abhorred,  and  hast  opened  thy  feet  to 
every  one  that  passed  by,  and  multiplied  thy 
whoredoms. 

26  Thou  hast  also  committed  fornication  with 
the  Egyptians  j thy  neighbours,  great  of  flesh  ; 
and  hast  increased  thy  whoredoms,  to  provoke 
me  to  anger. 

27  Behold,  therefore  I have  stretched  out  my 
hand  over  thee,  and  have  diminished  thine 
h ordinary  food,  and  delivered  thee  unto  the 
will  of  them  that  > hate  thee,  the  m daughters  of 
the  " Philistines,  which  are  ashamed  of  thy 
lewd  way. 

28  Thou  hast  played  the  whore  also  with  the 
0 Assyrians,  because  thou  wast  unsatiable ; 
yea,  thou  hast  played  the  harlot  with  them, 
and  yet  couldest  not  be  satisfied. 

29  Thou  hast  moreover  multiplied  thy  forni- 
cation in  the  land  of  Canaan  unto  Chaldea; 
and  yet  thou  wast  not  satisfied  herewith. 


conviction  is  absolutely  necessary  to  repentance  and  faith  in 
Christ : so  it  is  the  duty  of  ministers  frequently  to  set  before 
them  their  sins,  with  all  the  aggravations  of  them,  as  the  ap- 
pointed means  of  this  humiliation. — None  are  with  more  diffi- 
culty convinced  of  their  abominations  than  hypocrites:  nor 
should  any  be  reproved  and  exposed,  with  so  great  severity  and 
abhorrence  — Human  depravity  is  most  evident  in  the  wicked- 
ness of  those,  who  have  been  most  favoured  with  the  means  of 
becoming  holy,  and  in  the  similarity,  hitherto  lamentably  ob- 
servable, between  the  visible  church  and  the  rest  of  the  world, 
except  as  the  former  has  produced  the  most  monstrous  abomi- 
nations. Jerusalem  has  too  generally  appeared  to  be  the 
daughter  of  the  Amorite  and  the  Hittite,  and  the  sister  of  Sa- 


Ver.  7.  Caused  thee  to  multiply —Sec  margin.  Heb.  “ Mads  thee  a great 
number.” As  the  bud  of  the  fields— That  is.  of  the  grass. 

Ver.  8.  Spread  my  skirt. — See  Ruth  iii.  21. 

Ver.  12.  Forehead.—  See  note  on  Isa.  iii.  21. A beautiful  crown.— Heb. 

“A  crown  of  goodliness.”  “A  very  rich  and  beautiful  crown,  as  virgins  es- 
poused and  married  had  crowns  set  on  their  heads.  (Cant.  iii.  11.)  So,  to  com- 
plete the  solemnity,  and  make  the  magnificence  of  these  nuptials  full,  acrown 
of  beauty  is  set  on  the  head  of  the  Jewish  nation,  now  married  to  God.” — 
Pool. 

Ver.  15.  Because  of  ren/non.—  [Raised  from  the  most  abject  state  to  dignity 
and  splendour  by  Jehovah,  Israel  became  proud  of  her  numbers,  riches,  strength, 
and  reputation,  forgetting  that  it  was  “ through  his  comeliness  which  he  nad 
put  upon  them  ;”  and  thus  departing  from  God, -made  alliances  with  heathen 
nations,  and  worshipped  their  idols. ) — Bagster. 

Ver.  17.  Images  of  men— See  note  on  Numb.  xxv.  3.  This  refers  to  their 
idolatry,  in  which  they  devoted  to  their  idols  the  sacrifices  appointed  to  Je- 
liovah. 

Ver.  19.  Broidered  garments  — [This  seems  to  intimate,  that  the  Israelites 
not  only  spent  their  own  wealth  and  abundance  in  building  and  decorating 
idol  temples,  and  in  maintaining  their  worship,  but  that  they  made  use  of  the 
noly  vestments,  and  the  various  kinds  of  offerings  which  belonged  to  Jehovah, 
in  order  to  honour  and  serve  the  idols  of  the  heathen.]— Bagster. 

Verses  19,  20.  My  meat— New  come,  “ Food.” For  a sweet  savour.— The 

LXX.  and  Arabic  here  place  a full  point,  and  begin  the  next  sentence. And 

thus  it  wa.3.  . . . {Newcome  and  Seeker  *'  And  if  hath  come  to  pass)  . . . . 

■ t;,  . . . -Mt  tak'.n  " &r* 


maria  and  Sodom.  If  we  could  survey  the  Christian  church, 
in  ail  the  various  forms  and  places  in  which  it  has  been  estab- 
lished in  different  ages,  we  should  have  a picture  before  us, 
not  much,  if  at  all,  more  attractive  than  this  of  the  nation  of 
Israel:  though  there  has  always  been,  in  both  of  them,  ‘a 
remnant  according  to  the  election  of  grace,5  whose  pious  and 
quiet  lives  have  been  little  noticed  in  history.  Otherwise  the 
annals  of  the  church  would  be  the  most  melancholy  subject 
that  could  be  contemplated. —Let  us  turn  our  thoughts  to  the 
first  establishment  of  Christianity  in  the  Gentile  world,  and 
especially  in  the  Roman  empire.  The  state  of  the  Gentiles 
was  indeed  such,  as  rendered  them  a loathsome  object  in  the 
eyes  of  a holy  God  : yet,  in  a time  of  pity  and  love,  he  passed 

Ver.  21.  To  pass  through , &c.—  See  note  on  Le.  xx.  2.  In  addition  to  what 
is  there  said,  we  quote  from  Newcome  the  following  passage  of  Dionysius  of 
Halicarnassus  : “ After  this,  having  ordered  that  fires  should  be  made  before 
the  tents,  he  brings  out  the  people  to  leap  over  the  flames,  for  the  purifying  of 
their  pollutions.” 

Ver.  22.  Naked  and  bare.— Heb.  4 Nakedness  and  bareness.”  So  verse  39. 
Polluted. — See  verse  6. 

Ver.  24.  An  eminent  place.— An  44  arch,”  or  ‘‘arched  vault.”— Gesenius.  So 
Newcome.  English  margin,  Vulgate,  and  LXX.,  44  a brothel such  being  em- 
ployed for  that  purpose. 

Ver.  25.  At  every  head  of  the  loay.—Neiocome , At  the  head  of  every 
way.  ” 

Ver.  26.  The  Egyptians—  Heb.  “The  sons  ofMizraim.” Great  of  flesh 

—That  is,  lusty  anti  lustful. 

Ver.  27.  Ordinary  food. — [Chukkach,  44  thy  portion;”  the  household  pro- 
vision of  a wife— food,  clothes,  and  money. Delivered  thee. — The  Jews  , un- 

der IVIanasseh,  and  the  succeeding  kings  of  Judah,  made  the  temple  itself  the 
scene  of  their  open  and  abominable  idolatries,  in  addition  to  all  their  other 
idol-temples ! which  appears  to  be  meant  by  44  the  eminent  place,”  and  high 
places  in  every  street,”  ver.  24.  Allured  by  the  prosperity  of  the  Egyptians, 
they  also  connected  themselves  with  them,  and  jmned  in  their  mu. iiplied  and 
abominable  idolatries.  And  when  Jehovah  punished  them  by  wars  and  ta 
mines,  and  by  the  Philistines,  whose  daughters  are  represented  as  ashamed  oi 
their  enormous  idolatries,  instead  of  being  amended,  they  formed  alliances 
with  the  Assyrians,  and  worshipped  their  gods  ; and  they  even  followed  every 
. idol  whieh  was  worshipped  between  Canaan  and  Chaldee.)  Tiagste 


God's  judgments  on  Jerusalem , 

30  How  weak  is  thy  heart,  saith  the  Lord 
God,  seeing  thou  doest  all  these  things , the 
work  of  an  imperious  p whorish  woman; 

31  In  ‘i  that  thou  buildest  thine  eminent  place 
in  tiie  head  of  every  r way,  and  makest  thy 
high  place  in  every  street;  and  hast  not  been 
as  a harlot,  in  that  thou  scornest  hire  ; 

32  But  as  a wife  that  committeth  adultery, 
v'hich  taketh  strangers  instead  of  her  husband ! 

33  They  give  gilts  to  all  whores:  but  thou 
s givest  thy  gifts  to  all  thy  lovers,  and  1 hirest 
them,  that  they  may  come  unto  thee  on  every 
side  for  thy  whoredom. 

34  And  the  contrary  is  in  thee  from  other 
women  in  thy  whoredoms,  whereas  none  fol- 
lowed! thee  to  commit  whoredoms:  and  in 
that  thou  givest  a reward,  and  no  reward  is 
given  unto  thee,  therefore  thou  art  contrary. 

35  If  Wherefore,  O harlot,  hear  11  the  word  of 
the  Lord: 

36  Thus  saith  the  Lord  God  ; Because  thy 
filthiness  was  poured  out,  and  thy  nakedness 
discovered  * through  thy  whoredoms  with  thy 
lovers,  and  with  all  the  idols  of  thy  abomina- 
tions, and  by  the  blood  w of  thy  children, 
which  thou  didst  give  unto  them  ; 

37  Behold,  11  therefore  I will  gather  all  thy 
lovers,  with  whom  thou  hast  taken  pleasure, 
and  all  them  that  thou  hast  loved,  with  all 
them  that  thou  hast  hated;  I will  even  gather 
them  round  about  against  thee,  and  will  dis- 
cover thy  nakedness  unto  them,  that  they  may 
see  all  thy  nakedness. 

38  And  I will  judge  thee,  »as  women  that 
break  2 wedlock  and  shed  blood  a are  judged  ; 
and  I will  give  thee  blood  in  b fury  and  jea- 
lousy. 

39  And  I will  also  give  thee  into  their  hand, 
and  they  shall  throw  down  thine  eminent 
c place,  and  shall  break  down  thy  high  places  : 
they  shall  strip  d thee  also  of  thy  clothes,  and 
shall  take  c thy  fair  jewels,  and  leave  thee 
naked  and  bare. 

40  They  shall  also  bring  up  a company 
against  f thee,  and  they  shall  stone  thee  with 
stones,  and  thrust  thee  through  with  their 
swords. 

41  And  they  shall  burn  e thy  houses  with 
fire,  and  execute  judgments  u[  on  thee  in  the 
sight  h of  many  women : and  I will  cause 
thee  to  cease  from  playing  the  harlot,  and 
thou  also  shalt  give  no  hire  any  more. 

42  So  will  I make  my  fury  toward  thee  to 
rest,  and  my  jealousy  shall  depart  from  thee, 


EZEKIEL.— CHAP.  XVI. 


p Pr.7.ll. 


w Je.2.34. 

x Je.13.22, 
26. 

I.a.1. 8. 
Ho.2.3,10. 

ywith  judg- 
ments of. 


e ver.24,31. 
d Ho.2.3. 

e instru- 
ments of 
thine  or- 
nament. 


g 2 Ki.25.9. 

h Job  34.26. 
c.5.8,13. 

I Ti.S.20. 


k sister 
lesser 
than  thou 


n or,  that 
vas  loath- 
ed as  a 
small 
thing. 

n 2 Ki.2L9. 

1 Co.5.1. 


p Ge.13.10, 
13. 

18.20. 

De.32.15. 


for  her  exceeding  sins. 

and  I will  be  quiet,  and  will  be  no  more  angry 

43  Because  thou  hast  not  i remembered  the 
days  of  thy  youth,  but  hast  fretted  me  in  all 
these  things;  behold,  therefore  I also  will  re- 
compense ) thy  way  upon  thy  head,  saith 
the  Lord  God  : and  thou  shalt  not  commit  this 

'iewdness  above  all  thine  abominations. 

44  H Behold,  every  one  that  useth  proverbs 
shall  use  this  proverb  against  thee,  saying. 
As  is  the  mother,  so  is  her  daughter. 

45  Thou  art  thy  mother’s  daughter,  that 
loatheth  her  husband  and  her  children ; and 
thou  art  the  sister  of  thy  sisters,  which  loathed 
their  husbands  and  their  children : your  mo- 
ther was  a Hittite,  and  your  father  an  Amorite. 

46  And  thine  elder  sister  is  Samaria,  she  and 
her  daughters  that  dwell  at  thy  left  hand  : and 
thy  k younger  sister,  that  dwelleth  at  thy  right 
hand,  is  i Sodom  and  her  daughters. 

47  Yet  hast  thou  not  walked  after  their  ways, 
nor  done  after  their  abominations:  but,  m as 
if  that  were  a very  little  thing , thou  wast  cor- 
rupted more  "than  they  in  all  thy  ways. 

48  As  I live,  saith  the  Lord  God,  Sodom  "thy 
sister  hath  not  done,  she  nor  her  daughters, 
as  thou  hast  done,  thou  and  thy  daughters. 

49  Behold,  this  was  the  iniquity  of  thy  sister 
Sodom,  pride,  fulness  p of  bread,  and  abun- 
dance of  idleness  was  in  her  and  in  her 
daughters,  neither  did  she  strengthen  the 
hand  of  the  poor  and  needy. 

50  And  they  were  *>  haughty,  and  committed 
abomination  before  me : therefore  I took  them 
away  r as  I saw  good. 

51  Neither  hath  Samaria  committed  half  of 
thy  sins;  but  thou  hast  multiplied  thine  abo- 
minations more  than  they,  and  hast  justified 
8 thy  sisters  in  all  thine  abominations  which 
thou  hast  done. 

52  Thou  ‘ also,  which  hast  judged  thy  sisters 
bear  u thine  own  shame  for  thy  sins  that  thou 
hast  committed  more  abominable  than  they  : 
they  are  more  righteous  than  thou  : yea,  be 
thou  confounded  also,  and  bear  thy  shame, 
in  that  thou  hast  justified  thy  sisters. 

53  When  I shall  bring  again  v their  captivity, 
the  captivity  of  Sodom  and  her  daughters, 
and  the  captivity  of  Samaria  and  her  daugh- 
ters, then  will  I bring  again  the  captivity  of 
thy  captives  in  the  midst  of  them  : 

54  That  thou  mayest  bear  thine  own  shame, 
and  mayest  be  confounded  w in  all  that  thou 
hast  done,  in  that  thou  art  a comfort  unto  them. 

55  When  thy  sisters,  Sodom  and  her  daugh- 


by,  and  said  to  them,  as  they  lay  perishing  in  sin  and  pollution, 
‘ Live,  yea,  he  said  unto  them,  Live  !’  He  planted  his  gospel 
among  them,  and  caused  Christians  to  multiply  exceedingly. 
At  length,  the  Roman  emperors  professing  themselves  Chris- 
tians, the  church  grew  great  and  honourable ; Christianity 
became  the  established  religion  ; abundance  of  liberty  and  en- 
couragement was  given  to  its  preachers  and  professors:  the 
places  for  public  worship  were  multiplied,  decorated,  and  en- 
riched by  ample  donations  and  endowments,  and  the  church 
prospered  into  a kingdom.  But  what  were  the  consequences'? 


The  pride,  ambition,  rapacity,  and  licentiousness,  the  furious 
contests  and  cruel  persecutions,  the  superstitions,  blasphemies, 
impostures,  and  idolatries,  which  came  in,  and  continued  loin- 
crease  for  ages,  at  length  rendered  the  Christian  Roman  em- 
pire a genuine  daughter  of  the  Pagan  Roman  empire:  and  all 
that  used  proverbs  might  well  say,  “ As  was  the  mother  so  is 
the  daughter.”  Nor  was  there  ever  a heathen  city,  or  kingdom, 
on  the  face  of  the  earth,  of  which  the  iniquities,  cruelties,  and 
unnatural  lusts,  the  whoredom  and  adultery,  corporal  and  spi- 
ritual, have  not  been  justified,  and  far  exceeded,  by  the  church 


Ver.  33.  I will  give  thee  hlooil,  &c. — This  is  thought  to  allude  to  the  water 
of  jealousy,  which  the  accused  woman  might  be  required  to  drink.  See  DeuL 
v.  17,  and  note  ; and  compare  Rev.  xvi.  6. 

Ver.  39.  Thine  eminent  vlace. — [For  the  enormous  idolatries  and  cruelties 
of  Judah  and  Jerusalem,  Jehovah  determined  to  gather  together  the  surround- 
ing nations,  both  those  with  whom  they  had  formed  alliances,  as  the  Egyp- 
tians and  the  Assyrians,  and  such  as  had  always  been  inimical  to  them,  as 
Edom,  Ammon,  Moab,  and  Plnlistia, — to  indict,  or  to  witness,  his  judgments 
upon  them.  Haying  exposed  their  enormous  crimes  to  view,  he  would  pass 
sentence  upon  them:  he  would  give  Jerusalem  into  the  hands  of  the  Chal- 
deans, who  would  destroy  the  city  and  temple  which  they  had  polluted  ; level 
their  cities  and  high  places  with  the  ground  ; slay,  plunder  and  enslave  the 
people.  1 —Bagster. 

Ver.  41.  Many  women. — That  is,  nations. 

Ver.  43.  Fretted— Xewcomc,  '•Provoked.” This  lewdness  above  all  thy 

abominations.— Or,  (which  is)  above  all  thine  (other)  abominations  " Ido- 

latry is  the  crime  here  referred  to,  which  being  high  I reason  against  their  God 
and  King,  was  the  highest  crime  in  the  Jewish  code : but  of  this  crime  they 
seem  long  since  cured. 

Ver.  44.  As  is  th^mother  fir.  —That  is,  the  whole  family  are  idolaters 
878 


Ver.  46.  Her  daughters  at  thy  left  hand.—' The  Jews,  in  reckoning  the  points 
of  tiie  compass,  place  their  face  toward  the  east,  when  consequently  Samaria, 
in  the  north,  was  on  their  left  hand,  and  Sodom,  in  the  south,  upon  their  right. 

Ver.  47.  But  as,  fir.. — Xewcomc,  and  English  margin,  (”  That  was  loathed 
as  a small  thing,)  but  thou  hast  been  corrupted,”  &c.~ 

Ver.  49.  Sister  Sodom.— [Jerusalem  had  not  only  copied  the  example  ot 
Samaria, — called  her  elder  sister,  because  the  kingdom  of  Israel  was  larger 
than  Judah,  and  first  apostatized  into  open  idolatry, — but  had  also  proved  her 
relationship  to  Sodom  itself, — called  her  younger  sister  as  being  an  interior  city 
and  state, — by  imitating  her  abominations,  and  exceeding  her  in  wickedness. 1 

— Bagster . Fulness  of  bread,  See. — Sec  Gen.  xiii.  10 Abundance  of 

idleness. — Hebrew,  ” Prosperity  of  rest.”  N.  B.  A superabundance  of  the 
blessings  of  Providence  olten  tends  to  luxury  and  idleness,  which  lead  to 
every  other  vice. 

Ver.  53.  When  1 shall  bring.  See. — Seeker,  Newcorne,  and  Boothroyd , ren- 
der this  whole  passage  as  a promise  ; ” Yet  I will  bring  again,  ....  and  I 
will  bring  again  thy  captivity  in  the  midst  of  them.” 

Ver.  54.  Thou  art  a comfort.—  Seech,  xiv.  22,  23, 

Ver.  55.  When  thy  sisters. — Xewcome,  ‘‘And  tin  sisters,”  Sec  — Then 
thou. — Xeiocome,  And  thou." 


Mercy  promised  to  Jerusalem.  EZEKIEL. — CHAP.  XVII.  The  two  eagles  and  the  vine. 


lers,  shall  return  to  their  former  estate,  and 
Samaria  and  her  daughters  shall  return  to 
their  former  estate,  then  thou  and  thy  daugh- 
ters shall  return  to  your  former  estate. 

56  For  thy  sister  Sodom  was  not  * mentioned 
T by  ihy  mouth  in  the  day  of  thy  z pride, 

57  Before  thy  wickedness  was  discovered,  as 
at  the  time  a of  thy  reproach  of  the  daughters 
of b Syria,  and  all  that  are  round  about  her, 
the  daughters  of  the  Philistines,  which  c de- 
spise d thee  round  about. 

58  Thou  hast  borne  e thy  lewdness  and  thine 
abominations,  saith  the  Lord. 

59  For  thus  saith  the  Lord  God  ; I will  even 
deal  with  thee  as  f thou  hast  done,  which 
hast  despised  the  oath  in  breaking  the  e cove- 
nant. 

60  H Nevertheless  I will  h remember  my  co- 
venant with  thee  in  the  days  of  thy  youth, 
and  I will  establish  unto  thee  an  everlasting 
i covenant. 

61  Then  thou  shalt  remember  thy  ways,  i and 
be  ashamed,  when  thou  Shalt  receive  thy  sis- 
ters, thine  elder  and  thy  younger : and  I will 
give  them  unto  thee  for  k daughters,  but  1 not 
by  thy  m covenant. 

62  And  I will  establish  n my  covenant  with 
thee ; and  thou  shalt  know  that  I am  the  Lord  : 

63  That  thou  mayest  remember,  and  be  0 con- 
founded, and  never  open  thy  p mouth  any  more 
because  of  thy  shame,,  when  I am  pacified  to- 
ward thee  for  all  that  thou  hast  done,  saith  the 
Lord  God. 

CHAPTER  XVII. 

• Under  the  parable  of  two  eagles  and  a vine,  11  is  showed  God’s  judgment  upon  Jeru- 
salem for  revolting  from  Babylon  to  Egypt.  22  God  promiseth  to  plant  the  cedar  of 

the  gospel. 

A ND  the  word  of  the  Lord  came  unto  me, 
saying, 

2 Son  of  man,  put  forth  a riddle,  and  speak 
a parable  unto  the  house  of  Israel  ; 

3 And  say,  Thus  saith  the  Lord  God  ; A great 
a eagle  with  great  wings,  long-winged,  full  of 
feathers,  which  had  0 divers  colours,  came 
unto  Lebanon,  and  took  the  highest  c branch 
of  the  cedar : 

4 He  cropped  off  the  top  of  his  young  twigs, 
and  carried  it  into  a land  of  traffic  ; he  set 
it  in  a city  of  merchants. 

5 He  took  also  of  the  seed  of  the  land,  and 
d planted  it  in  a fruitful  e field  ; he  placed  it  by 
great  waters,  and  set  it  as  a willow  f tree. 

6 And  it  grew,  and  became  a spreading  vine 
of  low  s stature,  whose  branches  turned  to- 
ward him,  and  the  roots  thereof  were  under 
him:  so  it  became  a vine,  and  brought  forth 
branches,  and  shot  forth  sprigs. 

7 There  was  also  another  great  eagle  with 


A.  M.  3110. 
B.  C.  531. 


x for  a re- 
port. or, 
hearing. 
y 18.65.5. 

Lu.I8.ll. 
z prides, 
or,  excel- 
lencies. 
a 2 Ki.  16.5. 

Is.7.1. 
b Aram, 
c or,  spoil. 
d Je. 33.24. 
e them. 
f Mat.7.1,2. 
g De.29.12.. 
15. 

h Ps.  106.45. 
i 2 So. 23.5. 
Je.32.40. 
50.5. 

j Ps.  119.59. 
k Is. 54.1. 
60.4. 
Ga.4.26.. 
31. 

1 Je.31.31. 
mJ  n.15. 16. 
n Ho.2.19, 
20. 

o Ezr.9.6. 

Da.9.7,8. 
p Ro.3.19. 
a Ho.8.1. 
b embroi- 
dering. 
c 2Ki.24. 12. 

d put  it  in 
a field  of 
seed, 

e De.  8.7.. 9. 
f Is. 44.4. 
g ver.14. 


h ver.15. 
i field, 

) 2 Ki.25.7. 
k c.19.12. 

1 Ho. 12.1. 
13.15. 

m c.2.5. 

n ver.3. 

2 Ki.24.ll 
..17. 

o brought 
him  to. 

p 2Ch.36. 13 

q c.29.14. 

r to  keep  his 
covenant 
to  stand 
to  it. 

s 2 Ki.24.20. 

t Ib.31.1..3. 

u ver.9. 

v Je.52.ll. 
c.12.13. 

w Je.37.7. 

x lCh.29.24 


great  wings  and  many  feathers  : and,  behold, 
this  vine  did  bend  h her  roots  toward  him,  and 
shot  forth  her  branches  toward  him,  that  he 
might  water  it  by  the  furrows  of  her  planta- 
tion. 

8 It  was  planted  in  a good  i soil  by  great 
waters,  that  it  might  bring  forth  branches, 
and  that  it  might  bear  fruit,  that  it  might  be 
a goodly  vine. 

9 Say  thou,  Thus  saith  the  Lord  God;  Shall 
it  prosper  ? shall  he  not  pull  up  the  roots  there 
of,  and  cut  off  the  fruit  i thereof,  that  it  with- 
er? it  shall  wither  in  all  the  leaves  of  her 
spring,  even  without  great  power  or  many 
people  to  pluck  it  up  by  the  roots  thereof. 

10  Yea,  behold,  being  planted,  shall  it  pros- 
per? shall  it  not  utterly  wither,  k when  the 
east  wind  > toucheth  it  ? it  shall  wither  in  the 
furrows  where  it  grew. 

1 1 TT  Moreover  the  word  of  the  Lord  came 
unto  me,  saying, 

12  Say  now  to  the  rebellious  m house,  Know 
ye  not  what  these  things  mean ? tell  them,  Be- 
hold, the  king  of  Babylon  is  come  to  Jerusa- 
lem, and  hath  taken  n the  king  thereof,  and  the 
princes  thereof,  and  led  them  with  him  to  Ba- 
bylon ; 

13  And  hath  taken  of  the  king’s  seed,  and 
made  a covenant  with  him,  and  hath  0 taken 
an  oath  p of  him  : he  hath  also  taken  the 
mighty  of  the  land  : 

14  That  the  kingdom  might  be  ‘•base,  that  it 
might  not  lift  itself  up,  r but  that  by  keeping 
of  his  covenant  it  might  stand. 

15  But  s he  rebelled  against  him  in  sending 
his  ambassadors  into  1 Egypt,  that  they  might 
give  him  horses  and  much  people.  Shall  “ he 
prosper?  shall  he  escape  that  doeth  such 
things ? or  shall  he  break  the  covenant,  and 
be  delivered  ? 

16  As  I live,  saith  the  Lord  God,  surely  in  the 
place  where  the  king  dwelletli  that  made  him 
king,  whose  oath  he  despised,  and  whose  co- 
venant he  brake,  even  with  him  in  the  midst 
of  Babylon  he  shall  v die. 

17  Neither  w shall  Pharaoh  with  his  mighty 
army  and  great  company  make  for  him  in  the 
war,  by  casting  up  mounts,  and  building  forts, 
to  cut  off  many  persons  : 

18  Seeing  he  despised  the  oath  by  breaking 
the  covenant,  when,  lo,  he  had  given  his 
x hand,  and  hath  done  all  these  things , he 
shall  not  escape. 

19  Therefore  thus  saith  the  Lord  God  ; As  I 
live,  surely  mine  oath  that  he  hath  despised, 
and  my  covenant  that  he  hath  broken,  even  it 
will  I recompense  upon  his  own  head. 


of  Rome  and  her  dependencies:  which  long  formed  so  large  a 
part  of  Christendom,  as  to  give  occasion  to  her  assuming  the 
arrogant  title  of  the  Holy  Catholic  Church  1” — T.  Scott. 

Chap.  XVII.  Ver.  1 — 24.  God? s judgments  on  Judea  repre- 
sented by  the  parable  of  two  eagles  and  a vine. — In  the  fable 
before  us,  Nebuchadnezzar  is  represented  as  a great  eagle  which 
perched  on  the  highest  branch  of  one  of  the  mighty  cedars  of 


Ver.  56.  For  thy  sister.— Newcome , “ Although  thy  sister  Sodom  was  not 
beard  of  from  thy  mouth.” 

Ver.  58.  Thou  hast  borne.— Thou  hast  already  began  to  receive  the  punish- 
ment ! See  ver.  59. 

Ver.  61.  Not  by  thy  covenant. — The  old  covenant  of  Sinai,  which  thou  hast 
oroken,  but  “ by  the  new  covenant,  under  the  gospel  dispensation.”— Netocome. 

Chap.  XVII.  Ver.  2.  A riddle.— See  Ju.  xiv.  12.  Newcome  renders  it  “a 
dark  saying,”  as  in  Psalm  lxxviii.  2. 

Ver.  3.  Great  eagle—  Nebuchadnezzar,  so  called  from  his  towering  ambi- 
tion and  rapaciousness. With  great  wings. — Heb.  “ Great  of  wings.”  It 

is  said  that  they  are  frequently  seven  feet  in  extent. — Extensive  empire,  both 
in  length  and  breadth. Divers  colours. — ‘‘An  allusion  to  the  various  na- 
tions which  composed  the  Babylonian  empire.”  Michaelis. Came  to  Leba- 

non.— Came  against  Judah  and  Jerusalem.  A modern  traveller  (La  Roque ) 
found  at  Lebanon  a large  number  of  eagles’  feathers.  Orient.  Lit.  No.  1021. 

Ver.  4.  City  of  merchants.— [Babylon,  which  hv  means  of  the  Euphrates 
and  Tigris,  had  communication  with  the  richest  and  most  distant  nations.]— B. 

Ver.  5.  Seed  of  the  land.—  Zedekiah,  brother  to  Jekoniah. As  the  parent 

verb  si',  nif  eg  to  plant.  Neiocome  thinks  the  noun  here  used  may  signify  a scion, 


Lebanon.  This  branch  represents  king  Jehoiachim,  whom  he 
carried  off  to  Babylon,  “a  land  of  traffic:]’  he  took  also  a 
young  shoot,  meaning  Zedekiah,  and,  planting  it  in  a lniitful 
soil,  it  flourished  and  became  a spreading  tree,  like  a willow 
growing  by  the  waters.  Another  eagle  is  now  introduced,  to 
represent  the  king  of  Egypt,  and  the  tree  just  mentioned  (Ze- 
deliiah)  spreads  forth  its  branches  toward  this  second  eagle:' 

or  shoot ; and  by  this  last  word  Boothroyd  renders  it,  since  the  vine  is  thus  pro 

pagated,  and  not  by  seed:  Planted  it. — Made  him  king  of  Judea. Great 

luaters. — [ Made  him  dependent  on  Babylon,  the  city  of  great  waters,  as  the 
willow  is  on  humidity.  1 — Bagster. 

Ver.  6.  Branches  turned,  &c. — [The  Jewish  state  had  then  no  height  of 
dominion  ; and  Zedekiah  was  wholly  dependant  on  Nebuchadnezzar.] — B. 

Ver.  10.  Utterly  Loither.—['The  regal  government  shall  be  finally  destroyed, 
like  a tree  blasted  by  the  east  wind  : Zedekiah  shall  be  the  last  king ; and 
the  monarchy  shall  terminate  with  him. ]— Bagster. 

Ver.  14.  Base.— Neiocome,  “ Low,  or  humble.” That  by  keeping  of  his 

covenant  it  might  stand.— Neiocome,  “ That  it  might  keep  his  covenant,  and 
might  stand.” 

Ver.  17.  By  casting  up  mounts,  &c.— See  chap.  iv.  2. 

Ver.  13.  Despised  the  oath.— [Though  Zedekiah’s  oath  had  been  given  to  a 
heathen,  a conqueror,  and  a tyrant,  yet  God  considered  the  violation  of  it  a 
most  aggravated  sin  against  him,  and  determined  to  punish  him  for  it.]— B. 

Ver.  19.  Mine  oath. — Zechariah  doubtless  swore  by  the  name  ol  the  God  of 

Israel. My  covenant.—  The  Lord  regards  himsell  as  a party  to  every  covo 

riant  made  in  his  name. 

87  ft 


Unjust  parable  of  sour  grapes 

20  And  l will  spread  my  net  * upon  him,  and  he 
shall  be  taken  in  my  snare,  and  I will  bring  him 
to  Babylon,  and  will  plead  with  him  there  for 
his  trespass  that  he  hath  trespassed  against  me. 

21  And  all  his  fugitives  with  all  his  bands 
shall  fall  by  the  sword,  and  they  that  remain 
shall  be  scattered  2 toward  all  winds  : and  ye 
shall  know  that  I the  Lokd  have  spoken  it. 

22  H Thus  saith  the  Lord  God  ; I will  also 
take  of  the  highest a branch  of  the  high  cedar, 
and  will  set  it ; I will  crop  off  from  the  top 
of  his  young  twigs  a tender  b one,  and  will 
plant  it  upon  a high  c mountain  and  eminent : 

23  In  the  mountain  of  the  height  of  Israel 
will  I plant  it:  and  it  shall  bring  forth  boughs, 
and  bear  fruit,  and  be  a goodly  cedar:  and 
under  it  shall  dwell  all  d fowl  of  every  wing ; 
in  the  shadow  of  the  branches  thereof  shall 
they  dwell. 

24  And  all  the  trees  of  the  field  shall  know 
that  I the  Lord  have  e brought  down  the  high 
tree,  have  exalted  the  low  tree,  have  dried  up 
the  green  ' tree,  and  have  made  the  dry  tree 
to  flourish  : I the  Lord  have  spoken  and  have 
done  it. 

CHAPTER  XVIII. 

I God  reprovetn  the  unjust  parable  of  sour  grapes.  5 He  showeth  how  he  dealeth  with 
a just  father  : 10  with  a wicked  son  of  a just  father : 14  with  a just  son  of  a wicked 
father:  19  with  a wicked  man  repenting:  24  with  a just  man  revolting.  25  He  de- 
fendeth  his  justice,  31  and  exhorteth  to  repentance. 

HPHE  word  of  the  Lord  came  unto  me  again, 
J-  saying, 

2 What  mean  ye,  that  ye  use  this  proverb 
concerning  the  land  of  Israel,  saying,  The 
fathers  a have  eaten  sour  grapes,  and  the 
children’s  teeth  are  set  on  edge  ? 

3 As  I live,  saith  the  Lord  God,  ye  shall  not 
have  occasion  any  more  to  use  this  proverb  in 
Israel. 

4 Behold,  all  souls  are  mine  ; as  the  soul  of 
the  father,  so  also  the  soul  of  the  son  is  mine  : 
the  soul  that  sinneth,  it  shall  b die. 

5 1[  But  if  a man  be  just,  and  do  c that  which 
is  lawful  and  right, 

6 And  d hath  not  eaten  upon  the  mountains, 
neither  hath  lifted  up  his  eyes  to  the  idols  of 
the  house  of  Israel,  neither  hath  defiled  his 
neighbour’s  wife,  neither  hath  come  near  to 
* a menstruous  woman, 

7 And  hath  not  oppressed  f any,  but  hath  re- 
stored to  the  debtor  his  e pledge,  hath  spoil- 
ed none  by  violence,  hath  given  his  bread  to 
the  h hungry,  and  hath  covered  the  naked  with 
a garment ; 

8 He  that  hath  not  given  forth  upon  ■ usury, 
neither  hath  taken  any  increase,  that  hath 
withdrawn  his  hand  from  iniquity,  hath  exe- 
cuted true  i judgment  between  man  and  man, 


EZEKIEL.— CHAP.  XVIII. 


c P».2.6. 
72.16. 

Is.  2.2,3. 
c.  00.40- 
Mi.4.1,2. 

d c.31.6. 
Du.  4. 12. 
Mat.  13. 
47,48. 

Lu.  14.21 
..23. 

e Hu.  1.52, 
53. 

1 Co.  1.27, 


justice. 


f Ex. 22.21, 
fee. 

Pr.3.31. 


h De.  15.7,8. 
Ib.53.7. 
Mat.  25. 35 

i Le.25.36, 
37. 

Ne.5.7. 

Pb.  15.5. 
j Le.19.15. 
Zec.8.16. 


1 o r, breaker 
up  of  a 
house. 
m Na. 35.31. 
n or,  to  his 
brother 
besides 
any  of 
these. 
o bloods. 


q ver.28. 
r pledged , 
or,  taken 
to  pledge. 
s Jn.8.24. 
t Ex.20.5. 
2Ki.23.26. 
24.3,4. 
u De.24.16. 

2Ki.  145,6 
v Is. 3.10, 11. 
w Ro.2.9. 
x Pr.23.13. 


God's  dealings  with  men 

9 Hath  walked  k in  my  statutes,  and  hath  kept 
my  judgments,  to  deal  truly  ; he  is  just,  he  shall 
surely  live,  saith  the  Lord  God. 

10  if  If  he  beget  a son  that  is  a 1 robber,  a 
m shedder  of  blood,  and  that  doeth  n the  like 
to  any  one  of  these  things, 

11  And  that  doeth  not  any  of  those  duties, 
but  even  hath  eaten  upon  the  mountains,  and 
defiled  his  neighbour’s  wife, 

12  Hath  oppressed  the  poor  and  needy,  hath 
spoiled  by  violence,  hath  not  restored  the 
pledge,  and  hath  lifted  up  his  eyes  to  the  idols, 
hath  committed  abomination, 

13  Hath  given  forth  upon  usury,  and  hath 
taken  increase:  shall  he  then  live?  he  shall 
not  live : he  hath  done  all  these  abomina- 
tions ; he  shall  surely  die;  his  “blood  shall 
be  p upon  him. 

14  If  Now,  lo,  if  he  beget  a son,  that  seeth 
all  his  father’s  sins  which  he  hath  done,  and 

considereth,  and  doeth  not  such  like, 

15  That  hath  not  eaten  upon  the  mountains, 
neither  hath  lifted  up  his  eyes  to  the  idols  ol 
the  house  of  Israel,  hath  not  defiled  his  neigh- 
bour’s wife, 

16  Neither  hath  oppressed  any,  hath  not 
r withholden  the  pledge,  neither  hath  spoiled 
by  violence,  but  hath  given  his  bread  to  the 
hungry,  and  hath  covered  the  naked  with  a 
garment, 

17  That  hath  taken  off  his  hand  from  the 
poor,  that  hath  not  received  usury  nor  in- 
crease, hath  executed  my  judgments,  hath 
walked  in  my  statutes ; he  shall  not  die  for 
the  iniquity  of  his  father,  he  shall  surely  live. 

18  As  for  his  father,  because  he  cruelh'  op- 
pressed, spoiled  his  brother  by  violence,  and 
did  that  which  is  not  good  among  his  people, 
lo,  even  he  shall  die  in  5 his  iniquity. 

19  If  Yet  say  ye,  Why?  doth  not  < the  son 
bear  the  iniquity  of  the  father?  When  the 
son  hath  done  that  which  is  lawful  and  right, 
and  hath  kept  all  my  statutes,  and  hath  done 
them,  he  shall  surely  live. 

20  The  soul  that  sinneth,  it  shall  die.  The 
son  " shall  not  bear  the  iniquity  of  the  father, 
neither  shall  the  father  bear  the  iniquity  of  the 
son  : the  righteousness  v of  the  righteous  shall 
be  upon  him,  and  the  wickedness  " of  the  wick- 
ed shall  be  upon  him. 

21  If  But  if  the  wicked  will  turn  1 from  all  his 
sins  that  he  hath  committed,  and  keep  ’ all  my 
statutes,  and  do  that  which  is  lawful  and  right, 
he  shall  surely  live,  he  shall  not  die. 

22  All  7 his  transgressions  that  he  hath  com.- 
mitted,  they  shall  not  be 1 mentioned  unto  him : 


yet  it  prospers  not ; but,  being  smitten  by  an  eastern  wind, 
withers  in  the  soil  wherein  it  grew.  Such  is  the  outline  of  this 
allegory,  which  is  more  fully  explained  in  the  following  part  of 
the  chapter.  But  in  the  last  three  verses  we  read  of  another 
branch,  which  shall  be  planted  in  a lofty  mountain,  and  be- 
come a lofty  cedar,  in  whose  boughs  birds  of  every  wing  should 
lodge.  Neiccome  thinks  “ these  verses  may  have  a reference 
to  Zerubbabel,  to  the  Maccabees,  to  the  Messiah,  and  to  the 

Ver.  20.  Spread  my  net. — See  chap.  xii.  13.  note. 

Ver.  22.  I to  ill  take , &c.— [The  projihet  pursuing  the  same  metaphor,  de- 
clares that  Jehovah  would  not  forget  his  covenant  with  the  familyof  David, 
while  heDunished  this  degenerate  branch  of  it : He  would  plant  a tender  shoot 
cropped  from  the  highest  branch  of  this  cedar  : which  should,  however,  become 
high  and  eminent.  This  appears  only  applicable  to  Je3us  of  Nazareth,  the 
6on  of  David,  and  the  Messiah  of  God  1 — Bagster. 

Ver  23.  Boughs.— \ .Apostles,  evangelists,  and  their  successors  in  the  minis- 
try of  the  Gospel. Fruit. — Multitudes  shall  be  converted  by  their  preaching. 

— -Fowl. — All  the  nations  of  the  earth  shall  submit  to  his  dominion  ; and 
shall  trust  in  Him  alone  for  salvation.  ]— Bagster. 

Ver.  24.  The  high  tree,  &c. — The  high  free  and  the  green  tree  refer  to 
Nebuchadnezzar,  (Daniel  iv.  12.)  The  low  tree  and  the  dry  tree,  to  the 

Jews.  Newcome. Have  done  it.— What  God  decrees,  may  be  considered 

s certain  as  if  done. 

Chap  XVIII.  Ver.  2.  What  mean  ye,  &c  — What  cause  have  you,  or  what 

•vould  you  have  men  think  of  your  carriage  to  me,  and  of  mine  towards  you. 

Use  this  proverb.— Openly,  unjustly,  and  impudently  justify  yourselves  and 

condemn  your  God,  by  tart  but  false  accusations  of  his  ways. The  fathers 

880 


future  restoration  of  the  Jews  but  Boothroyd .remarks,  that 
no  king  of  the  house  of  David,  since  the  captivity,  ever  an- 
swered this  description.,  or  was  able  to  afford  that  protection  to 
the  neighbouring  powers  here  implied  : he  therefore  refers  the 
whole  exclusively  to  the  Messiah. 

Chap.  XVIII.  Ver.  1 — 32.  God  vindicates  the  equity  of  his 
Providence. — The  Jews  complain  to  Ezekiel  (as  they  haa  be- 
fore done  to  Jeremiah)  of  God’s  dealing  hardly  with  them,  in 


&c.— Our  fathers  have  sinned,  and  we  their  children,  who  were  unborn,  do  suf- 
fer now  for  their  sins.  This  complaint  was  common,  both  in  Babylon  and  Je- 
rusalem, and  thus  they  strove  to  be  thought  innocent,  and  to  prove  the  ways  oJ 
God  to  be  unjust  and  cruel.  How  sinners  willingly  overlook  their  personal 
sins.  See  Jer.  xxxi.  29. 

Ver.  4.  All  souls  arc  mint.— That  is,  they  originate  from  me,  and  are  ac- 
countable to  me.  There  can  be  no  just  colour  of  partial  judgment  in  God 
when  he  is  equally  God  to  all. 

Ver.  6.  Not  eaten  upon  the  mountains — That  is,  not  partaken  of  the  idol 
sacrifices  on  the  high  places. 

Ver.  8.  Usury  — Biting  usury  (as  the  word  implies)  which  is  prohibited,  be- 
cause of  the  injury  it  docs  to  the  borrower,  and  the  undue  gain  it  brings  to  thfe 
lender.  This  is  against  the  law  of  charity  and  the  express  will  of  God.  Ex 
xxii.  25.  Lev.  xxv.  35—37.  Deut.  xxiii.  19,  20. 

Ver.  13.  His  blood  shall  be  upon  him. — That  is,  he  shall  be  answerable  for 
his  sins,  if  not  repented  of. His  (plural)  bloods.— Both  the  blood  of  the  inno- 

cent, which  he  murdered,  and  his  own  blood,  which  thereby  he  forfeited  ; that 
is,  the  whole  blame  of  his  misery  in  time  and  eternity  shall  lie  upon  himself 
— Pool . 


Oocl  dtfendelh  his  justice.  EZEKIEL. - 

in  his  righteousness  that  he  hath  done  he  shall 
live. 

23  Have  b I any  pleasure  at  all  that  the  wick- 
ed should  die  ? saith  the  Lord  God  : and  not 
that  he  should  return  from  his  ways,  and  live  ? 

24  If  But  when  the  righteous  c turneth  away 
from  his  righteousness,  and  committeth  ini- 
quity, and  doeth  according  to  all  the  abomina- 
tions that  the  wicked  man  doeth,  shall  he  live? 

All  his  righteousness  that  he  hath  done  shall 
not  be  mentioned:  in  his  trespass  that  he  hath 
trespassed,  and  in  his  sin  that  he  hath  sinned, 
in  them  shall  he  die. 

25  If  Yet  ye  say,  The  way  of  the  Loud  is  not 
equal.  Hear  now,  O house  of  Israel ; Is  not 
my  way  equal?  are  not  your  ways  unequal  ? 
t 26  When  a righteous  man  turneth  away  from 
his  righteousness,  and  committeth  iniquity, 
and  dieth  in  them  ; for  his  iniquity  that  he 
hath  done  shall  he  die. 

27  Again,  when  the  wicked  man  turneth  away 
from  his  wickedness  that  he  hath  committed, 
and  doeth  that  which  is  lawful  and  right,  he 
shall  save  his  soul  alive. 

23  Because  he  d considered,  and  turneth 
away  from  all  his  transgressions  that  he  hath 
committed,  he  shall  surely  live,  he  shall  not  die. 

29  \ et  saith  the  house  of  Israel,  The  way  of 
the  Lord  'is  notequal.  Ohouseof  Israel,  are  not 
my  ways  equal?  are  not  your  ways  unequal  ? 

30  Therefore  I will  judge  you,  O house  of  Is- 
rael, every  one  according  to  his  ways,  saith 
the  Lord  God.  f Repent,  and  turn  e yourselves 
from  all  your  transgressions  ; so  iniquity  shall 
not  be  your  ruin. 

31  TI  Cast  away  b from  you  all  your  trans- 
gressions, whereby  ye  have  transgressed  ; and 
make  you  a new  > heart  and  a new  spirit : for 
why  will  ye  die,  O house  of  Israel  ? 

32  For  I have  no  pleasure  in  the  death  of 
him  that  dieth,  saith  the  Lord  God  : wherefore 
turn  « yourselves,  and  live  ye. 

, ,,  CHAPTER  XIX. 

I A lamentation  tor  the  princes  of  Israel,  under  the  parable  of  lions’  whelps  taken  in  a 

Mpit,  10  and  for  Jerusalem,  under  the  parable  of  a wasted  vine. 

OREOVER  take  thou  up  a lamentation 
a for  the  princes  of  Israel, 


A.  M.  3410 
B.  C.  594. 


b lTi.2.4. 
2Pe.3.9. 

c He.G.4..6. 
10.26,27. 

2 Pe.2.20. 


d Lu.15.17, 
&c. 


f Re. 2.5. 


g or,  others 
P3.51.13. 
Lit.  22. 32. 


h Ep.4.22, 
23. 


Pa.51.lfl. 

Je.32.39. 


b 2 Ki. 23.31 
..34. 

2Ch.36.4 


c or,  widows. 

d La. 4.20. 

e or,  hooks. 

f c.l7.6.&m 

g or,  quiet- 
ness, or, 
likeness. 

h IV.8.7..9. 


i c.  17.10. 
Ho.  13. 15. 

j Ps.63.1. 

k Ju.9.15. 
2Ki.24.20. 
Ps.80.16. 

1 Ps.79.7. 

m Ne.9.37. 
H 0.3.4. 

A m. 9.1 1. 


CHAP.  XIX.  Parable  of  the  lions'  whelps 

2 And  say,  What  is  thy  mother?  A lioness- 
she  lay  down  among  lions,  she  nourished  her 
whelps  among  young  lions. 

3 And  she  brought  up  one  of  her  whelps:  it 
L became  a young  lion,  and  it  learned  to  catch 
the  prey  ; it  devoured  men. 

4 The  nations  also  heard  of  him  ; he  was 
taken  in  their  pit,  and  they  brought  him  with 
chains  unto  the  land  of  Egypt. 

5 Now  when  she  saw  that  she  had  waited, 
and  her  hope  was  lost,  then  she  took  another 
of  her  whelps,  and  made  him  a young  lion. 

6 And  he  went  up  and  down  among  the  li- 
ons, he  became  a young  lion,  and  learned  to 
catch  the  prey,  and,  devoured  men. 

7 And  he  knew  their  'desolate  palaces^  and 
he  laid  waste  their  cities;  and  the  land  was 
desolate,  and  the  fulness  thereof,  by  the  noise 
of  his  roaring. 

8 Then  the  nations  set  against  him  on  every 
side  from  the  provinces,  and  spread  their  net 
over  him  : he  was  taken  in  their  d pit. 

9 And  they  put  him  in  ward  in  'chains,  and 
brought  him  to  the  king  of  Babylon:  they 
brought  him  into  holds,  that  his  voice  should 
no  more  be  heard  upon  the  mountains  of 
Israel. 

101!  Thy  mother  is  like  a vine  1 in  thy  s blood, 
planted  by  the  waters  : she  h was  fruitful  and 
full  of  branches  by  reason  of  many  waters. 

11  And  she  had  strong  rods  for  the  sceptres 
of  them  that  bare  rule,  and  her  stature  was 
exalted  among  the  thick  branches,  and  she 
appeared  in  her  height  with  the  multitude  of 
her  branches. 

12  But  she  was  plucked  up  in  fury,  she  was 
cast  down  to  the  ground,  and  the  east  wind 
' dried  up  her  fruit:  her  strong  rods  were  bro- 
ken and  withered.;  the  tire  consumed  them. 

13  And  now  she  is  planted  in  the  wilderness, 
in  a j dry  and  thirsty  ground. 

14  And  fire  kis  gone  out  of  a rod  of  her 
branches,  which  hath  devoured  i her  fruit,  so 
that  she  hath  no  m strong  rod  to  be  a sceptre 
to  rule.  This  is  a lamentation,  and  shall  be 
for  a lamentation. 


punishing  them  for  the  sins  of  their  forefathers,  their  calami- 
ties  having  been  long  threatened  as  the  consequence  of  the  na- 
tional guilt.  The  Lord  tells  them  that  he  had  no  respect  of 
persons : but  that  every  one  should  eventually  be  rewarded  ac- 
cording to  his  works.  (Mat.  xvi.  27.)  This  ne  instances  by  a 
variety  of  examples;  such  as  that  pf  a just  father  and  his 
wicked  son,  and  the  just  son  of  this  wicked  father;  then  a 
wicked  man  repenting,  and  a just  man  revolting. 

In  vindication  of  the  equity  of  Providence,  we  have  offered  a 
uW  r?mark-3  iin  arJswer  to  the  same  objection  made  to  the  Pro- 
phet Jeremiah,  which  we  need  nor  here  repeat.  (See  exposi- 
tion of  Jer.  xxxi.  27,  &c.)  For  a fuller  discussion  of  this  sub- 
ject, see  Doddridge  s Lectures,  cxlvii. 


V er.  24.  Righteousness. — Hel>.  “ Righteous  nesses.” 

S? SK  av4  turn  . from,  &c.-The  word  “yourselves,” 
8n  Vn  Hnfn- r were  better  omitted,  both  here  and  in  ver.  32.— 

vir  fi  r, ~Heb-  Let  not  ,n,n«ity  be  to  you  for  a stumbling-block.” 

> h transgressions.—"  Not-only  cease  from  sin,  but 

with  indignation  throw  it  away  as  a loathsome,  pernicious  thing,  or  as  a bur- 
den that  will  sink  you. Make  you  a new  heart.— As  God  requires,  so  it  is 

the  property  of  true  repentance,  that  it  does  frame  the  heart  against  its  own 
sms  Open  your  eyes,  and  let  the  clear  convincing  light  of  my  words,  argu- 
fTients,  and  proceedings,  shine  upon  you:  do  not  obstinately  harden  your 
Peart. s.  -Pool.  Making  a new  heart  and  repentance,  or  the  turning  away 
trom  transgression,  are  in  Ezekiel  the  same  thing.  It  is  therefore  proper  to 
call  upon  a jinner  to  repent,  and  as  proper  to  call  upon  him  to  make  a new 
nuart.  His  duty  does  not  militate  against  the  gra'-e  of  God. 

Chap.  XIX  — This  chapter  is  poetical  throughout;  the  eleven  preceding 
chapters  are  in  prose. 

^ r 2 lioness.  (See  Gen.  xlix.  9.  Judea  which  possessed  strength,  cou- 
rage and  sovereignty.— —Ley  doipnauumg  lions.— B ad  confederacy  with  the 

nugliiioanng  kings,  and  learnt  their  manners. Nourished  tier  whelps. — The 

sons  ot  Jo  si  an.  who  learnt  to  be  oppressive  tyrants  from  the  surrounding 
ounces]  —Bagster.  Gen.  xlix.  9. 

Ver.  3.  One  of  her  whelps. — [Jehoahaz,  made  king  instead  of  Josiah,  who 
became  cruel  and  oppressive. )— Bagster. 

Ver.  4.  Taken  in  their  'pit.— [Taken  prisoner  by  Pharaoh-necho,  and  brought 
nto  Egypt.]— Bagster. 

Ver  5.  Another  of  her  whelps.—  J ehoiakim,  (or  Eliakim)  2 Kings  xxiii.  34. 
Ver.  6.  Went  up  and  doron,  &c. — (Became  a perfect  heathen:  he  reigned 
11  ye*»rs,  a monster  of  iniquity  1—  Bagster. 

J*  ^ nd  he  knew,  &c.— On  the  authority  of  some  ancient  versions  and 
• few  MBS. . Netocam*  and  Boothr<r>d  read.  “He  brought  evil  on  their  pa- 


When  the  Jews  are  here  commanded  to  make  themselves  a 
new  heart,  &c.  which  is  elsewhere  promised  as  the  gift  of  God, 
it  can  only  intend  that  they  should  earnestly  seek  it  from  Him 
who  alone  can  give  it,  ana  who  giveth  his  Holy  Spirit  to  all 
who  ask  it  in  sincerity.  (See  Luke  xi.  13.  Consult  the  note  to 
ver.  31,  where  is  given  the  exposition  of  Pool.) 

Chap.  XIX.  Ver.  1 — 14.  A lamentation  for  the  princes  of  Is- 
rael.— Ezekiel  was  a great  master  of  the  parabolic  kind  of  wri- 
ting, of  which  this  chapter  contains  two  beautiful  examples. 
Ver.  i to  9,  the  Prophet  laments  the  sad  catastrophe  of  Jeho- 
ahaz and  Jehoiakirn,  and  then,  ver.  10  to  14,  he  describes  the 
desolation  and  captivity  of  the  whole  nation.  In  the  first  pa- 
rable, the  lioness  is  the  land  of  Judea,  the  first  of  the  young 


laces  the  present  text,  however,  seems  to  .admit  a very  good  sense. He 

kneio — That  is,  found  out,  explored,  their  “ widowed,”  i.  e.  desolate,  deserted 
palaces. 

Ver.  8.  In  their  pit.— This  .alludes  to  a covered  pit,  employed  to  snare  wild 
beasts. 

Ver.  9.  Into  holds.— New  come,  “ Strong  holds  ;”  i.  e.  confined  him. 

Ver.  10.  Thy  mother  is  like  a vine  in  thy  blood.—  The  latter  part  of  this 
sentence  is  hard  to  explain.  Some  of  the  Hebrew  letters  being  very  similar 
has  led  Neiocome  and  others  to  suppose,  that  instead  of  it,  we  should  read’ 
“ As  a Wne— as  a pomegranate which  is  countenanced  by  the  LXX  • and’ 
other  renderings  have  been  suggested,  with  none  of  which  is  the  writer  satis- 
fied ; and  if  he  suggests  another,  it  may  be  not  more  satisfactory  to  others  It 
is  certain  that  blood  is  sometimes  used  for  manure  to  fruit  trees,  (see  Encv 
Brit.)  and  if  so  used  by  the  ancients,  might,  with  “the  waters,”  be  an  addi- 
tional cause  ot  fruitfulness  It  is  also  true  that  the  kingdom  of  Israel  was 
planted  in  the  blood  of  the  Canaamtes,  and  other  enemies.  This,  however,  is 
onlj  ottered  in  preference  to  conjectural  corrections  of  the  text,  which  the 
Author  is  always  reluctant  to  admit  into  the  Cottage  Bible. 

Ver.  11.  Strong  rods  for  sceptres. — This  implied  what  was  unusual  in  the 
vine,  (chap.  xv.  3.)  tor  sceptres  were  sometimes  used  for  walking  sticks,  (Ori- 
ent. Cust.  No.  1118,)  and  even  to  dig  with.  See  exposition  of  Num.  xxi.  17 
&c.  (Many  powerful  sovereigns,  who  rendered  Judah  very  considerable 
among  the  nations.]— Bagster. 

Ver.  12.  Plucked  up—  [The  kingdom  was  entirely  ruined,  and  her  princes 
cut  off] — Bagster. 

Ver.  13.  In  the  wilderness. — [In  Chaldea,  whither  they  were  carried  captive.  1 
—Bagster. 

Ver.  14.  Afire  is  gone  forth.— May  allude  to  the  conspirt-'y  of  Ishmaa. 
against  Gedahah.  Jer.  xli.  2.;  Ezek.  xv.  7.;  or,  as  some  think,  to  the  rebellion 
of  Zedekiah,  2 Kings  suriv.  20. 


881 


tiad  shotcelh  the  manifold  EZEKIEL. — CHAP.  XX. 


rebellions  of  Israel. 


CHAPTER  XX. 

I God  rrtutetf-  to  be  consulted  by  the  elders  of  Israel.  He  showed i the  story  of  their 

rebellu'ii*  iia  Egypt,  10  i*i  the  wilderness,  27 fitwl  in  till*  l.m  l.  3d  lb*  promiseth  to 
gatha*.  them  by  the  gospel.  45  Under  die  mime  ol  a forest  he  ahoweth  die  derirnetien 
of  Jerusalem. 

AND  it  came  to  pass  in  the  seventh  year,  in 
the  fifth  month , the  tenth  day  of  the  month, 
that  certain  of  the  a elders  of  Israel  came  to 
inquire  of  the  Lokd,  and  sat  before  me. 

2 Then  came  the  word  of  the  Lord  unto  me, 


A.  N1.  3111. 

B.  <;.  5513. 


a c.8. 1. 

b c 111,3, 

&c. 

Jn.4.24. 

e or,  plead 
far. 
d c.lG.2. 
e De.7.6. 
f or,  aware. 

F/X.G.b. 

ver.6. 


saying, 

3 Son  of  man,  speak  unto  the  elders  of  Is- 
rael. and  say  unto  them,  Thus  saith  the  Lord 
God  ; are  ye  come  to  inquire  of  me  ? As  I 
live,  saith  the  Lord  God,  1 will  b not  be  in- 
quired of  by  you. 

4 II  Wilt  thou  c judge  them,  son  of  man,  wilt 
thou  judge  them ? cause  -them  to  know  <l  the 
abominations  of  theT  fathers: 

5 And  say  unto  them,  Thus  saith  the  Lord 
God;  In  the  day  when  I 'chose  Israel,  and 
Gifted  up  my  hand  unto  the  seed  of  the  house 
of  Jacob,  and  made  myself  known  unto  them 
in  s the  land  of  Egypt,  when  I lifted  up  my 
hand  unto  them,  saying,  I am  the  Lord  your 
God  ; 

6 In  the  day  that  I lifted  up  my  hand  unto 
them,  to  bring  h them  forth  of  the  land  of 
Egypt  into  a land  that  I had  espied  for  them, 
flowing  with  milk  and  honey,  which  is  the 
glory  > of  all  lands : 

7 Then  said  I i unto  them,  Cast  ye  away 
every  man  the  abominations  of  his  eyes,  and 
defile  not  yourselves  with  the  idols  of  Egypt: 
I am  the  Lord  your  God. 

8 But  k they  rebelled  against  me.  and  would 
not  hearken  unto  me  : they  did  not  every  man 
cast  away  the  abominations  of  their  eyes, 
neither  did  they  forsake  the  idols  of  Egypt: 
then  I said,  I will  > pour  out  my  fury  upon 
them,  to  accomplish  mine  anger  against  them 
in  the  midst  of  the  land  of  Egypt. 

9 But  m I wrought  for  my  name’s  sake,  that 
it  should  not  be  polluted  before  the  heathen, 
among  whom  they  were  in  whose  sight  n I 
made  myself  known  unto  them,  in  bringing 
them  forth  out  of  the  land  of  Egypt. 

10  Wherefore  1 caused  them  to  go  forth  “out 
of  the  land  of  Egypt,  and  brought  them  into 
the  wilderness. 

11  And  I gave  them  p my  statutes,  and  « show- 
ed them  my  judgments,  which  ''if  a man  do, 
he  shall  even  live  in  them. 

12  Moreover  also  I gave  them  my  sabbaths, 
to  be  a sign  8 between  me  and  them,  that  they 
might  know  that  1 am  the  Lord  that  sanctify 
them. 


! 


g Ex.3.8, 
&c. 

IJe.4.34, 

35. 


h De.9.7, 
&c. 

i Ps.43.2. 


I, e.  19.3 
De.-29.1S.. 


ia 

Job. ‘21. 14. 
k J it.2. 11?.. 
15. 

1 Ki.  1 1.5.. 
8. 

*2Ki.21.3, 

foe. 

1 ‘2Ki.22.16, 
17. 


m De.9.‘23. 

c.36.*21,22 
n Nu.  14.13, 
&c. 

o Ex.  13. 18. 
p De.4.3. 
Ne.9.r3,14 
rs.M7.l9. 
q made 
them  to 
know, 
r Le.  18.5. 

19.3,30. 
s Ex.31.13. 


t ls.63.10. 
n Ne.13.13. 
v Nu.2G.65. 
iv  Ps.95.tl. 
x Pr.1.30, 
31. 

y Ps.78.33. 
Aid.  .5. 25, 
2G. 

z Pb.7S.33. 


b Je.9  14. 

Am. 2.4. 
c Ex. 20.2. 
Le.  19.4, 
foe. 

d Ps.  119.3 
e Jc.  17.22 
f Nu.25.T,2. 
De.9.23, 
24. 

31.27. 

g ver.13,16. 
h ver.  17. 
r ver.9,14. 
j Ps.98.2. 
k Le.26.33. 
De.2S.64. 
Ps.106.26, 
27. 

1 Ps.  119.37. 
c.6.9. 

m P8.81.12. 
H 0.8.11. 
ver.39. 
Ro.1.24. 
2Th.2.11. 
n 13.1.11.. 15 


13  TT  But  the  house  of  Israel  ‘ rebelled  against 
my  in  the  wilderness : they  walked  not  in 
my  statutes,  and  they  despised  my  judgments, 
which  if  a man  do,  he  shall  even  live  in  them; 
and  my  “ sabbaths  they  greatly  polluted : then 
I said,  1 would  pour  out  my  fury  upon  them 
in  the  “wilderness,  to  consume  them. 

14  But  I wrought  for  my  name’s  sake,  that  it 
should  not  be  polluted  before  the  heathen,  in 
whose  sight  I brought  them  out. 

15  Yet  also  1 lifted  up  my  hand  unto  them  in 
the  wilderness,  that  1 would  w not  bring  them 
into  the  land  which  I had  given  them , flowing 
with  milk  and  honey,  which  is  the  glory  of  all 
lands; 

16  Because  they  despised  * my  judgments, 
and  walked  not  in  my  statutes,  but  polluted 
my  sabbaths : for  their  y heart  went  after  their 
idols. 

17  Nevertheless  1 mine  eyes  spared  them  from 
destroying  them,  neither  did  1 make  an  end  of 
them  in  the  wilderness. 

18  But  I said  a unto  their  children  in  the  wil 
derness,  Walk  ye  not  in  the  statutes  of  your 
b fathers,  neither  observe  their  judgments,  nor 
defile  yourselves  with  their  idols: 

19  I c am  the  Lord  your  God;  ;l  walk  in  my 
statutes,  and  keep  my  judgments,  and  do  them ; 

20  And  hallow  'my  sabbaths;  and  they  shall 
be  a sign  between  me  and  you,  that  ye  may 
know  that  I am  the  Lord  your  God. 

21  Notwithstanding  the  children  f rebelled 
against  me  : they  walked  not  in  my  statutes, 
neither  kept  my  judgments  to  do  them,  which 
if  a man  do,  he  shall  even  live  in  them;  they 
s polluted  my  sabbaths:  then  I said,  I would 
pour  out  my  fury  upon  them,  to  accomplish 
mine  anger  against  them  in  the  wilderness. 

22  Nevertheless  hI  -withdrew  my  hand,  and 
wrought  for  my  name’s  > sake,  that  it  should 
not  be  polluted  in  the  sight  of  the  heathen,  in 
whose  sight  j I brought  them  forth. 

23  I lifted  up  my  hand  unto  them  also  in  the 
wilderness,  that  kI  would  scatter  them  among 
the  heathen,  and  disperse  them  through  the 
countries ; 

24  Because  they  had  not  executed  my  judg- 
ments, but  had  despised  my  statutes,  and  had 
polluted  my  sabbaths,  and  their  eyes  > were 
after  their  fathers’  idols. 

25  Wherefore  ra  I gave  them  also  statutes 
that  were  not  good,  and  judgments  whereby 
they  should  not  live  ; 

26  And  I polluted  them  in  their  n ow*n  gifts, , 
in  that  they  caused  to  pass  through  the  fre  all 


lions  is  Jehoahaz,  deposed  hy  the  king  of  Egypt ; and  the  se- 
cond lion  is  Jehoiakim,  whose  rebellion  drew  on  himself  the 
vengeance  of  the  king  of  Babylon.  (2  Kings  xxiv.  1,  &c.)  In 
the  second  parable,  the  vine  is  the  Jewish  nation,  which  long 
prospered,  its  land  being  fertile,  its  princes  powerful,  and  its 
people  flourishing  ; but  the  judgments  of  God,  in  consequence 
of  their  guilt,  had  now  destroyed  a great  part  of  the  people, 
and  doomed  the  rest  to  captivity. 

Chap.  XX.  Ver.  1 — 26.  The  Lord  refuses  to  hear  the  elders 
of  Israel , on  account  of  their  national  sins. — A deputation  of 
the  elders  of  Israel,  as  was  usual  in  their  distress,  waits  on  the 


Prophet,  to  inquire  of  God  for  them,  and  plead  with  him  on 
their  behalf.  Their  offended  God,  however,  refuses  to  have 
any  communication  with  them;  but  directs  his  servant  Eze- 
kiel, if  disposed  either  to  judge  or  advocate  their  cause,  to 
lay  before  them  the  history  of  their  rebellion,  (they  and  their 
fathers,)  front  their  redemption  in  Egypt  to  the  then  present 
time. 

The  expression,  (ver.  25,)  l:  I gave  them  statutes  which  were 
not  good,”  &c.  is  certainly  obscure  and  much  controverted. 
Dr.  S.  Clark  and  Bp.  Warburton  understand  it  of  the  ceremo- 
nial laws,  not  absolutely  or  of  themselves  good  ; but  consider- 


Chap.  XX.  Ver.  1.  seventh  year. — [The  seventh  year  of  the  captivity  of 
Jeconiah  ; and,  according  to  Usher , Monday,  Aug.  27,  3411.  J— Bolster. 

Ver.  4.  Wilt  them  judge  them?— See  margin.  The  word  shephot  is  used 
very  extensively,  for  the  office  of  an  advocate  as  well  as  of  a judge,  and  is 
here  differently  taken. 

Ver.  5.  I lifted  up  my  hand — That  is,  " 1 sware,”  as  the  phrase  always  sig- 
nifies. particularly  in  this  chapter. 

Ver.  6.  A land  xohich  l had  espied — That  is,  had  looked  out,  or  selected 
for  them. 

Ver.  8.  Neither  did  they  forsake.  &r,.— By  this  chapter,  it  is  evident  that  the 
Jews  learnt  and  practised  idolatry  in  Egypt. 

Ver.  12.  To  be  a sign— That  is,  to  distinguish  them  from  the  heathen.  So 
ver.  20. 

Ver.  16.  Went  after  idols— [ They  still  had  a hankering  after  the  idolatries 
hey  had  learn  ‘d  in  Egypt,  to  which  they  added  new  idols  which  they  had 
•een  in  the  countries  through  which  they  had  travelled,  as  those  of  the  Midian- 
Ues,  Amoritas,  &c.]— Bagster. 

882 


Ver.  18.  Said  unto  their  children.— [The  commands  and  exhortations  here 
referred  to,  occupy  nearly  the  whole  of  Deuteronomy  ; in  which  Moses,  at  the 
mouth  of  God,  most,  pathetically  addressed  that  generation,  just  before  his 
death,  which  under  Joshua  was  put  in  possession  of  Canaan  f-Bagster. 

Ver.  23.  Scatter  them— {The  predictions  of  the  dispersion  of  Israel,  deli- 
vered by  Moses  just  before  his  death,  are  evidently  here  referred  to : they  re- 
ceived  a partial  accomplishment  at  the  Babylonian  captivity,  but  are  more 
exactly  fulfilling  at  this  day.]— Bagster. 

Ver.  25.  Not  good—  Means  decidedly  bad,  Prov.  xvi.  29.;  xvii.  26.  [The  sim- 
ple meaning  of  this  place  is,  that  when  the  Israelites  bad  rebelled  against 
God,  despised  his  statutes,  and  polluted  his  sabbaths, — in  effect,  cast  him  off, 
and  given  themselves  up  wholly  to  their  idols. — then  he,  in  a just  judgment 
for  their  disobedience^  abandoned  them,  “ gave  them  up  to  a reprobate  mind," 
(Rom.  i.  28.)  and  suffered  them  to  walk  after  the  idolatrous,  cruel,  and  impi- 
ous customs  and  ordinances  of  the  heathen  ; by  which  they  were  ripened  for 
the  destruction  which  he  intended  to  bring  upon  them,  that  they  might  loam 
to  know  God  by  his  judgments,  seeing  they  had  despised  L*a  mercies.  In  the 


t fid's  promise  to  gather  Israel. 

“that  openeth  the  womb,  that  I might  make 
them  desolate,  to  the  end  that  they  might 
know  that  I am  the  Lord. 

27  If  Therefore,  son  of  man,  speak  unto  the 

house  of  Israel,  and  say  unto  them,  Thus 
saith  the  Lord  God;  Yet  in  this  your  fathers 
nave  p blasphemed  me,  in  that  they  have 
’committed  a trespass  against  me.  * 

28  For  when  I had  brought  them  into  the 
land,  for  the  which  I lifted  up  my  hand  to  give 
it  to  them,  then  they  saw  every  high  r hill,  and 
all  the  thick  trees,  and  they  offered  there  their 
sacrifices,  and  there  they  presented  the  pro- 
vocation s of  their  offering : there  also  they 
made  their  1 sweet  savour,  and  poured  out 
there  their  drink-offerings. 

29  Then  I u said  unto  them,  What  is  the  high 
place  whereunto  ye  go?  And  the  name  thereof 
is  called  Bamah  unto  this  day. 

30  IT  Wherefore  say  unto  the  house  of  Israel, 
Thus  saith  the  Lord  God;  Are  ye  polluted 
after  the  manner  of  your  v fathers?  and  com- 
mit ye  whoredom  after  their  abominations  ? 

31  For  when  ye  offer  your  gifts,  when  ye 
make  your  sons  to  pass  through  the  fire,  ye 
pollute  yourselves  with  all  your  idols,  even 
unto  this  day : w and  shall  1 be  inquired  of 
by  you,  O house  of  Israel  ? /Is  I live,  saith 
the  Lord  God,  I will  not  be  inquired  of  by 
you. 

32  And  that  which  cometh  * into  your  mind 
shall  not  >'be  at  all,  that  ye  say,  We  will  be  as 
the  heathen,  as  the  families  of  the  countries, 
to  serve  wood  and  stone. 

33  T[  As  I live,  saith  the  Lord  God,  surely 
1 with  a mighty  hand,  and  with  a stretched 
out  arm,  and  with  fury  poured  out,  will  I rule 
over  you : 

34  And  I will  bring  you  out  1 from  the  peo- 
ple, and  will  gather  you  out  of  the  countries 
wherein  ye  are  scattered,  with  a mighty  hand, 
and  with  a stretched  out  arm,  and  with  fury 
poured  out 

35  And  I will  bring  you  into  the  wilderness 
bof  the  people,  and  there  will  I plead  c with 
you  d face  to  face. 

36  Like  as  I pleaded  6 with  your  fathers  in 
the  wilderness  of  the  land  of  Egypt,  so  will  I 
plead  with  you,  saith  the  Lord  God. 

37  And  I will  cause  you  to  pass  r under  the 


EZEKIEL.— CHAP.  XX. 


A.  M.  3411 
B.  C.  593. 


p Ro.2.24. 
q trespassed. 

r Is. 57.5. 

&c. 

Je.3.6. 


t c.16.19. 

u or,  told 
them 
what  the 
high 
place 

Hamah. 
v ver.18. 
w ver.3. 
x c.11.5. 
y ver.40. 
z Jc.21.5. 
a De.30.5. 
bHo.2.14,15 
c Je.2.9. 
d Is.  1.18. 


f Le.27.32. 
Je.33.13. 
I.a.3.1. 
ML7.14. 


g or,  a de- 
livering. 
h c.34.17. 
Mat.‘25. 
32,33. 
Re.21.27. 


k Ps.8l.13. 
1 Is.1.13. 


n Is.  60.7. 
Zee. 8.20, 
&c. 

Mai. 3.4. 
o or,  chief. 
p savour  of 
rest. 

q Ph.4.18. 
r 1 Pe.2.9. 
s Is.5.16 
t c.33.23. 
ii  c.  16.61. 
v Job  42.6. 
w Pd.  25. 11. 
115.1. 

1 Jn.2.12. 
x Ps.103.10. 
y Je.2l.14. 


ed  by  St.  Peter  as  a yoke  too  heavy  to  be  borne,  and  therefore 
abrogated.  (Acts  xv.  10.)  But  Abp.  Newcome  objects  to  this, 
that  the  Mosaic  laws  are  expressly  here  stated  (verses  11,  18, 
21.)  to  be  such  that  if  a man  did,  he  should  live  by  them.  Dr. 
Boothroyd  therefore  considers  the  expression  as  elliptical,  and 
thus  renders  it : “I  gave  them  [up  also  to  observe]  statutes  that 
were  not  good;”  that  is,  idolatrous  institutions  ; and  the  next 
verse  gives  an  instance  in  the  sacrificed'  children.  And  though 
our  version  here  reads,  “I  polluted  them  in  their  own  gifts,” 
the  learned  prelate  himself  explains  this,  “ I suffered  them  to 
pollute  themselves.”  See  note. 

The  following  passages  may  be  referred  to,  as  in  some  mea- 
sure parallel  and  elucidatory.  Psalm  lxxxi.  12.,  cvi.  15.;  Acts 
vii.  42.;  Rom.  i.  24,  26.,  ii  28.;  2 Thess.  ii.  11. 

same  sense  God  is  said  judicially  to  “ send  a strong  delusion,  that  they  should 
believe  a lie,”  to  those  who  “ received  not  the  love  of  the  truth,  but  had  plea- 
sure in  unrighteousness. ”)—Bagster. 

Ver.  28.  The  ‘provocation  of  their  offering— hew  come.  Their  provoking 
oblation,”  or  offering. Their  sweet  savour.— Heb.  "The  savour  of  their 

fCVer.  29.°  The  high  place  (Heb.  Bamah)  whereunto  ye  go?— That  is,  “ Why 

do  ye  prefer  your  high  place  to  my  sanctuary?” And  (or  yet)  the  name 

thereof  is  called  Bamah  (or  the  high  place)  to  this  day.— Some  think  the  last 
clause  is  a sort  of  marginal  note  by  the  transcriber  ; otherwise,  Seeker  thinks 
it  must  refer  to  something  not  now  to  he  explained.  See  Newcome. 

Ver.  so.  Commit  ye  whoredom  ?— That  is,  idolatry. 

Ver.  32.  Shall  not  be  at  all.— Web.  “ In  being  shall  not  be  meaning,  that 
they  should  not  he  wholly  given  up  to  idolatry,  as  were  the  heathen  ; but  should 
be  severely  corrected,  as  in  the  following  verses,  in  order  to  their  reform  and 
restoration,  ver.  33,  &c. 

Ver.  35.  Wilderness  (or  desert)  of  the  people.— Michaelis  says,  this  “ refers 
to  the  desert  in  the  neighbourhood  of  the  Chaldeans,”  &c.  where  they  were 
stationed  in  the  captivity. 

Verses  35  , 36.  There  will  I plead,  with,  or  judge  you,  as  1 pleaded  with , 
or  judged,  your  fathers,  &c.  See  note  on  ver.  4. 

•’er.  37.  Cause  you  to  pass  under  the  rod. — An  allusion,  probably,  to  the 


Destruction  oj  Jerusalem  shown. 

rod,  and  I will  bring  you  e into  the  bond  of  the 
covenant : 

38  And  I will  purge  out  h from  among  you 
the  rebels,  and  them  that  transgress  against 
me : I will  bring  them  forth  out  of  the  country 
where  they  sojourn,  and  they  shall  not  i enter 
into  the  land  of  Israel : and  ye  shall  know 
that  I am  the  Lord. 

39  As  for  you,  O house  of  Israel,  thus  saith 
the  Lord  God  ; Go  j ye,  serve  ye  every  one 
his  idols,  and  hereafter  also,  if  ye  will  not 
hearken  11  unto  me : i but  pollute  ye  my  holy 
name  no  more  with  your  gifts,  and  with  your 
idols. 

40  For  in  my  holy  "’mountain,  in  the  moun 
tain  of  the  height  of  Israel,  saith  the  Lord  God, 
there  shall  all  the  house  of  Israel,  all  of  them 
in  the  land,  serve  me  ; there  will  I accept  "them, 
and  there  will  I require  your  offerings,  and  the 
° first-fruits  of  your  oblations,  with  all  your 
holy  things. 

41  I will  accept  you  with  your  p sweet  ’ sa- 
vour, when  I bring  you  out  r from  the  people, 
and  gather  you  out  of  the  countries  wherein 
ye  have  been  scattered  ; and  I will  be  sancti- 
fied 8 in  you  before  the  heathen. 

42  And  ye  shall  know  ‘ that  I am  the  Lord, 
when  I shall  bring  you  into  the  land  of  Israel, 
into  the  country  for  the  which  I lifted  up  my 
hand  to  give  it  to  your  fathers. 

43  And  ” there  shall  ye  remember  your  ways, 
and  all  your  doings,  wherein  ye  have  been 
defiled;  and  ye  shall  v loathe  yourselves  in 
your  own  sight  for  all  your  evils  that  ye  have 
committed. 

44  And  ye  shall  know  that  I am  the  Lord, 
when  I have  wrought  with  you  for  my  name’s 

sake,  not  1 according  to  your  wicked  ways, 
nor  according  to  your  corrupt  doings,  O ye 
house  of  Israel,  saith  the  Lord  God. 

45  IT  Moreover  the  word  of  the  Lord  came 
unto  me,  saying, 

46  Son  of  man,  set  thy  face  toward  the  south, 
and  drop  thy  word  toward  the  south,  and  pro- 
phesy against  the  forest  of  the  south  field  ; 

47  And  say  to  the  forest  of  the  south,  Hear 
the  word  of  the  Lord;  Thus  saith  the  Lord 
God  ; Behold,  I y will  kindle  a fire  in  thee,  and 
it  shall  devour  every  green  tree  in  thee,  and 
every  dry  tree  : the  flaming  flame  shall  not  be 

Ver.  27 — 49.  farther  threatenings  to  the  house  of  Israel,  fol 
lowed  with  promises  of  restoration. — As  the  Lord  by  his  judg- 
ments pleaded  with  their  fathers  in  the  wilderness  of  Sinai ; so 
he  promises  to  plead  with  their  descendants  in  the  wilderness 
of  their  captivity.  And  as  Manasseh  in  his  captivity  was 
“greatly  humbled,  and  besought  the  Lord  his  God,”  (2  Citron, 
xxxiii.  12.)  so  there  is  good  reason  to  hope  did  many  others: 
for  there  are  perhaps  more  who  learn  to  fear  God  in  the  school 
of  affliction  than  in  any  other  school.  Of  those  Jews,  how- 
ever, who  fled  to  Egypt  on  the  murder  of  Gedaliah,  though 
many  of  them  were  afterwards  carried  into  Chaldea,  very  few 
or  none  lived  to  go  back  to  the  land  of  Judah. 

When  the  Jews  are  told,  “ Go  ye,  serve  every  one  his  idols,” 
we  have  a happy  exposition  of  the  difficulty  considered  in  the 


tithing  of  a flock.  The  tenth  animal  was  devoted  to  the  Lord,  and  may  repre- 
sent those  who  were  brought  into  the  bond  tor  discipline)  of  the  covenant. 
See  next  verse,  and  compare  Levit.  xxvii.  32,  and  note.  “ Either  referring  to  the 
manner  of  shepherds  in  that  country,  which  tell  their  sheep  in  and  out  of  the 
fold  ; or  rather  as  a king,  whose  sceptre  protects  some,  and  dasheth  others,  and 
maintains  his  own  right.  I will  difference  persons  and  persons,  that  I may  deal 
with  each  suitably  to  their  state  and  carriage.”  Pool. 

Ver.  38.  I will  bring  them  forth  out  of  the  country  where  they  sojourn, 
and  (or  but)  they  shall  not  enter  into  the  land  of  Judah.— Newccme  tliinks 
this  refers  to  the  Jews  who  fled  into  Egypt.  See  Jer.  xliv.  14. 

Ver.  40.  In  my  holy  mountain—  Compare  Isaiah  ii.  2,  3.  [These  pre- 
dictions received  a partial  accomplishment  by  the  restoration  of  the  Jew's  from 
the  Babylonian  captivity  ; but  they  seem  chiefly  to  relate  to  the  establishment 
of  the  Christian  church,  and  mure  especially  to  the  future  conversion  of  the 
Jews,  and  their  restoration  to  their  own  land. ]—Bagster. 

Ver.  46.  The  south—  Three  different  words  are  used  for  the  south  in  these 
verses.  See  next  chapter,  ver.  2.  Ezekiel  being  in  the  north  of  Chaldea,  the 

whole  of  Judea  was  in  the  south  to  him. Forest  of  the  Southfield. — [The 

city  of  Jerusalem,  as  full  of  inhabitants  as  the  forest  is  of  trees.] — Earner. 

Ver.  47.  Kindle  a fire. — [I  will  send  war ; and  it  shall  destroy  ai!  ranks  and 
characters  of  the  people. 1 — B. The  flaming  flame. — Heb.  flame  of  fla- 
ming.”  From  the.  south  to  the  north— That  is.  the  whole  extent  of  Judea 

8*3 


A Lrovhticy  against  Jerusalem.  EZEfvlEL. — CHAV.  XXI. 


The  sharp  and  bright  sword. 


quenched,  and  all  faces  from  2 the  south  to  the 
north  shall  be  burned  therein. 

48  And  all  flesh  shall  see  that  I the  Loud 
have  kindled  it:  it  shall  not  be  a quenched. 

49  Then  said  I,  Ah  Lord  God!  they  say  of 
me,  Doth  he  not  speak  parables  ? 

CHAPTER  XXI. 

Ezekiel  prophesied  against  Jerusalem  with  ft  sign  of  sighing.  8 The  sharp  and 
bright  iworo,  18  against  Jerusalem,  25  against  the  kingdom,  28  and  against  the  Am- 
monites. 

AND  the  word  of  the  Loan  came  unto  me, 
saying, 

2  Son  of  man,  set  thy  face  toward  Jerusalem, 
and  drop  a thy  word  toward  the  holy  places, 
and  prophesy  against  the  land  of  Israel, 

3  And  say  to  the  land  of  Israel,  Thus  saith 
the  Lord;  Behold,  l am  against  thee,  and  will 
draw  forth  my  sword  out  of  his  sheath,  and 
will  cut  off  from  thee  b the  righteous  and  the 
wicked. 

4  Seeing  then  that  I will  cut  off  from  thee 
the  righteous  and  the  wicked,  therefore  shall 
my  sword  c go  forth  out  of  his  sheath  against 
all  flesh  from  the  south  to  the  north  : 

5  That  all  flesh  may  know  that  I the  Lord 
have  drawn  forth  my  sword  out  of  his  sheath  : 
it  shall  not  return  d any  more. 

6  e Sigh  therefore,  thou  son  of  man,  with  the 
breaking  of  thy  loins ; and  with  bitterness 
sigh  before  their  eyes. 

7  And  it  shall  be,  when  they  say  unto  thee, 
Wherefore  sighest  thou  ? that  thou  shalt  an- 
swer, For  the  ' tidings;  because  it  cometh: 
and  every  heart  shall  melt,  and  all  hands  shall 
be  feeble,  and  every  spirit  shall  faint,  and  all 
knees  shall  s be  weak  as  water:  behold,  it 
cometh,  and  shall  be  brought  to  pass,  saith  the 
Lord  God. 

8 Again  the  word  of  the  Lord  came  unto 
me,  saying, 

9  Son  of  man,  prophesy  and  say,  Thus  saith 
the  Lord  ; Say,  A h sword,  a sword  is  sharp- 
ened, and  also  furbished  : 

10  It  is  sharpened  to  make  a sore  slaughter; 
it  is  furbished  that  it  may  glitter  : should  we 
then  make  mirth  ? it  ' contemneth  the  rod  of 
my  son,  as  every  tree. 

11  And  he  hath  given  it  to  be  furbished,  that 
it  may  be  handled  : this  sword  is  sharpened, 


A.  M.  Jill. 
I!.  C.  593. 


z c.21.4. 
a Ma.9.44. 
a De.32.2. 
b Job 
c Ps.45.3. 
d 1 8. 5-5.1 1. 
e ls.22.4. 
f ls.28.I9. 
g gn  into. 
h De.32.4L 

i or,  is  the 
rod  of  my 
son,  it  do- 
sjnsetli 
ecery  true 


) ver.19. 

k or,  they 
a re  thrust 
down  to 
the  sword 
with  my. 

1 De.32.25. 

m Je-31.19. 

n or,  When 
the  trial 
hathlieen, 
what 
then  1 
shall  they 
not  aUo 
belong  to 
the  despi- 
sing rod? 

o Mai. 3.2, 3. 

1 Co. 3. 13. 

p hand,  to 
hand . 

q or,  glitter- 
ing, or, 
fear. 

r c.22.11. 

s or,  sharp- 
ened. 

t set  thyself , 
take  the 
left  hand. 

u Je.49.2. 

v mother. 

w or.knives. 

i.  ort  tera- 
phim. 

y rams , or, 
battering 
rams. 


and  it  is  furbished,  to  give  it  into  the  hand  of 
the  ) slayer. 

12  Cry  and  howl,  son  of  man:  for  it  shall 
be  upon  my  people,  it  shall  bn  upon  all  the 
princes  of  Israel : k ' terrors  by  reason  of 
the  sword  shall  be  upon  my  people:  smite 
m therefore  upon  thy  thigh. 

13*"  Because  it  is  a ° trial,  and  what  if  the 
sword  contemn  even  the  rod  ? it  shall  be  no 
more,  saith  the  Lord  God. 

14  Thou  therefore,  son  of  man,  prophesy, 
and  smite  p thy  hands  together,  and  let  the 
sword  be  doubled  the  third  time,  the  sword  of 
the  slain  : it  is  the  sword  of  the  great  men  that 
are  slain,  which  enterethinto  their  privy  cham- 
bers. 

15  I have  set  the  i point  of  the  sword  against 
all  their  gates,  that  their  heart  may  r faint,  and 
their  ruins  be  multiplied : ah  ! it  is  made  bl  ight, 
it  is  " wrapped  up  for  the  slaughter. 

16  Go  thee  one  way  or  other,  either  on  the 
right  hand, *  1 or  on  the  left,  whithersoever  thy 
face  is  set. 

17  1 will  also  smite  my  hands  together,  and 
I will  cause  my  fury  to  rest:  I the  Lord  have 
said  it. 

18  T[  The  word  of  the  Lord  came  unto  me 
again,  saying, 

19  Also,  thou  son  of  man,  appoint  thee  two 
ways,  that  the  sword  of  the  king  of  Babylon 
may  come:  both  twain  shall  come  forth  out 
of  one  land  : and  choose  thou  a place,  choose 
it  at  the  head  of  the  way  to  the  city. 

20  Appoint  a way,  that  the  sword  may  come 
to  u Rabbath  of  the  Ammonites,  and  to  Judah 
in  Jerusalem  the  defenced. 

21  For  the  king  of  Babylon  stood  at  the 
v parting  of  the  way,  at  the  head  of  the  two 
ways,  to  use  divination : he  made  his  w ar- 
rows bright,  he  consulted  with  1 images,  he 
looked  in  the  liver. 

22  At  his  right  hand  was  the  divination  for 
Jerusalem,  to  appoint  f captains,  to  open  the 
mouth  in  the  slaughter,  to  lift  up  the  voice 
with  shouting,  to  appoint  battering  rams 
against  the  gates,  to  cast  a mount,  and  to 
build  a fort. 

23  And  it  shall  be  unto  them  as  a false  divi- 


forraer  part  of  this  chapter,  and  we  see  how  it  is  that  persons 
may  be  corrected  by  their  own  wickedness,  and  reproved  by 
their  own  backslidings.  (Jer.  li.  19.) 

The  last  five  verses  of  this  chapter  are  evidently  connected 
with  the  following,  and  according  to  Newcome  and  others 
should  begin  it. 

Chap.  XXI.  Ver.  1 — 32.  7'he  prophet  with  a heavy  heart  con- 
tinues his  denunciations  against  Jerusalem  and  Judea. — The 


sword  of  justice  is  unsheathed,  and,  as  often  happens  in  na- 
tional calamities,  destroys  the  righteous  with  the  wicked.— 
The  king  of  Babylon,  the  great  agent  in  this  judgment,  is 
represented  as  preparing  for  the  expedition  by  consulting  his 
diviners.  He  is  described  as  standing  at  the  parting  of  the 
roads  leading  to  the  respective  capitals  of  the  Jews  and  Am- 
monites : and,  doubting  which  to  attack  first,  he  commits  the 
decision  to  the  art  of  divination  by  arrows.  This  was  perform- 


Ver.  49.  Doth  he  not  speak  parables— That  is.  they  pretended  not  to  under- 
stand his  figurative  style.  Its  it  not  his  usual  custom  to  deal  in  enigmas?  His 
figures  are  not  to  be  understood ; we  should  not  trouble  ourselves  with  them. 
God,  therefore,  commands  the  prophet  to  declare,  in  the  next  chapter,  the 
same  things  in  the  plainest  terms,  so  that  they  snould  not  complain  of  his  pa. 
rabies.]— JBagster. 

The  whole  of  this  chapter,  and  all  that  follows,  to  verse  12  of  chap,  xxviii. , 
is  considered  prose. 

Chap.  XXI.  Vet.  2,3.  Toward  Jerusalem.—  This  verse  seems  an  exposi- 
tion of  ver.  46,  47,  of  the  last  chapter.  Jerusalem,  the  holy  places,  the  land  of 
Israel,  Newcome  thinks  may  correspond  to  the  three  Hebrew  words  used  for 
south  in  ver.  46,  47,  of  the  preceding  chapter.  Judea  may  be  compared  to  a 
forest,  not  so  much  for  its  buddings,  as  the  rough  character  of  its  inhabitants— 

1 the  green  tree  and  the  dry;"  the  righteous  and  the  wicked.  Compare  ver.  34 
with  ver.  47.  of  the  precedingchapier. 

Ver.  7.  All  knees  shall  be  weak  as  water.-  Heb.  “ Shall  go  into  water.” 
See  chap.  vii.  17,  and  note. 

Ver.  10.  It  contemneth  the  rod.  —Archbishop  Newcome  thinks  the  text  cor- 
rupt, and  reads,  ” Alas  ! the  sceptre  of  my  son  is  destroyed : it  despiseth  every 
tree  ” But  of  tliis  it  is  difficult  to  make  sense.  The  textseems  a highly  poet- 
ical expression,  signifying,  that  the  sword  of  Nebuchadnezzar  would  make  no 
distinction  between  the  sceptre  of  royalty  and  the  poor  man’s  staff;  or  be- 
tween the  very  highest  and  lowest  in  Israel,  here  called  my  son,  as  in  Ex.  iv.  22. 

Ver.  12.  Smite  upon  thy  thigh—  This  was  an  expression  of  deep  affliction. 
So  Uomer , “ She  spake  ; and  with  expanded  arms,  his  thighs  smiting,  thus 
sorrowful  the  god  exclaimed.” — Cowper. 

Ver  13.  Because  it  is  a trial.— See  margin.  Newcome.  " For  it  is  tried.” 

The  rod— Thai  is,  the  sceptre,  as  ver.  in. It  shall  be  no  more. — New- 

come,  “ It  shalt  not  remain  ;”  i.  e.  the  regal  succession  shall  be  cut  off  from 
the  time  of  Zedekiah  to  the  coming  of  Messiah 

Ver.  14.  Smile  thy  hands  together— Heb.  “The  palm  of  the  hand  to  the 

l»lm  of  the  hand." Let  the  sword  be  doubled  the  third  time. — Heb.  “ Dou- 

884 


ble  the  sword,  yea,  treble  it.” The  sword  of  the  slain. — Newcome , ‘ Of 

great  slaughter.” 

Ver.  15.  The  point.— Nezocome,  “The  terror.” Their  ruins.— New- 

come,  “ Their  overthrown.” Wrapped  up. — Newcome,  “Furbished.” 

Ver.  16.  Get  thee  one  way  or  the  other.— Newcome,  “ Different  ways.” 

On  the  right,  Ac. — cither,  and  oi,  may  be  omitted. Whithersoever  thy 

face — Meaning,  the  face,  or  edge  of  the  sword — is  set. 

Ver.  17.  I will  also  smile  “the  palm,”  &c.  See  ver.  14. My  fury  to  rest 

—That  is,  on  thee. 

Ver.  19.  Choose  thou  a place.— Hob.  “ A hand.”  It  is  clear  from  other  pas- 
sages that  the  Hebrews  were  wont  to  erect  monuments  in  the  form  of  a hand 
See  notes  on  t Sam.  xv.  12.  2 Sam.  xviii.  18.  And  from  this  place  it  should 
appear,  that  these  hands  were  sometimes  used  as  directing  posts,  and  pointed 
two  ways — the  way  to  Rabbah  and  to  Jerusalem. 

Ver.  20.  To  Judah  in  Jerusalem. — Newcome , “Towards  Judah,  agains, 
Jerusalem.” 

Ver.  21.  At  the  parting  of  the  way  — ' The  mother  of  the  way."  Any  point 
of  a road  from  which  two  ways  parted,  was  considered  as  the  mother  of  them 

both. To  use  divination— That  is,  by  arrows,  which  Jerome  thus  explains  : 

“They  wrote  on  several  arrows,  the  names  of  the  cities  they  intended  to 
make  war  against,  and  then  putting  tltem  promiscuously  into  a quiver,  they 
iiad  them  drawn  out  in  the  manner  of  lots,  and  the  city  whose  name  was  on 

tire  arrow  first  drawn,  was  the  first  assaulted.”  Orient.  Cust.  No.  314. lie 

made  his  arrows  bright.— Pococke  and  Newcome.  " Mixed  his  arrows.”  Dr. 
Pococke  says,  the  Arabs  usually  took  three  arrows,  on  one  of  which  was-  writ- 
ten  “ My  Lord  hath  commanded,”  and  on  the  other,  " My  Lord  hath  forbid 
den  me,”  andthe  third  was  blank,  lfthe  third  happened  to  be  first  drawn,  the 
arrows  were  again  mingled,  and  a fresh  drawing  made,  till  one  of  the  others 

gave  a decisive  answer. Consulted  with  images— See  margin.  That  is, 

oracular  images,  in  the  human  form.  1 Sam.  xix.  13—16. He  looked,  in  the 

liver— That  is,  of  the  sacrifices,  to  predict  thereby.  See  Potters  Ant.  ut  Greece. 

Ver.  22.  To  appoint  captain*.— Rams  i.  e.  battering  rams,  at  in  tn«i 


The  Ammonites  threatened.  EZEKIEL.  -CHAP.  XXII.  Catalogue  of  Jerusalem's  sins. 


nation  in  their  sight, 1 to  them  that  have  sworn 
oaths  : but  he  will  call  to  remembrance  a the 
iniquity,  that  they  may  be  taken. 

24  Therefore  thus  saith  the  Lord  God;  Be- 
cause ye  have  made  your  iniquity  b to  be  re- 
membered, in  that  your  transgressions  are 
discovered,  so  that  in  all  c your  doings  your 
sins  do  appear;  because,  I say,  tiiat  ye  are 
come  to  remembrance,  ye  shall  be  taken  with 
the  hand. 

25  IT  And  thou,  profane  d wicked  prince  of 
Israel,  whose  day  e is  come,  when  iniquity 
shall  have  an  end, 

26  Thus  saith  the  Lord  God  ; Remove  the 
diadem,  and  take  off  the  crown : this  shall 
not  be  the  same : exalt  f him  that,  is  low,  and 
abase  him  that  is  high. 

27  s I will  overturn,  overturn,  overturn,  it : 
and  it  shall  be  no  more,  until  he  h come 
whose  right  it  is  ; and  I will  give  it  him. 

28  TI  And  thou,  son  of  man,  prophesy  and 
say,  Thus  saith  the  Lord  God  concerning  the 
Ammonites,  and  concerning  their  reproach  ; 
even  say  thou,  The  sword,  the  sword  is  drawn : 
for  the  slaughter  it  is  furbished,  to  consume 
because  of  the  glittering  : 

29  While  they  see  vanity  unto  thee,  while 
they  divine  a lie  unto  thee,  to  bring  thee  upon 
the  necks  of  them  that  are  slain,  of  the  wick- 
ed, whose  day  is  come,  when  their  iniquity 
shall  have  an  end. 

30  i Shall  I cause  it  to  return  into  his  sheath  ? 
I will  judge  thee  in  the  place  where  thou  wast 
created,  in  the  land  of  thy  nativity. 

31  AndT  will  pour  out  mine  indignation  upon 
thee,  I will  blow  against  thee  in  the  fire  of  my 
\yrath,  and  deliver  thee  into  the  hand  of ) bru- 
tish men,  and  skilful  to  destroy. 

32  Thou  shalt  be  for  fuel  to  the  fire;  thy 
blood  shall  be  in  the  midst  of  the  land  ; thou 
shalt  be  no  more  remembered  : for  I the  Lord 
have  spoken  it. 

CHAPTER  XXII. 

I A catalogue  of  sins  in  Jerusalem.  17  God  will  burn  them  ae  dross  in  his  furnace. 

23  The  general  corruption  of  prophets,  priests,  princes,  and  people. 

MOREOVER  the  word  of  the  Lord  came 
unto  me,  saying, 

2 Now,  thou  son  of  man,  wilt  thou  ‘judge, 
wilt  thou  judge  the  b bloody  city  1 yea,  thou 
shalt  c show  her  all  her  abominations. 


z 


the  oaths 
made 
unto  them. 


a Nu.32.23. 


b Ho.7.2. 
c Is. 64. 6. 


d Je.52.2. 
e c. 17. 19,24. 
f Lu.  1 52. 


g Perverted, 
perverted, 
perverted , 
■will  I 
make  it. 


h Ge.49  10. 
Lu.1.32. 
33. 


i or,  cause 
it  to. 


j or,  burn- 
ing. 


a or,  plead 
for. 


b city  of 
bloods. 


c make  her 
known. 
c.16.2. 


d2Ki.21.16. 


e polluted 
of  name , 
much  in 
vexation. 


f arm. 


g or,  deceit 

h c.l8.6,&c. 

i of  slan- 
ders. 


J or,  every 
one. 

k or,  by 
lewdness. 


1 De.3-2.18. 


m Job  9.4. 
Is.  31 .3. 
c.28.9. 


n Da.-1.27. 
o c.93.27. 


3 Then  say  thou,  Thus  saith  the  Lord  God  ; 
The  city  sheddelh  blood  in  the  midst  of  it, 
that  her  time  may  come,  and  maketh  idols 
against  herself  to  defile  herself. 

4 Thou  art  become  guilty  in  thy  d blood  tnat 
thou  hast  shed  ; and  hast  defiled  thyself  in 
thine  idols  which  thou  hast  made  ; and  thou 
hast  caused  thy  days  to  draw  near,  and  art 
come  even  unto  thy  years:  therefore  have  I 
made  thee  a reproach  unto  the  heathen,  and 
a mocking  to  all  countries. 

5 Those  that  be  near,  and  those  that  be  far 
from  thee,  shall  mock  thee,  which  art  'infa- 
mous and  much  vexed. 

6 Behold,  the  princes  of  Israel,  every  one 
were  in  thee  to  their  f power  to  shed  blood. 

7 In  thee  ha\e  they  set  light  by  father  and 
mother:  in  the  midst  of  thee  have  they  dealt 
by  s oppression  with  the  stranger:  in  thee 
have  they  vexed  the  fatherless  and  the  widow. 

8 Thou  hast  despised  my  holy  things,  and 
hast  profaned  my  sabbaths. 

9 In  thee  h are  men  f that  carry  tales  to  shed 
blood  : and  in  thee  they  eat  upon  the  moun- 
tains : in  the  midst  of  thee  they  commit  lewd- 
ness. 

10  In  thee  have  they  discovered  their  fathers’ 
nakedness:  in  thee  have  they  humbled  her 
that  was  set  apart  for  pollution. 

11  And  i one  hath  committed  abomination 
with  his  neighbour’s  wife  ; and  j another  hath 
k lewdly  defiled  his  daughter-in-law  ; and  an- 
other in  thee  hath  humbled  his  sister,  his  fa- 
ther’s daughter. 

12  In  thee  have  they  taken  gifts  to  shed  blood ; 
thou  hast  taken  usury  and  increase,  and  thou 
hast  greedily  gained  of  thy  neighbours  by 
extortion,  and  hast  forgotten  i me,  saith  the 
Lord  God. 

13  Behold,  therefore  I have  smitten  my  hand 
at  thy  dishonest  gain  wTiich  thou  hast  made, 
and  at  thy  blood  which  hath  been  in  the  midst 
of  thee. 

14  Can  m thy  heart  endure,  or  can  thy  hands 
be  strong,  in  the  days  that  I shall  deal  with 
thee  ? 1 the  Lord  have  spoken  it,  and  will  do  if. 

15  And  1 will  scatter  n thee  among  the  hea- 
then, and  disperse  thee  in  the  countries,  and 
will  consume  0 thy  filthiness  out  of  thee. 


ed  by  mingling  arrows  in  a quiver,  which  were  inscribed  with 
the  names  of  the  different  cities  intended  to  be  attacked,  and 
drawing  them  promiscuously  ; they  marched  against  that  city 
whose  name  was  written  on  the  arrow  first  drawn.  In  this 
case  the  name  Jerusalem  comes  forward,  and  therefore  he 
first  proceeds  against  that  city.  See  note.  The  perjured  Ze- 
dekiah  and  his  nobles  are  then  declared  to  be  given  up  of  God. 
and  his  kingdom  utterly  destroyed,  for  his  breach  of  faith  and 
violation  of  allegiance  to  Nebuchadnezzar.  The  last  five 
verses  form  a distinct  prophecy,  relating  to  the  destruction  of 
the  Ammonites,  who,  like  the  Jews,  took  part  with  Egypt 
against  Babylon.  This  prophecy  was  fulfilled  about  five  years 
after  Jerusalem  was  destroyed.  These,  as  well  as  the  Jews, 
were  deceived,  as  it  should  seem,  by  their  false  prophets  and 
diviners. 

The  oracle  concerning  Judah  concludes,  as  we  conceive, 
with  a most  important  prophecy  concerning  the  Messiah.  The 
kingdom  of  Judah  was  now  overturned , and  was  from  this 
time  the  subject  of  perpetual  changes  and  revolutions  till  he 
came  whose  right  it  is, — the  Son  of  David  and  of  God.  See 
Acts  ii.  30—36,  compared  with  Gen.  xlix.  10. 

Chap.  XXII.  Ver.  1 — 31.  The  sin  and  punishment  of  Je- 
rusalem recapitulated.—  The  corruption  is  stated  to  be  univer- 
sil,  including  all  classes,  princes,  prophets,  priests,  and  people; 


next  clause,  and  in  ch.  iv.  2. To  open  the  mouth.— The  ancients  generally 

attacked  with  loud  shouts  and  cries.  Jer.  i.  14. To  cast  (i.  e.  to  cast  up)  a 

mount  — See  Jer.  vi.  6,  and  note. 

Ver.  23.  To  them  that  have  sworn  oaths — 'I' hat  is,  to  them  that  have  taken 
the  oath  of  allegiance  to  the  king  of  Babylon. 

Ver.  21.  With  the  hand — That  is,  without  difficulty.  See  Num.  xi.  32. 

Ver.  2s.  Wicked  prince — That  is.  Zedekiah. 

Ver.  26.  This  shall  not  he  the  same.  &c. — Ncwcome,  " Hath  not  this  (i.  e. 
Babylon)  abased  the  exalted,  and  exalted  the  abased  J” 

Ver.  31.  Skilful  to  destroy. — Heb.  “ Artificer*  of  destruction  ;”  i.  e a well 
disciplined  army. 


and  the  ruin  is  srated  to  be  no  less  so.  Those  who  conspire 
together  to  work  wickedness  must  expect  to  be  classed  to- 
gether in  their  sufferings,  when  God  arises  to  execute  judg- 
ment. The  ease  of  Judah  appears  in  this  instance  to  have  been 
worse  than  that  of  Sodom,  which  was  destroyed  for  the  want 
of  ten  righteous  : here  were  not  half  the  number:  “I  sought 
for  a man,  (says  God,)  but  I found  none  for  the  few  faithful 
prophets  who  might  have  inte  posed  were  persecuted  and  im- 
prisoned. Her  punishment  was  a'so  worse  than  that  of  Sodom, 
Lam.  iv.  6.  For  it  is  better  to  fall  into  the  hand  of  God  than 
into  the  hand  of  man.  (See  2 Sam.  xxiv.  14.)  “ How  strong 
must  the  stream  of  human  depravity  he,  when  it  can  burst 
through  so  many  powerful  obstructions,  and  inundate  even 
the  city  of  God  with  such  a torrent  of  horrible  wickedness, 
as  is  in  this  chapter  described ! — We  must  not  excuse,  or  scru- 
ple to  expose,  the  crimes  of  men,  because  they  live  in  1 holy 
places,’  or  occupy  sacred  functions:  for  when  nominal  Chris- 
tians, or  the  clergy,  become  odious  by  their  vices,  the  glory  of 
God  requires,  that  they  should  be  made  a reproach  and  a 
mocking  even  to  the  heathen  : and  if  they  be  sheltered  from 
deserved  punishment  and  contempt,  religion  itself  will  be  dis- 
graced, or  the  sacrc- 1 ministry  despised  ; but  their  infamy  and 
vexafjon  show,  that  God  will  nor  connive  at  wickedness  in 
persons  of  any  name  or  station. — It  is  happy  for  mankind,  that 

Ver.  32.  No  more  remembered— [ This  prophecy  against  the  Ammonite* 
was  fulfilled  about  five  years  after  the  taking  of  Jerusalem,  ( Josephus'  Anti- 
quities ;)  and  their  name  has  utterly  perished  from  the  face  of  the  earth.]—  B. 

Chap.  XXII.  Ver.  2.  Wilt  thou  judge—  See  chap.  xx.  4. 

Ver. '3.  That  her  time  may  come— That  is,  her  idolatries  will  be  sure  to 
hasten  her  destruction,  as-in  the  next  verse. 

Ver.  5.  Infamous,  &c. — Newcofne,  “ Whose  name  i9  defiled,  and  (was  aitj 
much  troubled.”  . 

Ver.  6.  To  their  power— That  is.  to  the  utmost  of  their  power. 

Ver.  10.  Uncovered,  &c.— That  is,  ‘‘  By  defiling  his  wife.”— Newcome. 

Ver.  13.  I have  smitten  my  hand  —See  chap.  xxi.  14,  17. 

S85 


Corruption  of  (he  prophets,  <$c.  EZEK.1EL.— CHAP.  XXII I.  Whoredoms  oj  Aholah  and  Aholibah. 


16  And  thou  shalt  p take  thine  inheritance  in 
thyself  in  the  sight  of  the  heathen,  and  thou 
shalt  know  that  I am  the  Lord. 

17  And  the  word  of  the  Lord  came  unto  me, 
saying, 

18  Son  of  man,  the  house  of  Israel  is  to  me 
become  q dross : all  they  are  brass,  and  tin, 
and  iron,  and  lead,  in  the  midst  of  the  fur- 
nace ; they  are  even  the  r dross  * of  silver. 

19  Therefore  thus  saith  the  Lord  God  ; Be- 
cause ye  are  all  become  dross,  behold,  there- 
fore I will  gather  you  into  the  midst  of  Jeru- 
salem. 

20  t As  they  gather  silver,  and  brass,  and 
iron,  and  lead,  and  tin,  into  the  midst  of  the 
furnace,  to  blow  the  fire  upon  it,  to  melt  it ; 
so  " will  I gather  you  in  mine  anger  and  in  my 
fury,  and  I will  leave  you  there , and  melt  you. 

21  Yea,  I will  gather  you,  and  blow  upon  you 
in  tne  fire  of  my  wrath,  and  ye  shall  be  melted 
in  the  midst  thereof. 

22  As  silver  is  melted  in  the  midst  of  file  fur- 
nace, so  shall  ye  be  melted  in  the  midst  there- 
of; and  ye  shall  know  that  I the  Lord  have 
poured  out  v my  fury  upon  you. 

23  T[  And  the  word  of  the  Lord  came  unto  me, 
saying, 

24  Son  of  man,  say  unto  her,  Thou  art  the 
land  that  is  not  cleansed,  nor  rained  upon  in 
the  day  of  indignation. 

25  There  is  a conspiracy  w of  her  prophets  in 
the  midst  thereof,  like  a roaring  lion  ravening 
the  prey  ; they  have  devoured  x souls  ; they 
have  taken  y the  treasure  and  precious  things ; 
they  have  made  her  many  widows  in  the  midst 
thereof. 

26  Her  priests  2 have  a violated  my  law,  and 
have  profaned  my  holy  things : they  have 
put  no  difference  b between  the  holy  and  pro- 
fane, neither  have  they  showed  difference  be- 
tween the  unclean  and  the  clean,  and  have 
hid  their  eyes  from  my  sabbaths,  and  I am 
profaned  among  them. 


A.  M.  3111. 
1J.  C.  593. 


p or,  be 
profaned. 

ci  Pa.  11 9. 

119. 

I«.  1.22,25. 

r drosses. 
Je.6.30. 

s Is.  1.25. 

t according 
to  the  ga 
titering  of. 

u Zee.  13.9. 
v c.20.8,33. 
w Ho.6.9. 
x c.  13.18. . 
20. 


Mi. 3. 11. 
Zep.3.3,4. 
7.  Mai. 2.7, 8. 
a offered 
violence  to 
2 Pe.3.16. 
b Le.10.10. 


c La.2.14. 
d Je.5.26..31 
e or,  deceit. 
f Ex. 23.9. 
g vrithoul 
right. 
h Is. 63. 5. 
i Je.5.1. 
j Pr.1.31. 
a Je.3.7..11. 
b Le.17.7. 
Jo3.24.ll. 
c.20.8. 
c c.l6.8,&c. 
d i.  e.  His 
lent , or, 
tabernacle. 
e i.  e.  My 
taberna- 
cle in  her. 
1 Ki.8.29. 
f 2Ki.15.19. 
16.7 ; 17.3. 
Ho.8.9. 

g bestowed 
her  whore- 
doms 
upon. 

h choice  of 
the  child- 
ren of 
Ashur. 


27  Her  princes  in  the  midst  thereof  are  like 
wolves  ravening  the  prey,  to  shed  blood,  and 
to  destroy  souls,  to  get  dishonest  gain. 

28  And  her  prophets  have  daubed  them  with 
untempered  mortar , seeing  c vanity,  and  divin- 
ing lies  unto  them,  saying,  Thus  saith  the  Lord 
God,  when  the  Lord  hath  not  spoken. 

29  The  d people  of  the  land  have  used  e op- 
pression, and  exercised  robbery,  and  have 
vexed  the  poor  and  needy  : yea,  they  have 
f oppressed  the  stranger  b wrongfully. 

30  And  I sought  h for  a man  among  them, 
that  should  make  up  the  hedge,  and  stand  in 
the  gap  before  me  for  the  land,  that  I should 
not  destroy  it : but  l ‘ found  none. 

31  Therefore  have  I poured  out  mine  indig- 
nation upon  them  ; 1 have  consumed  them 
with  the  fire  of  my  wrath  : their  own  way  ) have 
I recompensed  upon  their  heads,  saith  the 
Lord  God. 

CHAPTER  XXIII. 

I The  whoredoms  of  Aholah  and  Aholibah.  22  Aholibah  is  to  lie  plagued  by  her  lovers. 
36  The  prophet  reproved)  the  adulteries  of  them  bod),  45  and  showed)  their  Judgments. 

rpriE  word  of  the  Lord  came  again  unto  me, 
saying. 

2 Son  of  man,  there  were  two  a women,  the 
daughters  of  one  mother  : 

3 And  b they  committed  whoredoms  in  Egypt; 
they  committed  whoredoms  in  their  c youth  : 
there  were  their  breasts  pressed,  and  there 
they  bruised  the  teats  of  their  virginity. 

4 And  the  names  of  them  were  Aholah  the 
elder,  and  Aholibah  her  sister  : and  they  were 
mine,  and  they  bare  sons  and  daughters. 
Thus  were  their  names;  Samaria  is  d Aholah, 
and  Jerusalem  e Aholibah. 

5 And  Aholah  played  the  harlot  when  she 
was  mine  ; and  she  doted  on  her  lovers,  on  the 
Assyrians  f her  neighbours, 

6 Which,  were  clothed  with  blue,  captains  and 
rulers,  all  of  them  desirable  young  men,  horse- 
men riding  upon  horses. 

7 Thus  she  s committed  her  whoredoms  with 
them,  with  all  them  that  were  the  h chosen  men 


the  power  of  ungodly  men  is  limited  : for  they  who  perpetrate 
the  most  injustice  and  murder,  would  do  still  more  were  it  ‘ in 
their  power.’  But  while  they  greatly  harass  and  afflict  others, 
thev  destroy  themselves.— The  Lord  notes  the  sins  of  men 
with  all  their  aggravations  : and  as  he  will  call  them  to  ac- 
count for  their  idolatries,  murders,  and  outrageous  cruelties  : 
so  he  will  not  overlook  the  neglect  and  contempt  shown  by 
children  to  their  parents  ; the  oppression  of  those  of  other  reli- 
gions, nations,  or  complexions;  the  vexation  of  orphans  and 
widows;  the  slanders  by  which  characters  and  even  lives  arede- 
stroyed ; the  profanation  of  his  holy  sabbaths ; the  neglect  of  his 
ordinances,  or  hypocrisy  in  attending  on  them;  the  preference 
given  by  men  to  their  own  traditions  and  superstitions,  above  his 
truths  and  precepts;  their  multiplied  violations  of  his  holy  law, 
in  the  gratification  of  their  sensual  appetites,  and  in  every  spe- 
cies of  lewdness  ; or  their  bribery,  extortion,  and  greediness  of 
gain,  however  acquired.  It  is  very  common  for  sinners  secretly 
to  indulge  their  worldly  lusts ; and  to  varnish  it  over  with  a zea- 
lous profession  of  religion,  and  a great  attachment  to  some  of 
its  doctrines  or  observances  : and  thus  they  impose  on  them- 
selves, or  on  others  ; and  perhaps  exclaim  against  those  who 
warn  them  of  their  danger,  as  precise  or  over  rigorous.  But 
can  ‘their  hearts  endure,  or  their  hands  be  strong,  in  the  day 
that  God  shall  deal  with  them,’  as  he  has  spoken  ?” — T.  Scott. 

Chap.  XXIII.  Ver.  t — 49.  Evil  example  destructive. — “Those 


who  first  seduce  others  into  wickedness  will  have  a dreadful  ac- 
count to  render : for  when  the  fence  of  modesty,  fear,  and  con- 
science, are  broken  down,  and  habits  of  sinful  indulgence  are 
contracted,  it  is  extremely  difficult  to  reclaim  the  offenders. 
Evil  habits,  conversation,  and  connexions,  so  pollute  the  memo- 
ry, the  imagination,  and  the  affections,  and  so  weaken  the  autho- 
rity of  reason  and  conscience  over  the  animal  inclinations  and 
corrupt  propensities  of  our  fallen  nature,  that,  even  after  appa- 
rent reformation,  the  offenders  are  very  prone  to  relapse  into 
their  former  practices.  Every  object  tends  to  bring  them  to  re- 
membrance, associated  with  the  idea  of  pleasure,  and  separated 
from  the  recollection  of  the  painful  consequences ; and  thus 
they  are  again  tempted  to  return  to  them.  When  sinful  ima- 
ginations are  indulged,  and  former  scenes  of  vice  reviewed 
with  delight,  there  can  be  no  true  repentance  or  change  of 
heart;  for  true  penitents  reflect,  with  loathing  and  remorse, 
on  the  iniquities  of  their  former  years.  Whilst  our  ears  and 
minds  are  wounded  with  the  mention  of  the  practices  of  those, 
who  ‘work  all  uneleanness  with  greediness;’  we  are  not  ge- 
nerally aware,  that  these  abominations  have  in  them  less  tur- 
pitude, than  our  ingratitude  to  God,  and  rebellion  and  enmity 
against  him;  except  as  they  partake  of  that  criminality  in 
common  with  more  decent  transgressions. — If  we  would  not 
be  polluted  with  wickedness,  we  must  avert  our  eyes  from  it. 
and  close  our  senses  against  those  objects  which  excite  sinful 


Ver.  16.  And  thou  shalt  take  thine  inheritance  in  thyself. — Newcome,  “ I 
will  be  profaned  of  thee  in  the  sight,”  &c.  So  margin. 

Ver.  18.  Become  dross,  &c.— See  Jer.  vi.  28—30. 

Ver.  19.  Jerusalem. — [Jerusalem  is  here  represented  as  the  fining  pot : all 
he  people,  who  had  become  dross , are  to  be  gathered  together  in  it ; and  the 
fire  of  the  Chaldeans,  blown  by  the  wrath  of  God,  is  to  melt  the  whole.  No 
ordinary  means  will  avail  to  purge  their  impurities ; the  most  violent  must 
therefore  be  resorted  to.  1 — Bagster. 

Ver.  24.  Unto  ter--That  is,  Jerusalem. 

Ver.  25.  Ravening  the  prey.— [That  is,  from  the  Saxon  reafian , seizing  and 
devouring  it  with  eagerness  and  rapacity.  )— Bagster. 

Ver.  26.  Her  priests. — Compare  Zeph.  iii.  4. 

Ver.  28.  Daubed  them.—[ The  prophets  employed  all  their  ingenuity  to  var- 
niRh  over  the  crimes  of  the  princes,  (the  antecedent  to  them,)  to  palliate  their 
offences,  and  to  conceal  their  faults,  while  they  were  like  ravening  wolves 
and  took  bribes  to  shed  innocent  blood.  By  these  means  they  shared  the  disho- 
nest gains  with  the  princes,  or  availed  themselves  of  their  authority  to  gratify 
-heir  avarice,  or  revenge.] — Bagster.  Compare  chap.  xiii.  lu — 12. 

Ver.  30.  Sought  for  a man—  [God,  speaking  after  the  manner  of  men 
886 


sought  for  some  Moses-  Phinehas,  or  Samuel,  to  stand  in  the  gap  on  this  occa- 
sion ; but  as  he  fouiia  none,  its  destruction  was  inevitable.] — Bagster. 

Make  up  the  hedge.—  See  Jer.  v.  1.  and  chap.  xiii.  5- 

Chap.  XXIII.  Ver.  2.  Two  women.—  The  idolatries  of  Samaria  and  Jeru- 
salem are  here  compared  to  the  lewd  practices  of  two  common  ha  riots,  who 
were  sisters,  and  rivalled  each  other  in  wickedness.  The  allegory  is  similar  to 
that  of  chap.  xvi. 

Ver.  3.  In  Egypt.— See  chap.  xx.  8. 

Ver.  4.  Names  of  them. — l The  kingdom  of  Israel,  of  which  Samaria  was 
the  capital,  containing  ten  tribes,  and  occupying  a larger  extent  of  country 
than  that  of  Judah,  is  therefore  called  "her  elder  sister;”  and  Aholah,  the 
name  given  to  her,  implies  that  the  whole  religious  establishment  in  Israel  was 
a human  invention,  a temple  and  service  of  their  own,  and  not  of  God's  ap- 
pointment. Aholibah,  the  name  given  to  Judah,  implies  that  the  worship  es- 
tablished there  was  from  God,  and  that  His  temple  was  truly  at  Jerusalem.]— 

Bagster. Aholah— That  is,  " Her  tent.” Aholibah , " Mv  tent  is  in  her.’* 

Samaria  had  a tabernacle  of  her  own  ; but  God  pitched  his  tabernacle  in 
Judah. 

Ver.  6.  When  she  ivas  mine— That  is,  before  she  set  up  a separate  Form  of 


Ahnlibah  is  to  be 


EZEKIEL. — CHAP.  XXIII.  plagued  by  her  lovers. 


oi  Assyria,  and  with  all  on  whom  she  doted  : 
with  all  their  idols  she  defiled  herself. 

8 Neither  left  she  her  whoredoms  brought 
from  Egypt:  for  in  her  youth  they  lay  with 
her,  and  they  bruised  the  breasts  of  her  vir- 
ginity, and  poured  their  whoredom  upon  her. 

9 Wherefore  I have  delivered  her  into  the 
('.and  i of  her  lovers,  into  the  hand  of  the  As- 
syrians, upon  whom  she  doted. 

10  These  discovered  her  nakedness:  they 
took  her  sons  and  her  daughters,  and  slew  her 
with  the  sword  : and  she  became  i famous 
among  women  ; for  they  had  executed  judg- 
ment upon  her. 

11  And  when  her  sister  Aho'ibah  saw  this , 
she  k was  more  > corrupt  in  her  inordinate 
love  than  she,  and  in  her  whoredoms  more 
than  m her  sister  in  her  whoredoms. 

12  She  doted  upon  the  Assyrians  ” her  neigh- 
bours, captains  and  rulers  clothed  most  gor- 
geously, horsemen  riding  upon  horses,  all  of 
them  desirable  young  men. 

13  Then  I saw  that  she  was  defiled,  that  they 
look  both  one  way, 

14  And  that  she  increased  her  whoredoms  : 
for  when  she  saw  men  portrayed  upon  0 the 
wall,  the  images  of  the  Chaldeans  portray- 
ed with  vermilion, 

15  Girded  with  girdles  upon  their  loins,  ex- 
ceeding in  dyed  attire  upon  their  heads,  all  of 
them  princes  to  look  to,  after  the  manner  of 
the  Babylonians  of  Chaldea,  the  land  of  their 
nativity : 

16  And  p as  soon  as  she  saw  them  with  her 
eyes,  she  doted  upon  them,  and  sent  messen- 
gers unto  them  into  Chaldea. 

17  And  the r Babylonians  came  to  her  into  the 
bed  of  love,  and  they  defiled  her  with  their 
whoredom,  and  she  was  polluted  with  them, 
and  her  mind  was  a alienated  from  them. 

18  So  she  discovered  her  whoredoms,  and 
discovered  her  nakedness  : then  my  mind  was 
alienated  ‘from  her,  like  as  my  mind  was  alien- 
ated from  her  sister. 

19  Yet  she  multiplied  her  whoredoms,  in  call- 
ing to  remembrance  the  days  of  her  youth, 
wherein  she  had  played  the  harlot  in  the  land 
of  Egypt. 

20  For  she  doted  upon  their  paramours,  whose 
flesh  is  as  the  flesh  of  asses,  and  whose  issue 
is  like  the  issue  of  horses. 


A.  M.  3111. 
B.  C.  593. 


i 2 Ki.18.9.. 
11. 


J a name. 

k corrupted, 
her  inor- 
dinate 
love  more. 


1 2Ch.33.9. 

in  the 
whore- 
doms of 
her  sister. 

n2Ch.2J.16. 

o c.8.10,1 1. 

p at  the 
sight  of 
her  eyes. 

q 2Ki.20. 12, 
&c. 


r children 
of  Babel. 

s loosed , 
or,  dis- 
jointed. 

t Je.15.1. 


u Je.ll.ll. 
12. 


v 2Sa.13.15. 


w La.  1.3. 


x Je.50  21. 


y Je-52.6, 
&c. 


z If. 39. 4.. 7. 


a instru- 
ments of 
thy  deck- 
ing. 


b c. 16.41. 
22.15. 


c ver.3,19. 


d ver.17. 


e La.  1.8. 


f 1 Ti.5.24. 


g c.6.9. 
h Je.25.15. 

&c. 


i c.22.4,5, 

&c. 


21  Thus  thou  calledst  to  remembrance  the 
lewdness  of  thy  youth,  in  bruising  thy  teats 
by  the  Egyptians  for  the  paps  of  thy  youth. 

22  If  Therefore,  O Aholibah,  thus  saith  the 
Lord  God  ; Behold,  I " will  raise  up  thy  lovers 
against  thee,  from  whom  v thy  mind  is  alien- 
ated, and  I will  bring  them  against  thee  on 
every  'v  side  ; 

23  The  Babylonians,  and  all  the  Chaldeans, 
x Pekod,  and  Shoa,  and  Koa,  and  all  the  As- 
syrians with  them : all  of  them  desirable  young 
men.  captains  and  rulers,  great  lords  and  re- 
nowned, all  of  them  riding  upon  horses. 

24  And  they  shall  come  against  thee  with 
chariots,  wagons,  and  wheels,  and  with  an 
assembly  of  people,  which  shall  set  against  thee 
buckler  and  shield  and  helmet  round  about: 
and  I will  set  judgment  before  them,  and  they 
shall  judge  thee  according  to  their  judgments. 

25  And  I will  set  my  jealousy  against  thee, 
and  they  shall  deal  furiously  y with  thee  : they 
shall  take  away  thy  nose  and  thine  ears  ; and 
thy  remnant  shall  fall  by  the  sword:  they 
shall  take  thy  sons  and  thy  daughters ; and 
thy  residue  shall  be  devoured  by  the  fire. 

■26  They  z shall  also  strip  thee  out  of  thy 
clothes,  and  take  away  thy  tt  fair  jewels. 

27  Thus  will  I make  thy  lewdness  to  cease 
b from  thee,  and  thy  whoredom  brought  c from 
the  land  of  Egypt : so  that  thou  shalt  not  lift 
up  thine  eyes  unto  them,  nor  remember  Egypt 
any  more. 

28  For  thus  saith  the  Lord  God,  Behold,  I 
will  deliver  thee  into  the  hand  of  the'n  whom 
thou  hatest,  into  the  hand  of  them  from  whom 
d thy  mind  is  alienated  : 

29  And  they  shall  deal  with  thee  hatefully, 
and  shall  take  away  all  thy  labour,  and  shall 
leave  thee  naked  and  bare : and  the  nakedness 
e of  thy  whoredoms  shall  be  f discovered,  both 
thy  lewdness  and  thy  whoredoms. 

30  I will  do  these  things  unto  thee,  because 
s thou  hast  gone  a whoring  after  the  heathen, 
and  because  thou  art  polluted  with  their  idols. 

31  Thou  hast  walked  in  the  way  of  thy  sister ; 
therefore  will  I give  her  cup  into  hthy  hand. 

32  Thus  saith  the  Lord  God  ; Thou  shalt 
drink  of  thy  sister’s  cup  deep  and  large:  thou 
shalt  be  laughed  to  ■ scorn  and  had  in  derision ; 
it  containeth  much. 

33  Thou  shalt  be  filled  with  drunkenness  and 


thoughts  and  inclinations.  So  long  as  men  are  attracted  with 
personal  accomplishments  and  external  embellishments,  and 
with  the  pomp  and  pride  of  life,  they  will  always  be  tempted  to 
prefer  worldly  connexions,  fashions  and  maxims,  to  the  worship 
and  service  of  God,  and  the  company  of  his  people : and  an  inter- 
course with  polished,  but  irreligious  nations,  always  occasions 
an  increase  of  vanity  and  iniquity.  That  love,  which  is  ce- 
mented by  concurrence  in  sin,  generally  terminates  in  disgust, 
contempt,  and  enmity,  and  God  commonly  employs  tempters 
to  punish  those  who  listen  to  them.  When  sinners  will  not 
take  warning  by  the  punishment  of  others  ; they  will  be  made 
warnings  themselves,  to  teach  men  not  to  copy  their  crimes. — 
Contempt,  astonishment,  desolation,  rage,  and  despair,  will 
be  the  portion  of  the  cup  of  all  who  forget  God,  turn  their 
backs  on  him,  and  refuse  to  return : but  they,  who  are  his 


people  by  profession,  and  by  sacramental  vows  and  engage- 
ments, and  yet  apostatize,  will  be  punished  most  severely;  and 
especially  such  as,  after  having  done  those  abominable  things 
which  God  hates,  venture  to  go  into  his  sanctuary  and  profane 
his  ordinances,  to  compromise  for  their  crimes,  or  cloak  them. 
If  the  grace  of  God  do  not  change  men’s  hearts,  old  age  will 
not  cure  them  of  the  love  of  sin  : nay,  the  filthiness  of  the  heart 
often  seems  to  increase  with  the  decays  of  nature  ; and  worn 
out  debauchees,  like  rotten  wood,  become  more  inflammable 
when  ready  to  moulder  into  dust.  How  dreadful  must  it  be 
for  men  to  enter  the  eternal  world  in  such  a temper  of  soul, 
and  with  such  vile  affections ! — Unrepented,  unmortified,  un- 
pardoned sin  must  end  in  the  destruction  of  body  and  soul,  in 
time  and  to  eternity : families,  churches,  and  nations  are  ruin- 
ed by  it  continually  : and  all  righteous  men  and  holy  angels 


worship.  [The  Israelites,  in  addition  to  their  former  gross  idolatries,  received 
the  impure  idolatrous  worship  of  the  Assyrians,  who  became  their  neighbours 
by  the  conquest  of  Syria.  \— Bolster. 

Ver  8.  Lay  with  her  —This  is  to  be  taken  allegorically,  in  reference  to  their 
idolatiies. 

Ver.  10.  Famous.— Famous  was  used  by  our  translators  in  the  sense  of  no- 
torious or  celebrated,  whether  in  a good  or  bad  sense. 

Ver  14.  Portrayed  upon  the  wall.—Maurice'says,  this  exactly  answers  to 
the  manner  in  winch  their  idols  were  painted  and  decorated  ; and  so  the  Brah- 
mins of  India  dress  themselves  and  their  idols  to  the  present  day.  Ind.  Antiq. 

Ver.  15.  In  dyed  attire , &c.— This  alludes  to  their  beautiful  and  flowing  tur- 

bar.s. Princes  to  look  to.— [ That  is,  “ princes  in  appearance  which  seem 

to  have  been  the  deified  men  worshipped  by  the  Chaldeans.  The  inhabitants  of 
Judah,  like  the  Israelites,  connected  themselves  with  the  Assyrians,  and  were 
enamoured  with  their  idojs  ; and  then  with  the  Chaldeans,  and  followed  their 
idols  ; still  retaining  their  attachment  to  the  Egyptians  and  their  idolatrous 
*ite*Lj  —Bag  tier. 

Ver.  20.  Flesh  of  as3es  ..  ...  horses — That  is,  very  hardy  and  very  lustful. 


Ver.  22.  Thy  lovers,  &c.— This  refers  to  the  Chaldeans,  whom  she  had  of- 
fended by  her  rebellion  against  Nebuchadnezzar. 

Ver.  23.  Pekod  and  Shoa — Names  of  places.  See  Jer.  i.  21. All  the  As- 

syrians.— The  Assyrians  were  now  under  the  Babylonians,  and  served  in  their 
armies.— Newcome. 

Ver.  24.  With  chariots , wagons,  and  wheels. — Newcomc,  .With  scythed 
cars,  chariots,  and  (wheel)  carriages.”  So  Boothroyd.  Care  with  scythes  at- 
tached to  their  wheels,  were  terrible  instruments  of  destruction  in  war,  before 
the  invention  of  gunpowder.  r.  . _ 4 

Ver.  25.  Take  away  thy  nose  and  thine  ears. — [This  refers  to  the  seveie 
vengeance  which  enraged  husbands  anciently  took  on  their  faithless  wives: 
and  implies  that  God  would  employ  the  Chaldeans  to  destroy  the  princes  and 
priests  of  Judah,  for  violating  their  covenants  and  treaties.  Such  punishments 
were  common  among  the  Chaldeans  and  Persians,  and  other  nations.  To  this 
Martial  refers  : “ Who  persuaded  you  to  cut  off  the  adulterer  s nose.  J Boos- 
ter. Jerome  mentions  this  as  a common  punishment  of  JdiHtetfers. 

Ver.  =7,  Not  lift 

887 


.—CHAP.  XXIV. 


k De.8.11, 
14. 

Je.  13.25. 

1 1 Ki.  14.9. 

Ne.9.26. 
mor,  plead. 

far. 
n c.20.4. 
o Ho. 4.2. 
p Ps.  106.37. 
q c.5.11. 
r 2Ki.21.4,7 
s coining. 
t ls.57.9. 
u 2 Ki.9.30. 
Je  4.30. 


y multitude 
of  men. 


& her  whore- 
dome. 

b Je.3.1. 

6.8. 

Ho.2.5 

cPb.  149.5.  .9 
Mat.  19.28 
1 Co. 6.2. 
Re-20.4. 


e for  a re- 
moving 
and  spoil. 

f Is.  6.11, 12. 

g Je.4.13,30 


i 2Ch.36.17, 
19. 

c.24.21. 
j ver.27. 


1 Nn. 14.34. 
19.23. 
ls.53.ll. 

1 Pe.2.24. 


a 2 Ki.25.1. 
Je.39.1. 
52.4. 

b Je.1.13. 
c or,  heap. 
d Pr.30.12. 
e 2 Sa.8.2. 
f Le.17.13. 
g Ge.4.10. 
h Na.3.1 
i Ro.2.5. 

) c.22.15. 
k Is.44.20 


Destruction  oj  Jerusalem  shown. 

47  And  the  company  shall  stone  them  -with 
stones,  and  h despatch  them  with  their  swords; 
they  shall  slay  i their  sons  and  their  daughters 
and  burn  up  their  houses  with  fire. 

48  Thus  will  I cause  lewdness  to  cease  out 
)of  the  land,  that  k all  women  may  be  taught 
not  to  do  after  your  lewdness. 

49  And  they  shall  recompense  your  lewdness 
upon  you,  and  ye  shall  bear  the  > sins  of  your 
idols:  and  ye  shall  know  that  I am  the  Lord 
Gon. 

CHAPTER  XXIV. 

1 Cutler  the  parable  o!  a boiling  pot,  6 is  showed  the  irrevocable  destruction  of  Jerusa- 
lem. 15  liy  the  sign  of  Ezekiel  not  mourning  for  the  death  of  his  wife,  19  is  showed 
the  calamity  of  the  Jews  to  be  beyond  all  sorrow. 

AGAIN  ill  the  ninth  year,  in  the  tenth  month, 
in  the  tenth  day  of  the  month,  the  word 
of  the  Lord  came  unto  me,  saying, 

2 Son  of  man,  write  thee  the  name  of  the  day, 
even  of  this  same  day:  the  king  of  Babylon 
set  himself  against  Jerusalem  this  same  11  day. 
3 And  utter  a parable  unto  the  rebellious 
house,  and  say  unto  them,  Thus  saith  the  Lord 
God  ; Set  on  a b pot,  set  it  on,  and  also  pour 
water  into  it : 

4 Gather  the  pieces  thereof  into  it,  even  every 
good  piece,  the  thigh,  and  the  shoulder;  fill  it 
with  the  choice  bones. 

5 Take  the  choice  of  the  flock,  and  c burn 
also  the  bones  under  it,  and  make  it  boil  well, 
and  let  them  seethe  the  bones  of  it  therein. 

6 Wherefore  thus  saith  the  Lord  God;  Wo 
to  the  bloody  city,  to  the  pot  whose  scum  d is 
therein,  and  whose  scum  is  not  gone  out  of  it ! 
bring  it  out  piece  by  piece ; let  no  lot  ' fall 
upon  it. 

7 For  her  blood  is  in  the  midst  of  her  ; she  set 
it  upon  the  top  of  a rock ; she  poured  it  not 
upon  the  f ground,  to  cover  it  with  dust; 

8 That  it  might  cause  e fury  to  come  up  to 
take  vengeance ; I have  set  her  blood  upon 
the  top  of  a rock,  that  it  should  not  be  covered. 
9 Therefore  thus  saith  the  Lord  God;  Wo 
to  the  bloody  h city  ! I will  even  make  the  pile 
for  fire  great. 

10  Heap  on  ■ wood,  kindle  the  fire,  consume 
the  flesh,  and  spice  it  well,  and  let  the  bones 
be  burned. 

11  Then  set  it  empty  upon  the  coals  thereof, 
that  the  brass  of  it  may  be  hot,  and  may  burn, 
and  that  j the  filthiness  of  it  may  be  molten 
in  it,  that  the  scum  of  it  may  be  consumed. 

12  She  hath  wearied  k herself  with  lies,  and 
her  great  scum  went  not  forth  out  of  her:  her 
scum  shall  be  in  the  fire. 


Judgments  on  Aiuiluh  and  Aholibuh.  EZEKIEL 

sorrow,  with  the  cup  of  astonishment  and  de- 
solation, with  the  cup  of  thy  sister  Samaria. 

34  Thou  shalt  even  drink  ) it  and  suck  it  out, 
and  thou  shalt  break  the  sherds  thereof,  and 
pluck  off  thine  own  breasts  : for  1 have  spo- 
ken it , saith  the  Lord  God. 

35  Therefore  thus  saith  the  Lord  God  ; Be- 
cause thou  hast  forgotten  k me,  and  i cast  me 
behind  thy  back,  therefore  bear  thou  also  thy 
lewd  ness  and  thy  whoredoms. 

36  H The  Lord  said  moreover  unto  me  ; Son 
of  man,  wilt  thou  m judge  Aholah  and  Aholi- 
bah  ? yea,  declare  " unto  them  their  abomi- 
nations ; 

37  That  they  have  committed  adultery,  and 
° blood  is  in  their  hands,  and  with  their  idols 
have  they  committed  adultery,  and  have  also 
caused  p their  sons,  whom  they  bare  unto  me, 
to  pass  for  them  through  the  fire , to  devour  them. 

38  Moreover  this  they  have  done  unto  me : 
they  have  defiled  my  sanctuary  <•  in  the  same 
day,  and  have  profaned  my  sabbaths. 

39  For  when  they  had  slain  their  children  to 
their  idols,  then  they  came  the  same  day  into 
my  sanctuary  to  profane  it ; and,  lo,  thus  have 
they  done  in  the  midst  of  r my  house. 

40  And  furthermore,  that  ye  have  sent  for 
men  * to  come  from  far,  unto  <■  whom  a mes- 
senger was  sent;  and,  lo,  they  came:  for 
whom  thou  didst  wash  thyself,  paintedst u thine 
eyes,  ana  deckedst  thyself  with  ornaments, 

41  And  satest  upon  a 7 stately  w bed,  and  a 
table  prepared  before  it,  whereupon  thou  hast 
set  mine  11  incense  and  mine  oil. 

42  And  a voice  of  a multitude  being  at  ease 
icas  with  her:  and  with  the  men  of  the  ? com- 
mon sort  were  brought  z Sabeans  from  the 
wilderness,  which  put  bracelets  upon  their 
hands,  and  beautiful  crowns  upon  their  heads. 

43  Then  said  I unto  her  that  was  old  in  adul- 
teries, Will  they  now  commit a whoredoms  with 
her,  and  she  with  them ? 

44  Yet  they  went  in  unto  her,  as  they  go  in 
unto  a woman  that  bplayeth  the  harlot:  so 
went  they  in  unto  Aholah  and  unto  Aholibah, 
the  lewd  women. 

45  TT  And  the  righteous  c men,  they  shall  judge 
them  after  the  manner  of  adulteresses,  and 
after  the  manner  of  women  that  shed  blood  ; 
because  they  are  adulteresses,  and  blood  is  in 
their  hands. 

46  For  thus  saith  the  Lord  God;  I d will  bring 
up  a company  upon  them,  and  will  give  them 
c to  be  f removed  and  s spoiled. 

yea,  the  whole  assembled  world  will  applaud  the  sentence, 
which  at  the  last  day  the  Judge  shall  pronounce  against  the 
workers  of  iniquity.” — T.  Scott. 

Chap.  XXIV.  Ver.  1—27.  The  destruction  of  Jerusalem 
signified  by  other  typical  representations . — On  the  very  day  on 


repeated  prediction  has  received  a most  wonderful  accomplishment.  For  nei- 
ther the  authority,  frowns,  examples,  or  favour  of  their  conquerors  or  powerful 
neighbours,  nor  their  own  fears,  hope9,  interests,  or  predilection  for  the  sensual 
worship  of  idols,  could  prevail  with  them  to  run  into  gross  idolatry,  either  during 
the  captivity,  or  ever  afterwards,  to  the  present  day,  a period  of  2414  years  ! 

Ver.  34.  Thou  shall  even  drink , &c.— This  i9  very  strong  language,  and  in- 
timates, after  drinking  from  the  cup,  that  she  should  break  the  cup,  and  tear 
her  breasts  with  its  fragments. 

Ver.  37.  To  devour  them.— By  this  it  appears  that,  though  passing  through 
the  tire  might  be  often  no  more  than  an  idolatrous  ceremony,  in  other  cases  it 
was  fatal.  Compare  expos,  of  2 Kings  xvi.,  and  note  on  Ezek.  xvi.  21. 

Ver.  40-  Paintedst  thine  eyes.— [Kachalt  aineycha,  rendered  by  the  LXX. 

tnou  didst  paint  thine  eyes  with  stibium,”  and  Vulgate,  “ thou  didst  paint 
round  thine  eyes  with  stibium,”  or  lead  ore  ; whence  it  is  called  in  Arabic  kochl, 
and  in  Syriac  kechulo , and  koochlo.  See  note  on  2 Ki.  ix.30.]— B.  See  Isa.  iii.16. 

Ver.  41.  A stately  bed.  “ Honourable,”  or  44  glorious.” Prepared — for  an 

idolatrous  feast. 

, ^Pr-  Voice  of  a multitude. — [This  seems  to  bean  account  of  an  idolatrous 

estival,  perhaps  that  of  Bacchus  ; in  which  a riotous  and  drunken  multitude 
assembled,  adorned  with  bracelets  and  chaplets,  accompanied  with  music, 

•ongs,  and  dances.  1 —Bolster. Men  of  the  common  sort—  Heb.  41  Of  the 

multitude  of  men  ;”  that  is,  of  the  lower  classes. Sabeans  from  thewilder- 

ness,  or  desert : which  put  bracelets,  &c.— That  is,  which  wore  coronets  and 
Bracelets.— Newcome. 

Ver.  45.  Righteous  men.— [The  Chaldeans,  so  called,  because  appointed  by 
Ood  to  execute  his  judgments  on  these  criminals.]— Bagster. 

888 


which  Nebuchadne?zar  laid  siege  to  Jerusalem,  the  Prophet 
describes  the  fate  of  that  city  -and  its  inhabitants,  by  the  em- 
blem of  a seething  (or  boiling)  pot.— The  pot  signifies  Jerusa- 
lem; the  flesh  and  pieces  for  sacrifice,  the  inhabitants;  the 
coals  and  boiling  water , the  calamities  they  were  to  endure. 


Ver.  47.  Stone  them  with  stones.— This  was  a Jewish  punishment,  John  viii. 
5. Despatch  themwith  swords.— See  chap.  xvi.  40. 

Chap.  XXIV.  Ver.  1.  In  the  ninth  year , dec.— (This  was  the  ninth  year  of 
Zedekiah,  about  Thursday,  January  30,  A.  M.  3414,  the  very  day  in  which  Ne- 
buchadnezzar began  the  siege  of  Jerusalem.  1 — Bagster.  Compaie  Jer.  lii.  4.; 
also  Ezek.  xi.  3,  7,  &c. 

Ver.  3.  Set  on  a pot—  [The  pot  was  Jerusalem  ; the  flesh , the  inhabitant* 
in  general  : “every  good  piece,  the  thigh  and  the  shoulder,”  Zedekiah,  his 
family,  and  princes  ; the  bones,  the  soldiers  ; the  fire  and  water,  the  calami- 
ties they  were  to  suffer  ; and  the  setting  07i  of  the  pot,  the  commencement  of 
the  siege.  1 — Bagster. 

Ver.  4.  Gather  the  pieces. — It  appears  from  this  and  other  texts,  that  a part 
of  the  sacrifices  were  seethed  (or  boiled)  in  a pot,  ot  caldron.  See  1 Sam.  ii. 

13. The  thigh— or  “leg,”  namely,  of  a sheep,  or  kid. Choice  bones— 

Newcoitie,  “Joints.”  See  note  on  ver.  3. 

Ver.  5.  And  burn— See  margin.— Newcome,  “ Pile”  the  bones.  This  New- 
come  understands  of  the  useless  bones  deprived  of  meat,  (see  ver.  10.)  those 
containing  meat  were  to  be  boiled  in  it. 

Ver.  6.  Whose  scum,  &.c.—“  Scum  denotes  wickedness.”— Newcomt.  See 
note  to  ver.  12. Let  no  lot , &c.— That  is,  let  no  chance  screen  it. 

Ver.  8.  I have  set  it  (her  blood)  upon  the  top  of  a rock— that  is,  have  expos- 
ed all  her  guilt— that  it  shall  not  be  covered,  or  concealed. 

Ver.  10.  Spice  it  luell.—Hob.  “ Spice  it  with  a compound  of  spices.”  Tho 
same  term  is  applied  to  perfumes,  &c.  Exod.  xxx.  25—35. 

Ver.  12.  Her  scum  shall  be  in  the  fire—  (The  pot  being  polluted  with  the 
scum,  must  be  heated,  melted,  and  even  burned  with  fire,  till  purified  ; that  is 


Uriewus  calamity  of  the  Jews.  EZEKIEL. — CHAP.  XX  V . God’s  judgments  on  Moab, 


13  In  thy  filthiness  is  lewdness  : because  I 
have  purged  thee,  and  thou  wast  ‘ not  purged, 
thou  slialt  not  be  purged  from  thy  filthiness 
any  more,  till  I have  caused  my  fury  to  rest 
m upon  thee. 

14  I the  Lord  have  spoken  it : it  shall  come 
to  pass,  and  I will  do  it ; I will  n not  go  back, 
neither  will  I spare,  neither  will  I repent ; ac- 
cording to  thy  ways,  and  according  to  thy 
doings,  shall  they  judge  thee,  saith  the  Lord 
God. 

15  If  Also  the  word  of  the  Lord  came  unto 
me,  saying, 

16  Son  of  man,  behold,  I " take  away  from 
thee  the  desire  of  thine  eyes  with  a stroke  : 
yet  neither  shalt  thou  p mourn  nor  weep,  nei- 
ther shall  thy  tears  <>  run  down. 

17  r Forbear  to  cry,  make  5 no  mourning  for 
the  dead,  bind  ' the  tire  of  thy  head  upon  thee, 
and  put  on  thy  shoes  upon  thy  feet,  and  cover 
not  thy  u lips,  and  eat  not  the  bread  of  men. 

18  So  I spake  unto  the  people  in  the  morning : 
and  at  even  v my  wife  died  ; and  1 did  in  the 
morning  as  I was  commanded. 

19  j[  And  the  people  said  unto  me,  Wilt  thou 
not  tell  us  what  these  things  are  to  us,  that 
thou  doest  so  ? 

20  Then  I answered  them,  The  word  of  the 
Lord  came  unto  me,  saying, 

21  Speak  unto  the  house  of  Israel,  Thus  saith 
the  Lord  God;  Behold,  I will  profane  " my 
sanctuary,  the  excellency  * of  your  strength, 
the  desire  -v  of  your  eyes,  and  2 that  which 
your  soul  pitieth ; and  your  sons  and  your 
daughters  whom  ye  have  left  shall  fall  11  by 
the  sword. 

22  And  ye. shall  do  as  I have  done  : ye  shall 
not  b cover  your  lips,  nor  eat  c the  bread  of 
men. 

23  And  your  tires  shall  he  upon  your  heads, 
and  your  shoes  upon  your  feet:  ye  shall  not 
d mourn  nor  weep;  but  ye  shall  pine  5 away  for 
your  iniquities,  and  mourn  one  toward  another. 

24  Thus  Ezekiel  is  unto  you  a sign : accord- 
ing to  all  that  he  hath  done  shall  ye  do  : and 
when  f this  cometh,  ye  shall  know  that  I am 
the  Lord  God. 

25  If  Also,  thou  son  of  man,  shall  it  not  l>e  in 
the  day  when  I take  from  them  their  e strength, 
the  joy  of  their  glory,  the  desire  of  their  eyes, 
and  b that  whereupon  they  set  their  minds, 
their  sons  and  their  daughters, 

26  That  he  that  escapeth  in  that  day  shall 


A.  M.  3414. 
B.  C.  5 U. 


1 Re:2.!d, 
22. 

m c.S.13. 
8.18. 

16.42. 

n lSa.15.29. 

0 Job  1.21. 
p Is. 57.1. 
q gu- 

r Be  silent. 

Pa.  39. 9. 
s Je.  16.5..7. 

1 Le.  1(1.6. 
21.10. 


u upper  lip. 
and  so 
ver.22. 

Le.  13.45. 
Mi.3.7. 
v Ps.90.5,6. 
w 1 Ki.9.8. 
Je.7. 14. 
La.  1.9,10 
x Ps.43.L..3 


y 


Ps.27.4. 

84.2,10. 


z die  pity  of 
your  soul. 
a 2Ch.36. 17 


b Je.  16.6,7. 
c La. 4. 10. 
d Ps.78.64. 
e Le.2G.39. 

c.33.10,11. 
f Jn.  14.29. 
g ver.  21. 
li  the  lifting 
,rp  of 
their  soul . 


i c.  33.21. 
&e. 

a Je.49.1, 
&c. 

c.21.23.. 

32. 

Am.  1.13.. 
' 15. 
Zep.2.9.. 

11. 

b Ps.  70.2,3. 
Pr.  17  5. 
24.17,18. 
c.25.2,&e. 
c children. 
d c.35.9. 
e hand. 
f foot, 
g soul 
h or,  meat. 

i Ia.c.  15,16. 
Je.48.1, 
&c. 

Am. 2.1. .3 

j shoulder. 

k or , against 
the  childr 

Ammon. 

1 2C1).2S.  17, 
. 18. 

Ob.l0,&c. 


come  unto  thee,  to  cause  thee  to  hear  it  with 
thine  ears? 

27  In  that  day  i shall  thy  mouth  be  opened  to 
him  which  is  escaped,  and  thou  shalt  speak, 
and  be  no  more  dumb  : and  thou  shalt  be  a 
sign  unto  them  ; and  they  shall  know  that  I 
am  the  Lord. 

CHAPTER  XXV. 

1 God’s  vengeance,  for  their  inBolency  against  the  Jews,  upon  the  Ammonites,  8 upon 
Moab  and  Seir,  12  upon  Edom,  15  and  upon  the  Philistines. 

rPHE  word  of  the  Lord  came  again  unto 
A me,  saying, 

2 Son  of  man,  set  thy  face  against  the  a Am- 
monites, and  prophesy  against  them  ; 

3 And  say  unto  the  Ammonites,  Hear  the 
word  of  the  Lord  God  ; Thus  saith  the  Lord 
God;  Because  b thou  saidst,  Aha,  against  my 
sanctuary,  when  it  was  profaned  ; and  against 
the  land  of  Israel,  when  it  was  desolate;  and 
against  the  house  of  Judah,  when  they  went 
into  captivity  ; 

4 Behold,  therefore  I will  deliver  thee  to  the 
c men  of  the  east  for  a possession,  and  they 
shall  set  their  palaces  in  thee,  and  make  their 
dwellings  in  thee  : they  shall  eat  thy  fruit,  and 
they  shall  drink  thy  milk. 

5 And  I will  make  Rabbah  a stable  for  ca- 
mels, and  the  Ammonites  a couching-place  for 
flocks : and  d ye  shall  know  that  I am  the  Lord. 

6 For  thus  saith  the  Lord  God  ; Because  thou 
hast  clapped  thy  ‘ hands,  and  stamped  with 
the  1 feet,  and  rejoiced  in  e heart  with  all  thy 
despite  against  the  land  of  Israel ; 

7 Behold,  therefore  I will  stretch  out  my  hand 
upon  thee,  and  will  deliver  thee  for  h a spoil 
to  the  heathen  ; and  I will  cut  thee  off  from 
the  people,  and  I will  cau«e  thee  to  perish  out 
of  the  countries  : 1 will  destroy  thee,  and  thou 
shalt  know  that  I am  the  Lord. 

8 T[  Thus  saith  the  Lord  God;  Because  that 
i Moab  and  Seir  do  say,  Behold,  the  house  of 
Judah  is  like  unto  all  the  heathen  ; 

9 Therefore,  behold,  I will  open  the  i side  of 
Moab  from  the  cities,  from  his  cities  which  are 
on  his  frontiers,  the  glory  of  the  country, 
Beth-jeshimoth,  Baal-meon,  and  Kiriathaim, 

10  Unto  the  men  of  the  east  k with  the  Am- 
monites, and  will  give  them  in  possession, 
that  the  Ammonites  may  not  be  remembered 
among  the  nations. 

11  And  I will  execute  judgments  upon  Moab; 
and  they  shall  know  that  I am  the  Lord. 

12  T[  Thus  saith  the  Lord  God  ; Because  that 
Edom  i hath  dealt  against  the  house  of  Judah 


See  notes.  Their  crimes  were  very  aggravated ; so,  it  is  declar- 
ed, should  be  their  punishment. 

As  another  sign  of  the  greatness  of  those  calamities,  Ezekiel 
is  forbidden  to  mourn  for  his  wife,  of  whom  God  tells  him  he 
was  to  be  immediately  deprived  ; intimating  thereby,  that  the 
sufferings  of  the  Jews  should  be  so  overwhelming  as  to  sur- 
pass all  expression  of  grief ; and  that  private  sorrow,  how- 
ever affectionate  and  tender  the  object,  must  be  absorbed  in 
the  public  calamities.  The  Prophet,  having  farther  expressed 
nis  message  in  plain  terms,  intimates  that  he  was  to  speak  to 
them  no  more,  till  the  prediction  should  be  fulfilled ; in  the 
mean  time,  they  would  be  left  to  mourn  secretly  one  to  ano- 
ther. (See  chap,  xxxiii.  21,  22.) 

Chap.  XXV.  Ver.  1—17.  God's  judgment  on  the  heathen  na- 


tions.— The  chronological  order  of  this  chapter,  is  after  chap, 
xxxiii.  21,  &c.  It  contains  predictions  of  God’s  heavy  judg- 
ments against  the  Ammonites,  Moabites,  Edomites,  and  Phi- 
listines, on  account  of  their  conduct  toward  his  people  in  their 
time  of  distress. 

When  we  see  the  judgments  of  God  upon  others,  we  should 
always  bear  in  mind  that  we  also  are  sinners,  and  deserve  like 
punishment ; but  what  made  the  conduct  of  these  nations  the 
more  criminal  was.  that  they  had  themselves  led  the  Jews  into 
those  idolatries  which  brought  on  them  all  their  sufferings. 
Nor  could  they  be  ignorant  of  this,  since  Ezekiel,  and  others 
who  dwelt  among  them,  made  no  secret  of  their  predictions. 
But  it  was  not  only  against  the  house  of  Judah  that  they  had 
sinned,  but  against  the  God  of  Israel,  whose  temple  they 


Jerusalem  9ha.ll  be  entirely  levelled  with  the  ground,  a3  nothing  short  of  this 
will  purify  it  from  the  relics  of  its  idolatrous  abominations. \—Bagster. 

Ver.  13.  I have  purged  thee,  and  thou  wast  not  purged — That  is,  purified  ; 
all  the  means  used  have  failed. 

Ver.  16.  The  desire  of  thine  eyes— That  is,  his  wife,  (Gen.  iv.  7.)—  With  a 
stroke.  In  hot  countries,  diseases  are  often  fatal  in  a very  few  hours. 

Ver.  17.  Bind  the  tire—  Neiocome,  “The  ornament”  of  thy  head;  that  is, 
the  turban.  Dean  Addison , in  his  account  of  the  Jews  in  Barbary,  says,  that 
during  their  time  of  moumjng  for  the  dead,  they  wear  no  shoes,  even  if  com- 
pelled to  go  abroad  ; and  hind  up  their  jaws,  as  they  do  those  of  the  dead. 

Eat  not  the  breadofmen.—\Lechem  anoshim,  not  “ the  bread  of  mourners.” 
as  some  render,  but  “the  bread  of  other  men,”  i.  e.  such  as  was  commonly 
lent  to  mourners  on  9uch  occasions  by  their  friends.  See  on  Jer.  xvi.  7.] — B. 

Ver.  18.  I didin  the  morning — That  is,  the  morning  following. 

Ver.  23.  Mourn  one  toward  another , &c.— “ Moan  every  man  to  his  bro- 
ther;” i e secretly. 

112 


Ver.  25.  That  whereupon  they  set  their  minds. — Heb.  “ The  lifting  up  of  the 
soul  this  refers  to  the  temple.  See  ver.  21. 

Chap.  XXV.  Ver.  4^  Men  of  the  East— [Josephus  expressly  states,  that 
five  years  after  the  destruction  of  Jerusalem,  Nebuchadnezzar  turned  his  arms 
against  the  Ammonites  and  Moabites , and  entirely  subjugated  them  ; and  it  is 
probable,  that  the  Arabs,  and  other  nations  east  of  Judan,  then  took  possession 
of  their  cities,  and  enjoyed  the  fruits  of  their  land.  The  country  of  Moab  and 
Ammon  is  now  inhabited  by  the  Bedouin  Arabs  : where  they  pasture  their 
flocks,  and,  no  doubt,  make  the  ruins  of  Rabbah , their  once  proud  capital,  “a 
stable  for  camels,”  and  other  cattle.  See  note  on  2 Sam.  xii.  26-1 — Bagster. 

Ver.  5.  A stable  for  camels. — Camels  hre  seldom  kept  in  stables,  but  often 
browze  upon  the  weeds  that  grow  among  ruins.  Harmer's  Obs. The  Am- 

monites.—That  is,  the  land  of  the  children  of  Ammon. 

Ver.  9.  I will  open  the  side—  Heb.  “ The  shoulders  of  Moab.”  For  the  ge- 
ography of  this  country,  see  Num.  xxxiv.  11.,  where  the  same  term  defines  it« 


Fall  oj  Tyrus  threatened.  EZEKIEL.— CHAP.  XXVI.  The  power  of  Nebuchadrezzar. 


i)  or.  shall 
fall  by  the 


o or,  i"ith 
ptr/nilnal. 


Je.25.2L 
47  : 
c.27.28. 
Am. 1.9,10 
Zee. 9.3, 4. 


: c.38.3. 
d Is.5.30. 
e c. 27.32. 


h or,  jxtur 
out  the 
engine  of 
shot. 

i according 
to  the  en- 
terings 
of  a cil y 
broken  up. 

J Is. 26.5. 

k houses  of 
thy  desire. 


p trem- 
blings. 


6 And  lier  daughters  which  are  in  the  Indu 
shall  be  slain  by  the  sword ; and  they  shall 
know  that  I am  the  Lord. 

7 For  thus  saith  the  Lord  Gon ; Behold,  I 
will  bring  upon  Tyrus  Nebuchadrezzar  icing 
of  Babylon,  a king  f of  kings,  from  the  north, 
with  horses,  and  with  chariots,  and  with  horse- 
men, and  companies,  and  much  people. 

8 He  shall  slay  with  the  sword  thy  daughters 
in  the  field  : and  he  shall  make  a s fort  against 
thee,  and  11  cast  a mount  against  thee,  and  lift 
up  the  buckler  against  thee. 

9 And  he  shall  set  engines  of  war  against  thy 
walls,  and  with  his  axes  he  shall  break  down 
thy  towers. 

10  By  reason  of  the  abundance  of  his  horses 
their  dust  shall  cover  thee:  thy  walls  shall 
shake  at  the  noise  of  the  horsemen,  and  of  the 
wheels,  and  of  the  chariots,  when  he  shall  en- 
ter into  thy  gates,  ■ as  men  enter  into  a city 
wherein  is  made  a breach. 

11  With  the  hoofs  of  his  horses  shall  he  tread 
down  all  thy  streets:  he  shall  slay  thy  people 
by  the  sword,  and  thy  strong  garrisons  shall 
go  down  J to  the  ground. 

12  And  they  shall  make  a spoil  of  thy  riches, 
and  make  a prey  of  thy  merchandise:  and 
they  shall  break  down  thy  walls,  and  destroy 
k thy  pleasant  houses  : and  they  shall  lay  thy 
stones  and  thy  timber  and  thy  dust  in  the 
midst  of  the  water. 

13  And  i I will  cause  the  noise  of  thy  songs 
to  cease ; and  the  sound  of  thy  harps  shall  be 
no  more  heard. 

14  And  I will  make  thee  like  the  top  of  a 
rock:  thou  shalt  be  a place  to  spread  nets 
upon  ; thou  shalt  be  built  no  more : for  I “ the 
Lord  have  spoken  it,  saith  the  Lord  God. 

15  If  Thus  saith  the  Lord  Gon  to  Tyrus;  Shall 
not  the  isles  shake  at  the  sound  n of  thy  fall, 
when  the  wounded  cry,  when  the  slaughter  is 
made  in  the  midst  of  thee  ? 

16  Then  all  the  princes  of  the  sea  shall  come 
down  from  their  thrones,  and  lay  away  0 their 
robes,  and  put  off  their  broidered  garments  : 
they  shall  clothe  themselves  with  p trembling; 


by  m taking  vengeance,  and  hath  greatly  of- 
fended, and  revenged  himself  upon  them  ; 

13  Therefore  thus  saith  the  Lord  God;  I will 
also  stretch  out  my  hand  upon  Edom,  and  will 
cutoff  man  and  beast  from  it;  and  I will  make 
it  desolate  from  Teman;  and  they  "of  Dedan 
shall  fall  by  the  sword. 

14  And  I will  lay  my  vengeance  upon  Edom 
by  the  hand  of  my  people  Israel:  and  they 
shall  do  in  Edom  according  to  mine  anger 
and  according  to  my  fury;  and  they  shall 
know  my  vengeance,  saith  the  Lord  God. 

15  If  Thus  saith  the  Lord  God;  Because  the 
Philistines  have  dealt  by  revenge,  and  have 
taken  vengeance  with  a despiteful  heart,  to 
destroy  it  °for  the  old  hatred  ; 

16  Therefore  thus  saith  the  Lord  God;  Be- 
hold, I will  stretch  out  my  hand  upon  the 
Philistines,  and  I will  cut  off  the  Cherethims, 
and  destroy  the  remnant  of  the  Psea  coast. 

17  And  I will  execute  great « vengeance  upon 
them  with  furious  rebukes;  and  they  shall 
know  that  I am  the  Lord,  when  I shall  lay  my 
vengeance  upon  them. 

CHAPTER  XXVI. 

1 Tyrus,  for  insulting  against  Jerusalem,  is  threatened.  7 The  power  ol  Nebuchad- 
rezzar against  her.  15  The  mourning  and  astonishment  of  the  sea  at  her  fall. 

AND  it  came  to  pass  in  the  eleventh  year, 
in  the  first  day  of  the  month,  that  the 
word  of  the  Lord  came  unto  me,  saying, 

2 Son  of  man,  because  that a Tyrus  hath  said 
against  Jerusalem,  b Aha,  she  is  broken  that 
was  the  gates  of  the  people  : she  is  turned  unto 
me:  I shall  be  replenished,  now  she  is  laid 
waste: 

3 Therefore  thus  saith  the  Lord  God  ; Be- 
hold, I c am.  against  thee,  O Tyrus,  and  will 
cause  many  nations  to  come  up  against  thee, 
as  the  sea  d causeth  his  waves  to  come  up. 

4 And  they  shall  destroy  the  walls  of  Tyrus, 
and  break  down  her  towers  : I will  also  scrape 
her  dust  from  her,  and  make  her  like  the  top 
of  a rock. 

5 It  shall  be  a place  for  the  spreading  of  nets 
in  e the  midst  of  the  sea : for  I have  spoken 
it,  saith  the  Lord  God  : and  it  shall  become  a 
spoil  to  the  nations. 

had  profaned ; and  said,  “Aha!”  and  rejoiced  in  heart,  with 
all  their  spite,  against  the  land  of  Israel.  (See  verses  3 
and  6.)  Edom  is  censured  with  peculiar  severity,  because,  as 
it  should  appear,  they  were  in  the  habit  of  taking  advantage 
of  Israel  when  in  distress;  and,  it  is  believed,  had  cutoff  many 
of  the  fugitives  that  escaped  the  sword  of  the  Babylonians. 
(See  2 Chron.  xxviii.  17.  Ezek.  xxxv.  2,  &c.) 

These  judgments,  which  were  also  predicted  by  several  other 
prophets,  began  to  be  fulfilled  about  five  years  after  the  de- 
struction of  Jerusalem  by  Nebuchadnezzar. 

Chap.  XXVI.  Ver.  1 — 21.  Prophecies  aeainst  Pyre. — The 
prophecy  beginning  here,  and  ending  at  the  20th  verse  of  chap, 
xxviii.  foretels  the  destruction  of  Tyre,  (or  Tyrus,)  which, 
within  twenty  years  from  this  period,  was  taken  by  Nebuchad- 
nezzar, after  a siege  of  thirteen  years.  The  city  called  Old  Tyre, 


stood  on  a peninsula,  from  which  a great  part  of  the  inhabitants 
fled,  with  their  effects,  before  it  was  taken,  to  an  island  half  a 
mile  from  the  shore,  and  built  New  Tyre,  afterwards  taken  by 
Alexander  the  Great.  The  prophecy  relates  chiefly  to  Old  Tyre, 
though  it  is  thought  to  comprehend  both,  which  were  often 
considered  as  one  city.  The  same  event  was  foretold  by  Isaiah, 
cb.  xxiii.  (See  note  on  ver.  3.) 

The  Prophet  begins  with  introducing  Tyre  as  insulting  Jeru- 
salem, and  congratulating  herself  on  the  prospect  of  accessions 
to  her  commerce,  now  that  city  was  no  more.  Upon  this,  God, . 
by  his  Prophet,  denounces  utter  destruction  to  Tyre,  and  all 
the  lesser  cities  depending  on  her,  which  are  called  her  daugh- 
ters. We  have  then  a particular  account  of  the  monarch 
charged  with  this  work  : “We,  as  it  were,  see  his  mighty  hosts 
raising  the  mounds,  setting  the  engines,  and  shaking  the  walls ; 


Ver.  14.  Vengeance  upon  Edom- — [This  was  fulfilled  by  the  Maccabees, 
who  not  only  entirely  subjugated  them,  but  obliged  them  to  receive  circumci- 
sion. Josephus , Ant.  1 Mac.  v.  65.  2 Mac.  x.  16.1— Bagster. 

Ver.  15.  For  the  old  hatred—  Marg.  “ Perpetual  hatred.” 

Ver.  16.  My  hand  upon  the  Philistines—  [These  predictions  aeainst  the 
Philistines,  Edomites,  and  others,  seem  to  have  been  fulfilled  by  Nebuohadnez- 
zar  during  the  sieee  of  Tyre.  Berostis  (apud  Josephus , Cont.  Ap.)  states, 
that  he  subdued  Syria,  Arabia,  Phoenicia,  and  Egypt ; and  now  their  very 

names  have  no  existence,  except  in  history. )—Bagster. Cherethims.— See 

1 Sam.  xxx.  14. 

Chap.  XXVI.  Ver.  1.  In  the  eleventh  year. — Newcome,  Boothroyd,  and 
others,  read,  the  twelfth  year,  on  the  authority  of  one  ancient  MS.  and  two 
versions.  If.  indeed,  Jerusalem  was  taken  in  the  fourth  month  of  the  1 1th 
year  of  Zedekiah.  as  we  find  Jer.  lii.  6,  7,  this  oracle,  which  speaks  of  Jeru- 
salem as  already  taken,  could  not  be  delivered  in  the  first  month  of  the  same 
year.  The  difference  between  llth  and  12th  being  only  one  letter  in  the  ori- 
ginal, it  is  easy  to  account  for  such  a mistake  in  a transcriber ; but  it  is  not 
easy  to  account  for  so  glaring  an  error  spreading  throueh  all  the  MSS.  Some 
therefore  understand  by  the  first  month,  not  the  first  of  the  year,  but  the  first 
after  Jerusalem  was  taken.  Of  these  difficulties,  the  reader  has  his  choice. 

Ver.  2.  Tyrus — In  English,  more  properly,  “ Tyre.” 

Ver.  3.  Behold , / am  against  thee  — (These  verses,  (3 — 6.)  contain  a sum- 
mary prediction  of  what  befell  both  the  coniinental  and  insular  Tyre,  during  a 
tf>ng  succession  of  ages.  The  former  was  totally  destroyed  by  Nebuchadnez- 
zar, after  a siege  of  13  years,  B.  C.  573  ; and  the  latter,  which  arose  out  of  its 
ruins,  after  70  years,  recovered  its  ancient  wealth  and  splendour,  as  foretold  by 
Isaiah,  (chap,  xxiii.  15 — 17.)  After  it  was  taken  and  burnt  by  Alexander,  B C. 
^ 890 


332,  it  speedily  recovered  its  strength  and  dignity,  and  19  years  afterwards 
withstood  both  the  fleets  and  armies  of  Anligonus.  Agreeably  to  the  prophe- 
tic declarations,  (Ps.  xlv.  12.  Ixxi.  10.  Is.  xxiii.  18.  Zee.  Lx.  1—7.)  it  was  early 
converted  to  Christianity  ; and  after  being  successively  taken  by  the  Saracens. 
Christians,  Mamelukes,  and  Turks,  in  \\hose  hands  it  still  remains,  it  became 
11  a place  for  the  spreading  of  nets.”]— Bagster.  See  note  on  ver.  14. 

Ver.  4.  Scrape  her  dust.— Neiocome,  “Earth.”  See  exposition  above  ; also 
note  to  ver.  12. 

Ver.  5.  For  the  spreading  of  nets. — This  evidently  refers  to  New  Tyre, 
which  was  upon  an  island,  as  observed  in  the  exposition.  Maundrell , and 
other  travellers,  state,  that  they  saw  the  literal  fulfilment  of  this  prediction, 
See  Bishop  Newton  on  the  Prophecies,  Diss.  xi.;  also  note  of  ver.  14. 

Ver.  7.  With  horses  and  loith  chariots.—  This  evidently  refers  to  Old  Tyre 
upon  the  continent ; but  see"  ver.  12.  and  chap,  xxvii.  4 ; xxviii.  8,  which  appear 
to  refer  to  the  insular  situation  of  New  Tyre. 

Ver.  8.  Cast  amount.—  -See  chap.  iv.  2. 

Ver.  10.  A city  wherein  is  made  a breach.— See  margin. — Heb.  “ Which  is 
broken  up.” 

Ver.  12.  Lay  thy  stones  and  timber  &c.  in  the  water. — [The  ruins  of  old 
Tyre  contributed  much  to  the  taking  of  the  new  city  ; for  with  the  stones,  tim- 
ber, and  rubbish.  Alexander  built  a bank,  or  causeway,  from  the  continent  to 
the  island,  thereby  literally  fulfilling  the  words  of  the  prophet.  Q.  Curtius, 
Diodorus.}— Bagster.  (See  exposition  above.) 

Ver.  14.  Like  the  top  of  a rock,  &c. — [Old  Tyre  was  never  rebuilt  after  its  de- 
struction by  Nebuchadnezzar  ; and  there  are  now  no  traces  left  to  mark  its  site 
(see  Pococke,)  and  the  new  city,  when  viaited  by  Maundrell,  Bruce,  and 
other  travellers,  was  literally  “ a place  for  fishers  to  dry  their  nets  on.]— B. 


7Vie  mourning  for  Tyrus.  EZEKIEL. 

tney  shall  sit  upon  the  ground,  i and  shall 
tremble  rat  every  moment,  avid  be  " astonish- 
ed at  thee. 

17  And  they  shall  take  up  a lamentation  ' for 
thee,  and  say  to  thee,  How  art  thou  destroy- 
ed, that  wast  inhabited  " of  seafaring  men,  the 
renowned  city,  which  wast  strong  in  the  sea, 
she  and  her  inhabitants,  which  cause  their 
terror  to  be  on  all  that  haunt  it ! 

18  Now  shall  the  isles  v tremble  in  the  day  of 
thy  fall ; yea,  the  isles  that  are  in  the  sea  shall 
be  troubled  at  thy  departure. 

19  For  thus  saith  the  Lord  God  ; When  I shall 
make  thee  a desolate  city,  like  the  cities  that  are 
not  inhabited  ; when  I shall  bring  up  the  deep 
upon  thee,  and  great  waters  shall  cover  thee ; 

20  When  I shall  bring  thee  down  with  them 
that  descend  w into  the  pit,  with  the  people  of 
old  time,  and  shall  set  thee  in  the  low  parts  of 
the  earth,  in  places  desolate  of  old,  with  them 
that  go  down  to  the  pit,  that  thou  be  not  inha- 
bited ; and  I shall  set  glory  in  the  land  of  the 
living ; 

21  I * will  make  thee  y a terror,  and  thou  ska  It 
be  no  more:  2 though  thou  be  sought  for,  yet 
shalt  thou  never  be  found  again,  saith  the 
Lord  God. 

CHAPTER  XXVII. 

i The  rich  supply  of  Tyrus.  26  The  great  at:d  unrecoverable  fall  thereof. 

THE  word  of  the  Lord  came  again  unto  me, 
saying, 

2 Now,  thou  son  of  man,  take  up  a lamenta- 
tion a for  Tyrus ; 

3 And  say  unto  Tyrus,  O thou  that  art  situ- 
ate at  the  entry  of  the  sea,  which  art  a mer- 
chant b of  the  people  for  many  isles,  Thus  saith 
the  Lord  God  ; O Tyrus,  thou  hast  said,  I am 
2 of  perfect  beauty. 

4 Thy  borders  are  in  the  d midst  of  the  seas, 
thy  builders  have  perfected  thy  beauty. 

5 They  have  e made  all  thy  ship  boards  of 
fir  trees  of  f Senir:  they  have  taken  cedars 
from  Lebanon  to  make  masts  for  thee. 

6 Of  the  oaks  s of  Bashan  have  they  made 
thine  oars;  hthe  * company  of  the  Ashurites 
have  made  thy  benches  of  ivory,  brought  out 
of  the  isles  of  i Chittim. 


A.  M.  3416. 
B.  C.  5 33. 


CHAP.  XXV 11.  The  rich  supply  of  Tyrus. 

7 Fine  linen  with  broidered  work  from  Egypt 
was  that  which  thou  spreadest  forth  to  be  thy 
sail; k blue  and  purple  from  the  isles  of  Elishah 
was  that  which  covered  thee. 

8 The  inhabitants  of  Zidon  and  Arvad  were 
thy  mariners : thy  wise  men , O Tyrus,  that 
were  in  thee,  were  thy  pilots. 

9 The  ancients  of  > Gebal  and  the  wise  men 
thereof  were  in  thee  thy  m calkers : all  the 
ships  of  the  sea  with  their  mariners  were  in 
thee  to  occupy  thy  merchandise. 

10  They  of  n Persia  and  of  Lud  a.nd  of  Phut 
were  in  thine  army,  thy  men  of  “war:  they 
hanged  the  shield  and  helmet  in  thee ; they  set 
forth  thy  comeliness. 

11  The  men  of  Arvad  with  thine  army  were 
upon  thy  walls  round  about,  and  the  Gamma- 
dimswere  in  thy  towers:  they  hanged  their 
shields  upon  thy  walls  round  about ; they  have 
made  thy  beauty  perfect. 

12  Tarshish  p was  thy. merchant  by  reason  of 
the  multitude  of  all  kind  of  riches  ; with  silver, 
iron,  tin,  and  lead,  they  traded  in  thy  fairs. 

13^  Javan,  Tubal,  and  Meshech,  they  were 
thy  merchants : they  traded  the  r persons  of 
men  and  vessels  of  brass  in  thy  8 market. 

14  They  of  the  house  of 1 Togarmah  traded 
in  thy  fairs  with  horses  and  horsemen  and 
mules. 

15  The  men  of  Dedan  were  thy  merchants; 
many  isles  were  the  merchandise  of  thy  hand  : 
they  brought  thee  for  a present  horns  of 
“ ivory  and  ebony. 

16  Syria  was  thy  merchant  by  reason  of  the 
multitude  of  v the  wares  of  thy  making:  they 
occupied  in  thy  fairs  with  emeralds,  purple, 
and  broidered  work,  and  fine  linen,  and  coral, 
and  w agate. 

17  Judah,  and  the  land  of  Israel,  they  were 
thy  merchants : they  x traded  in  thy  market 
wheat  of  >'  Minnith,  and  Pannag,  and  honey, 
and  oil,  and  2 a balm. 

18  Damascus  was  thy  merchant  in  the  mul- 
titude of  the  wares  of  thy  making,  for  the 
multitude  of  all  riches  ; in  the  wine  of  Helbon, 
and  white  wool. 

19  Dan  also  and  b Javan  going  to  and  fro 


q Job  2.13. 
r c.32.10. 
a c.27.35. 
t Re  18.9. 
u the  seas. 
v ver.  15. 
w Nu.  16.30, 
33. 

Ps.28.1. 
c.32. 18,24 
x c 28.19. 
y terrors, 
z Ps.37.3G. 
a c.26.17. 
b Id.23.3, 
&e. 

c perfect  of 
d heart. 
e built 

f De.3.9. 


li  or,  they 
have 

made  thy 
hatches 
of  ivory 
well  trod- 
den. 

i daughters. 
j Je.2.10. 


k or,  purple 
and  scar- 
let. 

1 Ps.83.7. 
m strength- 

stoppers 
of  chinks. 


o Je.46.9. 
p 2Ch.20.36 


chan  Vise. 
t c.33.6. 
u lKi.10.22. 
v thy  works 
w chryso- 
prase. 
x lKi.5.9,ll 
Ezr.3.7. 
Ac.  12.20. 
y J a.  11.33. 

z or,  rosin. 
a Je.8.22. 
b or  ,Meuzal. 


we  hear  the  noise  of  the  horsemen,  and  the  sound  of  their  cars ; 
we  view  the  clouds  of  smoke  and  dust:  we  see  the  sword  bathed 
in  blood,  and  hear  the  groans  of  the  dying.  Tyre  immediately 
disappears;  her  strong  towers  shrink  down  into  the  earth,  and 
her  very  dust  is  buried  in  the  sea.  Nothing  remains  but  the 
bare  rock  (on  which  the  city  stood.)  The  scene  is  then  varied. 
Theisles  and  adjacent  regions  shake,  as  by  a mighty  earthquake, 
with  the  cf'-cussion  occasioned  by  the  fall  of  Tyre.  The  groans 
of  the  dying  reach  the  ears  of  the  people  inhabiting  those  re- 
gions. Their  princes,  alarmed  for  themselves,  and  grieved  for 
Tyre,  descend  from  their  thrones,  lay  aside  their  robes,  and 
clothe  themselves — with  sackcloth?  no,  but  with  trembling  ! 
Arrayed  in  this  astonishing  attire,  the  Prophet  introduces  them 
as  a chorus  of  mourners,  lamenting  Tyre,  in  a funeral  song,  or 
dirpe,  as  customary  on  the  death  of  renowned  personages. 

“Such  is  the  prophecy  concerning  Tyre,  comprehending  both 
the  city  on  the  continent,  and  that  on  the  island,  and  punctu- 
ally fulfilled  in  regard  to  both.  That  on  the  continent  was 

Ver.  17.  Inhabited,  fee. — Heb.  “ Peopled  from  the  sea.” 

Ver.  20.  I will  set  glory— Newcome,  *’  When  1 shall  appoint  glory,  &c.  I 
will  (then)  make  thee,”  &c. 

Chap.  XX  VII.  Ver.  3.  Entry  of  the  sea— That  is,  ‘‘A  sea  port.”— [Tyre 
was  situated  in  the  Mediterranean,  at  the  nearest  entrance  to  it  from  the  inte- 
rior and  eastern  part  of  Asia  ; and  every  way  conveniently  placed  to  unite  in 
commerce,  Asia,  Africa,  and  Europe.] — Bagster. 

Ver.  4.  In  the  midst  (Heb.  “ heart”)  of  the  sea.— Newcome  thinks  this  re- 
fers to  Old  Tyre,  which  stood  on  a peninsula  ; others  refer  it  to  New  Tyre, 
built  on  an  adjacent  island. 

Ver.  6.  Benches  of  ivory.— [ They  have  made  thy  hatches  of  ivory  well  trod- 
den. Rather,  “ thy  benches  have  they  made  of  ivory  inlaid  in  box,  ( batteashu - 
rim,  in  one  word,  as  Bochart,  Scheuchzer,  and  others,  read,  see  Tar  gum,] 
from  the  isle9  of  Chitten.”  Vulgate.  “ from  the  Islands  of  Italy,”  which  were 
always  famous  for  box-trees.] — Bagster. 

Ver.  7.  ElishaJi  — ( Elis,  part  of  the  Peloponnesus,  extending  along  the  western 
coast,  west  of  Arcadia,  north  of  Messenia,  and  south  of  Achaia .]— Bagster. 

Ver.  8.  Arvad—  {Aradus,  now  Ruad , a city  and  island  of  Phcenicia,  oppo- 
site Antaradus.  which  is  placed  in  the  Antonine  Itinerary,  131  miles  south 
•f  Antioch,  and  50  N.  of  Tripoli.]— Bagster. 

Ver.  9.  Thy  calkers.— Hoc  margin. — <TThe  strengthened  of  thy  breaches,” 
or  rather,  leaks. 


razed  to  the  ground  by  Nebuchadnezzar,  and  that  on  the  island 
by  Alexander.  The  latter  used  all  the  stones,  rubbish,  and 
earth  of  the  old  city,  in  making  a causeway  to  join  the  conti- 
nent to  the  island,  by  which  means  he  became  master  of  the 
(latter)  city,  and  fulfilled  that  part  of  the  prediction  which  says, 
‘ her  dust  snail  be  scraped  together,  and  her  stones,  her  timber, 
and  her  earth,  laid  in  the  midst  of  tne  waters.’  At  present,  ana 
for  ages  back,  this  great  city,  once  the  emporium  of  the  world, 
is  literally  what  the  Prophet  repeatedly  foretold — ‘ a bare  rocky 
a place  to  spread  nets  on.’  ” Dr.  J.  Smith. 

Chap.  XXVII.  Ver.  1 — 36.  Farther  'prophecies  against  fTyrei 
and  a lamentation  for  her. — In  this  chapter  the  Prophet  pur- 
sues his  subject  in  the  manner  of  the  ancient  laments,  or  fu- 
neral songs,  in  which  the  mourning  women  first  recounted 
whatever  was  great  or  praiseworthy  in  the  deceased,  and  then 
bewailed  his  fall.  Here,  the  riches,  glory,  and  extensive  com- 
merce of  Tyre,  are  first  enlarged  upon  : her  downfall  is  then 
described  in  a beautiful  allegory,  in  which  all  the  maritime  and 

Ver.  11.  The  Gammadims.— Probably  a people  of  Phcenicia,  inhabitants  of 
Ancon — soldiers  placed  in  the  towers  of  Tyre. 

Ver.  12.  Tarshish. — See  Jonah  i.  3. 

Ver.  13.  Javan— That  is,  Greece.  Dan.  viii.  21. The  persons  of  men— 

That  is,  slaves.  Rev.  xviii.  13.  Grecian  slaves  were  considered  the  most  va- 
luable ; but  Tubal  and  Meshech  also  brought  slaves  to  Tyre  for  sale.  Slave- 
dealers  are  called  by  St.  Paul  “ men-stealers,”  and  classed  with  murderers 
whoremongers,  and  sodomites.  1 Timothy  i.  10. 

Ver.  15.  Dedan.— IProbably,  as  Bochart  and  Michaclis  suppose,  Daden,  a 
town  of  Arabia  on  the  Persian  Gulf,  placed  by  TyAnville  rather  out  of  the 

gulf,  and  near  the  Indian  Ocean.]— Bagster. Of  thy  hand— That  is,  of  thy 

manufacture. 

Ver.  16.  Agate. — Newcome,  “ Carbuncles.” 

Ver.  18.  Wine  of  Helbon.— [ The  Chalybon  of  the  Greeks  and  Romans,  now 
called  by  the  natives  Haleb,  and  by  us  Aleppo,  said  to  have  been  so  celebrated 
for  its  wine,  that  the  Persian  kings  would  drink  no  other.  It  was  a celebrated 
city  of  Syria,  situated  about  90  miles  from  the  Mediterranean  by  way  of  Anti- 
och, and  100  from  the  Euphrates,  in  lat.  36°  11' 25"  N.  long.  37°  9 E. ; and  pre- 
vious to  its  destruction  by  an  earthquake  in  1822,  occupied,  includingits  suburbs, 
8 small  hills,  with  the  intermediate  valleys,  comprehending  a circuit  of  about 
seven  miles;  and  its  inhabitants  were  variously  estimated  at  from  100 000  to 
258,000  souls.]— Bagster. 


891 


‘/Vie  great  fall  of  7'ijj  us.  EZEKIEL. — CHAT.  XXVI1J.  Judgment  on  the  prince of  Tyrus. 


occupied  in  thy  fairs:  bright  iron,  cassia,  and 
calamus,  were  in  thy  market. 

20  Dedan  ' iccis  thy  merchant  in  d precious 
clothes  for  chariots. 

21  Arabia,  and  all  the  princes  of  ' Kedar, 
they  f occupied  with  thee  in  lambs,  and  rams, 
and  goats:  in  these  were  they  thy  merchants. 

22  The  merchants  of  * Sheba  and  Raamah, 
they  were  thy  merchants : they  occupied  in 
thy  fairs  with  chief  of  all  spices,  and  w7ith  all 
precious  stones,  and  gold. 

23  h Haran,  and  Canneh,  and  Eden,  the  mer  - 
chants of  Sheba,  Asshur,  and  Chilmad,  were 
thy  merchants. 

24  These  xcere  thy  merchants  in  i all  sorts  of 
things,  in  blue  ) clothes,  and  broidered  work, 
and  in  chests  of  rich  apparel,  bound  with 
cords,  and  made  of  cedar,  among  thy  mer- 
chandise. 

25  The  ships  k of  Tarshish  did  sing  of  thee 
in  thy  market:  and  thou  wast  replenished,  and 
made  very  glorious  in  the  midst  of  the  seas. 

26  TT  Thy  rowers  have  brought  thee  into 
great  waters  : the  east  wind  > hath  broken  thee 
in  the  m midst  of  the  seas. 

27  Thy  " riches,  and  thy  fairs,,  thy  merchan- 
dise, thy  mariners,  and  thy  pilots,  thy  calkers, 
and  the  occupiers  of  thy  merchandise,  and  all 
thy  men  of  war,  that  are  in  thee,  0 and  in  all 
thy  company  which  is  in  the  midst  of  thee, 
shall  fall  into  the  midst  of  the  seas  in  the  day 
of  thy  ruin. 

28  The  p suburbs  shall  shake  at  the  sound  of 
the  cry  of  thy  pilots. 

29  And  all  that  handle  the  oar,  the  mariners, 
and  all  the  pilots  of  the  sea,  shall  come  down 
from  their  ships,  they  shall  stand  upon  the 
land ; 

30  And  shall  cause  their  voice  to  be  heard 
against  thee,  and  shall  cry  i bitterly,  and  shall 
cast  up  dust  upon  their  heads,  they  shall  wal- 
low themselves  in  the  r ashes  : 

31  And  they  shall  make  themselves  utterly 
bald  6 for  thee,  and  gird  them  with  < sackcloth, 
and  they  shall  weep  for  thee  with  bitterness 
of  heart  and  bitter  wailing. 

32  And  in  their  wailing  they  shall  take  up  a 
lamentation  for  thee,  and  lament  over  thee, 
saying,  What  city  is  like  Tyrus,  like  the  des- 
troyed in  the  midst  of  the  sea  ? 

33  When  thy  wrares  went  forth  out  of  the 
seas,  thou  filledst  many  people  ; thou  didst 
enrich  the  kings  of  the  earth  with  the  multi- 
tude u of  thy  riches  and  of  thy  merchandise. 


A M.  ?nia. 
1).  U.  5iS. 

c G*25.3. 

(1  c\oUm  of 
freedom. 
e Ge.2j.13. 

Is.  60.7. 
f were  the 
merchant* 
of  thy 
hand. 


IKi. 10.1,2 
P .72  10. 

13. 

la.  60.6. 
h th  . li  .w 
2Ki.  19.12. 
i or,  excel- 
lent thjiga 
J foldi  tgs. 

k IKi.  o.a. 
ls.2.16. 
23.14. 

60.9. 

1 Ps.4S.7. 

m heart. 

n Pr.11.4. 
o or,  even 
with. 

p or , waves. 

q Re.  18.9, 
19. 

r Je.6.26. 

Jo. 3.6. 

s Mi.  1.16. 
t Es.4.1..4. 

u ver.27. 
c 28.16. 


v Je. 18-16. 

w terrors. 

x c. 28.21. 

y shalt  not 
be  forever 

a Hab.2.4. 

b heart. 

c Is.31.3. 

d 2Th.2.4. 

e Zee.  9. 2,3. 

f Da.5.11, 
12. 

g the  great- 
ness of 
thy  wis- 
dom. 

h Ps.62.10. 

i Pr.  11.28. 
Ja.1.11. 


j c.30.11. 

31.12. 

32.12. 


k ver.2. 


1 or, wound- 
ettu 

mc.32.19, 

See. 


n c-31.6  9, 


34  In  the  time  when  thou  shalt  be  broken  by 
the  seas  in  the  depths  of  the  waters  thy  mer- 
chandise and  all  tiiy  company  in  the  midst  of 
thee  shall  fall. 

35  All  the  inhabitants  of  the  isles  shall  be 
astonished  at  thee,  and  their  kings  shall  be 
sore  afraid,  they  shall  be  troubled  in  their 
countenance. 

30  The  merchants  among  the  people, shall 
hiss  u at  thee  ; thou  shalt  be  w a * terror,  and 
v never  shall  he  any  more. 

CHAPTER  XXVIII. 

I God's  Judgment  upon  the  prince  of  Tyrus  for  his  sacrilegious  nride.  11  A lamenta- 
tion ol  Ins  great  glory  corrupted  by  sin.  20  The  judgment  of  Zidon.  24  The  resto* 

ruliun  of  lrrael. 

rpHE  word  of  the  Lord  came  again  unto 
-4-  me,  saying, 

2 Son  of  man,  say  unto  the  prince  of  Tyrus, 
Thus  saith  the  Lord  God  ; Because  thy  heart 
is  lifted  a up,  and  thou  hast  said,  I am  a god,  I 
sit  in  the  seat  of  God,  in  the  *’  midst  of  the 
seas;  yet  c thou  art  a man,  and  not  God, 
though  thou  set  thy  heart  d as  the  heart  of 
God  : 

3 Behold,  thou  art  wiser  e than  f Daniel ; 
there  is  no  secret  that  they  can  hide  from  thee: 

4 With  thy  wisdom  and  with  thine  under- 
standing thou  hast  gotten  thee  riches,  and 
hast  gotten  gold  and  silver  into  thy  treasures: 

5 By  s thy  great  wisdom  and  by  thy  traffic 
hast  thou  increased  h thy  riches,  and  thy  heart 
is  lifted  up  because  of  > thy  riches: 

6 Therefore  thus  saith  the  Lord  God;  Be- 
cause thou  hast  set  thy  heart  as  the  heart  of 
God  ; 

7 Behold,  therefore  I will  bring  strangers 
upon  thee,  the  terrible  ) of  the  nations:  and 
they  shall  draw  their  swords  against  the 
beauty  of  thy  wisdom,  and  they  shall  defile 
thy  brightness. 

8 They  shall  bring  thee  down  to  the  pit,  and 
thou  shalt  die  the  deaths  of  th'em  that  are  slain 
in  the  midst  of  the  seas. 

9 Wilt  thou  yet  say  k before  him  that  slayeth 
thee,  I am  God  ? but  thou  shalt  he  a man,  and 
no  God,  in  the  hand  of  him  that 1 slayeth  thee. 

10  Thou  shalt  die  the  deaths  of  the  uncir- 
cumcised m by  the  hand  of  strangers:  for  I 
have  spoken  it,  saitli  the  Lord  God. 

11  Tf  Moreover  the  word  of  the  Lord  came 
unto  me,  saying, 

12  Son  of  man,  take  up  a lamentation  upon 
the  king  of  Tyrus,  and  say  unto  him,  Thus 
saith  the  Lord  God  ; Thou  sealest  up  the  sum, 
full  of  wisdom,  and  perfect  in  "beauty. 


commercial  world  are  represented  as  grieved  and  astonished 
at  her  fate,  and  greatly  alarmed  for  their  own. 

“ Besides  the  view  which  this  chapter  gives  of  the  conduct 
of  Providence,  and  of  the  truth  of  prophecy ; and  besides  the 
example  it  affords  the  critic,  of  a very  elegant  and  highly 
finished  piece  of  composition,  it  likewise  affords  the  antiquary 
a very  curious  and  interesting  view  of  the  wealth  and  commerce 
of  ancient  times. — And  to  the  mind  that  looks  for  a city  that 
hath  foundations,  what  a picture  does  the  whole  present  of 
the  mutability  and  inanity  of  all  earthly  things ! Almost  all 
the  places  mentioned,  like  Tyre,  are  now  no  more : they  are 
sunk  in  the  deep  waters  of  oblivion;  the  east  wind  hath  carried 
them  away.” — Dr.  J.  Smith. 


Ver.  26.  Thy  rowers. — New  come  and  others  understand  this  of  their  states- 
men. or  political  pilots,  which  had  brought  them  into  great  difficulty  and  dan- 
ger. Compare  this  chapter  witn  Rev.  xviii.  throughout. 

Ver.  27.  Thy  riches.  &c. — [In  these  beautiful  and  expressive  fig-urcs,  Tyre 
is  represented  as  a ship  at  sea.  wrecked  through  the  mistakes  of  her  pilots  and 
rowers  ; that  is.  destroyed  by  Nebuchadnezzar,  and  afterwards  by  Alexander, 
in  consequence  of  her  mlers  having  pertinaciottsiv  resolved  to  withstand  those 
haughty  conquerors.  This  vast  ship,  laden  withall  kinds  of  valuable  wares,  be- 
ing wrecked,  all  her  valuables,  sailors,  offieers,  &c.  went  to  the  bottom.]— B. 

Ver.  23.  Thy  suburbs.— (When  the  ship  was  dashed  against  the  rocks,  and 
all  hope  of  life  was  taken  away,  then  a universal  cry  was  set  up  by  all  on 
joard. )— Bolster. 

Ver.  30.  Their  voice  to  be  oeard.—t All  that  were  on  land,  seeing  this  gallant 
ship  perishing  with  all  her  men  and  goods,  are  here  represented  as  settingup  a 
diurnal  erv  at  the  heart  rending  sight.  1— Bolster. 

Chap.  XXVin.  Ver.  2.  Prince  cf  Tyrus—  I Josephus  states,  on  the  autho- 
892 


Chap.  XXVIII.  Ver.  1 — 26.  Another  lamentation  for  the 
king  of  fare;  and  a prediction  of  the  fall  of  Zidon  (or  Si- 
don)  and  the  restoration  of  Israel. — The  greater  part  of  this 
chapter  relates  to  the  king  of  Tyre,  called  in  the  Phoenician 
annals,  lthobalus.  He  appears  to  have  been  a vain  and  im- 
ious  man,  who  affected  divine  honours.  The  Prophet  treats 
is  foolish  pretensions  with  severe  irony,  and  predicts  his  doom. 
He  then  takes  up  a funeral  dirge  and  lamentation  over  him,  in 
which  his  former  pomp  and  splendour  are  finely  contrasted 
with  his  fall,  in  terms  that  seem  frequently  to  allude  to  the  fall 
of  Lucifer  from  heaven.  This  dirge  (ver.  12 — 18)  is  of  course 
poetical. 

The  latter  part  of  the  chapter  announces  the  fall  of  Zidon 


rityof  Menander,  who  translated  the  Phoenician  annals  into  Greek,  and  Philos- 
tratus,  that  this  prince  was  Irlioha).  in  whose  reign  Nebuchadnezzar  besieg- 
ed and  took  Tyr e.\—Bagster. Set  thy  heart  as  the  heart  of  God.— The 

heart  is  the  seat  of  understanding : to  set  his  heart  as  the  heart  of  God.  was 
to  magnify  his  own  wisdom,  as  divine  and  unsearchable  ; see  ver.  3 and  5. 

Ver.  3.  Thou  art  toiser  Ulan  Daniel. — This  is  said  ironically,  but  serves  to 
show  that  the  prophet  Daniel  had,  by  this  time,  established  a character  for 
extraordinary  and  inspired  wisdom. 

Ver  9.  Wilt  thou  yet  (or  indeed)  say,  &c. 

Ver  in  The  death  of  the  uncircumcised — That  is,  remained  unburied.  Sea 
chap.  xxxi.  IS  ; xxxii.  19.  &c. 

Ver.  12.  Thou  sealest  up  the  sum. — Newcome,  “ Thou  (art  like)  a signet  ol 
curious  engraving. 1 ' So  the  ancient  versions  Dr.  Boothroyd  confidently  says, 
" No  sense  (whatever)  can  be  made  of  the  present  text.”  Bishop  Lmolh, 
however,  thought  otherwise,  and  rendered  the  firet  clause,  “ Thou  art  the  con 
finned  exemplar  of  meaeures."  which  wo  understand  as  parallel  to  " thou  art 


The  judgment  of  Zidon. 

13  Thou  hast  been  in  Eden  the  garden  of 
God  : evrery  precious  stone  was  thy  covering, 
the  ° sardius,  topaz,  and  the  diamond,  the 
p beryl,  the  onyx,  and  the  jasper,  the  sap- 
phire, the  i emerald,  and  the  carbuncle,  and 
gold  : the  workmanship  of  thy  tabrets  and  of 
thy  pipes  was  prepared  in  thee  in  the  day  that 
thou  wast  created. 

14  Thou  art  the  anointed  r cherub  that  cover- 
eth  ; and  I have  set  thee  so  : thou  wast  upon 
the  holy  mountain  ■ of  God:  thou  hast  walk- 
ed up  and  down  in  the  midst  of  the  stones  of 
fire. 

15  Thou  wast  perfect  in  thy  ways  from  the 
day  that  thou  wast  created,  till  » iniquity  was 
found  in  thee. 

16  By  the  multitude  of  thy  merchandise  they 
have  filled  the  midst  of  thee  with  violence,  and 
thou  hast  sinned  : therefore  I will  cast  thee  as 
profane  out  of  the  mountain  of  God  : and  I 
will  destroy  thee,  O covering  u cherub,  from 
the  midst  of  the  stones  of  fire. 

17  Thy  heart  was  lifted  up  because  of  thy 
beauty,  thou  hast  corrupted  v thy  wisdom  by 
reason  of  thy  brightness : I will  cast  thee 
to  the  ground,  I will  lay  thee  before  kings, 
that  they  may  behold  thee. 

18  Thou  hast  defiled  thy  sanctuaries  by  the 
multitude  of  thine  iniquities,  by  the  iniquity 
of  thy  w traffic ; therefore  will  I bring  forth 
a fire  from  the  midst  of  thee,  it  shall  devour 
thee,  and  I will  bring  thee  to  ashes  upon  the 
earth  in  the  sight  of  all  them  that  behold  thee. 

19  All  they  that  know  thee  among  the  peo- 
ple shall  be  astonished  at  thee:  thou  shalt  be 
x a terror,  and  never  shalt  thou  be  any  more. 

20  T[  Again  the  word  of  the  Lord  came  unto 
me,  saying, 

21  Son  of  man,  set  thy  face  against  * Zidon, 
and  prophesy  against  it, 

22  And  say,  Thus  saith  the  Lord  God  ; 2 Be- 
hold, I am  against  thee,  O Zidon;  and  T will 
be  glorified  a in  the  midst  of  thee  : and  they 
shall  know  b that  I am  the  I ord,  when  I shall 
have  executed  judgments  in  her,  and  shall  be 
sanctified  in  her. 

23  For  I will  send  into  her  c pestilence,  and 
blood  into  her  streets  ; and  the  wounded  shall 
be  judged  in  the  mid-f  of  her  by  the  sword 


EZEKIEL.— CHAP.  XXIX 


o or,  ruby. 


q or,  ch ry- 
su  prase. 


u ver.  14. 
v R o.l. 22. 
w Ma.8.36. 

X terrors. 

y Is. 23-4, 12. 
J--.25.22. 
27.3. 
c. 32.30. 

z c.39.3,13. 

a Ex. 14.4, 
17. 

b Ps.9.16. 
c c. 38.22. 


d Nu. 33. 55. 
Jos.  23. 13. 
Is.  35. 9. 
55.13. 
Rc.21.4. 
e Is.ll.  12,13 
f c. 36. 23,28. 
g Je.23.6. 
h Ge.23.13, 
14. 

i or,  with 
confidence. 
j Is.  65.21. 
k or,  spoil. 

1 La.  1.8. 


c Is.c.19. 
Je.c.46. 
c.32. 

cl  Ps.74.13, 
14. 

Is.  27.1. 
51.9. 

e Da.4.30,31 
f Is. 37.29. 

c.38.4. 
gfnce  of 
the  field. 
h Je  25.33. 
i Je.34.20. 
j 2Ki.18.21. 
k Is.30.2.  .7. 


The  judgment  of  Pharaoh. 

upon  her  on  every  side  ; and  they  shall  know 
that  I am  the  Lord. 

24  Tf  And  there  shall  be  no  more  a pricking 
brier  d unto  the  house  of  Israel,  nor  any  griev- 
ing thorn  of  all  that  are  round  about  them, 
that  despised  them  ; and  they  shall  know  that 

1 am  the  Lord  God. 

25  Thus  saith  the  Lord  God;  When  I shall 
have  gathered  e the  house  of  Israel  from  the 
people  among  whom  they  are  scattered,  and 
shall  be  sanctified  f in  them  in  the  sight  of  the 
heathen,  then  s shall  they  dwell  in  their  land 
that  I have  given  to  my  servant  h Jacob. 

26  And  they  shall  dwell  ■ safely  therein,  find 
shall  build  j houses,  and  plant  vineyards ; yea, 
they  shall  dwell  with  confidence,  when  I have 
executed  judgments  upon  all  those  that  k de- 
spise i them  round  about  them  ; and  they  shall 
know*that  I am  the  Lord  their  God. 

CHAPTER  XXIX. 

I The  judgment  of  Pharaoh  for  his  treachery  to  Israel.  8 The  desolation  of  Egypt. 
13  1 he  restoration  thereof  after  forty  years.  17  Egypt  the  reward  of  Nebuchadrez- 
zar. 21  Israel  shall  be  restored. 

TN  the  tenth  year,  in  the  tenth  month , in  the 
twelfth  day  of  the  month,  the  word  of  the 
Lord  came  unto  me,  saying, 

2 Son  of  man,  set a thy  face  against  Pharaoh 
b king  of  Egypt,  and  prophesy  against  him, 
and  against  all  c Egypt: 

3 Speak,  and  say,  Thus  saith  the  Lord  God; 
Behold,  I am  against  thee,  Pharaoh  king  of 
Egypt,  the  great  dragon  d that  lieth  in  the 
midst  of  his  rivers,  which  hath  said,  My  river 
is  mine  e own,  and  I have  made  it  for  myself. 

4 But  I will  put  hooks  f in  thy  jaws,  and  I 
will  cause  the  fish  of  thy  rivers  to  stick 
unto  thy  scales,  and  I will  bring  thee  up  out 
of  the  midst  of  thy  rivers,  and  all  the  fish  of 
thy  rivers  shall  stick  unto  thy  scales. 

5 And  I will  leave  thee  thrown  into  the  wil- 
derness, thee  and  all  the  fish  of  thy  rivers: 
thou  shalt  fall  upon  the  s open  fields ; thou 
h shalt  not  be  brought  together,  nor  gather- 
ed: I have  given  thee  for  meat  to  the  beasts 
' of  the  field  and  to  the  fowls  of  the  heaven. 

6 And  all  the  inhabitants  of  Egypt  shall  know 
that  I am  the  Lord,  because  they  have  been  a 
staff  of  reed  j to  the  house  of  Israel. 

7 When  k they  took  hold  of  thee  by  thy  hand, 
thou  didst  break,  and  rend  all  their  shoulder: 


the  mother  city  of  Tyre ; and  it  concludes  with  promises  of  de- 
liverance to  the  people  of  Israel  from  all  their  enemies,  and  a 
restoration  to  their  land  after  all  their  dispersions;  promises 
which  chiefly  apply  to  the  general  restoration  of  the  Jews, 
which  is  yet  future  and  perhaps  distant,  after  all  the  enemies 
of  the  truth  and  of  the  church  are  brought  into  subjection. 

Chaf.  XXIX.  Ver.  1 — 16.  'I'ht  judgment  of  Pharaoh  and 
of  Egypt. — This  chapter  foretels  the  conquest  of  Egypt  by  Ne- 
buchadnezzar, which  took  place  B.  C.  573,  seventeen  years 
after  the  prediction,  which  was  evidently  delivered  before  se- 
veral of  the  preceding  chapters.  The  same  event  we  have 
seen  foretold  by  Jeremiah,  (ch.  xlvi.  13.) 

The  chapter  opens  by  charging  Pharaoh  Hophra  (commonly 
called  Apnes,  see  note  ver.  2,)  with  the  same  pride  and  profane- 
ness as  was  in  the  chapter  preceding  alleged  against  the  Prince 
of  Tyre.  He  was  so  confident  of  the  strength  of  his  kingdom, 
that,  according  to  Plerodotus,  he  impiously  boasted,  that  nei- 
ther God  nor  man  was  able  lo  dispossess  him.  Wherefore, 

the  model  of  perfection.’'  It  must  be  confessed,  that  these  various  readings 
differ  but  in  the  corner  of  a letter,  or  in  the  difference  between  C 'aph  and  Beth. 
This  and  the  two  following  verses  are  evidently  ironical. 

Ver.  13.  Thou  hast  been  in  Eden  And  ha9t  brought  thence  all  the  precious 
productions  of  Paradise ! 

Ver.  14.  The  anointed  cherub  that  cover eth— The  ark  of  God.  See  Exod. 
rxv.  is,  21  ; xxx.  26.  'T^ie  stones  of  fire — are  supposed  to  he  the  precious 
g ittering  stones  in  the  high  priests  breastplate,  deposited  in  the  most  holy 
place  ; but  we  should  rather  refer  to  the  sapphire  pavement.  Exod  xxiv  10 
and  note 

Ver  15.  Perfect  till  Iniquity  was  found  in  thee.-lThz  irony  is  still  continu- 
ed; Thou  hast  been  like  the  angels -like  Moses,— like  the  Cherubs,— like 
Adam —like  Goa,— till  thine  iniquity  was  found  out.]— Bagster. 

Xtao/7..— i Tyre  was  a colony  of  the  Zidonians,  {see  on  19.  xxxiii.  12  ;) 
and  consequently  Zulcm  was  a more  ancient,  though  a less  considerable  city 
r.u  PrP,baf'le  that  it  was  taken  by  the  Chaldeans  soon  after 
theL  destructmn  of  the.  alter.  It  was  afterwards  burnt  to  the  ground  by  the  in- 
habitant*  to  prevuit  it  falling  into  the  bands  of  Qchus.  See  JPrideaua;.]— B. 


the  Prophet,  addressing  him  under  the  image  of  a crocodile 
the  great  dragon”  of  Egypt,  tells  him  that  with  as  much  ease 
as  a fisher  drags  the  fish  he  has  hooked,  God  would  drag  him 
and  his  people  into  captivity,  where  their  carcasses  wouFd  fall 
a prey  to  wild  beasts  and  ravenous  birds.  The  figure  is  then 
dropped,  and  God  denounces  judgments  against  him  and  his 
people,  by  subjecting  them  to  the  Babylonian  yoke  till  that  em- 
pire should  fall : and  after  that  period,  it  is  declared,  that  Egypt 
should  always  remain  the  basest  of  kingdoms ; a prophecy 
which  has  been  hitherto  most  remarkably  fulfilled.  It  became 
first  subject  to  the  Babylonians,  and  then  successively  to  the 
Persians,  Macedonians,  Romans,  and  Saracens;  then  to  the 
Mamelukes  (or  slave-usurpers,)  and  after  them  to  the  Ottoman 
empire,  of  which  it  now  forms  a province,  governed  by  a Turk- 
ish Bashaw  and  24  Begs,  Beys,  or  chiefs,  advanced  from  among 
the  slaves  to  the  administration  of  public  affairs  ; the  Egyp- 
tians being  possessed  with  a superstitious  notion  that  fate  has 
decreed  that  slaves  must  always  rule,  and  the  natives  be  in 

/>  Chap.  XXIX.  Ver.  1.  In  the  tenth  year — That  is,  of  Jehoiachin’9  captivity, 
rrom  which  epoch  all  Ezekiel  s dates  appear  to  he  reckoned,  though,  at  this 
distance  of  lime,  there  is  much  difficulty  in  reconciling  them  with  eacii  other. 

Ver.  2.  Pharaoh  — [ This  was  Pharaoh- novhr  a , or  Aprxes , who,  Herodotus 
informs ; us,  agreeably  to  the  character  given  him  by  the  prophet,  “ proudly  and 
wickedly  boasted  of  having  established  his  kingdom  so  surely,  that  it.  was  not 
m the  power  of  any  God  to  dispossess  him  of  it.”— See  on  Jer.  xliv.  30  ]— B. 

Ver.  3.  The  great  dragon—  See  note  on  Isa.  xxvii.  l. My  river— That  is 

the  Nile. 

Ver.  4.  Hooks.— See  Isa.  xxxvii.  29. Stick  unto  thy  scales—  Pharaoh  is 

the  crocodile,  and  all  the  fish  adhering  to  hi9  scales,  the  inferior  powers,  depen- 
dant on  him. 

Ver  5.  i Into  the  wilderness—  Or,  “in  the  desert.”  Nexocome  thinks  this 
may  allude  to  the  heavy  loss  which  this  Pharaoh  (Aprie9)  sustained  in  his  ex- 
pedition against  the  Cyrenians,  toward  whom  he  must  have  marched  through 
the  desert.  He  was  taken  prisoner  “ on  the  face  of  the  field,”  (so  Heb.'i  and 
afterwards  strangled  by  his  own  subjects. 

Ver.  6.  A staff  of  reed.— See  Isa.  rxxvi.  6. 


393 


Thi  desolation  of  Kgypt.  EZEKIEL. — CHAP.  XXX.  Israel  shall  be  restored 


and  when  they  leaned  upon  thee,  thou  bralcest, 
and  madest  all  their  loins  to  be  at  a > stand. 

8 T[  Therefore  thus  saith  the  Lord  God  : Be- 
hold, I will  bring  a sword  upon  thee,  and  cut 
off  man  and  beast  out  of  thee. 

9 And  the  land  of  Egypt  shall  be  desolate 
and  waste;  and  they  shall  know  that  I am 
the  Lord:  because  he  hath  m said,  the  river 
is  mine,  and  I have  made  it. 

10  Behold,  therefore  I am  against  thee,  and 
against  thy  " rivers,  and  I will  make  the  land 
of  Egypt  0 utterly  waste  and  desolate,  from 
p the  tower  of  <<  Syene  r even  unto  the  border 
of  Ethiopia. 

11  No  “foot  of  man  shall  pass  through  it, 
nor  foot  of  beast  shall  pass  through  it,  neither 
shall  it  be  inhabited  forty  years. 

12  And  I will  make  the  land  of  Egypt  de- 
solate in  the  midst  of  the  countries  that  are 
desolate,  and  her  cities  among  the  cities  that 
are  laid  waste  shall  be  desolate  forty  years : and 
I will  scatter  the  Egyptians  among  the  nations, 
and  will  disperse  them  through  the  countries. 

13  Yet  < thus  saith  the  Lord  God  ; At  the  end 
of  forty  years  will  I gather  the  Egyptians  from 
the  people  whither  they  were  scattered  : 

14  And  I will  bring  again  the  captivity  of 
Egypt,  and  will  cause  them  to  return  into  the 
land  of  Pathros,  into  the  land  of  their  u habita- 
tion; and v they  shall  be  there  a w base  kingdom. 

15  It  shall  be  the  basest  of  the  kingdoms  ; 
neither  shall  it  exalt  itself  any  more  above 
the  nations:  for  I will  diminish  them,  that 
they  shall  no  more  rule  over  the  nations. 

16  And  it  shall  be  no  more  the  confidence  of 
1 the  house  of  Israel,  which  bringeth  their  ini- 
quity to  remembrance,  when  they  shall  look 
after  them  : but  they  shall  know  that  I am  the 
Lord  God. 

17  And  it  came  to  pass  in  the  seven  and 
twentieth  year,  in  the  first  month , in  the  first 
day  of  the  month,  the  word  of  the  Lord  came 
unto  me,  saying, 

18  Son  of  man,  Nebuchadrezzar  -v  king  of 
Babylon  caused  his  army  to  serve  z a great 
service  against  Tyrus : every  head  was  made  i 


I Je.2.36. 
rn  ver.3. 


p or, Migdol 
to  Syene. 
Ex.  14.2. 
Je.44.1. 

q Seventh. 
r c.30.6. 
s c.32.13. 
t I».  19.23. 
u or,  birth. 


W lute. 

x Is.  31. 1,3. 
36.4,6. 
Je/236,37 
La.4.17. 
Ho.  7.11. 

A.  M.  3432. 
B.  C.  572. 

y Je.27.6. 
c.26.7,&e. 


a spoil  her 
spoil, and 
prey  her 
prey. 

b or,  hire. 
c Ps.  132.17. 
a Joel  2.1. 
b or,  fear. 


e children. 
f Job  9. 13. 

g or,  Migdol 
to  Syene. 

hc.29. 10,12. 

i Ps.58.11. 

j broken. 


bald,  and  every  shoulder  was  peeled  : yet  had 
he  no  wages,  nor  his  army,  for  Tyrus,  for  the 
service  that  he  had  served  against  it : 

19  Therefore  thus  saith  the  Lord  God;  Be- 
hold, I will  give  the  land  of  Egypt  unto  Ne- 
buchadrezzar king  of  Babylon  ; and  he  shall 
take  her  multitude,  and  a take  her  spoil,  and 
take  her  prey  ; and  it  shall  be  the  wages  for  his 
army. 

20  I have  given  him  the  land  of  Egypt  for  his 
b labour  wherewith  he  served  against  it,  be- 
cause they  wrought  for  me,  saith  the  Lord  God. 

21  If  In  that  day  will  I cause  the  c horn  of  the 
house  of  Israel  to  bud  forth,  and  I will  give 
thee  the  opening  of  the  mouth  in  the  midst 
of  them  ; and  they  shall  know  that  I am . the 
Lord. 

CHAPTER  XXX. 

1 The  desolation  of  Egypt  mid  her  helpers.  20  The  arm  of  Babylon  shall  be  strength- 
eived  to  break  the  arm  of  Egypt 

rPHE  word  of  the  Lord  came  again  unto 
J-  me,  saying, 

2 Son  of  man,  prophesy  and  say,  Thus  saith 
the  Lord  G^d  ; Howl  ye,  Wo  worth  the  day! 

3 For  B the  day  is  near,  even  the  day  of  the 
Lord  is  near,  a cloudy  day ; it  shall  be  the 
time  of  the  heathen. 

4 And  the  sword  shall  come  upon  Egypt, 
and  great  b pain  shall  be  in  Ethiopia,  when 
the  slain  shall  fall  in  Egypt,  and  they  shall 
take  away  her  multitude,  and  her  foundations 
shall  be  broken  down. 

5 Ethiopia,  and  c Libya,  and  Lydia,  and  all 
the  d mingled  people,  and  Chub,  and  the  ' men 
of  the  land  that  is  in  league,  shall  fall  with 
them  by  the  sword. 

6 Thus  saith  the  Lord;  They  also  that  up- 
hold f Egypt  shall  fall ; and  the  pride  of  her 
power  shall  come  down:  from  s the  tower  of 
Syene  h shall  they  fall  in  it  by  the  sword,  saith 
the  Lord  God. 

7 And  they  shall  be  desolate  in  the  midst  of  the 
countries  that  are  desolate,  and  her  cities  shall 
be  in  the  midst  of  the  cities  that  are  wasted. 

8 And  they  shall  know  ■ that  I am  the  Lord, 
when  I have  set  a fire  in  Egypt,  and  when  all 
her  helpers  shall  be  i destroyed. 


subjection. — “Surely,”  says  the  late  Editor  of  Calmet,  “the 
country  be-lorded  by  slaves,  may  be  justly  considered  as *  1 the 
basest  of  kingdoms  ” Frag.  No.  Ixxxix.  And  though  it  was 
well  known,  as  Townsend,  has  remarked,  to  have  been  a fa- 
vourite project  with  the  late  Emperor  Napoleon  to  raise  Egypt 
again  to  consequence  : and  though  at  first  Heaven  seemed  to 
favour  his  design,  and  his  success  for  a time  appeared  certain, 
Providence  remarkably  interfered  to  disappoint  him,  and  to 
protect  the  credit  of  the  sacred  prophecies.  (See  Towns.  O.  T. 
Arr.  vol.  ii.  p.  579.) 

Ver.  17 — 21.  A farther  prophecy  respecting  Egypt.—  By  the 
date  of  this  prophecy,  (which  we  have  no  ground  to  question,)  it 
appears  to  have  been  the  last  which  Ezekiel  delivered,  and  de- 
livered only  just  before  its  accomplishment,  which  took  place, 
according  to  Prideaux , 573  years  before  Christ.  For  the  pro- 
phetic writings  are  evidently  arranged,  not  according  to  chro- 
nological order,  but  rather  with  a regard  to  the  connexion  of 
the  subjects:  those  relative  to  Egypt,  for  instance,  being  here 
placed  together. 

It  appears  that  Nebuchadnezzar  was  greatly  disappointed  in 
the  capture  of  Tyre,  in  finding  that  the  principal  inhabitants 
had  retired  by  sea  to  an  adjacent  island,  and  taken  with  them 


all  their  valuable  property,  wdiich  was  the  founding,  or  rather 
the  re-establishment  of  New  Tyre.  God  therefore  promises 
to  Nebuchadnezzar,  who  had  been  the  instrument  of  his  just 
judgments  on  the  Tynans,  that  Egypt  should  he  given  to  the 
king  of  Babylon  as  a compensation.  Thus  the  Most  High 
ruleth  among  the  children  of  men. 

It  is  remarkable  that  most  of  God’s  judgments  against  the 
heathen  conclude  with  a promise  of  mercy  to  his  people  Israel: 
and  such  is  the  case  with  the  short  portion  of  prophecy  now 
before  us,  though  commentators  are  not  agreed  whether  the 
budding  of  Israel’s  horn  referred  to  the  promotion  of  Daniel 
and  his  brethren  in  Babylon,  or  to  the  appointment  of  Zerub- 
babel.  Perhaps  both  may  be  included. 

Chap.  XXX.  Ver.  t — 26.  Farther  prophecies  against  Egypt. 
— This  chapter  describes  with  great  elegance  and  force  the  ruin 
of  Egypt  and  all  her  aliies  by  Nebuchadnezzar  and  his  forces; 
with  an  amplification  of  the  distress  of  the  principal  cities  of 
Egypt  on  that  occasion.— The  last  six  verses  contain  another 
short  prophecy  relative  to  the  same  event,  and  therefore  an- 
nexed to  the  preceding,  though  predicted  at  an  early  period. 
“The  cities  mentioned  m this  chapter  were  afterwards  known 
by  different  names ; Noph  is  the  same  with  Memphis  ; Pathros 


Ver.  7.  Madest  all  their  loins,  &c.—  Net u come,  “ Didst  strain  ail  their  loins.” 

Ver.  10.  From  the  tower  of  Syene.—  Margin,  “From  Migdol  to  Syene;” 

i.  e.  fr.»m  the  north  to  the  south  of  Egypt.  So  Preb.  LowthfNeiccome,  &c. — 
( Syene.  Hcb.  Seveneh,  now  Essuan,  i9  situated  at  the  southern  extremity  of 
Egypt,  (as  Migdol  was  at  the  northern,)  on  the  confines  of  Ethiopia,  near  the 
tropic  of  Cancer,  and  about  lat.  24°  N.  long.  32°  E.l  -Bagster. 

Ver.  12.  Scatter  the  Egyptians. — fWe  learn  from  Berosus,  (apud  Josephus,) 
that  Nebuchadnezzar  sent  several  captive  Egyptians  to  Babylon  ; and  from 
Megasthenes,  (apud  Euseb.)  that  he  transplanted  others  to  Pontus  ; and  it  is 
probable,  that  at  the  dissolution  of  the  Babylonian  empire,  about  40  years 
after,  Cyrus  permitted  them  to  return  to  their  native  country.  ]—Bagster. 

Ver.  13.  At  the  end  of  forty  years— From  the  defeat  of  Apries',  just  men- 
tioned, probably  at  the  settlement  of  the  kingdom  by  Cyrus.  Compare  Isaiah 
xlvi.  26. 

Ver.  14.  Pathros — According  to  Bochart,  Thebais,  or  Upper  Egypt.  See  Jer. 
xliv.  1. 

Ver.  15.  Basest  of  the  kingdoms— {For  upwards  of  2000  years  Egypt  has 
oeen  a base  or  tributary  kingdom  ; being  successively  under  the  dominion  of 
894 


the  Babylonians,  Persians,  Macedonians,  Romans,  Saracens,  Mameluke 
slaves,  and  Turks,  to  whom  it  remains  in  most  abject  servitude  to  this  day. 
See  Bishop  Z'ewton.) — Eagster.  (See exposition  above.) 

Ver.  18.  Great  service,  &c. — [Nebuchadnezzar  was  thirteen  years  employen 
in  the  siege.  (See  Josephus.)  During  this  long  siege,  the  soldiers  must  have 
endured  great  hardships  : their  heads  would  become  bald  by  constantly  wear- 
ing their  helmets  ; and  their  shoulders  be  peeled  by  carrying  materials  to  form 

the  works.]— Bagster. Yet  he  had  no  wages.— [Si.  Jerome  asserts,  on  the 

authority  of  the  Assyrian  histories,  that  when  the  Tyrians  saw  their  city  must 
fall,  they  put  their  most  valuable  effects  on  board  their  ships,  and  fled  with 
them  to  the  islands,  and  their  colonies,  “ so  that  the  city  being  taken,  Nebu- 
chadnezzar found  nothing  worthy  of  his  labour.”]— Bagster. 

Ver.  21.  The  opening  of  the  mouth— That  is,  an  opportunity  to  open  tny 
mouth  in  the  midst  of  tnem. 

Chap.  XXX.  Ver.  2.  Wo  toorth—TWaX  is,  “ wo  be !”  or  alas  ! 

Ver.  5.  Chub — In  Mareotis,  an  Egyptian  province.  Grotius. Men  (Hcb 

“ Sons”)  of  the  land— That  is,  of  every  land  that  is  in  league  with  Egypt. 

Ver.  6.  From  the  tower.— ' Migdol.”  See  note  on  ch.  xxix.  10. 


Egypt  shall  he  conquered.  EZEKIEL. — CHAP.  XXXI.  'The  glory  and  fall  of  Assyria. 


9 In  that  day  shall  messengers  k go  forth  from 
me  in  ships  to  make  the  > careless  Ethiopians 
afraid,  and  great  pain  shall  come  upon  them, 
as  in  the  day  of  Egypt  : for,  lo,  it  cometh. 

10  Thus  saith  the  Lord  Goo  ; I will  also  make 
the  multitude  of  Egypt  to  cease  by  the  hand 
= of  Nebuchadrezzar  king  of  Babylon. 

11  He  and  his  people  with  him,  the  terrible 
n of  the  nations,  shall  be  brought  to  destroy 
the  land  : and  they  shall  draw  their  swords 
against  Egypt,  and  fill  the  land  with  the  slain. 

12  And  0 I will  make  the  rivers  v dry,  and 
sell  the  land  into  the  hand  of  the  wicked  : and 
I will  make  the  land  waste,  and  i all  that  is 
therein,  by  the  hand  of  strangers:  I the  Lord 
have  spoken  it. 

13  Thus  saith  the  Lord  God;  I will  also  de- 
stroy the  r idols,  and  I will  cause  their  images 
to  cease  out  of  Noph;  and  there  shall  be  no 
more  a prince  s of  the  land  of  Egypt : and  1 
will  put  a fear  in  the  land  of  Egypt 

11  And  I will  make  Pathros  1 desolate,  and 
will  set  fire  in  u v Zoan,  and  will  execute  judg- 
ments in  No. 

15  And  I will  pour  my  fury  upon  w Sin,  the 
strength  of  Egypt;  and  I will  cut  off  the  mul- 
titude of  1 No. 

16  And  I will  set  fire  in  Egypt : Sin  shall  have 
great  pain,  and  No  shall  be  rent  asunder,  and 
Noph  shall  have  distresses  daily. 

17  The  young  men  of  ? Aven  and  of  2 Pi- 
besetli  shall  fall  by  the  sword:  and  these  cities 
shall  go  into  captivity. 

18  At  Tehaphnehes  1 also  the  day  shall  be 
b darkened,  when  I shall  break  there  the 
yokes  of  Egypt:  and  the  pomp  of  her  strength 
shall  cease  in  her : as  for  her,  a cloud  shall  cover 
her,  and  her  daughters  shall  go  into  captivity. 

19  Thus  will  I execute  judgments  in  Egypt: 
and  they  shall  know  that  I am  the  Lord. 

20  j[  A nd  it  came  to  pass  in  the  eleventh  year,  in 
the  first  month,  in  the  seventh  day  of  the  month, 
that  the  word  of  the  Lord  came  unto  me,  saying, 

21  Son  of  man,  I have  broken  c the  arm  of 
Pharaoh  king  of  Egypt  ; and,  lo,  it  shall  not 
be  bound  up  d to  be  healed,  to  put  a roller  to 
bind  it,  to  make  it  strong  to  bold  the  sword. 

22  Therefore  thus  saith  the  Lord  God  ; Be- 
hold, I am  against  Pharaoh  king  of  Egypt, 
and  will  break  E his  arms,  the  r strong,  and 
that  which  was  broken  ; and  I will  cause  the 
sword  to  fall  out  of  his  hand. 

23  And  I will  scatter  the  Egyptians  among 


A M.  3132. 
R.  C.  572. 

k Is.  13. 1,2. 

1 Is.  32. 9.. 11 
m ver.24,25. 
n c.28.7. 

0 IS.19.4..6. 
Re.  16. 12. 

p drought. 
q the  ful- 
thereof 
r Is.19. l,&c 
Je.43.12. 
46.25. 

Zee. 13. 2. 
s Zee.  10. 11. 
t c.29.14. 
u oT,Tanis. 
v Ps.7jt.12, 
43. 

w or,  Fclii- 
siutn. 

x Na.3.8..l0 

y or,  Helio- 
polis. 

7.  or,  Pu- 
hastum. 

a Je.2.16. 

b or,  re- 
strained. 

A.  M.  3116. 
B.  C.  538. 

c Je.48.25. 

d Is.  1.6. 
Je.46.11. 

e Ps.37.17. 

c.34.16. 

g Je.27.6..8. 
h Ts.10.15. 

1 c.29.12. 
ver.23. 

j Da.ll. 42. 

k ver.8. 

a ver.18. 

b Da. 4.20.. 
22. 


c fair  of 
b ranches. 


eor , brought. 

f Je.51.36. 

g or,  con- 
duits. 

h or,  it  sent 
them  forth. 

i c.  17.23. 

j Ge.2.3. 
13.10. 
Is.5l.a 

k c.  16. 1-1. 


the  nations,  and  will  disperse  them  through  the 
countries. 

24  And  I will  strengthen  the  arms  of  the  king 
of  Babylon,  and  put  my  sword  in  his  hand  : 
but  I will  break  Pharaoh’s  arms,  and  he  shall 
groan  before  him  with  the  groanings  of  a 
deadly  wounded  man. 

25  But  I will  strengthen  the  arms  of  the  king 
of  e Babylon,  and  the  arms  of  Pharaoh  shall 
fall  down ; and  they  shall  know  that  I am  the 
Lord,  when  I shall  put  my  h sword  into  the 
hand  of  the  king  of  Babylon,  and  he  shall 
stretch  it  out  upon  the  land  of  i Egypt. 

26  And  I will  scatter  i the  Egyptians  among 
the  nations,  and  disperse  them  among  the  coun- 
tries ; and  they  shall  know  k that  I am  the  Lord. 

CHAPTER  XXXI. 

1 A relation  unto  Pharaoh.  3 of  the  glory  of  Assyria.  10  and  the  fall  thereof  for  pride. 

18  The  like  destruction  of  Egypt. 

A ND  it  came  to  pass  in  the  eleventh  year, 
TA-  in  the  third  month , in  the  first  day  of  the 
month,  that  the  word  of  the  Lord  came  unto 
me,  saying, 

2 Son  of  man,  speak  unto  Pharaoh  king  of 
Egypt,  and  to  his  multitude ; a Whom  art  thou 
like  in  thy  greatness  ? 

3 Behold,  Ihe  Assyrian  was  a cedar  b in  Le- 
banon c with  fair  branches,  and  with  a sha- 
dowing shroud  and  of  a high  stature  ; and 
his  fop  was  among  the  thick  boughs. 

4 The  waters  d made  him  great,  the  deep 
e set  him  up  on  high  with  her  rivers  f running 
round  about  his  plants,  and  sent  out  her  s lit- 
tle rivers  unto  all  the  trees  of  the  field. 

5 Therefore  his  height  was  exalted  above  all 
the  trees  of  the  field,  and  his  boughs  were 
multiplied,  and  his  branches  became  long  be- 
cause of  the  multitude  of  waters,  when  h he 
shot  forth. 

6 All  the  fowls  ■ of  heaven  made  their  nests 
in  his  boughs,  and  under  his  branches  did  all 
the  beasts  of  the  field  bring  forth  their  young, 
and  under  his  shadow  dwelt  all  great  nations. 

7 Thus  was  he  fair  in  his  greatness,  in  the 
length  of  his  branches : for  his  root  was  by 
great  waters. 

8 The  cedars  in  the  garden  i of  God  could 
not  hide  him  : the  fir  trees  were  not  like  his 
boughs,  and  the  chestnut  trees  were  not  like 
his  branches;  nor  any  tree  in  the  garden  of 
God  was  like  unto  him  in  his  beauty. 

9 I have  made  him  fair  k by  the  multitude  of 
his  branches : so  that  all  the  trees  of  Eden, 
that  were  in  the  garden  of  God,  envied  him. 


the  same  with  Thebais;  Zoan,  the  same  with  Tania,  and  the 
metropolis  in  Moses’  time;  No,  (or  Hamon-No,)  was  Thebes; 
•Sin,  the  same  with  Pelusium ; Aven  (or  On)  was  Heliopolis; 
Pi-beseth  was  Bubastam ; and  Tehaphanhes,  Daphne  Pelusia- 
cte,  where  the  Prophet  Jeremiah  is  said  to  have  been  put  to 
death.” — (Dr.  J.  Smith.) 

Chap.  XXXI.  Ver.  1 — 18.  Farther  ’prophecies  against 
Egypt  and  Assyria. — In  this  chapter  the  Prophet  resumes  the 
poetical  style,  and  describes  to  Pharaoh  the  fall  of  the  king  of 
Nineveh,  (seeNahum,  Jonah,  and Zephaniah,)  under  theimage 


of  a fair  cedar  of  Lebanon,  once  tall,  flourishing,  and  majestic, 
but  now  cut  down  and  withered,  with  its  broken  branches 
strewed  around.  He  then  concludes  with  bringing  the  matter 
home  to  the  king  of  Babylon,  by  telling  him  that  this  was  a 
picture  of  his  own  fate. 

This  beautiful  cedar  of  Lebanon,  now  cut  down  and  destroyed, 
gives  a lively  image  of  the  glory  and  ruin  of  both  the  Assyrian 
and  Egyptian  monarchs.  The  manner  in  which  the  Prophet 
has  embellished  his  subject  is  very  interesting,  and  the  moral 
highly  important : God  delightetn  to  abase  those  that  exalt 


Ver.  15.  Upon  Sin— See  margin.— [Now  Tineh,  a town  of  Egypt,  situated 
at  the  eastern  extremity  of  the  Delta,  20  stadia  from  the  Mediterranean,  near 
the  lake  of  Menz.aleh,  and  upon  a branch  of  the  Nile,  to  whirh  it  gavename. 
it  was  the  key  of  Egypt  on  the  side  of  Judea  and  Syria,  and  was  therefore 
strongly  fortified  and  garrisoned  ; hut  it  is  now  quite  in  ruins.  J —Bagster. 

Ver.  17.  Pi-beseth. — (Situated  on  the  Pelusiac  branch  of  the  Nile,  near  the 
top  of  tne  Delta.  Herod.]— Bagster. 

Ver.  13.  Tehaphnehes— or  Tehapanes. 

Ver  21.  Broken  the  arm  of  Pharaoh. — [This  prophecy  was  delivered  soon 
after  the  Egyptians  under  Fharaoh-hophra  had  come  to  relieve  Jerusalem,  and 
some  months  before  that  city  was  taken,  being  the  eleventh  year  of  Jeremiah’s 
captivity,  and  answering  to  April  26,  A.  M.  3416.  When  the  king  of  Babylon 
took  from  the  king  of  Egypt,  in  the  days  of  Pharaoh-necho,  all  his  dominions 
in  Asia,  one  of  his  arms  was  broken.  God  now  declared  that  he  should  never 
recover  these  territories,  or  gain  any  ascendancy  in  that  part  of  the  world: 
nay.  that  his  other  arm,  which  was  now  strong,  should  soon  be  broken,  and 
rendered  utterly  useless  This  was  fulfilled  when  Hopbra  was  dethroned  and 
driven  into  Upper  Egypt  by  Amasis  ; and  then  Nebuchadnezzar,  taking  ad- 
/antage  of  this  civil  discord,  invaded  and  conquered  that  kingdom,  and  ensla- 
ved, dispersed,  and  carried  captive  the  Egyptians.  See  on  Jer  xliv  30.)— B. 

Ver  28.  Twill  scatter  — See  chap.  xxix.  12. 


Chap.  XXXI.  Ver.  1.  Eleventh  year—  lOn  Sunday,  June  19,  A.  M.  3416, 
according  to  Usher  : and  about  a month  before  the  capture  of  Jerusalem.]— B. 

Ver.  2.  Whom— Rather,  “ Unto  whom.” 

Ver.  3.  Whose  top  (the  king  of  Assyria)  was  among  the  thick  boughs— 
This  is,  subordinate  and  pendant  princes. 

Ver.  4.  The  waters  made  him  great. — As  a tree  is  enriched  by  the  waters 
which  nourish  its  roots,  so  was  Assyria,  so  are  kingdoms  and  states  by  com- 
merce.  Running  round  about  his  plants. — This  alludes  to  the  method  of 

watering  gardens  in  the  East,  by  small  artificial  channels. When  he  shot 

forth—  That  is,  branches. 

Ver.  5.  His  height  was  exalted , &c.— [The  Assyrian  king,  to  whom  Pha- 
raoh is  compared,  from  his  great  power,  extensive  dominion,  and  the  protec - 
t:on  he  afforded,  resembled  the  spreading  branches,  thick  shade,  and  high 
stature  of  a flourishing  cedar  on  mount  Lebanon.  The  fruitful  lands  of  Assy- 
ria : the  immense  revenues  he  drew  from  vast  multitudes  in  his  extensive  ter- 
ritories ; his  lucrative  commerce,  by  the  river  Tigris,  with  the  countries  on  the 
Indian  ocean  ; and  ail  the  various  sources  of  his  wealth  and  prosperity,  resem 
bled  the  rivers  and  streams  which  cause  the  trees  planted  by  them  to  grow  ant. 
flourish  exceedingly  ; and  hence  the  empire  and  its  head  were  exalted  above 
all  the  kingdoms  of  the  earth.]— Bagster. 

Ver.  a.  The  garden  of  God — That  is  Paradise  Gen.  xi.  6. 

896 


A lamentation  for  the  EZEKIEL. — C'HAlk  XXXII.  fearful  fall  oj  Egypt. 


10  Therefore  thus  saith  the  Lord  God  ; Be- 
cause thou  hast  lifted  up  thyself  ‘ in  height,  and 
he  hath  shot  up  his  top  among  the  thick  boughs, 
and  his  m heart  is  lifted  up  in  his  height ; 

11  I have  therefore  delivered  him  into  the. 
hand  of  the  mighty  one  of  the  heathen  ; " he 
shall  surely  deal  with  him  : I have  driven  him 
out  for  his  0 wickedness. 

12  And  strangers,  the  terrible  p of  the  nations, 
have  cut  him  off,  and  have  left  him  : upon  the 
mountains  « and  in  all  the  valleys  his  branches 
are  fallen,  and  his  boughs  are  broken  by  all 
the  rivers  of  the  land  ; and  all  the  people  of 
the  earth  are  gone  down  from  his  shadow,  and 
have  left  him. 

13  Upon  r his  ruin  shall  all  the  fowls  of  the 
heaven  remain,  and  all  the  beasts  of,  the  field 
shall  be  upon  his  branches  : 

14  To  the  end  * that  none  of  all  the  trees  by 
the  waters  exalt  themselves  for  their  height, 
neither  shoot  up  their  top  among  the  thick 
boughs,  neither  their  trees  ‘ stand  up  in  their 
height,  all  that  drink  water  : for  u they  are  all 
delivered  unto  death,  to  the  nether  parts  of 
the  earth,  in  the  midst  of  the  children  of  men, 
with  them  v that  go  down  to  the  pit. 

15  Thus  saith  the  Lord  God  ; In  the  day  when 
he  went  down  to  the  grave  l caused  a w mourn- 
ing : I covered  the  deep  for  him,  and  I restrain- 
ed the  floods  thereof,  and  the  great  waters 
were  stayed  : and  I caused  Lebanon  to  x mourn 
for  him,  and  all  the  trees  of  the  field  fainted 
for  him. 

16  I made  the  nations  to  shake  at  the  sound 
of  his  fall,  when  I cast  him  v down  to  hell  with 
them  that  descend  into  the  pit:  and  all  the  trees 
of  Eden,  the  choice  and  best  of  Lebanon,  all 
that  drink  water,  shall  be  comforted  z in  the 
nether  parts  of  the  earth. 

17  They  also  went  do  wn  into  hell  with  him  unto 
them  that  he  slain  with  the  sword  ; and  they  that 
were  his  arm,  that  dwelt  a under  his  shadow 
in  the  midst  of  the  heathen. 

18  T[  To  whom  b art  thou  thus  like  in  glory 
and  in  greatness  among  the  trees  of  Eden  ? 
yet  shalt  thou  be  brought  down  with  the  trees 
of  Eden  unto  the  nether  parts  of  the  earth  : 
thou  shalt  lie  in  the  midst  of  the  0 uncircum- 
cised with  them  that  he  slain  by  the  sword. 


A.  M.  3416. 
B.  C.  S38. 


I Mat.23.12. 
m Da. 5.20. 
i in  doing 
he  fthfiU 
do  unto. 


o La.  1.21, 
22. 

Na.3.18, 

19. 


p c.29.7. 

(i  c.32.4,5. 
35.5. 

r Is.  18.6. 

» Da  4.32. 
t or,  upon 
thi  77/if  elves 
for. 

u Pa.82.7. 
v c.32.18. 
w Rc  18.11. 


x be  black. 
Mai.  3. 14. 


y c.26. 15. 
z Is  14.15. 
a c. 32.31. 

La. 4.20. 
b vcr.2. 

c.32.19. 
c 23a.  1.20. 
Je.  9.25,26. 


A.  M.  3417. 
B.  C.  587. 
a c.27.2. 

ver.  16. 
b c.  19.3,6. 
33.  ia 

c or, dr  a* oil. 

c.29.3. 

(1  c.34.18. 
e c.  12.13. 

Ec.9.12. 
f Joel  3.19. 
g c.  3 1.13. 
h Ex.7.17. 

Re.  16.6. 
i or,  of  thy 
swimming. 
j or,  extin- 
guish thee. 
k Is.  13. 10. 
Joel  3.15. 
Mat.  24. 29 
1 light  of 
Hie  light 
in. 

in  them 
dark. 
n Ex.  10.21 
..23. 

o provoke 
to  anger , 
or,  gnef. 
p c.  27.35. 
q De.32.4l. 

r Je. 46.24.. 
26. 


This  is  Pharaoh  and  all  his  multitude,  saith 
the  Lord  God. 

CHAPTER  XXXII. 

1 A lamentation  for  die  fearful  full  of  Egypt.  1 1 The  word  of  Babylon  shall  destroy  tt 
17  It  shall  be  brought  down  to  hell,  uriiong  all  the  uucircumcised  nations. 

A ND  it  came  to  pass  in  the  twelfth  year,  in 
the  twelfth  month,  in  the  first  day  of  the 
month,  that  the  word  of  the  Loud  came  unto 
me,  saying, 

2 Son  of  man,  take  up  a “lamentation  for 
Pharaoh  king  of  Egypt,  and  say  unto  him, 
Thou  art  like  a young  lion  b of  the  nations, 
and  thou  art  as  a c whale  in  the  seas:  and  thou 
earnest  forth  with  thy  rivers,  and  troubledst 
the  waters  with  thy  feet,  and  fouledst  d their 
rivers. 

3 Thus  saith  the  Lord  God;  I will  therefore 
spread  c out  my  net  over  thee  with  a company 
of  many  people  ; and  they  shall  bring  thee 
up  in  my  net. 

4 Then  f will  I leave  thee  upon  the  land,  1 
will  cast  thee  forth  upon  the  open  field,  and 
e will  cause  all  the  fowls  of  the  heaven  to  re- 
main upon  thee,  and  I will  fill  the  beasts  of 
the  whole  earth  with  thee. 

5 And  I will  lay  thy  flesh  upon  the  mountains 
and  fill  the  valleys  with  thy  height. 

6 I will  also  water  with  thy  blood  hthe  f land 
wherein  thou  swimmest,  even  to  the  mountains 
and  the  rivers  shall  be  full  of  thee. 

7 And  when  I shall  J put  thee  out,  k I will  co- 
ver the  heaven,  and  make  the  stars  thereof 
dark  ; 1 will  cover  the  sun  with  a cloud,  and 
the  moon  shall  not  give  her  light. 

8 All  the  i bright  lights  of  heaven  will  I make 
ra  dark  over  thee,  and  set  darkness  " upon  thy 
land,  saith  the  Lord  God. 

9 I will  also  0 vex  the  hearts  of  many  people 
when  I shall  bring  thy  destruction  among  the 
nations,  into  the  countries  which  thou  hast  nol 
known. 

10  Yea,  I will  make  many  p people  amazed 
at  thee,  and  their  kings  shall  be  horribly 
afraid  for  thee,  when  I shall  brandish  my 
sword  <i  before  them  ; and  they  shall  tremble 
at  every  moment,  every  man  for  his  own  life, 
in  the  day  of  thy  fall. 

11  TT  For  ' thus  saith  the  Lord  God;  The 
sword  of  the  king  of  Babylon  shall  come  upon 
thee. 


themselves  against  him,  and  to  “ stain  the  pride  of  all  human 
glory.”  Isa.  xxiii.  9. 

Chap.  XXXII.  Ver.  1 — 32.  A lamentation  for  Pharaoh 
and  for  Egypt. — Pharaoh  is  here  compared  to  the  lion,  the 
monarch  of  the  forest ; and  to  the  crocodile,  the  tyrant  of  the 
Nile  : it  is  yet  declared  that  he  shall  be  taken  in  the  snare  of  I 
the  Almighty,  (for  even  lions  and  crocodiles  may  be  snared,) 
and  his  flesh  given  to  the  meaner  beasts ; that  is,  his  kingdom 
divided  into  petty  states,  and  his  riches  plundered  by  the  roving 
tribes  of  Arabia,  properly  compared  to  birds  of  prey. 


The  king  of  Babylon  is,  however,  the  primary  instrument  ol 
this  judgment,  and  his  army  is  described  as  consisting  of  “ the 
terrible  among  the  nations and  such  is  the  terror  inspired  bv 
them,  that  not  only  is  the  country  immediately  deserted,  both 
by  man  and  beast,  but  the  lights  of  heaven  are  poetically  re- 
presented as  extinguished,  and  the  skies  clothed  with  black? 
ness. 

In  another  prophecy,  introduced  ver.  17.  the  fall  of  Egypt  is 
related  in  terms  very  similar  to  those  used  by  Isaiah  (ch.  xiv.) 
in  describing  the  subsequent  fall  of  Babylon.  This  lamenta- 


Ver.  10.  Thus  saith,  &c. — [The  allegory  and  its  interpretation  are  here  com- 
bined ; and  the  Assyrian  monarch,  though  already  destroyed,  is  poetically  ad-  | 
dressed.  ]— Bagster. 

Ver.  11.  Mighty  one.— [Nebuchadnezzar,  the  subvertcr  of  the  Assyrian  em- 
pire. Bagster. He  shall  surely  deal  with  him. — Heb.  “ Dealing  he  shall 

deal.”  Newcome  renders  this  and  the  next  verse  in  the  past  tense.  So 
Boothroyd. 

Ver.  14.  Nether — That  is,  lower  parts  ; among  the  dead. 

Ver.  15.  Caused  a mourning. — [The  deep  and  all  the  mighty  rivers  which 
nursed  up  this  lair  tree  are  here  described  as  mourning  at  his  downfall : they 
stop  their  usual  courses  to  bewail  his  fate  ; and  Lebanon,  with  all  its  stately 
trees,  (his  confederates  and  allies.)  sympathize  with  him  in  his  misfortunes. ]--!?. 

Ver.  16.  Down  to  hell.— He b.  Sheol : so  ver.  17.  The  same  word  is  render- 
ed the  grave  in  the  verse  preceding.  Sec  exposition  of  Isa.  xiv.  and  note  on 
ver;  9 ; also  on  Ps  xvi.  10. 

Ver.  17.  His  arm  That  is,  those  who  supported  him.  But  New  come,  fol- 
lowing the  LXX.,  &c.  renders  the  word  “seed i.  e.  offspring,  which  seems 
preferable. 

Ver.  18.  To  whom  art  thou  like—  [Pharaoh  h here  called  upon  to  look  in 

his  mirror,  and  see  the  termination  of  his  glory  and  greatness. This  is 

Pharaoh.—  That  is,  the  judgment  that  befell  the  king  of  Assyria,  is  an  exact 
epresentation  of  the  destruction  that  remains  for  Pharaoh  and  all  his  people. 

Chap.  XXXII.  Ver.  1.  Twelfth  year—  On  Wednesday,  March  22,  A.  M.  3417, 
the  12th  year  of  Jeconiah’s  captivity,  aliout  a year  and  a half  after  the  destruc- 
tion of  Jerusalem,  and  at  a time  when  Pharaoh  was  in  power  and  prosperity. 

Ver.  2.  Thou  art  as  a whale—  Heb.  “ Tanim or  sea-monster.  Margin, 

a dragon  i.  e.  a crocodile.  See  Isa.  xxvii.  1. Camest  forth  with  thy 

rivers— Newcome,  “ Broakest  forth  in  thy  rivere  i.  e.  to  seize  the  prey. 

8«6 


And  trou  blest  the  waters  with  thy  feet.— This  applies  to  the  crocodile,  but  not 
I the  whale,  which  has  no  feet.  See  Job  xli.  31.  D'Herbelot  cites  an  Eastern 
poet,  who,  celebrating  the  prowess  of  a Persian  prince,  said.  “ He  was  dread- 
ful as  a lion  in  the  field,  and  not  less  terrible  in  the  water  than  a crocodile.” 
Orient.  Lit.  No.  1032. 

Ver.  3.  I will  spread  out,  &c  — In  Egypt  they  had  several  ways  of  taking 
the  crocodile,  in  Siam  it  is  accomplished  by  laying  several  nets,  at  proper 
distances,  across  a river.  Orient.  Oust.  No.  1124. 

Ver.  4.  I will  fill  the  beasts , &c. — Newcome,  “I  will  satiate  (or  fill)  with 
thee  the  beasts  of  the  earth.” 

Ver.  5.  I loill  lay  thy  flesh—  [To  represent  the  power,  rapaciousness,  and 
cruelty  of  Pharaoh,  lie  had  been  compared  to  a fierce  young  lion,  and  also  to 
an  immense,  overgrown  sea-monster,  or  crocodile  ; and  here  it  is  predicted  that 
God  would  cast  a net  over  him,  by  which  many  companies  of  people  should 
drag  him  out  of  his  rivers,  and  cast  him  into  the  open  held,  mountains,  vallej  s. 
&c.  to  be  devoured  by  birds  and  beasts  of  prey ; that  is,  his  ruin  would  be 
complete,  and  attended  with  terrible  miseries  to  the  Egyptians,  and  afford  a 
large  booty  to  their  enemies.]— Bagster. 

Ver.  6.  The  land  wherein  thou  sioimmest.— [Egypt,  so  called  because  inter- 
spersed by  numerous  canals,  and  overflowed  annually  by  the  Nile.)— Bagster 
Newcome,  and  others,  render  this  verse  more  poetically  : 

“ I will  water  the  earth  with  thy  gore  ; 

Thy  blood  shall  be  on  the  mountains, 

And  the  streams  shall  be  filled  with  thee.” 

Ver.  7.  When  I shall  put  thee  out — That  is,  extinguish  thy  light.  Compart 

Isa.  xiii.  10. — Stars. — [Overwhelm  the  dependant  states. Sun.— The  king- 

Moon. — The  queen,  or  some  state  less  than  the  kingdom.)— Bagster. 

Ver.  8.  Set  darkness.— [ Involve  the  whole  land  in  desolation  and  wo.l — B 


The  sword  of  Babylon  EZEKIEL. — CHAP.  XXXIII.  shall  destroy  Egypt. 


12  By  the  swords  s of  the  mighty  will  I cause 
thy  multitude  to  fall,  the  terrible  of  the  nations, 
all  of  them  : and  1 they  shall  spoil  the  pomp 
of  Egypt,  and  all  the  multitude  thereof  shall 
be  destroyed. 

13  I will  destroy  also  all  the  beasts  thereof 
from  beside  the  great  waters;  “neither  shall 
the  foot  of  man  trouble  them  any  more,  nor 
the  hoofs  of  beasts  trouble  them. 

14  Then  will  I make  their  waters  deep,  and 
cause  their  rivers  to  run  like  oil,  saith  the 
Lord  God. 

15  When  I shall  make  the  land  of  Egypt  de- 
solate, and  the  country  shall  be  v destitute  of 
that  whereof  it  was  full,  when  I shall  smite  all 
them  that  dwell  therein,  then  shall  they  know 
" that  I am  the  Lord. 

16  This  1 is  the  lamentation  r wherewith  they 
shall  lament  her:  the  daughters  of  the  nations 
shall  lament  her : they  shall  lament  for  her, 
even  for  Egypt,  and  for  all  her  multitude,  saith 
rhe  Lord  God. 

17  T[  It  came  to  pass  also  in  the  twelfth  year, 
in  the  fifteenth  day  of  the  month,  that  the  word 
of  the  Lord  came  unto  me,  saying, 

18  Son  of  man,  wail  2 for  the  multitude  of 
Egypt,  and  cast  * them  down,  even  her,  and 
the  daughters  of  the  famous  nations,  unto  the 
nether  parts  of  the  earth,  with  them  that  go 
down  into  the  pit. 

19  Whom  dost  thou  pass  in  beauty  ? go 
b down,  and  be  thou  laid  with  the  uncircum- 
cised. 

20  They  shall  fall  in  the  midst  of  them  that 
are  slain  by  the  sword  : c she  is  delivered  to 
the  sword  : draw  her  and  all  her  multitudes. 

21  The  strong  d among  the  mighty  shall  speak 
to  him  out  of  the  midst  of  hell  e with  them 
that  help  him:  they  are  gone  down,  they  lie 
uncircumcised,  slain  by  the  sword. 

22  Asshur  is  there  and  all  her  company : his 
graves  are  about  him  : all  of  them  slain,  fallen 
by  the  sword : 

23  Whose  graves  are  set  in  the  f sides  of  the  pit, 
and  her  company  is  round  about  her  grave  : 
all  of  them  slain,  fallen  by  the  sword,  which 
s caused  h terror  in  the  land  of  the  living. 

24  There  is  > Elam  and  all  her  multitude 
round  about  her  grave,  all  of  them  slain, 
fallen  by  the  sword,  which  are  gone  down 
uncircumcised  into  the  nether  parts  of  the 
earth,  which  caused  their  terror  in  the  land  of 


A M.  3417. 
B.  C.  587. 


■ c.28.7. 
30.4. 

t Is.  25.2,3. 

u c.59.11. 

v desolate 
■from  the 
fulness 
thereof 

w Ex.7.5. 
14.4,18. 

x ver.  2. 

y 2 Sa.  1 17 
2Ch. 35.25. 


a c.31.14. 

b ver.21,24. 

c or,  the 
sword  is 
laid. 

d Is.  1.31. 

e Is.  14.9,10. 

f Is.  14.15. 

g Is.  51. 12, 13 

h or,  dis- 
maying. 

i Je. 49.34, 
&c. 


j Je.3.24,25. 
IIab.2.16. 


k Lu.12.4,5. 

1 Ge.10.12. 
c.27.13. 
38.2. 


ro  Is.  14- 18, 
19. 


n weapons 
of  their 


o Ps.92.7,9. 

p c.25.12, 
&c. 

Ob.2,&c. 


q given , or, 
put. 


r Je.1.14. 
4.6. 

c.38.6,15. 

39.2. 


s c.  28.21. 


t c.31.16. 


u Ge.35.5. 
Job  31.23. 
2 Co.5.11. 


the  living;  yet  have  they  borne  their  shame 
j with  them  that  go  down  to  the  pit. 

25  They  have  set  her  a bed  in  the  midst  of 
the  slain  with  all  her  multitude  : her  graves 
are  round  about  him  : all  of  them  uncircum- 
cised, slain  by  the  sword  : though  their  terror 
11  was  caused  in  the  land  of  the  living,  yet 
have  they  borne  their  shame  with  them  that 
go  down  to  the  pit : he  is  put  in  the  midst  of 
them  that  be  slain. 

26  There  is  > Meshech,  Tubal,  and  all  her 
multitude  : her  graves  are  round  about  him  : 
all  of  them  uncircumcised,  slain  by  the  sword, 
though  they  caused  their  terror  in  the  land  of 
the  living. 

27  And  m they  shall  not  lie  with  the  mighty 
that  are  fallen  of  the  uncircumcised,  which 
are  gone  down  to  hell  with  “ their  weapons  of 
war : and  they  have  laid  their  swords  under 
their  heads,  but  their  iniquities  “shall  be  upon 
their  bones,  though  they  were  the  terror  of  the 
mighty  in  the  land  of  the  liv,ng. 

28  Yea,  thou  shalt  be  broke,  n in  the  midst  of 
the  uncircumcised,  and  shalt  lie  with  them  that 
are  slain  with  the  sword. 

29  There  is  p Edom,  her  kings,  and  all  her 
princes,  which  with  their  might  are  i laid  by 
them  that  were  slain  by  the  sword  : they  shall 
lie  with  the  uncircumcised,  and  with  them  that 
go  down  to  the  pit. 

30  There  be  the  princes  of  the  r north,  all  of 
them,  and  all  the  s Zidonians,  which  are  gone 
down  with  the  slain  ; with  their  terror  they 
are  ashamed  of  their  might ; and  they  lie  un- 
circumcised with  them  that  be  slain  by  the 
sword,  and  bear  their  shame  with  them  that 
go  down  to  the  pit. 

31  Pharaoh  shall  see  them,  and  shall  be  com- 
forted ‘ over  ail  his  multitude,  even  Pharaoh 
and  all  his  army  slain  by  the  sword,  saith  the 
Lord  God. 

32  For  I have  caused  my  "terror  in  the  land 
of  the  living : and  he  shall  be  laid  in  the  midst 
of  the  uncircumcised  with  them  that  are  slain 
with  the  sword,  even  Pharaoh  and  all  his  mul- 
titude, saith  the  Lord  God. 

CHAPTER  XXXIII. 

1 According  to  the  duty  of  a watchman,  in  wan. ing  the  people,  7 Ezekiel  is  admonished 
of  his  duly.  10  God  showeth  the  justice  of  his  ways  towards  the  penitent,  and  to- 
wards revolters.  17  He  inaintaineih  his  justice.  21  Upon  the  news  of  the  taking  of 
Jerusalem,  he  prophesielh  the  desolation  of  the  land.  30  God’s  judgment  upon  the 
mockers  of  the  prophets. 

AGAIN  the  word  of  the  Lord  came  unto  me, 
saying, 


lion  opens  in  terms  very  similar  to  those  in  the  preceding 
chapter  (ver.  2 ;)  u Whom  art  thou  like  in  thy  greatness  ?”  So 
here,  “Whom  dost  thou  pass  (that  is,  surpass)  in  beauty?” 
However  great,  however  beautiful,  “ Go  down”  to  the  grave, 
“ and  be  thou  laid  with  the  uncircumcised”  in  the  field  of  battle 
— unpitied  and  unburied.  The  king  is  then  introduced  below 
the  grave,  into  the  region  of  shades,  to  take  his  station  among 
the  mighty  shades  of  former  ages : where  their  weapons  of 
war,  now  done  with,  are  laid  in  silence  beneath  their  heads. 
But  wherefore  are  they  here  deposited?  Is  it  not  as  the  wit- 
nesses of  their  crimes?  They  “bear  their  shame,”  and  their 
iniquities  lie  “ upon  their  bones”  till  the  great  day  of  retribution. 

Ver.  14.  Rivera  to  run  like  oil.  -[The  neighbouring  countries  shall  be  in  a 
state  of  quietness,  like  a river  that  smoothly  glides  along,  having  no  longer  a 
political  crocodile  to  foul  their  waters,  or  to  disturb  their  peace.]  -Bagster. 

Ver.  17.  Of  the  month— That  is.  “ Of  the  first  month. "—Newco?ne.  [That 
is.  of  the  12  th  month,  just  a fortnight  after  the  preceding  prophecy.  ]— Bagster. 

Ver.  13.  Cast  her  down—  [That  is,  predict  that  they  shall  be  cast  down. 

The  daughters— The  cities  and  colonies  of  the  celebrated  nations  afterwards 
enumerate!,  j — Bolster. 

Ver.  19.  Whom  dost  thou  pass  (or  surpass)  in  beauty  ?— This  we  think  best 
agrees  with  ver  2 and  18  in  tne  preceding  chapter.  Abp.  Neiocomc,  and  others, 
however,  on  the  authority  of  some  ancient  versions,  render  this  line  very  dif- 
ferently ; “ Come  down  from  the  pleasant  waters  meaning  those  of  the  Nile, 
which  were  the  boast  of  Egypt. 

Ver.  21.  The  strong,  &c.— [Pharaoh  is  here  represented  as  descending  into  the 
regions  of  the  dead,  whither  many  mighty  warriors  and  potentates  had  gone 
before  him,  who  welcome  him  to  their  dreary  mansion.]— B.  Com.  Is.  xiv.  9,10. 

Ver.  23.  Graves.— [ The  niches  in  the  sides  of  the  subterranean  burying 
places.] — Bagster. 

Ver.  23.  A bed— [A  cell, or  bier,  in  the  sepulchral  vault,  in  which  the  corpse 
was  deposited.] — Bagster. 

Ver,  26.  Meshech  — fSonoosed  to  be  the  Moschi,  a people  between  Iberia 
113 


Chap.  XXXIII.  Ver.  1 — 33.  Prophets , watchmen  of  thehouse 
of  Israel , their  duty  stated  and  enforced—  The  same  doctrine 
which  had  been  advanced  in  chapter  iii.  is  here  repeated  and 
amplified.  God’s  ministers  are  like  sentinels  on  the  walls  of 
Zion,  who,  with  the  trumpet  of  the  Gospel  in  their  hands,  are 
ordered  to  warn  men  of  their  danger,  and  to  guard  them 
against  the  consequences  of  their  sin.  Not  to  repeat  the  ob- 
servations we  have  made  on  the  chapter  just  referred  to,  we 
may  here  remark  1.  It  is  required  of  a watchman,  as  well  as 
of  a steward  (1  Cor.  iv.  2.)  that  he  be  found  faithful;  and 
God’s  ministers  fulfilling  both  characters,  under  the  New  Tes- 
tament, as  well  as  under  the  Old,  are  under  a double  obliga- 

and  Armenia,  from  whom,  probably,  the  Muscovites  descended. Tubal. — 

Probably  the  Tibarenians,  a people  of  Pontus,  west  of  the  Moschians.] — B. 

Ver.  27.  The  uncircumcised.— The  priests  and  principal  persons  among  the 

Egyptians,  it  may  be  recollected,  practised  circumcision. They  are  gone 

down  to  hell  (Sheol)  with  their  weapons  of  war—  [That  is , to  the  grave; 
and  are  buried  in  their  armour,  with  their  weapons  lying  by  their  sides,  as  was 
a very  ancient  practice  in  various  nations.  Sir  J.  Chardin , in  a MS.  note  on 
this  place,  observes,  “ In  Mingrelia  they  always  sleep  with  their  swords  under 
their  heads,  and  their  other  arms  by  their  sides  : and  they  inter  them  with  their 
arms  placed  in  the'same  manner.”— This  practice  seems  to  have  arisen  from 
the  belief  that  they  attended  them  into  a future  state  of  existence.  Virgil 
describes  his  heroes  thus  in  the  Elysjan  fields  ; 

“ These  pleasing  cares  the  heroes  felt  alive, 

For  chariots,  studs,  and  arms,  in  death  survive.”]— Bagster. 

Ver.  30.  The  Princes.— [The  kings  of  Media,  Armenia,  and  other  nations 
north  of  Chaldea,  or  of  the  Syrians  and  others  north  of  Judah,  with  “ -all  tne 
Zidonians,”  kings  of  Zidon,  Tyre,  and  other  cities  of  Phoenicia.]— Bagster. 

Ver.  31.  Pharaoh  shall  see  them—  [Pharaoh,  who  said  he  was  a god,  9nal' 

be  found  among  the  dead. Shall  be  comforted.— Shall  console  himself 

when  he  sees  all  these  mighty  nations  and  proud  conquerors  in  the  same  con 
dition  as  himself.  1— Bagster 

£97 


Kte.kiel  admonished  of  his  duty.  EZEKIEL. — CHAP.  XXXIII.  Justice  of  God’s  ways. 


2 Son  of  man,  speak  to  the  children  of  thy 
people,  and  say  unto  them,  “ When  I bring 
b the  sword  upon  a land,  if  the  people  of  the 
land  take  a man  of  their  coasts,  and  set  him 
for  their  c watchman  : 

3 If  when  he  seeth  the  sword  come  upon 
the  land,  he  blotf  the  trumpet,  and  warn  the 
people  ; 

4 Then  d whosoever  heareth  the  sound  of 
the  trumpet,  and  taketh  not  warning;  if  the 
sword  come,  and  take  him  away,  his  blood 
shall  be  upon  his  own  head. 

5 He  heard  e the  sound  of  the  trumpet,  and 
took  not  warning  ; his  blood  f shall  be  upon 
him.  But  he  that  taketh  warning  shall  deliver 
his  soul. 

6 But  if  the  watchman  see  the  sword  come, 
and  blow  not  the  trumpet,  and  the  people  be 
not  warned  ; if  the  sword  come,  and  take  any 
person  from  among  them,  he  is  taken  away  in 
his  iniquity  ; but  his  blood  will  I require  at  the 
watchman’s  hand. 

7 So  thou,  O son  of  man,  I have  set  thee  sa 
watchman  unto  the  house  of  Israel;  therefore 
h thou  shalt  hear  the  word  at  my  mouth,  and 
warn  1 them  from  me. 

8 When  I say  unto  the  wicked,  O wicked 
man , thou  j shalt  surely  die;  if  thou  dost  not 
speak  to  warn  the  wicked  from  his  way,  that 
wicked  man  shall  die  in  his  k iniquity  ; but  his 
blood  will  I require  at  thy  hand. 

9 Nevertheless,  if  thou  warn  the  wicked  of 
his  way  to  turn  from  it ; if  he  do  not  turn 
from  his  way,  he  shall  die  > in  his  iniquity ; but 
thou  m hast  delivered  thy  soul. 

10  If  Therefore,  O thou  son  of  man,  speak 
unto  the  house  of  Israel;  Thusye  speak, say- 
ing, If  our  transgressions  and  our  sins  be  upon 
us,  and  we  pine  " away  in  them,  how  ° should 
we  then  live? 

11  Say  unto  them,  As  I live,  saith  the  Lord 
God,  I p have  no  pleasure  in  the  death  of  the 
wicked;  but  that  the  wicked  turn  from  his 
way  and  live  : turn  ye,  turn  ye  from  your  evil 
ways ; for  why  will  ye  die,  O house  of  Israel? 

12  Therefore,  thou  son  of  man,  say  unto  the 
children  of  thy  people,  The  righteousness  ''of 
the  righteous  shall  not  deliver  him  in  the  day 
of  his  transgression  : as  for  the  wickedness  of 
the  wicked,  he  r shall  not  fall  thereby  in  the 
day  that  he  turneth  from  his  wickedness ; nei- 


a A land 
to  hen  I 
bring  a 
sword 
upon  her. 
b c.  14.17. 
c 2 Sa.  18.24. 
2 Ki.9.17. 
Ho.9.8. 
d he  that 
hearing 
heareth. 


f c.18.13, 
&c. 


m Ac. 20. 26. 
n c.24.23. 


o Ps.  130.7. 
Is.  49.14. 
c.37.11. 


p 2Sa.14.14, 
La.3.33. 

IIo  11.8. 

2 Pe.3.9. 


.3.20 
5.24, &c. 


r 2 Ch.7.14. 
Ro.3.25. 


s 1 Jn.2.1. 

t Ro.10.3. 
Ph.3.9. 

u Pr.28.13. 
Ac.  3. 19. 

v judgment 
ana. 
justice. 

\vc.18.7,&c 

x Ex.22.1,4 
Le.6.2..5. 
Lu.19.8. 

y Le.18.5. 
Ps.  119.93. 

z Mi.7.18, 
19. 

Ro.5.16, 

21. 

a He.  10.33. 
b Pr.19.3. 

c 2Co.5.10. 
Re. 20. 13. 

d c. 24. 26, 27. 

e 16.51.2. 
Jn.8.39. 

f Je.7.9,10. 


ther  shall  the  righteous  be  able  to  live  for  his 
righteousness  ■ in  the  day  that  he  sinneth. 

13  When  I shall  say  to  the  righteous,  that  he 
shall  surely  live;  if  he  trust  to  his  own  ‘ right- 
eousness, and  commit  iniquity,  all  his  right- 
eousnesses shall  not  be  remembered  ; but  for 
his  iniquity  that  he  hath  committed,  he  shall 
die  for  it. 

14  Again,  when  I say  unto  the  wicked,  Thou 
shalt  surely  die;  if  ° he  turn  from  his  sin,  and 
do  v that  which  is  lawful  and  right; 

15  If  the  w wicked  restore  the  pledge,  give 
again  * that  he  had  robbed,  walk  in  the  sta- 
tutes y of  life,  without  committing  iniquity ; he 
shall  surely  live,  he  shall  not  die. 

1G  None  2 of  his  sins  that  he  hath  committed 
shall  be  mentioned  unto  him : he  hath  done  that 
which  is  lawful  and  right ; he  shall  surely  live. 

17  Tf  Yet  the  children  of  thy  people  say,  The 
way  of  the  Lord  is  not  equal:  but  as  for  them, 
their  way  is  not  equal. 

18  When  the  righteous  turneth  1 from  his 
righteousness,  and  committeth  iniquity,  he 
shall  even  die  thereby. 

19  But  if  the  wicked  turn  from  his  wicked 
ness,  and  do  that  which  is  lawful  and  right,  he 
shall  live  thereby. 

20  Yet  b ye  say,  The  way  of  the  Lord  is  not 
equal.  O ye  house  of  Israel,  I will  judge  you 
every  one  c after  his  ways. 

21  it  And  it  came  to  pass  in  the  twelfth  year 
of  our  captivity,  in  the  tenth  month , in  the  fifth 
day  of  the  month,  that  ‘'one  that  had  escaped 
out  of  Jerusalem  came  unto  me,  saying,  The 
city  is  smitten. 

22  Now  the  hand  of  the  Lord  was  upon  me 
in  the  evening,  afore  he  that  was  escaped 
came;  and  had  opened  my  mouth,  until  he 
came  to  me  in  the  morning  ; and  my  mouth 
was  opened,  and  I was  no  more  dumb. 

23  Then  the  word  of  the  Lord  came  unto  me, 
saying, 

24  Son  of  man, they  that  inhabit  those  wastes  ot 
the  land  of  Israel  speak,  saying,  Abraham  e was 
one,  and  lie  inherited  the  land  : but  we  are  ma- 
ny ; the  land  is  given  us  for  inheritance. 

25  Wherefore  say  unto  them,  Thus  saith  the 
Lord  God  ; Ye  eat  with  the  blood,  and  lift  up 
your  eyes  toward  your  idols,  and  shed  blood  : 
and  shall  ye  f possess  the  land? 

26  Ye  stand  upon  your  sword,  ye  work  abo- 


tion  to  fidelity  toward  their  people.— 2.  Though  men  are  com- 
manded to  do  works  of  righteousness,  they  are  utterly  forbid- 
den to  trust  in  them  ; for,  as  Jeremiah  says,  (chap,  xxiii.  6.) 
“The  Lord  is  our  righteousness;”  and,  as  Isaiah  teaches  us, 
“All  our  righteousnesses  are  as  filthy  rags.”  (Isa.  lxiv.  6.) — 3. 
Confidence  in  our  own  righteousness  leads  to  a false  security, 
and  opens  the  door  to  apostacy  and  ruin.  On  the  other  hand. 
—4.  Transgression,  however  provoking,  will  not  be  punished 
after  being  repented  of  and  forsaken.  Lastly  -Punishment,  in 
itself,  is  so  far  from  affording  pleasure  to  the  Almighty,  that  it 
is  his  delight  to  see  sinners  turn  from  their  evil  ways  ; and  for 
this  end  he  beseeches  and  conjures  them  to  repent  and  to  re- 
turn ; but  warns  them  against  hypocrisy,  in  imagining  that 
they  are  righteous  or  religious,  merely  because  they  are 
charmed  with  the  eloquence  of  a preacher,  while  (alas  !)  " their 
heart  goeth  after  covetousness.” 

It  is  plain  that  what  is  here  said  of  watchmen , and  of  the 


Chap.  XXXIII.  Ver.  8.  Thou  shalt  surely  die. — Heb.  “ Dying  thou  shalt 
die.”  Sover.lt. 

Ver.  10.  If  our  transgressions.— [The  impenitent  Jews  seem  to  have  charg- 
ed the  prophet’a  messages  with  inconsistency  ; for  whilst  he  warned  them  to 
repent,  ami  assured  the  penitent  of  forgiveness,  he  also  predicted  that  the 
people”  would  pine  away  in  their  transgressions.”  The  prediction,  however, 
merely  implied,  that  God  foresaw  that  the  people  in  general  would  be  impeni- 
tent ; though  some  individuals  would  repent  ami  he  pardoned.! —Bagster. 

Ver.  13.  He  shall  surely  live.— Heb.  “Living  he  shall  live.”  So  ver.  15. 

Ver.  15.  Restore  the  pie  lire. — I”  The  sin  is  not.  forgiven,  unless  that  which  is 
taken  away  be  restored,”  says  Augustine.)— Bagster. 

Ver.  til.  Twelfth  year—  (This  was  on  Wednesday,  January  25,  A.  M.  3116 
or  3417.  According  to  the  date  here  given,  this  escaped  Jew  did  not  come  to 
the  prophet,  with  intelligence  of  Jerusalem  being  smitten,  till  about  18  months 
after  tho  event  ]— Bagster.  Syriac  and  eight  MSS.  read  "eleventh  year,” 
which  ieapprovedhv  Bathe  Dndtrlein.  and  others. City  is  smitten. — [This 


duty  of  attending  to  their  warning,  must  have  been  delivered 
prior  to  the  fall  of  Jerusalem  ; yet  the  latter  part  of  the  chap- 
ter, from  verse  20,  was  evidently  subsequent  to  that  event.  It 
is  so  difficult  to  account  for  17  months  elapsing  after  that 
event,  ere  the  news  should  be  brought  to  Eabylon,  that  some' 
read  the  eleventh  year  for  the  twelfth  ; but  a learned  and  sen- 
sible writer,  after  remarking  that  this  address  was  delivered  to 
the  captive  Jews  in  Babylon,  adds  : “In  order  then  that  this 
address  might  make  the  stronger  impression  on  them,  ....  he 
immediately  subjoins  an  information  which  here  presents  it- 
self, as  having  been  just  then  received,  of  the  actual  capture  of 
Jerusalem,  agreeably  to  his  foregoing  prophecies  against  it: 
the  accomplishment  of  which  prediction  against  the  Jews, 
[with  those  already  fulfilled  against  the  heathen,]  would  com- 
pletely establish  the  credit  and  veracity  of  his  predictions 
against  Egypt  and  other  nations ; and  also  prove,  by  a con- 
spicuous example,  the  truth  of  that  maxim,  with  which  he  had 


was  the  very  message  which  God  had  promised  the  prophet,  ch.  xxiv.  26.]— B. 
Ver.  22.  Until  he  came— That  is,  his  mouth  continued  open  until,  &c. 

Ver.  24.  They  that  inhabit  those  wastes  of  the  house  of  Israel—  [That  is, 
the  small  remnant  which  continued  in  the  land  under  Gedaliah,  after  the  dc 
solution  of  Jerusalem,  flattered  themselves,  notwithstanding  all  their  crimes, 
that  they  should  inherit  the  whole  land.]— Bagster.  See  Newcome,  who 
thinks  this  was  spoken  to  Ezekiel  (ver.  23  to  33)  before  the  messenger  came : 
if  so,  it  must  be  considered  a distinct  prophecy.  Indeed  these  predictions 
seem  to  be  arranged  (as  before  mentioned)  with  little  or  no  regard  to  the  order 
of  delivery,  which,  in  many  cases,  can  now  be  only  guessed  at 
Ver.  25.  Ye  eat  with  the  blood. — This  was  not  only  contrary  to  the  Mosaic, 
but  to  the  patriarchal  law,  Gen.  ix.  4.  which  shows  their  utter  neglect  of  the 
divine  commands.  t 

Ver.  26.  Ye  stand  uvon  your  sioord. — Newcome , “ With  your  sword.  * 
This  is  supposed  to  refer  to  some  idolatrous  rites  performed  with  swords  drawn  ; 
or  else  it  means,  to  govern  with  the  sword  ; that  is,  by  might,  and  not  by  light. 


A reproof  of  the  shepherds.  EZEKIEL. — CHAP.  XXXIV.  God's  providence  for  his  flock. 


mination,  and  ye  defile  every  one  his  neigh- 
bour’s wife : and  shall  ye  possess  the  land? 

27  Say  thou  thus  unto  them,  Thus  saith  the 
Lord  God  ; As  I live,  surely  they  that  are.  in 
the  wastes  shall  fall  by  the  sword,  and  him 
that  is  in  the  open  field  will  I give  to  the  beasts 
to  s be  devoured,  and  they  that  be  in  the  forts 
and  in  the  caves  shall  die  of  the  pestilence. 

28  For  I will  lay  the  land  b most  ‘ desolate, 
and  the  pomp  of  her  strength  shall  cease ; and 
the  mountains  i of  Israel  shall  be  desolate, 
that  none  shall  pass  through. 

29  Then  shall  they  know  that  I am  the  Lord, 
when  I have  laid  the  land  most  desolate  be- 
cause of  ail  their  abominations  which  they 
have  committed. 

30  j[  Also,  thou  son  of  man,  the  children  of 
thy  people  still  are  talking  k against  thee  by  the 
walls  and  in  the  doors  of  the  houses,  and  speak 
one  to  another,  every  one  to  his  brother,  say- 
ing, Come,  I pray  you,  and  hear  what  is  the 
word  that  cometh  forth  from  the  Lord. 

31  And  they  come  lunto  thee  m as  the  people 

cometh,  and  "they  sit  before  thee  as  my  peo- 
ple, and  they  hear  thy  words,  but  they  will  not 
do  them : for  0 with  their  mouth  p they  show 
much  love,  but  their  heart  goeth  after  theii 
covetousness.  , 

32  And  lo,  thou  art  unto  them  as  'a  very 
lovely  song  of  one  that  hath  a pleasant  voice, 
and  can  play  well  on  an  instrument:  for  they 
hear  thy  words,  but  they  do  them  not. 

33  And  when  this  cometh  to  pass,  (lo,  it  will 
come,)  then  r shall  they  know  that  a prophet 
hath  been  among  them. 

CHAPTER  XXXIV. 

I A reproof  of  the  shepherds-  7 God’s  judgment  against  them.  11  His  providence  tor 
his  flock.  20  The  Kingdom  of  Christ. 

AND  the  word  of  the  Lord  came  unto  me, 
saying, 

2  Son  of  man,  prophesy  against  the  shep- 
herds of  Israel,  prophesy,  and  say  unto  them, 
Thus  saith  the  Lord  God  unto  the  shepherds  ; 
Wo  a be  to  the  shepherds  of  Israel  that  do  feed 
themselves ! should  not  the  shepherds  feed  the 
flocks  ? 

3  Ye  b eat  the  fat,  and  ye  clothe  you  with  the 
wool,  ye  kill  c them  that  are  fed:  but  ye  feed 
not  the  flock. 

4  The  d diseased  have  ye  not  strengthened, 
neither  have  ye  healed  that  which  was  sick, 
neither  have  ye  bound  up  that  which  was  bro- 
ken, neither  have  ye  brought  again  that  which 
was  driven  away,  neither  have  ye  sought e that 
which  was  lost ; but  with  f force  and  with  cru- 
elty have  ye  ruled  them. 

5  And  e they  were  scattered, h because  > there  is 
no  shepherd : and  they  became  meat ) to  all  the 


a.  m.  wn. 

13.  U.  537. 


g devour 
him. 

h desolation 
and  deso- 
lation. 
i Je.44.2,&c 

j c.6.2,.6. 
k or,  of. 

1 c.14.1. 

20.1. 

m accord- 
ing lo  the 
coming 
of  the 
people. 
n or,  my 
people. 

0 De.5.28, 
29. 

Ps.73.36. 
Is.  29. 13. 
p make 
loves , or, 
jests. 
q song  of 
loves. 

r 1 Sa.3.19. 

a Je.23.1. 
Zec.ll.16 

b ls.56.ll. 
c Mi. 3. 1,3. 
d Je.8.22. 

He.  12. 12. 
e Lu.15.4. 
f 1 Pe.5.2,3. 
g Mat  9. 36. 
h or,  with- 
out a 
shepherd. 

1 Zee.  10.2,3 
j Je.  12.9  . 12 

J n.10.12. 


k l Pe.2.25. 

1 Jn.10.16. 
m Ac. 20. 33. 

1 Co-9.15. 
n c. 3. 13,20. 
He.  13. 17. 

0 lSa.2.29.. 
36. 

p Ps.119. 
175. 

Lu.19.10. 
q accord- 
ing to  the 
seeking. 
r Is.50.10. 

Joel  2.1. .3 
s Is.  65. 9,10. 
Je.23.3,4. 

1 Ps.23. 1 ,2. 
Is.  40. 11. 

u Je.33.12. 
v Je.3.15. 
Ju.2I.15. 

w Mi. 4.6. 
Mat.  18. 11 
..14. 

Ma.2.17. 
Lu.5.32. 
x Am. 4. 1,2. 
y Je.  10.24. 

Mi.7.14. 
z small 
cattle , of 
lambs 
and  kids. 
a Mat. 25.32 
b great  he- 
goats. 
c Lu.ll.52. 


beasts  of  the  field,  when  they  were  scattered. 

6 My  sheep  wandered  k through  all  the  moun- 
tains, and  upon  every  high  hill : yea,  my  flock 
was  scattered  i upon  all  the  face  of  the  earth, 
and  none  did  search  or  seek  after  them. 

7 jf  Therefore,  ye  shepherds,  hear  the  word 
of  the  Lord  ; 

8 As  I live,  saith  the  Lord  God,  surely  be- 
cause my  flock  became  a prey,  and  my  flock 
became  meat  to  every  beast  of  the  field,  be- 
cause there  was  no  shepherd,  neither  did  my 
shepherds  search  for  my  flock,  but  the  shep- 
herds fed  m themselves,  and  fed  not  my  flock; 

9 Therefore,  O ye  shepherds,  hear  the  word 
of  the  Lord  ; 

10  Thus  saith  the  Lord  God;  Behold,  I am 
against  the  shepherds;  and  I will  require  "my 
flock  at  their  hand,  and  cause  them  to  cease 
0 from  feeding  the  flock;  neither  shall  the 
shepherds,  feed  themselves  any  more  ; for  I 
will  deliver  my  flock  from  their  mouth,  that 
they  may  not  bS  meat  for  them. 

11  jjFor  thus  saith  the  Lord  God;  Behold,  I, 
even  I,  will  both  search  my  sheep,  and  seek 
p them  out. 

12  q As  a shepherd  seeketh  out  his  flock  in  the 
day  that  he  is  among  his  sheep  that  are  scat- 
tered ; so  will  I seek  out  my  sheep,  and  will 
deliver  them  out  of  all  places  where  they  have 
been  scattered  in  the  cloudy  and  dark  r day. 

13  And  s I will  bring  them  out  from  the  peo- 
ple, and  gather  them  from  the  countries,  and 
will  bring  them  to  their  own  land,  and  feed 
them  upon  the  mountains  of  Israel  by  the  ri- 
vers, and  in  all  the  inhabited  places  of  the 
country. 

14  I 1 will  feed  them  in  a good  pasture,  and 
upon  the  high  mountains  of  Israel  shall  their 
fold  be : there  u shall  they  lie  in  a good  fold,  and 
in  a fat  pasture  shall  they  feed  upon  the  moun- 
tains of  Israel. 

15  I will  feed  v my  flock,  and  I will  cause  them 
to  lie  down,  saith  the  Lord  God. 

16  I will  seek  w that  which  was  lost,  and  bring 
again  that,  which  was  driven  away,  and  will 
bind  up  that  which  was  broken,  and  will 
strengthen  that  which  was  sick  : but  I will  de- 
stroy *the  fat  and  the  strong;  I will  feed  them 
with  y judgment. 

17  And  as  for  you,  O my  flock,  thus  saith  the 
Lord  God;  Behold,  I judge  between  zcattle  and 
cattle,  between  athe  rams  and  the  bhe-goats. 

18  Seemeth  it  a small  thing  unto  you  to  have 
eaten  up  the  good  pasture,  but  ye  must  tread 
down  c with  your  feet  the  residue  of  your  pas- 
tures ? and  to  have  drunk  of  the  deep  waters, 

I but  ye  must  foul  the  residue  with  your  feet? 


concluded  his  late  address  to  the  captive  Jews — that  God  will 
judge  every  one  after  his  ways,  both  Jews  and  heathens.”  (See 
Newcome  in  loc.) 

Chap.  XXXIV.  Ver.  I — 31.  A reproof  to  unfaithful  shep- 
herds, and  a promise  of  the  good  shepherd — the  Messiah. — In 
this  chapter  God  reproves  the  conduct  of  the  rulers  and  guides 
of  his  people,  under  the  metaphor  of  shepherds,  and  promises 
to  take  the  charge  of  them  himself;  to  gather  tnemfrom  theii 


dispersions  ; and  restore  them  to  their  own  land  under  the 
Messiah  ; where  their  prosperity  and  permanent  security  is  set 
forth  by  avariety  of  beautiful  images,  which  must  undoubtedly 
be  referred  to  a period  yet  to  come. 

Michcelis  thinks  this  prophecy  followed  immediately  the  pre 
ceding  : and  the  judicious  writer  quoted  in  our  last  chapter  re- 
marks, li  Considering  that  in  part  the  people  suffered  for  the 
faults  of  their  shepherds,  mercy  now  urged  the  Prophet  to  de 


Ver.  28.  Must  desolate.— Newcome,  “ Desolation  and  an  astonishment.” 

Ver.  30.  Against  thee.— See  margin.  The  prophet  was  a subject  of  curiosity 
;tnd  conversation,  and  even  of  admiration,  though  his  precepts  were  utterly 
disregarded. 

Ver.  32.  A very  lovely  song. — Among  the  Hebrews,  singers  generally  ac- 
companied themselves  upon  the  harp,  as  the  Greeks  did  upon  the  lyre. 

Chap.  XXXIV.  Ver.  2.  Shepherds  of  Israel.— \ The  shepherds  of  Israel, 
signify  their  kings  and  princes,  priests  and  prophets  ; the  flock , the  whole  of 
the  people  ; the  fat  and  wool , the  tithes  and  offerings,  taxes  and  imposts: 
these  they  exacts  with  great  rigour,  and  even  oppressed  and  destroyed  the 
peonle  to  enrich  themselves  ; but  they  bestowed  no  pains  to  provide  for  the 
welfare  of  the  state,  or  for  the  souls  of  those  intrusteu  to  them.  They  knew 
nothing  about  their  flock:  it  might  be  diseased,  infirm,  bruised,  maimed, 
strayed,  or  lost,— for  they  watched  not  over  them.  When  they  got  the  fat 
sheep  for  their  table,  and  the  wool  for  their  clothing,  they  regarded  nothing 

else.] — Bagster.  See  ver.  4.  Also  our  note  on  chap,  xxiii.  l. Should  not 

the  shepherds  feed  ? &«. — A good  king  is  the  father  of  his  people  : and  it  is 


his  duty  to  feed  them  as  well  as  to  feed  himself.  So  with  respect  to  teachers, 
they  are  not  to  clothe  themselves  with  the  wool,  and  leave  the  flock  to  starve. 
Ver.  ll.  Seek  them  out  —New came,  “ Diligently  seek  them.” 

Ver.  12.  As  a sh  ipherd  seeketh—  Heb.  “ According  to  the  diligent  seeking.” 

The  cloudy  and  dark  day. — That  is,  the  day  of  calamity.  See  Joel  ii.  2. 

Ver.  16.  But  I loill  destroy  the  fat  and  the  strong.— In  the  early  part  of 
the  chapter,  the  rulers  of  Israel  are  compared  to  shepherds,  and  the  people  to 
sheep.  Here  the  allegory  is  changed : they  are  all  considered  as  cattle  ; the 
oppressors  as  “ great  ne-goats  ;”  tne  oppressed,  as  lambs  and  kids.  The  greac 
Shephertl  promises  to  treat  the  latter  with  great  care  and  tenderness  ; but  the 
former  he  will  '*  feed  with  judgment ;”  i.  e.  execute  judgment  or  justice  on 
them.  See  Ps.  ciii.  6.  Amos  iv  i.  For  want  of  observing  this,  several  an- 
cient versions  and  modern  cri*xs  read,  “preserve,”  instead  of  “ destroy 
but,  we  think,  without  occasion.  Compare  next  verse. 

Ver.  17.  Between  cattle  and  cattle.— Heb.  “ The  small  cattle,  of  lambs  and 
kids,”  between  the  rams  and  the  he-goats  ; the  former  leading  the  sheep,  and 
the  latter  the  kids. 


S99 


Tht  kingdom  of  Christ.  EZEKIEL.— CHAP.  XXXV.  Judgment  of  mount  b'eir. 


19  And  us  for  my  flock,  they  eat  that  which 
ye  have  trodden  with  your  feet ; and  they 
drink  that  which  ye  have  fouled  with  your 
feet. 

20  ^ Therefore  thus  saith  the  Lord  God  unto 
them;  Behold,  I,  even  I,  will  judge  between 
the  fat  cattle  and  between  the  lean  cattle. 

21  Because  ye  have  thrust  with  side  and 
with  shoulder,  and  pushed  all  the  d diseased 
with  your  horns,  till  ye  have  scattered  them 
abroad; 

22  Therefore  will  I save  my  flock,  and  they 
shall  no  more  be  a prey  ; and  I will  judge  be- 
tween cattle  and  cattle. 

23  And  I will  set  up  one  ' shepherd  over 
them,  and  he  shall  feed  them,  even  my  servant 
David  ; he  shall  feed  them,  and  he  shall  be 
their  shepherd. 

24  And  I f the  Lord  will  be  their  God,  and  my 
servant  David  a prince  s among  them  ; I the 
Lord  have  spoken  it. 

25  And  I will  make  with  them  a covenant  of 
peace,  and  will  cause,  the  evil  beasts  11  to  cease 
out  of  the  land:  and  they  shall  dwell  safely 

' in  the  wilderness,  and  sleep  in  the  woods. 

26  And  I will  make  j them  and  the  k places 
round  about  my  hill  a blessing ; and  I will 
cause  the  shower  to  come  down  in  his  season  ; 
there  shall  be  showers  of  blessing. 

27  And  the  tree  of  the  field  shall  yield  her 
fruit,  and  the  earth  shall  yield  her  increase, 
and  they  shall  be  safe  in  their  land,  and  shall 
know  that  I am  the  Lord,  when  I have  broken 
the  bands  of  their  yoke,  and  delivered  them 
out  of  the  hand  of  those  that  served  them- 
selves of  them. 

23  And  they  shall  no  more  be  a prey  to  the 
neatben,  neither  shall  the  beast  of  the  land 
devour  them  ; but  they  shall  dwell  safely,  and 
none  shall  make  them  afraid. 

29  And  'I  will  raise  up  for  them  a plant  m of 
renown,  and  they  shall  be  no  more  " consumed 
with  hunger  in  the  land,  neither  bear  the  shame 
of  the  heathen  any  more. 

30  Thus  shall  they  know  that  I the  Lord  their 
God  am  with  them,  and  that  they,  even  the  house 
of  Israel,  are  my  people,  saith  the  Lord  God. 

31  And  ye  my  Hock,  the  flock  °of  my  pas- 
ture, are  men,  and  I am  your  God,  saith  the 
Lord  God. 

CHAPTER  XXXV. 

The  judgment  of  mount  Seir  for  their  hatred  of  Israel. 

MOREOVER  the  word  of  the  Lord  came 
unto  me,  saying, 


a.  m.  am. 

B.  C.  587. 


d Lu.I3.14 
..16. 

e Je.23.4.5. 
Jn  lu  ll. 
He.  13.20. 

f Lx. 29.45. 
Is.  4 3.  Vi  ,3. 
Ke.21.3. 


g La.  1.32, 
33. 

h 1 8. 35.9. 
i Je.23.6. 

J Zec.8.13. 
k Ps.133.3. 

1 18.11.1, 
&C. 

m or,  for. 

n taken 
away. 

o Lu.12.32. 


a De.2.5. 

b Je.49.7, 
&c. 

c. 25.12, 
&o. 

Am.1.11, 

12. 

Ob.lO,&c. 

c desolation 
and  deso- 
lation. 

d or,  hatred 


e poured 
out  the 
children. 

f hands. 
g c. 21. 25, 29. 
h Pa.  137.7. 
i Ps.109.17. 

j desolation 
and  deso- 
lation. 
ver.3. 

k J u.5.6,7. 

1 c.32.5. 
m Mai.  1.3,4 
n or, though. 

o Ps.43.1,13 
132.13. 
c.45.35. 

p Ja.2.13. 

q Ps.94.9,10 

r Ps.83.12, 
13. 

c.36.2. 
s devour. 
t magnified. 

u 1 Sa.2.3. 
Ps.73.8,9. 

v Is.65. 13,14 


2 Son  of  man,  set  thy  face  against  mount 
“Seir,  and  prophesy  b against  it, 

3 And  say  unto  it,  Thus  saith  the  Lord  God; 
Behold,  O mount  Seir,  I am  against  thee,  and 
I will  stretch  out  my  hand  against  thee,  and 
I will  make  thee  c most  desolate. 

4 I will  lay  thy  cities  waste,  and  thou  shalt 
be  desolate,  and  thou  shalt  know  that  I am 
the  Lord. 

5 Because  thou  hast  had  a d perpetual  hatred, 
and  hast  'shed  the  blood  of  the  children  of  Is- 
rael by  the  r force  of  the  sword  in  the  time  oi 
their  calamity,  in  the  time  that  tlieir  iniquity 
had  an  e end. 

6 ''Therefore,  as  I live,  saith  the  Lord  God, 
I will  prepare  thee  unto  blood,  and  blood  shall 
pursue  thee  : since  > thou  hast  not  hated  blood, 
even  blood  shall  pursue  thee. 

7 Thus  will  I make  mount  Seir  i most  deso- 
late, and  cut  off  from  it  him  k that  passeth  out 
and  him  that  returneth. 

8 And  I will  fill  his  mountains  > with  his  slain 
men:  in  thy  hills,  and  in  thy  valleys,  and  in 
all  thy  rivers,  shall  they  fall  that  are  slain 
with  the  sword. 

9 I will  make  thee  perpetual  desolations, 
and  thy  cities  m shall  not  return:  and  ye  shall 
know  that  I am  the  Lord. 

10  Because  thou  hast  said,  These  two  nations 
and  these  two  countries  shall  be  mine,  and  we 
will  possess  it ; n whereas  the  Lord  ° was 
there: 

11  Therefore,  as  I live,  saith  the  Lord  God, 
I will  even  do  according  p to  thine  anger,  and 
according  to  thine  envy  which  thou  hast  used 
out  of  thy  hatred  against  them  ; and  I will 
make  myself  known  among  them,  when  I 
have  judged  thee. 

12  And  thou  shalt  know  that  I am  the  Lord, 
and  that  I have  heard  i all  thy  blasphemies 
which  thou  hast  spoken  against  the  mountains 
of  Israel,  saying,  They  are  laid  desolate,  they 
are  given  us  r to  'consume. 

13  Thus  with  your  mouth  ye  have  ‘boasted 
against  me,  and  have  multiplied  u your  words 
against  me  : I have  heard  them. 

14  Thus  saith  the  Lord  God;  When  the 
v whole  earth  rejoiceth,  I will  make  thee  de- 
solate. 

15  As  thou  didst  rejoice  at  the  inheritance  of 
the  house  of  Israel,  because  it  was  desolate,  so 
will  I do  unto  thee  : thou  shalt  be  desolate,  O. 
mount  Seir,  and  all  Idumea,  even  all  of  it:  and 
they  shall  know  that  I am  the  Lord. 


clare  from  God  that  he  would  judge  between  them,  save  the 
flocks,  and  set  up  one  shepherd  over  them,  who  should  feed 
them,  even  his  servant  David,”  the  Messiah.  So  far  the  Jews 
agree  with  us ; but  they  vainly  hope  for  a merely  temporal 
Messiah;  a mortal  hero,  and  an  earthly  sovereign.  (See 
notes.) 

Chap.  XXXV.  Ver.  1 — 15.  Ezekiel  resumes  his  prophecy 
against  Edom. — Edom  is  here  distinguished  by  the  name  of 
Mount  Seir,  which  was  the  heritage  of  Esau,  where  he  dwelt. 
(See  Deut.  ii.  5.)  God  had  already  (chap.  xxv.  12.)  devoted 


Edom  to  destruction  on  account  of  its  “perpetual  hatred” 
against  Israel,  as  we  have  before  observed  ; for  though  other 
nations,  as  well  as  the  Jews,  are  promised  the  recovery  of  their 
freedom  after  the  fall  of  Babylon,  no  such  favour  is  in  reserve 
for  Edom.  Accordingly  the  nation  has  been  annihilated  ; many 
thousands  of  them  being  destroyed  by  Judas  Maccabeus, 
(l  Macc.  v.)  and  by  this  they  were  so  weakened,  that  Hyrca- 
nus,  his  nephew,  compelled  them  to  embrace  the  Jewish  reli- 
gion ; after  which  we  hear  no  more  about  them.  (See  note  on 
ver.  9.) 


Ver.  20.  Between  the  fat  cattle  and  betioeen  the  lean  cattle. — As  in  the  pre- 
ceding verses,  to  chastise  the  one,  and  nourish  the  other. 

Ver.  23.  Ong  shepherd. — See  Isa.  xl.  ll,  &c.  Jer.  xxx.  9. My  servant 

David. — [ David  king  of  Israel  had  been  dead  upwards  of  400  years  ; and  from 
that  time  till  now  there  never  was  a ruler  of  any  kind  in  the  Jewish  nation 
of  the  name  of  David.  By  David , then,  we  must  understand  the  Messiah , 
as  the  Jews  themselves  acknowledge,  (see  on  Jer.  ix.  1.)  so  called  because 
descended  from  him,  and  also  as  being  the  well  beloved  son  of  the  Father, 
as  the  name  imports,  and  in  whom  all  the  promises  made  to  David  were  ful- 
fil 1 ed.  ]—Bagste  r. 

Ver.  28.  No  more  a prey , &c.— fit  is  evident  that  this  prophecy  could  at 
most  have  only  a typical  accomplishment  in  the  return  from  captivity  under 
Zerubbabcl,  and  in  their  subsequent  prosperity  ; but  the  restoration  of  the  Jews 
from  their  present  captivity,  and  the  consequent  peace  and  prosperity  of  the 
church  and  world,  fully  answer  to  this  energetic  language.  J — Bolster. 

Ver.  29.  A plant  of  renown—  Or,  “ a plantation  for  my  name,”  or  honour. 
As,  however,  the  word  is  singular,  it  may  be  applied  to  Messiah.  See  Isa.  xi.  1. 

Chap.  XXXV.  Ver.  5.  Perpetual  hatred.—"  Hatred  of  old.”  See  chap. 
%xv.  I?. And  hast  shed.— Heb.  “ Hast  poured  out  the  children  of  Israel  (i.  e. 

900 


their  lives  or  souls)  by  the  hand  of  the  sword  i.  e.  by  war,  or  murder. 

In  the  time  that  their  iniquity  had  an  end.—Newcome,  “ In  the  time  of  the 
punishment  of  iniquity,  (even  in)  the  end  (thereof.) 

Ver.  6.  Blood  (i.  e.  vengeance)  shall  pursue  thee,  since  thou  hast  not 
hated— but  rather  hast  appeared  to  delight  in  blood. 

Ver.  9.  Perpetual  desolations.— \ Alter  being  subdued  by  Nebuchadnezzar, 
about  five  years  after  the  destruction  of  Jerusalem,  many  of  the  Edomites, 
during  the  Babylonian  captivity,  being  driven  from  their  ancient  habitation  by 
the  Nabatheans,  seized  upon  the  south-western  part  of  Judea,  (Strabo;)  but 
afterwards  they  were  conquered  by  Hyrcanus,  and  reduced  to  the  necessity  of 
embracing  the  Jewish  religion  ; ( Josephus , Ant.)  and  at  last  became  either 
incorporated  with  that  nation,  or  swallowed  up  and  lost  among  the  Nabathean 
Arabs,  so  that  the  very  name  was  abolished  and  disused  about  the  end  of  the 
first  century  after  Christ.  Their  country  is  now  barren  and  unfruitful ; and 
their  cities,  even  their  ancient  capitals  Bozra  and  Petra,  totally  demolished 
and  in  ruins.  See  Prideaux's  Connexion,  Newton  on  the  Prophecies,  Dis- 
sert. iii.,  and  Burckhardt's  Travels  in  Syria/ '[—Bagster. 

Ver.  10.  IVhereas  (or  although)  the  Lord  was  there— That  is,  there  was  no 
respect  paid  to  the  residence  of  Jehovah.  See  chap,  xlviii.  35. 


IVie  land  of  Israel  comforted.  EZEKIEL.— CHAP.  XXXVI.  The  cause  of  Israel's  rejection. 


CHAPTER  XXXVI. 

. The  land  of  Israel  is  comforted,  both  by  destruction  of  the  heathen,  who  spitefully 

used  it,  8 and  by  the  blessings  of  God  promised  unto  it.  16  Israel  was  rejected  tor 

their  sin.  21  and  shall  l>e  restored  without  their  desert.  25  The  blessings  of  Christ’s 

triugdom. 

A LSO,  thou  son  of  man.  prophesy  unto  the 
mountains  of  Israel,  and  say,  Ye  moun- 
tains of  Israel,  near  the  word  of  the  Lord  : 

2 Thus  saith  the  Lord  God  ; Because  the 
enemy  hath  said  against  you,  Aha,  even  the 
ancient  high  11  places  are  ours  in  b possession: 

3 Therefore  prophesy  and  say,  Thus  saith 
the  Lord  God  ; c Because  they  have  made  you 
desolate,  and  swallowed  you  up  on  every  side, 
that  ye  might  be  a possession  unto  the  resi- 
due of  the  heathen,  and  ye  are  d taken  up  c in 
the  lips  of  talkers,  and  are  an  infamy  of  the 
people  : 

4 Therefore,  ye  mountains  of  Israel,  hear  the 
word  of  the  Lord  God  ; T hus  saith  the  Lord  God 
to  the  mountains,  and  to  the  hills,  to  the  f rivers, 
and  to  the  valleys,  to  the  desolate  wastes, 
and  to  the  cities  that  are  forsaken,  which  be- 
came a e prey  and  derision  h to  the  residue  of 
the  heathen  that  are  round  about; 

5 Therefore  thus  saith  the  Lord  God  ; Surely 
in  the  fire  > of  my  jealousy  have  I spoken 
against  the  residue  of  the  heathen,  and  against 
all  i Idumea,  which  have  appointed  k my  land 
into  their  possession  with  the  joy  of  all  their 
heart,  with  despiteful  minds,  to  cast  it  out  for 
a prey. 

6 Prophesy  therefore  concerning  the  land  of 
Israel,  and  say  unto  the  mountains,  and  to 
the  hills,  to  the  rivers,  and  to  the  valleys,  Thus 
saith  the  Lord  God  ; Behold,  I have  spoken  in 
my  jealousy  and  in  my  fury,  because  ye  have 
borne  the  i shame  of  the  heathen  : 

7 Therefore  thus  saith  the  Lord  God  : I have 
lifted  m up  my  hand,  Surely  the  heathen  that 
are  about  you,  they  shall  bear  their  shame. 

8 But  ye,  O mountains  "of  Israel,  ye  shall 
shoot  forth  your  branches,  and  yield  your 
fruit  to  my  people  of  Israel ; for  they  are  at 
hand  to  come. 

9 For  behold,  I am  for  you,  and  I will  turn 
unto  0 you,  and  ye  shall  be  tilled  and  sown. 

10  And  I will  multiply  men  upon  you,  all  the 
house  of  Israel,  even  all  of  it:  and  the  cities 
shall  be  inhabited,  and  p the  wastes  shall  be 
builded  : 

11  And  1 1 will  multiply  upon  you  man  and 
beast : and  they  shall  increase  and  bring  fruit : 
and  I will  settle  you  after  your  old  estates,  and  i 


A.  M.  3417. 
B.  C.  587. 


a De.  32.13. 

b C.35.1C- 

c Because 
for  be- 
cause. 

d or,  made 
to  come 
upon  the 
lip  of  the 
longue. 

e P3.79.10. 

f or,  bot- 
toms, or, 
dales. 

g Je.25.7..13 
29.10. 

h Ps.79.4. 

l Zep.3.8. 

j Is.34.5,6. 
La.  4.21. 

kc.  35.10, 11. 

1 Ps.  123.3,4. 

m c.20.5. 

n Am. 9.13, 
14. 


p Is.61.4. 

q Je.31.27. 
33.12. 


r Is.54.7..10 
s Is. 52. 4.. 6. 
t Ob.  17, &c. 
u Nu.  13.32. 

v or,  cause 
to  fall. 

w Ps.89.50, 
51. 

Zep.2.8. 

x Le.  13.25 
..28. 
Je.2.7. 

y Le.15.19, 
&c. 

z c.  16. 36,38. 
23.37. 

a Ro.2.24. 
b Ps.71.18. 
c Ps.  115.1. 
d Ps.106.8. 
e Ps.46.10. 

f c. 20.41. 
28.22. 

1 Pe.2.9. 

g or,  your. 


will  do  better  r unto  you  than  at  your  begin- 
nings: and  ye  shall  know  "that  I am  the  Lord. 

12  Y ea,  I will  cause  men  to  walk  upon  you 
even  my  people  Israel ; and  ‘ they  shall  pos^- 
sess  thee,  and  thou  shalt  be  their  inheritance, 
and  thou  shalt  no  more  henceforth  bereave 
them  of  men. 

13  Thus  saith  the  Lord  God  ; Because  they 
say  unto  you,  Thou  land  devourest  up  u men, 
and  hast  bereaved  thy  nations; 

14  Therefore  thou  shalt  devour  men  no  more, 
neither  v bereave  thy  nations  any  more,  saith 
the  Lord  God. 

15  Neither  will  I cause  men  to  hear  in  thee 
the  shame  of  the  heathen  any  more,  neither 
shalt  thou  bear  the  reproach  w of  the  people 
any  more,  neither  shalt  thou  cause  thy  nations 
to  fall  any  more,  saith  the  Lord  God. 

16  If  Moreover  the  word  of  the  Lord  came 
unto  me,  saying, 

17  Son  of  man,  when  the  house  of  Israel 
dwelt  in  their  own  land,  they  defiled  *itby 
their  own  way  and  by  their  doings  : their  way 
was  before  me  as  the  uncleanness  y of  a remo- 
ved woman. 

18  Wherefore  I poured  my  fury  upon  them 
for  the  blood  z that  they  had  shed  upon  the 
land,  and  for  their  idols  wherewith  they  had 
polluted  it : 

19  And  I scattered  them  among  the  heathen, 
and  they  were  dispersed  through  the  coun- 
tries: according  to  their  way  and  according 
to  their  doings  I judged  them. 

20  And  when  they  entered  unto  the  heathen, 
whither  they  went,  they  a profaned  my  holy 
name,  when  they  said  to  them,  these  are  the 
people  of  the  Lord,  and  are  gone  forth  out  of 
his  land. 

21  But  I had  pity  for  my  holy  L name,  which 
the  house  of  Israel  had  profaned  among  the 
heathen,  whither  they  went. 

22  Therefore  say  unto  the  house  of  Israel, 
Thus  saith  the  Lord  God  ; I do  not  this  for 
your  c sakes,  O house  of  Israel,  but  for  my 
d holy  name’s  sake,  which  ye  have  profaned 
among  the  heathen,  whither  ye  went. 

23  And  e I will  sanctify  my  great  name,  which 
was  profaned  among  the  heathen,  which  ye 
have  profaned  in  the  midst  of  them  ; and  the 
heathen  shall  know  that  I am  the  Lord,  saith 
the  Lord  God,  when  I shall  be  sanctified  in  you 
f before  s their  eyes. 


Chap.  XXXVI.  Ver.  1 — 15.  Farther  judgments  against 
Edom  and  Judah,  with  the  latter's  restoration. — The  Edom- 
ites. (or  Idumeans,)  during  the  Babylonish  captivity,  appear  to 
have  taken  possession  of  the  mountainous  parts  of  Judea,  and 
the  fortified  places  on  its  borders,  intending  to  exclude  the  Jews 
from  returning  at  the  conclusion  of  their  captivity.  The  Pro- 
phet therefore  uses  the  bold  figure  of  prosopopoeia,  (or  personi- 
fication,) and  ascribing  to  them  feelings  similar  to  his  own, 
congratulates  them  on  the  prospect  of  being  rid  of  their  ty- 
rannical and  idolatrous  possessors,  and  of  returning  to  their 
former  state  of  fruitfulness  and  verdure,  of  which  the  crimes  of 
the  people  had  deprived  them. 

As  we  are  now  about  to  consider  the  final  restoratipn  of  the 
Jews,  a question  here  arises,  whether  their  conversion  is  to 


Chap.  XXXVI.  Ver.  2.  Ancient  high  'places. — That  is,  Zion  and  Jerusalem. 
Boothroyd. 

Ver.  3.  Ye  are  taken  up,  &c.— See  margin  ; i.  e.  because  ye  are  made  the 

theme  of  talkers,  or  gossippers.  See  chap,  xxxiii.  30. And  are  an  infamy. 

—Newcome,  “ And  in  the  defaming  of  the  people i.  e.  the  common  topic  of 
the  slanderer. 

Verses  6,  7.  Behold,  I have  spoken , &c. — Archbishop  New  come  says,  these 
verse?  may  he  thus  pointed  ; “ Behold  I have  spoken  in  my  jealousy  and  in  my 
fury.  Pecause  ye  have  home  the  shame  of  the  heal  hen,  therefore  thus  saith 
the  Lord,’’  &c. 1 have  lifted  up  my  fazwd— That  is,  “ I have  sworn.” 

Ver.  8.  At.  hand  to  come— That  is,  to  come  back  from  Babylon.— [The 
Edomites  and  other  enemies  of  the  Jews,  yvho  thought  they  would  soon  be  in 
possession  of  the  whole  land  of  Judea,  might  be  assured,  that  the  predicted 
seventy  years  of  the  captivity  were  wearing  away,  and  the  time  would  soon 
arrive  when  the  Jews  would  repossess  and  cultivate  their  own  land,  and  eat 
its  fruits.]— Bagster. 

Ver.  11.  After  your  old  estates—  [The  circumstances  of  the  Jews  were 
never  so  prosperous  after  the  captivity  as  they  had  been  before  ; hence  this 


take  place  before  or  after  their  return  to  their  own  land?  But 
as  it  is  promised  even  in  ihis  chapter,  that  when  the  children 
of  Israel  return  to  the  Lord,  it  shall  be  with  one  heart,  and 
that  a new  heart,  and  under  divine. influences,  we  conceive  this 
to  be  scarcely  reconcilable  with  their  coming  back  in  a state 
of  impenitence  and  unbelief.  But  see  Rom.  xi.  25,  &c. 

Ver.  16 — 38.  Israel' s conversion  and  restoration. — We  have 
above  expressed  our  opinion,  that  the  Jews  will  return  to  their 
own  land  a converted  people ; and  indeed  we  scarcely  know 
any  other  motive  that  could  induce  them  to  return.  The  rich 
among  them  are  the  money  merchants  of  Europe^  and  have  no 
taste  for  agriculture,  nor  wish  to  change  their  situation : the 
poor  are  reduced  to  the  most  sordid  and  mercenary  habits : 
and  by  their  own  accounts,  a great  part  of  both  rich  and  poor 


prophecy  must  refer  to  the  times  of  the  Gospel,  and  the  future  conversion  and 
restoration  of  the  Jews.l —Bagster. 

Ver.  12.  No  more  bereave  them  of  men— That  is,  by  thine  idolatries.  [The 
prophet  is  still  personifying  the  mountains,  valleys,  and  wastes  of  Judea.]— B. 

Ver.  15.  The  shame. — Newcome,  “ The  reproach.” 

Ver.  20.  To  them. — Newcome,  ‘‘Concerning  them.”  The  Hebrew  admits 
of  both  senses  : they  were  doubtless  pointed  at  by  the  heathen,  and  reproach- 
ed, not  only  with  their  captivity,  but  with  their  idolatry,  as  the  cause  of  it.— 
[The  Jews,  when  thus  scattered,  appeared  to  them  an  abject  and  wretched 
company  of  people.  They  were  recognized  as  the  worshippers  of  Jehovah 
wherever  they  went ; but  they  were  looked  upon  as  a viler  and  more  worthless 
race  than  any  of  the  idolaters  among  whom  they  were  driven.  Many  would 
ascribe  their  wickedness  to  the  tendency  of  their  religion,  which  they  abhor- 
red, and  not  to  their  having  acted  inconsistently  with  it ; and  regard  their  mi- 
series, not  as  the  punishment  of  their  sin9,  but  as  proofs  of  God’s  inability  to 
protect  them.  This  orofanation  of  his  holy  name,  Jehovah  was  determined 
to  wipe  away,  by  showing  mercy  unto  them.]— Bagster. 

Ver.  23.  In  you— Boothroyd,  “ By  you.” 

901 


Blessmgs  of  Christ's  kingdom.  EZEKIEL. — CHAP.  XXXVII  The  resurrection  of  dry  hones. 


24  For  h I will  take  you  from  among  the  hea- 
then, and  gather  you  out  of  all  countries,  and 
will  bring  you  into  your  own  land. 

25  Then  > will  I sprinkle  clean  i water  upon 
you,  and  ye  shall  be  clean  : from  all  your  K fil- 
thiness, and  from  all  your  idols,  will  I cleanse 
vou. 

26  A new  heart  i also  will  I give  you,  and  a 
new  spirit  will  I put  within  you  : and  I will 
take  away  the  stony  m heart  out  of  your  flesh, 
and  I will  give  you  a heart  of " flesh. 

27  And  I will  put  my  0 spirit  within  you,  and 
cause  you  to  walk  p in  my  statutes,  and  ye  shall 
keep  my  judgments,  and  do  them. 

28  And  ye  shall  dwell  in  the  land  that  I gave 
to  your  fathers  ; and  ye  shall  be  my  people, 
and  I will  be  your  God. 

29  I will  also  save  r you  from  all  your  un- 
cleannesses : and  I will  call  ! for  the  corn,  and 
will  increase  it,  and  lay  no  famine  upon  you. 

30  And  I will  multiply  the  fruit  of  the  tree, 
and  the  increase  of  the  field,  that  ye  shall  re- 
ceive no  more  reproach  of  famine  among  the 
heathen. 

31  Then  shall  ye  remember  < your  own  evil 
ways,  and  your  doings  that  were  not  good,  and 
shall  loathe  u yourselves  in  your  own  sight  for 
your  iniquities  and  for  your  abominations. 

32  Not  v for  your  sakes  do  I this , saith  the 
Lord  God,  be  it  known  unto  you  : be  asham- 
ed and  confounded  for  your  own  ways,  0 
house  of  Israel. 

33  Thus  saith  the  Lord  God  ; In  the  day  that 
l shall  have  cleansed  you  from  all  your  ini- 
ptiities  I will  also  cause  you  to  dwell  w in  the 
cities,  and  the  wastes  shall  be  builded. 

34  And  the  desolate  land  shall  be  tilled, 
whereas  it  lay  desolate  in  the  sight  of  all  that 
passed  by. 

35  And  they  shall  say,  This  land  that  was 
desolate  is  become  like  the  garden  of  * Eden  ; 
and  the  waste  and  desolate  and  ruined  cities 
are  become  fenced,  and  are  inhabited. 

36  Then  the  heathen  that  are  left  round  about 
you  shall  know  that  I the  Lord  build  the  ruin- 
ed places , and  plant  that  that  was  desolate  : I 
the  Lord  have  spoken  it,  and  I will  do  * it. 

37  Thus  saith  the  Lord  God  ; I will  yet  for 
this  be  inquired  of  2 by  the  house  of  a Israel, 
to  do  it  for  them ; I will  increase  them  with 
men  like  a flock. 

3S  As  the  b holy  flock,  as  the  flock  of  Jerusa- 
lem in  her  solemn  feasts  ; so  shall  the  waste 


A.  M.  MI7. 
B C.  5H7. 


h p».iurii,3 
c.34  13 
37.21.fte 
i lR.tt.1  b. 

He.  10.22. 

J Jn.3.5. 
k Jc.33.8. 
Zee.  13.1. 

1 Co. 6. 11. 
I Pa.  51. 10. 

c. 11-19. 
Je.32.39. 
ni  Zee. 7. 12. 
n De.30.6. 

2 Co.3.3. 
o Ro.8.9,14 

1 Co.3.16. 
Ep.1.13. 

1 J n.  3. 24. 
p Ga.5.16. 

Col.  2.6. 

1 J n.  1.6,7. 

2 J n.6. 
r,  Ho.  1.10. 
r Mat  1.21. 

Ho. 6. 14. 
12.26. 

a Ho.2.21 ,22 
t c. 16.61, 

63. 

u Ro.6.21. 

v De.9.5. 
w Zec.8.7,8. 
x Joel  2.3. 
y Ho.14.4, 
9. 

z Zcc.10. 

6.9. 

13.9. 
He.4.16. 

1 J n.5. 14. 
a c.20.31. 
He.  10.21, 
22. 

b flock  of 
holy 
things. 


a Lu.4.1. 
Ac.8.39. 

b or,  cham- 
paign. 

c De.32.39. 
Jn.5.21. 
11.25,26. 
Ro.4.17. 
d ver.9,10. 
e Joel  2.27. 
f Ac.2.2, 
&c. 

g or, breath. 
h Cn.4.16. 
i Pa.  104.30. 

Re.  11. 11. 
j 2 Co.5.14. 

Ep.2.1. 
k Ps.77.7..9. 

Is.  49. 14. 

1 Job  35. 14, 
15. 

mis.  26. 19. 
Hos.13.14. 
1 Th.4.16. 
Re.20.13. 


cities  be  filled  with  flocks  of  men : and  they 
shall  know  that  I am  the  Lord. 

CHAPTER  X X X V 1 1 . 

1 Bv  ifle  resurrection  ot  dry  bonea,  II  the  rieivi  hope  of  larne:  ir  revived.  16  toy  the 

uniting  ol'  txvo  alieka.  IS  fa  allowed  Lite  ;neuq)oratioii  of  ltm«ei  into  Judah.  21  The 

promise*  of  Chrint'*  ititiguom. 

THE  hand  of  the  Lord  was  upon  me,  and 
carried  me  out  in  the  * spirit  of  the  Lord 
and  set  me  down  in  the  midst  of  the  valley 
which  was  full  of  bones, 

2 And  caused  me  to  pass  by  them  round 
about:  and,  behold,  there  were  very  many  in 
the  open  h valley  ; and,  lo,  they  were  very  dry. 

3 And  he  said  unto  me,  Son  of  man,  can 
these  bones  live?  And  I answered,  O Lord 
God,  thou  c knowest. 

4 Again  he  said  unto  me,  Prophesy  upon 
these  bones,  and  say  unto  them,  O ye  dry 
bones,  hear  the  word  of  the  Lord. 

5 Thus  saith  the  Lord  God  unto  these  bones; 
Behold,  I will  cause  d breath  to  enter  into  you, 
and  ye  shall  live. 

6 And  I will  lay  sinews  upon  you,  and  will 
bring  up  flesh  upon  you,  and  cover  you  with 
skin,  and  put  breath  in  you,  and  ye  shall  live; 
and  ye  shall  e know  that  I am  the  Lord. 

7 So  I prophesied  as  I was  commanded : and 
as  I prophesied,  there  was  a f noise,  and  be- 
hold a shaking,  and  the  bones  came  together, 
bone  to  his  bone. 

8 And  when  I beheld,  lo,  the  sinews  and  the 
flesh  came  up  upon  them,  and  the  skin  cover- 
ed them  above:  buttherewas  no  breath  in  them. 

9 Then  said  he  unto  me,  Prophesy  unto  the 
s wind,  prophesy,  son  of  man,  and  say  to  the 
wind,  Thus  saith  the  Lord  God  ; h Come  from 
the  four  winds,  O breath,  and  breathe  upon 
these  slain,  that  they  may  live. 

10  So  I prophesied  as  he  commanded  me, 
and  the  breath  came  > into  them,  and  they  li- 
ved, and  stood  up  upon  their  feet,  an  exceed- 
ing great  army. 

11  Then  he  said  unto  me,  Son  of  man,  these 
bones  are  the  whole  i house  of  Israel : behold, 
they  ksay,  Our  bones  are  dried,  and  our  hope 
is  lost:  we  are  cut  off  for  our  parts. 

12  Therefore  1 prophesy  and  say  unto  them, 
Thus  saith  the  Lord  God  ; Behold,  O my  peo- 
ple, I m will  open  your  graves,  and  cause  you 
to  come  up  out  of  your  graves,  and  bring  you 
into  the  land  of  Israel. 

13  And  ye  shall  know  that  I am  the  Lord, 
when  I have  opened  your  graves,  O my  peo- 
ple, and  brought  you  up  out  of  your  graves, 


are  sunk  into  principles  of  infidelity,  and  weary  of  waiting  for 
their  Messiah.  Nothing,  therefore,  short  of  the  influences  of 
God’s  Holy  Spirit,  vouchsafed  in  some  remarkable  manner 
and  degree,  can  be  sufficient  to  excite  them  to  brave  the  dan- 
ger and  fatigue  of  returning  from  the  most  distant  parts  of  the 
world. 

We  must  remember  also,  that  this  return  implies  a cordial 
and  complete  reconciliation  with  the  converted  Gentiles;  for 
the  blessmgs  here  promised  are  to  the  spiritual  seed  of  Abra- 
ham and  of  the  promise.  (Rom.  ix.  6 — 8.) 

Besides  the  important  theological  points  to  which  we  have 
just  adverted,  one  principle  is  here  strongly  stated,  which  ap- 
pears to  have  influenced  the  divine  Being  under  every  dispen- 
sation, and  to  have  formed  the  leading  motive  of  the  Almigh- 
ty s conduct  toward  every  class  of  his  creatures.  “ Thus  saith 
the  Lord  God ; 1 do  not  this  for  your  sakes.  but  for  my  holy 
name’s  sake.”  That  creatures  can  merit  of  their  Creator  by 

' hap.  XXXVII.  \ er.  1.  Valle*/  full  of  bones. — tin  this  vision,  t he  dr*/  hone/ 
r.ptiy  represent  the  ruined  and  desperate  state  of  both  Israel  and  Judah  ; and 
tlie  revivification  ot  these  bones  signifies  their  restoration  to  their  own  land 
utter  their  captivity,  and  also  their  recovery  from  their  present  long  dispersion. 
Although  this  is  the  primary  und  genuine  scope  of  the  vision,  yet  the  doctrine 
°.f  resurrection  of  the  dead  may  justly  he  inferred  from  it ; for  " a 

simile  of  the  resurrection,”  says  Jerome,  after  Tertullian  and  others  “ would 
never  have  been  used  to  signify  the  restoration  of  the  people  of  Israel  unless 
HUch  a future  resurrection  had  been  believed  und  known  ; because  no'one  at- 
'empts  to  confirm  uncertain  things,  by  things  which  have  no  existence  ” — B 

Ver.  4.  Prophesy  upon. — Newcome,  " Over.” 

Ver.  It.  We  are  cut  off.  &c  — Newcome , “ (As  for)  us.  we  are  cut  off.” 

Ver.  III.  Out  of  your  graves.— The  Jews,  in  their  dispersion,  considered 
902 


obedience  enjoined  on  them,  is  inconsistent  with  common 
sense  : that  sinners,  who  have  disobeyed,  can  do  this,  is  one  ol 
the  most  flagrant  absurdities  that  can  be  broached.  That  sal- 
vation is  of  grace  and  of  grace  alone,  is  one  of  the  first  princi- 
ples of  Christianity.  (Lukexvii.  9,  10.  Rom.  xi.  5,  &c.) 

Chap.  XXXVII.  Ver.  1 — 28.  The  vision  of  the  resurrection 
of  dry  bones,  and  the  parable  of  the  two  staves. — Under  the  em- 
blem of  dead  and  dry  bones  is  represented  the  hopeless  state  ol 
the  Jews  in  their  captivity,  and  especially  in  their  general  dis- 
persion. But  God,  contrary  to  every  human  probability,  re- 
stores flesh  to  these  bones,  and  renews  to  them  life  and  vi- 
gour : to  intimate  not  only  the  return  of  that  people  fi-om  the 
Babylonish  captivity,  but  also  their  restoration  and  conversion 
in  the  latter  day,  bv  the  efficacy  of  the  Spirit  of  grace,  which 
will  be  to  them  as  life  from  the  dead.  The  accomplishment 
of  the  former  event  may  be  considered  as  an  earnest  of  the  ge- 
neral restoration  here  promised  to  the  whole  house  of  Israel. 


themselves  as  dead,  and  buried  from  the  world — [This  is  a pointed  allusion  to 
the  resurrection  : under  which  figure  Isaiah  (chap.  xxvi.  9.)  also  describes  >he 
restoration  of  the  house  of  Israel,  when  he  says,  “ thy  dead  men  shall  live 
at  which  time  their,  bone-s  are  said  to  flourish,  (chap.  Ixvi.  14  .)  or  to  he  restored 
to  their  former  strength  and  vigour ; and,  in  like  manner.  St.  Paul  (Ro.  xi.  15.) 
expresses  their  conversion  by  n life  from  the  dead.”  In  the  land  of  their  cap- 
tivity, they  seemed  as  absolutely  deprived  of  their  country  os  persons  commu- 
ted to  the  grave  are  cut  off  from  the  land  of  the  living  ; but  when  Cyrus  issued 
his  proclamation.  Jehovah,  as  it  were,  opened  their  graves,  and  when  he  stir- 
red up  their  spirits  to  embrace  the  proffered  liberty,  he  put  his  Spirit,  rooac/t, 
the  same  word  rendered  loind  and  breath , within  them,  that  they  might  .ive  , 
and  their  re-establishment  in  their  own  land  evinced  the  truth  of  God  in  the 
prediction,  and  his  power  in  its  accomplishment  \—Bagster. 


Christ’s  kingdom  promised.  EZEKIEL. — CHAP.  XXXVIII.  The  army  of  Gog. 


14  And  shall  put  my  spirit  in  you,  and  ye 
shall  live,  and  I shall  place  you  in  your  own 
land  : then  shall  ye  know  that  I the  Lord  have 
spoken  it , and  performed  it,  saith  the  Lord. 

15  If  The  word  of  the  Lord  came  again  unto 
me,  saying, 

16  Moreover,  thou  son  of  man,  take  thee  one 
stick,  and  write  upon  it,  For  Judah,  and  for 
the  children  of  Israel  n his  companions:  then 
take  another  stick,  and  write  upon  it,  For  Jo- 
seph, the  stick  of  Ephraim,  and  for  all  the 
house  of  Israel  his  companions  : 

17  And  join  them  one  to  another  into  one 
stick  ; and  they  shall  become  one  in  thy  hand. 

18  And  when  the  children  of  thy  people  shall 
speak  unto  thee,  saying,  Wilt  thou  not  show 
us  what  thou  meanest  by  these  ? 

19  Say  “unto  them,  Thus  saith  the  Lord 
God  ; Behold,  I will  take  the  stick  of  Joseph, 
which  is  in  the  hand  of  Ephraim,  and  the 
tribes  of  Israel  his  fellows,  and  will  put  them 
with  him,  even  with  the  stick  of  Judah,  and 
make  them  one  stick,  and  they  shall  be  one 
in  my.  hand. 

20  And  the  sticks  whereon  thou  writest  shall 
be  in  thy  hand  before  their  eyes. 

21 TI  And  say  unto  them,  Thus  saith  the  Lord 
God  ; Behold,  I will  take  the  children  of  Israel 
from  among  the  heathen,  whither  they  be  gone, 
and  will  gather  them  on  every  side,  and  bring 
them  into  their  own  land  : 

22  And  p I will  make  them  one  nation  in  the 
land  upon  the  mountains  of  Israel  ; and  one 
king  shall  be  king  to  them  all : and  they  shall 
be  no  more  two  nations,  neither  shall  they  be 
divided  into  two  kingdoms  any  more  at  all : 

23  Neither  i shall  they  defile  themselves  any 
more  with  their  idols,  nor  with  their  detestable 
things,  nor  with  any  of  their  transgressions  : 
but  I r will  save  them  out  of  all  their  dwelling 
places,  wherein  they  have  sinned,  and  will 
cleanse  a them  : so  ‘shall  they  be  my  people, 
and  I will  be  their  God. 

24  And  David  ” my  servant  shall  be  king  over 
them  ; and  they  all  shall  have  v one  shepherd  : 


A.  M.  3417. 
B.  C.  537. 


n 2 Cli.30. 
11.. 18. 

o Zee.  10.6. 

p 18.11.12, 

13. 

Je.3.18. 

50.4. 

Ho.  1.11. 

q c. 36.25, 
&c. 

r Le.20.7, 

a 

Mi.7.19. 
s £j).5.26, 

He.  9. 13, 

14. 

1 Jn.1.7,9. 

t Re.21.3,4. 

u c.34.23, 
24. 

v Jn.10.16. 
Ep.4.4..6. 


w 1 J n.2.6. 

x 1 Co.  11.2. 

y Is.60.21. 
Am. 9. 15. 

z Lu.1.32, 
33. 

a c.34.25. 
Jn.  14.27. 

b Is.  55. 3. 

Je. 32.40. 

c 2 Co.6.16. 

d c.43.7. 

Re.  21. 3. 

a Re.20.8,9. 

b or.  prince 
of  the 

chief. 

c c.39.2, 

&c. 

d 2 Ki.  19. 
28. 

c.29.4. 

e c.23.12. 

1*  or.  Phut. 
c.27.10. 
30.5. 

g Ge.10.2. 
h c.27.14. 
i Am. 4. 12. 
j Is.29  S. 


they  shall  also  walk  w in  my  judgments,  and 
observe  x my  statutes,  and  do  them. 

25  And  they  shall  dwell  in  the  land  that  I 
have  given  unto  Jacob  my  servant,  wherein 
your  fathers  have  dwelt ; and  they  shall  dwell 
therein,  even  they,  and  their  children,  and  their 
children’s  children  * for  ever : and  my  servant 
David  shall  be  their  prince  z for  ever. 

26  Moreover  I will  make  a covenant  of  peace 
a with  them  ; it  shall  be  an  everlasting  cove- 
nant b with  them : and  I will  place  them,  and 
multiply  them,  and  will  set  my  sanctuary  c in 
the  midst  of  them  for  evermore. 

27  My  tabernacle  d also  shall  be  with  them : 
yea,  I will  be  their  God,  and  they  shall  be  my 
people. 

28  And  the  heathen  shall  know  that  I the 
Lord  do  sanctify  Israel,  when  my  sanctuary 
shalfbe  in  the  midst  of  them  for  evermore. 

CHAPTER  XXXVIII. 

I The  army,  8 and  malice  of  Gog.  14  God’s  judgment  against  him. 

AND  the  word  of  the  Lord  came  unto  me, 
saying, 

2  Son  of  man,  set  thy  face  against a Gog,  the 
land  of  Magog,  b the  chief  prince  of  Meshech 
and  Tubal,  and  prophesy  against  him, 

3  And  say,  Thus  c saith  the  Lord  God  ; Be- 
hold, lam  against  thee,  O Gog,  the  chief  prince 
of  Meshech  and  Tubal : 

4  And  I will  turn  thee  back,  and  put  d hooks 
into  thy  jaws,  and  I will  bring  thee  forth,  and 
all  thine  army,  horses  and  horsemen,  all  of 
them  clothed  e with  all  sorts  of  armour,  even  a 
great  company  with  bucklers  and  shields,  all 
pf  them  handling  swords : 

5  Persia,  Ethiopia,  and  f Libya  with  them  ; 
all  of  them  with  shield  and  helmet: 

6  e Gorner,  and  all  his  bands  ; the  house  of 
h Togarmah  of  the  north  quarters,  and  all  his 
bands  : and.  many  people  with  thee. 

7  Be  thou  i prepared,  and  prepare  for  thyself, 
thou,  and  all  thy  company  that  are  assembled 
unto  thee,  and  be  thou  a guard  unto  them. 

8  After  many  days  thou  shalt  be  J visited  : 
in  the  latter  years  thou  shalt  come  into  the 


These,  according  to  the  significant  emblem  of  the  union  of  the 
two  sticks  or  staves,  representing  Ephraim  and  Judah,  will  be 
united  in  one  kingdom,  which  will  enjoy  both  the  land  of  Ca- 
naan, and  the  blessings  of  the  gospel,  under  the  Messiah.  The 
vision  of  the  dry  bones  reviving  is  also  considered  by  some  as 
having  a remote  view  to  the  general  resurrection  ; at  least  it 
supposes  that  the  doctrine  of  a resurrection  was  at  that  period 
received  among  the  Jews,  who  still  retain  it,  and  consider  this 
chapter  as  referring  not  only  figuratively  to  their  return  from 
their  dispersion,  but  to  a literal  resurrection  of  their  nation, 
(which  they  call  the  first  resurrection,  Rev.  xx.  5.)  prior  to  the 
general  resurrection  of  mankind  : so  Maimonides,  Abarbanel, 
&c.  (See  Levi’s  Dissert,  and  notes  on  ver.  1,  12.) 

Chap.  XXXVIII.  Ver.  I — 23.  Prophecies  against  Gog  and 
Magog. — “ The  sublime  prophecy  contained  in  this  and  the 
following  chapter,  concerning  Israel’s  victory  over  Gog  and 
Magog,  relates  to  a period  still  very  distant,  and  is  therefore 
very  obscure.  It  begins  with  representing  a prodigious  arma- 
ment of  many  nations  combined  together,  under  the  conduct 
of  Gog,  [supposed  to  mean  the  descendants  of  the  ancient  Scy- 
thians, who  had  their  origin  from  Gog  the  son  of  Japhet,]  all 
together  attacking  the  Jews,  after  having  been  for  some  time 
resettled  in  their  fand,  after  their  return  from  the  general  dis- 
persion. [These  enemies  are  represented  as  making  their  at- 


tack with  all  the  impetuosity  of  a sudden  storm.]  In  this  crit- 
ical juncture,  when  the  cloud  is  just  ready  to  burst  over  Israel, 
God  appears  to  execute  by  terrible  judgments  the  vengeance 
threatened  against  these  enemies  of  his  people.  The  Prophet, 
in  terms  borrowed  from  human  passions,  describes  with  awful 
emphasis  the  fury  [of  the  Almighty]  as  coming  up  to  his  face, 
and  the  effects  of  it  so  dreadful,  as  to  make  all  the  animate 
and  inanimate  creation  tremble,  and  even  the  whole  frame  of 
nature  convulsed  with  terror.”  (Dr  J.  Smith.) 

It  is  a contested  point  among  the  ablest  commentators,  whe- 
ther this  invasion  of  the  Holy  Land  by  Gog  and  Magog,  be  an 
event  t > take  place  in  the  commencement  or  the  close  of  the 
Millennium.  (Compare  Rev.  xix.  17,  18,  with  Rev.  xx.  7 — 10.) 
The  learned  Jos.  Mede  and  Bp.  Newton  incline. to  theformer; 
Faber,  Abp.  Newcome,  and  Lowman,  to  the  la'tter.  On  sub- 
jects of  this  delicate  nature,  the  author  is  fully  sensible  that  the 
utmost  diffidence  becomes  him,  and  cannot  better  express  his 
feelings  than  in  the  following  modest  andpious  quotation  from 
Townsend:  “I  cannot  venture  to  express  an  opinion  on  this 
subject.  The  prophecy  certainly  refers  to  those  great  events 
which  are  repeatedly  alluded  to  in  other  predictions  of  Holy 
Writ,  as  about  to  take  place  at  the  end  of  the  world.  In  this 
and  similar  passages,  it  maybe  said,  ‘coming  events  cast  their 
shadows  before yet  we  cannot  penetrate  into  the  clouds  of 


Ver.  16.  Take  one  stick— Or  rod.  See  Num.  xvii.  2. 

Ver.  18.  What  thou  meanest  by  these—  Heb.  “ What  these  (are)  unto  thee.” 

Ver.  22.  One  king—  Namely,  Messiah.  Ver.  24,  compared  with  Jer.  xxiii. 
5.  6.  Hos.  i.  11.— [It  is  evident  that  the  grand  union  of  Israel  and  Judah  here 
predicted,  and  their  government  under  one  king,  and  that  king  to  be  David, 
must  still  be  future  ; tor,  politically  speaking,  they  never  had  a king  from  that 
day  to  this,  far  less  a king  or  prince  of  that  name.  See  notes  on  chap,  xxxiv. 
2.4.  Je.  xxx.  l.J —Bagster. 

Ver.  26.  A covenant  of  'peace—  Isa.  liv.  10.  Eph.  ii.  14—18. 

Ver.  27  My  taberruicle— That  is,  the  divine  presence  shall  certainly  reside 
among  them.  Chap,  xliii.  7.  2 Cor.  vi.  16. 

Chap.  XXXVIII.  Ver.  2.  Gog , the  land  of  Magog —By  Gen.  x.  2,  we 
learn  that  Magog  was  the  second  son  of  Japheth,  who  doubtless  gave  his 
name  to  the  land  here  referred  to. — [Rather  “ Gog  (the  prince)  of  the  land  of 
Magog,  the  prince  of  Rosh,  Meshech,  and  Tubal.”  By  Magog  is  most  proba- 
bly meant  the  Scythians  or  Tartars,  called  so  by  Arabian  and  Syrian  writers, 
tnd  especially  the  Turks,  who  were  originally  natives  of  Tartary  ; and  by 


Rosh,  the  Russians,  descendants  of  the  ancient  inhabitants  on  the  river  Araxes 
or  Rosh.  See  Bochart,  Michaelis,  D'Herbelot,  and  others.]— Bagster.  ‘‘It 
is  generally  ailmitted  that  this  relates  to  Scythia,  or  Tartary,  and  that  Gog  was 
the  common  name  of  their  kings,  as  Pharaoh  was  of  the  kings  of  Egynt.” 
Roothroyd  in  loc.  “ Michaelis  compares  the  word  Gog  with  Kak,  or  Chak, 
the  general  name  of  kings  among  the  ancient  Turks,  Moguls,  Tartars  Ca- 
talans, and  Chinese  and  thinks  that  Magog  denotes  those  vast  tracts 

of  country  to  the  north  of  India  and  China,  which  the  Greeks  call  Scythia, 
and  we  Tartary.  Scythopolis  and  Hieropohs,  which  the  Scythians  took  when 
they  overcame  Syria,  were  ever  after,  by  the  Scythians,  called  Magog.  Tne 
Arabs  call  the  Chinese  wall  Sud  Yagog et  Magog."— Newcome. 

Ver.  4.  J will  put  hooks  into  thy  jaws.— See  chap.  xxix.  4. 

Ver.  6.  Gorner,  &c.— The  Celts,  or  Cimmerians.  Under  these  names  may 
probably  be  included  the  descendants  of  all  the  barbariun  bands  in  the  north  of 
Asia.  See  ver.  15.  ......  . 

V i.  8.  After  many  days  thou  shalt  be  visited. — Boothroyd,  following  the 
Chaldee,  “ Thou  shalt  number  (or  enrol)  them  ;”  i.  e.  all  the  barbarian  forces 

9G3 


* 


'I’he  malice  of  Gog.  EZEKIEL. — CHAP.  XXXVIII.  God's  judgment  against  him. 


land  that  is  brought  back  from  the  sword,  and 
is  gathered  out  of  many  people,  against  the 
mountains  k of  Israel,  which  have  been  always 
waste : but  it  is  brought  forth  i out  of  the  na- 
tions, and  they  shall  dwell  safely  all  m of  them. 

9 Thou  shalt  ascend  and  come  like  a storm, 
thou  shalt  be  like  a cloud  to  cover  the  land, 
thou,  and  all  thy  "bands,  and  many  people 
with  thee. 

10  Thus  saith  the  Lord  God  ; It  shall  also 
come  to  pass,  that  at  the  same  time  shall  things 
come  into  thy  mind,  and  thou  shalt  0 think  an 
evil  thought : 

11  And  thou  shalt  say,  I will  go  up  to  the  land 
of  unwalled  villages  ; I will  go  to  them  p that 
are  at  rest,  that  dwell  i safely,  all  of  them 
dwelling  without  walls,  and  having  neither 
bars  nor  gates, 

12  To  r take  a spoil,  and  to  take  a prey,  to 
turn  thy  hand  upon  the  desolate  places  that 
are  now  inhabited,  and  upon  the  people  that 
are  gathered  out  of  the  nations,  which  have 
gotten  cattle  and  goods,  that  dwell  in  the 8 midst 
of  the  land. 

13  Sheba,  and  Dedan,  and  the  merchants  of 
Tarshish,  with  all  the  1 young  lions  thereof, 
shall  say  unto  thee,  Art  thou  come  to  take  a 
spoil  ? hast  thou  gathered  thy  company  to  take 
a prey  1 to  carry  away  silver  and  gold,  to  take 
away  cattle  and  goods,  to  take  a great  spoil  ? 

14  Tf  Therefore,  son  of  man,  prophesy  and 
say  unto  Gog,  Thus  saith  the  Lord  God  ; In 
that  day  when  my  people  of  Israel  u dwelleth 
safely,  shalt  thou  not  know  v it  ? 

15  And  thou  shalt  come  from  thy  place  out 
of  the  north  parts,  thou,  and  many  people  with 
thee,  all  of  them  riding  upon  horses,  a great 
company,  and  a mighty  army  : 

16  And  thou  shalt  come  up  against  my  peo- 
ple of  Israel,  as  a cloud  to  cover  the  land;  it 
shall  be  in  the  latter  days,  and  I will  bring 
thee  against  my  land,  that  w the  heathen  may 
know  me,  when  I shall  be  sanctified  in  thee, 
O Gog,  before  their  eyes. 

17  Thus  saith  the  Lord  God  ; Art  thou  he  of 
whom  I have  spoken  in  old  time  * by  my  ser- 
vants the  prophets  of  Israel,  which  prophesied 
in  those  days  many  years  that  I would  bring 
thee  against  them  ? 

18  And  it  shall  come  to  pass  at  the  same  time 
when  Gog  shall  come  against  the  land  of  Is- 
rael, saith  the  Lord  God,  that  my  fury  shall 
come  up  in  my  face. 


| A.  M.  9)17. 
| B.  C.  ,5X7. 

I k c.38.1.1, 

8. 

I 1 Pe.2.9. 
m c.28.26. 


n Is. 8.9, 10. 


o or;  con- 
ceive a 
mischiev- 
ous pur- 
pose. 

p Je.49.3L 

q or,  confi- 
dently. 


r spoil  the 
spoil, and 
to  prey 
the  prey. 


a navel. 
Ju.9.37. 


t Ps.57.4. 
c.19.3,5. 

a Je. 523.6. 
v c. 37.28. 
w Ex.  14.4. 

x by  the 
hands  of. 


y Joel  2.18. 

z Joel  3.16. 
Zec.14.4, 
&c. 

a or, toicers, 
or,  stairs. 


b Re.16.21. 


a c.33.2, 
&c. 


b or,  strike 
thee  with 
six 

plagues  ; 
or,  draw 
thee  back 
ivilh  a 
hook  of 
six  teeth. 

c sides  of 
the  north. 

d Re.  19.17. . 
21. 

e wing. 

f devour 


face 
the  field. 


h Am.  1.4, 
&c. 


i or,  confi- 
dently. 


j Is.  66. 19. 
Je. 25.22. 
Zep.2.  II. 


k Ex.20.7. 
Le.  18.21. 


19  For  in  my  -T  jealousy  and,  in  the  fire  of  my 
wrath  have  I spoken,  Surely  inthatday  'there 
shall  be  a great  shaking  in  the  land  of  Israel ; 

20  So  that  the  fishes  of  the  sea.  and  the  fowls 
of  the  heaven,  and  the  beasts  of  the  field,  and 
all  creeping  things  that  creep  upon  the  earth, 
and  all  the  men  that  are  upon  the  face  of  the 
earth,  shall  shake  at  my  presence,  and  the 
mountains  shall  be  thrown  down,  and  the 
* sleep  places  shall  fall,  and  every  wall  shall 
fall  to  the  ground. 

21  And  1 will  call  for  a sword  against  him 
throughout  all  my  mountains,  saith  the  Lord 
God  : every  man’s  sword  shall  be  against  his 
brother. 

22  And  I will  plead  against  him  with  pesti- 
lence and  with  blood  ; and  I will  rain  upon 
him,  and  upon  his  bands,  and  upon  the  many 
people  that  are  with  him,  an  overflowing  rain, 
and  great  b hailstones,  fire,  and  brimstone. 

23  Thus  will  I magnify  myself,  and  sanctify 

myself ; and  I will  be  known  in  the  eyes  of 
many  nations,  and  they  shall  know  that  I am 
the  Lord.  , 

CHAPTER  XXXIX. 

I God’s  judgment  upon  Gog.  8 Israel's  victory.  11  Gog’s  burial  in  Hamon-go g.  1< 
The  feast  of  the  fowls.  23  Israel,  having  been  plagued  for  their  sins,  shall  be  gathered 
again  with  eternal  favour. 

THEREFORE,  thou  son  of  man,  prophesy 
against"  Gog,  and  say,  Thus  saith  the  Lord 
God  ; Behold,  I am  against  thee,  O Gog,  the 
chief  prince  of  Meshech  and  Tubal : 

2 And  I will  turn  thee  back,  and  b leave  but 
the  sixth  part  of  thee,  and  will  cause  thee  to 
come  up  from  the  c north  parts,  and  will  bring 
thee  upon  the  mountains  of  Israel  : 

3 And  I will  smite  thy  bow  out  of  thy  left  hand, 
and  will  cause  thine  arrows  to  fall  out  of  thy 
right  hand. 

4 Thou  shalt  fall  upon  the  mountains  of  Is- 
rael, thou,  and  all  thy  bands,  and  the  people 
that  is  with  thee:  I will  give  thee  unto  the  ra- 
venous birds  d of  every  e sort,  and  to  the  beasts 
of  the  field  f to  be  devoured. 

5 Thou  shalt  fall  upon  the  e open  field:  for  I 
have  spoken  it,  saith  the  Lord  God. 

6.  And  I will  send  a fire  h on  Magog,  and 
among  them  that  dwell  ‘ carelessly  in  the  ) isles  • 
and  they  shall  know  that  I am  the  Lord. 

7 So  will  I make  my  holy  name  known  in  the 
midst  of  my  people  Israel;  and  I will  not  let 
them  pollute  my  holy  k name  any  more : and 
the  heathen  shall  know  that  I am  the  Lord,  the 
Holy  One  in  Israel. 


thick  darkness  that  encircle  the  future.  We  are  both  exhorted 
and  encouraged  to  study  the  word  of  prophecy,  not  with  a view 
of  indulging  curiosity,  but  of  enforcing  humility  ; to  strengthen 
our  faitn,  by  enabling  us  so  plainly  to  see  the  hand  of  Provi- 
dence in  the  past  and  present,  that  we  may  believe  the  pro- 
mises which  relate  to  the  future.  As  the  present  dispensation 
of  the  kingdom  of  the  Messiah  was  predicted  in  general  and 
indefinite  terms  to  the  ancient  Jews,  so  is  the  millennial  pe- 
riod of  the  world  predicted  to  us.  As  the  Jew  was  called  on  to 
believe  in  those  ages  of  the  church,  so  is  the  Christian  required 
to  believe  at  present.  As  the  former  prophecies  have  been  ful- 
filled, so  will  the  latter  be  accomplished.” 

Chap.  XXXIX.  Ver.  1 — 29.  "The  defeat  and  utter  destruction 


of  Gob’s  immense  army. — The  Prophet  goes  on  to  denounce 
the  judgments  of  God  against  those  formidable  enemies  of  his 
churcn  and  people.  He  describes  the  awful  slaughter  and  bu- 
rial of  the  combined  forces,  in  such  lofty  and  comprehensive 
language,  as  must  certainly  imply  one  of  the  greatest  and  hap- 
piest revolutions  that  the  world  has  ever  witnessed.  And  to 
make  the  subject  more  impressive,  the  Prophet  delays  sum- 
moning the  birds  and  beasts  of  prey  to  feast  on  the  slam  (in  al- 
lusion to  the  custom  of  feasting  on  the  remains  of  sacrifices) 
till  after  the  greater  multitudes  are  buried;  to  intimate  that 
even  these  remains  would  be  more  than  enough  to  satisfy  the 
appetites  of  these  rapacious  creatures.  He  then  concludes  as 
usual  with  a reference  to  the  return  of  his  people  from  their 


-Against. — Rather, 
-Which  have  been  always —Newcome, 


from  the  north.  See  Hebrew  of  Num.  i.  44  ; iii.  39,  6sc.- 

‘‘upon”  tgnal)  the  mountains. Which  have  been 

long”  waste. 

Ver.  ll.  Dwell  safely.—  See  margin.  Without  fear  or  suspicion. 

Ver.  12.  To  take  a spoil.  Heb.  '*  To  spoil  the  spoil,  ana  to  prey  the  prey.” 
So  ver.  13.  - In  the  midst.— Heb.  */  Navel,”  or  highest  part. 

Ver.  16.  Latter  days.  (Though  it  is  not  generally  agreed  what  people  or 
transactions  are  here  predicted,  yet  it  seems  evident  that  the  prophecy  is  not 
yet  accomplished  Nothing  occurred  in  the  wars  of  Cambyses,  or  Antiochus 
Epiphanes,  with  the  Jews  that  answers  to  it ; and  the  expression  here  used  — 
in  the  latter  days  plainly  implies,  that  there  should  be  a succession  of  many 
ages  between  the  publication  of  the  prediction  and  its  accomplishment  It  is 
therefore  supposed,  with  much  probability,  that  its  fulfilment  will  he  posterior 
to  the  conversion  of  the  Jews,  and  their  restoration  to  their  own  land  • and  that 
the  Turks,  Tarta pi,  or  Scythians,  from  the  northern  parts  of  Asia,’  perhaps 
uniting  with  the  inhabitants  of  some  more  southern  regions,  will  make  war 
upon  the  Jews,  and  be  cut  off  in  the  manner  here  predicted.]— Bagster  . 

Ver.  17.  By  my  servants.—  ' By  the  hand  of,”  &c.  This,  it  seems  had  l 
904 


I been 


predicted  from  the  most  ancient  times  ; perhaps  even  by  Enoch.  See  Jude  14. 

Ver.  20.  Steep  places.—  Terraces,  perhaps,  artificially  supported  on  the  sides 
of  mountains. 

Chap.  XXXIX.  Ver.  1.  Gog—  See  chap,  xxxviii/2. 

Ver.  2.  1 will  tarn  thee  back.— [It  is  probable  that  none  of  the  invaders  will 
escape : but  perhaps  the  inhabitants  of  Magog  in  general  are  meant.  The  im- 
mense army  of  Gog,  led  forth  against  Israel,  will  almost  empty  his  land  ; and 
the  subsequent  judgments  of  God  upon  those  that  remain  at  home,  will  reduce 

them  to  a sixth  of  the  whole.] — Bagster. Leave  but  the  sixth  part  of  thee. 

—This  is  variously  rendered,  as  may  he  seen  in  the  margin.  Newcome  follows 
our  version  in  the  text,  but  remarks  that  the  Chaldee  reads,  “ to  deceive.”  So 
Rosenmuller,  Dathe,  Dimock,  &c.  Boothroyd  translates,  **  I will  turn  thee 

and  lead  thee  about.” From  the  north  parts  — Heb.  *'  From  the  sides  of 

the  north.” 

Ver.  6.  I loill  send  a fire— { Some  terrible  judgment  will  destroy  the  coun- 
tries whence  the  army  of  Gog  was  led  forth,  about  the  same  time  that  the  ar- 
my itself  shall  be  cut  off.]— Bagster. Carelessly  in  the  isles. — Newcome, 

” Securely  in  the  sea-coasts  ” 


The  victory  of  IsraeL 


EZEKIEL. — CHAP.  XL.  Israel  shall  be  gathered  again. 


8 If  Behold,  it  > is  come,  and  it  is  done,  saith  the 
Lord  Cod;  this  is  the  day  whereof  I have  spoken. 

9 And  they  that  dwell  in  the  cities  of  Israel 
shall  go  forth,  and  shall  set  on  fire  and  burn 
the  weapons,  both  the  shields  and  the  bucklers, 
the  bows  and  the  arrows,  and  the  m hand- 
staves,  and  the  spears,  and  they  shall  n burn 
° them  with  fire  seven  years: 

10  So  that  they  shall  take  no  wood  out  of  the 
field,  neither  cut  down  any  out  of  the  forests  ; 
for  they  shall  burn  the  weapons  with  fire  : and 
they  shall  spoil  p those  that  spoiled  them,  and 
rob  those  that  robbed  them,  saith  the  Lord  God. 

11  Tf  And  it  shall  come  to  pass  in  that  day, 
that  I will  give  unto  Gog  a place  there  of 
graves  in  Israel,  the  valley  of  the  passengers 
on  the  east  of  the  sea  : and  it  shall  stop  the 
i noses  of  the  passengers : and  there  shall  they 
bury  Gog  and  all  his  multitude : and  they 
shall  call  it  The  valley  of  r Hamon-gog. 

12  And  seven  months  shall  the  house  of  Is- 
rael be  burying  of  them,  that  they  may  cleanse 
* the  land. 

13  Yea,  all  the  people  of  the  land  shall  bury 
them ; and  it  shall  be  to  them  a renown  the  day 
that  I 1 shall  be  glorified,  saith  the  Lord  God. 

14  And  they  shall  sever  out  men  of  " conti- 
nual employment,  passing  through  the  land  to 
bury  with  the  passengers  those  that  remain 
upon  the  face  of  the  earth,  to  cleanse  it : after 
the  end  of  seven  months  shall  they  search. 

15  And  the  passengers  that  pass  through  the 
land,  when  any  seeth  a man’s  bone,  then  shall 
he  v set  up  a sign  by  it,  till  the  buriers  have 
buried  it  in  the  valley  of  Hamon-gog. 

16  And  also  the  name  of  the  city  shall  be 
w Hamonah.  Thus  shall  they  cleanse  the  land. 

17  If  And,  thou  son  of  man,  thus  saith  the 
Lord  God  ; Speak  1 unto  every  feathered  y fowl, 
and  to  every  beast  of  the  field,  Assemble  your- 
selves, and  come ; gather  yourselves  on  every 
side  to  my  z sacrifice  a that  I do  sacrifice  for 
you,  even  a great  sacrifice  upon  the  mountains 
of  Israel,  that  ye  may  eat  flesh,  and  drink 
blood. 

18  Ye  shall  eat  the  flesh  of  the  mighty,  and 
drink  the  blood  of  the  princes  of  the  earth,  of 
rams,  of  lambs,  and  of  b goats,  of  bullocks,  all 
of  them  fatlings  of c Bashan. 

19  And  ye  shall  eat  fat  till  ye  be  full,  and  drink 


A.  M.  3417. 
B.  C.  587. 


1 Ke.16,17. 
21.5. 

m or,  jave- 
lins. 

n or,  make 
afire  of 
them. 
o Ps.46.9. 
p Is.  14.2. 
q or, mouths 
r that  is, 
the  multi- 
tude of 
Gog. 

a De.21.23. 

ver.14,16. 
t c. 28.22. 
u continu- 
ance, 
v build. 
withal  is, 
the  multi- 
tude. 
x to  the 
fowl  of 
every 
wing. 

y Re.  19. 17, 
18. 

Is.  18. 6. 
z or, 

slaughter. 
a Zep.1.7. 
b great 
goats. 
c De.32.14. 
Ps.22.12. 


d Ps. 70.5,6. 
e Ex. 7.4. 
f Ps.9.16. 


5.16.17. 
c.36.18, 
See. 

h De.31.17. 
Is.  1.15. 

8.17. 

50.2. 

i Le.  26.25. 

Ps.  106.41. 
j Je.30.3, 
18. 

c.34.13. 
k Ho.1.11. 

1 Ps.99.8. 

Je.  30.11. 
mDe.28.47, 
48 

32.14,15. 
n by  my 
causing 
of. 

o De.30.3,4. 
Ne.  1.8.. 
10. 

p Is.54.3. 
q Zee.  12.10. 
Ac.2.17. 

1 Jn.3.24. 
A.  M.  3430. 
B.  G.  574. 
a c. 33.21. 


blood  till  ye  be  drunken,  of  my  sacrifice  which 
I have  sacrificed  for  you. 

20  Thus  ye  shall  be  filled  at  my  table  with 
rt  horses  and  chariots,  with  mighty  men,  and 
with  all  men  of  war,  saith  the  Lord  God. 

21  Tf  And  I will  set  my  glory  among  the  hea- 
then, and  all  the  heathen  shall  see  my  judg- 
ment that  I have  executed,  and  my  hand  that 
I have  laid  ' upon  them. 

22  So  the  house  of  Israel  shall  f know  that 
I am  the  Lord  their  God  from  that  day  and 
forward. 

23  And  the  heathen  shall  know  that  the  house 
of  Israel  went  into  captivity  for  their  « iniqui- 
ty : because  they  trespassed  against  me,  there- 
fore hid  h I my  face  from  them,  and  gave  them 
into  the  hand  >’  of  their  enemies:  so  fell  they 
all  by  the  sword. 

24  According  to  their  uncleanness  and  ac- 
cording to  their  transgressions  have  I done 
unto  them,  and  hid  my  face  from  them. 

25  H Therefore  thus  saith  the  Lord  God;  Now 
i will  I bring  again  the  captivity  of  Jacob,  and 
have  mercy  upon  the  k whole  house  of  Israel, 
and  will  be  jealous  for  my  holy  name  ; 

26  After  > that  they  have  borne  their  shame, 
and  all  their  trespasses  whereby  they  have 
trespassed  against  me,  m when  they  dwelt  safe- 
ly in  their  land,  and  none  made  them,  afraid. 

27  When  I have  brought  them  again  from 
the  people,  and  gathered  them  out  of  their 
enemies’  lands,  and  am  sanctified  in  them  in 
the  sight  of  many  nations  ; 

28  Then  shall  they  know  that  I am  the  Lord 
their  God,  n which  caused  them  to  be  led  into 
captivity  among  the  heathen  : but  I have  ga- 
thered them  unto  their  own  land,  and  have  left 

0 none  of  them  anymore  there. 

29  Neither  p will  I hide  my  face  any  more 
from  them  : for  I have  poured  out  my  spirit 
upon  the  house  of  Israel,  saith  the  Lord  God. 

CHAPTER  XL. 

1 The  time,  manner,  and  end  of  the  vision.  6 The  description  of  the  eaat  gate,  20  of 
the  north  eate,  24  of  the  eoulh  gate.  32  of  the  east  gate.  35  and  of  the  north  gate, 
39  Eight  tables.  44  The  chambers  48  The  porch  of  the  house. 

IN  the  five  and  twentieth  year  of  our  captivi- 
ty, in  the  beginning  of  the  year,  in  the  tenth 
day  of  the  month,  in  the  fourteenth  year  after 
that  the  city a was  smitten,  in  the  self-same  day 
the  hand  of  the  Lord  was  upon  me,  and 
brought  me  thither. 


then  captivity,  and  promises  a final  restoration  to  all  Is- 
rael. 

From  a short  view  of  this  remarkable  section  of  prophecy, 
it  will  appear,  that  it  must  refer  to  some  event  of  extraordina- 
ry interest.  The  writer,  full  of  his  subject,  sets  it  in  all  the 
variety  of  lights  it  will  bear,  and  leaves  no  room  for  any  one 
that  snail  come  after  him  either  to  add  or  to  improve ; except, 
indeed,  the  inspired  author  of  the  Apocalypse,  who  in  one  sub- 
lime passage  must  be  admitted  to  have  excelled  his  model. 
(See  Rev.  xix.  17,  IS.) 


Ver.  8.  It  is  done. — (So  Rev.  xvi.  17.)  When  God  determines  to  do  any  thing, 
it  may  be  considered  as  done  ; for  “ who  hath  resisted  his  will?”  Dan.  iv.  35. 
Rom.  ix.  19. 

Ver.  9.  Set  on  fire  and  burn—  [The  language  here  employed  seems  to  inti- 
mate. that  the  army  of  Gog  will  he  cut  off  by  miracle,  as  that  of  Sennacherib  ; 
for  the  people  are  described  as  going  forth,  not  to  fight  and  conquer,  but  merely 
to  gather  the  spoil,  and  to  destroy  the  weapons  of  war,  as  no  longer  of  use.] — 

Bagster. The  hand- staves— Lowth,  “ Clubs.” They  shall  burn  them. 

—Margin,  “ Make  a fire  of  them  for  seven  years.”  See  note  on  Isa.  ix.  5. — 
[When  the  immense  number  and  destruction  of  the  invaders  are  considered, 
and  also  the  little  fuel  comparatively  which  is  necessary  in  warm  climates,  we 
may  easily  conceive  of  this  being  literally  fulfilled.  Mariana,  in  his  History 
of  Spain,  says,  that  after  the  Spaniards  had  given  that  signal  overthrow  to  the 
Saracens,  A.  D.  1212,  they  found  such  a vast  quantity  of  lances,  javelins,  and 
such  like,  as  served  them  for  four  years  for  fuel.]— Bagster. 

Ver.  ll.  On  the  east  of  the  sea.— (Probably  the  valley  near  the  sea  of  Gen- 
nesareth,  as  the  Targum  renders,  and  so  called  because  it  was  the  great  road 
by  which  the  merchants  and  traders  from  Syria  and  other  Eastern  countries 
went  into  Egypt.  Perhaps  what  is  now  called  the  plains  of  Haouran,  south 

of  Damascus.]— Bolster. And  it  shall  stop , &c.— 1 That  is,  the  heat  and 

offensive  smell  of  putrid  carcasses  shall  prevent  the  passengers  from  coming 
near,  till  they  are  all  buried. Hamon-gog—  That  is.  the  multitude  of  Gog. 

Ver.  13.  A renr/wn— That  is.  a credit,  an  honour,  that  they  have  interred  them. 

Ver.  14.  Men  of  continual  employment. --Hah.  ‘‘Men  of  continuance  (or 
perseverance)  in  the  employment.” 

Ver.  16.  Hamonah.— That  is,  the  multitude. 

114 


Chap.  XL.  Ver.  1 — 49.  The  vision  of  anew  Temple  on  a 
grand  scale—  There  is  no  doubt  that  this  whole  scene  was  vi- 
sionary. There  neither  then  was,  nor  had  been,  any  temple 
in  existence,  which  could  fully  answer  to  the  description.  Eze- 
kiel represents  himself  as  stationed  upon  a high  mountain,  on 
the  south  of  which  he  saw  “ the  frame  (or  building)  of  a city” 
— probably,  the  buildings  in  their  unfinished  state.  Here  ap- 
peared to  him  a celestial  agent  in  the  character  of1  a surveyor, 
with  a measuring  rod  in  his  hand ; and  as  he  measured,  he 
gave  the  dimensions  to  the  Prophet,  that  he  might  report  them 


Ver.  17.  Every  feathered  fowl.— Heb.  “Fowl  (or  birds)  of  every  wing.” 
To  my  sacrifice— See  Isa.  xxxiv.  6.  , . 

Ver.  19.  Ye  shall  eat  fat.—[ Not  the  Jews,  as  Voltaire  falsely  and  most  ma- 
liciously asserted,  hut  the  fowls  and  beasts  which  God  invites  (ver.  17.)  to  par- 
take of  the  sacrifice  of  his  enemies.] — Bagster. 

Ver.  20.  Tilled  at  my  table.—"  The  table  of  God  is  the  field  covered  with 
dead  bodies,  the  place  of  the  slaughter  of  Magog.  It  is  impossible  to  conceive 
how  unbelievers  could  quote  this  verse  to  prove  that  the  Jews  of  old  times 
(did)  eat  the  flesh  of  horses  and  even  of  men.  Voltaire,  though  cautioned 
that  not  Jews,  nor  men,  but  wild  beasts  and  birds,  were  invited  to  this  feast  of 
slaughter,  (i.  e.  to  the  consumption  of  the  slain,)  yet  insisted,  to  the  last,  on 
his  strange  accusation.”  Michaelis. 

Ver.  21.  Horses  and  chariots—  New come,  “ Horses  and  their  riders.”  So 
LXX.,  Syriac,  Vulgate,  and  all  modem  translators. 

Ver.  25.  Bring  again  the  captivity. — [The  return  of  a few  Jews  from  Ba- 
bylon, and  their  continuance,  increase,  partial  reformation,  and  prosperity, 
till  the  days  of  Christ,  followed  by  their  present  long  continued  dispersion,  un- 
der the  frown  of  God,  and  destitute  of  his  Spirit,  could  in  no  degree  answer  to 
these  predictions.  Hence  we  must  conclude,  that  some  future  events,  exactly 
suitable  to  them,  shall  yet  take  place  relative  to  the  nation  of  Israel.] — B. 

Ver.  28.  Which  caused  them  — Hob.  “ By  my  causing  them,”  &c. 

Chap.  XL.  Ver.  1.  In  the  five.  &c.— “ The  llth  year  of  Zedekiah,  when  Je- 
rusalem was  taken,  was  also  the  llth  year  of  Jehoiachin’s  captivity,  ironi 
which  the  prophet  dates  ; and  therefore  the  25th  year  of  Jehoiachm  s captivity 
was  the  14th  year  after  the  taking  of  Jerusalem.”  Newcome  — lOn  luesday 
April  20.] —Bagster. 


905 


t'z. e/r i c Ps  description 


EZEKIEL.— CHAP.  XL. 


oj  the  temple. 


9.  In  the  visions  b of  God  brought  he  me  into 
thV  land  of  Israel,  and  set  me  upon  a very 
high  'mountain,  d by  which  was  as  the  frame 
of  a city  on  the  south. 

3 And  he  brought  me  thither,  and,  behold, 
there  was  a man,  whose  'appearance  was  like 
the  appearance  of  brass,  with  a line  of  flax 
in  his  hand,  and  a measuring  reed;  and  he 
stood  in  the  gate. 

4 And  the  man  said  unto  me,  Son  of  man,  be- 
hold with  thine  eyes,  and  hear  with  thine  ears, 
and  set  thy  heart  upon  all  that  I shall  show 
thee;  for  to  the  intent  that  I might  show  them 
unto  thee  art  thou  brought  hither:  declare 
1 all  that  thou  seest  to  the  house  of  Israel. 

5 And  behold  a wall  on  the  outside  of  the 
house  round  about,  and  in  the  man’s  hand 
a measuring  reed  of  six  cubits  long  by  the 
cubit  and  a hand  breadth:  so  he  measured 
the  breadth  of  the  building,  one  reed;  and  the 
height,  one  reed. 

6 IT  Then  came  he  unto  the  gate  s which  look- 
eth  toward  the  east,  and  went  up  the  stairs 
thereof,  and  measured  the  threshold  of  the 
gate,  which  was  one  reed  broad ; and  the 
other  threshold  of  the  gale , which  was  one 
reed  broad. 

7 And  every  little  chamber  was  one  reed 
long,  and  one  reed  broad  ; and  between  the 
little  chambers  were  five  cubits;  and  the 
threshold  of  the  gate  by  the  porch  of  the  gate 
within  was  one  reed. 

8 He  measured  also  the  porch  of  the  gate 
within,  one  reed. 

9 Then  measured  he  theporch  ofthe  gate, eight 
cubits;  and  the  posts  h thereof,  two  cubits  ;.and 
the  porch  of  the  gate  was  inward. 

10  And  the  little  chambers  ■ of  the  gate  east- 
ward were  three  on  this  side,  and  three  on  that 
side;  they  three  were  of  one  measure:  and 
the  posts  had  one  measure  on  this  side  and 
on  that  side. 

11  And  he  measured  the  breadth  of  the  entry 
of  the  gate,  ten  cubits  ; and  the  length  of  the 
gate,  thirteen  cubits. 

12  The  i space  also  before  the  little  chambers 
was  one  cubit  on  tliis  side , and  the  space  was 
one  cubit  on  that  side  : and  the  little  cham- 
bers were  six  cubits  on  this  side,  and  six  cubits 
on  that  side. 

13  He  measured  then  the  gate  from  the  roof 
of  one  little  chamber  to  the  roof  of  another: 
the  breadth  was  five  and  twenty  cubits,  door 
against  door. 


A.  M.  3430. 
B.  U.  571. 


b c.8.3. 


c Re.21.10, 
Sic. 


d or ,upon. 


c Da.  10.6. 


f c.43.10. 


g whose 

SHF 

the  east. 


h c.45.19. 


i ver.7. 


j limit,  or, 
bound. 


k Ex.27.9. 
c.42.1. 


1 closed. 


in  1 Ki.6.4. 


n or,  galle- 
ries, ( r, 
porches. 


o or, within 


p Re.  11.2. 

q 1 Ki.6.5. 
J 11.14.2. 


r c.45.5. 


s or , from 
without. 


t whose 
face  was. 


u or,  galle- 
ries, or, 
porches. 


1 4 He  made  also  posts ofthreescore  cubits, even 
unto  the  postof  the k court  roundabout  the  gate. 

15  And  from  the  face  of  the  gate  of  the  en- 
trance unto  the  face  of  the  porch  of  the  inner 
gate  were  fifty  cubits. 

16  And  there  were  1 narrow  “windows  to  the 
little  chambers,  and  to  their  posts  within  the 
gate  round  about,  and  likewise  to  the  n arches  : 
and  windows  were  round  about  ° inward  : and 
upon  each  post  were  palm  trees. 

17  Then  brought  he  me  into  the  outward 
p court,  and,  lo,  there  were  « chambers,  and  a 
pavement  made  for  the  court  round  about: 
thirty  r chambers  were  upon  the  pavement. 

18  And  the  pavement  by  the  side  of  the  gates 
over  against  the  length  of  the  gates  was  the 
lower  pavement. 

19  Then  he  measured  the  breadth  from  the 
forefront  of  the  lower  gate  unto  the  forefront 
of  the  inner  court  8 without,  a hundred  cubits 
eastward  and  northward. 

20  If  And  the  gate  of  the  outward  court  ‘that 
looked  toward  the  north,  he  measured  the 
length  thereof,  and  the  breadth  thereof. 

21  And  the  little  chambers  thereof  were  three 
on  this  side  and  three  on  that  side;  and  the 
posts  thereof  and  the  “ arches  thereof  were 
after  the  measure  of  the  first  gate : the  length 
thereof  was  fifty  cubits,  and  the  breadth  five 
and  twenty  cubits. 

22  And  their  windows,  and  their  arches,  and 
their  palm  trees,  were  after  the  measure  of  the 
gate  that  looketh  toward  the  east;  and  they 
went  up  unto  it  by  seven  steps;  and  the  arches 
thereof  were  before  them. 

23  And  the  gate  of  the  inner  court  was  over 
against  the  gate  toward  the  north,  and  toward 
the  east ; and  he  measured  from  gate  to  gate 
a hundred  cubits. 

24  TT  After  that  he  brought  me  toward  the 
south,  and  behold  a gate  toward  the  south : 
and  he  measured  the  posts  thereof  and  the 
arches  thereof  according  to  these  measures. 

25  And  there  were  windows  in  it  and  in  the 
arches  thereof  round  about,  like  those  win- 
dows: the  length  was  fifty  cubits,  and  the 
breadth  five  and  twenty  cubits. 

26  And  there  were  seven  steps  to  go  up  to  it, 
and  the  arches  thereof  were  before  them:  and 
it  had  palm  trees,  one  on  this  side,  and  another 
on  that  side,  upon  the  posts  thereof. 

27  TT  And  there  was  a gate  in  the  inner  court 
toward  the  south:  and  he  measured  from  gate 
to  gate  toward  the  south  a hundred  cubits. 


to  his  people.  Notwithstandins;  the  apparent  magnitude  of  the 
dimensions,  Villalpandus  and  Vitringa,  both  deeply  versed  in 
such  studies,  contend  that  the  ground  plan  of  the  temple  here 
laid  down  did  not  exceed  that  of  Solomon,  and  therefore 
might  well  be  proposed  as  a pattern  of  the  new  temple  to  he  j 
erected  on  their  return  from  the  captivity,  and  which  might 


probably  have  been  more  nearly  followed,  had  all  the  tribe? 
been  equally  anxious  to  return.  (See  note  on  ver  2.)  Abp. 
Seeker  (who  has  written  a dissertation  on  this  vision)  thinks 
the  who'e  should  be  literally  unde’ stood,  except  only  the  vision 
of  waters,  &c.  in  chapter  xlvii.,  which  will  be  there  consi- 
dered. 


Ver.  2.  In  the  visions  of  God. — [There  can  he  little  doubt,  that  the  grand 
outlines  of  the  description  of  the  temple,  in  the  following  extraordinary  vision, 
were  taken  from  that  of  Solomon’s,  with  all  the  additions  made  to  it  in  after 
aces  ; and  we  may  suppose  that  Zcrubbabel,  and  the  other  Jews,  had  respect 
to  it.  as  tar  as  circumstances  would  permit,  in  rebuilding  the  temple  after  the 
*u!vlvliy'  • r®  fVrt*;  however,  many  circumstances  which  conclusively  show, 
that  something  infinitely  superior  to  either  the  first  or  second  temple  was  in- 
m ,r description  must  be  considered  as  a figure  and 
-ii  uss,n^s*  Probably  the  more  immediate  accomplishment 
t -G  Ju°  j GC.y  be  subsequent  to  the  conversion  and  restoration  of  the 
destruction  of  Gog  and  Magog,  and  the  pouring  out  of  the  Spirit, 
mentioned  at  the  close  of  the  last  chapter ; but  whether  there  will  be  any  ex- 

j? SiS  kf°V 3 » theso  cannot  determined,  though  in  some  respects 

it  seems  improbable.]— Bagster. 

Ver.  3.  Brass  That  is  Witt  ami  sparkling.  See  Rev.  i.  45. A reed.— 

X'ZA 911  prints,  ver.  5.)  wluoli.  according  to  the  tables  affixed  lo  the  Old 
lran5la‘orh  wera  somewhat  more  than  11  feet,  hut,  accord- 
•T5nT,,i;T,  T i i f °"ly-  To  compare  the  size  of  this 

lernple  vuth  Soiomon  s,  see  exposition  ot  1 Kings,  chaps,  vi.  vii.  and  notes, 
rnnfr  werf,°S  °?e  measure.— IThe  entrance  into  the  outer 

cou  t seems  to  have  been  through  a porch  with  doors  at  both  ends  ; anrl  on 
each  side  of  this  porch  were  three  small  chambers,  or  rooms,  for  the  use  of  the 
porters,  a reed  square  in  size,  with  a passage  of  five  cubits  between  them  The 
J2r.KJli.fi"?*'’  ,5rrt,he  ' cfUt  »•'“  man,*’  (Oe.  iii.  li.)  was  about.  18  inches  ; 
out  the  cubit  used  by  the  angel  was,  as  we  leam  from  chap,  xliii.  13  “a  cubit 
906 


and  a hand  breadth,”  or  about  three  inches  more  than  the  common  cubit,  that 
is,  21  inches.  Hence  the  measuring  reed,  which  was  " six  cubits  long,  by  the 
cubit  and  the  hand  breadth.”  (ver.  5.)  must  have  been  about  10  1-2  feet.  I— B. 

Ver.  12.  Space—  Heb.  ” Limit,”  bound,  or  boundary.  Some  understand  this 
of  a projecting  rail,  or  balustrade.— Newcomc. 

Ver.  13.  Gate  from  the  roof. — [The  whole  arch  of  the  east  gate,  measured 
from  the  southern  extremity  of  one  room  to  the  northern  extremity  of  the  op- 
posite room,  was  25  cubits  ; including  the  dimensions  of  the  two  rooms,  or  12 
cubits,  (ver.  7.)  the  spaces  before  the  rooms,  or  2 cubits,  (ver.  12.)  and  the 
breadth  ofthe  entrance,  10  cubits,  (ver.  11.)  making  in  all  24  cubits,  leaving 
one  cubit  for  the  thickness  of  the  walls.] — Bagster. 

Ver.  15.  Face  of  the  gate,  &c.— [This  was  the  whole  length  of  the  porch, 
from  the  outward  front,  (chap.xli.  21,  25.)  to  the  inner  side  which  looks  into 
the  first  court,  (ver.  17.)  including  the  thickness  of  the  walls,  (ver.  6.)  cham- 
bers, (ver.  7.)  and  spaces  between  them.]— Bolster. 

Ver.  22.  Before  them. — [Or,  “ suitable  to  them,”  that,  is,  to  the  arches  ofthe 
east  gate.  The  north  gate  into  the  outward  court,  and  every  thing  belonging 
to  it,  were  exactly  the  same  as  the  east  gate.  1— Bagster. 

Ver.  23.  Gate  of  the  inner  court— [That  is,  the  gate  of  the  jnner  court  was 
opposite,  and  exactly  answered  to  the  gate  of  the  outward  court,  both  on  the 
north  and  east  side  ; and  between  the  gates  of  the  outward  ana  inner  court 
was  a space  of  a hundred  cubiis.]— Bagster. 

Ver.  24.  These  measures. — IThat  is,  according  to  the  measures  of  the  east- 
ern and  northern  gates.  There  does  not  appear  to  have  been  any  gates  on  the 
west  though  the  courts  seem  to  have  extended  to  the  western  waiJ.l*  -B 


Ezekiel's  description  EZEKIEL. — CHAP.  XL1. 


of  the  temple, 


28  And  he  brought  me  to  the  inner  court  by 
the  south  gate:  and  he  measured  the  south 
gate  according  to  these  measures  ; 

29  And  the  little  chambers  T thereof,  and  the 
posts  thereof,  and  the  arches  thereof,  accord- 
ing to  these  measures : and  there  were  windows 
in  it  and  in  the  arches  thereof  round  about : 
it  was  w fifty  cubits  long,  and  five  and  twenty 
cubits  broad. 

30  And  the  arches  round  about  were  five  and 
twenty  cubits  long,  and  five  cubits  x broad. 

31  And  the  arches  thereof  were  toward  the 
outer  court ; and  palm  trees  were  upon  the 
posts  thereof : and  the  going  up  to  it  had 
eight  steps. 

32  Tf  And  he  brought  me  into  the  inner  court 
toward  the  east : and  he  measured  the  gate 
according  to  these  measures. 

33  And  the  little  chambers  thereof,  and  the 
posts  thereof,  and  the  arches  thereof,  were  ac- 
cording to  these  measures : and  there  were 
windows  therein  and  in  the  arches  thereof 
round  about:  it  was  fifty  cubits  long,  and  five 
and  twenty  cubits  broad. 

34  And  the  arches  thereof  were  toward  the 
outward  court;  and  palm  trees  were  upon  the 
posts  thereof,  on  this  side,  and  on  that  side  : 
and  the  going  up  to  it  had  eight  steps. 

35  T[  And  he  brought  me  to  the  * north  gate, 
and  measured  it  according  to  these  measures ; 

36  The  little  chambers  thereof,  the  posts 
thereof,  and  the  arches  thereof,  and  the  win- 
dows to  it  round  about : the  length  was  fifty 
cubits,  and  the  breadth  five  and  twenty  cubits. 

37  And  the  posts  thereof  were  toward  the  out- 
er court ; and  palm  trees  were  upon  the  posts 
thereof,  on  this  side,  and  on  that  side : and  the 
going  up  to  it  had  eight  steps. 

38  And  the  chambers  and  the  entries  thereof 
were  by  the  posts  of  the  gates,  where  they 
washed  the  burnt-offering. 

39  TI  And  in  the  porch  of  the  gate  were  two 
tables  on  this  side,  and  two  tables  on  that  side, 
to  slay  thereon  the  2 burnt-offering  and  the 
“ sin-offering  and  the  b trespass-offering. 

40  And  at  the  side  without,  c as  one  goeth  up 
to  the  entry  of  the  north  gate,  were  two  tables  ; 
and  on  the  other  siderwhich  was  at  the  porch 
of  the  gate,  were  two  tables. 


A.  M.  3430. 
B.  C.  574. 


v lCh.‘78. 

It, 12 
2 Cli.31. 
11. 

Ne.13.9. 

Je.35.2,4. 

36.10. 


w ver.21,25, 
33,36. 


x breadth. 


y c.44.4. 
47.2. 


z Le.1.3, 
&c. 


a Le.4.2,3. 


b Le.5.6, 
Ac. 

6.6. 

7.1,  Ac. 


c or,  at  the 
step. 


d or,  andi- 
rons., or, 
the  two 
hearth- 
stones. 


e 1 Cl  i.6. 31, 
Ac. 

f c.8.5. 


g Le.8.35. 
Nu.3.27.. 
38. 

18.5. 

1 Ch.9.23. 

2 Ch.13. 
11. 

Ps.  134.1. 
Mai. 2.4. . 
7. 

1 Ti.6.20. 


h or,  ward , 
or,  ordi- 
nance, 
ver.  46. 


i Nu.18.5. 
c.44.15. 

j l Ki.2.35. 
c.43.19. 
44.15,16. 

k 1 Ki.6.3. 


1 1 Ki.7.21. 
Re.3.12. 


a Re.21.15. 


b or,  en- 
trance. 


41  Four  tables  were  on  this  side,  and  four  ta- 
bles on  that  side,  by  the  side  of  the  gate  ; eight 
tables,  whereupon  they  slew  their  sacrifices. 

42  And  the  four  tables  were  of  hewn  stone 
for  the  burnt-offering,  of  a cubit  and  a half 
long,  and  a cubit  and  a half  broad,  and  one 
cubit  high  : whereupon  also  they  laid  the  in- 
struments wherewith  they  slew  the  burnt-offer- 
ing and  the  sacrifice. 

43  And  within  were-  d hooks,  a hand  broad, 
fastened  round  about:  and  upon  the  tables 
was  the  flesh  of  the  offering. 

44  Tf  And  without  the  inner  gate  were  the 
chambers  of  the  singers  e in  the  inner  court, 
which  was  at  the  side  of  the  north  gate  ; and 
their  prospect  was  toward  the  south : one  at 
the  side  of  the  east  gate  having  the  prospect 
toward  the  north. 

45  And  he  said  unto  me,  This  chamber,  whose 
prospect  is  toward  the  f south,  is  for  the  priests, 
the  s keepers  of  the  h charge  of  the  house. 

46  And  the  chamber  whose  prospect  is  to- 
ward the  north  is  for  the  priests,  the  keepers 
of  the  charge  of  the  < altar  : these  are  the  sons 
of  i Zadok  among  the  sons  of  Levi,  which 
come  near  to  the  Lord  to  minister  unto  him. 

47  So  he  measured  the  court,  a hundred  cu- 
bits long,  and  a hundred  cubits  broad,  four- 
square ; and  the  altar  that  was  before  the 
house. 

48  T|  And  he  brought  me  to  the  porch  of  the 
house,  and.  measured  each  post  of  the  porch, 
five  cubits  on  this  side,  and  five  cubits  on  that 
side : and  the  breadth  of  the  gate  was  three  cu- 
bits on  this  side,  and  three  cubits  on  that  side. 

49  The  length  k of  the  porch  was  twenty  cu- 
bits, and  the  breadth  eleven  cubits  ; and  he 
brought  me  by  the  steps  whereby  they  went 
up  to  it:  and  there  were  pillars  i by  the  posts, 
one  on  this  side,  and  another  on  that  side. 

CHAPTER  X L I . 

The  measures,  parts,  chambers,  and  ornaments  of  the  temple. 

A FTERWARD  he  brought  me  to  the  tem- 
pie,  and  measured  » the  posts,  six  cubits 
broad  on  the  one  side,  and  six  cubits  broad 
on  the  other  side,  which  was  the  breadth  of 
the  tabernacle. 

2 And  the  breadth  of  the  b door  was  ten  cu- 
bits; and  the  sides  of  the  door  ivere  five  cubits 


Chap.  XLI.  Ver.  1 — 26.  Progress  of  the  Temple,  or  en- 
largement of  the  Church. — “ When  we  carefully  improve  our  in- 
structions, concerning  the  introductory  parts  of  religion,  we 
shall  be  led  forward  by  our  great  Teacher  into  the  interior  parts 
of  divine  truth  ; that  we  may  go  forward  in  knowledge,  wis- 
dom, and  experience,  till  we  arrive  in  the  most  holy  place  above. 
The  spiritual  building,  which  the  Lord  is  erecting,  will  prove 
both  eminent  and  durable:  our  standing  in  the  grace  of  God 
will  be  firmer,  and  our  views  and  hearts  more  enlarged,  in  pro- 
portion as  we  mount  upward  in  our  affections  and  conversa- 
tion ; and  all  the  windings  and  intricacies  of  a Christian’s  path 
still  lead  him  upward.  The  peace  and  enlargement  of  the 


church,  and  the  believer's  comfort  and  growth  in  grace,  com- 
monly make  progress  together.  The  cause  of  God  gains 
ground  gradually  amidst  all  revolutions,  under  every  dispensa- 
tion : the  boundaries  of  the  church  were  vastly  extended  by 
the  first  preaching  of  the  gospel  to  the  Gentiles;  but  they  will 
be  much  more  enlarged,  when  the  Jews  shall  be  converted, 
and  all  nations  shall  do  service  to  the  great  Redeemer.  We 
have  fellowship  with  angels  in  our  employment  and  felicity,  in 
proportion  as  we  grow  devoted  to  the  service  of  our  God  and 
Saviour.  Prudence,  affection,  and  fortitude,  should  unite  with 
fervency,  in  all  our  services.  The  ordinances  of  God  have  hi- 
therto been  rendered  more  simple  and  spiritual : the  table  of  the 


Ver.  28.  By  the  south  gate. — [As  the  outward  court  inclosed  the  inner,  the 
prophet  was  led  from  the  south  gate  of  the  outward  court  to  the  south  gate  of 
the  inner,  which  was  opposite  it,  and  so  into  the  inner  court  itself.] — Bagster. 

Ver.  29.  Little  chambers.—  [The  entrance  into  the  inner  court  seems  to  have 
been  through  a portico,  exactly  like  that  at  each  gate  of  the  outward  court ; 
but  the  ascent  was  by  8 steps,  instead  of  7.] — Bagster. 

Ver.  30.  Arches. — IThese  are  supposed  to  have  been  built  over  the  spaces 
which  separated  the  little  chambers,  or  porters’  lodges. Five  cubits  —In- 

stead of  5 cubits,  it  seems  evident,  from  the  parallel  places,  that  we  should 
read  twenty  Jive : the  word  esrim,  appears  to  have  been  lost  out  of  the  text.] 
—Bolster. 

Ver.  34.  Palm  trees. — [That  is,  probably,  the  capital  of  each  pillar  was  or- 
namented with  sculpture,  representing  leaves  or  branches  of  the  palm  tree.]— 
Bagster.  . 

Ver.  35.  Measured  it. — [The  north  gate,  as  well  as  the  east,  was  built  in  the 
game  manner,  and  of  the  same  dimensions  as  the  south  gate.] — Bagster. 

Ver.  38.  They  washed..— \ This  place,  where  the  legs  and  entrails  of  the  sa- 
crifices, especially  of  the  burnt-offerings,  were  washed,  was  just,  within  the 
portico  of  the  north  entrance  to  the  inner  court,  or  court  of  the  priests.] — B. 

Ver.  40.  Side  without— [ Two  tables  were  on  each  side,  as  you  come  into 
the  porch  of  tl»e  gate  ; and  two  on  each  side  of  the  inner  part  of  the  gate  that 
looked  towards  the  altar ; in  all  eight  tables,  on  which  they  slew  and  cut  up 
the  victims.  It  does  not  appear  that  any  such  tables  were  used  either  in  the 
tabernacle  or  temple  ; and  this  seems  to  intimate  the  introduction  of  a new 
and  more  spiritual  dispensation  )— Bagster. 

41.  Whereupon  they  slew.  Sec. — This  shows  that  they  were  int  nded  for 


Jewish  worshippers,  and  therefore  this  part,  at  least,  can  refer  to  no  Christian 
temple.  . , _ , 

Ver.  43.  Hooks.— New  come,  Edges.”  So  most  of  the  ancient  versions. — 
[These  were  probably  Ibr  hanging  up  the  victims  in  order  to  flay  them.  1 —B. 

Ver.  45.  This  chamber. — [The  word  chamber  probably  here  denotes  a row 
of  chambers,  of  which  there  seems  to  have  been  three  : one  for  the  singers  : 
one  for  the  priests  who  in  their  courses  took  charge  of  the  sacred  vessels  and 
treasures  ; and  one  for  the  priests  who  attended  on  the  altar  and  sacrifices.] — B. 

Ver.  47.  The  court. — [This  was  the  inner  court,  or  court  of  the  priests, 
which  was  of  the  same  dimensions  with  each  division  of  the  outer  court ; ana 
the  altar  stood  directly  before  the  porch  of  the  temple.] — Bagster. 

Ver.  48.  Porch  of  the  house. — [The  length  of  the  porch  was  20  cubits,  the 
same  as  the  breadth  of  the  temple,  and  the  breadth  eleven  cubits,  i.  e.  one  cu- 
bit more  than  in  Solomon’s  temple.  Two  bivalve,  or  folding  doors,  each  leaf 
of  them  being  three  cubits  wide,  seem  to  have  formed  the  entrance  ; which, 
with  five  cubits,  perhaps  of  brick  or  stone  work,  on  each  side,  called  “ the  post 
of  the  porch,”  amount  to  16  cubits  ; and  the  other  four  cubits  may  be  supposed 
to  have  been  the  distance  from  these  posts  tc  the  outside  of  the  walls  of  the 
temple.]— Bagster.  , 

Ver.  49.  The  steps. — [This  was  a flight  of  steps  which  led  from  the  inner 
court  into  the  temple.] — Bagster. 

Chap.  XLII.  Ver.  1.  The  posts. — [These  were  probably  a sort  of  door-case 
on  each  side  of  the  entrance  ; and  the  tabernacle  perhaps  was  a kind  of  co- 
vering to  the  door,  of  the  same  dimensions.] — Bagster. 

Ver.  2.  The  door.— [This  was  the  door  out  of  the  porch  into  the  sanctuary 
which  seems  to  have  been  wider  than  that  from  the  court  to  the  porch.] — B. 

907 


Of  the  parts,  chambers,  and 

on  the  one  side,  and  five  cubits  on  the  other 
side:  and  he  measured  the  length  thereof, 
forty  cubits:  and  the  breadth,  twenty  cubits. 

3 Then  went  he  inward,  and  measured  the 
post  of  the  door,  two  cubits ; and  the  door, 
six  cubits ; and  the  breadth  of  the  door,  seven 
cuoits. 

I So  c he  measured  the  length  thereof,  twenty 
cubits  ; and  the  breadth,  twenty  cubits,  before 
the  temple  : and  he  said  unto  me,  This  is  the 
most  holy  place. 

5 After  he  measured  the  wall  of  the  house, 
six  cubits ; and  the  breadth  of  every  side- 
chamber,  four  cubits,  round  about  the  house 
on  every  side. 

“6  And  the  d side-chambers  were  three,  • one 
over  another,  and  1 thirty  in  order ; and  they 
entered  into  the  wall  which  was  of  the  house 
for  the  side-chambers  round  about,  that  they 
might  s have  hold,  but  they  had  not  hold  in 
the  wall  of  the  house. 

7 And  h there  was  f an  enlarging,  and  a wind- 
ing about  still  upward  to  the  side-chambers: 
for  the  winding  about  of  the  house  went  still 
upward  round  about  the  house : therefore  the 
breadth  of  the  house  was  still  upward,  and  so 
increased  from  the  lowest  chamber  to  the  high- 
est by  the  midst. 

8 I saw  also  the  height  of  the  house  round 
about:  the  foundations  of  the  side-chambers 
were  a full  reed  i of  six  great  cubits. 

9 The  thickness  of  the  wall,  which  was  for 
the  side-chamber  without,  was  five  cubits : 
and  that  which  was  left  was  the  place  of  the 
side-chambers  that  were  within. 

10  And  between  the  chambers  was  the  wide- 
ness of  twenty  cubits  round  about  the  house 
on  every  side. 

II  And  the  doors  of  the  side-chambers  were 
toward  the  place  that  was  left,  one  door  to- 
ward the  north,  and  another  door  toward 
the  south  : and  the  breadth  of  the  place  that 
was  left  was  five  cubits  round  about. 

12  Now  the  building  that  was  before  the  sepa- 
rate k place  at  the  end  toward  the  west  was 
seventy  cubits  broad  ; and  the  wall  of  the 
building  was  five  cubits  thick,  round  about, 
and  the  length  thereof  ninety  cubits. 

13  So  he  measured  the  house,  a hundred  cu- 
bits long;  and  the  separate  place,  and  the 
building,  with  the  walls  thereof,  a hundred 
cubits  long  ; 

14  Also  the  breadth  of  the  face  of  the  house, 
and  of  the  separate  place  toward  the  east,  a 
hundred  cubits. 


EZEKIEL.— CHAP.  XL1I. 


e side- 
chamber, 
over  side- 
chamber. 


f or,  three 
and  Uiir- 
ty  times, 
or,  feet 

g be  holden. 


h it  was 
made 
broader, 
and  went 
round. 


) c.40.5. 


k c.42.1. 
Re-21. 27. 
22.14,15. 


1 or,  seve- 
ral walks , 
or,  walks 
with  pil- 
lars. 


i ceiling  of. 


o or,  the 
ground 
unto  the 
windows. 


u C.44.1G. 
Mal.1.7, 


ornaments  of  the  temple. 

15  And  he  measured  the  length  of  the  build- 
ing over  against  the  separate  place  which 
was  behind  it,  and  the  ‘galleries  thereof  on 
the  one  side  and  on  the  other  side,  a hundred 
cubits,  with  the  inner  temple,  and  the  porches 
of  the  court; 

16  T he  door  posts,  and  the  narrow  m windows, 
and  the  galleries  round  about  on  their  three 
stories,  over  against  the  door,  n ceiled  with 
wood  round  about,  and  ° from  the  ground  up 
to  the  windows,  and  the  windows  were  co- 
vered ; 

17  To  that  above  the  door,  even  unto  the  in- 
ner house,  and  without,  and  by  all  the  wall 
round  about  within  and  without,  by  p measure. 

18  And  it  was  made  with  « cherubims  and 
palm  trees,  so  that  a palm  tree  was  between 
a cherub  and  a cherub ; and  every  cherub  had 
two  faces; 

19  So  that  the  face  rof  a man  was  toward 
the  palm  tree  on  the  one  side,  and  the  face  of 
a young  lion  toward  the  palm  tree  on  the 
other  side  : it  was  made  through  all  the  house 
round  about. 

20  From  the  ground  unto  above  the  door 
were  cherubims  and  palm  trees  made,  and  on 
the  wall  of  the  temple. 

21  The  8 posts  of  the  temple  were  squared, 
and  the  face  of  the  sanctuary;  the  appear- 
ance of  the  one  as  the  appearance  of  the  other. 

22  The  altar  of  wood  <■  was  three  cubits  high, 
and  the  length  thereof  two  cubits ; and  the 
corners  thereof,  and  the  length  thereof,  and 
the  walls  thereof,  were  of  wood  : and  he  said 
unto  me,  This  is  the  table  u that  is  before  Tthe 
Lord. 

23  And  the  temple  and  the  sanctuary  had 
two  w doors. 

24  And  the  doors  had  two  leaves  a-piece , two 
turning  leaves;  two  leaves  for  the  one  door, 
and  two  leaves  for  the  other  door. 

25  And  there  were  made  on  them,  on  the 
doors  of  the  temple,  cherubims  and  palm  trees, 
like  as  were  made  upon  the  1 walls;  andlhert 
were  thick  planks  upon  the  face  of  the  porch 
without. 

26  And  y there  were  narrow  windows  and 
palm  trees  on  the  one  side  and  on  the  other 
side,  on  the  sides  of  the  porch,  and  upon  the 
side-chambers  of  the  house,  and  thick  planks. 

CHAPTER  X L 1 1 . 

I The  chambers  for  the  priests.  13  The  use  thereof.  11  The  measures  of  the  outward 
court 

THEN  he  brought  me  forth  into  the  outer 
court,  the  way  toward  the  north  : and  he 
brought  me  into  the  a chamber  that  was  over 


Lord  has  succeeded  to  altars  and  sacrifices;  and  the  worship 
of  God  ‘in  spirit  and  truth,’  and  the  beauty  of  holiness,  to 
the  burdensome  rites  and  costly  ornaments  of  the  old  dispen- 
sation. We  should  therefore  endeavour  to  grow  more  simple 
in  our  dependence,  and  in  our  intentions  and  pursuits,  and 


more  spiritual  in  our  affections  and  worship;  for  these  things 
evidently  mark  the  progress  of  the  church,  and  of  every  belie- 
ver, towards  the  perfection  of  the  heavenly  world.”.—  T.  Scott. 

Chap.  XLII.  Ver.  I — 20.  Importance  of  worship. — “The  pub- 
lic worship  of  God  in  his  courts,  the  secret  devotion  of  the  clo- 


ver. 3.  Two  cubits.— [This  was  the  thickness  of  the  partition  wall  between 
the  sanctuary  (ver.  2.)  and  holy  of  holies  (ver.  4 :)  the  breadth  of  the  wall 
on  each  side  of  the  gate  being  seven  cubits,  and  the  entrance  into  the  holy 
place  six  cubits  in  width.] — Bagster. 

Ver.  6.  And  the  side  chambers,  <Src. — Newcome,  “And  the  chambers  were 
one  over  another,  three  stories,”  (Heb.  "chamber  over  chamber,  thrice,”) 
thirty  in  rows,  &c. — [We  find  by  Josephus  (Ant.)  that  around  Solomon's  tem- 
ple were  chambers  three  stories  high,  each  story  consisting  of  thirty  chambers, 
which  are  supposed  to  have  been  on  the  north,  south,  and  east  sales  of  the 
temple. — —Had  not  hold  in  the  ivall — That  is.  the  beams  or  supporters  of 
the  chambers  were  not  let  into  the  main  wall  of  the  temple;  but  rested  on 
projections  of  the  outer  wall,  which  became  a cubit  narrower  at  every  story, 
leaving  a ledge  of  one  cubit  to  support  the  beams.  ]— Bagster. 

Ver.  7.  There  was  an  enlarging. — Heb.  “ It  was  broader,  and  went  round 
Ne  to  come,  “There  was  a widening  and  a winding  about,  still  upward per- 
haps a winding  stair-case.— [In  the  same  proportion  in  which  the  thickness  of 
the  wall  decreased,  the  chambers  increased,  so  that  the  middle  story  was  one 
cubit  larger,  and  the  upper  story  two  cubits  larger,  than  the  lower  rooms  ; and 
a winding  stair-case,  which  widened  in  the  same  manner  as  the  rooms,  as- 
cended from  the  bottom  to  the  top.  ]— Bagster. 

Ver.  9.  Thickness  of  the  wall.—  [This  seems  to  mean  the  outer  wall  which 

enclosed  the  side-chambers. That  which  was  left.— This  appears  to  have 

jeen  a walk,  or  gallery  of  communication  between  the  chambers,  five  cubits 
jroad,  into  which  the  doors  opened,  ver.  11.] — Bagster. 

Ver.  10.  The  chairibers.—\  As  the  word  rendered  chambers  is  different  from 
908 


that  used  before,  it  is  supposed  there  was  another  row  of  buildings,  parallel 
with  the  side-chambers,  with  a passage  of  twenty  cubits  1>»  tween. J — Bagster. 

Ver.  12.  Wall  of  the  building— IThis  appears  to  have  been  a building 
erected  at  the  west  end  of  the  temple.] — Bagster. 

Ver.  13.  Measured  the  house. — [These  verses  (13—15.)  seem  to  intimate, 
that  all  the  buildings  of  the  temple  occupied  an  area  of  100  square  cubits.]— B. 

Ver.  16.  Ceiled.— Newcome.  “ Overlaid  with  wood.” Windows  covered. 

— [Probably  either  by  the  jetting  out  of  the  main  wall  of  the  temple  ; or  by 
lattice  work,  or  curtains,  or  by  both.] — Bagster. 

Ver.  17.  Above  the  door — [That  is,  the  windows  were  placed  above  the 
height  of  the  door,  at  the  east  end  of  the  temple,  and  thus  continued,  at  the 
same  height,  and  at  measured  distances,  along  both  sides  of  the  holy  place* 
to  the  wall  of  the  inner  sanctuary,  in  which  there  were  no  windows.] — B. 

Ver.  22.  Altar  of  tvood. — [This  must  signify  the  altar  of  incense  ; which, 
both  in  the  tabernacle  and  Solomon’s  temple,  was  covered  with  plates  of  gold. 
It  is  very  remarkable,  that  in  this  temple  described  by  Ezekiel,  there  is  not  the 
least  mention  of  gold  or  silver,  though  there  was  such  a profusion  of  these 
metals  in  the  former  ; which  may  probably  imply,  that  a glory  of  a more  spi- 
ritual nature  was  intended  under  these  emblems.]— Bagster. The  length 

thereof. — These  words,  the  second  time  of  occurring,  seem  to  be  a mistake  in 
copying.  Newcome,  following  LXX.  reads,  “ the  base  thereof.  ^ The  letters  are 
very  similar  in  Heb. The  table. — [This  is  probably  an  intimation,  that  un- 

der the  New  Testament  dispensation  a table  would  be  substituted  for  an  altar, 
in  the  ordinance  of  the  Lord’s  Supper.] — Bagster. 

Chap.  XLII.  Ver.  1 Chaynber.—  [This  seems  to  denote  a row  of  cham- 


The.  chambers  of  the  priests.  EZEKIEL. — CHAP.  XLIII.  Measures  of  the  outward  court. 


against  the  separate  place,  and  which  was  be- 
fore the  building  toward  the  north. 

2 Before  the  length  of  a hundred  cubits  was 
the  north  door,  and  the  breadth  was  fifty  cubits. 

3 Over  against  the  twenty  cubits  which  were 
for  the  inner  court,  and  over  against  the  pave- 
ment which  was  for  the  outer  court,  was  gal- 
lery b against  gallery  in  three  stories. 

4 And  before  the  chambers  was  a c walk  of 
ten  cubits  breadth  inward,  a way  of  one  cu- 
bit ; and  their  doors  toward  the  north. 

5 Now  the  upper  chambers  were  shorter  : for 
the  galleries  d were  higher  than  these,  e than 
the  lower,  and  than  the  middlemost  of  the 
building. 

6 For  they  were  in  three  stories,  but  had  not 
pillars  as  the  pillars  of  the  courts  : therefore 
the  building  was  straitened  more  than  the 
lowest  and  the  middlemost  from  the  ground. 

7 And  the  wall  that  was  without  over  against 
the  chambers,  toward  the  outer  court  on  the 
forepart  of  the  chambers,  the  length  thereof 
was  fifty  cubits. 

8 For  the  length  of  the  chambers  that  were 
in  the  outer  court  was  fifty  cubits  : and,  lo,  be- 
fore the  temple  were  a hundred  cubits. 

9 And  from  f under  these  chambers  was  s the 
entry  on  the  east  side,  as  h one  goeth  into 
them  from  the  outer  court. 

10  The  chambers  were  in  the  thickness  of 
the  wall  of  the  court  toward  the  east,  over 
against  the  separate  place,  and  over  against 
the  building. 

11  And  the  way  > before  them  was  like  the 
appearance  of  the  chambers  which  were  to- 
ward the  north,  as  long  as  they,  and  as  broad 
as  they : and  all  their  goings  out  were  both 
according  to  their  fashions,  and  according  to 
their  doors. 

12  And  according  to  the  doors  of  the  cham- 
bers that  were  toward  the  south  was  a door  in 
the  head  of  the  way,  even  the  way  directly 
before  the  wall  toward  the  east,  as  one  enter- 
eth  into  them. 

13  TT  Then  said  he  unto  me,  The  north  cham- 
bers and  the  south  chambers,  which  are  be- 
fore the  separate  place,  they  be  holy  cham- 


a.  m.  am 

B.  C.574. 


b C a.  1.17 
7.5. 

c.41.16. 
c ver.ll. 

d or, did  eat 
of  these. 


e 


or,  and 
the  build- 


ing con- 
sisted of 
the  lower 
and  the 
middle- 
most. 


f or, the 
place  of. 

g or,  he  that 
brought 
me. 


h or,  he 
came. 

i ver.4. 


j Le.6.16, 
26. 

10.13,14. 

k Ne.13.5. 

1 Le.2.3,10. 

mNu.18.9, 

10. 

n Le.6.14, 
&c. 

o c.44.19. 


q wind. 
r Re. 21. 16. 
s Ca.2.9. 
Is.2Q-l. 
60.18. 
c.40.5. 
Mi.7.11. 
t c.45.2. 
u Lu.  16.26. 
a c.  10. 19. 

44.1. 

46.1. 

b c.  11.23. 
c c.1.24. 

Re.  1.15. 
d c.10.4. 

Re.  18.1. 
e c.8.4. 
f or,  proph- 
esy that 
the  city 
should  be 
destroyed. 
c.9.1,5. 
g Je.1.10 
h c.1.3. 


bers,  where  i the  priests  that  approach  unto 
the  Lord  shall  eat  the  most  holy  things  : there 
shall  they  k lay  the  most  holy  things,  and  the 
1 meat-offering,  and  the  m sin-offering,  and  the 
" trespass-offering;  for  the  place  is  holy. 

14  When  0 the  priests  enter  therein,  then  shall 
they  not  go  out  of  the  holy  place  into  the  out- 
er court,  but  there  they  shall  lay  their  gar- 
ments wherein  they  minister;  for  they  are 
holy  ; and  shall  put  on  other  p garments,  and 
shall  approach  to  those  things  which  are  for 
the  people. 

15  T[  Now  when  he  had  made  an  end  of  mea- 

suring the  inner  house,  he  brought  me  forth 
toward  the  gate  whose  prospect  is  toward  the 
east,  and  measured  it  round  about.  • 

16  He  measured  the  east  side  with  the  mea- 
suring reed,  five  hundred  reeds,  with  the 
measuring  reed  round  about. 

17  He  measured  the  north  side,  five  hundred 
reeds,  with  the  measuring  reed  round  about. 

18  He  measured  the  south  side,  five  hundred 
reeds,  with  the  measuring  reed. 

19  He  turned  about  to  the  west  side,  and 
measured  five  hundred  reeds  with  the  measur- 
ing reed. 

20  He  measured  it  by  the  four  r sides  : it  had 
a wall s round  about,  five  hundred  reeds  < long 
and  five  hundred  broad,  to  make  a u separa- 
tion between  the  sanctuary  and  the  profane 
place. 

CHAPTER  XLIII. 

1 The  returning  of  the  glory  of  God  into  the  ten  pie.  7 The  sin  of  Israel  hindered  God’« 
presence.  10  The  prophet  exhorteth  them  to  epentance,  and  observation  of  the  .fe'V 
of  the  house.  13  The  measures,  18  and  the  ordinances  of  the  altar. 

AFTERWARD  he  brought  me  to  the  gate, 
even  the  gate  a that  looketh  toward  the 
east : 

2 And,  behold,  the  glory  b of  the  God  of  Is- 
rael came  from  the  way  of  the  east:  and  his 
voice  c was  like  a noise  of  many  waters : and 
the  earth  shined  u with  his  glory. 

3 And  it  was  according  to  the  appearance  of 
the  vision  which  I saw,  even  according  to  the 
vision  ethat  I saw  when  I came  to  f destroy 
i the  city : and  the  visions  were  like  the  vision 
that  I saw  h by  the  river  Chebar ; and  I fell 
upon  my  face. 


set,  and  the  social  intercourse  of  Christians,  should  all  be  at- 
tended to  in  their  places  ; in  order  to  produce  a 1 conversation 
becoming  the  Gospel  of  Christ.’ — When  true  religion  shall 
diffuse  its  benign  influence  through  the  nations,  and  the 
churches  of  the  saints  shall  be  exceedingly  multiplied,  we  may 
expect  greater  unity  in  judgment,  worship,  and  practice,  than 
there  is  in  the  present  low  and  divided  state  of  vital  godliness. 
— Whilst  as  spiritual  priests  we  approach  to  the  Lord  through 
our  glorified  High-Priest,  feed  on  the  sacrifice  that  he  has  of- 
fered! and  appear  before  God  clothed  in  his  robe  of  spotless 
righteousness:  we  should  be  careful  to  exemplify  the  efficacy 
of  our  principles  in  the  holiness  of  our  lives.  We  should  in 
every  thing  support  the  distinction  between  sacred  and  pro- 
fane : the  minister  must  not  leave  the  sanctuary  to  pollute 
himself  by  sin,  to  involve  himself  in  secular  concerns,  or  to  re- 
nounce his  ministry.  The  man  that  ‘hath  put  his  hand  to 


Ders  in  three  stories  ; which  appear  to  have  been  situated  in  the  inner  court, 
here  called  the  outer  court  in  reference  to  the  temple,  (ver.  13—14.)  just  before 
the  separate  place,  at  the  entrance  from  the  north.  J —Bagster. 

Ver.  2.  Length  of  a hundred  cubits. — [Perhaps  this  means,  that  the  north 
door  was  100  cubits  from  the  entrance  into  the  court ; and  that  the  door-way 
up  portico,  was  50  cubits  in  length  ; or,  that  it  faced  one  of  the  cloisters,  the 
length  of  which  was  100  cubits,  and  its  breadth  50,  which  was  the  proportion 
of  all  the  cloisters.]— Bagster. 

Ver.  3.  Over  against , &c.— [One  side  of  these  buildings  looked  upon  the 
void  space  about  the  temple  of  20  cubit3,  and  the  other  toward  the  pavement 
belonging  to  the  outer  court.]— Bagster. 

Ver.  4.  Before  the  chambers.— ['There  seems  to  have  been  two  rows  of  these 
chambers,  and  a walk  between  of  ten  cubits  width  ; with  an  entrance  into  it 
from  the  chambers,  of  one  cubit  in  width.] — Bagster. 

Ver.  5.  Upper  chambers— [ The  two  upper  stories  had  balconies  or  galleries, 
standing  out  from  them,  which  were  not  supported  by  pillars  on  the  outside  of 
the  walls,  but  merely  by  a breadth  taken  out  of  the  wall  itself ; and  therefore 
the  chambers  became  narrower  in  the  second  story  than  in  the  first,  and  in  the 
third  than  in  the  second.  \— Bagster. 

Ver.  8.  Before  the  temple.— [Passing  from  the  north  to  the  south  side  of  the 
temple,  (ver.  11,  12.)  the  prophet  was  shown  that  the  space  of  ground,  which 
was  before  the  temple  on  the  east,  measured  100  cubits.]— Bagster. 

Ver.  10.  Thickness  of  the  wall.— [ Rather,  “ the  breadth  of  the  wall,”  that 
is,  the  breadth  of  ground  which  it  enclosed,  chap.  xli.  12. Over  against,  &c. 


the  plough,  and  looketh  back,  is  not  fit  for  the  kingdom  of 
God:’  true  believers  cipntinue  to  the  end  in  the  ways  and  ser- 
vice of  the  Lord : this  is  their  privilege,  their  desire,  and  their 
practice.  Sacrecl  things  must  not  be  made  subservient  to  se- 
cular interests  : but  these  must  be  subordinated  to  the  concerns 
of  religion,  and  kept  distinct  from  them,  or  rendered  subser- 
vient to  them.  However  the  privileges  and  liberty  of  believers 
may  be  enlarged,  or  the  boundaries  of  the  church  extended  ; a 
separation  still  subsists  between  the  righteous  and  the  wicked, 
which  will  be  manifested,  and  made  final  and  eternal,  in  the 
approaching  day  of  righteous  retribution.” — T.  Scott.. 

Chap.  XLIII.  Ver.  1 — 27.  Another  vision  of  the  divine  gloru^ 
with  reproof  and  admonitions. — Part  of  this  chapter  evidently 
relates  to  the  former  temples  that  had  been  grossly  polluted 
by  idolatry,  which,  upon  the  return  of  the  divine  presence,  they 
are  warned  against  repeating.  From  what  is  said,  (ver.  7 and 

—These  south  chambers  in  situation  with  respect  to  the  temple,  the  way  that 
led  to  them,  proportions,  windows,  doors,  and  passages  belonging  to  them, 
were  exactly  like  those  on  the  north.]— Bagster. 

Ver.  16.  Five  hundred  reeds.— New  come  and  Boothroyd,  following  the 
LXX.  and  Arabic,  read,  “ Cubits,”  instead  of  reeds  ; the  mountain  itself,  ac- 
cording to  Josephus,  not  being  large  enough  to  admit  the  other  measure.  It 
may  be  recollected,  however,  that  this  temple  was  only  seen  in  vision.— [Esti- 
mating the  reed  at  10  1-2  feet,  500  reeds  will  be  nearly  equal  to  a mile  ; so  that 
from  this  statement  we  find  the  temple,  with  its  outbuildings,  was  built  on  a 
square,  nearly  an  English  mile  on  each  side,  and  four  miles  in  circumference. 
This  not  only  far  exceeds  the  size  of  Solomon’9  temple,  or  that  after  the  cap- 
tivity, which  was  only  500  cubits,  or  a furlong,  on  each  side,  ( Tahn . Middoth. 
Josephus , Ant.)  and  exactly  half  a mile  in  circuit;  but  is  nearly  equal  to  tho 
whole  extent  of  Jerusalem  itself,  which,  when  greatest,  was  but  33  furlongs 
in  circumference,  somewhat  less  than  4 1-2  miles.  (Josephus.)  This  seema 
clearly  to  intimate,  that  the  vision  cannot  be  explained  of  any  temple  that 
has  hitherto  been  built,  or  indeed  of  any  literal  temple,  but  figuratively  and 
mystically  of  the  spiritual  temple,  the  church  under  the  Gospel,  and  its  spi- 
ritual glory.  1 — Bagster. 

Ver.  20.  The  profane  place^-x.  e.  the  place  for  the  common  people. 

Chap.  XLIII.  Ver.  2.  Glory  of  God—  [The  glory  of  God  was  one  of  the 
five  things  which  the  Jews  say  were  wanting  in  the  second  temple,  and  we 
must  therefore  look  beyond  that  period  for  the  accomplishment  of  these  ere 
dictions. ]— Bagster. 


909 


The  return  of  God's  glory.  EZEKIEL 

4 And  the  glory  of  the  Lord  came  into  the 
house  by  the  way  of  the  gate  whose  prospect 
is  toward  the  east. 

5 So  the  spirit  took  me  up,  and  brought  me 
into  the  inner  court;  and,  behold,  the  glory 
i of  the  Lord  filled  the  house. 

6 And  I heard  him  speaking  unto  me  out  of 
the  house ; and  the  man  ) stood  by  me. 

7 IT  And  he  said  unto  me,  Son  of  man,  the 
place  of  my  k throne,  and  the  place  i of  the 
soles  of  my  feet,  where  I will  dwell  m in  the 
midst  of  the  children  of  Israel  for  ever,  and 
my  holy  name,  shall  the  house  of  Israel  no 
more  " defile,  neither  they,  nor  their  kings,  by 
their  whoredom,  nor  by  the  carcasses  of  ° their 
Rings  in  their  high  places. 

8 In  their  setting  p of  their  threshold  by  my 
thresholds,  and  their  post  by  my  posts,  <i  and 
the  wall  between  me  and  them,  they  have 
even  defiled  my  holy  name  by  their  abomina- 
tions that  they  have  committed:  wherefore  I 
have  consumed  them  in  mine  anger.- 

9 Now  let  them  put  away  r their  whoredom, 
and  the  carcasses  of  their  kings,  far  from  me, 
and  6 1 will  dwell  in  the  midst  of  them  for 
ever. 

10  T[  Thou  son  of  man,  show  the  house  to 
the  house  of  Israel,  that  they  may  be  ashamed 
of  their  iniquities:  and  let  them  measure  the 
> pattern. 

11  And  if  they  be  ashamed  of  all  that  they 
have  done,  show  them  the  form  u of  the  house, 
and  the  fashion  thereof,  and  the  goings  out 
thereof,  and  the  comings  in  thereof,  and  all 
the  forms  thereof,  and  all  the  ordinances 
' thereof,  and  all  the  forms  thereof,  and  all 
the  laws  thereof:  and  write  it  in  their  sight, 
that  they  may  keep  the  whole  form  thereof, 
and  all  w the  ordinances  .thereof,  and  do 
them. 

12  This  is  the  law  of  the  house;  Upon  the 
top  of  the  mountain  the  whole  limit  thereof 
round  about  shall  be  most  holy.  Behold,  this 
is  the  law  of  the  house. 

13  TT  And  these  are  the  measures  of  the  altar  j 
after  the  cubits:  The  cubit  is  a cubit  and  a 
hand  breadth  ; even  the  1 bottom  shall  ben  cu- 
bit, and  the  breadth  a cubit,  and  the  border 
thereof  by  the  redge  thereof  round  about 
shall  be  a span:  and  this  shall  be  the  higher 
place  of  the  altar. 

14  And  from  the  bottom  upon  the  ground 
even  to  the  lower  settle  shall  be  two  cubits, 
and  the  breadth  one  cubit ; and  from  the 
lesser  settle  even  to  the  greater  settle  shall  be 
four  cubits,  and  the  breadth  one  cubit. 


.—CHAP.  XLIII. 


The  ordinances  of  the  altar. 


) c.40.3. 


n c.39.7. 

o Je.16.18. 

p 2 Ki.21. 
4..7. 
c.23.39. 

q or,  for 
there  was 
but  a wall. 

r Ho.2.2. 

s 2Co.6.16. 

t or,  sum , 
or,  num- 
ber. 

n He. 8.5. 

v l Co.  11.2. 

w Mat  28. 
20. 

x bosom. 

y lip. 


z Harcl,\.e. 
the  moun- 
tain of 
God. 

a Ariel,  i.e. 
the  lion 
of  God. 
Is.29.1. 


d c.44.15. 

e Ex.  29. 10, 
&c. 

Le.8.14, 

&c. 

c.45.18, 

&c. 

f He.13.11. 
12. 

g Le.2.13. 


i fill  their 
hands. 
Ex.29.24. 

j Le-8.33. 
k Le.9.1. 

1 or,  thank- 
offerings. 

m Ho.8.13. 
c.20. 40,41 
Ep.  1.6. 

1 re.  2.5. 


15  So  2 the  altar  shall  be  four  cubits;  and 
from  2 the  altar  and  upward  shall  be  four 
horns. 

16  And  the  altar  shall  be  twelve  cubits  long, 
twelve  broad,  square  in  the  four  squares 
thereof. 

17  And  the  settle  shall  be  fourteen  cubits  mng 
and  fourteen  broad  in  the  four  squares  there- 
of; and  the  border  about  it  shall  be  half  a cu- 
bit ; and  the  bottom  thereof  shall  be  a cubit 
about ; and  his  stairs  b shall  look  toward  the 
east. 

18  Tf  And  he  said  unto  me,  Son  of  man,  thus 
saith  the  Lord  God  ; These  are  the  ordinances 
of  the  altar  in  the  day  when  they  shall  make 
it,  to  offer  burnt-flfferings  thereon,  and  to 
sprinkle  c blood  thereon. 

19  And  thou  shalt  give  to  the  d priests  the 
Levites  that  be  of  the  seed  of  Zadok,  which 
approach  unto  me,  to  minister  unto  me,  saith 
the  Lord  God,  a young  'bullock  for  a sin-of- 
fering. 

20  And  thou  shalt  take  of  the  blood  thereof, 
and  put  it  on  the  four  horns  of  it,  and  on 
the  four  corners  of  the  settle,  and  upon  the 
border  round  about : thus  shalt  thou  cleanse 
and  purge  it. 

21  Thou  shalt  take  the  bullock  also  of  the 
sin-offering,  and  he  shall  burn  it  in  the  ap- 
pointed place  of  the  house,  without  f the 
sanctuary. 

22  And  on  the  second  day  thou  shalt  offer  a 
kid  of  the  goats  without  blemish  for  a sin-offer- 
ing ; and  they  shall  cleanse  the  altar,  as  they 
did  cleanse  it  with  the  bullock. 

23  When  thou  hast  made  an  end  of  cleansing 
it,  thou  shalt  offer  a young  bullock  without 
blemish,  and  a ram  out  of  the  flock  without 
blemish. 

24  And  thou  shalt  offer  them  before  the 
Lord,  and  the  priests  shall  cast  s salt  upon 
them,  and  they  shall  offer  them  up  for  a 
burnt-offering  unto  the  Lord. 

25  Seven  11  days  shalt  thou  prepare  everyday 
a goat  for  a sin-offering:  they  shall  also  pre- 
pare a young  bullock,  and  a ram  out  of  the 
flock,  without  blemish. 

26  Seven  days  shall  they  purge  the  altar  and 
purify  it ; and  they  shall  < consecrate  ) them- 
selves. 

27  And  when  these  days  are  k expired,  it 
shall  be,  that  upon  the  eighth  day,  and  so  for 
ward,  the  priests  shall  make  your  burnt-offer- 
ings upon  the  altar,  and  your  1 peace-offer- 
ings; and  I will  accept  myou,  saith  the  Lord 
God. 


8.)  it  seems  to  be  justly  inferrible  that  some  of  their  idolatrous 
kings  had  been  buried  within  the  precincts  of  the  temple — 
monuments  perhaps  erected  to  them,  (as  in  our  churches,)  and 
their  effigies  even  idolized.  Thus  idolatry  became  practised 
under  the  same  roof  with  the  worship  of  Jehovah,  with  only 
an  inner  wall  between  the  jealous  God  of  Israel  and  the  ob- 

Ver.  4.  Glonj  of  the  Lord—  [Though  the  personal  presence  of  Immanuel  in 
the  second  temple  rendered  it  more  glorious  than  that  of  Solomon,  (Hag.  ii. 
5,  9.)  yet  this  part  of  the  vision  rather  relates  to  the  time9  predicted  in  the 
whole  of  this  description— those  which  shall  succeed  the  conversion  of  the 
Jews,  and  their  restoration  to  their  own  land.l— Bolster. 

Ver.  7.  By  the  carcasses  of  their  kings.—  Michae/is  supposed  that  some  of 
their  idolatrous  kings  might  have  been  buried  in  the  precincts  of  Solomon’s 
temple,  and  perhaps  afterwards  idolized.  See  2 Kings  xxi.  IS— 26.— [Probably 
the  idols  worshipped  by  the  kings  of  Judah,  which  were  as  lifeless  and  as 
loathsome  before  God  as  dead  putrid  carcas'es.  1— Bagster. 

Ver.  8.  Their  thresholds , &c. — The  thresholds  of  the  idol  temples  are  pecu- 
liarly sacred,  and  there  they  are  wont  to  pay  their  humblest  adorations.  Ori- 
ent. Oust.  No.  327.  See  also  chap.  xlvi.  2—3. And  the  wall  between , &c. 

—Newcome,  “ There  was  only  a wall  between  me  and  them.” 

Ver  9.  Put  away  their  whoredom  — (Bather,  “Now  shall  they  put  away 
tneii  whoredom  and  the  carcasses  of  their  kings  far  from  me.  and  I will  dwell 
in  the  midst  of  them  for  ever.”  It  is  a prediction  and  promise,  and  not  an 
exhortation.  |— Bagster. 

Ver.  10.  Measure  the  pattern. — The  original  term  means  image,  or  model, 
according  to  Gesenius. 

Ver.  13.  Even  the  bottom.— Heb.  “ Bosom,”  this  altar  having  a rim  (Heb. 

‘ lip”)  round  it 

910 


jects  of  his  holy  jealousy;  and  therefore  was  that  glorious- 
temple  with  all  its  treasures  utterly  destroyed.  They  are  now 
warned  to  consider  this,  before  they  attempt  to  build  another 
temple  on  the  model  here  before  them ; and  they  are  admo- 
nished to  remember  that  holiness  was  the  law  of  the  house 
through  all  its  departments  and  appurtenances. 


Ver.  14.  Lower  settle—  [These  settles , were  ledges  by  which  the  altar  was 
narrowed  towards  the  top  ; and  the  whole  of  it  may  be  thus  computed:— 


Height : cuuits.  I Breadth : cubits 

Base,  v.  13. 1 Upper  ledge,  v.  17. 14 

To  1st  ledge,  v.  14.  - - - - 1 I For  higher  ledge,  v.  14.  ....  2 

To  upper  ledge,  v.  14. 4 | For  lower  ledge,  v.  14.  - - 5 

To  hearth,  v.  15. 4 1 For  base,  v.  13. 2 


In  all,  10  I # In  aU,  2C 

Hence  the  upper  part  of  the  altar  was  only  12  cubits  square,  (ver.  16.)  the  up- 
per settle,  or  ledge,  (being  in  all  14  cubits,  ver.  17.)  deducting  2 cubiis  from  its 
dimensions.  Thqugh  this  altar  wa9  the  same  in  height  and  breadth  with  that 
of  Solomon,  yet  it  differed  materially  from  if  in  having  settles  or  ledges  ; on 
which  the  priests  walked  round  the  altar,  to  officiate  in  offering  sacrifices.] — B. 

Ver.  15.  So  the  altar.— [Heb.  Harel,  that  is.  the  mountain  of  God — probably 

so  called  in  opposition  to  the  idolatrous  high-places. From  the  altar. — Heb. 

Ariel,  that  is,  the  lion  of  God  ; rather,  “ the  hearth  of  God,”  from  the  Arabic, 
irat,  or  iryat , a hearth,  and  ail,  God.]— Bagster.  See  notes  on  Isa.  xxix.  1,2. 

Ver.  17.  His  stairs. — [Rather.  “ its  ascents,”  maalothehoo ; prooably  an  in 
clined  plane  ; for  the  law  ordained,  that  the  priests  should  not  ascend  b» 
stairs.  ]— Bagster. 


The  priests  reproved.  EZEKIEL. — CHAP.  XLIV.  Ordinances  for  the  priests 


CHAPTER  XL1  V. 

The  east  gate  assigned  only  to  the  prince.  4 The  priests  reproved  for  polluting  of  the 
sanctuary  9 Idolaters  incapaUe  of  the  priest’s  office.  15  The  sons  of  Zauok  are 
accepted  thereto.  17  Ordinances  for  the  priests. 

THEN  he  brought  me  back  the  way  of  the 
gate  of  the  outward  sanctuary  a which 
looketh  toward  the  east;  and  it  was  shut. 

2 Then  said  the  Lord  unto  me ; This  gate 
shall  be  shut,  it  shall  not  be  opened,  and  no 
man  shall  enter  in  by  it ; because  the  Lord, 
the  God  of  Israel,  hath  entered  in  by  it,  there- 
fore it  shall  be  shut. 

3 It  is  for  the  prince ; the  prince,  he  shall  sit 
in  it  to  eat  bread  b before  the  Lord  ; he  shall 
enter  by  the  way  c of  the  porch  of  that  gate, 
and  shall  go  out  by  the  way  of  the  same. 

4 H Then  brought  he  me  the  way  of  the  north 
gate  before  the  house : and  I looked,  d and, 
behold,  the  glory  of  the  Lord  filled  the  house 
of  the  Lord  : and  I fell  upon  my  face. 

5 And  the  Lord  said  unto  me,  Son  of  man, 
e mark  well,  and  f behold  with  thine  eyes,  and 
hear  with  thine  ears  all  that  I say  unto  thee 
concerning  all  the  ordinances  of  the  house  of 
the  Lord,  and  all  the  laws  thereof ; and  mark 
well  s the  entering  in  h of  the  house,  with  every 
going  forth  of  the  sanctuary. 

6 And  thou  shalt  say  to  the  • rebellious,  even 
to  the  house  of  Israel,  Thus  saith  the  Lord 
God  ; O ye  house  of  Israel,  let  it  suffice  i you 
of  all  your  abominations, 

7 In  that  ye  have  brought k into  my  sanctuary 
i strangers,  m uncircumcised  " in  heart,  and  un- 
eircumcised  in  flesh,  to  be  in  my  sanctuary,  to 
pollute  it,  even  my  house,  when  ye  offer  my 
bread,  the  fat  and  the  blood,  and  they  have 
Droken  my  covenant  because  of  all  your  abo- 
minations. 

8 And  ye  have  not  kept  “the  charge  of  my 
holy  things : but  ye  have  set  keepers  of  my 
p charge  in  my  sanctuary  for  yourselves. 

9 T[  Thus  saith  the  Lord  God;  No  stranger, 
uncircumcised  i in  heart,  nor  uncircumcised 
in  flesh,  shall  enter  into  my  sanctuary,  of  any 
stranger  that  is  among  the  children  of  Israel. 

10  And  the  Levites  that  are  r gone  away  far 
from  me,  when  Israel  s went  astray,  which 
went  astray  away  from  me  after  their  idols ; 
they  shall  even  bear  their  iniquity. 


A.  M.  3130. 
B.  C.  574. 


a c.43.1,4. 
b 1 Co.  10. 


18, &c. 
c c. 46.2, 8. 
<1  c.43.5. 


h Pfc  96.8,9. 
i c.2.5. 


I Pe.4.3. 
.43.8 


k Le  22.25. 
1 children 
of  a 

stranger. 
Is.56.6,7. 
m Le. 26.41. 
Ro.2.23, 
29. 

n Le.21.6, 

8. 

o Le.22.9, 
&c. 

Ac.7.53. 
p or,  ward , 
or,  ordi- 
nance. 
q Ma.16.I6. 
r 2 Ki.23.8, 
&c. 


s l Ti.5.22. 


t 1 Ch.26. 

&c. 

u 2 Ch.29. 
34. 

v Nu.16.9. 


w were  for 
a stum- 


iniquity 

unto. 


c.  14. 3,4. 
x Nu.  18.3, 
4. 

2 Ki.23.9. 
y 1 Ki.2.35. 
z De.10.8. 
a Le.3.16. 
b Le.  17.5,6. 
c Re. 1. 6. 
d Ex. 28. 39, 
&c. 


sweaty 
or,  in 
sweating 
places. 
f Le.6.27. 

c.42.14. 
g 1 Co.3.5,6 
h Le.21.5, 
&c. 


11  Yet  they  shall  be  ministers  in  my  sanctu- 
ary, having  charge  at  the  gates  1 of  the  house, 
and  ministering  to  the  house:  they  shall  slay 
u the  burnt-offering  and  the  sacrifice  for  the 
people,  and  they  shall  stand  before  them  ’ to 
minister  unto  them. 

12  Because  they  ministered  unto  them  before 
their  idols,  and  w caused  1 the  house  of  Israel 
to  fall  into  iniquity ; therefore  have  I lifted  up 
my  hand  against  them,  saith  the  Lord  God, 
and  they  shall  bear  their  iniquity. 

13  And  they  shall  not  come  near  unto  me,  to 
do  the  office  of  a priest  unto  me,  nor  to  come 
near  to  any  of  my  holy  things,  in  the  most 
holy  place : but  they  shall  bear  their  shame, 
and  their  abominations  which  the}'’  have  com- 
mitted. 

14  But  I will  make  them  keepers  of  the  charge 
of  the  house,  for  all  the  service  thereof,  and 
for  all  that  shall  be  done  therein. 

15  T[  But  the  priests  the  Levites,  the  sons  of 
Zadok,  that  kept  * the  charge  of  my  sanctuary 
when  the  children  of  Israel  went  astray  from 
me,  they  shall  come  near  to  me  to  minister 
unto  me,  and  z they  shall  stand  before  me  to 
offer  unto  me  the  afat  and  the  b blood,  saith 
the  Lord  God: 

16  They  c shall  enter  into  my  sanctuary,  and 
they  shall  come  near  to  my  table,  to  minister 
unto  me,  and  they  shall  keep  my  charge. 

17  If  And  it  shall  come  to  pass,  that  when 
they  enter  in  at  the  gates  of  the  inner  court, 
they  shall  be  clothed  with  a linen  garments  ; 
and  no  wool  shall  come  upon  them,  while 
they  minister  in  the  gates  of  the  inner  court, 
and  within. 

18  They  shall  have  linen  bonnets  upon  their 
heads,  and  shall  have  linen  breeches  upon 
their  loins ; they  shall  not  gird  themselves 
e with  any  thing  that  causeth  sweat. 

19  And  when  they  go  forth  into  the  outer 
court,  even  into  the  outer  court  to  the  people, 
they  shall  put  off  f their  garments  wherein 
they  ministered,  and  lay  them  in  the  holy 
chambers,  and  they  shall  put  on  other  gar- 
ments ; and  they  shall  not  sanctify  the  people 
with  their  e garments. 

20  Neither  h shall  they  shave  their  heads,  nor 


Chap.  XLIV.  Ver.  1 — 31.  Regulations  of  worship. — “No 
man  should  presume,  even  in  appearance,  to  arrogate  to  him- 
self that  glory  which  belongs  to  God  alone.  It  is  also  very 
proper  that  Christ  our  Prince  should  ‘ in  all  things  have  the 
pre-eminence  but  though  the  way,  by  which  he  has  entered 
into  heaven,  is  for  ever  shut  against  the  whole  fallen  race  of 
Adam  ; yet  he  has  opened  for  us  ‘ a new  and  living  way,’  by 
which  we  mav  find  access  and  acceptance  through  faith  in  his 
blood.  He  also  graciously  comes  among  his  assembled  peo- 
le,  to  commune  wdth  them,  before  they  go  to  be  with  him  in 
eaven.  Then  the  glory  of  the  Lord  fills  his  sanctuary,  and  his 
people  adore  him  with  humble  gratitude  : and  we  should  care- 
fully meditate  on  these  goings  of  our  God  and  King,  and  hear- 
ken to  all  that  he  says  to  us,  concerning  ‘ the  ordinances  and 
law-s  of  his  house:’  and  we  should  mark  well  the  entrance  into 
his  courts,  and  all  the  goings  out  of  them.  Thus  we  shall  be 
.able  to  see,  how  rebelliousfy  even  professed  Christians  have 
prostituted  his  sacraments,  and  the  sacred  ministry,  by  throw- 

Chap.  XLIV.  Ver.  1.  The  outward  sanctuary—  i.  e.  the  court  of  the 
Priests.  Houbig ant. —[So  called  in  opposition  to  the  temple  itself,  which  was 
the  inner  sanctuary.] — Bagster. 

Ver.  2.  This  gate  shall  le  shut— That  is,  to  the  public.  Among  other  marks 
of  respect  paid  to  a sovereign  in  the  East,  this  is  one,  that  the  gate  whereby 
he  enters  i3  in  future  closed  to  all  other  persons.  Harmer's  Obs. 

Ver.  3.  It  is  for  the  prince. — [It  is  probable,  that  the  prince  mentioned 
here  and  elsewhere,  does  not  mean  the  Messiah,  but  the  ruler  of  the  Jewish 
nation  for  the  time  being.  For  it  is  not  only  directed  where  he  should  sit  in 
the  temple,  ana  eat  his  portion  of  the  sacrifices,  and  when  and  how  he  should 
go  out:  but  it  is  also  ordered  (chap.  xlv.  22.)  that  at  the  passover  he  shall 
offer  a bullock,  a sin-offering  for  himself  and  the  people  ; and  to  guard  him 
against  any  temptation  of  oppressing  the  people,  he  had  a provision  of  land 
allotted  to  him,  (chap.  xlv.  8.)  out  of  which  he  is  to  give  an  inheritance  for  his 
sons,  (chap.  xlvi.  18.)  These  appear  plainly  to  be  political  rules  for  common 
princes,  and  for  a succession  of  them  ; but  as  no  such  rules  were  observed  un- 
der the  second  temple,  the  fulfilment  of  it  must  still  be  future.]— Bagster. 

Ver.  7.  Uncircumcised.— \ The  introduction  of  uncircumcised  persons  to  eat 
of  the  peace- offerings  and  oblations,  would  have  been  a gross  violation  of  the 
Mosaic  law ; but,  a9  there  was  no  law  to  exclude  the  uncircumcised  of 


ing  them  open  to  strangers,  enemies,  and  evidently  unregene  . 
rate  persons;  to  the  disgrace  of  the  gospel,  and  the  grief  of 
true  believers,  and  the  encouragement  of  wicked  men. 

“ All  who  are  employed  in  the  important  work  of  the  minis- 
try, should  be  of  harmless  and  blameless  conversation  ; sound 
in  the  faith,  full  of  good  works;  of  exemplary  temperance, 
sobriety,  and  gravity ; walking  humbly  before  God,  and  cir- 
cumspectly in  the  sight  of  men ; not  arrogating  honour  to 
themselves,  or  leading  the  people  into  a superstitimis  venera- 
tion of  them ; yet  acting  honourably,  and  maintaining  a sober 
peculiarity  in  their  whole  conduct.  They  should  perform  the 
most  common  actions  of  life  in  a pious  and  sanctified  manner ; 
their  apparel,  and  the  whole  of  their  style  of  living,  should  be 
plain,  simple,  frugal,  and  such  as  manifests  their  indifference 
about  worldly  things : they  should  be  careful  in  forming  con- 
nexions, and  in  the  choice  of  wives,  and  prudent  in  the  ma- 
nagement of  their  families:  showing  that  they  are  governed 
by  reason,  conscience,  and  tne  fear  of  God,  not  by  passion  and 


heart,"  who  were  circumcised  and  ritually  clean,  this  seems  to  point  out  a new 
and  different,  constitution.]— Bagster. 

Ver.  10.  They  shall  bear  their  iniquity. — Many  Levites  survived  the  cap- 
tivity, some  of  whom  in  early  life  had  probably  served  the  altar  of  the  ido- 
laters ; neither  they  nor  their  children  should  now  be  admitted  to  their  full  pri- 
vileges, but  be  subservient  to  others  ; and  thus  “ bear  their  iniquity.” 

Ver.  11.  Ministers  — [As  few,  if  any,  of  those  who,  before  the  captivity,  bad 
been  guilty  in  these  respects,  lived  to  witness  the  restoration  of  the  temple 
service  ; and  as  it  does  not  appear  that  their  descendants  were  thus  degraded 
for  the  idolatry  of  their  ancestors  ; it  is  probable  that  a thorough  reformation 
of  the  whole  church,  or  the  prevalence  of  pure  religion  among  the  converteu 
Jews,  is  here  predicted.] — Bagster. 

Ver.  12.  I lifted  up  my  hand—  That  is,  T have  sworn,  &c. 

Ver.  16.  Near  to  my  table. — [To  place  the  shew-bread  there.  It  is  observ- 
able. that  the  table  in  the  sanctuary  is  mentioned  rather  than  the  altar  of  in- 
cense ; perhaps  intimating  the  change  in  the  external  institutions  of  Divine 
worship  which  should  take  place  before  the  accomplishment  of  the  prophecy 
It  is  not  easy  to  determine,  whether  any  external  regulations,  with  respect  to 
Divine  ordinances,  answerable  to  these  predictions,  will  be  made  among  the 
converted  Jews,  when  reinstated  in  their  own  land,  or  not.]— Bagster. 

91  I 


Various  ordinances  and  regulations.  EZEKIEL. — CHAP.  XLV.  The  division  of  the  land 


suffer  their  locks  to  grow  long;  they  shall  only 
poll  their  heads. 

21  Neither  shall  any  priest  drink  i wine,  when 
they  enter  into  the  inner  court. 

22  Neither  shall  they  take  for  their  wives  a 
widow,  nor  her  that  is  ) put  away : but  they 
shall  take  maidens  of  the  seed  of  the  house  of 
Israel,  or  a widow  ^ that  had  a piiest  before. 

23  And  they  shall  'teach  my  people  the  differ- 

ence between  the  holy  and  profane,  and  cause 
them  to  discern  between  the  unclean  and  the 
clean.  . 

24  And  in  controversy  > they  shall  stand  in 
judgment;  and  they  shall  judge  it  according 
to  my  judgments:  and  they  shall  keep  my 
mlaws  and  my  statutes  in  all  mine  assemblies; 
and  they  shall  hallow  my  "sabbaths. 

25  And  they  shall  come  at  no  “dead  person 
to  defile  themselves : but  for  father,  or  for  mo- 
ther, or  for  son,  or  for  daughter,  for  brother, 
or  for  sister  that  hath  had  no  husband,  they 
may  defile  themselves. 

26  And  after  p he  is  cleansed,  they  shall 
reckon  unto  him  seven  days. 

27  And  in  the  day  that  he  goeth  into  the  sanc- 
tuary, unto  the  inner  court,  to  minister  in  the 
sanctuary,  he  shall " offer  his  sin-offering,  saith 
the  Lord  God. 

28  And  it  shall  be  unto  them  for  an  inherit- 
ance : I r am  their  inheritance  : and  ye  shall 
give  them  no  possession  in  Israel : I am  their 
possession. 

29  They  ! shall  eat  the  meat-offering,  and  the 
sin-offering,  and  the  trespass-offering;  and 
t every  u dedicated  thing  in  Israel  shall  be 
tlicirs. 

30  And  the  v first  of  all  the  w first-fruits  of  all 
things , and  every  oblation  of  all,  of  every  sort 
of  your  oblations,  shall  be  the  priest’s:  ye 
shall  also  give  unto  the  priest  the  first  of  your 
1 dough,  that  he  may  cause  the  blessing  * to 
rest  in  thy  house. 

31  The  priest  shall  not  eat  of  any  thing  that 
is  dead  of  z itself,  or  torn,  whether  it  be  fowl 
or  beast. 


A.  M.  3-130. 
B.  C.  574. 


i I, r.  10.9. 

1 Ti.3.3. 

) thrust 
forth. 
k from  a 
■priest. 

1 2Ch.l9.8, 
10. 

m 1 Ti.3.16. 
n la.  58. 13, 
14. 

c.22.06. 
o Lc.21.1, 
&c. 

p Nu. 6. 10, 
&c. 

10.  II, Ac. 
q Lc.4.3. 

r Nu.  18.20. 
Del  8. 1,2. 
Job.13.14, 
33. 

s i.o.6.18, 
29 ; 7.6. 
t Nu.18.14. 
u or.  devo- 
ted. 

v or,  chief. 
w Ex. 22.29, 
30. 

xNu.  15.20. 

Ne.  10.37. 
y Pr.3.9,10. 

Mai. 3. 10. 
z Le.22.8. 


a cause  the 
land  to 
fall. 

b c.47.22. 

c holiness. 

d c.48.8. 

e c.  42.20. 

f or,  void 
places. 

z c.48.10, 
&c. 

h vcr.l. 

i 1 Co.9.13, 
14. 

j c.40.17. 

k c.48.21. 

I Pr.28.16. 
Je.22.17. 
c.22.27. 
46.18. 

m Jos.  11. 23. 


CHAPTER  XLV 

l The  portion  of  land  for  the  sanctuary,  6 for  tlie  city,  7 and  for  the  prince.  9 Ordi- 
nances for  the  prince. 

MOREOVER,  when  ye  a shall  b divide  by 
lot  the  land  for  inheritance,  ye  shall  offer 
an  oblation  unto  the  Lord, c a holy  portion  dof 
the  land  : the  length  shall  be  the  length  of  five 
and  twenty  thousand  reeds , and  the  breadth 
shall  be  ten  thousand.  This  shall  be  holy  in 
all  the  borders  thereof  round  about. 

2  Of  this  there  shall  be  for  the  sanctuary  five 
0 hundred  in  length,  with  five  hundred  in 
breadth,  square  round  about;  and  fifty  cubits 
round  about  for  the  f suburbs  thereof. 

3  And  of  this  measure  shalt  thou  measure  the 
length  of  five  and  twenty  thousand,  and  the 
breadth  of  ten  thousand  : and  e in  it  shall  be 
the  sanctuary  and  the  most  holy  place. 

4  'I’he  holy  portion  h of  the  land  shall  be  for 
the  priests  the  ministers  of  the  sanctuary,  which 
shall  come  near  to  minister  unto  the  Lord  : and 
it  shall  be  a place  for  their  houses,  and  a holy 
place  for  the  sanctuary. 

5  And  the  five  and  twenty  thousand  of  length, 
and  the  ten  thousand  of  breadth,  shall  also 
the  Levites,  the  ministers  « of  the  house,  have 
for  themselves,  for  a possession  for  twenty 
) chambers. 

6  H And  ye  shall  appoint  the  possession  of 
the  city  five  thousand  broad,  and  five  and 
twenty  thousand  long,  over  against  the  obla- 
tion of  the  holy  portion : it  shall  be  for  the 
whole  house  of  Israel. 

7  If  And  k a portion  shall  be  for  the  prince  on 
the  one  side  and  on  the  other  side  of  the  ob- 
lation of  the  holy  portion,  and  of  the  posses- 
sion of  the  city,  before  the  oblation  of  the  holy 
portion,  and  before  the  possession  of  the  city, 
from  the  west  side  westward,  and  from  the  east 
side  eastward  : and  the  length  shall  be  over 
against  one  of  the  portions,  from  the  west 
border  unto  the  east  border. 

8  In  the  land  shall  be  his  possession  in  Israel : 
and  my  princes  ishallno  more  oppressmvpeo- 
ple  ; and  the  rest  of  the  land  shall  they  give  to 
the  house  of  Israel  according  '“to  their  tribes. 


humour,  in  all  these  matters.  They  should  teach  the  people,  both 
by  word  and  example,  the  difference  between  the  holy  and  pro- 
fane, the  clean  and  the  unclean  : they  should  study  to  be  peace- 
makers,and  should  regulate  their  judgment  and  decisions  in  all 
cases  by  the  commandments  of  God,  and  not  according  to  their 
own  humours,  interests,  or  partialities:  they  should  observe, 
and  teach  others  to  observe,  the  statutes  of  the  Lord,  in  all  the 
ordinances  of  his  house,  and  in  hallowing  his  sabbaths:  they 
should  govern  their  passions,  and  moderate  their  sorrows,  not 
suffering  their  work  to  be  interrupted,  or  improperly  perform- 
ed.’5—7^.  Scott. 

Chap.  XLV.  Ver.  1—25.  Provisions  for  the  sanctuary , <fcc. 
— 11  We  should  present  to  the  Lord  an  oblation,  of  the  first  and 
best  of  all  our  possessions  ; that  we  may  honour  him  with  our 
substance,  and  obtain  his  blessing  on  all  our  labours  and  com- 
forts. It  is  the  duty  of  Christians,  according  to  their  ability, 
to  provide  for  the  decent  and  comfortable  subsistence  of  minis- 
ters, that  they  may  attend  to  their  work  without  distraction. 
But  it  becomes  ministers  to  be  content  even  with  a scanty  pro- 
vision, and  to  ‘suffer  all  things  rather  than  hinder  the  gospel 
of  Christ.’  The  interests  of  religion  require  that  they  should 
generally  reside  near  their  work,  and  as  retired  as  may  be  from 

Ver.  22.  Take  for  wives  a widow. — [This  was  prohibited  only  to  the  high 
priest  under  the  law  ; but  is  here  extended  to  alj  the  priests,  perhaps  to  inti- 
mate the  superior  sanctity  of  the  times  to  which  it  refers.]— Bagster . 

Ver.  24  Controversy. — [This  seems  to  intimate,  that  controversies,  m the 
period  predicted,  will  be  generally  decided  by  arbitration,  according  to  the  law 
of  God  ; and  n >t  by  litigations  before  human  tribunals,  according  to  the  laws 
of  inan.l— Bagster.  . 

Ver.  25.  They  shall  come , &c.— The  following  regulations  are  chiefly  repeti- 
tions of  the  Mosaic  law.  ..... 

Chap.  XLV.  Ver.  1.  When  ye  shall  divide , &c. — See  Josh.  xxm.  4,  &c. 

Five  and  twenty  thousand  reeds. — The  word  reeds  is  not  in  the  original  ; 

Michaelis.  Xewcome , Boothroyd,  &c.t  therefore  supply  cubits , as  far  more 
probable  than  reeds  : 25,000  of  the  latter  would  be  150,000  cubits,  which  would 
amount* to  more  than  42  miles  in  length,  and  upwards  of  16  in  breadth,  at  the 
lowest  calculation  ; and  reckoning  the  larger  rubit,  chap.  xl.  5..  52  miles  by  20, 
much  too  lar£e  for  the  hills  on  which  Jerusalem  was  built.— [That  our  trans- 
.ators  rightly  added  the  word  reeds,  is  evident  from  the  length  and  breadth  of 
the  sanctuary  being  exactly  the  same  as  before.  (Compare  ver.  2.  with  chap, 
xlii.  16 — 19.)  Estimating  the  reed  at  3 1-2  yards,  this  holy  oblation  vvould  con- 
stitute a square  of  nearly  50  miles  on  every  side.  From  the  north  side,  a por- 
912 


the  vain  hurry  of  the  world  : that  they  may  ‘ give  themselves 
to  the  word  of  God  and  prayer;’  and  that  every  thing  per- 
taining to  them  may  savour  of  holiness  and  piety.  These  are 
the  duties  of  men  in  every  age  : and  the  happy  time  is  coming, 
when  all  ranks  in  every  part  of  the  earth  will  attend  to  them. 
Then  there  will  be  no  more  fraud,  oppression,  misery,  war,  or 
devastation;  but  universal  righteousness  peace,  and  prospe- 
rity. It  is  an  important  part  of  the  will  of  God,  that  men 
should  deal  with  exact  honesty  in  all  the  transactions  of  life: 
no  zeal,  orthodoxy,  or  diligence  in  religion,  can  compensate  for 
the  want  of  truth  and  justice  in  our  moral  conduct ; though  for 
a time  they  may  cloak  it.  The  Lord  requires  a .just  weight 
and  a true  balance,  and  exactness  in  every  one  of  our  dealings. 
All  should  use  their  influence,  and  improve  their  talents,  in 
promoting  the  cause  of  godliness.  The  sabbaths  and  ordi- 
nances of  God,  and  the  commemoration  of  his  benefits,  should 
be  our  chief  delight  and  satisfaction  : and  we  should  atm  to  re- 
duce our  various  duties  to  some  regular  methpd,  that  they  may 
not  interfere  with  each  other ; and  to  persist  in  it  till  it  become 
habitual.  And,  though  nothing  we  do  can  atone  for  sin  ; our 
zealous  services  testify  our  acceptance  of  the  sacrifice  of  Lnrist 
our  Prince  and  High  Priest,  which  according  to  his  part,  he 


lion  of  nearly  20  miles  in  width,  and  nearly  SO  in  length  was  appointed  for  tbe 
priests;  and  in  the  midst  of  this  portion,  the  area  of  the  sanctuary,  about  a 
mile  square,  to  be  enclosed  by  a wall.  (ver.  1,  2.)  ISext  to  this,  on  the  sou  , 
was  the  Levites'  portion  of  the  same  dimensions  as  that  ot  the  priests  2 


(ver.  5 ;)  and  south  of  this,  was  die  portion  for  the  city,  of  the  same  length  as 
those  of  tlie  priests  and  Levites,  but  only  half  the  uidth.  (ver.  6.)  These 
three  formed  the  square  of  25,000  reeds,  or  nearly  50  miles  ; and  that  set  apart 
for  the  prince,  the  breadth  of  which  is  not  mentioned,  extended  in  length  from 
north  to  south,  along  the  east  and  west  sides  of  the  square.  As  Canaan 
would  not  admit  of  so  large  a portion  for  the  sanctuary  &c.  this  was  no  cloutH 
intended  to  intimate  the  large  extent  of  the  church  in  the  glorious  Umes  pre 
dieted.]— Bagster.  . . - „ « „ 

Ver.  6.  Five  thousand , &c. — Archbishop  Newcome  reckons  this  full  lour 
times  the  size  of  Jerusalem,  according  to  Josephus.  . , t . ... 

Ver.  8.  Princes  no  more  oppress—  [In  the  predicted  penod,  not  only  shall 
the  ministers  and  worshippers  of  God  be  liberally  provided  for ; but  the  princes 
will  he  both  able  and  willing  to  defray  the  expenses  of  government,  without 
oppressing  their  subjects  ; and  will  rule  over  tnem  with  equity  and  elemenen 
as  the  vicegerents  of  God  ; while  the  people  will  submit  to  them  conscien- 
tiously and  live  in  peace,  prosperity,  and  holiness.  These  things  seem  to  c*e 


Various  ordinances  EZEKIEL. — CHAP.  XLVI. 


for  the  prince. 


9 If  Thus  saith  the  Lord  God  ; " Let  it  suffice 
you,  O princes  of  Israel : 0 remove  violence 
and  spoil,  and  execute  p judgment  and  justice, 
take  away  your  4 exactions  r from  my  people, 
saith  the  Lord  God. 

10  Ye  shall  have  just  B balances,  and  a just 
ephah,  and  a just  bath. 

11  The  ephah  and  the  bath  shall  be  of  one 
measure,  that  the  bath  may  contain  the  tenth 
part  of  a homer,  and  the  ephah  the  tenth 
part  of  a homer : the  measure  thereof  shall 
be  after  the  homer. 

12  And  the  shekel  '■shall  he  twenty  gerahs: 
twenty  shekels,  five  and  twenty  shekels,  fif- 
teen shekels,  shall  be  your  maneh. 

13  This  is  the  oblation  that  ye  shall  offer ; 
the  sixth  part  of  an  ephah  of  a homer  of  wheat, 
and  ye  shall  give  the  sixth  part  of  an  ephah 
of  a homer  of  barley : 

14  Concerning  the  ordinance  of  oil,  the  bath 
of  oil,  ye  shall  offer  the  tenth  part  of  a bath 
out  of  the  cor,  which  is  a homer  of  ten  baths ; 
for  ten  baths  are  a homer  : 

15  And  one  " lamb  out  of  the  flock,  out  of 
two  hundred,  out  of  the  fat  pastures  of  Israel ; 
for  a meat-offering,  and  for  a burnt-offering, 
and  for  v peace-offerings,  to  make  reconcilia- 
tion w for  them,  saith  the  Lord  God. 

16  All  the  people  of  the  land  shall  * give  this 
y oblation  'for  the  prince  in  Israel. 

17  And  it  shall  be  the  prince’s  part  to  give 
“burnt-offerings, and  meat-offerings, and  drink- 
offerings,  in  the  feasts,  and  in  the  new  moons, 
and  in  the  sabbaths,  in  all  solemnities  of  the 
house  of  Israel : he  shall  prepare  the  sin-offer- 
ing, and  the  meat-offering,  and  the  burnt-of- 
fering, and  the  b peace-offerings,  to  make  re- 
conciliation for  the  house  of  Israel. 

18  Thus  saith  the  Lord  God  ; In  the  first ! 
month , in  the  first  day  of  the  month,  thou  shalt 
take  a young  bullock  without  blemish,  and  ! 
cleanse  the  c sanctuary  : 

19  And  the  priest  shall  take  of  d the  blood  of 
the  sin-offering,  and  put  it  upon  the  posts  of 
the  house,  and  upon  the  four  corners  of  the 
settle  of  the  altar,  and  upon  the  posts  of  the 
gate  of  the  inner  court. 


A.  M.  3430. 

B.  C.  574. 


n c.44.6. 
o Je.223. 


r Ne.5.1.. 
13. 

1 Co.  6.7, 


i Le.  19.35, 
36. 

Pr.11.1. 


u or,  kid. 

v or,  thank- 
offerings. 

w Le.1.4. 
.He.  9.22, 
23. 

x be  for. 

y Ex.30.14, 
15. 

z or,  with. 

a 2 Ch.5.6. 
30.24. 


b o rAhank- 
offeri  ngs. 

c Le.16.16. 

d c.43.20. 


e Le.,4.27. 

f Ex.  12. 18. 
Le.23.5, 
&c. 

Nu.9.2,3. 

De.16.1, 

&c. 

S l Co.5.7, 


j c.  46. 5,7. 
k Nu.29.12. 
I De.16.13. 
a c.44.3. 
ver.8. 

bln.  10.1.. 3. 
c Col.  1.28. 
d Jn.10.9. 
e c.45.17. 
f c. 45.21. 


20  And  so  thou  shalt  do  the  seventh  day  or 
the  month  for  every  one  that  e erreth,  and  for 
him  that  is  simple  : so  shall  ye  reconcile  the 
house. 

21  In  f the  first  month , in  the  fourteenth  day  of 
the  month,  ye  shall  have  the  passover,  a feast  of 
seven  days  ; s unleavened  bread  shall  be  eaten. 

22  And  upon  that  day  shall  the  prince  pre- 
pare for  himself  and  for  all  the  people  of  the 
land  a bullock  hfor  a sin-offering. 

23  And  seven  days  of  the  feast  he  shall  pre- 
pare a burnt-offering  to  the  Lord,  seven  bul- 
locks and  seven  rams  without  blemish  daily 
the  seven  days  ; and  a kid  i of  the  goats  daily 
for  a sin-offering. 

24  And  he  shall  prepare  a ) meat-offering  of 
an  ephah  for  a bullock,  and  an  ephah  for  a 
ram,  and  a hin  of  oil  for  an  ephah. 

25  In  the  seventh  month , in  the  l[  fifteenth  day 
of  the  month,  shall  he  do  the  like  in  the  feast 
of  the  seven  i days,  according  to  the  sin-offer- 
ing, according  to  the  burnt-offering,  and  ac- 
cording to  the  meat-offering,  and  according  to 
the  oil. 

CHAPTER  XLVI  . 

1 Ordinances  for  the  prince  in  his  worship,  9 and  for  the  people.  16  An  order  for  the 
prince’s  inheritance.  19  The  courts  for  boiling  and  baking. 

rT'HUS  saith  the  Lord  God  ; The  gate  of  the 
'inner  court  that  looketh  toward  the  east 
shall  be  shut  the  six  working  days  ; but  on 
the  sabbath  it  shall  be  opened,  and  in  the  day 
of  the  new  moon  it  shall  be  opened. 

2 And  the  prince  a shall  enter  by  the  way  bof 
the  porch  of  that  gate  without,  and  shall  stand 
by  the  post  of  the  gate,  and  the  priests  shall 
prepare  c his  burnt-offering  and  his  peace-offer- 
ings, and  he  shall  worship  at  the  threshold  of 
the  gate  : then  he  shall  go  forth  ; but  the  gate 
shall  not  be  shut  until  the  evening. 

3 Likewise  the  people  of  the  land  shall  wor- 
ship at  the  door  dof  this  gate  before  the  Loud 
in  the  sabbaths  and  in  the  new  moons. 

4 And  the  burnt-offering  that  e the  prince 
shall  offer  unto  the  Lord  in  the  sabbath  day 
shall  he  six  lambs  without  blemish,  and  a ram 
without  blemish. 

5 And  the  < meat-offering  shall  be  an  ephah 
for  a ram,  and  the  meat-offering  for  the  lambs 


has  most  graciously  prepared  for  us,  and  to  which  we  must 
have  continual  respect  in  all  our  approaches  to  God.  For  our 
very  best  duties  are  polluted  with  sin  ; we  pollute  the  ordi- 
nances in  which  we  join,  and  all  that  we  are  connected  with, 
till  they  are  cleansed  in  the  fountain  of  his  blood  : and  our  er- 
rors, ignorance,  and  simplicity,  as  well  as  our  wilful  sins,  need 
the  same  cleansing.  As  therefore  1 Christ  our  Passover  is  sa- 
crificed for  us  ; let  us  keep  the  feast’  of  faith  and  communion 
_witn  him,  not  with  the  old  leaven  of  malice  and  wickedness, 
out  with  the  unleavened  bread  of  sincerity  and  truth:  let  us 
begin  our  years,  our  months,  our  weeks,  and  days,  with  self- 
examination,  repentance,  faith,  prayer,  and  devotedness  to 
God ; and  spend  them  in  the  same  manner.  Let  us  live  like 
strangers  and  pilgrims  on  earth,  rejoicing  in  Christ,  as  we  pass 
through  this  desert  to  heaven  : and  then  we  shall  soon  arrive 
in  those  mansions  above,  ‘ where  is  fulness  of  joy,  and  plea- 
sures at  God  s right  hand  for  evermore.’  T.  Scott. 

Chap.  XLVI.  Ver.  1 — 24.  Ordinances  for  worship. — “We 
should  worship  and  commune  with  God  every  day,  in  our  clo- 


sets and  families,  and  in  public  as  we  have  time  and  opportu- 
nity- On  six  days  of  the  week  indeed,  men  are  called  to  serve 
God  m their  temporal  employments ; and  must  not  neglect 
those  duties,  even  for  the  sake  of  spending  all  their  time  in  his 
more  immediate  worship.  But  on  his  own  day  we  all  should 
occupy  ourselves  wholly  in  his  sacred  service;  arid,  laying 
aside  every  other  employment  and  all  avocations,  as  much  as 
may  be,  and  shaking  off  sloth  and  inactivity,  we  must  learn  to 
delight  in  the  succession  of  one  religious  exercise  to  another, 
as  the  proper  business  of  the  whole  day  : and  it  may  be  right 
occasionally  to  appropriate  a day  from  the  other  six,  to  be 
spent  in  a similar  manner.  It  behooves  those  in  authority  to 
use  their  influence  and  example,  in  promoting  a general  regard 
to  the  worship  of  God,  and  their  wealth  in  preparing  every 
thing  for  it : they  should  frequent  his  holy  ordinances  with  re- 
verence and  attention,  and  without  betraying  any  symptoms 
of  weariness  : for,  however  they  may  be  distinguished  in  other 
matters  from  their  subjects,  they  are  in  the  sight  of  God  en- 
tirely upon  a level  with  them  ; and  every  distinction  admissi- 


represented  in  language  taken  from  the  customs  of  the  times  in  which  the 
prophet  wrote.  Tithes  are  not  mentioned  in  any  part  of  the  vision,  which 
shows  that  the  ritual  Mosaic  law  will  not  be  in  force.]— Pansier 

Ver.  11.  Ephah.-[The  ephah  was  adry  measure,  and  the  bath  a liquid  mea- 
sure, containing  about  7 gallons,  4 pints,  or  3 pecks,  3 pints  ; and  th ehtrmer 
about  75  gallons,  5 pints. J —Bagster. 

\cr  12.  Twenty  shekels. -]TbM  is,  20-1-25  15  = 60  ; for  the  maneh  as  a 

weight  w is  equal  to  60  shekels,  though  as  a coin  it  was  only  equal  to  60, 
weighing  about  2 lb.  6 oz.;  and  reckoning  the  shekel  at  56  cents,  being  in  va- 
lue -ius.so  cents.]— Bagster.  This  appears  lo  be  much  like  the  manner  of 
reckoning  in  the  East  at  the  present  time.  See  Orient.  Oust. 

Ver,  17.  Pr ince's part.— [The  prince  is  never  mentioned  in  the  ritual  ap- 
pointments ot  Moses,  but  here  he  is  required  to  provide  the  oblations  ; and 
the  variations  in  the  Mosaic  law,  in  the  number  of  the  several  sacrifices,  and 
the  p oporiion  of  the  meat-ofiering  to  each  being  ten  times  as  much  as  the 
law  prescribed,  with  several  other  circumstances,  seem  more  like  enacting  a 
nev/  law  than  enforcing  that  of  Moses.  These  variations  may  intimate  a 
change  in  the  external  constitution  of  the  church  ; arid  it  is  probable  that 
Iney  a e to  lie  understood  emblematically.]— Bagster. 

Ver.  is.  In  the  first  month.  &r. — (This  seems  to  enjoin,  not  a me-c  dedi- 


cation, but  an  annual  purification  of  the  sanctuary;  of  which  there  is  nothing 
said  in  tlie  Mosaic  law.)— Bagster.  Michaelis  says  the  following  regulations 
differ  materially  from  the  Mosaic. 

Ver.  25.  Seventh  month.— \ The  prince  shall  do  at  the  feast  of  tabernacles 
the  same  thing  he  was  desired  to  do  on  the  passover.]— Bagster. 

Chap.  XLVI.  Ver.  I.  Gate  of  the  inner.  —(The  prophet  had  before  observed, 
that  the  east  gate  of  the  outer  court  was  shut,  and  was  told,  that  it  must  only 
be  opened  for  the  prince  ; and  now  he  is  informed,  that  the  gate  of  the  inner 
court  on  the  east  was  also  shut,  and  is  to  be  opened  only  on  the  sabbath  and 
new  moons  till  the  evening.] — Bagster. 

Ver  2.  Prepare  burnt-offerings.— (Or,  “ Offer,”  as  the  word  asah  fre- 
quenlly  denotes.  I'lie  whole  of  this  seems  to  intimate  the  constant,  referen- 
tial, and  exemplary  attendance  of  kings  on  the  pure  ordinances  of  religion,  in 
the  approaching  nourishing  days  of  the  church.]— Bagster. 

Ver.  4.  Six  lambs  . . . erd  a ram. — The  Mosaic  law  appointed  only  two 
Jambs,  without  a ram. — [The  proportions  of  the  burnt-offerings,  and  also  of  the 
meat  and  drink-offerings,  are  very  different  here  from  those  prescribed  in  the 
Mosaic  law.  The  meat-offering  under  the  law.  was  only  three  tenths  of  an 
ephah  to  a bullock,  two  tenths  for  a vam  and  one  tenth  for  a Inmh.  with 
the  fourth  pari  of  a bin  of  nil.]—  Bagster. 


Ordinances  for  the  people.  EZEKIEL. — CHAP.  XL  VII.  The  prince's  inheritance. 


f as  he  shall  be  able  to  give,  and  a hin  of  oil 
to  an  ephah. 

6 And  in  the  day  of  the  new  moon  it  shall  be 
a young  bullock  without  blemish,  and  six 
lambs,  and  a ram  : they  shall  be  without 
blemish. 

7 And  he  shall  prepare  a meat-offering,  an 
ephah  for  a bullock,  and  an  ephah  for  a ram, 
and  for  the  lambs  according  as  his  hand  shall 
attain  unto,  and  a hin  of  oil  to  an  ephah. 

8 And  h when  the  prince  shall  enter,  he  shall 
go  in  by  the  way  of  the  porch  of  that  gate, 
and  he  shall  go  forth  by  the  way  thereof. 

9 T[  But  when  the  people  of  the  land  shall 
come  before  the  Lord  in  the  solemn  ■ feasts,  he 
that  entereth  in  by  the  way  of  the  north  gate 
to  worship  shall  go  out  by  the  way  of  the  south 
gate  ; and  he  that  entereth  by  the  way  of  the 
south  gate  shall  go  forth  by  the  way  of  the 
north  gate  : he  shall  not  return  by  the  way  of 
the  gate  whereby  he  came  in,  but  shall  go  forth 
over  against  it. 

10  And  the  prince  in  the  midst  of  them,  when 
they  go  in,  shall  go  in  ; and  when  they  go 
forth,  shall  go  forth. 

11  And  in  the  feasts  and  in  the  solemnities 
the  ) meat-offering  shall  be  an  ephah  to  a bul- 
lock, and  an  ephah  to  a ram,  and  to  the  lambs 
as  he  is  able  to  give,  and  ahin  of  oil  to  anephah. 

12  Now  when  the  prince  shall  prepare  a vo- 
luntary burnt-offering  or  peace-offerings  vo- 
luntarily unto  the  Lord,  one  shall  then  open 
him  the  gate  k that  looketh  toward  the  east, 
and  he  shall  prepare  his  burnt-offering  and 
his  peace-offerings,  as  he  did  on  the  sabbath 
day  : then  he  shall  go  forth  ; and  after  his  go- 
ing forth  one  shall  shut  the  gate. 

13  Thou  shalt  daily  i prepare  a burnt-offer- 
ing unto  the  Lord  of  a lamb  m of  the  first  year 
without  blemish  : thou  shalt  prepare  it n every 
morning. 

14  And  thou  shalt  prepare  a meat-offering 
for  it  every  morning,  the  sixth  part  of  an 
ephah,  and  the  third  part  of  a hin  of  oil,  to 
temper  with  the  fine  flour  ; a meat-offeringcon- 
tinually  by  a perpetual  ordinance  unto  the  Lord. 

15  Thus  shall  they  prepare  the  lamb,  and  the 
meat-offering,  and  the  oil,  every  morning  for 
a continual  burnt-offering. 


A.  M.  3430. 
11.  C.  571. 


g the  gift 
of  hie 
hand. 
De.16.17. 


h ver.2. 


i Ex. 23.14 
..17. 

De.  16. 16. 

Mai. 4. 4. 


j ver.5. 

k c.44.3. 
ver.2. 


, 1 Ex. 29.33. 

| N u.23.3. 

in  a son  of 
I his  year. 


n morning 
by  mom- 
I iuS- 


o Le.25.10. 


p c.45.8. 


|.q  c.34.5,6. 

r 1 Sa.2.13. 
14. 

I 2 Ch.35. 
13. 


b Le.2.4,.7. 


t c.44.19. 


u a court 
in  a cor- 
ner of  a 
' court y 
t and  a 
court  in  a 
I corner  of 
i a court. 

I v or,  made 
with  chim- 
neys. 

vj  cornered. 


x ver.20. 


a Is. 55.1. 
Je.2.13. 
Joel  3.18. 
Zee.  13.1. 
14.8. 
Re.22.1, 
17. 


b Is.2.3. 
ver.  12. 


16  If  Thus  saith  the  Lord  God  ; If  the  prince 
give  a gift  unto  any  of  his  sons,  the  inherit- 
ance thereof  shall  be  his  sons’ ; it  shall  be 
their  possession  by  inheritance. 

17  But  if  he  give  a gift  of  his  inheritance  to 
one  of  his  servants,  then  it  shall  be  his  to  the 
year  ° of  liberty ; after  it  shall  return  to  ttie 
prince  : but  his  inheritance  shall  be  his  sons* 
for  them. 

18  Moreover  the  prince  shall  not  p take  of  the 
people’s  inheritance  by  oppression,  to  thrust 
them  out  of  their  possession  ; but  he  shall  give 
his  sons  inheritance  out  of  his  own  possession  : 
that  my  people  be  not  scattered  9 every  man 
from  his  possession. 

19  T[  After  he  brought  me  through  the  entry, 
which  was  at  the  side  of  the  gate,  into  the 
holy  chambers  of  the  priests,  which  looked 
toward  the  north  : and,  behold,  there  was  a 
place  on  the  two  sides  westward. 

20  Then  said  he  unto  me,  This  is  the  place 
where  the  priests  shall  boil r the  tresoass  •offer- 
ing  and  the  sin-offering,  where  they  shall  bake 
s the  meat-offering ; that  they  bear  them  not 
out  into  the  outer  court,  to  sanctify  1 the  people. 

21  Then  he  brought  me  forth  into  the  outer 
court,  and  caused  me  to  pass  by  the  four  cor- 
ners of  the  court ; and,  behold,  " in  every  cor- 
ner of  the  court  there  was  a court. 

22  In  the  four  corners  of  the  court  there  were 
courts  'joined  of  forty  cubits  long  and  thirty 
broad  : these  four  w corners  were  of  one  mea- 
sure. 

23  And  there  was  a row  of  building  round 
about  in  them,  round  about  them  four,  and  it 
was  made  with  boiling-places  under  the  rows 
round  about. 

24  Then  said  he  unto  me,  These  1 are  the 
places  of  them  that  boil,  where  the  ministers  of 
the  house  shall  boil  the  sacrifice  of  the  people. 

CHAPTER  XL VI I . 

1 The  vision  of  the  holy  waters.  6 The  virtue  of  them.  13  The  borders  of  the  land. 

22  The  division  of  it  by  lot 

AFTERWARD  he  brought  me  again  unto 
the  door  of  the  house ; and,  behold,  waters 
a issued  out  from  under  b the  threshold  of  the 
house  eastward  : for  the  forefront  of  the  house 
stood  toward  the  east,  and  the  waters  came 
down  from  under  from  the  right  side  of  the 
house,  at  the  south  side  of  the  altar. 


ble  respecting  his  worship,  between  them  and  others,  must  be 
confined  merely  to  external  circumstances.  But  whether  ru- 
lers will  or  will  not  join  with  us,  in  attending  on  the  lively 
ordinances,  in  which  1 Christ  is  set  forth  as  evidently  crucified 
among  us:’ .he,  our  Prince  of  Peace,  will  surely  manifest  his 
presence  amidst  us  : and  especially  when  we  spend  his  holy 
day  with  his  assembled  saints,  and  feed  by  humble  faith  on  the 
Sacrifice,  which  he  has  prepared  and  offered  for  us.  In  expec- 
tation and  assurance  of  nis  glorious  and  gracious  presence,  we 
should  worship  with  reverence  in  his  courts  ; abound  in  spi- 
irtual  sacrifices  ; consecrate  our  talents  and  substance  to  him, 
according  to  our  ability ; and  take  care  that  every  thing  be 
done  decently  and  in  order.  We  should  recollect,  that  Press 
forwardls  the  Christian’s  motto  : we  must  still  depart  farther 
and  farther  from  our  sins,  and  sinful  pursuits  and  connex- 
ions ; and  get  farther  into  the  knowledge,  practice,  and  ex- 


perience of  tire  gospel  : and  we  should  dread  a hypocritical 
profession  and  worship,  which  generally  terminate  in  a man’3 
returning  into  his  old  course  of  sin  and  death.— The  Lord  has 
rescribed  us  many  duties,  as  of  indispensable  obligation  ; but 
e has  also  graciously  left  many  things  to  our  voluntary  choice; 
especially  as  to  the  proportion  of  our  time  and  substance  to  be 
appropriated  to  his  immediate  worship  and  service;  that  they,, 
who  ‘ greatly  delight  in  his  commandments,’  may  abound  in 
them  to  his  glory^  the  edification  of  their  brethren,  and  their 
own  benefit ; without  entangling  their  own  consciences,  or 
prescribing  rules  that  might  be  inexpedient  to  others  ; or  indu- 
cing them  to  formal  services,  for  which  they  have  no  heart, 
and  in  which  God  could  have  no  pleasure.  But  we  must  never 
omit  our  daily  worship,  nor  neglect  to  apply  the  sacrifice  of  the 
Lamb  of  God,  to  our  souis,  for  pardon,  peace,  and  salvation. 

Chap.  XLVII.  Ver.  1 — 12.  The  vision  of  the  holy  waters 


Veir'.9'  °f  * te  land. — (This  may  intimate  that  every  thing  should  be 

regulated  in  divine  worship,  so  as  to  prevent  disorder  and  interruption,  and 
also  that  men  should  go  forward  and  make  progress  in  reiigion,  and  not  turn 
their  backs  upon  God.  1 -Bag slur. 

Ver.  13.  Daily  -prepare.— lit  is i observable,  that  there  is  nothing  said  about 
evening  sacrifice.  or  the  additional  lamb,  morning  and  evening,  on  the 
sabbath,  which  makes  an  important  difference  between  this  and  the  old  laws  ; 
and  it  is  probably  an  intimation  of  that  change  in  the  external  forms  of  reli- 
gion which  the  coming  ot  the  Messiah  should  introduce  1 Bagster 

Ver.  H.  Every  morning—  Heb.  “ Morning  by  morning."— Here  is  no  men- 
tion ol  an  evening  sacrifice,  which  forms  another  important  variation  from  the 
Mosaic  law.  See  Exod.  xxix  38—40. 

Ver.  17.  Year  of  liberty.—  (That  is,  to  the  year  of  Jubilee,  called  the  year  of 
liberty,  because  there  was  then  a general  release  : all  servanls  had  their  liber- 
ty ; and  all  alienated  estates  returned  to  their  former  owni:^  !—  Bagster 
Ver.  19.  Entry—  [This  entry  was  at  the  west  side  of  the  north  gate  of  the 

inner  court : see  ch  xliv.  4,  5. Place  — This  place  was  at  the  west  comers 

of  the  inner  court,  or  court  of  the  priests  ; where  they  prepared  the  most  lioly 
things,  the  trespass  and  sin-offering,  which  none  but  the  priests  might  eat ; 
that  they  might  not  " bear  them  nut  into  the  outer  court,  to  sanctify  the  peo 
914 


pie,”  that  is,  by  touching  them  incapacitate  them  from  discharging  their  ordi- 
nary occupations.  ] — Bagster. 

Ver.  22.  There  were  courts  joined,  &c. — [These  courts  in  the  comers  of 
the  outer  court,  or  court  of  the  people,  npp.  ar  to  have  been  a kind  of  uncover 
ed  apartments,  surrounded  with  little  chambers  for  the  cooks,  and  used  for 
dressing  the  peace-offerings  of  the  people.  On  these  their  families  and  friends 
feasted  ; and  portions  were  sent  to  the  lioor,  the  widow,  and  the  orphan  ; and 
thus  the  spirit  of  devotion  preserved  the  spirit  of  mercy,  charity,  and  benevo- 
lence, in  the  land. I — Bagster.  Sewcome,  "Small  courts,  48  cubits  long," 
&c.  But  our  margin  reads,  " made  with  chimneys.” 

Chap.  XLVII.  Ver.  1.  Under  the  threshold. — See  note  on  chap,  xliii.  8 ; also 
chan.  xlvi.  2,  3. — [Solomon’s  temple  and  the  second  temple  were  doubtless 
well  supplied  with  water,  probably  conveyed  there  by  means  of  pipes  ; but 
these  waters  flowed  from  the  temple,  not  as  a common  sewer,  hut  as  a ferti- 
lizing river.  A fountain  producing  abundance  of  water  was  not  in  the  temple, 
and  could  not  be  there  on  the  top  of  such  a hill  ; and  consequently  these 
waters,  as  well  as  those  spoken  of  by  Joel  and  Zechariah,  must  be  understood 
figuratively  and  typically.  These  waters  doubtless  were  an  emblem  of  the 
" gospel  preached  with  the  Holy  Gliost  sent  down  from  heaven and  theit 
gradual  rise  beautifully  represents  its  progress,  from  small  beginnings  to  aa 


The  vision  of  the  holy  waters.  EZEKIEL. — CHAP.  XLVI1.  The  borders  of  the  land. 


2 Then  brought  he  me  out  of  the  way  of  the 
gate  northward,  and  led  me  about  the  way 
without  unto  the  outer  gate  by  the  way  that 
looketh  eastward  ; and,  behold,  there  ran  out 
waters  on  the  right  side. 

3 And  when  the  man  c that  had  the  line  in  his 
hand  went  forth  eastward,  he  measured  a thou- 
sand cubits,  and  he  brought  me  through  the 
waters  ; the  d waters  were  to  the  ankles. 

4 Again  he  measured  a thousand,  and  brought 
me  through  the  waters ; the  waters  were  to 
the  knees.  Again  he  measured  a thousand, 
arid  brought  me  through  ; the  waters  were  to 
the  loins. 

5 Afterward  he  measured  a thousand  ; and 
it  was  a river  that  I could  not  pass  over : for 
the  waters  were  risen,  waters  c to  swim  in,  a 
river  f that  could  not  be  passed  over. 

b If  And  he  said  unto  me,  Son  of  man,  hast 
thou  seen  this?  Then  he  brought  me,  and 
caused  me  to  return  to  the  brink  of  the  river. 

7 Now  when  I had  returned,  behold,  at  the 
6 bank  of  the  river  were  very  many  trees  !l  on 
the  one  side  and  on  the  other. 

8 Then  said  he  unto  me,  These  waters  issue 
out  toward  the  east  country,  and  go  down 
into  > the  > desert,  and  go  into  the  sea : which 
being  brought  forth  into  the  sea,  the  waters 
shall  be  healed. 

9 And  it  shall  come  to  pass,  that  every  thing 
that k liveth,  which  moveth,  whithersoever  the 
i rivers  shall  come,  sTiall  live  : and  there  shall 
be  a very  great  multitude  of  fish,  because 
these  waters  shall  come  thither : for  they  shall 
be  m healed ; and  every  thing  shall  live  whi- 
ther the  river  cometh. 

10  And  it  shall  come  to  pass,  that  the  fishers 
n shall  stand  upon  it  from  En-gedi  even  unto 
En-eglaim  ; they  shall  be  a place  to  spread 


A.  M.  3430. 
B.  C.  574. 


c c.  10.3. 
d waters  of 
the  ankles, 
e of  swim- 
ming. 

f Is.11.9. 
Hab.2.14. 
Mat.  13. 
31,32. 

E HP- 

h ver.  12. 
i Is.  35. 1,7. 
j or,  plain. 
De.3.17. 
4.49. 

Job.3-  16. 
k Jn.3.16. 
11.26. 

1 two  riv- 
ers. 

m Ex.  15.26. 
Ps.  103.3. 
Is.30.26. 
n Mat.4.19. 


q or,  and 
that 
which 
shall  not. 
r Je.17.6. 
s ver.7. 
t come  up. 
u Psl.3. 

Je.17.8. 
v or,  prin- 
cipal. 
w Re.  22.2. 
x or, bruises 
and  sores 
Is.  1.6. 
y Ge.48.5. 
49.26. 
c.48.5. 
z or,  swore. 

Ge.26.3. 
a c.48.29. 
b c.48.1. 
c Nu. 34.8. 
d 2 Sa.8.8. 
e or,  the 
middle 
village. 


forth  nets ; their  fish  shall  be  according  to 
their  kinds,  as  the  fish  of  the  great  0 sea,  ex- 
ceeding p many. 

11  But  the  miry  places  thereof  and  the  mar- 
ishes  thereof  <t  shall  not  be  healed  ; they  shall 
be  given  to  r salt. 

12  And  by  the  river  upon  the  • bank  thereof, 
on  this  side  and  on  that  side,  ‘ shall  grow  all 
trees  for  meat,  whose  leaf 11  shall  not  fade,  nei- 
ther shall  the  fruit  thereof  be  consumed : it 
shall  bring  forth  v new  fruit  according  to  his 
months,  because  their  waters  they  issued  out 
of  the  sanctuary  : and  the  fruit  w thereof  shall 
be  for  meat,  and  the  leaf  thereof  for*  medicine. 

13  H Thus  saith  the  Lord  God  ; This  shall  be 
the  border,  whereby  ye  shall  inherit  the  land 
according  to  the  twelve  tribes  of  Israel : Jo- 
seph y shall  have  two  portions. 

14  And  ye  shall  inherit  it,  one  as  well  as 
another : concerning  the  which  I z lifted  up 
my  hand  to  give  it  unto  your  fathers  : and  this 
land  shall  fall  unto  you  for  a inheritance. 

15  And  this  shall  be  the  border  of  the  land 
toward  the  north  side,  from  the  great  sea,  the 
way  of  b Hethlon,  as  men  go  to  c Zedad  ; 

16  Hamath,  d Berothah,  Sibraim,  which  is 
between  the  border  of  Damascus  and  the 
border  of  Hamath  ; ' Hazar-hatticon,  which 
is  by  the  coast  of  Hauran. 

17  And  the  border  from  the  sea  shall  be  f Ha- 
zar-enan,  the  border  of  Damascus,  and  the 
north  northward,  and  the  border  of  Hamath. 
And  this  is  the  north  side. 

18  And  the  east  side  ye  shall  measure  from 
e Hauran,  and  from  Damascus,  and  from 
Gilead,  and  from  the  land  of  Israel  by  Jordan, 
from  the  border  unto  the  east  sea.  And  this 
is  the  east  side. 

19  And  the  south  side  southward,  from  Ta- 


and  mystic  trees.— We  now  approach  the  close  of  this  extra- 
ordinary vision,  and  various  circumstances  lead  us  to  consider 
it  in  many  parts  of  mystic  import.  Though  the  temple  itself 
may  not  in  magnitude  exceed  that  of  Solomon,  yet  the  grand 
scale  on  which  the  surrounding  courts  and  adjacent  grounds 
are  laid  out,  seems  strongly  to  intimate  a great  increase  of  the 
true  church  of  God,  principally  by  the  accession  of  the  Gentiles. 
So  in  this  chapter  tne  mighty  stream  of  waters  flowing  from 
the  sanctuary,  though  it  may  have  some  reference  to  the  wa- 
ters formerly  supplied  from  an  adjacent  spring  or  two  for  the 
priest’s  use,  are  in  volume  so  vastly  greater,  and  in  virtue  so 
perfectly  distinct  and  superior,  that  he  must  be  a dreaming  ex- 
positor indeed,  who  can  explain  this  literally  of  water  only  to 
cleanse  the  sacrifices  and  sacrificial  instruments.  Besides, 
this  water  ran  from  the  temple — increased  as  it  proceeded,  and  ' 
conveyed  life  and  health  and  blessing  wherever  its  streams 
flowed. 

Nothing  is  more  common  in  the  Holy  Scriptures  than  to  re- 
present the  influences  of  the  Holy  Spirit  under  the  emblem  of 
water ; and,  in  perfect  accordance  with  this  remark,  the  spread 
of  knowledge,  truth,  and  righteousness,  is  often  expressed  by 
the  image  of  flowing  streams, — streams  that,  uniting  and  con- 

immensely  large  increase  ; and  the  latter  part  of  the  representation  may  relate 
to  the  times  when  it  shall  fill  the  earth,  and  produce  the  most  extensive  and  im- 
portant effects  on  the  state  of  mankind  in  every  nation  ] —Bagster. 

Ver.  5.  Waters  were  risen—  Heb.  “ Swollen  LXX,  “ Lifted  up  their  proud 
waves.”  " These  waters  beautifully  represent  the  gradual  progress  of  the 
gospel.  See  Isa.  ii.  2 — 4.  Compare  Joel  iii.  18 : Zech.  xiv.  8 ; Isa.  lv.  1 ; John 
vii.  33.  ’ Newcome. 

Ver.  7.  Bank.— Heb.  ‘‘lip  Newcome,  “ Brink  the  same  word  as  is  so 
rendered  in  ver.  6. 

Ver.  8.  Brought  forth  into  the  sea. — [This  was  the  dead  sea,  or  sea  of  So- 
dom, east  of  Jerusalem,  in  which  it  is  said  no  living  creature  is  found  ; or,  at 
least,  from  its  extreme  saltness,  it  does  not  abound  with  fish  like  other  seas. 
The  healing  of  these  waters  perhaps  denotes  the  calling  of  the  Gentiles.]— 
Bagster.  It  is  called  the  dead  sea  on  accot  ,.t  of  a tradition  which,  though 
disputed,  has  never  been  refuted,  that  no  fish  can  live  in  it.  This  may  be  partly 
owing  to  its  excessive  saltness,  containing  (as  ascertained  by  recent  experi- 
ments) one  fourth  of  its  weight  in  salt,  which  renders  it  singularly  buoyant  and 
bitter,  and  may  account  for  its  being  uninhabited.  See  Modern  Trav. 

Ver.  o.  Every  thing  that  liveth , which  moveth. — Newcome , “ Every  living 

thi..g  which  moveth.” Whithersoever  the  rivers. — Heb.  “Two  rivers;” 

but  a3  we  read  of  but  one  in  the  context,  Michaelis  (hy  only  dividing  one  He- 
brew word  into  two,)  reads,  “ Whithersoever  the  river  shall  come,  the  sea  shall 
Uve.”  But  in  Hebrew,  the  plural  is  often  U9ed  for  the  singular,  and  here  may 
perhaps  intend  the  spreading  streams  of  this  sacred  water. 

Ver.  10.  From  En-gedi  unto  En-eglam.—The  former  place  lay  nearly  due 
east  from  Jerusalem,  the  latter  at  the  northern  extremity  of  the  dead  sea, 

where  the  Jordan  flows  into  it : from  15  to  20  miles  of  coast. As  the  fish  of 

the  great  sea—  This  implies,  not  that  the  water  shall  become  fresh,  (like  the 
lake  of  Genne3areth,)  but  like  the  ocean,  its  deleterious  qualities  being  purged 
by  the  accession  of  these  sacred  waters.  [Great  quantities  of  all  kinds  of  fish 


tinuing  to  spread,  we  are  led  to  believe  shall  cover  the  earth 
with  tne  knowledge  and  glory  of  the  Lord  as  the  waters  cover 
the  immense  basis  of  the  sea.  These  waters,  too,  agreeably 
to  the  nature  of  fructifying  streams,  convey  fertility  and  verdure 
wherever  they  may  spread.  Moreover,  these  waters  have  a 
singular  power  of  conveying  life  and  salubrity  to  the  dead  sea 
itself:  a lake  which,  after  discarding  all  the  fables  of  credulous 
travellers,  is  confessedly  barren  of  living  creatures. 

If  we  allegorize  these  streams,  it  seems  natural  that  the  dead 
sea  should  also  be  emblematical  of  the  state  of  both  the  Jewish 
and  heathen  world  prior  to  the  promulgation  of  the  gospel. 
The  religion  of  the  Jews  and  the  science  of  the  Greeks  were 
alike  dead.  To  what  good  purpose  did  the  former  apply  their 
rabbinical  lore  ? or  the  latter  their  admired  wisdom  ? The 
former  sunk  into  the  most  ridiculous  superstitions,  and  the 
I latter  into  the  most  gross  idolatries,  which,  at  the  same  time 
j as  they  practised  and  recommended  to  the  vulgar,  they  ridiculed 
themselves.  But  these  healing  streams,  wherever  they  flowed, 
evangelized  the  former,  and  rationalized  the  latter.  “Christ 
crucified,”  was  indeed  “ to  the  Jews  a stumbling-block”  till  the 
veil  was  taken  from  their  hearts;  and  then  they  read  the  gospel 
in  all  the  books  of  Moses.  The  same  doctrine  was  “ to  the 

usually  caught  in  the  Mediterranean— genuine  converts  of  all  nations,  kin 
dreds,  and  people.]— Bagster. 

Ver.  11.  Themarishes  (or  marshes)  shall  not  be  healed  .—The  .outh  end, 
where  Sodom  stood  on  the  south-west,  and  “ the  valley  of  s'xlt”  on  the  south- 
east  They  shall  be  given  (up)  to  salt—  And  this  may  fig  /atively  represent 

those  nations  that  utterly  refuse  the  healing  streams  of  salvation. 

Ver.  12.  Shall  grow  (Heb.  “ spring  up”)  all  trees  for  food— Here  is  an  evi 
dent  allusion  to  the  trees  of  paradise.  See  our  note  on  Ge.  ii.  9.— [Probably, 
believers,  “trees  of  righteousness,”  who  still  bring  forth  “ fruit  unto  holiness,” 
and  “ whose  end  is  eternal  life.”]— Bagster. — The  leaf  thereof  for  medicine. 
— Newcome , “Healing.”  The  medical  art  in  the  East  is  still  chiefly  con- 
fined to  external  applications. 

Ver.  13.  This  shall  be  the  border—  The  precise  situation  of  many  of  the 
places  named  in  this  and  the  following  chapter,  can  hardly  now  be  ascertain- 
ed. It  is,  however,  evident,  that  provision  is  here  made  for  thejetum  of  all  the 
tribes,  though  many  did  not  come. 

Ver.  16.  Hauran— [ The  district  of  Auranitis , now  Haouran,  S.  W.  of  Da- 
mascus. See  Burckhardt’s  Travels  in  Syria,  &c.  p.  285,  &c .)— Bagster. 

Ver.  17.  Border  from  the  sea.— [The  Holy  Land,  as  here  described,  extend- 
ed from  about  31°  to  35°  N.  lat.  and  from  34°  to  37®  E.  long.;  being  bounded  on 
the  north  by  a line  drawn  from  the  Mediterranean  to  Hamath  ; on  the  east,  by 
Damascus,  Hauran,  Gilead,  and  the  land  of  Israel  east  of  Jordan,  unto  the 
south  of  the  Dead  sea  ; on  the  south,  by  Tamar  and  Kadesh,  unto  the  river  of 
Rhinocorura  ; and  on  the  west  by  the  Mediterranean  sea,  from  the  same 
point,  noithward  “ till  a man  come  over  against  Hamath  and  its  length  from 
north  to  south  would  be  about  280  miles,  and  its  breadth  about  150  nines.  The 
ten  tribes,  a3  well  as  Judah  and  Benjamin,  were  to  be  admitted  to  u full  slime 
in  this  inheritance,  which  seem9  to  imply,  that  the  future  restoration  to  tho 
promised  land  i9  predicted  : while  the  admission  of  strangers  who  sojourned  in 
the  land,  to  a share  in  the  inheritance,  a»  if  native  Israelites,  plainly  intimate* 

915 


Thf  portions  oj  the  tribes,  and  EZEKIEL.-  -CHAP.  XLVIII.  of  the  sanctuary  and  city 


mar  even  to  the  waters  of  h strife  ' in  Kadesh, 
the  i river  to  the  great  sea.  And  this  is  the 
south  side  k southward. 

20  The  west  side  also  shall  be  the  great  sea 
from  the  border,  till  a man  come  over  against 
Hamath.  This  is  the  west  side. 

21  So  shall  ye  divide  this  land  unto  you  ac- 
cording to  the  tribes  of  Israel. 

22  H And  it  shall  come  to  pass,  that  ye  shall 
divide  it  by  lot  for  an  inheritance  unto  you, 
and  to  the  strangers  • that  sojourn  among  you, 
which  shall  beget  children  among  you  : and 
they  ra  shall  be  unto  you  as  born  in  the  coun- 
try among  the  children  of  Israel ; they  shall 
have  inheritance  with  you  among  the  tribes  of 
Israel. 

23  And  it  shall  come  to  pass,  that  in  what 
tribe  the  stranger  sojourneth,  there  shall  ye 
give  him  his  inheritance,  saith  the  Lord  God. 

CHAPTER  XLVIII. 

23  The  portions  of  the  twelve  tribes,  8 of  the  sanctuary,  15  of  the  city  and  suburbs, 
21  and  of  the  prince.  30  The  dimensions  anu  gales  of  the  city. 

NOW  these  are  the  names  of  the  tribes. 

From  a the  north  end  to  the  coast  of  the 
way  of  Hethlon,  as  one  goeth  to  Hamath,  Ha- 
zar-enan,  the  border  of  Damascus  northward, 
to  the  coast  of  Hamath  ; for  these  are  his  sides 
east  and  west ; b a portion  for  Dan. 

2 And  by  the  border  of  Dan,  from  the  east 
side  unto  the  west  side,  a portion  for  Asher. 

3 And  by  the  border  of  Asher,  from  the  east 
side  even  unto  the  west  side,  a portioti  for 
Naphtali. 

4 And  by  the  border  of  Naphtali,  from  the 
east  side  unto  the  west  side,  a portion  for 
Manasseh. 

5 And  by  the  border  of  Manasseh,  from  the 
east  side  unto  the  west  side,  a portion  for 
Ephraim. 

6 And  by  the  border  of  Ephraim,  from  the 
east  side  even  unto  the  west  side,  a portion  for 
Reuben. 

7 And  by  the  border  of  Reuben,  from  the  east 
sideeven  untothe  west  side, aportionfor  Judah. 

8 If  And  by  the  border  of  Judah,  from  the 
east  side  unto  the  west  side,  shall  be  the  offer- 
ing c which  ye  shall  offer  of  five  and  twenty 
thousand  reeds  in  breadth,  and  in  length  as 
one  of  the  other  parts,  from  the  east  side  unto 
the  west  side : and  the  sanctuary  shall  be  in 
the  midst  of  it. 

9 The  oblation  that  ye  shall  offer  unto  the 
Lord  shall  be  of  five  and  twenty  thousand  in 
length,  and  of  ten  thousand  in  breadth. 


A M.  »I30 
U.  C.  57-1. 


h or,  Meri- 
bah. 


i Nu.20.13. 
De.  32-51. 
Pa.81.7. 
c.  48.28. 


j or,  val- 
ley. 


k or,  to- 
ward. Te- 
rtian. 


1 Ep.212, 
13. 

36. 

Re  7.9,10. 


m Ac.15.9. 
Ro.10.12. 
Ga.3.23. 
Col. 3. 11. 


a c.47.15, 
&c. 


b one. 


c C.45.1..6. 


d or, the 
sanctified 
portion, 
shall  be. 


e c.44.15. 


I or,  ward, 
or,  ordi- 
nance. 


g c.44.10. 

h Le.27.10. 
28.33. 


i Ex. 22. 29. 


j c.45.6. 
k c.42.20. 
1 c.45  6. 
mc.45.7. 


10  And  foi  them,  even  for  the  priests,  shall 
be  this  holy  oblation  ; toward  the  north  five 
and  twenty  thousand  in  length , and  toward 
the  west  ten  thousand  in  breadth,  and  toward 
the  east  ten  thousand  in  breadth,  and  toward 
the  south  five  and  twenty  thousand  in  length  : 
and  the  sanctuary  of  the  Lord  shail  be  in  the 
midst  thereof. 

11  d It  shall  be  for  the  priests  • that  are  sanc- 
tified of  the  sons  of  Zadok  ; which  have  kept 
my  f charge,  which  went  not  astray  when  the 
children  of  Israel  went  astray,  as  * the  Levites 
went  astray. 

12  And  this  oblation  of  the  land  that  is  offer- 
ed shall  be  unto  them  a thing  most  holy  by  the 
border  of  the  Levites. 

13  And  over  against  the  border  of  the  priests 
the  Levites  shall  have  five  and  twenty  thou- 
sand in  length,  and  ten  thousand  in  breadth; 
all  the  length  shall  be  five  and  twenty  thou- 
sand, and  the  breadth  ten  thousand. 

14  And  they  shall  not  sell  of  it,  neither  h ex- 
change, nor  alienate  the  first-fruits  i of  the 
land  : for  it  is  holy  unto  the  Lord. 

15  If  And  the  five  thousand,  that  are  left  in 
the  breadth  over  against  the  five  and  twenty 
i tlmusand.  shall  be  a k profane  place  for  the 
city,  for  d welling,  and  for  suburbs : and  the 
city  shall  be  in  the  midst  thereof. 

16  And  these  shall  be  the  measures  thereof ; 
the  north  side  four  thousand  and  five  hun- 
dred, and  the  sopth  side'  four  thousand  and 
five  hundred,  and  on  the  east  side  four  thou- 
sand and  five  hundred,  and  the  west  side  fou) 
thousand  and  five  hundred. 

17  And  the  suburbs  of  the  city  shall  be  to- 
ward the  north  two  hundred  and  fifty,  and 
toward  the  south  tvro  hundred  and  fifty,  and 
toward  the  east  two  hundred  and  fifty,  and 
toward  the  west  two  hundred  and  fifty. 

18  And  the  residue  in  length  over  against  the 
oblation  of  the  holy  portion  shall  be  ten  thou- 
sand eastward,  and  ten  thousand  westward  : 
and  it  shall  be  over  against  the  oblation  of  the 
holy  portion  ; and  the  increase  thereof  shall 
be  for  food  unto  them  that  serve  the  city. 

19  And  i they  that  serve  the  city  shall  serve 
it  out  of  all  the  tribes  of  Israel. 

20  All  the  oblation  shall  be  five  and  twenty 
thousand  by  five  and  twenty  thousand:  ye 
shall  offer  the  holy  oblation  four-square,  with 
the  possession  of  the  city. 

21  Tf  And  the  residue  m shall  be  for  the  prince, 


Greeks  foolishness,”  till  they  also  were  enlightened  ; and  then 
they  saw  in  the  doctrine  of  redemption  a display  of  divine  wis- 
dom, and  felt  its  power  in  the  renovation  of  their  hearts  and 
lives.  Thus  the  dead  sea  is  filled  with  living  fish,  and  the  trees 
which  grow  upon  its  banks,  instead  of  the  fabled  apples  of 
Sodom,  produce  trees  of  perpetual  verdure,  and  fruits  of  im- 
mortality ever  new  and  ever  fresh,  while  its  leaves  shall  heal 
all  the  disorders  of  human  life. 

Chap.  XLVIII.  Ver.  I — 35.  The  division  of  the  land , and 
the  gates  of  the  city. — There  is  as  much  prudence  as  modesty, 

the  calling  of  the  Gentiles  into  the  church,  and  their  joint  inheritance  of  its 
pnvrleges,  and  of  the  heavenly  felicity.) — Bagster. 

.Chap.  XLVIII.  Ver.  4.  By  the  border  of  Naphtali.— [In  this  division  of 
the  Holy  Lanp,  a portion  is  laid  out  for  each  of  the  twelve  tribes  directly  across 
the  country,  from  east  to  west ; and  deducting  the  square  of  25,000  reeds,  or 
nearly  50  miles  on  each  side,  between  Judah  and  Benjamin,  for  the  priests, 
Levites,  city,  and  temple,  with  the  inheritance  of  the  prince  to  the  east  and 
west,  (see  on  ch.  xlv.  l.)  from  280  miles,  the  length  of  the  country  from  north 
to  south,  there  will  remain  for  each  tribe  a portion  of  less  than  20  miles  in 
width,  and  150  miles  in  length.  This  division  of  the  land  entirely  differs  from 
that  which  was  made  in  the  days  of  Joshua,  in  which  the  tribes  were  not  only 
differently  placed,  but  confused  and  intermixed  : while  here  distinct  lots  are 
assigned  to  each  of  the  twelve  tribes,  in  a regular  mathematical  form.  Lite- 
rally  such  a division  never  took  place,  nor  is  it  probable  that  it  ever  should : it 
seems  to  denote  the  equality  of  privileges  which  subsists  amons  all  the  tribes 
of  believers,  of  whatever  nation,  and  whatever  their  previous  character  may 
have  been.  I —Bagster. 

Ver.  8.  Five  and  twenty  thousand  reeds.— Rather,  " Cubits.”  See  note  on 
chap.  xlv.  l. 

Ver  11.  It  shall  be  for  the  priests  that  are  sanctified— See  margin. As 

the  Levites  went—  See  chap.  xliv.  10.  It  appears  tnat  the  priests  generally 
adhere  to  the  God  of  Israol.  and  one  motive,  probably,  for  the  defection  of  the 
916 


in  not  attempting  to  explain  what  we  cannot  comprehend  ; 
and  those  commentators  who  have  been  most  anxious  to  re- 
move all  obscurities,  have  been  compelled  to  confess  themselves 
nonplused  in  the  visions  of  Ezekiel.  The  great  outlines  of 
the  allegory  are  as  much  as  we  dare  hope  to  understand  ; but 
the  fulfilment  of  these  predictions  may,  as  in  other  instances, 
render  intelligible  what  now  seems  most  obscure.  Though  the 
return  from  the  Babylonish  captivity  included  but  a very  small 
part  of  the£e?i  tribes' of  Israel,  there  is  reason  to  believe  a rem- 
nant of  them  is  still  preserved  in  some  of  the  Eastern  countries, 


latter,  might  be  their  being  promoted  to  the  priesthood  among  idolaters.  See 
Judges  xvii.  1 1 — 13. 

Ver.  15.  Profane  place  for  the  city.— [The  holy  oblation  of  25,000  square 
reeds,  or  near  fifty  square  miles,  was  divided  into  three  parts  from  north  to 
south  (see  on  ch.  xlv.  1.:)— a portion  on  the  north  of  10,000  reeds  in  width,  and 
25,000  in  length,  for  the  priesvs  in  the  midst  of  which  was  the  sanctuary  or 
temple,  surrounded  by  a wall  50u  reeds  square,  (v.  9,  10.  see  on  ch.  xlii.  15,)  next 
to  this  another  portion  of  the  same  dimensions  for  the  Levites,  (v.  13.  14.;)  and 
on  the  south  another  portion  of  the  same  length,  but  only  5000  reeds  in  breadth 
for  the  city,  (v.  15.)  The  city  was  situated  in  the  midst  of  this  portion,  being 
4500  reeds,  or  about,  nine  miles  square,  (see  on  ver.  30.)  having  a suburb  of  250 
reeds,  or  about  half  a mile,  on  each  side,  (v.  17.)  leaving  10,000  reeds,  or  nearly 
10  miles  on  the  east  side,  and  the  same  on  the  .vest  side,  for  the  profit  of  those 
who  serve  the  city  out  of  all  the  tribes,  (v.  18,  19.)  On  the  east  and  west  side9 
of  this  square  of  25,000  reeds,  is  the  portion  of  the  prince  ; each  of  which,  es 
timuting  the  breadth  of  the  land  at  150  miles,  would  form  asquareof  fifty  mile9. 
Thus  the  whole  plan  of  the  division  of  the  country,  laying  out  of  the  city,  tern 
pie,  and  all  its  appendages,  is  perfectly  regular  and  uniform  ; and  would  there 
fore  convey  to  the  minds  of  the  Jews  the  most  complete  idea  they  were  capa- 
ble of  conceiving  of  the  most  perfect  church,  commonwealth,  city,  temple, 
and  conveniences,  on  the  largest  and  grandest  scale  for  the  Divine  worship  ; and 
it  doulrfless  ultimately  points  cut  the  land  of  Immanuel,  the  city  of  the  New 


The  borders  of  the  land.  EZEKIEL 

on  the  one  side  and  on  the  other  of  the  holy 
oblation,  and  of  the  possession  of  the  city, 
over  against  the  five  and  twenty  thousand  of 
the  oblation  toward  the  east  border,  and  west- 
ward over  against  the  five  and  twenty  thou- 
sand toward  the  west  border,  over  against  the 
portions  for  the  prince : and  it  shall  be  the  holy 
oblation  ; and  the  sanctuary  " of  the  house 
shall  be  in  the  midst  thereof. 

22  Moreover  from  the  possession  of  the  Le- 
vites,  and  from  the  possession  of  the  city, 
being  m the  midst  of  that  which  is  the  prince’s, 
between  the  border  of  Judah  and  the  border 
of  Benjamin,  shall  be  for  the  prince. 

23  Tf  As  for  the  rest  of  the  tribes,  from  the 
east  side  unto  the  west  side,  Benjamin  shall 
have  0 a portion. 

24  And  by  the  border  of  Benjamin,  from  the 
east  side  unto  the  west  side,  Simeon  shall  have 
a portion. 

25  And  by  the  border  of  Simeon,  from  the 
east  side  unto  the  west  side,  Issachar  a portion. 

26  And  by  the  border  of  Issachar,  from  the 
east  side  unto  the  west  side,  Zebulun  a portion. 

27  And  by  the  border  of  Zebulun,  from  the 
east  side  unto  the  west  side,  Gad  a portion. 

28  And  by  the  border  of  Gad,  at  the  south 


— CHAP.  XL  VIII.  Dimensions  of  the  city. 

side  southward,  the  border  shall  be  even  from 
Tamar  unto  the  p waters  of  « strife  in  Kadesh, 
and  to  the  river  toward  the  great  sea. 

29  This  r is  the  land  which  ye  shall  divide  by 
lot  unto  the  tribes  of  Israel  for  inheritance,  and 
these  are  their  portions,  saith  the  Lord  God. 

30  T[  And  these  are  the  goings  out  of  the  city 
on  the  north  side,  four  thousand  and  five 
hundred  measures. 

31  And  the  gates  8 of  the  city  shall  be  after 
the  names  of  the  tribes  of  Israel : three  gates 
northward  ; one  gate  of  Reuben,  one  gate  of 
Judah,  one  gate  of  Levi. 

32  And  at  the  east  side  four  thousand  and  five 
hundred : and  three  gates ; and  one  gate  of 
Joseph,  one  gate  of  Benjamin,  one  gate  of 
Dan. 

33  And  at  the  south  side  four  thousand  and 
five  hundred  measures  : and  three  gates;  one 
gate  of  Simeon,  one  gate  of  Issachar,  one 
gate  of  Zebulun. 

34  At  the  west  side  four  thousand  and  five 
hundred,  with  their  three  gates ; one  gate  of 
Gad,  one  gate  of  Asher,  one  gate  of  Naphtali. 

35  It  was  round  about  eighteen  thousand 
measures  : and  the  name  of  the  city  from  that 
day  shall  be,  <■  The  Lord  ” is  there. 


p c.47.19. 


r c.47.14, 

21,22. 


i Ps.46.5. 

48.3. 
63.18. 
77.13. 
Je.3.17. 
Joel  3.21. 
Zee. 2. 10. 
Re. 21. 3. 

22.3. 


and  will  be  forthcoming  whenever  the  God  of  Israel  shall  give 
the  word. 

What  is  meant  by  the  “Holy  oblation”  it  is  difficult  to  ex- 
plain, since  it  is  neither  confined  to  the  Temple,  nor  the  holy 
city;  nor  does  it  extend  to  the  whole  of  the  holy  land.  The 
best  idea  we  can  form  of  its  extent  (as-  Dr.  Boothroyd  suggests) 
is  by  conceiving  a square  of  25,000  cubits  each  way,  or  about 
seven  English  miles  in  length  and  breadth  ; and  tnis  square 
divided  lengthwise  into  three  parts  (or  rectangles)  thus:  10,000 
for  the  priests,  10,000  for  the  Levites,  and  5000  for  the  city ; with 
the  temple  in  the  midst  of  the  whole  plot  of  ground.  A part 


Jerusalem,  and  his  temple,  the  Christian  church,  the  house  of  the  living 
God.] — Bagster. 

Ver.  30.  Four  thousand  and  Jive  hundred  measures—  [It  is  certainly  most 
obvious  to  interpret  these  measures,  not  of  cubits , but  of  the  measuring  reed 
which  the  prophet’s  conductor  had  in  his  hand  ; according  to  which,  the  city 
would  be  about  36  miles  in  circumference,  and  nine  miles  on  each  side  of  the 


also  was  to  be  added  for  the  king’s  palace  and  pleasure  grounds. 
The  reasons  of  this  proportion  are  to  us  far  from  evident ; but 
the  portions  of  the  priests  and  Levites  probably  included  pas- 
ture grounds,  and  perhaps  vineyards,  for  the  use  of  the  Temple. 
The  increase  of  the  number  of  gates  (double  those  of  the  for- 
mer city)  is  a circumstance  we  by  no  means  understand ; but 
it  is  copied  by  St.  John  in  his  Apocalyptical  description  of  the 
New  Jerusalem.  (Rev.  xxi.  21.)  The  descriptive  name  here 
given  to  the  city,  Jehovah  Shammah;  is  sufficiently  definite,  as 
implying  God’s  continual  presence  with  his  church,  under  every 
dispensation. 


square  ; which  was  nearly  nine  times  larger  than  the  greatest  extent  to  which 
Jerusalem  ever  attained.  (See  on  ver.  15.  andch.  xlii.  16.)  The  large  dimen- 
sions of  the  city  and  land  were  perhaps  intended  to  intimate  the  extensive  and 
glorious  propagation  of  the  Gospel  in  the  times  predicted ; and  the  land  was 
not  called  Canaan,  nor  the  city  Jerusalem,  probably  because  they  were  figura- 
tive of  spiritual  blessings  to  the  church  and  to  Israel.  ]— Bagster^ 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  EZEKIEL. 


[The  character  of  Ezekiel,  as  a writer  and  a poet,  is  thus  admirably  drawn 
by  the  masterly  hand  of  Bp.  Lowth : “ Ezekiel  is  much  interior  to  Jeremiah  in 
elegance  ; in  sublimity,  he  is  not  even  excelled  by  Isaiah  ; but  his  sublimity 
is  of  a totally  different  kind.  He  is  deep,  vehement,  tragical  ; the  only  sen- 
sation he  affects  to  excite  is  the  terrible  ; his  sentiments  are  elevated, 
animated,  full  of  fire  and  indignation  ; his  imagery  is  crowded,  magni- 
ficent, terrific,  and  sometimes  bordering  on  indelicacy  ; his  language  is 
grand,  solemn,  austere,  rough,  and  at  times  unpolished  ; he  abounds  in  repeti- 
tions, not  for  the  sake  of  grace  or  elegance',  but  from  vehemence  and  indigna- 
tion. Whatever  subject  he  treats  of,  that  he  sedulously  pursues  ; from  that  be 
rarely  departs,  butcleave.s,  as  it  were,  to  it ; whence  the  connexion  is  in  general 
evident  and  well  preserved.  In  other  respects,  he  may  perhaps  be  exceeded 
by  the  other  prophets  ; but,  for  that  species  of  composition  to  which  he  seems 
adapted  by  nature,  the  forcible,  impetuous,  grave,  and  grand,  not  one  of  the 
sacred  writers  is  superior  to  him.  His  diction  is  sufficiently  perspicuous  ; all 
his  obscurity  arises  from  the  nature  of  his  subjects.  Visions  (as  for  instance, 
among  others,  those  of  Hosea,  Amos,  and  Zechariah,)  are  necessarily  dark  and 
confused.  The  greater  part  of  Ezekiel,  particularly  towards  the  middle  of  the 
book,  is  poetical,  whether  wre  regard  the  matter  or  the  language.  But  some 
passages  are  so  rude  and  unpolished,  that  we  are  frequently  at  a loss  to  what 
species  of  writing  we  ought  to  refer  them.”  Michaelis , however,  so  far  from  es- 
teeming him  as  equal  to  Isaiah  in  sublimity,  is  inclined  to  think,  that  he  displays 
more  art  and  luxuriance  in  amplifying  and  decorating  his  subject  than  are  con- 
sistent with  the  poetical  fervour,  or  indeed  with  true  sublimity  ; and  pronounces 
him  to  be  in  general  an  imitator,  who  has  the  art  of  giving  an  air  of  novelty 
and  ingenuity,  but  not'  of  grandeur  and  sublimity,  to  all  his  compositions  ; and 
that,  as  he  lived  at  a period  when  the  Hebrew  language  was  visibly  on  the  de- 
cline, so  if  we  compare  him  with  the  Latin  poets  who  succeeded  the  Augustan 
a^e,  we  may  find  some  resemblance  in  the  style,  something  that  indicates  the 
old  age  of  poetry.  But,  as  Abp.  Newcome  judiciously  observes,  the  prophet  is 
not  to  be  considered  merely  as  a poet,  or  as  a framer  of  those  august  and  as- 


tonishing visions,  and  of  those  admirable  poetical  representations,  which  he 
committed  to  writing  : but  as  an  instrument  in  the  hands  of  God , who  vouch- 
safed to  reveal  himself,  through  a long  succession  of  ages,  not  only  in  divers 
parts  constituting  a magnificent  and  uniform  whole,  but  also  in  different  man- 
ners, as  by  voice,  by  dreams,  by  inspiration,  and  by  plain  or  enigmatical  vision. 
“ Ezekiel  is  a great  poet,  full  of  originality  ; and,  in  my  opinion,  whoever  cen- 
sures him  as  it  he  were  only  an  imitator  of  the  old  prophets,  can  never  have 
felt  his  power.  He  must  not,  in  general,  be  compared  with  Isaiah,  and  the  rest 
of  the  old  prophets.  Those  are  great,  Ezekiel  is  also  great ; those  in  their  man- 
ner of  poetry.  Ezekiel  in  his  ; which  he  had  invented  for  himself,  if  we  may  form 
our  judgment  from  the  Hebrew  monuments  still  extant.”  To  justify  this  cha- 
racter, the  learned  prelate  descends  to  particulars,  and  gives  apposite  examples, 
not  only  of  the  clear,  flowing,  and  nervous,  but  also  of  the  sublime  ; and  con- 
cludes his  observations  on  his  style,  by  stating  it  to  be  his  deliberate  opinion, 
that  if  his  “ style  is  the  old  age  of  the  Hebrew  language  and  composition , it  is  a 
firm  and  vigorous  one,  and  should  induce  us  to  trace  its  youth  and  manhood 
with  the  most  assiduous  attention.”  As  a prophet,  Ezekiel  must  ever  be  al- 
lowed to  occupy  a very  high  rank  ; and  few  of  the  prophets  have  left  a more  valu- 
able treasure  to  the  church  of  God  than  he  has.  It  is  true,  he  is  in  several  places 
obscure  ; but  this  resulted  either  from  the  nature  of  his  subjects,  or  the  events 
predicted  being  still  unfulfilled  : and,  when  time  has  rolled  away  the  mist  of  fu- 
turity, successive  generations  will  then  perceive  with  what  heavenly  wisdom 
this  much  neglected  prophet  has  spoken.  There  is,  however,  a great  proportion 
of  his  work  which  is  free  from  every  obscurity,  and  highly  edifying.  He  has  sc 
accurately  and  minutely  foretold  the  fate  and  condition  of  various  nations  and 
cities,  that  nothing  can  be  more  interesting  than  to  trace  the  exact  accomplish- 
ment of  these  prophecies  in  the  accounts  furnished  by  historians  and  traveljers  ; 
while,  under  the  elegant  type  of  a new  temple  to  be  erected,  a new  worship  tc 
be  introduced,  and  a new  Jerusalem  to  be  built,  w'ith  new  land  to  be  allotted  to 
the  twelve  tribes,  may  be  discovered  the  vast  extent  and  glory  of  the  New  Tes- 
tament Church.]— Bagster. 


THE  BOOK  OF  THE  PROPHET  DANIEL. 


Daniel  is  the  last  of  those  usually  called  the  four  greater  Prophets,  not  for 
their  superior  excellence  or  authority,  but  for  their  contents  : the  book  of  Daniel 
is.  however,  much  shorter  than  either  of  the  other  three.  Indeed,  some  of  the 
minor  Prophets,  as  Hosea  and  Zechariah,  contain  more  chapters  than  Daniel, 
though  not  more  matter. 

Daniel  was  of  noble  descent,  and  probably,  as  the  Jews  assert,  related  to  the 
royal  family  of  Judah.  He  was  carried  captive  ro  Babylon  at  an  early  age,  in 
the  fourth  year  of  Jehoiakim,  king  of  Judah.  A.  M.  3393,  and  in  the  606th  year 
lie  fore  the  Christian  era.  Having  been  initiated  into  the  mysterious  learning  of 
the  Chaldeans,  he  was  found  qualified  for  the  highest  offices  in  the  courts  of 
Babylon  and  Persia ; he  did  not  defile  himself  with  their  idolatries,  but  be-^ 
came  eminent  for  his  piety  as  well  as  his  wisdom.  In  consequence  of 
his  interpretation  of  Nebuchadnezzar's  dream,  he  was  established  governor  j 


of  the  province  of  Babylon,  and  chief  of  the  wise  men  ; and  he  seems 
.o  have  continued  in  an  exalted  station,  and  in  offices  of  great  trust  and  power, 
tnroughall  the  subsequent  period  of  the  Chaldean  monarchy,  and  atterwavds  uu- 
der  Darius  the  Mede,  and  Cyrus  the  Persian.  He  was  contemporary  with  Eze- 
kiel. who  mentions  his  extraordinary  piety  and  wisdom,  (ch.  xiv.  14, 20,)  the  latter 
of  which,  even  at  that  time,  seems  to  have  become  proverbial,  (ch.  xxviii.  3.) 
He  lived  throughout  the  seventy  years’  captivity,  but  it  does  not  appear  that  he 
returned  to  his  own  country  : and  as  the  last  of  his  visions,  of  which  we  have 
any  account,  took  place  in  the  third  year  of  Cyrus,  about  B.  C.  534,  when  ho 
was  about  ninety-four  years  of  age,  and  resided  at  Susa,  or  Shouster,  it  is  not 
improbable  that  ne  died  and  was  buried  there,  as  some  Asiatic  authors  affirm, 
where  his  tomb  is  still  shown ! .....  , - . 

Though  Daniel’s  name  is  not  prefixed  to  this  book,  ne  speaks  so  often  in  the 

917 


Daniel , and  his  companions,  DANIEL.- 

first  person  as  to  leave  no  reason  to  doubt  the  fuct ; n lia*  been  almost  univer- 
sally admitted  both  by  Jews  and  Christians.  The  evidence  arising  from  his  pre- 
dictions in  favour  of  Christianity,  have  led  some  Jews  to  sneak  degrading!/  o! 
his  authority  ; Josephus,  however,  speaks  ot  him  as  one  of  the  greatest  of  the 
Prophets  ; but  to  us  Christians  “ the  testimony  of  Jesus, ” who  calls  him  the 
Prophet  Daniel,”  (Matt.  xxiv.  15.)  is  paramount  to  all  others.  Neither  this 
oook.  nor  that  of  Jonah,  is  considered  as  poetical,  though  some  passages  are 
remarkably  sublime.  _ ,, . , . 

Porphyry,  a learned  opponent  of  Christianity  in  the  third  century.  \vub  so 
■truck  with  the  fulfilment  of  Daniel's  prophecies,  that  he  pretended  they 
were  forged  after  the  events ; and  in  particular,  after  the  time  ot  Antiochus, 
though  it  is  evident  that  they  were  translated  imo  Greek  one  hundred  years  before, 
and  by  the  Jews  themselves  shown  to  Alexander  the  Great  to  procure  his  favour. 

Some  additions  to  this  book  are,  indeed,  found  in  the  Vulgate  Latin,  and  in 
Theodosius’s  Greek  version,  which  are  admitted  into  the  Catholic  Canon  ot  the 
Old  Testament  by  the  Council  of  Trent.  These  are,  “ The  History  of  Susan- 
na ” which,  in  its  title,  is  said  to  be  “ set  apart  from  the  beginning  of  Daniel, 
and  “ the  History  [or  rather  fable  as  Erasmus  calls  it]  of  Bel  and  the  Dragon,” 
cut  oft'  from  the  end  of  it ; also  “ the  Song  of  the  Three  Children”  in  the  fiery 
furnace,  all  which  are  rejected  from  the  Canon  bv  the  learned  and  judicious 
Lardner . and  by  all  consistent  Protestants,  as  never  having  existed  in  the  He- 
brew or  Chaldee  languages.  . 

In  our  Notes  upon  thi9  book,  we  have  paid  particular  attention  to  the  New 
Version”  and  Notes  of  the  Rev.  Thos.  Wintle.  B.  D which  Mr.  Hartwell 
Home  has  justly  characterized  as  “ a very  valuable  translation,  executed  on  the 
lame  plan  as  Bp.  Lowth's  Version  of  Isaiah,  and  Dr.  Blayney's  of  Jeremiah.” 
■We  have  also  availed  ourselves  of  the  important  labours  of  Sir  Isaac  and  Bp. 
Newton,  and  other  authors,  who  will  be  found  repeatedly  referred  to.  On  the 


-CHAP.  I.  refuse  the  king's  meat. 

celebrated  prophecy  of  ” the  Seventy  Weeks,”  we  have  also  consulted  \xx 
learned  " Dissertation”  of  Dr.  JohnStonard,  very  lately  published. 

We  should  not  omit  to  add,  that  the  beginning  and  latter  parts  of  this  book 
in  the  original  are  Hebrew  ; but  the  middle  part,  from  chap.  ii.  4.  to  the  end  of 
chap.  vii. , is  in  Chaldaic,  the  language  of  the  country  in  which  the  prophet 
lived.  Commentators  generally  divide  the  whole  book  into  two  parts ; the 
former,  comprising  the  first  six  chapters,  containing  the  history  of  Daniel,  and 
the  three  worthies  cast  into  the  fiery  furnace  ; also  of  the  kings  Nebuchadnez- 
zar, Belshazzar,  and  Darius.  The  second  part,  including  the  fast  six  chapters, 
contains  a series  of  important  prophetic  visions,  which  we  shall  endeuvour. 
with  the  assistance  above  mentioned,  to  explain.  Sir  Is.  Newton  considered 
these  prophecies  of  such  importance,  that  he  says,  to  reject  them,  is  to  reject 
the  Christian  Religion.  For  this  religion  is  founded  on  his  (Daniel’s)  prophecy 
concerning  the  Messiah. 

Though  we  cannot  pretend  to  settle  the  difficult  chronology  of  this  book,  we 
may  remark,  that  it  embraces  the  whole  seventy  years  of  the  Babylonish  capti- 
vity, and  indeed,  commenced  considerably  before  ; for  Daniel,  being  carried 
away  with  the  first  Jewish  captives,  is  thought  to  have  interpreted  Nebuchud- 
nezzar’s  first  dream  of  the  mysterious  image  of  gold,  &c.,  several  years  prior  to 
that  calamity.  The  other  historical  events  here  contained,  are  supposed  to  suc- 
ceed in  the  following  order  : — His  idolatrous  image  setup,  and  the  three  Hebrew 
children  ca9t  into  the  fiery  furnace,  for  refusing  to  worship  it,  B.  C.  580.  His  de- 
rangement. which  lasted  seven  years,  began  about  569  B.  C.  Belshazzar’s 
alarm  at  the  hand-writing  on  the  wall ; his  death,  and  the  conquest  of  Babylon, 
533.  Daniel  cast  into  the  lion’s  den,  and  wonderful  deliverance,  537  ; after  which 
he  was  promoted  by  Darius  to  the  highest  honours  of  his  realm,  and  lived  to  tha 
third  year  of  Cyru9,  King  of  Persia,  (chap.  x.  1.)  when  he  is  calculated  to  have 
been  94  years  of  age  ; the  true  reason  probably  that  he  returned  not  to  Judea. 


CHAPTER  I. 

Jehoiakim’s  captivity.  3 Ashpenaz  taketh  Daniel,  Hananiah,  Mishael,  and  Azariah. 

8 They  refusing  the  king’s  portion,  do  prosper  with  pulse  and  water.  17  Their  excel- 
lency in  wisdom. 

IN  the  third  year  of  the  reign  of  Jehoiakim 
king  of  Judah  came  a Nebuchadnezzar  king 
of  Babylon  unto  Jerusalem,  and  besieged  it. 

2 And  the  Lord  gave  Jehoiakim  king  of  Ju- 
dah into  his  hand,  with  part  of  the  vessels  of 
the  house  of  God:  which  he  carried  into  the 
land  of  Shinar  to  the  house  of  his  god  ; and 
he  brought  the  vessels  into  the  treasure  house 
of  his  god. 

3 Tf  And  the  king  spake  unto  Ashpenaz  the 
master  of  his  eunuchs,  that  he  should  bring 
certain  of  the  children  b of  Israel,  and  of  the 
king’s  seed,  and  of  the  princes  ; 

4 Children  in  whom  was  no  blemish,  but  well 
favoured,  and  skilful  in  all  wisdom, and  cunning 
in  knowledge,  and  understanding  science,  and 
such  as  had  ability  in  them  to  stand  in  the 
king’s  palace,  and  whom  they  might  teach 
the  learning  and  the  tongue  of  the  Chaldeans. 

5 And  the  king  appointed  them  a daily  pro- 
vision of  the  king’s  meat,  and  of  the  wine 
c which  he  drank  : so  nourishing  them  three 
years,  that  at  the  end  thereof  they  might  stand 
before  the  king. 

6 Now  amongthese  were  of  the  children  of  Ju- 
dah, Daniel,  Hananiah,  Mishael,  and  Azariah  : 

7 Unto  whom  the  prince  of  the  eunuchs  gave 
names  : for  he  gave  unto  Daniel  the  name  of 
d Belteshazzar  ; and  to  Hananiah,  of  Shad- 
rach  ; and  to  Mishael,  of  Meshach  ; and  to 
Azariah,  of  Abed-nego. 

8 T[  But  Daniel  purposed  in  his  heart  that  he 
would  not  defile  himself  with  the  portion  e of 
the  king’s  meat,  nor  with  the  wine  which  he 

Chap.  I.  Ver.  1 — 21.  The  captivity  of  Jehoiakim,  and  the 
promotion  of  Daniel  and  his  companions. — This  chapter  be- 
gins with  referring  to  Nebuchadnezzar’s  conquest  of  Judea. 
When  Jehoiakim  Became  tributary  to  him,  Judah’s  captivity 
began.  On  this  expedition  the  king  of  Babylon  set  out  toward 
the  end  of  the  third  year  of  Jehoiakim  ; but  did  not  take  Jeru- 
salem before  the  ninth  month  of  the  year  following.  Hence 
the  seeming  difference  between  Daniel  and  Jeremiah,  (ch.  xxv. 
1,)  the  one  computing  from  the  time  of  his  setting  out  on  the 
expedition,  and  the  other  from  the  time  in  which  the  purpose 

Chap.  I.  Ver.  2.  Which  he  carried — Refers  not  to  Jehoiakim,  see  note  on 

Jer.  a III,  12.  hut  to  the  vessels. The  land  of  Shinar— That  is.  Babylonia, 

wherein  was  the  tower  or  Babel. — -The  house  of  his  god— Bel,  or  Belus. 

Ver.  3.  Master  Called,  ver.  7,  Prince  of  the  Eunuc.hs,  or  chamberlains. 

Ver.  4.  Children.  [ Yela/lim,  rendered  children,  is  frequently  used  for  lads, 
or  young  men,  (see  Ge.  xxi.  8, 14—16.)  neaniskous,  as  the  LXX.  renders  ; and 

Daniel  must  have  been  at  this  time  at  least  17  or  18  years  of  age. Skilful— 

Rather,  as  Houbigant  renders,  “ apt  to  understand  wisdom,  to  acquire  know- 
ledge, and  to  attain  science ;”  for  it  was  not  a knowledge  of  the  sciences,  but 
merely  a capacity  to  leam  them,  that  was  required.]—  Bagster. 

Ver.  7.  Gave  name.?.— As  their  Hebrew  names  had  a reference  to  the  God  of 
Israel,  so,  possibly,  these  new  names  had  reference  to  their  Pagan  idols,  as 
Bel,  &c.  (See  chap.  iv.  8.)  It  was  also  customary  to  give  new  names  to  per- 
sons appointed  to  offices.  See  Wintle. Not  defile  himself— See  Deut 

xxxii.  37,  38.  Ezek.  iv.  13. 

V cri.  8-  Defile  himself. — [Heathen  nations  not  only  eat  unclean  beasts,  which 
were  forbidden  by  the  Jewish  law,  but  even  the  clean  animals  that  were  eaten 


drank : therefore  he  requested  of  the  prince  of 
the  eunuchs  that  he  might  not  defile  himself. 

9 Now  God  had  brought  Daniel  into  f fa- 
vour and  tender  love  with  the  prince  of  the 
eunuchs. 

10  And  the  prince  of  the  eunuchs  said  unto 
Daniel,  I fear  my  lord  the  king,  who  hath  ap- 
pointed your  meat  and  your  drink  : for  why 
should  he  see  your  faces  e worse  liking  than 
the  children  which  are  of  your  hsort?  then 
shall  ye  make  me  endanger  my  head  to  th6 
king. 

11  Then  said  Daniel  to  i Melzar,  whom  the 
prince  of  the  eunuchs  had  set  over  Daniel, 
Hananiah,  Mishael,  and  Azariah, 

12  Prove  thy  servants,  I beseech  thee,  ten 
days;  and  let  them  give  us  l pulse  kto  eat,  and 
water  to  drink. 

13  Then  let  our  countenances  be  looked  up- 
on before  thee,  and  the  countenance  of  the 
children  that  eat  of  the  portion  of  the  king’s 
meat:  and  as  thou  seest,  deal  with  thy  servants. 

14  So  he  consented  to  them  in  this  matter, 
and  proved  them  ten  days. 

15  And  at  the  end  of  ten  days  their  counte- 
nances appeared  fairer  and  fatter  in  flesh  than 
all  the  children  which  did  eat  the  portion  of 
the  king’s  meat. 

16  Thus  Melzar  took  away  the  portion  of 
their  meat,  and  the  wine  that  they  should 
drink  ; and  gave  them  pulse. 

17  If  As  for  these  four  children,  God  gave 
them  knowledge  and  skill  in  all  learning  and 
wisdom:  and  ' Daniel  had  understanding  in 
all  visions  and  dreams. 

18  Now  at  the  end  of  the  days  that  the  king 
had  said  he  should  bring  them  in,  then  the 

of  it  was  accomplished. — We  have  next  an  account  of  the 
manner  in  which  Daniel  and  his  Hebrew  companions  were 
brought  up  at  the  king’s  court,  and  of  their  great  proficiency 
in  Chaldee  learning;  in  addition  to  which,  he  was  crowned 
with  wisdom  from  above.  His  early  piety  made  him  and  his 
companions  choose  rather  to  live  on  the  most  common  food, 
than  on  the  delicacies  of  the  royal  table,  by  which  they  might 
be  polluted,  as  many  of  their  meats  might  be  forbidden,  or  not 
prepared  according  to  the  law  of  Moses.  It  was  also  the  cus- 
tom of  most  heathen  nations,  before  eating,  to  make  an  offer- 


were  first  offered  as  victims  to  their  gods,  and  part  of  the  wine  was  poured  out 
as  a libation  on  their  ultars.  Hence  Athenams  calls  the  beasts  served  up  at 
the  tables  of  the  Persian  kings,  ieria,  victims.  Daniel  was  therefore  resolved 
not  to  defile  himself  with  their  viands  : yet  he  did  not  rudely  refuse  what  was 
intended  as  a kindness,  but  mildly  and  modestly  requested  the  proper  officers 
to  indulee  him  in  this  respect.]— Bagster. 

Ver.  10.  Worse  liking.— Boothroyd,  “Look  worse;”  Heb.  “Sadder.” — 7 
Of  your  sort — Wintle,  “Your  equals;”  properly,  of  the  same  age  and  cii- 
cumstances.  born  under  the  same  planet. 

Ver.  11.  Melzar—  Margin,  “ Steward  ;”  bis  assistant,  or  deputy.  Wintle. 

Ver.  12.  Pulse— That  is.  vegetable  food,  and  particularly  leguminous  plants, 
as  peas  : or  perhaps  parched  com,  the  chief  food  of  the  poor.  [Zeroim,  de- 
notes all  leguminous  plants,  which  are  not  reaped,  but  pulled  or  plucked; 
which,  however  wholesome,  was  not  naturally  calculated  to  render  them 
fatter  in  flesh  than  the  others.]— Bagster. 

Ver.  17.  Daniel  had  understanding. — See  margin.  See  chap.  ii.  20.  To 
him  the  knowledge  of  dreams  and  visions  seems  to  have  been  confined. 


a.  m.  am. 

B.  C.  607. 


a 2Ki.24.1,2 
2Ch.36.6,7 


A.  M.  3393. 
B.  C.  606. 


b Foretold, 
2Ki.20.17, 
18. 

Is.  39.7. 


c of  his 
drink. 


d c.4.8. 
5.12. 


e De.32.38. 
Eze.4,13. 
Ho. 9.3. 


f Ge.39.2I. 
Pr.16.7. 


g sadder. 


h or,  term , 
it,  con- 
tinuance. 


i or,  the 
steward. 


) of  pulse 
that  we 
may  eat. 


k that  we 
may. 


1 or,  he 
made 
Daniel 
under- 
stand. 


Nebuchadnezzar's  dream.  DANIEL. — CHAP.  II.  Daniel  Jinds  the  dream 


prince  of  the  eunuchs  brought  them  in  before 
Nebuchadnezzar. 

lv*  And  the  king  communed  with  them  ; and 
among  them  all  was  found  none  like  Daniel, 
Hananiah,  Mishael,  and  Azariah  : therefore 
stood  they  before  the  king. 

20  And  m in  all  matters  of  wisdom  n and  un- 
derstanding, that  the  king  inquired  of  them, 
he  found  them  ten  times  better  than  all  the 
magicians  and  astrologers  that  were  in  all  his 
realm. 

21  And  Daniel  continued  ° even  unto  the  first 
year  of  king  Cyrus. 

CHAPTER  II. 

1 Nebuchadnezzar,  forgetting  his  dream,  requireth  it  of  the  ChaldeanB,  by  promises  and 
threatenings.  10  They,  acknowledging  their  inability,  are  judged  to  die.  14  Daniel 
obtaining  some  respite  findeth  the  dream.  19  He  blesselh  God.  24  He,  staying  the 
decree,  is  brought  to  the  king.  31  The  dream.  36  The  interpretation.  46  Daniel’s 
advancement. 

AND  in  the  second  year  of  the  reign  of  Ne- 
buchadnezzar, Nebuchadnezzar  dreamed 
dreams,  wherewith  ahis  spirit  was  troubled, 
and  his  sleep  brake  from  him. 

2  Then  the  king  commanded  to  call  the  ma- 
gicians, and  the  astrologers,  and  the  sorcerers, 
and  the  Chaldeans,  for  to  show  the  king  his 
dreams.  So  they  came  and  stood  before  the 
king. 

3  And  the  king  said  unto  them,  I have  dream- 
ed a dream,  and  my  spirit  was  troubled  to 
know  the  dream. 

4  Then  spake  the  Chaldeans  to  the  king  in 
Syriac,  0 king,  live  b for  ever : tell  thy  ser- 
vants the  dream,  and  we  will  show  the  inter- 
pretation. 

5  The  king  answered  and  said  to  the  Chal- 
deans, The  thing  is  gone  from  me  : if  ye  will 
not  make  known  unto  me  the  dream,  with  the 
interpretation  thereof,  ye  shall  be  c cut  in 
d pieces,  and  your  'houses  shall  be  made  a 
dunghill. 

6  But  fif  ye  show  the  dream,  and  the  inter- 
pretation thereof,  ye  shall  receive  of  me  gifts 
and  e rewards  and  great  honour:  therefore 
show  me  the  dream,  and  the  interpretation 
thereof. 

7  They  answered  again  and  said,  Let  the 
king  tell  his  servants  the  dream,  and  we  will 
show  the  interpretation  of  it. 

8  The  king  answered  and  said,  I know  of 
certainty  that  ye  would  h gain  the  time,  be- 
cause ye  see  the  thing  is  gone  from  me. 

9  But  if  ye  will  not  make  known  unto  me  the 
dream,  there  is  but  one  decree  for  you:  for  ye 
have  prepared  lying  and  corrupt  words  to 
speak  before  me,  till  the  time  be  changed  : 


A.  M.  3401. 
B.  C.  603. 


m lKi.10.1.. 

3. 

Pb.119.99. 
n of. 
o c.6.28. 
10.1. 

He  lived 
to  see  that 
glorious 
time  of 
the  return 
of  his  peo- 
ple from 
the  Baby- 
lonian 
captivity, 
though  he 
did  not 
die  then. 
So  till  is 
used. 

Ps.  110.1. 
112.8. 
a Ge.41.8. 
£8.6.1. 
Job  33. 15 
..17. 
c.4.5. 

b 1 Ki.1.31. 
c made. 
d c.3.29. 
e Ezr.6.11. 
f c.5.16. 
g or,  fee. 
ver.  48- 
c.5.17. 
h or,  buy. 
Ep.5.16. 


i Is.4l.23. 

J ver.28. 
k Is.66.1,2. 

1 Mat.  2. 16. 
m returned. 
n chief  of 
the  execu- 
tioners,or 
slaugh- 
ter-men, 
or,  chief 
marshal. 
Ge.37.36. 
Je.52.12, 

14. 

o ISa.  17.37. 
c.3.17. 
2Ti.4.17, 
18. 

p from  be- 
fore. 
q or,  they 
should 
not 

destroy 
Daniel. 
r Nu.12.6. 
s Ps. 50.23. 
t Je.32.19. 
u Ps.31.14, 

15. 

v Ps.75.6,7. 
w Pr.2.6,7. 
x Ps.25.14. 
y Ps.139.11, 
12. 

He.4.13. 
z 1 Ti.6.16. 

1 Jn.1.5. 


therefore  tell  me  the  dream,  and  I i shall  know 
that  ye  can  show  me  the  interpretation  thereof. 

10  If  The  Chaldeans  answered  before  the 
king,  and  said,  There  is  not  a man  upon  the 
earth  that  can  show  the  king’s  matter : there- 
fore there  is  no  king,  lord,  nor  ruler,  that  ask- 
ed such  things  at  any  magician,  or  astrologer 
or  Chaldean. 

11  And  it  is  a rare  thing  that  the  king  re- 
quireth, and  there  is  none  other  that  can  show 
it  before  the  king,  except  ) the  gods,  whose 
dwelling  k is  not  with  flesh. 

12  For  this  cause  the  king  was  angry  and 
very  furious,  and  commanded  to  destroy  » all 
the  wise  men  of  Babylon. 

13  And  the  decree  went  forth  that  the  wise 
men  should  be  slain  ; and  they  sought  Daniel 
and  his  fellows  to  be  slain. 

14  Tf  Then  Daniel  m answered  with  counsel 
and  wisdom  to  Arioch  the  " captain  of  the 
king’s  guard,  which  was  gone  forth  to  slay  the 
wise  men  of  Babylon  : 

15  He  answered  and  said  to  Arioch  the  king’s 
captain,  Why  is  the  decree  so  hasty  from  the 
king?  Then  Arioch  made  the  thing  known  to 
Daniel. 

16  Then  Daniel  went  in,  and  desired  of  the 
king  that  he  would  give  him  time,  and  that  he 
would  show  the  king  the  interpretation. 

17  Then  Daniel  went  to  his  house,  and  made 
the  thing  known  to  Hananiah,  Mishael,  and 
Azariah,  his  companions: 

18  That  0 they  would  desire  mercies  p of  the 
God  of  heaven  concerning  this  secret ; i that 
Daniel  and  his  fellows  should  not  perish  with 
the  rest  of  the  wise  men  of  Babylon. 

19  Then  was  the  secret  revealed  unto  Daniel 
in  a night  r vision.  Then  Daniel  blessed  the 
God  of  heaven. 

20  Daniel  answered  and  said,  'Blessed be  the 
name  of  God  for  ever  and  ever  : for  ‘ wisdom 
and  might  are  his  : 

21  And  he  changeth  the  u times  and  the  sea- 
sons: he  v removeth  kings,  and  setteth  up 
kings  : he  w giveth  wisdom  unto  the  wise,  and 
knowledge  to  them  that  know  understanding: 

22  He  revealeth  1 the  deep  and  secret  things: 
he  knoweth  « what  is  in  the  darkness,  and  the 
light  z dwelleth  with  him. 

23  I thank  thee,  and  praise  thee,  O thou  God 
of  my  fathers,  who  hast  given  me  wisdom  and 
might,  and  hast  made  known  unto  me  now 
what  we  desired  of  thee:  for  thou  hast  now 
made  known  unto  us  the  king’s  matter. 


mg  of  some  part  of  their  food  to  the  gods,  as  a kind  of  sacrifice. 
Hence  Daniel  and  his  friends  might  well  look  on  such  provi- 
sions as  meat  offered  to  idols,  and  therefore  piously  refrained 
from  it. 

Chap.  II.  Yer.  1 — 30.  Nebuchadnezzar  having  dreamed  a 
dream  which  he  had  forgotten , demands  of  his  wise  men  both 
the  dream  and  its  interpretation. — By  this  dream  the  king’s 
mind  was  greatly  agitated  and  distressed,  though  he  could  re- 
collect nothing  of  *he  particulars.  In  the  tyrannical  style  of  an 


Ver.  20.  Wisdom  and  understanding. — " Wisdom  of  understanding.” 

Ten  times  belter.  &c. — Hel).  ” Ten  hands  above  that  is,  ten  (or  many)  de- 
grees superior  to  all  the  magicians  and  astrologers  . . . in  all  his  realm  — 
It  is  difficult,  perhaps  impossible,  to  ascertain  exactly  the  difference  between 
these  classes  ; but  it  is  probably  the  one  professed  astronomy,  astrology,  and 
the  hieroglyphic  art,  while  the  others  were  a sort  of  practical  philosophers,  al- 
chymists,  and  sleight-of-hand  men.  See  note  on  Exod.  vii.  11. 

Chap.  II.  Ver.  1.  In  the  second,  year,  &c— That  is,  says  Bp.  Newton,  “ the 
second  according  to  the  Babylonian  account,  or  the  fourth,  according  to  the 
Jewish,  i.  e.  in  the  second  year  of  his  reigning  a1  one,  or  the  fourth  from  his 
first  reigning  jointly  with  his  father.”  See  note  on  Jer.  xxv.  1, 

Ver.  4.  In  Syriac— \Aramith,  “ Aramnan,"  the  language  of  Aram,  or  Sy- 
ria ; a general  term  comprehending  both  the  Chaldee  and  Syriac,  the  latter 
merely  differing  from  tiie  former  as  n dialect,  and  being  written  in  a different 
characler.  Wjfh  the  following  words  the  Chaldee  part  of  Daniel  commences  ; 
and  is  continued  to  the  end  of  the  seventh  chapter.] — Bagsrer. 

Ver.  5.  Ye  shall  be  cut  in  'pieces. — Such  was  the  cruelty  and  madness  of 
these  tyrants  of  antiquity,  that  Herodotus  relates,  that  when  Astyages  the 
Merle  was  defeated  by  Cyrus,  he  " first  of  all  impaled  the  interpreters  of 

dreams,  who  formerly  persuaded  him  to  lot  Cyrus  go  free.” Your  houses 

ntvie  a dunghill.—"  After  Hannibal  had  tied  to  Ar.tiochus,  the  Carthaginians. 


eastern  despot,  he  therefore  demands  of  his  magicians  and  as- 
trologers both  to  relate  his  dream,  and  give  their  interpretation, 
on  pain  of  death  and  utter  destruction  to  themselves  and  fami- 
lies. They  remonstrate  in  vain,  on  the  unreasonableness  of  the 
demand,  (for  tyrants  are  not  accustomed  to  attend  to  reason,) 
when  Daniel  by  divine  Providence  is  brought  forward,  and  in- 
spired by  God  to  reveal  the  mysterious  secret,  by  which  the 
lives  are  saved,  not  only  of  his  Hebrew  brethren,  but  probably 
of  these  unhappy  men  also  ; and  Daniel  is  himself  promoted 


in  the  true  Oriental  style,  confiscated  his  goods,  and  demolished  his  house  from 
the  foundation.”  Corn.  Nepos. 

Ver.  8.  I know  that  ye  would  gain  (Chal.  “ buy”)  the  time  ; but  omit  “ the.” 

Ver.  9.  Till  the  time  be  changed— That  is,  till  the  king’s  temper  was  ap- 
peased, and  his  wrath  pacified. 

Ver.  11.  And  thcreis  none  other—  [This  was  their  decision  ; and  when  the 
living  and  true  God,  who  indeed  condescends  to  dwell  with  men,  and  who  alone 
could  reveal  the  dream  and  the  secrets  contained  in  it,  actually  made  it  known 
to  Daniel,  he  evinced  the  infinite  difference  between  Jehovah  and  his  prophets, 
and  the  idols  and  magicians  of  Babylon.]— Bagster. 

Ver.  14.  The  captain  of  the  king's  guard—  Chald.  “ The  chief  execution- 
er.” See  note  on  Gen.  xxxvii.  36.  From  this  verse  it  has  been  supposed  that 
the  massacre  was  begun  ; but  this  officer  seems  to  have  shown  little  zeal  in 
the  cause,  being,  probably,  like  Melzar,  (chap.  i.  14.)  friendly  to  the  Hebrew 
youths,  and  shocked  with  the  absurdity  of  the  king’s  command.  He,  therefore 
delayed  the  execution  till  Daniel  had  pacified  the  king.  See  also  ver.  24  and  48. 

Ver.  16.  Went  in— Being  introduced  by  Arioch.  ver.  25. 

Ver.  18.  Of  the  God  cf  heaven. — Chald.  ‘‘From  before,”  or  from  the  pre 
sence  of,  &c.  „ , . . . _ 

Ver.  20.  Blessed  be  the  name. — Dr.  Boothroyd  renders  this  and  the  three  Mi 
lowing  verses  as  Hebrew  poesy. 

919 


Dumel  gives  the  interpretation  DANIEL. — CHAP.  II.  of  Nebuchadnezzar's  dream 


24  1[  Therefore  Daniel  went  in  unto  Arioch, 
whom  the  king  had  ordained  to  destroy  the 
wise  men  of  Babylon  : he  went  and  said  thus 
unto  him  ; Destroy  not  the  wise  men  of  Baby- 
lon : bring  me  in  before  the  king,  and  I will 
show  unto  the  king  the  interpretation. 

25  Then  Arioch  brought  in  Daniel  before  the 
king  in  haste,  and  said  thus  unto  him, a I have 
found  a man  ol  the  b captives  of  Judah,  that 
will  make  known  unto  the  king  the  interpre- 
tation. 

26  The  king  answered  and  said  to  Daniel, 
whose  name  was  Belteshazzar,  Art  thou  able 
to  make  known  unto  me  the  dream  which  I 
have  seen,  and  the  interpretation  thereof? 

27  Daniel  answered  in  the  presence  of  the 
king,  and  said,  The  secret  which  the  king 
hath  demanded  cannot  c the  wise  men , the 
astrologers,  the  magicians,  the  soothsayers, 
show  unto  the  king  ; 

28  But  d there  is  a God  in  heaven  that  re- 
vealeth  secrets,  and  e maketh  known  to  the 
king  Nebuchadnezzar  what  shall  be  in  the  lat- 
ter days.  Thy  dream,  and  the  visions  of  thy 
head  upon  thy  bed,  are  these  ; 

29  As  for  thee,  O king,  thy  thoughts  came 
1 into  thy  mind  upon  thy  bed,  what  should 
come  to  pass  hereafter:  and  s he  that  reveal- 
eth  secrets  maketh  known  to  thee  what  shall 
come  to  pass. 

30  But  as  for  me,  this  secret  is  not  revealed 
to  me  for  any  wisdom  11  that  I have  more  than 
any  living,  but  for  > their  sakes  that  shall  make 
known  the  interpretation  to  the  king,  and  that 
thou  mightest  know  the  thoughts  of  thy  heart. 

31  TI  Thou,  O king,  i sawest,  and  behold  a 
great  image.  This  great  image,  whose  bright- 
ness was  excellent,  stood  before  thee  ; and  the 
form  thereof  was  terrible. 

32  This  image’s  head  was  of  line  gold,  his 
breast  and  his  arms  of  silver,  his  belly  and  his 
k thighs  of  brass, 

33  His  legs  of  iron,  his  feet  part  of  iron  and 
part  of  clay. 


A.  M.  KOI. 
B.  C.  603. 


a That  l. 

b children 
of  the 
captivity. 

c Is.  47. 13, 

14.  ' 

d Ge.40.8.  I 

41.16.  j 

e hath 
made.  j 

f came  up. 

g Ain.4.13. 

h Ac. 3.12. 

i or,  the 
intent 
that  the 
interpre- 
tation 
may  be  j 

made  j 

known.  | 

j uaat 
seeing. 

k or,  sides,  j 


1 or,  which  | 
icon  not 
in  hands.  ! 

m Zec..4.6. 

Jn.  1.13. 

n Ps.1.4. 

Ho.  13.3. 

o Ps.37.36. 

p Is. 2.2, 3. 

q lCo.  15.25. 

r Ezr.7.12. 

Is.  47.5. 

Eze.26.7. 

Ho.8.10. 


s Ezr.1.2. 


t Je.27.G. 


u c.5.28. 


v c.7.7,23. 

w brittle. 


x this  with 
this. 


y their. 


34  Thou  sawest  till  that  a stone  was  cut  out 
'without ,n  hands,  which  smote  the  image  upon 
his  feet  that  were  of  iron  and  clay,  and  brake 
them  to  pieces. 

35  Then  was  the  iron,  the  clay,  the  brass,  the 
silver,  and  the  gold,  broken  to  pieces  together 
and  became  like  "the  chaff  of  the  summer 
threshing-floors;  and  the  wind  carried  them 
away,  that 0 no  place  was  found  for  them  : and 
the  stone  that  smote  the  image  became  a great 
p mountain,  and  filled  f the  whole  earth. 

36  This  is  the  dream  ; and  we  will  tell  the 
interpretation  thereof  before  the  king: 

37  Thou,  O king,  art  a king  r of  kings  : for 
a the  God  of  heaven  hath  given  thee  a kingdom, 
power,  and  strength,  and  glory. 

38  And  wheresoever  the  children  of  men 
dwell,  the  beasts  of  the  field  and  the  fowls  of 
the  heaven  hath  he  given  1 into  thy  hand,  and 
hath  made  thee  ruler  over  them  all.  Thou  art 
this  head  of  gold. 

39  And  after  thee  shall  arise  another  king- 
dom inferior  u to  thee,  and  another  third  king- 
dom of  brass,  which  v shall  bear  rule  over  all 
the  earth. 

40  And  the  fourth  kingdom  shall  be  strong 
as  iron : forasmuch  as  iron  breaketh  in  pieces 
and  subdueth  all  things:  and  as  iron  that 
breaketh  all  these,  shall  it  break  in  pieces 
and  bruise. 

41  And  whereas  thou  sawest  the  feet  and 
toes,  part  of  potters’  clay,  and  part  of  iron, 
the  kingdom  shall  be  divided  ; but  there  shall 
be  in  it  of  the  strength  of  the  iron,  forasmuch 
as  thou  sawest  the  iron  mixed  with  miry  clay. 

42  And  as  the  toes  of  the  feet  were  part  of 
iron,  and  part  of  clay,  so  the  kingdom  shall 
be  partly  strong,  and  partly  w broken. 

43  And  whereas  thou  sawest  iron  mixed  with 
miry  clay,  they  shall  mingle  themselves  with 
the  seed  of  men  : but  they  shall  not  cleave 
* one  to  another,  even  as  iron  is  not  mixed 
with  clay. 

44  And  in  y the  days  of  these  kings  shall  the 


to  the  highest  honours  a subject  could  attain.  The  thing  was 
indeed  utterly  beyond  the  reach  of  human  wisdom;  but  was 
revealed  to  him  in  a prophetic  vision  ; and  hence  the  holy 
Prophet  is  particularly  careful  not  to  attribute  the  discovery  to 
his  own  sagacity  or  merit.  “There  is  a God  in  heaven  that 
revealeth  secrets  : — But  as  to  me,  this  secret  is  not  revealed  to 
me  for  any  wisdom  that  I have,  more  than  any  living;  but  for 
the  intent  that  the  interpretation  may  be  made  known  to  the 
king.” 

Ver.  31 — 49.  Nebuchadnezzar's  dream , and  its  interpreta- 
tion, followed  by  the  Prophet's  promotion. — Both  the  dream 
and  its  interpretation  are  so  clearly  related,  that  nothing  re- 
mains, but  for  us  to  point  out  the  mighty  powers  hereby  repre- 
sented. 1.  Daniel  explains  this  golden  head,  of  the  Babylonian 
Empire,  (in  which  the  Assyrian  was  now  absorbed,)  particu- 
larly of  Nebuchadnezzar,  its  high  and  haughty  sovereign.  This 
head  is  represented  to  be  of  gold  from  its  riches  and  its  splen- 
dour, of  which  that  metal  was  the  established  emblem.  2.  The 
breast  and  arms  of  silver  are  said  to  indicate  a second  Empire, 
still  rich  and  splendid,  but  inferior  to  the  former,  which  can 
mean  no  other  than  the  Persian  or  Medo-Persian  Empire,  of 
which  Cyrus  was  properly  the  founder.  The  third  empire  is 
described  by  a belly  (or  trunk)  and  thighs  of  brass,  which  very 


Ver.  28.  Maketh  known. — Chald.  “ Hath  made  known  i.  e.  in  vision. 

Ver.  30.  But  for  their  sakes  that  shall  make  known. — Chald.  “ But  for  the 
intent  that  the  interpretation  may  be  made  known  to  the  king.” 

Ver.  31.  Thou  sawest. — Chald.  “ Wast  seeing,”  or  looking. A great 

image.— It  appears  from  ancient  coins  and  medals,  that  cities  and  people 
were  often  represented  by  the  figures  of  men  and  women  ; and  Florus,  in  the 
proaemium  to  his  Roman  History,  represents  the  Roman  empire  under  the 
form  of  a human  being,  in  its  different  states  from  infancy  to  old  age.  A stu- 
pendous human  figure,  therefore,  was  not  an  improper  emblem  of  sovereign 
power  and  dominion  ; and  the  various  metals  of  which  it  was  composed  not 
unfitly  represented  the  various  kingdoms  which  should  arise  ; while  the  order 
of  the  succession  is  clearly  denoted  by  that  of  their  parts.  }—Bagstei Ter- 

rible.— Perhaps  gigantic,  or  colossal.  See  chap.  iii.  1. 

Ver.  34.  Cut  out.—  Wintle , “ Tom  out Gesentus,  “ Detached  separated  ” 

probably  as  by  an  earthquake. Without  bonds— That  is,  without  human 

aid  i so  St.  Paul  uses  the  expression,  Col.  ii.  11. And  brake  them  to  pieces. 

This  stone,  detached  by  an  invisible  power,  appeared  to  fall  on  the  feet  of  the 
Image. 

Vet.  38.  Head  of  gold. — (The  Chaldean  monarchy,  over  which  Nebuchad- 
nezzar was  the  only  king  of  note ; in  whose  time  it  extended  over  Chaldea, 
920 


appositely  represent  the  Macedonian  Empire,  founded  by  Alex- 
ander the  Great;  the  Greeks  being  commonly  called  brazen 
coated,  from  wearing  brazen  armour.  This  Empire,  though 
perhaps  more  extensive  than  either  of  the  preceding  (as  the 
belly  is  larger  than  the  head  or  breast)  was  yet  in  some  respects 
inferior. 

The  fourth,  or  Roman  Empire,  was  represented  by  legs  of 
iron,  and,  feet  of  iron  mixed  with  clay  ; intimating  that  though 

art  of  its  elements  were  strong  as  iron,  its  constitution  being 

eterogeneous,  had  in  itself  the  elements  of  division;  beside 
which,  the  legs  may  represent  the  east  and  western  branches 
of  the  empire,  and  the  toes  the  smaller  petty  kingdoms  which 
afterwards  succeeded.  But  in  explaining  emblems,  as  well  as 
parables,  we  must  not  descend  to  every  minute  particular. 
Thus  much  is  certain,  that  by  this  image  was  represented  the 
government  of  the  then  known  world  in  several  successive 
ages.  The  golden  empire  of  Babvlon  indeed  lasted  but  about 
70  years  after  this  period;  but  the  Persian  continued  about  200. 
the  Grecian  upwards  of  300,  and  the  Roman,  which  subdued 
the  former,  still  longer. 

The  fifth  monarchy  was  of  a different  and  superior  nature; 
it  is  Christ’s  kingdom,  and  is  itself  a rock<tformed  without  hu- 
man aid,  and  never  to  be  destroyed ; which  shall  surmount 

Assyria,  Arabia.  Syria,  Egypt,  and  Libya : the  head  of  gold  represented  its 
immense  riches.  ]— Bagster. 

Ver.  39.  Another  kingdom.— [The  empire  of  the  Meiies  and  Persians,  whose 
union  was  denoted  by  the  breast  and  two  arms  of  silver  ; and  which  was  estab- 
lished on  the  ruins  of  that  of  the  Chaldeans  on  the  capture  of  Babylon  by 

Cyrus,  B.  C.  538. Third  kingdom  — The  empire  of  the  Macedonians,  of 

“ brazen  coated  Greeks,”  aptly  denoted  by  the  belly  and  thighs  of  brass,  found- 
ed by  Alexander  the  Great,  who  terminated  the  Persian  Monarchy  by  the  over- 
throw of  Darius  Codoinanusat  Arbela,  B.  C.  331.] — Bagster. 

Ver.  40.  Fourth  kingdom—  [The  Roman  empire,  wliich  conquered  nearly  the 
whole  world.  ]— Bagster. 

Ver.  42.  Partly  broken—  Margin, , “ Brittle.”  So  Wintle. 

Ver.  43.  One  to  another. — The  different  nations  conquered  by  the  Romans 
were  of  principles  and  dispositions  so  various,  that  they  never  cordially 
united.— [The  Roman  empire  became  weakened  by  a mixture  of  barbarous 
nations,  by  the  incursions  of  whom  it  was  torn  asunder  about  the  fourth  cen- 
tury after  Christ,  and  at  length  divided  into  ten  kingdoms,  answering  to  the 
ten  toes  of  the  image.]— Bagster. 

Ver.  44.  In  the  days  of.— [That  is,  in  the  days  of  one  of  these  kingdoms, 
(see  Ru.  i.  1.)  i.  e.  the  Roman  ; in  which  the  God  of  heaven  set  up”  the 


A.  M.  3401 
13.  C.  603. 


z Mi. 4.7. 
Lu.1.32, 
33. 

a kingdom 
thereof. 


.*  which 
was  not 
in  hands. 

cl  after  this. 


a2Ki.l9.17, 

18. 

Ps.115.4, 

&c. 

Is.  40. 19, 
&c. 

Je.  IG.20. 
Ac.  19.26. 


b with 
might. 
c.4.14. 


e sympho- 
ny, or, 
singing. 


g Je.29.22. 

h c.2.4. 
6.21. 

Ro.  13.7. 
ver.4,5. 

i c.2.49. 

J set  no 
regard 
upon. 


i\  or,  of 
purpose, 


CHAP.  111.  a golden  image  in  Dura. 

| were  gathered  together  unto  the  dedication  of 
the  image  that  Nebuchadnezzar  the  king  had 
set  up;  and  they  stood  before  the  image  that 
Nebuchadnezzar  had  set  up. 

4 Then  a herald  cried  b aloud,  To  you  “it 
is  commanded,  O 0 people,  nations,  and  lan- 
guages, 

5 That  at  what  time  ye  hear  the  sound  of  the 
cornet,  flute,  harp,  sackbut,  psaltery,  e dulci- 
mer, and  all  kinds  of  music,  ye  fall  down  and 
worship  the  golden  image  that  Nebuchadnez- 
zar the  king  hath  set  up : 

6 And  1 whoso  falleth  not  down  and  worship- 
ped! shall  the  same  hour  be  cast  into  the  midst 
of  a burning  fiery  e furnace. 

7 Therefore  at  that  time,  when  all  the  people 
heard  the  sound  of  the  cornet,  flute,  harp, 
sackbut,  psaltery,  and  all  kinds  of  music,  all 
the  people,  the  nations,  and  the  languages, 
fell  down  and  worshipped  the  golden  image 
that  Nebuchadnezzar  the  king  had  set  up. 

8 If  Wherefore  at  that  time  certain  Chaldeans 
came  near,  and  accused  the  Jews. 

9 They  spake  and  said  to  the  king  Nebuchad- 
nezzar, O king,  live  h for  ever. 

10  Thou,  O king,  hast  made  a decree,  that 
every  man  that  shall  hear  the  sound  of  the 
cornet,  flute,  harp,  sackbut,  psaltery,  and  dul- 
cimer, and  all  kinds  of  music,  shall  fall  down 
and  worship  the  golden  image: 

11  And  whoso  falleth  not  down  and  worship- 
ped!, that  he  should  be  cast  into  the  midst  of 
a burning  fiery  furnace. 

12  There  are  certain  Jews  whom  thou  hast 
set  > over  the  affairs  of  the  province  of  Baby- 
lon, Shadrach,  Meshach,  and  Abed-nego ; 
these  men,  O king,  i have  not  regarded  kthee: 
they  serve  not  thy  gods,  nor  worship  the 
golden  image  which  thou  hast  set  up. 

13  If  Then  Nebuchadnezzar  in  his  1 rage  and 
fury  commanded  to  bring  Shadrach,  Meshach, 
and  Abed  nego.  Then  they  brought  these 
men  before  the  king. 

llNebuchadnezzarspake  and  saiduntothem, 
Is  it  m true,  O Shadrach,  Meshach,  and  Abed- 
nego,  do  not  ye  serve  my  gods,  nor  worship 
the  golden  image  which  I have  set  up? 

15  Now  if  ye  be  ready  that  at  what  time  ye 


Nebuchaanezzur  dedicateth  DANIEL. 

God  '■  of  heaven  set  up  a kingaom,  which  shall 
never  be  destroyed : and  the  a kingdom  shall 
not  be  left  to  other  people,  but  it  shall  break 
bin  pieces  and  consume  all  these  kingdoms, 
and  it  shall  stand  for  ever. 

45  Forasmuch  as  thou  sawest  that  the  stone 
was  cut  out  of  the  mountain  c without  hands, 
and  that  it  brake  in  pieces  the  iron,  the  brass, 
the  clay,  the  silver,  and  the  gold  ; the  great 
God  hath  made  known  to  the  king  what  shall 
come  to  pass  J hereafter : and  the  dream  is 
certain,  and  the  interpretation  thereof  sure. 

46  Tf  Then  the  king  Nebuchadnezzar  ■ fell 
upon  his  face,  and  worshipped  Daniel,  and 
commanded  that  they  should  offer  an  oblation 
and  sweet  odours  unto  him. 

47  The  king  answered  unto  Daniel,  and  said, 

Of  a truth  it  is,  that  your  God  is  a God  of 
gods,  and  a Lord  of  kings,  and  a revealer 
of  secrets,  seeing  thou  couldest  reveal  this 
secret. 

48  Then  the  king  made  Daniel  a great  man, 
and  gave  him  many  great  e gifts,  and  made 
him  ruler  over  the  whole  province  of  Baby- 
lon, and  chief  of  the  *'  governors  over  all  the 
wise  men  of  Babylon. 

49  Then  Daniel  requested  of  the  king,  and  s he 
set  Shadrach,  Meshach,  and  Abed-nego,  over 
the  affairs  of  the  province  of  Babylon  : but 
Daniel  sat  hin  the  gate  of  the  king. 

CHAPTER  III. 

Nebuchadnezzar  dedicateth  a golden  image  in  Dura.  8 Shadrach,  Meshach,  and 
AbeJ-nego  are  accused  for  not  worshipping  the  image.  13  They,  being  threatened, 
make  a good  confession.  19  God  delivereth  them  out  of  the  furnace.  26  Nebuchad- 
nezzar seeing  the  miracle  blessetb  God. 

NEBUCHADNEZZAR  the  king  a made  an 
image  of  gold,  whose  height  was  three- 
score cubits,  and  the  breadth  thereof  six  cu- 
bits : he  set  it  up  in  the  plain  of  Dura,  in  the 
province  of  Babylon. 

2 Then  Nebuchadnezzar  the  king  sent  to  ga- 
ther together  the  princes,  the  governors,  and 
the  captains,  the  judges,  the  treasurers,  the 
counsellors,  the  sheriffs,  and  all  the  rulers  of 
the  provinces,  to  come  to  the  dedication  of  the 
image  which  Nebuchadnezzar  the  king  had 
set  up. 

3 Then  the  princes,  the  governors,  and  cap- 
tains, the  judges,  the  treasurers,  the  counsellors, 
the  sheriffs,  and  all  the  rulers  of  the  provinces, 

and  survive  all  the  changes  of  human  governments,  and  ex- 
tend into  the  eternal  state.  Such  is  Christianity,  which  was 
established,  in  the  first  instance,  not  only  without,  but  in  op- 
position to  all  the  powers  of  earth  and  hell. 

When  Daniel  was  relating  to  this  mighty  monarch  his  su- 
pernatural dream,  his  recollection  no  doubt  revived  as  he  pro- 
ceeded, and  the  interpretation  appeared  so  natural  and  consist- 
ent, that  in  the  close  he  was  completely  overwhelmed ; and, 
considering  the  Prophet  as  the  representative  of  the  supreme 
Deity,  “ a God  of  gods,  and  a Lord  of  kings,”  he  falls  down 
before  him,  and  pays  him  divine  honours,  which  (though  it  be 
not  distinctly  stated)  we  may  safely  believe  he  never  would 
accept.  He  was  however  generously  rewarded,  and  (like  Jo- 
seph in  the  court  of  Pharaoh)  promoted  to  the  highest  honours 
of  the  state:  he  sat  in  the  king’s  gate,  doubtless  as  his  deputy 
or  lieutenant,  and  his  friends,  Shadrach,  Meshach,  and  Abed- 
nego,  were  placed  in  high  and  confidential  offices  under  him. 
“ Blessed  be  the  name  of  God  for  ever  and  ever,  for  wisdom 


and  might  are  his  !”  (For  a full  exposition  of  this  Prophecy, 
see  Bp.  Newton,  Diss.  xiii. ; also  Keith's  Signs  of  the  Times.) 

Should  it  be  thought  strange  for  the  Almighty  to  make  such 
revelations  to  an  idolatrous  prince,  we  may  remark,  that  spe- 
cial mercy  was  in  reserve  for  him ; and  that  in  the  end  he  bore 
a noble  testimony  respecting  God’s  everlasting  kingdom. 

Chap.  III.  Ver.  1 — 18.  Nebuchadnezzar’ s Golden  Idol  wor- 
shipped, and  the  Hebrews  punished for  refusing. — The  account 
of  this  golden  image  has  been  objected  to  as  out  of  all  propor- 
tion ; and  so  it  is,  if  the  image  itself  is  to  be  understood  as  ten 
times  its  breadth ; but  we  are  to  recollect  that  statues  are 
usually  placed  on  pedestals,  or  pillars,  and  there  are  two  reasons 
to  suppose  that  this  might  be  a high  one;  1.  To  place  it  (as  be- 
ing of  gold)  the  farther  out  of  danger  of  mutilation;  and,  2. 
That  it  might  be  seen  at  a great  distance,  and  by  an  immense 
number  of  worshippers.  Supposing  the  figure  to  be  erect,  four 
times  and  a half  the  breadth  of  the  shoulders  is  stated  to  be 
the  usual  height  of  a man.  Now  the  breadth  of  the  statue 


spiritual  kingdom  of  the  Messiah,  which  shall  yet  “ become  a gTeat  mountain, 
and  fill  the  whole  earth.1’] — Bagster. 

Ver.  45.  Forasmuch.  &c.— See  ver.  34.  The  Old  Testament  Scriptures  in 
many  places  speak  of  Messiah  as  the  foundation  stone  of  itis  church,  as  Ps. 
cxviii.  22.  Isa.  v.  14,  &c.,  and  Bishop  Chandler  says,  the  old  Rabbins  are  una- 
nimous in  applying  to  him  the  passage  now  before  us. 

Chap.  III.  Ver.  1.  Image  of  gold. — Several  circumstances  lead  to  tiie  sup- 
position that  this  image  was  intended  to  represent  the  solar  orb.  The  astro- 
nomical character  for  the  sun,  is  the  chemical  character  for  gold,  and  the  La- 
tin sol  applies  equally  to  both.  The  sun  was  worshipped  by  fiery  rites,  and  it 
is  possible  that  this  furnace  was  primarily  intended  for  them,  though  converted 

into  a place  of  punishment.  See  Fragments  to  Calmet,  No.  cxlix-r  cl. Dura 

was  a large  plain,  near  Babylon  ; the  name  seems  to  intimate  that  it  was  cir- 
cular, and  the  LXX.  appear  to  have  considered  it  as  an  appellative  for  a kind 
of  Circus.  See  CaJmet  and  Wintle.  The  latter  hints,  that  the  furnace  might 
be  a fiery  pit  within  this  area. 

Ver.  3.  Princes.— [ Achashdarpenayu,  rendered  lieutenants  in  Es.  iii.  12, 
dec.  probably  chief  satraps  or  viceroys,  from  the  Persian,  achash,  great,  emi- 
nent, and  sitrah.  a satrap. Governors.—  Sygnaya,  in  Persian,  shagnah, 

110  • 


deputies  or  lieutenants. Captains— Pacaioatha,  governors  of  provinces. 

See  Es.  iii.  13. Judges. — Adargazraya,  chief  judges,  or  senators,  from 

adar,  great,  and  the  Chaldee,  gezar , to  judge,  decree. Treasurers. — Ge- 

davraya,  written  gizzavraya,  Ezra  vii.  21  treasurers  from  the  Persian 

gunjvar: Counsellors.— Dethavraya,  counsellors,  judges,  from  doth,  in 

Persian,  dad,  law,  and  var,  possessor  or  guardian. Sheriffs. — Tiphtaya, 

probably  the  same  as  the  Arabic.  Mufti,  or.head  officer  of  law.] — Bagster. 

Ver.  5.  The  cornet,  flute,  &c. — It  is  not  easy  to  ascertain  the  distinct  cha- 
racter of  these  instruments  ; but  it  is  evident  they  embraced  the  three  classes 
of  wind,  stringed,  and  pulsative,  which,  on  this  occasion,  seem  to  have  been 
ail  sounded  together,  and  certainly  made  more  noise  than  music.— -The  dul- 
cimer.— Chald.  “ Symphony,”  lias  been  taken  for  almost  every  kind  of  instru- 
ment; and  from  its  name  was,  perhaps,  an  attempt  to  combine  the  powers  ol 
different  instruments.  See  note  on  ver.  15. 

Ver.  8.  Certain  Chaldeans. — The  term  is  here  national.  In  some  places  it 
seems  to  indicate  the  professors  of  Chaldee  science,  as  chap.  ii.  to : tv.  7,  &c. 

Ver.  14.  Is  it  true  )— See  margin.  Or  intentionally  J or  was  it  inadvertently  1 
So  Gesenius.  Mr.  Wintle  renders  it  11  insultingly,”  but  we  think  without 
sufficient  authority. 

921 


Shadrach,  Meshach,  and  Abed-nego . DANIEL. — CHAP.  III.  cast  into  the  fiery  Jurnact. 


hear  the  sound  of  the  cornet,  flute,  harp,  sack- 
but,  psaltery,  and  dulcimer,  and  all  kinds  of 
music,  ye  fall  n down  and  worship  the  image 
which  I have  made;  0 well : but  if  ye  worship 
not,  ye  shall  be  cast  the  same  hour  into  the 
midst  of  a burning  fiery  furnace  ; and  p who 
is  that  God  that  shall  deliver  you  out  of  my 
hands? 

Id  Shadrach,  Meshach,  and  Abed-nego,  an- 
swered and  said  to  the  king,  O Nebuchadnez- 
zar, we  are  not  careful  <•  to  answer  thee  in 
this  matter. 

17  If  it  be  so,  our  God  whom  r we  serve  is 
able  to  deliver  us  from  the  burning  fiery  fur- 
nace, and  he  will  deliver  us  out  of  thy  hand, 
O king. 

18  But  if  ■ not,  be  it  known  unto  thee,  O king, 
that  we  will  not  serve *  1 * * * * thy  gods,  nor  worship 
the  golden  image  which  thou  hast  set  up. 

19  Tf  Then  was  Nebuchadnezzar  u full  of v fu- 
ry, and  the  form  of  his  visage  was  changed 
against  Shadrach,  Meshach,  and  Abed-nego  : 
therefore  he  spake,  and  commanded  w that 
they  should  heat  the  furnace  one  seven  times 
more  than  it  was  wont  to  be  heated. 

20  And  he  commanded  the  x most  mighty 
men  that  were  in  his  army  to  bind  Shadrach, 
Meshach,  and  Abed-nego,  and  to  cast  them 
into  the  burning  fiery  furnace. 

21  Then  these  men  were  bound  in  their  ^coats, 
their  hosen,  and  their  z hats,  and  their  other 
garments,  and  were  cast  into  the  midst  of  the 
burning  fiery  furnace. 

22  Therefore  because  the  king’s  a command- 
ment was  urgent,  and  the  furnace  exceeding 
hot,  the  b flame  of  the  fire  slew  those  c men 
that  took  up  Shadrach,  Meshach,  and  Abed- 
nego. 


A.  M.  3424. 

B.  C.  680. 

u I. u. 4.7.8. 
o Ex. 32.32. 

1 41.18.9. 
p Kx.5.2. 

2Ki.l8.S5. 
q Mat.  10.19 
r Pa.  121.5.  . 

7. 

Ac.27.23, 

2.5. 

a Job  13.15. 

Ac.4.19. 
t Ex. 20.3.. 5 
Le.19.4 
u filed. 
v Is. 51. 13. 

Lu.12.4,5 
w Pr.16.14. 

21 .24. 
27.3,4. 
x mighty  of 
strength, 
y or, man-  \ 
ties. 

z or,  tur- 
bans. 
a word. 
b or , spark.  , 
c c.6.24. 


d or,  go- 
vernors. 
e la. 43.2. 
f there  is 
no  hurl 
in  them. 


Pr.30.4 

Lu.1.35. 

.1.4 


h door. 


i Ga.1.10. 


J Go.  14.18. 
k Is.43.2. 
He.  11.34. 


1 Ge.  19.15, 

16. 

Ps. 34.7,8, 

103.20. 

He.1.14. 


m Je.  17.7. 

c.G.22,23. 
n Ro.12.1. 

He.  11.37. 
o a decree 
is  made 
by  me. 
p c.6.26,27. 


q error. 
r made. 


8 c.2.5. 


23  And  these  three  men,  Shadrach,  Meshach, 
and  Abed-nego,  fell  down  bound  into  the 
midst  of  the  burning  fiery  furnace. 

24  If  Then  Nebuchadnezzar  the  king  was  as- 
tonished, and  rose  up  in  haste,  and  spake,  and 
said  unto  his  d counsellors,  Did  not  we  cast 
three  men  bound  into  the  midst  of  the  fire? 
They  answered  and  said  unto  the  king,  True, 
O king. 

25  He  answered  and  said,  Lo,  I see  four  men 
loose,  walking  ' in  the  midst  of  the  fire,  and 
f they  have  no  hurt;  and  the  form  of  the  fourth 
is  like  the  e son  of  God. 

26  Then  Nebuchadnezzar  came  near  to  the 
‘“mouth  of  the  burning  fiery  furnace,  and 
spake,  and  said,  Shadrach,  Meshach,  and 
Abed-nego,  ye  ' servants  of  the  most  high 
)God,  come  forth,  and  come  hither.  Then 
Shadrach,  Meshach,  and  Abed-nego,  came 
forth  of  the  midst  of  the  fire. 

27  And  the  princes,  governors,  and  captains, 
and  the  king’s  counsellors,  being  gathered  to- 
gether, saw  these  men,  upon  whose  bodies  the 
fire  had  k no  power,  nor  was  a hair  of  their 
head  singed,  neither  were  their  coats  changed, 
nor  the  smell  of  fire  had  passed  on  them. 

28  Then  Nebuchadnezzar  spake,  and  said, 
Blessed  be  the  God  of  Shadrach,  Meshach, 
and  Abed-nego,  who  hath  sent  his  > angel,  and 
delivered  his  servants  that  trusted  m in  him, 
and  have  changed  the  king’s  word,  and  yield- 
ed their  11  bodies,  that  they  might  not  serve 
nor  worship  any  god,  except  their  own  God. 

29  Therefore  ° I make  a p decree,  That  every 
people,  nation,  and  language,  which  speak 
““any  thing  amiss  against  the  God  of  Shad- 
rach, Meshach,  and  Abed-nego,  shall  be  r cut 
in  'pieces,  and  their  houses  shall  be  made  a 


being  6 cubits,  the  proper  height  would  then  be  27,  leaving  33 
for  pedestal,  which  does  not  appear  to  us  unlikely,  the  above 
circumstances  considered  ; and  whether  we  take  the  cubit  at 
18  inches  or  22,  the  proportion  will  be  the  same. 

But  this  was  an  image  of  gold ; how  immense  therefore  must 
be  its  value!  True;  but  if  the  pedestal  were  of  stone,  as  we 
suppose,  this  would  reduce  it  more  than  half:  and  if  the  statue 
were  hollow  instead  of  solid,  as  we  conceive  most  probable,  it 
would  make  another  considerable  reduction  in  its  supposed 
value.  Golden  images  are,  however,  not  uncommon  in  the 
east.  Diodorus  Siculus  mentions  one  of  forty  feet  high  (with- 
out a pedestal)  and  two  others  nearly  of  the  same  value,  beside 
altars  and  utensils  of  the  same  precious  metal.  Herodotus 
mentions  one  of  Jupiter,  in  a sitting  posture,  of  solid  gold, 
with  a table  of  the  same  before  him,  estimated  at  800  talents 
of  gold. 

It  maybe  asked,  of  whom  was  this  statue  the  representation  ^ 
Some  suppose  of  the  king  himself,  and  others  of  his  father; 
but  from  the  text,  it  is  evident  that  it  was  of  some  deity,  pro- 
bably Bel,  the  representative  of  the  Sun  or  Solar  fire : for  the 
enraged  king  charges  the  Hebrew  children,  not  with  personal 
disrespect,  but  with  refusing  to  adore  his  gods,  (ver.  14.) 

The  greatest  difficulty  in  this  history  seems  to  be,  to  account 
for  Nebuchadnezzar  here  setting  up  an  idol,  who  but  in  the 
chapter  before  was  fallingdown  before  Daniel,  and  worshipping 
his  God.  It  may  be  observed,  however,  that  though  the  events 
follow  so  closely  in  thenarrative,  Abp.  Usher  and  other  respect- 
able Chronologers,  place  more  than  20  years  between  the  events 
themselves.  Nebuchadnezzar  forgot  his  vows  to  the  God  of 
Israel  in  20  years  : but  how  many  have  done  this  in  less  than 
half  that  time! 

Ver.  19 — 30.  The  three  Hebrew  youths , nobly  refusing  to 


worship  this  image,  are  cast  into  a fiery  furnace , but  mira- 
culously delivered. — Nebuchadnezzar,  by  an  error  too  common 
among  tyrants,  supposing  he  had  a right  to  prescribe  the  reli- 
gion of  his  subjects,  and  rule  their  consciences,  is  now  in  as 
great  a rage  with  the  Hebrew  youths,  as  he  had  been  with  his 
own  soothsayers,  and  orders  them  to  be  thrown  into  this  bed 
of  fire,  and  the  flames  being  blown  perhaps  directly  in  the  face 
of  their  executioners,  are  to  them  fatal,  while  to  the  intended 
martyrs  they  are  perfectly  harmless.  The  king,  who  had  pro- 
bably hoped  to  gratify  his  temper  in  witnessing  their  destruc- 
tion, is  now  perfectly  astounded — struck  with  wonder  and 
confusion.  Yes;  the  Angel  which  had  conducted  the  tribes 
of  Israel  on  dry  land  through  the  Red  sea,  is  now  coolly  walk- 
ing with  the  three  children  amidst  the  fiery  furnace.  Probably 
He,  who  by  his  wind  divided  the  sea,  by  the  same,  or  other 
means  equally  within  his  command,  divided  the  flames  also, 
and  turned  their  fury  against  their  executioners. 

A question  may  here  arise,  Where  was  Daniel  all  this  time, 
and  how  came  it  that  he  was  not  involved  in  the  same  perse- 
cution with  his  Hebrew  brethren.  Perhaps  the  singular  honours 
Daniel  had  received  by  interpreting  the  king’s  dreams,  might 
intimidate  the  Chaldeans  fr  im  attacking  him;  and  as  to  his 
interfering  on  their  behalf,  he  doubtless  knew  the  king’s  ca- 
pricious temper,  and  thought  himself  better  employed,  in  in- 
terceding for  them  with  the  King  of  heaven  than  with  the  ty- 
rant of  Babylonia. 

We  have  mentioned  (in  our  introduction  to  this  book)  that 
there  are  some  apocryphal  fragments  appended  to  it  by  the 
Church  of  Rome,  of  which  by  far  the  most  interesting  and 
valuable  is  “The  Song  of  the  Three  Holy  Children ,”  supposed 
to  be  uttered  by  them  in  the  midst  of  the  fiery  furnace.  It  con- 
tains many  passages  frorp  the  book  of  Psalms  (and  particularly 


Ver.  15.  Harp. — [Ka'ihros,  in  Arabic  kitharat.  Greek  kithara,  the  guitar. 

Sackbut.—Sabbec/ui,  the  sambuke,  a kind  of  harp. Psaltery. — Pesan- 

?eTi\  a strm^et^  instrument  struck  with  a plectrum  ; probably  similar  to  what  13 
ca  jpa  a psalterium  in  Egypt,  which  Husselquist  (Trav.)  describes  as  a large 
oblique  triangle,  with  two  bottoms  two  inches  from  each  other,  and  about  20 
catguts  o t dinerent  sizes.— -Dulcimer.— SoompTianya,  probably  the  same  as 

the  Talmudic,  a pipe.]— Bagster. Well. — This  word,  though  not  in  the 

i®*.  “ properly  supplied.  See  Exod.  xxxii.  32.  Luke  xiii.  9. Who  is  that 

God  that  shall  deliver  you  7 And  who  is  the  king  that  says  this  7 Compare 
chan,  il  47. 

\ er.  18.  Thy  gods.  The  word  may  be  rendered  either  singular  or  plural. 

\ e r.  19.  The  form  of  his  visage.  Thai  is.  his  countenance  was  changed. 
— — Owe  seven  times.  That  is,  a great  deal  hotter.  According  to  the  apocry- 
phal hymn  above  referred  to,  this  was  done  by  throwing  in  " resin  (or  naph- 
tha.) pitch,  tow,  and  small  wood.” 

ir  M8?Z'  ar^  thfirhats  -Rather,  "their  turbans,  and  their 

cloaks.”  Wintlc.  and  Bootlvoyd—  [Herodotus  says,  the  Babylonish  dress  was 

a linen  tunic,  another  of  woollen,  a white  short  cloak,  and  a turban  ]—B 

Ver.  24.  Then— That  is,  immediately  after,  when  he  saw  them  walking 

922 


Ver.  25.  The  Son  of  God. — Winlle  and  Boolhrqyd  (following  the  LXX.) 
read,  A son  of  God,”  or  of  the  gods,  supposing  him  to  speak  as  a heathen. 

Ver.  26.  To  the  mouth. — ” Door,  or  gate."  This  furnace  is  commonly  sup- 
posed to  be  a kind  of  oven.  So  it  is  called  in  “ the  song  of  the  three  child- 
ren ;”  and  it  is  certain  that,  in  the  East,  for  atrocious  crimes,  men  are  put  into 
flaming  ovens.  The  late  Editor  of  Calmet,  however,  has  proved  that  the  fur- 
nace was  open  above  ; and,  indeed,  it  must  have  been  so,  for  the  king  to  sec 
all  that  passed  ; it  must  also  have  been  of  considerable  extent,  for  four  persons 
to  walk  in  the  midst  of  the  flames.  In  our  exposition  we  have  suggested  the 
possibility  of  the  wind  being  employed  to  cool  this  furnace : the  idea  is  taken 
from  the  song  of  the  three  children,  above  referred  to,  which  says,  “ He  (i.  e. 
God)  made  t he  midst  of  the  fiery  furnace  a.s  it  had  been  a moist  (Marg.  "cool”) 
whistling  wind  ; so  that  the  fire  touched  them  not.” 

Ver.  27.  Nor  the  smell  of  fire  had.—  Wint'e,  “ Nor  had  the  smell  of  fire  set- 
tled on  them.’— [The  heathen  boasted  that  their  priests  could  walk  on  burning 
coals  unhurt ; and  Virgil  mentions  this  of  the  priests  of  Apollo  of  Sorncto 
Varro . however,  tells  us,  that  they  anointed  the  soles  of  their  feet  with  a spe- 
cies of  unguent,  that  preserved  them  from  being  burnt  hut  here  all  was  super 
natural,  as  the  king  himself  Acknowledged. )— Bagster. 


Nebuchadnezzar  maketh  DANIEL. — CHAP,  IV.  relation  oj  his  dreamt. 


dunghill : because  there  is  no  other  God  that  | 
can  deliver  after  this  sort. 

30  1|  Then  the  king  ‘promoted  Shadrach, 
Meshach,  and  Abed-nego,  in  the  province  of 
Babylon. 

CHAPTER  IV. 

i Nebuchadnezzar  confeaseth  God’s  kingdom,  4 maketh  relation  of  his  dreams,  which 
the  magicians  could  not  interpret  8 Daniel  heareth  the  dream.  19  He  interpreted! 
it  28  The  story  of  the  event 

Nebuchadnezzar  the  king,  aunto  ail 

people,  nations,  and  languages,  that  dwell 
in  all  the  earth  ; Peace  b be  multiplied  unto 
you. 

2 c I thought  it  good  to  show  the  signs  and 
wonders  that  the  high  d God  hath  wrought 
toward  me. 

3 How  great  are  his  e signs  ! and  how  mighty 
are  his  f wonders  ! his  kingdom  is  an  ever- 
lasting s kingdom,  and  his  dominion  h is  from 
generation  to  generation. 

4 T[  I Nebuchadnezzar  was  at  rest  in  my 
house,  and  flourishing  in  my  palace  : 

5 I saw  a dream  which  made  me  afraid,  and 
the  thoughts  upon  my  bed  and  the  visions  of 
my  head  troubled  me. 

6 Therefore  made  I a decree  to  bring  in  all 
the  wise  men  of  Babylon  before  me,  that  they 
might  make  known  unto  me  the  interpretation 
of  the  dream. 

7 Then  * came  in  the  magicians,  the  astrolo- 
gers, the  Chaldeans,  and  the  soothsayers : and 
I told  the  dream  before  them  ; but  they  did  not 
make  known  unto  me  the  interpretation 
thereof. 

8 If  But  at  th$  last  Daniel  came  in  before  me, 
whose  name  i was  Belteshazzar,  according  to 
the  name  of  my  god,  and  in  whom  is  the  spirit 
if  of  the  holy  gods  : and  before  him  I told  the 
dream,  saying , 

9 O Belteshazzar,  master  of  the  magicians, 
because  I know  that  the  spirit  of  the  holy  gods 


A.  M.  3424. 
B.  C.  580. 


t made  to 
prosper. 

A.  M.  cir. 
3434. 

B.  C.  cir. 
510. 

a c.3.4. 

6.25,27. 
b lPe.1.2. 
c It  was 
seemly  be- 
fore me. 
d c.3.26. 
e De.4.34. 
Ps.  105.27. 
He.  2. 4. 


f P3.72.18. 
86.10. 
13.25.1. 
23.29. 


h Job  25.2. 

lPc.4.11. 
i c.2.1,2. 


) c.1.7. 
k Nu.11.17, 

&c. 

Is.  63. 11. 


1 Is.33.18. 

54.14. 
m was  see- 
ing. 

n Eze.31.3, 
&c. 

o Eze.17.23. 
p La. 4 20. 
q ver.  17,23. 
r Mat.25.31 
Re.  14. 10. 


s with 
might. 
c.3.4. 

t Mat. 3. 10. 

La.  13.7. 
u Job  14.7.. 
9. 

v la.6.10. 

wc.12.7. 


x ver.  13,14. 
y Ps.9. 16,20 
z ver.25,32, 
35. 

a Pa.  75. 6,7. 
b Ex. 9.16. 
IKi.2I.25. 
2 Ki.21.6, 


2 Ch.28.22 
: ver.  8. 


is  in  thee,  and  no  secret  troubleth  > thee,  tell 
me  the  visions  of  my  dream  that  I have  seen, 
and  the  interpretation  thereof. 

10  Thus  were  the  visions  of  my  head  in  my 
bed  ; I m saw,  and  behold  a n tree  in  the  midst 
of  the  earth,  and  the  height  thereof  was  great. 

11  The  tree  grew,  and  was  strong,  and  tne 
height  thereof  reached  unto  heaven,  and  the 
sight  thereof  to  the  end  of  all  the  earth  : 

12  The  leaves  thereof  were  fair,  and  the  fruit 
thereof  much,  and  in  it  was  meat  for  all : the 
beasts  0 of  the  field  had  p shadow  under  it, 
and  the  fowls  of  the  heaven  dwelt  in  the  boughs 
thereof,  and  all  flesh  was  fed  of  it. 

13  I saw  in  the  visions  of  my  head  upon  my 
bed,  and,  behold,  a <>  watcher  and  a r holy  one 
came  down  from  heaven  ; 

14  He  cried  8 aloud,  and  said  thus,  Hew 
‘ down  the  tree,  and  cut  off  his  branches,  shake 
off  his  leaves,  and  scatter  his  fruit : let  the 
beasts  get  away  from  under  it,  and  the  fowls 
from  his  branches : 

15  Nevertheless  leave  the  u stump  of  his  roots 
in  the  earth,  even  with  a band  of  iron  and 
brass,  in  the  tender  grass  of  the  field ; and 
let  it  be  wet  with  the  dew  of  heaven,  and  let 
his  portion  be  with  the  beasts  in  the  grass  of 
the  earth  : 

16  Let  his  heart  be  changed  v from  man’s, 
and  let  a beast’s  heart  be  given  unto  him ; and 
let  seven  times  w pass  over  him. 

17  This  matter  is  by  the  decree  * of  the  watch- 
ers, and  the  demand  by  the  word  of  the  holy 
ones:  to  the  intent  that  the  living  may  y know 
that  the  Most  High  2 ruleth  in  the  kingdom  of 
men,  and  giveth  it  to  whomsoever  a he  will, 
and  setteth  up  over  it  the  basest b of  men. 

18  This  dream  1 king  Nebuchadnezzar  have 
seen.  Now  thou,  O Belteshazzar,  declare  the 
interpretation  thereof,  forasmuch  c as  all  the 


from  the  148th)  not  ill-suited  to  their  character  and  circumstan- 
ces, though  we  cannot  consider  the  Song  itself  as  holy  scripture. 
They  could  not,  however,  be  ill  employed  while  their  divine 
guardian,  the  Angel  of  the  covenant,  was  walking  with  them. 

Nebuchadnezzar,  who  had  seated  himself  where  he  could 
view  the  whole  process,  was  now  overwhelmed  with  astonish- 
ment, as  were  all  his  courtiers,  and  commanded  the  three  holy 
youths  to  come  forth  from  the  furnace;  upon  doing  which  they 
were  strictly  examined,  and  it  was  found  that  neither  was  their 
hair  singed,  nor  was  the  smell  of  fire  found  upon  them.  The 
true  God  was  therefore  again  acknowledged,  and  his  servants 
promoted  to  higher  honours.  Thus  was  literally  fulfilled,  a 
promise,  (which  must  not  too  generally  be  so  construed,) 
r‘  When  thou  walkest  through  the  fire,  thou  shalt  not  be  burnt, 
neither  shall  the  flame  kindle  upon  thee.”  (Isa.  xliii.  2.)  This 
is  true  only  when  the  Son  of  God  is  with  us. 

Chap.  I V.  Ver.  1 — 18.  Nebuchadnezzar  relates  his  dream 
of  a great  tree,  which  is  interpreted  by  Daniel.—  In  several 
versions,  and  in  some  editions  of  the  original,  the  three  first 
erses  of  this  chapter  are  attached  to  the  preceding;  they  are, 
however,  equally  striking  and  appropriate,  whether  they  be 

Ver.  30.  The  king  'prmnoted. — Chald.  “ Made  to  prosper,”  or  flourish,  so 
that  they  were  no  more  molested. 

Chap.  IV.  Ver.  1.  Peace  he  multiplied.— A usual  form  of  address,  as  ap- 
pears from  comparing  chap.  vi.  25.— [This  is  a regular  decree , and  one  of  the 
most  ancient  extant ; and  no  doubt  contains  the  exact  words  of  Nebuchadnez- 
zar, copied  out  by  Daniel  from  the  state  papers  of  Babylon,  and  preserved  in 
the  original  language.  \— Bagster.  „ 

Ver.  4.  At  rest  — l After  he  had  successfully  finished  his  wars  in  Syria,  Egypt, 
&c.  and  the  immense  impiovements  and  buildings  at  Babylon  ; and  being  in  the 
enjoyment  of  uninterrupted  peace  and  prosperity  in  his  palace.]— Bagster. 

Ver.  S.  According  to  the  name  of  my  God—  That  is,  Bel.  See  chap.  i.  7. 

The  spirit  of  the  holy  gods—  Nebuchadnezzar,  it  is  evident,  was  to  this 

time  an  idolater,  and  seems  to  have  entertained  very  confused  notions  of  the 
divinity.  41  Perhaps  (says  Dr.  Boothroyd)  he  thought  his  own  god  the  same  as 

Daniel’s,  under  another  name.”  f _ . . rr_,.  . , , . 

Ver.  to.  A tree  in  the  midst  of  the  earth— Or  land.— [This  represented  ms 
exceedingly  prosperous  condition,  the  heieht  of  his  exaltation,  the  extent  of  his 
dominions  and  renown,  the  splendour  of  his  kingdom,  the  multitude  of  his  sub- 
jects who  received  protection  from  him,  and  the  peace  and  plenty  they  enjoyed.] 

Vex  *\\T Reached  unto  heaven— An  hyperbole  for  very  high.  See  Gen.  xi.  4. 
Deut.  i.  28.  Job  xx.  6.  2 Chron.  xxviii.  9 
Ver.  13.  A watcher  and  a holy  one.— [Either  a holy  angel,  or  a Divine  per- 
son, called  a watcher,  as  watching  over  the  affairs  of  men.l —Bagster.  See 

°nVer  15?  With  a hand  of  iron.,  &c.— That  is,  secure  it  to  the  ground,  that 
no  human  force  mav  eradicate  it : meaning,  that  during  his  disease,  no  foreign 
power  nhould  be  suffered  to  seize  his  kingdom.  To  render  this  verse  more  per- 

tcuous.  Dr.  Boothroyd  removes  the  semicolon  from  field  to  brass ; and  intro- 
Be g tbn  masculine  pronoun  he.  instead  of  it.  The  passage  then  reads.  44  In 


considered  as  pious  reflections,  arising  from  the  event  just 
before  mentioned,  or  as  dictated  after  his  illness  and  recovery, 
here  about  to  be  related. 

The  dream  here  recorded  took  place,  as  is  supposed,  ten  or 
twelve  years  after  the  events  of  the  preceding  chapter,  and 
near  the  close  of  Nebuchadnezzar’s  life.  Having  subdued  all 
the  neighbouring  countries,  and  greatly  embellished  and  en- 
riched the  metropolis  in  which  he  resided,  he  became  intoxi- 
cated with  self-admiration  and  applause,  and  in  that  state  of 
mind  saw  the  vision  here  related. 

On  the  dream  itself  we  have  little  to  remark,  since  we  shall 
find  it  fully  explained  by  the  Prophet  himself,  in  the  latter  part 
of  the  chapter.  It  may  seem  strange  that,  after  having  expe- 
rienced the  imbecility  of  his  Chaldean  soothsayers,  in  respect 
of  his  former  dream,  he  should  again  apply  to  tnem,  in  prefer- 
ence to  Daniel : but  perhaps  he  might  think,  as  he  was  still  an 
idolater,  that  though  they  could  not  bring  back  the  lost  recol- 
lection of  his  former  dream,  yet.  hearing  the  dream  related, 
(as  they  then  said,)  they  might  be  able  to  interpret  it ; and  it 
appears  extraordinary  that  this  was  not  attempted. 

It  is  possible,  however,  that  the  lung  might  wish  to  try  them  ; 

(or  with)  the  tender  grass  of  the  field  he  shall  be  wet  with  the  dew  of  heaven, 
and  his  portion  shall  be  with  the  beasts  in  the  grass  of  the  earth.” 

Ver.  16.  Let  his  heart  he  changed  from  man's— \ Here  a transition  is  made 
from  the  tree  to  Nebuchadnezzar,  whom  it  represented  ; the  tree  being  lost 
sight  of,  a person  came  in  its  stead  j as  the  imagination  in  dreams  frequently 
passes  from  one  thing  to  another,  m a wild  incoherent  manner  This  person 
having  lost  the  heart  or  disposition  of  a man,  and  conceiving  himself  a beast, 
should  act  as  such,  and  herd  among  them.]—  Bagster.  Wintle, "4  His  heart 
shall  be  changed  from  the  human  i.  e.  he  shall  be  deprived  of  his  understand- 
ing, which  was  the  case  i and  he  appears  to  have  become  44  a wild  man  of  the 
woods,”  feeding  with  the  beasts  of  the  forest  on  fruits  and  vegetables,  and  ex- 
posed to  all  the  inclemency  of  the  weather.  Perhaps  those  who  assumed  the 
overnment,  gave  themselves  no  trouble  to  prevent  this  ; and  maniacs,  we 

now,  can  endure  a great  deal  of  wet  and  cold. Seven  times— [ That  is, 

seven  years,  a time  in  the  prophetic  language  denoting  a year .] — Bagster. 

Ver.  17.  This  matter  is  by  the  decree  of  the  watchers. — By  the  watchers 
are  generally  understood  angels,  and  particularly  guardian  angels,  which  we 
conceive  to  be  the  true  sense  of  the  Chaldee  term.  But  is  the  world  governed 
by  the  decrees  of  angels?  Certainly  not ; the  verv  text  asserts  the  contrary  ; 
for  it  says,  that  the  direct  object  of  the  decree  and  demand  is,  that  the  living 
(by  which  we  understand  all  living)  may  know  that  the  Most  High  ruleth  in 
the  kingdom  of  men.  By  “ the  decree  of  the  watchers  ” we  therefore  under- 
stand, the  decree  which  44  the  watcher  and  holy  one”  came  down  from  heaven 
(ver.  14)  to  execute  ; and  the  demand  which  these  angels  were  sent  to  enforce 
was,  that  the  root  of  this  tree  should  he  preserved.  Compare  Isa.  xliv.  26. 

We  are  aware  that  Parkhurst,  Bishop  Horsley , and  others,  explain  the 
watchere  to  be  the  persons  of  the  Holy  Trinity ; but  we  conceive  they  are  ex- 
pressly distinguished  from  them  by  the  words  just  quoted.  Dr.  Good  gives  tho 
words  a different  rendering,  but  this  we  eonceivo  unnecessary.  See  Good  on 
I Job  Ixxi.  fac 


923 


Daniel  interpreteth  the  dream. 

wise  men  of  my  kingdom  are  notable  to  make 
known  unto  me  the  interpretation  ■ but  thou  art 
able ; (or  the  spirit  of  the  holy  gods  is  in  thee. 

19  if  Then  Daniel,  whose  name  was  Belte- 
shazzar,  was  astonished  for  one  hour,  and  his 
thoughts  troubled  J him.  The  king  spake,  and 
said,  Belteshazzar,  let  not  the  dream,  or  the 
interpretation  thereof,  trouble  thee.  Belte- 
shazzar answered  and  said,  My  lord,  the  dream 
be  to  them  « that  hate  thee,  and  the  interpre- 
tation thereof  to  thine  enemies. 

20  The  tree  f that  thou  sawest,  which  grew, 
and  was  strong,  whose  height  reached  unto 
the  heaven,  and  the  sight  thereof  to  all  the 
earth ; 

21  Whose  leaves  were  fair,  and  the  fruit  there- 
of much,  and  in  it  was  meat  for  all ; under 
which  the  beasts  of  the  field  dwelt,  and  upon 
whose  branches  the  fowls  of  the  heaven  had 
their  habitation : 

22  It  is  s thou,  O king,  that  art  grown  and 
become  strong  : for  thy  greatness  is  grown, 
and  reacheth  unto  heaven,  and  thy  domi- 
nion h to  the  end  of  the  earth. 

23  And  whereas  i the  king  saw  a watcher 
and  a holy  one  coming  down  from  heaven, 
and  saying,  Hew  the  tree  down,  and  destroy 
it  ; yet  leave  the  stump  of  the  roots  thereof 
in  the  earth,  even  with  a band  of  iron  and 
brass,  in  the  tender  grass  of  the  field ; and  let 
it  be  wet  with  the  dew  of  heaven,  and  let  his 
portion  be  with  the  beasts  of  the  field,  till  se- 
ven times  pass  over  him  ; 

24  This  is  the  interpretation,  O king,  and  this 
is  the  decree  of  the  Most  High,  which  is  come 
upon  my  lord  the  king : 

25  That  they  shall  drive  i thee  from  men,  and 
thy  dwelling  shall  be  with  the  beasts  of  the 
field,  and  they  shall  make  thee  to  eat  grass 
k as  oxen,  and  they  shall  wet  thee  with  the 
dew  of  heaven,  and  seven  times  shall  pass 
over  thee,  till  thou  know  that  the  Most  High 
i ruleth  in  the  kingdom  of  men,  and  giveth  it 
to  whomsoever  he  will. 

26  And  whereas  they  commanded  to  leave 
the  stump  of  the  tree  roots ; thy  kingdom 
shall  be  sure  unto  thee,  after  that  thou  shalt 
have  known  that  the  m heavens  do  rule. 

and  that  they,  suspecting  his  real  design,  dreaded  again  to  ap- 
pear in  competition  with  the  illustrious  Prophet.  Him,  how- 
ever, the  haughty  monarch  addresses  in  terms  not  only  of 
respect,  but  of  flattery.  “ O Belteshazzar,  master  of  the  ma- 
gicians, I know  that  the  spirit  of  the  holy  gods  (or  rather,  of 
the  Holy  God)  is  in  thee.’’  Or  it  may  be,  that  Nebuchadnez- 
zar’s conscience  smote  him,  and  he  feared  to  receive  from  Da- 
niel those  reproofs  which  he  deserved,  and  which  in  the  end 
he  did  meet  with. 

Ver.  19 — 37.  Daniel's  interpretation  of  the  preceding  dream. 
— Daniel,  we  are  told,  “ was  astonished  for  one  hour.”  No  doubt 
he  paused  to  pray;  but  this  was  not  all;  he  found  the  dream 
contained  painful  tidings,  and  his  thoughts  troubled  him.  “ My 
lord,  (said  he,)  the  dream  be  to  them  that  hate  thee !”  How- 
ever, painful  as  might  be  the  task,  and  serious  as  might  be  the 
consequences,  he  must  be  faithful.  Bp.  Lowth  remarks,  that 
in  prophetic  language,  “ Cedars  of  Lebanon,  and  oaks  of  Ba- 


Ver.  19.  Astonished.— [He  saw  the  design  of  the  dream  ; and  felt  acutely  for 
his  prince  and  benefactor.  Accordingly  he  expresses  himself  with  the  greatest 
delicacy  and  kindly  feeling.l— Bagster. 

Ver.  22.  Reacheth  unto  heaven. — See  note  on  ver.  11. 

Ver.  23.  Iron  and  brass. — Compare  note  on  ver.  15. 

Ver.  25.  Thy  dwelling  shall  be  with  the  beasts. — l All  the  circumstances  of 
Nebuchadnezzar’s  case,  says  Dr.  Mead , (Medica  Sacra.)  agree  so  well  with  a 
hypochondriasis,  that  to  me  it  appears  evident  he  was  seized  with  this  distem- 
per. and  under  its  influence  ran  wild  into  the  fields : then  fancying  himself 
transformed  into  an  ox,  he  fed  on  grass,  after  the  manner  of  cattle;  and. 
through  neglect  of  himself,  his  hair  and  nails  grew  to  an  excessive  length,  so 
that  the  latter  became  thick  and  crooked,  resembling  birds’  claws.  Virgil 
says  of  the  daughters  of  Pnetus,  who  are  related  to  have  been  mad.  “ With  mi- 
mic lo wines  they  filled  the  fields.”]— Bagster. Eat  grass.— The  original 

term  includes  as  well  herbs  for  man  as  grass  for  cattle.  See  Gen.  ii.  5.  Exod. 
x.  12,  15,  &c. 

Ver.  26.  That  the  heavens  do  rule— The  heavens  Cor  heaven)  is  here,  by  a 
common  metonymy,  put  for  God.  See  Luke  xv.  18. 

Ver.  27.  A lengthening,  &c.— See  margin.  See  1 Kings  xxi.  39. 

Ver.  29.  At  the  end  of  twelve  months.— By  this  delay  of  his  sentence,  some 
have  supposed  that  the  king  commenced  the  work  of  reformation  recommend- 
924 


The  story  of  the  event. 

27  Wherefore.  O king,  let  my  counsel  be  ac- 
ceptable unto  thee,  and  break  11  off  thy  sins  by 
righteousness,  and  thine  iniquities  by  showing 
mercy  to  the  poor  ; if  0 it  may  be  -»  a length- 
ening of  thy  tranquillity. 

28  If  All  this  came  upon  the  king  Nebuchad 
nezzar. 

29  At  the  end  of  twelve  months  he  walked 
9 in  the  palace  of  the  kingdom  of  Babylon. 

30  The  king  r spake,  and  said,  Is  not  thi3 
great  Babylon,  that  I have  built  for  the  house 
of  the  kingdom  by  the  might  of  my  power, 
and  for  the  honour  of  my  majesty? 

31  While  8 the  word  was  in  the  king’s  mouth, 
there  fell  a voice  from  heaven,  saying , O king 
Nebuchadnezzar,  to  thee  it  is  spoken;  The 
kingdom  is  departed  from  thee. 

32  And  • they  shall  drive  thee  from  men,  and 
thy  dwelling  shall  be  with  the  beasts  of  the 
field  : they  shall  make  thee  to  eat  grass  as  ox- 
en, and  seven  times  shall  pass  over  thee,  until 
thou  know  that  the  Most  High  ruleth  in  the 
kingdom  of  men,  and  giveth  it  to  whomso- 
ever he  will. 

33  The  same  hour  was  the  thing  fulfilled  upon 
Nebuchadnezzar  : and  he  was  driven  from 
men,  and  did  eat  grass  as  oxen,  and  his  body 
was  wet  with  the  dew  of  heaven,  till  his  hairs 
were  grown  like  eagles  'feathers,  and  his  nails 
like  birds’  claws. 

34  And  at  the  end  of  the  days  I Nebuchad- 
nezzar lifted  up  mine  eyes  unto  heaven,  and 
mine  understanding  returned  unto  me,  and 
I blessed  the  Most  High,  an«d  I praised  and 
honoured  him  “that  liveth  for  ever,  whose 
dominion  is  an  v everlasting  dominion,  and 
his  kingdom  is  from  generation  w to  genera- 
tion : 

35  And  * all  the  inhabitants  of  the  earth  are  re- 
puted as  nothing : and  he  7 doelh  according  to 
his  will  in  the  army  of  heaven,  and  among 
the  inhabitants  of  the  earth  : and  none  can 
stay  z his  hand,  or  say  unto  him,  What  ‘ doest 
thou  ? 

36  At  the  same  time  my  reason  returned 
unto  me  ; and  for  the  glory  of  my  kingdom, 
my  honour  and  brightness  returned  unto 
me;  and  my  counsellors  and  my  lords  sought 

shan,  areused  in  the  way  of  metaphor  and  allegory,  for  kings, 
princes,  and  potentates,  of  the  highest  rank.”  (Isa.  ii.  13 — 16.) 
And  the  prophet  Ezekiel  (chap,  xxxi.)  has  represented  both  the 
monarchs  of  Assyria  and  of  Egypt  under  the  figure  of  mighty 
cedars.  But  here  Nebuchadnezzar  is  represented  as  a fruit 
tree ; not  only  lofty  and  strong,  but  having  borne  fruit  to  feed, 
as  well  as  branches  to  protect,  his  numerous  provinces.  He, 
however,  who  is  “ Higher  than  the  highest,”  saw  the  extent 
to  which  his  power  and  ambition  had  grown,  and  sent  down 
his  orders  by  a heavenly  messenger,  to  hew  down  the  tree;” 
but  yet  to  spare  the  stump,  and  protect  the  root,  that  after  a 
while  it  might  sprout  and  grow  again.  It  is  useless  to  specu- 
late on  the  order  of  celestial  beings  here  intended.  The  angels 
of  God  are  in  constant  attendance  on  his  presence,  and  wait 
to  execute  his  commands.  (See  chap.  vii.  10.)  They  are  here 
called  watchers,  or  guardians,  because  it  is  their  office  to  watch, 
with  unremitting  attention,  the  objects  committed  to  their  care, 


ed  by  the  prophet,  ver.  27.  But  soon  growing  weary,  (as  often  is  the  case,)  he 

began  again  to  glory  in  himself,  and  thus  brought  down  instant  judgment. 

He  walked  in—  See  margin.  It  well  known  that  all  great  houses  in  the  East 
have  flat  and  terraced  roofs.  See  2 Sam.  xi.  2. 

Ver.  30.  Is  not  this  great  Babylon.— See  exposition  of  Isa.  xiii.  also  note  on 

Jer.  Ii.  58. Which  I have  built.—  Though  built  ages  before,  it  was  greatly 

embellished  and  improved,  and  perhaps  in  great  part  rebuilt  by  Nebuchadnez- 
zar. Bochart  thinks  it  was  as  much  indebted  to  him  as  Rome  was  to  Julki' 
Caesar. 

Ver.  33.  His  hair  like  eagle's  feathers. — Being  totally  neglected,  it  not  only 
grew  long,  hut  was  probably  matted  together,  like  feathers.  Tliia  includes  the 
beard. 

Ver.  34.  At  the  ertd  of  the  days. — That  is,  of  the  “seven  times,”  or  years, 
predicted  ver.  25. 

Ver.  36.  My  reason  returned  — [Every  thing  was  fulfilled  that  was  exhibited 
in  the  dream  and  its  interpretation  ; and  God  so  ordered  it  in  his  providence, 
that  Nebuchadnezzar’s  counsellors  and  lords  sought  for  him  and  gladly  rein- 
stated him  in  his  kingdom.  It  is  highly  probable  that  he  was  a true  convert, 

und  died  in  the  faith  of  the  God  of  Israel  }— Bagster. 1 teas  established.— 

It  is  probable  this  great  king  lived  only  a year  after  his  recovery-  His  death 
happened  about  the  37th  year  of  Jehoiachin’s  captivity, after  reigning  43  rears 


DANIEL.— CHAP.  IV. 

A.  M.  clr. 

343U 

B.  ( cir- 
570. 


d ver.9. 


e 23a.  18.32. 
Je.29.7. 


f ver.l0..12. 


g c.2.38. 

Ii  Je.27  6.. 8. 

i ver.l3,i5. 

J ver.33. 

k Ps.  106.20. 

] Ps.83.1& 

m Mat.5.34. 
Lu.15.18, 
21. 


n 18.55.7. 


o Ps.41.l,2. 


p or,  a 
healing 
of  thine 
error. 


q or,  upon. 


r Lu.12.19, 
20. 


s l Th.5.3. 


t ver.25,26. 


A.  M.  3441. 
B.  C.  563. 


u c.12.7. 
Re. 4. 10. 


v IV  10.16. 
Je.  10.10. 
c.2.44. 
7.14. 
Mi.4.7. 
Lu.1.33. 


w Ps.90.1. 


x Is.  40. 15, 
17. 


y Ps.ll5.a 
135.6. 


z Is-43.13. 


a Job  9.12. 
Is.  45.9. 
Ro.9.20. 


CHAP.  V. 


A hand  writing  on  the  wall 


c De.32.4. 
Pa.  33. 4. 
Re.  15.3. 
d Ex. 18.11. 
Job  40.11, 
12. 

c.5.20. 

A.  M.  cir. 
3466. 

B.  ('.  cir. 
538. 


c or, grand- 
father, as 
Je.27.7. 

2 Sa.9.7. 
ver.  11,18. 
d brought 
forth. 
e Re. 9.20. 
f c.4.31. 
g Is. 21. 2.. 4. 
h bright- 
ver.  9. 

i changed  it. 
) bindings , 
or,  knots  ; 
or, girdles 

Is.  5. 27. 
k Na.2.10. 

1 with 
might. 


p bright- 
nesses. 
ver.  6. 
q c.4.8,9. 
r or, grand- 
father. 
ver.  2. 


t or,  of  an 
interpreter. 


w or, grand- 
father. 


gold  about  his  neck,  and  shall  Le  the  third 
J ruler  in  the  kingdom. 

S Then  came  in  all  the  king’s  wise  men : 
but  they  could  not  read  the  writing,  nor  make 
known  to  the  king  the  interpretation  thereof. 

9 Then  was  king  Belshazzar  greatly  trou- 
bled, and  his  p countenance  was  changed  in 
him,  and  his  lords  were  astonished. 

10  Tf  Now  the  queen  by  reason  of  the  words 
of  the  king  and  his  lords  came  into  the  ban- 
quet-house : and  the  queen  spake  and  said,  O 
king,  live  for  ever  : let  not  thy  thoughts  trou- 
ble thee,  nor  let  thy  countenance  be  changed : 

11  There  q is  a man  in  thy  kingdom,  in  whom 
is  the  spirit  of  the  holy  gods  ; and  in  the  days 
of  thy  r father  light  and  understanding  and 
wisdom,  like  the  wisdom  of  the  gods,  was 
found  in  him ; whom  the  king  Nebuchadnezzar 
thy  r father,  the  king,  I say,  thy  r father,  made 
master  of  the  magicians,  astrologers,  Chal- 
deans, and  soothsayers  ; 

12  Forasmuch  as  an  excellent  6 spirit,  and 
knowledge,  and  understanding,  « interpreting 
of  dreams,  and  showing  of  hard  sentences, 
and  11  dissolving  of v doubts,  were  found  in  the 
same  Daniel,  whom  the  king  named  Belte- 
shazzar  : now  let  Daniel  be  called,  and  he  will 
show  the  interpretation. 

13  Then  was  Daniel  brought  in  before  the 
king.  And  the  king  spake  and  said  unto  Da- 
niel, Art  thou  that  Daniel,  which  art  of  the 
children  of  the  captivity  of  Judah,  whom  the 
king  my  w father  brought  out  of  Jewry? 

14  I have  even  heard  of  thee,  that  the  spirit 
of  the  gods  is  in  thee,  and  that  light  and  un- 
derstanding and  excellent  wisdom  is  found  in 
thee. 

15  And  now  the  wise  men , the  astrologers 
have  been  brought  in  before  me,  that  they 
should  read  this  writing,  and  make  known 
unto  me  the  interpretation  thereof:  but  they 

I could  not  show  the  interpretation  of  the  thing : 


Belshazzar's  impious  feast.  DANIEL. — 

unto  me ; and  I was  established  in  my  king- 
dom and  excellent  majesty  was  added  b unto 
me. 

37  Now  I Nebuchadnezzar  praise  and  extol 
and  honour  the  King  of  heaven,  all  whose 
works  c are  truth,  and  his  ways  judgment:  and 
those  that  walk  in  pride  d he  is  abie  to  abase. 
CHAPTER  V. 

1 Belshazzar’s  impious  feast.  5 A hand-writing,  unknown  to  the  magicians,  troubleth 
the  king.  10  At  the  commendation  of  the  queen  Daniel  is  brought.  17  He,  reproving 
the  king  of  pride  and  idolatry.  25  readeth  and  interpreted!  the  writing.  30  The  mo- 
narchy is  translated  to  the  Medes. 

ELSHAZZ  AR  the  king  made  a great  feast 
a to  a thousand  of  his  lords,  and  drank  wine 
before  the  thousand. 

2 Belshazzar,  while  he  tasted  the  wine,  com- 
manded to  bring  the  golden  and  silver  vessels 
b which  his  c father  Nebuchadnezzar  had  d ta- 
ken out  of  the  temple  which  was  in  Jerusalem  ; 
that  the  king,  and  his  princes,  his  wives,  and 
his  concubines,  might  drink  therein. 

3 Then  they  brought  the  golden  vessels  that 
were  taken  out  of  the  temple  of  the  house  of 
God  which  was  at  Jerusalem;  and  the  king, 
and  his  princes,  his  wives,  and  his  concubines, 
drank  in  them. 

4 They  drank  wine,  and  praised  the  gods  of 
gold,  e and  of  silver,  of  brass,  of  iron,  of  wood, 
and  of  stone. 

5 H In  the  same  hour  f came  forth  fingers  of 
a man’s  hand,  and  wrote  over  against  the 
candlestick  upon  the  plaster  of  the  wall  of 
the  king’s  palace  : and  the  king  saw  the  part 
of  the  hand  that  wrote. 

6 Then  s the  king’s  h countenance  > was 
changed,  and  his  thoughts  troubled  him,  so 
that  the  i joints  *of  his  loins  were  loosed,  and 
his  knees  k smote  one  against  another. 

7 The  king  cried  i aloud  to  bring  in  the  m as- 
trologers, the  Chaldeans,  and  the  soothsayers. 

And  the  king  spake,  and  said  to  the  wise  men 
of  Babylon,  Whosoever  shall  read  this  writing, 
and  show  me  the  interpretation  thereof,  shall 
be  clothed  with  "scarlet,  and  have  a chain  of 

as  in  the  case  before  us:  and  under  the  new  dispensation,  “Are 
they  not  all  ministering  spirits,  sent  forth  to  minister  for  (or  to) 
them  who  shall  be  heirs  of  salvation  ?”  (Heb.  i.  14.) 

Daniel  closes  his  prediction  with  an  intimation  to  the  king, 
that  there  was  yet  room  for  his  repentance ; and  that  by  works 
of  righteousness  and  mercy,  the  judgment  might  be,  at  least, 
protracted,  and  his  tranquillity  lengthened.  But,  alas!  how 
quiekly  do  the  most  solemn  impressions  on  the  human  mind 
wear  off?  Distressed  as  he  doubtless  was  at  the  moment,  he 
soon  forgets  his  dreams,  and  in  one  short  year  again  begins  to 
boast,  “ Is  not  this  great  Babylon,  which  I have  built  ?”  though 
he  had  only  embellished  and  enlarged  it : “ built  by  the  might 
of  my  power,  and  for  the  honour  of  my  majesty  ?”  Alas  ! poor 
vain  mortal! — “ While  the  word  was  in  the  king’s  mouth,  there 
fell  a voice  from  heaven,  O king  Nebuchadnezzar,  the  kingdom 
is  departed  from  thee  !”  What  follows  need  not  be  strained  to 
an  exactly  literal  interpretation.  (See  notes.)  He  lost  his  rea- 
son ; and,  becoming  a maniac,  was  driven  from  human  society; 
associating,  probably,  with  the  animals  in  the  parks  and  plea- 
sure-grounds of  his  own  palace ; totally  neglected  by  those  who 
assumed  his  authority,  and  that,  for  seven  years  successively, 
he  became  more  like  a satyr  than  a man. 

This  judgment  was  designed,  however,  not  for  his  utter  de- 


struction, but  reform  ; at  the  end  of  the  appointed  period,  not 
only  did  his  understanding  return  to  him,  but  he  appears  to 
have  been  completely  humbled,  and  gave  glory  to  that  God 
who  is  “ able  to  abase  those  who  walk  in  pride,”  as  he  had 
done.  Tills  declaration  is  in  perfect  harmony  with  the  opening 
verses  of  the  chapter,  which  many  suppose  had  reference  to 
this  humbling  providence.  While  looking  down  upon  his  own 
performances,  he  lost  his  reason  ; in  looking  up  to  heaven,  it 
was  restored. 

Chap.  V.  Ver.  1 — 31.  Belshazzar' s feast,  his  death,  and 
the  end  of  the  Babylonian  empire. — Nebuchadnezzar,  it  is  ge- 
nerally believed,  did  not  survive  his  recovery  more  than  a year 
or  two  ; and  it  may  have  been  in  mercy  that  he  was  taken 
away,  to  preserve  him  from  another  apostaey.  An  hiatus  oc- 
curs here,  in  the  chronology  of  Daniel,  between  the  reigns  of 
Nebuchadnezzar  and  Belshazzar,  who,  as  appears  by  Jere- 
miah, (ch.  lii.  31,  &c.)  was  not  his  immediate  successor,  Evil- 
merodach  having  intervened,  and  perhaps  another.  Belshaz- 
zar was,  however,  the  grandson  of  Nebuchadnezzar,  and  the 
intervening  reign  was  short. 

This  impious  monarch  seems  to  have  placed  his  chief  hap- 
piness in  carousing,  and  thought  to  give  a zest  to  this  enjoy- 
ment by  drinking  his  wine  in  the  golden  vessels  which  h;.d 


Chap.  V.  Ver.  1.  Belshazzar— [Belshazzar  is  said  by  Josephus,  (Ant.)  to 
be  the  same  as  Naboandelus,  the  Nobonadius  of  Ptolemy , and  the  Labyne- 
tus  of  Herodotus.  He  reigned  7 years,  during  which  time  he  was  engaged  in 
I unsuccessful  wars  with  the  Medes  and  Persians  ; and  at  this  very  lime  w-as 

besieged  by  Cyrus.]— Bagster. A great  feast—  Probably  continued  for  a 

I considerable  time.  See  Esther  i.  3,  &c. 

Ver.  -2.  White  he  lasted. — It  was  customary  at  the  commencement  of  a fes- 
1 tai  solemnity,  to  offer  a libation  to  their  gods,  and  to  this  the  tasting  here  men- 
[ tinned  is  supposed  to  refer.  See  Wintle,  who  conceives  the  occasion  of  this 
I feast  to  have  been,  a dedication  of  the  kingdom  to  his  idols,  which  makes  his 

{ calling  for  the  sacred  vessels  of  the  Jews  the  more  impious. His  father. — 

I See  margin.  So  ver.  11  and  13.  Compare  2 Sam.  ix.  7.  Jer.  xxvii.  7. 

Ver.  5.  The  candlestick. — Probably  a chandelier,  having  several  branches, 
with  lamps,  which  shone  full  against  the  wall  where  the  band  wrote. 

Ver.  6.  Countenance. — See  margin.  Or  rather,  44  sparkiings.”  So  we  say, 
44  the  eyes  sparkle,”  the  countenance  is  11  lighted  up  with  joy.”  It  often  refers  to 
festivity,  or  inebriety,  as  in  this  verse  ; but  alas  1 it  was  changed  to  a melan- 
choly consternation.- The  joints  ....  loosed. — The  term  is  sometimes 

applied  to  loosening  the  dress,  but  here  evidently  has  a stronger  import : his 
frame  was  unnerved. 

Ver.  7.  The  astrologers,  &c.— See  notes  on  chap.  i.  20. Scarlet—  See 

margin.  So  Wintle  and  Boothroryd:  and  the  same  ver.  28. 

''et.  8.  They  could  not  read. — Prom  this,  Dr.  Boothroyd  infers  that  the 


writing  was  in  the  old  Samaritan  character  ; it  is  possible,  however,  that  they 
might  know  the  characters,  without  being  able  to  extract  any  intelligible 
meaning  from  lliem.  See  on  ver.  25. 

Vc-r.  10.  The  queen.— [This  was  probably  Nitocris,  the  queen-mother,  widow 
of  Evil-merodach,  son  of  Nebuchadnezzar,  and  father  of  Belshazzar.]—  B. 

Ver.  11.  Thy  father.— See  margin.  (Nebuchadnezzar  was  certainly  the 
grandfather  of  Belshazzar ; but  the  term  father  in  Hebrew  and  Chaldee  is 

frequently  used  to  denote  a progenitor  or  ancestor,  however  remote.]— B. 

Made  master,  &c.—‘ To  account  for  Daniel’s  being  out  of  office,  (as  is  evident 
from  several  circumstances,)  Harmer  quotes  Sir  John  Chardin,  as  saying, 
that  “ in  the  East,  when  the  king  dies,  the  physicians  and  astrologers  are  dis- 
placed : the  first  for  not  having  driven  away  death,  and  the  other  for  not  hav- 
ing predicted  it.” 

Ver.  12.  Dissolving  doubts.— See  margin.  Chaldee,  literally,  “ Untying  ol 
knots.”  . 

Ver.  13.  Art  thou  that  Daniel. — [Though  Daniel  was  one  of  the  chief  mi- 
nisters of  state,  who  did  41  the  king’s  business”  in  the  palace,  (chap.  viii.  27,) 
yet  Belshazzar  seems  to  have  known  nothing  of  him.  This  shows  tiiat  lie  was 
a weak  and  vicious  prince,  who  minded  pleasure  more  than  business,  accord- 
ing to  the  character  given  him  by  historians.  He  appears  to  have  left  the  care 
of  public  affairs  to  his  mother,  Nitocris,  a lady  celebrated  for  ber  wisdom, 
who  evidently  knew  Daniel  well,  and  probably  constantly  employed  him  in  the 
government  of  the  kingdom.] — Bagster. 

S26 


Daniel  rewleth , and 


DANIEL. — CHAP.  VI.  interpreteth  the  writing 


16  And  I have  heard  of  thee,  that  thou  eanst 
* make  interpretations,  and  dissolve  doubts : 
now  if  thou  canst  read  the  writing,  and  make 
known  to  me  the  interpretation  thereof,  thou 
shalt  be  clothed  with  scarlet,  and  have  a chain 
of  gold  about  thy  neck,  and  shalt  be  the  third 
ruler  in  the  kingdom. 

17  T[  Then  Daniel  answered  and  said  before 
the  king,  Let » thy  gifts  be  to  thyself,  and  give 
thy  'rewards  to  another;  yet  I will  read  the 
writing  “ unto  tht  king,  and  make  known  to 
him  the  interpretation. 

18  O thou  king,  the  most  high  God  gave  Ne- 
buchadnezzar thy  father  a kingdom,  and  ma- 
jesty, and  glory,  and  honour : 

19  And  for  the  majesty  that  he  gave  him,  all 
b people,  nations,  and  languages, , trembled 
and  feared  before  him : whom  he  would  he 
slew  ; and  whom  he  would  he  kept  alive  ; and 
whom  he  would  he  set  up  ; and  whom  he 
would  he  put  down. 

20  But  when  his  heart  was  lifted  up,  and  his 
mind  hardened  'in  pride,  he  was  d deposed 
from  his  kingly  throne,  and  they  took  his 
glory  from  him  : 

21  And  he  was  driven  from  the  sons  of  men; 
and  'his  heart  was  made  like  the  beasts,  and 
his  dwelling  was  with  the  wild  asses : they  fed 
him  with  grass  like  oxen,  and  his  body  was 
wet  with  the  dew  of  heaven  ; till  he  knew  that 
the  most  high  God  ruled  in  the  kingdom  of 
men,  and  that  he  appointeth  over  it  whomso- 
ever he  will. 

22  And  thou  his  son,  O Belshazzar,  hast  not 
humbled  fthy  heart,  though  thou  knewest 
all  this; 

23  But  e hast  lifted  up  thyself  against  the 
Lord  of  heaven  ; and  they  have  brought  the 
vessels  of  his  house  before  thee,  and  thou,  and 


A.  1!.  -ir. 
346C 

E.  C.  cir. 
53h. 


x interpret, 
y Ge.  14.23. 


b Je  27.7. 

c.4.22,&c. 
c or, to  deal 
proudly. 

Ex.18.fl. 
d made  to 
come 
down. 
e or,  he 
made  hie 
heart 
equal. 
f 20h. 33.23. 
36.12. 
Ja.4.6. 
g ver.3,4 


i Ps.  115.5..  8 
Ib.37.19. 

J Ac.  17.23, 


k Je.  10.23. 

I Ro.1.21. 
m Job  31.6. 

Ps.62.9. 
n Mat.22. 
11,12. 

1 Co.3.13. 


p ver.31. 
q c.6.28. 
r ver.7. 
s Je.51.31, 
39. 

t c.9.1. 
u he  as  the 
son  of. 

v or,  now. 
a lPe.2.14. 
b Es.1.1. 
c Lu.19.13, 
&c. 

I Co.4.2. 


thy  lords,  thy  wives,  and  thy  concubines,  have 
drunk  wine  in  them  ; and  thou  hast  "praised 
the  gods  of  silver,  and  gold,  of  brass,  iron, 
wood,  and  stone,  which  i see  not,  nor  hear, 
nor  know:  and  the  God  in  whose  hand  thy 
) breath  is,  and  whose  are  all  thy  k ways,  hast 
thou  not  * glorified  : 

24  Then  was  the  part  of  the  hand  sent  from 
him;  and  this  writing  was  written. 

25  H And  this  is  the  writing  that  was  written, 
MENE,  MENE,  TEKEL,  UPHARSIN. 

26  This  is  the  interpretation  of  the  thing : 
MENE;  God  hath  numbered  thy  kingdom, 
and  finished  it. 

27  TEKEL;  Thou  art  weighed  m in  the  ba- 
lances, and  art  found  "wanting. 

28  PERES  ; Thy  kingdom  is  divided,  and 
given  ° to  the  pMedes  and  i Persians. 

29  Then  commanded  Belshazzar,  and  they 
clothed  Daniel  with  scarlet,  and  put  a chain  ol 
gold  about  his  neck,  and  made  a proclama- 
tion concerning  him,  that  r lie  should  be  the 
third  ruler  in  the  kingdom. 

30  TT  In  that  night  * was  Belshazzar  the  king 
of  the  Chaldeans  slain. 

31  And  Darius  ‘the  Median  took  the  king- 
dom, u being  'about  threescore  and  two  years 
old 

CHAPTER  VI. 

1 Daniel  is  made  chief  of  the  presidents.  4 They,  conspiring  against  nim,  obtain  %n 

idolatrous  decree.  10  Daniel,  accused  of  the  breach  thereof,  is  cast  into  the  lion’i 

den.  18  Daniel  is  saved.  24  His  adversaries  devoured,  25  and  God  magnified  by  a 

decree. 

IT  pleased  Darius  to  set  "over  the  kingdom 
ahundred  and  twenty b princes, which  should 
be  over  the  whole  kingdom  ; 

2 And  over  these  three  presidents;  of  whom 
Daniel  was  first:  that  the  princes  might  give 
accounts  unto  them,  and  ' the  king  should  have 
no  damage. 

3 Then  this  Daniel  was  preferred  above  the 


been  captured  from  the  sacred  temple  of  the  Jews.  He,  there- 
fore, with  his  princes,  wives,  and  concubines,  “ drank  wine, 
and  praised  the  gods  of  gold,  and  silver,  brass,  wood,  and 
stone;”  but  paid  no  reverence  to  “ the  King  of  heaven,”  whom 
Nebuchadnezzar  had,  in  his  last  days,  so  grate  ully  extolled. 

But  the  Most  High  witnessed  this  procedure ; and,  behold, 
a hand  is  seen  writing  some  mysterious  characters  upon  the 
wall,  facing  his  chandelier.  His  countenance  is  changed  from 
its  former  joyous  brightness  to  gloom  and  horror.  His  mind  is 
filled  with  alarm  and  terror;  the  joints  of  his  loins  are  loosed, 
and  his  knees  smite  together.  The  king  flies  to  the  usual  re- 
source of  the  ignorant  and  superstitious,— the  astrologers  and 
soothsayers  : but  they  failed  him,  as  they  had  done  his  grand- 
father. One  may  wonder  that,  seeing  the  characters,  they 
made  no  attempt  to  decipher  and  interpret  them  ; but  it  is  pos- 
sible they  might  be  as  much  alarmed  as  the  king  himself,  and 
had  no  time  for  planning  an  imposition.  The  queen  dowager, 
that  is,  Nebuchadnezzar’s  queen,  who  appears  not  to  have 
been  of  this  joyous  party,  hearing  of  their  consternation,  re- 
commends an  immediate  application  to  Daniel,  whom  she  de- 
scribes as  having  in  him  “ the  spirit  of  the  holy  gods  ;”  and  he 
appears  without  delay,  though  he  seems  to  have  been  now  out 
of  office.  Great  honours  and  rewards  are  again  proffered  him  : 
but  he  had  learned  the  vanity  of  all  earthly  honours,  and 
spurned  at  the  proposal.  He  was  willing,  however,  to  under- 
take the  task  required  ; but  began  with  a severe  reproof  of  the 
king’s  idolatry,  and  inattention  to  his  Maker;  a reproof,  alas! 
too  applicable  both  to  the  writer  and  the  reader  of  these  lines : 
“The  God  in  whose  hand  thy  breath  is,  and  whose  are  all  thy 
ways,  thou  hast  not  glorified.”  To  him,  indeed,  the  warning 


Ver.  17.  Let  thy  gifts  be,  Arc. — [Daniel,  on  this  occasion,  behaved  in  a very 
different  manner  to  Belshazzar,  than  he  had  formerly  done  to  Nebuchadnezzar. 
Belshazzar  had  that  very  nizht  insulted  the  God  of  heaven  in  the  most  daring 
manner ; and  the  venerable  prophet,  as  his  delegate,  denounced  sentence 
against  him.  |— Bagster. 

Ver.  20.  Hardened  in  pride. — Mare.  " To  deal  proudly."  See  Exod  xviii. 
11.  Was  deposed.  Chaldee,  " Made  to  come  down." 

Ver.  22.  His  son.  [He  was,  strictly  speaking,  " his  grandson  but  the  term 

eon.  is  trequently  used  to  denote  filiation  at  any  distance.] — Bagster. 

Though  thou  knowest.  His  guilt  was  much  aggravated  by  this  knowledge. 

Ver.  25.  This  is  the  writing.- (Had  these  words  been  written  in  the  Chal- 
dean character,  every  one  who  knew  the  alphabet  of  the  language  could  at 
least  have  read  them  : they  are  pure  Chaldee,  and  literally  denote  " He  is  num- 
bered, he  is  numbered  ; he  is  weighed  ; they  are  divided."]— Bagster  Mene 
numbered,  or  counted  ; Tekel,  weighed  ; Uphars/n,  and  parted,  or  divided  • 
the  it  answering  to  the  vau,  and  only  meaning  “ and.”  Now  it  is  very  possible 
the  Chaldeans  might  be  able  to  read  the  words,  " Numbered,  weighed,  and 
parted,”  without  being  uble  to  make  any  intelligible  sentence  from  them  ; at 
he  same  t.one  we  deny  not  that  the  characters  themselves  might  be  unknown 


was  too  late,— may  it  not  be  so  to  us  ! The  enemy  was  at 
their  gates,  and  while  one  part  of  the  company  was  stupified 
with  liquor,  and  the  other  horrified  by  the  message  from  hea- 
ven, Cyrus  entered  the  impregnable  city;  the  king  was  slain, 
and  the  empire  was  transferred  to  the  Medes  and  Persians. 

Chap.  VI.  Ver.  1 — 28.  Daniel  cast  into  the  lions'  den,  but 
saved  by  an  angel,  and  his  enemies  destroyed. — Darius,  to 
whom  his  nephew  Cyrus  gave  the  kingdom  of  Babylon  when 
he  had  taken  it,  having  heard  of  Daniel’s  extraordinary  ta- 
lents, purposed  to  make  him  his  prime  minister,  or  viceroy 
over  all  the  provinces  of  the  kingdom.  This  raised  him,  ol 
course,  many  enemies,  who  contrived  a scheme  to  ruin  him. 
Knowing  his  great  prudence,  honour,  and  integrity,  they  wisely 
concluded,  there  was  no  point  in  which  he  was  vulnerable,  but 
his  religion.  It  seems  to  have  been  the  custom  for  these 
princes  and  counsellors  to  draw  up  the  royal  edicts,  and  bring 
them  for  the  king  to  sign,  which  probably  he  often  did  without 
much  deliberation  ; at  least  such  appears  to  have  been  the  case 
in  the  present  instance.  Coming  to  the  king  in  a body,  and  their 
proposal  being  clothed  in  the  form  of  a loyal  address,  and  in- 
tended to  do  him  honour,  Darius  seems  to  have  entertained  no 
suspicion  of  a plot  for  the  destruction  of  any  man,  much  less' 
the  prime  minister  of  his  empire.  Daniel,  they  well  knew,  was 
of  that  unyielding  character  in  his  religious  principles,  that  he 
would  not  decline  his  duties,  even  to  save  his  life. 

Having,  therefore,  previously  learned  that  it  was  customary 
for  the  venerable  Prophet  to  pray  three  times  a day,  they  con- 
trived a prohibitory  decree,  and  affixed  to  that  decree  a penal- 
ty, which  they  calculated  would  certainly  destroy  him.  The 
king,  having  been  hurried  into  this  strange  and  blasphemous 


Ver.  28.  Peres. — This  is  the  root  of  Upharsin,  without  the  vau.  But  it  wad 
also,  as  Bishop  Chandler  remarks,  the  proper  name  of  Persia,  or  the  Persians, 
which  made  the  phrase  equivocal. 

Ver.  29.  They  clothed  Daniel.— See  Esther  vi.  8. 

Ver.  31.  Darius.— [This  was  Cyaxares,  son  of  Astyages,  king  of  Media,  and 
maternal  uncle  to  Cyrus,  who  allowed  him  the  title  of  las  conquests,  as  long  as 
he  lived.]— Bagster. 

Chap.  VI.  Ver.  l.  Darius—  Called  also  Cyaxares,  whose  father  was-Aha- 
suerus,  (chap.  ix.  1.)  or  Astyages.  king  of  Media,  who  concurred  with  the  king 
of  Assyria  in  the  destruction  of  Nineveh.  Herodotus  and  Xenophon  both 
mention  a gold  coin  called  a Daric , from  this  prince,  of  which  Sir  Isaac  New- 
ton mentions  having  seen  one. — (When  Cyrus  had  settled  his  affairs  at  Baby- 
lon, he  went  into  Persia  to  visit  bis  father  and  mother;  and,  on  his  return 
through  Media,  he  married  the  only  daughter  of  his  uncle,  Darius  or  Cyaxares. 
And  Cyaxares,  being  earnestly  invited,  accompanied  him  to  Babylon  ; where 
they  divided  the  whole  empire  into  120  provinces,  distributing  the  government  of 
them  among  those  who  had  borne  the  chief  burden  of  the  war  with  Cyrus. 
(See  Xenophon , Cyr.)  To  these  provinces  were  afterwards  added  seven  othe'f 
by  the  victories  of  Cambvses  and  Darius  Hystaspis,  Es.  i.  2 J —Bagster 


.4  conspiracy  against  Daniel.  DANIEL. — CHAP.  VI.  He  is  cast  into  the  lions'  den. 


presidents  and  princes,  because  an  excellent 
d spirit  was  in  him  ; and  the  king  thought  to 
set  him  over  the  whole  realm. 

4 If  Then  ethe  presidents  and  princes  f sought 
to  find  occasion  against  Daniel  concerning 
the  kingdom  ; but  they  could  find  none  occa- 
sion nor  fault;  forasmuch  as  he  was  faithful, 
neither  was  there  any  error  or  fault  found  in 
him. 

5 Then  said  these  men,  We  shall  not  find  any 
occasion  against  this  Daniel,  except  we  find  it 
against  him  concerning  the  law  of  his  God. 

6 Then  these  presidents  and  princes  s assem- 
bled together  to  the  king,  and  said  thus  unto 
him,  King  Darius,  live  h for  ever. 

7 All  the  presidents  of  the  kingdom,  the  go- 
vernors, and  the  princes,  the  counsellors,  and 
the  captains,  have  consulted  together  ‘ to 
establish  a royal  statute,  and  to  make  a firm 
] decree,  that  whosoever  shall  ask  a petition 
of  any  God  or  man  for  thirty  days,  save  of 
thee,  O king,  he  shall  be  cast  into  the  den  of 
lions. 

8 Now,  O king,  establish  the  decree,  and 
sign  the  writing,  that  it  be  not  changed,  ac- 
cording to  the  law  k of  the  Medes  and  Persians, 
which  laltereth  not. 

9 Wherefore  king  Darius  signed  the  writing 
and  the  decree. 

10  Tf  Now  when  Daniel  knew  m that  the  wri- 
ting was  signed,  he  went  into  his  house  ; and 
his  windows  being  open  in  his  chamber  to- 
ward "Jerusalem,  he  kneeled  upon  his  knees 
three  times  0 a day,  and  prayed,  and  gave 
thanks  p before  his  God,  as  he  did  aforetime. 

11  Then  these  men  assembled,  and  found 
Daniel  praying  and  making  supplication  be- 
fore his  God. 

12  Then  they  came  i near,  and  spake  before 
the  king  concerning  the  king’s  decree  ; Hast 
thou  not  signed  a decree,  that  every  man  that 
shall  ask  a petition  of  any  God  or  man  within 
thirty  days,  save  of  thee,  O king,  shall  be  cast 
into  the  den  of  lions  ? The  king  answered 
and  said,  The  thing  is  true,  according  to  the 
law  of  the  Medes  and  Persians,  which  alter- 
eth  r not. 

13  Then  answered  they  and  said  before  the 
king,  That  Daniel,  which  8 is  of  the  children 
of  the  captivity  of  Judah,  regardeth  <■  not  thee, 
O king,  nor  the  decree  that  thou  hast  signed, 
but  maketh  his  petition  three  times  a day. 

14  Then  the  king,  when  he  heard  these  words, 
was  sore  displeased  “ with  himself,  and  set  his 


A.  M.  cir. 
3460. 

B.  C.  cir. 
533. 


d Pr.  17.27. 
c.5.12. 

A M.  cir. 

3407. 

B.  C.  cir. 
SSI. 

e Ec.4.4. 

f Ps.37.12, 
&c. 

g or,  came 
tumullu- 
ousiy. 

h Ne.2.3. 
ver.21. 

i Ps.2.2. 

j or,  inter- 
dict. 

k Es.1.19. 
8.8. 

1 passetk. 

m Lu.14.26. 
Ac.  4. 17.. 
19. 

n lKi.8.44, 

48. 

Ps.5.7. 

Jo.2.4. 


o Ps.55.17. 
ver.  13. 
Ac. 2. 15. 
3.1. 

10.9. 

p Ph.4.6. 
q c.3.8. 
r ver.8. 
s c.5.13. 

t c.3.12. 
Ac.5.29. 

u Ma.6.26. 


v Je.26.14. 
Ac.25.ll. 

w Ps.37.39, 
40. 

c.3.15,  1. 
x La. 3. 53. 
y Mat.27.66 
z or,  table. 


b He.  11.33. 

c Ps.  13.20, 
24. 

26.6. 

d De.19.19. 

e De.24.16. 
2 Ki.  14.6. 
Es.9.10. 

f Ps.54.5. 

g c.4.l. 

h Ps.99.1. 


heart  on  Daniel  to  deliver  him:  and  he  la- 
boured till  the  going  down  of  the  sun  to  deli- 
ver him. 

15  Then  these  men  assembled  unto  the  king, 
and  said  unto  the  king,  Know,  O king,  that 
the  law  of  the  Medes  and  Persians  is,  That  no 
decree  nor  statute  which  the  king  establisheth 
may  be  changed. 

16  Then  the  king  commanded,  and  they 
brought y Daniel,  and  cast  him,  into  the  den  of 
lions.  Now  the  king  spake  and  said  unto  Da- 
niel, Thy  God  whom  thou  servest  continually, 
he  will  deliver  w thee. 

17  And  a stone  * was  brought,  and  laid  upon 
the  mouth  of  the  den  ; and  the  king  sealed  y it 
with  his  own  signet,  and  with  the  signet  his 
lords  ; that  the  purpose  might  not  be  changed 
concerning  Daniel. 

18  Tf  Then  the  king  went  to  his  palace,  and 
passed  the  night  fasting:  neither  were. 1 instru- 
ments of  music  brought  before  him  : and  his 
sleep  went  from  him. 

19  Then  the  king  arose  very  early  in  the 
morning,  and  went  in  haste  unto  the  den  of 
lions. 

20  And  when  he  came  to  the  den,  he  cried  with 
a lamentable  voice  unto  Daniel : and  the  king 
spake  and  said  to  Daniel,  O Daniel,  servant  of 
the  living  God,  is  thy  God,  whom  thou  servest 
continually,  able  to  deliver  thee  from  the  lions? 

21  Then  said  Daniel  unto  the  king,  O king, 
live  for  ever. 

22  My  God  hath  sent  his  1 angel,  and  hath 
shut b the  lions’  mouths,  that  they  have  not  hurt 
me:  forasmuch  as  before  him  innocency  c was 
found  in  me;  and  also  before  thee,  O king, 
have  I done  no  hurt. 

23  Then  was  the  king  exceeding  glad  for 
him,  and  commanded  that  they  should  take 
Daniel  up  out  of  the  den.  So  Daniel  was  taken 
up  out  of  the  den,  and  no  manner  of  hurt  was 
found  upon  him,  because  he  believed  in  his  God. 

24  Tf  And  the  king  commanded,  and  they 
brought  those  men  d which  had  accused  Da- 
niel, and  they  cast  them  into  the  den  of  lions, 
them,  their  e children,  and  their  wives ; and 
the  lions  had  the  f mastery  of  them,  and  brake 
all  their  bones  in  pieces  or  ever  they  came  at 
the  bottom  of  the  den. 

25  Tf  Then  s king  Darius  wrote  unto  all  peo- 
ple, nations,  and  languages,  that  dwell  in  all 
the  earth  ; Peace  be  multiplied  unto  you. 

26  I make  a decree,  That  in  every  dominion 
of  my  kingdom  men  h tremble  and  fear  before 


edict,  finds  himself  now  compelled  to  enforce  it,  since  the  law 
admitted  of  no  reversion.  It  is  impossible,  however,  to  justify 
his  conduct,  since  what  he  knew  of  Daniel,  and  of  Daniel’s 
God,  ought  to  have  urged  him  rather  to  have  risked  his  em- 
pire, than  to  have  violated  his  conscience.  He  sold  his  peace, 
and  risked  his  soul,  for  fear  of  endangering  his  kingdom.  Da- 
niel, indeed,  hazarded  his  life  in  the  preservation  of  his  fidelity 
to  God ; but  he  came  off  more  than  conqueror,  and  is  enrolled 
among  the  heroes  of  faith,  and  the  servants  of  the  most  high 
God. 


Ver.  3.  King  thought  to  set , &c.— [Intended  to  make  him  grand  vizier  or 
emiru'l  umra.  Daniel  had  now  been  employed  full  65  years  as  prime  minister 
under  the  kings  of  Babylon  ; and  was  justly  entitled,  from  his  acknowledged 
wisdom,  to  this  preference.  ]—Bagster. 

Ver.  6.  Assembled  together— See  margin.  Perhaps  in  a large  body,  and  in 
great  bustle,  to  take  the  king  by  surprise,  as  it  appears  they  did. 

Ver.  8.  Which  altereth  not—  Chaldee,  “ Passeth  not  away  i.  e.  abides  in 
perpetual  obligation. 

Ver.  10.  In  his  chamber  — LXX.  “Upper-chamber,”  which  looked  toward 
Jerusalem,  (see  2 Kings  viii.  48.)  and  where  he  was  not  likely,  probably,  to  be 
overlooked,  or  overheard,  had  not  these  diabolical  men  placed  themselves  as 

spies,  to  watch  him,  ver.  11. As  aforetime.— [Vie  saw  what  was  designed, 

Put  he  knew  whom  he  served  ; and  therefore,  as  a public  and  eminent  person, 
be  determined  to  set  a decided  example  of  his  religion,  without  fearing  wnat 
man  could  do  to  him.] —Bagster. 

Ver.  12.  Signed  a decree.— Wintle,  “ An  obligation  Gesenius,  “ A prohi- 
bition.”  Den  of  lions.— [It  is  probable  that  these  lions  were  kept  for  the 

jurpose  of  devouring  certain  criminals,  whom  the  laws  might  consign  to  that 
kind  of  death  .}— Bagster. 

Ver.  14  Sore  disylectsed  with  himself. —Boothroyd.  “ Exceedingly  distress- 


Darius,  however,  is  very  anxious  for  the  result,  and  could  not 
but  hope  that  Daniel’s  God,  of  whom  he  had  heard  so  much, 
in  reference  to  the  reign  of  Nebuchadnezzar,  would  preserve 
him  from  the  lions,  as  he  had  preserved  the  three  Hebrew 
youths  from  the  fiery  furnace.  After  a sleepless  night,  and 
tortured  both  by  his  conscience  and  his  fears,  lie  goes  early  in 
the  morning,  and  with  a melancholy  voice  calls  down  the  en- 
trance of  the  den,  to  inquire  if  he  were  yet  alive;  and  when  he 
finds  that  he  is  still  living,  in  a paroxysm  of  joy  and  revenge, 
he  delivers  Daniel  from  the  den,  and  sends  down  the  most 


ed  in  himself.”— [The  king  now  clearly  perceived  for  what  purpose  the  decreo 
had  been  solicited  ; and  was  exceedingly  displeased  with  himself  that  lie  had 

suffered  himself  to  be  so  deluded. Going  doion  of  the  sun.— He  strove 

during  the  whole  day,  by  every  means,  to  evade  or  annul  the  edict ; but  tho 
foolish  constitution  of  his  government,  did  not  allow  them  to  pardon  any  per- 
son who  had  broken  one  of  their  decrees,  however  arbitrary  ana  unreasonable.] 
—Bagster. 

Ver.  17.  A stone  was  brought— By  this  it  should  seem,  that  thi9  den  was  a 
natural  cavern,  the  descent  to  which  was  such  as  to  prevent  the  lion9  from  es- 
caping; on  this  entrance,  by  the  officiousness  of  those  lords,  a stone  was 
placed  and  sealed,  in  like  manner,  and  to  as  little  use,  as  that  placed  on  the 
mouth  of  our  Lord’9  sepulchre.  See  Matt,  xxvii.  66.— [All  this  precaution 
served  the  purposes  of  Divine  Providence.  There  could  be  no  trick  or  collusion 
here  ; if  Daniel  be  preserved,  it  must  be  by  the  power  of  Jehovah  the  God  ol 
Israel.]— Bagster. 

Ver.  18.  Neither  were  instruments  of  music.— See  margin.  Most  of  the 
versions  read,  “ And  food  was  not  brought.” 

Ver.  24.  Their  children. — [This  savage  act  accorded  with  the^customs  of 
those  times ; contrary  to  the  Divine  law,  which  enacted  that  “ The  fathers 
should  not  be  put  to  death  for  the  children,  nor  the  children  for  the  fathers.” 

9?7 


Daniel's  vision 


DANIEL.— CHAP.  VII. 


of  four  beasts 


the  God  of  Daniel : for  i he  is  the  living  God, 
and  steadfast  for  ever,  and  his  kingdom  ) that 
which  shall  not  be  destroyed,  and  his  domi- 
nion shall  be  even  unto  the  end. 

27  He  k delivereth  and  rescueth,  and  he  work- 
eth  i signs  and  wonders  in  heaven  and  in 
earth,  v;ho  hath  delivered  Daniel  from  the 
m power  of  the  lions. 

28  So  this  Daniel  prospered  in  the  reign  of 
Darius,  and  in  the  rtign  of"  Cyrus  the  Persian. 

CHAPTER  VII. 

] Daniel’s  vision  of  four  beasts.  9 Of  God’s  kingdom.  15  The  interpretation  thereof 

IN  the  first  year  of  Belshazzar  king  of  Baby- 
lon Daniel a had  a b dream  and  visions  of  his 
head  upon  his  bed : then  he  wrote  the  dream, 
and  told  the  sum  of  the  c matters. 

2  Daniel  spake  and  said,  I saw  in  my  vision 
by  night,  and,  behold,  the  four  winds  of  the 
heaven  strove  upon  the  great  sea. 

3  And  four  great  beasts  came  d up  from  the 
sea,  diverse  one  from  another. 

4  The  first  was  like  a ' lion,  and  had  eagle’s 
f wings:  I beheld  till  the  wings  thereof  were 


A.  IVI. 

cir.  3467. 

B.  C. 
cir.  537. 


i c.4.34. 

) c.2.44. 
k Ps.  18.50. 

32  7. 

I c.4.3. 
m hand. 
n c.1.21. 
Ezr.  1.1,2. 

A.  M.  cir. 
3449. 

B.  C.  cir. 
555. 

a saw. 
b Nu.  12. 6. 
c.2.28. 
Am. 3.7. 
c or,  worth 
d Re.  13.1. 
e Je.4.7. 
f De.28.49. 
Eze.  17.3. 
Hab.  1.8. 


g or,  where- 
with. 
h c.2.39. 
i or,  one 
dominion. 
J c. 8. 8,22. 
k c.2.40. 

ver.  19,23. 

1 c.  2. 4 1,42. 
m ver.20,21, 
24. 


plucked,  e and  it  was  lifted  up  from  the  earth, 
and  made  stand  upon  the  feet  as  a man,  and  a 
man’s  heart  was  given  to  it. 

5 And  behold  another  h beast,  a second,  like 
to  a bear,  and  it  raised  up  ' itself  on  one  side, 
and  it  had  three  ribs  in  the  mouth  of  it  be- 
tween the  teeth  of  it : and  they  said  thus  unto 
it,  Arise,  devour  much  flesh. 

6 After  this  I beheld,  and  lo  another,  like  a 
leopard,  which  had  upon  the  back  of  it  four 
wings  of  a fowl;  the  beast  had  also  four 
J heads;  and  dominion  was  given  to  it. 

7 After  this  I saw  in  the  night  visions,  and 
behold  a fourth  k beast,  dreadful  and  terrible, 
and  strong  exceedingly;  and  it  had  great 
iron  teeth  : it  devoured  and  brake  in  pieces, 
and  stamped  the  residue  with  the  feet  of  it: 
and  it  was  diverse  from  all  the  beasts  that 
were  before  it ; and  it  had  ten  > horns. 

8 I considered  the  horns,  and,  behold,  there 
came  up  among  them  another  little  m horn, 
before  whom  there  were  three  of  the  first 
horns  plucked  up  by  the  roots:  and,  behold, 


active  of  his  enemies,  to  meet  the  fate  they  had  designed  for 
him  ; and  then  issues  a decree,  as  had  been  done  by  his  pre- 
decessor Nebuchadnezzar,  in  honour  of  God  most  high. 

We  must  not  here  omit  to  remark,  the  agent  or  instrument 
by  whom  Daniel  was  thus  miraculously  preserved.  God  sent 
his  angel  into  the  lion’s  den,  to  close  their  mouths  and  protect 
his  prophet : but  when  his  enemies  came  into  the  same  place, 
there  was  no  angel  for  their  protection. 

Chap.  VII.  Ver.  1 — 8.  Daniel's  vision  of  the  four  beasts. — 
Here  begins  the  second  part  of  this  sublime  book,  which  con- 
tains several  prophetic  visions  imparted  to  Daniel,  at  various 
intervals,  during  the  course  of  more  than- twenty  years,  from 
the  first  of  Belshazzar  to  the  third  of  Cyrus. 

The  vision  of  the  four  beasts  in  this  chapter  evidently  cor- 
responds with  Nebuchadnezzar’s  dream,  of  thesplendid  image 
of  gold  and  other  metals,  (chap,  ii.)  both  referring  to  the  four 
great  monarchies,  which  were  successively  to  arise  and  conti- 
nue, till  they  should  all  eventually  give  place  to  the  universal 
kingdom  of  the  Messiah.  These  monarchies  are  represented 
by  beasts  on  account  of  their  tyranny  and  oppression  : they 
arise  out  of  a stormy  and  tempestuous  ocean  ; that  is,  out  of 
the  wars  and  revolutions  of  the  world.  They  are  indeed  mon- 
strous productions,  (a  lion  with  eagles’  wings,  &c.;)  but  such 
emblems  were  usual  among  the  eastern  nations,  as  appears 
from  the  monuments  of  Egyptian  antiquity,  and  from  the  ruins 
of  Persepolis.  where  winged  lions,  and  the  like  fictitious  ani- 
mals, are  still  to  be  seen.  These  figures  are  supposed  to  have 
been  the  emblems  of  particular  nations,  and  are  not  more 
strange  than  many  others  still  used  in  heraldry.  _ 

The  first  of  these  beasts,  (like  the  golden  head  in  Nebuchad- 
nezzar’s dream,)  evidently  intends  the  Babylonian  monarchy, 
and  is  described  as  a lion  with  eagles’  wings,  having  been  be- 
fore compared  to  those  animals  separately,  both  by  Jeremiah 
and  Ezekiel.  (See  Jer.  iv.  7.;  xlviii.  40.  Ezek.  xvii.  3,  12.) 
When  we  are  informed  that  its  wings  had  been  plucked,  we 
readily  understand  that  its  progress  had  been  checked,  and  its 
gl  try  was  in  the  wane.  Its  standingon  its  hind  feet  as  a man, 
and  having  a human  heart  given  to  it,  may  intimate  the  beast’s 
approach  to  reason  and  humanity,  the  proper  characteristics 
of  a man.  It  may  also  allude  to  the  circumstances  of  Nebu- 
chadnezzar himself,  who,  after  being  transformed  for  his  pu- 
nishment into  the  figure  of  a beast,  was  restored,  not  only  to 
the  privileges  of  humanity,  but  to  his  celebrated  rank  in  so- 
ciety. 

The  second  animal  here  named  was  a bear,  and  represents, 
as  did  the  silver  part  of  Nebuchadnezzar’s  image,  tne  com- 
bined kingdom  of  the  Medes  and  Persians.  This  bear  is  said 


to  raise  himself  on  one  side,  on  which  it  is  remarked,  that  at 
the  siege  of  Babylon  the  Persians  were  subject  to  the  Medes  ; 
but  raised  themselves  in  the  person  of  Cyrus  to  pre-eminence. 
This  animal  was  furnished  with  what  our  translators  call  three 
ribs,  but  which,  from  their  situation  in  the  mouth,  should  be 
either  tus/cs  or  rows  of  teeth.  The  last  idea  agrees  with  the 
command  given  to  “ devour  much  flesh,”  and  is  quite  in  har- 
mony with  the  nature  of  the  animal,  which  is  remarkably  vo- 
racious. 

The  third  beast  was  a leopard,  with  four  heads,  and  four 
wings  of  a fowl,  or  bird  rather;  and  this  is  understood  to  re- 
present the  Macedonian  empire.  This  animal  was  swift  of 
foot,  and  variegated  in  the  colours  of  its  skin,  which  commen- 
tators explain,  as  intimating  the  rapidity  of  Alexander’s  con- 
quests, (who  w'as  the  founder  of  this  Empire,)  and  the  various 
nations  of  which  his  army  was  composed.  The  four  heads  of 
this  beast  may  well  represent  the  partition  of  the  Empire  aftet 
Alexander’s  death,  under  his  four  captains,  Cassander,  Lysi 
machus,  Ptolemy,  and  Seleucus  : and  the  number  of  wings 
answering  to  the  four  heads,  may  perhaps  intimate  that  each  of 
them  partook,  in  some  degree,  of  their  master’s  character  and 
success. 

The  fourth  beast,  which  represented  the  Roman  Empire, 
was  anonymous  and  nondescript.  It  has  no  name,  and  its  form 
is  the  more  terrible,  from  being  left  to  our  imagination  to  con- 
jecture. It  is  evident,  however,  that  it  was  made  to  raven  and 
destroy,  being  furnished  with  teeth  of  iron,  wilh  nails  of  brass, 
and  with  feet  of  great  strength  to  trample  down  its  prey.  But 
its  chief  peculiarity  consisted  in  its  numerous  horns.  “It  had 
ten  horns,”  by  which  we  are  taught  to  understand  ten  minor 
kingdoms,  answering  to  the  ten  toes  on  Nebuchadnezzar’s 
image.  These  kingdoms  are  variously  stated,  (as  mav  be  seen 
in  our  notes,)  and  cannot,  perhaps,  at  this  distance  of  time,  be 
ascertained  with  certainty;  in  most  ages  since,  there  have 
been  about  that  number  of  inferior  states  which  sprung  out  ot 
the  Roman  empire  (here  doubtless  intended  ;)  but  the  most 
remarkable  was  the  little  horn,  which  rose  after  the  others, 
and  is  by  Protestant  Commentators,  (and  we  think  with  good 
reason,)  explained  of  the  ecclesiastical  dominion  of  the  Pope 
or  Bishop  of  Borne.  This  is  described  by  its  small  beginning; 
it  was  “ a little  horn ;”  by  its  pretensions  to  wisdom,  for  this 
little  horn  had  the  eyes,  that  is,  the  discernment  of  a man  ; a 
tongue  also  “ speaking  great  things.”  Of  this  little  horn,  we 
shall  have  occasion  to  speak  more  particularly  when  we  come 
to  St.  Paul’s  “Man  of  Sin,”  and  to  the  mystical  beasts  ot 
St.  John  in  the  Apocalypse.  (See  2 Thess.  i.  3,  &c.  Rev. 
xiii.  xvii.  and  xix.  Keith/s  Signs  of  the  Times.) 


Chap.  VII.  Ver.  1.  Daniel  had—  Chaldee,  “saw”  a dream. He  wrote 

the  dream , and  related , &c.— This  may  refute  the  idle  report  of  some  Talmu- 
dists, that  Daniel  did  not  write  his  own  prophecies. 

Ver.  2.  Srrorv?  upon  the  great  sea. — This  refers  to  a storm  in  the  Mediter- 
ranean, called  Eurochydon,  or,  in  modern  terms,  a Levanter.  See  Acts  xxvii. 
14  ; and  compare  Psalm  ii.  l. 

Ver.  4.  The  first—  [The  Chaldean  monarchy,  as  raised  to  the  pinnacle  of 
glory  by  the  rapid  and  exrensive  conquests  of  Nebuchadnezzar,  and  as  de- 
clining and  ruined  under  Belshazzar.] — Bagster And  it  teas.—1'  Where- 
with it  was”  lifted , &c.  So  Wintle , Boothroyd , &c. And  made  stand.— 

Wintle,  “ And  became  erect.”  See  exposition. 

Yer.  5.  Another  beast. — [The  empire  of  the  Medes  and  Persians,  forming 
one  kingdom,  compared  to  a bear  from  their  cruelty  and  thirst  for  blood.] — B. 

It  raised  up  itself  on  one  side— Wintle,  “Which  was  raised.” And 

it  had  three  ribs.— [Babvlon,  Lydia,  and  Ecypt. ]— Bagster.  Wintle  and 
Boothroyd,  “tusks;”  others,  “rows  of  teeth;”  either  of  which  will  aeree 
with  the  command  to  devour  much  flesh;  Father  Calmet  says,  “ The  Per- 
sians have  exercised  the  most  severe  and  cruel  government  that  we  know  of.” 

Ver.  6.  A leopard— 19  proverbial  for  swiftness.  See  Hab.  i.  8.  The  four 
wings  may  differently  express  the  same  thing,  and  corresponding  with  the 
four  heads,  show  the  similar  character  of  Alexander’s  successors.  Tor  fowl 
we  should  read  “ bird  the  domestic  fowl  cannot  be  here  intended. 

Ver.  7.  A fourth  beast.— [The  Roman  empire,  which  destroyed  the  Grecian 

and  became  mistress  of  the  world.]— Bagster. Great  iron  teeth  — Veree  19 

99.S 


it  is  added  ,andhis  nails  of  brass— he  was  calculated  in  every  way  to  destroy, 
whether  by  tearing,  trampling,  or  devouring.  The  ten  horns  here  answer  to 
the  “ ten  toes”  in  Nebuchadnezzar's  image.  The  ten  homs  of  this  fourth  beast 
are  also  explained  by  Daniel,  (ver.  24.)  to  be  “ ten  kings.”  or  kingdoms,  which 
shall  successively  arise,  and  these  are  variously  reckoned  by  commentators. 
Messrs.  Horne  and  Toionserid  give  five  different  lists  from  Machiavel,  Mede, 
Hales , Sir  Isaac  Neioto /?,  and  Bishop  Neioton,  who  differ  both  in  the  names 
of  these  minor  kingdoms,  (or  horns,)  and  in  the  order  of  placing  them.  We 
shall  give  two  of  them,  the  most  modem  and  popular.  Bishop  Newton  num- 
bers them  thus  : I.  The  senate  of  Rome.  2.  Ravenna.  3.  The  Lombards.  4. 
The  Huns.  5.  The  Alemanni.  6.  The  Franks.  7.  The  Burgundians.  8.  The 
Goths.  9.  The  Britons.  10.  The  Saxons. — [The  ten  kingdoms  into  which  the 
western  Roman  empire  was  divided,  were,  primarily,  according  to  Machi- 
avel and  Bishop  Lloyd:  1.  The  Huns  in  Hungary,  A.  D.  356.  2.  The  Os- 
trogoths in  Mcesia,  377.  3.  The  Visigoths  in  Pannonia,  378.  4.  The  Sueves  and 
Alans  in  Gascoigne  and  Spain,  407.  5.  The  Vandals  in  Africa,  407.  6.  The 
Franks  in  France,  407.  7.  The  Burgundians  in  Burgundy,  407.  8.  The  HeruL 
and  Turingi  in  Italy,  476.  9.  The  Saxons  and  Angles  in  Britain,  476.  10.  The 
Lombards,  first  upon  the  Danube,  526,  and  afterwards  in  Italy.  Though  the 
ten  kingdoms  differed  from  these  in  later  periods,  and  were  sometimes  more  or 
les9,  yet  they  were  still  known  by  that  name.J —Bagster. 

Ver.  8.  Another  little  horn— This  may  be  considered  as  a new  and  singu- 
lar power,  which  plucked  up  three  of  the  ten  kingdoms  by  the  root.  Bishop 
Neicton  applies  this  to  the  three  first  in  his  list 


DANIEL  INTERPRETING  NEBUCHADNEZZAR'S  DREAM. 

My  lord,  the  dream  be  to  them  that  hate  thee,  and  the  inter- 
pretation  thereof  to  thine  enemies. — Daniel  iv,  19. 


Hsion  of  God’s  kingdom.  DANIEL. -CHAP.  VIII.  The  interpretation  of  the  vision. 


in  this  horn  were  eyes  like  the  eyes  of  " man, 
and  a mouth  0 speaking  great  things. 

9 TT  T beheld  till  the  thrones  were  cast  p down, 
and  the  Anciezit  i of  days  did  sit,  whose  gar- 
ment r was  white  8 as  snow,  and  the  hair  of  his 
head  like  the  pure  wool : his  throne  ‘ was  like 
the  fiery  flame,  and  his  wheels  u as  burning  fire. 

10  A fiery  v stream  issued  and  came  forth 
from  before  him  : thousand  thousands  minis- 
tered unto  him,  and  ten  thousand  times  ten 
thousand  stood  "before  him:  the  judgment 
1 was  set,  and  the  books  were  opened. 

Ill  beheld  then  because  of  the  voice  of  the 
great  words  which  the  horn  spake : I beheld 
even  till  the  beast  was  y slain,  and  his  body  de- 
stroyed, and  given  to  the  burning  flame. 

12  As  concerning  the  rest  of  the  beasts,  they 
had  their  dominion  taken  away  : yet  z their 
lives  were  prolonged  for  a season  and  time. 

13  I saw  in  the  night  visions,  and,  behold, 
one  like  the  Son  of  man  came  with  the  clouds 
of  heaven,  and  1 came  to  the  Ancient  b of 
days,  and  they  brought  him  near  before  him. 

14  And  c there  was  given  him  dominion,  and 
glory,  and  a kingdom,  that  all  people,  nations, 
and  languages,  should  serve  him  : his  domi- 
nion is  an  everlasting  d dominion,  which  shall 
not  pass  away,  and  his  kingdom  that  which 
shall  not e be  destroyed. 

15  If  I Daniel  was  grieved  in  my  spirit  in  the 
midst  of  my  f body,  and  the  visions  of  my  head 
troubled  me. 

16  I came  near  unto  one  of  them  that  stood 
Dy,  and  asked  him  the  truth  of  all  this.  So 
he  told  me,  and  made  me  know'  the  interpre- 
tation of  the  things. 

17  These  great  beasts,  which  are  four,  are 
four  kings,  which  shall  arise  out  of  the  earth. 

18  But  the  saints  of  the  s Most  High  shall 
take  the  kingdom,  and  possess  the  kingdom 
h for  ever,  even  for  ever  and  ever. 

19  Then  I would  know  the  truth  of  the  fourth 
beast,  which  was  diverse  from  all  '<  the  others, 
exceeding  dreadful,  whose  teeth  were  of  iron, 


a.  m.  m a. 
Li.  a mm. 

ii  m.9.7. 
o Re  13.5. 


;.2.44 
Co.  15. 


24,25. 


q Is.9.6. 
ver.22. 

r Ps.45.8. 
Pli.3.9. 

a He.  1.14. 

I Ac.230,33 

u Eze.  1.15, 
16. 

v Ps.50.3. 
Is.66.15, 
16. 

w lKi.22  19 
Ps.63.17. 
fie.  12.22. 

x Re.20.4, 
12. 

y Re.  19.20. 


z a pro- 


a Mat.24.30 
25.31. 
23.64. 

Re.  1.7,13. 
14.14. 


b ver.9. 


e Ps.2.6..8. 
Mat.  23. 18 
Jn.3.35. 

I Co.  15. 27 
Ep.  1.20. 


d Po.145.13. 
e He.12.23. 

f sheath. 

2 Pc.  1.14. 

ghigh  ones, 
i.e.  things 
or, place  . 
Ep.1.3. 
6.12. 

h Re.3.21. 
i those. 


j Re.13.7, 
&c. 

k or,  rulers. 


and  his  nails  of  brass;  which  devoured,  brake 
in  pieces,  and  stamped  the  residue  with  his  feet ; 

20  And  of  the  ten  horns  that  were  in  his  head, 
and  of  the  other  which  came  up,  and  before 
whom  three  fell ; even  of  that  horn  that  had 
eyes,  and  a mouth  that  spake  very  great  things, 
whose  look  was  more  stout  than  his  fellows. 

21  I beheld,  and  i the  same  horn  made  war 
with  the  saints,  and  prevailed  against  them  ; 

22  Until  the  Ancient  of  days  came,  and  judg 
ment  was  given  to  the  saints  of  the  Most  High  ; 
and  the  time  came  that  the  saints  possessed  the 
kingdom. 

23  Thus  he  said,  The  fourth  beast  shall  be 
the  fourth  kingdom  upon  earth,  which  shall 
be  diverse  from  all  kingdoms,  and  shall  de 
vour  the  whole  earth,  and  shall  tread  it 
down,  and  break  it  in  pieces. 

24  And  the  ten  horns  out  of  this  kingdom 
are  ten  kings  that  shall  arise  : and  another 
shall  rise  after  them  ; and  he  shall  be  diverse 
from  the  first,  and  he  shall  subdue  three  kings. 

25  And  he  shall  speak  great  words  against 
the  Most  High,  and  shall  wear  out  the  saints  of 
the  Most  High,  and  think  to  change  times  and 
law's : and  they  shall  be  given  into  his  hand  un- 
til a time  and  times  and  the  dividing  of  time. 

26  But  the  judgment  shall  sit,  and  they  shall 
take  away  his  dominion,  to  consume  and  to 
destroy  it  unto  the  end. 

27  And  the  kingdom  and  dominion,  and  the 
greatness  of  the  kingdom  under  the  whole 
heaven,  shall  be  given  to  the  people  of  the 
saints  of  the  Most  High,  w'hose  kingdom  is  an 
everlasting  kingdom,  and  all 1[  dominions  shall 
serve  and  obey  him. 

28  Hitherto  is  the  end  of  the  matter.  As  for 
me  Daniel,  my  cogitations  much  troubled  me, 
and  my  countenance  changed  in  me:  but  I 
kept  the  matter  in  my  heart. 

CHAPTER  VIII. 

1 Daniel’s  vision  of  the  ram  and  he-goat.  13  The  two  thousand  three  hundred  days 
of  sacrifice.  15  Gabriel  comforteih  Daniel,  and  interpreteth  the  vision. 

TN  the  third  year  of  the  reign  of  king  Bel- 
shazzar  a vision  appeared  unto  me,  even 


Ver.9  28.  The  establishment  of  Messiah's  kingdom. — We 
now  come  to  a fifth  monarchy,  answerable  to  the  stone  that 
Nebuchadnezzar  saw  grow  into  a mountain.  But  it  is  here 
represented  by  a very  different  set  of  images.  Heaven  is  open- 
ed, and  presents  a vision  of  the  Eternal  preparing  his  throne 
for  judgment;  not  the  universal  judgment  of  the  great  day; 
but  the  judgment  of  the  nations,  preparatory  to  the  establish- 
ment of  Messiah’s  Mediatorial  Sovereignty  over  all  the  earth. 
It  seems  to  have  special  reference  to  his  ascension  to  glory, 
when  it  was  said  unto  him,  “ Sit  thou  at  my  right  hand  until  I 
make  thine  enemies  thy  footstool.”  (Compare  Ps.  ii.  6,  &c. ; 
I x v 1 1 1 . 17,  18. ; cx.  1.)  The  apparatus  of  Deity  is  similar  to  the 
descriptions  of  the  Psalmist,  and  to  the  burning  wheels  that 
accompanied  the  chariot  of  the  cherubim.  (Eze.  ch.  i.) 

This  scene  is  so  admirably  explained  in  a few  lines  by  Bishop 
Chandler , that  we  cannot  withhold  t!ie  passage  from  our 
readers.  “There  is  no  doubt  that  the  stone  in  the  former 
vlSn°j  (Nebuchadnezzar’s)  signifies  the  same  person  that  is 
called  the  Son  of  Man  in  this,  or  that  the  Messiah  is  intended 
in  both  places.  Here,  indeed,  we  have  him  only  in  one  view, 


and  that  is,  in  his  judicial  capacity,  or  in  the  most  conspicuous 
manifestation  of  his  kingdom.  Not  that  he  then  began  to  be. 
but  to  appear  to  be,  so  great.  .Ana  his  greatness  was  exhibited 
only  to  the  one  purpose  explained  in  this  vision.  It  was  newly 
explained,  why  the  fourth  beast  was  destroyed,  and  in  so  ex- 
emplary a manner;  now  the  vision  opens  by  whom,  and  how 
it  was  done;  even  by  a man  vested  with  royal  dignity  and 
power  in  heaven.  The  truth  of  the  thing  is  set  forth  m the 
solemnity  wherewith  earthly  princes  were  wont  to  associate 
the  prince  royal  into  sovereignty  with  themselves;  or  to  dele- 
gate their  whole  authority  for  the  execution  of  their  justice. 
I beheld  (saith  he)  till  the  thrones  were  placed , as  they  were  on 
very  great  occasions,  and,  the  Ancient  of  days  did  sit ; . 

and, , behold , one  like  the  Son  of  man  (the  King’s  son)  came  in 
the  clouds  of  heaven , and  they  brought  him  before  Him  (the 
Ancient  of  days)  to  take  investiture  of  his  new  dignity  [as 
mediator]  ....  his  universal  and  everlasting  kingdom.” 
(See  also  Keith's  Signs  of  the  Times.) 

Chap.  VIII.  Ver.  1 — 27.  The  vision  of  the  ram  and  he 
goat—  This  vision  is,  in  the  latter  part  of  tne  chapter,  explain- 


Ver.  9.  The  thrones  xoere  cast  doion.—Wintle , “ Were  placed.”  So  Booth- 
roydt.  But  both  come  to  the  same  meaning.  The  Asiatics  have  neither  chairs 
nor  stools,  but,  to  receive  persons  of  rank,  “cast  down”  or“  place”  cushions 
sound  the  room,  for  seats,  which  seem  to  be  here  alluded  to.  See  Matt.  xix. 
28.  Rev.  xx-  4. The  Ancient  of  days—  Compare  Rev.  i.  II,  14.;  xx.  11. 

Ver.  ii.  The  beast  was  slain.— The  same  power  here  represented  as  a little 
hom,  is  represented  by  St.  John  as  a false  prophet,  in  league  with  the  beast, 
and  doomed  to  the  same  terrible  end.  See  Rev.  xix.  20. 

Ver.  12.  The  rest  of  the  beasts.— We  learn  from  this  verse,  compared  with 
the  6th,  that  no  earthly  prince  can  either  acquire  or  retain  dominion , otherwise 
than  from  God.  See  John  xix.  ll.  These  all  had  their  dominion  taken  away, 
yet  their  lives  were  prolonged  .—See  margin.  For  a season  and  time. 
—Boothrr/yd,  “ For  an  appointed  time.” 

Ver.  13.  One  like  the  Son  of  man.— One  in  human  form-,  though  riding  on 
the  clouds  of  heaven.  Compare  Matt.  xxiv.  30. 

Ver.  15.  In  the  midst  of  my  body.— See  margin.  For  the  body,  according  to 
Aben  Ezra,  may  be  considered  as  the  sheath  of  the  mind,  as  one  said  to  Alex- 
ander the  Great, 

“ Dost  thou  not  know  that  man’s  exterior  form 

Is  but  the  scabbard  to  the  enlivening  mind.” Orient.  Lit. 

Ver.  16.  The  truth.— That  is,  the  true  meaning  of  all  this.  So  Boothroyd. 

Ver.  18.  The  saints  of  the  Most  High— See  margin.  Referring  doubtless  to 
the  blessed  Trinity. 

Ver.  20.  The  ten  horns , &«.— See  note  on  ver.  7. 

117 


Ver.  22.  The  saints  possessed  the  kingdom.— Thai  is,  the  kingdom  of  the 
Messiah  was  established. 

Ver.  23.  Devour  the  whole  earth. — The  Romans  boasted  the  conquest  of 
the  world.  See  Luke  ii.  1. 

Ver.  24.  Another  shall  arise. — [This  evidently  points  out  the  papal  supre- 
macy, in  every  respect  diverse  from  the  former,  which,  from  small  beginnings, 
thrust  itself  up  among  the  ten  kingdoms,  till  at  length  it  successively  eradi- 
cated three  of  them, — the  kingdom  of  the  Heruli,  of  the  Ostrogoths,  and  of  the 
Lombards.  ]— Bagster. 

Ver.  25.  Speak  great  ioords.—[ In  assuming  infallibility,  professing  to  for- 
give sins,  and  to  open  and  shut  heaven,  thundering  out  bulls  and  anathemas, 
excommunicating  princes,  absolving  subjects  from  their  allegiance,  and  exact- 
ing obedience  to  nis  decrees  in  open  violation  of  reason  and  Scripture. ]—  B. 

Wear  out  the  saints. — That  is,  with  exactions  and  oppressions. Until 

a time  (i.  e.  a year,)  times  (two  years,)  and  the  dividing  of  f/mc'(that  is, 
half  a year) -Making  in  the  whole  three  prophetic  years  and  a half.  [Or,  reck- 
oning 30  day9  to  a month,  1260  days,  eaual  to  the  same  number  of  years  in 
prophetic  language  ; which,  dated  from  tne  decree  of  Phocas  constituting  him 
the  supreme  nead  of  the  church,  A.  D.  606,  will  terminate  1866.] — Bagster. 
See  chap.  xii.  7. 

Ver.  28.  Hitherto  (at  this  place)  is  the  end  of  the  matter— That  is,  of  the 
angel’s  explanation.  , * 

Chap.  VIII.  Ver.  1.  In  the  third  year,  &c.— With  the  preceding  chapter 
ends  the  Chaldee  part  of  the  book  ; tne  rest  is  Hebrew. 

929 


Daniel's  vision  oj 


DANIEL.— CHAP.  VIII. 


the  ram  and  he-goul 


unto  me  Daniel,  after  that  which  appeared 
unto  me  at  the  first. 

2 And  I saw  in  a vision  ; and  it  came  to  pass, 
when  I saw,  that  I was  at a Shushan  in  the  pa- 
lace. which  is  in  the  province  of  Elam  ; and 
I saw  in  a vision,  and  I was  by  the  river  of  Ulai. 

2 Then  I lifted  up  mine  eyes,  and  saw,  and, 
benold.  there  stood  before  the  river  a ram 
which  had  two  horns:  and  the  two  horns  were 
high  ; but  one  was  higher  than  the  b other, 
and  the  higher  came  up  last. 

4 I saw  the  ram  pushing  westward,  and 
northward,  and  southward;  so  that  no  beasts 
might  stand  before  him,  neither  was  there  any 
that  could  deliver  out  of  his  hand ; but  he  did 
according  to  his  c will,  and  became  great. 

5 And  as  I was  considering,  behold,  a lie- 
goat  d came  from  the  west  on  the  face  of  the 
whole  earth,  and  e touched  not  the  ground  : and 
the  goat  had  a f notable  horn  between  his  eyes. 

6 And  he  came  to  the  ram  that  had  two 
horns,  which  I had  seen  standing  before  the 
river,  and  ran  unto  him  in  the  fury  of  his 
power. 

7 And  I saw  him  come  close  unto  the  ram, 
and  he  was  moved  with  choler  against  him, 
and  smote  the  ram,  and  brake  his  two  horns  : 
and  there  was  no  power  in  the  ram  to  stand 
before  him,  but  he  cast  him  down  to  the 
ground,  and  stamped  upon  him  : and  there 
was  none  that  could  deliver  the  ram  out  of 
his  hand. 

8 Therefore  the  he-goat  waxed  very  great: 
and  when  he  was  strong,  the  great  horn  was 
broken ; and  for  it  came  up  four  s notable 
ones  toward  the  four  winds  of  heaven. 

9 And  h out  of  one  of  them  came  forth  a little 
horn,  which  waxed  exceeding  great,  toward 
the  south,  and  toward  the  east,  and  toward 
the  pleasant  i land. 

10  And  it  waxed  great,  even  ) to  the  host  kof 
heaven  ; and  it  cast  down  i some  of  the  host 


A . M.  3451. 
B.  C.  653. 


a Es.  1.2. 
b second. 
c Is.  10. 13, 
14. 

c.5.19. 
11.3,16. 
d Ver.  21. 
e or,  none 
touched 
him  in 
the  earth. 
f a horn  of 
eight. 

g c 7.6, ic. 
h c.  11.25, 
&c. 

i Pb.48.2. 

Eze.20.15. 
J or, against. 
k Is.  14. 13. 

I Re.  12.1. 

m ver.25. 
n or,  against, 
o or,  from. 
p Ex.29.38. 
q or,  the 
host  teas 
given 
over  for 
the  trans- 
gression 
against 
the  daily 
sacrifice. 
r 1 Pe.1.12. 
s Palmoni , 
or,  the 
numberer 
of  secrets, 
or,  the 
wonder- 
ful num- 
berer. 

t or, making 
desolate. 
c.11.31. 
1211. 
u evening 
morning. 
v justified. 
w Lu.1.19, 
26. 

x c.  10.9, in. 
y made  me 
stand  up- 
on mu 
standing, 
z Hab.2.3. 

Re.  10-7 
a ver.3. 


and  of  the  stars  to  the  ground,  and  stamped 
upon  them. 

11  Yea,  he  m magnified  himself  even  ” to  the 
prince  of  the  host,  and  0 by  him  the  daily 
p sacrifice  was  taken  away,  and  the  place  of 
his  sanctuary  was  cast  down. 

12  And  q a host  was  given  him  against  the 
daily  sacrifice  by  reason  of  transgression,  and 
it  cast  down  the  truth  to  the  ground  ; and  it 
practised,  and  prospered. 

13  Tf  Then  I heard  one  saint  r speaking,  and 
another  saint  said  unto  ’that  certain  saint 
which  spake,  How  long  shall  be  the  vision 
concerning  the  daily  sacrifice , and  the  trans- 
gression of 1 desolation,  to  give  both  the  sanc- 
tuary and  the  host  to  be  trodden  under  foot? 

14  And  he  said  unto  me,  Unto  two  thousand 
and  three  hundred  " days  ; then  shall  the  sanc- 
tuary be  v cleansed. 

15  If  And  it  came  to  pass,  when  I,  even  1 
Daniel,  had  seen  the  vision,  and  sought  for 
the  meaning,  then,  behold,  there  stood  before 
me  as  the  appearance  of  a man. 

16  And  I heard  a man’s  voice  between  the 
banks  of  Ulai,  which  called,  and  said,  Ga- 
briel, make  this  man  to  understand  the  vision. 

17  So  he  came  near  where  I stood  : and 
when  he  came,  I was  afraid,  and  fell  upon 
my  face : but  he  said  unto  me,  Understand, 
O son  of  man  : for  at  the  time  of  the  end 
shall  be  the  vision. 

18  Now  as  he  was  speaking  with  me,  I was 
in  a deep  sleep  1 on  my  face  toward  the 
ground  : but  he  touched  me.  and  y set  me 
upright. 

19  And  he  said,  Behold,  I will  make  thee 
know  what  shall  be  in  the  last  end  of  the  in- 
dignation : for  at  the  time  appointed  2 the  end 
shall  be. 

20  The  ram  a which  thou  sawest  having  two 
horns  are  the  kings  of  Media  and  Persia. 

21  And  the  rough  goat  is  the  king  of  Grecia: 


ed  by  a celestial  expositor,  to  refer  to  the  Persian  an  1 Greek 
monarchies.  The  propriety  of  the  emblems  may  be  seen  in  our 
notes ; we  shall  only  Here  observe,  that  the  ram  was  the  royal 
ensign  of  Persia,  and  the  goat  the  accredited  emblem  of  the 
Greeks,  two  centuries  before  the  time  of  Daniel.  The  ram  had 
two  horns  of  unequal  height,  representing  the  Medo-Persian 
Empire,  and  answering  to  the  former  emblem  of  the  bear, 
(chap.  vii.  5.)  which  raised  itself  on  one  side ; i.  e.  the  Persian 
Empire  under  Cyrus  raised  itself  above  the  Medes,  and  pushed 
its  conquests  on  every  side  as  far  as  possible.  A he-goat , how- 
ever, is  seen  coining  from  the  west,  evidently  pointing  to  the 
Greek  or  Macedonian  Empire.  The  rapidity  of  its  advance  is 
well  described  by  his  flying,  or  skimming,  as  it  were,  over  the 
ground,  so  as  not  to  touch  it ; and  the  energy  of  his  attack 


upon  the  ram  may  well  describe  the  fury  with  which  the  Gre- 
cian army,  under  Alexander  the  Great,  rushed  against  him  and 
broke  his  horns. 

This  goat  is  said  to  have  a third  and  notable  horn  between 
his  eyes,  which  is  explained  as  referring  to  the  first  kingdom, 
or  to  the  dynasty  of  Alexander  himself,  (ver.  21. ;)  and  it  is  re- 
markable, that  when  he  went  to  Jerusalem  with  a hostile  in- 
tention, but  was  pacified  by  meeting  the  High  Priest,  Josephus 
tells  us  (Antiq.  Bit.  xi.  8.)  that  these  prophecies  were  shown  to 
him  in  the  temple,  in  the  Greek  translation,  as  predicting  the 
conquest  of  the  Medes  and  Persians  by  a Greek,  which  he  ap- 
plied to  himself,  and  was  not  a little  animated  thereby. 

This  horn  was  soon  broken  by  the  death  of  Alexander,  and 
the  murder  of  his  heirs : a few  years  after  this,  however,  four 


Ver.  2.  At  Shushan.  &c.— Commentators  differ  as  to  the  fact,  whether  Daniel 
was  personally  there,  as  he  might  be,  officially  ; or  whether  it  was  in  vision 
onli/ : the  point  is  unimportant. 

Ver.  4.  A ram.— Heb.  "One  ram.”  It  is  remarked  by  Ammianus  Marcel- 
Itnus.  that  a ram  was  the  royal  ensign  of  Persia  ; and  it  is  said  that  figures  of 
rams’  heads,  with  boms  of  unequal  height,  are  still  to  he  seen  in  the  ruins  of 
Persepolis.  Throughout  the  East,  a horn  was  the  emblem  of  power,  us  we 

have  had  frequent  o-easion  to  remark.  See  Orient.  Lit.  No.  1054. Pushing 

westward,  to  the  bounds  of  Asia  ; north 'card,  to  Armenia  and  Cappadocia  ; 
and  southward,  to  Egypt. — Bishop  Newton. 

Ver.  5.  A he-goat. — This  is  a very  proper  emblem  of  the  Greeks,  or  Mace- 
donians, who  were  called  the  Algeadse,  or  people  of  the  goat,  from  the  follow- 
ing circumstance,  as  related  by  their  own  historians.  Caranus,  their  first  king, 
going  with  a large  party  of  Greeks  to  seek  a habitation  in  Macedonia,  was 
commanded  by  the  oracle  which  they  consulted,  to  follow  a herd  of  goats  ; 
this  he  did  to  Edessa,  and  there  fixed  his  capital,  which  he  called  JEgea.  or 
Goat’s  fown,  and  made  the  goat  his  standard.  One  of  Alexander’s  sons  was 
named  AEgus, .and  some  of  his  successors  are  represented  with  goats’ horns 
upon  their  coins.  A notable  horn — Or  a conspicuous  horn,  which  is  after- 
wards  explained  m reference  to  Alexander  the  Great  and  his  successors,  ver.  21. 

Ver.  6.  Kan  unto  him.— [He  attacked  Darius  at  the  river  Granicus,  with  the 
utmost  fury ; and  after  a few  engagements  subdued  the  Persian  empire.] — B. 

\ey-  9-  And  out  of  one  of  them,  &c. — From  this  horn  increasing  toward  the 
floulh  and  east  particularly,  Sir  Isaac  Newton  sagaciously  infers,  that  it  arose 
m (lie  north-west  part  of  the  goat's  dominions  ; i.  e.  in  Italy,  which  points  di- 
rectly to  the  Romans.  t he  pleasant  land — Means,  undoubtedly,  that  of  Ju- 

utfl.  b?6  Ezek.  xx.  6. 

Ver.  10.  And  it  waxed  great  ?ven  to  That  is,  “till”  he  imagined  himself 
immortal,  and  ranked  himself  among  the  gods.  See  Isa.  xiv  12— li  Antio- 
chus  Ep-phanes  to  whom  tins  has  been  generally  applied,  abolished  the  Jew- 
ish sacnfaces,  and.  after  sacrificing  a swine  upon  the  altar  of  burnt-offering,  to 

pollute  it,  he  placed  there  an  image  of  Jupiter  Obmipius. h cast  down 

^ntl£chrU8  d.ePoaed  |*?e  high  priest,  and  persecuted  to  death  those  who 
adhered  *x>  the  Jewish  worship.  See  1 Maa.  i.;  2 Mao.  v'  and  vii. ; also  Joseph 
Antiq.  h xu.  6. 


Ver.  11.  The  'prince  of  the  host—  Namely,  the  Lord  of  hosts. And  by ■ 

him.— See  margin  ; i.  e.  the  prince  of  the  host.  So  Wintle  and  Boothroyd. 

Ver.  12.  And  a host  was  given  — See  margin.  Antiochus  placed  a “ host,” 
or  garrison,  in  the  temple,  to  prevent  the  Jewish  worship.  The  word  him  is 
not  in  the  Hebrew. — By  reason  of  transgression  — Wintle,  “By  a bold 

transgression  more  literally,  “in  wickedness,”  or  rebellion. Cast  down 

the  truth.— By  destroying  the  sacred  books,  l Mac.  i 56. 

Y hat  Antiochus  did.  However,  in  the  supj  rcssion  of  the  Jewish  worship 
and  persecution  of  the  Jews,  will  he  found  but  little,  compared  w ith  w hat  the 
Romans  did,  lor  which  we  must  refer  to  our  exposition  of  our  Lord’s  prophe 
cies  respecting  the  destruction  of  Jerusalem.  Matt.  xxiv. 

> ur-.  13.  That  certain  saint.— See  margin.  A certain  one,  or  such  an  one. 
Ruth  iv.  2.  It  is  a compound  word,  but  there  seems  no  sufficient  authority  for 

the  marginal  gloss,  a numberer  of  secrets.”  Sec  Gesenws. Hmo  long  shall 

be  the  vision  concerning? — In  this  question  it  may  beremarkod  that  the  word 
concerning  is  supplied  by  our  translators  in  Italics,  and,  os  Bishop  Neivton 
thinks,  improperly  ; he  therefore  reads,  “ How  long  shall  Hip  vision  last,  the 
daily  sacrifice  (be  taken  away,)  and  the  transgression  of  desolation,  (or  trans- 
gression making  desolate,)  continue?  See  Matt.  xxiv.  15.  Wintle  and  Booth- 
royd to  the  same  effect. 

Ver.  14.  Two  thousand  and  three  hundred  days.- See  margin.— [That  is. 
2300  years,  hich,  reckoned  from  the  time  Alexander  invaded  Asia.  B.  C.  334! 
will  be  A.  D.  1966.1  Bagster . See  Gen.  i.  5,  8,  13,  &c.  Those  who  apply  this 
prediction  to  Antiochus,  must  confine  it  to  the  last  six  years  of  his  life : but 
those  who  take  the  days  tor  years,  bring  down  the  period  nearly  to  the  sup- 
posed time  of  the  millennium.  See  on  chap.  xii. Then  shall  the  sanctuary 

be  cleansed  — See  margin  ; i.  e.  (says  Gesenius)  " its  honour  be  maintained.’*^ 

Ver.  17.  At  the  time.—  ' To  [lamed)  the  time  ; i.  e.  the  vision  extends  to 
the  end.”  Boothroyd  renders  it,  “ At  the  appointed  time  shall  the  vision  be 
accomplished.”  But  is  not  this  rather  an  expository  paraphrase  than  a trans- 
lation; See  ver.  19. 

Ver.  18.  A deep  sleep  — Wintle  and  Boothroyd,  “ 1 sunk  flat  into  a deep 
swoon.” 

Ver.  19.  At  the  time  appointed  the  end  shall  be.— Wintle,  “ There  shall  he 
an  end.” 


930 


The  vision  interpreted. 


DANIEL. — CHAP.  IX.  Daniel's  confession  and  pray  tJ 


and  the  great  horn  that  is  between  his  eyes  is 
the  first  king. 

22  Now  that  being  broken,  whereas  four  stood 
up  for  it,  four  kingdoms  shall  stand  up  out  of 
the  nation,  but  not  in  his  power. 

23  And  in  the  latter  time  of  their  kingdom, 
when  the  transgressors  are  b come  to  the  full, 
a king  of  fierce  countenance,  and  understand- 
ing dark  sentences,  shall  stand  up. 

24  And  his  power  shall  be  mighty,  c but  not 
by  his  own  power:  and  he  shall  destroy  won- 
derfully, and  d shall  prosper,  and  practise,  and 
shall  destroy  the  mighty  and  the  c holy  people. 

25  And  through  his  policy  also  he  shall  cause 
craft  to  prosper  in  his  hand ; and  he  shall 
magnify  himself  in  his  heart,  and  by  f peace 
shall  destroy  many  : he  shall  also  stand  up 
against  the  Prince  of  princes  ; but  he  shall  be 
broken  without  hand. 

26  And  the  vision  of  the  evening  and  the 
morning  which  was  told  is  true:  wherefore 
shut  s thou  up  the  vision  ; for  it  shall  be  for 
many  days. 

27  And  I Daniel  fainted,  and  was  sick  certain 
days ; afterward  I rose  up,  and  did  the  king’s 
nusiness;  and  I was  astonished  at  the  vision, 
but  none  understood  it. 

CHAPTER  IX. 

I Daniel,  considering  the  time  of  the  cantivity,  3 maketh  confession  of  sins,  16  and  1 
prayetn  for  the  restoration  of  Jerusalem.  20  Gabriel  inforiueih  him  of  the  seventy  I 
weeks. 

IN  the  first  year  of  * Darius  the  son  of  Aha-  j 
suerus,  of  the  seed  of  the  Medes,  b which 
was  made  king  over  the  realm  of  the  Chal- 
deans ; 

2 In  the  first  year  of  his  reign  I Daniel  un- 
derstood by  books  the  number  of  the  years, 


A.  M.  3451. 
B.  C.  553. 


b accom- 
plished. 

c Re.  17. 13. 
17. 

d ver.  10,12, 
&c. 

e people  of 
Vie  holy 
ones. 

f or,  pros- 
perity. 

g Re.  10.4. 

A.  M.  3466. 

B.  C.  538. 

a c 5.31. 

b or,  in 
■which  he. 


c Je.25.ll, 
12. 

d Ne.1.4, 

&C. 

Je.29.10-. 

13. 

e Ne.9.32, 
&c. 

f Ex. 20. 6. 


g 


Ps.  106.6. 
Is.64.6,7. 


h2Ch.3S.15, 

16. 

i or,  thou 
hast. 


) Ps.51.4. 

k Le.-26.33, 
34. 


1 Eze.  16.63. 
in  Ps.  130.4,7 


whereof  the  word  of  the  Lord  came  to  Jere- 
miah c the  prophet,  that  he  would  accomplish 
seventy  years  in  the  desolations  of  Jerusalem. 

3 T[  And  d I set  my  face  unto  the  Lord  God 
to  seek  by  prayer  and  supplications,  with  fast- 
ing, and  sackcloth,  and  ashes: 

4 And  I prayed  unto  the  Lord  my  God.  and 
made  my  confession,  and  said,  O Lord,  the 
'great  and  dreadful  God,  keeping  f the  cove- 
nant and  mercy  to  them  that  love  him,  and  to 
them  that  keep  his  commandments; 

5 We  e have  sinned,  and  have  committed  ini- 
quity, and  have  done  wickedly,  and  have  re- 
belled, even  by  departing  from  thy  precepts 
and  from  thy  judgments: 

6 Neither  h have  we  hearkened  unto  thy  ser- 
vants the  prophets,  which  spake  in  thy  name 
to  our  kings,  our  princes,  and  our  fathers,  and 
to  all  the  people  of  the  land. 

7 O Lord,  righteousness  ' belongeth  unto  J thee, 
but  unto  us  confusion  of  faces,  as  at  this  day; 
to  the  men  of  Judah,  and  to  the  inhabitants 
of  Jerusalem,  and  unto  all  Israel,  lliat  are 
near,  and  that  are  far  off,  through  all  the 
countries  whither  k thou  hast  driven  them,  be- 
cause of  their  trespass  that  they  have  tres- 
passed against  thee. 

8 O Lord,  to  us  belongeth  i confusion  of  face, 
to  our  kings,  to  our  princes,  and  to  our  fa- 
thers, because  we  have  sinned  against  thee. 

9 To  the  Lord  our  God  m belong  mercies  and 
forgivenesses,  though  we  have  rebelled  against 
him ; 

10  Neither  have  we  obeyed  the  voice  of  the 
Lord  our  God,  to  walk  in  his  laws,  which  he 
set  before  us  by  his  servants  the  prophets. 


horns  of  inferior  strength  arose  instead  of  one.  From  four  rf 
his  commanders,  as  mentioned  in  chap,  vii.,  proceeded  the 
kingdoms  of  Greece,  Thrace,  Syria,  and  Egypt.  Out  of  one 
of  these  arose  another  “ little  horn,”  which  many  writers, 
both  ancient  and  modern,  have  interpreted  of  Antiochus  F.pi- 
phanes,  who  persecuted  the  Jews  with  great  cruelty:  but 
some  important  objections  have  been  raised  »o  this  hypothe- 
sis ; and  Hartwell  Horne  says,  that  “ Sir  Isaac  Newton , Bishop 
Newton , and  Dr.  Hales , have  clearly  shown  that  the  Roman 
temporal  power,  and  no  other,  is  intended.  ...  It  was  the 
Roman  power  that  destroyed  the  polity  and  temple  of  the  Jews, 
and  left  the  nation  and  noly  city  in  that  slate  in  which  they 
are  to  remain  to  the  end  of  2300  prophetic  days”  or  years. 

A discourse  is  here  introduced  -between  two  angels,  or  holy 
ones , (ch.  iv.  13—23.)  as  to  the  duration  of  these  calamities, 
and  the  answer  is  given  to  Daniel  himself,  on  which  lie  faints 
and  is  sick  ; as  well  he  might  be,  as  a Jewish  patriot,  if  the  in- 
terpretation of  years  for  days  be  adopted;  but  if  he  had  under- 
stood the  period  to  be  about  six  years  only,  this  is  not  so  easy 
to  be  accounted  for,  since  he  had  himselt  lived  to  survive  the 
70  years’  captivity. 

Chap.  IX.  Ver.  1—27.  Daniel’s  pvophecy  of  the  seventy 
weeks. — The  Prophet’s  mind  having  been  occupied  in  consider- 
ing Jeremiah’s  prophecy  of  the  70  years’  captivity,  and  finding 
them  drawing  to  a close,  he  earnestly  implores  pardon  and 
restoration  of  his  captive  countrymen,  though  he  appears  to 
have  been  himself  too  old  to  participate  in  the  national  felicity. 
His  prayers  are  heard  in  the  very  moment  of  their  beihg  pre- 
sented, and  the  angel  Gabriel  is  sent  to  assure  him  of  their 
acceptance ; and  at  the  same  time  to  deliver,  by  his  means, 
the  very  interesting  and  important  prophecies  which  form  the 
four  last  verses  of  this  chapter  : wherein  the  angel  announces 
to  the  Prophet  that  the  holy  city  should  be  rebuilt  and  peopled 
within  seven  weeks  of  years,  and  should  continue  for  seventy 
weeks,  or  490  years ; after  which  it  should  be  utterly  destroyed, 
for  putting  the  Messiah  to  death.  The  commencement  of  this 
period  is,  by  Prideaux  and  others,  fixed  to  the  time  when  the 


order  was  issued  for  rebuilding  the  temple,  in  the  7tlj  year  of 
the  reign  of  Artaxerxes.  “ Seven  weeks,  or  49  years,  was  the 
city  and  temple  in  building;  sixty-two  weeks,  or  434  years 
more,  bring  us  to  the  public  manifestation  of  the  Messiah,”  by 
the  preaching  of  John  the  Baptist ; “ and  one  week,  or  7 years 
after  this,  will  bring  us  to  the  time  of  our  Saviour’s  passion,  or 
the  33d  year  of  the  Christian  era;  in  all  490  years,  according 
to  the  prophecy.  The  latter  part  of  the  prediction  relates  to 
the  subversion  of  the  Jewish  temple  and  polity,  by  the  Ro- 
mans, (A.  D.  70,)  and  to  the  second  coming  of  the  Messiah.” 
(Horne's  Crit.  Introd.) 

In  the  first  verse  of  the  prophecy  (ver.  24,)  Dr.  Boothroyd 
(who,  in  this  place,  adheres  very  closely  to  our  authorized  ver- 
sion,) interprets  the  several  expressions,  “to  finish  transgres- 
sion, and  make  an  end  of  sin,”  &c.  in  reference  to  the  work  of 
the  Messiah.  “ All  these  (says  Dr.  B.j  refer  to  the  sufferings, 
doctrine,  and  righteousness  of  our  Lord,  who  died  for  our  sins, 
and  made  peace  by  the  blood  of  his  cross ; so  that  through 
him,  sin  is  pardoned,  righteousness  obtained,  and  reconcilia- 
tion effected.”  The  word  rendered  “ to  make  an  end”  of  sins, 
means  literally,  as  in  the  margin,  to  seal  them  up  as  in  a bag: 
so  Job  speaks  of  his  sins  as  “ sealed  up  in  a bag,  to  be  brought 
in  evidence  against  him  ;”  (Job  xiv.  17.)  here  they  are  sealed  up 
for  another  purpose,  to  be  cast  into  oblivion,  yea,  into  “the 
depths  of  the  sea,”  that  they  may  be  found  no  more  for  ever. 
(See  Isa.  xxxviii.  17.  Jer.  1.  20.  Micahvii.  19.)  In  the  latter 
part  of  this  verse,  the  same  word  is  used  in  reference  to  “ vision 
and  prophecy,”  and  means,  we  apprehend,  to  close  them,  so 
far  as  concerns  the  Jewish  dispensation.  We  have  already  re- 
marked, that  Daniel’s  prophecies  are  considered  as  prosaic; 
yet,  as  Dr.  Boothroyd  has  remarked  one  exception,  (chap.  ii. 
20—23,)  and  Bishop  Jebb  another,  (chap.  vii.  26,)  so  we  beg  to 
propose  this  as  a third,  and  venture  to  render  this  verse  as  a 
Hebrew  triplet,  or  trimetre,  thus— 

“ To  finish  the  transgression,  and  to  seal  up  the  sins  ; 

To  make  atonement  for  iniquity,  and  bring  in  everlasting’  righteousness  ; 

To  seal  up  vision  and  prophecy,  and  to  anoint  the  Most  Holy.” 


Ver.  22.  Being  broken , four  stood  up.—[ Aftei  Alexander’s  death,  in  the 
prime  of  life,  and  in  the  height  of  his  conquests,  his  brother  and  two  sons  were 
all  murdered ; and  the  kingdom  was  divided  among  four  of  his  generals  : l. 
Seleucus,  who  had  Syria  and  Babylon.  2.  Lysimachus,  who  had  Asia  Minor. 
3.  Ptolemy,  who  had  Egypt ; and,  4.  Cassander,  who  had  Greece.  &c.]— B. 

Ver.  23.  When  the  transgressors  are  come  to  the  full.— See  Matt,  xxiii.  32. 

■ — Of  fierce  countenance. — [The  Roman  empire,  which  reduced  Judea  to  a 
province,  burnt  the  city  and  temple,  and  scattered  the  Jews  to  the  four  winds 

of  heaven.]— Bagsler.  Deut.  xxviii.  5. Understanding  dark  sayings. — 

The  Romans  wer*-  a literary  as  well  as  a warlike  nation. 

Ver.  24.  Sot  by  his  own  power . — That  is,  not  by  strength  derived  from  the 

parent  goat,  (Greece,)  but  from  Italy.  Newton. The  holy  people.— See 

margin.  Perhaps  the  Trinity,  as  chan.  vii.  18. 

. Ver.  25.  By  peace.— Boothroyd,  In  peace.” The  Prince  of  princes.— 

t Aga'oit  Jesus  of  Nazareth,  the  true  Messiah  ; for  it  was  by  the  authority  of 


the  Romans  that  he  was  condemned  and  crucified  : and  his  followers  were 
persecuted  with  the  most  unrelenting  cruelty,  first  by  the  Roman  emperom, 

and  then  by  the  Roman  pontiffs.]— Bagster. Broken  without  hand.— See 

chap.  ii.  34—45. 

Ver.  26.  Shall  be  for  many  days.—] It  is  now  2381  years  since  Daniel  had 
this  vision,  and  the  utter  desolation  of  the  sanctuary  has  continued  1760  years  • 
and  no  doubt  the  end  of  the  2300  years  is  not  far  distant.  J — Bagster. 

Chap.  IX.  Ver.  1.  Ahasuerus.—] This  was  the  Astyages  of  the  heathen 
historians,  as  we  learn  from  Tobit  xiv.  15,  where  the  taking  of  Nineveh  is  as- 
cribed to  Nebuchadnezzar  and  Assuei'us,  who  were  the  same  with  Nabopol- 
lasar  and  Astyages.]- Bagster.  . 

Ver.  2.  Seventy  years— See  Jer.  xxv.  11,  12.  xxix.  10.  He  had  doubtless 
copies  of  these  prophecies.  _ , . . . 

Ver.  9.  Belong  mercies.— [From  God’s  goodness  flow  his  mercies;  and 
from  bis  mercies , forgivenesses.]— Bagster. 


Reu'.or  ation  of  Jerusalem  prayed  for.  DANIEL. — CHAP.  l£. 

11  Yea,  all  "Israel  have  transgressed  thy 
aw,  even  by  departing,  that  they  might  not 
obey  thy  voice  ; therefore  the  curse  is  poured 
upon  us,  and  the  oath  that  is  written  in  the 
law  of  Moses  the  servant  of  God,  because  we 
have  sinned  against  him. 

12  And  he  hath  confirmed  his  words,  which 
he  spake  against  us,  and  against  our  judges 
that  judged  us,  by  bringing  upon  us  a great 
evil:  for  under  the  whole  heaven  hath  not  been 
done  as  hath  been  done  upon  Jerusalem. 

13  As  it  is  written  0 in  the  law  of  Moses,  all 
this  evil  is  come  upon  us:  yet  r made  we  not 
our  prayer  before  the  Lord  our  God,  that  we 
might  turn  from  our  iniquities,  and  understand 
thy  truth. 

14  Therefore  hath  the  Lord  watched  upon 
the  evil,  and  brought  it  upon  us  : for  the  Lord 
our  God  is  righteous  i in  all  his  works  which 
he  doeth : for  we  obeyed  not  his  voice. 

15  And  now,  O Lord  our  God,  that  hast 
brought  thy  people  forth  out  of  the  land  of 
Egypt  with  a mighty  hand,  and  hast  "gotten 
thee  renown,  as  at  this  day ; we  have  sinned, 
we  have  done  wickedly. 

16  If  O Lord,  according  to  all  thy  righteous- 
ness, I beseech  thee,  let  thine  anger  and  thy 
fury  be  turned  away  from  thy  city  Jerusalem, 
thy  holy  mountain:  because  for  our  sins,  and 
for  the  iniquities  of  our  fathers,  Jerusalem  and 
thy  people  are  become  a reproach  to  all  that 
are  about  us. 

17  Now  therefore,  O our  God,  hear  the  pray- 
er of  thy  servant,  and  his  supplications,  and 
cause  thy  face  to  shine  upon  thy  sanctuary 
that  is  desolate,  for  the  Lord’s  sake. 

18  O my  God,  incline  thine  ear,  and  hear; 
open  thine  eyes,  and  behold  our  desolations, 
and  the  city  ! which  is  called  by  thy  name  : 


n I&1.4..6. 

o Le.26.14, 
&c. 

Dc.  28.15, 

tic. 

La.  2.15.. 
17. 

p entreated 
we  not  the 
face  of. 

q Ne.9.33. 


s where- 
upon thy 
name  is 
called. 


t cause  to 
fall. 

ii  with  wear 
rincss , or, 
flight. 

v make  thee 
skilful  of 


gin  from 
the  20th 
of  Artn- 
xerxes. 


b or, seal  up. 
c He.9.12. 
d prophet. 
e or,  build 
again. 
f return 
and  be 
build  ed. 
g or, breach, 
or,  ditch. 
h Ne.4.8, 
&c. ; 6.15. 
L strait  of. 


Prophecy  of  the  seventy  weeks 

for  we  do  not  ‘present  our  supplications  be- 
fore thee  for  our  righteousnesses,  but  for  thy 
great  mercies. 

19  O Lord,  hear  ; O Lord,  forgive  ; O Lord, 
hearken  and  do  ; defer  not,  for  thine  own 
sake,  O my  God : for  thy  city  and  thy  people 
are  called  by  thy  name. 

20  lj  And  while  I was  speaking,  and  pray- 
ing, and  confessing  my  sin  and  the  sin  of  my 
people  Israel,  and  presenting  my  supplication 
before  the  Lord  my  God  for  the  holy  moun- 
tain of  my  God; 

21  Yea,  while  I was  speaking  in  prayer,  even 
the  man  Gabriel,  whom  I had  seen  in  the  vi- 
sion at  the  beginning,  being  caused  to  fly 
“ swiftly,  touched  me  about  the  time  of  the 
evening  oblation. 

22  And  he  informed  me,  and  talked  with  me, 
and  said,  O Daniel,  I am  now  come  forth  ’ to 
give  thee  skill  and  understanding. 

23  At  the  beginning  of  thy  supplications  the 
"commandment  came  forth,  and  I am  come 
to  show  thee;  for  thou  art  * greatly  beloved; 
therefore  understand  the  matter,  and  consider 
the  vision. 

24  >'  Seventy  z weeks  are  determined  upon 
thy  people  and  upon  thy  holy  city,  to  a finish 
the  transgression,  and  to  b make  an  end  of 
sins,  and  to  make  reconciliation  for  iniquity, 
and  to  bring  in  c everlasting  righteousness, 
and  to  seal  up  the  vision  and  d prophecy,  and 
to  anoint  the  most  Holy. 

25  Know  therefore  and  understand,  that  from 
the  going  forth  of  the  commandment  to  e re- 
store and  to  build  Jerusalem  unto  the  Messiah 
the  Prince  shall  be  seven  weeks,  and  three- 
score and  two  weeks:  the  street  shall  f be 
built  again,  and  the  e wall,  even  h in  i trou- 
blous times. 


In  the  last  line,  we  confess  that  we  prefer  applj-inglhe  whole 
to  the  Messiah.  He  sealed  up  “ the  vision  and  prophecy.”  be- 
cause in  him  the  prophecies,  as  well  as  promises,  “are  all  yea 
and  amen and  to  ‘‘him  give  all  the  prophets  witness.”  (Acts 
x.  43.)  He  was  also  “the  Lord  our  Righteousness,”  and 
therefore  the  Most  Holy  One.  As  to  anointing  “the  most 
holy  place,”  the  temple  here  referred  to  was  to  be  destroyed, 
instead  of  being  consecrated.  But  Messias  means,  literally, 
“ the  anointed  and  he  was  so,  not  only  in  his  prophetic  and 
priestly  offices,  but  also  in  his  kingly  office,  to  which  his  re- 
surrection was  the  necessary  introduction.  (See  Psalm  ii.  2, 
6.  lxviii.  18;  compared  with  Acts  iv.  27. ; x.  38.  Ephes.  iv.  8.) 

We  cannot  enter  thus  minutely  into  all  the  parts  of  this  im- 
portant prophecy ; but  there  is  one  passage  of  pre-eminent  im- 
portance: “Messiah  shall  be  cut  off  but  not  for  himself.” 
We  have,  in  the  notes  below,  subjoined  both  the  literal  read- 
ing, and  the  various  translations  given  of  this  clause  ; and  after 
much  reflection,  we  humbly  conceive  the  passage  to  be  nearly 
parallel  with  Isaiah,  (chap.  liii.  8,)  in  one  of  the  following  in- 
terpretations, all  which  harmonize  with  each  other,  and  with 
the  evangelical  Prophet,  as  Isaiah  is  frequently  called.  Daniel 
says  of  the  Messiah,  “He  shall  be  cutoff;”  Isaiah  adds, 
“from  the  land  of  the  living.”  If  the  latter  clause  in  Daniel 
be  rendered  as  by  Wintle  and  Stonard,  “None  shall  be  for 


him,”  it  will  perfectly  correspond  with  Isaiah’s  question, 
“Who  shall  declare  his  generation?”  or  speak  to  his  charac- 
ter 1 (see  our  note  there,)  and  with  the  fact  that  “ all  his  disci- 
ples forsook  him,  and  fled  or,  2dly,  If  our  common  transla- 
tion be  preferred,  (as  we  are  inclined  to  prefer  it,)  “Not  for 
himself,”  it  is  perfectly  in  harmony  with  the  following  clause 
in  Isaiah,  “ For  the  transgression  of  my  people  was  he 
stricken.”  Or,  3d!y,  Should  we  adopt  Dr.  Boothroyd' srendei- 
ing,  “ He  had  no  fault,”  Isaiah  will  give  us  an  expression  per- 
fectly parallel ; “ He  had  done  no  violence,  neither  was  deceit 
found  in  his  mouth.”  Either  way,  Isaiah  is  the  best  commen- 
tator on  Daniel,  and  both  bear  a noble  testimony  to  the  atone- 
ment offered  by  Messiah. 

We  have  given  the  above  as  the  most  generally  received  in- 
terpretation, and  probably  the  true  one,  though  attended  with 
considerable  difficulties.  Some  of  these  seem  to  be  avoided 
(though  others  may  be  created)  by  commencing  the  calcula- 
tion in  the  20th  of  Artaxerxes,  when  orders  were  given  for  re- 
building the  city  as  well  as  the  temple.  The  great  difficulty, 
however,  regards  the  last  week  of  years,  when  the  Romans 
destroyed  the  temple,  and  which,  instead  of  following  the 
death  of  Messiah  within  seven  years,  was  almost  40  years 
after  that  event. 

In  order  to  avoid  this  difficulty,  Dr.  Stonard  divides  the  pro- 


ven 11.  By  departing,  &c. — Wintle,  * So  as  to  revolt  from  hearkening  to 

thy  voice.” And  the  oath  that  is  written.— Namely,  Deut.  xxx.  15—19; 

xxxi.  17,  18  ; xxxii.  19,  &c. 

Ver.  12.  Done  upon  Jerusalem.— [The  destruction  of  Jerusalem  by  the  Ro- 
mans, and  the  condition  of  the  Jews  during  almost  eighteen  centuries,  have 
far  more  exceeded  all  the  miseries  of  the  capture  of  Jerusalem  hy  the  Chal- 
deans, and  in  Ihe  Babylonish  captivity,  than  those  miseries  exceeded  the  judg- 
ments indicted  on  other  nations  ; for  the  guilt  of  crucifying  the  Messiah,  and 
rejecting  Ills  Gospel,  was  immensely  more  atrocious  than  all  their  other  trans- 
gressions. ] — Bagsrer. 

Ver.  13.  4s  it  is  written. — Levit.  xxvi.  14,  &c. — (Tims  every  succeeding 
part  ot  the  Sacred  Writings  attests  and  proves  the  Divine  authority  of  the  pre- 
ceding. rhe  history  relates  the  fulfilment  of  former  predictions;  and  then 
new  prophecies  are  added,  which  future  events  accomplish,  and  thus  demon- 
strate their  inspiration  to  the  latest  ages.]— Bagster. 

Ver.  18.  No?  present.— Heb.  “ Not  cause  to  fall.”  See  note  on  Jer.  xxxvi  7. 

Ver.  2J;  The  man  Gabriel.-^Th&t  is,  the  angel  in  human  form 

Ver.  24.  Seventy  toeeks.  IThat  is,  seventy  weeks  of  years,  or  490  years, 
which  reckoned  from  the  seventh  year  of  Artaxerxes,  coinciding  with  the 
4256th  year  of  the  Julian  Period,  and  in  the  month  Nisan,  in  which  Ezra  was 
commissioned  to  restore  the  Jewish  state  and  polity,  (Ezra  vii  9—26  ) will 
unng  us  io  the  month  Nisan  of  the  4746th  year  of  the  same  period  or  A D 33 
the  very  month  and  year  in  which  our  Lord  suffered,  and  completed  the  work 

ot  our  salvation.  J —Bolster. To  .finish.— See  margin.  Dr.  Stonard,  “Put 

a stop  to.” To  make  an  end.—"  To  seal  up,”  which  is  literal,  and  refers  to 

sealing  up  any  thing  in  a bag. And  to  make  reconciliation  for  iniquity. 

-So  Boothroyd  and  Dr.  Stonard ; but  Dr.  Blavnev  reads,  " to  make  atone- 


ment,” and  Mr.  Wintle,  “to  expiate  all  referring  to  the  atonement  of  oui 

Saviour  on  the  cross. Everlasting  righteousness—  So  Boothroyd ; but 

Wintle,  Faber , and  Stonard,  read,  “ the  righteousness  of  ages,”  i.  e.  to  come  ; 
and  Blayney,  (on  the  contrary,)  “of  ancient  times.” To  seal  up  the  vi- 
sion and  prophecy. — Heb.  “prophet:”  So  Wintle  and  Stonard. And  to 

anoint  the  most  holy. — Wintle  and  Stonard,  “ The  holy  of  holies  ;”  Blay- 
ney. “ The  most  holy  things  Faber,  “ The  Most  Holy  One.”  Abarhanel  is 

quoted  as  applying  this  to  the  Messiah. Unto  Messiah  the  Prince. — 

Stonard,  “Until  Messiah  shall  be  leader.”  Strictly,  perhaps,  a prince, ot 
nobleman  of  sufficient  rank,  or  merit,  to  stand  before  kings.  See  Prov.  xxii. 

29.  "Secst  thou  a man  diligent,  &c he  shall  stand  before  kings.” 

Ver.  25.  From  the  going  forth  of  the  commandment.— [The  seventy  weeks 
are  here  divided  into  three  periods.  1.  Seven  weeks,  or  49  years,  for  the  resto> 
ration  of  Jerusalem.  2.  Sixty-two  weeks,  or  434  years,  from  that  time  to  the 
announcement  of  the  Messiah  by  John  the  Baptist.  3.  One  week,  or  seven 
years,  for  the  ministry  of  John  and  of  Christ  himself  to  the  crucifixion.]—!?. 
But  it  should  be  remarked,  that  it  is  almost  impossible,  at  this  distance  of 
time,  to  fix  these  dates  to  a month,  or  even  a year,  since  the  Jews  had  two 
years,  one  beginning  in  the  spring,  and  the  other  in  autumn.  Nor  are  we  cer- 
tain of  the  exact  length  of  their  year : beside  which,  before  the  commence 
ment  of  the  New  Testament  Chronology,  there  is  an  hiatus  of  three  or  foul 
years.  The  date  of  our  Lord’s  passion  is,  however,  astronomically  settled  by  ^ 
Ferguson.  at  A.  D.  33.  The  way  of  dividing  a greater  number  into  two  or 
three  smaller,  as  in  this  verse,  i3  quite  in  the  oriental  taste.  See  Ezek.  xlv.  12. 

and  note. To  restore  and  to  build—  Marg.  “ To  build  again.”  See  2 Sam. 

xv.  25.  Ps.  lxxi.  20. And  the  wall. Marg.  “ The  breach  Stonard,  “ The 

lanes.” Even  in  trovbloxi * times.— Heh.  “In  strait  times  i.  e.  times  of 


Daniel  seeth  a glorious  vision.  DANIEL. — CHAP.  X.  He  is  comforted  by  an  angel. 


26  And  after  threescore  and  two  weeks  shall 
j Messiah  be  cut  off.  k but  not  for  himself : and 
i the  people  of  the  prince  that  shall  come  shall 
destroy  the  city  and  the  sanctuary  ; and  the 
end  thereof  shall  be  with  a flood,  and  unto 
the  end  of  the  war  m desolations  are  deter- 
mined. 

27  And  he  shall  confirm  the  "covenant  with 
many  for  one  week  : and  in  the  midst  of  the 
week  he  shall  cause  the  sacrifice  and  the  ob- 
lation to  cease,  and  for  "the  overspreading  of 
abominations  he  shall  make  it  desolate,  even 
until  the  consummation,  and  that  determined 
shall  be  poured  upon  the  p desolate. 

CHAPTER  X. 

1 Daniel  having  humbled  himself  seeth  a vision.  10  Being  troubled  with  tear  he  is 
comforted  by  the  angel. 

IN  the  third  year  of  Cyrus  king  of  Persia  a 
thing  was  revealed  unto  Daniel,  whose 
name  was  called  Belteshazzar ; and  the  thing 
was  true,  but  the  time  appointed  was  a long : 
and  he  understood  the  thing,  and  had  under- 
standing of  the  vision. 

2  In  those  days  I Daniel  was  mourning  three 
b full  weeks. 

3  I ate  no  c pleasant  bread,  neither  came  flesh 
nor  wine  in  my  mouth,  neither  did  I anoint 
myself  at  all,  till  three  whole  weeks  were  ful- 
filled. 

4  And  in  the  four  and  twentieth  day  of  the 
first  month,  as  I was  by  the  side  of  the  great 
river,  which  is  Hiddekel; 

5  Then  I lifted  up  mine  eyes,  and  looked,  and 
behold  d a certain  man  clothed  in  linen,  whose 
loins  were  girded  with  fine  gold  of  Uphaz: 

6  His  body  ' also  was  like  the  beryl,  and  his 


A.  M.  3466. 
B.  C.  538. 


1 I.ii. 24.26, 
46. 

k or,  and 
shall  have 
nothing. 
Jn.14.3). 

1 or,  and 
they  ( the 
Jews ) 
shall  he 
no  more 
his  people 
Ho.  1.9. 
or,  the 
prince's 
( Messi- 
ah's, ver. 
‘25.)  fu- 
ture 
people. 
m or,  it 
shall  be 
cut  off  by 
desola- 
tions. 
n or,  a. 

0 or,  upon 
the  battle- 
ments 
shall  be 
the  idols 
of  the  de- 
solater. 

p or,  deso- 
later. 

A.  M.  3470. 

B.  C.  531. 
a great. 
b weeks  of 
days. 

c bread  of 
desires. 
d one. 
e Re.  1.13.. 
17. 

f or, vigour. 
g moved. 
h of  desires 

1 upon  thy 
standing. 

] Ac.  10.30, 
31. 

k or,  the 
first 
Jude  9. 
Re.  12.7. 


face  as  the  appearance  of  lightning,  and  his 
eyes  as  lamps  of  fire,  and  his  arms  and  his 
feet  like  in  colour  to  polished  brass,  and  the 
voice  of  his  words  like  the  voice  of  a multitude. 

7 And  I Daniel  alone  saw  the  vision : for  the 
men  that  were  with  me  saw  not  the  vision  ; 
but  a great  quaking  fell  upon  them,  so  that 
they  fled  to  hide  themselves. 

8 Therefore  I was  left  alone,  and  saw  this 
great  vision,  and  there  remained  no  strength 
in  me  : for  my  f comeliness  was  turned  in  me 
into  corruption,  and  I retained  no  strength. 

9 Yet  heard  I the  voice  of  his  words:  and 
when  I heard  the  voice  of  his  words,  then  was 
I in  a deep  sleep  on  my  face,  and  my  face  to- 
ward the  ground. 

10  T[  And,  behold,  a hand  touched  me,  which 
s set  me  upon  my  knees  and  upon  the  palms 
of  my  hands. 

11  And  he  said  unto  me,  O Daniel,  a man 
h greatly  beloved,  understand  the  words  that 
I speak  unto  thee,  and  stand  > upright : for 
unto  thee  am  I now  sent.  And  when  he  had 
spoken  this  word  unto  me,  I stood  trembling. 

12  Then  said  he  unto  me,  Fear  not,  Daniel : 
for  from  the  first  day  that  thou  didst  set  thy 
heart  to  understand,  and  to  chasten  thyself 
before  thy  God,  thy  words  were  ) heard,  and 
I am  come  for  thy  words. 

13  But  the  prince  of  the  kingdom  of  Persia 
withstood  me  one  and  twenty  days : but,  lo, 
Michael,  k one  of  the  chief  princes,  came  to 
help  me  ; and  I remained  there  with  the  kings 
of  Persia. 

14  Now  I am  come  to  make  thee  understand 


phecy  into  two  parts,  and  reckons  the  first  week  as  completed 
in  the  building  of  the  temple  ; but  this  week,  he  considers  as 
previous  to,  and  forming  no  part  of  the  70  weeks,  which  he 
commences  from  the  completion,  and  not  the  foundation,  of 
the  temple;  and  terminates  with  its  destruction  in  A.  D.  70. 
In  this  view,  he  applies  the  whole  of  verse  26  to  the  Messiah, 
the  middle  clause  of  which  he  thus  renders:  “And  he  (Mes- 
siah) shall  destroy  the  city  and  the  sanctuary  with  the  leader 
which  cometh,  (Titus  :)  and  his  end  shall  be  with  an  inunda- 
tion, &c.  (p.  42.) 

We  mention  this  hypothesis  merely  to  recommend  it  lo  ex- 
amination, for  which  we  have  here  no  room. 

Chap.  X.  Ver.  1 — 21.  Daniel’s  self-humiliation,  and  last 
•prophetic  vision. — The  early  part  of  this  chapter  gives  a pleas- 
ing view  of  Daniel,  as  a Jewish  saint  and  patriot.  Hearing, 
probably,  of  the  difficulties  his  brethren  in  Judea  met  with,  in 
attempting  to  rebuild  the  house  of  their  God,  and  the  city  of 
their  fathers;  and  having  understood,  by  divine  revelation 
that  these  troubles  were  to  be  of  long  continuance,  he  applies 
himself  to  prayer  and  fasting  for  “ three  full  weeks not  fast- 
ing absolutely,  for  being  now  upwards  of  90  years  of  age,  such 
an  attempt  would  be  a species  of  suicide ; but  he  ate  “ no 
pleasant  bread;”  indulged  in  none  of  the  delicacies  to  which 
his  age  and. rank  entitled  him,  but  spent  the  time  in  humiliation 


straitness  or  distress,  which  appears  throughout  the  books  of  Ezra  and  Nelie- 
rniah. 

Ver.  26.  But  not  for  himself '. — See  margin.  Boothroyd,  “though  he  have 
no  (fault;)”  or,  “ And  they  (the  Jews)  shall  he  no  more  hi.s  people.”  So 
Blayney  and  Faber.  Wintle , “None  shall  be  for  him  Stonard,  “ No  one 
will  be  on  his  side.”  The  expression  is  certainly  elliptical,  the  Hebrew  read- 
ing, literally,  and  (or  but)  nothing  (or  none)  to  him:  to  which  ambiguity  may 
be  traced  all  the  versions  above  given.  Our  translators,  following  the  Jews, 
have  here  placed  only  a colon,  but  Dr.  Boothroyd  and  others,  (in  bur  opinion 
very  judiciously,)  a full  point  ; here  ending  the  prophecy,  so  far  as  concerns  the 

Messiah. And.  the  people  of  the  prince. — This  certainly  ought  not  to  be 

applied  to  the  Messiah,  but  to  Titus  and  his  army ; for  the  city  was  not  de- 
stroyed by  Christians,  but  by  the  Romans.  The  wrong  pointing  led  to  a faulty 
division  of  the  verses,  and  confounded  two  parts  of  the  prophecy,  perfectly  dis- 
tinct. The  Romans  destroyed  both  the  city  o.nd  the  sanctuary ; and  the  end 
thereof  was  with  a flood , attended  with  nothing  but  desolation  and  destruc- 
tion. till  the  nation  was  destroyed,  or  scattered  through  the  earth. 

Ver.  27.  And  he  shall  confirm  the  covenant  with  many  for  one  week— That 
is,  of  years.  Boothroyd , in  explanation  of  this,  remarks,  that  the  Romans 
made  a league  with  the  Medes,  Parthians,  and  others,  that  they  might  be  at 
liberty,  with  all  their  strength,  to  prosecute  the  war  with  the  Jews.  They  did 
bo,  and  in  the  midst  of  this  period.  A.  D.  70,  all  Jewish  sacrifices  ceased 
for  ever.  The  reckoning  days  for  years,  and  weeks  of  such  years,  is  not  pecu- 
liar to  the  Scriptures.  Varro  says,  he  was  entered  into  the  12th  week  of  his 
yearB,  i.  e.  his  84th  year.  Quoted  in  Bp.  Chandler's  Def. And  for  the  over- 

spreading. &c— See  margin.  “ Wintle , “ The  abomination  of  desolation 
Stonard,  “ Upon  the  border  of  abominations  shall  he  the  desolater,  and  that” — 

Even  until  the  consummation.— Stonard,  “ Until  he  (the  desolater)  be 

consumed,  and  the  determined  judgment  shall  have  been  poured  out  upon  the 
desolated.  But  Faber  reads  with  our  margin,  “ the  desolater.”  For  a fuller 
account  of  the  fulfilment  of  this  part  of  the  prophecy,  see  our  remarks  on 
Matt.  xxiv. 

In  our  Introduction  to  this  book,  we  promised  to  consult  Dr.  Stonard's  ela- 
borate work  on  this  subject,  published  in  1825.  We  have  done  so  ; and  have 


before  God,  and  in  earnest  prayer  for  himself  and  his  country. 
And  here  we  have  a glance  into  the  world  of  spirits,  from 
which  the  vail  of  flesh  separates  us,  and  into  which,  by  faith 
only,  can  we  obtain  a view,  until  this  vail  is  rent  in  twain,  and 
buried  in  the  earth.  Ah!  little  do  we  know  of  the  scenes 
passing  “above,  beneath,  around  us.”  While  Daniel  is  on  his 
knees  on  earth,  there  is  war  in  heaven,  Michael  and  his  angels 
fighting  against  the  devil  and  his  angels,  till  the  latter  shall 
be  cast  down  and  confined  in  hell  for  ever.  The  first  conten- 
tion we  read  of  between  the  two  worlds  of  spirits  since  the 
fall  regarded  “ the  body  of  Moses (Jude  9.)  but  the  nature  of 
their  dispute,  we  cannot  dare  even  to  conjecture.  In  going 
through  the  Old  Testament,  we  have  had  several  glimpses  of 
this  spiritual  warfare.  Job  was  long  a sufferer  bv  it.  Satan 
has  his  prophets  and  angels,  as  well  as  the  Almighty,  and  we 
find  them  often  clashing  and  disputing  in  the  history  of  the 
prophets.  See  2 Kings  xxii.  15—23;  also  here,  (in  Daniel,)  and 
in  Zech.  i.  iii.  and  vi. 

To  us  it  appears  to  be  the  doctrine  of  the  Bible,  and  we  shall 
therefore  not  shrink  from  it,  that  God  employs  evil  men  and 
demons,  as  well  as  saints  and  angels,  in  the  government  of 
the  moral  world  ; and  that  under  the  same  control  as  he  em- 
ploys storms  and  hurricanes,  as  well  as  genial  showers  and 
sunshine,  in  the  government  of  the  world  natural.  It  seems 


quoted  some  of  his  observations  ; but  we  are  sorry  to  be  obliged  to  confess,  that 
we  are  by  no  means  satisfied  with  the  novel  parts  of  his  hypothesis  ; particu- 
larly, not  with  his  making  Christ’s  ministry  to  commence  at  12  years  old  ; nor 
with  his  translating  “Messiah  the  leader and  making  him  the  leader  (or 
prince)  of  the  Roman  armies  ; nor  with  several  parts  of  his  translation,  which 
we  have  quoted  without  adopting  : it  is  but  justice  to  add,  however,  that  it  is  a 
work  of  great,  erudition  and  the  purest  intentions,  and  well  worthy  the  perusal 
of  Biblical  students. 

Chap.  X.  Ver.  l.  The  time  appointed  was  long.— The  text  is  ambiguous, 
and  might  be  rendered,  “the  warfare  is  great.”  Boothroyd.  See  note  on 
Job  vii.  1. 

Ver.  2.  Three  full  weeks—  See  margin.  So  ver.  3.  Dr.  Stonard  (p.  125) 
thinks  the  term  is  here  used  in  distinction  from  the  xoeeks  of  years  in  the  pre- 
ceding chapter. 

Ver.  3.  No  pleasant  bread—  See  margin.— Or  delicate  food. 

Ver.  4.  Hiddekel. — Syriac,  “The  Euphrates  ;”  Vulgate,  “ Tygris Greek 
and  Arabic,  “ Tygris  Eddekel.”  Probably  some  part  where  these  rivers  united. 
Wintle. 

Ver.  7.  The  men—  So  Acts  ix.  7. 

Ver.  9.  In  a deep  sleep.— See  note  on  ch.  viii.  18. 

Ver.  11.  Greatly  beloved—  See  chap.  ix.  23. 

Ver.  12.  From  the  first  day.— [Daniel,  as  Bp.  Newton  observes,  was  now 
very  far  advanced  in  years  ; for  the  third  year  of  Cyrus  was  the  73d  of  his  cap- 
tivity ; and  being  a youth  when  carried  captive,  he  cannot  be  supposed  to  have 
been  less  than  ninety.  Old  as  he  was,  “ ne  set  his  heart  to  understand”  the 
former  revelations  which  had  been  made  to  him.  and  particularly  the  vision  of 
the  ram  and  he-goat,  as  may  be  collected  from  tne  sequel ; and  for  this  purpose 
he  prayed  and  fasted  three  weeks.  His  fasting  and  prayers  had  the  desired 
effect ; for  an  angel  was  sent  to  unfold  to  him  those  mysteries  ; and  whoever 
would  excel  in  divine  knowledge,  must  imitate  Daniel,  and  habituate  himself 
to  study,  temperance,  and  devotion.] — Bagster. 

Ver.  13.  The  prince,  &c.  opposed  me. — Heb.  “Stood  before  me;"  i.  e.  to 

stop  my  way. Michael,  one  of  the  chief  (or  first)  princes. — See  Jude  9. 

Rev.  xii.  7. 

933 


The.  overthrow  oj  Persia , DANIEL. — CHAP.  XI. 


by  the  king  oj  Urrxi.i. 


what  shall  befall  thy  people  in  the  latter  > days  : 
for  ” yet  the  vision  is  for  many  days. 

15  And  when  he  had  spoken  such  words  unto 
me,  I set  my  face  toward  the  ground,  and  1 
became  dumb. 

16  And,  behold,  one  like  the  similitude  of  the 
sons  of  men  touched  " my  lips  : then  I opened 
my  mouth,  and  spake,  and  said  unto  him  that 
stood  before  me,  O my  lord,  by  the  vision  my 
sorrows  are  turned  upon  me,  and  I have  re- 
tained no  ° strength. 

17  For  how  can  p the  servant  of  this  my  lord 
talk  with  this  my  lord?  for  as  for  me,  straight- 
way there  remained  no  strength  in  me,  nei- 
ther is  there  breath  left  in  me. 

18  Then  there  came  again  and  touched  me 
one  like  the  appearance  of  a man,  and  he 
strengthened  me, 

19  And  said,  O man  greatly  beloved,  fear 
not:  peace  be  unto  thee,  be  strong,  yea,  be 
strong.  And  when  he  had  spoken  unto  me, 
I was  strengthened,  and  said,  Let  my  lord 
speak ; for  i thou  hast  strengthened  me. 

20  Then  said  he,  Knovvest  thou  wherefore  I 
come  unto  thee  ? and  now  will  1 return  to 
tight  with  the  prince  rof  Persia  : and  when  I 
am  gone  forth,  lo,  the  prince  of  Grecia  shall 
come. 

21  But  I will  show  thee  that  which  is  noted 
in  the  scripture  of  truth  : and  there  is  none 
that  ” holdeth  with  me  in  these  things,  but  Mi- 
chael 1 your  prince. 

CHAPTER  XI. 

1 The  overthrow  of  Persia  bv  the  king  of  Grecia.  5 Leagues  and  conflicts  between  the 

Icings  of  the  south  and  of  the  north.  30  The  invasion  and  tyranny  of  the  Romans. 

\ LSO  I in  the  first  a year  of  Darius  the 
TA.  Mede,  even  I,  stood  to  confirm  and  to 
strengthen  him. 

2 And  now  will  I show  b thee  the  truth.  Be- 
hold, there  shall  stand  up  yet  three  kings  in 
Persia  ; and  the  fourth  shall  be  far  richer  than 


A.  M.  W70. 
B.  C.  5J4. 


1 Ge.49.1. 

ms.1. 


m c.8.26. 

He.2.3. 


n Is. 6.7,8. 
Je.1.9. 


o ver.8. 


p or,  this 
servant  of 

q 2 Co.  12.9. 


r ver.13. 


■ strength- 
enethhim- 

"if. 
t ver.13. 
a c.9.1. 
b Am.3.7. 


c c.8.4,&c. 
d associate. 


e rights. 


f or,  whom 
she 

brought 

forth. 


g place  or, 
office. 
ver.20. 


h vessels  of 
their 
desire. 


i or,  war. 


Is. 8.8 
,9.k6. 


they  all : and  by  his  strength  through  his 
riches  he  shall  stir  up  all  against  the  realm  ol 
Grecia. 

3 And  a mighty  king  shall  stand  up,  that 
shall  rule  with  great  dominion,  and  do  ac 
cording  to  his  will. 

4 And  when  he  shall  stand  up,  his  kingdom 
c shall  be  broken,  and  shall  be  divided  toward 
the  four  winds  of  heaven  ; and  not  to  his  pos- 
terity, nor  according  to  his  dominion  which 
he  ruled : for  his  kingdom  shall  be  plucked 
up,  even  for  others  beside  those. 

5 Tf  And  the  king  of  the  south  shall  be  strong, 
and  one  of  his  princes  ; and  he  shall  be  strong 
above  him,  and  have  dominion  ; his  dominion 
shall  be  a great  dominion. 

6 And  in  the  end  of  years  they  shall  djoin 
themselves  together ; for  the  king’s  daughter 
of  the  south  shall  come  to  thekingof  the  north 
to  make  ' an  agreement : but  she  shall  not  re- 
tain the  power  of  the  arm  ; neither  shall  he 
stand,  nor  his  arm  : but  she  shall  be  given  up, 
and  they  that  brought  her,  and  r he  that  be- 
gat her,  and  he  that  strengthened  her  in  these 
times. 

7 But  out  of  a branch  of  her  roots  shall  one 
stand  up  in  his  s estate,  which  shall  come  with 
an  army,  and  shall  enter  into  the  fortress  of 
the  king  of  the  north,  and  shall  deal  against 
them,  and  shall  prevail: 

8 And  shall  also  carry  captives  into  Egypt 
their  gods,  with  their  princes,  and  with  h their 
precious  vessels  of  silver  and  of  gold  ; and 
he  shall  continue  more  years  than  the  king  of 
the  north. 

9 So  the  king  of  the  south  shall  come  into  his 
kingdom,  and  shall  return  into  his  own  land. 

10  But  his  sons  shall  i be  stirred  up,  and  shall 
assemble  a multitude  of  great  forces  : and 
one  shall  certainly  come,  and  ) overflow,  and 


very  unnatural  (as  Wintle  suggests)  to  understand  by  the 
prince  of  Persia,  either  Cyrus,  or  Cambyse3,  as  opposing  the 
building  of  the  temple,  who  had  so  freely  given  leave  for  its 
erection,  nor  are  there  facts  to  support  such  an  idea.  The  most 
sober  and  judicious  commentators,  as  Grotius,  Newcome,  and 
Lowth,  as  well  as  Wintle  and  Boothroyd,  incline  therefore  to 
understand  by  this  “prince  of  Persia,”  a being  of  celestial 
rank,  but  of  malignant  intentions;  for  (as  Dr.  Watts  remarks) 
he  could  not  be  a good  angel,  who  would  withstand  either  the 
angel  Gabriel,  or  any  of  the  holy  angels.  (See  Keith's  Signs 
of  the  Times.) 

Chap.  XI.  Ver.  1 — 19.  The  overthrow  of  Persia,  by  the 
king  of  Greece  ; and  various  conflicts  between  the  kings  of 
the  north  and  south. — Among  the  kings  yet  to  stand  up,  Cyrus 
could  not  be  included,  because  he  was  then  the  reigning  prince. 
Bishop  Newton  (who  is  followed  by  WintL  and  most  others) 
reckons  them  thus:  Cambyses,  (or  Ahasuerus,)  son  of  Cyrus; 
Smerdis,  the  Artaxerxes  of  Ezra,  (ch.  iv.  6,  7,)  and  Darius 
Hystaspes,  who  married  the  daughter  of  Cyrus.  The  second 
of  these  being  a Magian  usurper  and  impostor,  reigned  only 
eight  months.  Of  the  fourth  it  was  said  he  should  be  far 
richer  than  the  others,  which  was  notoriously  the  case  with 
Xerxes,  whose  immense  riches  fell  into  the  hands  of  Alexan- 
der the  Great,  “the  mighty  king”  here  mentioned.  It  is  ad- 
mitted that  there  were  several  other  kings  of  Persia,  who  are 


Ver.  20.  Return.— [He  would  return  to  defeat  the  devices  of  the  princes  of 
Persia  against  the  Jews,  till  the  monarchy  should  terminate  ; when  the  prince 
of  Grecia,  Alexander  and  his  successors,  should  come,  from  whom  their  great- 
est danger  should  arise.]— Briber. To  fight.— Wintle,  “Contend;”  the 

contests  of  spiritual  beings  must  be  intellectual,  not  carnal,  like  those  of  Mil- 
ton’s angels. Theprince  of  Greece.— Another  hostile  demon. 

Ver.  21.  That  holdeth  with  me.  — See  margin  ; i.  e.  that  cordially  unites  with 

nie. The  Scripture  of  truth.— Not  the  revealed  word,  but  his  secret  record, 

and  immutable  decree.  See  Ps.  lvi.  8.  Isa.  Ixv.  6.  Mai.  iii.  16. 

Chap.  XI.  Ver.  1.  To  confirm  and  to  strengthen  him — That  is,  Darius. 
Sec  chap.  ix.  1. 

Ver.  2.  Three  king  8— See  exposition. The  fourth. — [Xerxes  son  of  Darius, 

of  whom  Justin .says,  that  “ there  was  so  great  an  abundance  of  riches  in  his 
kingdom,  that  when  rivers  were  dried  up  by  his  army,  yet  his  wealth  remained 
unexhausted.  ——Stir  up  all,  dec.— Herodotus  says,  his  army  consisted  of 
5,283,220  men,  besides  the  forces  of  the  Carthaginians,  consisting  of  300,000 
men,  and  200  ships.  1 -Eagster. 

Ver.  3.  Mighty  king.  [Alexander  the  Great,  whose  kingdom  after  his 
death,  as  we  have  seen,  was  divided  into  four  parts. ]— Eagster. 

Ver.  4.  His  kingdom  shall  be  plucked.— Wintle,  “ Tom  up.”  This  was 
remarkably  fulfilled  in  the  destruction  of  his  family  and  the  distribution  of  his 
empire  among  strangers. 

Ver.  5.  King  of  the  south.—"  Ptolemy  the  first,  or  Ptolemy  Lagus,  the 
founder  of  his  dynasty,  was,  on  the  original  division  of  the  kingdom  of  AJexan- 
934 


not  here  enumerated,  as  not  being  connected  with  the  sacred 
history. 

It  was  mentioned  above,  (ch.  viii.  22,)  that  from  Alexander’s 
empire,  four  kingdoms  should  arise,  but  not  in  his  own  family, 
for  they  were  all  miserably  slain  (as  we  are  informed)  by  one 
another.  After  this,  four  of  Alexander’s  chief  commanders 
divided  the  empire  among  themselves,  of  whom  the  two  chief 
form  the  subject  of  the  predictions  now  before  us ; namely, 
the  kings  of  Egypt  and  Syria,  or  the  north  and  south,  being  so 
situated  with  respect  of  Judea,  which  lay  between  them. 

In  a course  of  time,  and  after  many  contentions,  these  two 
kings  formed  an  alliance,  and  Ptolemy  Philadelphus  (as  here 
predicted)  brought  his  daughter  Berenice  to  Antiochus  Theus, 
who  was  the  grandson  of  Seleucus  Nicanor ; and  gave  with 
her  an  immense  dowry,  on  condition  of  Ptolemy  putting  away 
his  former  wife.  He  did  so.  but  this  “ preserved  not  the  power 
of  the  arm that  is,  she  did  not  maintain  her  interest  with 
him  ; for  soon  after  he  recalled  his  former  wife  Leodice,  who 
caused  him  to  be  poisoned,  lest  he  should  again  change  his 
mind,  and  placed  her  eldest  son  upon  the  throne.  After  this 
she  procured  the  murder  of  her  rival  Berenice,  her  attendants, 
and  her  son.  In  a few  years  more,  however,  the  brother  of 
Berenice,  Ptolemy  Euergetes,  succeeding  to  the  throne  of 
Egypt,  invaded  Syria,  slew  the  infamous  Leodice,  took  Seleu- 
cia,  overran  the  country,  carried  off  great  spoil,  and  survived 


der,  the  king  of  the  South,  or  Egypt.  He  was  the  king  of  the  South  before 
the  kingdom  of  Syria  was  established  ; and  as  he  i9  first  named  in  the  prophe- 
cy he  was  the  first  to  reduce  Judea  and  to  take  Jerusalem.”— Keith's  Signs 

of  t'ne  Times. He  shall  be  strong  above  him  — [Seleucus  Nicator,  who  had 

Syria,  &c.  to  which  he  added  Macedonia  and  Thrace.]—  Eagster. 

Ver.  6.  Shall  join  themselves  together— See  exposition. To  make  an 

agreement. — See  exposition. Nor  his  arm  — Wintle  “ Nor  the  offspring.” 

There  is  an  intimate  relation  between  the  Hebrew  words  for  arm  and  off- 
spring, arising  from  the  patriarchal  idea  that  a man’s  strength  arises  from  his 

family.  See  Ps.  cxxvii.  5. He  that  begat  her.— Sue  margin.  Wintle. 

“Hergon.’'  See  expostion. 

Ver.  7.  In  his  estate—  See  margin.  Wintle,  “ there  shall  stand  up  a shoot 
from  her  roots  i.  e.  her  brother. — [Ptolemy  Euergetes,  who,  to  avenge  his 
sister’s  death,  marched  with  a great  army  against  Callinicus,  took  all  Asia  from 
mount  Taurus  to  India,  and  returned  to  Egypt  with  an  immense  booty.]— 
Bagster. Fortress. — Wintle,  “ Fortifications.” 

Ver.  8.  Their  gods—  See  Isaiah,  xlvi.  l,  2. Continue  more  years. - 

[Callinicus  died  an  exile,  and  Euergetes  survived  him  four  or  five  years.}— 
Eagster. 

Ver.  10.  One  shall  certainly  come  and  overflow. — [Seleucus  Ceraunur 
and  Antiochus  the  Great,  sons  of  Callinicus.] — Eagster.  Seleucus  Ceraunus 
assembled  a multitude  of  forces,  but  for  want  of  money  (the  sinews  ot 
war)  could  not  proceed,  but  was  poisoned  by  two  of  his  generals  ; but  hia 
brother  Antiochus  was  proclaimed  king,  retook  Seleucia  and  Svria,  and 


Leagues  and  conflicts  between  DANIEL. — CHAP.  XI.  the  kings  of  the  south  and  north 


pass  tnrough  : then  shall  he  k return,  and  be 
stirred  up,  even  to  his  i fortress. 

1 1 And  the  king  of  the  south  shall  be  moved 
with  choler,  and  shall  come  forth  and  fight 
with  him,  even  with  the  king  of  the  north  : and 
he  shall  set  forth  a great  multitude;  but  m the 
multitude  shall  be  given  into  his  hand. 

12  And  when  he  hath  taken  away  the  multi- 
tude, his  heart  shall  be  lifted  up  ; and  he  shall 
cast  down  many  ten  thousands  : but  he  shall 
not  be  strengthened  by  it. 

13  For  the  king  of  the  north  shall  return,  and 
shall  set  forth  a multitude  greater  than  the 
former,  and  shall  certainly  come  11 * i.  after  certain 
years  with  a great  army  and  with  much  riches. 

14  And  in  those  times  there  shall  many  stand 
up  against  the  king  of  the  south : also  the 
c robbers  of  thy  people  shall  exalt  themselves 
to  establish  the  vision  ; but  they  shall  p fall. 

15  So  the  king  of  the  north  shall  come,  and 
cast  up  a mount,  and  take  the  q most  fenced 
cities : and  the  arms  of  the  south  shall  not 
withstand,  neither  r his  chosen  people,  neither 
shall  there  be  any  strength  to  withstand. 

16  But  he  that  cometh  against  him  shall  do 
according  to  his  own  will,  and  none  shall  stand 
before  him : and  he  shall  stand  in  the  s glorious 
land,  which  by  his  hand  shall  be  consumed. 

17  He  shall  also  set  his  face  ‘to  enter  with 
the  strength  of  his  whole  kingdom,  and  u up- 
right ones  with  him  ; thus  shall  he  do  : and  he 
shall  give  him  the  daughter  of  women,  v cor- 
rupting her : but  she  shall  not  stand  on  his  side , 
neither  be  for  him. 

18  After  this  shall  he  turn  his  face  unto  the 
isles,  and  shall  take  many:  but  a prince  for 
" his  own  behalf  shall  cause  the  * reproach 
offered  by  him  to  cease ; without  his  own  re- 
proach he  shall  cause  it  to  turn  upon  him. 

19  Then  he  shall  turn  his  face  toward  the 


A.  M.  3470. 
B. C.  534. 


k 

I 

m 


up  again. 
ver.7. 
Ps.33.16. 


Ec.9.11,12 
n at  the  end 
of  times, 
even 
years. 
c.4.16. 

12.7. 

o children 
of  robbers » 
p Re.  17. 17. 
q city  of 
munitions 
r people  of 
his 

choices. 

8 the  land 
of  orna- 
ment, or, 


goodly 

land. 


t Pr.  19.21. 
u or,  much 
upright- 
ness, or, 
eoual  con- 
ditions. 
v to  co  rrupt . 
w him. 
x his  re- 
proach. 


y Ps.37.36. 
z or,  place. 
ver.7. 

a one  that 
causelh 
an  exac- 
ter  to 
pass  over. 
Fulfilled, 
171  B.  C. 
b angers. 
c place. 

ver.7. 
d ver.10. 
Fulfilled, 
170  B.  C. 
e e.8.25. 
f or,  into 
the  peace- 
able and 
fat. 

g think  hu: 
thoughts. 
h their 
hearts. 
i c.8.19. 
ver.29,35, 
40. 


fort  of  his  own  land  : but  he  shall  stumble  and 
fall,  and  y not  be  found. 

20  Then  shall  stand  up  in  his  1 estate  a * raiser 
of  taxes  in  the  glory  of  the  kingdom  : but 
within  few  days  he  shall  be  destroyed,  neither 
in  b anger,  nor  in  battle. 

21  Tf  And  in  his  c estate  shall  stand  up  a vile 
person,  to  whom  they  shall  not  give  the  ho- 
nour of  the  kingdom  : but  he  shall  come  in 
peaceably,  and  obtain  the  kingdom  by  flat- 
teries. 

22  And  d with  the  arms  of  a flood  shall  they 
be  overflown  from  before  him,  and  shall  be 
broken  ; yea,  also  the  prince  of  the  covenant. 

23  And  after  the  league  made  with  him  he 
shall  work  e deceitfully  : for  he  shall  come 
up,  and  shall  become  strong  with  a small 
people. 

24  He  shall  enter  f peaceably  even  upon  the 
fattest  places  of  the  province  ; and  he  shall 
do  that  which  his  fathers  have  not  done,  nor 
his  fathers’  fathers ; he  shall  scatter  among 
them  the  prey,  and  spoil,  and  riches  : yea , 
and  he  shall  e forecast  his  devices  against  the 
strong  holds,  even  for  a time. 

25  And  he  shall  stir  up  his  power  and  his 
courage  against  the  king  of  the  south  with  a 
great  army  ; and  the  king  of  the  south  shall 
be  stirred  up  to  battle  with  a very  great  and 
mighty  army ; but  he  shall  not  stand  : for  they 
shall  forecast  devices  against  him. 

26  Yea,  they  that  feed  of  the  portion  of  his 
meat  shall  destroy  him,  and  his  army  shall 
overflow  : and  many  shall  fall  down  slain. 

27  And  both  these  kings’  h hearts  shall  be  to 
do  mischief,  and  they  shall  speak  lies  at  one 
table  ; but  it  shall  not  prosper : for  > yet  the 
end  shall  be  at  the  time  appointed. 

28  Then  shall  he  return  into  his  land  with 
great  riches ; and  his  heart  shall  be  against 


Seleucu3  his  antagonist  several  years.  The  sons  of  Seleucus 
(.king  of  the  north)  meditated  a re-action,  and  raised  a great 
army  ; but  Ceraunus,  the  elder,  was  poisoned  within  two  or 
three  years,  and  did  nothing.  His  brother,  however,  Antio- 
chus  the  Great,  invaded  Egypt  with  all  his  force;  but  being 
defeated  by  Ptolemy  Philopater  in  a most  sanguinary  battle, 
made  peace  and  retreated. 

The  king  of  Egypt  being  a most  abandoned  character,  now 
gave  himself  up  to  every  species  of  licentiousness,  and  wreak- 
ed his  vengeance  on  all  the  Jews  within  his  power,  killing 
many  thousands,  until  at  length  he  died  in  consequence  of  his 
own  debaucheries,  and  was  succeeded  by  Ptolemy  Epiphanes, 
then  a child. 

Antiochus,  after  recovering  strength,  and  preparing  a great 
military  force,  had  also  recourse  to  artifice.  He  returned  to 
Egypt,  and  gave  to  the  young  prince  his  daughter  Cleopatra, 
with  a royal  dowry,  in  the  hppe  to  induce  her  to  betray  her  hus- 
band into  his  hands.  But  in  this  he  was  disappointed  ; and 


then  turning  his  army  toward  Greece,  was  completely  defeated 
by  the  Romans ; and  upon  his  returning  home  in  disgrace,  was 
slain  by  his  own  subjects. 

Thus  doth  the  Almighty  strike  together  “ the  potsherds  of 
the  earth,”  making  them  mutually  the  instruments  of  his  just 
judgments  upon  each  other.  (See  Keith’s  Signs  of  the  Times.' 

Ver.  20—45.  Prophecies  relative  to  the  Greeks  and  Ro- 
mans.— This  chapter  contains  a series  of  prophecies,  in  which 
are  blended  many  minute  and  intricate  circumstances,  that 
were  fulfilled  with  a degree  of  exactness,  to  which  we  scarcely 
recollect  any  parallel ; and  its  comparison  with  ancient  his- 
tory, down  to  the  middle  ages,  must  greatly  contribute  to  es- 
tablish the  faith  of  candid,  hut  wavering  minds.  (Bp.  Newton 
has  done  this  at  considerable  length.  (Diss.  xvi.  xvii.)  Ours 
is  an  abstract.) 

We  have  already  (though  in  a very  cursory  way)  brought 
down  the  comparison  to  tne  death  of  Antiochus  the  Great,  as 
he  has  been  commonly  called,  in  comparison  with  his  succes* 


then,  aftera  truce,  returned  and  overcame  the  Egyptian  forces.] Then  shall 

he  return,  & c.— See  margin  — And  proceed  even  “ to  his  fortress,”  or  tortified 
towns. 

Ver.  11.  King  of  the  south—  [Ptolemy  Philopater,  enraged  at  Antiochus, 
inarched  against  him  to  Raphia,  entirely  defeated  him,  and  obliged  him  to  re- 
treat to  Antioch.] — Bagster. 

Ver.  12.  Many  ten  thousands.—  ' Many”  is  an  unnecessary  supplement. 
Wintle  reads,  “Though  he  shall  lay  prostrate  (or  cast  down)  ten  thousands, 
he  shall  not  prevail.” 

Ver.  13.  After  cer  tain  years—  See  margin  ; i.  e.  at  the  appointed  time. 

Ver.  14.  The.  robbers,  &c. — Wintle,  “ The  perverse  sons  (or  children)  of  thy 


1 Ver.  15.  The  most  fenced  cities—  See  margin.  [After  fourteen  years.  Ptole- 
my Philopater  having  been  succeeded  by  Ptolemy  Epiphanes,  then  a minor, 
Antiochus  raised  a greater  army  than  before,  and,  haying  defeated  his  best 
troops  under  Scopas,  recovered  possession  of  Ccelo-Syria  and  Palestine,  with, 
all  their  fortified  cities.]— Bagster.  , 

Ver.  16.  He  that  cometh— That  is,  Antiochus. The  glorious  land  — 

Wintle , “The  land  of  glory.”  See  margin;  also  Deut.  iii.  25. Shall  be 

consumed  — Wintle,  more  literally,  “finished:”  i.  e.  completely  subdued 
14  under  his  power.”  So  Boothroyd. 

Ver.  17.  Set  his  face  to  enter.— [Being  assisted  by  the  Jews,  he  purposed  to 
subdue  Egypt : but,  entering  into  treaty  with  Ptolemy,  he  gave  him  his  daugh- 
ter Cleopatra  in  marriage,  thinking  to  engage  her  to  betray  the  interests  of  her 

husband;  but  in  which  he  was  deceived.] —Bagster. Upright  ones  with 

him— Wintle,  “ Proposals  of  alliance  with  him  ;”  but  the  Heb.  is  “ Upright- 
nesses.” which  we  should  render  “ fair  proposals  i.  e.  of  alliance.  See  ex- 
position. „ “ . . _ 

Ver.  18.  To  the  isles— Wintle,  ' Mantime  towns,”  viz.  of  Greece  IHe 
subdued  most  of  the  maritime  places  and  isles  of  the  Mediterranean  ; but,  be- 
in^  driven  from  Europe  by  the  Roman  consuls,  he  took  refuge  in  Antioch  ; and, 
inVdcr  to  raise  the  tribute  they  imposed  upon  him.  he  attempted  to  rob  the 


temple  of  Elymais,  and  was  there  slain.]— Bagster. — But  a prince.— 
Boothroyd,  “ A commander  shall  cause  the  reproach  offered  to  him  to  cease, 
and  bring  disgrace  upon  himself;”  i.  e.  he  was  completely  defeated  by  the 
Romans,  and  fled  back  to  his  own  land  ; where,  laying  heavy  exactions  upon 
it  to  pay  the  impositions  of  the  Romans,  he  was  slain  by  his  own  people  at 
Elymais.  „ , . , _ , 

Ver.  19.  Tmoard  the  fort— Wintle,  “ The  fortresses  ; i.  e.  the  fortified  parts 
of  his  own  land. 

Ver.  20.  A raiser  of  taxes.— See  margin. — Thi3  refers  to  the  agents  employ- 
ed by  Seleucus  Philopater  to  collect  the  annual  tribute  ; for  they  were  like 

a blight,  or  a cloud  of“  locusts,  passing  “ over  the  glory  of  the  kingdom.” 

Neither  in  anger  nor  in  battle— That  is,  neither  in  duel  nor  in  war. 

Ver.  21.  Vile  person—  [Antiochus  Epiphanes,  called  also  Lpinianes,  oi 
madman,  for  his  despicable  conduct.]— Bagster. 

Ver.  22.  Withthe  arms  of  a flood— Wintle,  “ The  arms  of  the  overflowing 
land”  (i.  e.  Egypt)  “shall  be  overflown,”  or  conquered  by  him.— 7—  Also  the 
covenanted  prince — i.  e.  Philometer,  with  whom  the  young  Antiochus  had 
formed  a league. 

Ver.  24.  He  shall  scatter  among  them  the  prey. —Antiochus  was  remarkable 
for  tl<e  rewards  and  bribes  which  he  profusely  scattered,  whenever  he  wanted 

to  gam  a point. He  shall  forecast  his  devices.— Heb.  Think  his  thoughts,” 

i.  e.  form  his  designs.  So  next  verse. 

Ver.  25.  The  king  of  the  south  is  here  Philometer,  who  appears  to  hav®  • 
been  betrayed  into  the  hands  ui  Antiochus  by  some  of  his  servants,  “ those 
who  ate  of  his  food.”— Boothroyd.  [Antiochus  defeated  the  army  of  Ptolemy 
Philometer  ; and  in  the  next  campaign  made  himself  master  of  all  Eeypt,  ex- 
cept Alexandria.  While  they  had  frequent  conferences  at  the  same  table,  they 
spoke  lies  to  each  other  ; and  the  former  returned  to  Syria,  laden  with  riches.] 
—Bagster. 

Ver.  26.  IJis  army  shall  overfloio. — Wintle  ond  Boothroyd,  Be  over* 
whelmed.”  So  Vulgate  and  Syriac.  , 

Ver.  27.  To  do  mischief—  That  is,  to  circumvent  each  other. 

935 


The  invasion  and  DANIEL, 

tue  holy  covenant;  and  he  snail  do  exploits, 
and  return  to  his  own  land. 

29  At  the  time  appointed  he  shall  return,  and 
come  toward  the  soutli ; but  it  shall  not  be  as 
the  former,  or  as  the  latter. 

30  For  the  ships  ) of  Chittim  shall  come 
against  him  : therefore  he  shall  be  grieved, 
and  return,  and  have  indignation  against  the 
holy  covenant:  so  shall  he  k do  ; he  shall  even 
return,  and  have  intelligence  with  them  that 
forsake  the  holy  covenant. 

31  And  arms  shall  stand  on  his  part,  and  they 
shall  pollute  the  sanctuary  of  strength,  and 
shall  take  away  the  daily  sacrifice,  and  they 
shall  place  the  abomination  that  1 maketh 
desolate. 

32  Ar.d  such  as  do  wickedly  against  the  co- 
venant shall  he  m corrupt  by  flatteries  : but 
the  people  that  do  know  their  God  shall  be 
strong,  and  do  exploits. 

33  And  they  that  understand  among  the  peo- 
ple shall  instruct  many  : yet  they  shall  fall  by 
the  sword,  and  by  flame,  by  captivity,  and  by 
spoil,  many  days. 

34  Now  when  they  shall  fall,  they  shall  be 

sors.  We  have  mentioned  his  shameful  defeat  by  the  Romans, 
to  whom  he  became  tributary,  and  was  obliged  to  send  hos- 
'ages  for  its  payment.  This  not  only  rendered  hint  hatelul  to 
his  subjects,  and  was  probably  the  cause  of  his  death : but 
also  deeply  involved  his  son  and  successor,  Seleucus  Philopa- 
ter,  who  was  little  more  than  “ a raiser  of  taxes”  (as  he  is 
here  called)  all  his  days,  in  order  to  pay  a thousand  talents  | 
annually  to  the  Romans.  To  accomplish  this,  he  was  tempt- 
ed to  commit  sacrilege  by  plundering  the  temple  at  Jerusalem, 
and  after  a short  and  inglorious  reign  of  about  eleven  years, 
was  treacherously  poisoned  by  his  treasurer  Heliodorus. 

His  successor,  Antiochus  Epiphanes,  (or  the  illustrious,)  is 
here  justly  called  “ a vile  person,”  for  he  obtained  the  king- 
dom, as  it  is  here  predicted,  by  flatteries  and  deceit.  Among 
others,  he  flattered  the  Romans,  by  sending  with  his  annual 
tribute  some  valuable  presents;  and  they  flattered  him  in  re- 
turn, with  the  foolish  title  above  mentioned.  Thus  he  con- 
trived to  gain  the  advantage  of  his  competitors  for  the  crown,  j 
and  though  certainly  not  the  legitimate  heir,  obtained  a peace-  | 
able  possession  of  the  kingdom.  Induced  by  bribery,  he  re- 
moved the  good  Onias  from  the  Jewish  high-priesthood,  and 
placed  his  unworthy  brother  Jason  in  his  stead  ; but  with  him 
also  he  dealt  deceitfully,  and  on  receiving  a second  bribe,  gave 
the  office  to  another  brother.  He  then  “ came  up”  to  Egypt 
with  a small  company,  and  by  his  artifices,  obtained  footing 
there,  and  plundered  several  of  the  provinces.  After  this  he 
raised  a powerful  army,  and  by  some  means  got  into  his  pos- 
session his  nephew  Ptolemy  Philometer.  They  often  ate  and 
drank  together,  and  formed  a covenant  or  treaty ; but  both 
practised  great  duplicity,  and  each  deceived  the  other. 

At  length  Antiochus  returned  to  Syria  with  spoils  of  im- 
mense value,  (l  Macc.  i.  19,  20  ;)  and  then  “ his  heart  was  (set) 
against  the  hoiy  covenant for  Jason  (above  mentioned)  hear- 
ing a report  of  his  death,  attempted  to  recover  the  high-priest- 
hood; and  for  that  end  raised  1000  men,  and  took  possession 
of  the  temple.  Antiochus,  supposing  that  the  Jews  had  all 
rebelled,  besieged  and  took  the  city,  slew  40,000  of  the  inhabit- 
ants, and  set  up  an  idol  in  the  sanctuary. 

After  this  he  made  another  attempt  on  Egypt,  but  without 
success ; the  haughty  Romans  ordering  him  instantly  to  leave 
that  country.  He  then  again  turned  his  revenge  upon  the 
Jews:  slew’  many,  wasted  their  city,  and  built  a fortress  near 
the  temple  to  prevent  them  from  attending  on  its  worship. 
(1  Mac.  i.  41,  &c.)  Thus  was  the  temple  deserted,  and  the 
daily  sacrifice  discontinued.  Soon  after  this,  Antiochus  issued 


Ver.  29.  Not  as  the  former  &-c  —That  is,  not  succeed  like  any  of  his  former 
expeditions. 

Ver.  30.  The  ships  of  Ch't.tim — That  is.  of  the  Romans  ; see  note  on  Num. 
jxiy.  24  This  refers  to  the  Roman  ambassadors,  who  came  by  sea  to  forbid 
antiochus  from  proceeding. Shaft  have  IBoothroyd,  “maintain")  intelli- 

gence with  them.  &c. — That  is  with  the  apostate  Jews. 

Ver.  31.  Arms.  Boothroyd , ‘Armies.”  So  Gesenius,  ver.  15, 22,  and  here. 
The  sanctuary  of  strength.— See  Ps.  xevi.  6. 

Ver.  32.  Against  the  covenant — That  is,  God’s  holy  covenant,  ver.  30. 

Ver.  34.  Holpen  with  a littlehelp. — In  our  exposition  we  have  followed  Bp. 
Bewlon,  in  relerring  this  to  the  conversion  of  Constantine  ; but  perhaps  it  re- 
fers only  to  the  short  intervals  of  rest  between  the  different  persecutions. 

Ver.  35.  And  some  of  them.  Wintle , “ Of  those  that  have  understanding 
(the  more  learned  and  intelligent)  shall  (some)  full,”  &c. Yet  for  a time  ap- 

pointed.—Mede,  H intle , Boothroyd,  and  others,  join  tiiis  to  the  next  verse,  as 
follows  : For  still  (or  yet)  for  an  appointed  time,  a (certain)  king  shall  do  " &c. 

Ver.  36.  And  the  Icing  (i.  e.  certain  king)  shall  do  according  to  his  will  — 
From  this  expression  he  has  indeed  been  denominated,  by  some  commenta- 
tors “ the  wilful  king,”  a title  equally  applicable  to  Antiochus,  to  the  Romans, 

to  the  Antichrist,  and  many  others. Exalt  himsef  &c.  (The  preceding 

verses  (from  ver.  31)  relate  to  the  Romans  ; who  not  only  destroyed  the  city 
and  temple  of  Jerusalem,  and  crucified  the  Messiah,  hut  during  almost  300 
rears,  sought  by  every  means  to  extirpate  Christianity.  The  conversion  of 


a decree  for  a uniformity  of  worship,  and  (of  course)  the  sup 
pression  of  the  Jewish  religion.  Many  commentators,  how 
ever,  extend  this  (at  least  in  a secondary  view)  to  the  final  pol- 
lution of  the  temple,  and  its  destruction,  by  the  Romans;  and 
to  the  persecutions  which  then  followed,  as  well  on  the  Chris- 
tians as  the  Jews. 

When  it  is  here  said  “ they  that  understand  shall  instruct 
many,”  it  is  naturally  asked,  how  can  this  be  applied  to  the 
pious  Jews  in  the  time  of  Antiochus'?  Did  they  labour  to 
make  proselytes  to  Moses?  Perhaps  not:  but  did  not  their 
example  instruct  many  ? and  did  not,  in  fact,  many  Christian 
Martyrs  and  Confessors,  in  after  times,  derive  much  hope  and 
consolation  from  the  history  of  these  Jewish  Martyrs?  As  to 
; the  character  of  Antiochus,  it  is  difficult  to  name  any  feature 
of  wickedness  to  which  it  does  not  correspond.  He  neither 
feared  God,  nor  regarded  man. 

Y et  it  must  be  confessed,  that  there  are  some  points  in  which 
this  “wilful  king”  far  more  resembles  the  Antichrist  of  St. 
Paul  and  St.  John,  than  the  tyrant  now  before  us.  But  as 
there  are  many  prophecies  which  have  a double  reference  to 
David  and  to  Christ:  so  we  see  no  absurdity  in  considering 
this  abandoned  monarch  as  a type  of  Antichrist,  whose  cha- 
racter, however,  will  fall  more  properly  under  our  notice  in  the 
New  Testament,  and  particularly  in  the  book  of  the  Revela- 
tion. In  the  mean  time,  we  must  confess  that  we  can  neither 
find,  nor  form,  any  satisfactory  interpretation  of  the  last  verses 
of  this  chapter.  Someexpositors  have  brought  them  down  to 
our  own  times,  particularly  Mr.  Faber , and  still  more  recent- 
ly, the  Rev.  Ed.  Cooper,  of  whose  hypothesis  the  following  is 
an  outline. 

He  refers  the  character  now  before  us  to  the  celebrated  Na- 
poleon Bonaparte,  whose  exploits  are  still  fresh  in  every  me- 
mory. Educated  a Catholic,  he  renounced  all  revealed  reli- 
gion, though  he  liberally  tolerated  all.  “The  God  of  forces,” 
however,  was  the  idol  of  his  idolatry,  and  he  is  said  to  have 
dedicated  a military  chapel  to  the  god  Mars.  In  1799,  he  turn- 
ed his  arms  against  the  Holy  Land,  and  invaded  Syria.  He 
then,  by  a series  of  rapid  successes,  made  himself  master  of 
Egypt,  where  he  professed  the  faith  of  Mahomet  ; and  imposed 
taxes  to  maintain  his  army,  which  was  recruited  from  all  the 
conquered  countries.  Here  he  is  alarmed  by  the  preparations 
of  the  Turks  and  the  Pacha  of  Damascus  : hence  he  passes 
to  the  Holy  Land,  and  pitches  his  camp  between  the  Dead  Sec 
and  the  Mediterranean. — In  1S08,  he  is  resisted  by  the  Spa- 
niards in  the  south,  and  driven  beyond  the  Pyrennees ; he  is 


Constantine,  while  it  stopped  the  rage  of  persecution,  gave  but  little  help  to 
true  religion.  The  power  first  exercised  by  the  emperors  in  calling  and  influ- 
encing ecclesiastical  councils,  gradually  passed  into  the  hands  of  the  clergy  ; 
and  the  Bishop  and  church  ot  Rome  at  last  carried  it  to  an  enormous  length 
magnifying  themselves  above  every  god.] — Bagster. 

Ver.  37.  The  desire  of  women  has  been  usually  explained  of  the  desire  ol 
men  for  them  ; hut  we  think  unjustly.  Woman  is  the  desire  of  man,  (Ezek. 
xxiv.  16.)  hut  children  are  the  desire  of  women,  at  least  this  was  remarkably 
the  case  among  the  ancients,  Gen.  xxx.  1.  This  monster  had  no  regard  to  the 
desire  of  women. 

Ver.  33.  In  his  estate. —See  margin The  god  of  forces — Or  fortresses,  is 

the  favourite  idol  of  kings  and  heroes  ; but  the  Hebrew  reads,  Mauzzim,  (or 
Mahuzzim.)  which  is  supposed  to  signify  patron  gods,  or  ” protecting  powers 
which  some  apply  to  the  idolatry  of  Pagan,  and  others  to  Christian.  Romo, 
Wintle  renders  the  verse  betore  ns,  ” Yet  near  to  God  in  his  seat  will  he  hon- 
our Mahuzzim.  even  near  the  God  whom  liisfathers  knew  not,  will  he  do  hon- 
our,” &c.— ISaints  and  angels,  who  were  invocated  as  intercessors  and  pro- 
tectors; had  miracles  ascribed  to  them  ; their  relics  worshipped  ; and  their 
shrines  and  images  adorned  with  costly  offerings.  Bagster. 

Ver.  39.  Thus  shall  he  do  in  the  most  strong  holds.  &c. — Wintle,  “ And  he 
shall  provide  for  fortresses  of  Mahuzzim  together  with  God,  whom  he  will 
certainly  acknowledge.”  These  fortresses  Wintle  explains  of  the  shrines,  or 
temples,  of  the  Roman  saints. 


-CHAP.  XI.  tyranny  of  the  Homans, 

holpen  with  a little  help : but  many  shall 
cleave  to  them  with  flatteries. 

35  And  some  of  them  of  understanding  shall 
fall,  to  " try  0 them,  and  to  purge,  and  to  make 
them  white,  even  to  the  time  of  the  end  : be- 
cause it  is  yet  for  a time  p appointed. 

36  Tf  And  the  king  shall  do  according  to  his 
will;  and  ^he  shall  exalt  himself,  and  magnify 
himself  above  every  god,  and  shall  speak  mar- 
vellous things  against  the  God  of  gods,  and 
shall  prosper  till  the  indignation  be  accom- 
plished : for  that  that  is  determined  r shall  be 
done. 

37  Neither  shall  he  regard  the  God  of  his  fa- 
thers, nor  the  desire  of  women,  nor  regard  any 
god:  for  lie  shall  magnify  himself  above  * all. 

38  But  >in  his  “estate  shall  he  honour  the  god 
of ' forces  : and  a god  whom  his  fathers  knew 
not  shall  he  honour  with  gold,  and  silver,  and 
with  precious  stones,  and  w pleasant  things. 

39  Thus  shall  he  do  in  the  1 most  strongholds 
with  a strange  god,  whom  he  shall  acknow- 
ledge and  increase  with  glory : and  he  shall 
cause  them  to  rule  over  many,  and  shall  di- 
vide the  land  for  J gain. 


Nu.24  24. 

< Fulfilled, 
168,161). 

1 or,  rislo- 
nisheth. 
n or,  cause 
to  aiseemr 
bit. 


n 2Ch.32.31 
o or, by  them 
p Hal). 2. 3. 


c.9.27. 

2 Tli.2.4. 
as  for 
Ike  al- 

mighty. 

God , in 
his  scat 
he  shall 
honour. 


honour  a 
God,& c. 
l or,  stead. 
, hfiuz- 

Gocl'°r’ 

protec- 
tors; or, 
muni- 
tions. 
w things 
desired. 
Is.  44.9. 
x fortresses 
of  muni- 
tions 

y a price. 


Hcneral  resurrection  foretold.  DANIEL. — CHAP.  XII.  Daniel  is  informed  of  the  times. 


40  IT  And  at  the  time  of  the  end  shall  the 
king  of  the  south  push  at  him : and  the  king 
of  the  north  shall  come  against  him  like  z a 
whirlwind,  with  chariots,  and  with  horsemen, 
and  with  many  ships  ; and  he  shall  enter  into 
the  countries,  and  shall  overflow  and  pass 
over. 

41  He  shall  enter  also  into  the a glorious  b land, 
and  many  countries  shall  be  overthrown  : but 
these  shall  escape  out  of  his  hand,  even c Edom, 
and  Moab,  and  the  chief  of  the  children  of 
Ammon. 

42  He  shall  0 stretch  forth  his  hand  also  upon 
the  countries:  and  the  land  of  Egypt  shall  not 
escape. 

43  But  he  shall  have  power  over  the  treasures 
of  gold  and  of  silver,  and  over  all  the  precious 
things  of  Egypt : and  the  Libyans  and  the 
Ethiopians  shall  be  at  his  steps. 

44  But  tidings  out  of  the  east  and  out  of  the 
north  shall  trouble  him:  therefore  he  shall  go 
forth  with  great  fury  to  destroy,  and  utterly  to 
make  away  many. 

45  And  he  shall  plant  the  tabernacles  of  his 
palaces  between  the  seas  in  the  e glorious  holy 
mountain  ; yet  f he  shall  come  to  his  end,  and 
none  shall  help  him. 

CHAPTER  XII. 

- Michael  ahall  deliver  Ierael  from  their  troubles.  5 Daniel  is  informed  of  the  tinted. 

AND  at  that  time  shall  Michael  a stand  up, 
the  great  prince  which  standeth  for  the 
children  of  thy  people  : b and  there  shall  be 
a time  of  trouble,  such  as  never  was  since 
there  was  a nation  even  to  that  same  time : and 
at  that  time  c thy  people  shall  be  delivered, 
every  one  that  shall  be  found  written  d in  the 
book. 

2 And  many  of  them  that  sleep  in  the  dust 
of  the  earth  shall  awake,  some  to  everlasting 
' life,  and  some  to  f shame  and  everlasting  con- 
tempt. 

3 And  they  that  be  e wise  shall  *•  shine  as  the 


A.  M.  3470. 
B.  C.  534. 


i Zec.9.14. 


a land  of 
delight, or, 
ornament 

or, goodly 
land. 

b ver.  16,45. 

c Is.  11.14, 
15. 


d send 
forth. 


mountain 
of  delight 
of  holi- 


f 2Th5.a 

a c.  10. 13,21. 
Jude  9. 


b Mat.24.21 

c Je.30.7. 
Ro.  11.26. 


d Re.  13.8. 

e Mat25.46. 

f Is. 66. 24. 

g or,  teach- 
ers. 

h Mat.  13.43 


i 1 Co.  15. 41, 
42. 

j Re.10.4. 

k lip. 

1 or.  from 
above. 

m Re.l0.5..7 

n or,a  part. 

o Re.  22. 11. 

p to  set  up 
the  abo- 
mination. 


q or,  aulo- 
nisheth. 

r or,  and. 


brigntness  of  the  firmament  ; and  they  that 
turn  many  to  righteousness  as  the  stars  i for 
ever  and  ever. 

4 But  thou,  O Daniel,  shut  j up  the  words,  and 
seal  the  book,  even  to  the  time  of  the  end 
many  shall  run  to  and  fro,  and  knowledge 
shall  be  increased. 

5 If  Then  I Daniel  looked,  and,  behold,  there 
stood  other  two,  the  one  on  this  side  of  the 
kbank  of  the  river,  and  the  other  on  that  side 
of  the  bank  of  the  river. 

6 And  one  said  to  the  man  clothed  in  linen_ 
which  was  lupon  the  waters  of  the  river,  How 
long  shall  it.  be  to  the  end  of  these  wonders  ? 

7 And  I heard  the  man  clothed  in  linen,  which 
was  upon  the  waters  of  the  river,  when  he 
m held  up  his  right  hand  and  his  left  hand  unto 
heaven,  and  sware  by  him  that  liveth  for  ever 
that  it  shall  be  for  a time,  times,  and  " a half ; 
and  when  he  shall  have  accomplished  to  scat- 
ter the  power  of  the  holy  people,  all  these 
things  shall  be  finished. 

8 And  I heard,  but  I understood  not : then 
said  I,  O my  Lord,  what  shall  be  the  end  of 
these  things  ? 

9 And  he  said,  Go  thy  way,  Daniel:  for  the 
words  are  closed  up  and  sealed  till  the  time  of 
the  end. 

TO  Many  shall  be  purified,  and  made  white, 
and  tried  ; but  “the  wicked  shall  do  wickedly: 
and  none  of  the  wicked  shall  understand ; but 
the  wise  shall  understand. 

11  And  from  the  time  that  the  daily  sacrifice 
shall  be  taken  away,  and  p the  abomination 
that  'i  maketh  desolate  set  up,  there  shall  be  a 
thousand  two  hundred  and  ninety  days. 

12  Blessed  is  he  that  waiteth,  and  cometh  to 
the  thousand  three  hundred  and  five  and  thir- 
ty days. 

13  But  go  thou  thy  Avay  till  the  end  be:  r for 
thou  shaft  rest,  and  stand  in  thy  lot  at  the  end 
of  the  days. 


afterwards  attacked  by  Austria  on  the  south,  Russia  and  Ger- 
many on  the  north,  and  dies  in  exile  at  St.  Helena.— (See  the 
admirable  work  of  Rev.  Alexander  Keith,  Signs  of  the  Times, 
for  a view  of  this  and  other  prophecies.) 

Chap.  XII.  Ver.  1—13.  The  prophecies  summed  up  by  a 
reference,  to  the  resurrection  and  last  judgment. — We  have 
been  obliged  to  place  the  concluding  verses  of  the  preceding 
chapter  among  the  mysteries  which  yet  “remain  to  be  fulfil- 
led” in  the  latter  ages  : and  we  are  here  still  hurried  on  in  the 
vortex  of  Scripture  prophecy  to  the  second  coining  of  our  Lord, 
to  the  resurrection  of  the  dead,  and  to  the  day  of  judgment. 
Michael , the  prince,  is  generally  understood  to  be  the  Son  of 
God  himself,  who,  under  the  Old  Testament,  often  appeared  as 
captain  of  the  Lord’s  hosts,  and  of  his  people’s  salvation. 

The  first  verse  brings  us  to  the  eve  of  the  general  resurrec- 


tion and  final  judgment ; when  the  books  are  opened,  and  all 
found  written  in  the  book  of  life  (or  mercy)  shall  be  delivered. 
But  hark!  the  trumpet  sounds,  and  the  graves  are  opened! 
And  the  many,  the  multitudes  of  them  who  sleep  in  tne  dust 
of  the  earth,  are  awakened,  some  to  “ everlasting  life,  and 
some  to  everlasting  contempt  and  shame.”  But  the  discovery 
is  premature;  the  scene  is  instantly  closed : — the  words  are 
shut  up,  and  the  book  is  sealed.  One  important  fact,  how- 
ever, is  left  revealed  ; “Many  shall  run  to  and  fro,”  hither  and 
thither,  likecouriers  in  the  time  of  war,  and  “knowledge  shall  be 
increased  knowledge  of  the  most  important  kind,  the  know- 
ledge of  God’s  salvation.  Then,  those  who  are  wise  them- 
selves, shall  endeavour  to  enlighten  others ; to  “ turn  then, 
from  darkness  to  light,”  and  from  sin  to  righteousness;  a.nd 
those  who  are  thus  active,  whether  to  instruct  infants  at  homt, 


Ver.  40.  At  the  time  of  the  end  the  king  of  the  south,  &c.— In  the  time  of 
Antiochus,  the  south  meant  Egypt ; but  in  the  latter  days,  of  which  this  pas- 
sage speaka,  the  south  is  supposed  to  refer  to  the  Saracens,  and  the  north  to 
the  Turks.  Compare  Ezek.  cn.  xxxviii.  xxxix. 

Ver.  41.  Children  of  Ammon.— Inhabitants  of  Arabia  Petrasa. 

Ver.  42.  He— That  is,  the  Turk. 

Ver.  43.  At  his  steps— That  is,  ready  to  follow  his  commands. — Mede. 

Ver.  45.  Between  the  seas— That  is,  between  the  Dead  sea  and  the  Medi- 
terranean.  In  the  glorious  holy  mountain—'  Mount  of  delight  of  holi- 
ness.” Wintle. The  tabernacles  of  hit*  -palaces — That  is,  the  tents  of  his 

princes  and  generals. 

Chap.  XII.  Ver.  1.  Michael —Light foot,  Horsley,  Witsius,  Faber,  and 
many  othere,  apply  this  to  our  Saviour,  Christ ; but  Mede,  Warburton , and 
other  learned  men.  explain  it  of  a created  angel.  Preb.  Toionsend's  O.  T.  Arr. 
The  common  explanation  of  Michael  is,  “one  like  God,”  but  nothing  can  be 
argued  from  Hebrew  names.  Gabriel  signifies  “The  strong  God;”  Elijah, 

“ God  the  Lord  ;”  and  Elisha,  “ God  the  Saviour,”  &c. Such  as  never  was. 

—See  Matt.  xxiv.  21.  Rev.  xvi.  18. Written  in  the  book— That  is,  of  God’s 

remembrance.  See  Mai.  iii.  16.  Luke  x.  20,  &c.  Rev.  xx.  12. 

Ver.  2.  Many  of  them —Wintle,  “ Multitudes  that  sleep,”  &c.  Compare 
John  v.  28. 

Ver.  3.  They  that  be  wise—  See  margin. — The  same  word  as  used  chap.  xi. 
33.  “ Tliey  that  understand  shall  instruct  many.” 

Ver.  5.  Upon  the  bank — “ Lip,”  or  margin. 

Var.  6.  Upon  the  waters. — It  should  be  remembered  that  these  are  re- 
presented as  angelic,  or  aerial  beings,  who  could  walk  equally  well  on  water 
as  on  land. 

Ver.  7.  His  right  hand  and  left.—\\.  wa3  the  usual  form  of  swearing  to  lift 
up  f/ne  hand,  and  usually  the  right ; but  we  recollect  no  other  instance  of  lift- 
ing up  both  ; it  is  supposed  to  give  emphasis. For  a time  times , &c.— Mr. 

Wintle  has  shown,  that  both  the  New  Testament  and  classic  writers  use 
times  (or  seasons)  for  years : so  we  sometimes  say,  so  many  summers,  or 
•vinters.  These  years  usually  consisted  of  360  days,  prophetically  used  for 
118 


years.  Thus  three  years  and  a half,  or  1260  days,  will  stand  for  so  many  years, 

as  in  verses  11  and  12.  (See  note,  chap.  vii.  ver.  25.) When  he  shall  have 

accomplished  to  scatter,  &c.—  Wintle  reads,  (and  Boothroyd  to  the  same 
effect,)  “ And  after  the  accomplishment  of  ihe  dispersions  of  the  holy  people, 
(i.  e.  Israel,)  all  these  things  shall  he  fulfilled.”  This  is  the  same  period,  it 
should  be  recollected,  which  is  ascribed  to  “ the  little  horn,”  the  Roman  An- 
tichrist, in  chap.  vii.  25. 

Ver.  11.  And  the  abomination  — [Probably  Mohammedanism,  whichsprang 
up  in  power  the  same  year  as  the  papal,  A.  D.  606  ; and  1290  years  from  that 
time  will  be  A.  D.  1896,  and  1335  years,  A.  D.  1941.1 —Bagster. One  thou- 

sand two  hundred  and  ninety  days.— This  again  is  the  same  period,  differently 
expressed  ; for  three  years  anu  a half,  of  360  days  each,  make  just  1260  days.  As 
the  prophecies  of  these  two  la9t  chapters  refer  chiefly  to  the  Eastern  empire, 
while  the  lilt. e horn,  chap.  vii.  refers  evidently  to  the  west,  commentators  have 
distinguished  between  the  east  and  western  Antichrist,  referring  the  former  to 
Mahomet,  and  the  latter  to  the  Pope,  both  having  arisen  about  the  same  time ; 
that  is,  the  western  Antichrist  assumed  his  temporal  authority,  which  mad 
him  a prophetic  beast,  in  606,  and  Mahomet,  according  to  Prideaujc,  in  the 
same  year  began  the  forgery  of  his  Koran.  If  we  date  1260  years  from  this 
period  (as  does  Bp.  Newton  and  most  modern  commentators,)  it  will  bring  us 
to  A.  D.  1866,  toward  the  close  of  the  present  century,  by  which  time  many  ex- 
pect, and  more  hope,  that  both  Popery  and  Mahometanism  will  be  overthrown. 
If  we  date  the  1290  days  in  this  chapter  from  the  same  period,  it  will  bring  us 
to  very  near  the  close  of  the  present  century,  when  we  hope  the  ruins  of  both 
establishments  may  be  cleared  away  ; perhaps  also  the  Jews  converted,  and 
return  to  their  own  land  ; and  the  blessed  period  alluded  to  in  ver.  12,  may  be 
the  eve  of  the  Millennium,  which  is  generally  expected  to  commence  with  the 
7000th  year  of  the  world,  as  we  shall  have  farther  occasion  to  remark.  As  to 
the  2300  days  in  chap.  viii.  14.  we  have  remarked  above  (see  note  there,)  they 
may  probably  be  literally  intended  : but  since  men  so  great  as  Sir  Isaac  and 
Bp.  Newton  have  reckoned  them  as  prophetic  years,  they  may  possibly  ter- 
minate with  some  of  the  other  periods.  However,  we  have  no  disposition  t«» 
prognosticate  • “ Blessed  * he  that  waiteth  !” 


dud's  judgment  on  Israel , HOSEA.— 

or  Pagans  abroad,  shall  shine  with  the  splendour  of  the  firma- 
ment, and  as  the  stars,  for  ever.  Here  is  certainly  the  best  en- 
cour  gement  to  ministerial  and  missionary  exertions,  for  what- 
ever may  be  the  labours  and  trials  of  such  on  earth,  “great  is 
their  reward  in  heaven.” 

These  things  “ ihe  angels  desire  to  look  into,”  (l  Peter  i.  12,) 
and  therefore,  while  they  were  walking  on  either  side  the  river, 
one  asked  the  recording  angel,  How  long  shall  it  be  to  the  end 
of  these  wonders  ? The  answer  is  still  clothed  in  mystical  lan- 
guage: “ For  a time,  times,  and  half  a time,”  at  the  end  of 
which,  all  these  things  shall  be  fulfilled. 

On  the  numbers  here  given  in  the  Uth  and  12th  verses,  Dr. 
Uootiiroyd  thus  remarks:  “Here  is  a fixed  point  at  which  to 
begin  our  calculation  ; but  it  is  still  difficult  to  determine  when 
this  period  commenced.  The  taking  away  the  daily  sacrifice, 
and  setting  up  the  abomination  of  desolation,  may  be  applied 
to  various  similar  events.  The  profanation  of  the  temple  by 

CONCLUDING  REMARKS  C 

Daniel,  as  a writer,  is  simple,  yet  pure  and  correct,  whether  he  writes  He- 
brew or  Chaldee  ; and  is  so  conscientious,  that  he  relates  the  very  words  of  the 
persons  whom  he  introduces  as  speaking.  Though  his  style  is  not  so  lofty  and 
figurative  as  that  of  the  other  prophets,  it  is  more  suitable  to  his  subject,  being 
clear  and  concise  ; his  narratives  and  descriptions  are  simple  and  natural  ; and, 
in  short,  he  writes  more  like  a historian  than  a prophet.  His  predictions  are  the 
most  extraordinary  and  comprehensive  of  all  that  are  found  in  the  prophetical 
writings,  for  they  include  the  general  history  of  the  world,  as  well  as  that  of  the 
church  of  God  under  the  Jewish  and  Christian  dispensations,  from  the  period 
in  which  he  lived  to  the  final  consummation  of  all  things  ; and  he  alone,  of 
all  the  prophets,  foretold  the  exact  time  when  the  Messiah  should  appear  and 
finish  the  great  work  of  human  redemption.  At  the  same  time  his  prophecies 
are  so  minute  and  circumstantial,  especially  concerning  the  kingdoms  of  Egypt 
and  Syria,  from  the  death  of  Alexander  to  the  time  oF  Antiochus  Epiphanes, 


-CHAP.  1.  Jor  spiritual  u nor t loin. 

Epiphanes  ih  said  to  be  this  setting  up,  (1  Mac.  i.  54,)  and  our 
Lord  applies  it  to  the  destruction  of  the  temple  by  the  Ro- 
mans. (Matt.  xxiv.  15.)  Some  date  it  from  tne  rise  of  Anti 
clirist,  and  suppose  ihe  30  years  more  respected  the  period 
when  the  Jews  will  be  converted,  and  the  latter  45,  the  time 
when  the  fulness  of  the  Gentiles  shall  be  brought  in.” 

But  if  Daniel  heard  and  understood  not,  we  surely  need  not 
blush  to  own  our  ignorance.  Two  things,  however,  are  per- 
fectly  clear : l.  That  the  end  of  all  the  changes  and  revolu- 
tions in  the  world,  is  the  purification  of  the  church  from  error 
and  from  sin  ; and,  2.  That  at  the  final  close  of  a1!  these  trans- 
actions, every  good  man  will  have  an  honourable  lot  assigned 
to  him  among  those  that  are  redeemed  and  purified.  In  the 
mean  time,  it  is  our  duty  to  be  diligent  in  studying  the  Scrip- 
tures, and  active  in  promoting  the  great  ends  of  providence, 
as  there  revealed,  but  not  too  curious  to  prv  between  the  sacred 
leaves  which  God  has  “closed  and  sealed.” 

N THE  BOOK  OF  DANIEL. 

that,  as  Ep.  Newton  remarks,  “ there  is  not  so  complete  and  regular  a senes 
of  their  kings,  there  is  not  so  concise  and  comprehensive  un  account  of  theii 
alfairs,  to  be  lound  in  any  author  of  those  times  The  prophecy  is  really  more 
perfect  titan  any  history.  No  one  historian  iiath  related  so  many  circumstances, 
and  in  such  exact  order  of  time,  as  the  prophet  hath  foretold  them  : so  that  it 
was  necessary  to  have  recourse  to  several  authors.  Greek  and  Roman,  Jewish 
and  Christian,  to  collect  here  something  from  one.  and  to  collect  there  some 
thing  from  another,  for  the  better  explaining  the  great  variety  of  particulars 
contained  in  this  prophecy.  It  was  the  circumstantial  fulfilment  of  these  pre- 
dictions which  induced  Porphyry  to  maintain  that  they  were  written  in  the  time 
of  Antiochus  Epiphanes,  alter  the  events  to  which  they  refer  had  occurred  ; 
though  the  book  of  Daniel  had  been  translated  into  Greek  one  hundred  years 
before  Antiochus  ; was  particularly  commended  by  Josephus ; and  is  frequently 
cited  and  appealed  to  in  the  Targums  and  Talmuds,  and  other  Jewish  writings 


THE  BOOK  OF  HOSE  A. 


Of  Hosea  the  prophet,  we  have  no  certain  information,  except  what  he 
himself  furnishes  us  with— that  he  was  the  son  of  Beeri,  and  prophesied  in 
the  reigns  of  Uzziah,  Jotham,  Ahaz,  and  Hezekiah,  kings  of  Judah,  and  of 
Jeroboam  II.  king  of  Israel,  probably  from  about  A.  M.  3219.  B C.  735.  to 
A.  M.  3279.  B.  C.  725.  being  a period  of  60  years.  It  is  probable  that  be  was 
an  Israelite,  and  lived  in  the  kingdom  of  Samaria,  or  the  ten  tribes.  Eptvha- 
nius  says,  that  he  was  a native  of  Belemoth  in  the  tribe  of  Issachar ; and  the 
Rabbins  say,  that  Bura,  who  is  mentioned  in  the  Chronicles,  was  bis  father, 
und  was  prince  of  the  tribe  of  Reuben  when  Tiglalh-pileser  carried  some  of 
the  tribes  of  Israel  captive : if  so.  Hosea  must  have  been  of  the  tribe  of  Reu- 
ben ; and  probably  a native  of  Baalmeon,  east  of  Jordan.  Jerome  and  others 
believe  him  to  be  the  oldest  prophet  whose  writing-  are  in  our  possession  ; and 
that  he  witnessed  not  only  the  first  captivity  by  Tiglalh-pileser,  but  ulso  the 
extinction  of  the  kingdom  of  Israel  by  Shalmaneser.  “ His  prophecies  are 
chiefly  (but  by  no  means  exclusively)  directed  to  the  ten  tribes,  before  their 
captivity,  reproving  them  for  their  sins,  exhorting  them  to  repentance,  and 
threatening  them  with  destruction,  in  case  of  impenitence  ; but  comforting 
the  pious  with  the  promise  of  the  Messiah,  and  of  the  happy  state  of  the 
church  in  the  latter  days.  His  style  is  so  u!>nmt,  sententious,  and  concise, 
that  it  borders  sometimes  on  obscurity.  And  now  should  it  not,  when  the 
subjects  of  60  years’  prophecy  are  condensed  inio  a few  pajres  ? But  it  is,  in 
manyplacps,  moving  and  pathetic,  and,  not  seldom,  beautiful  and  sublime. 
Hosea  is  a bold  reprover,  not  only  of  the  vices  of  the  ueople,  but  also  of  their 
kings,  princes,  and  priests.  Like  most  other  of  the  Hebrew  prophets,  how- 
ever, he  tempers  his  denunciations  of  vengeance  with  promises  of  mercy  ■, 
and  the  transitions  from  the  one  to  the  other,  are  often  sudden  and  unexpec* 
ed.  ” Dr.  John  Sm  ith. 


Through  all  the  minor  Prophets,  we  shall  pay  constant  attention  to  Arch- 
bishop Newcome;  and  upon  this  prophet  in  particular  to  Bishop  Horsley. 
who  is  one  of  its  latest  and  ablest  critics  and  commentators.  The  book  is 
poetically  rendered  by  all  the  modern  translators,  and  the  poetry  is  of  the, 
most  ancient  cast : “ pointed,  energetic,  and  concise,”  says  Bishop  Lowth. 

Before  we  enter  upon  our  exposition,  we  may  here  briefly  consider  a question 
which  will  necessarily  meet  us  in  the  very  entrance  of  the  book  : “ "Was  Ho 
sea  directed  to,  and  did  he  really,  marry  a wife  of  whoredom?  or  is  this  only 
to  be  considered  a9  a vision,  as  some  think,  or  a parable,  as  others  ?”  Arch- 
bishop Newcome  seems  to  consider  it  as  a fact,  and  Bishop  Horsley  is  most 
decidedly  of  that  opinion.  We  confess  that  we  are  not  fond  of  resolving  all 
the  prophetic  actions  into  mere  visionary  transactions,  nor  do  we  see  any  ne- 
cessity for  so  doing  in  the  present  instance.  The  Prophet  is  not  ordered  to 
commit  either  adultery  or  fornication,  but  to  marry;  nor  does  it  appear  that 
the  woman  persevered  in  her  criminality.  The  fact  seems  to  us,  that  she  had 
been  previously  married,  during  which  connexion  she  had  been  criminal  with 
another  man  ; and  actually  had,  at  this  time,  children  living  with  her,  who 
had  been  bom  in  adultery.  This  woman,  who  had  been  an  adulteress,  and 
these  children  of  adultery,  he  is  commanded  to  receive  into  his  family ; but 
there  is  no  intimation  of  her  being  false  to  him;  and  a change  of  character 
may,  we  think,  fairly  be  presumed.  It  may  be  said  to  have  been  an  unseemly 
connexion  ; but  the  divine  command  justifies  it;  and  all  who  knew  of  the 
Prophet’s  conduct  would,  of  course,  know  the  reason  of  it,  and  the  authority 
on  which  he  acted.  Bishop  Horsley  is.  indeed,  of  opinion,  that  she  was  also 
unfaithful  to  the  Prophet  afterwards,  which  made  her  the  more  correct  type  ot 
the  Jewish  Church.  Of  this,  however,  we  see  no  necessity,  since  the  object 
was  to  teach  them,  not  to  practice,  but  to  abhor  idolatry. 


CHAPTER  I. 

1 Ilosea,  lo  show  God’s  judgment  for  spiritual  whoredom,  tnkeih  Gumer.  4 and  hath  by 
herJeireel,  6 Lo-ruhamah,  8 and  Lo-ammi.  10  The  restoration  of  Judah  and  Israel. 

^PHE  word  of  the  Lord  that  came  unto  a Ho- 
sea,  theson  of  Beeri,  in  the  daysof  Uzziah, 
Jotham.  Ahaz,  and  Hezekiah,  kings  of  Judah, 
and  in  the  days  of  Jeroboam  the  son  of  Joash, 
king  of  Israel. 

2  f The  beginning  of  the  word  of  the  Lord 
by  Hosea.  And  the  Lord  said  to  Hosea,  Go, 
take  b unto  thee  a wife  of  whoredoms  and 
children  of  whoredoms:  for  c the  land  hath 
committed  great  whoredom,  departing  from 
the  Lord. 


A M.  cir. 
3219. 

U.  i \ cir.  - 
785. 


a Ro.9.25. 
Osee. 


b c.3.1. 

c De.31.16. 
Eze.16.23. 


d visit 

e 2 Ki.IO.  11. 
15. 10, 5c  c. 


3 So  he  went  and  took  Gomer  the  daugh- 
ter of  Diblaim  ; which  conceived,  and  bare 
him  a son. 

4 And  the  Lord  said  unto  him,  Call  his  name 
Jezreel ; for  yet  a little  while,  and  I will  d avenge 
the  blood  of  c Jezreel  upon  the  house  of  Jehu, 
and  will  cause  to  cease  the  kingdom  of  the 
house  of  Israel. 

5 And  it  shall  come  to  pass  at  that  day,  that 
I will  break  the  bow  of  Israel  in  the  valley  ot 
Jezreel. 

6 Tf  And  she  conceived  again,  and  bare  a 
daughter.  And  God  said  unto  him,  Call  hei 


Chap.  I.  Ver.  1 — 11.  The  Prophet  commanded  to  marry 
an  adulteress,  that  he  might  have  children  hy  her , affording 
figurative  instruction.— Under  the  figure  of  a xvife  proving 
false  to  her  marriage  vows,  and  bearing  children  likely  to  fol- 
low her  example,  the  prophet  represents  the  shameful  idolatry 
of  Israel,  which  provoked  God  to  cast  them  off.  The  whole 
passage  contains  information  by  action,  instead  of  words.  The 
Lord  had  been  a husband  unto  Israel,  and  they  owed  him  the 


Chap.  I.  Ver.  2.  Great  ichoredom. — That  is,  idolatry.  See  Dent.  xxxi.  16. 

Ver.  2.  Wife  of  whoredoms.— [Thai  is,  says  Archbishop  Neiocoine,  a wife 
from  amony  the  Israelites,  who  were  remarkable  for  spiritual  fornication  or 
dolatry.  Others  think  that  the  prophet’s  wife  bore  a good  character  when  he 
married  her,  hut  afterwards  became  “a  wife  of  whoredoms,”  and  brought 
hor  children  under  the  suspicion  of  being  “ children  of  who  edoms.”  See  in- 
troduction. ] — Bagster. 

Ver.  4.  And  the  Lord  said  ....  Call  his  name  Jezreel. — This  name  is 
differently  interpreted  ; cither,  “ the  seed  of  God,”  (which  is  ad  jpterl  l.y  Bishop 
Horsley,)  or,  God  will  sow.”  which  is  ra»fenvJ  l\v  Dr.  Boo"h>  r,,ni  :i<  m«-a* •- 
ing  that  God  would  scatter  Israel  ov  r all  the  < irtl.  ^ covers  attc.s  seed 
938 


fidelity  of  a wife  to  a tender  husband ; instead  of  this,  how- 
ever. they  had  long  addicted  themselves  to  spiritual  fornication, 
or  idolatry.  The  names  here  given  to  the  Prophet’s  children, 
are  all  emblematical.  The  first  is  intended  to  put  Israel  in 
mind  of  their  unrepented  guilt,  and  the  acts  of  cruelty  com- 
mitted in  their  palace  of  Jezreel.  (l  Kings  xxi.  1.)  The  second 
and  third,  signifying  “ Not  finding  mercy,”  and  “Not  my 
people,”  denote  tnat,  in  consequence  of  their  guilt,  they  were 


See  chap.  ii.  23.— [God  will  disperse,  as  seed  is  when  sown  ; probably  inti 
mating  also  the  speedy  dispersion  of  Israel  by  Shalmaneser.]— Bagster. — 

1 toil l avenge  the  blood  of  Jezreel—  Not  the  death  of  Jezebel  in  Jezreel,  foi 

he  was  commanded  to  destroy  the  house  of  Ahab,  (2  Kings  ix.  7—10.)  but  bis 
cruelty  in  other  instances,  while  residing  at  his  palace  at  Jezreel.  (1  Kings  xxi.) 
Newcome.  Indeed  blood  seemed  to  be  the  delight  of  Jehu  ; and  did  he  not  go 
beyond  bis  commission.  2 Kings  x.  11 — 14? And  will  cause  to  cease. — See 

2 Kings  xv.  8—12.  29. 

Ver  Break  the  boio— That  is.  the  military  strength.  It  is  supposed,  eithei 

thal  King  Zecliariah  died  in  this  valley,  (Jezreel,)  or  t1  at  some  signal  defeat 

w as  here  siisfnined. 


Idolatry  of  the  people. 


HOSE  A. — CHAP.  ll.  GotVs  promises  of  reconciliation. 


name  f Lo-ruhamah  : for  « I will  h no  more 
have  mercy  upon  the  house  of  Israel ; i but  I 
will  utterly  take  them  away. 

7 But  I will  have  mercy  upon  the  house  of 
j Judah,  and  will  save  them  by  the  Lord  their 
1 God,  and  will  not  save  them  by  bow,  nor  by 
sword,  nor  by  battle, by  horses, nor  by  horsemen. 

8 T[  Now  when  she  had  weaned  Lo-ruhamah, 
she  conceived,  and  bare  a son. 

9 Then  said  God,  Call  his  name  i Lo-ammi : 
for  ye  are  not  my  people,  and  I will  not  be 
your  God. 

10  H Yet  the  number  of  the  children  of  Israel 
shall  be  as  the  sand  of  the  sea,  which  cannot 
be  measured  nor  numbered ; and  m it  shall  come 
to  pass,  that n in  the  place  where  it  was  said 
unto  them,  Ye  are  not  0 my  people,  there  it  shall 
be  said  unto  them,  Ye  are  the  sons  p of  the 
living  God. 

1 1 Then  « shall  the  children  of  Judah  and  the 
children  of  Israel  be  gathered  together,  and 
appoint  themselves  one  head,  and  they  shall 
come  up  out  of  the  land  : for  great  shall  be 
the  day  of  Jezreel. 

CHAPTER  II. 

I The  idolatry  of  the  people.  S God’s  judgments  against  them.  1-1  His  promises  of 
reconciliation  with  them. 

SAY  ye  unto  your  brethren,  “ Ammi;  and 
to  your  sisters,  b Ruhamah. 

2  Plead  with  your  mother,  plead  : for  she  is 
not  my  wife,  neither  am  1 her  husband:  let 
her  therefore  put  away  her  whoredoms  c out 
of  her  sight,  and  her  adulteries  from  between 
her  breasts ; 

3  Lest  I strip  d her  naked,  and  set  her  as  in 
the  day  that  she  was  born,  and  make  her  as  a 
e wilderness,  and  set  her  like  a dry  land,  and 
slay  her  with  r thirst. 

4  And  I will  not  have  mercy  upon  her  child- 
ren; for  they  be  the  children  of  whoredoms. 
5 For  their  mother  hath  played  the  s harlot : 
she  that  conceived  them  hath  done  shamefully : 
for  she  said,  I will  go  after  my  lovers,  that  give 
h me  my  bread  and  my  water,  my  wool  and  my 
flax,  mine  oil  and  my  ‘ drink. 

6  Therefore,  behold,  1 will  hedge  j up  thy 
way  with  thorns,  and  k make  a wall,  that  she 
shall  not  find  her  paths. 

7  And  she  shall  follow  after  her  lovers,  but 


A.  M.  cir. 
3219. 

B.  C.  clr. 
785. 


f That  is, 
not  hav- 
ing ob- 
tained, 
mercy. 
g2  Ki.17.0, 
23. 

h not  add 
any  more 
to. 


i or,  that  I 
should 
altogether 
; pardon 
them. 

j Ia.c.36,37. 
k Zec.4.6. 

1 That  is, 
not  my 
people. 
mRo.9.25,2G 
n or,  in- 
stead of 
that. 

0 c.2.23. 

1 Pe.2.10. 
p Jn.1.12. 
q Is.  11.12, 
13. 

Je.3.18. 

Eze.37.16 

..24. 

a That  is, 
my  people . 
b That  is, 
having 
obtained 
mercy. 
c Eze.  16.25, 
&c. 

d Je.  13.22, 
2S. 

e Eze.  19. 13. 
f Am. 8.11, 
13. 

g Is.  1.21. 

Je.3. 1..9. 
h Je.44.17. 

1 drinks. 

j Job  19.8. 

La.3.7,9. 
k wall  a 
wall. 


1 Lu. 15.18. 
rn  new  wine. 
n or,  where- 
with they 
made. 
c.8  4. 

0 or,  take 
away. 

p folly , or, 
villany. 
q make  de- 
solate, 
r Is.5.5,6. 
s Eze. 20.35. 

1 to  her 
heart , or, 
friendly. 

u Jos.  7 26. 

Is.  65. 10. 
v That  is, 
my  hus- 
band. 
w That  is. 

my  lord. 
x Zee.  13.2. 
y Zec.9.10. 
z Is. 54. 5. 


she  shall  not  overtake  them  ; and  she  shall 
seek  them,  but  shall  not  find  them  : then  > shall 
she  say,  I will  go  and  return  to  my  first  hus- 
band ; for  then  was  it  better  with  me  than  now. 

8 For  she  did  not  know  that  I gave  her  corn, 
and  m wine,  and  oil,  and  multiplied  her  silver 
and  gold,  n which  they  prepared  for  Baal. 

9 1 herefore  will  I return,  and  take  away  my 
corn  in  the  time  thereof,  and  my  wine  in  the 
season  thereof,  and  will  0 recover  my  wool 
and  my  flax  given  to  cover  her  nakedness. 

10  And  now  will  I discover  her  p lewdness  in 
the  sight  of  her  lovers,  and  none  shall  deliver 
her  out  of  my  hand. 

11  I will  also  cause  all  her  mirth  to  cease, 
her  feast  days,  her  new  moons,  and  her  sab- 
baths, and  all  her  solemn  feasts. 

12  And  I will  * destroy  her  vines  and  her  fig 
trees,  whereof  she  hath  said,  These  are  my 
rewards  that  my  lovers  have  given  me:  and 
r I will  make  them  a forest,  and  the  beasts  of 
the  field  shall  eat  them. 

13  And  I will  visit  upon  her  the  days  of  Baa- 
lim, wherein  she  burned  incense  to  them,  and 
she  decked  herself  with  her  ear-rings  and  her 
jewels,  and  she  went  after  her  lovers,  and  for 
gat  me,  saith  the  Lord. 

14  If  Therefore,  behold,  I will  allure  her,  and 
8 bring  her  into  the  wilderness,  and  speak 
1 comfortably  unto  her. 

15  And  I will  give  her  her  vineyards  from 
thence,  and  the  valley  u of  Achor  for  a door 
of  hope : and  she  shall  sing  there,  as  in  the 
days  of  her  youth,  and  as  in  the  day  when 
she  came  up  out  of  the  land  of  Egypt. 

16  And  it  shall  be  at  that  day,  saith  the  Lord, 
that  thou  shalt  call  me  v Ishi ; and  shalt  call 
me  no  more  'v  Baali. 

17  For  I will  take  away  * the  names  of  Baa- 
lim out  of  her  mouth,  and  they  shall  no  more 
be  remembered  by  their  name. 

18  And  in  that  day  will  I make  a covenant 
for  them  with  the  beasts  of  the  field,  and  with 
the  fowls  of  heaven,  and  with  the  creeping 
things  of  the  ground  : and  v I will  break  the 
bow  and  the  sword  and  the  battle  out  of  the 
earth,  and  will  make  them  to  lie  down  safely. 

19  And  I will  betroth  2 thee  unto  me  for  ever  ; 


to  be  rejected  and  disowned  by  God.  He  promises,  however, 
to  repair  the  loss  to  his  church,  by  calling  in  the  Gentiles,  and 
by  uniting  Israel  and  Judah  under  one  head,  the  Messiah,  in 
the  latter  days,  when  they  shall  again  become  “ God’s  people,” 
and  again  “ find  mercy.”  (Chap.  ii.  1.) 

Bishop  Horsley  finds,  in  the  names  of  the  Prophet’s  three 
children,  the  different  characters  in  Israel;  but  we  conceive 
the  meaning  to  be,  that  though  God  scattered  his  pepple  over 
all  the  earth,  and  for  a time  rejected  them  from  his  visible 
church,  it  should  in  the  end  appear  that  they  were  not  “as 
water  spilt  on  the  earth,  which  cannot  be  gathered  up  again,” 
(2  Sam.  xix.  14;)  but  a3  seed  scattered  over  a field,  which, 
though  long  concealed,  shall  at  length  spring  forth  again  — 
“for  great  shall  be  the  day  of  Jezreel:”  that  ts,  abundant  shall 
be  the  harvest  of  their  return.  (Compare  ver.  10.  with  Rom. 
Lx.  27,  28.) 

Chap.  II.  Ver.  1 — 23.  Israel’s  idolatries  reproved,  and 


Ver.  6.  But  I will  utterly.— Newcome,  "surely;”  Hebrew,  “Taking,  1 
will  take  them  away.” 

Ver.  7.  Sot  save  than  by  bow,  &c.— See  2 Kings  xix.  35. 

Ver.  10.  Yet  the  number.  &c. — See  Rom.  ix.  27,  28. 

Ver.  11.  Children,  &c.  be  gathered.— [This  seems  to  refer  to  the  future 
conversion  and  restoration  of  the  Jews  and  Israelites,  under  one  Head,  Jesus 

Christ ; so  that  there  shall  be  one  flock  and  one  shepherd. Day  of  Jezreel. 

--[An  allusion  to  the  word  Jezreel.  God,  who  sowed  them  among  the  nations 
in  his  wrath,  shall  reap  and  gather  them  in  his  mercy.  See  chap.  ii.  22,23.  ]-— B. 

Chap,  It-  Ver.  2.  She  is  not  my  wife— That  is,  “ Israel  has  forfeited  all 
claims  to  my  protection  yet  her  children  are  directed  to  plead  and  to  remon- 
strate with  her,  in  the  hope  of  pardon,  notwithstanding  she  had  attributed  to 
her  idols  all  the  blessings  of  Jehovah’s  providence. 

Ver.  3.  Lest  I strip  her.— See  notes  on  Isa.  iii.  17.  Jer.  xiii.  26. 

Ver.  4.  Children  of  whoredoms. — [They  are  all  idolaters  ; and  have  been 
consecrated  to  idols,  whose  marks  they  hear. ]— Boaster. 

Ver.  8.  And  multiplied,  &c. — That  is,  when  Goa  gave  them  gold  and  silver, 
they  made,  or  dressed,  their  idols  with  it. 

Ver.  13.  The  days  of  Baalim— That  is,  when  they  worshipped  Baal 

Ver.  15.  The  valley  of  Achor.  &c. — This  seems  a common  proverbial  ex- 


pardon  promised. — The  prophet  having  contemplated  the  re- 
conciliation which  was  to  take  place  in  the  future  age,  exhorts 
his  people  to  speak  and  to  act  as  became  those  who  obtained 
mercy  of  God,  and  to  remonstrate  strongly  against  the  conduct 
of  their  mother,  (Samaria,)  whose  captivity  is  threatened  on 
account  of  her  forsaking  the  Lord,  and  ascribing  her  prosperity 
to  idols.  As  an  amplification  of  this  threatening,  the  Prophet 
enumerates  a series  of  afflictions  which  were  to  Befall  her,  till 
she  should  be  brought  to  a sense  of  her  duty  to  God,  and  of 
her  folly  in  seeking  after  idols,  and  falsely  ascribing  to  them 
the  blessings  of  providence.  After  these  corrections,  howevc-r, 
God  promises  to  conduct  his  people  safely  to  their  own  land ; 
leading  them  as  through  the  desert  of  old,  till  they  should  enter 
the  valley  of  Achor,  which  was  (as  it  were)  the  door  of  hope 
to  the  land  of  promise.  (See  note.)  He  farther  engages  to 
deal  with  them  as  a tender  husband,  and  not  as  a severe  mas- 
ter, as  were  the  idols  which  they  worshipped.  The  rest  of  the 


pression.  “ The  vale  of  Achor,  though  a scene  of  trouble  and  distress,  was  a 
door  of  hope  to  the  Israelites  under  Joshua  ; ....  for  from  this  time  Joshua 
drove  on  his  conquests  with  uninterrupted  success.”  Bishop  Horsley.  Achor 
means  trouble ; valley  of  trouble,  from  the  double  trouble  expressed  by  Jo- 
shua to  Achan.  “Why  hast  thou  troubled  us?  The  Lord  shall  trouble  thee 

this  day.” Door  of  hope. — The  cause  of  God’s  wrath  was  there  removed. 

By  reason  of  Achan’s  sin,  the  Israelites  were  defeated  in  battle,  and  despair 
took  possession  of  their  minds.  But  from  the  hour  they  stoned  him,  hone  was 
kindled,  and  they  were  prosperous.  Discipline  is  a door  of  hope  to  the  church  : 
for  where  has  it  been  honoured  and  the  blessing  been  withheld.  Many  re- 
vivals have  commenced  when  the  church  were  engaged  in  discipline. 

Ver.  16.  Baali— “ My  lord,”  or  master : they  should  regard  him  as  a Inend, 
and  not  a tyrant,  as  they  had  been  used  to  speak  of  him.  “ The  very  name, 
though  capable  of  a good  sense,  should  be  avoided  by  them,  because  it  was 
also  the  name  of  false  gods.”  Newcome. 

Ver.  17.  Baalim  signifies  “Lords,”  or  masters,  in  the  plural. 

Ver.  18.  A covenant  with  the  beasts.— See  Job  v.  23.  ‘With  all  the  crea- 
tures that  might  either  serve  or  hurt  them.  It  is  a full  and  gracious  promise 
of  abundance  of  peace,  safety,  and  love,  among  all  throughout  the  ere  it  ion, 

for  the  comfort  of  God’s  people.”  Pool. Break  the  bow.  -Isa.  n.  4 

939 


The  desolation  of  Israel.  HOSE  A. --CHAP.  III.,  IV.  God's  judgments  against  sin. 


yea,  I will  betroth  thee  unto  mein  » righteous- 
ness, and  in  judgment,  and  in  loving-kindness, 
and  in  mercies. 

20  I will  even  betroth  thee  unto  me  in  faith- 
fulness: and  thou  shalt  know  the  Lord. 

21  And  it  shall  come  to  pass  in  that  day,  I 
will  hear,  saith  the  Lord,  I will  hear  the  hea- 
vens, and  they  shall  hear  the  earth  ; 

22  And  the  earth  shall  hear  the  corn,  and  the 
wine,  and  the  oil ; and  they  shall  hear  Jezreel. 

23  And  I will  sow  her  unto  me  in  the  earth  ; 
and  b I will  have  mercy  upon  her  that  had  not 
obtained  mercy  ; and  I will  say  to  them  which 
were  not  my  people,  Thou  art  cmy  people; 
and  they  shall  say,  Thou  art  my  God. 

CHAPTER  III. 

I By  the  expiation  of  an  adulteress,  4 is  showed  the  desolation  of  Israel  before  their 
restoration. 

THEN  said  the  Lord  unto  irm,  a Go  yet,  love 
a woman  beloved  of  her  friend,  yet  an 
b adulteress,  according  to  the  love  of  the  Lord 
toward  the  children  of  Israel,  who  look  to 
other  gods,  and  love  flagons  of  c wine. 

2 So  I bought  her  to  me  for  fifteen  pieces  of 
silver,  and  for  a homer  of  barley,  and  a d half 
homer  of  barley  : 

3 And  I said  unto  her,  Thou  shalt  abide  for 
me  many  days ; thou  shalt  not  play  the  har- 
lot, and  thou  shalt  not  be  for  another  man  : so 
will  I also  be  for  thee. 

4 For  the  children  of  Israel  shall  abide  many 
days  without  ' a king,  and  without  a prince, 
and  without  a sacrifice,  and  without  f an 
image,  and  without  an  ephod,  and  without 
teraphim : 

5 Afterward  shall  the  children  of  Israel  re- 
turn, and  seek  e the  Lord  their  God,  and  David 
h their  king;  and  shall  fear  the  Lord  and  his 
goodness  in  the  latter  '<  days. 

CHAPTER  IV. 

1 0 .d’s  Judgments  against  the  sins  of  the  people,  6 and  of  the  priests,  12  and  aguiust 
their  idolatry.  15  Judah  is  exhorted  to  take  warning  by  Israel’s  calamity. 

HEAR  the  word  of  the  Lord,  ye  children  of 
Israel : for  the  Lord  hath  a a controversy 


A.  M.  clr. 

3*219. 

B.  C.  cir. 
785. 


a Ep.5.23.. 
27. 

b c.1.6. 
c 1 Pe.2.10. 
a c.1.2. 
b Je.3.1,20. 
c grapes. 
d letheeh. 
e Je.  15.4,5. 
c.10.3. 


f a stand- 
ing, or, 
statue,  or, 
pillar. 

Is.  19. 19, 
20. 


g c.5.15. 
h Je.30.9. 
Eze.34.23, 
24. 


i Is.2.2,3. 

A.  M. 
cir.  ?224. 

B.  C. 
cir.  780. 


a Mi. 6.2. 


b Je.4.22,28. 

c Is.59.7. 

d bloods. 

e Am. 5. 16. 

f Zep.1.3. 

g De  l 7. 12. 

h cut  off. 

i Is.  5. 13 

J De.32.15. 
c.13.6. 

k Mtd.2.9. 

1 lift  up 
their  soul 
to. 

m Kze.14.3, 
7. 

n visit  upon 

o cause  to 
return. 

p Pr.31.3. 

q la. 28.7. 


with  the  inhabitants  of  the  land,  because  there 
is  no  truth,  nor  mercy,  nor  b knowledge  of 
God  in  the  land. 

2 By  swearing,  and  lying,  and  c killing,  and 
stealing,  and  committing  adultery,  they  break 
out,  and  d blood  toucheth  blood. 

3 Therefore  'shall  the  land  mourn,  and 
every  one  r that  dwelleth  therein  shall  lan- 
guish, with  the  beasts  of  the  field,  and  with 
the  fowls  of  heaven;  yea,  the  fishes  of  the 
sea  also  shall  be  taken  away. 

4 Yet  let  no  man  strive,  nor  reprove  another, 
for  thy  people  are  as  they  that  strive  « with 
the  priest. 

5 Therefore  shalt  thou  fall  in  the  day,  and 
the  prophet  also  shall  fall  with  thee  in  the 
night,  and  I will  h destroy  thy  mother. 

6 If  My  people  are  b destroyed  for  > lack  of 
knowledge:  because  thou  hast  rejected  know- 
ledge, I will  also  reject  thee,  that  thou  shalt  be 
no  priest  to  me : seeing  thou  hast  forgotten  the 
law  of  thy  God,  I will  also  forget  thy  children. 

7 As  ) they  were  increased,  so  they  sinned 
against  me:  therefore  k will  I change  their 
glory  into  shame. 

8 They  eat  up  the  sin  of  my  people,  and  they 
i set  their  heart  ro  on  their  iniquity. 

9 And  there  shall  be,  like  people,  like  priest : 
and  I will  "punish  them  for  their  ways,  and 
0 reward  them  their  doings. 

10  For  they  shall  eat,  and  not  have  enough: 
they  shall  commit  whoredom,  and  shall  not 
increase  : because  they  have  left  off  to  take 
heed  to  the  Lord. 

11  p Whoredom  and  i wine  and  new  wine 
take  away  the  heart. 

12  TI  My  people  ask  counsel  at  their  stocks, 
and  their  staff  declareth  unto  them  : for  the 
spirit  of  whoredoms  hath  caused  them  to  err, 
and  they  have  gone  a whoring  from  under 
their  God. 

13  They  sacrifice  upon  the  tops  of  the  moun- 


chapter  promises  them  security  from  every  evil,  with  the  pos- 
session of  every  blessing  under  a new  covenant  of  mercy ; and 
that  in  terms  full  of  Beauty  and  consolation.  Heaven  and 
earth,  and  whatever  they  contain ; all  nature  is  represented, 
in  obedience  to  the  God  of  Nature,  as  combining  to  make  the 
people  of  God  happy:  so  that  if  they  only  breathe  a wish,  one 
part  of  nature  echoes  it  to  another,  and  all  join  in  harmony  to 
transmit  their  wish  to  the  ear  of  God. 

Chap.  III.  Ver.  1 — 5.  TVie  desolate  state  of  Israel , and 
their  future  hopes. — Commentators  are  not  agreed  in  what 
light  to  consider  the  woman  here  named  : some  suppose  her 
to  be  the  wife  Hosea  had  been  directed  to  marry  in  the  first 
chapter,  and  who  had  proved  false  to  him  : but  surely  she 
could  have  no  claim  to  a dowry.  Others  suppose  her  to  have 
been  a temporary  wife,  such  things  being  common  among  the 
heathen ; but  they  certainly  were  not  tolerated  by  the  law  of 
Moses.  We  therefore  consider  the  fact  to  be,  that  the  Prophet 
purchased  this  woman,  being  a female  slave,  as  a concubine, 
or  secondary  wife : and  it  is  very  remarkable,  (as  Michaelis 
observes,)  that  he  paid  the  legal  and  established  price  of  a 
female  slave,  namely,  “ thirty  shekels,  half  in  money,  and  half 
in  grain.”  But  this  is  never  mentioned  as  the  price  of  a harlot, 
nor  could  be. 


This  parable  seems  to  be  intended  to  represent  God’s  love 
to,  and  redemption  (or  purchase)  of,  his  people  Israel : and  the 
Prophet  is  commanded  to  love  her,  as  the  Lord  does  his  people, 
that  is,  gratuitously , and  without  any  merit  on  their  part; 
slaves  by  nature,  but  redeemed  by  grace.  This  woman  we 
rnay  suppose  to  have  been  married,  and  dismissed  for  her  un- 
worthy conduct,  on  which  account  she  had  been  separated, 
without  any  of  the  ornaments  or  privileges  of  a wife  ; so  should 
Israel,  while  living  in  impenitence,  remain  long  without  those 
privileges,  civil  or  religious,  which  they  formerly  enjoyed  while 
acting  in  obedience  to  his  laws ; without  prince  or  priest,  sa- 
crifice or  oracle,  or  God.  In  the  latter  days,  however,  it  is  pro- 
mised they  shall  return  and  seek  the  Lord  and  his  anointed; 
and  fear  Hod  and  his  goodness ; that  is,  fear  as  well  to  abuse 
his  goodness,  as  to  provoke  his  anger. 

Chap.  IV.  Ver.  1 — 19.  Judah  warned  by  the  calamities  of 
Israel. — The  Prophet  charged  Israel  with  their  enormous  guilt, 
and  in  consequence  thereof,  threatens  them  with  heavy  national 
judgments,  particularly  a grievous  famine.  Notwithstanding 
this  warning,  however,  he  complains,  that  there  are  no  ten- 
dencies to  reformation,  no  mutual  exhortations  to  repentance. 
For  this  reason  the  Prophet  again  denounces  the  fall  of  the 
city  and  people.  God  himself  is  then  introduced  in  person, 


Ver.  21.  1 will  hear  (or  answer)  the  heavens. — “ Asking  (as  it  were)  to  pour 
down  rain  on  the  earth  ; and  they  shall  hear  the  earth  when  it  supplicated  for 
rain  : this  and  the  next  verse  implies  that  they  bad  had  unfruitful  seasons.” 
Boothroyd. 

Ver.  22.  Shall  hear  the  corn , &c. — ” These  two  verses  beautifully  represent 
inanimate  objects  os  speaking,  and  a chain  of  second  causes  as  depending  on 

the  hrst,  the  Lord  of  all. Shall  hear  Jezreel. — The  people  whom  God  will 

sow  again  in  his  land.  See  chap.  i.  u,  and  verse  following.  Horsley. 

Ver.  23.  I will  say  to  them,  &c.— Dr.  Boothroyd  makes  this  passage 
clearer  by  preserving  the  original  names  : “ I will  have  mercy  on  Lo-ruhamah ; 
and  I will  say  to  Lo-armni,  ( Not  my  people,)  Thou  art  my  people,  and  they 
shall  say,  Thou  art  our  God.” 

Chap.  111.  Ver.  1.  Beloved  of  her  friend,  Cor  husband.)  yet  an  adulteress. — 
False  to  her  marriage  vows.  The  LXX.  and  other  versions  read,  ” A woman 

that  loveth  evil,  an  adulteress.” Flagons  of  wine—  See  margin.  The  most 

ancient  method  of  making  wine  was.  by  pressing  the  juice  of  the  grapes  into 
a cup,  Gen.  xl.  11  ; see  note  there.  But  some  think  that  here  the  word  refers 

to  dried  grapes,  or.  &c.  See  note  on  Cnnt.  ii.  5. So  I bought  her,  &c.— 

Namely,  as  a concubine.  See  Deut.  xxi.  it— it. 

Ver.  t.  The  children  of  Israel  shall  abide  many  days,  &c.— This  is  given 
as  the  mystical  import  of  the  preceding  verse  : and  that  this  was  tiie  fact,  our 
translators  refer  to  the  Song  of  the  Three  Children  in  the  furnace,  (ver.  15.) 

' Neither  is  there  at  this  time  a prince  or  prophet  o-  leader,  or  burnt-offering 
940 


or  sacrifice,  or  oblation,  or  incense,  or  place  to  sacrifice  before  thee,  and  find 

mercy.” An  image—  See  margin  ; also  Isa.  xix.  19. Without  an  ephod. 

and  without  teraphim. — Without  means  of  inquiring  the  will  of  God. 

Ver.  5.  David. — That  is,  ” Messiah.”  See  Ezek.  xxxiv.  23.— IThe  Tarpum 
renders,  weyishtammoon  limsheecha  var  daioid  matkehon,  " and  they  shall 
obey  the  Messiah,  the  son  of  David,  their  king.”  This  doubtless  foretels  their 
future  conversion.  ] — Bagster. 

Chap.  IV.  Ver.  1.  A controversy.—"  The  whole  Jewish  religion,  (says  Ro- 
binson,)  was  styled  “ Jehovah’s  controversy.”  Jer.  xxv.  31.  They  controvert- 
ed all  his  precepts  : he  controverted  all  their  actions. 

Ver.  2.  Blood  toucheth  blood — That  is.  murders  succeed  each  other  without 
intermission. 

Ver.  -1.  As  they  that  strive  with  the  priest. — If  the  people  strove  with 
the  Lord,  it  can  be  no  wonder  that  they  strove  with  the  priests,  disputing  not 
only  the  dues  of  the  priests,  but  the  sacrifices  demanded  by  God. 

Ver.  8.  They  set  their  heart  on.— “They  lift  up  their  soul  to”  their  ini- 
quity. 

Ver.  12.  My  people  ask  counsel  of  their  stocks — That  is,  their  idols.  See 
Jer.  ii.  27.  They  also  used  divination  by  staves,  or  rods,  much  in  the  same 

way  as  they  did  by  arrows.  See  note  on  Ezek.  xxi.  21. From  under.— 

Boothroyd  gives  tne  true  sense  of  this  passage:  "They  have  gone  astray 
from  their  God  i.  e.  have  revolted  from  their  allegiance  to  him.  See2Chron. 
xxi.  8. 


A.  M.  cir. 
3m 

B.  C.  cir. 
780. 


t 1 Co.6.16. 
u ver.  1.5 ,6. 


r or,  be 
punished. 


— CHAB.  V.,  VI.  for  manifold  sins 

5 And  the  pride  of  Israel  dotli  testify  to  his 
face:  therefore  shall  Israel  and  Ephraim  fall  in 
their  iniquity;  Judah  also  shall  fall  with  them. 

6 They  shall  go  with  their  flocks  and  with 
their  herds  to  seek  the  Lord;  but  « they  shall 
not  find  him;  he  hath  withdrawn  himself  from 
them. 

7 They  have  dealt  treacherously  h against 
the  Lord  : for  they  have  begotten  strange  child- 
ren : now  shall  a month  devour  them  with 
their  portions. 

8 Blow  ye  the  cornet  in  Gibeah,  and  the 
trumpet  in  Rarnah : cry  aloud  at  Beth-aven, 
after  thee,  O Benjamin. 

9 Ephraim  shall  be  desolate  > in  the  day  of 
rebuke : among  the  tribes  of  Israel  have  I 
made  known  j that  which  shall  surely  be. 

10  The  princes  of  Judah  were  like  them  that 
remove  the  bound  : therefore  I will  pour  out 
my  wrath  upon  them  like  water. 

11  Ephraim  ?'.<?  oppressed  and  broken  in 
judgment,  because  he  willingly  walked  after 
the  commandment. 

12  Therefore  will  I be  unto  Ephraim  as  a 
moth,  and  to  the  house  of  Judah  as  k rotten- 
ness. 

13  When  Ephraim  saw  his  sickness,  and  Ju- 
dah saw  his  wound,  then  went  Ephraim  to  the 
Assyrian,  and  sent  i to  king  Jareb  : yet  could 
he  not  heal  you,  nor  cure  you  of  your  wound. 

14  For  I will  be  unto  Ephraim  as  a lion,  and 
as  a young  lion  to  the  house  of  Judah  : I,  even 
1,  will  tear  and  go  away  ; I will  take  away, 
and  none  shall  rescue  him. 

15  If  I will  go  and  return  to  my  place,  till  they 
m acknowledge  their  offence,  and  seek  my 
face : in  their 11  affliction  they  will  seek  me  early. 

CHAPTER  VI. 

I An  exhortation  to  repentance.  4 A complaint  of  their  untowardness  and  iniquity. 

COME,  and  let  us  return  unto  the  Lord  : for 
he  hath  torn,  and  he  will  heal  us;  he  hath 
smitten,  and  a he  will  bind  us  up. 


a Is.29.15. 

b or,  and. 

c correction 

d or,  their 
doings 
will  not 
suffer 
them. 

e give. 

f Ps.78.8. 


g Is.  1.15. 
h Is.  48. 8. 
i Job  12.14. 
j Am. 3.7. 


1 or,  the 
king  of 
Jareb , or, 
the  king 
that 
should 
plead. 

m he  guilty. 

n Pa 78.34. 


t rod’s  judgments  against  Israel,  HOSEA. 

tains,  and  burn  incense  upon  the  hills,  under 
oaks  and  poplars  and  elms,  because  the  shadow 
thereof  is  good:  r therefore  your  daughters 
shall  commit  whoredom,  and  your  spouses 
shall  commit  adultery. 

14  s I will  not  punish  your  daughters  when 
they  commit  whoredom,  nor  your  spouses 
when  they  commit  adultery : for  themselves 
are  separated  1 with  whores,  and  they  sacrifice 
with  harlots : therefore  the  people  that  doth 
not  understand  u shall  v fall. 

15  Tf  Though  thou,  Israel,  play  the  harlot,  yet 
let  not  Judah  offend  ; and  come  not  ye  unto 
w Gilgal,  neither  go  ye  up  to  Beth-aven,  nor 
swear,  The  Lord  1 liveth. 

16  For  Israel  slideth  back  as  a backsliding 
heifer:  now  the  Lord  will  feed  them  as  a lamb 
in  a large  place. 

17  Ephraim  is  joined  to  idols  : let  him  alone. 

18  Their  drink  is  f sour  : they  have  commit- 
ted whoredom  continually  : her  z rulers  with 
shame  do  love,  Give  ye. 

19  The  wind  hath  bound  her  up  in  her  wings, 
and  they  shall  be  ashamed  because  of  their 
sacrifices. 

CHAPTER  V. 

I God’a  judgments  against  the  priests,  the  people,  and  the  princes  of  Israel,  lor  their 
manifold  sins,  15  until  they  repent. 

HEAR  ye  this,  O priests  ; and  hearken,  ye 
house  of  Israel ; and  give  ye  ear,  O house 
of  the  king  ; for  judgment  is  toward  you,  be- 
cause ye  have  been  a snare  on  Mizpah,  and 
a net  spread  upon  Tabor. 

2 And  the  revolters  are  profound  a to  make 
slaughter,  b though  1 have  been  a c rebuker  of 
them  all. 

3 I know  Ephraim,  and  Israel  is  not  hid  from 
me  : for  now,  O Ephraim,  thou  committest 
whoredom,  and  Israel  is  defiled. 

4 d They  will  not  e frame  f their  doings  to 
turn  unto  their  God  : for  the  spirit  of  whore- 
doms is  in  the  midst  of  them,  and  they  have 
not  known  the  Lord. 


complaining  of  their  ignorance  and  obstinacy,  and  threatening 
to  reject  them  for  their  ingratitude;  and  as  their  priests  had  a 
large  share  in  the  common  guilt,  they  especially  are  threatened 
with  a proportionable  share  of  the  common  ruin.  The  sins  of 
idolatry  and  divination  are  particularly  reproved  and  threaten- 
ed, and  Judah  admonished  to  beware  of  those  sins,  which  left 
her  rebellious  sister  Israel  helpless  and  desolate,  as  a deserted 
and  exposed  lamb.  Mr.  Preb.  Townsend  supposes  this  chap- 
ter was  written  during  the  interregnum  between  the  reigns  of 
Jeroboam  and  Zechariah,  when  the  people  were  overwhelmed 
with  licentiousness,  and  distracted  with  civil  war. 

Ephraim  (says  God)  is  joined  to  idols,  is  wedded  to  his  sins: 
let  him  alone,  therefore!  and  immediately  we  see  him,  as  it 
were,  bound  up  In  the  wings  of  a tempest,  and  carried  off  into 
ca-ptivity. 

Chap.  V.  Ver.  1 — 15.  Farther  judgments  threatened  against 
alt  classes. — This  chapter  begins  with  threatening  the  Israel- 
ites for  their  unlawful  sacrifices  on  Mbpah  and  Tabor,  whereby 
they  not  only  offended  the  pure  eye  of  God,  but  defiled  them- 
selves and  seduced  others.  They  are  then  threatened  with  a 
rejection  of  all  their  sacrifices,  however  numerous  and  costly, 
and  the  devotion  of  their  substance  to  the  locusts,  who  (whe- 


ther to  be  literally  or  figuratively  taken)  should  destroy  it  in  a 
single  month.  A fresh  alarm  is  now  sounded  in  the  cities  of 
Judah,  and  the  crier  is  ordered  to  proclaim  aloud,  “ After  thee, 
O Benjamin — the  enemy  is  after  thee.”  (Comp.  Joel  ii.  1.) 
The  sin  of  Israel  and  Judah  is  here  compared  to  that  of  the 
accursed  man,  who  removeth  his  poor  neighbour’s  landmark; 
Deut.  xxvi.  17.  So  the  princes  of  Judah  and  of  Israel  are  ac- 
cused of  removing  the  barriers  between  truth  and  error,  right 
and  wrong,  religion  and  idolatry;  and  therefore  the  Lord  de- 
clares he  will  pour  down  upon  them  an  inundation  of  wrath, 
that  shall  completely  overwhelm  them. 

When  they  are  charged  with  “ walking  after  the  command- 
ment” as  a crime,  (ver.  11,)  we  must  understand,  certainly,  not 
the  command  of  God,  but  of  those  wicked  princes  who  ordered 
them  to  mingle  with  his  worship  the  licentious  rites  of  Baal. 
(Comp.  Matt.  xv.  9.) 

The  Almighty  here  again  threatens  to  tear  these  rebels  to 
pieces  like  a lion,  and  then  retire,  and  hide  himself  from  them 
till  they  become  suitably  humbled  by  their  afflictions,  and  seek 
his  favour  early,  as  the  Inhabitants  of  those  countries  look  up 
to  the  dawn  of  day,  and  hail  the  rising  sun. 

Chap.  VI.  Ver.  1 — 11.  An  exhortation  to  return  to  God , 


Ver.  13.  Therefore  your  daughters  shall,  &c. — Newcome,  Horsley,  and 
B oothroyd,  all  render  this  clause  in  the  present  tense,  " they  commit,”  &c. 

Ver.  11.  I will  not  punish,  &c.— That  is,  because  you  have  committed  spi- 
ritual adultery  against  me,  therefore  w ill  I screen  your  own  wives  from  punish- 
ment foi  proving  false  to  you  ; especially  as  they  have  been  corrupted  by  visiting 
your  idol  temples,  where  every  species  of  licentiousness  is  practised.  Such  is  the 
sense  given  to  the  passage  by  Bp.  Horsley.  Bp.  Newcome  and  Dr.  Boothroyd 
follow  our  marginal  reading,  which  is  interrogative,  ” Shall  1 not?”  &c. 

Ver.  15.  (Jilgal,  Beth-aven.  &. c. — Places  remarkable  for  idolatry,  in  which 
the  Lord  would  not  have  his  name  mentioned.  See  chap.  v.  8 ; x.  4, 5. 

Vet.  16.  A large  place. — The  open  desert,  unscreened  and  unprotected. 

Vet.  17.  Ephraim,  &c.— The  children  of  Ephraim  were  numerous  and  po- 
tent among  the  ten  tribes  ; out  of  which  tribe,  the  first  idolater  and  usurper  did 
arise,  1 Kings  xi.  26  ; and  therefore  the  whole  body  of  the  ten  tribes  and  the 
rulers  among  them,  are  here  particularly  pointed  at.- — Joined  to  idols. — As- 
sociated as  friends  to  friends,  or  joined  as  lovers  are  joined  to  lovers  ; married 

to  idols,  and  will  not  be  taken  oft Let  him  alone.— He  is  obstinately  bent 

upon  his  old  courses,  and  as  such,  throw  him  up  ; he  will  not  return  ; let  him 
wander,  but  let  it  be  alone  ; 0 Judah,  he  not  his  companion,  his  friend  ; go  not 
with  him. — Pool. 

Ver.  13.  Their  drink  is  sorur. — See  margin  ; i.  e.  turned  acid  : so  Horsley. 
But  Newcome  and  Boothroyd  read,  " He  (i.  e.  Ephraim,  or  Israel,?  is  gone 

after  their  wine  i.  e.  of  the  idol  temples. Their  rulers  with  shame  do 

love,  'Hve  ye— See  Prov.  xxx  15 ; xxxi.  i.  Isa.  v.  11.  But  Nesocome  renders 


it,  ” Her  rulers  have  loved  fornication  continually;  they  have  loved  shame.” 

Ver.  19.  The  ivind  hath  bound,  Arc. — Bishop  Horsley  considers  this  as  “ an 
admirable  image  of  a people  torn  by  a conqueror  from  their  native  land,  scat- 
tered in  exile  to  the  four  quarters  of  the  world,  and  henceforward  living  with- 
out any  settled  residence  of  their  own.” 

Chap.  V.  Ver.  2.  The  revolters  are  profound.—  Bishop  Newcome  (whom 
Boothroyd  follows)  renders  this  verse,  ‘ The  revolters  have  made  deep  the 
slaughter  (of  victims  ;)  therefore  (will)  I (bring)  chastisement  on  Ihem  all.” 

Ver.  4.  They  will  not  frame — ” Their  doings  ( Horsley , ‘evil  habits’?  will 
not  suffer  them  to  turn,”  &c. 

Ver.  7.  Strange  children — That  is,  the  children  of  strange  women,  and  of 
a strange  religion  ; heathen.  See  Deut.  vii.  1 — 3. 

Ver.  8.  Gibeah,  &c.— All  places  in  the  tribe  of  Benjamin.  Josh,  xviii.  22— 

25. After  thee,  O Benjamin — That  is,  “Fly,  for  the  enemy  are  pursuing 

after  thee  ;”  and  this  is  the  note  of  alarm  intended. 

Ver.  11.  Walked  after  the  commandment—  Not  of  Jehovah,  certainly,  but 
of  their  wicked  princes.  See  exposition. 

Ver.  12.  As  a moth,  as  rottenness.— See  Job  iii.  19  ; xiii.  28.  The  meaning 
is,  that  after  having  thus  grievously  offended  God,  they  must  not  trust  to  him 
for  deliverance. 

Ver.  13.  Jareb  is  the  name  of  an  Assyrian  king  ; or,  as  the  margin  suggests 
of  an  Assyrian  city.  See  2 Kings  xvi.  7.  . 

Ver.  15.  Till  they  acknowledge,  &c.— See  margin  ; i.  e.  either  till  they  con- 
fess themselves  guilty,  or  till  they  have  been  punished.  We  prefer  the  former. 


An  exhortation  to  repentance.  HOSE  A. — CHAP.  V 11.  A reproof  of  manifold  sing. 


2 After  two  days  will  he  revive  us : in  the 
third  b day  he  will  raise  us  up,  and  we  shall 
live  in  his  sight. 

3 Then  'shall  we  know,  if  we  follow  on  d to 
know  the  Lord:  his  going  forth  is  prepared  as 
the  morning ; and  he  shall  come  unto  us  as 
the  ' rain,  as  the  latter  and  former  rain  unto 
the  earth. 

4 TT  O Ephraim,  what  shall  I do  unto  thee?  O 
Judah,  what  shall  I do  unto  thee?  for  your 
< goodness  is  as  a morning  cloud,  and  as  the 
early  dew  it  goeth  away. 

5 Therefore  have  I hewed  them  by  the  pro- 
phets ; I have  slain  e them  by  the  words  of  my 
mouth  : h and  thy  judgments  are  as  the  light 
i that  goeth  forth. 

6 For  ) I desired  mercy,  and  not  sacrifice  ; 
and  the  knowledge  of  God  more  than  burnt- 
offerings. 

7 But  they  like  k men  have  transgressed  the 
covenant:  there  have  they  dealt  treacherously 
against  me. 

8 Gilead  is  a city  of  them  that  work  iniquity, 
and  is  i polluted  with  blood. 

9 And  as  troops  of  robbers  wait  for  a man, 
so  the  company  of  priests  murder  in  the  way 
m by  consent : for  they  commit n lewdness. 

10  I have  seen  a horrible  thing  in  the  house 
of  Israel:  there  is  the  “whoredom  of  Ephraim, 
Israel  is  defiled. 

11  Also,  O Judah,  he  hath  set  a harvest  for 
thee,  when  I returned  the  captivity  of  my 

people. 

CHAPTER  VII. 

1 A reproof  of  manifold  sins.  11  God’s  wrath  o gainst  them  for  their  hypocrisy. 

WHEN  I would  have  healed  Israel,  then  the 
iniquity  of  Ephraim  was  discovered,  and 
the  1 wickedness  of  Samaria:  for  they  com- 
mit falsehood ; and  the  thief  cometh  in,  and 
the  troop  of  robbers  b spoileth  without. 

2 And  they  ' consider  not  in  their  hearts  that 
I remember  all  their  wickedness  : now  d their 
own  doings  have  beset  them  about ; they  are 
before  my  face. 

3 They  make  the  king  glad  with  their  wick- 
edness, and  the  princes  with  their  'lies. 


cir.  3m 
li.C. 
cir.  780. 


c Mi.4.2. 
d He.3.14. 


e De.32.2. 

f or’,  S'’ 
ness. 


Je. 23.29. 
He.  4. 12 


h or,  that 
thy  judg- 
ments 
might  be. 
i Pa.  119. 130. 
J Mat. 9. 13. 
k or, Adam. 
Job  31.33. 


1 or,  cun- 
ning for. 
m with  one 
shoulder , 
or,  to  She- 
chem. 


n or,  enor- 
mity. 

o Ezc.24.13. 
a evils. 
b elrippeth. 


c say  not 
to. 


d Is.S6.16. 
e 1*6.62.4. 


f Je.9.2. 

g or,  the 
raiser 
will  cease. 

h or,  wak- 
ing. 

i or,  heat 
through. 

J or,  appli- 
ed. 

k Fulfilled, 
773. 

1 Pa.  106.35. 
m sprinkled. 
n Je.3.3. 
o Is.  9. 13. 
p 2 Ki.15.9. 

17.3,4. 
q Ec.9.12. 
r Re.3.19. 
s spoil. 
t or, chas- 
tened. 


4 They  are  all  ‘ adulterers,  as  an  oven  heat- 
ed by  the  baker,  e who  ceaseth  from  h raising 
after  he  hath  kneaded  the  dough,  until  it  be 
leavened. 

5 In  the  day  of  our  king  the  princes  have 
made  him  sick  with  i bottles  of  wine ; he 
stretched  out  his  hand  with  scorners. 

6 For  they  have  j made  ready  their  heart  like 
an  oven,  while  they  lie  in  wait:  their  baker 
sleepeth  all  the  night;  in  the  morning  it  burn- 
eth  as  a flaming  fire. 

7 They  are  all  hot  as  an  oven,  and  have  de- 
voured their  judges;  all  their  kings  are  k fallen : 
there  is  none  among  them  that  calleth  unto  me. 

8 Ephraim,  he  hath  mixed  i himself  among 
the  people ; Ephraim  is  a cake  not  turned. 

9 Strangers  have  devoured  his  strength,  and 
he  knoweth  it  not:  yea,  gray  hairs  are  m here 
and  there  upon  him,  yet  he  knoweth  not. 

10  And  the  pride  of  Israel  testifieth  to  his 
"face:  and  "they  do  not  return  to  the  Lord 
their  God,  nor  seek  him  for  all  this. 

11  TT  Ephraim  also  is  like  a silly  dove  without 
heart:  they  Pcall  to  Egypt,  they  go  to  As- 
syria. 

12  When  they  shall  go,  I will  spread  my  net 
mpon  them;  I will  bring  them  down  as  the 
fowls  of  the  heaven  ; I will  chastise  r them,  as 
their  congregation  hath  heard. 

13  Wo  unto  them  ! for  they  have  fled  from  me: 
s destruction  unto  them  ! because  they  have 
transgressed  against  me:  though  I have  re- 
deemed them,  yet  they  have  spoken  lies 
against  me. 

14  And  they  have  not  cried  unto  me  with 
their  heart,  when  they  howled  upon  their  beds, 
they  assemble  themselves  for  corn  and  wine, 
and  they  rebel  against  me. 

15  Though  I 'have  bound  and  strengthened 
their  arms,  yet  do  they  imagine  mischief 
against  me. 

16  They  return,  hut  not  to  the  Most  High  : 
they  are  like  a deceitful  bow : their  princes 
shall  fall  by  the  sword  for  the  rage  of  their 
tongue : this  shall  be  their  derision  in  the  land 
of  Egypt. 


with  a lamentation  over  Israel's  inconstancy. — The  close  of 
ihe  preceding  chapter  holding  out  a hope  of  pardon  and  ac- 
ceptance, and  the  Prophet  here  puts  into  the  mouths  of  the 
penitent  Israelites  words  both  of  confession  and  encourage- 
ment : “ Come,  and  let  us  return  unto  the  Lord,”  &c.  seems 
to  be  proverbial.  The  allusion  to  us  appears  to  be,  to  some  of 
the  desperate  diseases  of  those  countries  which  generally  ter- 
minated on  the  third  day,  either  in  death  or  recovery.  (See 
2 Kings  xx.  5.)  Here  the  anticipation  is  favourable;  here  is 
mercy  in  reserve  f<?r  them. 

In  ver.  4,  God  is  introduced  as  a kind  and  affectionate  father, 
lamenting  over  his  hardened  and  rebellious  children,  who  were 
alike  unimpressed  by  the  kindness  of  his  admonition,  and  the 
severity  of  nis  reproof.  Tin  last  verse  is  differently  explained; 
by  some  as  a promise,  by  others  as  a threatening.  Bishop 
Horsley  thinks  that  the  vintage  is  always  used  as  an  image  of 
judgments  : the  harvest , of  mercies.  We  conceive  his  lord- 
ehip  would  have  been  more  correct  in  saying,  that  the  harvest 
figuratively  understood,  implies  a mixed  state  of  reward  and 
punishment.  See  Matt.  xiii.  39,  40.  We  may  remember,  that 


Chap.  VI.  Ver.  5.  Hewed  them— That  is,  cut  them  down,  like  trees  in  the 

forest.  See  Isa.  x.  15. Thy  judgments  are  pone  forth,  or  are  announced, 

clearly  as  the  light,  or  executed  rapidly  as  the  lightning.  See  Job  xxxvii.  3. 

Ver.  6.  tier ey  and  not  sacrifice — That  is,  mercy  in  preference  to  sacrifice. 
And  the  knowledge  of  God  more  than,  &c.  See  Mat.  ix.  13. 

Ver.  8.  Polluted. — See  margin.  Plotting,  scheming  for  blood. 

Ver.  9.  By  consent. — See  margin.  But  the  Hebrew  word  for  “ shoulder”  is 
Shechem,  and  therefore  Sewcome  renders  it,  " A company  of  priests  murder 
in  the  way  to  Shechem  and  to  the  same  effect,  Bishop  Horsley  and  others. 

\er.  11.  When  I returned. — Dr.  Wheeler,  '"When  I shall  return  Horsley, 

When  I bring  hack.” 

Crap.  VII.  Ver.  2.  They  consider  not  in  —"  Say  not  to  ” their  hearts. 

Ver.  4.  Who  ceaseth  from  raising.  &.e.—Boothroyd,  " Which  he  ceaseth 
from  watching,  when  he  hath  kneaded  the  dough,” 

Ver.  5.  Sick  with  bottles  of  wine. — "In  their  excess  of  drinking  healths  no 
doubt,  instead  of  a pious  remembrance  of  God's  mercies,  they  ran  into  mon- 
strous impieties  of  luxury  and  drunkenness,  and  with  bottles  of  wine  inflamed 
themselves  and  their  king.” — Pool. 

Ver.  8.  Among  the  ■people.— New  come,  “ Nations.” A cake  not  turned. 

•-That  is,  burnt  and  spoiled.  Rauwolf  says,  that  travellers  in  the  deserts  of 
Arabia,  frequently  bake  bread  on  the  ground,  covering  their  cakes  with  coals, 
043 


on  the  return  of  the  seventy  years  captivity,  those  who  came 
back  were  chiefly  of  the  tribe  of  Judah. 

Chap.  VII.  Ver.  1 — 16.  Farther  complaints,  both  of  wicked- 
ness and  hypocrisy. — Here  God  complains  that  though  he  had 
used  every  means  for  reforming  Israel,  they  still  persisted  in 
their  sins,  without  regarding  the  consequences.  That  those  of 
the  higher  orders,  who  ougnt  to  have  checked  their  crimes, 
united  and  delighted  in  them  ; and  that  they  all  burned  with 
their  lusts,  as  an  oven  when  fully  heated,  and  ready  to  receive 
the  dough. 

Ver.  5.  alludes  to  some  recent  excesses  at  a royal  feast ; and 
the  following  verses  accuse  them  with  being  given  up  to  idle- 
ness and  vice,  pride  and  civil  contentions,  and  conspiracies. 
(See  2 Kings  xv.  10,  14,  25.) 

Ephraim,  in  particular,  is  charged  with  mixing  with  idola- 
trous nations,  and  serving  God  by  halves  only;  and  with 
applying  for  aid  to  their  enemies,  instead  of  God,  their  Almighty 
protector.  (See  2 Kings  xv.  19  ; and  xxvii  4.)  And  the  chap- 
ter concludes  with  comparing  them,  on  account  of  their  un- 
steady character,  and  frequent  apostasies,  to  “ a deceitful  bow.” 


turning  them  several  times,  till  done.”— “Some  interpret  this  of  the  party- 
coloured  temper  of  Ephraim,  by  such  a proverb  as  ours  is  • Neither  fish  no: 
flesh — neither  Israelite  nor  heathen,  but  a mongrel ; Zeph.  i.  5.  Neither  bread 
nor  yet  dough,  but  partly  both,  as  the  unturned  cake  on  the  coals  is.  But 
it  better  expresseth  their  danger  and  sudden  ruin,  whose  hungry  enemies  will 
eat  them  up  quickly  as  men  do,  who  for  haste  will  not  stay  the  full  baking 
of  their  cake.”-  Pool. 

Ver.  9.  Gray  hairs  are  here  and  there  upon  him. — The  manifest  symptoms 
of  approaching  death  ; undeniable  tokens  of  old  age,  and  declining  strength, 
never  recoverable,  are  upon  their  kingdom,  like  gray  hairs  intermixed  on  the 
head;  that  is,  seditions,  foreign  invasions,  fears,  care9,  and  griefs,  decay* d 
the  strength  of  Ephraim,  and  were  the  forerunner  of  his  death. 

Ver.  10.  Testifieth  to  his  face — Or  against  him. 

Ver.  it.  Without  heart — That  is,  without  knowledge.  Neiocome,  “ With- 
out understanding  " 

Ver.  12.  As  their  congregation  hath  heard.— Horsley,  “ As  they  hear  it 
declared  in  their  congregation.” 

Ver.  14.  When. — Sewcome,  “ Though.” 

Ver.  15.  Though  I have  hound , &c .—Boothroyd,  *'  Whether  I chastised,  or 
strengthened  their  arm,  yet,”  &c. 

Ver.  16.  A dAceizful  how A bow  of  deceit  ” See  exposition 


Israel  and  Judah  threatened.  HOSE  A. — CHAP.  VIII.,  IX.  Distress  and  captivity  of  Israel. 


CHAPTER  VIII. 

1,  12  Destrucuoa  is  threatened  for  their  impiety,  5 and  idolatry. 

ET  the  trumpet  to  a thy  mouth.  He  shall 
come  as  an  eagle  against  the  house  of 
fne  Lord,  because  they  have  transgressed  my 
covenant,  and  trespassed  against  my  law. 

2 Israel  shall  cry  unto  me,  My  God,  we  know 
thee. 

3 Israel  hath  cast  off  the  thing  that  is  good  : 
the  enemy  shall  pursue  him. 

4 They  have  set  up  b kings,  but  not  by  me  : 
they  have  made  princes,  and  I knew  it  not: 
of  their  silver  and  their  gold  have  they  made 
them  idols,  that  they  may  be  cut  off. 

5 Thy  calf,  O Samaria,  hath  cast  thee  off; 
mine  anger  is  kindled  against  them  : how  long 
will  it  be  ere  they  attain  to  innocency  1 

6 For  from  Israel  was  it  also:  the  workman 
made  it;  therefore  it  is  not  God:  but  the  calf 
of  Samaria  shall  be  broken  in  pieces. 

7 For  they  have  sown  the  wind,  and  they 
shall  reap  the  whirlwind:  it  hath  no  'stalk: 
the  bud  shall  yield  no  meal : if  so  be  it  yield, 
the  strangers  shall  swallow  it  up. 

8 Israel  is  swallowed  up:  now  shall  they  be 
among  the  Gentiles  as  a vessel  wherein  is  no 
pleasure. 

9 For  they  are  gone  up  to  Assyria,  a wild  j 
ass  alone  by  himself:  Ephraim  hath  hired' 
a lovers. 

10  Yea,  though  they  have  hired  among  the 
nations,  now  will  I gather  them,  and  they  shall  J 
' sorrow  fa  little  for  the  burden  of  the  king  of 
princes. 

11  Because  Ephraim  hath  made  many  altars  | 
to  sin,  altars  shall  be  unto  him  to  sin. 

12  I have  written  to  him  the  great  things  of 
my  law,  but  they  were  counted  as  a strange 
thing. 

13  s They  sacrifice  flesh  for  the  sacrifices  of 
mine  offerings,  and  eat  it ; but  the  Loud  ac- 
cepteth  them  not ; now  will  he  remember  their 
iniquity,  and  visit  their  sins:  they  shall  return 
to  Egypt. 

14  For  Israel  hath  forgotten  his  Maker,  and 
buildeth  temples;  and  Judah  hath  multiplied 
fenced  cities:  but  I will  send  a file  upon  his 
cities,  and  it  shall  devour  the  palaces  thereof. 


A.  M.  cir. 
3244. 

B.  C.  cir. 
7(10. 


a the  roof 
of  thy. 


b 2 Ki.15. 
13,17  25. 
Shallum. 
Menahem 
Pehahiah 


c or,  stand- 
ing oir*. 


d loves. 


e or, begin. 

f or,  in  a 
little 
while. 

g or,  In  the 
sacrifices 
of  mine 
offerings , 
they,  &c. 


a or,  in. 

b or,  wine- 
fat. 

c e.8.13. 
11.5. 

Not  into 
Egypt  it- 
self, but 
into  an- 
other 
bondage 
as  bad  as 
that. 

d Eze.4.13. 

e Is.1. Il- 
ls. 

f Am.  8. 11, 
12. 

Jn.6.51. 

g of  spoil. 

h or,  their 
silvers 
shall  be 
desired, 
the  nettle. 

i desire. 

J man  of 
the  spirit. 

Ic  Je-6.17. 

1 or, 
against. 

mJu. 19.22. 

n De.32.10. 

o Nu.25.3. 

p Je.5.31. 

q De.31.17. 


CHAPTER  IX. 

The  distress  and  captivity  of  Israel  for  their  sins  and  idolatry. 

REJOICE  not,  O Israel,  for  joy,  as  other  peo- 
ple: for  thou  hast  gone  a whoring  from 
thy  God,  thou  hast  loved  a reward  a upon 
every  corn-floor. 

2 The  floor  and  the  b wine-press  shall  not  feed 
them,  and  the  new  wine  shall  fail  in  her. 

3 They  shall  not  dwell  in  the  Lord’s  land; 
but  Ephraim  shall  return  to  c Egypt,  and  d they 
shall  eat  unclean  things  in  Assyria. 

4 They  shall  not  offer  wine-offerings  to  the 
Lord,  neither  e shall  they  be  pleasing  unto  him : 
their  sacrifices  shall  be  unto  them  as  the  bread 
of  mourners ; all  that  eat  thereof  shall  be 
polluted:  for  their  bread  f for  their  soul  shall 
not  come  into  the  house  of  the  Lord. 

5 What  will  ye  do  in  the  solemn  day,  and  in 
the  day  of  the  feast  of  the  Lord  ? 

6 For,  lo,  they  are  gone  because  s of  destruc- 
tion : Egypt  shall  gather  them  up,  Memphis 
shall  bury  them  : h the  ■ pleasant  places  for 
their  silver,  nettles  shall  possess  them  : thorns 
shall  be  in  their  tabernacles. 

7 The  days  of  visitation  are  come,  the  days 
of  recompense  are  come;  Israel  shall  know  it: 
the  prophet  is  a fool,  J the  spiritual  man  is  mad, 
for  the  multitude  ofthine  iniquity,  and  the  great 
hatred. 

8 The  watchman  k of  Ephraim  was  with  my 
God : but  the  prophet  is  a snare  of  a fowler  in  all 
his  ways,  and  hated  i in  the  house  of  his  God. 

9 They  have  deeply  corrupted  themselves , as 
in  the  days  of  m Gibeah  : therefore  he  will  re- 
member their  iniquity,  he  will  visit  their  sins. 

10  I n found  Israel  like  grapes  in  the  wilder- 
ness ; I saw  your  fathers  as  the  first  ripe  in 
the  fig  tree  at  her  first  time : but  they  went  to 
0 Baal-peor,  and  separated  themselves  unto 
that  shame;  and  their  abominations  were  ac- 
cording as  they  p loved. 

11  As  for  Ephraim,  their  glory  shall  fly  away 
like  a bird,  from  the  birth,  and  from  the  womb, 
and  from  the  conception. 

12  Though  they  bring  up  their  children,  yet 
will  I bereave  them,  tliat  there  shall  not  be  a 
man  left:  yea,  wo  also  to  them  when  I depart 
^ from  them  ! 


which,  being  warped  and  crooked,  could  never  be  depended 
upon  for  sending  ils  arrows  to  the  object  aimed  at. 

Chap.  VIII.  Ver.  1 — 14.  Farther  ihreatenings  for  impiety. 
—This  chapter  begins  with  threatening  an  invasion  from  the 
Assyrians,  who  should  pounce  on  Israel  like  an  eagle;  so  did 
Shalmaneser,  2 Kings  xvii.  3—6.  And  wherefore  this  1— For 
their  hypocrisy,  iniquity,  and  idolatry;  particularly  the  wor- 
shipping the  golden  calves  of  Dan  and  Bethel.  The  folly  and 
unprofitableness  of  pursuing  evil  courses  is  then  set  forth  in 
brief,  but  very  emphatic  terms.  The  labour  of  the  wicked  is 
vain,  like  sowing  of  the  wind ; and  the  fruit  of  it  destructive  as 
the  whirlwind;  like  corn  blighted  in  the  bud,  their  toil  produces 
no  increase,  or  if  it  should  have  a little,  their  enemies  should 


devour  it.  Themselves  also  shall  suffer  the  same  fate:  and 
be  treated  by  the  nations  (Assyria  and  Egypt)  as  the  vile  shreds 
of  a useless  broken  vessel.  Nor  have  they  the  plea  of  igno- 
rance— God  had  written  to  them  the  great  things  of  his  law, 
but  they  counted  them  strange.  All  their  taste  was  for  foreign 
gods  and  foreign  altars ; they  shall  go  therefore  where  they 
shall  see  no  others,  and  sigh  in  vain  for  those  of  Zion.  (See 
2 Kings  xvi.  10.)  The  last  words  predict  the  burning  of  Jeru- 
salem, after  reproving  the  house  of  Judah  for  their  confidence 
in  their  own  strength. 

Chap.  IX.  Ver.  1—17.  Israel’s  guilty  conduct,  and  the  mise- 
ries it  produced. — “ In  this  chapter,  the  captivity  and  disper- 
sion of  Israel  is  again  threatened,  the  prospect  of  which  fills 


Chap.  VIII.  Ver.  1.  To  thy  mouth—  See  margin.  " Publish  as  by  the  sound 
of  trumpet,  that  which  God  will  bring  upon  apostate  Israel.  Awaken  them  by 
the  alarm  of  war.”  Pool. He  shall  come  as  an  eagle— That  is,  the  Assy- 

rian shall  come. 

Ver.  4.  I knew  itnot.—Boothroyd , ‘ Of  whom  I approved  not.” 

Ver.  5.  Thy  calf,  O Samaria,  &c.— Jeroboam  first  set  up  two  calves  at  Dan 
and  Bethel.  It  is  probable  they  were  afierwards  set  up  in  other  places.  By 
the  calf  there  is  meant  the  chief  idol  in  Samaria.  Neivcome,  “ Remove 
far  from  thee  (or  cast  off)  thy  calf,  0 Samaria!” Ere  they  attain  to  in- 

nocency?—New  come,  “ Will  they  not  endure  innocency?” 

Ver.  7.  It  hath  no  stalk,  &c.—Newcome,  “ The  stalk  hath  no  bud  ; it  shall 
not  yield  flour,”  <fcc.  So  Horsley. 

Ver.  9.  Wild  asses “ Some  refer  this  to  the  king  of  Assyria,  who  is  fierce, 
swift,  and  haughty  as  the  wild  as9,  and  all  for  himself.  Others  refer  it  to  Israel 
thus  : Thou  wift  be  disappointed  in  thy  expectation  from  Ashur,  a wild  ass  who 
seeks  himself  only.  Others  again  refer  this  direct  to  Israel,  who,  wild,  untam- 
ed, and  burning  in  lust,  (as  i9  reported  of  the  wild  ass,)  rageth  far  and  wide 

for  lovers,  seeks  every  where  for  aid  and  succours.” Alone.—"  Solitary  or  in 

a wilderness,  this  will  well  suit  them  in  the;r  captivity.  Or  it  may  mean  in  a 
posture  fit  to  become  a prey  to  the  lion  of  Assyria  ; so  it  is  reported  that  the 
lions  make  a prey  of  the  wild  asse9  in  the  wilderness,  so  will  Assyria  make 
Israel  a prey.”— Pool.  Wild  asses  generally  go  in  herds,  but  sometimes  one 
3trays  from  the  rest.— Pococke. 

Ver.  ll.  Altars  to  sin.—Boothroyd,  “For  sin;”  i.  e.  for  idolatry. Unto 

him  for  sin—T bat  is,  he  shall  be  surfeited  with  the  multitude  of  foreign 
*Jtar* 


Ver.  13.  They  sacrifice  flesh— Neivcome,  “They  sacrifice  gifts  appointed 
unto  me,  and  eat  flesh  ;”  i.  e.  we  conceive,  they  take  the  prime  of  all  the  sa- 
crifices for  themselves. 

Ver.  14.  Buildeth  temples—  Namely,  to  idols. 

Chap.  IX.  Ver.  4.  The  bread  of  mourners— Coarse  and  scanty;  “the 
bread  of  affliction.”  Ps.  Ixxx  5.  All  food  became  polluted  in  the  house  where 

death  entered.  Num.  xix.  14. The  bread  for  their  soul— That  is,  their 

meat-offering. 

Ver.  6.  The  pleasant  places  for  their  silver.— See  margin.  Neivcome, 
“ (Purchased)  with  their  silver.” 

Ver.  7.  The  provhet  is  a fool , the  spiritual  man  is  mad.—' There  being  no 
verb  in  the  original,  Neivcome  and  others  render  this  verse,  which  doubtless 

refers  to  the  false  prophets,  in  the  past  tense,  “ Was  foolish,  was  mad.” 

The  great  hatred  which  they  had  to  the  house  of  God,  ver.  8. 

Ver.  8.  The  watchman  of  Ephraim.— The  true  prophet,,  Eze.  iii.  17. — - 
The  prophet— That  is,  the  false  prophet  (as  in  ver.  7.)  is  a sn  a re ; a perpetual 

snare  to  the  people. And  hatred  in— Neivcome,  &c.  “Against.’  The 

false  prophets  preferred  the  idolatrous  worship  of  the  high  places  to  the  sa- 
cred altar  at  Jerusalem.  This  was  evidently  before  the  captivity.  Townsend 
places  it  B.  C.  725.  „ .. 

Ver.  10.  As  the  first  ripe— See  Jer.  xxiv.  2. Baal-peor  .—See  Num. 

xxv.  3,  &c.  . , , ,,  , ... 

Ver.  11.  From  the  birth.— Boothroyd,  “There  shall  be  no  birth,  no  preg. 
nancy,  no  conception  ;”  i.  e.  there  shall  be  no  increase.  To  the  same  ene*** 
Newcome,  Wheeler,  &c.  „ , . „ 

Ver.  12.  Though.— Boothroyd,  &c.  * Yea,  though. 

943 


Israel  is  reproved  and  threatened  HOSEA  — CHAP.  X.,  XI.  Jor  their  impiety  and  idolatry. 


13  Ephraim,  as  I saw  r Tyrus,  is  planted  in  | 
a pleasant  place : but  Ephraim  shall  bring  j 
forth  his  children  to  the  murderer. 

14  Give  them,  O Loud  : what  wilt  thou  give? 
give  them  a 'miscarrying  womb  and  dry 
breasts. 

15  All  their  wickedness  is  in  1 Gilgal : for  there 
I hated  them  : for  the  wickedness  of  their  do- 
ings I will  drive  them  out  of  my  " house,  I will 
love  them  no  more : all  their  princes  are  re- 
volters. 

16  Ephraim  is  smitten,  their  root  is  dried  up, 
they  shall  bear  no  fruit : yea,  though  they  bring 
forth,  yet  will  I slay  even  the  v beloved  fruit  of 
their  womb. 

17  My  God  will  cast  them  away,  because  they 
did  not  hearken  unto  him : and  they  shall  be 
wanderers  w among  the  nations. 

CHAPTER  X. 

Israel  is  reproved  and  threatened  for  their  impiety  and  idolatry. 

ISRAEL  is » an  empty  vine,  he  bringeth  forth 
fruit  unto  himself:  according  to  the  multi- 
tude of  his  fruit  he  hath  increased  b the  altars ; 
according  to  the  goodness  of  his  land  they 
have  made  goodly  c images. 

2  d Their  heart  is  divided  ; now  shall  they  be 
found  faulty  : he  shall  e break  down  their  al- 
tars, he  shall  spoil  their  images. 

3  For  now  they  shall  say,  We  f have  no  king, 
because  we  feared  not  the  Lord  ; what  then 
should  a king  do  to  us? 

4  They  have  spoken  words,  swearing  falsely 
in  making  a covenant:  thus  judgment  spring- 
eth  up  as  hemlock  in  the  furrows  of  the  field. 

5  The  inhabitants  of  Samaria  shall  fear  be- 
cause of  the  calves  of  Beth-aven  : for  the  peo- 
ple thereof  shall  mourn  over  it,  and  s the  priests 
thereof  that  rejoiced  on  it,  for  the  glory  thereof, 
because  it  is  departed  from  it. 

6  It  shall  be  also  carried  unto  Assyria  for  a 
present  to  king  Jareb:  Ephraim  shall  receive 
shame,  and  Israel  shall  be  ashamed  of  his 
own  h counsel. 


A.  M. 

clr.  8M* 
U.  i. 
dr  760. 


r F-A27.2 
s a womb 
Lull  cast- 
eL\  the 

fruit. 
t c.  12.11. 
u Ps.78.60. 
v desires. 

E7-e.24.21. 
w De.2d.64, 
65. 

Ja.l.l. 

A.  M.  cir. 
3281. 

13  C.  cir.  I 
74 r 

a or,  a vine 
emptying 
the  fruit 
which  it 
givcth. 
b Je.2.28. 
c statues , 
or,  stand- 
ing im- 
ages. 

d or,  He  m 
hath  divi- 
ded their 
heart. 
e behead. 

1 Sa.5.4. 
f o-13.ll. 
g or,  Che- 

manm. 

2 Ki.23.5. 
Zep.1.4. 

h Je.2.37. 


i fare  of 
the  water. 

j 1 Ki.12. 

30. 

k Rc.6.16. 

1 or,  I shall 
bind  them 
for  their 
two  trans- 
gressions, 
or, in  their 
two  habi- 
tations. 

m the  beau- 
ty of  her 
neck. 

n the  evil  of 
your  evil. 
Ro.7.13. 

a Mat.  2. 15. 


7 As  for  Samaria,  her  king  Is  cut  off  as  the 
foam  upon  the  • water 

8 The  high  places  also  of  Aven,  ) the  sin  of 
Israel,  shall  be  destroyed  : the  thorn  and  the 
thistle  shall  come  up  on  their  altars;  and  kthev 
shall  say  to  the  mountains  Cover  us  ; ana  to 
the  hills,  Fall  on  us. 

9 O Israel,  thou  hast  sinned  from  the  days  of 
Gibeah  : there  they  stood  : the  battle  in  Gibe- 
all  against  the  children  of  iniquity  did  not 
overtake  them. 

10  It  is  in  my  desire  that  I should  chastise 
them  ; and  the  people  shall  be  gathered  against 
them,  when  i they  shall  bind  themselves  in 
their  two  furrows 

11  And  Ephraim  is  as  a heifer  that  is  taught, 
and  loveth  to  tread  out  the  corn;  but  I pass- 
ed over  upon  m her  fair  neck  : I will  make 
Ephraim  to  ride  ; Judah  shall  plough,  and 
Jacob  shall  break  his  clods. 

12  Sow  to  yourselves  in  righteousness,  reap 
in  mercy;  break  up  your  fallow  ground:  for 
it  is  time  to  seek  the  Lord,  till  he  come  and 
rain  righteousness  upon  you. 

13  Ye  have  ploughed  wickedness,  ye  have 
reaped  iniquity  ; ye  have  eaten  the  fruit  of 
lies : because  thou  didst  trust  in  thy  way,  in 
the  multitude  of  thy  mighty  men. 

14  Therefore  shall  a tumult  arise  among  thy 
people,  and  all  thy  fortresses  shall  be  spoiled, 
as  Shalman  spoiled  Beth-arbel  in  the  day  of 
battle  : the  mother  was  dashed  in  pieces  upon 
her  children. 

15  So  shall  Beth-el  do  unto  you  because  of 
n your  great  wickedness  : in  a morning  shall 
the  king  of  Israel  utterly  be  cut  off. 

CHAPTER  XI. 

I The  ingratitude  of  Israel  unto  God  for  his  benefits.  5 His  Judgment.  8 God* 
mercy  toward  them. 

WHEN  Israel  was  a child,  then  I loved  him, 
and  1 called  my  son  out  of  Egypt. 

2 As  they  called  them,  so  they  went  from 
them  : they  sacrificed  unto  Baalim,  and  burn- 
ed incense  to  graven  images. 


the  Prophet  with  such  terror,  as  to  make  him  wish  their  women 
should  be  barren,  rather  than  bring  forth  children  to  slavery 
or  slaughter. 

“ Heoegins  with  reproving  them  for  their  sacrifices  and  re- 
joicings on  their  corn-floors,  by  which  they  ascribed  to  idols, 
as  the  heathen  did,  the  praise  of  all  their  plenty;  for  which 
reason,  they  are  threatened  with  famine,  and  devoted  to  exile 
in  a land  where  they  should  be  polluted,  and  want  means  of 
worshipping  the  God  of  their  fathers,  or  observing  the  solem- 
nities of  his  appointment.  Nay,  more,  they  shall  fall  before  the 
destroyer,  (some  of  them)  be  buried  in  Egypt,  and  leave  their 
own  pleasant  places  desolate.  The  time,  too,  is  declared  to 
be  at  hand,  according  to  God’s  revelation  by  1 the  watchman,’ 
tor  true  Prophet,)  whatever  might  be  alleged  by  false  prophets, 
who  pretended  to  have  the  Spirit,  but  who  in  fact  ensnared 
the  souls  of  others,  and  like  the  men  of  Gibeah,  drew  deep 
uilt  on  themselves.  In  the  succeeding  verses,  God  is  intro- 
uced  declaring  his  early  favour  for  his  people,  and  the  delight 
he  took  in  their  obedience;  but  now  they  had  so  deeply  revolt- 
ed, all  their  glory  will  take  wing,  God  will  forsake  them,  and 
their  offspring  be  devoted  to  destruction ; to  destruction  twice 

Ver.  13.  Ephraim,  as  I saw  (or  see)  Tyrus. — Samaria  was  situated  on  a 
high  and  pleasant  hill.  See  1 Kings  xvi.  24. 

Ver.  15.  Gilgal. — A place  infamous  for  idolatry,  and  where  it  is  supposed 
one  of  “ the  golden  calves”  was  some  time  placed.  See  chap.  iv.  15;  also 
Amos  iv.  4 ; v.  5.  Calmet. 

Ver.  18.  The  beloved  fruit. — Their  darling  offspring. 

Chap.  X.  Ver.  l.  According  to  the  multitude  of  his  fruit , &c. — That  is, 
as  their  prosperity  increased,  so  did  their  idolatry. 

Ver.  2.  Faulty — That  is,  “ guilty.” 

Ver.  3.  We  have  no  king.— This  oracle  was  probably  delivered  during  the 
nine  years  anarchy  which  preceded  the  reign  of  king  Hoshea  (B.  C.  about  730.) 

Do  to  us—  Rather,  “ for  us  ;”  Seeker  and  Horsley. 

Ver.  4.  Thus  judgment— That  is,  God’s  punishments  of  their  iniquities 
spring  up  rapidly  on  every  side. 

Ver.  5.  The  calves.— New  come,  &c.  “ Calf,”  on  the  authority  of  the  ancient 
versions  ; possibly  the  form  was  duplex,  but  the  following  sentence  confirms 
the i versions.— — Mourn  over  it  (or  him.)— For  Beth-aven,  formerly  Beth-el, 
the  house  of  God,”  chap.  xii.  4.  was  now  Beth-aven,  “ the  house  of  sin,” 

oecause  of  its  idolatries. The  priests.— Heb.  “ Chemarim,  the  sacrifices.  ” 

So  New  come.  See. 

Ver.  6.  King  Jareb.— See  note  on  chap.  v.  13. 

Ver.  7.  Upon  the  water  — See  margin.  Newcome  explains  this,  “ Many 
Kjngs  of  Samaria  have  rapidly  passed  away  by  assassination,  and  Hoshea 
■hall  soon  be  cut  off  by  the  king  of  Assyria.” 

Ver.  8.  Aven.— The  same  as  Beth-aven,  ver.  5. 

944 


repeated,  to  intimate  its  being  both  sure  and  terrible.” — Dr.  J. 

Smith. 

Chap.  X.  Ver.  1 — 15.  Israel  compared  to  an  exhausted  and 
ruined  vine.— In  this  chapter  the  subject  is  pursued  allegori- 
cally. Israel  is  compared  to  a vine  which  had  been  flourish- 
ing and  fruitful,  but  was  now  weakened  and  corrupted  by  pros- 
perity, luxury,  and  idolatry  : so  that  though  its  branches  were 
still  widely  extended,  and  Its  leaves  luxuriant,  yet,  alas!  it  cast 
its  fruit,  and  produced  no  wine  to  “cheer  the  heart  of  God.” 
(Judg.  ix.  13.)  Their  hearts  became  divided  between  the  true 
God  and  idols,  and  it  was  soon  apparent  from  the  multitude 
of  their  altars,  to  which  they  were  most  inclined.  Their  idola- 
try is  then  enlarged  on,  ana  its  fatal  consequences  declared  in 
very  feeling  terms.  God  is  now'  introduced  complaining  of 
their  extreme  guilt,  and  threatening  them  with  captivity  in 
terms  that  bear  a manifest  allusion  to  their  favourite  idolatry, 
the  worshipping  of  the  golden  calf,  or  heifer.  Upon  which  the 
Prophet,  in  a beautiful  allegory,  suggested  by  the  preceding 
metaphors,  exhorts  them  to  repentance,  and  warns  them  of 
the  dreadful  consequences  of  persevering  in  their  past  course. 

Chap.  XI.  Ver.  1 — 12.  God's  tenderness  to  Israel , notwith- 


Ver.  9.  From.— Newcome,  “ More  than.” In  the  days  of  Gibeah.— See 

chap.  ix.  9.  Newcome,  " Did  not  the  war  overtake  them  in  Gibeah?” 

Ver.  10.  That  I should—  Horsley , ” And  I will.” When  they  shall  bind, 

&c.— See  margin.  Iniquities  ; i.  e.  Y‘  the  calves  in  Dan  and  Bethel.”  Newcome. 

Ver.  ll.  Loveth  to  tread  out  the  corn  — " Because  they  were  unmuzzled.” 

Deut.  xxv.  4,  Seeker. 1 passed  over  her  fair  neck. — Newcome,  Boothroyd, 

<fc c.  supply  the  word  11  yoke  ;”  “ I passed  trie  yoke  over,”  &c. J will  make 

Ephraim  to  ride.—  Might  we  not.  without  violence,  read,  ‘‘I  will  ride  (or 
cause  to  be  ridden)  Ephraim?”  The  place  is  very  difficult ; but  the  sense  ap- 
pears to  us  to  be,  that  all  should  be  subjected  to  severe  labour,  like  cattle 
brought  under  the  jroke  : some  should  he  used  for  riding,  (for  horned  cattle  are 
rode  in  the  East.)  and  others  for  ploughing. 

Ver.  14.  As  Shalman — That  is,  Shalmanczer.  See  2 Kings  xviii.  33,  &c. 

Beth-arbel—  (Some  think  this  to  be  Arbela , a city  of  Assyria,  near  the 

Lycus,  which  Shalmaneser,  here  called  Shalman,  is  supposed  to  have  destroy- 
ed. Others  suppose  it  to  he  Arbela,  a town  of  Galilee,  not  far  from  Sipporis, 
( Josephus , Ant.)  and  perhaps  the  same  which  Eusebius  places  in  the  great 
plain  9 miles  (perhaps  east)  from  Legio.l —Bagster. 

Ver.  15.  So  shall  Beth-el  do,  &c. — That  is,  as  the  idolatry  of  other  nations 
brought  on  them  destruction,  so  shall  the  idolatry  of  Beth-el  be  your  ruin. 

Chap.  XI.  Ver.  1.  And  called  my  son  out  of  Egypt. — These  words  certain- 
ly refer,  in  the  first  instance,  to  Israel,  but  admit  of  an  ea9y  accommodation  to 
Christ  himself.  Matt.  ii.  15. 

Ver.  2.  As  they  called,  &c.— The  LXX.  and  other  versions  read,  ” When  1 
called,  then  tney  departed  from  me  and  this,  as  it  gives  a good  sense,  if 


Israel’s  ingratitude  to  God.  HOSEA. — CHAP.  XII.,  XIII.  Israel  and.  Judah  reproved. 


A.  M.  cir. 
3264. 

B.  C.  cir. 
740. 


b Is.46.3. 

2 lift  up. 
d They  be- 
came trib- 
utaries 
to  Salma- 
11  aser, 723. 
e together 
they  ex- 
alted not. 
f Mai. 3.6. 
g Ps.7S.36. 
h or,  most 
holy. 
i Is.  57. 9. 
b Mi.6.2. 
c visit  upon 
d Ga.6.7,8. 


e Ge.25.26. 

f teas  a 
prince,  or, 
behaved 
himself, 
princely. 
g Ge.32.24, 
&c. 

h Ge.28.11.. 
19. 

35.9..  15. 


j or,  Ca- 
naan. 

Eze.16.3. 


1 Re.  3. 17. 
n or, all  my 
labours 
su ff.ee  me 
not:  he 
shall  have 
punish- 
ment of 
iniquity 
in  whom 


n which. 
o 2Ki.l7. 

13,14. 
p hand 
q Am. 5.5. 
r Ge.28.29. 


t bloods. 
u De.28.37. 


3 IT  He  ctook  his  brother  by  the  heel  in  the 
womb,  and  by  his  strength  he  r had  power 
with  e God : 

4 Yea,  he  had  power  over  the  angel,  and 
prevailed : he  wept,  and  made  supplication 
unto  him  : he  found  him  in  h Beth-el,  and 
there  he  spake  with  us  ; 

5 Even  the  Lord  God  of  hosts;  the  Lord  is 
his  i memorial. 

6 Therefore  turn  thou  to  thy  God:  keep  mer- 
cy and  judgment,  and  wait  on  thy  God  con- 
tinually. 

7 T[  He  is  ) a merchant,  the  balances  of  de- 
ceit are  in  his  hand:  he  loveth  to  k oppress. 

8 And  Ephraim  said,  Yet  I am  become  i rich, 
I have  found  me  out  substance  : m in  all  my 
labours  they  shall  find  none  iniquity  in  me 
n that  were  sin. 

9 And  I that  am.  the  Lord  thy  God  from  the 
land  of  Egypt  will  yet  make  thee  to  dwell 
in  tabernacles,  as  in  the  days  of  the  solemn 
feasts. 

10  I 0 have  also  spoken  by  the  prophets,  and 
I have  multiplied  visions,  and  used  similitudes, 
by  the  p ministry  of  the  prophets. 

11  Is  there  iniquity  in  Gilead?  surely  they 
are  vanity : they  sacrifice  bullocks  in  i Gilgal ; 
yea,  their  altars  are  as  heaps  in  the  furrows  of 
the  fields. 

12  And  Jacob  fled  r into  the  country  of  Syria, 
and  Israel  served  for  a wife,  and  for  a wife 
he  kept  sheep. 

13  And  by  a prophet  the  Lord  brought  Israel 
out  of  Egypt,  and  by  a prophet  was  he  pre- 
served. 

14  Ephraim  provoked  him  to  anger  most 
! bitterly : therefi  re  shall  he  leave  his  ' blood 
upon  him,  and  h s reproach  shall  " his  Lord 
return  unto  him. 

CHAPTER  XIII. 

1 Ephraim’s  glory',  by  reason  of  idolatry,  vanisheth.  5 God’s  anger  for  their  unkind- 
ness-  9 A promise  of  God’s  mercy.  15  A judgment  for  rebellion. 

WHEN  Ephraim  spake  trembling,  he  ex- 
alted himself  in  Israel;  but  when  he  of- 
fended in  Baal,  he  died. 

2 And  now  they  a sin  more  b and  more,  and 


31 taught  Ephraim  also  to  go,  taking  them  by 
their  arms;  but  they  knew  not  that  I healed  them. 

4 I drew  them  with  cords  of  a man,  with  bands 
of  love:  and  I was  to  them  as  they  that0 take 
off  the  yoke  on  their  jaws,  and  1 laid  meat 
unto  them. 

5 1[  He  shall  not  return  into  the  land  of  Egypt, 

I but  the  Assyrian  shall  be  his  king,  because 
they  refused  to  return. 

6 And  the  sword  shall  abide  on  his  cities,  and 
6hall  consume  his  branches,  and  devour  them , 
because  of  their  own  counsels. 

7 And  my  people  are  bent  to  backsliding 
from  me  : though  they  called  them  to  the  Most 
High,  e none  at  all  would  exalt  him. 

8 IT  How  shall  I give  thee  up,  Ephraim?  how 
shall  I deliver  thee,  Israel?  how'  shall  I make 
thee  as  Admah  ? how  shall  I set  thee  as  Ze- 
boim  ? my  heart  is  turned  within  me,  my  re- 
pentings  are  kindled  together. 

P I will  not  execute  the  fierceness  of  mine  an- 
ger, I will  not  return  to  destroy  Ephraim  : for 
f I am  God,  and  not  man ; the  Holy  One  in  the 
midst  of  thee : and  I will  notenter  into  the  city. 

10  They  shall  walk  after  the  Lord:  he  shall 
roar  like  a lion  : when  he  shall  roar,  then  the 
children  shall  tremble  from  the  west. 

II  They  shall  tremble  as  a bird  out  of  Egypt, 
and  as  a dove  out  of  the  land  of  Assyria  : and 
I will  place  them  in  their  houses,  saith  the  Lord. 

12  IT  Ephraim  compasseth  me  about  with 
& lies,  and  the  house  of  Israel  with  deceit : but 
Judah  yet  ruleth  with  God,  and  is  faithful  with 
the  h saints. 

CHAPTER  XII. 

I A reproof  of  Ephraim,  Judah,  and  Jacob.  3 By  former  favours  he  exhorteth  to  re- 
pentance. 7 Ephraim’s  sins  provoke  God. 

IT'PHRAIM  feedeth  on  wind,  and  followeth 
-*  after  the  east  wind  : he  daily  increaseth  lies 
and  desolation ; and  they  do  make  a covenant 
with  the  _ Assyrians,  and  oil  ais  carried  into 
Egypt. 

2 The  Lord  hath  also  a controversy  with 
b Judah,  and  will 0 punish  Jacob  according  to 
his  ways;  according  d to  his  doings  will  he 
recompense  him. 

standing  their  ingratitude. — “ This  chapter  gives  a very  pa- 
thetic representation  of  God’s  tender  and  affectionate  regard 
for  Israel,  by  metaphors  chiefly  borrowed  from  the  conduct  of 
mothers  towards  their  tender  offspring.  From  this,  occasion 
is  taken  to  reflect  on  their  ungrateful  returns  to  the  Divine 

goodness,  and  to  threaten  them  with  deserved  punishment. 

ut  suddenly  and  unexpectedly  the  prospect  changes.  Beams 
of  mercy  break  from  the  clouds  just  now  fraught  with  ven- 
geance. God,  to  speak  in  the  language  of  men,  feels  the  re- 
lemings  of  a tender  parent, — his  bowels  yearn, — his  mercy  tri- 
umphs,—his  rebellious  chdd  shall  yet  be  pardoned.  As  the 
lion  of  the  tribe  of  Judah,  he  will  exert  his  power  to  save  his 
people.  He  will  call  his  children  from  the  land  of  their  cap- 
tivity and  dispersion,  and  with  the  swiftness  of  doves  they  will 
fly  to  him,  a faithful  and  a holy  people. — This  prophecy  was 
partly  fulfilled  in  consequence  of  Cyrus’s  decree,  but  in  its  full- 
est extent  remains  to  be  accomplished  in  the  future  restoration 
of  the  Jews  to  their  own  land.” — Dr.  J.  Smith. 

Chap.  XII.  Ver.  t — 14.  Israel  and  Judah  reproved , and 
exhorted  to  repentance , by  a recollection  of  God’s  special  mer- 


cies.— God  compares  the  dangerous  and  unprofitable  pursuits 
of  Ephraim  to  his  feeding  upon  the  wind— the  pestilential  east 
wind. 

Addressing  Jacob,  the  Lord  adverts  to  his  natural  cunning  in 
supplanting  Esau ; and  contrasts  with  this  his  subsequent  piety, 
when  “ as  a prince”  he  had  power  over  the  angel  of  the  cove- 
nant at  Peniel.  This,  says  Bishop  Horsley , is  “no  other  than 
he  whom  the  patriarch  found  at  Bethel,  who  there  spake  with 
the  Israelites  in  the  loins  of  their  progenitor.  He,  whom  the 
Patriarch  found  at  Bethel,  ....  was,  by  the  tenor  of  the  con- 
text, the  antagonist  with  whom  he  was  matched  at  Peniel; 
....  and  who  wrestled  with  the  patriarch  in  the  human  form. 
Theconflict  was  no  sooner  ended,  than  the  patriarch  acknow- 
ledged his  antagonist  as  God.  . . . And  to  make  the  assertion 
of  this  person’s  Godhead,  if  possible,  still  more  unequivocal, 
he  adds,  that  to  him  belonged,  as  his  appropriate  memorial, 
that  name  which  is  declarative  of  the  very  essence  of  the  God- 
head—Jehovah  is  his  Memorial.”  (See  Gen.  xxxii.  24 — 30.) 

Chap.  XIII.  Ver.  1 — 16.  Threatenings  and  promises  ad- 
dressed to  Israel  under  the  name  Ephraim. — This  chapter 


adopted  by  Hew  come,  Boothroyd,  and  others.  Perhaps  the  true  sense  is,  the 
more  they  were  called  to,  the  farther  they  went  astray.  Compare  cn.  xiii.  2. 

Ver.  4 That  take  off  (or  lift  up)  the  yoke  (that  is)  upon  their  jaws.—  ' It 
is  very  probable  that  these  words  refer  to  the  custom  of  (occasionally)  raising 
the  yoke  forward , to  cool  the  neck  of  the  labouring  beast.  ” See  Lowth  in 
Isa.  i.  3. 

Ver.  5.  He  shall  not  return , &c.— Dr.  Forsayeth,  Shall  he  not  return?” 
In  other  parts  of  this  book,  Returning  to  Egypt  is  threatened  as  a punishment. 
See  chap.  vii.  16  ; viji.  13  ; ix.  3,  6,  &c.- — Because  they  refused  to  return 
— Namely,  to  the  Lord. 

Ver.  6.  The  sword  shall  abide— Horsley,  “ Shall  weary  itself  in  his  cities, 
and  consume  his  diviners,  and  devour,  because,”  &c. 

Ver.  7.  Though  they  colled — i.  e.  “Though  they  (i.  e.  Israel)  were  called  to 
return  to  the  Most  High,  none  of  them  would  unite  to  exalt  (him  ;”)  or,  as 
Bishop  Horsley,  “ All  of  one  mind,  they  would  not  be  exalted.” 

Ver.  9.  I will  not  enter  into  the  city. — Bishop  Lowlh,  “ Though  I inhabit 
not  thy  cities.”  Lect.  xix. 

Ver.  10.  He  shall  roar.— The  style  is  here  very  abrupt ; Hew  come  supplies, 
“ (When)  he  shall  roar,  then  shall  their  sons  hasten  (not  tremble)  from  the 
west.” 

Vet.  11.  They  shall  tremble— Hewcome,  “hasten;”  Horsley,  “hurry” 
from  the  west. 

119 


Vet.  12.  But  Judah  yet  ruleth— That  is,  says  Boothroyd,  " Maintained 
the  law  of  God,  and  adhered  to  his  worship  professedly  ; and  were,  in  com- 
parison of  Israel,  a faithful  people — " the  people  of  the  Most  Holy  One  are 
faithful.” 

Chap.  XII.  Ver.  1.  Ephraim  feedeth  on  ...  . the  east  wind.— To  feed 
on  the  wind,  is  to  feed  on  that  which  is  unsubstantial ; to  feed  on  the  east 

wind,  is  to  feed  on  what  is  noxious  and  dangerous  ; see  note  on  Job  xv.  2. 

Oil  is  carried  into  Egypt,—  To  assist  in  the  idolatrous  illuminations  of  the 
Nile. — Harmer. 

Ver.  3.  He  had  power  with  God.— See  note  on  Gen.  xxxii.  28. 

Ver.  5.  The  Lord  is  his  memorial—  Exod.  hi.  15;  i.  e.  “ God’s  memorial ; 
his  appropriate,  perpetual,  incommunicable  name,  expressing  his  essence.” 
Bishop  Horsley . Compare  exposition  and  note,  Gen.  xxxii. 

Ver.  7.  He  is  a merchant— Or  Canaanite,  or  trafficker. The  balances. 

— Compare  ver.  3. 

Ver.  10.  And  used  similitudes—  By  the  ministry  (“  hand  ”)  of  the  prophets. 
“ In  other  words,  I have  employed  types,  or  parables,  to  convey,  in  a sensible 
manner  to  their  thoughts,  my  purposes  toward  them.”  Bishop  Chandler,  who 
quotes  the  Rabbins  Jarchi  and  Kimchi.  to  the  same  effect. 

Ver.  11.  As  heaps  in  the  furrows — That  is,  so  numerous. 

Chap.  XIII.  Ver.  2.  They  sin  more  and  more— i.  e.  increase  in  idolatries. 

Kiss  the  calves.—1 This  was  part  of  their  idolatrous  service  as  we  seem 

94S 


The  glory  of  Ephraim  vanishes.  HOSEA. — CHAP.  XIV. 


An  exhortation  to  repentance. 


have  made  them  molten  images  of  their  silver, 
and  idols  according  to  their  own  understand- 
ing, all  of  it  the  work  of  the  craftsmen  : they 
say  of  them,  Let  the  e men  that  sacrifice  kiss 
d tiie  calves. 

Therefore  they  shall  be  as  the  morning 
cloud,  and  as  the  early  dew  that  passeth  away, 
as  the  chaff  ' that  is  driven  with  the  whirlwind 
out  of  the  floor,  and  as  the  smoke  out  of  the 
chimney. 

4 H Yet  I am  the  Lord  thy  God  from  the  land 
of  Egypt,  and  thou  shalt  know  no  god  but  me: 
for  there  is  no  saviour  beside  me. 

5 I did  know  thee  in  the  wilderness,  in  the 
land  of  great  f e drought. 

6 According  to  their  pasture,  so  were  they 
filled  ; they  were  filled,  and  their  heart  was 
exalted  ; therefore  have  they  forgotten  me. 

7 Therefore  I will  be  unto  them  as  a lion  : as 
a leopard  by  the  way  will  I observe  them  : 

8 I will  meet  them  as  a bear  that  is  bereaved 
of  her  whelps,  and  will  rend  the  caul  of  their 
heart,  and  there  will  I devour  them  like  a 
lion  : the  h wild  beast  shall  tear  them. 

9 IT  O Israel,  thou  hast  destroyed  thyself:  but 
in  me  ■ is  thy  help. 

10  j I will  be  thy  king:  where  is  any  other 
that  may  save  thee  in  all  thy  cities?  and  thy 
judges  of  whom  thou  saidst,  Give  me  a king 
and  princes  ? 

11  I gave  kthee  a king  in  mine  anger,  and 
took  him  away  > in  my  wrath. 

12  The  iniquity  of  Ephraim  is  bound  up ; his 
sin  is  hid. 

13  The  sorrows  of  a travailing  woman  shall 
come  upon  him  : he  is  an  unwise  son;  for  he 
should  not  stay  m long  in  the  place  of  the 
breaking  forth  of  children. 

14  I " will  ransom  them  fr>  m the  c power  of 
the  grave  ; I will  redeem  them  from  death  : O 
death,  I will  be  thy  plagues  ; O grave,  I will 
be  thy  destruction : repentance  shall  be  hid 
from  mine  eyes. 

15  IT  Though  he  be  fruitful  among  his  bre- 


a.  m.  ana. 

B.  O.  725. 


c or,  taerir 
Jictt  of 


<1  1 Ki. 19.18 

e Da. 2.35. 

f droughts. 

g Pa.  63.1. 

h beast  of 
the  field. 

1 in  thy. 


J or.  Where 
is  thy 
king  1 
King  Ho- 
sliea  l>e> 
ing  then 
in  prison. 
2Ki  17.4. 


k 1 Sa.8.7. 

1 1 Sa.31. 
2.. 4. 


m n time. 


n Is.  25. 8. 


o hand. 


p vessels  of 
desire. 


q Fulfilled, 
721. 

2 Ki.17.6. 


a or,  give 
good. 

b He.  1315. 


c or,  blos- 


d strike. 


e go. 


f Ca.2.3. 


g or,  blos- 
som. 

h or,  memo- 
rial. 


thren,  an  east  wind  shall  come,  the  wind  of 
the  Lord  shall  come  up  from  the  wilderness, 
and  his  spring  shall  become  dry,  and  his  foun 
tain  shall  be  dried  up:  he  shall  spoil  the  trea- 
sure of  all  >’  pleasant  vessels. 

16  Samaria  i shall  become  desolate  ; for  she 
hath  rebelled  against  her  God  : they  shall  fall 
by  the  sword  : their  infants  shall  be  dashed  in 
pieces,  and  their  women  with  child  shall  be 
ripped  up. 

CHAPTER  XIV. 

I An  exhortation  to  repentance.  4 A promise  of  God’s  blessing. 

O ISRAEL,  return  unto  the  Lord  thy  God ; 

for  thou  hast  fallen  by  thine  iniquity. 

2 Take  with  you  words,  and  turn  to  the 
Lord:  say  unto  him,  Take  away  all  iniquity, 
and  a receive  us  graciously:  so  will  we  render 
the  b calves  of  our  lips. 

3 Asshur  shall  not  save  us  ; we  will  not  ride 
upon  horses  : neither  will  we  say  any  more  to 
the  work  of  our  hands,  Ye  are  our  gods:  for 
in  thee  the  fatherless  findeth  mercy. 

4 If  I will  heal  their  backsliding,  I will  love 
them  freely:  for  mine  anger  is  turned  away 
from  him. 

5 I will  be  as  the  dew  unto  Israel:  he  shall 
c grow  as. the  lily,  and  d cast  forth  his  roots  as 
Lebanon. 

6 His  branches  shall  e spread,  and  his  beauty 
shall  be  as  the  olive  tree,  and  his  smell  as  Le- 
banon. 

7 They  that  dwell  under  his  f shadow  shall 
return  ; they  shall  revive  as  the  corn,  and 
s grow  as  the  vine  : the  h scent  thereof  shall 
be  as  the  wine  of  Lebanon. 

8 Ephraim  shall  say,  What  have  I to  do  any 
more  with  idols?  I have  heard  him,  and  ob- 
served him : I am  like  a green  fir  tree.  From 
me  is  thy  fruit  found. 

9 Who  is  wise,  and  he  shall  understand  these 
things ? prudent,  and  he  shall  know  them? 
for  the  ways  of  the  Lord  are  right,  and  the 
just  shall  walk  in  them  : but  the  transgressors 
shall  fall  therein. 


opens  with  a truth  often  asserted  and  exemplified  in  the  Scrip- 
tures, “Before  honour  is  humility,  and  a haughty  spirit  before 
a fall.”  Thus  when  Ephraim  spake  with  modesty,  diffidence, 
and  trembling,  then  “He  exalted  himself  in  Israel;”  but  when 
he  assumed  the  high  and  independent  airs  of  a worshipper  of 
Baal,  then  he  offended  God,  and  fell  under  his  indignation. 
When  he  boasted,  “ I am  become  rich,  ajid  have  founcf  me  out 
substance.”  then  he  was  found  poor,  and  wretched,  and  guilty, 
and  is  threatened  with  the  just  reward  of  his  demerits.  God 
tempers,  however,  these  awful  threatenings  with  gracious  in- 
timations of  mercy  on  their  repentance.  But,  alas ! instead  of 
repenting,  Ephraim  is  filling  up  the  measure  of  his  iniquity,  and 
foolishly  protracting  the  season  of  deliverance,  by  making  no 
struggle  to  attain  to  it.  Notwithstanding  this,  God  promises 
at  length  to  exert  his  almighty  power  in  their  favour;  and,  as 
it  were,  to  raise  them  from  the  dead ; although,  in  the  mean 
time,  they  must  he  visited  with  national  calamities,  compared 
to  the  noxious  and  parching  east  wind,  and  described  imme- 

I Kings  xix.  18 ; and  Cicero  informs  us  this  rite  was  common  among  the 

heathen.  See  Neiocome. For  the  men  that  sacrifice— Seeker,  Horsley, 

and  others,  read  with  our  margin,  “ The  sacrifices  of  men  hut  query  ? 

Ver.  3.  As  early  deio. — [To  punish  these  abominable  idolatries,  the  prospe- 
rity and  tribe  of  Ephraim  should  be,  like  his  goodness,  “ as  the  morning  cloud, 
the  early  dew,  the  chaff  before  the  whirlwind,  and  the  smoke  out  of  the  chim- 
ney,” driven  about,  dissipates,  and  speedily  vanishing  awa y.]  -Bagster. 

Ver.  4.  Thou  shalt  know— Neiocome,  Boothroyd,  &c.  render  it  in  the  past 
tense,  “Thou  hast  known.”  We  should  rather  render  it  in  the  imperfect, 
“Thou  didst  know ;”  namely,  at  that  time.  See  Deut.  xxxii.  12. 

Ver.  11.  I gave  thee  a king— Namely,  Saul.  1 Sam.  viii.  5,  19,  &c.;  xv.  23. 

Ver.  13.  Stay  long.—  ' Any  time  i.  e.  loiter  and  hesitate  in  his  decision. 
1 Kings  xviii.  21. 

Ver.  14.  I will  be  thy  plagues.— Literally,  “Thy  sentence.”  The  plague 
was  understood  to  come  immediately  from  God.  St.  Paul  refers  to  this  pas- 
sage, 1 Cor.  xv.  55. Repentance  shall  be  hid — That  is,  I will  not  repent  of 

this  decree. 


diately  after  in  literal  terms— they  shall  fall  by  the  sword  oi 
the  enemy. 

Chap.  XIV.  Ver.  1 — 9.  Exhortations  to  repentance , and 
promises  of  mercy. — “By  the  terrible  denunciation  of  ven- 
geance which  concludes  the  preceding  chapter,  the  Prophet  is 
led  to  exhort  this  people  to  repentance,  furnishing  them  with 
a beautiful  form  of  prayer,  very  suitable  to  the  occasion.  Upon 
this.  God,  ever  ready  to -pardon  the  penitent,  is  introduced, 
making  large  promises  of  blessings,  in  allusion  to  those  copi- 
ous dews  which  refresh  the  green  herbs,  and  which  frequently 
denote,  not  only  temporal  salvation,  but  also  the  rich  and  re- 
freshing comforts  of  the  gospel.  Their  reformation  from  idola- 
try is  foretold,  and  their  consequent  prosperity,  under  the  em- 
blem of  a green  flourishing  fir  tree;  but  then  these  promises 
are  confined  to  the  gqdly,  and  the  wicked  declared  to  have  no 
share  in  them  ; as  might  well  be  expected  under  the  adminis- 
tration of  the  righteous  Governor  of  the  universe.” — Dr.  J. 
Smith. 


Ver.  15.  An  east  wind. — The  east  wind  was  blighting  and  drying.  SeeEzek- 
xix.  12.—  The  wind  of  the  Lord — That  is,  a wind  specially  sent  by  him. 
See  Ps.  Ixviii.  33. 

Ver.  16.  They  shall  fall  by  the  tnoord. — Compare  2 Chron.  xxv.  13. 

Chap.  XIV.  Ver.  2.  Calves  of  our  lips.— The  critics  remark  that  this  pas 
sage,  as  it  now  stands  in  Hebrew,  is  not  grammatical ; that  omitting  one  let- 
ter, (mem,)  would  make  it  correct,  and  at  the  same  time  agree  with  the  LX X 
Arabic,  and  the  Apostolic  quotation,  Heb.  xiii.  15,  “ the  fruit  of  our  lips.”  Sr. 
Newoome  and  Boothroyd. 

Ver.  5.  As  the  dew — That  is,  refresh  and  water,  that  they  may  grow,  com 
fort,  and  make  fruitful  all  who  return  to  him. 

Ver.  7.  The  scent— Or,  fragrance.  See  margin. 

Ver.  8.  With  idols. — Not  the  whole  body  of  Ephraim,  but  converted  Ephraim 
Those  who  in  verses  1 and  2 were  sensible  of.  and  confessed  sin.  and  begged 

for  pardon. J am  like.— Boothroyd,  “ I will  make  him  like.”  So  Neiocome 

and  Horsley. 

Ver.  9.  Who  isioise ? &c. — These  words  are  the  prophet’s  own  conclusion. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  HOSEA. 


[The  prophecies  of  Hosea  which  were  soon  fulfilled  are  very  numerous  : but 
those  relating  to  the  state  of  Israel  and  Judah  for  many  ages,  the  conversion 
of  the  Gentiles,  and  the  future  restoration  of  Israel,  are  peculiarly  distinct  and 
striking : they  coincide  with  those  of  the  other  prophets  ; and  the  extraordi- 

Sry  fulfilment  of  several  of  them,  in  past  and  present  times,  both  proves  the 
vine  inspiration  of  the  writer,  and  gives  assurance  that  the  rest  will  in  due 
946 


time  be  accomplished.  His  principal  subject,  as  Bishop  Horsley  observer  ia 
that  which  forms  the  principal  subject  of  all  the  prophets—”  the  guilt  of  the 
Jewish  nation  in  general,  their  disobedient  refractory  spirit,  the  heavy  judg- 
ments that  awaited  them,  their  final  conversion  to  God,  and  to  a condition  of 
the  greatest  national  prosperity,  and  of  high  pre-eminence  among  the  nation* 
of  the  earth,  under  the  immediate  protection  of  the  Messiah,  in  the  latter  ages 


O .i  * sundry  judgments. 


JOEL.— CHAP.  1. 


A fust  preset  ibed, 


oi  rue  world.  He  confines  himself  more  closely  to  this  single  subject  than 
any  c-'J.er  prophet.  He  seems,  indeed,  of  all  the  prophets,  if  1 may  so  express 
my  conception  of  his  peculiar  character,  to  have  been  the  most  of  a Jew. 
Comparatively,  he  seems  to  care  little  about  other  people.  He  wanders  not, 
like  Ifaiah,  Jeremiah,  and  Ezekiel,  into  the  collateral  history  of  the  surround- 
ing heathen  nations.  He  meddles  not,  like  Daniel,  with  the  revolutions  of 
the  great  empires  of  the  world.  His  own  country  seems  to  engross  his  whole 
attention  ; her  privileges,  her  crimes,  her  punishment,  her  pardon.  He  pre- 
dicts, indeed,  in  the  strongest  and  clearest  terms,  the  ingrafting  of  the  Gen- 
tiles into  the  church  of  God.  But  he  mentions  it  only  generally  ; he  enters 
not,  like  Isaiah,  into  a minute  detail  of  the  progress  of  the  business.  Nor  does 
he  describe,  in  any  detail,  the  previous  contest  with  the  apostate  faction  in  the 
latter  ages.  He  makes  no  explicit  mention  of  the  share  which  the  converted 
Gentiles  are  to  have  in  the  re-establishment  of  the  natural  Israel  in  their  an- 


cient seats  ; subjects  which  make  so  striking  a part  of  the  prophecies  of  Isaiah 
Daniel,  Zechariah,  Haggai,  and  occasionally  of  the  other  prophets.  He  al- 
ludes to  the  calling  of  our  Lord  from  Egypt,  to  the  resurrection  on  the  third 
day  ; he  touches,  but  only  in  general  terms,  upon  the  final  overthrow  of  the 
Antichristian  army  in  Palestine,  by  the  immediate  inteiposition  of  Jehovah  ; 
and  he  celebrates,  in  the  loftiest  strains  of  triumph  and  exultation,  the  8a- 
vmur’a  final  victory  over  death  and  hell.  % But  yet,  of  all  the  prophets,  ne  cer- 
tainly enters  the  least  into  the  detail  of  the  mysteries  of  redemption.  We 
have  nothing  in  him  descriptive  of  the  events  between  the  two  advents  of  our 
Lord.  Nothing  diffuse  and  circumstantial  upon  the  great  and  interesting  mys- 
teries of  the  incarnation  and  the  atonement.  His  country,  and  his  kindred,  is 
the  subject  next  his  heart.  Their  crimes  excite  his  indignation  : their  suffer- 
ings interesi  his  pity  : their  future  exaltation  is  the  object  on  which  his  ima- 
gination fixes  with  delight.  ]—Bag8ter. 


THE  BOOK  OF  JOEL. 


[Joel  tne  prophet,  according  to  the  Pseudo -Epiphanius,  was  of  the  tribe  of 
Reuben,  and  a native  of  Bethoron,  or  rather  Bethharan,  in  that  tribe  ; but  no- 
thing certain  is  known  respecting  him,  except  that  he  was  the  son  of  Pethuel, 
as  he  informs  U9  in  the  title  of  his  predictions.  It  is  even  very  uncertain 
during  v/hat  period  he  prophesied  ; though  it  is  evident  he  exercised  the  pro- 
phetic office  in  the  kingdom  of  Judah.  Terome,  Vitringa , Rosenmulle.r , 
Horne,  and  others,  think  that  he  lived  in  the  reign  of  Uzzian,  and  consequent- 
ly wOfc  contemporary  with  Hosea  and  Amos : Calrnet , Ecktrmann , and 
others  place  him  in  the  reign  of  Josiah  ; Kimchi  and  others  refer  him  to  the 
reign  cf  Joram ; while  the  Jewish  Chronicles  called  Sedar  Olam,  Jarchi,  and 
several  Jewish  writers,  followed  by  Drusius,  Archbishop  Newcome,  Dr.  A. 
Clarke,  and  others,  maintain  that  he  prophesied  under  Manasseh  ; and,  as 
collateral  circumstances  seem  to  preponderate  in  favour  of  this  hypothesis, 
we  have  accordingly  adopted  it.  The  book  of  Joel  consists  of  three  chapters  ; 
w which  the  prophet,  in  consequence  of  a dreadful  famine  caused  by  locusts 


and  other  noxious  insects,  calls  upon  both  priests  and  peop'c  to  epent  with 
prayer  and  fasting,  cries  unto  God  for  them,  and  represents  tne  very  beasts  as 
oining  in  his  supplications,  he  predicts  still  greater  judgments  Dy  an  army  of 
ocusts,  earnestly  exhorts  them  to  public  fasting,  prayer,  and  repentance,  pro- 
mises the  removal  of  these  calamities  on  their  repentance,  with  various  other 
blessings,  makes  an  elegant  transition  to  the  effusion  of  the  Holy  Spirit  under 
the  Gospel,  and  foretels  the  consequent  destruction  of  Jerusalem  and  the 
Jewish  nation,  interspersed  with  promises  of  safety  to  the  faithful  and  peni- 
tent ; he  then  predicts  the  divine  judgments  to  be  executed  on  the  enemies  of 
God’s  people,  and  the  Subsequent  peace,  prosperity,  and  purity  of  Israel.]— B. 
His  style  is  highly  poetical.  Bishop  Lowth  says,  “ he  is  elegant,  perspicuous, 
copious,  and  fluent : sublime,  animated,  and  energetic.” 

Besides  Abp.  Newcome,  who  is  our  guide  through  all  the  minor  Prophets,  on 
this  prophecy  we  are  particularly  indebted  to  “ A paraphrase  and  Critical  Notes” 
on  it,  by  Dr.  S.  Chandler , a learned  Dissenting  Minister  of  the  last  century. 


CHAPTER  I. 

1 Joel,  declaring  sundry  Judgments  of  God,  exhorteth  to  observe  them,  8 and  to 
mourn.  14  He  prescribed!  a fast  for  complaint. 

mHE  word  of  the  Lord  that  came  to  Joel 
JL  the  son  of  Pethuel. 

2 Hear  this,  ye  old  men,  and  give  ear,  all  ye 
inhabitants  of  the  land.  Hath  this  been  in 
your  days,  or  even  in  the  days  of  your  fathers? 

3 Tell  ye  your  children  of  it,  and  At  your  child- 
ren tell  their  children,  and  their  children  ano- 
ther generation. 

4 1 That  which  b the  palmer- worm  hath  left 
hath  the  locust c eaten  ; and  that  which  the  lo- 
cust hath  left  hath  the  canker-worm  eaten ; and 
that  which  the  canker-worm  hath  left  hath  the 
caterpillar  eaten. 

5 Awake,  ye  drunkards,  and  weep;  and 
howl,  all  ye  drinkers  of  wine,  because  of  the 
new  wine  ; for  dit  is  cut  off  from  your  mouth. 

6 For  6 a nation  is  come  up  upon  my  land, 
strong,  and  without  number,  whose  teeth  {are 
the  teeth  of  a lion,  and  he  hath  the  cheek  teeth 
of  a great  lion. 

7 He  hath  laid  e my  vine  waste,  and  h barked 
my  fig  tree  : he  hath  made  it  clean  bare,  and 
cast  it  away  ; the  branches  thereof  are  made 
white. 

8 If  Lament  like  a virgin  girded  with  sack- 
cloth for  the  husband  of  her  youth. 

9 The  meat-offering  and  the  drink-offering 
is  cut  off  from  the  house  of  the  Lord;  the 
priests,  the  Lord’s  ministers,  mourn. 


A.  M.  cir. 
3314. 

B.  C.  cir. 
690. 


a the  resi- 
due of  the 
palmer  - 
worm. 


b c.2.25. 
c De.28.38. 
d Is.32.10. 
e c. 2.2,1 1. 

f Re.  9.7.. 
10. 

g ls.5.6. 

h laid  my 
Jig  tree 
for  a 
barking. 


i or, 

ashamed. 
ver.  12. 

j Hab.3. 
17,18. 

k Is. 2-1. 11. 

I Je.4.8. 

m2Ch.20.3, 

4. 

c.  2. 15,16. 

n or,  day  of 
restraint. 

Ne.8.18. 
o Je.30.7. 
p Is.  13.6,9. 
q Ps.43.4. 
r grains. 

6 Ho.4.3. 


10  The  field  is  wasted,  the  land  mourneth ; 
for  the  corn  is  wasted : the  new  wine  is  ■ dried 
up,  the  oil  languished. 

11  Be  ye  ashamed,  O ye  husbandmen  ; howl, 
O ye  vine-dressers,  for  the  wheat  and  for  the 
barley  ; because  the  harvest  of  the  field  is  pe- 
rished. 

12  The  vine  is  dried  up,  and  the  fig  tree 
) languished  ; the  pomegranate  tree,  the  palm 
tree  also,  and  the  apple  tree,  even  all  the  trees 
of  the  field,  arc  withered:  because  kjoy  is 
withered  away  from  the  sons  of  men. 

13  Gird  i yourselves,  and  lament,  ye  priests  : 
howl,  ye  ministers  of  the  altar : come,  lie  all 
night  in  sackcloth,  ye  ministers  of  my  God: 
for  the  meat-offering  and  the  drink-offering  is 
widholden  from  the  house  of  your  God. 

14  Tf  Sanctify  ye  a m fast,  call  a n solemn  as- 
sembly, gather  the  elders  and  all  the  inhabit- 
ants of  the  land  into  the  house  of  the  Lord 
your  God,  and  cry  unto  the  Lord, 

15  Alas  0 for  the  day  ! for  fthe  day  of  the 
Lord  is  at  hand,  and  as  a destruction  from  the 
Almighty  shall  it  come. 

16  Is  not  the  meat  cut  off  before  our  eyes, 
yea , i joy  and  gladness  from  the  house  of  our 
God? 

17  The  r seed  is  rotten  under  their  clods,  the 
garners  are  laid  desolate,  the  barns  are  broken 
down  ; for  the  corn  is  withered. 

18  How  do  the  beasts  “groan  ! the  herds  of 


Chap.  I.  Ver.  1 — 20.  Israel  invaded  by  a nation  of  locusts. 
— “This  prophecy  begins  with  threatening  the  inhabitants  of 
Jerusalem,  and  the  land  of  Judah,  with  such  a desolation  of 
their  country  by  swarms  of  locusts  as  had  never  happened  to 
them  before,  and  as  should  occasion  the  utmost  distress  to  all 
sorts  of  persons  amongst  them.”  The  havoc  that  should 
be  made  by  these  creatures,  is  described  in  the  highest  style  of 

Chap.  I.  Ver.  4.  That  which,  & c.— See  margin.  Pour  species  of  locust  are 
supposed  to  be  here  mentioned  : 1.  The  palmer-worm.  (Heir.  Gezam.)  This, 
Bocharl  says,  is  a locust,  which,  furnished  with  very  sharp  teeth,  bites  off, 
not  only  grass  and  grains,  and  the  leaves  of  trees,  but  even  their  hark,  and 
more  tender  branches.  Net ocome  renders  it,  “ Grasshopper  but  Michaelis, 
following  the  LXX.  and  Vulgate,  thinks  it  means  a species  of  caterpillar, _ 
whose  mouth  is  furnished  with  a kind  of  sickle,  which  cuts  the  leaves  of 
plants  to  pieces  ; and  which  begins  its  ravages  before  the  locust.  2.  The  lo- 
cust, (Arbeit,)  whose  name  is  supposed  to  be  derived  from  its  prodigious  num- 
bers. 3.  The  canker-worm  ( Ialek ) is  either  another  species  of  locust,  called 
by  Newcr/me  “ the  devouring  locust,”  though  others  think  it  a species  of 
lieetle,  or  hedge-chafer,  devouring  even  the  roots  of  trees.  Orient.  Lit.  No. 
lust.  Jer.  li.  27.  it  is  rendered  the  rough  caterpillar  ; but  there  appears  to  be  a 
species  of  locusts,  whose  heads  are  covered  with  hair.  Rev.  ix.  8.  4.  The  ca- 
terpillar, (Chari l ,)  rendered  by  Newcome  "the  consuming  locust.”  There 
are  ten  different  species  of  locust  (as  is  supposed)  mentioned  in  Scripture  ; 
ami  if  these  are  not  locusts,  it  is  certain  they  were  most  voracious  and  de- 
structive insects.  See  Harris's  Natural  History  of  the  Bible,  in  Locust ; also 
ante  on  Exod.  x.  4. 

Ver  6.  A nation — That  is,  of  these  voracious  insects.  Compare  Prov.  xxx. 
26.  26 Cheek  teeth  —Newcome,  “ Jaw  teeth  of  a lion."  Pliny  says. 


poetry.  The  vegetation  of  every  species  should  be  devoured, 
and  produce  such  a scarcity  of  provisions  in  the  land,  as  not 
to  leave  enough  to  supply  the  offerings  for  God’s  altar.  At 
the  same  time  the  heat  should  be  so  great,  as  to  occasion  the 
destruction  of  many  of  the  flocks  and  herds,  partly  through 
drought,  and  partly  through  the  irritation  of  these  noxious  in- 
sects. 


their  teeth  are  so  sharp  and  strong,  that  they  bite  through  even  the  doors  of 
houses. 

Ver.  7.  Barked  my  fig  tree — That  is,  eaten  off  the  bark  ; but  Newcome 
reads,  ” Made  my  fig  tree  a broken  branch,”  like  several  of  the  ancient  ver- 
sions. Dr.  Forsayeth,  ” My  fig  tree  a foam  and  swelling,”  being  covered 
with  the  foam  of  caterpillars,  and  the  leaves  curled  up,  to  enclose  their  eggs. 

The  branches  are  made  white— That  is,  stripped  of  all  their  hark,  as  in 

the  preceding  clause  ; Heb.  “ Stripping  they  have  stripped  it.” 

Ver.  8.  Like  a virgin  ....  for  the  husband  of  her  youth— That  is,  a 
betrothed  virgin,  whose  marriage  was  not  consummated. 

Ver.  10.  Is  dried  up — Or  withered,  as  ver.  12;  Heb.  “Blusheth.” 

Ver.  12.  The  vine,  &c. — [Dr.  Shaw  observes,  that  in  Barbary,  in  the  month 
of  June,  the  locusts  are  no  sooner  hatched,  than  they  collect  themselves  into 
compact  bodies,  each  a ” furlong  or  more  square  ; and  marching  directly  after 
wards,  forwards  directly  towards  the  sea,  they  let  nothing  escape  them,  eating 
up  every  thing  that  is  green  or  juicy,  not  only  the  lesser  vegetables,  hut  the 
vine  likewise,  the  fig  tree,  the  pomegranate,  the  palm , and  the  apple  tree 
even  all  the  trees  of  the  field.")— Bagster.  „ 

Ver.  14.  A solemn  assembly. — Newcome,  ‘ A solemn  day,  or  day  o!  n* 
straint ; i.  e.  from  work,  or  pleasure.  . , , . , , , 

Ver.  17  The  seed  is  rotten, — Newcome.  ” The  seeds  have  perished  under 

947 


T'fn'ibleness  of  God’s  judgment.  JOEL 

catfm  are  perplexed,  because  they  have  no 
pasture  ; yea,  the  flocks  of  sheep  are  made  de- 
solate. 

19  O Lord,  to  thee  will  I 1 cry : for  the  fire 
" hath  devoured  the  ' pastures  of  the  wilder- 
ness, and  the  flame  hath  burned  all  the  trees 
of  the  field. 

AO  The  beasts  of  the  field  cry  also  w unto 
thee  : for  1 the  rivers  of  waters  are  dried  up, 
and  the  fire  hath  devoured  the  pastures  of  the 
wilderness. 

CHAPTER  II. 

I Hft  showeth  unto  Zion  the  terribleness  of  God’s  Judgment  12  He  exhorteth  to  re- 
pentance, 15  prescribed  a fast,  IS  promised  u blessing  thereon.  21  lie  comforted 
Zion  with  present  28  and  future  blessings. 

BLOW  ye  the  “trumpet  in  Zion,  and  sound 
an  alarm  b in  my  holy  mountain  : let  all 
the  inhabitants  of  the  land  tremble  : for  c the 
day  of  the  Lord  cometh,  for  it  is  nigh  at 
hand ; 

2  A day  of  d darkness  and  of  gloominess,  a 
day  of  clouds  and  of  thick  darkness,  as  the 
morning  spread  upon  the  mountains:  a great 
people  and  a 'strong;  there  hath  not  been 
ever  the  f like,  neither  shall  be  any  more  after 
it,  even  to  the  years  of  e many  generations. 

3  A fire  devoureth  before  them  ; and  behind 
them  a flame  burneth  : the  land  is  as  the  gar- 
den of  Eden  h before  them,  and  behind  f them 
a desolate  wilderness;  yea,  and  nothing  shall 
escape  them. 

4  The  appearance  of  them  is  as  the  appear- 
ance of  horses ; and  as  horsemen,  so  shall 
they  run. 

5  Like  the  noise  of  chariots  on  the  tops  of 
mountains  shall  they  leap,  like  the  noise  of  a 
flame  of  fire  that  devoureth  the  stubble,  as  a 
strong  people  set  in  battle  array. 

6  Before  their  face  the  people  shall  be  much 
pained:  all  faces  shall  gather  ik  blackness. 

7  They  shall  run  like  mighty  men ; they  shall 
climb  the  wall  like  men  of  war;  and  they 
shall  march  every  one  on  his  ways,  and  they 
shall  not  break  their  ranks  : 

8  Neither  shall  one  thrust  another ; they  shall 
walk  every  one  in  his  path  : and  when  they  fall 
upon  the  i sword,  they  shall  not  be  wounded. 


-CHAP.  II. 


A.  M.  clr. 
3314. 

B.  C.  cir. 
690. 


wPk  104.21. 
x 1 Ki.13.5. 
a or, cornet. 

b Nu.10.5, 
9. 

c c.1.15. 
Zep.  1.14, 
15. 

d Am. 5. 18, 
‘.0. 

e c.1.6. 
f Ex. 10.14. 


h 16.51.3. 
i Zec.7.14. 
j Pot. 
k Je.8.21. 
La.  4.8. 
Na.2.10. 

1 or,  dart 


m Je  9.21. 
n Jn.10.1. 
o Pb.18.7. 


r La.  3. 40, 


t Pe.  86. 5,15. 
n 2 Ki.19.4. 
v e.1.9. 
w ver.l. 
x 2Ch.20.13 


z or,  use  a 
by-word 
against. 
a Mi.7.10. 
b Zee.  1.14. 
c De.32.36. 


Some  have  thought  that  these  predictions  may  have  a far- 
ther reference  to  the  army  of  the  Assyrians : but  for  this  vve 
find  no  sufficient  ground.  No  body  of  armed  men  (not  even 
that  of  Xerxes)  was  ever  half  so  numerous,  half  so  torment- 
ing or  destructive,  as  an  army  of  these  noxious  insects,  who, 
while  they  lived,  were  a plague,  and  created  a pestilence  when 
they  died. 

Chap.  II.  Ver.  1 — 32.  An  alarm  sounded  through  the  coun- 


Ver.  19.  The  pastures  of  the  wilderness — Or  desert ; and  burnt  up,  &c. 
See  chap.  ii.  3.  Fires  were  often  made,  (though  in  vain,)  to  stop  the  ravages 
of  these  insects,  by  which  (fires)  the  trees  and  underwood  were  much  injured. 

Chap.  II.  Ver.  1.  Blow  ye  the  trumpet,  &c; — The  same  alarm  is  <riven  as 
if  they  had  been  invaded  by  the  most  powerful  enemies.  A Jewish  writer, 
mentioning  a swarm  of  locusts  which  once  appeared  in  Saxony,  says,  so  ter- 
rified are  the  Jews  on  such  occasions,  that  they  immediately  sound  a trumpet, 
and  proclaim  a fast. 

Ver.  2.  A day  of  darkness  and  of  gloominess.—  Dr.  Chandler  quotes,  from 
a German  Chronicle  of  the  ninth  century,  that  “ so  great  a multitude  of  lo- 
custs” passed  over  that  country  from  the  east,  that  during  two  months,  “ they 
oftentimes  obscured  the  rays  of  the  sun  for  the  space  of  a whole  mile  ; and 
when  they  alighted,  in  one  hour  consumed  every  thing  that  was  green  upon 
100  acres,  or  more  ; and  being  afterwards  driven  into  the  sea  by  the  wind,  and 
thrown  back  by  the  waves,  they  corrupted  the  air  by  their  stench , and  produced 
no  small  pestilence .” — [The  quantity  of  these  insects,”  says  Volney , “is 
Incredible  to  all  who  have  not  themselves  witnessed  their  astonishing  num- 
bers ; the  whole  earth  is  covered  with  them  for  the  space  of  several  leagues. 
The  noise  they  make  in  browsing  on  the  trees  and  herbage,  may  be  heard  at 
a great  distance,  and  resembles  that  of  an  army  in  secret.  The  Tartars  them- 
selves are  a less  destructive  enemy  than  these  little  animals.  One  would  ima- 
gine that  fire  had  followed  their  progress.  Wherever  their  myriads  spread, 
the  verdure  of  the  country  disappears  ; trees  and  plants  stripped  of  their  leaves 
and  reduced  to  their  naked  boughs  and  stems,  cause  the  dreary  image  of  win- 
ter to  succeed  in  an  instant  to  the  rich  scenery  of  spring.  When  these 
clouds  of  locusts  take  their  flight,  to  surmount  any  obstacles,  or  to  traverse 
more  rapidly  a desert  soil,  the  heavens  may  literally  be  said  to  be  obscured 
by  them.”] — Bagster.  Many  similar  accounts  maybe  found  in  modern  wri- 
ters, the  most  authentic.  The  following  is  one  of  the  most  recent  and  extra- 
ordinary. The  narrator  being  (as  we  understand  it)  in  the  neighbourhood  of 
Gibraltar,  saw  a dense  cloud  slowly  advancing  to  the  Spanish  shore,  and 
darkening  the  sun  as  it  passed,  when,  suddenly  it  burst,  and  “ there  fell  (says 
he)  such  a vast  multitude  of  locusts  as  exceeded  the  thickest  storm  of  hail  or 
■now  that  I ever  saw.  All  around  me  was  immediately  covered  with  these 
crawling  creatures,  and  yet  they  continued  to  fall  so  thick,  that  with  the  swing 
of  ray  cane,  I knocked  down  thousands.  . Thero  was  not.  in  a day  or 
948 


Joel  exhorteth  to  repentance. 

f They  shall  run  to  and  fro  in  the  city;  they 
shall  run  upon  the  wall,  they  shall  climb  up 
upon  the  houses ; they  shall  enter  in  at  the 
windows  m like  a " thief. 

10  The  earth  “shall  quake  before  them  ; the 
heavens  shall  tremble:  the  p sun  and  the  moon 
shall  be  dark,  and  the  stars  shall  withdraw 
their  shining : 

11  And  the  Lord  shall  utter  his  voice  before 
his  army:  for  his  camp  is  very  great:  for  he 
is  strong  that  executeth  his  word  : for  the 
day  of  the  Lord  is  great  and  very  terrible ; 
and  who  “>  can  abide  it? 

12 11  Therefore  also  now,  saith  the  Lord,  turn 
rye  even  to  me  with  all  your  heart,  and  with 
fasting,  and  with  weeping,  and  with  mourning: 

13  And  rend  ■ your  heart,  and  not  your  gar- 
ments, and  turn  unto  the  Lord  your  God : fox 
he  t is  gracious  and  merciful,  slow  to  anger, 
and  of  great  kindness,  and  repenteth  him  ol 
the  evil. 

14  Who  u knoweth  if  he  will  return  and  re- 
pent, and  leave  a blessing  behind  him  ; even 
a v meat-offering  and  a drink-offering  unto 
the  Lord  your  God? 

15  If  Blow  * the  trumpet  in  Zion,  sanctify  a 
fast,  call  a solemn  assembly: 

lb  Gather  the  people,  sanctify  the  congrega- 
tion, assemble  the  elders,  1 gather  the  children, 
and  those  that  suck  the  breasts:  let  the  bride- 
groom go  forth  of  his  chamber,  and  the  bride 
out  of  her  closet. 

17  Let  the  priests,  the  ministers  of  the  Lord, 
weep  between  the  porch  and  the  altar,  and  let 
them  say,  Spare  y thy  people,  O Lord,  and 
give  not  thy  heritage  to  reproach,  that  the 
heathen  should  'rule  over  them:  wherefore 
a should  they  say  among  the  people.  Where  is 
their  God  ? 

18  If  Then  will  the  Lord  be  jealous  b for  his 
land,  and  pity  c his  people. 

19  Yea,  the  Lord  will  answer  and  say  unto 
his  people,  Behold,  I will  send  you  corn,  and 
wine,  and  oil,  and  ye  shall  be  satisfied  there- 
with : and  I will  no  more  make  you  a reproach 
among  the  heathen : 

try. — The  priests  are  ordered  to  sound  their  trumpets  on  the 
approach  of  this  aerial  army.  The  locusts  are  described— 
They  are  compared  to  cavalry ; and  the  noise  and  din  of  their 
approach  to  the  rattling  of  war-chariots  and  the  crackling  of 
burning  stubble.  The  regularity  and  rapidity  of  their  march 
is  then  stated;  and  their  invincibility,  as  it  respects  human 
weapons.  The  heavens  are  clothed  in  blackness,  and  the 
voice  of  God  announces  their  approach  as  his  army. 

two,  the  least  leaf  to  be  seen  on  a tree,  nor  any  green  thing  in  a garden.”  The 
close  of  this  account  illustrates  what  is  said  in  ver.  20  of  the  defeat  and  des- 
truction of  this  great  northern  army.  “ When,  glutton-like,  they  had  devoure  d 
every  thing  around  them,  they  took  to  ponds,  brooks,  and  pools.”  probably 
from  excessive  thirst,  and  drowned  themselves  ; and  lay  drowned  in  heaps, 
like  little  hills,  with  a stench  so  noisome  that  it  gave  reason  to  fear  pestilence. 
See  Asiat.  Journ.  Aug.  1825. 

Ver.  3.  A fire  devoureth  before  them " They  consume  like  a general  con- 
flagration.” Ludolf  says,  “ Wherever  they  fed,  their  leavings  seem,  as  it 
were,  parched  with  fire.”  Newcnme.  See  note  on  ver.  2. 

Ver.  4.  Like  horses,  &c. — An  Arab,  describing  them,  compared  the  heads  .of 
the  locust  to  thpse  of  horses,  their  breast  to  that  of  a lion,  their  feet  to  those 
of  a camel,  their  belly  to  that  of  a serpent,  their  tail  to  that  of  a scorpion, 
and  their  feelers  to  female  hair.  (Compare  Rev.  ix.  7.)  Niebuhr's  Arabia. 

Ver.  5.  Like  the  noise  of  chariots— See  Rev.  ix.  9.  Volney  compares  the 
noise  they  make  in  browsing  to  that  of  an  army  in  secret , marching  without 

music.  See  note  on  ver.  2. Of  a flame. — Cyril  compares  the  noise  of  their 

teeth  to  a crackling  flame. In  battle  array.— Woo.  “Arrayed  for  war.’ 

" Many  writers  mention  the  order  of  locusts  in  their  flight  and  march ; and 
their  manner  of  proceeding  directly  forward,  whatever  obstacles  were  inter- 
posed.” Newcome. 

Ver.  6.  All  faces  shall  gather  blackness—  See  margin.  Tavernier  (and 
other  travellers)  affirm  that,  by  way  of  mourning,  the  Orientals  sometimes 
daub  their  faces  with  the  black  of  a kettle.  Orient.  Lit.  No.  1068. 

Ver.  7.  They  shall  run,  &c. — [In  their  progress,  says  Dr.  Shaio,  “ they  kept 
their  ranks  like  men  of  war ; climbing  over  every  tree  or  wall  that  was  ia 
their  way.  Nay,  they  entered  into  our  very  houses  and  bed  chambers,  like 
so  many  thieves.  Every  effort  of  the  inhabitants  to  stop  them  was  unavail- 
ing : the  trenches  thev  had  dug  were  quickly  filled  up,  and  the  fire9  they  had 
kindled  extinguished  by  infinite  swarms  succeeding  each  other.”] — Bagster. 
Compare  verses  2,  4,  5,  &c. 

Ver.  10.  The  earth  shall  quake—  This  may  be  taken  figuratively,  for  tho 

freat  alarm  which  they  shall  create  ; but  literally,  the  heavens  are  darkened 
y their  flight.  See  on  ver.  2. 

Ver.  11.  The  Lord  shall  utter  his  voice—' That  is,  it  is  by  his  command 
that  they  advance  or  retire. 


-CHAP.  III. 


God? s sevti  e judgment*. 


A.  M.  cir. 
331-1. 

B.  C.  cir. 
690. 


d magnified 
to  do. 


f Is.  41  16. 
Zee.  10.7. 


teacher 
of  right- 
eousness. 

h according 
to  right- 
eousne  e. 


j Zep.3.11. 


q Ro.ll  5,7. 


r Zec.14.2.. 
4. 


c No.3.10. 
d Da.  5. 2,3. 


h sanctify. 

i or,  scythes. 

J or,  the 
LORD 
shall 
bring 
down. 


k Ps.  103.20. 


n Re.  14. 15, 


lem  shall  be  deliverance,  as  the  Lord  hath  said, 
and  in  the  i remnant  whom  the  Lord  shall  call. 
CHAPTER  III. 

1 God’s  judgments  against  the  enemies  of  his  people.  9 God  will  be  known  In  bis 
judgment.  13  11  is  blessing  upon  die  church. 

FOR,  behold,  in  those  days,  and  in  that  time, 
when  I shall  bring  again  the  captivity  of 
Judah  and  Jerusalem, 

2 I R will  also  gather  all  nations,  and  will 
bring  them  down  into  the  valley  of  Jehosbu- 
phat,  and  will  plead  L with  them  there  for  my 
people  and  for  my  heritage  Israel,  whom  they 
have  scattered  among  the  nations,  and  parted 
my  land. 

3 And  they  have  cast  lots  c for  my  people; 
and  have  given  a boy  for  a harlot,  and  sold  a 
gil  l for  wine,  that  they  might  drink. 

4 Yea,  and  what  have  ye  to  do  with  me,  O 
Tyre,  and  Zidon,  and  all  the  coasts  of  Pales- 
tine 1 will  ye  render  me  a recompense  ? and 
if  ye  recompense  me,  swiftly  and  speedily  will 
I return  your  recompense  upon  your  own  head ; 
5 Because  ye  have  taken  d my  silver  and  my 
gold,  and  have  carried  into  your  temples  my 
goodly  e pleasant  things  : 

6 The  children  also  of  Judah  and  the  child- 
ren of  Jerusalem  have  ye  sold  unto  the 
r Grecians,  that  ye  might  remove  them  far 
from  their  border. 

7 Behold,  I e will  raise  them  out  of  the  place 
whither  ye  have  sold  them,  and  will  return 
your  recompense  upon  your  own  head: 

8 And  I will  sell  your  sons  and  your  daugh- 
ters into  the  hand  of  the  children  of  Judah, 
and  they  shall  sell  them  to  the  Sabeans,  to  a 
people  far  off  - for  the  Lord  hath  spoken  it. 

9 Proclaim  ye  this  among  the  Gentiles  ; h Pre- 
pare war,  wake  up  the  mighty  men,  let  all  the 
men  of  war  draw  near  ; let  them  come  up  : 

10  Beat  your  ploughshares  into  swords,  and 
your  ' pruning-hooks  into  spears : let  the  weak 
say,  I am  strong. 

11  Assemble  yourselves,  and  come,  all  ye 
heathen,  and  gather  yourselves  together  round 
about : thither  i cause  thy  mighty  k ones  to 
come  down,  O Lord. 

12  Let  the  heathen  be  wakened,  and  come  up 
to  the  valley  'of  Jehoshaphat:  for  there  will 
I sit  to  judge  m all  the  heathen  round  about. 

13  Put  nye  in  the  sickle,  for  the  harvest  is 
ripe : come,  get  you  down  ; for  the  press  is 


A blessing  pi  omised  thereon.  JOEL 

20  But  I will  remove  far  off  from  you  the 
northern  army , and  will  drive  him  into  a land 
barren  and  desolate,  with  his  face  toward  the 
east  sea,  and  his  hinder  part  toward  the  ut- 
most sea,  and  his  stink  shall  come  up,  and  his 
ill  savour  shall  come  up,  because  he  hath 
■*  done  great  things. 

21  Tf  Fear  not,  O land  ; be  glad  and  rejoice: 
for  the  Lord  e will  do  great  things. 

22  Be  not  afraid,  ye  beasts  of  the  field  : for 
the  pastures  of  the  wilderness  do  spring,  for 
the  tree  beareth  her  fruit,  the  fig  tree  and  the 
vine  do  yield  their  strength. 

23  Be  glad  then,  ye  children  of  Zion,  and 
rejoice  f in  the  Lord  your  God:  for  he  hath 
given  you  e the  former  rain  h moderately,  and 
he  will  cause  to  come  down  for  you  the  rain, 
the  former  rain,  and  the  latter  rain  in  the  first 
month. 

24  And  the  floors  shall  be  full  of  wheat,  and 
the  fats  shall  overflow  with  wine  and  oil. 

25  And  I will  restore  to  you  the  years  that 
the  locust  hath  eaten,  the  canker-worm,  and 
the  caterpillar,  and  the  palmer-worm,  my 
great  army  ‘ which  I sent  among  you. 

26  And  ye  shall  eat  in  plenty,  and  be  satisfied, 
and  praise  the  name  of  the  Lord  your  God, 
that  hath  dealt  wondrously  with  you : and  ) my 
people  shall  never  be  ashamed. 

27  And  ye  shall  know  that  I am  in  the  midst 
of  Israel,  and  that  I am  the  Lord  your  God, 
and  none  else:  and  my  people  shall  never  be 
ashamed. 

28  If  And  k it  shall  come  to  pass  afterward, 
that  I will  pour  out  my  spirit  i upon  all  flesh  ; 
and  your  sons  and  your  ra  daughters  shall 
prophesy,  your  old  men  shall  dream  dreams, 
your  young  men  shall  see  visions : 

29  And  also  upon  the  " servants  and  upon 
the  handmaids  in  those  days  will  I pour  out 
my  spirit. 

30  And  I will  show  0 wonders  in  the  heavens 
and  in  the  earth,  blood,  and  fire,  and  pillars  of 
smoke. 

31  The  sun  shall  be  turned  into  darkness,  and 
the  moon  into  blood,  before  the  great  and  the 
terrible  day  of  the  Lord  come. 

32  And  it  shall  come  to  pass,  that  whosoever 
p shall  call  on  the  name  of  the  Lord  shall  be 
delivered  : for  in  mount  Zion  and  in  Jerusa- 


The  nation  is  then  pathetically  exhorted  to  deep  and  hum- 
ble repentance;  to  rend,  not  their  garments  only,  but  their 
hearts  also:  as  the  only  means  to  avert  national  judgments. 
In  the  conclusion,  as  is  common  with  many  of  the  prophets, 
the  days  of  the  Messiah  and  the  gospel  dispensation  are  ad  - 
verted to,  especially  the  miraculous  effusion  of  the  Holy  Spirit 
on  the  day  of  Pentecost,  and  the  awful  indications  of  divine 
judgment  preceding  the  destruction  of  Jerusalem,  and  the  con- 
sequent dispersion  of  the  Jews. 

Chap.  III.  Ver.  1 — 21. — As  the  latter  part  of  the  preceding 
chapter  referred  to  gospel  times,  and  the  blessings  to  accom- 
pany the  dispensation  of  Messiah,  so  this  appears  to  refer  to  a 
still  more  distant  period,  when  the  Jews  shall  be  released  from 
all  their  captivities,  delivered  from  all  their  enemies,  and  finally 


Ver.  20.  The  northern  army. — These  locusts  probably  came  from  Circassia, 
or  Minzrelia,  to  the  north  of  Judea.  Some  were  to  be  driven  into  the  desert ; 
some  into  the  Eastern  or  Dead  sea,  and  somo  into  the  utmost,  or  Mediterra- 
nean sea. His  stink,  &c. — See  what  is  quoted  from  Dr.  Chandler  and  the 

Asiatic  Journal  on  ver.  2. Because  he  hath  done  great  things— See  marg. 

&c.  It  is  difficult  to  apply  this  to  an  army  of  locusts.  They  had  executed 
the  divine  command,  and  their  being  ended  with  their  commission.  Dr. 
Chandler  therefore  applies  the  words  to  Jehovah,  as  in  the  verse  following. 
“ He  (the  Lord)  will  do  (or  hath  done)  greatly,  or  great  things,  to  advance 
his  own  glory.”  See  a like  repetition,  ver.  26,  27. 

Ver.  23.  He  hath  given—  New  corme,  “ He  giveth  you— he  causeth  to  come 
down,”  &c. 

Ver.  28.  And  it  shall  come,  &r.—[Kimchi  says,  that  achari  then , “ after 
thus,”  is  the  same  as  bedAharith  hyyamim,  “ in  the  latter  days,”  which  al- 
ways relates  to  the  days  of  the  Messiah;  and  accordingly  this  prophecy  re- 
fers. as  Sr.  Peter  applies  it,  (Acts  ii.  17.)  to  the  effusion  of  the  Holy  Spirit  at 
the  feast  of  Pentecost,  to  the  subsequent  destruction  of  Jerusalem,  attended 
with  the  most  awful  portents,  and  to  the  dispersion  of  the  unbelieving  Jews.  ]-B. 

Ver.  30,  31.  Blood  and  fire,  &c. — This  is  generally  supposed  to  refer  to  the 
prodigies  mentioned  by  our  Lord,  Mat.  xxiv.  ‘i9.  which  see. 


restored  to  their  own  land;  after  which  there  seems  an  allu- 
sion to  the  same  distant  and  mysterious  events,  that  we  have 
seen  mentioned  in  the  latter  chapters  of  Ezekiel,  and  shall  have 
farther  occasion  to  notice  in  the  close  of  the  New  Testament. 

The  judgment  of  the  valley  of  Jehoshaphat,  must  not  be 
confounded  with  the  final  judgment  of  the  world.  It  relates 
evidently  to  the  punishment  of  certain  heathen  nations — per- 
haps the  Gog  and  Magog  referred  to  by  Ezekiel  and  St.  John. 
(See  Ezek.  xxxviii.  xxxix.  Rev.  xx.  xxi.) 

It  is  an  encouraging  circumstance  to  the  church,  that  the 
denunciations  of  God’s  judgments  generally  end  with  promises 
of  mercy  to  his  people.  When  God  shall  have  cleared  the 
earth  of  crime,  his  people  shall  reign  with  him  in  everlasting 
peace  and  happiness.  (See  Rev.  xxi.) 


Chap.  III.  Ver.  1.  In  those  days— (According  to  the  preceding  prophecy, 
this  must  refer  to  the  times  of  the  Gospel,  and  the  final  restoration  of  the 
Jews.  ]— Bagster. 

Ver.  2.  The.  valley  of  Jehoshaphat.-  -Is  literally  “ the  valley  of  God’s  judg- 
ment,” and  ought  not,  perhaps,  to  be  confined  to  any  one  spot ; though  there 
is  probably  an  allusion  to  the  victory  of  Jehoshaphat.  Newcome.  2 Chron. 
xxii.  8. 

Ver.  3.  Then  have  cast  lots.— A spirit  of  gambling  seems  to  have  prevailed 
very  early  in  tne  world,  and  there  is  no  doubt  but  human  life  has  often  been 
the  subject  of  such  speculations,  in  the  case  of  slaves.  Sir  John  Chardin 
says,  “In  Mingrelia,  they  often  sell  children  for  provisions  and  foi  wine. 
Harmer. 

Ver.  4.  Tyre  and.  Zidon.— See  Jer.  xxv.  20— 30. 

Ver.  6.  To  the  Grecians. — See  margin  ; also  Ezck.  xxvu.  13,  and  note. 

Ver.  8.  I ivill  sell  your  sons. — This  might  happen  on  occasion  oi  Judas 
Maccabeus's  victories.  1 Macc.  v.  3,  7,  15,  21.  .. 

Ver.  10.  Beat  your  ploughshares— See  margin  ; aiso  Isa.  ii.  4. 

Ver.  12.  Jehoshaphat— [Jehoshaphat  denotes  the  Judgment  of  the  Lord 
and  is  probably  a descriptive  name  of  the  same  place  which  bt.  Jonn  can 
Armageddon.]--  Bagster. 


God  will  be  known  in  judgment. 


JOEL.— CHAP.  III. 


full,  the  fats  overflow  ; for  their  wickedness 
is  great. 

H Multitudes,  multitudes  in  the  valley  of 0 de- 
cision : for  the  day  of  the  Lord  is  near  in  the 
valley  of  decision. 

15  The  sun  and  the  moon  shall  be  darkened, 
and  the  stars  shall  withdraw  their  shining. 

16  The  Lord  also  shall  roar  p out  of  Zion, 
and  utter  his  voice  from  Jerusalem  ; and  the 
’ heavens  and  the  earth  shall  shake  : r but  the 
Lord  will  be  the  ■ hope  of  his  people,  and  the 
strength  of  the  children  of  Israel. 

17  So  shall  ye  know  that  I am  the  Lora  your 
God  dwelling  ‘in  Zion  my  holy  mountain: 
then  shall  Jerusalem  be  u holy,  and  there  shall 
no  strangers  v pass  through  her  any  more. 

Zec.14.8.  Re.22.1.  z or,  abide.  a Is.33.20.  Am. 9. 15. 


A.  M.  clr. 
3314. 

B.  C.  cir. 
<>90. 


o or,  conci- 
sion : or, 
threshing. 
p Je. '25.30, 
31. 

q Hag.2  6. 
r Pa.46.1, 

St  c. 

8 place  of 
repair ; 
or,  h>v- 
hour. 
t ver.2l. 
u holiness. 
v Is. 35.8,9. 
Na.1.15. 
Zee.  14.21 
He. 21. 27. 

w Am. 9.13. 
x go. 
y Is.30.25. 
Ezc.47.2, 
See. 


1 1 the  LORD  that. 


d Eze.  48.35.  Re.21.a 


Ver.  13.  The  fats. — Neiocome,  “ vats.”  See  Rev.  xiv.  15—20. 

Ver.  14.  Valley  of  decision.— Newcome,  “ excision.”  Jonathan's  Targum 
renders  this,  “ The  valley  of  the  division  of  Judgment ;”  i.  e.  the  judgment  of 
the  Lord,  as  ver.  2.  Chandler. 

Ver.  16.  Roar  out  of  Zion.— Jer.  xxv.  30. The  hope  of— Neiocome, 

“ A refuge  to.” 

Ver.  17.  My  holy  mountain. — Heb.  “ The  mountain  of  my  holiness.” 

Ver.  18.  In  that  day.— [.Either  the  times  of  the  Messiah,  or  Jerusalem  after 


His  blessing  upon  the  rhwe] t. 

18  H And  it  shall  come  to  pass  in  that  day, 
that  the  mountains  "shall  drop  down  new 
wine,  and  the  hills  shall  flow  with  milk,  and 
all  the  rivers  of  Judah  shall  ’flow  with  > wa- 
ters, and  a fountain  shall  come  forth  of  the 
house  of  the  Lord,  and  shall  water  the  valley 
of  Shittim. 

19  Egypt  shall  be  a desolation,  and  Edom 
shall  be  a desolate  wilderness,  for  the  violence 
against  the  children  of  Judah,  because  they 
have  shed  innocent  blood  in  their  land. 

20  But  Judah  shall  1 dwell  11  for  ever,  and 
Jerusalem  from  generation  to  generation. 

21  For  I will  cleanse  b their  blood  that  I have 
not  cleansed:  c for  the  d Lord  dwelleth  in 
Zion. 


I its  final  restoration,  are  here  described,  when  a golden  age  will  commence 

and  the  knowledge  of  God  be  again  diffused  from  it.  I —Bagater. Drop 

down  new  wine—  See  Arnos  ix.  13. A fountain  shall  come  forth.  &c.— 

See  Ezek.  xlvii.  l,  &c. Valley  of  Shittim— In  the  plains  of  Moat),  near 

Jordan.  Num.  xxxiii.  49. 

Ver.  21.  I will  cleanse. — Neiocome , “Avenge.”  That  is,  God  will  cleanse 
the  world  from  blood-guiltiness,  by  avenging  Jus  people  of  their  enemies.  See 
Prov.  xviii.  20.;  xix.  2,  &c. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  JOEL. 


[The  style  of  Joel  is  allowed  by  the  most  competent  judges  to  be  inimitably 
beautiful ; containing  such  an  assemblage  of  elegance,  pathos,  and  sublimity, 
as  can  be  found  in  few  remains  of  ancient  poetry.  “ The  style  of  Joel,”  says 
Bishop  Lowth,  “ differs  much  from  that  of  Hosea  ; but,  though  of  a different 
kind,  is  equally  poetical.  It  is  elegant,  perspicuous,  clear,  diffusive,  and 
flowing;  and,  at  the  same  time,  very  sublime,  nervous,  and  animated.  He 
displays  the  whole  power  of  poetic  description  in  the  first  and  second  chap- 
ters ; and  at  the  same  time  his  fondness  lor  metaphors,  comparisons,  and  alle- 
gories ; nor  is  the  connexion  of  his  subjects  less  remarkable  than  the  graces 
of  his  diction.  It  is  not  to  be  denied  that  in  some  places  he  is  very  obscure  ; 
which  every  attentive  reader  will  perceive,  especially  in  the  end  of  liis pro- 
phecy.’1 This  obscurity,  however,  does  not  proceed  from  the  language,  which 
is  uncommonly  perspicuous,  but  wholly  from  the  nature  of  the  subjects  ; the 
beauties  of  his  expression  being  somewhat  shaded  by  allusions  to  circum- 
stances yet  unfulfilled.  His  descriptions  are  highly  animated  ; and  his  lan- 
guage, in  force,  and  often  in  sound,  well  adapted  to  his  subject.  The  contex- 
ture of  the  prophecy  in  the  first  and  second  chapters  is  extremely  curious,  and 
wrought  up  with  admirable  force  and  beauty  ; in  which  by  an  animated  repre- 
sentation he  anticipates  the  scenes  of  misery  which  lowered  over  Judea.  It  is 
generally  supposed,  that  the  prophet  blends  two  subjects  of  affliction  in  one 
general  consideration,  or  beautiful  allegory  ; and  that,  under  the  devastation 


to  be  produced  by  locusts  in  the  vegetable  world,  he  portrays  the  more  dis- 
tant calamities  to  be  inflicted  by  the  armies  of  the  Chaldeans  in  their  inva- 
sion of  Judea.  Hence,  probably,  the  studied  ambiguity  of  some  of  the  ex- 
pressions ; while  the  double  destruction  to  be  effected  by  these  fearful  insects, 
and  those  enemies  of  which  tJiey  were  the  harbingers,  is  painted  with  the 
most  expressive  force,  in  terms  reciprocally  metaphorical,  and  admirably 
adapted  to  the  twofold  character  of  the  descriptions.  These  predictions  are 
followed  by  a more  general  denunciation  of  God’s  vengeance,  delivered  with 
such  force  and  aggravation  of  circumstances,  as  to  he  in  some  measure  de- 
scriptive of  that  final  judgment,  which  some  temporal  dispensatipns  of  Provi- 
dence may  be  said  to  prefigure.  These  several  declarations  are  intermingled 
with  earnest  exhortations  to  solemn  fasting,  repentance,  and  prayer,  and  with 
promises  of  deliverance  and  returning  prosperity  productive  of  Gospel  bless- 
ings ; in  treating  of  which,  be  foretels,  in  the  clearest  terms,  the  general  effu- 
sion of  the  Holy  Spirit,  which  was  to  characterize  the  Gospel  dispensation, 
predicting,  in  the  fullest  and  plainest  manner,  the  awful  consequences  of  ob- 
stinately rejecting  the  sacred  influence,  especially  to  the  Jews,  the  event  of 
which,  to  this  day,  fully  attests  his  Divine  inspiration.  In  conclusion,  he  fore- 
tels the  righteous  judgments  of  God  in  the  final  excision  of  his  enemies,  and 
the  glorious  9tate  of  prosperity  to  be  yet  enjoyed  by  the  church  ; representing 
its  perfections  and  blessings  under  the  poetic  emblems  of  a golden  age.]— II. 


THE  BOOK  OF  AMOS. 


Amos  was  contemporary  with  Hosea.  though  he  did  not.  probably,  live  so 
long.  He  was  not  educated  in  the  Schools  of  the  Prophets,  founded  by  Sa- 
muel ; but  was  called  to  the  prophetic  office  from  being  a shepherd  and  herds- 
man in  Tekoa,  in  the  territory  of  Judah,  and  sent  to  exhort  the  people  of  Is- 
rael to  repentance.— I He  began  to  prophesy  two  years  before  the  earthquake 
which  happened  in  the  reign  of  Uzziah  king  of  Judah  ; which  Josephus,  (Ant. 
1.  ix.  chap.  9.)  with  mo9t  ancient  and  modem  commentators,  refers  to  that 
prince’s  invasion  of  the  priest’s  office,  when  he  attempted  to  offer  incense  to 
the  Lord.  The  book  of  Amos  consists  of  nine  chapters,  of  which  Calmet 
and  others  think  that  the  seventh  is  the  first  in  order  of  time;  in  which  the 
prophet  denounces  the  judgments  o t'  God  on  Syria,  Philistia,  Tyre.  Edom,  and 
Ammon,  for  their  cruelty  and  oppression  of  Israel  ; upon  Moab,  for  his  impo- 
tent revenge  on  the  dead  body  of  the  king  of  Edom  ; on  Judah,  for  his  con- 
tempt of  God's  law  ; and  on  Israel,  for  idolatry,  iniquity,  and  ingratitude  ; he 
then  expostulates  with  Israel  and  Judah,  warning  them  of  approaching  judg- 
ments ; calls  the  Philistines  and  Egyptians  to  behold  the  punishment  of  Sa- 
maria and  the  ten  tribes  for  their  sms  ; reproves  the  Israelites  for  luxury  and 
oppression,  warning  them  to  prepare  to  meet  God , who  is  about  to  execute 
vengeance  upon  them  ; laments  over  the  destruction  of  Israel,  exhorting  them 


CHAPTER  I. 

I Amos  showeth  God’9  Judgment  upon  Syria,  6 upon  the  Philistines,  9 upon  Tyrus, 
11  upon  Edom,  13  upon  Ammon. 

THE  words  of  Amos,  who  was  among  the 
herdmen 1 of  b Tekoa,  which  he  saw  con- 
cerning Israel  in  the  days  c of  Uzziah  king  of 
Judah,  and  in  the  days  of  Jeroboam  the  son 
of  Joash  king  of  Israel,  two  years  before  the 
d earthquake. 

2  And  he  said,  The  Lord  will  'roar  from 
Zion,  and  utter  his  voice  from  Jerusalem  ; 


to  renounce  their  idols  and  to  seek  the  Lord ; declares  the  judgments  of  God 
on  the  scornful,  presumptuous,  and  hypocritical  Israelites,  whom  God  sen- 
tences to  captivity  : denounces  the  most  terrible  calamities  on  the  self-indul- 
gent and  self-confident  Jews  and  Israelites  ; averts  by  prayer  the  judgments  ol 
the  grasshoppers  and  fire,  and  shows,  by  a wall  and  plumb-lino,  the  strict  jus- 
tice of  God  in  Israel’s  punishment.  Being  accused  to  Jeroboam  by  Amaziah 
the  priest,  and  forbidden  to  proi>hesy  in  Bethel,  he  shows  how  God  called  him 
to  prophesy,  and  predicts  the  ruin  of  Amaziah  and  his  family  ; under  u vision 
of  a basket  of  summer-fruit,  he  shows  the  speedy  ruin  of  Israel  ; reproves 
their  oppression  and  injustice:  shows  the  complete  ruin  of  Israel,  and  threat- 
ens a famine  of  the  word  of  God ; he  then  declares  the  certainty  of  the  judg- 
ments to  be  inflicted  on  Israel,  though  a remnant  shall  be  preserved,  and  pre- 
dicts the  blessings  of  Messiah's  kingdom,  and  the  conversion  and  restoration 
of  Israel.]—  Bagster.  Several  of  this  Prophet’s  images  are  borrowed  from 
those  rural  objects  with  which  he  was  familiar.  Hi9  sentiments  are  frequentlj 
lofty,  and  his  style  beautiful,  as  well  as  plain.  “ The  same  celestial  Spirit, 
(says  Bishop  Lowth,)  actuated  Isaiah  and  Daniel  in  the  court,  and  Amos  in 
the  sheep-fold  ; . . . . occasionally  employing  the  natural  eloquence  of  some, 
and  occasionally  making  others  eloquent.” 


A.  M.  cir. 
3217. 

B.C.cir.787. 

i c.7.14 
b 2 Ch.20.20 
c Ho.l.l. 
d Zee.  14.5. 
e Je. 25.30. 


and  the  habitations  of  the  shepherds  shall 
mourn,  and  the  top  of  Carmel  shall  wither. 

3 TT  Thus  saith  the  Lord  ; For  three  trans- 
gressions of  Damascus,  f and  for  four,  I will 
not  s turn  away  the  h punishment  thereof;  be- 
cause * they  have  threshed  Gilead  with  thresh- 
ing instruments  of  iron : 

4 But  I will  send  a fire  into  the  house  of 
Hazael,  which  shall  devour  the  palaces  of 
Ben-hadad. 


Chap.  I.  Ver.  1—15.  God’s  judgments  against  several  hea- 
then nations. — This  chapter  denounces  judgments  against  se- 
veral nations  bordering  on  Palestine,  inimical  to  the  Jews. 
The  same  judgments  were  predicted  by  other  prophets,  and 
had  their  accomplishment  bv  degrees,  at  different  periods,  and 
oy  different  instruments.  The  prophecy  against  the  Syrians, 
whose  capital  was  Damascus,  was  fulfilled  by  the  king  of  As- 
syria. (2  Kings  xvi.  9.)  Those  against  the  Philistines  by  He- 

Chap.  I.  Ver.  1.  Tekoa— A city  of  Judah. 

Ver.  3.  Not  turn  away.  &c.--That  is,  says  Newcome,  not  rescue  it  from 

punishment. Threshing  internments.— Naocome,  " Wains  of  iron  ” 

950 


zekiah,  2 Kings  xviii.  8;  and  by  Uzziah,  2 Chr.  xxvi.  6.— All 
Syria  was  also  subdued  by  Pharaoh-Necho,  and  again  by  Ne- 
buchadnezzar. who  took  Tyre,  as  did  afterwards  Alexander 
Nebuchadnezzar  also  subdued  the  Edomites,  Jer.  xxv.  9,  21 
and  xxvii.  3,  6.  Judas  Maccabeus  gained  fresh  victories  oyer 
them,  1 Mac.  v.  3.  ; and  Hyrcanus  brought  them  under  entire 
subjection.  The  Ammonites  were  likewise  conquered  by  Ne- 
buchadnezzar. (Jer.  xxvii.  3- 6.) 

which  were  driven  over  the  com  to  thresh  it,  tlsa.  xxviii.  27,  2S.)  ar: . i which 
here  mark  the  oppressions  which  tiiev  inflicted  on  Israel.  See  2 Kmgs  X 
32.  33. 


Gel's  wrath  against  Moat , AMOS. — CHAP.  II. 


Judah , and  Israel. 


b l will  break  i also  the  bar  of  Damascus, 
and  cut  off  the  inhabitant  from  k the  plain  of 
Avon,  and  him  that  holdeth  the  sceptre  from 
: the  house  of  Eden  : and  the  people  of  Syria 
shall  so  m into  captivity  unto  Kir,  saiththe  Lord. 

6 Thus  saith  the  Lord;  For  three  trans- 
gressions of  " Gaza,  and  for  four,  I will  not 
turn  away  the  punishment  thereof;  because 
they  ° carried  away  captive  the  whole  cap- 
tivity, to  deliver  them  up  to  Edom: 

7 But  p I will  send  a fire  on  the  wall  of  Gaza, 
which  shall  devour  the  palaces  thereof : 

S And  I will  cut  off  the  inhabitant  from 
Ashdod,  and  him  that  holdeth  the  sceptre 
from  Ashkelon,  and  I will  turn  my  hand 
against  Ekron  : and  the  remnant  of  the  Phi- 
listines « shall  perish,  saith  the  Lord  God. 

9][Thus  saith  the  Lord;  For  three  trans- 
gressions of  r Tyrus,  and  for  four,  I will  not 
turn  away  the  punishment  thereof;  because 
they  delivered  up  the  whole  captivity  to  Edom, 
and  remembered  not  the  8 brotherly  covenant  : 

10  But  I will  send  a fire  on  the  wall  of  Ty- 
rus, which  shall  devour  the  palaces  thereof. 

11  IT  Thus  saith  the  Lord;  For  three  trans- 
gressions of  * Edom,  and  for  four,  I will  not 
turn  away  the  punishment  thereof;  because 
he  did  pursue  his  brother  with  the  sword,  and 
" did  cast  off  all  pity,  and  his  anger  did  tear 
T perpetually,  and  he  kept  his  wrath  for  ever: 

12  But  I will  send  a fire  upon  Teman,  which 
shall  devour  the  palaces  of  Bozrah. 

13  H Thus  saith  the  Lord  ; For  three  trans- 
gressions of  the  children  of  w Ammon,  and 
for  four.  I will  not  turn  awTay  the  punishment 
thereof;  because  they  have  x ripped  up  * the 
women  with  child  of  Gilead,  that  they  might 
enlarge  their  border : 

11  But  I wall  kindle  a fire  in  the  wall  of  Rab- 
bah,  and  it  shall  devour  the  palaces  thereof, 
with  shouting  in  the  day  of  battle,  with  a tem- 
pest in  the  day  of  the  whirlwind: 

15  And  their  king  shall  go  into  captivity,  he 
and  his  princes  together,  saith  the  Lord. 

CHAPTER  II.  „ „ J t 

f Go<l:s  wrath  against  Moab,  4 upon  Judah,  6 and  upon  Israel-  9 God  coinplaineth 
of  tneir  unchankfulness. 

THUS  saith  the  Lord  ; For  three  transgres- 
sions of  a Moab,  and  for  four,  I will  not 
turn  away  the  punishment  thereof ; because  he 
ourned  the  bones  of  the  king  of  Edom  into  lime: 


A.  M.  cir. 
3217. 

B,  C.  cir. 
787. 


J Je.51.30. 

k or,  Bi- 
kalh-aven. 

1 or,  Beth- 
eden. 

m 2 Ki.16.9. 

n 2Ch.23.I8 

o or,  car- 
ried them 
awaywith 
an  entire 
captivity. 

p Zep.2.4. 

q Je.47.4. 

r Eze.c.26.. 
23. 

a covenant 
of  bre- 
thren. 

1 Ki.5.1. 
9.11.. 14. 

t Je.49.7. 
Ob.lj&c. 

u corrupt- 
ed hie 
compas- 
sions. 

v Eze.35.5. 


wJe.49.1..6. 

Eze.25.2, 

&c. 


x or,  divi- 
ded the 
moun- 
tains. 

y Ho.  13. 16. 

a la.  15. 16. 
Je.48.1. 
Eze.25.8, 
&e. 


b c.3.2. 

c Eze.22.11. 

d or,  young 
woman. 

e Le.20.3. 

f or,  such 
as  have 
fined , or, 
mulcted. 

g Joa.24.8. 

h Ib.30.10. 

i or,  I will 
press 
your 
place . as 
a cart  full 
of  sheaves 
presseth. 

) his  soul, 
or,  life. 


2 But  I will  send  a fire  upon  Moab,  and  it 
shall  devour  the  palaces  of  Kirioth  : and  Moab 
shall  die  with  tumult,  with  shouting,  and  with 
the  sound  of  the  trumpet : 

3 And  I will  cut  off  the  judge  from  the  midst 
thereof;  and  will  slay  all  the  princes  thereof 
with  him,  saith  the  Lord. 

4TJThus  saith  the  Lord;  For  three  trans- 
gressions of  b Judah,  and  for  four,  I will  not 
turn  away  the  punishment  thereof ; because 
they  have  despised  the  law  of  the  Lord,  and 
have  not  kept  his  commandments,  and  their 
lies  caused  them  to  err,  after  the  which  their 
fathers  have  walked : 

5 But  I will  send  a fire  upon  Judah,  and  it 
shall  devour  the  palaces  of  Jerusalem. 

6 II  Thus  saith  the  Lord  ; For  three  trans- 
gressions of  Israel,  and  for  four,  I will  not 
turn  away  the  punishment  thereof;  becausb 
they  sold  the  righteous  for  silver,  and  the  pool 
for  a pair  of  shoes; 

7 That  pant  after  the  dust  of  the  earth  on  the 
head  of  the  poor,  and  turn  aside  the  way  of  the 
meek  : and  c a man  and  his  father  will  go  in  un- 
to the  same  d maid,  to  profane  e my  holy  name : 

8 And  they  lay  themselves  down  upon  clothes 
laid  to  pledge  by  every  altar,  and  they  drink 
the  wine  of  f the  condemned  in  the  house  of 
their  god. 

9 Tf  Yet  destroyed  I the  Amorite  e before  them, 
whose  height  was  like  the  height  of  the  ce- 
dars, and  he  was  strong  as  the  oaks;  yet  I 
destroyed  his  fruit  from  above,  and  his  roots 
from  beneath. 

10  Also  I brought  you  up  from  the  land  of 
Egypt,  and  led  you  forty  years  through  the 
■wilderness,  to  possess  the  land  of  the  Amorite. 

1 1 And  I raised  up  of  your  sons  for  prophets, 
and  of  your  young  men  for  Nazarites.  Is  it 
not  even  thus,  O ye  children  of  Israel  ? saith 
the  Lord. 

12  But  ye  gave  the  Nazarites  wine  to  drink; 
and  commanded  the  prophets,  saying.  Pro- 
phesy h not. 

13  Behold,  > I am  pressed  under  you,  as  a 
cart  is  pressed  that  is  full  of  sheaves. 

14  Therefore  the  flight  shall  perish  from  the 
swift,  and  the  strong  shall  not  strengthen  his 
force,  neither  shall  the  mighty  deliver  i him- 
self : 


The  earthquake  which  the  Prophet  takes  for  his  sera  is  re- 
ferred to  Zecn.  xiv.  5.,  (and  probably  in  Isaiah  v.  25.)  Josephus 
ascribes  it  to  Uzziah’s  invasion  of  the  priestly  office.  (See  2 
Chron.  xxvi.  16.) 

Chap.  II.  Vor.  1 —16.  God's  judgments  against  Moab , Ju- 
dah, and  Israel.— It  is  observable,  that  though  sin  is  not 
screened  in  any  nation  or  individual,  it  is  never  so  severely  cen- 
sured as  when  found  among  the  professors  of  true  religion. 
The  knowledge  of  God,  and  the  blessings  he  bestows  on  those 
who  know  him,  are  great  aggravations  of  their  guilt;  but  we 


have  here  some  circumstances  peculiarly  aggravating.  The 
wicked  Jews,  after  taking  pledges  from  their  brethren  of  the 
garments  or  coverlets  in  which  they  slept,  instead  of  returning 
them  at  night,  as  they  ought  to  have  done,  (F.xod.  xxii.  26.  27.) 
took  them  with  them  to  their  idol  temples  to  lounge  or  sleep 
on,  where  they  ought  never  to  have  entered.  The  tempting 
their  Nazarites  with  wine,  which  they  knew  to  be  forbidden, 
is  a circumstance  to  which  Henry  compares  the  conduct  of 
those  who  attempt  to  draw  young  professors  into  parties  of 
mirth  and  pleasure.  “Multitudes  of  young  men  (says  he)  that 


Ver.  5.  Break  the  bar.—’ The  LXX.,  Syriac,  Newcome,  &c.  read  “bars 
i e.  force  the  pates.  Compare  Jer.  li.  30.  Lam.  Li.  9.  Nahum  iii.  13 .—Plain 
of  Aren. -[Probably  Heliopolis,  now  Baalbek,  situated  between  Libanusand 
Antilibanus,  56  miles  north-west  of  Damascus,  according  to  Antoninus,  anti 

celebrated  for  its  temple  of  the  Sun. The  house  of  Eden.— Probably  the 

villa“eof.E(/cn  m Mount  Lebanon,  marks  the  site  of  this  place.  It  is  delight- 
fully0 simated  bv  the  side  of  a most  rich  and  cultivated  valley,  contains  about 
400  or  5C0  lamilies,  and  is,  according  to  modern  authorities,  about  20  miles 
south-east  of  Tripoli,  andsmiles  from  the  cedars.)— Eagster. 

Ver.  6.  The  a hole  captivity —The  Philistines  seized  the  Israelites,  and 
gold  them  for  slaves  to  the  Edomites.  Boothroyd.  See  2 Chron.  xxi.  16. 

Ver.  it.  For  three  transgressions.— I This  form  of  speech  was  neitherun- 
ftequent  nor  inelegant,  denoting  abundance,  or  excess, — very,  very,  exceed- 
ingly ■ simi'ar  to  the  “ O thrice  and  four  times  happy  I”  of  the  Greeks  and 
Romans,  which  was  employed  hy  the  most  correct  writers  of  antiquity.  See 

Horner.  Odyss.  Virgil,  Tit.  Pausanias,  and  Senaca.X— Bagster. Did 

cast  off  a,  pity. — See  margin.  “ The  Edomites  ever  continued  the  most  bit- 
ter enemies  of  Israel."  Boothroyd.  See2  Chron.  xxviii.  17. 

Ye-  vs.  Kipped  up  the  women.—  See  margin.  Of  this  fact  wehave  no  par- 
ticu'ar  - tateiiient  : but  the  act  was  not  uncommon  in  the  baibarous  wars  of 
those  times  See  2 Kings  xv  16. 

Chap.  li.  Ver.  1.  Burned  the  bones  of  the  king  of  Edom  into  time—  The 
Chaldee  s v<,  " To  plaster  the  walls  of  hishouse  (the  king  of  Edom’s)  with 
it."  S r t h’l  Rycuut  says,  that  the  wall  of  Philadelphia,  (in  Natolia)  was 
made  of  li--  bones  of  Hie  liesicgcd  by  the  prince  who  took  it  by  storm. 

fir  lent  Cl  st.  > o.  345. 


Ver.  2.  With  the  sound  of  the  trumpet— That  is,  in  war. 

Ver.  3.  I will  cut  off  the  judge— That  is,  the  chief  magistrate.  Neiocrrme. 

Ver.  4.  Their  lies.— Either  their  false  gods,  as  Newcome,  or  perhaps  tlieir 
false  prophets. 

Ver.  6.  Transgressions  of  Israel.— \ Amos,  says  Archbishop  Newcome. 
first  prophesies  against  the  Syrians,  Philistines  Tynans,  Edomites,  Ammon- 
ites, and  Moabites,  who  dwelt  in  the  neighbourhood  of  the  twelve  tribes,  and 
had  occasionally  become  their  enemies  and  persecutors.  Having  thus  not  only 
taught  his  countrymen,  that  the  providence  of  God  extended  to  other  nations, 
but  conciliated  attention  to  himself  hy  such  interesting  predictions,  he  briefly 
mentions  the  idolatrous  practices,  and  consequent,  destruction  of  Judah,  and 
then  passes  on  to  his  proper  subject,  which  was  to  exhort  and  reprove  the 
kingdom  of  Israel,  and  to  denounce  against  it  the  Divine  judgments.) — B. 
A pair  of  shoes— Newcome,  “ sandals.” 

Ver.  7.  That  pant  after,  &c. — Newcome,  " They  bruise  the  head  of  the 

poor  in  the  dust,”  &c.  So  Boothroyd. Same  maid. — Neiocome,  “ damsel.” 

My  holy  name. — Heb.  “ The  name  of  my  holiness." 

Ver.  8.  And  they  lay  themselves  down,  (fee.— Newcome,  “ And  they  stretch 

themselves  on  garments,  orbed  clothes,  taken  to  pledge,  nearevery  altar.” 

They  drink  the  wine  of  the  condemned. — See  margin.  Newcome  thinks  this 
refers  to  wine  procured  by  unjust  mulcts,  or  fines.  The  LXX.  says,  they 
“drink  wine  earned  hy  their  slanders.”  Chaldee,  “ Wine  of  rapine.”  Such 
was  the  wine  of  Nabaoth’s  vineyard.  1 Kings  xxi.  15. 

Ver.  13.  Behold,  I am.  pressed, . — See  margin.  The  Chaldee  and  Syriac  ver- 
sions.  also  CasteH.  Houbiga.vt , Newcome,  &r.  give  this  verb  an  active  signi- 
fication See  Isa  xxviii.  27.  2S 


95 


liif.i’a  judgment  against  Israel.  AMOS. — CHAP.  III.,  IV. 


He  reproveth  Israel. 


15  Neither  shall  he  stand  that  handleth  the 
oow;  and  he  that  is  swift  k of  foot  shall  not 
deliver  himself : neither  shall  he  that  rideth 
the  horse  deliver  himself. 

16  And  he  that  is  i courageous  among  the 
mighty  shall  flee  away  naked  in  that  day, 
saith  the  Lord. 

CHAPTER  111. 

* Tne  necessity  of  God’»  Juilgme  it  ugainut  Israel.  9 The  publication  ot  it,  with  the 
causes  thereof. 

HEAR  this  word  that  the  Lord  hath  spoken 
against  you,  O children  of  Israel,  against 
the  whole  family  which  I brought  up  from  the 
land  of  Egypt,  saying, 

2 You*  only  have  I known  of  all  the  families 
of  the  earth  : therefore  I will  b punish  you  for 
all  your  iniquities. 

3 Can  two  walk  together,  except  they  be 
* agreed  ? 

* 4 Will  a lion  roar  ll  in  the  forest,  when  he 
hath  no  prey  ? will  a young  lion  ' cry  out  of 
his  den,  if  he  have  taken  nothing? 

5 Can  a bird  fall  in  a snare  f upon  the  earth, 
where  no  gin  is  for  him  ? shall  one  take  up  a 
snare  from  the  earth,  and  have  taken  nothing 
at  all  ? 

6 Shall  a trumpet  be  blown  in  the  city,  and 
the  people  not  s be  afraid  ? b shall  there  be 
evil  in  a city,  < and  the  Lord  hath  not  done  it? 
7 Surely  the  Lord  God  will  do  nothing,  but 
he  revealeth  ) his  secret  unto  his  servants  the 
prophets. 

8 The  lion  k hath  roared,  who  will  not  fear  ? 
the  Lord  God  hath  spoken,  > who  can  but  pro- 
phesy ? 

9 H Publish  in  the  palaces  at  Ashdod,  and  in 
the  palaces  in  the  land  of  Egypt,  and  say,  As- 
semble yourselves  upon  the  mountains  of  Sa- 
maria. and  behold  the  great  tumults  in  the 
midst  thereof,  and  the  "oppressed  in  the  midst 
thereof. 

10  For  they  know  not  " to  do  right,  saith  the 
Lord,  who  store  up  violence  and  0 robbery  in 
their  palaces. 

11  Therefore  thus  saith  the  Lord  God;  An 
adversary  p there  shall  be  even  round  about  the 


A.  M.  rU 
3x17. 

0.  C.  Au4. 

T3t. 


k JCc.tf.ll. 

1 litioilgof 

a Pa.l47.20. 
b visit  upon 
c 2 Co. 6. 14, 
15. 

d Pi.104.2l. 
e eive  forth 
hit  voice. 
f Kc.9.12. 


g or,  run 
together. 
h la.  45. 7. 
i or,  and 
shall  not 
the 

LORD 
do  some- 
what 7 
1 Ge.6.13. 
18.17. 
Pg.25.14. 
Jn  15.15. 
k Re.5.5. 

1 Je.20.9. 

1 Co.9.16. 


m or,  op- 
pressions. 
n Je.4.22. 
o or,  spoiL 
p 2Ki.  17.3,6 
18.9,11. 


q deliver eth. 
r Ro.ll.4,5. 
s or,  on  the 
bed's  feet. 
t or, punish 
Israel  for . 
u Ho.10.14, 
15. 

r Je.SG.22. 
w Ju.3.20. 
x lKi.22.39. 
a Pa.  28. 12. 
b Pa.89.35. 
c Je.16.16. 
d Eze.  12.5, 
12. 

e or,  cast 
away  the 
things  of. 
f c.3.14. 
g Ho.4.15. 
12,11. 

h Nu. 28.3, 

4. 

i De.  14.28. 
j years  of 
days. 
k by  burn- 
ing. 

1 Le.7.13. 
in  Le.22.18, 
21. 

n so  ye  love. 
o Mat.23 
23. 

p Eze.  16. 

27. 


land  ; and  he  shall  bring  down  thy  strength 
from  thee,  and  thy  palaces  shall  be  spoiled. 

12  Thus  saith  the  Lord;  As  the  shepherd 
‘itaketh  out  of  the  mouth  of  the  lion  two  legs, 
or  a piece  of  an  ear  ; so  r shall  the  children  of 
Israel  be  taken  out  that  dwell  in  Samaria  in 
the  corner  of  a bed,  and  * in  Damascus  in  a 
couch. 

13  Hear  ye,  and  testify  in  the  house  of  Jacob 
saith  the  Lord  God,  the  God  of  hosts, 

14  That  in  the  day  that  I shall  ‘visit  the 
transgressions  of  Israel  upon  him  I will  also 
visit  the  altars  of  u Beth-el : and  the  horns 
of  the  altar  shall  be  cut  oft",  and  fall  to  the 
ground. 

15  And  I will  smite  the  'winter-house  with 
the  w summer-house;  and  the  houses  of  ivory 
x shall  perish,  and  the  great  houses  shall  have 
an  end,  saith  the  Lord. 

CHAPTER  IV. 

1 He  reproveth  Israel  for  oppression,  4 for  idolatry,  6 and  for  their  lncorrigiblenese. 

HEAR  this  word,  ye  kine  “of  Baslian,  that 
are  in  the  mountain  of  Samaria,  which 
oppress  the  poor,  which  crush  the  needy, which 
say  to  their  masters,  Bring,  and  let  us  drink. 
2 The  Lord  God  hath  sworn  by  his  b holiness, 
that,  lo,  the  days  shall  come  upon  you,  that  he 
will  take  you  away  with  c hooks,  and  your 
posterity  with  fish-hooks. 

3 And  ye  shall  go  out  at  the  d breaches,  every 
cow  at  that  which  is  before  her ; and  ye  shall 
' cast  them  into  the  palace,  saith  the  Lord. 

4 ^ Come  to  r Beth-el,  and  transgress ; at 
Gilgal  e multiply  transgressions;  and  bring 
your  sacrifices  h every  morning,  and  your 
tithes  i after  i three  years: 

5 And  offer  k a sacrifice  of  thanksgiving 
1 with  leaven,  and  proclaim  and  publish  the 
free-offerings  : for  11  this  liketh  °you,  O ye 
children  of  Israel,  saith  the  Lord  God. 

6 Tf  And  I also  have  given  you  cleanness  of 
teeth  in  all  your  cities,  and  want  p of  bread 
in  all  your  places  : yet  have  ye  not  returned 
unto  me,  saith  the  Lord. 

7 And  also  I have  withholden  the  rain  from 


have  bid  fair  for  eminent  professors  of  religion,  have  erred 
through  wine,  and  been  undone  for  ever.” 

Chap.  III.  Ver.  1 — 15.  God’s  judgments  denounced  more 
especially  against  Israel.—' This  chapter  begins  with  reproving 
the  twelve  tribes  in  general,  and  then  particularly  the  kingdom 
of  Israel,  whose  capital  was  Samaria.  He  tells  them,  that 
while  they  were  at  variance  with  God,  they  had  no  right  to  ex- 
pect favour  from  him;  but  ought  rather  to  tremble  at  his 
threatenings,  as  men  do  at  the  roaring  of  a lion.  Nor  should 
they  flatter  themselves  with  exemption  from  punishment  on 
account  of  privileges  which  they  had  abused.  We  must  never 
infer,  from  former  deliverances,  that  we  may  therefore  go  on  to 
sin  with  impunity.  On  the  contrary,  to  Israel  God  says,  “You 
only  have  I known  of  all  the  families  of  the  earth that  is,  you 
only  have  I distinguished  by  peculiar  favours,  and,  “you, 


Ver.  16.  He  that  U courageous— See  margin.  Archbishop  Newcome  sup- 
poses tiiat  the  last  four  verses  of  this  chapter  refer  to  the  earthquake  men- 
tioned in  the  close  of  ver.  I. 

Chap.  III.  Ver.  4.  Will  a lion  roar,  &c. — Naturalists  assert,  that  when  the 
lion  sees  bis  prey,  and  also  when  he  seizes  on  it,  he  roars.  Newcome. 

Ver.  6.  The  people  not  be  afraid  l— See  margin  ; i.  e.  through  fear,  as  is 

common  on  alarm  being  given. And  the  Lori  hath  not  done  iC!—[\.  e.  Shall 

there  be  any  evil,  or  calamity,  (not  moral  evil,)  inflicted  on  a wicked  city, 
which  does  not  proceed  from  me,  as  the  effect  of  my  wrath  ? These  animated 
interrogatives  were  intended  to  convince  the  people  that  they  had  cause  for 
alarm,  as  their  monstrous  iniquities  called  down  the  vengeance  of  God  to 
punish  them  with  these  calamities.]— Bagster. 

Ver.  7.  Surely  the  Lord  will  do  nothing,  but,  &c. — Grammarians  call  this 
the  Heh.  future  frequentative,  “ is  wont  to  do,”  implying,  that  the  Lord  usu- 
ally gave  warning  of  his  judgments  by  the  prophets. 

Ver.  8.  Who  can  but  prophesy—  Compare  Ps.  lxviii.  2. 

Ver.  to.  Who  store  up  violence,  &c. — Newcome,  11  Who  treasure  up  rapine 
and  spoil.”  &c. 

Ver  12.  As  the  shepherd  taketh.— See  margin  ; also  1 Sam.  xvii.  34,  35. 

.4  piece  of  an  ear. — Dr.  Russell,  (at  Aleppo,)  mentions  a species  of  goats, 

with  ears  a foot  long.  Harmer. In  the  corner  of  a bed— Or  divan.  Har- 

mcr  argues  that  this  was  considered  as  the  most  honourable  place. In  Da- 

mascus.— This  prophecy  may  have  been  delivered  when  Jeroboam  II.  was  in 

possession  of  Damascus,  2 Kings  xiv.  28. In  a couch.— See  margin.  New- 

come,  “ On  the  sideof  a couch  Boothroyd.  “ On  a damascene,”  an  elegant 
piece  of  furniture,  manufactured  at  Damascus.  Michaelis. 

Ver.  15.  Houses  of  ivory— That  is,  elegantly  inlaid  (or,  as  some  think, 
overlaid)  with  ivory.  See  Ps  xiv.  8.  and  note. 

Chap.  IV.  Ver.  1.  Ye  kine  of  Bashon.—L”  Biuyn  describes  the  ladies  of 
052 


therefore,  will  I punish  for  all  your  iniquities.”  Other  neigh- 
bouring nations  are  then  called  upon  to  observe,  and  take 
warning  from  these  awful  judgments,  from  which  only  a small 
remnant  should  escape,  like  the  remains  of  a lamb  from  the 
mouth  of  a lion.  The  close  of  the  chapter  shows,  that  the 
Israelites  at  this  time  had  indulged  in  every  Asiatic  luxury; 
town  and  country  houses,  embellished  with  ivory,  with  divans 
and  Damascenes  of  the  most  costly  elegance. 

Chap.  IV.  Ver.  1 — 13. — We  are  not  aware  that  there  is  any 
thing  more  abhorrent  to  the  God  of  Israel  than  “ crushing 
the  needy,  or  oppressing  the  poor,”  and  that  to  the  end  that 
their  masters  may  indulge  in  luxury  and  drunkenness.  Let 
those  rich  manufacturers  consider  this,  who  enjoy  the  luxu- 
ries mentioned  in  the  last  chapter;  who  have  elegant  houses, 
richly  furnished,  while  the  poor,  from  whose  labours  all  theii 


the  Levant  as  very  extravagant  in  their  dress  and  ornaments  ; and  Sir  John 
Chardin  gives  the  same  account  of  the  Persian  ladies  ; so  that  the  poor  were 
much  oppressed  to  maintain  the  harems  of  the  rich— [By  the  ‘‘kine  of  Ba- 
shan,”  some  understand  the  proud,  luxurious  matrons  of  Israel ; hut  it  is  pro- 
bable the  prophet  speaks  cataclirestically,  and  means  the  wealthy,  effeminate, 
and  profligate  rulers  and  nobles  of  Samaria.]— Bagster. — — That  say  to  their 
masters,  (i.  e.  husbands,  Gen.  xviii.  12.)  Bring  us  drink — Satisfy  our  craving 
desires. 

Ver.  2.  And  fish-hooks. — Newcome , “ Nets  ;”  i.  e.  different  kinds  of  fishing 
tackle.  The  meaning  is,  that  they  should  he  taken  away  by  force. 

Ver.  3.  Every  cow.— Boothroyd,  “ Every  fish  Newcome.  “Every  one  at 
that  which  is  before  it.”  Perhaps  these  ladies,  before  called  cores,  (as  their 
husbands  are  elsewhere  called  bulls  of  Bashnn,”  Ps.  xxii.  12.)  may  here  ha 
compared  to  fishes,  caught  in  the  net  of  the  harem  ; but  who,  on  the  city  be- 
ing taken,  should  make  their  escape  severally,  as  they  could,  like  fishes  through 
a Broken  net ; hut  the  greater  part  should  be  carried  captive,  perhaps  into 

Armenia.- Ye  shall  cast  them  into  the  palace. — See  margin.  Newcome 

reads,  “ I will  cast  it  forth  and  utterly  destroy  it .”  What  ? Gesenius,  who 
follows  Kimchi,  thinks  the  Hebrew  word  means  u seraglio,  (nr  harem,)  whicb 
is  the  female  department  of  the  palace  ; but  Boothroyd  and  others  lake  it  for 
a proper  name,  “Armenia;”  the  sense  is  very  doubtful,  and  we  must  sit 
leave  it. 

Ver  4.  Come  to  Beth-el. — IA  bitter  irony  and  sarcasm,  addressed  to  the 

idolatrous  Israelites.  1 — B.  Eccles.  xi.  9. Three  years. — See  margin.  Boolh- 

royd.  " Every  three  days.”  See  Deut.  xxvi.  12. 

Ver.  5.  Offer  a sacrifice. — See  margin.  Newcome,  “ Bum  a thank -offering. ’* 
This  liketh  you. — " So  you  love  (to  do.”) 

Ver.  6.  Cleanness  of  teeth.— [From  want  of  food,  occasioned  by  severe  fn 
mine] — Bagster 


A Lamentation  Jor  Israel. 


AMOS. — CHAP.  V.  An  exhortation  to  repentance. 


you,  when  there  were  yet  three  months  to  the 
harvest:  and  I caused  it  to  rain  upon  one 
cily,  and  caused  it  not  to  rain  upon  another 
city : one  piece  was  rained  upon,  and  the 
piece  whereupon  it  rained  not  withered. 

8 So  two  or  three  cities  wandered  unto  one 
city,  to  drink  water;  but  they  were  not  sa- 
tisfied : yet  have  ye  not  returned  unto  me, 
saith  the  Lord. 

9 I have  smitten  you  with  i blasting  and  mil- 
dew : r when  your  gardens  and  your  vineyards 
and  your  fig  trees  and  your  olive  trees  in- 
creased, the  palmer-worm  devoured  them:  yet 
5 have  ye  not  returned  unto  me,  saith  the  Lord. 

10  I have  sent  among  you  the  pestilence 
1 after  u the  manner  of  Egypt : your  young 
men  have  I slain  with  the  sword,  v and  have 
taken  away  your  horses ; and  I have  made 
the  stink  of  your  camps  to  come  up  unto  your 
nostrils:  yet  have  ye  not  returned  unto  me, 
saith  the  Lord. 

11  I have  overthrown  some  of  you,  as  God 
overthrew  w Sodom  and  Gomorrah,  and  ye 
were  as  a firebrand  * plucked  out  of  the  burn- 
ing : yet  have  ye  not  returned  unto  me,  saith 
the  Lord. 

12  Therefore  thus  will  I do  unto  thee,  O Is- 
rael: and  because  I will  do  this  unto  thee, 
prepare  ! to  meet  thy  God,  O Israel. 

13  For,  lo,  he  that  formeth  the  mountains, 
and  createth  the  zwind,  and  declareth  unto 
man  what  is  his  a thought,  that  malceth  the 
morning  darkness,  and  treadeth  upon  the 
high  places  of  the  earth,  The  Lord,  The  God 
of  hosts,  is  his  name. 

CHAPTER  V. 

1 A lamentation  for  Israel.  4 An  exhortation  to  repentance.  21  God  rejecteth  their 
hypocritical  service. 

HEAR  ye  this  word  which  I take  up  against 
you,  even  alamentation,0  house  of  Israel. 
2 The  1 virgin  of  Israel  is  fallen  ; she  shall 
no  more  rise  : she  is  forsaken  upon  her  land  ; 
there  is  none  to  raise  her  up. 

3 For  thus  saith  the  Lord  God;  The  city 
that  went  out  by  a thousand  shall  leave  a 
hundred,  and  tiiat  which  went  forth  by  a hun- 
dred shall  leave  ten,  to  the  house  of  Israel. 

4 H For  thus  saith  the  Lord  unto  the  house 
of  Israel,  Seek  b ye  me,  and  ye  shall  live  : 

5 But  seek  not c Beth-el,  nor  enter  into  Gilgal, 
and  pass  not  to  Beer-sheba  : for  Gilgal  shall 
surely  go  into  captivity,  and  Beth-el  shall 
come  to  nought. 


A.  M.  cir. 
3217. 

B.  C.  cir. 
187. 


q De. 23.22. 

r or,  the 
multitude 
of. 

s Je.5.3. 


t or,  in  the 
way. 

u De.23.27,  | 
60. 


v with  the 
captivity 

of 

2 K 1.13. 7. 


wGe.  19.24, 
25. 


x Zec.3.2. 
Jude  23. 


y Eze.13.5. 
Mat.  25. 

13. 

z or,  spirit.  • 
I 

a Da.2.23.  ! 

I 

a La-2.13, 
b Ia.55.6,7.  ' 


c c .4.4. 

| 

_ 1 


d spoil.  j 


e Is.29.2l. 


f vineyards 
of  desire. 


g Ja.5.6. 

h or,  ran- 
som. 

\ Ps.26.9, 
10. 


J Is.29.2I. 

k Ex.3.7. 
c.6.10. 


1 la.  55.2. 


m Ex. 32.30. 
2 Ki.  19.4. 
Joel  2.14. 


n Je.9.17.. 
19. 


o Joel  2.2. 
Zep.1.14, 


6 Seek  the  Lord,  and  ye  shall  live  ; lest  he 
break  out  like  fire  in  the  house  of  Joseph, 
and  devour  it,  and  there  be  none  to  quench  it 
in  Beth-el. 

7 Ye  who  turn  judgment  to  wormwood,  and 
leave  off  righteousness  in  the  earth, 

8 Seek  him  that  maketh  the  seven  stars  and 
Orion,  and  turneth  the  shadow  of  death  into 
the  morning,  and  maketh  the  day  dark  with 
night:  that  calleth  for  the  waters  of  the  sea, 
and  poureth  them  out  upon  the  face  of  the 
earth  : The  Lord  is  his  name: 

9 That  strengthened]  the  d spoiled  against  the 
strong,  so  that  the  spoiled  shall  come  against 
the  fortress. 

10  They  hate  c him  that  rebuketh  in  the  gate, 
and  they  abhor  him  that  speaketh  uprightly. 

11  Forasmuch  therefore  as  your  treading  is 
upon  the  poor,  and  ye  take  from  him  burdens 
of  wheat:  ye  have  built  houses  of  hewn  stone, 
but  ye  shall  not  dwell  in  them ; ye  have  planted 
f pleasant  vineyards,  but  ye  shall  not  drink- 
wine  of  them. 

12  For  I know  your  manifold  transgressions 
and  your  mighty  sins:  they  afflict  the  * just, 
they  take  a 11  i bribe,  and  they  turn  aside  i the 
poor  in  the  gate  from  their  right. 

13  Therefore  the  prudent  shall  keep  silence 
k in  that  time  ; for  it  is  an  evil  time. 

14  Seek  i good,  and  not  evil,  that  ye  may  live : 
and  so  the  Lord,  the  God  of  hosts,  shall  be 
with  you,  as  ye  have  spoken. 

15  Hate  the  evil,  and  love  the  good,  and  es- 
tablish judgment  in  the  gate  : it  m maybe  that 
the  Lord  God  of  hosts  will  be  gracious  unto 
the  remnant  of  Joseph. 

16  Therefore  the  Lord,  the  God  of  hosts,  the 
Lord. saith  thus;  Wailin gshallbe  in  all  streets; 
and  they  shall  say  in  all  the  highways,  Alas  ! 
alas!  and  they  shall  call  the  husbandman  to 
mourning,  and  such  "as  are  skilful  of  lamenta- 
tion to  wailing. 

17  And  in  all  vineyards  shall  be  wailing:  for 
I will  pass  through  thee,  saith  the  Lord. 

18  Wo  unto  you  that  desire  the  day  of  the 
Lord  ! to  what  end  is  it  for  you  ? the  0 day  of 
the  Lord  is  darkness,  and  not  light. 

19  As  if  a man  did  flee  from  a lion,  and  a 
bear  met  him  ; or  went  into  the  house,  and 
leaned  his  hand  on  the  wall,  and  a serpent  bit 
him. 

20  Shall  not  the  day  of  the  Lord  be  darkness, 


wealth  has  been  derived,  are  pining  in  their  garrets,  surround- 
ed with  needy  families.  “Shall  not  I visit  for  these  things? 
saith  the  Lord.”  Yes;  the  fat  “kine  of  Bashan,”  the  ladies 
of  their  seraglios,  (as  Le  Bruyn  explains  it.)  shall  be-dragged, 
as  with  fish-hoolcs,  from  their  palaces,  and  shall  be  visited  with 
famine  and  pestilence,  with  the  sword  and  with  the  tempest. 
(See  notes.) 

This  chapter  traces  a close  connexion  between  luxurious 
indulgence  in  the  rich,  and  criminal  oppression  of  the  poor; 
between  luxury  also  and  idolatry.  When  Jeshurun  waxed  fat, 
he  kicked  against  the  divine  ordinances,  and  spurned  against 
restraint,  even  from  the  Almighty.  But  it  is  hard  for  us  to 
kick  against  the  pricks.  As  idleness,  and  luxury,  and  vice, 
brought  down  the  fiery  tempest  that  destroyed  Sodom  ; so 
will  the  same  crimes  (sooner  or  later)  insure  the  ruin  of  any 
nation  or  individual:  very  solemn,  therefore,  is  the  warning 
here  given,  “Prepare  to  meet  thy  God,  O Israel.” 

Chap.  V.  \ er.  1 —27.  The  Prophet  laments  over  Israel , and  , 


Ver.  9 When  your  gardens.  &c. — Marc.  “ The  multitude  of  your  gardens,”  ] 
eeo  The  palmer -w nr m — Or  locust.  Sec  note  on  Ex.  x.  4.  and  Joel  i.  4. 

Ver  to.  Wfler  the  manner  of  Egypt. — The  unwholesome  effluvia,  on  the 
subsiding  of  the  Xile,  olten  occasions  pestilence:  See  Dent.  vii.  15. 

Ver.  13.  That  'maketh  the  morning  darkness,  &c. — Perhaps  the  sense  may  ' 
be.  ‘‘He  wa] kef h forth  in  the  early  dawn,  stepping  from  mountain  to  moun- 
tain. arrayed  in  clouds  and  vapours.”  See  Ps.  xcvii.  2.;  civ.  3. 

Chap.  V,  Ver.  2.  Shall  no  more  rise.—Boothroyd. , “She  cannot  rise;”  I 
nor  shall  he  raised  by  any  human  power,  till  the  time  comes  that  God  himself  i 
will  raise  her.  See  chap.  ix.  15.  Joel  iii.  20. 

Ver.  3.  The  city  that  went  out,  &c. — The  meaning  is,  the  population  shall  . 
be  reduced  to  a tenth  of  what  it  had  been. 

Ver.  5.  ail  gal,  &c.— [There  is  a 'paronomasia  here  both  on  the  letters  and 
120 


exhorts  them  to  repentance—  This  chapter  opens  with  a lamen- 
tation over  the  sins  and  miseries  of  the  house  of  Israel ; in 
which  the  prophet  complains  bitterly  of  their  idolatry,  ana  of 
their  cruel  oppression  of  the  poor.  He  then  exhorts  them  to 
repentance  and  reform ; and  to  excite  them  thereto,  the  Lord 
himself  is  introduced  as  expressing,  in  very  strong  terms,  his 
abhorrence  of  their  gross  hypocrisy,  in  offering  sacrifices  with 
sweet  incense  and  melodious  music,  while,  at  the  same  time, 
their  hearts  were  attached  to  their  idols.  In  the  latter  verses 
of  the  chapter  occurs  a passage  which  has  been  very  differently 
interpreted.  It  seems  to  us  a fact  incontrovertible,  that  the 
Jews  were  tinctured  with  idolatry,  even  from  their  coming  up 
out  of  Egypt,  and  to  which  probably  they  were. often  excited 
by  the  mixed  multitude  which  came  up  from  Egypt  with  them. 
(Exod.  xii.  33.)  The  first  open  indication  of  this  appears  in 
the  fact  of  the  golden  calf;  (Exod.  xxxii.)  and  though  doubt- 
less Moses  was  careful  to  repress  every  appearance  of  idola- 
try, it  is  very  evident  that  they  had  their  secret  idols,  (conceal- 

words : haggUgal  galoh  yigleh  oovaith  el  yiheyeh  leawen , “ Gilgal  shall 
surely  go  into  captivity,  and  Beth-el  (the  house  of  God)  shall  come  to  nought,’ 
or  Aveh,  i.  e.  Beth-aven,  the  house  of  iniquity.]— Bagster.  . 

Ver.  8.  The  seven  stars  and  Orion — (Heb.  Cimah  and  Cecil.)  See  Joii 

ix.  9.:  xxxviii.  31,  32,  and  notes. That  tumeth;  &c. — That  is,  produceth 

the  alternate  succession  of  day  and  night. 

Ver.  11.  Burdens  of  wheat  — By  way  of  bribes,  as  in  next  verse. 

Ver.  19.  As  if  a man  went  into  the  house , (for  safety,)  and  when  he  leaned 
his  hand  on  the  wall , a serpent  hit  him. — Serpents  often  concealed  them- 
selves in  the  walls  of  old  buildings.  Warmer. — [They  should  go  from  one  evil 
lo  another.  “ Thinking  to  avoid  Charybdis,  he  fell  into  Scylla.  1~ Bagster 

Ver.  20.  Day  of  the  Lord.— A strong  asseveration  is  beautifu'ly  conveyed 
in  this  interrogation.— Darkness  is  put  for  calamity,  aDd  light  foi  prosperity. 


The  wantonness  of  Israel,  AMOS.— CHAP.  VI.,  Vll.  shall  be  plagued  with  desola'ian. 


and  not  light?  even  very  dark,  and  no  bright- 
ness in  it? 

21  1[  I hate,  I despise  your  feast  days,  and  1 
will  not  smell  Pin  your  solemn  assemblies. 

22  Though  ye  offer  me  burnt-offerings  and 
your  meat-offerings,  I •>  will  not  accept  them: 
neither  will  I regard  the  r peace-offerings  of 
your  fat  beasts. 

23  Take  thou  away  from  me  the  noise  of  thy 
songs;  fori  willnot  hearthe  melody  of  thy  viols. 

24  But  ■ let  judgment  1 run  down  as  waters, 
and  righteousness  as  a mighty  stream. 

25  Have  ye  offered  unto  me  “sacrifices  and 
offerings  in  the  wilderness  forty  years,  O 
house  of  Israel  ? 

26  But  ye  have  borne  ’ the  tabernacle  of  your 
Moloch  and  Chiun  your  images,  the  star  of 
your  god,  which  ye  made  to  yourselves. 

27  Therefore  will  I cause  you  to  go  into  cap- 
tivity beyond  w Damascus,  saith  the  Lord, 
whose  name  is  The  God  of  hosts. 

CHAPTER  VI. 

• The  wantonnesa  of  Israel,  7 shall  be  plagued  with  desolation,  12  and  their  incorrigi- 
blenesa. 

WO  to  them  that  “ areatease  b in  Zion,  and 
trust  in  the  mountain  of  Samaria,  which 
are  named  c chief  d of  the  nations,  to  whom 
the  house  of  Israel  came  ! 

2  Pass  ye  unto  'Calneh,  and  see;  and  from 
thence  go  ye  to  Hamath  the  great : then  go 
down  to  Gath  of  the  Philistines:  be  they  bet- 
ter than  these  kingdoms?  or  their  border 
greater  than  your  border? 

3  Ye  that  put  far  away  f the  evil  day,  and 
cause  the  s seat  of  violence  to  come  near  ; 

4  That  lie  upon  beds  of  ivory,  and  h stretch 
themselves  upon  their  couches,  and  eat  the 
lambs  out  of  the  flock,  and  the  calves  out  of 
the  midst  of  the  stall ; 

5  That  f chant  to  the  sound  of  the  ) viol,  and 
invent  to  themselves  instruments  of  music, 
like  k David ; 

6  That  drink  'wine  in  bowls,  and  anoint 


A.  M.  3217. 
II.  C.  7K7. 


p or,  i/uur 
holy  <l<iy». 
q 1 8.1. 11.. 

15. 

llu.8.13. 
r or,  thank - 
offerings. 


\ roU. 
u De.32.17 
.19. 

£>*.20.8, 

24. 

v or,.Sfc- 
cuth  your 
Icing. 

w 2 Ki.17.6. 
a or, secure. 
b 1 Pe.5.7. 
c or,  first. 

fruits. 
d I*.M. 
e Is.  10.9. 
f Eze.12. 

27. 

g or,  habi- 
tations. 
h or, 
abound 
with  su- 
perflui- 
ties. 

i or,  qua- 
ver. 

) Is.  5. 12. 
k 1 Ch.23.5. 
1 or,  in 
boiols  of 
wine. 


m breach. 
n tie. 49.22. 
o Je.51.14. 
p Ps.  106.40. 
q Ps.47.4. 

r the  ful- 
ness 
thereof. 

8 c.5.13. 
t or,  they 
will  not , 
or,  have 
not. 

u or,  drop- 
pings. 
v c.5.7. 
w Ho.  10. 4. 
x Je.5.15. 
y Nu.34.8. 

1 Ki.8.6o. 
z or,  val- 
ley. 

a or,  green 
worms. 


themselves  with  the  chief  ointments:  but  they 
are  not  grieved  for  the  m affliction  of ’’Joseph. 

7 If  Therefore  now  shall  they  go  captive  with 
the  first  that  gocuptive,and  the  banquet  of  them 
that  stretched  themselves  shall  be  removed. 

8 The  Lord  God  hath  sworn  by  0 himself,  saith 
the  Lord  the  God  of  hosts,  I abhor  rilie  excel- 
lency ‘'of  Jacob,  and  hate  his  palaces:  there- 
fore will  I deliver  up  the  city  with  all  r that  is 
therein. 

9 And  it  shall  come  to  pass,  if  there  remain 
ten  men  in  one  house,  that  they  shall  die. 

10  And  a man’s  uncle  shall  take  him  up,  anil 
he  that  burnetii  him,  to  bring  out  the  oones  out 
of  the  house,  and  shall  say  unto  him  that  is  by 
the  sides  of  the  house,  Is  there  yet  any  with 
thee?  and  he  shall  say,  No.  Then  shall  ho 
say,  Hold  k thy  tongue : for  > we  may  not  make 
mention  of  the  name  of  the  Lord. 

11  For,  behold,  the  Lord  commandeth,  and 
he  will  smite  the  great  house  with  “breaches, 
and  the  little  house  with  clefts. 

12  II  Shall  horses  run  upon  the  rock?  will 
one  plough  there  with  oxen  ? for  ye  have  turn- 
ed judgment  v into  gall,  and  the  fruit  of  right- 
eousness into  "hemlock: 

13  Ye  which  rejoice  in  a thing  of  nought, 
which  say,  Have  we  not  taken  to  us  horns  by 
our  own  strength  ? 

14  But,  behold,  I will  x raise  up  against  you  a 
nation,  O house  of  Israel,  saith  the  Lord  the 
God  of  hosts ; and  they  shall  afflict  you  from 
the  entering  in  of  Hamath  unto  y the  1 river  of 
the  wilderness. 

CHAPTER  VII. 

1 The  Judgments  of  the  grasshoppers.  4 and  of  the  fire,  are  diverted  by  the  prayer  of 
Amos.  7 By  the  wall  of  a plumb-line  is  signified  the  rejection  of  Israel.  10  Aina- 
ziah  complaineih  of  Amos.  14  Amos  showeth  his  calling,  16  and  Amaziah’s 
judgment. 

HPHUS  hath  the  Lord  God  showed  unto  me; 
-L  and,  behold,  he  formed  a grasshoppers  in 
the  beginning  of  the  shooting  up  of  the  lattei 
growth;  and,  lo,  it  was  the  latter  growth  af- 
ter the  king’s  mowings. 


ed  probably  a9  artfully  as  Rachel’s :)  so  that  it  was  not  to  the 
Lord  aZone,  as  Dr.  Doddridge  judiciously  expresses  it,  that 
they  offered  sacrifice;  but  they  mixed  the  worship  of  Moloch, 
or  Baal,  or  Remphan,  with  the  worship  of  Jehovah;  and  this 
was  their  prevailing  sin  even  from  the  Exodus  to  the  captivity 
in  Babylon.  Nor  can  this  appear  incredible  to  those  who 
know  the  human  heart ; since  we  find  that,  even  in  the  pre- 
sent day,  of  those  who  call  themselves  Christians,  a great 
majority  are  no  less  prone  to  unite  the  service  of  God  and 
Mammon.  (Matt.  vi.  24.) 

Chap.  VI.  Ver.  1—14.  The  luxury,  gay ety,  vice , and  incor- 
rigiblenessof  the  people  of  Israel.—  The  Jews  were  undoubt- 
edly a musical  people,  and  mingled  their  favourite  art  equally 
with  their  devotions  and  their  amusements.  Instead  of  seek- 
ing their  pleasure  in  what  pleased  God,  they  seem  to  have  sup- 
posed that  God  must  needs  be  pleased  with  what  pleased  them 
— their  noisy  choruses  of  praise,  and  the  melody  of  their  viols, 
(or  stringed  instruments,)  which  probably  performed  the  in- 
terludes between  them. 

But  music  formed  also  a principal  part  of  their  amusements. 
Like  too  many  Christians,  they  praised  with  equal  ardour 


“Jehovah,  Jove,  or  Lord.”  The  gods  of  beauty,  wine,  and 
mirth,  have  always  been  the  favourite  idols  of  men,  who,  while 
they  indulge  themselves  in  all  the  luxuries  and  gayeties  of  this 
life,  “are  not  grieved  for  the  afflictions  of  Joseph.”  Those 
however,  who  are  thus  equally  insensible  to  their  duty  to  Goa 
and  their  fellow-creatures,  are  announced  to  be  among  the 
first  that  shall  be  carried  away  into  captivity  in  a foreign  land. 

The  latter  part  of  the  chapter,  ver.  10,  &c.,  is  supposed  to 
“describe  the  effects  of  famine  and  pestilence  during  the  siegf- 
of  Samaria  when,  contrary  to  the  general  custom  of  the 
Jews,  the  dead  bodies  were  taken  away  to  be  burnt,  to  prevent 
the  spreading  of  infection,  and  that  without  any  funeral  rites, 
or  the  usual  lamentations.  All  was  death  and  silence.  (Chap, 
viii.  3.)  See  Abp.  Newcome ; but,  perhaps,  the  best  comment 
on  this  melancholy  scene  may  be  found  in  the  history  of  the 
plague  in  London,  A.  D.  1665.  (See  an  interesting  and  in- 
structive account  of  this  plague,  written  by  De  Foe,  edited  bv 
Rev.  H.  Stebbins.) 

Chap.  VII.  Ver.  1 — 17. — God's  judgments  against  Israel  rc~ 
presented  in  three  distinct  visions. — In  this  chapter  God  repre- 
sents to  Amos,  by  three  several  visions,  the  judgments  he  wa,« 


Ver.  21.  / will  not  smell — That  is,  will  not  accept  your  incense. 

Ver.  25.  Have  ye  offered?— Net o come,  “ Did*ye  ofter?” 

Ver.  26.  But  ye  have  borne.— Bishop  Loioth,  “ Nay,  but  ye  bare.” The 

tabernacle A portable  shrine,  or  temple, in  which  the  idol  was  contained. 

See  Acts  xix.  2J. And  Chiun  — [Chiun,  in  Arabic,  kaiwan,  most  probably 

denotes  Saturn ; rendered  by  the  LXX.  Raiphan,  and  in  Acts  vii.  43.  Rem- 
phan,  probably  the  same  as  the  Coptic  Rephan,  of  the  same  import.  ]—B. 
— — The  star  of  your  god—  Probably  the  figure  of  a star  in  the  forehead  of 
the  idol,  to  show  that  :t  was  to  represent  some  one  of  tlie  heavenly  bodies,  as 
may  be  seen  in  many  ancient  coins. 

Ver.  27.  Beyond  Damascus — That  is,  into  Assyria  and  Media.  See  2 Kings 
xv.  29.;  xvii.  6. 

Chap.  VI.  Ver.  I.  Named  chief  of  the  nations. — Newcome,  “Named 
(after)  the  chief  of  the  nations.”  See  note  on  Isa.  xliv.  5.  Probably  they  as- 
sumed the  names  of  popular  gods,  or  distinguished  heroes. 

Ver.  2.  Calneh  A city  in  Babylonia.-; — Hamath — A Syrian  city  on  the 
Orontes.-  -Gath— A city  ot  the  Philistines.  These  cities  were  probably 
famous  for  idolatry  ; but  what  were  they  the  better  for  that? 

Ver.  3.  The  seat  of  violence. — The  seat  of  i»erverted  judgment,  is  the  seat 
of  violence. 

Ver.  4 Beds  of  ivory.  —[Either  9ofas  to  recline  on  at  table,  or  beds  to  sleep 
on  : which,  among  the  ancieDts,  were  ornamented  with  ivorv  inlaid,  called 
lectos  eburatos  by  Plautus,  and  lectos  eburnos.  by  Horace.}— Bags! er. 

. Ver.  5.  Invent  to  themselves  instruments  of  music,  like  David— What 
instruments  David  invented  is  not  known,  nor  does  the  expression  appear  to  us 
intended  as  a censure  on  the  royal  prophet ; it  might,  however  be  vrrv  ruloa 
954 


ble  in  these  Jewish  rulers  to  emulate  his  magnificence,  in  these  times  of  dan 
ger  and  adversity:  besides,  David  dedicated  all  his  instruments  to  the  service 
of  God  ; (1  Chron.  xviii.)  these  men,  to  ther  convivial  pleasures. 

Ver.  6.  Wine  in  bowls.—  (This  probably  refers  to  the  costliness  and  magni 
ficence  of  the  drinking  vessels,  as  well  as  to  the  Quantity  drank.  1 —Bagsier 

With  the  chief  ointments— Or  rather,  “with  die  choicest  perfumes. 

See  note  on  Ec.cles.  vii.  1.  Sol.  Song,  i.  3. 

Ver.  10.  A man's  uncle.— Newcome . " Relation.” By  the  sides.— Booth 

royd.  “ In  a side  room,”  &c. Hold  thy  tongue— Gesenius,  “Hush!”— 

(Archbishop  Newcome  says,  that  this  obscure  verse  seems  to  describe  the  ef- 
fects of  the  famine  and  pestilence  during  the  siege  of  Samaria. ]—Bagster. 

Ver.  12.  Shall  horses  run  upon  the  rocks,  &c.— This  seems  to  have  l>een 
impracticable  before  the  invention  of  shoes  for  horses.  See  Lowth  in  Ish 
ver.  28 

Ver.  13.  In  a.  thing  of  nought.—  Their  idols.  See  I Cor.  viii.  4. Horns 

—That  is,  power,  of  which  horns  were  the  established  emblem. 

Ver.  14.  A nation— That  is,  the  Assyrians.  Hamath  was  on  the  north,  and 
the  river  of  I he  desert,  or  of  Egypt,  on  the  south  of  Judea. 

Chap.  VII.  Ver.  1.  He  formed  grasshoppers.— See  margin.  (Heb.  Gobai) 
generally  considered  to  be  a species  of  locusts,  as  Parkhvrst  \ hinks,  in  their 
caterpillar  state,  wherein  they  do  the  greatest  mischiefs. — [This  is  supposed  to 
l ave  been  an  emblem  of  the  first  invasion  of  the  Assyrians.!—  Bagvter.  See 

.Harris's  Nat.  Hist,  of  the  Bible,  in  Locust ; also,  Harmer's  Obs. Moiohigs 

— (Or  rather,  feedings  ox  grazings,  as  the  people  of  the  East  make  no  buy. 
This  was  probably  in  the  month  of  March,  which  is  the  only  time  of  *be  year 
that  the  Arabs  to  this  day  feed  their  horses  with  grass. ]—JJag8ter. 


ludgment  oj  the  grasshoppers 


AMOfe.  -CHAP.  VIII. 


A And  it  came  to  pass,  that  when  they  had 
made  an  end  of  eating  the  grass  of  the  land, 
then  I said,  O Lord  God,  forgive,  I beseech 
bthee:  c by  whom  shall  Jacob  arise?  for  he 
is  d small. 

3 The  Lord  repented  e for  this-  It  shall  not 
be,  saith  the  Lord. 

4 Thus  hath  the  Lord  God  showed  unto 
me:  and,  behold,  the  Lord  God  called  to  con- 
tend by  ffire,  and  it  devoured  the  great  deep, 
and  did  eat  up  a part. 

5 Then  said  I,  O Lord  God,  cease,  I beseech 
thee:  by  whom  shall  Jacob  arise?  for  hers 
small. 

6 The  Lord  repented  for  this:  This  also  shall 
not  be,  saith  the  Lord  God. 

7 Tf  Thus  he  showed  me  : and,  behold,  the 
Lord  stood  upon  a wall  made  by  a plumb-line, 
with  a plumb-line  in  his  hand. 

8 And  the  Lord  said  unto  me,  Amos,  what 
seest  thou  ? And  I said,  A plumb-line.  Then 
said  the  Lord,  Behold,  I will  set  a plumb-line 
o in  the  midst  of  my  people  Israel:  I will  not 
again  pass  by  h them  any  more: 

9 And  the  high  places  > of  Isaac  shall  be  de- 
solate, and  the  sanctuaries  of  Israel  shall  be 
laid  waste  ; and  I will  rise  against  the  house 
of  Jeroboam  with  the  j sword. 

10  If  Then  Amaziah  the  priest  k of  Beth-el 
sent  to  Jeroboam  iking  of  Israel,  saying,  Amos 
hath  conspired  against  thee  in  the  midst  of  the 
house  of  Israel : the  land  is  not  able  to  bear 
all  his  words. 

11  For  thus  Amos  saith,  Jeroboam  shall  die 
by  the  sword,  and  Israel  shall  surely  be  led 
away  captive  out  of  their  own  land. 

12  Also  Amaziah  said  unto  Amos,  O thou 
seer,  go,  flee  thee  away  into  the  land  of  Judah, 
and  there  eat  bread,  and  prophesy  there  : 

13  But  prophesy  not  again  any  more  at  Beth- 
el : for  m it  is  the  king’s  n chapel,  and  it  is  the 
0 king’s  court. 

14  If  Then  answered  Amos,  and  said  to  Ama- 
ziah, I Picas  no  prophet,  neither  was  I a pro- 
phet’s son  ; but  I was  a iherdman,  and  a ga- 
therer of  r sycamore  fruit : 

15  And  the  Lord  took  me  a as  I followed  the 
flock,  and  the  Lord  said  unto  me,  Go,  pro- 
phesy unto  my  people  Israel. 

16  f Now  therefore  hear  thou  the  word  of 


A.  M 3217. 
B.  C.  787. 


b Da. 9. 19. 
c or,  who, 
of,  or.  for, 
Jacob 
shall 
stand. 
d Zee. 4. 10. 
e De.32.36. 

Jo.3.10. 
f He.  1.7. 
g Ln.2.8. 
h Mi. 7. 18. 
i Beer- 
Bheba. 
Ge.2G.25. 
46.1. 


k 1 Ki.12. 
32. 

1 2 Ki.  14.23. 
m 1 Ki.12. 

32.13.1 
n or,  sanc- 
tuary. 
o house  of 
the  king- 
dom. 

p Zee.  13.5. 
q c.1.1. 
r or,  wild 

Jigs: 

s from  be- 
hind. 


t Mi. 2.6. 
u Eze.21.2. 
v Je. 28.12, 
&c. 

29.21, &c. 
\v  Ho.4. 13. 

Zee.  14. 2. 
a Eze.7.2. 
b c.7.8. 
c c.5.23. 

d hotel. 
e c.6.9,10. 
f be  silent, 
g Pr.30.14. 
h Mai.  1.13. 
i or, motith. 


k open. 

1 De.25.13.. 
16. 

Mi.6.10, 

11. 

m ■pervert- 
ing the 
balances 
of. 

Ho.  12  7. 
n Pr.20.23. 


p IIu.4.3. 


r F.ze  7.13, 
s Je.6.26. 


Israel's  end  typified. 
the  Lord  : Thou  sayest,  Prophesy  * not  against 
Israel,  and  drop  u not  thy  word  against  the 
house  of  Isaac. 

17  Therefore  v thus  saith  the  Lord  ; thy  wife 
shall  be  a harlot  w in  the  city,  and  thy  sons 
and  thy  daughters  shall  fall  by  the  sword,  and 
thy  land  shall  be  divided  by  line;  and  thou 
shalt  die  in  a polluted  land  : and  Israel  shall 
surely  go  into  captivity  forth  of  his  land. 
CHAPTER  VIII. 

1 By  a basket  of  summer  fruit  is  showed  the  propinquity  of  Israel’*  end.  4 Oppres- 
sion is  reproved.  11  A famine  of  the  word  threatened- 

THUS  hath  the  Lord  God  showed  unto  me: 
and  behold  a basket  of  summer  fruit. 

2 And  he  said,  Amos,  what  seest  thou?  And 
I said,  A basket  of  summer  fruit.  Then  said 
the  Lord  unto  me,  The  end  a is  come  upon  my 
people  of  Israel ; I b will  not  again  pass  by  them 
any  more. 

3 And  the  songs  c of  the  temple  d shall  be 
howlings  in  that  day,  saith  the  Lord  God: 
there  e shall  be  many  dead  bodies  in  every 
place  ; they  shall  cast  them  forth  f with  silence. 
4 Tf  Hear  this,  O ye  that  swallow  e up  the 
needy,  even  to  make  the  poor  of  the  land  to  fail, 
5 Saying,  When  h will  the  ■ new  moon  be 
gone,  that  we  may  sell  corn  ? and  the  i sab- 
bath, that  we  may  k set  forth  wheat,  making 
the  ephah  i small,  and  the  shekel  great,  and 
m falsifying  the  balances  n by  deceit  ? 

6 That  we  may  buy  the  poor  for  silver,  and 
the  needy  for  a pair  of  shoes  ; yea,  and  sell 
the  refuse  of  the  wheat  ? 

7 The  Lord  hath  sworn  by  the  excellency  of 
Jacob,  Surely,  I will  ° never  forget  any  of 
their  works. 

8 Shall  not  the  land  tremble  for  this,  and  every 
one  mourn  Ghat  dwelleth  therein  ? and  it  shall 
rise  up  wholly  as  a flood  ; and  it  shall  be  cast 
out  and  drowned,  as  by  the  flood  of  Egypt. 

9 And  it  shall  come  to  pass  in  that  day,  saith 
the  Lord  God,  that  I will  cause  the  sun  to  go 
down  at  i noon,  and  I will  darken  the  earth  in 
the  clear  day : 

10  And  I will  turn  your  feasts  into  mourning, 
and  ail  your  songs  into  lamentations;  and  I 
will  bring  up  r sackcloth  upon  all  loins,  and 
baldness  upon  every  head  ; and  I will  make 
it.  as  the  a mourning  of  an  only  son,  and  the 
end  thereof  as  a bitter  day. 

11  T[  Behold,  the  days  come,  saith  the  Lord 


about  to  bring  on  Israel;  but  most  of  which  were  averted  or 
mitigated  by  the  intercession  of  the  Prophet.  The  first  is  a 
plague  of  locusts,  threatep.ing  to  cut  ofi'  the  hopes  of  the  har- 
vest, by  attacking  it  in  the  time  of  the  second  growth;  the 
first  luxuriances  of  the  crop  being  probably  m ,wed  (or  cut  off) 
for  the  king’s  horses.  The  second  vision  threatens  a destruc- 
tive judgment  by  fire,  which  would  consume  a great  part  of 
the  nation;  and  the  third  judgment,  which  is  declared  irrever- 
sible, a total  overthrow  of  Israel,  levelling  the  people,  as  it 
were,  by  a measuring  line.  The  rest  of  the  chapter  is  a de- 
nunciation of  heavy  judgments  against  Amaziah,  priest  of 
Bethel,  who  had  brought  an  accusation  to  the  king  against 
this  Prophet.  This  Amaziah  was  one  of  the  courtly  priests  of 
Jeroboam’s  calves,  and  felt  quite  indignant  that  the  rural  Pro- 
ohet  should  presume  to  interfere  in  his  department : “It  is  the 


king’s  chapel,”  and  in  “ the  king’s  court.”  But  the  herdsman 
of  Tekoah  puts  to  shame  the  priest  of  Bethel. 

Chap.  VIII.  Ver.  1 — 14.  A fourth  vision  representing  the 
near  approach  of  Israel’s  ruin. — A basket  of  ripe  “summer 
fruits,”  here  represents,  in  one  view,  Israel’s  ripeness  for  ruin, 
and  the  near  approach  of  God’s  vindictive  judgments.  The 
Prophet  then  proceeds  to  reprove  them  for  their  oppression 
and  injustice,  which  appears  to  have  been  their  ruling  sin,  and 
to  have  eaten  up  the  vitals  of  their  religion;  so  that,  even 
while  they  were  engaged  in  public  worship,  they  were  anxious 
for  it  to  be  over ; and  were  ready  to  take  every  advantage  of 
the  poor  to  enrich  and  aggrandize  themselves.  The  Prophet 
then  foretels,  that  in  the  time  of  one  of  their  solemn  festivals, 
the  sky  should  be  darkened  by  a solar  eclipse,  (in  those  days 
thought  ominous,)  which  should  turn  their  joy  into  mourning, 


Ver.  3.  The  Lord  repented.— See  exposition  of  Gen.  vi.  1 — 7. 

Ver.  4.  Contend  by  fire.—[ This  is  supposed  Jo  denote  the  invasion  of  Tig- 

lath-pilescr,  which  threatened  entire  destruction.  ]— Bagster. It  devoured 

the  great  deey.—' This  seems  to  have  been  a subterraneous  fire,  which  raised 
up  a part  of  the  bottom  of  the  sea 

Ver.  8.  Behold , I will  set  a plumb-line , &c. — ' That  is,  according  to  New- 
come,  “I  will  destroy  and  level,  as  it  were,  by  a line.,’  See  2 Sam.  xviii.  2. 
2 Kings  xxi.  13.  [Thi>  was  an  emblem  of  strict  justice;  and  intimated  that 
God  would  now  visit  them  according  to  their  iniquities.  1 —Bagster. 

Ver.  10.  Amos  hath  conspired— [ This  was  truly  a lying  prophet : there 
was  not  one  won!  of  truth  in  his  message  to  Jeroboam. ]— Bagster. 

Ver.  13.  Prophesy  not  anymore. — Heb.  “Add  not  to  prophecy?” For 

it  is  the  king's  chapel.— See  margin. Beth-el— Signifies  “ the  house  of 

God.” 

Ver.  14.  J was  no  prophet—  Not  brought  up  at  the  college,  &c. A ga- 

therer (Harmer,  “ a dresser”)  of  sycamore  fruit  (or  wild  figs.)  This  fruit 
grows  from  the  tree,  without  leaves,  and  requires  skill  in  dressing  it.  to  make 
it  good.  (Rather,  as  bolais  is  rendered  by  the  LXX.  and  Vulgate,  “ u scrap- 
ing," or  a scraper  of  sycamores  : for  the  fruit  does  not  ripen  till  it  is  rubbed 
with  iron  combs.  See  Theophrastus,  Pliny,  and  Hasselquist.]— Bagster. 


Chap.  VIII.  Ver.  l.  A basket  of  summer  fruit—  Neio  come,  “ Of /a/e  sum- 
mer  fruits  ;”  by  which  we  understand,  such  as  had  remained  to  nearly  the  end 
of  the  season,  and  were  full  ripe,  and  fast  approaching  to  decay  ; an  apt  re- 
presentation of  Israel  at  this  period. 

Ver.  2.  End  is  come.—[ There  is  here  not  only  an  allusion  to  the  nature  of 
the  summer  fruit,  which  must  be  eaten  as  soon  as  gathered,  hut  also  a paro- 
nomasia upon  the  words  kayitz , “ summer  fruit,”  and  ketz , “ an  end.”l — B. 

Ver.  3.  There  shall  be  many  dead , &c. — We  should  rather  read,  (“  So)  ma- 
nv  dead  bodies  ....  (that)  they  shall  be  cast  forth  with  silence.”  Compare 
chap.  vi.  10.  _ . 

Ver.  5.  Set  forth  wheat— That  is,  exhibit  it  for  sale  on  the  new  moon,  or 
sabbath. 

Ver.  6.  The  poor  for  silver.— See  chap.  ii.  6.  ...... 

Ver.  8.  Land  tremble. — lit  is  supposed  that  an  earthquake  is  here  intended  ; 
the  rising  and  falling  of  the  ground  with  a wave-like  motion,  and  its  leaving 
its  proper  place  and  bounds,  in  consequence  of  an  earthquake,  being  jy3yy 
and  beautifully  compared  to  the  swelling,  overflowing,  and  subsiding  oitne 

Nile.  1 Rise  up  as  a flood— That  is,  like  the  inundation  ot  the  Nile.— Bt 

cast  down  and  drm.vned. — Newcome,  “ Sink  down  as  the  river  oi  Egypt. 

Ver.  9.  The  sun  to  go  down  at  noon. — [This  is  supposed  to  reier  to  an 

955 


Certainty  of  Israel's  deeolation.  AMOS. — CHAP.  IX.  The  restoration  if  the  tabernacle. 


Gno.  that  I will  send  a famine  in  the  land,  not 
a famine  of  bread,  nor  a thirst  for  w ater,  but 
\ of  hearing  the  words  of  the  Loud  : 

12  And  they  shall  wander  from  sea  to  sea, 
and  from  the  north  even  to  the  east,  they  shall 
run  to  and  fro  to  seek  the  word  of  the  Lord, 
and  shall  not  find  it. 

13  In  that  day  shall  the  fair  virgins  and  young 
men  faint  for  “ thirst. 

14  They  that  swear  v by  the  sin  "of  Samaria, 
and  say,  Thy  god,  O Dan,  liveth  ; and,  The 
11  manner  of  Beer-sheba  ^liveth;  even  they  shall 
fall,  and  never  rise  up  again. 

CHAPTER  IX. 

I The  certainty  of  the  desolation.  1 1 The  reflioring  of  the  tabernacle  of  David. 

JSAW  the  Lord  standing  upon  the  altar: 
and  he  said,  Smite  the  “ lintel  of  the  door, 
that  the  posts  may  shake  : and  b cut  them  in 
the  ‘head,  all  of  them;  and  I will  slay  the  last 
of  them  with  the  sword  : he  that  fleeth  of  them 
shall  not  flee  away,  and  he  that  escapeth  of 
them  shall  not  be  delivered., 

2 Though  d they  dig  into  hell,  thence  shall 
my  hand  take  them  ; though  they  climb  up 
to  ' heaven,  thence  will  I bring  them  down: 

3 And  though  they  hide  themselves  in  the  top 
of  Carmel,  I will  search  and  take  them  out 
thence  ; and  though  they  be  hid  from  my  sight 
in  the  bottom  of  the  sea,  thence  will  I com- 
mand the  serpent,  and  he  shall  bite 'them  : 

4 And  though  they  go  into  captivity  before 
their  enemies,  thence  f will  I command  the 
sword,  and  it  shall  slay  them  : and  I will  set 
mine  eyes  upon  them  for  evil,  and  not  for  good. 
5 And  the  Lord  God  of  hosts  is  he  that  touch- 
eth  the  land,  and  it  shall  s melt,  and  all  that 
dwell  therein  shall  mourn  : and  it  shall  rise  up 
wholly  like  a flood  ; and  shall  be  drowned, 
as  by  the  flood  of  Egypt. 

6 It  is  he  that  buildeth  his  11  stories  in  the 
heaven,  and  hath  founded  his  i troop  in  the 


A.  M.  3217. 
LJ  C.  7 07 


l P».74.9. 
u Pa.63.1. 

Is.  1 1. 17.. 
20. 

v Ho.  1.15. 
w De.9.2l. 

x way. 
Ac.9.2. 
19.9,23. 
y c.5.5. 
a or,  chap- 
iter■,  or, 
knop. 

b or, 
wound. 
c Ps.68.21. 
d Ps.  139.8.. 
10. 

e Ob.  4. 

f De. 28.65. 
Eze.5.12. 

g Mi.  1.4. 

h ascen- 
sions, or, 
spheres. 

i or,  bun- 
dle. 


J Je.47.4. 

k De.4.31. 

1 cause  to 
move. 

m stone. 

n Ac.  15. 15. 
17. 


n hedge,  cr, 
wall. 

p upon 
whom  my 
name  is 
called. 


q Le.26.5. 

r draweth 
forth. 

s Joel  3.18, 
20. 


u Eze.36.33. 
v Je.32.4l. 


earth  ; he  that  calleth  for  the  waters  of  the 
sea,  and  poureth  them  out  upon  the  face  of  the 
earth  : The  Loud  is  his  name. 

7 Are  ye  not  as  children  of  the  Ethiopians 
unto  me,  O children  of  Israel?  saith  the  Lord. 
Have  not  1 brought  up  Israel  out  of  the  land 
of  Egypt?  and  the  Philistines  'from  Caphtor, 
and  the  Syrians  from  Kir? 

8 Behold,  the  eyes  of  the  Lord  God  are  upon 
the  sinful  kingdom,  and  I will  destroy  it  from 
oflfthefaceoftheearth;  savingthatl  will  nof'ut- 
terly  destroy  the  house  of  Jacob,  saith  the  Lord. 

9 For,  lo,  1 will  command,  and  I will  i sift  the 
house  of  Israel  among  all  nations,  like  as  corn 
is  sifted  in  a sieve,  yet  shall  not  the  least m grain 
fall  upon  the  earth. 

10  All  the  sinners  of  my  people  shall  die  by 
the  sword,  which  say,  The  evil  shall  not  over- 
take nor  prevent  us. 

11  H In  n that  day  will  I raise  up  the  taberna- 
cle of  David  that  is  fallen,  and  0 close  up  the 
breaches  thereof;  and  I will  raise  up  his  ruins, 
and  I will  build  it  as  in  the  days  of  old: 

12  That  they  may  possess  the  remnant  of 
Edom,  and  of  all  the  heathen,  p which  are  call- 
ed by  my  name,  saith  the  Lord  that  doeth  this. 

13  Behold,  the  days  come,  saith  the  Lord, 
that  i the  ploughman  shall  overtake  the  reaper, 
and  the  treader  of  grapes  him  that  r soweth 
seed  ; and  £ the  mountains  shall  drop  1 sweet 
wine,  and  all  the  hills  shall  melt. 

14  And  u I will  bring  again  the  captivity  of 
my  people  of  Israel,  and^they  shall  build  the 
waste  cities,  and  inhabit  them  ; and  they  shall 
plant  vineyards,  and  drink  the  wine  thereof ; 
they  shall  also  make  gardens,  and  eat  the 
fruit  of  them. 

15  And  I will  v plant  them  upon  their  land, 
and  they  shall  no  more  be  pulled  up  out  of 
their  land  which  I have  given  them,  saith  the 
Lord  thy  God. 


and  be  a sign  of  the  calamities  here  predicted.  He  concludes 
with  threatening  a famine  of  the  word  of  God,  which  they  now 
made  so  light  of,  as  to  persecute  the  Prophet  by  whom  it  was 
delivered.  Abp.  Usher  states  that  there  was,  about  eleven 
years  after  Amos  prophesied,  a great  eclipse  of  the  sun,  at  the 
feast  of  tabernacles,  which  may  be  here  alluded  to;  but  the 
passage  appears  to  us  chiefly  to  refer  to  Israel’s  political  de- 
cline as  a nation,  while  Judah  still  subsisted  for  full  150  years 
longer,  and  a great  part  of  that  time  with  much  glory,  particu- 
larly during  the  reigns  of  Hezekiah  andJosiah. 

Chap.  IX.  Ver.  1 — 15.  Israel's  captivity  certain;  but  its 
restoration  under  Messiah  no  less  sure. — Goa  is  here  represent- 
ed as  standing  upon  his  own  altar,  and  solemnly  denouncing 
his  judgments  against  Israel,  in  the  general  dispersion  of  the 
people,  without  showing  them  anv  more  respect  than  to  hea- 


then nations  to  whom  his  providence  also  extended.  The  lat- 
ter part  of  the  chapter  concludes  the  prophecy  as  usual  with 
large  and  comfortable  promises  of  restoration  and  prosperity 
under  the  kingdom  of  Messiah.  Three  things  here  merit  our 
particular  notice : 1.  That  God  reckons  his  o wn  people  not  ac- 
cording to  the  flesh,  but  according  to  the  faith  of  their  father 
Abraham,  (Rom.  ix.  8.)  2.  That  when  the  true  Israelites  re- 
turn, it  shall  be  in  harmony  and  union  with  converted  Gen- 
tiles. So  (ver.  12)  “the  heathen  called  by  my  name”  are 
Christians.  3.  That  when  the  Jews  shall  be  brought  back  to 
God,  together  with  converted  Gentiles,  they  shall  enjoy  in 
common,  as  well  the  blessings  of  peace  and  temporal  pros- 
perity as  those  of  grace  and  pardon.  “ Godliness  hath  as  well 
the  promises  of  this  life,”  as  of  "that  which  is  to  come.”  (l 
Tim.  iv.  8.) 


eclipse ; and  Archbishop  Usher  has  shown  that  about  eleven  years  after  Amos 
prophesied,  there  were  two  great  eclipses  of  the  sun,  one  at  the  feast  of  ta- 
bernacles, and  the  other  some  time  before  the  passover.  ]— Bagster . 

Ver.  11.  Famine  not  of  bread , &c. — A spiritual  famine.  Either  the  written 
word  or  the  word  of  prophecy.  Though  now  they  despise  it,  they  shall  yet 
hunt  for  prophets  to  tell  them  when  their  troubles  shall  end.  How  truly  de- 
solate and  wretched  is  any  nation  where  the  means  of  moral  and  religious 
insti  action  are  inadequate  for  the  population  ; as  the  soul  is  more  precious 
than  the  body,  as  eternity  is  of  greater  consequence  than  time,  how  to  be 
dreaded  is  a spiritual  famine. 

Ver.  14.  The  manner  of  Beer-sheba—  Heb.  “ Way  i.  e.  of  worship.  Com- 
pare Acts  xxiv.  14. 

Chap.  IX.  Ver.  1.  Upon  the  altar. — What  altar?  Dr.  Boothroyd  thinks 
that  at  Beth-el ; but  the  scene  is  the  temple  at  Jerusalem,  as  appears  by  the 

next  clause. Smite  the  lintel  of  the  door.— See  margin.  So  Gesenius, 

“The  knop,  or  capital  of  a pillar,  perhaps  in  the  form  of  a pomegranate,  or 
its  flower.  ” See  Zcph.  ii.  14. 1 mill  slay  the  last— That  is,  the  whole  of  them. 

Ver.  2.  Into  hell.—Newcome,  “ The  grave  Boothroyd,  “ Hades.’’  Com- 
pare Ps.  cxxxix  8.— [All  these  energetic  expressions  were  intended  to  show 
the  utter  imposs'bilify  of  escape.  ]— Bolster. 

Ver.  3.  Carmel—  A mountain  of  considerable  extent,  and  said  to  contain 

gTeat  cavities.  See  1 Kings  chap,  xviii. The  serpent — That  is,  doubtless, 

the  great  sea  serpent.  See  exposition,  Isa.  xxvii.  l.  and  note. 

Ver.  5.  It  shall  rise  up. — Compare  chap.  viii.  8. 

Ver.  6.  His  stories  in  the  heaven. — [Or,  spheres.  Heb.  ascensions.  Maaloth , 
‘'upper  chambers,”  which  in  eastern  houses  are  the  principal  apartments.— 


Perhaps  there  is  a reference  here  to  the  various  systems  which  God  has  cre- 
ated in  illimitable  space,  transcending  each  other  as  the  planets  do  in  our 

system  ] — Bagster.  Compare  Ps.  civ.  3. Troop.— \Agudd ah,  probably  is 

the  same  as  tne  Arabic  if  ad,  “ an  arch,  vault,”  and  may  here  denote  the  vault 
of  heaven,  or  atmosphere,  which  God  “hath  founded,  or  established,  upon, 
or  over,  al,  the  earth,”  and  into  which  “ he  calleth  the  waters  of  the  sea,  and 
poureth  them  out  upon  the  face  of  the  earth.”]— Bagster. 

Ver.  7.  Children  of  the  Ethiopians—  Heb.  "Cushites.”  The  Arabian 
Cushites,  who,  according  to  Bochart,  were  a powerful,  though  despised  peo- 
ple. They  were  freebooters  and  idolaters. The  Philistines' fram  Caphtor. 

—See  note  on  Jer.  xlvii.  4.  The  sense  of  the  verse  is,  that  “ God  had  raised 
up  and  transplanted  other  nations,  as  well  as  the  Israelites,”  they  must  not, 
therefore,  inter  from  their  being  brought  up  from  Egypt,  that  they  should  ne- 
ver be  rejected.  See  Boothroyd. 

Ver.  9.  Yet  shall  not  the  least  grain— That  is,  no  true  Israelite,  no  child  of 
Abraham  by  faith. 

Ver.  12.  That  they  may  possess  the  remnant  of  Edom. — For  Edom,  the 
LXX.  Arabic,  and  some  Syriac  MSS.  road  Adam,  or  “ men,”  and  so  St. 
James  quotes  the  passage,  Acts  xv.  17.  See  note  there. 

Ver.  13.  The  ploughman  shall  overtake  the  reaper— That  is,  instead  of  the 
greater  part  of  the  year  being  spent  in  military  campaigns,  the  whole  shall  Lo 
spent  in  cultivating  and  gathering  in  the  fruits  of  the  earth.  Comp.  Isa.  ii.  4. 

Ver.  15.  No  more  pulled  up.— (As  the  Jews,  after  their  return  from  Baby- 
lon, were  driven  from  their  land  by  the  Romans,  this  can  only  refer  to  theit 
future  conversion  and  restoration  ; and  to  the  security  and  peace  of  the 
church.  ] — Bagster. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  AMOS. 


Amos  was  by  profession  a herdman  and  a dresser  of  the  sycamore  fruit ; 
and  hence,  as  Archbishop  Neiocome  observes,  he  “ borrows  many  images 
'rom  the  scenes  in  which  he  was  engaged  : but  he  introduces  them  with  skill, 
and  gives  them  tone  and  dignity  by  the  eloquence  and  grandeur  of  his  man- 
ner. We  shall  find  in  him  many  affecting  and  pathetic,  many  elegant  and 
•ublime  passages.  No  prophet  has  more  magnificently  described  the  Deity  : 
056 


or  more  gravely  rebuked  ihe  luxurious,  or  reproved  injustice  and  oppression 
with  greater  warmth,  and  a more  generous  indignation.”  Jerome  is  of  oni 
nion.  that  there  is  nothing  great  or  sublime  in  the  style  of  Amos  ; and  calls 
him  “ rude  in  speech,  hut  not  in  knowledge,”  applying  to  him  what  St.  Paul 
modestly  professes  of  himself.  (2  Cor.  xi.  6.)  Calmet  and  many  others  have 
followed  the  authority  of  Jerome,  in  speaking  of  this  prophet,  as  if  he  were 


Obadiah  prophesies  the 


OBADIAH. 


destruction  of  Edom. 


indeed  quite  nide,  void  of  eloquence,  and  destitute  of  all  the  embellishments 
of  composition.  The  matter,  however,  as  Bishop  Loioth  has  remarked,  is 
quite  otherwise.  “ Let  any  person,  who  has  candour  and  perspicacity  enough 
to  judge,  not  from  the  man,  but  from  his  writings,  open  the  volume  of  his  pre- 
dictions. and  lie  will,  I think,  agree  that  our  shepherd  ‘ is  not  a whit  behind 
the  very  chief  of  the  prophets.’  (2  Cor.  xi.  5.)  He  will  agree,  that,  as  in  sub- 
limity and  magnificence  he  is  almost  equal  to  the  greatest,  so  in  splendour  of 
diction,  and  elegance  of  expression,  he  is  scarcely  inferior  to  any.”  It  should, 
however,  be  observed,  that  rustic  employments  were  very  general  and  honour- 
able among  the  Hebrews  ; and  that  comparisons  drawn  from  rural  scenes,  and 
the  pastoral  life,  are  by  no  means  peculiar  to  Amos  ; the  principal  images,  and 


those  of  the  greatest  beauty  and  elegance,  both  in  the  poetical  and  prophetica. 
parts  of  Scripture,  being  derived  from  the  same  natural  objects.  \ -Bagster. 

‘ But  many  of  these  images  must  lalsoiy  appear  mean  and  obscure  to  us, 
who  differ  so  materially  from  the  Hebrews  in  our  manners  and  customs  ; but 
in  such  cases  it  is  our  duty  neither  too  rashly  to  blame,  nor  too  suddenly  to 
despair.  The  mind  should  rather  exert  itself  to  discover,  if  possible,  the  con- 
nexion between  the  literal  and  figurative  meanings,  which,  in  abstruse  sub- 
jects, frequently  depending  upon  some  delicate  and  nice  relation,  eludes  oui 
penetration.  An  obsolete  custom,  for  instance,  or  some  forgot  ton  circum- 
stance, opportunely  adverted  to,  will  sometimes  restore  its  true  perspicuity 
and  credit  to  a very  intricate  passage.”— Lowth. 


THE  BOOK  OF  OBADIAH. 


OF  the  prophet  Obadiah  nothing  certain  is  known  ; but  it  is  highly  pro- 
bable, as  Abp.  Newcome  and  others  suppose,  that  he  flourished  between  the 
taking  of  Jerusalem  by  Nebuchadnezzar.  B.  C.  588,  and  the  destruction  of  Idu- 
mea by  the  same  monarch,  which  took  place  a few  years  afterwards.  Conse- 
quently he  was  contemporary  with  Jeremiah,  one  of  whose  prophecies,  respect- 
ing the  destruction  of  Edom,  bears  a striking  similarity  to  that  of  Obadiah.  In 
tills  book  he  foretels  the  subjugation  and  ruin  of  the  Idumeans  by  the  Chal- 


deans, and  finally  by  the  Jews,  whom  they  had  used  most  cruelly,  when 
brought  low  by  other  enemies  ; and  he  concludes,  as  almost  all  the  other  pro- 
phets do,  with  consolatory  promises  of  restoration  and  prosperity  to  the  Jews. 
The  prophecy,  according  to  Usher,  began  to  be  fulfilled  about  five  years  atler 
the  destruction  of  Jerusalem  ; that  is,  about  582  years  before  Christ.  Toions - 
end , however,  places  the  prophecy  much  earlier,  viz..B.  C.  740.  See  2 Chroa 
xxviii.  17. 


1 The  destruction  of  Edom,  3 for  their  pride?  10  and  for  their  wrong  unto  Jacob. 
17  The  salvation  and  victory  of  Jacob. 

THE  vision  of  Obadiah.  Thus  saitb  the 
Lord  God  concerning a Edom  ; We  have 
heard  a rumour  from  the  Lord,  and  an  am- 
bassador is  sent  among  the  heathen,  Arise 
ye,  and  let  us  rise  up  against  her  in  battle. 

2  Behold,  I have  made  thee  small  among  the 
heathen  : thou  art  greatly  despised. 

3  If  The  pride  of  thy  heart  hath  deceived 
thee,  thou  that  dwellest  in  the  clefts  of  the 
rock,  whose 'habitation  is  high  ; that  saith 
b in  his  heart,  Who  shall  bring  me  down  to  the 
ground  ? 

4  Though  c thou  exalt  thyself  as  the  eagle, 
and  though  thou  set  thy  nest  among  the  stars, 
thence  will  I bring  thee  down,  saith  the  Lord. 
5 If  thieves  came  to  thee,  if  robbers  by  night, 
(how  art  thou  cut  off!)  would  they  not  have 
stolen  till  they  had  enough  ? if  the  grape-ga- 
therers came  to  thee,  would  they  not  leave 
i some  grapes  ? 

6  How  are  the  things  of  Esau  searched  out ! 
e how  are  his  hidden  f things  sought  up  ! 

7  Allthe  men  of  thy  confederacy  have  brought 
thee  even  to  the  border  : the  men  s that  were 
at  peace  with  thee  have  deceived  thee,  and 
prevailed  against  thee ; h they  that  eat  thy 
bread  have  laid  a wound  under  thee : there  ' is 
none  understanding  ) in  him. 

8  Shall  I not  in  that  day,  saith  the  Lord,  even 
destroy  the  wise  men  out  of  Edom,  and  un- 
derstanding out  of  the  mount  of  Esau? 

9  And  thy  mighty  k men , O Teman,  shall  be 
dismayed,  to  the  end  that  every  one  of  the 
mount  of  Esau  may  be  cut  off  by  slaughter. 
10  Tf  For  thy  violence  i against  thy  brother 
Jacob  shame  shall  cover  thee,  and  thou  shalt 
be  cut  off  for  ever. 


A.  M.  cir. 
3417. 

B.  C.  cir. 
587. 


a Is. 21. 11. 
34.5, Ac. 
Je.49.7, 
Ac. 

Eze.25.12. 
Joel  3.19. 
Mai. 1.3, 
4.  ' 

b Is.14.13.. 
15. 

Re.  18.7. 
c Job  20.6. 
d or,  glean- 
ings. 

e Ps.  139.1. 
f Da. 2.22. 
g of  thy 
peace. 
h the  men 
of. 

i Is.  19. 11.. 
14. 

j or,  of  it. 
k Ps.76.5. 

1 Ps.137.7. 
Eze.35.5. 


mor,  his 
substance. 


q magnified 
thy  mouth. 
r or, forces. 
s oi 'f8hul 
up, 

Ps.31.8. 
t Eze.30.3. 
u Hab.2.8. 
r or,  sup 
up. 

w Joel  2.32. 
x or,  they 
that  es- 
cape, 
y or,  it 
shall  be 
holy. 

Joel  3.17. 
z Is.  10. 17. 


11  In  the  day  that  thou  stoodest  on  the  other 
side,  in  the  day  that  the  strangers  carried  away 
captive  his  forces,  and  foreigners  entered 
into  his  gates,  and  cast  lots  n upon  Jerusalem, 
even  thou  wast  as  one  of  them. 

12  But  0 thou  shouldest  not  have  looked  p on 
the  day  of  thy  brother  in  the  day  that  he  be- 
came a stranger;  neither  shouldest  thou  have 
rejoiced  over  the  children  of  Judah  in  the  day 
of  their  destruction  ; neither  shouldest  thou 
have  i spoken  proudly  in  the  day  of  dis- 
tress. 

13  Thou  shouldest  not  have  entered  into  the 
gate  of  my  people  in  the  day  of  their  calamity ; 
yea,  thou  shouldest  not  have  looked  on  their 
affliction  in  the  day  of  their  calamity,  nor  have 
laid  hands  on  their  r substance  in  the  day  of 
their  calamity ; 

14  Neither  shouldest  thou  have  stood  in  the 
crossway,  to  cut  off  those  of  his  that  did  es- 
cape; neither  shouldest  thou  have  ■ delivered 
up  those  of  his  that  did  remain  in  the  day  of 
distress. 

15  For  1 the  day  of  the  Lord  is  near  upon  all 
the  heathen : as  u thou  hast  done,  it  shall  be 
done  unto  thee : thy  reward  shall  return  upon 
thine  own  head. 

16  For  as  ye  have  drunk  upon  my  holy  moun- 
tain, so  shall  allthe  heathen  drink  continually, 
yea,  they  shall  drink,  and  they  shall T swallow 
down,  and  they  shall  be  as  though  they  had 
not  been. 

17  Tf  But  w upon  mount  Zion  shall  be  * de- 
liverance, and  i there  shall  be  holiness ; and  the 
house  of  Jacob  shall  possess  their  possessions. 

18  And  the  house  of  Jacob  shall  be  a z fire, 
and  the  house  of  Joseph  a flame,  and  the  house 
of  Esau  for  stubble,  and  they  shall  kindle  in 


Ver.  1 — 21.  This  book  contains  but  one  chapter,  which  be- 

gns  with  representing  God  as  calling  the  nations  against 
dom,  denouncing  his  utter  destruction,  and  declaring  that  all 
his  strong  holds  should  not  save  him,  nor  any  of  his  allies 
stand  by  him.  The  Babylonians  accordingly  subdued  and  ex- 
pelled them  from  Arabia  Petraea,  of  which  they  never  after- 
wards recovered  possession. 


The  last  four  verses  of  this  prophecy  foretel  the  restoration 
of  the  Jews,  their  victory  over  all  their  enemies,  and  their 
flourishing  state  in  the  latter  times.  This  prophecy  was,  no 
doubt,  fulfilled  in  part  by  their  return  from  the  Babylonian 
captivity,  and  by  the  conquests  of  the  Maccabees  over  the 
Edomites,  (1  Mac.  v.  3—5,  65,  &c.)  but  may  have  a farther 
aspect  to  events  still  future. 


Ver.  1.  We  have  heard  a rumour .— See  Jer.  xlix.  14. 

Ver.  2.  Small  ....  despised—  Edom  was  comparatively  a small,  moun- 
tainous territory,  on  the  south  of  Canaan. 

Ver.  3.  Dwellest  in  clefts,  &c. — \Jerorme  observes,  that  all  the  southern  parts 
of  Palestine,  from  Eleutheropolis  to  Petra  and  Elarh,  were  full  of  caverns  newn 
out  of  the  rocks,  and  that  the  people  had  subterraneous  dwellings  similar  to 
ovens.  The  whole  of  Idumea  was  very  mountainous,  and  these  cavem9  are 
the  clefts  of  the  rock  here  referred  to ; in  which  they  thought  themselves 
safe,  and  that  no  power  brought  against  them  could  dislodge  them  from  their 
fastnesses.] — Bagster. 

Ver.  4.  As  the  eagle.— Jer.  xlix.  16. 

Ver.  5.  Some  grapes. — Newcome.  “ Gleanings  of  grapes.”  Jer.  xlix.  5. 

Ver.  6.  Sought  up.— Newcome,  Inquired  after.” 

Ver.  7.  Men  of  thy  confederacy.— [The  Chaldeans,  whose  agents  they  be- 
came in  persecuting  the'  Jews.]— Bagster. Have  laid  a wound. — This 

Newccrme  thinks  unintelligible,  and  reads  with  ancient  versions,  “Laid  a snare 
under  thee.”  But  to  us,  to  lay  a wound  under  a person,  appears  to  mean,  to 
wound  them  secretly  and  unawares. 

Ver.  8.  Wise  men  out  of  Edom.—"  Idumea  (or  Uz)  was  regarded  by  the 


Jews  in  the  same  light  of  elegance  as  Greece  was  by  the  Romans  ; and  Te- 
man as  the  Athens  of  Arabia  Petraea.”  Good,  in  Job,  introduction.  See  Jer. 
xlix.  5,  7.  _ , . 

Ver.  9.  O Teman—  [This  was  one  of  the  strong  places  of  Idumea ; and 
is  here  and  elsewhere  used,  to  avoid  monotony,  and  to  give  variety  to  the 
Poet’s  versification,  for  Idumea  itself  ] — Bagster. 

Ver.  10.  For  thy  violence,  &c.— Instead  of  “ Cut  off  by  slaughter,”  the  an- 
cient versions  join  the  last  word  of  the  preceding  verse  with  this,  thus  : for 

slaughter  and  for  violence  against,”  &c.  Compare  Amos  i.  11.  So  Newcome 
and  Boothroyd.  , ^ . , . 

Ver.  11.  Thou  wast  as  one  of  them. — The  following  verses,  by  stating  what 
Edom  should  not  have  done,  give  us  to  understand  what  they  did  do,  which 
amounts  (ver.  14.)  to  no  less  than  robbery  and  murder. 

Ver.  12.  Shouldest  not  have  looked— fThat  is,  “Thou  shouldst  not  have 
looked  with  pleasure  on  the  day  of  thy  brother’s  calamity.”  These  verses  de- 
scribe the  guilty  part  which  the  Edomites  took  against  the  Jews,  when  the 
Chaldeans  took  Jerusalem  and  burnt  the  temple.] — Bagster. 

Ver.  16.  As  ye  have  drunk.— [This  address  is  to  the  Jews.  As  they  had 
drunk  the  cup  of  God’s  indignation  even  on  mount  Zion,  so  the  heathen  in 


Jonah,  sent  to  Nineveh,  JONAH.—  CHAP.  1. 


fler.th  to  Tarshish. 


them,  and  devour  them  ; and  there  shall  not 
be  any  remaining  of  the  house  of  Esau  ; for 
the  Lord  hath  spoken  it. 

19  And  they  of  the  south  shall  possess  the 
* mount  of  Esau;  and  they  of  the  plain  the 
Philistines : and  they  shall  possess  the  fields 
of  Ephraim,  and  the  fields  of  Samaria:  and 
Benjamin  shall  possess  Gilead. 


A.  M 3117. 
U . C.  5K7. 


h Am. 9. 12. 
b or,  bliall 
posse* 
that 

which  ia 
in  Seph- 
nrnrt. 

c Je  32.14. 
d 1 Ti.4.16. 
e Zee.  14.9. 
Lu.  1.33. 


20  And  the  captivity  of  this  host  of  the  child- 
ren of  Israel  shall  possess  that  of  the  Ca- 
naanites,  even  unto  Zarephath:  and  the  cap- 
tivity of  Jerusalem,  1 which  is  in  Sepharad 
shall  possess  the  cities  c of  the  south. 

21  And  saviours  ll  shall  come  up  on  mount 
Zion  to  judge  the  mount  of  Esau  ; and  the 
kingdom  c shall  be  the  Lord’s. 


their  respective  countries  should  continually  and  abundantly  drink  of  the  same 
cup,  until  they  were  utterly  destroyed.  God’s  judgments  ure  frequently  repre- 
sented under  the  image  of  a cup  of  intoxicating  liquors. 1 — Bolster.  As 

you  have  drunk  of  the  cup  of  my  judgments  ; so  your  enemies  shall  drink  up 
the  very  dregs.”  See  Jer.  xxv.  29. 


Ver.  19.  And  they  of  the  south — That  is,  the  Jews,  brought  back  from  Baby- 
lon, who  should  spread  themselves  on  every  side. 

Ver.  20.  The  captivity  of  this  host— That  is,  this  host  of  returned  cuptivea. 
Ver.  21.  And  saviours. — Neiocorne , “ Deliverers,”  referring  to  the  Maces 
bees,  who  completely  subdued  the  Edomites.  See  exposition. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  OBADIAH. 


[The  book  of  Obadiah  is  composed  with  much  force  and  beauty,  and  un- 
folds a noble  and  very  interesting  scene  of  prophecy.  These  predictions  began 
to  be  fulfilled  about  five  years  after  the  destruction  of  Jerusalem,  when  the 
Chaldeans,  with  whom  they  bad  formerly  been  in  alliance,  under  Nebuchadnez- 
zar, ravaged  Idumea,  and  dispossessed  the  Edomites  of  a great  part  of  Arabia 
Petraea,  of  which  they  never  after  recovered  possession.  The  Jews  having  re- 
turned to  their  own  land,  by  the  decree  of  (lyriis,  at  the  termination  of  the  se- 
venty years  of  the  Babylonian  captivity,  their  temple  was  rebuilt,  and  the  wor- 
ship ot  God  restored  : and  Jerusalem  was  re-established  in  prosperity,  and  the 
land  replenished  with  inhabitants.  They  also  extended  themselves  in  every 
direction  : — to  Edom  on  the  south, — to  the  Philistines  on  the  west, — to  Ephraim 
and  Phoenicia  on  the  north,— and  to  Gilead  on  the  east.  Alexander  the  Great 
gave  Samaria  to  the  Jews  ; and  John  Hyrcanus  subdued  the  same  country 
after  his  wars  with  the  Syrians.  (Josephus.)  God  at  various  times  raised  up 
certain  persons  as  saviours  or  deliverers  of  his  people,  such  us  Zerubbabel, 
Ezra,  Nehemiah,  and  the  Maccabees.  The  Asmonean  princes  having  united 
the  priesthood  with  the  state,  the  kingdom,  or  dominion,  was  actually  pos- 
sessed and  exercised  by  the  Lord— that  is,  the  high  priest  had  both  the  civil 
and  ecclesiastical  power  in  his  own  hands.  The  house  of  Jacob  and  the 
house  of  Joseph  did  also  break  out  as  a flame  upon  the  Tdumeans  ; for  under 
Juda3  Maccabseus  they  attacked  and  defeated  them  several  times,  killed  no 
less  than  twenty  thousand  at  one  time,  and  more  than  twenty  thousand  at 
another,  and  took  their  chief  city  Hebron,  “with  the  towns  thereof,  and  pulled 
down  the  fortress  of  it,  and  burned  the  towns  thereof  round  about (1  Mac. 
v.  2 Mac.  x.  ;)  and  at  last  his  nephew,  Hyrcanus  son  of  Simon,  took  other  of 
their  cities,  and  reduced  them  to  the  necessity  of  either  embracing  the  Jewish 
religion,  or  of  leaving  their  country,  and  seeking  other  habitations;  in  conse- 
quence of  which  they  submitted  to  he  circumcised,  became  proselytes  to  the 
Jewish  religion,  and  ever  after  were  incorporated  into  the  Jewish  church  and 


nation.  (Josephus,  Ant.)  Thus  they  were  actually  masters  of  Edom,  and 
judged  and  governed  the  mount  of  Esau.  "We  know,  indeed,  as  Bp.  Newton 
remarks,  little  more  of  the  history  of  the  Edomites  than  as  it  is  connected 
with  that  of  the  Jews  : and  where  is  the  name  or  the  nation  now?  They  wero 
swullowed  up  and  lost,  partly  among  the  Nabathian  Arabs,  and  partly  among  the 
Jews  ; and  the  very  name  was  abolished  arid  disused  about  the  end  of  the  first 
century  after  Christ.  Thu9  were  they  rewarded  for  insulting  and  oppressing 
their  brethren  the  Jews  ; and,  while  at  this  day  we  see  the  Jews  subsisting  as 
a distinct  people,  Edom  is  no  more.  Agreeably  to  the  words  of  this  prophet, 
he  has  been  “cut  off  for  ever,”  for  his  violence  against  his  brother  Jacob, 
(ver.  10.  ;)  and  there  is  now  “ not  any  remaining  of  the  house  of  Esau,  for  the 
Lord  had  spoken  it.”  Thus  the  prophecy  appears  to  have  had  a very  literal 
and  exact  fulfilment;  but  it  is  probable  it  also  refers  to  the  future  conver- 
sion and  restoration  of  the  Jews,  the  destruction  of  all  antichristian  op- 
posers,  and  that  prosperous  state  of  the  church  to  which  all  the  propbet3 
hear  witness,  when  “ the  kingdoms  of  this  world  shall  become  the  kingdoms 
of  our  Lord  and  his  Christ  , and  he  shall  reign  for  ever  and  ever.”  Rev. 
xi.  15.1 —Bagster. 

This  propnet,  after  describing  the  pride  and  cruelty  of  the  Edomites,  de- 
clares that  though  they  dwelt  in  fancied  security  among  the  clefts  of  the  rocks, 
yet,  that  the  men  of  Teman  should  he  dismayed,  and  every  one  of  the  mount 
of  Esau  should  be  cut  off'  by  slaughter.  The  south  part  of  Palestine,  from 
EleutheropoHs  to  Petra,  (the  ancient  capital  of  Idumea,)  and  Elah,  was  full  of 
rocks,  among  which  the  Edomites  dwelt.  Obadiah’s  name  implies,  the  ser- 
vant of  Jehovah,  a title  equivalent  to  that  by  which  Moses  was  distinguished, 
(Num.  xii.  7.)  and  to  that  in  which  Paul  gloried.  The  prophet’s  work  is  short, 
hut  composed  with  much  beauty:  it  unfolds  a very  interesting  scene  of  pro- 
phecy, and  an  instructive  lesson  against  human  confidence  and  malicious  ex- 
ultation.— Gray' 8 Key. 


THE  BOOK  OF  JONAH. 


Jonah,  the  6on  of  Amittai,  was  a native  of  Gath-hepher,  in  Galilee,  and  a 
type  of  our  Saviour  in  his  resurrection,  is  the  most  ancient  of  those  Prophets 
whose  writings  are  preserved  in  the  sacred  canon.— [He  predicted  the  successes 
of  Jereboam,  II.  the  son  of  Joash,  in  whose  reign  he  is  supposed  by  Blair  and 
others  to  have  flourished  ; but  Bishop  Lloyd  and  others  think  he  exercised  the 


prophetical  office  as  early  as  the  latter  part  of  Jehu’s  reign,  or  the  beginning 
of  that  of  Jehoahaz.l— Bagster.  (See  the  Table  of  the  Prophets,  at  the  be- 
ginning of  the  prophetic  writings  ) His  prophecy  is  a simple  narrative,  contain- 
ing nothing  poetical,  excepting  his  thanksgiving  ode  (chap,  ii.)  which  is  most 
beautiful  and  sublime.  The  first  mention  we  have  of  Jonah  is  in  2 Ki.  xiv.  25. 


CHAPTER  I. 

1 Jonah,  sent  to  Nineveh,  fleeth  to  Tarshisli.  4 He  is  bewrayed  by  a temper, 
II  thrown  into  the  aea,  17  and  swallowed  by  a fish. 

NOW  the  word  of  die  Lord  came  unto  11  Jonah 
the  b son  of  Amittai,  saying, 

2 Arise,  go  to  c Nineveh,  that  great  city,  and 
cry  against  it ; for  their  wickedness  is  come 
up  d before  me. 

3 But  Jonah  rose  up  to  flee  unto  Tarshisli 
from  the  presence e of  the  Lord,  and  went  down 
to  f Joppa  ; and  he  found  a ship  going  to  Tar- 
shish  : so  he  paid  the  fare  thereof,  and  went 
down  into  it,  to  go  with  them  unto  Tarshisli 
from  the  presence  of  the  Lord. 

4 If  But  the  Lord  e sent  out  h a great  wind  into 
the  sea,  and  there  was  a mighty  tempest  in  the 
sea,  so  that  the  ship  > was  like  to  be  broken. 

5 Then  the  mariners  were  afraid,  and  cried 
every  man  unto  his  god,  and  i cast  forth  the 
wares  that  were  in  the  ship  into  the  sea,  to 


A.  M.  3142. 
B.  V.  862. 


a called 
Jonas. 
Mat.  12.39 
b 2 Ki.  14.25 
c Ge.10. 11, 
12. 


d Ezr.9.6. 
e Ps.  139.7. 
f Ac.  9. 36. 
g cast  forth 
h Ps.  107.25. 
i thought. 

) Ac.27.18, 
&c. 


k J 08.7. 14, 
16. 

1 Sa.14. 
41,42. 


1 or,  JE- 
HOVAH. 


m Ps.  146.6. 


lighten  it  of  them.  But  Jonah  was  gone 
down  into  the  sides  of  the  ship  ; and  he  lay, 
and  was  fast  asleep. 

6 So  the  shipmaster  came  to  him,  and  said 
unto  him,  What  meanest  thou,  O sleeper? 
arise,  call  upon  thy  God,  if  so  be  that  God 
will  think  upon  us,  that  we  perish  not. 

7 And  they  said  every  one  to  his  fellow, 
Come,  and  let  us  cast  k lots,  that  we  may 
know  for  whose  cause  this  evil  is  upon  us. 
So  they  cast  lots,  and  the  lot  fell  upon  Jonah. 

8 Then  said  they  unto  him,  Tell  us,  we  pray 
thee,  for  whose  cause  this  evil  is  upon  us  ; 
What  is  thine  occupation  ? and  whence  com- 
est  thou  ? what  is  thy  country?  and  of  what 
people  art  thou  ? 

9 And  he  said  unto  them,  I am  a Hebrew ; 
and  I fear  ' the  Lord,  the  God  of  heaven, 
which  hath  made  the  sea  and  the  dry  land. 


Chap.  I.  Ver.  1 — 17.  Jonah  is  sent  to  Nineveh,  but  flies  to 
Tarshish,  and  is  swallowed  by  a great  .fish. — Jonah  being  sent 
with  a threatening  of  some  great  calamity  that  should  over- 
whelm the  capita!  of  Assyria,  flies  a contrary  way  to  avoid  the 
mission,  and  that  for  the  most  extraordinary  reason  that  ever 
influenced  a prophet,  or  even  a good  man.  He  confesses  af- 
terwards (chap.  iv.  2.)  it  was  not  from  the  fear  of  personal 
danger;  but  lest  God  should  relent  from  his  threatening,  and 
he  should  be  thought  a false  prophet.  He  flies,  however,  in 
vain.  A storm  arrests  him  in  his  career,  and  a fish  brings  him 
back  again.  And  here  we  have  an  answer  to  all  the  objections 
which  infidelity  can  raise  against  the  fact.  God  “had  pre- 
pared a great  fish  but  what  could  this  fish  be?  a whale,  it 

Chap.  I.  Ver.  2.  Nineveh,  that  great  city— The  capital  of  Assyria.  See 
Dole,  cla.  111.  3 ; iv.  11  ; also  notes  on  Nahum  iii. 

Ver.  3.  Unto  Tarshish.— [As  Jonah  embarked  at  Joppa,  a sea-port  on  the 
Mediterranean,  it  was  probably  either  Tarsus  in  Cilicia,  or  rather  Tartessus  i 
id  Spain  to  wliich  he  intended  to  flee.  When  wc  reflect  how  such  a message 
968  . 


is  said,  could  not  swallow  a man,  and  the  teeth  of  a shark 
would  crush  him  to  atoms.  Perhaps  not.  He  that  prepared 
the  whale  could  surely  provide  it  with  a sufficient  gullet;  or, 
if  it  were  a shark,  he  who  shu  the  mouths  of  Nebuchadnez- 
zar's lions,  could  doubtless  secure  the  teeth  of  a shark  from 
biting. 

We  must  not  proceed,  however,  without  remarking  the  con- 
trast between  this  Hebrew  Prophet,  and  the  pagan  mariners. 
Jonah,  as  if  totally  insensibleof  his  situation  and  his  crime,  goes 
fast  to  sleep:  thepagan  mariners,  on  the  contrary,  are  all  alive  to 
their  situation,  and  each  one  call s upon  his  god  ; and  when  they 
hear  of  Jonah’s  God,  they  call  upon  him  also,  and  earnestly  im- 
plore his  mercy.  Nor  is  this  all : they  evince  more  humanity,  as 

would  be  received  in  the  streets  of  London  at  this  djiy , we  shall  not  wonder 
at  the  prophet's  reluctance  to  announce  the  destruction  of  the  proud  and 
idolatrous  Nineveh.]— Bossier. 

Ver.  4.  Like  (or  likely)  to  he  broken—  Heb.  " Thought  to  be  broken  " 

Ver  5.  The  sides — “ The  covered  part  of  the  ship  -Newconu. 


The  prayer  of  Jonah.  JONAH. — CHAP.  II.,  III. 


The  Ninevites  repent. 


10  Then  were  the  men  " exceedingly  afraid, 
and  said  unto  him,  Why  hast  thou  done  this? 
For  tne  men  knew  that  he  fled  from  the 
presence  of  the  Lord,  because  he  had  told 
them. 

11  If  Then  said  they  unto  him,  What  shall 
we  do  unto  thee,  that  the  sea  may  be  ° calm 
unto  us?  for  the  sea  p wrought,  and  was  tem- 
pestuous. 

12  And  he  said  unto  them,  Take  me  up,  and 
cast  me  forth  into  the  sea  ; so  shall  the  sea  be 
calm  unto  you : for  I know  that  for  my  q sake 
this  great  tempest  is  upon  you. 

13  Nevertheless  the  men  r rowed  hard  to 
bring  it  to  the  land;  but  they  could  not: 
for  Lhe  sea  wrought,  and  was  tempestuous 
against  them. 

14  Wherefore  they  cried  unto  the  Lord,  and 
said,  We  beseech  thee,  O Lord,  we  beseech 
thee,  let  us  not  perish  for  this  man’s  life,  and 
•lay  not  upon  us  innocent  blood:  for  thou, 
O Lord,  hast  done  as  it  pleased  thee. 

15  So  they  took  up  Jonah,  and  cas’  him  forth 
into  the  sea : and  the  sea  ‘ ceased  from  her 
raging. 

16  Then  u the  men  feared  the  Lord  exceed- 
ingly, and  v offered  a sacrifice  unto  the  Lord, 
and  w made  vows. 

17  j[  Now  the  Lord  had  prepared  a great  fish 
to  swallow  up  Jonah.  1 And  Jonah  was  in 
the  y belly  of  the  fish  three  days  and  three 
nights. 

CHAPTER  II. 

1 The  prayer  of  Jonah.  10  He  is  delivered  from  the  fish. 

THEN  Jonah  prayed  unto  the  Lord  his  God 
out  of  the  fish’s  belly, 

2  And  said.  I 1 cried  b by  reason  of  mine  af- 
fliction unto  the  Lord,  and  he  heard  me;  out 
c of  the  belly  of  d hell  cried  I,  and  thou  heard- 
est e my  voice. 

3  For  f thou  hadst  cast  me  into  the  deep,  in 
the  § midst  of  the  seas  ; and  the  floods  com- 
passed me  about:  all  thy  billows  11  and  thy 
waves  passed  over  me. 


A.  .\1.  3112. 
13.  C.  862. 

n afraid 
with  great 
fear, 
o Kilcnt 
from  us. 
p went,  or, 
grew 
more  and 
more 
tempestu- 
ous. 

q Jo3.7.12. 

Ec.9.18. 
r digged. 
a De.21.8. 
t stood. 
u Is.26.9. 

Ac.  5.  LI. 
v sacrificed 
a sacri- 
fice. 
w vowed 
vows. 
x Mat.  12. 
40. 

y bowels. 
a Ps.  120.1. 
130.1. 
I.a.3.55, 
56. 

b or, out  of 
c Ps.61.2. 
d or,  the 
%sM.9. 
e Ps.Sl.6. 
f Ps.83.5-8. 
•g  heart. 
h Ps.42.7. 


i Ps.3l.22. 
j 1 Ki.8.38, 
39. 

k Ps.69.1. 

La.3.54. 

1 cuttings 

off. 

mls.33.17. 
n or, the  pit. 
o Ps.18.6. 
p 1 Sa.12. 

21. 

2 Ki.17. 

15. 

q Ps.50.14, 
23. 

Ro.12.1. 

He.  13.  Ip. 
r Is.  50.2. 
a a city 
great  of 
God. 
Ge.30.8. 
b Je.18.7.. 
10. 

c said. 
d great  men. 


4 Then  > I said,  I am  cast  out  of  thy  sight; 
yet  I will  look  again  toward  ) thy  holy  temple. 

5 The  waters  compassed  me  k about,  even  to 
the  soul : the  depth  closed  me  round  about, 
the  weeds  were  wrapped  about  my  head. 

6 I went  down  to  the  > bottoms  of  the  moun- 
tains ; the  earth  with  her  bars  was  about  me 
for  ever:  yet  m hast  thou  brought  up  my  life 
from  " corruption,  O Lord  my  God. 

7 When  my  soul  fainted  within  me  I remem- 
bered the  Lord  : and  my  prayer  came  0 in 
unto  thee,  into  thy  holy  temple. 

8 They  Pthat  observe  lying  vanities  forsake 
their  own  mercy. 

9 But  I will  sacrifice  4 unto  thee  with  the 
voice  of  thanksgiving;  I will  pay  that  that  I 
have  vowed.  Salvation  is  of  the  Lord. 

10  If  And  r the  Lord  spake  unto  the  fish,  and 
it  vomited  out  Jonah  upon  the  dry  land. 

CHAPTER  III. 

1 Jonah,  sent  again,  preacheth  to  the  Ninevites.  5 Upon  their  repentance,  10  God 
repenteth. 

AND  the  word  of  the  Lord  came  unto  Jonah 
the  second  time,  saying, 

2  Arise,  go  unto  Nineveh,  that  great  city, 
and  preach  unto  it  the  preaching  that  I bid 
thee. 

3  So  Jonah  arose,  and  went  unto  Nineveh, 
according  to  the  word  of  the  Lord.  Now 
Nineveh  was  an  a exceeding  great  city  of 
three  days’  journey. 

4  And  Jonah  began  to  enter  into  the  city  a 
day’s  journey,  and  he  cried,  and  b said,  Yet 
forty  days,  and  Nineveh  shall  be  overthrown. 
5 Tf  So  the  people  of  Nineveh  believed  God, 
and  proclaimed  a fast,  and  put  on  sackcloth, 
from  the  greatest  of  them  even  to  the  least  of 
them. 

6 For  word  came  unto  the  king  of  Nineveh, 
and  he  arose  from  his  throne,  and  he  laid  his 
robe  from  him,  and  covered  him  with  sack- 
cloth, and  sat  in  ashes. 

7 And  he  caused  it  to  be  proclaimed  and 
c published  through  Nineveh  by  the  decree  of 
the  king  and  his  d nobles,  saying,  Let  neither 


well  as  more  piety,  than  the  Prophet.  He  is  content  to  give 
up  one  of  the  largest  cities  then  existing  with  all  its  inhabit- 
ants, to  plague  or  earthquake;  they  are  struggling  to  save 
the  life  of  a single  individual,  and  that  individual  the  very  man 
whose  sin  and  folly  had  brought  them  into  danger.—How  or 
what  they' sacrificed,  we  are  not  told;  but  it  is  evident  they 
were  ready  to  sacrifice  any  thnm  to  pacify  the  angry  deity, 
while  the  Prophet  remained  stupid  and  insensible,  till  he  sunk 
<o  the  roots  of  the  mountains,  and  the  bottom  of  the  ocean. 
But  how  long  did  he  remain  there?  The  text  says  “three 
days  and  three  nights;”  but  thesameexpression  is  applied  to  our 
Lord's  continuance  in  the  grave,  which  we  know  was  only  one 
whole  day,  and  a small  part  of  two  others.  (See  Matt.  xii.  40.) 

Chap.  II.  Ver.  1 — 10.  Jonah’s  -prayer  and  thanksgiving.— 
This  ode  is  not  to  be  considered  as  composed  (much  less  writ- 
ten) in  the  belly  of  the  whale;  but  it  expresses  the  feelings  of 
his  mind  in  that  distressing  situation,  as  well  as  his  gratitude 
afterwards,  when  he  was  again  safe  on  dry  land.— It  has  been 
remarked,  that  it  contains  no  confession  of  his  guilt,  in  diso- 


beying the  divine  command.  It  intimates,  however,  that  he 
had  repented,  and  made  vows,  (as  well  as  the  mariners,)  which 
vows  we  have  no  reason  to  doubt  but  he  performed.  The  ode 
before  us  also,  containing  only  eight  verses,  can  be  supposed 
to  contain  but  a small  part  of  his  reflections  or  devotions, 
since  it  appears  that  he  retained  the  full  possession  of  his 
senses  during  the  whole  time  of  his  confinement. 

Some  have  supposed  that  this  miraculous  deliverance  of 
Jonah  might  have  great  effect  in  promoting  the  repentance  of 
Nineveh  ; but  we  have  no  proof  that  they  ever  heard  of  it,  and 
the  natural  taciturnity  of  Jonah  leads  us  to  think  the  con- 
trary. It  is  more  natural,  as  well  as  mpre  scriptural,  to  attri- 
bute their  repentance  wholly  to  a divine  influence  on  their 
minds. 

Chap.  III.  Ver.  1 — 10.  Jonah’s  preaching  and  its  success. — 
Our  Lord  confirms  the  fact,  that  the  Ninevites  repented  at  tho 
preaching  of  Jonah,  thougn  a stranger  and  a foreigner,  whilst 
his  own  preaching  to  the  Jews,  accompanied  as  it  was  with 
many  miracles,  produced  upon  the  nation,  as  such,  no  salutary 


Ver.  11.  Calm  unto  us. — See  margin.  Literally,  “from  above  us;”  i.  e. 
case  from  dashing  its  billows  over  us.  So  ver.  12. 

Ver.  13.  Rowed. — Hob.  “ Digged  hard i.  e.  with  their  oars.— [There  was  a 
peat  degree  of  humanity  and  tender  feeling  in  these  men.  They  were  pro- 
bably affected  deeply  with  the  candid  confession,  the  disinterested  submissive 
conduct  of  the  disobedient  prophet,  and  were  unwilling  to  cast  him  into  the 
deep  till  they  found  that  every  effort  to  save  themselves  was  in  vain.]— B. 

Ver.  15.  Ceased.—  Heb.  “ Stood  "from  her  (or  its)  raging. And  offered  — 

He!>.  “ Sacrificed  a sacrifice,  and  vowed  vows.” 

Ver.  17.  The  belly. — Heh.  ‘ Bowels,”  or  entrails.  It  is  applied  particularly 
to  the  womb  of  v.omen,  Gen.  xxv.  24.  Ruth  i.  11.  The  LXX.  call  this  fish 
ketos.  which  word  is  adopted  by  St.  Matthew,  and  properly  signifies  a whale, 
hut  may  certainly  be  applied  to  any  sea-monster. 

Chap.  II  Ver.  2.  The  belly  of  hell — “ Or  tho  grave,”  as  in  the  margin,  and 
as  sheol  is  often  rendered. 

Ver.  4.  Yet  will  J look  again—  Heb.  “ Add  to  look  ;”  i.  e.  “ again  cast  my 
eyes  toward,”  <fcc.  See  ver.  7. 

Ver.  5.  6.  Weeds  d e.  sea-weeds)  were  wrapped. 1 went  down  to  the 

bottom. — Heb.  ' Cuttings  off.”  or  fragments.  The  sea,  where  fathomable,  is 
generally  covered  with  vegetation,  springing  up  amidst  the  fragments  of  rocks, 
which  form  the  bottom. 

Ver.  S.  Lying  vanities— Thai  is,  idols.  Deut.  xxxii.  21.  Ps.  xxxi.  7. 

Ver,  10.  Spake — That  is,  issued  his  command.  Ps.  xxxiii.  9. Upon  the 

dryland — That  is,  at  Joppa, from  which  he  set  out ; and  there  are  traditional 
reports,  that  the  bones  of  a vast  fish  were  there  found,  Which  some  attribute 


to  the  monster  that  threatened  Andromeda,  and  others,  to  the  whale  that 
swallowed  Hercules  ; a story  which  doubtless  originated  in  this  narrative  of 
Jonah.  See  Orient.  Lit.  No.  1081. 

Chap.  III.  Ver.  2.  Preach  unto  it  the  preaching—  Heb.  “ Cry  (or  pro- 
claim) unto  it  the  proclamation.”  The  primitive  idea  of  preaching  is  tak^n 
from  the  office  of  a public  crier.  Isa.  xl.  2,  6.  Jonah  was  not  sent  to  deliver 
orations,  but  a proclamation,  as  in  ver.  4. 

Ver.  3.  An  exceeding  great  city— Heh.  “A  city  great  toward  (or  before) 
God.”  Compare  Gen.  xiii.  13.— f Nineveh,  the  capital  of  Assyria,  was  situated 
on  the  eastern  hank  of  the  river  Tigris,  opposite  the  present  Mosu.,  about  280 
miles  north  of  Babylon,  and  400  N.  E.  of  Damascus,  in  lat.  36°  20  N.  Ion.  73° 
10  E.  It  was  not  only  a very  ancient,  (Ge.  X.  11.)  but  also  a very  great  city. 
Strabo  says,  that  it  was  much  larger  than  Babylon,  the  circuit  of  which  he 
estimates  at  385  furlongs  ; and,  according  to  Diodorus  Siculus,  it  was  an  ob- 
long parallelogram,  extending  150  furlongs  in  length,  90  in  breadth,  and  480  in 
circumference,  i.  e.  about  20  miles  long,  12  broad,  and  60  in  compass.  This 
agrees  with  the  account  given  here  of  its  being  “an  exceeding  great  city  of 
three  days’  journey,”  i.  e.  in  circuit ; for  20  miles  a day  was  the  common  com- 
putation for  a pedestrian.  (See  Herodotus.)  It  was  surrounded  by  large 
walls  100  feet  high,  so  broad  that  three  chariots  could  drive  abreast  on  them, 
and  defended  by  *1500  towers  200  feet  in  height.  (See  note9  on  Nahum.)  J—R 

Ver.  4.  A day's  journey.— Jonah  had  not  proceeded  more  than  one  day’s 
journey,  before  the  people  and  government  began  to  repent ; and  a public  fast 
was  enjoined,  the  strictest  of  which  we  ever  read. 

Ver.  6.  Sat  in  ashes. — 9ee  Job  ii.  13. 


359 


Jonah , repining  at  God’s  mercy , JONAH. — CHAP.  IV.  is  reproved  by  the  type  of  a gourd 


man  nor  beast,  herd  nor  flock,  taste  any  thing : 
let  them  not  feed,  nor  drink  water  : 

8 But  let  man  and  beast  be  covered  with 
•sackcloth,  and  cry  mightily  unto  God  : yea, 
let  them  turn  every  one  from  his  evil  way, 
and  from  the  violence  that  is  in  their  hands. 

S Who  can  tell  if  God  will  turn  and  repent, 
and  turn  away  from  his  fierce  anger,  that  we 
perish  not  ? 

10  If  And  God  saw  r their  works,  that  they 
turned  e from  their  evil  way ; and  God  re- 
pented of  the  evil  that  he  had  said  that  he 
would  do  unto  them ; and  he  did  it  not. 

CHAPTER  IV. 

1 Jonah,  repining  at  GoJ’b  mercy,  4 is  reproved  by  the  type  of  a gourd. 

BUT  it  displeased  Jonah  exceedingly,  and 
he  was  very  angry. 

2 And  he  prayed  unto  the  Lord,  and  said,  I 
pray  thee,  O Lord,  was  not  this  my  saying, 
when  I was  yet  in  my  country?  Therefore  I 
fled  before  unto  Tarshish:  for  I knew  that 
thou  art  a gracious  God,  and  merciful,  slow 
to  anger,  and  of  great  kindness,  and  repent- 
est  thee  of  the  evil. 

3 Therefore  now,  O Lord,  take,  I beseech 
thee,  my  life  from  me ; for  a it  is  better  for  me 
to  die  than  to  live. 

4 1[  Then  said  the  Lord,  b Doest  thou  well  to 
be  angry  ? 


A.  M.  3143. 
U.  C.  802. 


e Joel  2.15, 
16. 

f 1 Ki.2l.27, 
29. 


g Ln.  11.39. 

a Je.20.14.. 

18. 

b or,  Art 
thou 
greatly 
angry 7 


c JGkajon , 
or,  pal- 
mecrist. 


d rejoiced 
tatli  great 
joy. 

e or,  vilenL 

f or,  Art 
thou 
greatly 
angry  7 


g or,  I am 
greatly 
angry. 

h or,  spa- 
red. 

i was  the 
son  of  the 
night. 


5 So  Jonati  went  out  of  the  city,  and  sat  on 
the  east  side  of  the  city,  and  there  made 
him  a booth,  and  sat  under  it  in  the  shadow, 
till  he  might  see  what  would  become  of  the  city. 

0 And  the  Lord  God  prepared  a c gourd,  and 
made  it  to  come  up  over  Jonah,  that  it  might 
be  a shadow  over  his  head,  to  deliver  him 
from  his  grief.  So  Jonah  d was  exceeding 
glad  of  the  gourd. 

7 But  God  prepared  a worm  when  the  morn- 
ing rose  the  next  day,  and  it  smote  the  gourd 
that  it  withered. 

8 And  it  came  to  pass,  when  the  sun  did 
arise,  that  God  prepared  a • vehement  east 
wind  ; and  the  sun  beat  upon  the  head  of  Jo- 
nah, that  he  fainted,  and  wished  in  himself  to 
die, and  said,  It  is  better  for  me  to  die  than  to  live. 

9 And  God  said  to  Jonah,  f Doest  thou  well 
to  be  angry  for  the  gourd?  And  he  said,  * I 
do  well  to  be  angry,  even  unto  death. 

10  Then  said  the  Lord,  Thou  hast  h had  pity 
on  the  gourd,  for  the  which  thou  hast  not  la- 
boured, neither  madest  it  grow  ; which  i came 
up  in  a night,  and  perished  in  a night: 

11  And  should  not  I spare  Nineveh,  that 
great  city,  wherein  are  more  than  sixscore 
thousand  persons  that  cannot  discern  between 
their  right  hand  and  their  left  hand  ; and  also 
much  cattle  ? 


effects.  It  is  true  that  this  reform  was  only  temporary,  and 
so  are  all  national  reforms.  In  the  next  generation  they  again 
degenerated,  and  were  eventually  destroyed;  yet  this  repent- 
ance, which,  in  many  individual  cases,  was  probably  perma- 
nent and  saving,  was  also  to  the  nation  a great  “ lengthening 
of  their  tranquillity” — probably  to  the  extent  of  a century  and 
a half. 

Chap.  IV.  Ver.  1—11.  Jonah  retires  to  await  the  event  of 
his  predictions. — “Jonah  dreading  to  be  thought  a false  pro- 
phet, repines  at  God’s  mercy  at  sparing  the  Ninevites,  whose 
destruction  he  seems  to  have  expected,  from  his  retiring  to  a 
lace  without  the  city  about  the  close  of  the  40  days.  But 
ow  does  he  glorify  that  mercy  which  he  meant  to  blame! 
And  what  an  amiable  picture  does  he  give  of  the  compassion 


of  the  true  God  ! This  attribute  of  the  deity  is  still  farther  il- 
lustrated by  his  tenderness  and  condescension  to  the  Prophet 
himself,  who,  with  all  his  spiritual  gifts,  had  much  of  human 
infirmity.  What  pity  and  what  honour  did  God  show  him,  in 
providing  for  him  a miraculous  shelter'?  And  Vvhat  a gentle 
reproof  did  he  give  him,  when  uneasy  at  its  being  removed  ? — 
“Thou  hast  had  pity  on  the  gourd,  and  should  I not  spare  Ni- 
neveh, that  great  city,  wherein  are  more  than  sixscore  thou- 
sand (infants)  that  cannot  discern  between  the  right  hand 
and  left;  -and  also  much  cattle?”  (Dr.  J.  Smith.) 

“ Let  this  goodness  of  God  engage  us  to  fear  him,  and  hope 
in  his  mercy,  who  is  long-suffering  even  to  his  enemies,  1 not 
willing  that  any  should  peri-h,’  hut  desirous  that  all  should 
come  to  repentance.” 


Ver.  7.  Man  nor  beast.— Heb.  “Cattle.”  So  ver.  S.  In  some  countries,  it 
appears  that  cattle  have  been  shut  up  during  times  of  drought,  under  the  idea 
that  their  lowing  and  bleating,  joined  to  the  cries  of  mankind,  might  induce 
the  Deity  to  hear,  and  send  rain.  See  Orient.  Lit.  No.  1082. 

Chau  IV.  Ver.  3.  Better  for  me  to  die  than  to  live. — Heb.  “ My  death  is 
better  than  my  life.” 

Ver.  4.  Doest  thou  well  to  be  angry 7— Neiccome,  “That  (thine  anger)  is 
kindled?"  See  margin. 

Ver.  6.  Prepared  a gourd—  IHeb.  Kikajon,  probably  the  patma  Christi, 
called  kiki  or  kouki,  by  the  Egyptians,  and  Elkheroa,  by  the  Arabs,  from 
which  castor  oil  is  extracted.  It  is  as  large  as  the  olive  tree,  has  leaves  like 
those  of  a vine,  sometimes  as  broad  as  the  brim  of  a hat,  and  is  of  vety  quick 
growth.  See  Bochart. 1 — B.  Newcome,'1  Aplaut.”  The  disputes  about  the 
species  of  this  plant  are  as  futile  as  those  respecting  the  whale.  If  God  pre- 


pared a fish,  a plant,  or  a worm,  for  anyspecial  pnrpose,  itwas  no  doubPfitted 
for  that  purpose  ; but  there  must  he  something  miraculous  in  the  rapidity  with 
which  it  grew  and  withered.  Jonati  had  niatle  himself  a booth,  but  the  Bhade 
must  have  been  imperfect,  till  this  plant  shot  tip,  and  filled  up  all  the  inter- 
stices through  which  the  noon-day  sun  might  smite  him. 

Ver.  10.  Which  came  up  in  a night,  &c.—"  Which  was  the  son  of  a night, 
and  which  perished  the  son  of  a night.” 

Ver.  11.  Persons  that  cannot  discern— That  is,  children,  fit  is  generally 
calculated,  that  the  young  children  of  any  place  are  a filth  of  the  inhabitants  ; 
and  consequently  the  whole  population  of  Nineveh  would  amount  to  above 
600,000  ; which  is  very  inferior  to  that  of  Loudon  and  Paris,  though  they  occu- 
py not  one  quarter  of  the  ground.  In  eastern  cities  there  are  large  vacant 
spaces  for  gardens  and  pasturages,  so  that  there  might  be  “very  much  cattle.” 
See  note  on  chap.  iii.  3.]—Bugs!er. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  JONAH. 


[We  are  here  presented  with  a fine  description  of  the  power  and  tender  mer- 
cies of  God  ; and  the  impartiality  of  the  prophet  in  detailing  his  own  weak- 
ness and  folly,  (a  conduct  almost  wholly  restricted"  to  the  sacred  writers,)  is 
worthy  of  particular  notice.  Some  writers,  from  the  supposed  difficulties  of 
this  Book,  have  considered  it  a9  a parabolic  history . or  allegory  ; others  have 
thought  that  the  account  of  his  being  swallowed  by  a great  fish,  praying  in  its 
belly,  and  being  cast  on  dry  land,  was  a dream  which  he  had  when  fast  asleep 
in  the  ship  ; and  others,  with  equal  propriety,  have  contended  that  by  dag1,  we 
should  understand,  not  a fish,  hut  a fishing-cove,  or  fishing-boat ! Such  ab- 
surd opinions  are  scarcely  worthy  of  notice  ; they  are  plain'y  contrary  to  the 
letter  of  the  text,  and  the  obvious  meaning  of  language  ; and  are  completely 
overthrown  by  the  appeal  of  our  Lord  to  the  main  tacts  of  this  history,  and 
especially  by  the  use  which  he  makes  of  it.  (Mat.  xii.  40.  Lu.  xi.  39.)  This 
testimony  puts  an  end  to  all  mythological,  allegorical,  and  hypothetical  inter- 
pretations of  these  great  facts  ; and  the  whole  must  be  admitted  to  be  a mira- 
cle from  beginning  to  end,  effected  by  the  almighty  power  of  God.  God,  who 
commissioned  Jonah,  raised  the  storm  ; He  prepared  the  great  fish  to  swal- 
low the  disobedient  prophet ; He  maintained  his  life  for  three  days  and  three 
nights  in  the.  bowels  of  this  marine  monster;  He  led  it  to  the  shore,  and 
caused  it  to  eject  the  prophet  on  dry  land  at  the  appointed  time.  He  miracu- 
lously produced  the  sheltering  gourd,  that  came  to  perfection  in  a night ; He 


prepared  the  worm  which  caused  it  to  wither  in  a night.  And  how  easy  was 
all  this  to  the  almighty  power  of  the  Author  and  Sustainer  of  life,  who  has  a 
sovereign,  omnipresent,  and  energetic  sway  In  the  heavens  and  in  the  earth! 
The  miraculous  preservation  and  deliverance  of  Jonah  were  surely  not  more 
remarkable  or  descriptive  of  almighty  power,  than  the  multiplied  wonders  in 
the  wilderness,  the  protection  of  Shadrach,  Meshach,  and  Abed-nego,  in  the 
fiery  furnace,  of  Daniel  in  the  lion’s  den,  or  the  resurrection  of  the  widow’s 
son  : all  were  deviations  from  the  gpneral  laws  of  nature,  and  the  ordinary 
course  of  human  events,  ami  evident  demonstrations  of  supernatural  and  mi- 
raculous interference.  But  foolish  man  will  affect  to  he  wise,  though  born  as 
a wild  ass’s  colt ; and  some,  because  they  cannot  work  a miracle  themselves, 
can  hardly  be  persuaded  that  God  can  do  it ! The  fame  of  the  prophet’s  deli- 
verance appears  to  have  been  widely  propagated  among  the  heathen  nations  ; 
and  the  Greeks,  ever  fond  of  adorning  the  memory  of  their  heroes  by  every  re- 
markable event  and  embellishment  which  they  could  appropriate,  added  to  the 
fictitious  adventures  of  Hercules,  that  of  having  continued  three  days  and 
nights  in  the  belly  of  a sea  monster,  or  shark , cutting  and  hacking  his  en- 
trails, and  afterwards  coming  out  of  the  monster  without  any  injury,  except 
the  loss  of  his  hair.  The  fable  of  Arion  and  the  Dolphin,  of  wnich  the  date  is 
fixed  at  a period  nearly  coeval  with  that  of  Jonah,  is  probably  also  a misrepre- 
sentation of  the  particulars  recorded  in  this  sacrea  Book. ]— Bagstcr. 


THE  BOOK  OF  MICAH. 


[The  prophet  Micah  was  a native  of  Moresheth,  a town  in  tne  kingdom  of 
Judah,  which  Jerome  places  about  ten  furlongs  from  Eleutheropoli9  ; and,  as 
we  leam  from  the  commencement  of  his  predictions,  prophesied  in  the  reigns 
of  Jotham,  Ahaz.  and  Hez-  kiah,  kings  of  Judah.  He  was.  therefore,  con- 
temporary with  Isaiah  and  Hosea  ; though  it  is  probable  that  he  began  to  pro- 
ohesy  later  thun  they  1 - B He  reproves  the  Jews  for  their  sins  with  great 
J60 


warmth  and  indignation  ; foretel9  their  several  captivities  : and,  for  the  comfort  of 
the  pious,  delivers  many  things  concerning  the  Messiah,  his  incarnation  and 
offices,  and  the  happiness  and  glory  of  his  church  in  the  latter  days.  “The  style 
of  Micah  is  for  the  mo9t  part  close,  forcible,  pointed,  and  concise  ; sometimes 
approaching  the  obscurity  of  Hosea  ; in  many  parts  animated  and  sublime, 
and  in  general  truly  poetical.”  Pp  Lowth,  Lect.  xxi. 


Micah  exhortelh  to  mourning. 

CHAPTER  I. 

i Micah  ihoweth  the  wrath  of  God  against  Jacob  for  idolatry  10  He  exhorteth  to 
mourning. 

THE  word  of  the  Lord  that  came  to  Micah 
1 the  Morasthite  in  the  days  of  Jotham, 
Ahaz,  and  Hezekiah;  kings  of  Judah,  which 
he  saw  concerning  Samaria  and  Jerusalem. 

2 T[  Hear, b all  ye  people  ; c hearken,  O earth, 
and  d all  that  therein  is  : and  let  the  Lord  God 
be  witness  e against  you,  the  Lord  from  his 
holy  temple. 

3 For,  behold,  the  Lord  cometh  forth  out  of 
his  place,  and  will  come  down,  and  tread 
upon  the  high  places  of  the  earth. 

4 And  the  mountains  shall  be  molten  under 
him,  and  the  valleys  shall  be  cleft,  as  wax  be- 
fore the  fire,  and  as  the  waters  that  are  pour- 
ed down  a f steep  place. 

5 For  s the  transgression  of  Jacob  is  all  this, 
and  for  the  sins  of  the  house  of  Israel.  What 
is  the  transgression  of  Jacob  ? is  it  not  Sama- 
ria ? and  what  are  the  high  places  of  Judah  ? 
are  they  not  Jerusalem  ? 

6 Therefore  I will  make  Samaria  as  a heap 
of  the  field,  and  as  plantings  of  a vineyard  : 
and  I will  pour  down  the  stones  thereof  into 
the  valley,  and  I will  discover  the  foundations 
thereof. 

7 And  all  the  graven  images  thereof  shall  be 
beaten  to  pieces,  and  all  the  hires  thereof  shall 
be  burned  with  the  fire,  and  all  the  idols  there- 
of will  I lay  desolate  : for  she  gathered  it  of 
the  hire  of  a harlot,  and  they  shall  return  to 
the  hire  of  a harlot. 

8 Therefore  I will  wail  and  howl,  I will  go 
stripped  and  naked:  I will  make  a wailing 
like  the  dragons,  and  mourning  as  the  h owls. 

9 For  1 her  wound  is  incurable ; for  it  is  come 
] unto  Judah  ; he  is  come  unto  the  gate  of  my 
people,  even  to  Jerusalem. 

10  If  Declare  ye  it  not  at  Gath,  weep  ye  not 
at  all : in  the  house  of k Aphrah  roll  thyself  in 
the  dust. 

11  Pass  ye  away,  'thou  m inhabitant  of  Sa- 
phir,  having  thy  shame  naked  : the  inhabitant 
of n Zaanan  came  not  forth  in  the  mourning 
of  °Beth-ezel;  he  shall  receive  of  you  his 
standing. 

12  For  the  inhabitant  of  Maroth  p waited 
carefully  for  good : but  evil  came  down  from 
the  Lord  unto  the  gate  of  Jerusalem. 


A.  M.  cir. 
3254. 

B.  C.  cir. 
750. 


a Je.26. 13. 
b ye  people 
all  of 
them , 
c Is.  1.2. 
d the  ful- 
ness 
thereof. 
e Ps.50.7. 
f descent. 
g La. 5. 16. 
h daughters 
of  me  owl. 
i or,  she  is 
grievous- 
ly sick  of 
her 

wounds. 

) 2Ki.18.13. 
k Dial  is, 
dust 

1 or,  thou 
that 

dwellest 
fairly. 
m inhabit- 
ress. 
n or,  the 
country 
of flocks. 
o or,  a 
place 
near. 


q or  ,/or. 
r that  is, 
a lie. 
b or,  the 
glo  ry  of 
Israel 
shall 
come. 

t La.4.5..8. 
A.  M.  cir. 

3274. 

B.C.cir.730. 
a Ho.7.6. 
b or,  de- 
fraud. 
c Am.5.13. 
d lamenta- 
tion of 
lamenta- 
tions. 
e or,  in- 
stead of 
restoring. 
f Ps.16.6. 
Ho.9.3. 


Prophesy 
not  as 
they 

prophesy 
h or,  short- 
ened. 

i Is.  59. 1,2. 
j upright. 
k Ho.  14.9. 

1 yesterday. 
ra  over 
against. 
n or,  wives. 


MICAH. — CHAP.  I.,  II.  A reproof  of  injustice  and  idolatry. 

13  O thou  inhabitant  of  Lachish,  bind  the 
chariot  to  the  swift  beast:  she  is  the  begin- 
ning of  the  sin  to  the  daughter  of  Zion  : for 
the  transgressions  of  Israel  were  found  in  thee. 

14  Therefore  shalt  thou  give  presents  « to 
Moresheth-gath  : the  houses  of  r Achzib  shall 
be  a lie  to  the  kings  of  Israel. 

15  Yet  will  I bring  an  heir  unto  thee,  O in- 
habitant of  Mareshah : “ he  shall  come  unto 
Adullam  the  glory  of  Israel. 

16  Make  thee  bald,  and  poll  thee  for  thy  deli- 
cate 'children;  enlarge  thy  baldness  as  the 
eagle  ; for  they  are  gone  into  captivity  from 
thee. 

CHAPTER  II. 

1 Against  oppression.  4 A lamentation.  7 A reproof  of  injustice  and  idolatry 
12  A promise  of  restoring  Jacob. 

WO  to  them  that  devise  iniquity,  and  work 
evil  upon  their  a beds  ! when  the  morn- 
ing is  light,  they  practise  it,  because  it  is  in  the 
power  of  their  hand. 

2 And  they  covet  fields,  and  take  them  by 
violence ; and  houses,  and  take  them  away : 
so  they  b oppress  a man  and  his  house,  even 
a man  and  his  heritage. 

3 Therefore  thus  saith  the  Lord;  Behold, 
against  this  family  do  I devise  an  evil,  from 
which  ye  shall  not  remove  your  necks;  nei- 
ther shall  ye  go  haughtily : for c this  time  is  evil. 
4 If  In  that  day  shall  one  take  up  a parable 
against  you,  and  lament  with  a d doleful  la- 
mentation, and  say,  We  be  utterly  spoiled : 
he  hath  changed  the  portion  of  my  people  ; 
how  hath  he  removed  it  from  me ! e turning 
away  he  hath  divided  our  fields. 

5 Therefore  thou  shalt  have  none  that  shall 
cast  a cord  f by  lot  in  the  congregation  of  the 
Lord. 

6 s Prophesy  ye  not,  say  they  to  them  that 
prophesy : they  shall  not  prophesy  to  them, 
that  they  shall  not  take  shame. 

7 Tf  O thou  that  art  named  the  house  of  Ja- 
cob, is  the  spirit  of  the  Lord  h straitened  ? are 
these  ' his  doings?  do  not  my  words  do  good 
to  him  that  walketh  J k uprightly  ? 

8 Even  ' of  late  my  people  is  risen  up  as  an 
enemy : ye  pull  off  the  robe  m with  the  gar- 
ment from  them  that  pass  by  securely  as  men 
averse  from  war. 

9 The  n women  of  my  people  have  ye  cast 
out  from  their  pleasant  houses ; from  their 


Chap.  I.  Ver.  1 — 16.  The  Prophet  declaims  against  idolatry , 
and  exhorts  to  repentance  and  humility. — This  chapter  con- 
tains prophecies,  first  against  Samaria,  whose  fate  the  Pro- 
phet laments  in  the  dress  of  a professed  mourner,  and  with 
the  doleful  cries  of  the  most  mournful  animals ; and  then, 
secondly,  against  Jerusalem,  which  is  threatened  with  the  like 
stroke ; namely,  the  invasion  of  Sennacherib.  Other  cities  of 
Judah  are  also  threatened,  and  their  dangers  represented  to  be 


Chap.  I.  Ver.  l.  The  Morasthite. — See  ver.  15.  Maresha  is  placed  in  Judah, 
Josh.  xv.  44.  2Chron.  xi.  8. 

Ver.  2.  From  his  holy  temple. — Heb.  “ The  temple  of  his  holiness.” 

Ver.  3.  High  places. —See  Amos  iv.  13. 

Ver.  4.  Be  molten— That  is,  “ Melted.” A steep  piece. — “A  descent.” 

Amos  ix.  5. 

Ver.  5.  Are  they  not  Jerusalem  ? — There  were  hign  pvaces  near  Jerusalem. 

1 Kings  xi.  7. 

Ver.  6.  Samaria— {Samaria  was  taken  by  Shalmaneser,  (2  Ki.  xvii.  6.)  B. 
C.  724  ; razed  to  the  ground  by  Hyrcanus,  (.Josephus,  Ant.)  restored  by  Herod, 
and  called  Seba-ste:  and  it  is  now  a small  village  called  Sabusta,  its  ancient 
site  being  converted  into  gardens.  See  on  1 Ki.  xvi.  24.  | — B. — As  'plantings 
of  a vineyard. — A vineyard,  at  the  time  of  being  planted,  and  walled  in  with 
stone,  probably  appears  as  ruinous  as  a building,  either  when  erecting  or  being 
taken  down. 

Ver.  7.  And  all  the  hires  thereof . — All  the  produce  of  their  idolatry,  which 
was  probably,  at  times,  considerable,  as  is  that  of  idolatrous  priests  in  general. 

Ver.  8.  Stripped  and  naked.— As  we  say.  ‘‘undressed;”  in  the  nabit  of 
mourners. Like  the  dragons  and  owls—  Daughters  of  the  owl,  or  os- 

trich.” See  Job  xxx.  28—30,  and  note  on  ver.  29. 

Ver.  9.  Her  wound  is  incurable. — Newcome,  “ Grievous.” 

Ver.  10.  In  the  house  of  Aphrah— New  come,  “ In  Beth-Ophrah.”  See  Josh, 
xviii.  23.  The  name  means,  “ The  house  of  dust.” 

Ver.  11.  Inhabitant  of  Saphir  (or  the  fair  city.)— Eusebius  places  this  in 

the  tribe  of  Judah,  between  Eleutheropolis  and  Ascalon. Having  thy  shame 

nuked. — Sew  come,  “ Naked,  and  in  confusion,”  or  ashamed. Zaanan. — 

Another  city  of  Judah,  Josh.  xv.  37. Beth-ezel— Near  Jerusalem,  Zech.  xiv. 

5.  Dr.  Boothroi/d  translates,  this,  “ Let  not  the  inhabitress  of  Zaanan  go 
rorth  ; the  mourning  of  Beth-ezel  will  take  from  you  its  support.”  In  the  ©ri- 
121 


so  great,  as  to  oblige  them  to  have  recourse  for  protection  even 
to  their  enemies,  the  Philistines.  But  all  resources  are  de- 
clared vain  ; their  captivity  is  decreed,  and  their  crimes  and 
obduracy  have  rendered  it  necessary. 

Chap.  II.  Ver.  1 — 13.  A severe  reproof  of  the  oppression  and 
cruelty  of  the  great , and  a lamentation  over  the  national  ca- 
lamities.—The  Prophet  begins  with  denouncing  a hitter  wo 
against  those  who  laid  on  their  beds  to  devise  mischief,  and 

ginal  here  is  a peculiar  play  of  words,  in  the  nature  of  punning.  Bp.  Lowth 
remarks  the  same  in  all  the  prophets,  particularly  Isaiah  x.  28 — 32.  See  also 
Orient.  Lit.  No.  1085.  The  general  sense  in  Micah  seems  to  be,  that  the  fu- 
neral rites  should  be  embarrassed  and  neglected. 

Ver.  12.  The  inhabitant  of  Maroth  waited , &c.— Maroth  is  bitter,  and  hero 
is,  perhaps,  another  paronomasia  ; but  to  render  these  verses  intelligible  to  a 
mere  English  reader,  would  be  very  difficult,  and  occupy  much  room.  We  must 
therefore  refer  to  Bp.  Newcome. 

Ver.  14.  Achzib  means  a lie.  Jos.  xv.  44. 

Ver.  16.  Make  thee  bald. — As  a sign  of  mourning.  See  Amos  viii.  10.  The 
bald  eagle  is  probably  here  referred  to  —Orient.  Lit.  No.  1086. 

Chap.  II.  Ver.  4.  Turning  away  he  hath  divided  our  fields.— “Instead  of 
restoring,  he  hath  divided  our  fields.” 

Ver.  5.  None  that  shall  cast  a cord,  &c. — 1 That  is,  you  shall  have  no  lot,  or 
portion,  in  the  land,  but  be  wholly  exiled. 

Ver.  6.  Prophesy  ye  not , &c. — Dr.  Boothroyd  seems  to  have  given  tho 
clearest  version  of  this  passage:  “Prophesy  not,  (say  they,)  O ye  that  i»ro- 
hesy  : should  they  not  prophesy  to  such  as  thee,  yet  will  their  disgrace  not 
e removed.”  He  adds,  “ I consider  that  the  unbelieving  thus  speak  to  God’s 
prophets,  (‘ Prophesy  not,’ &c.)  to  whom  Micah  replies,  ‘Should  they  not,’ 
this  will  not.  remove  the  reproach,  or  disgrace,  attached  to  God’s  prophets.” 
Ver.  7.  Is  the  spirit  of  the  Lord  straitened  ? — That  is,  Is  there  any  want  or 

the  prophetic  spirit? My  words  do  good , &c.— Compare  2 Cor.  il  16. 

Ver.  8.  Ye  pull  off  the  robe.  — Newcome , “ Ye  strip  the  mantle  from  off  (ho 
garment,”  &c.  i.  e.  they  spoiled  the  unprotected  passenger. 

Ver.  9.  The  women,  &c. — That  is,  they  have  plundered  widows  and  child- 
ren. Newcome  explains  this  to  mean,  that  by  occasinoing  their  families  to  be 
sent  into  captivity,  they  deprived  them  of  all  the  privileges  ol  the  city  nnu 
temple. 

Ofil 


-CHAP. 

A.  M.  cir. 
3*74. 

B.  C.  cir. 

730. 


p or,  walk 
with  the 
wind, and 
lie  falsely. 

q Ia.52.Pi 

a Pr.1.23. 

b Eze.i3.10, 
&c. 

c from  a 
vision. 

d from  di- 
vining. 

e Lc.  13.45. 

f upper  lip. 

g I's.74.9. 
Ain. 8. 11. 


i Is.  58.1. 
j Je.22.13. 
k bloods. 


i Mat.3.9. 
Ro.2.17, 
Sic. 

o Pa.  79.1. 
p Ps.  107.31. 


a Is. 2.2, 
&c. 

Eze.  17.22 
..24. 

b Ps.72.16. 
c Ho. 6.3. 

il  or, 
scythes. 


g Je  2.11. 

h Zee. 10. 
12. 

Col.2.G. 

i Eze.34. 
13..  17. 
Zep.3.19. 

j P8.33.17. 
He.  12. 12, 
13. 


III.,  IV.  The  glory  and  peace  of  the  church. 

of  the  Lord,  and  of  judgment,  and  of  might, 
to  declare  i unto  Jacob  his  transgression,  and 
to  Israel  his  sin. 

9 Hear  this,  I pray  you,  ye  heads  of  the 
house  of  Jacob,  and  princes  of  the  house  of 
Israel,  that  abhor  judgment,  and  pervert  all 
equity. 

10  They  ) build  up  Zion  with  k blood,  and  Je- 
rusalem with  iniquity. 

11  The  heads  thereof  judge  for  reward,  and 
the  priests  thereof  teach  for  i hire,  and  the 
prophets  thereof  divine  for  money:  yet  will 
they  lean  upon  the  Lord,  m and  say,  Is  "not 
the  Lord  among  us  ? none  evil  can  come 
upon  us. 

12  Therefore  shall  Zion  for  your  sake  be 
ploughed  as  a field,  and  "Jerusalem  shall 
become  heaps,  and  the  mountain  of  the  house 
as  the  high  places  of  the  p forest. 

CHAPTER  IV. 

1 The  glory,  3 peace,  8 kingdom,  11  and  victory  of  the  church. 

BUT  " in  the  last  days  it  shall  come  to  pass, 
that  the  mountain  of  the  house  of  the  Lord 
shall  be  established  in  bthe  top  of  the  moun- 
tains, and  it  shall  be  exalted  above  the  hills; 
and  people  shall  flow  unto  it. 

2  And  many  nations  shall  come,  and  say, 
Come,  and  let  us  go  up  to  the  mountain  of  the 
Lord,  and  to  the  house  of  the  God  of  Jacob  ; 
and  c he  will  teach  us  of  his  ways,  and  we 
will  walk  in  his  paths : for  the  law  shall  go 
forth  of  Zion,  and  the  word  of  the  Lord  from 
Jerusalem. 

3  And  he  shall  judge  among  many  people, 
and  rebuke  strong  nations  afar  off ; and  they 
shall  beat  their  swords  into  plough-shares,  and 
their  spears  into  d pruning-hooks : nation  shall 
not  lift  up  a sword  against  nation,  neither  " shall 
they  learn  war  any  more. 

4  But  f they  shall  sit  every  man  under  his 
vine  and  under  his  fig  tree;  and  none  shall 
make  them  afraid  : for  the  mouth  of  the  Lord 
of  hosts  hath  spoken  it. 

5  For  all  e people  will  walk  every  one  in  the 
name  of  his  god,  and  we  h will  walk  in  the 
name  of  the  Lord  our  God  for  ever  and  ever. 
6 T[  In  that  day,  saith  the  Lord,  will  I assem- 
ble i hei  that  ) halteth,  and  I will  gather  k her 
that  is  driven  out,  and  her  that  I have  afflicted  ; 
7 And  I will  make  her  that  halted  a remnant, 
and  her  that  was  cast  far  off  a strong  nation  : 


The  cruelty  oj  the  princes.  MICAH.- 

children  have  ye  taken  away  my  glory  for 
ever. 

10  Arise  ye,  and  depart ; for  this  is  not  your 
rest:  because  it  is  "polluted,  it  shall  destroy 
you,  even  with  a sore  destruction. 

11  If  a man  p walking  in  the  spirit  and  false- 
hood do  lie,  saying,  I will  prophesy  unto  thee 
of  wine  and  of  strong  drink ; he  shall  even 
be  the  prophet  of  this  people. 

12  TT  I will  surely  assemble,  O Jacob,  all  of 
thee  ; I will  surely  gather  the  remnant  of  Is- 
rael ; I will  put  them  together  as  the  sheep  of 
Bozrah,  as  the  flock  in  the  midst  of  their  fold : 
they  shall  make  great  noise  by  reason  of  the 
■multitude  of  men. 

13  The  breaker  is  come  up  before  them  : 
they  have  broken  up,  and  have  passed  through 
the  gate,  and  are  gone  out  by  it : and  their 
king  shall  pass  before  them,  and  i the  Lord 
on  the  head  of  them. 

CHAPTER  III. 

The  cruelty  of  the  princes.  5 The  falsehood  of  the  prophets.  8 The  security  of 
them  both. 

AND  I said,  Hear,  I pray  you,  O heads  of 
Jacob,  and  ye  princes  of  the  house  of  Is- 
rael ; Is  it  not  for  you  to  know  judgment  ? 

2  Who  hate  the  good,  and  love  the  evil ; who 
pluck  off  their  skin  from  off  them,  and  their 
flesh  from  off  their  bones; 

3  Who  also  eat  the  flesh  of  my  people,  and 
flay  their  skin  from  off  them  ; and  they  break 
their  bones,  and  chop  them  in  pieces,  as  for 
the  pot,  and  as  flesh  within  the  caldron. 

4  Then  shall  they  cry  unto  the  Lord,  but a he 
•will  not  hear  them : he  will  even  hide  his  face 
from  them  at  that  time,  as  they  have  behaved 
themselves  ill  in  their  doings. 

5  IT  Thus  saith  the  Lord  concerning  the  pro- 
phets b that  make  my  people  err,  that  bite  with 
their  teeth,  and  cry,  Peace ; and  he  that  put- 
teth  not  into  their  mouths,  they  even  prepare 
war  against  him : 

6  Therefore  night  shall  be  unto  you,  c that 
ye  shall  not  have  a vision ; and  it  shall  be 
dark  unto  you, d that  ye  shall  not  divine ; and 
the  sun  shall  go  down  over  the  prophets,  and 
the  day  shall  be  dark  over  them. 

7  Then  shall  the  seers  be  ashamed,  and  the 
diviners  confounded : yea,  they  shall  all 
cover  e their  f lips ; for  e there  is  no  answer 
of  God. 

8  TI  But  truly  I am  full  of  power  h by  the  spirit 

rose  only  to  put  in  practice  the  evils  they  had  devised.  In  re- 
turn for  this,  God  devises  against  them  an  evil,  by  which  they 
should  effectually  be  humbled  ; namely,  their  captivity  in  a fo- 
reign land. 

The  last  two  verses  some  explain  as  promising  them  a return 
again  from  their  calamity ; but  Boothroyd  remarks,  “ After 
long  considering  ver.  12,  and  the  next  verse,  l am  convinced 
that  they  ought  to  be  regarded  as  a denunciation  of  punish- 
ment.” That  is,  the  people  should  be  penned  up  together, 
like  sheep  in  a fold,  by  the  Chaldean  army,  which  should  oc- 
casion great  alarm  and  confusion ; at  length  their  king,  Zede- 
kiah,  should  break  forth  at  the  head  of  the  few  troops  that 
were  with  him  ; and  the  Lord  himself  should  lead  (or  cause 
them  to  be  led,  as  Ezek.  xxxix.  23,)  forth  into  captivity.  See 
the  history,  2 Kings  xxv.  4. 

Chap.  III.  Ver.  1 — 12.  The  cruel  character  of  the  Jewish 
princes,  and  the  falsehood  of  their  prophets. — It  is  evident  that 
a great  degeneracy  now  prevailed,  as  well  in  the  church  as  in 

V 31'.  10.  Arise  ye,  and  depart—  This  is  addressed  to  the  faithful. 

Ver.  11.  In  the  spirit  and  falsehood—  Ncuicome,  “In  tiie  spirit  of  false- 
hood.” 

Ver.  13.  The  breaker. — 2 Kings  xxv.  4.  mentions  that  “ the  city  was  broken 
up  i.  e.  the  enemy  made  a breach,  and  while  they  were  entering  the  city  at 
one  end,  Zedekiah  and  his  men  broke  a way  out,"  between  the  walls  of  the 
king’s  garden,  and  attempted  their  escape.  They  broke  out,  and  passed  the 
gate.  (ver.  5.)  but  the  king  was  taken,  and  carried  to  Babylon,  as  had  Seen 
predicted. 

Chap.  HI.  Ver.  1.  Is  it  not!— That  is.  Ought  not  you,  who  are  judges  in  Is- 
rael, to  know  what  is  right,  and  what  is  wrong? 

Ver.  2.  Who  pluckcth  off  their  skin — That  is,  who  sacrifice  the  people, 
their  interest,  and  their  comforts,  with  as  little  remorse  as  ye  would  cut  up  the 
sacrifices  for  the  altar,  or  the  caldron.  See  1 Sam.  ii.  13 — 16.  Amos  v.  10—12. 
Ver.  A Then  shall  they  ay— Namely,  these  unjust  and  cruel  princes 
0(59 


the  state ; and  many  who  had  been  educated  in  the  schools 
of  the  Prophets,  followed  their  apparent  worldly  interest  in- 
stead of  their  duty,  and  became  prophets  of  Baal,  or  of  the 
golden  calves,  instead  of  prophets  of  Jehovah,  though  they 
would  always  be  thought  to  be  the  latter.  Against  such,  Mi- 
cali  denounces  disappointment  and  confusion  ; but  on  his  own 
part  declares  himself  animated  by  the  Spirit  of  the  Most  High. 
But  how  were  the  people  to  distinguish  'l  Moses  has  given 
two  criterions ; one,  the  fulfilment  of  their  predictions,  but 
this  required  time  to  ascertain  ; a more  certain  and  immediate 
criterion  is  therefore  given:  if  any  prophet  attempted,  either 
directly  or  indirectly,  to  lead  them  into  idolatry,  he  was  to  be 
considered  as  a false  prophet,  and  was  liable  to  the  penalty  ol 
stoning.  See  Deut.  xiii.  1 — 5. 

Chap.  IV.  Ver.  1—13.  A prophecy  of  Messiah’s  kingdom. — 
From  the  great  similitude  between  the  first  three  verses  of  this 
chapter,  and  the  opening  verses  of  the  second  chapter  of  Isaiah, 
it  is  very  natural  to  suppose  that  one  had  reference  to  the 


Ver.  5.  Bite  with  their  teeth— That  is,  devour  all  Ihcy  can  get. 

Ver.  6.  Therefore  night,  &c. Boothroyd , “Wherefore  je  shall  have 

night  instead  of  vision  ; and  ....  darkness  instead  of  divination.”  More  lite- 
rally, “ Night  without  a vision;  darkness  without  divination.”  See  Heb.  of 
Job  xi.  13.;  xxi.  9.  and  Gestnius. 

Ver.  12.  Therefore  shall  Zion.— Sec  Jer.  xxv;  18. 

Chap.  IV.  Ver.  1.  And  they  shall  sit,  See. — An  expression  intimating  not 

only  peace,  but  security. IThe  connexion  of  this  prophecy  with  the  close 

of  the  preceding  chapter  shows,  tiiat  tiie  establishment  of  the  Clristian 
church,  in  consequence  of  the  abrogation  of  the  Mosaic  dispensation,  and  ihe 
destruction  of  Jerusalem  by  the  Romans,  were  intended.  But,  though  it  has 
in  a measure  been  fulfilling  ever  since  these  events,  yet  its  grand  accomplish* 
ment  must  still  be  future.]— Bagster. 

Ver.  6.  Her  that  halteth.— See  this  a little  amplified,  Zep.  iii.  15.  The 
sense  is.  that  God  wili  bring  buck  the  weak  and  feeble.  Compare  Is.  xl.  11 


The  birth  of  Chris l foretold.  MICAH. — CHAP.  V.  His  kingdom  and  conquest. 


and  the  Lord  shall  ' reign  over  them  in  mount 
Zion  from  henceforth,  even  for  ever. 

8 And  thou,  O tower  rn  of  " the  flock,  the 
strong  hold  of  the  daughter  of  Zion,  unto 
thee  shall  it  come,  even  the  first  0 dominion  ; 
the  kingdom  shall  come  to  the  daughter  of 
Jerusalem. 

9 Now  why  dost  thou  cry  out  aloud  ? is 
p there  no  king  in  thee  ? is  thy  counsellor  per- 
ished ? for  pangs  have  taken  thee  as  a woman 
in  travail. 

10  Be  in  pain,  and  labour  to  « bring  forth,  O 
daughter  of  Zion,  like  a woman  in  travail : 
for  now  shalt  thou  go  forth  out  of  the  city, 
and  thou  shalt  dwell  in  the  field,  and  thou 
shalt  go  even  to  Babylon ; there  r shalt  thou 
be  delivered ; there  the  Lord  shall  redeem 
thee  from  the  hand  of  thine  enemies. 

11 TT  Now  s also  many  nations  are  gathered 
against  thee,  that  say,  Let  her  be  defiled,  and 
let  our  eye  look  1 upon  Zion. 

12  But  they  know  not  “ the  thoughts  of  the 
Lord,  neither  understand  they  his  counsel : 
for  he  shall  gather  v them  as  the  sheaves  into 
the  floor. 

13  Arise  and  w thresh,  O daughter  of  Zion  : 
for  I will  make  thy  horn  iron,  and  I will  make 
thy  hoofs  1 brass  : and  thou  shalt  beat  in  pie- 
ces y many  people  : and  I will  consecrate  their 
gain  unto  the  Lord,  and  their  substance  unto 
the  Lord  of  the  whole  earth. 

CHAPTER  V. 

1 The  birth  of  Clmst  4 His  kingdom.  8 His  conquest. 

NOW  gather  thyself  in  troops,  O daughter 
of  troops  : he  hath  laid  siege  against  us  : 
they  shall  smite  a the  judge  of  Israel  with  a 
rod  upon  the  cheek. 

2 But  b thou,  Beth-lehem  Ephratah,  though 
thou  be  little  among  the  thousands  of  Judah, 
yet  out  of  thee  shall  he  come  forth  unto  me 
that  is  to  be  ruler  c in  Israel ; whose  goings 


A.  M.  3294. 
B. 0.  710. 


I ls.9.0,7. 
Da.7. 14, 
27. 

r.u.1.33. 
Re.  11.15. 
mPs.48.12, 
13. 

n or,  Etlar. 

Ge.35.2L. 
o Re.  22. 5. 
p Je.8.19. 
q Is. 66.7,8. 
r Ho.  1.10. 
s La. 2. 16. 
t Ob.  12. 

u Is.55.8. 
Je.29.11. 
Ro.  11.33, 
34. 

v Lu.3.17. 

w Is.4l.15. 
16. 

x De.33.25. 
y Da.2.44. 
a Mat.27.30 
b Mat. 2.6. 
c Ge.49.10. 


d the  days 
of  eter- 
nity. 


e Pr.8.22,23 
J n.1.1. 
Col.  1.17. 


g Zec.9.10. 
Ep.2.14. 


h princes 
of. 

i eat  up.  • 


naked 

swords. 


k Lu.1.74. 

1 De.32.2. 
m or,  goats. 


forth  have  been  from  of  old,  from  d e everlast- 
ing. 

3 Therefore  will  he  give  them  up,  until  the 
time  that  she  which  travaileth  hath  brought 
forth  : then  the  remnant  of  his  brethren  shall 
return  unto  the  children  of  Israel. 

4 Tf  And  he  shall  stand  and  f feed  in  the 
strength  of  the  Lord,  in  the  majesty  of  the 
name  of  the  Lord  his  God  ; and  they  shall 
abide  : for  now  shall  he  be  great  unto  the 
ends  of  the  earth. 

5 And  this  man  shall  be  the  e peace,  when 
the  Assyrian  shall  come  into  our  land  : and 
when  he  shall  tread  in  our  palaces,  then  shall 
we  raise  against  him  seven  shepherds,  and 
eight  h principal  men. 

6 And  they  shall  f waste  the  land  of  Assyria 
with  the  sword,  and  the  land  of  Nimrod  ) in 
the  entrances  thereof : thus  shall  he  k deliver 
us  from  the  Assyrian,  when  he  cometh  into 
our  land,  and  when  he  treadeth  within  our 
borders. 

7 And  the  remnant  of  Jacob  shall  be  in  the 
midst  of  many  people  as  a i dew  from  the 
Lord,  as  the  showers  upon  the  grass,  that 
tarrieth  not  for  man,  nor  waiteth  for  the 
sons  of  men. 

8 If  And  the  remnant  of  Jacob  shall  be  among 
the  Gentiles  in  the  midst  of  many  people  as  a 
lion  among  the  beasts  of  the  forest,  as  a young 
lion  among  the  flocks  of  m sheep  : who,  if  he 
go  through,  both  treadeth  down,  and  teareth 
in  pieces,  and  none  can  deliver. 

9 Thy  hand  shall  be  lifted  up  upon  thine  ad- 
versaries, and  all  thine  enemies  shall  be  cut  off. 

10  And  it  shall  come  to  pass  in  that  day,  saith 
the  Lord,  that  I will  cut  off  thy  horses  out  of 
the  midst  of  thee,  and  I will  destroy  thy  cha- 
riots : 

11  And  I will  cut  off  the  cities  of  thy  land, 
and  throw  down  all  thy  strong  holds: 


other : and  if.  as  Bishop  Lowlh  thinks,  Isaiah  was  first  written, 
this  may  fairly  be  considered  as  a quotation,  though  with  some 
little  variation;  the  sacred  writers  not  always  aiming,  as  it 
should  seem,  at  xtrbal  exactness  in  their  quotations. 

The  kingdom  of  the  Messiah  is  constantly  represented  as  an 
establishment  of  peace,  and  truth,  and  righteousness ; but  truth 
and  righ  teousness  can  never  be  in  harmony  with  practical  error 
or  moral  evil ; hence,  He  who  bears  the  character  of  Prince  of 
Peace,  sends  forth  from  his  mouth  a sharp  two-edged  sword. 
Th.e  word  of  God  can  never  be  at  peace  with  sm  or  error, 
while  they  remain  upon  the  earth.  (Rev.  xix.  13— 15.)  Messiah 
must  and  shall  reign  till  both  are  put  beneath  his  feet. 

Chap.  V.  Ver.  1 — 15.  An  eminent  prophecy  of  Messiah. — 
This  prophecy  was  applied  to  Messiah  in  the  time  of  our  Sa- 
viour; for  when  Herod  inquired  where  Messiah  was  to  be  born, 
the  chief  priests  and  Pharisees  replied  by  quoting  this  predic- 
tion, though  with  some  verbal  difference.  Instead  of  reading 
with  us,  G'l  ’hough)  thou  be  little,”  they  read,  “Thou  art  not 
the  least ;”  (Mat.  ii.  6.)  in  which  some  have  found  an  apparent 
contradiction.  Both  assertions,  however,  are  not  only  true,  but 


accurate.  Beth-lehem,  as  a city,  was  never  extensive  nor  popu- 
lous, compared  with  Jerusalem,  or  even  Zion:  yet  it  ranked 
high  as  the  birth-place  of  king  David,  and  was  therefore  fixed 
upon  by  the  Romans  as  the  town  where  all  the  tribe  of  Judah 
should  be  taxed.  Its  name,  Beth-lehem  (the  house  of  bread,) 
is  supposed  to  have  been  given  it,  from  the  fine  corn-fields  with 
which  it  was  surrounded,  called  the  coasts  thereof,  (verse  16,) 
and  which  appear  to  have  been  inhabited,  though  thinly,  fi-om 
Herod  sending  thither  to  destroy  the  children.  Another  thing 
which  made  it  rank  still  higher  was,  its  being  the  predicted 
birth-place  of  the  Messiah.  Beth-lehem,  though  but  a small 
city,  and  of  few  inhabitants,  evidently  ranked  high  from  the 
days  of  David,  and  especially  front  those  of  Micah  to  those  of 
Jesus;  we  see,  therefore,  no  reason  to  alter  the  translation, 
either  in  the  Prophet  or  the  Evangelist. 

From  this  town,  it  is  said,  should  come  forth  one  who  should 
be  the  ruler  in  Israel ; i.  e.  the  Messiah,  whose  “goings  forth,” 
have  been  of  old,  from  everlasting.  Without  disputing  the 
doctrine  of  eternal  generation , winch  many  derive  from  this 
text,  we  much  doubt  its  being  here  referred  to  : we  should 


Ver.  7.  The  Lord  shall  reign— \ The  Tareumist  applies  these  words  to  the 
Messiah : “ But  thou,  O Messiah,  who  art  hidden  because  of  the  sins  of  the 
congregation  of  Zion,  the  kingdom  shall  come  unto  thee.]— Bagster. 

Ver.  8.  Tower  of  the  flock.— Meaning,  probably,  mount  Zion.  It  was  cus- 
tomary. in  extensive  pastures,  to  have  a frame  erected,  of  considerable  height, 
to  watch  the  flock.  (Something  of  this  nature,  it  is  said,  Buonaparte  had  in 
the  field  of  Waterloo.)  Zion  is  here  considered  as  the  watch  tower  of  the 
kingdom. 

Ver.  9.  Is  there  no  king  in  thee  ?— 1 That  is,  though  Zedekiah  be  gone  into 
captivity,  Jehovah  is  king.  See  Je.  viii.  19. 

Ver.  ll.  Let  our  eye  look.— New  come,  “Sec  (its  desire)  on  Sion.”  Com- 
pare Ps.  liv.  7.  ; lix.  10. 

Ver.  12.  They  know  not  the  thoughts , &c.— The  heathen  knew  not  God’s 
desigD  in  suffering  them  to  be  carried  into  captivity.  Is.  x.  7. 

Ver.  .3.  Their  gain— That  is,  their  snoil  taken. 

Chap.  V.  See  the  concluding  remarks  on  this  book  for  the  opinion  of  Dr. 

HcW,  on  ver.  1—5. -Ver.  1.  Now  gather , &c. — Boothroyd,  following  the 

Hebrew,  3yriac,  See.  joins  ibis  verse  to  the  preceding  chapter,  and  we 
thi'mc  very  properly. They  shall  smite  the  judge,  &c.— Perhaps  this  indig- 

nity was  offered  to  Zedekiah  when  he  fled.  2 Ki.  xxv.  6,  7. 

Ver.  2.  Beth-lehem, Ephratah. — Beth-lehem  is,  literally,  the  house,  or  place, 
of  bread,  and  it  was  called  EphiataJi , from  its  vicinity  to  Ephrath  (Ge.  xl viii. 
v.)  and  of  Judah,  to  distinguish  it  from  a town  less  considerable  in  the  tribe 

of  Naphiali. Among  the  thousand*. — The  tribes  of  Israel  were  divided  into 

thousands , each  containing  1000  families,  as  the  counties  of  England  were  di- 
vided into  hundreds,  doubtless  fora  like  reason.  It  is  proper  to  mention  here, 
that,  more  completely  to  avoid  the  appearance  of  inconsistency,  many  learned 
men  read  the  words  of  the  prophet  interrogatively,  as  Neiocome,  “ Art  thou 
too  little  to  be  among  the  leaders  (or  thousands)  of  Judah  ?”  The  text  might  cer- 


tainly be  so  read,  but  we  see  no  necessity  for  the  alteration. Whose  goings 

forth—  The  Hebrew  verb  here  used  is  applied  to  the  rising  of  the  sun,  (Ps. 
xix.  6.,)  to  l he  flowing  of  a fountain,  to  the  springing  of  plants,  and  a variety 
of  other  objects.  And  in  the  first  chapter  of  this  prophecy  (ver.  3.)  it  is  ap- 
plied to  the  Lord’s  coming  forth  from  his  place,  to  execute  judgment.  See 
Parkhurst  in  Itsa , and  Uesenius  in  Motsaah.  The  terms  “of  old,”  “from 
everlasting,”  always  refer  to  high  antiquity,  and  sometimes  to  a proper  eter- 
nity. De.  xxxiii.  27.  Ps.  lv.  19.  Hab.  i.  12.  Ge.  xxi.  33.  Ps.  xc.  2.  Abp. 
Seeker  says,  “All  the  (ancient)  Jews,  whose  writings  we  have,  apply  this 
text  to  the  Messiah.” 

Ver.  3.  Therefore.— Dr.  Pococke  renders  this  particle,  “But  yet,”  or  ‘'not- 
withstanding.” So  Hos.  ii.  4. His  brethren— Newcome.  “ Their  brethren,” 

which  is  the  reading  of  the  LXX,  Arabic,  and  Chaldee,  and  seems  more  con- 
sistent. and  differs  but  in  one  letter  from  the  printed  text.  Dr.  Hales  reads, 

“ Thy  brethren,”  all  referring  to  the  Jewish  nation. Shall  return—  New- 

come,  “ Be  converted.” 

Ver.  5.  Peace.— Dr.  Pye  Smith,  “The  Restorer;”  Boothroyd,  “ The  Au- 
thor of  peace.”  All  the  above  close  the  prophecy  at  this  line,  except  Bp. 
Chandler , who  connects  it  with  the  following,  thus  : “ He  shall  he  the  peace  : 

but  if  the  Assyrians  shall  come,”  &c. Seven  shepherds  (i.  o.  leaders)  and 

eight  principal  men.—  ' Princes  of  men.” 

Ver.  8.  As  a young  lion— Newcome  refers  this  to  the  victories  of  the  Mac- 
cabees. 

Ver.  10.  I will  cut  off  thy  horses—  Horses  were  expressly  forbidden  to  the 
Jews.  De.  xvii.  16.— [This  seems  to  refer  to  those  happy  times  when  rne  Jews 
shall  be  converted  and  restored  to  their  own  land  ; and  all  their  enemies  being 
destroyed,  they  shall  have  no  farther  need  of  cavalry  or  fenced  cities.]— JS. 

Ver.  11.  Strong  holds—  The  Jews  v\  ere  enjoined  to  put  their  trust  in  God, 
and  in  no  human  aid.  Ps.  xx.  7. 


963 


God's  controversy  with  Israel,  for  MIC  AH.— 

12  And  I will  cut  off  witchcrafts  out  of  thy 
hand;  and  thou  shalt  have  no  more  "sooth- 
sayers : 

13  Thy  graven  images  also  0 will  I cut  off, 
and  thy  p standing  images  out  of  the  midst  of 
thee  ; and  thou  shalt  no  more  worship  the 
work  of  thy  hands. 

14  And  I will  pluck  up  thy  groves  out  of  the 
midst  of  thee  : so  will  I destroy  thy  i cities. 

15  And  I will  execute  vengeance  r in  anger 
and  fury  upon  the  heathen,  such  as  they  have 
not  heard. 

CHAPTER  VI. 

1 God’s  controversy  for  unkindness,  6 for  ignorance,  10  for  injustice,  16  and  for 
idolatry. 

HEAR  ye  now  what  the  Lord  saith  ; Arise, 
contend  thou  a before  the  b mountains, 
and  let  the  hills  hear  thy  voice. 

2 Hear  ye,  O mountains,  the  Lord’s  contro- 
versy, and  ye  strong  foundations  of  the  earth : 
for  c the  Lord  hath  a controversy  with  his  peo- 
ple, and  he  will  plead  with  Israel. 

3 O my  people,  what d have  I done  unto  thee  ? 
and  wherein  have  I wearied  thee?  testify 
against  me. 

4 For  I brought  e thee  up  out  of  the  land  of 
Egypt,  and  redeemed  thee  out  of  the  house  of 
servants  ; and  I sent  before  thee  Moses,  Aaron, 
and  Miriam. 

5 O my  people,  remember  now  what  Balak 
f king  of  Moab  consulted,  and  what  Balaam 
the  son  of  Beor  answered  him  from  Shittim 
unto  Gilgal ; that  ye  may  know  the  righteous- 
ness s of  the  Lord. 

6 Tf  Wherewith  shall  I come  before  the  Lord, 
and  bow  myself  before  the  high  God  ? shall  I 
come  before  him  with  burnt-offerings,  with 
calves  h of  a year  old  ? 

7 Will  ‘ the  Lord  be  pleased  with  thousands 
of  ram3,  or  with  ten  thousands  of  rivers  of 
oil  ? shall  1 give  my  ) first-born  for  my  trans- 
gression, the  fruit  of  my  k body  for  the  sin  of 
my  soul  ? 


CHAP.  VI.,  VII.  unkindness,  injustice,  and  idolatry. 

8 He  hath  showed  thee,  O man,  what  is 
good ; and  what  > doth  the  Lord  require  of 
thee,  but  to  do  justly,  and  to  love  mercy,  and 
to  m walk  humbly  with  thy  God  ? 

9 The  Lord’s  voice  criethunto  the  city,  and 
" the  man  of  wisdom  shall  see  thy  name:  hear 
ye  the  rod,  and  who  hath  appointed  it. 

10  Tf  “Are  there  yet  the  treasures  of  wicked- 
ness in  the  house  of  the  wicked,  and  the 
p scant  measure  that  is  « abominable  ? 

11  Shall  I r count  them  pure  with  the  wicked 
balances, and  with  the  bagof deceitful  weights? 

12  For  the  rich  men  thereof  are  full  of  vio- 
lence, and  the  inhabitants  thereof  have  spo- 
ken lies,' and  their  tongue  is  deceitful  in  their 
mouth. 

13  Therefore  also  will  I make  thee  sick  in 
smiting  thee,  in  making  thee  desolate  ‘because 
of  thy  sins. 

14  Thou  shalt  eat,  but  not  be  satisfied  ; and 
thy  casting  down  shall  be  in  the  midst  of  thee ; 
and  thou  shalt  take  hold,  but  shalt  not  deliver ; 
and  that  which  thou  deliverest  will  I give  up 
to  the  sword. 

15  Thou  ‘ shalt  sow,  but  thou  shalt  not  reap ; 
thou  shalt  tread  the  olives,  but  thou  shalt  not 
anoint  thee  with  oil ; and  sweet  wine,  but 
shall  not  drink  wine. 

16  Tf  For  u the  statutes  ofg^Oriiri  are  kept, 
and  all  the  works fcf  thfc  .h^uti'e  of  Ahab,  and 
ye  walk  in  their  counsel^'  fnat  I should  make 
thee  a w desolation,  and  Uielnfiabitants  thereof 
a hissing : therefore  ye  shall  bear  the  reproach 
of  my  people.  . 

CHAPTER  VII. 

1 The  church,  complaining  of  her  small  number,  3 and  the  general  corruption, 
5 putieth  her  confidence  not  in  man,  but  in  God.  8 She  triumpheth  over  her  ene- 
mies. 14  God  comforteth  her  by  promises,  16  by  confusion  of  the  enemies,  18  and 
by  his  mercies. 

WO  is  me!  for  I am  as  “when  they  have 
gathered  the  summer  fruits,  as  the  grape- 
gleanings  bof  the  vintage  : there  is,  no  cluster 
to  eat : my  soul  desired  the  first-ripe  fruit. 

2 The  “good  man  is  perished  d out  of  the 


n I 

Kc.22.lo. 

0 Zee.  13.2. 
p or, statues- 
q or.  ene- 
mies. 

r 2Th.l.8. 
a or,  with. 
b Eze.36.1.. 
8. 

c Ifo.4.1. 
d Je.2.5,31. 
e De.4.20. 
f Nu.22..25. 
g Ja.5.11. 
b sons  of  a 
year. 

1 Pit. 51. 16. 

J 2 Ki.3.27. 
k belly. 


1 De.10.12. 
m humble 
thyself 
to  walk. 
n or,  thy 
name 
shall  see 
that  which 
is. 

o or ,1s  there 
yet  unto 
every 
man  a 
house  of 
the  wick- 
ed. 

p measure 
6f  lean- 
ness. , 
Am.  8. 5. 
q Pr.20.10, 
23. 

r or,6e  pure. 
s Ho.5.9. 
t De. 28.38.. 
40. 

u or,  he 
doth  much 
keep  thee. 
v 1 Ki.  16.25 
• ..30. 
w or,  as- 
tonish- 
ment. 
a the  ga- 
therings 
of  Rum- 
mer. 

b Ho.9.10. 
c or,  godly, 
or,  inerex- 
Sul. 

d Is.  57.1. 


rather  consider  the  term  (which  is  of  very  general  import)  as 
referring  to  the  divine  appearances  of  the  Messiah  under  the 
Old  Testament,  and  the  many  deliverances  wrought  by  him 
for  his  people  Israel,  in  almost  every  age. 

But  it  is  added,  the  Lord  will  give  up  these  his  ancient  people 
“until  she  which  travaileth  hath  brought  forth.”  Bishop 
Chandler  applies  this  to  the  Jewish  church.  His  words  are, 
“ Although  God  shall  send  his  Rulerin  Israel,  he  will  let  Israel 
remain  in  captivity  to  the  time  that  Sion  hath  gone  the  full 
time  of  her  travail,  and  then  her  sorrows  shall  have  a joyful 
issue;  then  the  remnant  of  his  brethren  shall  return,”  &c. 

Archbishop  Newcomb , Dr.  Hales , Dr.  Pye  Smith , and  others, 
explain  the  latter  part  of  this  prophecy  somewhat  differently. 
The  former  reads,  ver.  3,  “Therefore  will  he  deliver  them  until 
the  time  when  she  hath  brought  forth.”  This  he  explains, 
“ God  will  not  fully  vindicate  and  exalt  his  people,  till  the  Vir- 
gin Mother  shall  have  brought  forth  her  son  ; and  till  Judah 
and  Israel,  and  all  the  true  sons  of  Abraham  among  their 
brethren  the  Gentiles,  be  converted  to  Christianity.”  Drs. 
Hales  and  Smith  adopt  nearly  the  same  interpretation,  consi-, 
dering  the  prediction  as  parallel  to  Isa.  vii.  14.  and  referring  to 
our  Lord’s  miraculous  conception.  All  these  gentlemen  close 
the  prophecy  with  verse  4 of  this  chapter. 

The  Prophet  then  returns  to  his  own  times,  predicts  the  fall 
of  Assyria.  Verse  7,  and  the  following  verses,  are  thought  to 
refer  to  the  spread  of  the  knowledge  of  the  true  God  among  the 
heathen  by  means  of  the  captive  Jews,  and  to  the  destruction 
of  idolatry  by  the  subsequent  propagation  of  the  Gospel.  But 
we  confess  we  do  not  see  the  necessity  of  cutting  off  the  con- 
nexion at  the  conclusion  of  ver.  4.  If  it  be  continued,  we  think 
it  may  imply  that  the  preservation  of  the  Jews,  and  their  return 
from  Babylon,  with  every  other  mercy  vouchsafed  to  them,  had 

Chap  VI.  Ver.  1-  Arise,  contend  thou. — [The  manner  of  raising  attention, 
says  Abp.  Neivr.omc,  in  ver.  1, 2,  by  calling  a man  to  urge  his  plea  in  the  face  of 
all  nature,  and  on  the  inanimate  creation,  to  hear  the  expostulation  ot  Jeho- 
vah with  his  people,  is  truly  awakening  and  magnificent.  The  words  of  Je- 
hovah follow  in  ver.  3. .5.  And  God's  mercies  having  been  set  before  the  people, 
one  of  them  is  introduced  in  a beautiful  dramatic  form,  asking  what  his  duty 
is  towards  so  gracious  a God,  ver.  6,  7.  The  answer  follows  in  the  words  of  the 
prophet,  ver.  8.]— Bolster. 

Ver.  5.  From  Shittim  unto  Gilgal.— “ Gilgal  is  the  place  where  the  people 
encamped,  when  they  had  entered  the  promised  land,’’  Jos.  iv.  20.  Here  they 
were  seduced  to  the  worship  of  Baal-r  eor,  Nu.  xxxi.  6.  “ Anil  in  the  interval 
from  their  departure  from  Shittim,  S non  and  ©g  had  been  vanquished  they 
964 


a reference  to  the  same  Saviour,  who  is  our  peace  as  well  as 
theirs.  See  Ephes.  ii.  14.  ’ 

Chap.  VI.  Ver.  1—16.  The  Lord' s controversy  withhis peo- 
ple.— The  manner  in  which  the  Prophet  calls  upon  the  inani- 
mate creation  to  hear  the  expostulation  of  Jehovah  with  his 
people,  is  awakening  and  sublime. 

The  Prophet  then  argues  with  the  people  on  the  folly  of  pre- 
ferring ritual  services,  and  even  the  most  costly  sacrifices,  to 
moral  duties  and  to  humble  submission  to  his  will ; the  senti- 
ment is  forcibly  and  beautifully  expressed,  and  nearly  corres- 
ponds with  the  words  that  Moses  addressed  to  Israel  in  the 
wilderness.  “ What  doth  the  Lord  thy  God  require  of  thee, 
but  to  fear  the  Lord  thy  God,  to  walk  in  all  his  ways,  and  to 
love  him,  and  to  serve  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul?”  (Deut.  x.  12.) 

The  subsequent  threatenings  are  terrible  and  alarming,  and 
what  we  see  this  day  fulfilled,  in  a people  who  are  become  “A 
desolation  and  a hissing,  and  a reproach”  in  all  the  earth. 

Chap.  VII.  Ver.  1 — 20.  The  church's  complaint  and  con- 
fession before  God. — The  Prophet  begins  this  chapter  with  la- 
menting the  decay  of  religion  and  the  growth  of  ungodliness, 
using  a beautiful  allegory,  borrowed  from  the  vineyard,  to 
represent  the  scarcity  of  true  piety  and  of  good  men,  who  were 
as  rarely  to  be  found  as  the  early  fig  in  the  advanced  season, 
or  a cluster  after  the  vintage  had  been  gathered.  He  then  re- 
proves and  threatens  them,  in  terms  so  expressive  of  great 
calamities,  as  to  be  applied  in  the  New  Testament  to  times  ol 
the  hottest  persecution.  (See  Mat.  x.  35,  36.)  Notwithstand- 
ing which,  a pious  Jew  is  here  introduced,  professing,  in  the 
name  of  his  captive  brethren,  the  strongest  faith  in  the  mercy 
of  God,  the  most  submissive  resignation  to  his  will,  and  the 
firmest  hope  in  his  favour  in  future  times,  when  they  should 


had  been  rescued  from  the  device  of  Balaam,  they  had  passed  the  Jordan,  be- 
sieged Jericho,  and  began  to  possess  the  land.”  Boolhroyd. 

Ver.  7.  Shall  I give  my  Jlrst-boml— This  was  not  uncommon  among  the 
heathen.  . See2Ki.  iii.  27;  also  Orient.  Oust.  No.  1116. 

Ver.  9.  The  man  of  wisdom  shall  see  thy  name  — See  margin.  We  prefer 
the  text ; " The  wise  shall  see  thy  name,”  thy  signature  (as  it  were)  to  the 
decree,  " Hear,  therefore,”  &c. 

Ver.  10.  Treasures  of  wickedness—  Are  the  unjust  riches  detained  by  fraud 
See  margin. 

Ver.  16.  The  statutes  of  Omri— A wicked  king,  who  built  Samaria.  1 Ki. 
xvi.  24. 

Chap.  VII.  Ver.  1.  As  when  they  have  gathered.  &e.— “Asthc  gatherings 


The  complaint  of  the  church.  MICAH. — CHAP.  VII.  God  comforts  her  by  promises. 


earth : and  there  is  none  upright  among  men : 
they  all  lie  in  wait  for  blood  ; they  hunt  every 
man  his  brother  with  a net. 

3 TI  That  they  may  do  evil  with  both  hands 
earnestly,  the  prince  asketh,  and  the  judge 
asketh  for  a reward ; and  the  great  man,  he 
uttereth  ' his  mischievous  desire : so  they 
wrap  it  up. 

4 The  best  of  them  is  a brier:  the  most  up- 
right is  sharper  than  a thorn  hedge  : the  day 
of  thy  watchmen  and  thy  visitation  cometh  ; 
now  shall  be  their  perplexity. 

5 IT  Trust  f ye  not  in  a friend,  put  ye  not 
confidence  in  a guide  : keep  the  doors  of  thy 
mouth  from  her  that  lieth  in  thy  bosom. 

6 For  the  son  dishonoured  the  father,  the 
daughter  riseth  up  against  her  mother,  the 
daughter-in-law  against  her  mother-in-law;  a 
man’s  enemies  are  the  men  of  his  own  house. 

7 Therefore  - I will  look  unto  the  Lord;  I 
will  wait  for  the  God  of  my  salvation:  my 
God  will  hear  me. 

8 IT  Rejoice  not  against  me,  O mine  enemy : 
when  h I fall,  I shall  arise  ; when  I sit  in  dark- 
ness, the  Lord  shall  be  a light  1 unto  me. 

9 I will  bear  j the  indignation  of  the  Lord, 
because  I have  sinned  against  him,  until  he 
plead  my  cause,  and  execute  judgment  for 
me : he  will  bring  me  forth  k to  the  light,  and 
I shall  behold  his  righteousness. 

10  i Then  she  that  is  mine  enemy  shall  see  it, 
and  shame  shall  cover  her  which  said  unto 
me,  Where  is  the  Lord  thy  God  ? mine  eyes 
shall  behold  her:  now  “shall  she  be  trodden 
n down  as  the  mire  of  the  streets. 

11  In  the  day  that  thy  walls  are  to  be  built, 


A.  M.  3594. 
B.  C.  110. 


e the  mis- 
chief of 
his  souL 

f Je.9.4. 

g Is.8.17. 

h Pa. 37.24. 
Pr.24.16. 

i Pa. 27.1. 

) He.  12.6,7. 

k Pa.  37. 6. 

1 or,  And 
thou  wilt 
see  her 
that  is 
mine  ene- 
my, and 
cover  her 
with 
shame. 

m she  shall 
be  for  a 
treading 
down. 

n Mal.4.3. 


o or , even  to. 

p or,  after 
that  it 
hathbeen. 

q or,  ride. 

r Ps.23.4. 

s Ps.72.9. 

t or,  creep- 
ing things. 

u Ex.34.6,7 

v La.3.31, 
32. 

w Ro.6.14. 

x Je.50.20. 

y Lu.1.72, 
73. 


in  that  day  shall  the  decree  be  far  removed. 

12  In  that  day  also  he  shall  come  even  to 
thee  from  Assyria,  0 and  from  the  fortified  ci- 
ties, and  from  the  fortress  even  to  the  river, 
and  from  sea  to  sea,  and  from  mountain  to 
mountain. 

13  p Notwithstanding  the  land  shall  be  aeso- 
late  because  of  them  that  dwell  therein,  for 
the  fruit  of  their  doings. 

14  If  i Feed  thy  people  with  thy  r rod,  the 
flock  of  thy  heritage,  which  dwell  solitarily 
in  the  wood,  in  the  midst  of  Carmel : let  them 
feed  in  Bashan  and  Gilead,  as  in  the  days  of 
old. 

15  TT  According  to  the  days  of  thy  coming 
out  of  the  land  of  Egypt  will  I show  unto 
him  marvellous  things. 

16  The  nations  shall  see  and  be  confounded 
at  all  their  might:  they  shall  lay  their  hand 
upon  their  mouth,  their  ears  shall  be  deaf. 

17  They  shall  “lick  the  dust  like  a serpent, 
they  shall  move  out  of  their  holes  like  ‘ worms 
of  the  earth  : they  shall  be  afraid  of  the  Lord 
our  God,  and  shall  fear  because  of  thee. 

18  TT  Who  is  a God  like  unto  thee,  that  par- 
doneth  u iniquity,  and  passeth  by  the  trans- 
gression of  the  remnant  of  his  heritage  ? he 
retaineth  not  his  anger  T for  ever,  because  he 
delighteth  in  mercy. 

19  He  will  turn  again,  he  will  have  compas- 
sion upon  us  ; he  will  w subdue  our  iniquities ; 
and  thou  wilt  cast  all  their  sins  x into  the  depths 
of  the  sea. 

20  Thou  y wilt  perform  the  truth  to  Jacob,  and 
the  mercy  to  Abraham,  which  thou  hast  sworn 
unto  our  fathers  from  the  days  of  old. 


triumph  over  all  their  foes.  An  expression  which  here  occurs 
has,  in  more  than  one  instance,  confounded  the  enemies  of 
true  religion,  and  raised  it  up  friends  under  severe  perse- 
cution. 

During  the  troubles  of  the  seventeenth  century,  in  England, 
when  many  suffered  for  conscience  sake,  a pious  nonconfor- 
mist minister  was  conducted,  with  a sort  of  brutal  triumph, 
from  Birmingham  to  Norwich,  his  legs  being  chained  under 
his  horse’s  belly.  As  he  was  about  to  enter  the  castle  jail,  a 

{Newcome,  ‘gatherers’)  of  summer  fruits;”  Newcome,  “Late  figs  but  he 
adds,  “ the  word  is  sometimes  used  for  fruits  in  general.” 

Ver.  3.  So  they  wrap  it  up.—Neiacome ; “ And  they  do  abominably.”  So 
the  Syriac  and  Chaldee. 

Ver.  11.  The  decree  he  far  removed—  Boothroyd,  “Extended,"  referring 
it  to  the  decree  of  Cyrus  in  their  favour. 

Ver.  12.  From  the  fortress. — Some  read  “from  Egypt,”  which  differs  one 
letter  only.  Seeker , “ Unto  Egypt,  and  from  Egypt  even  unto  the  river.” 


woman  observed  him  out  of  her  window,  who  had  probably 
heard  him  boast  in  the  name  of  the  Lord  his  God,  and  called 
out  to  him,  “Where  is  the  Lord  your  God  now?”  In  reply 
he  directed  her  to  verse  10  of  the  chapter  now  before  us,  and 
she  was  so  struck  on  reading  it,  that  she  became  a kind  friend 
to  him  in  all  his  subsequent  confinement.  The  words  are. 
“ Then  she  that  is  mine  enemy  shall  see  it,  and  shame  shall 
cover  her  which  said  unto  me,  Where  is  the  Lord  thy  God?” 
{Palmer's  Noncon.  Memor.) 


[This  verse  may  be  rendered,  “ In  that  day  they  (people)  shall  come  to  theo 
from  Assyria  and  the  fenced  cities  ; and  from  the  fortress  (probably  Pelusium 
at  the  entrance  of  Egypt)  even  to  the  river  (Euphrates,”)  &c.  The  expres 
sions  employed  in  this  prophecy  appear  to  be  too  strong  for  the  events  which 
transpired  after  the  Babylonian  captivity  j and  seem  to  refer  to  the  future  re- 
storation of  Israel,  after  their  land  has  lam  desolate  forages.) — Bagster. 

Ver.  14.  With  thy  rod.— Newcome,  “ Crook,”  or  pastoral  staff. 

Ver.  17.  Worms.— ” Reptiles,”  or  vermin  generally.  Taylor's  Scrip.  Index. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  MICAH. 


[The  prophecy  contained  in  chap.  v.  1 — 5,  says  Dr.  Hales,  “ Is  perhaps  the 
most  important  single  prophecy  in  the  Old  Testament,  and  the  most  compre- 
hensive respecting  the  personal  character  of  the  Messiah,  and  his  successive 
manifestations  to  the  world.  It  crowns  the  whole  chain  of  predictions  de- 
scriptive of  the  several  limitations  of  the  blessed  Seed  of  the  woman  to  the 
line  of  3hem,to  the  family  of  Abraham,  Isaac,  and  Jacob,  to  the  tribe  of  Judah, 
and  to  the  royal  house  of  David,  here  terminating  in  his  birth  at  Bethlehem, 
* the  city  of  David.’  It  carefully  distinguishes  his  human  nativity  from  his  eter- 
nal generation  ; foretels  the  rejection  of  the  Israelites  and  Jews  fora  season  ; 
their  final  restoration  ; and  the  universal  peace  destined  to  prevail  throughout 
the  earth  in  the  Regeneration.  It  forms,  therefore,  the  basis  of  the  New  Tes- 
tament, which  begins  with  his  human  birth  at  Bethlehem,  the  miraculous  cir- 
cumstances of  which  are  recorded  in  the  introductions  of  Matthew’s  and  Luke’s 
Gospels  ; his  eiemal  generation  as  the  Oracle,  or  Wisdom,  in  the  sublime 
introduction  of  John’s  Gospel ; his  prophetic  character,  and  second  coming, 
illustrated  in  the  four  Gospels  and  Epistles,  ending  with  a prediction  of  the 
speedy  approach  of  the  latter  in  the  Apocalypse.  (Re.  xxii.  20.)”  That  the  an- 


cient Jews  understood  this  prophecy  of  the  Messiah  is  evident,  not  only  from 
the  decision  of  the  chief  priests  and  scribes,  (Mat.  ii.  6.)  but  also  from  many 
of  the  Jewish  writers  which  are  now  extant.  Jonathan  in  his  Targum  ex- 
pressly applies  it  to  the  Messiah  ; rendering  it,  “ And  thou  Bethlehem  Enhratab, 
art  thou  too  little  to  be  numbered  among  the  thousands  of  the  house  of  Judah) 
From  thee  before  me  shall  come  forth  the  Messiah  to  exercise  dominion  in  Is- 
rael, whose  name  is  declared  of  old,  from  the  days  of  eternity.”  In  the  Targum 
on  the  Pentateuch  ascribed  to  the  same  author,  on  Ge.  xxxv.  21.  the  tower  of 
Edar,  rendered  in  Micah,  “ the  tower  of  the  flock,”  and  which  Jerome  says 
was  near  Bethlehem,  and  the  place  where  the  birth  of  Jesus  Christ  was  de- 
clared to  the  shepherds,  is  expressly  affirmed  to  be  “ the  place  from  which  the 
king  Messiah  shall  be  manifested  in  the  end  of  the  days.”  In  Pirke  Eliezer 
also,  the  passage  in  Micah  is  referred  to  the  Messiah  ; and  “ his  goings  forth 
from  the  beginning.”  is  interpreted  by  “ when  the  world  was  not  yet  created.” 
See  also  Talmud  Hieros.  Berachoth.  In  fact,  nothing  can  be  clearer  or  more  un- 
doubted than  the  application  ofthis  remarkable  prophecy  ; which  was  fully  veri- 
fied in  the  birth  of  our  Saviour,  by  a peculiar  act  of  Providence,  at  Bethlehem. 


THE  BOOK  OF  NAHUM. 


[Nahum,  the  prophet,  was  a native  of  Elkosh,  a town  of  Galilee,  the  ruins 
of  which  were  still  in  being,  and  well  known,  in  the  time  of  Jerome.  Jose- 
phus (Ant.  1.  ix.  c.  11.  £3.)  says,  that  he  flourished  in  the  time  of  Jotham, 
king  of  Judah,  and  that  all  the  events  which  he  foretold  concerning  Nineveh 
came  to  pass  one  hundred  and  fifteen  years  afterwards.”  But  Jerome,  with 
more  probability,  places  him  in  the  reign  of  Hezekiah,  king  of  Judah,  and 
says,  that  “ his  name  by  interpretation  is  a comforter  ; for  the  ten  tribes  being 
carried  away  by  the  king  of  Assyria,  this  vision  was  to  comfort  them  in  their 
captivity:  nor  was  it  less  consolation  to  the  other  two  tribes  of  Judah  and 
Benjamin,  who  remained  in  the  land,  and  were  besieged  by  the  same  enemies, 
to  hear  that  these  conquerors  would  in  time  be  conquered  themselves,  their 
city  taken,  and  their  empire  overthrown.”  This  prophecy  consists  of  three 
chapters,  forming  one  entire  poem,  the  conduct  ana  imagery  of  which  are  truly 


admirable.  In  the  exordium,  the  prophet  sets  forth  with  grandeur  the  justice 
and  power  of  God,  tempered  with  lenity  and  goodness  ; fore'.c'is  the  ruin  of 
the  Assyrian  king  and  his  army,  and  the  deliverance  of  the  people  of  God, 
with  their  rejoicing  on  the  occasion  ; predicts  the  siege  and  taking  of  Nineveh 
by  the  Medes  and  Babylonians,  the  ruin  of  the  Assyrian  empire,  the  plundering 
and  destruction  of  the  city,  and  the  extinction  of  the  royal  family,  for  their 
oppression  and  cruelty  : denounces  a heavy  wo  against  Nineveh  for  her  perfidy 
and  violence,  and  idolatries  ; shows  that  the  desolation  of  No-Ammon,  in 
Egypt,  may  lead  her  to  expect  similar  destruction  ; and  predicts  her  utter  and 
final  ruin,  and  the  inefficacy  of  all  methods  to  prevent  it.”] — Bagster.  T.  U. 
Home  recommends  Bp.  Newton's  9th  Dissertation  on  the  Prophets,  as  the  best 
commentary  on  this  book  ; we  have  therefore  carefully  consulted  it,  in  con- 
nexion with  Abp.  Newcome'8  Version,  and  Dr.  Boothroyd's. 

965 


The  majesty  of  God. 


NAIIUM. — CHAP.  I.,  II.  His  armies  against  Nineveh- 


CHAPTER  I. 

The  majesty  of  God  In  goodness  to  his  people,  and  severity  against  Ids  enemies. 

THE  burden  of  Nineveh.  The  book  of  the 
vision  of  Nahum  the  Elkoshite. 

2  “God  is  b jealous,  and  the  Lord  c revengeth; 
the  Lord  revengeth,  and  d is  furious ; the  Lord 
will  take  vengeance  on  his  adversaries,  and 
he  reserveth  wrath  for  his  enemies. 

3  The  Lord  is  slow  to  anger,  and  great  in 
power,  and  will  not  at  all  acquit  the  wicked : 
the  Lord  hath  his  way  in  the  whirlwind  and 
in  the  storm,  and  the  clouds  are  the  dust  of 
his  feet. 

4  He  rebuketh  the  sea,  and  maketh  it  dry, 
and  drieth  up  all  the  rivers : Bashan  languish- 
ed, and  Carmel,  and  the  flower  of  Lebanon 
languished. 

5  The  mountains  'quake  at  him,  and  the  hills 
melt,  and  the  earth  is  burned  at  his  presence, 
yea,  the  world,  and  all  that  dwell  therein. 

6  Who  can  stand  before  his  indignation  ? and 
who  can  ( abide  in  the  fierceness  of  his  anger? 
his  fury  is  poured  out  like  fire,  and  the  rocks 
are  thrown  down  by  him. 

7  The  Lord  is  good,  a s strong  hold  in  the 
day  of  h trouble  ; and  he  knoweth  them  that 
trust  in  him. 

3  But  with  an  overrunning  flood  he  will  make 
an  utter  end  of  the  place  thereof,  and  dark- 
ness shall  pursue  his  enemies. 

9  What  do  ye  imagine  against  the  Lord?  he 
will  make  an  utter  end:  affliction  shall  not 
rise  up  the  second  time. 

10  For  while  ‘ they  be  folden  together  as 
thorns,  and  while  they  are  drunken  as  drunk- 
ards, they  shall  be  devoured  as  stubble  fully 
dry. 

11  There  is  one  come  out  of  thee,  that  ima- 
gined! evil  against  the  Lord,  j a wicked  coun- 
sellor. 

12  Thus  saith  the  Lord;  k Though  they  be 
quiet,  and  likewise  many,  yet  thus  shall  they 
be  i cut  down,  when  he  shall  pass  through. 


A.  M-  cir. 
3I»1. 

B.  C.  cir 
713. 


a or,  The 
LOR  Die 
a Jealous 
God,  and 
a reven- 
ger. 

b Ex.20.5. 
c Pa. 94.1. 
d that  hath 
fury. 

c Pa. 68.8. 

f stand  up. 

Re.6.17. 
g strength. 

h Pa. 27.5. 
i 1 Th.5.2,3 

j counsellor 

of  Belial. 
k or,  If 
they 
would 
have  been 
at  peace , 
so  should 
they  have 
been  ma- 
ny, and 
so  should 
they  have 
been 
shorn, 
and  he 
should 
have 
passed 
away. 

1 shorn. 


m Ia.52.7. 
n feast. 

0 Belial. 
p Is.29.7,8. 
a or,  The 

disperser , 
or,  ham- 
mer. 
b pride. 
c dyed. 
d ot,  fiery. 
e their  show 
f or,  gal- 
lants. 

g covering, 
or,  cover- 
er. 

h or,  molt- 
en. 

1 or,  that 
which  was 
establish- 
ed,or,  there 
was  a 
stand 
made. 

j or,  disco- 
vered. 


Though  I nave  afflicted  thee,  I will  afflict  thee 
no  more. 

13  For  now  will  I break  his  yoke  from  off 
thee,  and  will  burst  thy  bonds  in  sunder. 

14  And  the  Lord  hath  given  a commandment 
concerning  thee,  that  no  more  of  thy  name 
be  sown:  out  of  the  house  of  thy  gods  will  I 
cut  off  the  graven  image  and  the  molten 
image:  1 will  make  thy  grave;  for  thou  art 
vile. 

15  Behold  m upon  the  mountains  the  feet  of 
him  that  bringeth  good  tidings,  that  publisheth 
peace ! O Judah,  " keep  thy  solemn  feasts, 
perform  thy  vows : for  0 the  wicked  shall 
no  more  pass  through  thee ; he  is  utterly 
p cut  off. 

CHAPTER  II. 

The  fearful  and  victorious  armies  of  God  against  Nineveh. 

HE  a that  dasheth  in  pieces  is  come  up  be- 
fore thy  face:  keep  the  munition,  watch 
the  way,  make  thy  loins  strong,  fortify  thy 
power  mightily. 

2 For  the  Lord  hath  turned  away  the  b ex- 
cellency of  Jacob,  as  the  excellency  of  Israel : 
for  the  emptiers  have  emptied  them  out,  and 
marred  their  vine  branches. 

3 The  shield  of  his  mighty  men  is  made  red, 
the  valiant  men  are  c in  scarlet : the  chariots 
shall  be  with  d flaming  torches  in  the  day  of 
his  preparation,  and  the  fir  trees  shall  be  ter- 
ribly shaken. 

4  The  chariots  shall  rage  in  the  streets,  they 
shall  jostle  one  against  another  in  the  broad 
ways : e they  shall  seem  like  torches,  they 
shall  run  like  the  lightnings. 

5  He  shall  recount  his  f worthies  : they  shall 
stumble  in  their  walk  ; they  shall  make  haste 
to  the  wall  thereof,  and  the  e defence  shall  be 
prepared. 

6  The  gates  of  the  rivers  shall  be  opened, 
and  the  palace  shall  be  h dissolved. 

7  And  > Huzzab  shall  be  i led  away  captive, 
she  shall  be  brought  up,  and  her  maids  shall 


Chap.  I.  Ver.  1—15.  The  majesty  of  God  exhibited  in  his 
goodness  to  his  own  people , and  his  severity  toward  their  ene- 
mies.— This  chapter  opens  the  prophecy  with  a sublime  de- 
scription of  the  majesty  and  power  of  God,  tempered  with  lenity 
and  goodness  to  his  people,  but  breathing  wrath  and  judgment 
to  all  his  enemies.  The  Prophet  then  turns  to  the  Assyrians, 
describes  the  confusion  that  prevailed  in  their  counsels,  ana 
the  corruption  of  thiir  manners,  insomuch  that  Nineveh,  as 
well  as  Babylon,  appears  to  have  fallen  a victim  to  intoxication. 

The  one  gone  forth,  the  wicked  counsellor  mentioned  in  ver. 
11,  has  been  generally  explained  of  one  or  other  of  the  Assyrian 
kings  ; but  we  conceive  applies  more  justly  to  Rab-shakeh,  the 
general  of  Sennacherib,  wno  was  the  messenger  of  his  blas- 
phemies, and  probably  the  chief  author  of  them  ; especially  of 
the  letter  sent  in  his  master’s  name,  2 Kings  xix.  49,  &c. 
Both  this  wicked  king  and  his  wicked  counsellor  loudly  boast- 
ed of  their  success  against  surrounding  nations,  without  draw- 


ing any  line  of  distinction  between  the  God  of  Israel  and  the 
idols  of  the  heathen.  The  Prophet  therefore  announces  the 
confusion  of  these  blasphemers ; the  termination  of  their  proud 
career;  and,  as  to  Sennacherib,  that  his  tomb  is  prepared. 
(2  Kings  xix.  37.)  Messengers  are  then  seen  from  the  sur- 
rounding mountains,  announcing  the  death  of  the  tyrant,  and 
the  deliverance  of  Israel  from  his  yoke,  so  that  they  may  per- 
form their  religious  rites  secure  and  uninterrupted.  Similar 
language  is,  by  Isaiah,  applied  to  messengers  announcing  the 
incarnation  of  Messiah,  and  the  salvation  of  mankind.  (Isa. 
lii.  7.) 

Chap.  II.  Ver.  1 — 13.  The  armies , commissioned  by  God , 
attack  Nineveh. — “ Nineveh  is  now  called  on  to  prepare  for 
the  approach  of  her  enemies,  the  instruments  of  Jehovah’s 
vengeance  ; and  the  military  array  and  muster,  the  very  arms 
and  dress  of  the  Medes  and  Babylonians,  their  rapid  approach 
to  the  city,  the  process  of  the  siege  and  inundation  of  the  river, 


Chap.  I.  Ver.  1.  The  burden.— See  note  on  Is.  xvii.  1. The  Elkoshite.— 

This  term  is  differently  understood,  “ Many  suppose  (says  Townsend)  that  he 
was  a descendant  of  Elkosha,  while  others  inter  that  he  was  horn  at  Elkosh, 
or  Elkosha,  a village  in  Galilee.1'  The  latter  sense  is  adopted  by  all  the  autho- 
rities referred  to  in  the  Introduction  to  this  nook. 

Ver.  2.  A jealous  God. — See  margin.  See  exposition  De.  cli  xvi. And  is 

furious. — Heb.  “ Having  fury,”  or  wrath,  namely,  for  his  enemies. 

Ver.  3.  Will  not  at  all  acquit.—  See  note  on  Ex.  xxxiv.  7. 

Ver.  4 The  sea  ...  . the  rivers  -See  Ex.  xiv.  21.  Jos.  iii.  16. 

Ver.  6.  Who  can  abide  ? — See  margin  ; that  is,  all  must  fall  before  him. 

Ver.  8.  With  an  overrunning  (or  overflowing)  flood,  &c. — This  describes 
a complete  and  utter  overthrow. 

Ver.  to.  Folden  together  as  thorns — That  is,  as  a thorn  hedge,  says  Gese- 
ntus.  Tiie  idea  seems  to  be,  that  they  and  their  counsels  were  as  full  of  con- 
tusion and  perplexity  as  a thorn  hedge,  with  an  infinite  number  of  prickles  in 
every  direction  ; they  also  intoxicated  themselves  like  drunkards  : in  this  case, 
they  were  prepared  tor  destruciion,  as  stubble  fully  dry  is  to  be  consumed  by  fire. 

. Ycr.  11.  A wicked,  counsellor. — See  margin— Or  evil  adviser.  See  expo- 
sition. 

Ver.  12.  Though  they  be  quiet. — Wheeler,  11  At  peace  Boothroyd,  " Pros- 
perous.”  And  likewise  many— Or  numerous  Compare  2 Ki.  xix.  17,  18. 

—[Or,  If  they  would  have  been  at  peace,  so  should  they  have  been  many, 
and  so  should  they  have  been  shorn,  and  he  should  have  passed  away.]— B. 

Ver.  14.  That  no  more  of  thy  namebe  sown. — yewcome,  “ That  thy  name 
he  no  more  scattered  (or  spread)  abroad.” 

Chap.  II.  Ver.  1.  He  that.— See  margin.  See  Jt  i.  23.  Some  refer  this  to 

Sennacherib  ; it  more  properly  refers  to  the  Medes. Dasheth— As  a heavy 

and  strong  hammer  t-eaks  into  pieces,  anrl  tlien  witn  a migh  y arm  sealtereth 
the  pieces,  so  shall  the  destroyer  of  Nineveh  do 
966 


Ver.  2.  The  excellency  of  Jacob—  Perhaps  Jerusalem.— The  emptiers  ot 
wasters — i.  e.  the  Assyrians,  who  had  now  wasted  Israel,  and  carried  the  na- 
tion into  captivity. 

Ver.  3.  The  shield  ....  made  red. — Wc  conceive  this  implies  the  sanguina- 
ry character  of  the  enemy.  Compare  Is.  Ixiii.  1,  2.  But  some  think  it  alludes 

only  to  their  dress. With  flaming  (or  fiery)  torches. — These  either  preceded 

or  accompanied  their  war  chariots.  See  Orient.  Lit.  No.  1562. And  the  fir 

trees — Which  formed  the  axle-trees  of  these  war  chariots.  Dr.  Wheeler. 

Ver.  5.  Worthies. — See  margin,  yewcome.  “Mighty men.” Defence. — 

See  margin  ; namely,  under  \vhich  the  besiegers  fought. 

Ver.  6.  The  gates,  &c .—[Diodorus  Siculus  informs  us,  that  “ there  was  an 
ancient  prophecy,  received  from  their  forefathers,  that  Nineveh  should  not  he 
taken  till  the  river  first  became  an  enemy  to  the  city  : and  in  the  third  year  of 
the  siege  the  Euphrates  (Tigris)  being  swollen  with  continued  rains,  overflowed 
part  of  the  city,  and  threw  down  20  stadia  of  the  wall.  The  king  then  think- 
ing that  the  oracle  was  fulfilled,  the  river  having  manifestly  become  an  enemy 
to  the  city,  casting  aside  all  hope  of  safety,  and  lest  he  should  fall  into  the  ene- 
my's hands,  built  a large  funeral  pyre  in  the  palace  ; and  having  collected  all 
iris  gold  and  silver  and  royal  vestments,  together  with  his  concubines  and  eu- 
nuchs, placed  himself  with  them  in  a little  apartment  built  in  the  midst  ot  the 
pyre,  and  burnt  them,  himself,  and  the  palace  together.  When  the  death  ot 
the  king  was  announced  by  certain  deserters,  the  enemy  entered  at  the  breach 
the  waters  had  made,  and  took  the  cilyA— Bags  ter.  . 

Ver.  7.  And  Huzzab. — 9ee  margin.  Or,  “ the  establishment meaning,  the 
queen  and  the  royal  harem  ; though  some  think  this  might  be  the  queen’s  pro- 
per name  ; and  others,  that  the  city  of  Nineveh  itself  was  thus  described. 
See  Orient.  Oust.  No.  361. As  with  the  voice  of  doves—' That  is,  ot  lamen- 
tation  Tabering— That  is,  striking  their  breasts  with  their  hands,  as  they 

strike  the  raber,  or  tabret. 


Hod's  judgments  upon  Nineveh.  NAHUM. — CHAP.  III.  Its  sudden  destruction 


lead  her  as  with  the  voice  of  doves,  tabering 
upon  their  breasts. 

8 But  Nineveh  is  11  of  old  like  a pool  of 
water : yet  they  shall  flee  away.  Stand, 
stand,  shall  they  cry ; but  none  shall  1 look 
back. 

9 Take  ye  the  spoil  of  silver,  take  the  spoil 
of  gold  : m for  there  is  none  end  of  the  store 
and  glory  out  of  all  the  pleasant  furniture. 

10  She  is  “empty,  and  void,  and  waste : and 
the  heart  melteth,  and  the  knees  smite  to- 
gether, and  much  pain  is  in  all  loins,  and  the 
faces  of  them  all  gather  blackness. 

11  Where  is  the  dwelling  of  the  lions,  and 
the  feeding  place  of  the  young  lions,  where 
the  lion,  even  the  old  lion,  walked,  and  the 
lion’s  whelp,  and  none  made  them  afraid  ? 

12  The  lion  did  tear  in  pieces  enough  for  his 
whelps,  and  strangled  for  his  lionesses,  and 
filled  his  holes  with  prey,  and  his  dens  with 
ravin. 

13  Behold,  I am  against  thee,  saith  the  Lord 
of  hosts,  and  I will  burn  her  chariots  in  the 
smoke,  and  the  sword  shall  devour  thy  young 
lions : and  I will  cut  off  thy  prey  from  the 
earth,  and  the  voice  of  thy  messengers  shall 
no  more  be  heard. 

CHAPTER  III. 

The  miserable  ruin  of  Nineveh. 

WO  2 to  the  b bloody  city ! it  is  all  full  of 
lies  and  robbeiy ; the  prey  departeth  not ; 
2 The  noise  of  a whip,  and  the  noise  of  the 
rattling  of  the  wheels,  and  of  the  prancing 
horses,  and  of  the  jumping  chariots. 

3 The  horseman  lifteth  up  both  the  'bright 
sword  and  the  glittering  spear : and  there  is  a 
multitude  of  slain,  and  a great  number  of  car- 
casses ; and  there  is  none  end  of  their  corpses  ; 
they  stumble  upon  their  corpses : 

4 Because  of  the  multitude  of  the  whoredoms 
of  the  well-favoured  harlot,  the  mistress  of 
witchcrafts,  that  selleth  nations  through  her 
whoredoms,  and  families  through  her  witch- 
crafts. 

5 Behold,  I am  against  thee,  saith  the  Lord  of 
hosts ; and  I will  discover  thy  skirts  upon  thy 


A.  M.  cir. 

3291. 

E.  C.  cir. 
713. 


k or,  from 
the  (Lava 
that  she 
hath  been. 


1 or,  cause 
them  to 
turn. 


m or,  and 
their  infi- 
nite store. 


n Zep.2.13. 


a Eze.24.9. 


b city  of 
bloods. 


c fame  of 
the  sword, 
and  the 
lightning 
of  the 
spear. 


d NoAmon , 
or,  nour- 
ishing. 


e in  thy 
help. 


f Ps.  137.8,9. 

g Joel  3.3. 

h Je.25.17.. 
27. 

i Re.6.13. 
j Je.51.S0. 
k Ps.147.13. 
1 Joel  2.25. 


m or, 
spreads.  Ih 
himsd f. 


a Ps.76.6. 

o Eze.31.3, 
&c. 


face,  and  I will  show  the  nations  thy  naked- 
ness, and  the  kingdoms  thy  shame. 

6 And  I will  cast  abominable  filth  upon  thee 
and  make  thee  vile,  and  will  set  thee  as  a 
gazing-stock. 

7 And  it  shall  come  to  pass,  that  all  they  that 
look  upon  thee  shall  flee  from  thee,  and  say, 
Nineveh  is  laid  waste:  who  will  bemoan  hen 
whence  shall  I seek  comforters  for  thee  ? 

8 Art  thou  better  than  d populous  No,  that 
was  situate  among  the  rivers,  that  had  the 
waters  round  about  it,  whose  rampart  was  the 
sea,  and  her  wall  was  from  the  sea? 

9 Ethiopia  and  Egypt  were  her  strength,  and  ii 
wasinfinite ; Put  and  Lubim  were  e thy  helpers 

10  Yet  was  she  carried  away,  she  went  into 
captivity:  her  young  children  also  were  dashed 
f in  pieces  at  the  top  of  all  the  streets : and  they 
cast  lots  s for  her  honourable  men,  and  allhei 
great  men  were  bound  in  chains. 

11  Thou  also  shalt  be  h drunken:  thoushaltbe 
hid,  thou  also  shalt  seek  strength  because  o 1 
the  enemy.. 

12  All  thy  strong  holds  shall  he  like  fig  trees 
i with  the  first  ripe  figs  : if  they  be  shaken,  they 
shall  even  fall  into  the  mouth  of  the  eater. 

13  Behold,  thy  people  in  the  midst  of  thee  are 
J women:  the  gates  of  thy  land  shall  be  set 
wide  open  unto  thine  enemies : the  fire  shall 
devour  thy  kbars. 

14  Draw  thee  waters  for  the  siege,  fortify  thy 
strong  holds:  go  into  clay,  and  tread  the  mor- 
tar, make  strong  the  brick-kiln. 

15  There  shall  the  fire  devour  thee  ; the  sword 
shall  cut  thee  off,  it  shall  eat  thee  up  like  the 
’canker-worm : make  thyself  many  as  the  can- 
ker-worm, make  thyself  many  as  the  locusts. 

16  Thou  hast  multiplied  thy  merchants  above 
the  stars  of  heaven  : the  canker-worm  mspoil- 
eth,  and  fleeth  away. 

17  Thy  crowned  are  as  the  locusts,  and  thy 
captains  as  the  great  grasshoppers,  which 
camp  in  the  hedges  in  the  cold  day,  but  when 
the  sun  ariseth  they  flee  away,  and  their  place 
is  not  known  where  they  are. 

18  Thy  shepherds  n slumber,  O king  of  0 As- 


the  capture  of  the  place,  the  captivity,  lamentation,  and  flight 
of  the  inhabitants,  the  sacking  of  the  wealthy  city,  and  the 
consequent  desolation  and  terror,  are  all  described  in  the  true 
spirit  of  Hebrew  poetry,  with  many  pathetic,  vivid,  and  sublime 
images.” — Dr.  J.  Smith. 

In  verse  7,  Huzzab,  meaning  either  the  queen,  or  rather, 
Nineveh  herself,  is  represented  as  a great  princess,  led  captive 
with  her  attendants,  bewailing  her  and  their  own  condition, 
by  beating  their  breasts,  and  by  other  expressions  of  sorrow. 

Ver.  8.  Like  a post.— See  ch.  iii.  5. Stand,  &o.— ' This  is  exactly  the  cha- 

racter of  an  undisciplined  army,  calling  upon  others  to  stand,  and  running 
away  themselves. 

Ver.  9.  There  is  none  end  of  the  store— Diodorus  says  that  Arbaces  car- 
ried away  many  talents  of  gold  and  silver  to  Ecbatana.  the  royal  city  of  the 
Medes.  Bp.  Isewton. And  glory. — Newcome,  “ Glorious  store,”  con- 
necting this  with  the  preceding  term. Out  of  all  the  pleasant  furniture. 

—See  margin  ; which  may  include  both  furniture  and  drinking  vessels. 

Ver.  10.  She  is  empty— [ Nineveh  was  taken  and  utterly  ruined  by  Assuerus, 
or  Cyaxares,  king  of  Media,  and  Nabuchodonosor,  orNabopolassar,  king  of  Ba- 
bylon, B.  C.  606,  or  610.  Diodorus,  who,  with  others,  ascribes  the  lakingof  it 
to  Arbaces  the  Mede  and  Belesis  the  Babylonian,  says,  that  he  “ dispersed  the 
citizens  in  the  villages,  levelled  the  city  with  the  ground,  transfened  the  gold 
and  silver,  of  which  there  were  many  talents,  to  Ecbatana,  the  metropolis  of 

the  Medes  ; and  thus  subverted  the  empire  of  the  Assyrians.”] — Bagster. 

The  heart  melteth. — See  Is.  xiii.  7,  8. The  faces  of  them  all  gather  black- 

ness.— We  understand  this  figuratively,  as  an  expression  of  vexation  and 
disappointment ; but  compare  note  on  Joel  ii.  6. 

Ver.  11.  Dwelling  place  of  the  lions — Referring  to  the  fierce  character  of 
the  Ninevites.  The  curious  reader  may  see  in  Josephus  a paraphrase  of  the 
last  six  verses  of  this  chapter.  Antiq.  lib.  ix.  c.  11. 

Chap.  III.  Ver.  1.  Bloody  city. — See  margin  ; i.  e.  violence  and  murder. 
INineveh  ; the  threatenings  against  which,  says  Dr.  Adam  Clarke,  are  con- 
tinued in  a strain  of  invective,  astonishing  for  its  richness,  variety,  and  energy. 
One  may  hear  and  see  the  whip  crack,  the  horses  prancimg,  the  wheels  rumbling, 
the  chariots  bound-ng  after  the  galloping  steeds,  the  reflection  from  the  drawn 
and  highly  polished  swords,  and  the  hurled  spears,  like  flashes  of  lightning 
dazzling  the  eyes,  the  slain  lying  in  heaps,  and  horses  and  chariots  stumbling 
over  them  I ]— Bagster. 

Ver.  2.  The  noise  of  a lohip,  &c. — “These  first  three  verses  (says  Abp. 
Newcome)  are  a description  of  Nineveh,  as  it  was  in  the  time  of  the  prophet,” 

full  of  business  and  of  bustle,  of  luxury  and  crime. Jumping  (or  bounding) 

chariots. 

Ver.  3.  The  horseman  lifteth—  Newcome,  " mounteth." The  bright 

sword. — See  margin. 


Nineveh  is  then  compared  to  a vast  den,  and  her  inhabitants 
to  lions  and  lionesses,  strong  and  ferocious,  yet  devoted  tc 
death  and  to  destruction. 

Chap.  III.-  Ver.  1 — 19.  Nineveh’s  utter  destruction. — The 
Prophet  goes  on  to  denounce  a wo  against  Nineveh,  for  her 
perfidy  and  violence.  He  musters  up  before  our  eyes  the 
number  of  her  chariots  and  cavalry  ; points  to  her  burnishec 
arms,  and  to  the  great  and  unrelenting  slaughter  which  she 
spreads  around  her.  He  assigns  her  sins  n?  the  cause  of  hei 

Ver.  5.  I -will  discot  tr  thy  skirts. — Bp.  Lowth remarks,  that  it  was  ihe  bar 
barous  custom  of  anci  int  conquerors  to  strip  their  captives  (even  women)  na 
ked,  and  so  to  make  ft  travel.  . 

Ver.  S.  Populous  Ni  — That  is,  “No-Ammon.”  a city  of  Egypt.  See  Je 
xivii.  25,  and  note.  I Probably  Diospolis,  or  the  city  of  Jupiter,  who  was 
called  Amon  by  the  Egyptians,  and  the  same  witli  the  celebrated  Thebes  m 
Upper  Egypt,  situated  between  Memphis  and  Syene,  about  lat.  £j°  30  N ant 
long.  32°  30  E.  It  was  celebrated  for  its  hundred  gales  and  numerous  mhabi 
tants,  and  in  the  time  of  its  splendour  extended  23  miles.  I Bagster.  Siizt 
are  among  the  rivers— That  is,  the  channels  of  the  Nile  and  the  sea  ; all  large 
lakes  were  so  called,  as  Gennesnreth,  Sodom,  &c. 

Ver.  9.  Infinite. — Literally,  “ without  end.”  „ 

Ver.  10.  She  was  carried  away —Boolhroyd  (following  Fndeaux)  explains 

this  of  the  taking  of  No  by  Sennacherib,  ns  predicted  by  Isaiah,  ch.  xx.  4. 

Cast  lots.— It  was  common  to  cast  lots  in  dividing  the  captives. 

Ver.  11.  Thou  shalt  be  drunken— That  is,  “ with  the  cup  of  God’s  wrath.’ 
Boolhroyd.  [ Diodorus  relates,  that  while  the  Assyrian  army  were  feasting 
for  their  former  victories,  those  about  Arbaces  being  informed  of  their  negli 
gence  and  drunkenness,  fell  upon  them  unexpectedly,  slew  many,  and  drove 
the  rest  into  the  city.]— Bagster.  . . 

Ver.  12.  Like  Jig  trees— Their  fortresses  shall  tumble  to  pieces,  as  ripe  fig 
fali  from  the  tree  when  shaken.  See  Re.  vi.  13. 

Ver.  13.  Women — That  is,  weak  and  helpless. 

Ver.  14.  Tread  the  mortar—  This  is  said  to  be  the  practice  as  respect, 
bricks,  and  we  suppose  mortar,  to  the  present  day,  in  Persia  See  Orient.  Lit 

Ver.  16.  The  canker-worm  spoi/eth. — Margin.  “Spreadeth  himself  and  flietl 
away Boolhroyd,  “ As  locusts,  they  (the  merchants)  spread  themselves 
and  fly  around.”  . 

Ver.  17.  In  the  cold  day. — Heb.  “ In  the  day  of  cold  i.  e.  in  cold  weather. 

Ver.  18.  Thy  nobles. — See  margin. Dwell  in  the  dust. — Newcome,  " In 

sloth  i.  e.  all  the  tributary  princes  deserted  Nineveh,  and  were  inactive.— — 
[That  is,  the  rulers  and  tributary  princes,  who,  as  Herodotus  informs  us,  de- 
serted Nineveh  in  the  day  of  her  distress,  and  came  not  to  her  succour.  Dio- 
dorus also  says,  that  when  the  enemy  shut  up  the  king  in  the  city,  many  na- 
tions revolted  ; each  going  over  to  the  besiegers  for  the  sake  of  their  liberty 

967 


God’s  vengeance 


HABAKKUK. — CHAP.  I.  by  the  Chaldeans. 


syria  : thy  p nobles  shall  dwell  in  the  dust:  thy 
people  is  scattered  ’upon  the  mountains,  and 
no  man  gathereth  them. 

19  There  is  no  'healing  of  thy  bruise;  thy 


A.  M.  3291. 
B.  C.  713. 


lianl  one*. 
q lKi.22.1T 
r wrinkling. 
• He  18.2,3. 


wound  is  grievous:  all  that  hear  the  bruit  ot 
thee  shall  clap  the  hands  over  thee : for  upon 
whom  • hath  not  thy  wickedness  passed  con- 
tinually 1 


ignominious  and  unpitied  fall,  which  he  compares  to  the  dread- 
ful destruction  of  the  famous  city  of  No,  in  Egypt.  He  then 
describes  the  ease  with  which  ner  strong  holds  should  be 
taken,  and  pronounces  that  all  her  preparations,  her  numbers, 
opulence,  and  chieftains,  would  be  of  no  avail,  and  that  her 
tributaries  would  desert  her.  The  whole  concludes  with  in- 
troducing the  nations  she  had  oppressed,  as  exulting  with  joy 
at  her  destruction. 

By  comparing  Nahum  i.  8.  with  chap.  iii.  13,  it  appears  that 
Nineveh  was  to  owe  its  destruction  to  the  opposite  elements  of 
fire  and  water,  and  such  the  Pagan  author  just  cited  assures 

that  the  king  despatched  messengers  to  all  Iris  subjects,  requiring  power  from 
them  to  succour  him ; and  that  he  thought  himself  able  to  endure  the  siege, 
and  remained  in  expectation  of  armies  which  were  to  be  raised  throughout  his 


us  was  its  fate.  When  Nahum  uttered  his  prophecy,  Nineveh 
was  the  capital  of  the  greatest  empire  in  the  world,  being  abou' 
60  miles  in  circumference,  and  well  peopled.  See  Jonah  iii.  3 
What  probability  then  was  there  that  such  a city  should  evei 
be  so  totally  destroyed,  that  the  place  where  it  stood  shoulc 
not  be  known  ? Yet  Lucian,  who  was  a native  of  a neigh- 
bouring country,  and  flourished  in  the  second  century,  affirms, 
that  no  traces  of  Nineveh  remained,  even  then:  and  now,  its 
very  situation  is  disputed;  such  is  the  truth  and  exactness  ol 
the  divine  predictions.  (See  Bishop  Newton's  Diss.  ix.,  also 
concluding  remarks  on  Nahum.) 


empire,  relying  on  the  oracle  that  the  city  would  not  be  taken  till  the  river  be 
came  its  enemy.  Sec  on  ch.  ii.  6.1— J Bagster. 

Vcr.  19.  Bruit. — See  note  on  Jc.  x.  22. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  NAHUM. 


IThe  prophecy  of  Nahum  forms  a regular  and  perfect  poem.  The  exordium 
is  grand  anu  truly  majestic  ; the  preparations  for  the  destruction  of  Nineveh, 
and  the  description  of  its  downfall,  are  painted  in  the  most  vivod  colours,  and 
are  admirably  clear.  The  destruction  of  Nineveh  took  place  a little  more  than 
a century  afterwards  ; and  its  utter  desolation  is  unanimously  attested  both  by 
ancient  and  modern  writers.  “ But,”  as  Bp.  Newton  justly  observes,  “ what 
probability  was  there,  that  the  capital  of  a great  kingdom,  a city  which  was 
sixty  miles  in  compass,  a city  which  contained  so  many  thousand  inhabitants, 

should  be  totally  destroyed?  And  yet  so  totally  was  it  destroyed,  that 

the  place  is  hardly  known  where  it  was  situated.  We  have  seen  that  it  was 
taken  and  destroyed  by  the  Modes  and  Bubylonians ; and  what  we  may  sup- 
pose helped  to  complete  its  ruin  and  devastation  was  Nebuchadnezzar’s  soon 
afterwards  enlarging  and  beautifying  Babylon.  From  that  time  no  mention  is 
made  of  N ineven  by  any  of  the  sacred  writers  ; and  the  most  ancient  of  the 
heathen  authors,  who  have  occasion  to  say  any  thing  about  it,  speak  of  it  as  a 
city  that  was  once  great  and  nourishing,  but  now  destroyed  and  desolate. 
Great  as  it  was  formerly,  so  little  of  it  was  remaining,  that  authors  are  not 
agreed  even  about  its  situation  ....  There  is  at  this  time  a city  called  Mosul, 
situated  upon  the  western  side  of  the  river  Tigris,  and  on  the  opposite  eastern 
shore  are  ruins  of  a great  extent,  which  are  said  to  be  the  ruins  of  Nineveh 
....  But  it  is  more  than  probable,  that  these  ruins  are  the  remains  of  the  Per- 
sian Nineveh,  and  not  ol  the  Assyrian.  Even  the  ruins  of  old  Nineveh  have 


been,  as  1 may  say,  long  ago  mined  and  destroyed,  Such  an  ‘ utter  end’  hath 
been  made  of  it  ; and  such  is  the  truth  of  the  Divine  predictions  l This  per- 
haps may  strike  us  the  more  strongly,  by  supposing  only  a parallel  instance. 
Let  us  then  suppose,  that  a person  should  come  in  the  name  of  a prophet, 
preaching  repentance  lathe  people  of  this  nation,  or  otherwise  denouncing  the 

destruction  of  the  largest  city  within  a few  years 1 presume  we  should  look 

upon  such  a prophet  as  a madman,  and  show  no  farther  attention  to  his  mes- 
sage than  to  deride  and  despise  it ; and  yet  such  an  event  would  not  be  more 
strange  and  incredible  than  the  destruction  and  devastation  of  Nineveh.  For 
Nineveh  was  much  the  larger,  and  much  the  stronger,  and  older  city  of  tho 
two : and  the  Assyrian  empire  had  subsisted  and  flourished  more  ages  than 
any  form  of  government  in  this  country  ; so  that  you  cannot  object  the  insta- 
bility of  the  eastern  monarchies  in  this  case.  Let  us  then suppose  again, 

that  things  should  succeed  according  to  the  prediction  ; the  floods  should  arise, 
and  the  enemy  should  come,  the  city  should  be  overflown  and  broken  down,  be 
taken  and  pillaged,  and  destroyed  so  totally,  that  even  the  learned  could  not 
agree  about  where  it  was  situated.  What  would  be  said  or  thought  in  such  a 
case  ? Whoever  of  posterity  should  read  and  compare  the  prophecy  and  event 
together,  must  they  not  by  such  an  illustrious  instance  be  thoroughly  convinced 
of  the  providence  of  God;  and  of  the  truth  of  his  prophet,  and  be  ready  to  ac- 
knowledge. ' Verily  this  is  the  word  that  the  Lord  hath  spoken,  verily  there 
is  a God  who  judgeth  the  earth  V ”]— Bagster. 


THE  BOOK  OF  HABAKKUK, 


I Of  the  prophet  Habakkuk  we  have  no  certain  information  ; but  it  is  pro- 
bable, as  Epiph.j  nius  and  Dorotheus  assert,  that  be  was  of  the  tribe  of  Si- 
meon, and  a native  jf  Bethzacar.  It  is  evident  that  he  prophesied  in  Judea 
before  the  captivity,  and  orobably,  as  Abp.  Usher  supposes,  in  the  reign  of 
Jehoiakim,  being  contc.-;  porary  with  Jeremiah.  His  genuine  writings  are 
comprised  in  the  three  chapters  of  which  this  book  consists  ; in  which  the  pro- 
phet, indignantly  complaining  of  the  growth  of  iniquity  among  the  Jews,  God 
is  introduced  as  denouncing  his  vengeance  to  be  inflicted  upon  them  by  the 
Chaldeans;  then,  making  a sudden  transition,  he  humbly  expostulates  with 


God  for  punishing  them  by  the  instrumentality  of  the  Chaldeans  ; in  answer 
to  which  complaint,  God  shows  the  certainty  of  the  vision,  and  denounces  the 
destruction  of  the  Babylonian  empire,  with  the  judgments  to  be  inflicted  upon 
the  Chaldeans  for  their  ambition,  cruelty,  treachery,  and  idolatry  : the  prophet 
then  implores  God  to  hasten  the  deliverance  of  his  people,  recounting  the  won- 
derful deliverances  which  God  had  vouchsafed  to  his  people,  in  conducting  them 
through  the  wilderness,  and  giving  them  possession  of  the  promised  land  ; and, 
deeply  affected  with  the  approaching  judgments,  he  yet  resolves  to  rejoice  in  the 
mercy  and  goodness  of  God  when  all  other  comforts  failed.]— Bagster. 


CHAPTER  I. 

I Unto  Habakkuk,  complaining  of  the  iniquity  of  the  land,  5 is  showed  the  fearful 
veneeance  by  the  Chaldeans.  12  He  cornplaineih  that  vengeance  should  be  executed 
by  them  who  are  far  worse. 

THE  burden  which  Habakkuk  the  prophet 
did  see. 

2  O Lord,  how  longshall  I cry,  and  thou  1 wilt 
not  hear  ! even  cry  out  unto  thee  of  violence, 
and  thou  wilt  not  save! 

3  Why  dost  thou  show  me  iniquity,  and  cause 
me  to  behold  grievance  ? for  spoiling  and  vio- 
lence are  before  me : and  there  are  that  raise 
up  strife  and  contention. 

4  Therefore  thelawis  slacked,  and  judgment 
doth  never  go  forth  : for  the  wicked  doth  com- 
pass about  the  righteous;  therefore  b wrong 
judgment  proceedeth. 

5  IT  Behold  ye  among  the  heathen,  and  regard, 
and  wonder  marvellously:  for  c / will  work  a 
work  in  your  days,  which  ye  will  not  believe, 
though  it  be  told  you. 

Chap.  I.  Ver.  1—17.  The  judgments  of  God  on  the  Chal- 
deans—The  Prophet,  contemplating  with  a virtuous  indigna- 
tion  the  rapid  progress  of  vice  and  impiety  among  his  country- 

Chap.  I.  Ver.  4.  The  law  is  slacked— That  is,  relaxed  or  neglected. Doth 

compass  about.— More  accurately.  “ doth  circumvent.” 

Ver.  5.  Behold  ye  among  the  heathen. — For  St.  Paul’s  quotation  of  this  pas- 
sage, see  Ac.  in.  41.  But  for  " the  heathen”  (Heb.  “ nations,”)  theLXX.  read, 
as  quoted  by  St.  Paul,  ye  despisers,”  with  the  difference  of  one  letter  only, 
as  suggested  by  Houbigant.  So  also  the  Arabic  and  Svriac. Wonder  mar- 
vellously— That  is,  exceedingly. 

Ver.  6.  JIasty. —New come,  "Swift.” 

Ver.  8.  Horses  are  swifter. — [The  Chaldean  cavalry  were  proverbial  for 
swiftness,  courage,  and  cruelty.  Oppian,  speaking  of  the  horses  bred  about 
the  Euphrates,  says,  “They  are  by  nature  war  horses,  and  so  intrepid  that 
neither  the  sight  nor  the  roaring  of  the  lion  appals  them  ; and,  besides,  are 
astonishingly  fleet.”  The  leopard , of  all  quadrupeds,  is  allowed  to  be  the 
swiftest : they  are  frequently  used  for  hunting,  and  seize  their  prey  with  sur- 
968 


6 For,  lo,  I raise  up  the  d Chaldeans,  that  bit- 
ter and  hasty  nation,  which  shall  march  through 
the  e breadth  of  the  land,  to  possess  the  dwell- 
ing places  that  are  not  theirs. 

7 They  are  terrible  and  dreadful : f their  judg- 
ment and  their  dignity  shall  proceed  of  them- 
selves. 

8 Their  horses  also  are  swifter  than  the  leo- 
pards, and  are  more  e fierce  than  the  evening 
wolves : and  their  horsemen  shall  spread  them 
selves,  and  their  horsemen  shall  come  from 
far;  they  shall  fly  as  the  eagle  that  hasteth 
to  eat. 

9 They  shall  come  all  for  violence:  h their 
faces  shall  sup  up  as  the  east  wind,  and  they 
shall  gather  the  captivity  as  the  sand. 

10  And  they  shall  scoff  at  the  kings,  and  the 
princes  shall  be  a scorn  unto  them  : they  shall 
deride  every  strong  hold  ; for  they  shall  heap 
dust,  and  take  it. 

men,  reproaches,  as  it  were,  the  Almighty,  for  suffering  such  a 
state  of  things  to  prevail,  and  then  suddenly  bursts  forth  in  a 
divine  oracle,  and  threatens  them  with  judgments,  not  only 

prising  agility.] — Bagster. Spread  themselves — That  is,  to  ravage  and  de- 
stroy, like  the  modem  Tartars.  So  Harmer.  But  the  late  Mr.  Taylor,  re- 
marking that  the  Hebrew  (Parash)  is  here  used  both  for  horses  and  horsemen 
(see  Gesenius,)  applies  the  term  in  both  places  to  the  former,  as  being,  in  the 
first  place,  a technical  term,  implying  the  ground  they  cover;  and,  in  the  se- 
cond place,  to  their  being  a foreign  breed,  " from  afar,”  perhaps  Egyptian 
See  Taylor's  Expos.  Index. 

Ver.  9.  Their  facts  shall  sup  up.— See  margin.  So  Peters,  Netocome,  &c. 
The  meaning  appears  to  us  to  be,  that  as  the  east  wind  blasts  and  destroys 
every  thin**  within  its  reach,  so  these  Chaldeans  should  gather  up  every  tiring 

within  their  reach,  as  is  said,  ver.  15. Their  faces,  according  to  the  Hebrew 

idiom,  means,  their  presence  ; which  agrees  with  the  clause  following ; gather 
the  captivity,  i.  e.  the  captives.  . 

Ver.  10.  They  shall  heap  dust  (or  earth)  and  take  it.—' The  Chaldee  explain! 


A.  M.  cir. 
3404. 

B.  C.  cir. 
600. 

a La.3.8. 
b or,  wrest- 
ed. 

c Is.29.14. 


d Fulfilled, 
2Ch36.6. 
e breadths. 
f or,  from 
them  shall 
proceed 
the  judg- 
ment of 
these, and 
captivity 
of  these, 
g sharp. 
n or,  the 
supping 
of  their 

their 
fares 
shall  look 
toward 
the  east, 
Heb.  the 
opposi- 
tion of 
their 
faces  to- 
ward the 
east. 


Habakkuk's  complain4..  HABAKKUK. — CHAP.  II.  Judgment  upon  the  Chaldeans. 


11  Then  shall  his  mind  change,  and  he  shall 
pass  over,  and  offend,  imputing  this  his  power 
unto  his  god. 

12  T[  Art  thou  not  from  everlasting,  O Lord 
my  God,  my  Holy  One  ? we  shall  not  die.  O 
Lord,  thou  hast  ordained  them  for  judgment; 
and,  O mighty  ■ God,  thou  hast  3 established 
them  for  correction. 

13  Thou  artof  purer  eyes  tnan  to  behold  evil, 
and  canst  not  look  on  k iniquity  : wherefore 
lookest  thou  upon  them  that  deal  treache- 
rously, and  holdest  thy  tongue  when  the  wicked 
devoureth  the  man  that  is  more  righteous  than 
he  ? 

14  And  makest  men  as  the  fishes  of  the  sea,  as 
the  i creeping  things,  that  have  no  ruler  over 
them  1 

15  They  take  up  all  of  them  with  the  angle, 
they  catch  them  in  their  net,  and  gather  them 
in  their  ra  drag  : therefore  they  rejoice  and  are 
glad. 

16  Therefore  " they  sacrifice  unto  their  net, 
and  burn  incense  unto  their  drag;  because  by 
them  their  portion  is  fat,  and  their  meat n plen- 
teous. 

17  Shall  they  therefore  empty  their  net,  and 
not  spare  continually  to  slay  the  nations  1 

CHAPTER  II. 

) Unto  Habakkuk,  waiting  for  an  answer,  is  showed  that  Ire  ranst  wait  by  faith.  5 The 

judgment  upon  the  Chaldean  for  insatiableness,  9 for  covetousness,  12  for  cruelly, 

15  lor  drunkenness,  18  and  for  idolatry. 

I WILL  stand  upon  my  watch,  and  set  me 
upon  the  a tower,  and  b will  watch  to  see 
what  he  will  say  c unto  me,  and  what  I shall 
answer  d when  I am  reproved. 

2 H And  the  Lord  answered  me,  and  said, 
Write  the  vision,  and  make  it  plain  upon  tables, 
that  he  may  run  that  readeth  it. 

3 For  the  vision  is  yet  for  an  appointed  time, 
but  at  the  end  it  shall  speak,  and  not  lie : though 


A.  M.  cir. 
3404. 

B.  C.  cir. 
600. 


i rock. 

j founded. 

k or,  griev- 
ance. 

1 moving. 

m or,  Jlue 
net 

n Is.  10. 13. 
15. 


o fat}  err , 
dainty. 

a fenced 
'place. 

b Ps.85.8. 


« or,  in  me. 

d upon  my 
reproof, 
or,  argu- 
ing, or, 
when  I 


f or,  How 
much 
more.  . 

g or ,Ho,he. 

h Is.  33.1. 

i bloods. 

j or,  gain- 
elh  an  evil 
gain. 


k palm  of 
the  hand. 


m or,  wit- 
ness 
against. 


n bloods, 
o or, in  vain 


it  tarry,  wait  for  it ; because  it  will  surely 
come,  it  will  not  tarry. 

4 Behold,  his  soul  which  is  lifted  up  is  not  up- 
right in  him:  but  'the  just  shall  live  by  his 
faith. 

5 Tf  r Yea  also,  because  he  transgresseth  by 
wine,  he  is  a proud  man,  neither  keepeth  at 
home,  who  enlargeth  his  desire  as  hell,  and  is 
as  death,  and  cannot  be  satisfied,  but  gather- 
eth  unto  him  all  nations,  and  heapeth  unto  him 
all  people : 

6 Shall  not  all  these  take  up  a parable  against 
him,  and  a taunting  proverb  against  him,  and 
say,  s Wo  to  him  that  increased:  that  which  is 
not  his ! how  long  ? and  to  him  that  ladeth 
himself  with  thick  clay  ! 

7 Shall  they  not  rise  up  suddenly  that  shad  bite 
thee,  arrd  awake  that  shall  vex  thee,  and  thou 
shalt  be  for  booties  unto  them  ? 

8 Because  51  thou  hast  spoiled  many  nations, 
all  the  remnant  of  the  people  shall  spoil  thee; 
because  of  men’s  > blood,  and  for  the  violence 
of  the  land,  of  the  city,  and  of  all  that  dwell 
therein. 

9 fWo  to  him  that  i coveteth  an  evil  covet- 
ousness to  his  house,  that  he  may  set  his  nest  on 
high,  that  he  maybe  delivered  from  the k power 
of  evil ! 

10  Thou  hast  consulted  shame  to  thy  house 
by  cutting  off  many  people,  and  hast  sinned 
against  thy  soul. 

11  For  the  stone  shall  cry  out  of  the  wall,  and 
the  i beam  out  of  the  timber  shall  m answer  it. 

12  If  Wo  to  him  that  buildeth  a town  with 
n blood,  and  establisheth  a city  by  iniquity  ! 

13  Behold,  is  it  not  of  the  Lord  of  hosts  that 
the  people  shall  labour  in  the  very  fire,  and 
the  people  shall  weary  themselves  0 for  very 
vanity  ? 


alarming,  but  incredible,  to  be  inflicted  by  the  agency  of  the 
Chaldeans,  who  should  themselves  be  afterwards  visited  for 
their  idolatry  and  other  sins. 

The  Prophet  closes  with  an  animated  appeal  to  the  Almighty 
against  the  Chaldean  conquerors,  as  attributing  to  themselves 
all  the  glory  of  their  achievements,  and  as  themselves  guilty  of 
the  very  sins  they  were  employed  to  correct  in  others. 

Chap.  II.  Ver.  1 — 20.  The  necessity  of  faith  and  patience. 
— A Prophet  is  a spiritual  watchman,  and  one  part  of  his  duty 
is,  to  wait  for  divine  communications.  So  did  Isaiah,  (chap, 
xxi.  8.)  and  so  Habakkuk  in  the  chapter  now  before  us. 
Having  appealed  to  the  divine  Being  in  behalf  of  his  country, 
he  expects,  and  speedily  receives,  an  answer,  in  a prophetic- 
vision,  which  he  is  ordered  to  record.  At  the  same  time  he  is 
guarded  against  expecting  an  immediate  fulfilment  of  the 
whole  by  being  told  that  the  vision  was  for  an  appointed  time ; 
but  he  is  encouraged  to  wait,  by  an  assurance  that  it  shall  be 
punctually  fulfilled  whenever  that  time  shall  come. 

Bishop  Chandler,  however,  considers  this  as  a direct  pro- 
phecy of  Messiah,  who  is  elsewhere  described  as  “He  that 
should  come,”  (Mat.  ix.  3,)  and  whose  time  of  coming,  both 
first  and  second,  is  designated  “the  end,  the  latter  days.”  &c. 


this  of  raising  mounds  of  earth,  as  was  the  practice  of  those  times,  by  which 
they  might  scale  and  attack  the  walls. 

Ver.  11.  Then  shall  his  (or  their)  mind  change— That  is,  corrupted  by  their 
extraordinary  successes,  they  will  attribute  all  to  themselves,  or  to  their  idols, 
and  thus  becoming  guilty,  call  down  punishment  on  themselves. 

Ver.  12.  O mighty  God. — See  De.  xxxii.  4.  Boothroyd,  “ Thou  hast  founded 
them  (as)  a rock  for  correction  Newcome , “ to  correct  us.” 

Ver.  13.  Canst  not  look— That  is,  with  pleasure,  or  endurance  ; hence  it  fol- 
lows, Wherefore  lookest  thou upon  them.  . . . arid  holdest  thy  tongue— New- 
come,  “ Art  silent,”  &c.  , , 

Ver.  14.  And  makest  men— That  is,  why  dost  thou  suiter  thy  people  to  be 
taken,  and  swallowed  up  by  them,  as  if  they  were  fishes,  &c. 

Ver.  16.  Their  drag— A.  part  of  their  fishing  tackle  ; the  meaning  is,  they  attri- 
bute every  thing  to  their  own  merits,  or  their  idols. [They  ascribed  their  vic- 

tory to  their  sword  and  armour,  which  they  worshipped  instead  of  God.  So 
King  Mezentius,  one  of  the  worst  characters  in  the  iEneid  of  Virgil , is  repre- 
sented as  invoking  his  own  right  hand,  and  his  spear,  in  battle.]— Bagster. 
Ward  (the  Missionary)  says,  The  Hindoos  annually  worship  the  implements 
of  -;heir  trade.” 

Chap.  II.  Ver.  1.  When  I am  reproved — That  i3,  in  case  what  I deliver 
should  be  disputed  -.  but  most  of  the  ancient  versions  and  modern  critics  read, 
“What  he  (the  Lord)  would  reply  to  my  arguing  referring  to  the  close  of  the 
preceding  chapter.  So  Boothroyd;  but  Newcome  hesitates. 

Ver.  2.  Upon  tables—  Or  tablets,  which  were  commonly  hung  up  in  public 

places,  (like  our  placards,)  being  written  in  large  and  bold  characters. That 

he.  may  run  that  readeth - -That  is,  so  legible  that  it  may  be  read  while  run- 
ning. 

VeT.  3.  It  shall  speak  and  nol  lie— That  is,  not  deceive,  but  surely  be  ful- 
filled at  the  appointed  time ; but  Bishop  Chandler  renders  this  by  a personal 
122 


(See  Deut.  viii.  19,  23 ; xii.  4,  &c .)  Of  him  also  it  might  be 
justly  said,  “He  shall  break  forth  as  the  morning,”  and  not 
disappoint  the  expectation  of  those  who  “ waited  for  the  sal- 
vation of  Israel.”  It  is  therefore  added,  “ though  he  tarry, 
wait  for  him  because  he  will  surely  come.”  He  will  not  be 
behind  the  appointed  period.  But  what  connexion  shall  we 
trace  between  the  passage  so  explained  and  the  verse  follow- 
ing? The  inspired  author  of  the  Epistle  to  the  Hebrews  will 
perhaps  give  us  a clue  to  this.  The  humble  believer  (and  there 
are  no  tm-humbled  believers)  is  upright  and  righteous  before 
God,  and  bv  his  faith,  lives  and  triumphs;  but  the  proud  man, 
(whose  soul  is  lifted  up,)  he  falls  back,  or  withdraws  in  the 
hour  of  trial ; apostatizes,  and  is  lost.  If  we  apply  this  to  the 
particular  circumstances  of  either  Christ’s  first  or  second 
coming,  it  will  harmonize  with  this  connexion.  Doubtless 
many  infidels  have  said  concerning  both,  “Where  is  the  pro- 
mise of  his  coming?”  (2  Peter  iii.  4.)  and  from  the  apparent 
delay  of  his  incarnation,  in  the  first  instance,  and  in  the  next, 
from  a like  apparent  delay  in  his  second  coming,  have  renoun- 
ced their  profession,  and  denied  the  faith. 

What  relation  this  passage  has  to  the  fall  of  the  Chaldeans, 
is  not  so  easy  to  ascertain.  The  coming  of  Messiah  was  so 


pronoun,  He,  as  the  Hebrew  certainly  will  bear;  and  so  is  the  text  rendered 
by  the  Author  of  the  Epistle  to  the  Hebrews,  chap.  x.  37.  instead  of*  It  shall 
speak,”  he  reads,  “ He  shall  break  forth,”  alluding  to  the  breaking  of  the  day 
as  the  Hebrew  verb  is  used.  Cant.  ii.  17  ; iv.  6. Though  it  tarry.— Chand- 

ler, “ Thouah  he  tarry,  wait  for  him  ; he  will  not  go  beyond,  (or  be  after,) 
namely,  the 'appointed  time.”  The  Hebrew  word  here  used  is  totally  distinct 
from  that  rendered  tarry  in  the  preceding  member  of  the  verse. 

Ver.  4.  His  soul  which  is  lifted  up,  is  not  upright—  This,  as  a genera, 
proposition,  is  incontrovertible,  “ the  Lord  abhorretb  the  proud.”  Prov.  xvi.  5 
Ver.  5.  Ye  also— Newcome,  “ Moreover;”  Boothroyd.  “ Truly.” 

Ver.  9.  Power  of  evil.— See  margin.  The  grasp  of  evil. 

Ver.  10.  Thou  hast  consulted— Boothroyd,  “ Devised”  shame. Sinned 

against  thy  soul— That  is,  rendered  thyself  guilty. 

Ver.  11.  For  the  stone  ....  and  the  beam—  The  ancients  used  to  lay 
beams  of  timber  in  their  stone  walls,  to  bind  them.  Juvenal  (the  Roman 
poet)  has  a passage  which  well  illustrates  this  : 

u Should  trembling  slaves  not  dare  to  squeak. 

Beasts,  dogs,  and  posts,  and  marble  walls  will  speak.”— Sat.  xi. 
Ver.  12.  Wo  to  him.,  &c.— I The  celebrated  and  costly  buildings  of  Babylon 
had  been  erected  by  the  spoils  of  conquered  nations,  and  by  the  Wood  of  mul- 
titudes ; and,  in  the  righteous  judgment  of  God,  the  royal  family  would  sooc 
be  ruined,  the  seat  of  empire  removed,  and  the  city  itself  finally  destroyed. 
Houses  built,  and  fortunes  made  by  such  iniquitous  means,  in  most  cases  be- 
come as  chaff  before  the  whirlwind  of  God’s  indignation. 

Hark  I he  answers.  Wild  tornadoes, 

Strewing  yonder  seas  with  wrecks, 

Wasting  towns,  plantations,  meadows, 

Are  the  voice  with  which  he  speaks.” — Cotaper 
»Ter.  13.  Labour  in  the  fire— See  Jer.  li.  58. 


969 


Habakkuk,  in  his  prayer,  HABAKKUK. — CHAP.  III.  trembleth  at  God’s  majesty. 


14  For  the  earth  shall  be  filled  p with  the  know- 
ledge of  the  glory  of  the  Loro,  as  the  waters 
cover  the  sea. 

15HWo  unto  him  that  giveth  his  neighbour 
drink,  that  puttest  thy  bottle  to  him,  and  makest 
him  drunken  also,  that  thou  mayest  look  on 
their  nakedness  ! 

16  Thou  art  filled  " with  shame  r for  glory: 
drink  thou  also,  and  let  thy  foreskin  be  unco- 
vered : the  cup  ■ of  the  Lord’s  right  hand  shall 
beturned  unto  thee, andshamefulspewingsAaW 
be  on  thy  glory. 

17  For  the  violence  of  Lebanon  shall  cover 
thee,  and  the  spoil  of  beasts,  which  made  them 
afraid,  because  of  men’s  blood,  and  for  the 
violence  of  the  land,  of  the  city,  and  of  all 
that  dwell  therein. 

18  T[  What  profiteth  the  graven  image  that 
the  maker  thereof  hath  graven  it ; the  molten 
image,  and  a teacher  of  lies,  that  the  ‘maker 
of  his  work  trusteth  therein,  to  make  dumb 
idols  ? 

19  Wo  unto  him  that  saith  to  the  wood, 
Awake;  to  the  dumb  stone,  Arise,  it  shall 
teach  ! Behold,  it  is  laid  over  with  gold  and 
silver,  and  there  is  no  breath  at  all  in  the  midst 
of  it. 

20  But  the  Lord  is  in  his  holy  u temple  : v let 
all  the  earth  keep  silence  before  him. 

CHAPTER  III. 

1 Ilabukkak  in  his  prayer  trembleth  at  God’s  majesty.  17  The  confidence  of  his  faith. 

APRAYEPv.  of  Habakkuk  the  prophet 
a upon  Shigionoth. 

2  O Lord,  I have  heard  thy  b speech,  and  was 
afraid:  O Lord,  c revive  d thy  work  in  the 

midst  of  the  years,  in  the  midst  of  the  years 
make  known  ; in  wrath  remember  mercy. 

3  TT  God  came  from  e Teman,  and  the  Holy 
One  from  mount  Paran.  Selah.  His  glory 


A.  M.  cir. 
3404. 

A.  D.  cir. 
600. 


p or,  by 
knotring 
the. 

q or,  more 
with 
shame 
than  with. 
r Ph.9.19. 
s Je.25.27.. 
29. 

t fashioner 
of  his 
fashion. 
u Pa.  11.4. 
v or,  be  si- 
lent all 
the  earth, 
a or,  ac- 
cording 
to  varia- 
ble songs , 
or,  tunes , 
called  in 
Hebrew, 
Shigio- 
noth. 

b reporter, 
hearing. 
c or,  pre- 
serve 
alive. 
d Jn.10.10. 
e or,  the 
south. 


f or,  bright 
beams  out 
of  his  side, 
g or,  dis- 
eases. 

Dc.32.24. 
h Mi. 5.2. 
i or,  Ethio- 
pia. 

J or.  under 
aj/liclion , 
or, vanity. 
k or,  were. 

1 or,  the 
rivers  of 
the  earth. 
m Jos.  10. 12. 
13. 

n or,  thine 
arrows 
walked  in 
the  light. 
o I’s.110.6. 
p making 
naked. 


covered  the  heavens,  and  the  earth  was  fill!  of 
his  praise. 

4 And  his  brightness  was  as  the  light  ; he 
had  f horns  coming  out  of  his  hand : and  there 
was  the  hiding  of  his  power. 

5 Before  him  went  the  pestilence,  and  burn- 
ing e coals  went  forth  at  his  feet. 

6 He  stood,  and  measured  the  earth  : he  be 
held,  and  drove  asunder  the  nations  ; and  the 
everlasting  mountains  were  scattered,  the  per- 
petual hills  did  bow:  his  ways  h are  ever- 
lasting. 

7 I saw  the  tents  of  i Cushan  ) in  affliction: 
and  the  curtains  of  the  land  of  Midian  did 
tremble. 

8 Was  the  Lord  displeased  against  the  rivers? 
was  thine  anger  against  the  rivers  ? was  thy 
wrath  against  the  sea,  that  thou  didst  ride 
upon  thy  horses  and  thy  chariots  k of  sal- 
vation ? 

9 Thy  bow  was  made  quite  naked,  according 
to  the  oaths  of  the  tribes,  even  thy  word.  Se- 
lah. Thou  didst  cleave  > the  earth  with  rivers. 

10  The  mountains  saw  thee,  and  they  trem- 
bled : the  overflowing  of  the  water  passed  by  : 
the  deep  uttered  his  voice,  and  lifted  up  his 
hands  on  high. 

11  The  m sun  and  moon  stood  still  in  their 
habitation : n at  the  light  of  thine  arrows  they 
went,  and  at  the  shining  of  thy  glittering 
spear. 

12  Thou  didst  march  through  the  land  in  in- 
dignation, thou  didst  thresh  the  heathen  in 
anger. 

13  Thou  wentest  forth  for  the  salvation  ot 
thy  people,  even  for  salvation  with  thine  anoint- 
ed ; thou  woundedst  the  head  0 out  of  the 
house  of  the  wicked,  by  p discovering  the  foun 
dation  unto  the  neck.  Selah. 


important  a part  of  the  Old  Testament  predictions,  that  it 
seems,  in  many  cases,  abruptly  introduced,  and  with  but  a 
remote  connexion  to  the  subject  immediately  in  hand.  The 
5th  verse  evidently  refers  to  Nebuchadnezzar,  who  is  brought 
in  as  a contrast  to  the  humble  believer  in  the  preceding  verses. 
The  particle  which  introduces  this  verse,  is  very  general  and 
indefinite  ; we  should  render  it,  “ But  truly,  he  that  transgress- 
eth  through  wine;  a proud  man,  and  one  who  is  never  quiet; 
whose  avarice  and  ambition  are  as  insatiable  as  death  and  the 
grave  ; who  grasps  at  the  possession  of  all  countries,  and  at  the 
subjugation  of  the  world  ; shall  not  all  the  people  whom  he 
has  subdued  take  up  a parable  against  him,  saying,  Wo  to  him 
that  increaseth  what  is  not  his!  How  long  will  Tie  lade  him- 
self with  thick  clay  ?”  &c.  Such  we  take  to  be  the  general 
meaning  of  this  passage,  and  such  was  the  character  of  the 
Chaldean  monarch,  who  was  himself,  in  his  turn,  to  be  sub- 
dued, reproached,  insulted,  and  subjugated,  partly  in  his  own 
person,  and  partly  in  his  immediate  successors.  The  rest  of 
the  chapter  goes  on  with  exposing  the  other  parts  of  this  cha- 
racter, as  a perfect  contrast  to  the  humble  and  pious  believer 
in  the  true  God  and  his  Messiah. 

Chap.  III.  Ver.  1 — 19.  An  Ode  of  prayer  and  praise. — “The 
Prophet  having  seen  the  calamities  which  were  to  be  brought 
on  his  country  bv  die  ministry  of  the  Chaldeans,  and  the  pu- 
nishments which  awaited  the  Chaldeans  themselves,  partly 
struck  with  terror,  and  partly  revived  with  hope  and  confi- 
dence in  the  divine  mercy,  beseeches  God  to  hasten  the  re- 
demption of  his  people.  Such  a petition  would  naturally  lead 
his  thoughts  to  the  astonishing  deliverance  which  God  vouch- 
safed to  the  same  people  of  old  ; and  the  inference  from  it  was 
obvious,  that  he  could,  with  the  same  ease,  deliver  their  pos- 

Vei.  M.  The  earth  shall  he  filled.  &.z. — This  may  refer  primarily  to  the 
spread  of  the  knowledge  of  the  true  God  upon  Nebuchadnezzar's  conversion. 
Dan.  iv.  34—37.  Compare  Isa.  xi.  9. 

Ver.  17.  Violence  of  Lebanon,  Are.— In  felling  its  trees,  in  stripping  it  of 
catlle,  and  perhaps  of  wild  beasts,  for  show,  and  for  skins. 

Ver.  IS.  The  maker  of  his  work. — See  margin.  The  idol  maker. 

Ch  vp.  III.  Ver.  1.  Shigionoth — See  note  on  the  title  of  Ps.  vii.  Neiccome 
agrees  with  those  who  take  this  for  a musical  instrument  of  great  compass  ; 
but  we  know  nothing  of  any  such  instrument ; and  had  this  referred  to  an  in- 
strument, it  would  doubtless  have  been  connected  with  lhe  last  verse.  We 
are  satisfied  that  the  sense  given  to  the  term  in  the  above  note,  is  just ; 
namely,  that  of  elegy,  a grave  ami  solemn  poem. 

Ver.  2.  O Lord,  I have  heard—  Heb.  “ Hearing,  I have  heard  (and)  feared.’1 
Make  known— That  is,  “ make  (thyself)  known.”  Bishop  Lowth  ex- 
plains " in  tiie  midst  of  the  years,”  to  mean,  “ within  a fixed  time  i.  e.  the 
time  predicted. 

Ver.  3.  God  came  from  Teman.—' The  same  able  critic  considers  this  as  a 
tuaden  burst  of  poetic  ardour,  referring  back  to  God’s  wonderful  appearances 
on  the  behalf  of  Israel.  See  Deut.  xxxiii.  1.  &c.  and  exposition.  Teman  was 
970 


ferity  now.  But  hurried  on  by  the  fire  and  impetuosity  of  his 
spirit,  he  disdains  to  wait  the  process  of  connecting  these  ideas, 
and  bounds  at  once  into  the  midst  of  his  subject : “ God  came 
from  Teman,”  &c.  He  goes  on  to  describe  the  majesty  and 
might  which  God  displayed  in  conducting  his  people  to  the 
land  of  promise;  selecting  the  most  remarkable  circumstan- 
ces, and  clothing  them  in  the  most  lofty  language.  As  he  goes 
along,  his  fancy  becomes  more  glowing,  till  at  length  he  is 
transported  to  the  scene  of  action,  and  becomes  an  eye-witness 
of  the  wonders  he  describes : “ I beheld  the  tents  of  Cushan 
in  affliction.”  After  having  touched  on  the  principal  circum- 
stances of  that  deliverance  which  ho  celebrates,  he  returns  to 
what  passed  before  them  in  Egypt,  his  enthusiasm  having  led 
him  to  begin  in  lhe  midst  of  his  subject ; and  at  last  he  ends 
the  hymn  as  he  began  it,  with  expressing  his  awe  of  the  divine 
judgments,  and  his  firm  trust  in  the  mercy  and  goodness  of 
Goa  while  under  them ; and  that  in  terms  of  such  singular 
beauty,  elegance,  and  sublimity,  as  to  form  a very  proper  con- 
clusion to  this  admirable  piece  of  divine  composition.  It  would 
seem,  from  the  title,  and  from  the  note  annexed  to  the  end, 
that  it  was  set  to  music,  and  sung  in  the  service  of  the  temple.” 
— Dr.  J.  Smith. 

This  last  idea  receives  confirmation  from  the  repeated  use 
of  the  term  Selah  in  this  Ode,  which  marked  certain  pauses  in 
the  music.  (See  note.)  It  is  generally  agreed  that  Habakkuk 
prophesied  before  the  captivity,  though  but  a short  time ; and 
it  is  probable  that  when  Jehoiakim  was  carried  off  to  Babylon, 
with  all  the  chief  people,  (2  Kings  xxiv.  14.)  the  musical  estab- 
lishment of  the  Temple  was  broken  up;  this  prophecy  was 
therefore,  probably  written  and  sung  in  the  Temple  before  this 
period. 

in  Moab.  See  Jer.  xlix.  7.  Amos  i.  12.  Obad.  9. Selah.— See  note  on  Ps 

iii.  2. 

Ver.  4.  He  had  horns  coming  out  of  his  hand.—  The  Hebrew  verb  sifni 
ties  to  shine,  and  the  noun,  " a pencil,  or  cone  of  rays,  issuing  from  a point, 
and  diverging  into  the  shape  of  a horn.”  Newcome.  Compare  Deut.  xxxiii. 

2,  3,  and  notes. There  (in  his  hand,  or  at  his  right  hand,  Deut.  xxxiii.  3.) 

was  the  hiding  of  his  power— That  is,  the  infinity  of  his  power  is  concealed 
from  us  by  the  immensity  of  his  glory. 

Ver.  5.  And  burning  coals— New  come,  “ Flashes  of  fire  went  after  him.” 
English  readers  should  remember,  that  pit-coal  (which  we  bum)  was  unknown 
to  the  Hebrews  ; when,  therefore,  we  read  of  coals,  we  should  understand 
flames,  or  flaming  brands. 

Ver.  6.  Scattered. — New  come , “ Broken  namely,  by  fire  and  earthquake. 

Ver.  7.  Cushan— Or  the  Arabian  Cushites. 

Ver.  9.  Thy  bow  was  made  Quite  naked  (or  bare.)-— Bows  were  generally 
kept  in  cases,  to  preserve  them  from  the  weather. 

Ver.  11.  At  the  light,  &c. — Newcome,  "By  their  light,”  and  ‘ by  tliei# 
shining ;”  i.  e.  of  the  sun  and  moon. 

Ver.  13.  Unto  the  neclc.— Neiccome,  “ The  rock.” 


God's  severe  judgments  ZEPHANIAH. — CHAP.  I.  against  Judah  for  divers  sins 


14  Thou  didst  strike  through  with  his  staves 
the  head  of  his  villages  : they  came  out  as  a 
whirlwind  to  scatter  me:  their  rejoicing  was 
as  to  devour  the  poor  secretly. 

15  Thou  didst  walk  through  the  sea  with  thy 
horses,  through  the  r heap  of  great  waters. 

16  When  I heard,  my  belly  trembled ; my 
lips  quivered  at  the  voice:  rottenness  entered 
into  my  bones,  and  I trembled  in  myself,  that 
I might  rest  in  the  day  of  trouble : when  he 
cometh  up  unto  the  people,  he  will  * invade 
them  with  his  troops. 


A.  M.  cir. 
3-104. 

B.  C.  cir. 
GOO. 


q were  tern - 
pesluous. 

r or,  mud. 

s or,  cut 
them  in 
pieces. 


t lie. 

u Job  13.15. 

v Neginoth, 
Ps.4.  title. 


17  If  Although  the  fig  tree  shall  not  blossom, 
neither  shall  fruit  be  in  the  vines ; the  labour 
of  the  olive  shall  1 fail,  and  the  fields  shall 
yield  no  meat;  the  flock  shall  be  cut  off  from 
the  fold,  and  there  shall  be  no  herd  in  the 
stalls : 

18  Yet  u I will  rejoice  in  the  Lord,  I will  joy 
in  the  God  of  my  salvation. 

19  The  Lord  God  is  my  strength,  and  he 
will  make  my  feet  like  hinds’  feet , and  he  will 
make  me  to  walk  upon  my  high  places.  To 
the  chief  singer  on  my  stringed  v instruments. 


Ver.  14.  Strike  through  with  his  staves— New  come,  “Thou  didst  pierce 

with  thy  rod,”  &c.  See  Ps.  ii.  9. They  (the  enemy)  came  out  as  a tohirl- 

wind  to  scatter  ?ne.—Neicco7ne,  “us.” 

Ver.  17.  Fig-tree  shall  not  blossom,  <fcc.— [This  verse  most  nervously  paints 
the  desolate  ftate  of  Judea  during  the  captivity  ; and  the  two  following  verses 
contain  the  finest  display  of  the  prophet’s  resignation,  confidence,  and  holy 
triumph  in  the  God  of  his  salvation.  He  saw  that  the  evil,  which  the  Spirit 
of  God  enabled  him  to  paint  in  all  its  calamitous  circumstances,  was  at  hand, 


and  unavoidable  ; he  submitted  to  this  dispensation  of  Providence  ; and  con* 
tided  in  his  mercy  and  goodness.] — Bagstcr. 

Ver.  19.  He  ivill  make  my  feet  like  hinds'  feet — That  is,  he  will  renew  my 

strength  and  activity. To  the  chief  singer,  &c — We  have  before  seen, 

1 Kings  x.  12,  that  Solomon  “ made  harps  and  psalteries  for  singers  and  from 
comparing  these  passages  we  may  infer,  that  the  principal  singers  in  the  tem- 
ple, like  tne  Grecian  bards,  accompanied  themselves  in  singing.  See  exposi- 
tion of  Psalm  iv. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  HABAKKUK. 


[Habakkuk,  as  a poet,  holds  a high  rank  among  the  Hebrew  prophets.  The 
beautiful  connexion  between  the  parts  of  his  prophecy,  its  diction,  imagery, 
spirit,  and  sublimity,  are  particularly  striking,  and  cannot  be  too  much  ad- 
mired. The  prayer  of  Habakkuk,  in  particular,  is  allowed  by  the  best  judges 
to  be  a masterpiece  of  its  kind  ; and  it  is  adduced  by  Bishop  Lowth  as  one  of 
the  most  perfect  specimens  of  the  Hebrew  ode.  The  prophet  illustrates  the 
•ubject  of  the  deliverance  of  Israel  from  Egyptian  slavery  throughout  “ with 


equal  magnificence,  selecting  from  such  an  assemblage  of  miraculous  incidents 
the  most  noble  and  important,  displaying  them  in  the  most  splendid  colours, 
and  embellishing  them  with  the  sublimest  imagery,  figures,  and  diction  ; the 
dignity  of  which  is  so  heightened  and  recommended  by  the  superior  eleganeo 
ot  the  conclusion,  that  were  it  not  for  a few  shades,  which  the  hand  of  time 
has  apparently  cast  over  it  in  two  or  three  passages,  no  composition  of  the  kina 
would,  I believe,  appear  more  elegant,  or  more  perfect,  than  this  poem.”]— B. 


THE  BOOK  OF  ZEPHANIAH. 


[Zephaniah,  according  to  Epiphanius.  was  of  the  tribe  of  Simeon,  and  of 
mount  Sarabatha,  or  Baratha  ; but,  though  he  mentions  his  ancestors  for  no  less 
than  four  generations,  yet  nothing  certain  can  be  inferred  as  to  what  family  he 
belonged.  We  learn,  however,  from  the  < ommencement  of  his  prophecy,  that 
he  delivered  his  predictions  in  the  reign  <»f  Josiah  king  of  Judah  ; and,  from 
tl.e  description  he  gives  of  the  disorders  which  then  prevailed,  it  is  evident 
that  it  must  have  been  before  the  reformation  made  by  Josiah,  in  the  eigh- 
teenth year  of  his  reign  ; and  as  he  predic's  the  destruction  of  Nineveh,  which, 
as  Calmet  remarks,  could  not  have  taken  place  before  the  sixteenth  of  Jo-  , 


siah,  we  must  therefore  place  his  prophecy  about  the  beginning  of  the  reign  ol 
Josiah,  or  from  B.  C.  640  to  609.  The  book  of  Zephaniah  consists  of  three 
chapters  ; in  which  the  prophet  denounces  the  wrath  of  God  against  Judah 
and  Jerusalem  for  idolatry  and  apostacy  ; predicts  terrible  judgments  coming 
upon  sinners  of  different  descriptions  ; exhorts  them  to  repentance,  as  the 
only  mean  to  avert  the  Divine  vengeance  ; prophesies  against  the  Philistines, 
Moabites  and  Ammonites,  Ethiopians  and  Assyrians  ; sharply  rebukes  Jeru- 
salem for  various  aggravated  sins  ; and  predicts  their  future  restoration,  and 
the  ultimate  prosperous  state  of  the  church  in  the  days  of  the  Messiah.]—  B. 


CHAPTER  I. 

God’s  severe  judgment  against  Jadab  for  divc^  sins. 

THE  word  of  the  Lord  which  came  unto 
Zephaniah  the  son  of  Cushi,  the  son  of 
Gedaiiah,  the  son  of  Amariah,  the  son  of  Hiz- 
kiah,  in  the  days  of  Josiah  the  son  of  Amon, 
king  of  Judah. 

2  TI  a I will  utterly  consume  all  things  from 
off  b the  land,  saith  the  Lord. 

3  I will  consume  man  and  beast,  I will  con- 
sume the  fowls  of  the  heaven,  and  the  fishes 
ofthr  sea,  and  the  c stumbling-blocks  with  the 
wicked  ; and  I will  cut  off  man  from  off  the 
land,  saith  the  Lord. 

4  I will  also  stretch  out  my  hand  upon  Judah, 
and  upon  all  the  inhabitants  of  Jerusalem ; 
and  I will  cut  off  d the  remnant  of  Baal  from 
this  place,  and  the  name  of  the  Chemarims 
with  the  priests ; 

5  And  them  that  worship  the  host  of  heaven 
upon  the  e house-tops ; and  f them  that  worship 
and  that  swear  s by  the  h Lord,  and  that  swear 
by  ■ Malcham ; 


A.  M.  cir. 
3374. 

B.  C.  cir. 
630. 


a By  taking 
away.  1 
will 

make  an 
end. 

b the  face 
of  the. 
c or,  idols. 
d Fulfilled, 

A.  M. 3380. 

B. C.024. 
2Ki.234r5. 

e 2Ki.23.12. 

Je.19.13. 
f 2Ki.17.33, 
41. 

g or,  to. 
h Is.43.1. 

Ho. 4. 15. 
i lKi.11.33. 


j He.  10.33. 
k He.2.3. 

1 Zee.  2. 13. 
m Ph.4.5. 
n sanctifi- 
ed, or,  pre- 
pared. 
Col. 1.12. 
o Mat. 22.2, 
&c. 

Re.  19.17. 

p visit 
upon. 


6 And  them  that  are  turned  ) back  from  the 
Lord  ; and  those  that  have  not  k sought  the 
Lord,  nor  inquired  for  him. 

7 Hold  i thy  peace  at  the  presence  of  the 
Lord  God:  for  m the  day  of  the  Lord  is  at 
hand:  for  the  Lord  hath  prepared  a sacrifice, 
he  hath  n bid  his  0 guests. 

8 And  it  shall  come  to  pass  in  the  day  of  the 
Lord’s  sacrifice,  that  I will  p punish  the  prin- 
ces, and  the  king’s  children,  and  ail  such  as 
are  clothed  with  strange  apparel. 

9 In  the  same  day  also  will  I punish  all  those 
that  leap  on  the  threshold,  which  fill  their 
master’s  houses  with  violence  and  deceit. 

10  And  it  shall  come  to  pass  in  that  day, 
saith  the  Lord,  that  there  shall  be  the  noise  of 
a cry  from  the  fish-gate,  and  a howling  from 
the  second,  and  a great  crashing  from  the 
hills. 

11  How),  ye  inhabitants  of  Maktesh,  for  all 
the  merchant  people  are  cut  down ; all  they 
that  bear  silver  are  cut  off. 

12  And  it  shall  come  to  pass  at  that  time, 


Chap.  I.  Ver.  1 — 18.  GocVs  judgments  denounced  against 
Judah. — Idolaters,  and  sinners  of  several  other  denominations, 
are  particularly  threatened,  and  the  approaching  visitation  en- 
larged on,  by  the  addition  of  several  aggravating  circumstan- 
ces. These  idolaters,  it  seems,  had  not  wholly  renounced  the 
service  of  Jehovah  ; but  they  united  with  it  idol  worship  : they 


Chap.  I.  Ver.  2.  I will  utterly  consume— See  margin.  Heb.  “ Consuming 

will  consume,”  all  thing & ; i.  e.  man  and  beast,  ver.  3. 

Ver.  3.  The  stumbling-blocks  with  ( Newcome , “ of”)  the  wicked— That 
is,  .heir  idols. 

Ver.  4.  Cut  off  the  remnant.  'This  probably  refers  in  the  first  instance  to 
the  reformation  which  Josiah  effected,  and  also  to  the  final  extirpation  of  the 
devotees  of  Baal,  with  the  priests  of  the  ‘rube  of  Levi  who  united  with  them 

in  their  worship,  by  the  Chaldeans.]— Bagstei  Cherrtarims. — Newcome , 

“ Sacrificers  i.  e.  to  Eaal.  See  Hos.  x.  5,  and  noiA.  The  name  implies  that 
they  were  clothed  in  black,  which  was  generally  the  case  with  the  idolatrous 
priests.  See  Orient.  Lit.  No.  1097. 

Ver.  5.  Malcham — Or  “ Malchom,”  or  “ Moloch  ;”  i.  e.  “ the  king,”  the 
same  idol,  probably,  as  Baal,  both  pointing  to  the  sun , the  king,  or  lord  of 
heaven. 

Ver.  7.  He  hath  bid  (or  bidden)  his  guests—  [The  Babylonians,  whom  he 
bad  commissioned  to  destroy  them.  There  is  here  a beautifii1  ullu9ion  to  the 


served  God  and  Baal,  or  rather  Malchom,  (both  representatives 
of  the  sun,)  whom  thev  honoured  as  the  king  of  heaven.  He 
had  also  his  priests  and  sacrificers,  who  worshipped  him  upon 
the  house-tops.  We  may,  however,  depend  upon  it,  that  all 
attempts  to  serve  God  and  Baal,  or  Moloch,  or  Mammon,  will 
only  bring  confusion  and  destruction  on  the  worshippers. 


custom  of  inviting  guests  to  a festival  sacrifice.]— Bagster.  See  Rev.  xix. 
17,  18. 

Ver.  8.  Strange  apparel—  The  idolaters  appear  to  have  worn  a peculiar 
dress  in  their  worship.  See  2 Kings  x.  22. 

Ver.  9.  Leap  on  (or  over)  the  threshold — That  is,  to  invade  their  neighbour’s 
premises  : but  query  ? May  not  this  refer  to  some  idolatrous  or  superstitious  rite 
now  unknown.— [Or,  “ that  leap  over  the  threshold,”  by  which  is  probably 
meant  the  Philistines,  who,  after  the  time  that  Dagon  fell  before  the  ark  ana 
was  broken  on  the  threshold,  leaped  over  it  when  entering  his  temple.]— B. 

Ver.  10.  Crashing.— Newcome,  " Breach. " • * 

v.-r.  it.  Ma/ctesh.—"  Lower  city,”  houses  in  the  valleys,  between  the  hills 

w'  ,cre  the  lower  order  of  tradesmen  dwelt. They  that  bear  silver — That  is, 

the  money-changers.  Neiocomc. 

Ver.  12.  With  candles— Newcome,  “ Lights,”  perhaps  “ torches  implying 

a strict  search. Settled  on  their  le.es.  — Hcb.  “Curdled,”  like  wine  not 

cleared.  See  Jer.  xlviii.  ll. 


971 


The  judgment  of  the  Philistines,  ZEPHANIAH. — CHAP.  II..  III.  Moab,  Ammon,  Ethiopia,  %c, 


that  I will  search  Jerusalem  with  candles,  and 
punish  the  men  that  are  « settled  r on  their 
lees:  that  say  • in  their  heart,  The  Lord  will 
not  do  good,  neither  will  he  do  evil. 

13  Therefore  their  goods  shall  become  a 
booty,  and  their  houses  a desolation : they 
shall  also  build  houses,  but  not  inhabit  them  ; 
and  they  shall  plant  vineyards,  but  not  drink 
the  wine  thereof. 

14  The  great  day  of  the  Lord  is  1 near,  it  is 
near,  and  hasteth  greatly,  even  the  voice  of 
the  day  of  the  Lord  : the  mighty  u man  shall 
cry  there  bitterly. 

15  That  v day  is  a day  of  wrath,  a day  of 
trouble  and  distress,  a day  of  wasteness  and 
desolation,  a day  of  w darkness  and  gloomi- 
ness, a day  of  clouds  and  thick  darkness, 

16  A day  of  the  1 trumpet  and  alarm  against 
the  fenced  cities,  and  against  the  high  towers. 

17  And  I will  bring  distress  upon  men,  that 
they  shall  walk  like  blind  y men,  because  they 
have  sinned  against  the  Lord  : and  their 
blood  2 shall  be  poured  out  as  dust,  and  their 
flesh  as  the  dung. 

18  Neither  their  a silver  nor  their  gold  shall 
be  able  to  deliver  them  in  the  day  of  the  Lord’s 
wrath  ; but  the  whole  land  shall  be  devoured 
b by  the  fire  of  his  jealousy  : for  he  shall  make 
even  a speedy  riddance  of  all  them  that  dwell 
in  the  land. 

CHAPTER  II. 

1 An  exhortation  to  repentance.  4 The  judgment  of  the  Philistines,  8 of  Moot)  and 
Ammon,  12  of  Ethiopia  and  Assyria. 

GATHER  a yourselves  together,  yea,  gather 
together,  O nation  not  b desired  ; 

2 Before  the  decree  bring  forth,  before  the 
day  pass  as  the  c chaff,  before  the  fierce  anger 
u of  the  Lord  come  upon  you,  before  e the  day 
of  the  Lord’s  anger  come  upon  you. 

3 Seek  r ye  the  Lord,  all  ye  meek  of  the 
earth,  which  have  wrought  his  s judgment; 
seek  righteousness,  seek  meekness:  it  maybe 
h ye  shall  be  hid  in  the  day  of  the  Lord’s 
anger. 

4 Tf  For  Gaza  * shall  be  forsaken,  and  Ash- 
kelon  a desolation:  they  shall  drive  out  Ash- 
dod  at  the  noon-day,  and  Ekron  shall  be 
rooted  up. 

5 Wo  unto  the  inhabitants  of  the  sea  coasts, 
the  nation  of  the  i Cherethites ! the  word  of 
the  Lord  is  against  you  ; O Canaan,  the  land 
of  the  Philistines,  I will  even  destroy  thee, 
that  there  shall  be  no  inhabitant. 


A. 

J 

B. 


. cir. 
4. 

clr. 


q curded. 
or,  thick- 
ened. 

r Je.48.11. 
Am. 6.1. 
Re.  2. 23. 
a Pb.94.7. 
t Joel  2.1, 
11. 

u Re.6.15.. 
17. 

v la. 22.5. 

Je.30.7. 
wAm.5. 18. 


y Is. 59. 10. 

z Pg.79.3. 

Je.y  SSL 
a Pr.11.4. 

Ere.  7. 19. 
b c 3.8. 
a Joel  2.16. 

b or,  desi- 
rous. 

c Ho.  13.3. 
d 2 Ki.22. 

13.17. 
23.26. 

2 Ch.36. 

16.17. 

e Ps.95.7,8. 

f Am. 5.6, 
15. 

g Zee.  8 19. 

h Jo.3-9. 

i Je.47.5. 
Zec.9.5,6. 

j Ezc.25.1G. 


k Is.ll. 11. 
Mi.  4.7. 

1 or,  when. 

m Lu.1.63. 

n Ps.  126.1, 

4. 

Je.29.14. 

o Je.48.1, 

&c. 

p make 
lean. 

q Is.20.4. 

r Is.  10. 12, 

16. 

s or, pelican. 

t or,  lenops , 
or,  chapi- 
ters. 

u or,  when 
he  hath 
uncovered. 

v Is.47.3. 

Re.  18.7. 

a craw,  or, 
glutton- 
ous. 

b or,  in- 
struction. 


6 And  the  sea  coast  shall  be  dwellings  and 
cottages  for  shepherds,  and  folds  for  flocks. 

7 And  the  coast  shall  be  for  the  k remnant  of 
the  house  of  Judah  ; they  shall  feed  thereupon; 
in  the  houses  of  Ashkelon  shall  they  lie  down 
in  the  evening:  i for  the  Lord  their  God  shall 
visit  m them,  and  turn  away  n their  captivity. 

8 1[  I have  heard  the  reproach  of  Moab,  and 
the  revilings  of  the  children  of  Ammon,  where- 
by they  have  reproached  my  people,  and 
magnified  themselves  against  their  border. 

9 Therefore  as  I live,  saith  the  Lord  ofhosts, 
the  God  of  Israel,  Surely  °Moab  shall  be  as 
Sodom,  and  the  children  of  Ammon  as  Go- 
morrah, even  the  breeding  of  nettles,  and  salt- 
pits,  and  a perpetual  desolation : the  residue 
of  my  people  shall  spoil  them,  and  the  rem- 
nant of  my  people  shall  possess  them. 

10  This  shall  they  have  for  their  pride,  be- 
cause they  have  reproached  and  magnified 
themselves  against  the  people  of  the  Lord  of 
hosts. 

11  The  Lord  will  be  terrible  unto  them:  for 
he  will  p famish  all  the  gods  of  the  earth ; and 
men  shall  worship  him,  every  one  from  his 
place,  even  all  the  isles  of  the  heathen. 

12  If  Ye  Ethiopians  ^ also,  ye  shall  be  slain  by 
my  sword. 

13  If  And  he  will  stretch  out  his  hand  against 
the  north,  and  destroy  r Assyria;  and  will 
make  Nineveh  a desolation,  and  dry  like  a 
wilderness. 

14  And  flocks  shall  lie  down  in  the  midst  ot 

her,  all  the  beasts  of  the  nations:  both  the 
' cormorant  and  the  bittern  shall  lodge  in  the 
‘ upper  lintels  of  it ; their  voice  shall  sing  in 
the  windows:  desolation  shall  be  in  the 

thresholds:.  u for  he  shall  uncover  the  cedar 
work. 

15  This  is  the  rejoicing  city  that  dwelt  care- 
lessly, that  said  T in  her  heart,  I am,  and  there 
is  none  beside  me  : how  is  she  become  a deso- 
lation, a place  for  beasts  to  lie  down  in  ! every 
one  that  passeth  by  her  shall  hiss,  and  wag 
his  hand. 

CHAPTER  III. 

I A sharp  reproof  of  Jerusalem  for  divers  sins.  8 An  exhortation  lo  wait  for  the 
restoration  of  Israel,  14  and  to  rejoice  for  their  salvation  by  God. 

WO  to  a her  that  is  filthy  and  polluted,  to 
the  oppressing  city ! 

2 She  obeyed  not  the  voice ; she  received 
not  b correction  ; she  trusted  not  in  the  Lord  ; 
she  drew  not  near  to  her  God. 


Chap.  II.  Ver.  1 — 15.  Judgments  on  the  Philistines  and 
other  nations. — The  Prophet,  having  declared  the  judgments 
which  were  ready  to  fall  upon  his  people,  exhorts  them  to 
sincere  repentence,  before  these  judgments  overtake  them.  He 
then  foretels  the  fate  of  other  neig..  bouring  and  hostile  nations, 
the  Philistines,  Moabites,  and  Ammonites,  Ethiopians  and  As- 
syrians. In  the  close  of  the  chapter,  Nineveh,  reduced  to  ruins, 
is  beautifully  contrasted  with  its  former  flourishing  condition. 
Ah  ! what  is  all  the  strength  and  riches,  the  pomp  and  splen- 
dour of  Nineveh,  or  Babylon,  when  the  Almighty  enters  into 
judgment  with  it!  For  many  years,  no  doubt,  every  passing 
stranger  was  ready  to  point  with  his  hand,  and  say,  “There 
was  Nineveh,  and  there  Babylon!”  But  now  the  very  site  of 
those  mighty  cities  is  only  known  by  conjecture. 

Chap.  III.  Ver.  1—20.  Promises  of  future  restoration  to 


Ver.  13.  Build  houses , &c.— Deut.  xxviii.  30,  39,  51.  Isa.  v.  8,  9.  Amos  v.  11. 

Ver.  17.  Like  blind  men—  Deut.  xxviii.  28  , 29.  Isa.  lix.  9,  10. 

Chap.  11.  Ver.  l.  Not  desired— That  is,  hateJ.  Nets  come. 

Ver.  3.  Hid,  or  hidden. — See  Isa.  xxvi.  20. 

Ver.  4.  Gaza , &c.— These  were  cities  of  the  Philistines. At  the  noon-day. 

— This  implies  disgrace,  as  well  as  discomfiture.  See  Jer.  vi.  4 ; xv.  8.— [There 
is  here  a fine  paronomasia : “ Gaza  ( azzah ,)  shall  be  forsaken,  ( azuvah ,)  and 
Ashkelon  a desolation  : they  shall  drive  out  Ashdod  at  noon-day,  and  Ekron 
shall  be  rooted  up,  (tcaker.)]— Bagster. 

Ver.  5.  Cherethites—  See  1 Sam.  xxx.  14.  Cherethites,  or  Cherethims  were 
(lie  Philistines  who  bordered  on  the  Mediterranean.  Eze.  xxv.  16.  They  are 
supposed  to  be  a colony  removed  from  Crete  to  Palestine. 

Ver.  7.  The  coast,  &c.— [The  Philistines,  who  had  been  greatly  harassed  by 
the  kings  of  Egypt,  were,  with  the  other  neighbouring  nations,  conquered  by 
Nebuchadnezzar.  Afterwards  they  fell  under  the  dominion  of  the  Romans  : 
;hen  under  that  of  Alexander  the  Great,  who  destroyed  Gaza,  ( Strabo . and 
4 rrinn;)  and  after  the  persecution  of  Antiochus  Epiphanes,  they  were  gradu- 
972 


Judah  and  Jerusalem , with  exhortations  to  gratitude  and 
jtraise. — The  picture  here  drawn,  by  Zephaniah’s  inspired  pen- 
cil. of  the  rulers  and  higher  classes  of  the  inhabitants  of  Jeru- 
salem, presents  features  of  horror  and  disgust.  Her  princes 
roaring  lions  ; her  judges  ravening  wolves,  so  covetous  of  prey, 
that  they  stop  not  to  devour  what  they  obtain,  but  hide  it  in 
their  dens,  and  prowl  again  for  more.  Her  prophets  full  of 
levity,  and  treacherous ; and  her  priests  polluting  the  sanctua- 
ry, and  wresting  the  law  of  God  ! But  the  Lord  will  arise  to 
judgment,  and  make  a prey  of  them  who  have  preyed  upon 
nis  church. 

In  the  midst  of  this  depraved  and  guilty  nation,  there  is 
yet  “ a poor  and  afflicted  people ana  while  the  rich  and 
great  are  consigned  to  deserved  destruction,  God  will  bring 
nis  poor  and  humble  suppliants,  even  from  beyond  the  n- 


ally  subdued  by  the  Maccabees,  till  Tryphon  gave  Jonathan  the  whole  of  theii 

country  from  Tyre  to  Egypt.  1 Mac.  xi.  57 — 59.  ( Josephus , Ant.) In  the 

houses — That  is,  in  their  ruins. 

Ver.  9.  Moab  and  Ammon.— ’See  Amos  i.  13.;  ii.  1—3. The  breeding.— 

Lototh,  “ The  possession,”  of  nettles. 

Ver.  1 1 . Famish  all  thl  gods—' That  is,  by  causing  their  sacrifices  to  be  with 
drawn.  See  Deut.  xxxii.  37,  38. 

Ver.  12.  Ye  Ethiopians. — Heb.  “ Cushites.”  Nebuchadnezzar  subdued 
them,  Jer.  xlvi.  9.  Ezek.  xxx.  4,  10. 

Ver.  13.  Assyria  and  Nineveh —See  the  prophecy  of  Nahum,  just  consi 
dered. 

Ver.  14.  The  cormorant  and  the  bittern—  Newcome,  “ The  pelican  and  the 

porcupine.” A voice  shall  sing —Newcome,  “ A ciy  shall  resound”  in  the 

windows. — [So  Milton,  (Par.  Lost,  xi.  750.)  “And  in  their  palaces,  Where 
luxury  late  reigned,  sea-monsters  whelped,  And  stabled.”]— Bagster. Un- 

cover—ThoA  is,  lay  bare. 

Chap.  III.  Ver.  1 Filthy.— Newcome,  "Rebellious.” 


Israel  exhorted  to  wait  ZEPHANIAH. — CHAP.  III.  for  the  salvation  oj  God 


3 Her  princes  within  her  are  roaring  lions  ; 
her  judges  are  evening  wolves ; they  gnaw 
not  the  bones  till  the  morrow. 

4 Her  prophets  c are  light  and  treacherous 
persons : her  priests  have  polluted  the  sanctu- 
ary, they  have  done  violence  to  the  law. 

5 The  djust  Lord  is  in  the  midst  thereof;  he 
will  not  do  iniquity  : * every  morning  doth  he 
bring  his  judgment  to  light,  he  faileth  not ; but 
the  unjust  knoweth  no  f shame. 

G I have  cut  off  the  nations:  their  stowe’s 
are  desolate ; I made  their  streets  waste,  t',at 
none  passeth  by : their  cities  are  destroyed, 
so  that  there  is  no  man,  that  there  is  none  in- 
h abitant. 

7 I said,  Surely  h thou  wilt  fear  me,  thou  wilt 
receive  instruction ; so  their  dwelling  should 
not  be  cut  off,  howsoever  I punished  them : 
but  they  rose  > early,  and  corrupted  all  their 
doings. 

8 If  Therefore  wait  )ye  upon  me,  saith  the 
Lord,  until  the  day  that  I rise  up  to  the 
prey : for  my  determination  is  to  gather 
the  k nations,  that  I may  assemble  the  king- 
doms, to  pour  upon  them  mine  indignation, 
even  all  my  fierce  anger:  for  all  the  earth 
1 shall  be  devoured  with  the  fire  of  my  jea- 
lousy. 

9 For  then  will  I turn  to  the  people  a pure 
m language,  that  they  may  n all  call  upon  the 
name  of  the  Lord,  to  serve  him  with  one 
0 consent. 

10  From  beyond  the  rivers  of  Ethiopia  p my 
suppliants,  even  the  daughter  of  my  dispersed, 
shall  bring  mine  offering. 

11  In  that  day  shalt  thou  not  be  ashamed 
5 for  all  thy  doings,  wherein  thou  hast  trans- 
gressed against  me:  for  then  I will  take  away 


A.  M.  3374. 
B.  C.  63). 

c Jo.23.11, 
33. 

d Ec.  3.16, 17 

e morning 
by  morn- 
ing. 

f Je.8.12. 

g or,  cor- 
ners. 


h 1*63.8. 

i Mi. 2. 1,2. 

j Pr.20.22. 
La. 3. 25. 
26. 

k Joel  3.2. 
Mat.25.32 

1 2Pe.3.I0. 
m lip. 

n Ac.2.4,&c 

o shoulder. 

p Ps.  68.31. 

Is.  18. 1,7. 
q Ps.49.5. 
Joel  2.26, 
27. 


r in. 
s Ja.2.5. 
t Mat.  13.41. 
u Re.  21. 27. 
v Zec.2.10. 
9.9. 

w Ro.8.33. 
34. 

Re.  12. 10. 
x or,  faint 

y Is. 62.5. 
Je.32.41. 

z be  silent 
a the  bur- 
den upon 
it  was  re- 
proach. 
b set  them 
for  a. 
c of  their 
shame. 
d Am. 9.14. 


out  of  the  midst  of  thee  them  that  rejoice  ir 
thy  pride,  and  thou  shalt  no  more  be  haughty 
r because  of  my  holy  mountain. 

12  I will  also  leave  in  the  midst  of  thee  ar 
afflicted  and  poor  * people,  and  they  shaF 
trust  in  the  name  of  the  Lord. 

13  The  remnant  of  Israel  shall  not  do  « ini- 
quity, nor  speak  u lies ; neither  shall  a deceit- 
ful tongue  be  found  in  their  mouth : for  they 
shall  feed  and  lie  down,  and  none  shall  make 
them,  afraid. 

14  II  v Sing,  O daughter  of  Zion  ; shout,  O 
Israel ; be  glad  and  rejoice  with  all  the  heart, 
O daughter  of  Jerusalem. 

15  The  Lord  hath  taken  away  thy  judgments, 
he  hath  cast  out  w thine  enemy  : the  king  of 
Israel,  even  the  Lord,  is  in  the  midst  of  thee : 
thou  shalt  not  see  evil  any  more. 

16  In  that  day  it  shall  be  said  to  Jerusalem 
Fear  thou  not : and  to  Zion,  Let  not  thy 
hands  be  x slack. 

17  The  Lord  thy  God  in  the  midst  of  thee  is 
mighty ; he  will  save,  he  will  rejoice  ? over  thee 
with  joy  ; he  will  z rest  in  his  love,  he  will  joy 
over  thee  with  singing. 

18  I will  gather  them  that  are  sorrowful  for 
the  solemn  assembly,  who  are  of  thee,  to  whom 
a the  reproach  of  it  was  a burden. 

19  Behold,  at  that  time  I will  undo  all  that 
afflict  thee : and  I will  save  her  that  halteth, 
and  gather  her  that  was  driven  out;  and  I 
will  b get  them  praise  and  fame  in  every  land 
c where  they  have  been  put  to  shame. 

20  At  (1  that  time  will  1 bring  you  again , even 
in  the  time  that  I gather  you:  for  I will  make 
you  a name  and  a praise  among  all  people  of 
the  earth,  when  I turn  back  your  captivity  be- 
fore your  eyes,  saith  the  Lord. 


vers  of  Ethiopia.  To  them  we  will  give  “a  pure  lip  ;”  hum- 
ble and  appropriate  language.  They  shall  take  with  them 
words,  and  turn  unto  the  Lord,  and  say,  “Receive  us  gra- 
ciously, and  love  us  freely.”  Humbled,  but  not  depressed; 


contrite,  but  not  desponding;  they  shall  be  received,  not  only 
with  favour,  but  with  rapture.  God  himself  will  “ rejoice  over 
them  with  singing,”  and  will  make  them  a name  and  a praise 
among  all  the  nations  of  the  earth. 


Ver.  3.  They  gnuw  not— That  is,  they  carry  the  prey  into  their  dens,  and 
prowl  for  more. 

Ver.  7.  Punished. — Hob.  “Visited.” 

Ver.  9.  For  then,  &c. — Neiocome , “Surely  I will  then  pour  out  upon  the 

people,”  &c. With  one  consent. — See  margin.  ‘A  metaphor  taken  (says 

Neiocome)  from  the  joint  efforts  of  yoked  beasts  it  is,  however,  equally  ap- 
plicable to  the  united  efforts  of  labourers,  carrying  timber  trees. 

CONCLUDING  REMARKS  ON 

“ Zephanlah  and  Jeremiah  resemble  each  other  so  much  in  those  parts 
where  they  treat  of  the  idolatries  and  wickedness  that  prevailed  in  their  time, 
that  Issidore  asserts,  that  Zephaniah  was  the  abbreviator  of  Jeremiah  ; but  he 
apparently  prophesied  before  Jeremiah  ; and  the  latter  seems  to  speak  of 
those  abuses  as  partially  removed,  which  the  former  describes  as  present  in 


Ver.  11.  In  that  day  thou  shalt  not  he  ashamed,  &c.— The  author  begs  leave 
to  suggest  the  propriety  of  this  sentence  being  read  interrogatively — “ In  that 
day  shalt  thou  not  l>e  ashamed?”  &c.  See  Ezek.  xvi.  61.;  xx.  43. 

Ver.  16.  Slack — 1 That  is,  in  God’s  service. 

Ver.  17.  He  will  rest.— Heh.  “ Be  still,”  or  silent,  in  his  love. 

Ver.  19.  I will  get  them  praise . &c. — Heh.  “ I will  set  them  for  a praise.” 

Where  they  have  been  put  to  shame—  Heb.  “ In  every  land  of  their  shame.” 

THE  BOOK  OF  ZEPHANIAH. 

the  most  flagitious  extent.  Compare  Zeph.  i.  4,  5,  9,  with  Jer.  ii.  5,  20,  32. 
Zephaniah  conspired  with  Josiali  in  his  righteous  design  of  bringing  back  the 
eople  to  the  worship  and  obedience  of  the  true  God.  The  style  is  poetical ; 
ut  it  is  not  distinguished  by  any  peculiar  elegance  or  beauty,  though  generally 
animated  and  impressed.”—  Gray's  Key. 


THE  BOOK  OF  HAGGAI. 


[Of  the  parentage  of  the  prophet  Haggai  we  know  nothing  ; but  the  general 
opinion,  founded  on  1 he  assertion  of  Epiphanius,  is,  that  he  was  born  at,  Ba- 
bylon, during  the  captivity,  and  was  one  of  the  Jews  who  returned  with  Zernb- 
oabel  in  consequence  of  the  edict  of  Cyrus.  The  building  of  the  temple  having 
been  interrupted  for  about  fourteen  years,  in  consequence  of  the  ill  offices  of 
the  neighbouring  satraps,  who  prejudiced  the  mind  of  the  Persian  monarch 
against  the  Jews  ; Darius  Hysfaspes,  in  the  second  year  of  his  reign,  renewed 
the  permission  formerly  granted  by  Cyrus  ; and  Haggai  was  sent  to  encourage 
his  countrymen  to  proceed  with  the  work.  The  prophet  reproves  the  delay  of 


the  Jews  in  building  the  temple,,  and  exhorts  them  to  proceed  ; they  obey  the 
prophet's  message,  and  receive  encouragement,  from  God;  the  prophet  comforts 
the  old  men,  who  wept  at  the  diminished  magnificence  of  the  second  temple, 
by  assuring  them  that  its  glory  should  be  greater  than  that  of  the  first  by  the 
presence  of  the  Messiah ; lie  shows  that  their  sins  had  deprived  them  of  God's 
blessing,  and  promises  them  fruitful  harvests  from  that  day  forward,  and  pro* 
diets  the  prosperity  of  the  Messiah's  kingdom,  under  that  of  Zerubbabel,  hia 
ancestor  and  type.— The  style  of  this  Prophet  is,  generally,  plain  and  prosaic  ; 
interspersed,  however,  with  some  passages  of  a highly  poetic  character 


CHAPTER  I. 

1 Haggai  reproveili  the  people  for  neglecting  the  building  of  the  house.  7 He  incitelh 
them  to  Uie  building.  12  He  promiseih  God’s  assistance  to  them  being  forward. . 

IN  the  second  year  a of  Darius  the  king,  in 
the  sixth  month,  in  the  first  day  of  the 

c Ezr.3.2. 


A.  M.  3484. 
13.  C.  520. 


a Ezr.4.24. 

5.1,2. 
b by  the 
hand  of. 
d ox,  captain. 


month,  came  the  word  of  the  Lord  by  b Hag- 
gai the  prophet  unto  c Zerubbabel  the  son  of 
Shealtiei,  d governor  of  Judah,  and  to  Joshua 
the  son  of  c Josedech,  the  high  priest,  saying, 

e lCh.6.15. 


Chap.  I.  Ver.  1 — 15.  Hasdai  excites  and  encourages  the 
Jews  to  build  the  house  of  God. — The  prophet  reproves  them 
for  their  delay,  and  want  of  zeal  in  erecting  the  house  of  God, 
whde  they  were  diligent  and  active  in  erecting  elegant  and 
commodious  dwellings  for  themselves  ; and  admonishes  them 


Chap.  1.  Ver.  1.  Sixth  month.— [Elul,  the  sixth  month  of  the  ecclesiastical 
year,  answering  to  a part  of  September.  \—Bagster.  By  Haggai— Hob.  “ By 
the  hand  of  Haggai.” Shealtiei— [Shealtiei,  is  exactly  the  same  in  Iheorigi- 


that  the  late  unproductive  seasons  with  which  they  had  been 
visited,  had  been  sent  to  punish  their  negligence  in  that  respect. 
This  produced  the  desired  effect,  especially  upon  the  governor 
and  high  priest,  and  the  work  was  resumed  with  renewed 
vigour. 

nal  with  Sa.lathiel,  and  Josedech,  with  Jehozadak.  Joshua,  is  termed  Jeshua, 
in  the  parallel  passages,  by  the  omission  of  yah,  the  name  of  God.]—Bagster. 
“ Salathiel,”  is  called  the  son  of  Jechoniah,  king  of  Judah.  Matt.  i.  12 — JoshuA 

073 


Haggai  inciteth  the  builders.  HAGGAI. — CHAP.  II.  He encourageth  the  people 


2 T[  Thus  speaketh  the  Lord  of  hosts,  say- 
ing, This  people  say,  The  time  is  not  come, 
the  time  that  the  Lord’s  house  should  be 
built. 

3 Then  came  the  word  of  the  Lord  by  Hag- 
gai the  prophet,  saying, 

4 Is  f it  time  for  you,  O ye,  to  dwell  in  your 
ceiled  houses,  and  this  house  lie  waste? 

5 Now  therefore  thus  saith  the  Lord  of  hosts ; 
* consider  u your  ways. 

6 Ye  have  sown  f much,  and  bring  in  little; 
ye  ) eat,  but  ye  have  not  enough  ; ye  drink, 
but  ye  are  not  filled  with  drink  ; ye  clothe 
you,  but  there  is  none  warm ; and  he  that 
earneth  wages  earneth  wages  to  put  it  into  a 
bag  k with  holes. 

7 H Thus  saith  the  Lord  of  hosts;  Consider 
your  ways. 

8 Go  up  to  the  mountain,  and  bring  wood, 
and  build  the  house  ; and  I will  take  plea- 
sure in  it,  and  I will  be  glorified,  saith  the 
Lord. 

9 Ye  looked  i for  much,  and,  lo,  it  came  to 
little ; and  when  ye  brought  it  home,  I did 
blow  mupon  it.  Why?  saith  the  Lord  of  hosts. 
Because  of  my  house  that  is  waste,  and  ye 
run  every  man  unto  his  own  house. 

10  Therefore  " the  heaven  over  you  is  stayed 
from  dew,  and  the  earth  is  stayed  from  her 
fruit. 

11  And  I called  for  a drought 0 upon  the  land, 
and  upon  the  mountains,  and  upon  the  corn, 
and  upon  the  new  wine,  and  upon  the  oil,  and 
upon  that  which  the  ground  bringeth  forth, 
and  upon  men,  and  upon  cattle,  and  upon  all 
the  labour  of  the  hands. 

12  H Then  Zerubbabel  the  son  of  Shealtiel, 
and  Joshua  the  son  of  Josedech,  the  high 
priest,  with  all  the  remnant  of  the  people, 
obeyed  the  voice  of  the  Lord  their  God,  and 
the  words  of  Haggai  the  prophet,  as  the  Lord 
their  God  had  sent  him,  and  the  people  did 
fear  before  the  Lord. 

13  Then  spake  Haggai  the  Lord’s  p messen- 


A.  M.  3181. 
B.  C.  520. 


f SSa.7.2. 

g Set  your 
heart  on. 


h La. 3.40. 

i De. 28.33. 

J Ho.4.10. 
Mi. 6. 14. 

k pierced. 

1 c.2  16,17. 

m or,  it 
away. 


n Dc.  29.23 
Ho. 2.9. 


o 1 Kt.  17.1. 

2 Ki.8.1. 


p Mai. 2.7. 
2 Co.5.20. 


q Mat. 23.20 

r 1 Co.12.4.. 
11. 


s Ezr.5.2,8. 

a by  the 
hand  of. 


b Ezr.3.12. 


c Zec.4.10. 


d Zee. 3.9. 


e c.1.13. 


f Ex. 29. 45, 
46. 


g Ne.9.20. 
Ps.5l.ll, 
12. 

Is.  63.11,14 

h Joel  3.16. 
He- 12.26. 


i Ge.49.10. 
Mal.3.1. 
Ln.2.27, 
46. 


j lCh.29,14. 


ger  in  the  Lord’s  message  unto  the  people, 
saying,  I ’ am  with  you,  saith  the  Lqrd. 

14  If  And  the  Lord  r stirred  up  the  spirit  of 
Zerubbabel  the  son  of  Shealtiel,  governor  of 
Judah,  and  the  spirit  of  Joshua  the  son  of  Jo- 
sedech, the  high  priest,  and  the  spirit  of  all  the 
remnant  of  the  people;  and  ‘they  came  and 
did  work  in  the  house  of  the  Lord  of  hosts, 
their  God, 

15  In  the  four  and  twentieth  day  of  the  sixth 
month,  in  the  second  year  of  Darius  the  king. 

CHAPTER  II. 

1 He  encourageth  the  people  to  the  work,  by  promise  of  greater  glory  to  the  second 
temple  than  was  in  the  first.  10  In  the  type  of  holv  lliingB  and  unclean  he  showeth 
their  Bins  hindered  the  work.  20  God’s  promise  to  Zerubbabel. 

IN  the  seventh  month,  in  the  one  and  twenti- 
eth day  of  the  month,  came  the  word  of  the 
Lord  a by  the  prophet  Haggai,  saying, 

2 Speak  now  to  Zerubbabel  the  son  of  She- 
altiel, governor  of  Judah,  and  to  Joshua  the 
son  of  Josedech,  the  high  priest,  and  to  the 
residue  of  the  people,  saying, 

3 Who  b is  left  among  you  that  saw  this  house 
in  her  first  glory?  and  how  do  ye  see  it  now? 
is  it  not  in  your  eyes  in  comparison  of  it  as 
c nothing? 

4 Yet  now  be  d strong,  O Zerubbabel,  saith 
the  Lord  ; and  be  strong,  O Joshua,  son  of 
Josedech,  the  high  priest;  and  be  strong,  all 
ye  people  of  the  land,  saith  the  Lord,  and 
work:  for  I e am  with  you,  saith  the  Lord  of 
hosts : 

5 According  to  the  word  r that  I covenanted 
with  you  when  ye  came  out  of  Egypt,  so  my 
spirit  i remaineth  among  you  : fear  ye 

not. 

6 For  thus  saith  the  Lord  of  hosts ; Yet  once, 
it  is  a little  while,  and  h I will  shake  the  hea- 
vens, and  the  earth,  and  the  sea,  and  the  dry 
land  ; 

7 And  I will  shake  all  nations,  and  the  desire 
of  all  nations  shall  ■ come  : and  I will  fill  this 
house  with  glory,  saith  the  Lord  of  hosts. 

8 The  silver  is  ) mine,  and  the  gold  is  mine, 
saith  the  Loud  of  hosts. 


Chap.  II.  Ver.  1 — 23.  The  future  glory  of  the  church  to 
exceed  its  former  glory. — When  this  prophecy  was  uttered 
(about  four  years  before  the  temple  was  finished,  and  about  520 
B.  C.)  it  appears  that  some  aged  men  among  the  Jews  were 
greatly  dispirited,  on  account  of  this  second  temple  being,  in  its 
appearance,  so  much  inferior  lo  tire  former.  (See  Ezra  iii.  12.) 
To  animate  and  encourage  them  in  the  work,  the  Prophet 
solemnly  assures  them  that  the  glory  of  this  second  temple 
(or  the  second  glory  of  this  temple)  should  exceed  the  for- 
mer, through  its  being  honoured  with  the  presence  of  the 
Messiah,  whose  presence  alone  was  more  than  a counterba- 
lance to  every  supposable  deficiency.  And  he,  who  was  exhi- 
bited in  the  types  and  prophecies  as  the  glory  of  the  old  dis- 
pensation, should  now  be  exhibited  as  the  glory  of  the  new 
dispensation,  in  his  miracles  and  discourses,  life,  death,  and 
resurrection. 

The  latter  part  of  the  chapter  adverts  to  subjects  more  tem- 

tlie soil  of  Josedech  —Which  Josedecli  was  tl,c  son  of  Seraiah;  who  was  high- 
priest  when  Jerusalem  was  taken,  and  was  slain  at  Riblah.  *2  Kings  xxv.  18 
—34. 

Ver.  4.  Ceiled  houses.— Such,  it  appears,  were  a luxury  at  this  period. 

And  this  house  lie  waste. — Its  foundation  had  been  laid  nearly  fifteen  years 
before.  Ezra  iii.  8. 

Ver.  9 Blow  upon  it. — Heb.  “ Snuff  at  it,”  as  animals  when  they  refuse 
their  provender.  Newcoine.  [They  had  used  all  proper  means  in  the  cultiva- 
tion of  their  lands,  and  hud  “sown  much  but  when  they  rationally  enter- 
tained the  most  sanguine  expectations  of  a large  increase,  they  were  strangely 
disappointed;  and  even  what  they  had  brought  home  was  unaccountably 
wasted,  as  if  the  Lord  had  blown  *'  upon  it,”  and  driven  it  away!  And  the  reason 
was.  because  *bey  neglected  the  temple  and  left  it  in  ruins,  w hilst  they  eagerly 
employed  themselves  in  building  and  decorating  their  own  houses;  therefore 
they  were  visited  by  drought  anil  famine,  and  by  various  diseases  on  man  and 
beast.]— Bagster. 

Chap.  II,  Ver.  6.  Yet  once,  it  is  a little  while. — Neiccome,  “ Yet  once 

(more;  in)  a short  dime.”) 1 will  shake  the  heavens.  Sec— This  refers  lo 

the  numerous  revolutions,  civil  and  religious,  which  preceded  the  appearance 

ol  our  Lord. — (This  refers  to  a most  important  change  or  revolution,  which 
should  take  place  during  the  continuance  of  this  temple,  introducing  a new  and 
more  glorious  state  of  the  church.  “ Yet  once  more”  Jchoccth  intended  to 
change  entirely  its  external  form,  and  to  bring  in  that  dispensation  which 
should  endure  to  the  end.  This  would  be  “ a little  while,”  compared  w ith 
hat  which  had  elapsed  from  the  first  promise  of  the  Messiah,  or  even  from  the 
giving  of  the  law.  Then  .he  Lord  would  “ shake  the  heavens  and  the  earth 
various  convulsions  and  cr.anges  would  lake  place  in  the  Jewish  church  and 
state,  which  would  end  in  the  abrogation  of  the  ritual  law,  and  the  ruin  of 
974 


porary  and  peculiar,  not  only  to  the  Jews,  but  to  that  genera- 
tion. Two  questions  are  put  to  the  priests,  relative  to  ceremoni- 
al pollution,  and  from  these  an  inference  is  drawn,  that  if  such 
apparently  trivial  circumstances  rendered  them  ceremonially 
unclean,  much  more  would  their  neglect  of  God’s  house  and 
worship  render  them  so  morally,  and  subject  them  to  the  di- 
vine displeasure.  This  is  mentioned  to  account  for  their  late 
unfruitful  seasons,  and  ill  success  in  agricultural  pursuits. 

The  last  four  verses  appear  of  doubtful  interpretation.  Who 
is  intended  by  Zerubbabel '?  Surely  it  did  not  require  again  to 
shake  heaven  and  earth,  lo  promote  the  man  who  was  already 
in  possession  of  the  government.  The  next  Prophet  wil* 1  ex- 
hibit this  Zerubbabel  as  a type  of  Christ  (Zech.  iv.  7.)  and  the 
genealogies  of  the  New  Testament  inform  us,  that  he  was  the 
lineal  ancestor  of  our  Lord,  (Mat.  ii.  12;  Luke  iii.  27  ;)  whom 
Isaiah  introduces  as  God’s  elect  (servant,)  in  whom  his  soul 
delighteth!  (Isa.  xlii.  1.) 

their  civil  government,  attended  with  tempest',  earthquakes,  &c.  These  e'.  cuts 
would  be  preceded  by  {Treat  revolutions  among  the  nations  ; I lie  Persian  mo- 
narchy would  be  tubverted  by  that  o!  the  Greeks,  and  that  by  the  Romans: 
arid  at  the  appointed  time,  the  Messiah.  “ the  desire  of  all  nations, whom  all 
nations  should  and  would  desire,  He,  “ in  whom  all  the  nations  of  the  earth 
should  he  blessed,”  would  come,  and  fill  that  “ house  with  glory.”]— Bagster. 

Ver.  7.  The.  desire  of  all  nations—  Most  Christian  commentators  apply  this 
to  the  Messiah  ; hut  against  this  a critical  object  i-  n has  been  raised,  from  the 
verb  being  plural,  whereas  ih^  noun  is  singular.  For  answer  to  this,  it  is  suffi- 
cient to  ref  r to  the  late  Professor  Dathe , as  quoted  ty  Dr.  Pvc  Smith.  Arch- 
bishop Newcome.  however,  thinks  the  noun  also  was  originally  plural,  with  a 
van  inserted,  wl-ich  is  now  supplied  by  a Masoretic  point.  Nor  is  the  noun 
being  plural  an  objection  of  any  weight,  as  applied  to  an  individual,  since  the 
Hebrews  often  use  plural  nouns  by  w ay  of  excellence,  and  this,  in  particular, 
is  so  used  in  reference  to  Messiah,  Cant.  v.  16.  See  Bishop  New  come.  Com- 
pare also,  in  the  Hebrew’.  Dan.  \i.  37,  43.  But  to  obviate  all  objections.  Bishop 
Chandler  reads,  “ And  lie  shall  come,  even  the  desire  of  all  nations.”  He 
supposes  that  the  vau  prefixed  to  the  verb,  should  he  prefixed  to  the  noun  im- 
mediately follow  ing : an  error  easily  accounted  for,  as  originally  the  words 
were  not  divided.  See  concluding  remarks  on  Haggai. 

Ver.  8.  The  silver  is  mine,  &c.— Many  Jewish  commentators,  and  some 
others,  consider  this  clause  as  explaining  ver.  7.  “ The  silver  and  the  gold,”  say 
they,  " are  the  desirable  things  of  ai'i  nations  but,  after  all,  in  silver  and  gold 
the  second  temple  was  comparatively  p<  cr,  nor  does  this  agree  with  the  so- 
lemnity of  the  introduction  ; it  needed  not,  surely,  to  shake  all  nations,  and 
even  heaven  and  earth,  to  produce  those  presents  which  had  been  already 
made  by  Cyrus  and  his  successors  : besides,  the  mention  of  these  things  seems 
rather  with  a view  to  undervalue,  than  to  extol  them.  Compare  Ps.  t.  9 — 12 


Their  sins  hinder  the  work.  HAGGAI. — CHAP.  II.  God’s  promise  to  Zerubbabel. 


9 The  glory  k of  this  latter  house  shall  be 
greater  than  of  the  former,  saith  the  Lord  of 
hosts:  and  in  this  place  will  I give  > peace, 
saith  the  Lord  of  hosts. 

10  T[  In  the  four  and  twentieth  day  of  the 
ninth  month , in  the  second  year  of  Darius, 
came  the  word  of  the  Lord  by  Haggai  the 
prophet,  saying, 

11  Thus  saith  the  Lord  of  hosts;  Ask  now  the 
priests  ra  concerning  the  law,  saying, 

12  If  one  bear  holy  flesh  in  the  skirt  of  his 
garment,  and  with  his  skirt  do  touch  bread, 
or  pottage,  or  wine,  or  oil,  or  any  meat,  shall 
it  be  holy?  And  the  priests  answered  and 
said,  No. 

13  Then  said  Haggai,  If  one  that  is  unclean 
by  a dead  body  touch  n any  of  these,  shall  it 
be  unclean?  And  the  priests  answered  and 
said,  It  shall  be  unclean. 

14  Then  answered  Haggai,  and  said,  So  0 is 
this  people,  and  so  is  this  nation  before  me, 
saith  the  Lord;  and  so  is  every  work  of  their 
hands;  and  that  which  they  offer  there  is  un- 
clean. 

15  And  now,  I pray  you,  consider  from 
this  day  and  upward,  from  before  a stone 
was  laid  upon  a stone  in  the  temple  of  the 
Lord  : 

16  Since  those  days  were,  when  p one  came 
to  a heap  of  twenty  measures , there  were  but 
ten  : when  one  came  to  the  press-fat  for  to 


A.  M.  3-131. 
13.  C.  520. 


k Jno.l.  11. 
2Co.3,9, 
10. 


1 Ps.85.8. 
Lu.2.14. 
Ep.2.14. 


m Le.10.10. 
11. 

De.33.10. 
Mai.  2. 7. 


n Nu.19.11. 


o Ti.1.15. 
J tide  23. 


p c.  1.6,9. 
Zec.8.10. 


q De.23.22. 
1 Ki.8.37. 
Am.4.9. 


r Zec.8.9, 
12. 


s Hab.3.17. 
18. 

t ver.6,7. 


u Da.2.44. 


v Mi.5.10. 
Zee.  9. 10. 


w Ca.8.6. 


draw  out  fifty  vessels  out  of  the  press,  there 
were  but  twenty. 

17  I smote  i you  with  blasting  and  with  mil- 
dew and  with  hail  in  all  the  labours  of  your 
hands ; yet  ye  turned  not  to  me,  saith  the 
Lord. 

18  Consider  now  from  this  day  and  upward, 
from  the  four  and  twentieth  day  of  the  ninth 
month , even  from  the  r day  that  the  foundation 
of  the  Lord’s  temple  was  laid,  consider  it. 

19  Is  the  seed  yet  in  the  barn  ? yea,  as  yet 
the  8 vine,  and  the  fig  tree,  and  the  pomegra- 
nate, and  the  olive  tree,  hath  not  brought 
forth  : from  this  day  will  I bless  you. 

20  If  And  again  the  word  of  the  Lord  came 
ur.to  Haggai  in  the  four  and  twentieth  day  of 
the  month,  saying, 

21  Speak  to  Zerubbabel,  governor  of  Judah, 
saying,  I will  shake  1 the  heavens  and  the  earth; 

22  And  I will  overthrow  u the  throne  of  king- 
doms, and  I will  destroy  the  strength  of  the 
kingdoms  of  the  heathen;  and  ’ I will  over- 
throw the  chariots,  and  those  that  ride  in 
them  ; and  the  horses  and  their  riders  shall 
come  down,  every  one  by  the  sword  of  his 
brother. 

23  In  that  day,  saith  the  Lord  of  hosts,  will 
I take  thee,  O Zerubbabel,  my  servant,  the 
son  of  Shealtiel,  saith  the  Lord,  and  will  make 
thee  as  a "signet:  for  I have  chosen  thee, 
saith  the  Lord  of  hosts. 


Ver.  9.  The  glory  of  this  latter  house  shall  be  greater  than  the  former  — 
[Whoever  compares  the  description  of  the  temple  of  Solomon,  in  the  first  book 
of  Kings,  with  the  most  splendid  accounts  of  the  second  temple,  however 
adorned  with  costly  stones  and  other  magnificent  decorations  in  after  ages, 
must  perceive,  that  the  former,  being  wholly  overlaid  with  pure  gold,  was  in- 
comparably more  glorious  than  the  latter  in  its  greatest  magnificence  ; and 
the  Jews  themselves  allow,  that  the  ark  of  the  covenant,  fire  from  heaven, 
the  Urim  and  Tlmminim,  the  anointing  oil,  the  Sheclunab,  or  visible  glory, 
and  the  Spirit  of  prophecy,  which  distinguished  the  former  temple,  were  want- 
ing in  this.  In  nothing,  in  fact,  could  the  second  temple  excel  the  first  in  glory, 
except  in  the  personal  presence  of  “ the  Desire  of  all  nations,”  He  who  is  “ ihe^ 
glory  of  the  Lord,"  and  the  true  temple  “ in  whom  dwells  all  the  fulness  of 
the  Godhead  bodily,”  and  who  was  the  true  Shechinah  of  which  that  of  Solo- 
mon’s temple  was  merely  a type.  And  if  it  he  admitted  that  the  presence 
of  the  promised  Messiah  was  intended,  then  it  will  follow  that  “Jesus  of  Na- 
zareth” was  He  ; for  the  second  temple,  in  which  as  the  “ Prince  of  peace” 
he  preached  peace  and  reconciliation  with  God , has  been  utterly  destroyed  for 
upwards  of  seventeen  hundred  years.] — Bagster.  But  a query  has  been  here 

CONCLUDING  REMARKS  ( 

In  order  to  encourage  and  cheer  those  who  fondly  remembered  the  glorious 
structure  which  had  been  raised  by  Solomon,  and  who,  perhaps,  impressed 
with  the  description  furnished  by  Ezekiel,  must  have  lamented  the  compara- 
tive meanness  of  the  present  building,  the  prophet  Haggai  declares  to  them 
in  the  name  of  the  Lord , that  the  glory  of  this  latter  house,  though  it  might 
appear  as  nothing  in  their  eyes,  should  be  greater  than  that  of  the  former. 
A glory  more  apparent  and  manifest  than  was  that  clouded  and  symbolical 
representation  of  the  Divine  Majesty,  which  overshadowed  the  mercy  seat  in 
the  old  temple  ; and  which  prefigured  only  that  incarnate  presence  of  the 
Messiah  in  whom  “dwelt  all  ihe  fulness  of  the  Godhead  bodily,”  (Col.  ii.  6 .;) 
and  from  this  temple,  which  though  not  decorated  with  gold  and  silver  should 
thus  surpass  th  ■ former  in  glory,  should  appear  the  “ Prince  of  peace.”  (ch.  ii. 

9 compared  with  Ep.  ii.  14.)  This  illustrious  prophecy  the  ancient  Jews  cor- 
rectly applied  to  the  Messiah,  though  some  modern  writers  have  made  objec- 
tions to  its  exact  fulfilment  by  the  advent  of  Christ.  It  has  been  pretended, 
taat  the  temple  in  which  our  Saviour  appeared  was  in  reality  not  a second, 
hut  a third  temple,  rebuilt  by  Herod  ; but  it  is  certain,  that  whatever  altera- 
tions  and  additions  were  made  by  Herod,  it  did  not  constitute  an  entirely  new 
building.  There  was  a temple  for  the  worship  of  Jehovah  according  to  the 
law,  during  all  the  forty-six  years  which  were  spent  in  repairing  or  rebuilding 
•I  : antl  consequently,  one  part  must  have  been  taken  down  at  once,  as  far 
as  was  needful  for  the  purpose,  and  no  more  : but  the  old  foundations,  and 
the  most  essential  parts  of  the  structure,  no  doubt,  remained.  In  fact,  no  no- 
minal distinction  between  Zerubbabel’s  and  Herod’s  temple  was  ever  made  by 
Inc  Jews  ; hut,  in  popular  language,  both  these  structures  were  spoken  of  as 
the  second  temple.  On  one  occasion  Josephus  himself  mentions  only  two 
buddings  ot  the  temple  ; a former  in  the  time  of  Solomon,  and  a latter  in  that 
of  Cyrus ; and  in  the  Chromcon  H .-branim,  &c.  Vespasian  is  said  to  have 
destroyed  the  temple  four  hundred  and  forty  years  after  it  was  built.  The 
Prophet,  indeed,  could  not  have  used  greater  precision  of  language,  consistent- 
ly with  his  design  ot  consoling  the  Jews  ; for  had  he  adopted  such  a distinc- 
tion it  would  have  led  them  to  expect  the  demolition  of  the  temple  then  build- 


raised,  whether  the  temple  in  our  Lord’s  time  can  be  called  th q second  temple, 
having,  according  to  Josephus,  been  again  rebuilt,  by  Herod.  On  this  Dr. 
Boothroyd  says,  It  may,  I think,  he  doubted  whether  the  whole  was  rebuilt 
by  Herod.  It  is  probable  that  what  Herod  did,  was  repairing  certain  parts, 
erecting  others,  and  making  the  whole  as  perfect  and  complete  as  possible  ; 
and  though  ever  so  much  improved,  yet  it  would  be  regarded  as  the  same 
house.  I know  that  Josephus  says,  that  Herod  took  away  i lie  old  foundations, 
and  laid  others  ; but  I think  this  must,  be  confined  to  such  parts  as  were  de- 
cayed ; or  else  how  could  the  divine  service  have  been  observed?  Rabbi  Joseph, 
MaimoniJcs,  and  other  Jewish  authors,  always  speak  of  this  as  a second  tem- 
ple. ” See  the  authors  distinctly  cited  by  Archbishop  Newcome.  See  also  con- 
cluding remarks  on  Haggai.  After  all,  perhaps  the  words  might  be  trans- 
lated, “ The  latter  glory  of  this  house  shall  be  greater  than  the  former.”  Sr 
Parkhurst,  who  refers  to  the  Hebrew  of  Jer.  ii.  31,  for  a similar  construction 
Heb.  Lex.  in  Chained , 3d  edit.,  and  so  Dr.  Biayney.  Dr.  Pye  Smith  renders  if, 
“ Great  shall  he  the  glory  of  this  house,  the  latter  above  the  former. ” — Ln  this 
place  I iv ill  give  peace. — Peace,  with  the  Hebrews,  included  every  blessing, 
and  it  might  here  have  reference  personally  to  him  who  is  our  peace. 

>N  THE  BOOK  OF  HAGGAI. 

ing,  and  the  erection  of  another  in  its  stead.  It  is  also  undeniable,  that  the 
Jews  did.  in  consequence  of  this  prophecy,  expect  the  Messiah  to  appear  in  this 
temple,  till  after  its  destruction  by  Vespasian  ; they  then,  in  order  to  evade  its 
application  to  Jesus  of  Nazareth,  applied  it  to  a third,  which  they  expect  at 
some  future  period.  For  the  same  purpose,  other  Jewish  writers,  who  are  fol- 
lower! by  some  modern  commentators,  contend,  that  chemdath , “desire,” 
which  is  in  construction  with  a plural  verb,  oovaoo,  “ and  they  shall  come,” 
should  he  read  chemdath , “ desires,” — “ the  desirable  things  of  all  nations 
shall  come  which  they  understand  of  the  valuable  arid  rich  presents  which 
various  nations  should  bring  info  the  temple.  But  this  alteration,  though 
apparently  sanctioned  by  some  of  the  ancient  versions,  is  not  acknowledged  by 
any  MS.  yet  collated  ; and  it  u as  evidently  read  in  the  singular  by  both  the 
Turgum  and  Vulgate  ; which  have,  “ and  the  Desire  of  all  nations  shall  come,” 
“ and  the  Desired  Person  shall  come  to  all  nations.”  It  has  also  been  justly 
objected  to  this  interpretation,  that  if  is  inconsistent,  with  the  great  solemnity 
of  the  introduction  ; and  that,  the  language  itself,  “ the  desirable  things  of  alf 
nations  shall  come,"  is  highly  improper,  as  it  should  rather  have  been,  “ the 
desirable  things  of  all  nations  shall  be  brought ,”  a sense  which  ba  never  has 
in  Kal,  hut  only  in  Hophal.  In  fact,  no  alteration  is  needed  to  clear  the 
grammatical  construction  ; for  it  is  a well  known  Hebraism  for  a verb  or  par- 
ticiple to  agree  with  the  latter  of  two  connected  substantives,  though  in  sense 
it  strictly  relates  to  the  former  ; and  thus  oovaoo , “ they  shall  come,”  agrees, 
not  with  chemdath , “desire,”  its  proper  nominative,  but  with  goyim , “ na- 
tions,” with  which  it  is  in  construction.  For  similar  instances  the  reader  is 
referred  to  Gen.  iv.  10.  Lev.  xiii.  9.  1 Sa.  ii.  4.  2 Sa.  x.  9.  l Ki.  xvii.  16.  Neb.  ix, 
6.  Job  xv.  -20.  xxix.  10.  xxxii.  7.  Prov.  xxix.  25.  Eccles.  xi.  1.  Isa.  xxv.  3.  Jer.  ii. 
34.  in  the  Hebrew.  To  nothing  else  indeed  than  the  advent  of  the  Messiah  can 
this  prophecy  ref  r : and  nothing  but  the  presence  of  the  incarnate  son  of  God 
could  fulfil  the  prediction,  and  render  “ the  glory  of  this  latter  house  greater 
than  of  the  former.”  This  great  event,  and  this  alone,  agrees  with  the  whole 
of  the  context ; with  the  political  convulsions  by  which  it  was  preceded  foul 
followed,  and  with  the  great  and  final  religious  revolution  v\  hich  it  introduced. 


THE  BOOK  OF  ZECHARIAH. 


IZeciiariaii  was,  as  he  himself  informs  us,  the  son  of  Bereclriah,  and 
grandson  of  Iddo ; but  the  tribe  and  family  from  which  he  was  descended,  as 
well  as  the  time  and  place  of  his  birth,  arc  equally  unknown.  It  is,  however, 
certain  that  lie  was  one  of  the  captives  who  returned  from  Babylon  with  Ze- 
rubbabel : and  from  an  expression  in  ch.  ii.  4.  there  is  reason  to  believe  that  he 
was  called  to  th  * prophetic  office  when  a youne  man.  He  beiran  to  prophesy 
in  the  second  year  of  Darius  Hystaspes,  A.  M.  3431.  B.C.  520.,  in  the  eighth 
month  of  the  sacred  year,  and  consequently  two  months  after  Haggai.  Ze- 
chariali,  after  ?i.*neral  warnings,  and  exhortations  to  repentance,  foretels  the 
completion  of  the  temple,  (ch.  i.  the  rebuilding  and  prosperity  of  Jerusalem, 


and  the  cities  of  Judah,  (ch.  t.  1—5  ;)  the  judgments  of  God  upon  Babylon, 
from  which  lie  admonishes  the  Jews  to  depart  previous  to  its  destruction, 
(ver.  6 — 9.)  promising  them  the  Diyine  presence,  (ver.  10 — 13;.)  under  a vision 
of  Joshua  tne  high-priest  arrayed  in  now  sacerdotal  attire,  he  predicts  the  re- 
storation of  the  temple  and  its  service,  (ch.  iii.  1—7.;)  whence,  by  an  easy 
transition,  he  sets  forth  the  glory  of  Christ,  as  the  chief  corner  stone  of  his 
church,  (ver.  8—10.;)  under  the  vision  of  the  golden  candlestick  ard  two  olivo 
trees,  he  represents  the  success  of  Zerubbabel  and  Joshua  in  rebuilding  the 
temple,  and  restoring  its  service,  (ch.  iv.  ;)  by  the  vision  of  a Hying  roll  an*, 
an  ephah.  he  shows  the  judgments  which  would  oome  on  the  wicked  Jews 

975 


Zechariah  exhortelk  to  repentance,  ZECHARIAH. — CHAP.  I.  The  vision  of  the  horses . 


and  tho  object  and  oppressed  9tato  of  the  nation,  after  they  had  filled  up  the 
measure  of  their  sins.  (ch.  v.;)  by  the  vision  of  four  chariots  drawn  by  several 
sorts  of  horses,  and  by  two  crowns  placed  on  Joshua’s  head,  he  sets  forth 
primarily  tho  re-establishment  of  the  civil  and  religious  polity  of  the  Jews 
under  Zerubbabol  and  Joshua,  and  secondarily  and  principally,  the  hifh  priest- 
hood and  kingdom  of  Christ,  called  emphatically  the  Branch , (ch.  vii.  ;)  some 
Jews  having  been  9cnt  to  Jerusalem  from  the  exiles  at  Babylon,  to  inquire 
whether  they  were  still  bound  to  observe  the  fasts  instituted  on  account  ol  tho 
destruction  of  that  city,  (ch.  vii.  1—3.  ;)  tho  prophet  is  commanded  to  enforce 
upon  them  tho  weighter  matters  of  tho  law,  lest  the  same  calamities  befall 
them  which  were  inflicted  on  their  fathers,  (ver.  4 — 14.,)  promising  them,  in  the 
event  of  their  obedience,  tho  continuance  of  tho  favour  of  (iod,  (ch.  viii.  1—8. ;) 
encouraging  them  to  go  on  with  the  building,  (ver.  9 —17.  ;)  and  permitting 
them  to  discontinue  the  observance  of  those  fasts,  (ver.  18—23.  :)  the  prophet 
then  predicts  tho  intermediate  events  which  should  happen  to  the  surrounding^ 
nations  and  to  the  Jews,  from  the  completion  of  the  temple  till  the  coming  of 
Christ  with  figurative  intimations  of  the  prevalence  of  the  Gospel  by  the 
triumphs  of  his  unostles  and  servants,  (ch.  ix.  x.  ;)  foretels  the  destruction  of 
the  temple  and  the  rejection  of  the  Jews  for  their  rejection  of  Christ,  and 
other  sins,  (ch.  xi.  ;)  and  predicts  the  preservat  ion  of  Jerusalem  against  an  in- 
vasion in  the  latter  ages  of  the  world,  and  tho  destruction  of  her  enemies, 
(oh.  xii.  1—9.;)  the  conversion  of  the  Jews  to  their  crucified  Messiah,  (ver. 
l€  -14  ch.  xiii. ;)  the  destruction  of  Jerusalem,  and  the  judgments  inflicted  on 


the  unbelieving  Jews  ; the  preservation  of  a remnant,  and  their  conversion : 
the  ruin  of  the  nations  that  fought  against  her ; the  final  conversion  of  uli 
nations,  and  the  peace  and  prosperity  of  the  church,  (ch.  xiv.)]— Bagster. 
The  design  of  the  first  part  of  this  prophecy,  like  that  of  his  contemporary 
Haggai.  was  to  encourage  the  Jews  to  go  on  with  rebuilding  the  temple,  by 
giving  them  assurance  ot  God’s  aid  and  protection.  From  this  he  proceeds  to 
foretel  the  glory  of  the  Christian  church  (the  true  temple  of  God)  under  its 
great  High  Priest  and  Governor  Jesus  Christ,  of  whom  Zerubbabel  and  Joshua 
were  figures.  Tho  first  six  chapters  consist  chiefly  of  prophetic  visions,  in  the 
manner  of  Ezekiel,  Daniel,  and  the  Revelation  of  St.  Jolin.  On  these  chap 
tors,  in  addition  to  the  writers  consulted  on  tfie  other  Minor  Prophets,  we  are 
happy  to  avail  ourselves  of  the  recent  learned  labours  of  Dr  Stonard;  and 
where  we  cannot  exactly  adopt  his  interpretations,  we  must  still  admire  his 
ingenuity,  and  commend  his  serious  piety.  The  following  chapters  treat  of 
the  death,  sufferings,  and  kingdom  of  Messiah,  in  many  particulars  not  men- 
tioned by  any  of  the  Prophets  before  him  ; every  thing  relating  to  those  great 
events  becoming  more  explicit  in  proportion  as  their  accomplishment  drew 
nearer.  Zcchariah’s  style,  like  that  of  Haggai,  is  for  the  most  part  prosaic, 
only  more  obscure  towards  the  beginning,  on  account  of  his  various  types  and 
emblems.  Towards  the  end  he  is  more  plain,  as  well  as  more  elevated  and 
poetical.  The  difference  in  the  style,  among  other  reasons,  has  led  many  to 
conclude,  that  the  last  six  chapters  might  be  written  by  Jeremiah,  or  some 
other  Prophet,  though  annexed  to  this  prophecy  of  Zechuriah. 


CHAPTER  I. 

Zechariah  exhorteth  to  repentance.  7 The  vision  of  the  horses.  12  At  the  | raycr 
of  the  angel  comfortable  promises  are  made  to  Jerusalem.  18  The  vision  of  U.e  four 
horns,  and  die  four  carpenters. 

IN  the  eighth  month,  in  the  a second  year  of 
Darius,  came  the  word  of  the  Lord  unto 
b Zechariah,  the  son  of  Berechiah,  the  son  of 
Iddo  the  prophet,  saying, 

2  The  Lord  hath  been  c sore  displeased  ,J  with 
your  fathers. 

3  Therefore  say  thou  unto  them,  Thus  saith 
the  Lord  of  hosts;  Turn  e ye  unto  me,  saith 
the  Lord  of  hosts,  and  I f will  turn  unto  you, 
saith  the  Lord  of  hosts. 

4  Be  ye  not  as  your  fathers,  unto  whom  the 
former  prophets  have  cried,  saying,  Thus  saith 
the  Lord  of  hosts ; Turn  ye  now  from  your 
evil  ways,  and  from  your  evil  doings : but 
they  did  not  hear,  nor  hearken  unto  me,  saith 
he  Lord. 

5  Your  fathers,  where  are  they?  and  the 
prophets,  do  they  live  for  ever? 

6  But  my  words  and  my  statutes,  which  I 
commanded  my  servants  the  prophets,  did 
they  not  stake  hold  h of  your  fathers?  and 
they  returned  and  said,  Like  as  the  Lord  of 
hosts  thought  ■ to  do  unto  us,  according  to 
our  ways,  and  according  to  our  doings,  so 
i hath  he  dealt  with  us. 


A.  M.  34S4. 
B.  C.  520. 


a Hug.  1.1. 

b E/r.5.1. 
Mat.  23.35 

c tenth  dis- 
pleasure. 

d2Ch.36.16. 

Ps.60.1. 

e Jc.25.5. 
Mul.  3.7. 

f Mi. 7.19. 
Lu.  15.20. 
Ja.4.3. 

g or,  over- 
take. 

h Ho. 6.5. 
i La.2.17. 
j La.  1.18. 


A M.  3435. 
B.  C.  519. 

k Jos. 5. 13. 
Re. 6.4. 

1 c.6.2. 

m or,  bay. 

n Pa.  103.20 
..21. 

He.1.14. 

o Ps.102.13. 
Re.6. 10. 

p Je.t5.ll, 

12. 

Da.9.2. 

c.7.5. 


7 Tf  Upon  the  four  and  twentieth  day  of  the 
eleventh  month,  which  is  the  month  Sebat,  in 
the  second  year  of  Darius,  came  the  word  of 
the  Lord  unto  Zechariah,  the  son  of  Berechi- 
ah, the  son  of  Iddo  the  prophet,  saying, 

8 I saw  by  night,  and  k behold  a man  riding 
upon  a red  horse,  and  he  stood  among  the 
myrtle  trees  that  were  in  the  bottom  ; and  be- 
hind him  were  there  > red  horses,  m speckled, 
and  white. 

9 Then  said  I,  O my  lord,  what  are  these? 
And  the  angel  that  talked  with  me  said  unto 
me,  I will  show  thee  what  these  be. 

10  And  the  man  that  stood  among  the  myrtle 
trees  answered  and  said,  n These  are  they 
whom  the  Lord  hath  sent  to  walk  to  and  fro 
through  the  earth. 

11  And  they  answered  the  angel  of  the  Lord 
that  stood  among  the  myrtle  trees,  and  said, 
We  have  walked  to  and  fro  through  the  earth, 
and,  behold,  all  the  earth  sitteth  still,  and  is  at 
rest. 

12  T[  Then  the  angel  of  the  Lord  answered 
and  said,  O Lord  of  hosts,  how  0 long  wilt 
thou  not  have  mercy  on  Jerusalem  and  on 
the  cities  of  Judah,  against  which  thou  hast 
had  indignation  these  p threescore  and  ten 
years  ? 


Chap.  I.  Ver.  1 — 21.  Zechariah  exhorts  to  repentance , 
and  relates  two  visions  of  different  coloured  horses , &c. — Tile 
Prophet  begins  with  reminding  the  Jews,  that  their  fathers  had 
(many  of  them)  died  in  captivity,  and  under  the  divine  displea- 
sure; and  earnestly  cautions  them  against  following  their  evil 
example,  lest  they  should  provoke  the  like  judgments  upon 
themselves. 

The  first  prophetic  vision  opens  in  the  Sth  verse,  and  it  is  ex- 
pressly said  to  have  been  seen  by  night.  The  scene  is  a valley 
of  “ myrtle  trees,”  and  the  principal  character  exhibited  was 
“ the  Angel  of  the  Lord”  upon  a reel  (or  bright  bay)  horse,  and 
followed  by  other  horses  of  different  colours,  and  mounted  by 
riders  (as  is  supposed)  representing  the  various  agents  employ- 
ed by  Providence  in  the  government  of  the  world.  (See  note.) 
The  Angel  of  the  Lord  here  introduced  as  riding  upon  a red 
horse,  is  verv  naturally  understood  as  the  Son  of  God  himself, 
who,  in  the  last  book  of  the  New  Testament,  is  represented  as 
a Conqueror  upon  a while  horse.  (Rev.  vi.  2.)  The  red  horse, 
indeed,  seems  to  represent  him,  not  so  properly  in  the  victories 
of  the  gospel,  (as  described  by  St.  John,)  as  in  dispensing 
judgments  among  the  heathen  ; red  being  symbolical  of  wrath, 
of  war,  and  of  punishment.  By  those  that  followed  him  on 
horses  of  the  same  colour,  we  must  understand  inferior  minis- 
ters, perhaps  both  good  and  evil ; and  it  is  very  remarkable 
that  they  are  described  as  using  the  very  language  used  by 
Satan  in  the  introduction  of  the  book  of  Job  ; as  “going  (or 
walking)  to  and  fro”  to  see  what  was  doing  in  the  earth:  and 


Chap.  I.  Ver.  1.  In  the  eighth  month.— Compare  Haggai  ii.  1,  10. The 

second  year  of  Darius— is  reckoned  by  Blair  the  year  520  before  Christ.  This 
Dr.  Stonard  considers  as  the  termination  of  the  seventy  years’  captivity,  which 
we  have  commenced,  B.  C.  5SS,  and  consequently  ends  518,  following  Usher, 
Blair,  and  other  eminent  chronologists,  which  btwo  years  later  than  Dr.  Sto- 
nard; but  perhaps  these  dates  cannot  be  ascertained  with  perfect  accuracy. 

Ver.  2.  Sore  displeased. — Heb.  “ Angry  (with)  anger  i.  e.  very  angry. 

Ver.  5.  Your  fathers,  &c. — That  is,  ’’  Your  fathers  are  dead,  and  the  pro- 
ohets  who  prophesied  to  them  are  dead  : but  the  testimony  of  facts  to  (he 
truth  of  my  predictions  still  remains.”  Abp.  Newcome.  The  question  implies, 
that  they  had  died  under  marks  of  God's  displeasure. 

Ver.  6.  Did  they  not  take  hold  ?— Marg.  “ Overtake  ?”  So  Neiocome. 

Ver.  7.  The  month  Sebat—  [The  Chaldee  name  of  the  llth  month  of  the 
ecclesiastical  year,  but  the  5th  of  the  civil  year,  answering  to  part  of  January 
and  February.  ]— Bagster. 

97li 


they  bring  in  a report  that  “all  the  earth  is  sitting  still  and  at 
rest;”  meaning,  as  we  conceive,  that  the  chosen  people  having 
been  completely  subjugated,  the  surrounding  nations  were  en- 
joying their  triumph  over  them.  This  gives  occasion  for  Israel’s 
advocate,  the  Angel  of  the  Lord,  to  offer  a prayer  on  their  be- 
half. “O  Lord  of  hosts,  how  long  wilt  thou  not  have  mercy- 
on  Jerusalem?”  intimating  at  the  same  time  that  the  seventy 
years  of  their  captivity  were  now  about  to  terminate.  To  this 
an  answer  is  immediately  given  by  the  medium  of  another 
angel,  expressing  how  much  the  Lord  was  displeased  with  the 
heathen,  in  not  setting  them  at  liberty.  For  though  both 
Cyrus  and  Darius  had  intimated  their  disposition  to  that  effect, 
it  is  plain  enough  that  there  was  a very  powerful  combination 
to  oppose  them.  .... 

In  the  last  four  verses  of  this  chapter,  another  vision  is  in- 
troduced of  Jour  horns — the  horns  which  are  said  to  have 
“scattered  Judah,  Israel,  and  Jerusalem.”  But  commentators 
are  not  exactly  agreed  whether  these  are  to  be  considered  as 
distinct  horns,  (like  the  horns  of  the  altar,)  or  as  horned  ani- 
mals, as  in  Daniel’s  visions.  By  four  labouring  or  working 
men  coming  to  fray  or  frighten  them  away-,  we  are  naturally 
led  to  think  of  living  animals  ; and  if  the  number  of  the  horns, 
or  military  powers,  implies  that  Israel  had  enemies  on  every 
side,  (i.  e.  to  the  four  winds,)  it  naturally  leads  us  to  the  idea 
of  one-horned  animals,  or  unicorns,  whereof  we  read  in  differ- 
ent parts  of  scripiure,  and  which  were  certainly  ferocious  ani- 
mals ; and  not  to  tame  cattle,  which  seldom  did  any  mischief. 


Ver.  8.  Red  horses,  speckled  and  white— Newcome,  “ Red,  dun,  and 
white V’  Stonard,  “ Rea,  pale,  and  white  the  middle  term  being  of  dispu- 
ted import.  Neiocome  says,  these  angels  “had  horses  to  show  their  powei 
and  celerity  ; ami  horses  of  different  colours,  to  intimate  their  different  minis- 
tries, whether  adverse,  neutral,  or  friendly.”  [These  seem  to  have  been  em- 
blematical of  angels,  or  ministers  of  Providence  ; and  the  diverse  colours  ct 
their  horses  may  denote  different  dispensations  of  wrath  or  mercy,  or  both 
blended  together,  which  they  superintended.] — Bagster. 

Ver.  11.  All  the  earth,  &c.— [The  Persian  empire,  and  the  other  nations  con- 
nected with  Judea,  enjoyed  peace  at  that  time  ; but  the  state  of  the  Jews  was 
unsettled,  which  gave  occasion  to  the  following  intercession.]— Bagster. 

Ver.  12.  Three  score  and  ten  years.—  [This  period,  from  the  first  captivity 
in  the  fourth  year  of  Jehoiakim,  expired  when  Cyrus  first  issued  his  edict ; bui 
it  was  almost  seventy  years  from  trie  destruction  of  the  city  and  temple,  anr 
just  that  period  from  the  time  that  Nebuchadnezzar  besieged  Jerusalem  V B 


Vision  of  the  four  horns. 


ZECHARIAH.— CHAP.  II.,  III. 


The  redemption  of  Zion 


13  And  the  Lord  answered  the  angel  that 
talked  with  me  with  good  i words  and  com- 
fortable words. 

14  So  the  angel  that  communed  with  me  said 
unto  me,  Cry  thou,  saying,  Thus  saith  the  Lord 
of  hosts;  I am  jealous  r for  Jerusalem  and  for 
Zion  with  a great  jealousy. 

15  And  I am  very  sore  displeased  with  the 
heathen  that  are  at  ease : for  8 1 was  but  a 
little  displeased,  and  they  helped  forward  the 
affliction. 

16  Therefore  thus  saith  the  Lord  ; I am  re- 
turned 1 to  Jerusalem  with  mercies  : my  house 
shall  be  built  in  it,  saith  the  Lord  of  hosts,  and 
a line  shall  be  stretched  forth  upon  Jeru- 
salem. 

17  Cry  yet,  saying,  Thus  saith  the  Lord  of 
hosts ; My  cities  through  u prosperity  shall 
yet  be  spread  abroad  ; and  T the  Lord  shall 
yet  comfort  Zion,  and  shall  yet  choose  w Je- 
rusalem. 

18  H Then  lifted  I up  mine  eyes,  and  saw, 
and  behold  four  horns. 

19  And  I said  unto  the  angel  that  talked  with 
me,  What  be  these  ? And  he  answered  me, 
These  are  the  horns  which  have  scattered  Ju- 
dah, Israel,  and  Jerusalem. 

20  And  the  Lord  showed  me  four  carpenters. 

21  Then  said  I,  What  come  these  to  do? 
And  he  spake,  saying,  These  are  the  horns 
which  have  scattered  1 Judah,  so  that  no 
man  did  lift  up  his  head  : but  these  are  come 
to  fray  them,  to  cast  out  the  horns  of  the  Gen- 
tiles, which  lifted  up  ? their  horn  over  the  land 
of  Judah  to  scatter  it. 

CHAPTER  II. 

1 God,  in  the  care  of  Jerusalem,  sendeth  to  measure  it-  6 The  redemption  of  Zion. 

10  The  promise  of  God’s  presence. 

I LIFTED  up  mine  eyes  again,  and 'looked, 
and  behold  a man  with  a measuring  line 
1 in  his  hand. 

2 Then  said  I,  Whither  goest  thou  ? And  he 
said  unto  me,  To  measure  b Jerusalem,  to  see 
what  is  the  breadth  thereof,  and  what  is  the 
length  thereof. 

3 And,  behold,  the  angel  that  talked  with  me 


q Je.29.10. 
r Joel  2.18. 
c.8.2,3. 


( Is.  12.1. 

54.8. 
u good. 
v ls.51.3. 
w Is.  14.1. 
x Da.12.7. 
y Ps.75.4,5. 
a Eze.40.3,5 


c Is. 26. 1,2. 
Eze.36.10. 
11. 


e Ps.3.3. 
Is.60.19. 
Re.21.23. 


g De.28.64. 
Eze.  17.21. 
Am.9.9. 
h Is.48.20. 
52.11. 
Je.50.8. 

51.6.45. 

i De.32.10. 
Ps.17.8. 
Mat.  25. 

40.45. 

j Is.  19. 16. 
k Is.12.6 
1 Is.54.1..3. 


n De.32.9. 
o Is.  41.9. 

p the  habi- 
tation of 
hisholi- 


a Hag.1.1. 


sary. 
c Job  1.6. 


d be  his  ad- 
versary. 

e Jude  9,23. 
Re.  12.9, 


went  forth,  and  another  angel  went  out  to 
meet  him, 

4 And  said  unto  him,  Run,  speak  to  this  young 
man,  saying,  Jerusalem  shall  be  inhabited  ' as 
towns  without  walls  for  the  multitude  of  men 
and  cattle  therein : 

5 For  I,  saith  the  Lord,  will  be  unto  her  a wail 
d of  fire  round  about,  and  will  be  the  glory  e in 
the  midst  of  her. 

6 *[[  Ho,  ho,  come  forth , and  flee  f from  the 
land  of  the  north,  saith  the  Lord  : for  I e have 
spread  you  abroad  as  the  four  winds  of  the 
heaven,  saith  the  Lord. 

7 Deliver  h thyself,  O Zion,  that  dwellest  with 
the  daughter  of  Babylon. 

8 For  thus  saith  the  Lord  of  hosts ; After  the 
glory  hath  he  sent  me  unto  the  nations  which 
spoiled  you  : for  he  that  toucheth  you  > touch- 
eth  the  apple  of  his  eye. 

9 For,  behold,  I will  shake  i my  hand  upon 
them,  and  they  shall  be  a spoil  to  their  ser- 
vants: and  ye  shall  know  that  the  Lord  of 
hosts  hath  sent  me. 

10  TT  k Sing  and  rejoice,  O daughter  of  Zion: 
for,  lo,  I come,  and  I will  dwell  in  the  midst  of 
thee,  saith  the  Lord. 

11  And  many  nations  i shall  be  joined  to  the 
Lord  in  that  day,  and  shall  be  my  people : and 
I will  dwell  m in  the  midst  of  thee,  and  thou 
shalt  know  that  the  Lord  of  hosts  hath  sent 
me  unto  thee. 

12  And  the  Lord  shall  inherit  "Judah  his  por- 
tion in  the  holy  land,  and  shall  choose  ° Jeru- 
salem again. 

13  Be  silent,  O all  flesh,  before  the  Lord  : for 
he  is  raised  up  out  of  p his  holy  habitation. 

CHAPTER  III. 

1 Under  the  type  of  Joshua,  the  restoration  of  the  church,  8 Christ  the  Branch  is  pro- 
mised. 

AND  he  showed  me  Joshua  “ the  high  priest 
standing  before  the  angel  of  the  Lord,  and 
bSatan  'standing  at  his  right  hand  to  dresist  him. 
2 And  the  Lord  said  unto  Satan,  The  Lord 
rebuke  e thee,  O Satan ; even  the  Lord  that 
hath  chosen  Jerusalem  rebuke  thee:  is  not 
this  a brand  f plucked  out  of  the  fire  ? 


Who  the  powers  were  that  scattered  Israel ; and  who  the 
agents  that  conquered  and  dispersed  them,  Daniel  will  inform 
us.  See  chap.  vii.  throughout.  The  more  immediate  object  of 
this  vision,  however,  appears  to  be,  to  allay  the  apprehensions 
pf  the  pious  Jews,  as  to  the  opposition  they  should  meet  with 
in  erecting  the  second  temple. 

Chap.  II.  Ver.  1 — 13.  By  the  vision  of  a man  with  a mea- 
suring line,  Israel  is  encouraged  to  expect  great  enlargement. — 
The  vision  with  which  this  chapter  opens  portendea  great  in- 
crease and  prosperity  to  Jerusalem.  Accordingly,  Josephus 
tells  us,  that  “ the  city  overflowing  with  inhabitants,  extended 
beyond  its  walls,”  (as  predicted  in  ver.  4;  see  note.)  and  ac- 
quired much  glory,  especially  during  the  time  of  the  Macca- 
bees. But  these  promises  of  the  Shechinah  in  the  midst,  and 
“ wall  of  fire  all  around,”  must  have  a farther  reference  to  the 
glory  and  prosperity  of  the  latter  days  of  the  Messiah.  In  con- 
sequence however  of  these  promises,  the  Jews  then  inhabiting 
Babylon,  and  the  regions  round  about,  are  called  upon  to  hasten 
home,  (“Ho!  from  the  north,”  &c.)  that  they  might  not  be 
involved  in  the  fate  of  their  enemies,  who  were  to  fall  a prey 
to  the  nations  which  they  had  formerly  subdued.  The  promises 


Ver.  18.  Four  horns. — [Homs  were  the  emblems  of  power  ; and  these  four 
horns  represented  the  enemies  which  the  Jews  had,  or  should  have,  in  the  " four 
winds  ofheaven.”] — Bagster. 

Ver.  20.  Four  carpenters  —From  this  rendering,  we  may  suppose  that  our 
translators  supposed  these  horns  to  be  of  wood  : so  Vitringa  renders  the  word 
smiths,  because  he  imagined  them  to  he  of  iron.  If  we  admit,  however,  that 
they  were  horns  of  living  animals,  we  may  render  the  term  more  literally,  as 
pteivcome  does,  “Workmen,”  or  rather,  working  men,  either  in  agriculture  or 
in  the  arts.  It  is  obvious  that  it  needed  neither  carpenters  nor  smiths  to  drive 
away  living  animals  ; and  nothing  is  said  of  cutting  off  their  horns.  [Able  in- 
struments whom  God  would  raise  up  to  deliver  his  people,  and  punish  their 
enemies.! — Bagster.  . 

Chap.  II.  Ver.  1.  A measuring  line. — Heb.  “And  in  his  hand  a line  of 
measuring." 

Ver  1.  To  this  young  man— \.  e.  the  prophet : but  Dr.  Stonard  understands 
it  of  the  angel,  though  we  think  without  reason.  The  angel  that  had  talked 
with  Zechariah.  " went  forth”  as  if  to  leave  him  ; but  the  superior  Angei  di- 
rected him  to  run . i.  e.  to  step  quickly  back  with  this  message  to  the  prophet. 

As  towns  without  walls — That  is,  with  an  overflowing  population.  [We 

learn  from  Josephus  that  Jerusalem  actually  overflowed  with  i.nhabitlri Is,  and 
123 


of  God’s  presence  with  his  church,  and  her  consequent  pros- 
perity as  set  forth  in  the  latter  verses  of  this  chapter,  were  in 
some  measure  fulfilled  in  the  great  number  of  proselytes  made 
to  Judaism,  both  during  and  after  the  captivity ; still  more  so 
in  the  conversion  of  many  thousands  to  Christianity  after  the 
day  of  Pentecost;  yet  have  we  good  reason  to  expect  a farther 
signal  and  extensive  fulfilment  of  them  in  the  glorious  days  of 
the  Millennium. 

Chap.  III.  Ver.  1 — 10.  The  Jewish  church  vindicated , and 
Messiah  promised. — The  vision  here  exhibited,  represents  the 
enemies  of  the  Jews,  as  incorporated  in  the  perspn  of  the  great 
adversary  of  mankind,  while  the  Jewish  church  itself,  as  sqme 
expositors  conceive,  is  personified  in  Joshua  the  high  priest, 
and  its  melancholy  condition  represented  by  his  .tattered  ana 
defiled  garments.  The  promised  change  of  raiment  plainly 
indicates  reconciliation  with  God,  to  which,  in  the  latter  part 
of  the  chapter,  is  added  an  express  prophecy  of  the  Messiah, 
as  the  branch  predicted  by  Isaiah  two  centuries  before.  (Isa. 
iv.  2;  xi.  1.)  Dr.  Macknight  (who  is  herein  followed  by  Dr. 
Stonard ) was  of  opinion,  that  the  church  personified  as  above 
in  the  person  of  Joshua,  is  intended  by  “ the  body  of  Moses” 


gradually  extended  itself  beyond  its  walls,  and  that  Herod  Agrippa  fortified  the 
new  part,  called  Bezetha.J— Bagster. 

Ver.  7.  Daughter  of  Babylon. — [The  Babylonians  were  vanquished  by  the 
Persians,  formerly  their  servants,  under  Darius  Hystaspes  ; who  took  Babylon 
after  a siege  of  twelve  months,  demolished  its  walls,  and  put  300,000  of  the 
inhabitants  to  death.  See  Prideaux.]— Bagster. 

Ver.  8,  9.  After  the  glory— New  come,  “After  (the  obtaining  of)  glory.” 
Stonard , “ After  glory  hath  he  sent  me  i.  e.  after  the  glory  of  the  nations  : 
as  it  is  added,  “ they  shall  become  a spoil  to  their  servants  ; that  is,  they  shall 

plunder  those  who  plundered  them.  See  also  Rev.  xxi.  24. 1 will  shake 

my  hand  wpon— or  “ over  i.  e.  in  a threatening  attitude. 

Ver.  ll.  I will  dwell.  The  Lord  hath  sent,  &c.— P'rom  this  passage,  com- 
pared with  Isa.  xlviii.  16,  an  argument  has  been  drawn  in  favour  of  the  Holy 
Trinity.  One  person,  who  is  Jehovah,  sends  another  person,  who  also  is  Je- 
hovah, yet  are  there  not  two  Jehovahs.  See  Dr.  Eveleigh’s  Sermon  at  Ox- 
ford, on  Zech.  ii.  8—11. 

Chap.  III.  Ver.  1.  And  Satan. — See  margin.  See  note  on  Job  i.  6. 

Ver.  2.  The  Lord  said.— The  Syriac,  Newcome,  Boothroyd,  and  others, 
supply  from  chap,  i.,  “The  angel  of.”  Compare  Jude,  ver.  9.  This  ange, 
however,  must  be  understood  to  mean,  “ the  Angel  of  the  covenant.” 

o-'~ 


Christ,  the  H ranch,  promised.  ZECIIARIAIJ. — CHAP.  IV.  Type  of  the  golden  candlestick. 


3 Now  Joshua  was  clothed  with  e filthy  gar- 
ments, and  stood  before  the  angel. 

4 And  he  answered  and  spake  unto  those 
that  stood  before  him,  saying,  Take  away 
the  filthy  garments  from  him.  And  unto  him 
he  said,  Behold,  1 11  have  caused  thine  iniquity 
to  pass  i from  thee,  and  I will  clothe  thee  with 
change  ) of  raiment. 

5 And  I said,  Let  them  set  a fair  k mitre  upon 
his  head.  So  they  set  a fair  mitre  upon  his 
head,  and  clothed  him  with  garments.  And 
the  angel  of  the  Lord  stood  by. 

6 If  And  the  angel  of  the  Lord  protested  unto 
Joshua,  saying, 

7 Thus  saith  the  Lord  of  hosts;  If  thou  wilt 
waik  in  my  ways,  and  if  thou  wilt  keep  my 
i charge,  then  thou  shalt  also  judge  my  house, 
and  shalt  also  keep  my  courts,  and  I will  give 
thee  m places  to  walk  among  these  that  stand  by. 

8 If  Hear  now,  O Joshua  the  high  priest,  thou, 
and  thy  fellows  that  sit  before  thee  : for  they 
are  men  n wondered  at : for,  behold,  I will  bring 
forth  my  servant  the  0 BRANCH. 

9 For  behold  the  stone  that  I have  laid  before 
Joshua  ; upon  one  stone  shall  be  seven  p eyes : 
behold,  I will  engrave  the  graving  thereof,  saith 
the  Lord  of  hosts,  and  I will  remove  the  ini- 
quity of  that  land  in  one  day. 

10  In  that  day,  saith  the  Lord  of  hosts,  shall 
ye  call  every  man  his  neighbour  under  the 
vine  and  under  the  fig  tree. 

CHAPTER  IV. 

1 By  the  golden  candlestick  is  foreshowed  the  good  success  of  Zerubbabel’s  foundation. 

1 1 By  the  two  olive  trees  the  two  anointed  ones. 

AND  the  angel  that  talked  with  me  came 
again,  and  waked  me,  as  a man  that  is 
wakened  out  of  his  sleep, 


A.  M.  3185. 
11.  C.  519. 


g Is.  6-1. 6. 
Mat.  22. 11 
Ro.7.13, 
M ; 19.8. 

h Ro.6.23. 


i 2Sa.12.13. 
Is.6.5..7. 

J Is.61.10. 

k c.G.ll. 

1 or,  ordi- 
nance. 


m walks. 


n of  won- 
der, or, 
sign. 

Is.  8. 18. 


o Is.11.1. 
p Re. 5.6. 


a her. 


b or,  seven 
several 
pipes  to 
the  lamps 

c Ho.  1.7. 


d or,  army. 

e Ezr.3.8.. 
13. 

f Ezr.6.14, 
15. 


g or,  since 
the  seven 


shall. 


h stone  of 
tin. 


2 And  said  unto  me,  What  seest  thou  ? And 
I said,  I have  looked,  and  behold  a candle- 
stick all  of  gold,  with  “ a bowl  upon  the  top 
of  it,  and  his  seven  lamps  thereon,  and  b seven 
pipes  to  the  seven  lamps,  which  are  upon  the 
top  thereof: 

3 And  two  olive  trees  by  it,  one  upon  the 
right  side  of  the  bowl,  and  the  other  upon  the 
left  side  thereof. 

4 So  I answered  and  spake  to  the  angel  that 
talked  with  me, saying, What  are  these, my  lord? 

5 Then  the  angel  thattalked  with  me  answer- 
ed and  said  unto  me,  Knowest  thou  not  what 
these  be?  And  I said,  No,  my  lord. 

6 Then  he  answered  and  spake  unto  me, 
saying,  This  is  the  word  of  the  Lord  unto 
Zerubbabel,  saying,  Not  c by  ll  might,  nor  by 
power,  but  by  my  spirit,  saith  the  Lord  ofhosts. 

7 Who  art  thou,  O great  mountain?  before 
Zerubbabel  thou  shalt  become  a plain  : and  he 
shall  bring  forth  the  head-stone  thereof  with 
shoutings,  crying , Grace,  grace  unto  it. 

8 Moreover  the  word  of  the  Lord  came  unto 
me,  saying, 

9 The  hands  of  Zerubbabel  have  laid  the 
foundation  e of  this  house;  his  hands  shall 
also  finish  f it;  and  thou  shalt  know  that  the 
Lord  of  hosts  hath  sent  me  unto  you. 

10  For  who  hath  despised  the  day  of  small 
things?  e for  they  shall  rejoice,  and  shall  see 
the  h plummet  in  the  hand  of  Zerubbabel 
with  those  seven  ; they  are  the  eyes  of  the 
Lord,  which  run  to  and  fro  through  the  whole 
earth. 

1 1 Tf  Then  answered  I,  and  said  unto  him, 
What  are  these  two  olive  trees  upon  the  right 


in  the  Epistle  of  St.  Jude ; but  the  inquiry  would  here  perhaps 
be  premature. 

As  to  the  Jews  now  occupied  in  rebuilding  their  temple,  the 
vision  was  calculated  to  give  them  the  strongest  encourage- 
ment, by  assuring  them,  that  God,  after  plucking  them  as 
“ brands  out  of  the  fire,”  (£.  e.  from  the  captivity  of  Babylon,) 
would  not  now  give  them  up  to  their  adversaries,  but  would 
still  continue  to  prosper  their  undertaking;  and  that,  notwith- 
standing all  the  interruptions  they  had  met  with,  the  work 
should  be  finished  under  the  superintendence  of  a kind  Provi- 
dence; and  that  their  high  priest,  clothed  in  his  pontifical 
robes,  should  again  officiate  in  the  sanctuary. 

As  to  Joshua,  personally  considered,  he  is  involved  in  no 
charge  of  public  guilt  (though  it  appears  his  sons  were;  Ezra 
x.  IS;)  but  is  assured,  that  by  due  attention  to  his  official  du- 
ties, he  should  hereafter  be  accepted  and  rewarded  ; and  that, 
degraded  as  his  present  situation  might  appear,  he  should  one 
day  be  numbered  among  the  heavenly  hosts,  and  have  a place 
to  walk  in  white  am»ngst  them. 

In  the  mean  time  the  Messiah  is  brought  again  before  us, 
as  the  foundation  stone  of  all  the  church’s  hope  ; and  upon 
this  stone  is  engraved  by  the  hand  of  God  himself,  seven  eyes. 
These  eyes  naturally  remind  us  of  him,  who  is  described  as 
having  ‘‘seven  horns  and  seven  eyes,”  (Rev.  v.  6.)  i.  e.  a ful- 
ness of  power  and  wisdom — or,  which  is  the  same  thing,  “the 


fulness  of  the  Godhead”— residing  in  him  “bodily.”  (Col.  ii. 
9.)  The  eyes  of  kings  are  their  counsellors,  and  the  kings 
of  Persia  had  “ seven  counsellors ;”  (Ezra  vii.  14.  Esther  i.  13, 
14. ;)  but  the  King  of  Zion  needs  no  foreign  aid — “The  seven 
eyes  are  in  the  stone.” 

Chap.  IV.  Ver.  1 — 14.  The  vision  of  the  golden  candlestick 
and  two  olive  trees. — The  Prophet,  overpowered  by  his  last  vi- 
sion, is  roused  by  the  angel  to  behold  another,  intended  farther 
to  assure  Joshua  and  Zerubbabel  of  their  success  in  finishing 
the  temple;  that  they  should  surmount  every  obstacle,  and  at 
length,  by  the  good  providence  of  God,  bring  forth  the  top- 
stone,  amidst  the  joyful  acclamations  of  the  spectators.  It  is 
plain  that  the  golden  candlestick  is  the  Jewish  state;  the  oil, 
the  spirit  or  power  of  God,  in  opposition  to  human  efforts ; 
and  the  two  anointed  ones,  Joshua  and  Zerubbabel,  the  sole 
appointed  instruments  of  the  great  work  in  hand.  Neither 
was  the  high  priest,  nor  the  temporal  governor,  endowed  with 
coercive  authority  or  human  strength  ; but  they  were  assisted 
by  “ the  eyes  of  the  Lord,  (chap.  iii.  9.)  which  run  to  and  fro 
throughout  the  whole  earth,  to  show  himself  strong  in  the  be- 
half of  them  whose  heart  is  perfect  towards  him.”  (2Chron. 
xvi.  9.)  The  application  of  this  prophecy  (in  its  typical  sense) 
to  the  Messiah,  is.  like  that  of  the  preceding  ones,  plain  and 
obvious.  Jesus  Christ  unites  in  his  person  both  the  kingly  and 
priestly  offices.  He  is  anointed  with  the  Spirit  above  measure, 


Ver.  3.  Filthy  garments.— Perhaps  “ the  garments  of  a captive.”  Neio- 
come. 

Ver.  7.  Places  to  walk.— Compare  Matt.  xxii.  30.  Rev.  iii.  4. 

Ver.  8.  Men  wondered  at.— See  margin.  As  being  all  “ brands  plucked  out 
of  the  burning  or,  “ of  a sign  i.  e.  typical  men,  or  types  of  a future  great 
deliverance. The  Branch.— [That  thi3  does  not  refer  exclusively  to  Ze- 

rubbabel, as  some  have  supposed,  but  to  the  Messiah,  of  whom  he  and  Joshua 
were  a sign  or  type,  ( mopheth ,)  seems  evident  from  the  circumstance  of  Ze- 
rubbabel being  already  ‘"  brought  forth,”  and  placed  as  high  in  authority  as  at 
any  future  time  ; and  it  is  expressly  applied  by  Jonathan  to  the  Messiah,  who 
renders,  I bring  forth  my  servant  the  Messiah,  who  shall  be  revealed.  Tzcmach. 
branch,  is  a frequent  name  of  the  Messiah  in  Scripture,  and  is  always  applied 
to  him  by  the  Targumist.J — Eagster.  “ The  great  Messiah  himself,  through 
whom  alone  iniquity  is  put  away.”  Dr.  Blayney. 

Ver.  9.  The  stone.— See  Gen.  xlix.  24.  Ps.  cxviii.  22.  Isa.  viii.  13,  14.  Dan. 

ii.  34,  &c. Upon  one  stone  shall  he  seven  eyes. — Some  render  this  in  the 

present  tense,  ' are  seven  eyes but  as  there  is  no  verb  in  the  original,  we 
think,  with  Dr.  Stonard  and  others,  that  none  is  necessary  ; “ Behold  .... 
upon  one  stone  seven  eyes  !”  We  can  by  no  means,  however,  agree  with  our 
learned  author,  that  these  eyes  “ are  intended  to  represent  the  angels  of  God, 
subject  to  the  command  of  our  Lord  Jesus  Christ.”  1.  Angels  are  not  (we  be- 
lieve) ever  compared  to  eyes;  and,  2.  The  Head  of  the  church  sees  with  his 
own  eyes,  and  not,  like  temporal  monarchs,  with  the  eyes  of  others.  See  ex- 
position.  In  one  day.— Compare  Dan.  ix.  14.  Heb.  ix.  26. 

Ver.  10.  Under  the  vine,  &c—  See  Micah  iv.  4. 

Chap.  IV.  Ver.  2.  A candlestick  is  certainly  an  improper  term,  since  it  was 
to  hold  lamps  ; nor  is  chandelier  more  literally  correct,  though,  as  being  a 
French  term,  its  absurdity  is  not  so  glaring.  The  golden  vessel  here  named 
appears  to  us  to  have  strongly  resembled  the  candlestick,  or  lamp-bearer,  in 
the  tabernacle,  Exou.  xxxii.  31,  &c. , with  perhaps  this  difference,  that  instead 


of  the  branches  being  solid,  they  were  hollow,  for  ine  purpose  of  conveying  to 
each  lamp  the  supply  of  oil  which  was  received  by  the  bowl  from  the  olive 
trees  beside  them. Seven  pipes  to  the  seven  lamps—  See  margin.  Dr.  Sto- 

nard thinks  that  lie  has  discovered  in  the  Hebrew  phraseology  of  this  chapter, 
two  sevens  of  lamps,  one  seven  belonging  to  the  Jewish,  the  other  to  the 
Christian  church  ; but  we  confess  that  we  see  no  evidence  to  support  this  dis- 
covery ; nor  do  we  think  it.  harmonious  with  the  doctrine  of  the  New  Testa- 
ment. It  is  true  there  were  many  Christian  societies,  or  worshipping  assem- 
blies, both  of  Jews  and  Gentiles  ; but  we  have  no  idea  of  their  forming  two  dis- 
tinct and  coeval  churches.  The  Christian  church  is  one , united  under  one  head, 
und  animated  by  one  spirit.  We  hope  to  be  excused  in  the  freedom  of  this  re- 
mark, tliough  it  would  be  absurd  to  attempt  here  the  minute  examination  of 
an  hypothesis  which  o'-cupies  several  pages  in  the  statement 

Ver.  6.  Not  by  might,  (or  army,)  &c. — That  is,  the  building  of  this  temple, 
and  more  especially  of  the  Christian  church,  should  not  be  effected  by  secular 
power,  nor  by  human  might,  but  by  the  divine  agency. 

Ver.  7.  Who  (or  what)  art  thou  ? — That  is,  who  is  the  chief  opposer  of  tlas 
work  ? and  what  is  the  obstacle  to  its  completion  7 Before  the  power  of  the  Al- 
mighty, all  opposition  is  as  nothing. Head-stone  with  shoutings.—  [He 

shall  in  due  time  place  the  top  or  finishing  stone  on  the  temple  : while  all  tho 
spectators  shall  joyfully  ascribe  their  success  to  the  grace  and  favour  of  God. 
and  accompany  it  with  their  prayers  that  He  would  continue  to  favour  and 
protect  that  Holy  place  so  happily  brought  to  perfection.  It  is  supposed  that 
the  headstone  mystically  represents  the  Messiah,  called  the  chief-stone,  chap, 
iii.  9.  and  implies  that  God  shall  bring  him  into  the  world  as  the  finishing  orna- 
ment and  perfection  of  the  church.  In  this  sense  the  Targumist  interprets  the 
words,  ” He  shall  reveal  the  Messiah,  whose  name  was  declared  fre/n  ever 
lasting,  and  he  shall  exercise  dominion  over  all  kingdoms.”]— Bagster. 

Ver.  10.  With  these  seven— Namely,  the  eyes  of  the  Lord,  mentioned  chap 
iii.  9.  See  exoosition. 


Vision  oj  the  flying  roll.  ZECHARIAH. — CHAP.  V.,  VI.  Babylon's  ruin  signified. 


side  of  the  candlestick  and  upon  the  left  side 
thereof? 

12  And  I answered  again,  and  said  unto  him, 
What  be  these  two  olive  branches  which 
i through  the  two  golden  pipes  empty  j the 
* golden  oil  out  of  themselves  ? 

13  And  he  answered  me  and  said,  Knowest 
thou  not  what  these  be  ? And  I said,  No,  my 
lord. 

14  Then  said  he,  These  ' are  the  two  m anoint- 
ed ones,  that  stand  " by  the  Lord  of  the  whole 
earth. 

CHAPTER  V. 

1 By  the  flying  roll  is  showed  the  curse  of  thieves  and  swearers.  5 By  a woman 
pressed  in  an  ephah,  the  final  damnation  of  Babylon. 

THEN  I turned,  and  lifted  up  mine  eyes, 
and  looked,  and  behold  a flying  1 roll. 

2 And  he  said  unto  me,  What  seest  thou? 
And  I answered,  I see  a flying  roll;  the  length 
thereof  is  twenty  cubits,  and  the  breadth 
thereof  ten  cubits. 

3 Then  said  he  unto  me,  This  is  the  curse 
that  goeth  forth  over  the  face  of  the  whole 
earth : for  every  one  b that  stealeth  shall  be 
cut  off  as  on  this  side  according  to  it ; and 
every  one  that  sweareth  shall  be  cut  off  as  on 
that  side  according  to  it. 

4 I will  bring  it  forth,  saith  the  Lord  of  hosts, 
and  it  shall  enter  c into  the  house  of  the  thief, 
and  into  the  house  of  him  that  sweareth  d false- 
ly by  my  name : and  it  shall  remain  in  the 
midst  of  his  house,  and  e shall  consume  it  with 
the  timber  thereof  and  the  stones  thereof. 


A.  M.  !M85. 
B.  C.  519. 


i by  the 
hand  of. 


J empty  out 
of  them- 
selves oil 
into  the 
gold. 


k the  gold. 

1 Re.11.4. 

m sons  of 
oil. 

n c.6.5. 

a Eze.2.9. 

b or,  of  this 
people 
that 
stealeth 
holdeth 
himself 
guiltless 
as  it  doth. 

c Mai.  3. 5. 


d Le.19.12. 


e Le.  14.45. 


f or,w  eighty 
; piece. 

g Re.  17.1, 
&c. 

h Ge.10.10. 

a c.1.8. 
Re.6.2,.5. 


5 IT  Then  the  angel  that  talked  with  me  went 
forth,  and  said  unto  me,  Lift  up  now  thine 
eyes,  and  see  what  is  this  that  goeth  forth. 

6 And  I said,  What  is  it?  And  he  said,  This 
is  an  ephah  that  goeth  forth.  He  said  more- 
over, This  is  their  resemblance  through  all 
the  earth. 

7 And  behold,  there  was  lifted  up  a f talent  of 
lead  : and  this  is  a s woman  that  sitteth  in  the 
midst  of  the  ephah. 

8 And  he  said,  This  is  wickedness.  And  he 
cast  it  into  the  midst  of  the  ephah  ; and  he  cast 
the  weight  of  lead  upon  the  mouth  thereof. 

9 Then  lifted  I up  mine  eyes,  and  looked, 
and,  behold,  there  came  out  two  women,  and 
the  wind  was  in  their  wings ; for  they  had 
wings  like  the  wings  of  a stork : and  they 
lifted  up  the  ephah  between  the  earth  and  the 
heaven. 

10  Then  said  I to  the  angel  that  talked  with 
me,  Whither  do  these  bear  the  ephah  ? 

11  And  he  said  unto  me,  To  build  it  a house 
in  the  land  of  h Shinar:  and  it  shall  be  esta- 
blished, and  set  there  upon  her  own  base. 

CHAPTER  VI. 

1 The  vision  of  the  four  chariots.  9 By  the  crowns  of  Joshua  is  showed  the  temple 
and  kingdom  of  Christ  the  Branch. 

A ND  I turned,  and  lifted  up  mine  eyes,  and 
looked,  and,  behold,  there  came  four 
chariots  out  from  between  two  mountains ; 
and  the  mountains  were  mountains  of  brass. 

2 In  the  first  chariot  were  red  * horses ; and 
in  the  second  chariot  black  horses ; 


(John  iii.  34.)  He  is  the  light  of  the  church  and  of  the  world, 
(John  i.  4,  9 ;)  and  by  his  union  with  the  divine  nature,  pos- 
sesses an  inexhaustible  fund  or  supply  of  every  thing  necessa- 
ry to  fulfil  his  different .offices  as  “a  priest  upon  his  throne,”  as 
represented  in  chap.  vi.  13. 

Chap.  V.  Ver.  1 — 1 1 . The  flying  roll , and  the  woman  ( wick- 
edness) in  an  ephah. — The  first  vision,  by  the  representation  of 
a large  flying  roll,  denotes  that  God’s  judgments  against  the 
wicked  are  great  and  swift.  The  vision  seems  to  intimate  far- 
ther, that  the  Babylonian  captivity  happened  in  consequence 
of  the  wickedness  committed  by  the  Jews  before  that  period, 
and  that  a like  calamity  might  befall  them,  if  they  relapsed  in- 
to their  former  crimes ; some  of  which  are  mentioned.  The 
chapter  may  be  considered  altogether  as  a solemn  admonition, 
that  a multitude  of  curses,  and  particularly  dispersion  and 
captivity,  should  be  the  punishment  of  national  depravity. 

The  woman  in  the  ephah  is  wickedness  personified,  with  a 
particular  reference  to  idolatry , which  had  been  hitherto  their 
master  sin.  The  cake  of  lead  which  covered  the  ephah,  may 
denote  the  wrath  of  God  against  this  sin;  and  the  two  wo- 
men with  wings  powerful  as  those  of  storks,  may  represent 
(as  the  Chaldee  Paraphrase  seems  to  intimate)  Israel  and  Ju- 
dah, carrying  back  idolatry  to  the  land  of  Shinar,  which  is 
Babylon,  where  it  probably  originated,  and  always  reigned. 

Chap.  VI.  Ver.  1 — 15.  A vision  of  four  chariots,  and  a pro- 
phecy of  the  glory  of  Messiah. — The  mountains  of  brass  from 
which  these  chariots  issued,  are  supposed  to  be  indicative  of 
the  divine  counsels  and  decrees,  brass  being  the  emblem  both 
of  strength  and  splendour.  The  first  vision  of  this  Prophet 


Ver.  12.  Two  olive,  branches. — These  appear  to  have  overhung  the  lamp- 

bearer,  and  to  have  emptied  their  oil  into  the  golden  bowl  at  top. Which 

through,  &.c. — Heb.  “ Which  by  the  hand  (i.  e.  by  means  of)  two  golden  pipes 
(or  tubes)  empty  out  of  themselves  oil  into  the  golden  (candlestick,”)  &c. 

Ver.  14.  Two  anointed  ones.— See  margin.  Meaning,  Zembbabel  and 
Joshua,  who  wer9  appointed,  qualified,  and  enabled  to  execute  the  arduous 
task. 

Chap.  V.  Ver.  1.  A flying  roll—i.  e.  a large  sheet  of  parchment,  written 
on  both  sides  with  the  cuises  of  God’s  law  against  wickedness  ; alluding,  pro- 
bably, to  the  curses  in  Deut.  xxvii.  and  xxviii.,  and  to  Ezekiel’s  scroll,  chap.  ii. 
9,  10. 

Ver.  2.  The  length  twenty  cubits,  and  the  breadth  ten;  that  is,  on  the 
lowest  calculation,  30  feet  by  15. 

Ver.  3.  For  every  one  that  stealeth , &c. — See  margin.  To  us  it  appears, 
that  on  one  side  was  written  the  curses  against  fraud  and  oppressipn  ; and  on 
the  other,  those  against  perjury,  profanenes3,  and  idolatry,  or  swearing  by  false 
£ods.  We  would  therefore  read  the  following  clause,  (omitting  the  particle  as,) 
n Every  one  that  stealeth  shall  be  cutoff,  according  to  it  (the  writing)  on  this 
side  ; and  every  one  that  sweareth,  according  to  it  on  that  side.” 

Ver.  4.  It  shall  consume  it.— It  shall  be  like  the  dry  rot. 

Ver.  6.  An  ephah— A.  dry  measure  of  about  three  pecks,  so  that  the  figure 
of  wickedness  must  appear  like  a diminutive  hag , or  pigmy,  covered  over  with 

a talent  of  lead  in  a three  peck  measure. This  is  their  resemblance— Dr. 

Stonard  renders  it  “ their  eye,”  “ aspect,”  or  appearance  ; but  Newcome, 
guided  by  the  ancient  versions,  reads,  “ This  is  their  iniquity  and  Booth- 
royd,  “ This  (shows)  their  iniquity.”  We  think,  however,  that  there  is  no 
necessity  for  either  alteration.  [‘‘The  meaning  of  this  vision,”  says  Abp. 
Neioccrme,  “ seems  to  be,  that  the  Babylonish  captivity  had  happened  on  ac- 
count of  the  wickedness  of  the  Jews  ; and  that  a like  dispersion  would  befall 
them,  if  they  relapsed  into  like  crimes.”  The  woman  who  sat  in  the  ephah 
was  an  emblem  of  the  Jewish  nation  ; the  casting  the  weight  of  lead  on  the 


exhibited  single  horses,  rode  by  spiritual  beings  : here  they  are 
yoked  together  in  chariots,  but  they  are  said,  like  the  former,  to 
be  sent  forth  into  all  the  earth,  in  different  directions,  accord- 
ing to  the  orders  of  the  great  Supreme.  These  are  usually  ex- 
plained in  reference  to  the  four  great  monarchies  in  Daniel. 
(See  notes  below,  also  chap.  ii.  and  vii.)  The  red  horses  are 
supposed  to  represent  the  Assyrian  Empire;  but  as  this  was 
now  destroyed,  these  are  named  only  and  retire.  “The  black 
horses,”  says  Abp.  Newcome , “ seem  to  denote  the  Persian  Em- 
pire, which,  by  subduing  the  Chaldeans,  and  being  about  to 
inflict  a second  heavy  chastisement  on  Babylon,  quieted  God’s 
spirit  with  regard  to  Chaldea;  a country  always  spoken  of  as 
lying  to  the  north  of  the  Jews.  The  white  horses  seem  to  be  the 
Macedonian  Empire  ; which,  like  the  Persian,  overcame  Chal- 
dea. The  spotted  bay  (or  brown)  horses  seem  to  be  the  Ro- 
man, “from  the  variety  in  its  forms  of  government.”  These 
went  into  the  south  country,  as  far  as  Egypt  and  other  parts 
of  Africa. 

The  subsequent  vision,  in  the  close  of  this  chapter,  is  evident- 
ly a typical  prediction.  The  Prophet  is  directed  to  go  with 
some  of  the  principal  persons  who  had  returned  from  the  cap- 
tivity, and  take  from  the  sacred  treasury  sufficient  gold  and 
silver  to  make  crowns  or  diadems,  probably  of  different  forms, 
the  principal  of  which  were  to  be  placed  on  the  head  of  Joshua 
the  high  priest,  as  a type  of  the  Messiah,  of  whom  it  is  said. 
“ Behold  the  man  whose  name  is  the  Branch  ; and  he  shall 
branch  up  out  of  his  place;  and  he  shall  build  the  (true)  tem- 
ple of  the  Lord,”  that  is,  the  Christian  Church,  and  “ he  shall 
bear  the  glory.”  It  is  added,  “he  shall  sit  and  rule  upon  his 


mouth  of  the  ephah,  seems  to  mean  the  condemnation  of  the  Jews,  after  they 
had  filled  up  the  measure  of  their  iniquities  by  crucifying  the  Messiah  ; the 
‘‘two  women,  with  wings  like  a stork,  and  the  wind  in  their  wings,”  seem 
emblematic  of  the  Roman  armies  and  the  rapidity  of  their  conquests  ; and 
their  lifting  up  the  ephah  and  carrying  it  through  the  air,  to  build  it  a house  in 
Shinar,  or  Babylon,  where  it  was  fixed  on  its  own  basis,  represents  the  taking 
of  Jerusalem,  the  dispersion  of  the  Jews,  and  the  long  continuance  of  that 
calamity,  as  a just  punishment  of  their  unbelief.]— Bagster. 

Ver.  7.  A talent  of  lead. — 3000  shekels,  or  125  lb.  We  should  call  it  a pig  of 
lead.  Dr.  Stonard  renders  it  “ a cake.” 

Ver.  9.  Came  out— New  come } “ Went  forth.” Wings  of  a stork — whose 

wings  are  so  strong  that  they  will  not  only  fly  far,  being  birds  of  passage,  hut 
sometimes  carry  the  parent  birds  (when  old  and  infirm)  upon  their  backs.  Dr. 
Harris's  Nat.  Hist. 

Ver.  11.  In  the  land  of  Shinar — Thatis,  Babylon.  We  are  perfectly  aware 
that  Rome  is,  in  the  New  Testament,  called  Babylon  ; but  we  are  not  aware 
it  is  so  called  in  the  Old,  or  during  the  existence  of  the  ancient  Babylon  ; nor 
can  we  persuade  ourselves  that  the  predictions  of  this  chapter  have  any  refer- 
ence to  Europe;  much  less  that  ‘‘the north  country”  (ch.  vi.  6.)  can  possibly 
intend  “ the  great  western  empire.”  Stonard' s Comment. 

Ver.  11.  Upon  her  own  base— That  is,  as  we  conceive,  where  it  originated,  or 
was  founded. 

Chap.  VI.  Ver.  1.  Four  chariots—  [These  four  chariots  are  generally  inter- 
preted of  the  four  great  monarchies,  the  Chaldean,  Persian,  Grecian,  and  Ro- 
man, which  successively  executed  God’s  purposes  of  mercy  and  justice  ; and 
the  different  colours  of  the  horses,  of  the  different  complexions  of  those  monar- 
chies. But  others  understand  by  them  angels,  called  the  chariots  of  the  Lord, 
(Ps.  Ixviii.  17.)  by  whom  he  executes  his  providential  will  on  earth  : and  that 
the  red  horses  denote  war;  the  black  horses,  famine  and  pestilence  ; the  whity 
horses,  the  removal  of  these  judgments  ; and  the  grizzled  horses,  it  mingled 
dispensation  of  wrath  and  mercy.  1 — Bagster. 


979 


7 Tie  vision  of  the  chariots.  ZECHARIAH. — CHAP.  VII.  Hypocrisy  in  fasts  reproved. 


'.I  And  in  the  third  chariot  white  horses  ; and  | 
in  the  fourth  chariot  grizzled  and  h bay  horses. 

4 Then  I answered  and  said  unto  the  angel 
that  talked  with  me,  What  are  these,  my  lord  ? 

5 And  the  angel  answered  and  said  unto  me, 
These  are  the  four  “spirits  of  the  heavens, 
which  go  forth  d from  e standing  before  the 
Lord  of  all  the  earth. 

6 The  black  horses  which  are  therein  go 
forth  into  the  north  country ; and  the  white  go 
forth  after  them ; and  the  grizzled  go  forth 
toward  the  south  country. 

7 And  the  bay  went  forth,  and  sought  to  go 
that  they  might  walk  f to  and  fro  through  the 
earth : and  he  said,  Get  you  hence,  walk  to 
and  fro  through  the  earth.  So  they  walked 
to  and  fro  through  the  earth. 

8 Then  cried  he  upon  me,  and  spake  unto 
me,  saying,  Behold,  these  that  go  toward  the 
north  country  have  e quieted  my  spirit  in  the 
north  country. 

9 If  And  the  word  of  the  Lord  came  unto  me, 
saying, 

10  Take  of  them  of  the  captivity,  even  of 
Heldni,  of  Tobijah,  and  of  Jedaiah,  which  are 
come  from  Babylon,  and  come  thou  the  same 
day,  and  go  into  the  house  of  Josiah  the  son  of 
Zepnaniah ; 

11  Then  take  silver  and  gold,  and  make 
u crowns,  and  set  them  upon  the  head  of 
Joshua  the  son  of  Josedech,  the  high  priest ; 

12  And  speak  unto  him,  saying,  Thusspeak- 
eth  the  Lord  of  hosts,  saying,  Behold  the  man 
whose  name  is  The  ■ BRANCH  ; and  he  shall 
i grow  up  out  of  his  place,  and  he  shall  build 
k the  temple  of  the  Lord  : 

13  Even  he  shall  build  the  temple  of  the  Lord  ; 
and  he  i shall  bear  the  glory,  and  shall  sit  and 
rule  upon  his  throne ; and  he  shall  be  a priest 
m upon  his  throne:  and  the  counsel  of  peace 
n shall  be  between  them  both. 

14  And  the  crowns  shall  be  to  Helem,  and  to 
Tobijah,  and  to  Jedaiah,  and  to  Hen  the  son 
of  Zephaniah,  for  a memorial  0 in  the  temple 
of  the  Lord. 

15  And  they  that  are  far  off  p shall  come  and 
build  in  the  temple  of  the  Lord,  and  ye  shall 
know  that  the  Lord  of  hosts  hath  sent  me  un- 
to you.  And  this  shall  come  to  pass,  if  ye 
will  diligently  i obey  the  voice  of  the  Lord 
your  God. 


A.  M.  31S5. 
n C.  519. 


b or, strong 

c or,  winds. 

6 He.1.14. 

e lKi.22.19. 
Da.  7. 10. 
c.4.14. 
Lu.  1.19. 

f Job  1.7. 
c.1.10. 


g Is.  1.24. 
Eze.  16.42, 
63. 


h Le.8.9. 
i c.3.8. 


J or, branch 
up  from 
under 
him. 

k 1 Co.3.9. 
Ep.  2. 20.. 
22. 

He.3.3. 

1 Pe.  2.4,5. 


1 Is. 22.2-1. 
Re. 5.11.. 
13. 

m Ps.110.4. 
He.4.14.. 
16. 

7.24  £5. 


n Ro.5.1. 
Col.  1.2. 


o Mo.  14.9. 

p Ep.2.13, 
19. 

A.  M.  3486. 
B.  C.  518. 
q Ro.  16.26. 


a entreat  the 
face  of. 
b c.1.12. 


c Mat. 6. 16 
..18. 


d or,  be  not 
ye  they 
that. 


e or,  Are 
not  these. 
f by  the 
hand  of. 


g judge 
judgment 
of  truth. 
h save  a 
back- 
sliding 
shoulae-. 
i made 
heavy. 
j Is. 6. 10. 
Ne.9.29. 
Eze.  11. 19. 
k by  the 
hand  of 
1 Da. 9. 11. 
mJe.14.12. 
Mi.3.4. 


CHAPTER  VII. 

1 The  captives  inquire  di  fasting.  4 Zecharinh  reprovelh  their  fasting.  8 Sin  the 
cause  of  their  captivity. 

A ND  it  came  to  pass  in  the  fourth  year  ot 
-fA-  king  Darius,  that  the  word  of  the  Lord 
came  unto  Zechariah  in  the  fourth  day  of  the 
ninth  month,  even  in  Chisleu; 

2 When  they  had  sent  unto  the  house  of  God 
Sherezer  and  Regem-melech,  and  their  men, 
to  “ pray  before  the  Lord, 

3 And  to  speak  unto  the  priests  which  were  in 
the  house  of  the  Lord  of  hosts,  and  to  the  pro- 
phets, saying,  Should  I weep  in  the  fifth 
month,  separating  myself,  as  I have  done 
these  so  many  years? 

4 T[  Then  came  the  word  of  the  Lord  of  hosts 
unto  me,  saying, 

5 Speak  unto  all  the  people  of  the  land,  and 
to  the  priests,  saying,  When  ye  fasted  and 
mourned  in  the  fifth  and  seventh  month , even 
those  b seventy  years,  did  ye  at  all  fast  unto 
c me,  even  to  me  ? 

6 And  when  ye  did  eat,  and  when  ye  did 
drink,  d did  not  ye  eat  for  yourselves , and 
drinkybr  yourselves ? 

7 e Should  ye  not  hear  the  words  which  the 
Lord  hath  cried  f by  the  former  prophets, 
when  Jerusalem  was  inhabited  and  in  pros- 
perity, and  the  cities  thereof  round  about  her, 
when  men  inhabited  the  south  and  the  plain? 

8 If  And  the  word  of  the  Lord  came  unto 
Zechariah,  saying, 

9 Thus  speaketh  the  Lord  of  hosts,  saying, 
s Execute  true  judgment,  and  show  mercy 
and  compassions  every  man  to  his  brother : 

10  And  oppress  not  the  widow,  nor  the  father- 
less, the  stranger,  nor  the  poor ; and  let  none 
of  you  imagine  evil  against  his  brother  in 
your  heart. 

11  But  they  refused  to  hearken,  and  h pulled 
away  the  shoulder,  and  i stopped  their  ears, 
that  they  should  not  hear. 

12  Yea,  they  made  their  hearts  as  an  ) ada- 
mant stone,  lest  they  should  hear  the  law,  and 
the  words  which  the  Lord  of  hosts  hath  sent 
in  his  spirit  k by  the  former  prophets : there- 
fore i came  a great  wrath  from  the  Lord  of 
hosts. 

13  Therefore  it  is  come  to  pass,  that  as  he 
cried,  and  they  would  not  hear;  m so  they 
cried,  and  I would  not  hear,  saith  the  Lord 
of  hosts: 


throne ; and  he  shall  be  a priest  upon  his  throne,  and  the  coun- 
sel of  peace  shall  be  between  them  both.”  As  applied  to  the 
type,  this  indicates  the  harmony  between  Joshua  and  Zerub- 
babel,  the  high  priest  and  secular  governor.  As,  however, 
the  latter  had  no  coercive  power,  and  the  influence  of  Joshua 
as  high-priest  must  have  been  considerable,  with  him  the  au- 
thority must  chiefly  have  rested,  and  on  his  head  probably  was  a 
double  crown.  (See  note.)  In  the  antitype,  however,  we  know 
that  both  the  offices  (the  kingly  and  priestly)  are  harmoniously 
united.  The  Messiah,  who  is  the  foundation  of  his  church,  is 
also  the  top-stone  thereof— (the  Omega  as  well  as  Alpha) — 
and  when  the  building  shall  be  completed  with  shoutings  of 


Ver.  5.  Four  spirits.— Marg.  “winds:”  so  Blayney.  But  winds  do  not 
stand;  besides,  the  like  figure  is  elsewhere  explained  in  reference  to  spiritual 
beings,  as  chap.  i.  10.  So  Newcome,  & c. 

Ver.  9.  Quieted  my  spirit— l That  is,  the  justice  of  God  was  satisfied,  and 
Ins  wrath  appeased,  by  the  judgments  inflicted  on  the  Babylonians.]— Bossier. 

Ver.  11.  Set  them  upon  the  head  of  Joshua.. — This  name,  it  is  well  known, 
means,  in  Hebrew,  a Saviour,  as  Jesus  does  in  Greek.  [This  was  probably  to 
signify,  that  He,  of  whom  Joshua  was  a type,  should  be  both  priest  and  king.] 
—Basster.  It  is  evident  our  translators  understood  that  more  than  one  crown 
was  placed  on  the  head  of  Joshua,  and  we  should  surmise,  that  both  the 
priestly  mitre  and  the  temporal  diadem  were  placed  on  the  head  of  the  type  i 
not  only  to  signify  the  union  of  the  twooffices,  but,  as  Bp.  Chandlersuggests, 
to  avoid  exciting  tire  jealousy  of  the  Pagan  sovereigns,  as  Zcrubhabel  was 
then  chief  of  the  house  of  David. 

Ver.  12.  The  branch. — See  chap.  iii.  8.  and  note  also.  Hag.  ii  21 — 23.  Bp. 
dawdler  shows,  that  the  Rabbins,  both  in  the  Targum  and  elsewhere,  as- 
cribe this  title  to  Messiah.  [See  in  the  person  of  Joshua  the  high  priest,  the 
type  and  representation  of  “ the  Man  whose  name  is  the  Branch,”  or,  as  the 
Targumist  correctly  renders,  meshetcha  shemaiah  athid  deyithgelai.  “ whose 

name  is  the  Messiah,  who  is  to  be  revealed.”] — Bagster. He  shall  grow 

up  out  of  his  place.— See  margin.  Newcome,  " Branch  out  from  his  place.” 

Ver.  13.  Them  both— Newcome,  “These  two:”  some  divines  (as  Wiisius 
9S0 


“Grace!  Grace!”  unto  it, — then  “He  shall  bear  the  glory.” 
Chap.  VII.  Ver.  1 — 14.  Judgment  and.  mercy  far  prefera- 
ble to  ritual  observances. — A deputation  being  sent  from  the 
Jews  who  still  remained  at  Babylon,  to  seek  the  Lord,  and  to 
inquircof  the  Priests  and  Prophets  at  Jerusalem,  whether  they 
were  still  bound  to  observe  those  fasts  which  had  been  ap- 
pointed on  occasion  of  the  destruction  of  Jerusalem,  and 
kept  during  the  captivity,  the  Prophet  is  commanded  to  take 
this  opportunity  of  enforcing  upon  them  the  weightier  matters 
of  the  law,  judgment  and  mercy ; and  to  caution  them  that 
they  might  not  incur  such  calamities  as  be'ell  their  fathers. 
He  intimates  withal,  that  in  their  former  fasts  they  had  re- 


&C.)  refer  this  to  the  Father  and  Son  : but  we  think  it  rather  refers  to  the 
union  of  these  offices  in  Christ.  So  Calvin,  Gill,  Poole,  &c. 

Ver.  14.  The  crowns  shall  be  to  Helem,  &c. — These  crowns  were  not  to  be 
wom,  but  to  be  hung  up  in  the  temple,  as  memorials  only. 

Chap.  VII.  Ver.  2.  To  pray  before  the  Lord.— See  margin.  Doubtless  by- 
offering  sacrifices  on  the  altar. 

Ver.  3,  5.  Should  l weep  in  the  fifth  month!—  [This  was  a fast  for  thn 
burning  of  the  temple,  (2  Kings  xxv.  8 — 10.)  as  that  of  the  seventh  month  was 
for  the  death  of  Gedajiah  ; and  seeing  that  the  city  and  temple  were  in  part  re- 
built, they  wished  to  know  whether  they  should  continue  the  observance  ot 
them.]—  Bagster. 

Ver.  5.  Seventh  month  — When  Gedaliah  was  murdered.  2 Kings  xxv.  25, 

26. Seventy  years. — (From  the  lllh  year  of  Zedekiah  to  the  4th  of  Darius 

Hystaspes  are  just  seventy  years.]— Bagster. 

Ver.  6.  Did  ye  not  eat,  Arc.  for  yourselves. — The  last  words,  though  not  in 
the  original,  are  evidently  implied.  When  they  fasted,  they  had  not  reformed, 
Isa.  iviii.  5.;  and  when  they  feasted,  it  was  to  regale  themselves,  and  not  to  re- 
joice in  the  Lord. 

Ver  7.  By  the  former  prophets. — See  margin.  So  ver.  12.- — When  noen 
inhabited  the  south—  See  Obad.  9.  and  note.  . „ 

Ver.  II.  They  pulled  aivay  the  shoulder. — See  margin.  Heb.  Gave  a 
withdrawing  shoulder like  a refractory  heifer,  refusing  the  yoke 


The  restoration  of  Jerusalem.  ZECHARIAH. — CHAP.  VIII.,  IX.  Joy  and  enlargement  promised. 


14  But  I scattered  " them  with  a whirlwind 
among  all  the  nations  whom  ° they  knew  not. 
Thus  the  land  was  desolate  after  them,  that 
no  man  passed  through  nor  returned:  for 
they  laid  the  p pleasant  land  « desolate. 
CHAPTER  VIII. 

I The  restoration  of  Jerusalem.  9 They  are  encouraged  to  the  building  by  God’s 
favour  to  them.  16  Good  works  are  required  of  them.  18  Joy- and  enlargement  are 
promised. 

AGAIN  the  word  of  the  Lord  of  hosts  came 
to  me , saying, 

2  Thus  saith  the  Lord  of  hosts  ; I * was  jea- 
lous for  Zion  with  great  jealousy,  and  I was 
jealous  for  her  with  great  fury. 

3  Thus  saith  the  Lord  ; I am  returned  unto 
Zion,  and  will  dwell  in  the  midst  of  Jerusa- 
lem : and  Jerusalem  shall  be  b called  a city  of 
truth  ; and  the  mountain  of  the  Lord  c of  hosts 
the  holy  d mountain. 

4  Thus  saith  the  Lord  of  hosts ; e There  shall 
yet  old  men  and  old  women  dwell  in  the 
streets  of  Jerusalem,  and  every  man  with  his 
staff  in  his  hand  for  f very  age. 

5  And  the  streets  of  the  city  shall  be  full 
of  boys  and  girls  playing  in  the  streets  there- 
of. 

6  Thus  saith  the  Lord  of  hosts ; If  it  be  e mar- 
vellous in  the  eyes  of  the  remnant  of  this  peo- 
ple in  these  days,  should  h it  also  be  marvellous 
in  mine  eyes?  saith  the  Lord  of  hosts. 

7  Thus  saith  the  Lord  of  hosts;  Behold,  I 
i will  save  my  people  from  the  east  country, 
and  from  the  i west  country ; 

8  And  k I will  bring  them,  and  they  shall 
dwell  in  the  midst  of  Jerusalem  : i and  they 
shall  be  my  people,  and  I will  be  their  God,  in 
m truth  and  in  righteousness. 

9  IT  Thus  saith  the  Lord  of  hosts ; Let  your 
hands  be  “strong,  ye  that  hear  in  these  days 
these  words  by  the  mouth  of  the  prophets, 
which  were  in  the  day  0 that  the  foundation 
of  the  house  of  the  Lord  of  hosts  was  laid,  that 
the  temple  might  be  built. 

10  For  before  these  days  p there  was  no  hire 
for  man,  nor  any  hire  for  beast ; neither  was 
there  any  peace  to  him  that  went  out  or  came 
in  because  of  the  affliction  : for  1 1 set  all  men 
every  one  against  his  neighbour. 

11  But  now  r I will  not  be  unto  the  residue  of 
this  people  as  in  the  former  days,  saith  the 
Lord  of  hosts. 

12  For  the  seed  shall  be  ’ prosperous ; the  vine 
shall  give  her  fruit,  and  1 the  ground  shall  give 


A.  M.  3486. 
B.  C.  518. 


n De.4.27. 

0 De.28.33, 
64. 

p land  of 
desire. 
q Da.8.9. 
a C.1.14..16. 
b Is.  1.21,26. 
c Is.2.2,3. 
d Je.31.23. 
e Is. 65.20,22 
f multitude 
of  days. 
g or,  hard 
or,  diffi- 
cult. 

h Ro.4  20, 
21. 

1 Is.11.11, 

12. 

43.5,6. 

J country  -- 
of  the  go- 
ing down 
of  the  sun 
Mai. 1.11. 
k c.13.9. 

1 Je.31.1,33. 
m Je.4.2. 
d Hag.2.4, 
&c. 

o Ezr.5.1,2. 
p or,  the 
hire  of 
man 
became 
nothing. 
q Mat  10.34 
..36. 

A.  M.  3494. 

B.  C.  510. 
r Is.11.13 
s of  peace. 

Ps.72.3. 
t Ps.67.6,7. 


u 1 Co.3.21. 
v Je.  42.18. 
w Je.31.28. 
x Lu.  12.32. 
y Ep.4.25. 
z Judge 
truth,and 
the  judg- 
ment of 
peace. 
a Pr.3.29. 
b Je.52.6,12. 
c Je.41.1,2. 
d Je.52.4. 
e Es.8.17. 
f ot, solemn, 
or,  set 
times. 
g Ps.  122.1, 
&c. 

h going,  or, 
continu- 
ally. 

Ho.  6.3. 

1 entreat 
the  face 
of.  c.7.2. 
j Is. 60.3, 

&c. 

a Am.l.3..8 


her  increase,  and  the  heavens  shall  give  tneir 
dew  ; and  I will  cause  the  remnant  of  this 
people  to  possess  all  u these  things. 

13  And  it  shall  come  to  pass,  that  v as  ye 
were  a curse  among  the  heathen,  O house  of 
Judah,  and  house  of  Israel ; so  will  I save  you, 
and  ye  shall  be  a blessing : fear  not,  but  let 
your  hands  be  strong. 

14  For  thus  saith  the  Lord  of  hosts;  w As  I 
thought  to  punish  you,  when  your  fathers  pro- 
voked me  to  wrath,  saith  the  Lord  of  hosts, 
and  I repented  not: 

15  So  again  have  I thought  in  these  days  to 
do  well  unto  Jerusalem  and  to  the  house  of 
Judah  : fear  ye  31  not. 

16  IT  These  are  the  things  that  ye  shall  do  ; 
Speak  y ye  every  man  the  truth  to  his  neigh- 
bour ; 2 execute  the  judgment  of  truth  and 
peace  in  your  gates  : 

17  And  let  none  of  you  imagine  a evil  in  your 
hearts  against  his  neighbour ; and  love  no 
false  oath  : for  all  these  are  things  that  I hate 
saith  the  Lord. 

18  T[  And  the  word  of  the  Lord  of  hosts  came 
unto  me,  saying, 

19  Thus  saith  the  Lord  of  hosts;  The  fast  of 
the  fourth  b month , and  the  fast  of  the  fifth, 
and  the  fast  of  the  c seventh,  and  the  fast  of 
the  d tenth,  shall  be  to  the  house  of  Judah  e joy 
and  gladness,  and  f cheerful  feasts  ; therefore 
love  the  truth  and  peace. 

20  Thus  saith  the  Lord  of  hosts;  It  shall  yet 
come  to  pass,  that  there  shall  come  people,  and 
the  inhabitants  of  many  cities  : 

21  And  the  inhabitants  of  one  city  shall  go  to 
another,  saying,  Let  & us  go  h speedily  to  > pray 
before  the  Lord,  and  to  seek  the  Lord  of  hosts : 
I will  go  also. 

22  Yea,  many  i people  and  strong  nations 
shall  come  to  seek  the  Lord  of  hosts  in  Jeru 
salem,  and  to  pray  before  the  Lord. 

23  Thus  saith  the  Lord  of  hosts ; In  those 
days  it  shall  come  to  pass,  that  ten  men  shall 
take  hold  out  of  all  languages  of  the  nations, 
even  shall  take  hold  of  the  skirt  of  him  that  is 
a Jew,  saying,  We  will  go  with  you:  for  we 
have  heard  that  God  is  with  you. 

CHAPTER  IX. 

I God  defendeth  his  church.  9 Zion  is  exhorted  to  rejoice  for  the  coming  of  Christ, 
and  his  peaceable  kingdom.  12  God’s  promises  of  victory  and  defence. 

THE  burden  of  the  word  of  the  Lord  in  the 
land  of  Hadrach,  and  a Damascus  shall 
he  the  rest  thereof : when  the  eyes  of  man,  as 


garded  themselves  more  than  God ; and  that  they  rested  too 
much  on  the  performance  of  external  rites,  although  all  the 
Prophets  had  largely  insisted  on  the  superior  excellence  of 
moral  duties: — duties,  however,  which  must  always  be  re- 
garded in  connexion  with  the  authority  by  which  they  are 
enjoined— “ Thou  shalt  delight  thyself  in  the  Lord  !”  (Isaiah 
lviii.  14.) 

Chap.  VIII.  Ver.  1 — 23.  Prophetic  assurances  of  the  resto- 
ration of  Israel , with  great  additions  from  the  Gentiles. — 
God’s  zeal  on  the  behalf  of  his  people  operates  in  two  ways : 
first,  in  the  reproof  and  punishment  of  enemies,  who  had 
taken  advantage  of  their  depressed  situation  under  divine 
chastisement,  (see  chap.  i.  14,  15;)  and,  secondly,  as  it  re- 
spects his  people,  in  promoting  their  interest  and  prosperity, 
so  long  as  they  live  in  obedience  to  his  commands.  In  the 


chapter  before  us,  the  Lord  promises  increase  of  population  ; 
health,  and  length  of  days;  success  in  all  their  labours;  fa- 
vourable treatment  from  the  surrounding  nations,  who  had 
fcirmerly  oppressed  them;  and,  eventually,  a large  acces- 
sion from  them.  The  consequence  of  their  prosperity  should 
not  be  envy,  (as  often  is  tne  case,)  but  a desire  of  others 
to  unite  with  them  in  their  holy  festivities  and  devotions. 
“In  those  days”  as  Archbishop  Newcome  renders  the  con- 
cluding verse,  “ten  men  shall  take  hold,  from  all  the  lan- 
guages of  the  nations;  they  shall  even  take  hold  of  the  skirt 
of  him  that  is  a Jew,  saying,  ‘We  will  go  with  you;  for  we 
have  heard  that  God  is  with  you.5  ” — “To  take  hold  of  ano- 
ther’s skirt,”  is  a gesture  naturally  used  to  entreat  assistance 
and  protection.  This  and  the  three  foregoing  verses  refer  to 
the  great  accession  of  converts  which  the  Jewish  church  re- 


Ver. 14.  With  a whirlioind— That  is,  all  manner  of  ways. Pleasant 

land. — (Literally,  “the  land  of  desire  for  a desolation  in  which  the  con- 
trast is  very  striking.]—  Bagster. 

Chap.  VIII.  Ver.  4.  Old  men  and  old  women—  [This  is  a beautiful  and  af- 
fecting picture  of  the  prosperity  and  peace,  attended  with  plenty,  temperance, 
and  contentment,  which  the  Jews  enjoyed,  with  few  intermissions,  till  the  time 
of  Antiochus.  I—  Bagster. 

Ver.  6.  If  it  be  marvellous—  See  margin.  So  next  member  of  the  sentence-. 

Ver.  7.  From  the  west  country. — See  margin.  This  passage,  in  its  full 
import,  seems  to  refer  to  the  future  restoration  of  the  Jews  from  their  present 
long  dispersion,  in  which  many  have  settled  in  the  western  parts  of  the  world. 

Ver.  10.  There  was  no  hire  for  man , &c. — See  margin.  That  is,  no  agricul- 
tural employment  for  the  poor. 

Ver.  12.  The  seed  shall  be  prosperous. — “Peace,”  in  which  the  Jews  in- 
clude every  blessing. 

Ver.  13.  Shall  be  a blessing —[ The  consideration,  that  all  nations  who  now 
worship  the  true  God,  and  receive  the  Sacred  Scriptures  asHisw’ord,  havede 


rived  the  whole  of  their  divine  knowledge,  under  God,  from  Jewish  prophets, 
apostles,  and  teachers,  and  that  the  Saviour,  “ in  whom  all  nations  shall  bo 
blessed,”  sprang  from  that  favoured  race,  emphatically  explains  what  is 
meant  by  ye  shall  he  a blessing.”  The  full  accomplishment  of  this  predic- 
tion, however,  is  probably  reserved  for  the  future  restoration  ofthe  Jaws.]— B. 

Ver.  19.  Cheerful  feasts.— See  margin.  Heb.  “ Cheerful  solemnities  New- 
come,  “ Cheerful  seasons.” 

Ver.  21.  Let  vs  go  speedily.— See  margin.  Heb.  “ Let  us  going  go  ;”  i.  e.  let 
us  go  indeed,  with  all  our  heart  &c.  We  are  here  told  how  this  future  glorious 
advancement  ofthe  church  of  God  should  be  introduced:  by  multitudes,  in 
different  towns  and  countries,  coming  into  an  express  agreement,  that  they 
will,  by  united  and  extraordinary  prayer,  seek  God,  that  he  would  fulfil  his 
blessed  predictions.  Has  not  this  passage  received  an  obvious  fulfilment  in  tne 
monthly  concert  which  is  now  established  in  all  Christian  countries,  and  at 
every  missionary  station  ? 

Ver.  23.  Take  hold  of  the  skirt— That  this  is  a supplicating  posture,  seeoui 
exposition  ; ul^o  Orient.  Lit.  No.  1 102. 


God  defendeth  his  church.  ZECI1ARIAH. — CIIAP.  X.  God's  promise  oj  victory 


of  all  the  tribes  of  Israel,  shall  be  toward  the 

Lord. 

2 And  Hamath  also  shall  border  thereby; 
b Tyrus,  and  Zidon,  though  it  be  very  wise. 

3 And  Tyrus  did  build  herself  a strong  hold, 
and  heaped  up  silver  as  the  dust,  and  fine  gold 
as  the  mire  of  the  streets. 

4 Behold,  the  Lord  will  cast  her  out,  and  he 
will  smite  her  power  in  the  sea  ; and  she  shall 
be  devoured  with  fire. 

5 Ashkelon  shall  see  it,  and  fear;  Gaza  also 
shall  see  it,  and  be  very  sorrowful,  and  Ekron ; 
for  her  expectation  shall  be  ashamed  ; and  the 
king  shall  perish  from  Gaza,  and  Ashkelon 
shall  not  be  inhabited. 

6 And  a bastard  shall  dwell  in  Ashdod,  and 
I will  cut  off  the  pride  of  the  Philistines. 

7 And  I will  take  away  his  c blood  out  of  his 
mouth,  and  his  abominations  from  between  his 
teeth  : but  he  that  remaineth,  even  he,  shall  be 
for  our  God,  and  he  shall  be  as  a governor  in 
Judah,  and  Ekron  as  a Jebusite. 

8 And  I will  encamp  d about  my  house  be- 
cause of  the  army,  because  of  him  that  pass- 
eth  by,  and  because  of  him  that  returneth  : 
and  no  oppressor  shall  pass  through  them 
any  more : for  now  have  I seen  with  mine 
eyes. 

9 H Rejoice  ' greatly,  O daughter  of  Zion  ; 
shout,  O daughter  of  Jerusalem:  behold,  thy 
King  cometh  unto  thee:  he  r is  just,  and 
e having  salvation  ; lowly,  and  riding  upon  an 
ass,  and  upon  a colt  the  foal  of  an  ass. 

10  And  I will  cut  off  the  chariot  from  Ephraim, 
and  the  horse  from  Jerusalem,  and  the  battle 
bow  shall  be  cut  off : and  he  shall  speak  peace 


A.  M.  349-1 
B.  C.  510. 


b Eze.  c.  26. 
21 


c bloods. 
d Pa.  34.7. 

e Jn. 12.14. 

15. 


f Ia.45.&. 


g or, saving 
himself. 


h or,  whose 
covenant 
is  by  blood 
Ex. 24. 8. 
lie.  13.20. 


i I&Gl.l. 

la.  40.2. 
k Pa.  144.6. 
1 I s.21.1. 


m or,  the 
stones  of 
the  sling. 

n or,  fill 
both  the. 


o Le.4.18, 
25. 


p Is.62.3. 
q Is.  11.12. 


r or,  grow, 
or,  speak. 


a De.11.13, 
14. 


b or,  light- 
nings. 
Je.  10.13. 


unto  the  heathen : and  his  dominion  shall  be 
from  sea  even  to  sea,  and  from  the  river  even  to 
the  ends  of  the  earth. 

11  As  for  thee  also,  h by  the  blood  of  thy  co- 
venant I have  sent  forth  thy  prisoners  i out  of 
the  pit  wherein  is  no  water. 

12  Tf  Turn  you  to  the  strong  hold,  ye  pri- 
soners of  hope : even  to-day  do  I declare  that 
I will  render  double  i unto  thee; 

13  When  I have  bent  Judah  for  me,  filled  the 
bow  with  Ephraim,  and  raised  up  thy  sons,  O 
Zion,  against  thy  sons,  O Greece,  and  made 
thee  as  the  sword  of  a mighty  man. 

14  And  the  Lord  shall  be  seen  over  them,  and 
his  arrow  k shall  go  forth  as  the  lightning:  and 
the  Lord  God  shall  blow  the  trumpet,  and  shall 
go  with  whirlwinds  i of  the  south. 

15  The  Lord  of  hosts  shall  defend  them; 
and  they  shall  devour,  and  subdue  m with 
sling  stones;  and  they  shall  drink,  and  make 
a noise  as  through  wine  ; and  they  shall  " be 
filled  like  bowls,  and  as  0 the  corners  of  the 
altar. 

16  And  the  Lord  their  God  shall  save  them 
in  that  day  as  the  flock  of  his  people  : for 
p they  shall  be  as  the  stones  of  a crown,  lifted 
up  as  an  ensign  i upon  his  land. 

17  For  how  great  is  his  goodness,  and  how 
great  is  his  beauty  ! corn  shall  make  the  young 
men  r cheerful,  and  new  wine  the  maids. 

CHAPTER  X. 

I God  is  to  be  sought  unto,  and  not  idols.  5 As  he  visited  his  flock  for  sin,  so  he  wdi 
save  and  restore  them. 

ASK  ye  of  the  Lord  rain  a in  the  time  of  the 
latter  rain ; so  the  Lord  shall  make  b bright 
clouds,  and  give  them  showers  of  rain,  to 
every  one  grass  in  the  field. 


ceived  between  the  captivity  and  the  coming  of  Christ;  to  the 
number  of  Christian  disciples  which  the  first  preachers  made, 
and  to  the  future  conversions,  of  which  the  restoration  of  the 
Jews  will  be  an  eminent  mean.  (See  President  Edwards’ 
works,  vol.  iii.  pages  345  and  onwards,  new  edition.) 

Chap.  IX.  Ver.  1—17.  The  Lord  promises  to  defend,  his 
church , and  to  send  them  the  Messiah. — In  the  Introduction  to 
this  book,  we  suggested  a doubt  which  has  arisen  among  the 
learned;  not  as  to  the  divine  authority  of  these  last  six  chap- 
ters, (for  that  is  unimpeachable,)  but  whether  they  were  not 
written  by  Jeremiah,  or,  some  of  them,  by  a still  earlier  Pro- 
phet. After  considering  the  arguments  which  have  been  ad- 
vanced on  both  sides,  we  feel  fully  satisfied  with  the  evidence 
produced  by  Hartwell  Horne , and  Prebend.  Townsend , that 
they  were  written  by  Zechariah,  though  probably  at  a much 
later  period  than  the  rest,  and  near  the  close  of  his  life.  The 


original  grounds  of  the  suspicion  will  be  seen  in  our  note  on 
Matt,  xxvii.  9.  (Horne’s  Crit.  Introd.  Townsend’ s O.  Test. 
Arrang.) 

This  chapter  contains  prophetic  burdens  relative  to  Syria, 
Phenicia,  and  Palestine,  which  were  conquered  successively 
by  Nebuchadnezzar  and  by  Alexander  the  Great.  Expositors 
differ  as  to  which  may  be  here  intended,  but  perhaps  both  may 
be  alluded  to.  The  chief  subject  of  this  chapter  is,  however, 
the  peaceful  kingdom  of  Messiah,  which  being  “ not  of  this 
world,”  neither  requires  nor  admits  of  military  pomp,  or  secu- 
lar force ; but  which  is  introduced  by  himself  riding  upon  an 
humble  ass,  and  thereby  “pouring  contempt  on  all  earthly 
grandeur,  and  rejecting  all  human  aid.” 

The  address  to  Zion,  or  the  daughter  of  Zion,  (ver.  11 — 13,) 
may  require  elucidation.  The  prisoners  out  of  the  pit,  must  be 
the  Jews  returned  from  the  captivity;  this  being  effected  by, 


Chap.  IX.  Ver.  1.  Jiurden  of  the  word— [That  is,  “The  burden  of  the 
word  of  the  Lord  shall  fall  and  rest  on  the  land  of  Hadrach  (probably  Ccelo- 
Syria)  and  Damascus  which  was  fulfilled  by  Alexander,  who  seized  on  im- 
mense treasures  in  that  city.  J— Baxter. In  (or  on)  the  land  of  Hadrach— 

A place  near,  or  in,  the  valley  of  Damascus.  Newcome. When  the  eyes, 

&c. — “ I cannot  conceive  how  these  words  can  be  made  to  signify  ‘ the  eyes 
of  Jehovah  over  man,’  as  represented  by  Iloubigant  and  the  ancient  versions. 
The  order  of  the  words  leads  plainly  to  our  present  English  translation.  And 
this  implies  that  a time  would  come,  when  men,  and  the  tribes  of  Israel  in 
particular,  should  turn  their  eyes  toward  Jehovah,  either  in  hope  of  deriving 
some  blessings  from  him,  or  in  gratitude  for  favours  received.”  Dr.  B/ayney. 
These  words  should,  however,  be  read  in  parenthesis,  as  in  Nexocome. 

Ver.  2.  Shall  border  thereby—  [That  is,  Hamath  and  Tyre,  which  border 
upon  Hadrach  and  Damascus,  shall  share  their  burden  ; which  was  accom- 
plished when  Alexander  conquered  Tyre,  Syria,  and  Phoenicia.]— Bagsler. 

Abp.  Newcome  supplies  the  preposition  on  (from  ver.  1.)  to  the  other  places 

named  in  this  verse. Though  it  (or  she)  be  very  xoise.—See  Eze.  xxviii. 

2—5. 

Ver.  3.  As  the  mire. — Many  towns  in  the  East  are  built  with  bricks  dried  only 
in  the  sun  ; and  Maundrell  says,  that  “ upon  a violent  rain  at  Damascus,  the 
whole  city  becomes,  by  the  washing  of  the  houses,  as  it  were  a quagmire.” 

Ver.  4.  Power  in  the  sea.—  See  Eze.  xxvi.  17.  “ The  Sidonians,  (according 
to  Diodorus  Siculus,)  on  the  approach  of  an  army,  sent  against  them  by 
Ochus,  king  of  Persia,  first  of  all  destroyed  their  shipping  at  sea  : and  then, 
retiring  within  the  walls  of  their  city,  when  they  found  they  could  hold  out  no 
longer,  set  fire  to  their  houses,  and  burnt  themselves  and  their  effects  together.” 
Newcome. 

Ver  5.  Ashkelon  shall  see,  &c.— That  is,  the  Philistines,  their  neighbours, 
sin II  he  alarmed  and  tremble. 

Ver.  6.  A bastard  shall  dwell  in  Ashdod. — Heb.  “ A stranger,”  or  foreigner  ; 
Boothroyd.  ‘‘A  spurious  race”  of  different  nations  ; Nexocome,  “ strangers.” 

Ver.  7.  His  blood  out  of  his  mouth— That  is,  put  an  end  to  his  idolatrous 
practices.  “ The  metaphor  (says  Newcome)  is  taken  from  beasts  of  prej  .vho 
gorge  themselves  with  blood.”  The  heathen  offered  ” drink-offerings  of  blood.” 
ini  xml  with  wine  ; but  these  were  absolutely  forbidden  to  the  Jews,  (Le.  vii. 
26.  Ps.  xvi.  4.,)  and  consequently  to  the  heathen  on  their  conversion.  See 

Orient.  Lit.  No.  752. He  shall  be  for  our  God— That  is,  a convert  to  the 

God  of  Israel. As  a governor. — Meaning,  that  he  shall  be  as  a citizen  of 

Jerusalem,  entitled  even  to  fill  its  magistracy;  but  the  Ekronite.  or  natural 
born  Philist  ine,  should  rank  in  Ashdod  as  a Jebusite  did  in  Judah,  tnat  is,  as  an 
alien  ; so  Blayney.  Josephus  mentions  the  conversion  of  many  of  the  Phi- 
listines to  Judaism.  (Antiq.  lib.  xiii.  xv.  4. 

9S2 


Ver.  8.  Because  of  the  aimy— Nexocome,  “ With  an  army,  so  that  none 
shall  pass  there;”  namely,  no  enemy. 

Ver.  9.  Thy  king— This  term  is  never  applied  to  Zerubhabel,  who  is  only 

called  governor. Having  salvation.— Margin,  “ Saving  himself.”  All  the 

ancient  versions  render  the  word  as  our  translators  do,  or  nearly : hut  the 
Jews  object  to  it,  and  indeed  it  is  not  easy  to  defend  the  translation.  Zion’s 
King,  a9  “saved”  through  his  awful  sufferings,  and  made  triumphant  over 
his  numerous  and  powerful  enemies,  and  exalted  to  the  throne  of  glory  in  our 
nature,  is  “ become  the  Author  of  eternal  salvation  to  all  them  that  obey 
him.”  Thus,  without  any  forced  rendering  of  the  words,  the  same  general 
meaning  is  established. 

Ver.  10.  I xcill  cut  off  the  chariot. — Israel  was  forbidden  the  employment 
of  chariots  and  horses,  (De.  xvii.  16  ;)  hence  the  Messiah  came  meekly  riding 
upon  an  ass.  Compare  Ho.  ii.  18. 

Ver.  11.  As  for  thee  also.— The  feminine  pronoun  limits  this  to  the  daughter 
of  Zion  ; i.  e.  to  the  Jews,  the  covenant  with  whom,  at  Sinai,  was  ratified  by 

blood.  Ex.  xxiv.  6— P. Out  of  the  pit , &c.— Pits,  or  caves,  were  commonly 

used  for  prisons,  sometimes  miry  ones.  Is.  xxiv.  22.  Jc.  xxxviii.  6. 

Ver.  12.  Prisoners  of  hope. — ‘ ‘ A beautiful  address,  as  God,  when  he  doomed 
his  people  to  banishment,  by  no  means  totally  rejected  them.”  Bp.  Nexo- 
come. 

Ver.  13.  When  I have  bent  Judah,  &c  — “ A strong  and  sublime  manner  of 
expressing  that  God  would  use  Judah  and  Ephiaim  as  his  instruments  of  de- 
struction” against  Greece.  Nexocome. 

Ver  15.  Filled  like  howls , and  as  the  corners  jof  the  altar.— Filled,  namely, 
with  blood,  which  some  explain  of  the  blood  of  their  enemies  slain,  and 
others  of  the  blood  of  the  victims  shed  as  thanksgiving-offerings.  (Assem- 
bly's Ann.  in  loc.)  If  we  adhere  to  the  former,  as  most  do,  we  must  refer  it 
to  the  ancient  mode  of  fighting,  (still  retained  in  some  parts  of  the  world,) 
when  armies  attacked  each  other  with  shouts  ami  yells,  and  tore  one  another 
to  pieces  like  wild  beasts.  See  Nu.  x.xiii.  24.  If  we  adopt  the  marginal  read- 
ing, “Shall  fill  both  the  bowls  and  the  corners,”  &c.  we  n.ay  refer  it  to  the 
blood  of  the  sacrifices,  received  into  howls,  and  scattered  over  the  corners  oi 
the  altars,  where  the  sacrifices  were  deposited. 

Ver.  16.  The  stones  of  a croxon.— Some  suppose  this  of  “ vovmed  trophies  ;M 
but  the  stones  of  a crown  are  jewels,  and  such  does  the  ord  consider  his 
faithful  people,  (Mai.  iii.  17.)  Nor  is  this  inconsistent  with  the  ibl lowing  meta- 
phor^ since  ensigns  were  often  highly  embellished  ; and  perhaps  the  lifting 
them  as  ensigns,  may  refer  to  the  exhibition  of  their  good  example. 

Ver.  17.  Cheerful — See  margin  ; i.  e.  to  praise  the  God  of  harvest 

Chap.  X.  Ver.  1.  Bright  clouds.— See  margin ; which  generally  accom- 
panied these  heavy  rains. 


Uod.  av.'A  not  idols,  to  be  sought.  ZECHARIAH.— CHAP.  XI.  The  destruction  of  Jerusalem 


4  For  the  c idols  have  spoken  vanity,  and 
tne  diviners  have  seen  a lie,  and  have  told 
false  dreams;  they  comfort  in  dvain:  there- 
fore they  went  their  way  as  a flock,  they  e were 
troubled  because  there  was  no  shepherd. 

3 Tf  Mine  anger  was  kindled  against  the 
f shepherds,  and  I e punished  the  goats : for  the 
Lord  of  hosts  hath  visited  his  flock  the  house 
of  Judah,  and  hath  made  them  as  his  goodly 
horse  h in  the  battle. 

4 Out  of  him  came  forth  the  * corner,  out  of 
him  the  j nail,  out  of  him  the  battle-bow,  out  of 
him  every  oppressor  together. 

5 And  they  shall  be  as  mighty  men,  which 
tread  down  k their  enemies  in  the  mire  of  the 
streets  in  the  battle  : and  they  shall  fight,  be- 
cause the  Lord  is  with  them,  and  i the  riders 
on  horses  shall  be  confounded. 

6 And  I will  strengthen  the  house  of  Judah, 
and  I will  save  the  house  of  Joseph,  and  I will 
bring  them  again  to  place  them  ; for  m I have 
mercy  upon  them  : and  they  shall  be  as  though 
I had  not  cast  them  off:  for  I am  the  Lord 
their  God,  and  will  hear  them. 

7 And  they  of  Ephraim  shall  be  like  a mighty 
man,  and  their  heart  shall n rejoice  as  through 
wine:  yea,  their  children  shall  see  it,  and  be 
glad  ; their  heart  shall  rejoice  in  the  Lord. 

8 I will  hiss  for  them,  and  gather  them ; for  I 
have  redeemed  them:  and  they  shall  increase 
as  they  have  increased. 

9 And  I will  sow  0 them  among  the  people  : 
and  they  shall  remember  p me  in  far  countries ; 
and  they  shall  live  with  their  children,  and 
turn  again. 

10  I will  bring  them  again  also  out  of  the  land 
of  Egypt,  and  gather  them  out  of  Assyria  ; 
and  I will  bring  them  into  the  land  of  Gilead 
and  Lebanon;  and  « place  shall  not  be  found 
for  them. 

11  And  he  shall  pass  through  the  sea  with  af- 
fliction, and  shall  smite  the  waves  in  the  sea, 
and  all  the  deeps  of  the  river  shall  dry  up  : 


A.  M.  3494. 
B.  C.  519. 


c or,  terctr 

?him8. 
u.  17.5. 
d Job  13.4. 
e or,  an- 
swered 
thaU 

f Eze.34.7, 
&c. 

g visited 
upon. 
h Ca.1.9. 

-i  Nu.24.17, 
19. 

j Is. 22.23. 
k Mal.4.3. 

1 or,  they 
shall 
make 
the  riders 
on  horses 
ashamed. 

m Is.54.7.. 
10. 

n c.9.15. 

o Ro.ll.ll 
..15. 

p De.30.1..3 
q Is.49.20. 


r Col.2.6. 

a or,  gal- 
lants. 


b or,  de- 
fenced 
forest 

c Jn.21.15 
..17. 

d De.29.19 
..21. 

e make  to 
be  found. 

f or, verily 
the  poor. 

g Mat.  11. 5. 

h or,  binders 

i Ho.5.7. 

] was  strait- 
ened for. 

k his  fellow , 
or,  neigh- 
bour. 


and  the  pride  of  Assyria  shall  be  brought 
down,  and  the  sceptre  of  Egypt  shall  depart 
away. 

12  And  I will  strengthen  them  in  the  Lord; 
and  they  shall  walk  r up  and  down  in  his 
name,  saith  the  Lord. 

CHAPTER  XI. 

1 The  destruction  of  Jerusalem.  3 The  elect  being  cared  for,  the  rest  are  rejected. 
10  The  staves  of  Beauty  and  Bands  broken  by  the  rejection  of  Christ  15  The  typo 
and  curse  of  a foolish  shepherd. 

OPEN  thy  doors,  O Lebanon,  that  the  fire 
may  devour  thy  cedars. 

2  Howl,  fir  tree  ; for  the  cedar  is  fallen  ; be- 
cause the  a mighty  is  spoiled : howl,  O ye  oaks 
of  Bashan ; for  the  b forest  of  the  vintage  is 
come  down. 

3  There  is  a voice  of  the  howling  of  the  shep- 
herds ; for  their  glory  is  spoiled : a voice  of 
the  roaring  of  young  lions ; for  the  pride  of 
Jordan  is  spoiled. 

4  T|  Thus  saith  the  Lord  my  God  ; c Feed  the 
flock  of  the  slaughter ; 

5  Whose  possessors  slay  them,  and  hold  them- 
selves not  guilty : and  they  that  sell  them  say, 
Blessed  d be  the  Lord  ; for  I am  rich  : and  their 
own  shepherds  pity  them  not. 

6  For  I will  no  more  pity  the  inhabitants  of 
the  land,  saith  the  Lord:  but,  lo,  I will c deliver 
the  men  every  one  into  his  neighbours  hand, 
and  into  the  hand  of  his  king:  and  they  shall 
smite  the  land,  and  out  of  their  hand  I will  not 
deliver  them. 

7  And  I will  feed  the  flock  of  slaughter,  f even 
you,  O poor  s of  the  flock.  And  I took  unto 
me  two  staves  ; the  one  I called  Beauty, 
and  the  other  I called  '*  Bands  ; and  I fed  the 
flock. 

8  Three  shepherds  also  I cut  off  in  one 
• month  ; and  my  soul  s loathed  them,  and  their 
soul  also  abhorred  me. 

9  Then  said  I,  I will  not  feed  you:  that  that 
dieth,  let  it  die  ; and  that  that  is  to  be  cut  off, 
let  it  be  cut  off ; and  let  the  rest  eat  every  one 
the  flesh  of  k another. 


or  in  accord  with,  the  blood  of  their  covenant,  seems  to  /triply 
that  this  deliverance  from  their  second  bondage  was  in  conse- 
quence of  their  being  God’s  covenanted  people;  and  that  they 
were  thereby  as  much  bound  to  gratitude  and  obedience  as 
were  their  forefathers  by  their  miraculous  deliverance  from 
Egypt  : and  farther,  that  every  victoiy  they  obtained  over  their 
enemies,  called  upon  them  for  obedience  to  his  laws,  and  for 
sacrifices  upon  his  altar. 

In  the  close  of  the  chapter,  the  God  of  Israel  speaks  of  them 
as  his  sheep  and  his  jewels,  and  intimates,  if  we  mistake  not, 
that  their  example  may  be  singularly  useful  and  ornamental, 
like  a splendid  ensign  which  shows  from  afar,  and  animates 
and  encourages  those  who  are  entering  upon  the  good  fight  of 
faith : their  young  men  should  rejoice  as  with  the  jov  of  harvest, 
(Isa.  ix.  3 ;)  and  their  maidens  praise  God  with  all  the  hilari- 
ty of  the  vintage. 

Chap.  X.  Ver.  1 — 12.  Israel  reproved  for  seeking  to  idols 
and  false  prophets , and  directed  to  look  to  the  true  God  only. 
— The  promise  of  prosperity  and  plenty  in  the  close  of  the 
preceding  chapter,  leads  the  Prophet  to  suggest  the  means  of 
obtaining  them;  supplication  to  Jehovah,  and  not  to  idols, 
whose  worship  had  already  proved  a fertile  source  of  calami- 
ties. The  rest  of  the  chapter  (like  the  preceding  one)  promises 


Ver.  2.  For  the  idols—  See  margin ; oracles. False  dreams.— Ucb."  Dreams 

nt  la'sehoort.” Went  their  way  as  a flock — That  is,  followed  one  another 

n the  same  track. They  were  troubled. — See  margin.  Perhaps  the  sense 

ih,  that  they  followed  one  another,  under  the  excuse  that  there  was  no  oracle 
at  Jerusalem. 

Ver.  3 Punished  the  scats.—1'  Visited  (judgments)  upon  the  he -coats  i.  e. 
arbitrary  and  wicked  rulers.-; — As  his  goodly  horse-  -Literally,  “ His  horse  of 
gtorv  or  gorgeous  horse,  richly  caparisoned,  as  the  horse  of  a commander- 
in-chiefin  the  day  of  battle. 

Ver.  4.  Out  of  him  (Judah)  came  forth  the  corner.— Newcome,  “From 
him  (shall  be)  the  corner-stone.”  See  exposition. 

Ver.  8.  I will  hiss  for  them.— Compare  Is.  v.  26. 

Ver.  9.  J will  sow  them — So  that  they  shall  greatly  increase,  as  in  the  verse 

p.ecedinc. Shall  live  with  their  children. — Newcome,  “Shall  preserve 

their  children.” 

"hap.  XI.  Ver.  1.  Open  thy  doors,  O Lebanon. — rBy  Lebanon  is  meant  tire 
temple,  built  of  cedars  from  that  mountain,  (t  Kings  v.  13—18.)  the  destruction  of 
which,  along  with  Jerusalem,  by  the  Romans,  is  here  predicted.  Josephus  and 
other  Jewish  writers  relate,  that  previous  to  its  destruction,  the  eastern  gate 
o' the  temple,  wljjch  required  20  men  to  shut  it,  opened  of  its  own  accord.] — B. 

-Elnyney  is  of  opinion,  that  “These  first  three  verses  can  relate  only  lo 


to  the  Jews  returning  from  captivity  (for  they  came  gradually 
and  at  dinerent  times)  much  increase  and  prosperity ; and  this 
in  a manner  so  extraordinary,  that  it  is  described  by  allusions 
to  the  deliverance  from  Egypt.  This  may,  however,  as  is  gene- 
rally thought,  have  a farther  reference  to  their  still  future  re- 
turn from  their  dispersion,  and  final  restoration. 

In  the  promise  of  returning  prosperity  to  the  nation,  it  is 
particularly  predicted,  that  they  should  have  no  need  to  recur 
to  foreign  aid  : but,  under  the  divine  providence,  should  be  able 
to  furnish  from  themselves  every  kind  of  ruler,  from  the  cor- 
ner stone  and  the  nail,  (the  chief  magistrates,)  on  whom  the 
weight  of  government  rests,  (and  which  terms  are  applied  to 
the  Messiah  himself,  Ps.  cxviii.  22 ; Isa.  xxii.  23.)  to  the  mili- 
tary commander,  (the  battle-bow,)  and  even  the  exactor,  or 
tax-gatherer,  here  called  the  oppressor — a word  of  extensive  im- 
port, including  those  whose  office  was  least  respected  or  be- 
loved— hut  speaking  of  whom  it  is  promised  to  Jerusalem,  “ I 
will  make  thine  officers  peace,  and  thine  exactors  (the  word 
here  used)  righteousness.  (Isa.  lx.  17.) 

Chap.  XI.  Ver.  1 — 17.  Farther  prophecies  with  respect  to 
Judea  and  Jerusalem.— The  three  first  verses  of  this  chap- 
ter have  been  thought  to  refer  to  the  destruction  of  Jerusalem 
and  the  temple,  either  by  Nebuchadnezzar,  or  by  the  Romans ; 


the  destruction  of  the  city  and  temple  by  the  Romans  ; and  such  (he  adds) 
was  the  application  made  by  Rabbi  Johanan 

Ver.  2.  The  forest  of  the  vintage—  See  margin.  Newcome  remarks,  “ The 
original  word  is  applied  to  cedars  and  vines.”  Eze.  xvii.  8—23. 

Ver.  3.  The  'pride  of  Jordan  :— The  wood  on  its  banks,  the  resort  of  lions. 
Je.  xlix.  19. 

Ver.  4.  The  flock  of  the  slaughter— Or.  of  slaughter,  as  ver.  7 : i.  e.  the 
Jewish  church,  now  devoted  to  destruction  by  the  hand  of  the  Chaldeans.  See 
2 Kings  xxiv.  14—16,  and  sequel. 

Ver.  7.  Two  staves— That  is,  shepherds’ staves  ; Newcome . “crooks.” 

The  one  I called  Beauty— “To  intimate  how  beautiful  and  pleasant  the  land 

would  have  been,  if  its  inhabitants  had  kept  their  covenant  with  God.” 

The  other  I called  Bands—11  To  signify  the  union  which  ought  to  have  sub- 
sisted between  Judah  and  Israel.”  Neiocome. 

Ver.  8.  Three  shepherds  also  I cut  off  in  one  month.— It  is,  perhaps,  best 
to  confess  we  do  not  understand  this.  Neither  Blayney , Newcome , nor  Booth- 
royd,  throw  any  light  upon  it,  farther  than  the  general  remark,  (often  made,) 
that  the  prophets  are  in  Scripture  said  to  do  what  they  are  commanded  only 
to  predict.  See  Je.  i.  10. 

Ver.  9.  The  flesh  of  another. — See  margin.  The  most  dreadful  feature  of 
a famine.  See  De.  xxviii.  53—57. 


983 


The  type  o f a foolish  shepherd.  ZECHAUIAH. — CHAP.  XII.  The  restoration  of  Judah. 


10  And  I took  my*staff,  even  Beauty,  and  cut 
it  asunder,  that  I might  break  my  covenant 
which  I had  made  with  all  the  people. 

11  And  it  was  broken  in  that  day  : and  1 so 
the  poor  of  the  flock  that  waited  upon  me  knew 
that  it  was  the  word  of  the  Lord. 

12  And  I said  unto  them,  If  m ye  think  good, 
give  me  my  price  ; and  if  not,  forbear.  So 
they  weighed  for  my  price  thirty  n pieces  of 
silver. 

13  And  the  Lord  said  unto  me,  Cast  it  unto 
the  0 potter:  a goodly  price  that  I was  prized 
at  of  them.  And  I took  the  thirty  pieces  of 
silver,  and  cast  them  to  the  potter  in  the  house 
of  the  Lord. 

14  Then  I cut  asunder  mine  other  staff,  even 
p Bands,  that  I might  break  the  brotherhood 
between  Judah  and  Israel. 

15  IF  And  the  Lord  said  unto  me,  Take  unto 
thee  yet  the  instruments  of  a foolish  shep- 
herd. 

16  For,  lo,  I will  raise  up  a shepherd  in  the 
land,  which  shall  not  visit  those  that  be  i cut 
off,  neither  shall  seek  the  young  one,  nor  heal 
that  that  is  broken,  nor  r feed  that  that  stand - 
eth  still : but  he  shall  eat  the  flesh  of  the  fat, 
and  tear  their  claws  in  pieces. 

17  Wo  to  the  idol-shepherd  thatleaveth  ! the 
flock  ! the  sword  shall  be  upon  his  arm,  and 
upon  his  right  eye : his  arm  shall  be  clean 
dried  up,  and  his  right  eye  shall  be  utterly 
darkened. 

CHAPTER  XII. 

1 Jerusalem  a cup  of  trembling  to  herself,  3 and  a burdensome  stone  to  her  adversa- 
ries. 6 The  victorious  restoring  of  Judah.  9 The  repentance  of  Jerusalem. 

THE  burden  of  the  word  of  the  Lord  for 
Israel,  saith  the  Lord,  which  stretcheth 
forth  the  heavens,  and  layeth  the  foundation 
of  the  earth,  and  formeth  the  spirit  of  man 
within  him. 

2  Behold,  I will  make  Jerusalem  a cup  of 


A.  M.  3194. 
U.  C.  510. 


1 or,  the 
poor.  Sec. 
certainly 
know. 

m it  be  good 
in  your 
eyes. 

n Ex. 21.32. 
Mat.26.15 

o MhL27.3 
..10. 

p or,  Bind- 
ere. 

q or, hidden 

r or,  bear. 

s Jn.10.12, 
13. 

A.  M.  3501. 

13.  C.  500. 


n or,  slum- 
ber, or, 
poison. 

b or,  and 
also 
against 
Judah 
shall  he 
be  which 
shall  be 
in  siege 
against 
Jerusar 
lem. 

c Mat. 21. 44 

d Eze.38.4. 

e or, There  is 
strength 
to  me  and 
lo  the  in- 
habitants 
Joel  3.16. 

f fallen , or, 
abject. 

Mi.7.8. 

g He.  11. 34. 

h Jn.  17.21.. 
23. 

i Is. 54. 17. 

j Je.31.9. 

k Ps.51.12. 

1 Ro.8.26. 


* trembling  unto  all  the  people  round  about, 

11  when  they  shall  be  in  the  siege  both  against 
Judah  and  against  Jerusalem. 

3 And  in  that  day  will  I make  Jerusalem  a 
burdensome  stone  c for  all  people : all  that 
burden  themselves  with  it  shall  be  cut  in  pie- 
ces, though  all  the  people  of  the  earth  be 
gathered  together  against  it. 

4 In  that  day,  saith  the  Lord,  I will  smite 
every  horse  d with  astonishment,  and  his  rider 
with  madness:  I will  open  mine  eyes  upon 
the  house  of  Judah,  and  will  smite  every 
horse  of  the  people  with  blindness. 

5 And  the  governors  of  Judah  shall  say  in 
their  heart,  e The  inhabitants  of  Jerusalem 
shall  be  my  strength  in  the  Lord  of  hosts  their 
God. 

6 Tf  In  that  day  will  I make  the  governors  of 
Judah  like  a hearth  of  fire  among  the  wood, 
and  like  a torch  of  fire  in  a sheaf;  and  they 
shall  devour  all  the  people  round  about,  on 
the  right  hand  and  on  the  left : and  Jerusa- 
lem shall  be  inhabited  again  in  her  own  place, 
even  in  Jerusalem. 

7 The  Lord  also  shall  save  the  tents  of 
Judah  first,  that  the  glory  of  the  house  of 
David  and  the  glory  of  the  inhabitants  of  Je- 
rusalem do  not  magnify  themselves  against 
Judah. 

8 In  that  day  shall  the  Lord  defend  the  in- 
habitants of  Jerusalem  ; and  he  that  is  f feeble 
’ among  them  at  that  day  shall  be  as  David  ; 
and  the  house  of  David  shall  be  as  h God,  as 
the  angel  of  the  Lord  before  them. 

9 And  it  shall  come  to  pass  in  that  day,  that 
I will  seek  to  i destroy  all  the  nations  that  come 
against  Jerusalem. 

10  T[  And  I j will  pour  upon  the  house  of  Da- 
vid, and  upon  the  inhabitants  of  Jerusalem,  the 
spirit  of  k grace  and  of  > supplications  : and 


but  we  confess  we  are  not  certain  that  it  refers  to  either;  it 
may  predict  the  destruction  of  the  forest  itself,  of  whose  mighty 
cedars  scarcely  any  now  remain.  Or  if  it  refers  to  Judea,  in 
being  blended  with  the  destruction  of  the  woods  that  grew  on 
the  banks  of  Jordan,  it  may  metaphorically  apply  to  laying 
waste  the  country  at  a future  period,  as  we  have  seen  it  long 
since  fulfilled.  In  the  14th  verse,  the  disappointed  Prophet, 
discouraged  by  the  ill  success  of  his  labours,  breaks  the  staves, 
or  crooks,  winch  must  be  considered  as  the  badges  of  his  pas- 
toral office,  to  signify  his  resignation  of  it,  and  the  disannul 
ling  of  God’s  covenant  with  the  nation;  and  he  is  ordered  to 
take  in  their  stead  “ the  instruments  of  a foolish  shepherd  ;” 
that  is,  weapons  of  violence  and  destruction;  implying,  that 
those  who  refused  to  submit  to  the  divine  government,  should 
be  subjugated  to  governments  of  a much  severer  character. 

It  is  obvious,  that  the  latter  chapters  of  this  book  are  highly 
symbolical.  The  Prophet  himself  appears  as  a type  of  the  good 
Shepherd,  the  Messiah,  and  in  the  ungrateful  treatment  which 
himself  received,  strongly  prefigures  the  treatment  of  his  di- 
vine Master.  On  the  resigning  nis  prophetic  office,  he  appeals 
to  them  for  wages,  as  the  means  of  ascertaining  the  estimation 
in  which  his  services  had  been  held  ; they  then  insult  him  by 
offering  the  price  of  a slavej  and  which  he  resents  by  casting  ft 
to  the  potter,  as  intimating  that  it  was  the  price  only  of  the  low- 


est of  labourers ; those  that  tread  the  clay,  or  the  morter,  (Na- 
hum iii.  14.)  In  this,  however,  he  is  chiefly  to  be  considered  as 
a type,  the  Evangelist  Matthew  comparing  this  with  the  far 
more  criminal  conduct  of  the  Jews  in  the  rejection  of  our  Sa- 
viour. (See  Matt,  xxvii.  9,  10.) 

Chap.  XII.  Ver.  1 — 14.  A prophetic  burden  against  Judah 
and  Jerusalem—  If  the  siege  referred  to  in  verse  2,  be  that  of 
Jerusalem  by  the  Romans,  it  had  a remarkable  fulfilment  in 
the  effects  which  the  scene  had  on  the  invading  general  (Titus) 
and  his  army,  who  were  shocked  at  the  madness  and  obstinacy 
of  the  Jews  in  destroying  themselves  and  one  another,  as  we 
shall  hereafter  more  particularly  remark  (See  on  Matt,  xxiv.) 
Many  commentators,  however,  consider  this  prediction  as  re- 
ferring to  an  event  at  a far  greater  distance,  (Rev.  xx.  9.)  when, 
indeed,  it  may  be  more  signally  accomplished.  (See  note.) 

The  tenth  verse  is  quoted  by  St.  Matthew  as  referring  to  our 
Saviour,  who  was  pierced  upon  the  cross  ; and  such  alamen- 
tation  no  doubt  took  place,  when,  after  St.  Peter  had  charged 
the  Jews  with  killing  “the  Prince  of  life,”  the  Spirit  of  grace 
was  poured  out  from  on  high,  and  many  thousands  were  sub- 
sequently converted  to  Christianity.  St.  John,  however,  as- 
sures us,  that  another  day  is  coming,  when  “every  eye  shall 
see”  the  Saviour,  they  especially  “ who  pierced  him”— mean- 
ing the  descendants  of  his  murderers— “and  all  the  kindreds 


Ver.  in.  It  was  broken— That  is,  “ His  covenant  of  feeding  the  flock.” 
Newcome. 

Ver.  11.  So  the  poor. — “The  common  people,  who  observed  this  action  of 
the  prophet,  understood  it  to  he  symbolical,  and  to  represent  God’s  conduct 
toward  them.”  Boothroyd. 

Ver.  12.  Give  me  my  price — .“Rate  my  labours  as  a true  shepherd.  And 
they  rated  them  contemptuously  ; thirty  pieces  of  silver  being  the  price  of  a 
slave.”  Newcome.  See  Ex.  ,\xi.  32. 

Ver.  13.  I have  been  prized. — “ Jehovah  calls  tho  price  of  the  prophet  his 

own  price,  and  commands  that  it  should  not  he  accepted.”  Newcome. In 

the  house  of  the  Cord. — It  is  natural  to  suppose  that  the  prophet  met,  in  some 
part  of  the  temple,  the  potter  who  made  the  vessels  for  sacred  use. 

Ver.  14.  That  I might  break  the  brotherhood. — From  this  verse  it  has  been 
inferred,  that  the  chapter  must  have  been  written  before  the  separation  of  the 
two  kingdoms,  or  at  least  before  the  captivity  of  Israel.  But  this  is  not  con- 
clusive. These  words  might  refer  only  to  the  disunion  of  the  returned  cap- 
tives, and  to  the  dissensions  breaking  out  amongst  them  : and  so  they  are  un- 
derstood by  Dr.  Boothroyd. 

Ver.  15.  The  instruments  of  a foolish  shepherd.—  What  could  these  be? 
Certainly  what  were  unsuitable  and  improper  ; intimating,  that  the  idolatrous 
teachers  ami  rulers  took  wrong  means  to  fulfil  their  duties,  for  which  they 
would  lie  called  upon  hereafter  to  give  account. 

Ver.  16.  I will  raise  up — That  is,  I will  permit  such  a one  to  come  for- 
ward, whose  character  and  fate  is  here  described. 

Ver.  17.  Wo  to  the  idol  shepherd.—' This  will  apply  equally  to  king  or  priest, 
984 


who  may  be  an  idolater.  See  Eze.  x.xxiv.  3,  4. Their  claws—  Or  hcofs.” 

Chap.  XII.  Ver.  1.  The  burden.— See  note  on  Is.  xvii.  1. 

Ver.  2.  .4  cup  of  trcmbhng. — " An  inebriating  and  stupifying  potion 
Jerusalem  shall  strike  the  nations  with  dreaJ  and  astonishment.”  Newcome. 
[Some  consider  this  as  predicting  tiie  victories  of  the  Maccabees  over  Anti- 
ochus  ; but  that  persecutor  never  besieged  Jerusalem  ; and  the  language  is 
much  too  strong  to  denote  their  successes.  II  is  probable  that  the  accomplish- 
ment of  it  is  still  future  ; and  will  take  place  after  the  return  of  the  Jews  to 
their  own  land. ] — Bagster. 

Ver.  3.  A burdensome  stone. — Hob.  “A  stone  mf  burden.”  “ Jerome  has 
explained  this,  by  informing  us  that  it  was  an  ancient  custom,  and  t hen  observed 
in  thecities,  towns,  and  villages,  to  have  large  round  stories,  wiiich  the  young 
men  took  up,  as  an  exercise  of  their  strength  , some  raising  iliem  as  high  as 
the  knee,  some  as  high  as  the  breast,  and  others  above  the  head,  with  their 

arms.”  Dr.  Boothroyd. All  that  burden  themselves  with  it  shall  be  cut.— 

Newcome , ” Wounded.”  Compare  Mat.  xxi.  44. 

Ver.  4.  Every  horse  with  astonishment — Or  “ terror.”  We  do  not  under- 
stand this  prediction  ; and  as  it  is  generally  reckoned  among  those  yet  unac- 
complished. we  shall  nut  attempt  to  force  a meaning  on  it. 

Ver.  6.  Like  a hearth  of  fire. — This  is  supposed  to  refer  to  clearing  the 
woods  by  fire  ; the  common  practice  in  some  countries. 

Ver.  8 He  that  is  feeble. — This  may  imply  either  weakness  of  body,  or 
dejection  in  mind. As  God , as  the  angel  of  the  Lord  — Docs  not  this  im- 

ply, that  the  illustrious  person  usually  styled  the  Angel  of  the  Lord,’’ was 
also  himself  God  > The  language,  however,  as  applied  to  Jud*i,  is  hyperbolical. 


The  fountain  of  "purgation.  ZECHAR1AH. — CHAP.  XIII.,  XIV.  The  death  of  Christ  predicted. 


they  shall  look  upon  me  whom  they  have  pier- 
ced, and  they  shall  mourn  m for  him,  as  one 
mourneth  for  his  only  son,  and  shall  be  in  bit- 
terness for  him,  as  one  that  is  in  bitterness  for 
his  first-born. 

11  In  that  day  shall  there  be  a ” great  mourn- 
ing in  Jerusalem,  as  the  mourning  of  Hadad- 
rimmon  in  the  valley  of  0 Megiddon. 

12  And  the  land  shall  mourn,  p every  family 
apart ; the  family  of  the  house  of  David  apart, 
and  their  wives  apart;  the  family  of  the  house 
of  Nathan  i apart,  and  their  wives  apart; 

13  The  family  of  the  house  of  Levi  apart, 
and  their  wives  apart;  the  family  of  r Shimei 
apart,  and  their  wives  apart ; 

14  All  the  families  that  remain,  every  family 
apart,  and  their  wives  s apart. 

CHAPTER  XIII. 

I The  fountain  of  purgation  for  Jerusalem,  2 from  idolatry,  and  false  prophecy. 

7 The  death  of  Christ,  and  the  trial  of  a third  part. 

IN  that  day  there  shall  be  a a fountain  Open- 
ed to  the  house  of  David  and  to  the  inha- 
bitants of  Jerusalem  for  sin  and  for  b unclean- 
ness. 

2 If  And  it  shall  come  to  pass  in  that  day, 
saith  the  Lord  of  hosts,  that  I will  cut  off-  c the 
names  of  the  idols  out  of  the  land,  and  they 
shall  no  more  d be  remembered  : and  also  I 
will  cause  the  prophets  and  the  unclean  spirit 
' to  pass  out  of  the  land. 

3 And  it  shall  come  to  pass,  that  when  any 
shall  yet  prophesy,  then  his  father  and  his 
mother  that  begat  him  shall  say  unto  him, 
Thou  shalt  not  live  ; for  thou  speakest  lies  in 
the  name  of  the  Lord  : and  his  father  and  his 
mother  that  begat  him  shall  rthrust  him  through 
when  he  prophesieth. 

4 And  it  shall  come  to  pass  in  that  day,  that 
the  prophets  shall  be  ashamed  every  s one  of 
his  vision,  when  he  hath  prophesied;  neither 


A.  M.  3504. 
B.  C.  500. 


m Mat.  24.30 
Re.  1.7. 


o2Ch.33.22 

..25. 


p families , 
families. 


q 2Sa.5.14. 

tot, Simeon 
as  LXX. 


s Pr.9.12. 

a He.9.14. 
Re.  1.5. 
7.13,14. 

b separar 
lion  for 
unclean- 
ness. 


c Ex.23.13. 
Ps.  16.4. 


d Is.2.18,20. 
c Lu. 11.20. 


f De.13.6,9. 
g Mi.  3. 6,7. 


h garment 
of  hair. 

i lie. 

j Pli.2.6. 

k Mat. 26.31 

1 Job  23.10. 
1 Pe.  1.6,7. 

a Mat.23. 
37,33. 


shall  they  wear  a rough  *■  garment  to  ■ de- 
ceive : 

5 But  he  shall  say,  I am  no  prophet,  1 am  a 
husbandman;  for  man  taught  me  to  keep  cat- 
tle from  my  youth. 

6 And  one  shall  say  unto  him,  What  are  these 
wounds  in  thy  hands  ? Then  he  shall  answer 
Those  with  which  I was  wounded  in  the  house 
of  my  friends. 

7 If  Awake,  O sword,  against  my  shepherd, 
and  against  the  man  that  is  my  i fellow,  saith 
the  Lord  of  hosts  : smite  k the  shepherd,  and 
the  sheep  shall  be  scattered:  and  I will  turn 
my  hand  upon  the  little  ones. 

8 And  it  shall  come  to  pass,  that  in  all  the 
land,  saith  the  Lord,  two  parts  therein  shall 
be  cut  off  and  die ; but  the  third  shall  be  left 
therein. 

9 And  I will  bring  the  third  part  through  the 
fire,  and  will  refine  them  as  silver  is  refined, 
and  will  try  them  as  gold  > is  tried  : they  shall 
call  on  my  name,  and  I will  hear  them  : I will 
say,  It  is  my  people:  and  they  shall  say,  The 
Lord  is  my  God. 

CHAPTER  XIV. 

1 The  destroyers  of  Jerusalem  (destroyed.  4 The  coming  of  Christ,  and  the  graces  of 

his  kingdom.  12  The  plague  of  Jerusalem’s  enemies.  16  The  remnant  shall  turn 

to  the  Lord,  20  and  their  spoils  shall  be  holy. 

BEHOLD,  the  day  of  the  Lord  cometh,  and 
thy  spoil  shall  be  divided  in  the  midst  of 
thee. 

2 For  I will  gather  all  nations  against  Jeru- 
salem to  battle ; and  the  city  a shall  be  taken, 
and  the  houses  rifled,  and  the  women  ravish- 
ed ; and  half  of  the  city  shall  go  forth  into 
captivity,  and  the  residue  of  the  people  shall 
not  be  cut  off  from  the  city. 

3 T[  Then  shall  the  Lord  go  forth,  and  fight 
against  those  nations,  as  when  he  fought  in 
the  day  of  battle. 


of  the  earth  shall  wail  because  of  him.”  The  text  will  then 
receive  its  complete  accomplishment.  (See  Rev.  i.  7.)  When 
this  mourning  is  said  to  be  of  every  family  apart,  perhaps  it 
must  not  be  taken  literally;  but  implies  that  it  shall  not  be  a 

general  external  mourning  only;  but  private,  distinct,  and  in- 
ividual. 

Chap.  XIII.  Ver.  1 — 9.  Jerusalem’ s pardon  and  purifica- 
tion.—'’' In  that  day  shall  a fountain  be  opened.”  On  this  pas- 
sage Dr.  Blayney  excellently  remarks,  '‘The  blood  of  Christ 
which  cleanscth  from  all  sin  (l  John  1.  7.)  is  manifestly  here 
intended,  the  Jews  being,  upon  their  repentance  and  conver- 
sion, to  be  admitted  to  all  the  privileges  of  the  Christian  cove- 
nant. Sin  and  uncleanness  are  legal  terms;  the  former  de- 
notes sin  generally,  or  any  transgression  of  the  law  which  re- 
quired atonement;  the  latter  is  used  for  that  uncleanness  which 
secluded  man  from  all  intercourse  with  God  and  holy  things. 
Whatever  efficacy  legal  sacrifices  had  in  purifying  the  people, 
the  same  is  ascribed  to  the  blood  of  Christ  in  the  gospel  dis- 
pensation.” 

What  follows  relates  to  the  destruction  of  idols,  and  to  the 
expulsion  from  Judea  of  necromancy,  and  false  pretensions  to 
the  spirit  of  prophecy;  insomuch,  that  men,  instead  of  wear- 
ing a rough  garment  to  deceive,  should  renounce  all  preten- 
sions of  that  nature,  and  pass  only  for  field  slaves,  or  labour- 
ers in  agriculture.  And  even  if  any  person  should  observe  on 
them  the  marks  of  the  idol  they  had  been  accustomed  to  serve, 
he  should  be  ready  to  excuse  himself,  by  pretending  it  was  only 


Ver.  10.  They  shall  look  upon  me. — [That  this  relates  to  the  crucifixion  of 
Je9U3  of  Nazareth,  and  to  his  being  pierced  by  the  soldier’s  spear,  we  have  the 
authority  of  the  inspired  apostle  John  in  affirming;  and  this  application 
agrees  with  the  opinion  of  some  of  the  ancient  Jew9,  who  interpret  it  of  Mes- 
siah the  son  of  David,  as  Moses  Hadarson,  on  Gen.  xxviii.  though  Jar  chi  and 
A barbanel  refer  it  to  the  death  of  Messiah  the  son  of  Joseph,  whom  they  say 
was  to  be  the  suffering  Messiah,  while  the  former  is  to  be  the  triumphant 
Messiah. J — Bossier.  Newcome  says,  36  MSS.  and  two  editions  read  (with 
John  xix.  34.)  'Upon  him  the  difference  only  half  a letter.  So  Dr.  Booth- 
royd.  Dr.  Pye  Smith , however,  remarks,  that  the  majority  of  MSS.  and 
those  of  the  highest  antiquity,  and  all  the  ancient  versions,  consent  in  the 
common  reading,  “ upon  me.” 

Ver.  11.  As  the  mourning  of  HadoJLrimnton. — Probably  for  king  Josiah. 

Chap.  XIII.  Ver.  2.  The  prophets — That  is,  the  false  prophets. 

Ver.  6.  What  are  these  loounds. — Dr.  Blayney  says,  “ Two  ancient  cus- 
toms are  clearly  alluded  to  here  ; that  of  the  idolatrous  prophets,  who  sought 
to  engage  the  attention  of  their  god  by  cutting  of  themselves,  1 Kings  xviii.  28. 
The  other,  that  of  those  who  cut  themselves  as  a token  of  their  grief  and 
mourning  for  iheir  deceased  relations  and  friends,  Jer.  xvi.  6.  It  anpears  also 
from  Jer.  xlviii.  37,  that  these  cuttings  were  performed  on  the  hands  in  parti- 
cular.” See  our  note  on  Isa.  xliv.  5. 

Ver.  7.  Against  the  man  that  is  my  fellow. — The  word  for  man  implies 
strength,  or  power ; that  rendered  my  felloio,  implies  nearness:  so  Blayney 
124 


the  mark  of  his  master,  or  received  in  the  house  of  mourning 
— certain  scars  being  considered  as  tokens  of  mourning : nay, 
so  great  should  become  the  zeal  against  idolatry,  that  if  any 
should  persist  in  their  idolatrous  profession,  their  own  parents 
should  be  ready  to  execute  the  law  against  them  in  its  utmost 
severity.  (See  Deut.  xviii.  20.) 

The  latter  part  of  the  chapter  adverts  to  the  character  and 
sufferings  of  Messiah  ; or  rather,  as  is  remarked  by  Bp.  Chan- 
dler, there  is  an  obvious  connexion  between  this  and  the  two 
preceding  chapters,  the  intervening  passages  being  of  the  na- 
ture of  parentheses.  In  the  1 1th  chapter,  we  have  an  allusion 
to  the  betrayment  of  our  Saviour  by  Judas— in  the  twelfth,  to 
his  crucifixion  by  the  Jews,  and  their  subsequent  penitence — 
and  in  this,  to  his  high  and  mysterious  relation  to  the  Deity, 
and  to  his  death,  considered  as  a satisfaction  to  the  divine  jus- 
tice. The  7th  verse  is  an  appeal  to  that  justice,  as  if  it  nad 
slept  during  the  former  dispensations,  and  the  time  was  now 
come  for  it  to  awake  against  “ the  good  Shepherd,”  who  had 
engaged  to  “lay  down  nis  life  for  his  sheep.”  He  was  slain, 
and  the  sheep  were  scattered,  but  not  destroyed.  And  even 
now,  after  all  the  calamities  which  the  children  of  Abraham 
have  suffered,  “ a remnant,  according  to  the  election  of  grace,” 
is  preserved,  and  shall  eventually  be  restored  to  greater  privi- 
leges than  ever. 

Chap.  XIV.  Ver.  1 — 21.  Predictions  of  judgment,  and  pro- 
mises of  perpetual  peace  and  holiness. — The  first  verses  of  this 
chapter  are  usually  applied  to  the  destruction  of  Jerusalem  by  the 


renders  it,  “ The  man  who  is  next  to  me  in  power  and  authority.”  Dr.  Pye 
Smith  renders  it,  “The  man  near  to  me,”  meaning,  personally  united.  Dr. 
Boothroyd  adheres  to  the  common  version  ; 11  Because  (says  he)  I think  there 
is  the  same  ambiguity  (in  it)  as  in  the  original.  It  may  mean,  (my)  intimate 
friend  or  associate  ; . . . . my  equal,  as  enjoying  the  same  nature.”  Phil.  ii.  5. 

Smite. — Newcome,  (following  the  Arabic,)  supplies  “I  will,”  as  in  Mat. 

xxvi.  31. Turn  my  hand  upon  the  little  owes— That  is,  upon  Christ’s 

“ little  flock,”  Luke  xii.  32.  The  apostles  were  all  preserved,  except  Judas. 

Ver.  8.  Two  parts  ....  cut  off.—' This,  it  is  probable,  was  literally  the 
case  in  the  destruction  of  Jerusalem  by  the  Romans. 

Ver.  9.  The  third  part  through  the  fire.— This  was  the  “ remnant”  of 
which  Isaiah  and  St.  Pau|  speaks,  Rom.  ix.  27.  This  passing  through  the  fire, 
seems  to  allude  to  those  fiery  ordeals  which  were  common  among  the  heathen, 
and  some  of  which  were  acts  of  dedication  to  their  idols  : these  were  utterly 
prohibited  to  the  Jew9  : hut  they  appear  to  be  alluded  to.  Isa.  xliii.  2,  where 
the  trials  of  God’s  people  are  compared  to  “walking  through  the  fire.”  See 
also  our  exposition  of  2 Kings  xvi.  and  note  on  Ezek.  xvi.  21. 

Chap.  XIV.  Ver.  2.  I will  gather  all  nations—  Neio  come,  “All  the  na- 
tions if  this  verse  be  understood  of  the  Romans,  this  must  refer  to  the  na- 
tions confederate  with  them. 

Ver.  3.  Then  shall , &c.— That  is,  after  the  heathen  nations  have  been  made 
use  of  to  correct  the  vices  of  the  Jews,  those  nations  shall  also  he  punished 

according  to  their  demerits.  This  is  the  language  of  all  the  prophets. In 

980 


The  coming  of  Christ.  ZECHARIAH. — CHAP.  XIV.  The  plague  of  Jerusalem's  enemies. 


4 And  his  feet  shall  stand  in  that  day  upon 
the  mount  of  Olives,  which  is  before  Jerusalem 
on  the  east,  and  the  mount  of  Olives  shall 
cleave  in  the  midst  thereof  toward  the  east 
and  toward  the  west,  and  there  shall  be  a very 
great  valley  ; and  half  of  the  mountain  shall 
remove  toward  the  north,  and  half  of  it  to- 
ward the  south. 

5 And  ye  shall  flee  to  the  valley  of  b the 
mountains;  for  c the  valley  of  the  mountains 
shall  reach  unto  Azal : yea,  ye  shall  flee,  like 
as  ye  fled  from  before  the  d earthquake  in  the 
days  of  Uzziah  king  of  Judah : and  0 the  Lord 
my  God  shall  come,  and  all  the  saints  with 
thee. 

6 And  it  shall  come  to  pass  in  that  day, f that 
the  light  shall  not  be  e clear,  nor  h dark  : 

7 But  « it  shall  be  one  day  which  shall  be 
known  to  the  Lord,  not  day,  nor  night:  but 
it  shall  come  to  pass,  that  at  evening  time  it 
shall  be  light. 

8 And  it  shall  be  in  that  day,  that  living  wa- 
ters shall  go  out  from  Jerusalem  ; half  of 
them  toward  the  i former  sea,  and  half  of 
them  toward  the  hinder  sea:  in  summer  and 
in  winter  shall  it  be. 

9 And  the  Lord  shall  be  king  over  all  the 
earth : in  that  day  shall  there  be  one  Lord, 
and  his  name  one. 

10  All  the  land  shall  be  k turned  as  a plain 
from  Geba  to  Rimmon  south  of  Jerusalem  : 
and  it  shall  be  lifted  up,  and  ' inhabited  in  her 
place,  from  Benjamin’s  gate  unto  the  place  of 
the  first  gate,  unto  the  corner  gate,  and  from 
the  tower  of  Hananeel  unto  the  king’s  wine- 
presses. 

11  And  men  shall  dwell  in  it,  and  there  shall 
be  no  more  m utter  destruction  ; but  Jerusa- 
lem shall  n be  safely  inhabited. 

12  If  And  this  shall  be  the  plague  wherewith 
the  Lord  will  smite  all  the  people  that  have 
fought  against  Jerusalem  ; Their  flesh  shall 
consume  away  while  they  stand  upon  their 
feet,  and  their  eyes  shall  consume  away  in 


a.  m.  ym. 

B.  C.  600. 


b or,  my. 
c or,  token 
he  shall 
touch  the 
valley  of 
the  moun- 
tains to 
the  place 

he  sepa- 
rated. 
d Ib.29.6. 

Am. 1.1. 
e Jude  14,16 

f That  is,  it 
shall  not 
be  clear 
in  some 

places, 

and  dark 
in  other 
places,  of 
the  world. 
g precious. 
h thickness. 
i or,  the 
day  shall 
be  one. 

I or, eastern 
Joel  2.20. 
k or,  com- 
passed. 

1 or,  shall 
abide. 
m Re.21.4. 
n or,  abide. 


o lSa.14.15, 
20. 

p Eze.38.21. 
q or,  thou 
also , 0 
Judah. 
t or, against 
8 Ere.  39. 10, 
17. 

t Is. 66. 23. 
u I >e.23.33, 
&c. 

Nc.8.14, 

&c. 

v Is.  60. 12. 
w upon 
whom 
there  is 
not. 

x De.  11.10. 
y or,  sin. 
z or,  bridles 
a Is.23.1& 
b Is. 4.3. 
35.8. 

Joel  3.17. 
Re. 21. 27. 
22.15. 

clCo.6.9.  11 
d Ep.2.19.. 
22. 


their  holes,  and  their  tongue  shall  consume 
away  in  their  mouth. 

13  And  it  shall  come  to  pass  in  that  day.  that 
a great  tumult  0 from  the  Lord  shall  be  among 
them  ; and  they  shall  lay  hold  every  one  on 
the  hand  of  his  neighbour,  and  phis  hand 
shall  rise  up  against  the  hand  of  his  neigh- 
bour. 

14  And  ‘i  Judah  also  shall  fight  r at  Jerusa- 
lem ; and  the  wealth  * of  all  the  heathen 
round  about  shall  be  gathered  together,  gold, 
and  silver,  and  apparel,  in  great  abundance. 

15  And  so  shall  be  the  plague  of  the  horse, 
of  the  mule,  of  the  camel,  and  of  the  ass,  and 
of  all  the  beasts  that  shall  be  in  these  tents,  as 
this  plague. 

16  if  And  it  shall  come  to  pass,  that  every 
one  that  is  left  of  all  the  nations  which  came 
against  Jerusalem  shall  even  1 go  up  from 
year  to  year  to  worship  the  King,  the  Lord 
of  hosts,  and  to  keep  the  feast  of u tabernacles 

17  And  v it  shall  be,  that  whoso  will  not  coma 
up  of  all  the  families  of  the  earth  unto  Jeru- 
salem to  worship  the  King,  the  Loan  of  hosts, 
even  upon  them  shall  be  no  rain. 

18  And  if  the  family  of  Egypt  go  not  up,  and 
come  not,  w that  have  no  xrain  ; theresballbe 
the  plague,  wherewith  the  Lord  will  smite  the 
heathen  that  come  not  up  to  keep  the  feast  of 
tabernacles. 

19  This  shall  be  the  * punishment  of  Egypt, 
and  the  punishment  of  all  nations  that  come 
not  up  to  keep  the  feast  of  tabernacles. 

20  Tf  In  that  day  shall  there  be  upon  the 
2 bells  of  the  horses,  a HOLINESS  UNTO 
THE  LORD  ; and  the  pots  in  the  Lord’s 
house  shall  be  like  the  bowls  before  the 
altar. 

21  Yea,  every  pot  in  Jerusalem  and  in  Judah 
shall  be  holiness  unto  the  Lord  of  hosts  : and 
all  they  that  sacrifice  shall  come  and  take  of 
them,  and  seethe  therein : and  b in  that  day 
there  shall  be  no  more  the  c Canaanite  in  the 
house  d of  the  Lord  of  hosts. 


Romans ; but  as  the  rest  of  the  chapter  is  generally  referred  to  a 
far  distant  period,  namely,  that  of  the  Millennium,  probably 
these  also  may  have  a farther  accomplishment  in  either  the 
commencement  or  close  of  that  period.  As  to  the  miraculous 
event  alluded  to  in  verse  4,  it  would  be  presumptuous,  as  well 
as  vain,  to  attempt  its  explanation.  Many  have  grounded 
hereon  a confident  expectation  of  a personal  appearance  of  the 
Messiah,  for  which  we  do  not  find  sufficient  warrant.  The 
subsequent  parts  of  the  chapter,  so  far  as  they  relate  to  God’s 
people,  appear  to  describe, — 1.  A period  of  remarkable  light 
and  knowledge : a day  without  night,  illumined  by  a sun  that 


the  day  of  battle.— The  Chaldee  refers  this  to  the  destruction  of  Pharaoh  and 
his  host  at  the  Red  sea  ; hut  it  seems  a general  allusion  to  God’s  manifold 
uppearance  on  the  behalf  of  his  people  Israel. 

Ver.  1.  Upon  the  mount  of  Olives,  &c. — “ Josephus  informs  us,  that  by 
the  earthquake  in  the  days  ot  Uzziah,  (Amos  i.  1,)  one  half  of  the  mountain 
was  broken  off  from  the  western  side,  and  having  rolled  four  furlongs  towards 
the  eastern  side,  stopped,  so  that  the  roads  were  choked  up.  In  a similar  man- 
ner, either  by  an  earthquake,  or  some  other  means,  the  valley  of  the  moun- 
tains (i.  e.  between  the  mountains  on  which  Jerusalem  stood)  should  be 
choked  up.”  Boorhroyd. 

Ver.  5.  Unto  Azal.— A place  so  called  because  near  Jerusalem. All  the 

saints  (Heb.  ” holy  ones”)  with  thee — Or  ” with  him."  So  the  versions, 
Chaldee,  and  many  MSS.  Newcome. 

Ver.  6.  The  light  shall  not  be  dear,  nor  dark  — Newcome,  " Not  a bright 
light  and  darkness.”  This  is  very  obscure  ; we  should  explain,  “not  some- 
times light  and  sometimes  dark,  hut  all  brightness,  so  that  at  even-tide  it 
shall  be  tight." 

Ver.  7.  It  shall  be  one  day— See  margin. Not  day  nor  night.— Heh. 

" Nor  day  and  not  nigh’  which  is  generally  understood  to  mean  a cloudy  day, 
neither  clear,  nor  very  dark  ; while  some,  on  the  contrary,  understand  it  of  a 
bright  and  perpetual  day.  See  Assembly’s  Annot.  In  this  view,  it  is  parallel 
with  Isa.  lx.  19,  20  ; and  the  words,  ” at  even-tide  it  shall  he  light,"  are  syno- 
nymous with  Isaiah’s,  “ Thy  sun  shall  no  more  go  down." 

Ver.  8.  Living  waters.— See  Ezek.  xlvii.  1,  &c. 

Ver.  to.  Turned  (see  margin)  as  a plain— That  is,  " the  valleys  shall  be 
exalted,  and  the  hills  made  low  Isa.  xl.  4.  By  which  we  understand,  that 
not  only  should  all  impediments  to  the  spread  of  truth  and  righteousness  he 

CONCLUDING  REMARKS  ON 

**  The  style  of  Zechariah  is  so  remarkably  similar  to  that  of  Jeremiah,  that 
ihc  Jews  were  accustomed  to  observe,  that  the  spirit  of  Jeremiah  had  passed 
into  him.  The  whole  hook  is  beautifully  connected  by  easy  transitions,  and 
present  and  future  scenes  are  blended  with  the  most  delicate  contexture.  Epi- 
phanius  attributes  some  predictions  to  Zechariah.  which  were  delivered  ac- 
986 


never  sets— namely,  the  Sun  of  righteousness.  2.  An  unpre- 
cedented effusion  of  the  Holy  Spirit,  in  a full  tide  of  spiritual 
influence,  which  shall  convey  holiness  and  purity  wherever  it 
shall  floxv.  And,  3.  A period  of  uncommon  sanctity  and  de- 
votion,  when  all  the  common  concerns  of  life  shall  be  marked 
with  ‘‘holiness  unto  Jehovah  for  “ in  that  day  shall  Jehovah 
be  king  over  all  the  earth.” 

As  to  the  judgments  denounced  against  the  incorrigi- 
ble and  impenitent,  we  may  confidently  leave  them  in  the 
hands  of  God,— for,  “ Shall  not  the  Judge  of  all  the  earth  do 
right?” 


removed  ; but  also  that  the  whole  land  should  become  alike  fertile  ; even  the 
Dead  sea  healed.  See  Ezek.  xlvii.  8,  9. 

Ver.  12.  The  Lord  will  smite. — Compare  ver.  3. Flesh  shall  consume. 

— [The  predictions  contained  in  this  chapter,  seem  to  relate  to  events  which 
gradually  extend  from  the  death  of  Christ  to  the  glorious  days  of  the  millenni- 
um : The  destruction  of  Jerusalem  by  the  Romans,  whose  armies  were  com- 
posed of  many  nations,  which  was  "the  day  of  the  Lord,"  in  which  he  came 
“ to  destroy  those  who  would  not  that  he  should  reign  over  them,”  (ver.  1, 2;) 
the  subversion  of  the  Roman  empire,  after  being  the  executioners  of  the  Divine 
vengeance  on  the  Jews,  by  God’s  stirring  up  the  barbarous  nations  to  invade 
them,  (ver.  3;)  the  effusion  of  Divine  knowledge  from  Jerusalem,  by  the  pro- 
mulgation of  the  Gospel,  (ver.  4—9  ;)  the  rebuilding  and  replenishing  of  Jeru- 
salem, (ver.  10,  11  ;)  toe  destruction  of  the  nations  who  shall  fight  against  her, 
(ver.  12—15  ;)  the  conversion  of  the  remnant  of  those  nations  tp  the  Loid 
(ver.  16 — 19 ;)  and  the  peace  and  purity  of  the  universal  church  in  the  latter 
days,  (ver.  20.  21. )1— Bagster. 

Ver.  18.  That  have  no  rain. — See  margin.  “ In  Lower  Egypt,  it  rains  often  ; 
in  Middle,  seldom  ; in  Upper,  not  at  all.”  See  Netocome. 

Ver.  20.  Upon  the  bells  of  the  horses , &c. — “ God’s  name  shall  be  honoured 
in  every  circumstance.”  Newcnrne.  In  the  East,  both  horses  and  camels  arc 
richly  caparisoned,  with  bells  about  their  necks.  IJarmer. 

Ver.  21.  All  they  that  sacrifice.— This  seems  to  indicate  a period  when,  os 
in  tin;  first  days  of  Christianity,  all  things  shall  be  enjoyed  in  common. 
There  snail  be  no  more  the  Canaanite , &c. — Taking  this  literally,  it  means, 
that  the  house  of  the  Lord  shall  be  no  more  profaned  by  unholy  person*  : or 
if  by  Canaanite,  we  understand  (as  the  word  means)  a merchant,  or  traf- 
ficker, it  means,  there  shall  be  no  trading  there.  See  John  ii.  13 — 16 

THE  BOOK  OF  ZECHARIAH. 

cording  to  his  account  by  the  prophet  at  Babylon,  and  on  the  journey  in  hto 
return  from  thence,  but  these  are  not  extant  in  Scripture,  and  are  of  very  ques- 
tionable authority.  The  Zechariah  to  whom  an  apocryphal  hook  is  attributed 
by  some  waters,  is  supposed  to  have  been  a different  person  from  the  prophet, 
and  according  to  Fabricius , he  was  the  father  of  John  the  Baptist.”— Gray 


THE  BOOK  OF  MALACHI 


Of  Malachi,  the  last  of  the  prophets,  so  little  is  known,  that  it  ha9  been 
doubted  whether  his  name  be  a proper  name,  or  only  a generic  name,  signify- 
ing My  angel  or  messenger.  Origen  entertained  the  extravagant  notion, 
that  he  was  an  angel  incarnate  sent  from  God  ; and  Calmel,  after  Jerome 
and  other  ancient  writers,  is  of  opinion  that  he  was  the  same  as  Ezra.  Epi- 
phanius , Dorotheas,  and  the  Chronicon  Alexandrinum,  say  that  Malachi 
was  of  the  tribe  of  Zebulun,  and  a native  of  the  town  of  Sapha  ; and  that 
the  name  Malachi  was  given  him  because  of  his  angelic  mildness,  and  be- 
cause an  an^el  used  to  appear  visibly  to  the  people  to  confirm  what  he  had 
said.  It  is,  however,  certain,  that  he  prophesied  some  time  after  Haggai  and 
Zechariah,  for  in  his  time  the  temple  was  rebuilt,  and  the  worship  re  esta- 
blished, (chap.  i.  7,  10,  12.  iii.  10;)  and  consequently  his  ministry  must  have 
coincided  with,  or  succeeded,  that  of  Nehemiah.  Dr.  Blair  and  Archbishop 
Ncwcome  suppose  him  to  have  flourished  about  B.  C.  436  ; and  Archbishop 
Usher  about  B.  C.  416  ; but  Dr.  Kennicott  places  him  about  B.  C.  420  ; which 


date  is  adopted  by  Dr.  Hales,  as  sufficiently  agreeing  with  the  description  nf 
Josephus,  and  the  varying  dates  of  chronologers.  The  book  of  Malachi  con 
sists  of  four  chapters  ; in  which  the  prophet  reminds  the  Jews  of  the  special 
favours  which  God  had  bestowed  upon  them  ; reproves  them  for  not  showing 
due  reverence  to  God ; threatening  their  i ejection,  and  announcing  the  calling 
of  the  Gentiles  ; denounces  the  Divine  judgments  both  upon  people  ana  priests 
for  their  disrespect  to  God  in  their  sacrifices  ; and  for  their  unlawful  intermar- 
riages with  idolatresses,  and  for  divorcing  their  legitimate  wives;  foretels 
the  coming  of  Christ  and  his  harbinger  John  the  Baptist,  to  purify  the  sons  of 
Levi,  and  to  smite  the  land  with  a curse  unless  they  all  repented  ; reproving 
them  for  withholding  their  tithes  and  otl.e'.  oblations,  and  also  for  blasphemy  : 
predicting  the  reward  of  the  good,  and  the  punishment  of  the  wicked,  and 
enjoining  the  strict  observance  of  the  law,  till  the  forerunner  already  pro- 
mised should  appear,  in  the  spirit  and  power  of  Elijah,  to  introduce  the  Mes- 
siah, and  commence  a new  and  everlasting  dispensation.! — Bagsler. 


CHAPTER  I. 

1 Malachi  complained!  of  Israel’s  unkiudness.  6 Of  their  irreligiousne63,  12  and 
profaneness. 

THE  burden  of  the  word  of  the  Lord  to 
Israel  a by  Malachi. 

2  I have  loved  0 you,  saith  the  Lord.  Yet  ye 
say,  Wherein  hast  thou  loved  us?  Was  not 
Esau  Jacob’s  brother  ? saith  the  Lord  : yet  I 
loved  c Jacob, 

3  And  I hated  Esau,  and  laid  d his  mountains 
and  his  heritage  waste  for  the  dragons  of  the 
wilderness. 

4  Whereas  Edom  saith,  We  are  impover- 
ished, but  we  will  return  and  build  the  deso- 
late places  ; thus  saith  the  Lord  of  hosts,  They 
shall  build,  but  I will  throw  down ; and  they 
shall  call  them,  The  border  of  wickedness, 
and,  The  people  against  whom  the  Lord  hath 
indignation  for  ever. 

5  And  your  eyes  shall  see,  and  ye  shall  say, 
The  Lord  will  be  magnified  from  e the  border 
of  Israel. 

6  T[  A son  honoureth  his  father,  and  a servant 
his  master:  if  f then  I be  a father,  where 
is  my  honour?  and  if  I be  a master,  where 
is  my  fear  ? saith  the  Lord  of  hosts  unto 
you,  O priests,  that  despise  my  name.  And 
ye  say,  Wherein  e have  we  despised  thy 
name? 

7  b Ye  offer  polluted  bread  upon  mine  altar; 
and  ye  say,  Wherein  have  we  polluted  thee? 
In  that  ye  say,  The  i table  of  the  Lord  is  con- 
temptible. 

8  And  if  i ye  offer  the  blind  k for  sacrifice,  is 
it  not  evil  ? and  if  ye  offer  the  lame  and  sick, 


a.  m.  am 

B.  C.  420. 


a by  the 
Hand.  of. 

b De.7.7,8. 

Je.31.3. 
c Ro.9.13. 
d Je.49.17, 
18. 

Eze.35.3, 

&c. 

Ob.lO,&c. 
e from  up- 
on, or, 
upon. 
f Ln.6.36. 
g c. 3.7, 8.13. 

h or,  bring 
unto. 

i lCo.10.2I. 

j Le. 22.20.. 
21 

Da  15.21. 
k to. 


1 the  face 

of  God. 
m from 


n Ro.2.11. 
IPe.I.n. 

o 1 Co.9.13. 
p Is. 59. 19. 
q Is.60.3.5. 
r Jn.  4.21 ,23. 
s Re.  8.3. 
t Is.  66. 19, 
20. 

u or,  where- 


jnigru 

have 
blown  it 
away. 


whose 
flock  is. 


is  it  not  evil  ? offer  it  now  unto  thy  governor; 
will  he  be  pleased  wTith  thee,  or  accept  thy 
person  ? saith  the  Lord  of  hosts. 

9 And  now,  I pray  you,  oeseech  i God  that 
he  will  be  gracious  unto  us : this  hath  been 
mby  your  means  : will  n he  regard  your  per- 
sons? saith  the  Lord  of  hosts. 

10  Who  is  there  even  among  you  that  would 
shut  the  doors  for  nought ? "neither  do  ye 
kindle  fire  on  mine  altar  for  nought.  I have 
no  pleasure  in  you,  saith  the  Lord  of  hosts, 
neither  will  I accept  an  offering  at  your 
hand. 

11  For  p from  the  rising  of  the  sun  even  unto 
the  going  down  of  the  same,  my  name  shall  be 
great  among  the  ■>  Gentiles ; and  in  every 
r place  incense  5 shall  be  offered  unto  my  name, 
and  a pure  offering:  for  1 my  name  shall  be 
great  among  the  heathen,  saith  the  Lord  of 
hosts. 

12  But  ye  have  profaned  it,  in  that  ye  say, 
The  table  of  the  Lord  is  polluted  ; and  the 
fruit  thereof,  even  his  meat,  is  contemptible. 

13  Ye  said  also,  Behold,  what  a weariness  is 
it ! u and  ye  have  snuffed  at  it,  saith  the  Lord 
of  hosts  ; and  ye  brought  that  which  was  torn, 
and  the  lame,  and  the  sick ; thus  ye  brought 
an  offering : should  I accept  this  of  your  hand  ? 
saith  the  Lord. 

14  Tf  But  cursed  be  the  deceiver,  T which  hath 
in  his  flock  a male,  and  voweth,  and  sacri- 
ficeth  unto  the  Lord  a corrupt  thing:  for  I am 
a great  King,  saith  the  Lord  of  hosts,  and  my 
name  is  dreadful  among  the  heathen. 


Chap.  I.Ver.  1 — 14.  Malachi  reproves  the  ingratitude  and 
ro/aneness  of  the  Jews. — The  opening  verses  of  this  chapter 
ave  occasioned  much  controversy.  In  an  absolute  sense, 
God  hateth  nothing  but  sin,  and  sinners  only  on  account  of 
sin.  (Hos.  ix.  15.)  Yet  was  it  said  of  Esau  and  Jacob,  “The 
elder  shall  serve  the  younger,  before  they  had  done  either  good 
or  evil;”  and  here  again,  respecting  the  same  brothers,  it  is  add- 
ed, “Jacob  have  I loved,  but  Esau  have  I hated.”  Cruden 
remarks,  “ To  hate  is  not  always  to  be  understood  rigorously. 
It  frequently  signifies  no  more  than  a lesser  degree  of  love.” 
He  instances  in  the  case  of  a man  having  two  wives,  the  one 
of  which  he  prefers  to  the  other,  as  was  plainly  the  case  with 
Jacob  himself,  who  is  said  to  have  hated  Leah,  which,  in  the 
context,  is  explained  to  mean  only,  that  “he  loved  Rachel 
more  than  Leah.”  (See  Gen.  xxix.  30,  31.  Compare  Deut. 
xxi.  15.)  The  same  writer  refers  to  our  Lord’s  precept,  that  a 
man  must  “ hate  his  father  and  mother,”  before  he  can  follow 
him,  which,  in  a parallel  passage,  is  explained  in  the  same 
way.  (Compare  Luke  xiv.  26,  witn  Matt.  x.  37.) 

The  only  instance  of  hatred  here  stated,  is,  the  preference 


Chap.  I.  Ver.  1.  By  Malachi " By  the  hand  of  Malachi.”  This  name  sig- 
nifies, " My  messenger,”  or  “angel." 

Ver.  2.  1 have  loved  you. — l The  prophet  shows  in  these  verses,  (ver.  2—5.) 
how  much  Jacob  and  the  Israelites  were  favoured  by  Jehovah,  more  than 
Rsaii  and  the  Edomites.  Through  every  period  of  the  history  of  Jacob’s  pos- 
terity, they  could  not  deny  that  God  had  remarkably  appeared  on  their  behalf; 
hut  he  had  renderetl  the  heritage  of  Esau’s  descendants,  by  wars  .and  various 

other  means,  barren  and  waste  for  ever.] — Bagster. Was  not  Esau.  -These 

are  the  words  of  J ehovah. 

Ver.  3.  1 hated  Esau.—"  1 comparatively  hated  him,  by  giving  him  a.,  infe- 
rior lot.”  Scwcwnr. 

Ver.  4.  Return  and  build—  Newcmne,  “Build  again.” 7 will  threat) 

damn.— Namely,  by  Judas  Maccabeus,  (1  Macc.  v.  65.)  and  John  Hyrcanus. 
(Jos  Anliq.  xiii.  ix.  1 .) And  they  shall  call  them— Or  shell  he  called,  <Src. 

Ver.  6.  If  1 be  a father.  — [From  this  verse  to  chap.  ii.  9.  (he  prophet  re- 


given to  Jacob  in  respect  to  his  temporal  heritage,  in  which  we 
may  surely  say  that  Esau  had  no  right  to  dictate  to  his  Maker ; 
and  even  if  we  carry  the  matter  farther,  and  apply  the  pas- 
sage to  spiritual  favours,  surely  no  man  can  have  claims  upon 
the  grace  of  God  : for  then,  as  the  Apostle  says  in  another 
case,  “grace  is  no  more  grace.”  (Rom.  xi.  6.)  But  of  the 
Lord’s  indignation  against  Esau,  or  rather  Edom  his  posteri- 
ty, see  our  exposition  of  Ezek.  xxv. 

Not  to  dwell  longer  on  this  subject,  we  may  remark,  that 
the  Prophet  claims  for  his  divine  Master  the  honour  due  to  a 
father,  and  the  obedience  owing  to  a master  ; on  the  contrary, 
we  here  find  God  was  not  only  neglected,  but  insulted,  by  both 
priests  and  people,  bv  the  oner  of  polluted  bread  and  faulty 
sacrifices.  Such  as  the  temporal  governor  would  reiect  with 
contempt  and  scorn,  brought  they  to  offer  to  the  Almighty : 
and  when  they  attended  the  services  of  his  temple,  they  were 
ready  to  complain,  “What  a weariness  it  is!”  He  therefore 
threatens  to  disinherit  Israel,  and  call  in  the  Gentiles;  “For 
my  name  shall  be  great  among  the  heathen,  saith  the  Lord 
of  hosts.” 


proves  the  priests  and  people  for  sacrificing  the  refuse  of  beasts  ; and  denounces 
punishment  against  the  former  for  not  teaching  the  people  their  duty  in  this 
respect.  ]— Bagster. 

Ver.  10.  Who  is  there,.— f Instead  of  mi,  “who,”  one  MS.  (30  K.)  with  the 
LXX.  reads  hi,  "surely.”  which  is  adopted  by  Houbigant  and  Archbishop 
Neiocome,  who  renders,  ' Surely  the  doon>  shall  be  closed  against  you,  neither 

shall  ye  kindle  the  fire  of  my  altar  in  vain.”] — Bagster. Shut  the  doors — 

That  is,  attend  them. 

Ver.  ll.  Rising  of  the  sun  — [As  the  preceding  verso*  was  a prediction  of 
the  abolition  of  the  Levitioal  priesthood,  so  this  is  a prophecy  of  the  conver- 
sion of  the  Gentiles,  and  the  spiritual  priesthood  of  the  Gospel  times.  As 
none  but  priests  of  Aaron’s  race  might  burn  incense  before  Jehovah,  a total 
change  or  the  external  administration  of  the  sacred  ordinances  is  evidently 
predicted.  J— Bagster. 

Ver.  i t.  A corrupt  thing.— See  Lcvit.  xxii.  19. 

9S7 


The  priests  sharply  reproved.  MALACHI. — CHAP  II.,  III.  The  people  reproved  for  their  sins 


CHAPTER  II. 

i He  elmrply  reproveth  the  priest* *  for  neglecting  their  covenant,  11  and  the  people 
for  idolutry,  U for  udultery,  17  uud  for  infidelity. 

AND  now,  O ye  priests,  this  commandment 
is  for  you. 

2 If  * ye  will  not  hear,  and  if  ye  will  not  lay 
it  to  heart,  to  give  glory  unto  my  name,  saith 
the  Lord  of  hosts,  I will  even  send  a curse 
upon  you,  and  I will  curse  your  blessings : yea, 
I have  cursed  them  already,  because  ye  do 
not  lay  it  to  heart. 

3 Behold,  I will  b corrupt  your  seed,  and 
spread  dung  upon  your  faces,  even  the  dung 
of  your  solemn  feasts ; and  d one  shall  take 
you  away  with  it. 

4 And  ye  shall  know  that  I have  sent  this 
commandment  unto  you,  that  my  covenant 
might  be  with  Levi,  saith  the  Lord  of  hosts. 

5 My  ' covenant  was  with  him  of  life  and 
peace ; and  I gave  them  to  him  for  the  fear 
wherewith  he  feared  me,  and  was  afraid  be- 
fore my  name. 

6 The  law  of  truth  was  in  his  mouth,  and 
iniquity  was  not  found  in  his  lips:  he  walked 
with  me  in  peace  and  equity,  f and  did  turn 
many  away  from  iniquity. 

7 For  e the  priest’s  lips  should  keep  know- 
ledge, and  they  should  seek  the  law  at  his 
mouth : for  he  is  the  h messenger  of  the  Lord 
of  hosts. 

8 But  ye  are  departed  out  of  the  way ; ye 
i have  caused  many  to  ) stumble  at  the  law; 
ye  have  corrupted  k the  covenant  of  Levi, 
saith  the  Lord  of  hosts. 

9 Therefore  have  I also  made  you  contempti- 
ble and  base  before  all  the  people,  according 
as  ye  have  not  kept  my  ways,  but  i have  been 
partial  in  the  law. 

10  1[  Have  1,1  we  not  all  one  father?  hath  not 
one  God  created  us  ? why  do  we  deal  treacher- 
ously every  man  against  his  brother,  by  pro- 
faning the  covenant  of  our  fathers  ? 

11  Judah  hath  dealt  treacherously,  and  an 
abomination  is  committed  in  Israel  and  in  Je- 
rusalem ; for  Judah  hath  profaned  the  holiness 
of  the  Lord  which  he  " loved,  0 and  hath  mar- 
ried the  daughter  of  a strange  god. 


A.  M.  3584. 
1)  C.  -l-JO. 

« De.38. 15, 
&c. 

b or,  re- 
prove. 
c scatter. 
d or.tf  shall 
taJcc  you 
away  to  it 

e Nu.25.13, 
13. 

De  33.8.. 
10. 

f Je. 23.22. 
g Lc.10.11. 
h Ac. 16.17. 

2 Co.  6.20. 
i 1 Sa.2.17. 
30. 

Lu.ll.45. 

46. 

J or,  fall  in. 
k Ne.  13.29. 

1 accepted 
faces , or, 
lifted  up 
the  face 
against. 
m 1 Co.8.6. 
u or,  ought 
to  love, 
o Ezr.9.1,2. 


p Jos.23.12, 
13. 

q or,  him 
that  wa- 
ke th,  and 
him  that 
answer- 
eth. 


r Ps. 73.34.. 
37. 


s Mat.  19.4, 5 
t or,  excel- 
lency. 


v 1 Co.  7. 14. 
w or,  un- 
faithfully 


x De.24.1. 
y or,  if  he 
hate  her , 
pul  her 
away. 
Mat.  19. 8. 
z to  put 
away. 


c Mat.  25. 10 
Re.  6. 17. 
d lCo.3.13.. 
15. 


12  The  Lord  will  cut  off  Pthe  man  that  doeth 
this,  the  master  and  the  scholar,  out  of  the 
tabernacles  of  Jacob,  and  him  that  offereth  an 
offering  unto  the  Lord  of  hosts. 

13  Tf  And  r this  have  ye  done  again,  covering 
the  altar  of  the  Lord  with  tears,  with  weeping 
and  with  crying  out,  insomuch  that  he  regard- 
eth  not  the  offering  any  more,  or  receiveth  it 
with  good  will  at  your  hand. 

14  Yet  ye  say,  Wherefore?  Because  the 
Lord  hath  been  witness  between  thee  and  the 
wife  of  thy  youth,  against  whom  thou  hast 
dealt  treacherously : yet  is  she  thy  companion, 
and  the  wife  of  thy  covenant. 

15  And  did  not  he  make  ■ one?  Yet  had  he 
the  1 residue  of  the  spirit.  And  wherefore 
one?  That  he  might  seek  a " godly  T seed. 
Therefore  take  heed  to  your  spirit,  and  let 
none  deal  w treacherously  against  the  wife  of 
his  youth. 

16  For  x the  Lord,  the  God  of  Israel,  saith 
y that  he  hateth  z putting  away  : for  one  cover- 
eth  violence  with  his  garment,  saith  the  Lord 
of  hosts:  therefore  take  heed  to  your  spirit, 
that  ye  deal  not  treacherously. 

17  If  Ye  have  wearied  a the  Lord  with  your 
words.  Yet  ye  say,  Wherein  have  we  wea- 
ried him?  When  ye  say,  Every  one  that 
doeth  evil  is  good  in  the  sight  of  the  Lord, 
and  he  delighteth  in  them ; or,  Where  is  the 
God  of  judgment? 

CHAPTER  III. 

I Of  the  messenger,  majesty,  and  grace  of  Christ.  7 Of  the  rebellion,  8 sacrilege, 

13  and  infidelity  of  the  people.  16  The  promise  of  blessing  to  them  that  fear  God. 

BEHOLD,  I a will  send  my  messenger,  and 
he  shall  prepare  the  way  before  me  : and 
the  Lord,  whom  ye  seek,  shall  suddenly  come 
b to  his  temple,  even  the  messenger  of  the 
covenant,  whom  ye  delight  in : behold,  he  shall 
come,  saith  the  Lord  of  hosts. 

2 But  who  may  abide  the  day  of  his  coming? 
and  who  c shall  stand  when  he  appeareth?  for 
he  is  like  a refiner’s  d fire,  and  like  fuller’s 
soap : 

3 And  he  shall  sit  as  a refiner  and  purifier  of 
silver : and  he  shall  purify  the  sons  of  Levi, 
and  purge  them  as  gold  and  silver,  that  they 


Chap.  II.  Yer.  1 — 17.  Farther  reproofs  to  priests  and  peo- 
ple.—'This  chapter  continues  to  reprove  the  priests  for  their 
unfaithfulness  in  their  office,  for  which  they  are  threatened 
with  curses  instead  of  blessings,  and  to  be  rewarded  only  with 
ignominy  and  contempt.  The  great  degeneracy  of  the  order  is 
then  complained  of,  and  they  are  again  threatened.  The  rest  of 
the  chapter  reproves  the  people  for  marrying  strange  and  idola- 
trous women,  and  multiplying  divorces  with  all  their  conse- 
quent distress,  in  order  to  make  way  for.  such  illicit  alliances. 
(See  Neh.  x.  30,  and  xiii.  33,  &c.)  This  part  of  the  chapter 
is  very  obscure.  Perhaps  the  sense  of  verse  16  may  be,  The 
man  who  puts  away  one  wife,  merely  for  the  purpose  of  mar- 
rying another,  and  thus  covers  his  sin  under  the  cloak  of  law, 
is  like  a thief,  who  hides  what  he  has  violently  taken  under  his 
garment,  to  conceal  it.  There  are  no  sins  so  offensive  to  God, 
as  those  which  are  covered  with  the  mantle  of  hypocrisy. 


Chap.  II.  Ver.  3.  I will  corrupt. — See  margin.  Or  rebuke  “ your  seed 

. •*.  offspring. And  spread  (Heb.  “ scatter”)  dung,  &c. And  one  shall 

take  you  away  with  it. — Neiocome , “ And  one  shall  carry  (or  ye  shall  be 
carried)  to  the  same  place  therewith .” 

Ver.  9.  Have  been  partial.— See  margin.  Neiocome , “ Have  respect  to  per- 
sons in  the  law.” 

Ver.  ll.  Which  he  loved.— Neiocome,  “ Loveth  i.  e.  which  Jehovah  loveth. 
— Daughter  of  a strange  god — That  is.  “ the  worshipper,”  says  Neiocome. 

• That  is.  a woman  addicted  to  the  worship  of  a strange  god.  The  prophet 
her,*  censures  intermarriages  with  women  of  the  surrounding  idolatrous  na- 
tions : and  also  divorces,  which  seem  to  have  been  multiplied  for  the  purpose 
of  contracting  these  prohibited  marriages.] — Bagster. 

Ver.  12.  The  master  and  scholar. — See  margin.  Bp.  Loioth , “The  watch- 
man and  the  answerer.”  See  Ps.  cxxxiv.  and  Isa.  lxii.  6. 

\ er.  13.  Covering  the  altar  of  the  Lord  loith  tears , & c. — That  is,  the  tears 
and  groans  of  divorced  wives,  referred  to  the  priosls  for  decision. 

Ver.  14.  The  wife  of  thy  covenant— That  is,  thy  covenanted  wife. 

Ver.  15.  And  did  not  he  make  one  ? — Did  not  God  malfc  one  wife  for  Adam  ? 
-and  wherefore  or*e?  that  he  might  seek  a godly  seed— See  margin.  That 
is.  monogamy  (having  one  wife)  is  more  favourable  to  a religious  education. 
Bishop  Neiocome  quotes,  from  Madan's  Thelypl. thorn,  another  rendering; 
“ Did  not  one  (God)  make  us?  and  hath  he  the  residue  of  the  Spirit?  And 
what  doth  the  one  (God)  seek?  a godly  seed.”  &c.  But  the  prelate  himself 
reads  (by  transposition)  “And  did  not  he  (God)  make  one  flesh?  And  (is 
there  not)  one  spirit  thereto?  And  vvliat  doth  he  seek?”  <\:c.  The  text  is  cer- 
tainly perplexed  and  obscure,  and  we  dare  not  give  a decided  opinion. 

Q.SS 


Chap.  III.  Ver.  1 — 18.  Predictions  of  the  Messiah  and  his 
forerunner.— In.  allusion  to  the  custom  of  Eastern  monarchs 
sending  persons  before  them  to  prepare  the  way,  and  remove 
all  obstructions  when  they  travel,  John  the  Baptist  is  now  in 
troduced  as  God’s  messenger,  preparing  the  way  for  the  Mes 
siah.  who  is  here  designated  as  the  messenger  (or  angel)  of  God’s 
everlasting  covenant,  which  he  comes  to  publish  by  his  minis' 
try,  and  ratify  by  his  death,  as  had  been  long  before  predicted 
by  the  evangelical  Prophet,  Isaiah.  (See  chaps,  xl.,  lii.,  liii , 
&c.) 

What  follows  respecting  the  severe  ministry  here  spoken  of 
though  undoubtedly  applicable  to  the  Messiah  himself  seems 
to  have  also  a reference  to  the  severity  of  John’s  preparatory 
ministry,  whose  object  undoubtedly  was,  in  a great  measure, 
to  “ refine  and  purify  the  sons  of  Levi.”  For  when  he  saw 
many  of  the  Pharisees  and  Sadducees  come  to  attend  his 


Ver.  16.  Saith  that  he  hateth  putting  away.— Neiocome,  “Saith,  I hate 

him  that  putteth  away,”  viz.  his  wife,  to  marry  another. For  one  covereth 

violence  with  his  garment— Or,  “•what  he  hath  taken  by  violence  under  his 
garment.” 

Chap.  III.  Ver.  1.  The  messenger  of  the  covenant— Whom  Jews  as  well 
as  Christians  understand  to  be  the  Messiah.  The  ancient  Jewish  hook 
Zohar  says.  “ It  is  the  angel  of  whom  it  is  written,  Gen.  xlviii.  16.  That  an- 
gel is  the  Shechina , the  Redeemer  and  Guardian  of  men.”— [Abcn  Ezra 
acknowledges  that  the  Lord  whom  they  sought  and  the  Angel  of  the  covenant 
are  the  same,  t lie  same  thing  being  intended  under  a double  expression  : and 
Kimchi  says,  “ He  is  the  King  Messiah,  Hr*  is  the  Angel  of  the  Covenant.” 

Ver.  2.  Like  fullers'  soap—  Heb.  “ Like  the  borith  of  the  fullers.”  Mona 
Goguet  says,  “ With  respect  to  the  herb  borith , I imagine  it  is  sal-wort ; a 
plant  very  common  in  Syria,  Judea,  Egypt,  and  Arabia:  they  bum  it,  and 
pou-  water  on  the  ashes,  which  become  impregnated  with  a very  strong  lixi- 
vial  salt,  proper  for  taking  stains  out  of  wool  or  cloth.” 

Ver.  3.  Shall  sit  as  a refiner.— A band  of  pious  females  were  accustomed  to 
meet  weekly  to  read  and  converse  upon  the  scriptures.  This  text  came  under 
consideration  : one  remarked,  that  a peculiar  emphasis  seemed  to  rest  on  the 
verb  aft;  and  as  3he  was  acquainted  with  a refiner  of  metals,  she  would  make 
inquiries  of  him.  She  inquired  of  him  on  her  return  home,  “ if  it  was  custo- 
mary to  sit  whilst  purifying  silver.”— “ O yes,  madam,  we  always  sit.”  “ But 
why  do  you  sit  ?”  Because  it  is  necessary  to  watch  the  metal  with  great  care  ; 
for  if  it  is  suffered  to  remain  beyond  a certain  point,  the  silver  itself  is  materially 
injured  ; so  that  whilst  we  blow  the  coals  to  increase  the  heat,  we  must  si l 
and  carefully  watch  for  the  moment  when  it  ic  luri/ied-  ” “ But  how  do  you 


Majesty  and  grace  of  Christ.  MALACHI. — CHAP.  IV.  Elijah's  coming  and  office. 


may  offer  e unto  the  Lord  an  offering  in 
righteousness. 

4 Then  shall  the  offering  of  Judah  and  Jeru- 
salem be  pleasant  unto  the  Lord,  as  in  the 
days  of  old,  and  as  in  f former  years. 

5 Ariel  I will  come  near  to  you  to  judgment : 
and  I will  be  a swift  witness  against  the  sor- 
cerers, and  against  the  e adulterers,  and 
against  false  swearers,  and  against  those  that 
h oppress  the  hireling  < in  his  wages,  the  widow, 
and  the  fatherless,  and  that  turn  aside  the 
stranger  fromhis  right,  and  fear  not  me,  saith 
the  Lord  of  hosts. 

6 For  I am  the  Lord,  I change  not;  therefore 
) ye  sons  of  Jacob  are  not  consumed. 

7 TJ  Even  from  the  days  of  your  fathers  ye 
are  gone  away  from  mine  ordinances,  and 
have  not  kept  them.  Return  kunto  me,  and  I 
will  return  unto  you,  saith  the  Lord  of  hosts. 
But  i ye  said,  Wherein  shall  we  return  ? 

8 II  Will  a man  rob  God  ? Yet  ye  have  robbed 
me.  But  ye  say,  Wherein  have  we  robbed 
thee  ? In  m tithes  and  offerings. 

9 Ye  are  cursed  with  a curse:  for  ye  have 
robbed  me,  even  this  whole  nation. 

10  Bring  ye  all  the  tithes  into  the  storehouse, 
that  there  may  be  meat  in  my  house,  and 
prove  me  now  herewith,  saith  the  Lord  of 
hosts,  if  I will  not  open  you  the  windows  of 
heaven,  and  D pour  you  out  a blessing,  that 
° there  shall  not  he  room  enough  to  receive 
it. 

11  And  I will  rebuke  the  devourer  for  your 
sakes,  and  he  shall  not  p destroy  the  fruits  of 
your  ground  ; neither  shall  your  vine  cast  her 
fruit  before  the  time  in  the  field,  saith  the 
Lord  of  hosts. 

12  And  all  nations  shall  call  you  blessed: 
for  ye  shall  be  a delightsome  land,  saith  the 
Lord  of  hosts. 

13  Y Wour  words  ’ have  been  stout  against 
me,  saith  the  Lord.  Yet  ye  say,  What  have 
we  spoken  so  much  against  thee  ? 

14  Ye  have  said,  It  is  vain  to  serve  God  : and 
what  profit  is  it  that  we  have  kept  his  r ordi- 


A. M.  35M. 
B.  C.  420. 


c 1 Pe.2.5. 

f or,  an- 
cienL 

g He.  13.4. 

h or,  de- 
fraud. 

i Ja.5.4. 

j Ps.73.38, 
57. 

La.3.22. 
k Zee. 1.3. 

1 Mat.23.27 

m Ne.13.10, 
12. 

n empty  out 

o 2Ch.31.10 

p corrupt. 

q Ps.73.11, 
12. 

Zep.1.12. 

r observa- 
tion. 


& in  black. 
t built. 
u Ps.95.9. 


v Ep.5.19. 

w Re.20.12. 

x Tit.2.14. 

1 Pe.2.9. 

y oTytpecial 
treasure. 

z Is.G2.3. 

a Pa.  58.11. 

a 2Pe.3.10. 

b Mat. 3. 12. 

c c.3. 16. 

d Lu.1.78. 

e Ho.  14.5.. 
7. 

f Mat.11.14. 
17. 10..  13. 


nance,  and  that  we  have  walked  * mournfully 
before  the  Lord  of  hosts? 

15  And  now  we  call  the  proud  happy ; yea, 
they  that  work  wickedness  are  1 set  up  ; yea, 
they  that  tempt  u God  are  even  delivered. 

16  II  Then  they  that  feared  the  Lord  spake 
v often  one  to  another:  and  the  Lord  hearken- 
ed, and  heard  it,  and  a book  w of  remembrance 
w<  5 written  before  him  for  them  that  feared 
th  Lord,  and  that  thought  upon  his  name. 

17  And  they  shall  be  1 mine,  saith  the  Lord  of 
hosts,  in  that  day  when  I make  up  my  y 2 jew- 
els; and  I will  spare  them,  as  a man  spareth 
his  own  son  that  serveth  him. 

18  Then  shall  ye  return,  and  a discern  be- 
tween the  righteous  and  the  wicked,  between 
him  that  serveth  God  and  him  that  serveth 
him  not. 

CHAPTER  IV. 

1 God’s  judgment  on  the  wicked,  2 and  his  blessing  on  the  good.  4 He  exhorteth  to 
the  study  of  the  law,  5 and  lelleth  of  Elijah’s  coming  and  office. 

FOR,  behold,  the  day  a cometh,  that  shall 
burn  as  an  oven;  and  all  the  proud,  yea, 
and  all  that  do  wickedly, shall  be  stubble:  and 
the  day  that  cometh  shall  burn  bthem  up,  saith 
the  Lord  of  hosts,  that  it  shall  leave  them  nei- 
ther root  nor  branch. 

2  TI  But  unto  you  c that  fear  my  name  shall 
the  Sun  d of  righteousness  arise  with  healing 
in  his  wings ; and  ye  shall  go  forth,  and  grow 
e up  as  calves  of  the  stall. 

3  And  ye  shall  tread  down  the  wicked  ; for 
they  shall  be  ashes  under  the  soles  of  your  feet 
in  the  day  that  I shall  do  this,  saith  the  Lord 
of  hosts. 

4  If  Remember  ye  the  law  of  Moses  my 
servant,  which  I commanded  unto  him  in 
Horeb  for  all  Israel,  with  the  statutes  and 
judgments. 

5  If  Behold,  I will  send  you  Elijah  f the  pro- 
phet before  the  coming  of  the  great  and  dread- 
ful day  of  the  Lord  : 

6  And  he  shall  turn  the  heart  of  the  fathers 
to  the  children,  and  the  heart  of  the  children 
to  their  fathers,  lest  I come  and  smite  the  earth 
with  a curse. 


preaching,  he  thus  pointedly  warns  them  against  indifference 
or  hypoensy  ; “ O generation  of  vipers,  who  hath  warned  you 
to  flee  from  the  wrath  to  come?”  He  tells  them  that  now 
“ the  axe  is  laid  to  the  root  of  the  trees,”  and  (alluding  to  ano- 
ther popular  figure)  that  the  great  Person,  whose  forerunner 
he  was,  would  “ thoroughly  purge  his  floor,  and  burn  up  the 
chaff  with  unquenchable  fire.”  (Matt.  iii.  7 — 12.) 

The  following  verses,  (in  the  very  spirit  and  power  of  Elias,) 
severely  reprehend  the  crimes  of  all  ranks  of  society  among 
the  Jews  at  this  period  ; some  being  guilty  of  oppressing  the 
poor  and  fatherless,  with  many  other  vices;  and  others  even 
robbing  God  their  Maker,  by  neglecting  the  commanded 
“ tithes  and  offerings.”  This  had  already  subjected  them  to 
the  curse  of  God,  withholding  from  them  the  usual  fertility  of 
their  country.  For  this  they  had  even  dared  to  reproach  the 
Lord,  though  it  was  the  consequence  of  their  own  transgres- 
sion. 

In  the  conclusion  of  this  chapter,  however,  a broad  line  of 
distinction  is  drawn  between  the  righteous  and  the  wicked— 
between  those  that  fear  God  and  those  that  fear  him  not.  For 
the  former  “ a book  of  remembrance  was  written  ;”  the  divine 
Being  had  entered,  as  it  were,  a record  of  their  piety — he  had 
marked  with  pleasure  their  associations  for  purposes  of  devo- 


krjow when  it  is  purified?”  “That,  madam,  is  very  easy— it  is  I he  moment  that 
the  silver  clearly  and  perfectly  reflects  the  image  of  my  face.  ” Let  the  Chris- 
tian remember,  that  in  all  his  afflictions  and  trials,  Christ  is  blowing  the  coals  ; 
is  making  the  furnace  hotter:  that  he  sits  and  watches  his  saints  until  his 
own  blessed  image  is  reflected  in  them  ; then  are  they  purified. 

Ver.  5.  Swift  witness. — [The  coming  of  the  Messiah  would  be  followed  by 
the  condemnation  and  punishment  ol  the  Jewish  nation.  He  would  come 
near  unto  them  in  judgment,  and  be  a swift  witness  to  testify  that  their  works 
were  evil  ; and  thus  he  would  speedily  convict  the  sorcerers,  and  other  noto- 
rious criminals,  of  which  the  bulk  of  the  nation  at  that  time  principally  con- 
sisted, and  bring  them  to  condign  punishment.  Indeed  the  prevalence  of  the 
sins  here  enumerated,  and  of  similar  crimes,  caused  the  Jews  to  reject  Jesus 
the  true  Messiah,  and  his  holy  Gospel,  and  thus  brought  on  the  ruin  of  the 
whole  nation.  ] — Bagh'er. 

Ver  11.  The  devourer— That  is,  the  locust,  &c. 

Ver.  16.  A book  of  remembrance— An  allusion  to  the  records  kept  by  kings. 
Gee  Etth.  vi.  1. 

Ver  17.  My  jewels. — Netvcome,  “ My  peculiar  treasure.” 


tion — he  calls  them  his  jewels , and  promises  to  spare  them  “as 
a man  spareth  his  own  son  that  serveth  him.” 

Chap.  IV.  Ver.  1 — 1-4.  God's  judgments  on  the  wicked. 
Predictions  of  Messiah  and  his  forerunner. — Those  judg- 
ments which  are  m the  preceding  chapter  compared  to  a re- 
finer’s fire,  in  their  operation  upon  true  Israelites,  are  here 
compared  to  a consuming  oven,  in  their  effects  on  hypocrites 
and  unbelievers.  The  incarnation  of  Messiah  is  then  promised 
under  the  beautiful  image  of  the  riling  sun— “ the  Sun  of 
righteousness” — when  he  arises  “ with  healing  under  his 
wings,”  dissipating  the  shades  and  damps  of  night,  and  spread- 
ing light  and  joy  and  health  around.  But  the  late  Mr.  Robinson 
of  Cambridge,  has  thrown  a farther  beauty  on  the  metaphor 
from  the  following  circumstance:  Every  morning,  he  was 
told,  about  sun-rise,  in  the  Levant  (particularly  at  Smyrna)  a 
fresh  gale  of  wind  blows  from  the  sea  across  the  land,  which, 
from  its  utility  in  clearing  the  infected  air  is  called  the  Doctor. 
“Now  (says  Mr.  R.)  it  strikes  me  that  the  Prophet  Malachi, 
who  lived  in  that  quarter  of  the  world,  might  allude  to  this 
circumstance,  when  he  says,  the  Sun  of  Righteousness  shall 
arise  with  healing  in  his  wings.”  ( Oriental  Customs , No. 
367. 

The  chapter,  and  indeed  the  Old  Testament,  closes  with  a 


Chap.  IV  Ver.  1.  All  that  do  wickedly — That  is,  all  the  impenitent  and 
unbelieving.  Rev.  xxi.  8. 

Ver.  2.  Groiv  up — That  is,  thrive  like  stalled  calves. 

Ver.  5.  Elijah  the  prophet — That  is.  a prophet  in  the  spirit  and  power  of 
Elijah.  See  exposition.  So  Messiah  himself  was  often  promised  under  the 
name  of  David. 

Ver.  6.  The  heart  of  the  fathers  to  the  children , &c— That  is,  to  recon- 
cile the  people  to  each  other.  So  the  author  of  Ecclesiasticus  seems  to  have 
understood  it,  Ecclits.  xlviii.  10,  11.  But  Newcr/me  and  Chandler render  it, 
” The  heart  of  the  fathers  with  the  children,  and  the  heart  of  the  children  with 
the  fathers,”  which  denotes  that  family  discipline  is  the  foundation  of  all  govern- 
ment. This  passage  looks  very  hard  on  the  general  complexion  of  society,  al- 
though by  a master-stroke  of  the  prophetic  pencil,  he  wished  to  predict  wherein 
the  greatest  demoralization  of  a nation  consists — the  dissolution  of  the  family 
coxnpact.  It  also  points  out  the  only  way  in  which  the  tone  of  society  may 
be  restored.  The  right  government  of  the  family  effectually  embraces  the 
whole  body  of  a nation.  See  Anderson  on  the  Domestic  Constitution  ; also 

Luke  i.  17. Smite  the  earth— New  come.  “ The  land.”  So  Chandler,  &o 

989 


Concluding  remarks. 


MALACHL 


Concluding  remarks 


tarther  prediction  respecting  Jphn  the  Baptist  under  the  name 
Elijah , because,  as  an  angelic  interpreter  explains  it,  he  was  to 
go  before  Messiah  in  the  spirit  and  power  of  Elijah,  (Luke  i.  17.} 
His  mission  was  to  prepare  the  way  of  Messiah,  as  we  read 
in  the  preceding  chapter;  to  put  an  end  to  their  dissensions 
and  sectarian  quarrels,  which  John  endeavoured  to  do,  by 
showing  the  people  that  they  were  ail  sinners  before  God,  ana 


stood  equally  in  need  of  the  grace  of  repentance,  (Luke  iii.  7— 
14.;)  and,  instrumentally,  to  convert  both  old  and  young,  fa- 
thers and  children,  to  the  obedience  of  the  just.  Many  indi- 
viduals were  converted,  and  were  remarkably  protected  from 
the  threatened  curse;  but  the  nation— the  great  mass  of  the 
people  of  all  classes— remained  obdurate  ana  impenitent.  The 
curse  came  and  swept  them  all  away. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  MALACHI. 


(The  Book  of  Malachl,  says  Bishop  Loioth,  is  written  in  a kind  of  middle 
style,  which  seems  to  indicate  that  the  Hebrew  Poetry,  from  the  time  of  the 
Babylonish  captivity,  was  in  a declining  state,  and  having  passed  its  prime 
ard  vigour,  was  then  fast  verging  towards  the  debility  of  age.  The  writings 
of  this  prophet,  however,  are  by  no  means  devoid  of  force  and  elegance  ; and 
ne  reproves  the  wickedness  of  his  countrymen  with  vehemence,  and  exhorts 
them  to  tepentance  and  reformation  with  the  utmost  earnestness.  It  is  no 
mean  recommendation  of  Malachl,  as  well  as  a sanction  of  his  prophetic 
mission,  thut  his  Book,  though  short,  is  often  referred  to  in  the  inspired  writ- 
ings of  th*'  New  Testament ; and  that  hia  claim  to  the  character  of  a prophet 

990 


is  recognized  by  the  Evangelists,  and  is  udmitted  by  our  Lord  himseyf  (Mat 
xi.  10.;  xvii.  10—12.  Mar.  l.  2.;  ix.  11,  12.  Luke  i.  16,  17.;  vii.  27.  Rom.  ix.  13. 
He  terminated  the  illustrious  succession  of  the  prophets,  and  sealed  up  the 
volume  of  prophecy,  by  proclaiming  the  sudden  appearance  of  the  Lord , 
whom  they  sought,  in  his  temple,  preceded  by  that  messenger,  who,  like  a 
hurbinger.  should  prepare  his  way  before  him  ; the  fulfilment  of  which  predic- 
tion, by  the  preaching  of  John  the  Baptist,  and  the  advent  of  Jesus  of  Naza 
reth,  the  true  Messiah,  and  the  Lord  of  life  and  glory,  during  the  existence  o * 
the  second  temple,  fully  attests  the  divinity  of  his  mission,  and  the  Divin* 
inspiration  of  his  prophecy.  )—Bag8tei. 


F.ND  OF  THE  OLD  TESTAMENT 


HISTORICAL  CONNEXION 

BETWEEN  THE 

OLD  AND  NEW  TESTAMENTS. 


§ I.  From  the  time  of  Nehemiah  to  the  Maccabees. 

Having  arrived  at  the  end  of  the  History  of  the  Old  Testament,  we  find 
a blank  of  somewhat  more  than  four  hundred  years,  before  the  New  Testa- 
ment History  commences.  Knowing  that  those  years  were  full  of  interest- 
ing events,  we  judge  it  will  be  acceptable  to  our  readers,  if  we  present  them 
with  a brief  account  of  those  events,  so  far  as  they  relate  to  the  affairs  of  the 
Jewish  Church.  Those  who  wish  for  a fuller  narrative,  will  find  all  the  in- 
formation that  history  can  furnish,  in  the  valuable  “ Connexion”  of  the 
learned  Dean  Prideavx ; or  in  Mr.  Stackhouse's  well  known  “ Histpry  of  the 
Bible,”  of  which  an  improved  edition  has  lately  been  published  in  quarto, 
by  Bishop  Gleig.  The  materials  of  both  works,  however,  (as  well  as  ours,) 
are  confined  to  the  iwo  first  Books  of  the  Maccabees ; and  to  the  writings  of 
Philo  Judceas  and  Josephus , with  some  fragments  of  Greek  and  Latin  au- 
thors. 

We  left  Nehemiah  in  the  government  of  Judea,  to  which  he  had  been  per- 
mitted to  return,  but  how  long  he  there  continued,  we  are  not  able  to  ascer- 
tain, though  we  think  it  probable,  as  we  have  stated,  that  it  might  be  to  the 
utmost  limit  of  our  Old  Testament  History. 

The  events  which  seem  most  to  have  grieved  Nehemiah,  were  the  mixed 
marriages  of  the  priests,  the  gross  profanation  of  the  Holy  Sabbath,  and  the 
neglect  of  a necessary  provision  for  public  vvorship.  But  Nehemiah  being  a 
servant  of  Artaxerxes,  if  we  even  suppose  him  to  have  survived  the  above  li- 
mit, his  authority  must  of  course  have  terminated  with  the  government  under 
which  he  acted. 

About  333  years  before  Christ,  Philip,  king  of  Macedonia,  being  treacher- 
ously murdered  by  Pausanias,  his  son,  Alexander  the  Great,  succeeded  him, 
at  not  more  than  twenty  years  of  age,  and  had  the  command  of  all  the  Greek 
forces.  His  first  object  was  the  subjugation  of  the  Persian  empire,  which 
he  speedily  attained.  Soon  after,  he  besieged  Tyre,  which  detaining 
him  some  time,  in  the  mean  while  he  sent  to  demand  both  submission  and 
supplies  from  the  Jews,  and  other  neighbouring  provinces  ; but  the  former 
excused  themselves,  by  pleading  their  oath  of  allegiance  to  Darius.  At  this, 
Alexander,  always  impatient  of  contradiction,  was  offended;  and,  after 
having  subdued  Tyre,  immediately  marched  toward  Jerusalem,  B.  C.  332. 

Upon  hearing  of  his  approach,  the  High  Priest  Jaddua,  who  had  previous- 
ly offered  prayers  and  sacrifices  for  the  divine  protection  ; and,  as  it  was 
said,  had  been  so  directed  by  a divine  vision,  went  out  to  meet  him  in  his 
full  robes,  and  with  his  sacred  mitre,  followed  in  solemn  procession  by  the 
other  priests,  and  by  many  of  the  inhabitants,  in  white.  When  they  met  the 
Conqueror,  to  the  great  astonishment  of  all,  he  bowed  with  reverence  to  the 
High  Priest,  and  saluted  him  with  a religious  veneration.  His  favourite, 
Parmenio,  ventured  to  inquire  how  it  was,  that  he  whom  all  men  adored, 
should  thus  reverence  a Jewish  Priest ; when  he  received  for  answer,  that 
eoine  time  since,  while  in  Macedonia,  he  had  seen  in  a dream  the  same  per- 
son so  arrayed,  who  had  encouraged  him  to  come  into  Asia,  and  promised 
him,  in  the  name  of  his  God,  success  : that,  therefore,  he  did  not  bow  to  the 
priest  himself,  but  to  the  God  whose  sacred  name  he  bore  upon  his  mitre. 

Aftcrnhis,  turning  again  to  Jaddua,  Alexander  embraced  him  very  kindly, 
and  going  with  him  to  the  temple,  he  offered  sacrifices  to  Jehovah  ; and  the 
High  Priest  show'ed  him  the  prophecies  of  Daniel,  wherein  had  been  pre- 
dicted the  overthrow  of  the  Persian  empire  by  a Grecian  king,  from  which 
Alexander  immediately  concluded  that  he  should  be  the  person.  (See  Dan. 
viii.  20,  21,  with  our  Exposition.) 

The  next  day,  calling  the  Jewish  elders  again  around  him,  he  bid  them 
ask  what  they  pleased  ; whereupon  the  High  Priest  only  requested  that 
they  might  enjoy  the  laws  of  their  forefathers  ; that  their  brethren  in  Ba- 
bylon and  Media  might  be  permitted  to  do  the  same  ; and  that  they  might 
be  excused  from  paying  tribute  on  the  seventh,  or  Sabbatic  year.  (Jos.  Ant. 
b.  xi-  clt.  8.) 

Alexander  having  left  Jerusalem,  was  soon  after  met  by  the  Samaritans, 
whose  capital  wa3  then  Shechem,  or  Sychar,  near  Mount  Gerizim  ; when 
Sanballat,  who  had  taken  with  him  7000  men  to  join  his  army,  requested 
permission  to  build  a temple  on  Mount  Gerizim,  and  to  make  his  son-in-law, 
Manasseh,  the  high  priest,  who  had  been  driven  from  the  temple  of  Jerusa- 
lem for  marrying  a heathen  wife.  To  these  requests  there  seems  to  have  been 
no  objection  ; but  when  they  desired  an  exemption  from  taxes  every  seventh 
year,  on  the  pretence  of  their  being  Jews,  Alexander  demurred,  promising  to 
consider  farther  of  the  subject  on  his  return.  In  the  mean  time,  he  took  the 
troops  w hich  Sanballat  had  brought  with  him  into  Egypt,  and  settled  them 
in  Thebais. 

On  going  into  Egypt,  Alexander  made  Andromachus,  one  of  his  favourite 
captains,  governor  of  Syria  and  Palestine,  who  going  to  Samaria  on  public 
business,  was  burnt  by  the  Samaritans  in  his  own  house.  This  so  enraged 
Alexander,  when  he  heard  of  it.  that  after  executing  the  murderers,  he  drove 
out  the  Samaritans,  and  planted  in  their  city  a colony  of  Macedonians,  while 
the  exiles  fled  to  Shechem,  and  made  it  their  future  capital. 

The  reign  of  Alexander  was,  however,  but  of  short  duration,  being  only 
twelve  years  in  all ; one  half  of  which  he  reigned  as  king  of  Macedon,  and 
the  other  a3  Conqueror  of  the  World  ; and  yet  this  mighty  conqueror  could 
not  subdue  his  lust  of  liquor,  but  died,  as  is  now  generally  believed,  in  con- 
sequence of  a fit  of  drunkenness.  After  his  death  (B.  C.  323)  the  command- 
ders  of  his  army  quarrelled  among  themselves,  until  they  were  all  destroyed 
except  four,  who  agreed  to  partition  the  whole  of  his  dorrflnions  into  sepa- 
rate kingdoms  among  themselves.  (Jos.  Antiq.  b.  xii.  ch.  1.) 

In  this  division,  Ptolemy,  the  son  of  Lagus,  whom  the  Greeks  call  Soter , 
(or  the  Deliverer,)  obtained  Egypt  for  his  territory-;  and  thinking  that  the 
provinces  of  Syria,  Phoenicia,  and  Judea,  would  afford  him  a convenient  bar- 
rier, sent  Nicanor,  one  of  his  captains,  with  an  army  into  Syria,  while  he 
invaded  Phoenicia  with  a fleet,  and  thereby  made  himself  master  of  those 
provinces.  The  Jews,  however,  as  in  the  case  of  Alexander,  made  a diffi- 
culty in  transferring  their  allegiance  to  a stranger  ; and  would,  perhaps,  have 
effectually  withstood  him,  had  he  not  learned  their  rigid  adherence  to  the 
Sabbath,  which  led  him  to  storm  the  city  on  that  day,  very  unexpectedly, 
when  none  of  the  inhabitants  would  defend  its  walls. 

At  first,  Ptolemy  Soter  treated  the  Jews  with  rigour,  and  carried  above 
100,000  of  them  into  Egypt;  but  reflecting  on  their  fidelity  to  their  former 
masters,  he  afterwards  employed  them  in  his  garrisons  and  army  ; and  con- 
firmed to  them  all  their  former  privileges  and  immunities,  on  which  the 
whole  nation  cheerfully  submitted  to  his  government. 

In  this  reign,  Simon  the  Just,  so  called  from  the  integrity  of  his  character, 
(Eccles.  i.  1—12.)  succeeded  to  the  High  Priesthood,  in  which  he  continued 
nine  years,  and  by  his  whole  conduct  much  endearea  his  memory  to  this  na- 
tion : but  what  has  chiefly  handed  down  his  name  to  posterity,  is  the  com- 
pletion of  the  sacred  canon  of  the  Old  Testament,  by  adding  thereto  the 


books  of  Ezra,  Nehemiah,  Esther,  and  the  prophet  Malachi,  and  others  of 
the  later  prophets  ; some  of  which  containing  allusions  to  the  time  of  Alex- 
ander, it  is  agreed,  could  be  added  by  no  person  so  probably  as  by  this  good 
priest.  The  fact,  however,  rests  chiefly  on  tradition. 

Ptolemy  Soter  was  succeeded  by  Ptolemy  Philadelphus,  about  277  years  be- 
fore Christ.  He  is  chiefly  celebrated  as  the  founder  of  the  Alexandrian  Li- 
brary, and  for  the  pains  he  took  to  adorn  it  with  the  Old  Testament  in  Greek, 
which  is  said  to  have  been  the  work  of  70  (or  72)  translators,  taken  from  the 
different  tribes  of  Israel  ; but  this  narrative  has  been  mixed  up  with  so  much 
fable,  that  it  is  very  difficult  to  ascertain  the  truth  exactly.  Such  a transla- 
tion was  certainly  made,  under  the  name  of  the  Septuagint,  for  it  still  ex- 
ists ; but  how  much  of  it  was  done  at  this  time,  or  by  how  many  hands,  we 
presume  not  to  decide.  (See  Joseph.  Antiq.  b.  xii.  ch.  2.)  This  Ptolemy 
had  also  the  honour  of  setting  at  liberty  many  of  the  Jews  whom  his  prede- 
cessor had  enslaved.  (Jos.  b.  xii.  ch.  2.) 

The  next  Ptolemy  was  surnamed  Euergetes,  or  the  Benefactor ; and  better 
answered  to  his  name  than  is  often  the  case  ; but  his  son,  Philopater,  who 
was,  indeed,  suspected  of  poisoning  his  father,  was  rash  enough,  after  offer- 
ing sacrifices  at  Jerusalem,  to  attempt  to  press  into  the  Holy  Place,  and  even 
the  most  Holy  ; and  being  prevented  by  the  Jews,  on  his  return  he  published 
a decree,  forbidding  any  person  from  having  access  to  him  who  refused  to 
worship  his  idol  ; and  another,  enjoining  every  Jew,  under  penalty  of  death, 
to  receive  (by  a hot  iron)  the  impression  of  an  ivy  leaf,  which  was  the  badge 
of  his  god  Bacchus.  He  even  went  so  far  as  to  collect  a great  number  of 
Jews  in  the  Hippodrome  of  Alexandria,  with  the  avowed  design  of  letting 
loose  his  elephants  to  destroy  them  : the  elephants,  however,  by  a special 
providence,  avoided  them,  and  turning  their  rage  upon  the  spectators,  de- 
stroyed great  numbers.  This  circumstance  had  such  an  effect  upon  the  king, 
that  he  set  the  Je^s  at  liberty,  and  restored  to  them  their  privileges.  (Jos. 
Antiq.  b.  xii.  ch.  14.) 

This  tyrant  (B.  C.  204)  was  succeeded  by  Ptolemy  Epiphanes,  a child  of 
only  five  years  old  ; and  this  circumstance  induced  Antiochus  the  Great  to 
march  an  army  into  Ccelo-Syria  and  Palestine,  both  which  readily  submitted 
to  him,  to  get  rid  of  the  Egyptian  yoke,  and  lie  granted  them  many  privile- 
ges. Finding- it  now  convenient  to  make  peace  with  Ptolemy,  to  whom  he 
gave  his  daughter  Cleopatra  in  marriage,  these  provinces  again  reverted  to 
the  Egyptian  crown  ; but  were  recovered  by  Seleuc'us  Philopater , his  succes- 
sor, who  at  first  behaved  kindly  to  the  Jews  ; but  being  informed  that  there 
were  great  riches  in  the  temple  at  Jerusalem,  he  sent  his  treasurer,  Heliodo- 
rus,  to  seize  and  bring  them  to  Antiocli ; he  was  so  terrified,  however,  by 
a vision  of  angels  (as  he  thought  it)  in  the  temple,  that  he  fainted,  and  was 
carried  home  m a litter,  B.  C.  176.  (2  Mac.  iii.  24,  &c.) 

Not  long  after  this,  the  same  Heliodorus,  aspiring  to  the  crown,  poisoned 
his  master  Seleucus,  in  hopes  of  succeeding  him,  but  was  disappointed,  An- 
tiochus Epiphanes  (a  son  of  Antiochus  the  Great)  being  placed  upon  the  Sy- 
rian throne,  who  afterwards  proved  a terrible  scourge,  both  to  the  Jews  and 
to  the  world.  No  sooner  was  he  settled  in  the  kingdom,  than,  having  a 
heavy  tribute  to  pay  to  the  Romans,  he  deposed  Onins,  a singularly  good 
man,  from  the  high  priesthood,  which  he  sold  for  360  talents  to  his  brother 
Jason  ; and,  not  long  after,  to  Menelaus,  another  brother,  for  300  more. 

While  Antiochus  was  engaged  in  war  with  Egypt,  a report  was  spread 
in  Palestine  that  he  was  dead  ; and  Jason  thinking  this  a fit  opportunity  to 
recover  the  office  he  had  bought  over  his  brother’s  head,  marched  to  Jeru- 
salem with  1000  men  ; and  havng,  by  the  assistance  of  his  party,  got  pos- 
session  of  the  city,  he  drove  his  brother  Menelaus  into  the  castle,  and  per- 
petrated all  manner  of  cruelties  upon  those  who  appeared  to  be  his  enemies. 

Antiochus  supposing  that  the  whole  Jewish  nation  had  revolted,  and 
hearing  of  their  rejoicings  on  the  report  of  his  decease,  was  so  provoked, 
that  laying  siege  to  Jerusalem,  and  taking  it.  by  storm,  there  were  in  three 
days’  time  40,000  persons  slain,  and  as  many  more  taken  captive  and  sold  to 
the  surrounding  nations.  After  this,  he  plundered  the  temple  of  its  most 
valuable  vessels  and  utensils,  and  sacrificed  a sow  upon  the  altar  of  burnt- 
offerings!  B.  C.  170.  (1  Mac.  i.  21,  &c.  2 Mac.  v.  11—16.  Jos.  Antiq.  b. 

xii.  ch  7.)  The  same  year,  Antiochus  sent  an  army  of  22,000  men,  with 
orders  to  put  to  death  all  the  men  they  found,  and  carry  off  the  women  and 
children  into  captivity.  Nor  was  this  all : for  shortly  after,  Antiochus  made 
a decree,  requiring  all  the  king’s  subjects  to  conform  to  his  relig  on  ; in 
consequence  of  which,  the  Jewish  rites  were  suppressed,  and  the  temple 
itself  dedicated  to  Jupiter  Olympius,  whose  image  was  erected  upon  the  al- 
tar of  burnt-offerings.  (Compare  with  this  history  our  Exposition  of  Daniel, 
chap,  xi.) 

This  system  was  not  confined  to  the  metropolis.  In  every  city  Grecian 
idols  were  erected,  with  chapels,  groves,  and  altars,  for  their  worship.  The 
eating  of  swine’s  flesh,  and  other  unclean  meats,  was  forced  upon  the  Jews  ; 
nor  was  any  violence  omitted  that  might  compel  them  to  abandon  their  re- 
ligion, or  renounce  their  laws.  Many,  of  course,  yielded  to  these  severe  mea- 
sures; the  Samaritans,  in  particular,  denied  now  that  they  were  Jews  ; yet 
there  were  many  also  who  refused  to  yield,  and  sacrificed  their  lives  rather 
than  their  religion. 

Among  the  latter,  the  most  distinguished  were  the  aged  Eleazar,  a chief 
doctor  of  the  Jewish  law;  and  the  venerable  matron,  Solomona , and  her 
seven  sons.  The  former  is  supposed  by  some  to  have  been  the  president  of 
the  Septuagint  translators.  The  account  given  of  his  sufferings  in  the  se- 
cond book  of  Maccabees,  is  highly  interesting,  and  bears  the  marks  of  au- 
thenticity. On  a piece  of  swine’s  flesh  being  forced  into  his  mouth,  he  spate 
it  out,  and  then  offered  himself  to  the  tormentors.  And  when  some,  in  re- 
spect of  his  age  and  character,  wished  him  to  practice  a deception,  by  swal- 
lowing other  meat  instead,  which  they  were  willing  to  connive  at,  he 
spurned  at  the  idea.  “ It  becoineth  not  our  age  tsaid  he)  in  any  wise  to  dis- 
semble, whereby  many  young  persons  might,  think  that  Eleazar,  being  four- 
score years  old  and  ten,  were  now  gone  to  a strange  religion  ; and  so, 
through  my  hypocrisy,  and  desire  to  live  a little  time,  a moment  longer, 
should  be  deceived  by  me,  and  I get  a stain  to  my  old  age,  and  make  it  abo- 
minable. For  though,  for  the  present  time,  I should  be  delivered  from  the 
punishment  of  men,  yet  should  I not  escape  the  hand  of  the  Almighty, 
neither  alive  nor  dead.  Wherefore  now  manfully  changing  this  life,  I will 
show  myself  such  a one  as  my  age  requireth  ; and  leave  a notable  example 
to  such  as  be  young,  to  die  willingly  and  courageously  for  the  honourable 
and  holy  laws.”  And  when  he  had  said  these  words,  immediately  he  went 

to  the  torment But  when  he  was  ready  to  die.  with  stripes,  he 

groaned  and  said,  “ It  is  manifest  to  the  Lord  . . . . that  I (now)  endure 
some  pains  of  body  by  being  beaten  ; but  in  soul  am  well  content  to  suffer 
these  things,  because  I fear  him.”  And  thus  this  man  died,  leaving  his 
death  for  an  example  of  a noble  courage,  and  a memorial  of  virtue,  not  only 
unto  young  men,  but  unto  all  his  nation.  2 Mac.  vi.  18 — 31. 

991 


HISTORICAL 

More  heioical  still,  if  possible,  was  the  conduct  of  the  pious  matron  and 
ncr  seven  sons,  who  suffered  martyrdom  soon  aftei.  She  not  only  bore  the 
Bight  of  their  unparalleled  sufferings  with  fortitude,  but  exhorted  them  indi- 
vidually, as  it  came  to  their  turn  to  suffer,  to  ho  faithful  to  the  death.  And 
when  it  cume  to  the  turn  of  the  youngest  son,  to  whom  the  King  offered  not 
only  his  life,  but  great  promotion  and  rewards,  and  entreated  his  mother  to 
counsel  him  to  accept  them  ; she  promised  to  counsel  him,  and  “ bowing 
herself  toward  him,  laughing  the  cruel  tyrant  to  scorn,  spake  in  her  country 
anguage  (i.  o.  the  Hebrew)  on  this  manner: — ‘ O my  son,  have  pity  on  me, 
that  bare  thee  nine  months  in  my  womb,  and  gave  thee  suck  three  years, 
and  nourished  thee,  and  brought  thee  up  unto  this  age,  and  endured  the 

troubles  of  education Fear  not  this  tormentor  ; but,  being  worthy 

of  thy  brethren,  take  thy  death,  that  I may  receive  thee  again  in  mercy  with 
thy  brethren.'  While  she  was  yet  speaking  these  words,  ‘ the  young  man 
offered  himself  to  death  before  the  tyrant,'  saying,  ‘ I,  as  my  brethren,  offer 
up  my  body  and  life  for  the  laws  of  our  fathers,  beseeching  God  tbnt  he 
would  speedily  be  merciful  unto  our  nation  ; and  that  thou,  by  torments  and 
plagues,  mayest  confess  that  he  alone  is  God  ; and  that  in  me  and  my  bre- 
thren the  wrath  of  the  Almighty,  which  is  justly  brought  upon  our  nation, 
may  cease.'  Then  the  king,  being  in  a rage,  handled  him  worse  than  all 
the  rest,  and  took  it  grievously  Hint  he  was  mocked.  So  this  man  died 
undefiled,  and  put  his  whole  trust  in  the  Lord.  Last  of  all,  after  the  sons, 
the  mother  died."  (2  Mac.  vii.)  And  to  these,  it  is  thought,  alludes  the 
author  of  the  Bpistle  to  the  Hebrews,  (ch.  xi.  35,)  when  he  speaks  of  some 
“ who  were  tortured,  not  accepting  deliverance,  that  they  might  obtain  a 
better  resurrection."  (Sec  our  Exposition  of  Hebrews  xi.  31—40.) 

§ II.  From  the  rise  of  the  Maccabees*  to  John  the  Baptist. 

"While  this  persecution  was  going  on  at  Jerusalem,  Martathias  and  his 
sons  (who  were  afterwards  known  by  the  name  of  the  Maccabees ) retired  to 
Modin,  in  the  tribe  of  Dan,  to  lament  over  the  fate  of  their  country,  and  the 
miseries  of  their  brethren,  when  the  King  sent  one  of  his  military  officers, 
named  Apelles,  to  carry  the  persecution  into  that  quarter  ; and  while  he  was 
addressing  the  people  who  had  been  collected  together,  and  particularly 
Maftathias,  to  whom  he  promised  great  promotion  and  rewards,  the  latter 
declared  his  determination  to  obey  God  rather  than  man  ; and  seeing  at  this 
time  an  apostate  Jew  presenting  himself  before  a heathen  altar,  tired  with 
the  zeal  of  Phineas  of  old,  he  slew  him,  and  afterwards  those  who  had 
ne<*n  sent  to  enforce  the  King’s  commands,  (l  Mac.  ii.  2 Mac.  v.  27.  Jos. 
Antiq.  b.  ii.  ch.  10.) 

Mattathias  next  fell  upon  the  idols,  and,  with  the  assistance  of  his  bre- 
thren, overturned  the  altars  ; and  having  for  the  present  suppressed  idolatry, 
retired  to  the  mountains,  where  he  collected  all  the  strength  lie  could,  to 
meet  future  exigencies  ; but  some  of  them  hiding  themselves  in  the  caves  of 
Judea,  were  there  suffocated,  refusing,  as  before,  to  defend  themselves  on  the 
Sabbath  day.  Mattathias,  reflecting  on  these  circumstances,  and  consulting 
with  the  priests  and  elders,  they  now  agreed  that  it  was  lawful  to  defend 
themselves  upon  that  sacred  day,  whenever  they  should  be  attacked.  The 
venerable  man.  now  bending  under  the  weight  of  extreme  age  and  infirmities, 
(for  ho  was  aged  146,)  called  his  five  sons  around  him,  counselled  them  to 
fight  valiantly  for  their  religion  and  their  country,  appointing  Judas  (com- 
monly called  Maccabeus)  to  be  their  leader',  and  Simon  to  be  their  counsellor. 
Having  so  done,  he  died,  and  was  buried  in  the  sepulchre  of  his  fathers,  in 
Modin,  and  was  universally  lamented  by  all  who  were  faithful  to  their  God. 
(1  Mac.  iii. — 2 Mac.  vii. ; Jos.  Antiq.  b.  xii.  ch.  9.) 

Judas  Maccabeus , so  soon  as  he  had  taken  upon  him  the  command  of  thi-s 
little  band  of  heroes,  (that  is,  about  166  years  before  Christ,)  went  round  the 
cities  of  Judea,  destroying  every  vestige  of  idolatry,  and  taking  vengeance 
upon  idolaters  and  apostate  Jews.  Soon  afterwards,  the  cruel  Antiochus  re- 
turning home  from  an  unsuccessful  expedition  against  the  Persians,  was 
thrown  into  a rage,  at  finding  the  Jews  had  recovered  their  liberty,  re-esta- 
blished their  religion,  and  defeated  all  bis  generals.  Upon  this  he  vowed  the 
complete  destruction  of  the  nation,  and  for  that  purpose  ordered  his  cha- 
rioteer immediately  to  drive  him  to  Judea  as  fast  as  possible.  In  the  very  mo- 
ment, however,  of  giving  these  orders,  he  was  seized  with  a dreadful  disor- 
der in  his  bowels,  soon  after  which,  in  a paroxysm  of  pain  and  of  rage,  he 
fi  ll  from  his  carriage,  and  was  60  bruised,  that  he  was  obliged  to  exchange 
his  war  chariot  for  a litter,  and  halt  at  a small  town  on  the  confines  of  Per- 
sia and  Babylonia,  where  lie  soon  after  died  in  extreme  torments,  both  of 
body  and  mind.  (I  Mac.  iii.  27;  iv.  vi.  ; Jos.  Antiq.  b.  xii.  ch.  13.) 

Notwithstanding,  however,  the  death  of  their  great  and  inveterate  ene- 
my, the  war  was  still  carried  on  under  his  successor,  Antiochus  Eupator , 
then  an  infant.  Judas,  alike  fired  by  religious  zeal  and  military  ardour,  per- 
formed prodigies  of  valour.  The  Syrian  generals,  with  armies  vastly  more 
numerous,  were  defeated  in  five  successive  battles  ; but  in  the  sixth,  in 
which  was  collected  the  flower  of  their  armies,  the  Jews  were  so  intimi 
dated,  that  they  urged  Judas  to  retreat.  To  this  the  Jewish  commander  he- 
roically replied,  “God  forbid  that,  the  sun  should  ever  see  me  turn  my  back 
upon  my  enemies.  If  Providence  has  ordained  that  we  should  die,  let  us  die 
manfully  in  fighting  for  our  brethren. " His  army,  which  was  only  3000,  op- 
posed to  above  100, noo,  were  so  panic-struck,  that  more  than  two  thirds  of 
them  deserted.  Still  Judas,  with  his  little  band  of  800  men,  attacked  them 
with  his  usual  ardour,  and  broke  the  right  wing,  commanded  by  Bacchides 
himself;  but  having  so  small  a force  to  support  him,  the.  enemy’s  left  wing 
closed  upon  and  surrounded  him  : thus  was  lie  slain,  and  his  heroic  compa- 
nions either  killed  or  scattered,  B.  C.  161.  (1  Mac.  ix.  ; Jos.  b.  xii.  ch.  18,19.) 

Before  this  battle,  it  may  be  remarked,  Judas  had  taken  the  precaution  to 
send  ambassadors  to  Home,  who  were  well  received  by  the  Senate,  which 
sent  orders  that  they  should  be  no  more  molested,  as  being  now  the  friends 
and  allies  of  the  Romans  ; but  before  these  orders  could  arrive,  Judas  was, 
unhappily,  no  more.  This  was  the  first  treaty  entered  into  between  the  Jews 
and  Romans,  B.  C.  144. 

Bacchides,  the  victorious  general,  now  becoming  master  of  the  country, 
pursued  with  severity  all  the  adherents  of  the  Maccabees  ; Jonathan,  there- 
fore, took  upon  him  to  collect  together  the  scattered  few  who  remained 
faithful  to  their  cause,  and  taking  his  brother  Simon  also  with  him,  they  re- 
tired to  the  wilderness  of  Tekoa,  where  they  encamped,  with  a morass  on 
one  side,  and  the  Jordan  on  the  oilier.  Bacchides  pursued  them  to  their  re- 
treat, and  attacked  them  on  the  Sabbath  clay,  expecting  no  resistance.  He 
was,  however,  disappointed,  for  they  fought  bravely,  till  they  had  slain  about 
1000  of  their  assailants,  and  then  casting  themselves  into  the  Jordan,  swam 
safely  to  the  other  side. 

Bacchides,  it  is  thought,  might  about  this  time  receive  from  his  master, 
Demetrius,  the  letter  of  the  Roman  Senate  ; and,  therefore,  after  fortifying 
Mount  Acra,  and  some  neighbouring  towns,  he  returned  to  Syria.  Jonathan 
employed  this  interval  of  peace  to  so  good  advantage,  that  when  Bacchides 
returned  again  in  about  two  years  after,  he  was  glad  to  listen  to  proposals  of 
peace,  and  took  un  oath  to  molest  the  Jews  no  more,  to  which  he  faithfully 
adhered,  though  his  resolution  was  probably  much  strengthened  by  the  vote 
of  the  Roman  Senate  above  referred  to. 

At  this  time  there  were  two  claimants-  to  the  throne  of  Syria  ; namely, 
Demetrius,  whose  general  was  Bacchides,  just  mentioned,  and  Alexander 
lialas,  who  pretended  to  be  the  son  of  Antiochus  Epiphanes,  but  who  turned 
out  to  be  an  impostor,  who  had  been  artful  enough  to  deceive  the  Roman 
Senate,  and  obtain  their  sanction.  Jonathan  had  now  acquired  so  much  ce- 
lebrity by  his  military  skill  and  prudence,  that  both  parties  courted  his  alli- 
ance, and  he  took  part  with  the  latter,  not  only  because  the  former  bad  been 
hitherto  his  enemy,  but  also,  probably,  because  he  thought  it  safest  to  take 
the  same  side  with  the  Romans.  Alexander  (the  late  High  Priest,  Alcimus, 


* This  term,  Maccabte,  is  generally  supposed  to  be  derived  from  the  Hebrew  of  Ex. 
xv.  It,  s;r.h  is  Mi  Camo-kn  Bcelim  Jehovah,  of  which  the  initial  letters  form  Mcicca- 
bi  ; but  others  think  it  derived  from  Mak-ke  Baiah , “ a conqueror  id  the  Lord.”  Pri- 
deaux's  Com.  Anno  167,  B.  C- 
992 


CONNEXION. 

having  been  some  years  deceased)  appointed  Jonathan  to  that  olflcc,  and  en 
rolled  him  (ns  his  letter  expressed  it)  “among  the  King's  friends."  He  ac- 
cordingly officiated  in  Ins  pontifical  robes  on  the  succeeding  feast  of  taber- 
nacles, B.  C.  anno  152,  being  the  first  High  Priest  of  the  Asmoniean  family. 
(1  Mac.  x.  21,  &c.  ; Jos.  Antiq.  b.  xiii.  cli.  6.) 

Demetrius  and  Alexander  now  coming  to  nn  open  bathe,  the  former  was 
slain  ; and  the  latter  obtaining  peaceable  possession  of  the  kingdom,  married 
the  daughter  of  Ptolemy  PhiTometer,  find  honoured  Jonathan,  by  inviting 
him  to  his  nuptials,  and  introducing  him  to  his  father-in-law,  Ptolemy,  who 
also  treated  him  with  great  respect.  Alexander,  however,  did  not  long  enjoy 
this  state  of  peace  and  comfort,  for  Demetrius  Nicnnor,  son  of  the  late  King 
Demetrius,  entered  Cilicia  with  an  army  which  ho  had  collected,  to  revenge 
his  father’s  death.  Finding  means  to  gain  over  to  his  interest  Apollonius,  go- 
vernor of  Coelo-Syria,  he  sent  him  with  an  army,  and  in  order  to  compel  Jo- 
nathan to  desert  Alexander  and  unite  with  Demetrius,  challenged  him  to 
fight.  Jonathan  accepted  the  challenge  ; and  not  only  defeated  him.  but 
pursued  him  to  Azotus,  (or  Ashdod.)  where  he  burnt  the  famous  temple  ol 
Dngon,  whither  the  Syrians  had  fled  for  shelter. 

Ptolemy  Philometcr,  King  of  Egypt,  coming  to  the  relief  of  Alexander, 
his  son-in-law,  the  latter  basely  set  Ammonius  to  lie  in  ambush  to  destroy 
him.  Ptolemy  discovering  the  treachery,  took  from  him  his  daughter,  and 
married  her  to  Demetrius.  Alexander  soon  after  returning  with  a great  army. 
Ptolemy  and  Demetrius  united  their  forces  to  oppose  him,  und  obtained  the 
victory.  Ptolemy,  however,  soon  after  died  of  ins  wounds  received  in  the 
engagement ; but  not  before  be  bad  enjoyed  the  satisfaction  of  receiving  the 
head  of  Alexander,  from  an  Arabian  prince,  into  whose  hands  the  wretch 
had  fallen.  (1  Mac.  xi.  I,  &c.) 

During  these  transactions,  Jonathan  laid  siege  to  the  fortress  at  Jerusalem ; 
but  some  of  the  garrison  escaping  by  night,  informed  Demetrius,  who  in  con- 
sequence marched  from  Antioch  with  an  army  for  its  relief.  Jonathan,  how- 
ever, meeting  the  King  at  Ptolemais,  so  softened  him  by  his  address  nnd  by 
his  presents,  that  he  was  not  only  pacified,  but  bestowed  on  him  new 
favours,  particularly  an  exemption  from  tolls  and  tributes. 

Jonathan  returned  to  the  siege  of  Jerusalem  ; but  finding  he  made  little 
progress,  entreated  Demetrius  to  withdraw  his  garrison,  to  which  he  readily 
agreed,  on  condition  that  Jonathan  would  assist  him  against  his  own  sub- 
jects, who,  wearied  with  his  tyranny  and  oppression,  had  conspired  against 
him.  Jonathan  did  so,  and  effected  such  a slaughter  among  the  rebels,  that 
they  were  obliged  to  sue  for  mercy.  Tyrants,  however,  have  no  gratitude  ; 
for,  after  all  his  promises,  Demetrius  threatened  to  enforce  the  taxation 
winch  he  had  promised  to  remit ; and  would  doubtless  hove  done  so,  but 
that  Tryphon  found  employment  for  his  army  in  another  quarter. 

This  Tryphon  had  formerly  served  King  Alexander,  ns  governor  of  Antioch, 
but  not  having  been  employed  during  the  present  reign,  nnd  knowing  both 
the  army  and  the  people  to  be  highly  discontented,  he  thought  this  a proper 
time  to  aim  at  the  crown  himself,  which  had  long  been  the  object  of  his 
ambition.  He,  therefore,  went  into  Arabia,  and  getting  into  his  hands  An- 
tiochus, son  of  the  late  Alexander,  brought  him  into  .Syria,  and  claimed  for 
him  the  kingdom.  Upon  this,  all  the  soldiers  which  Demetrius  had  dis- 
banded, and  many  others,  flocked  around  his  standard,  by  which  means  he 
raised  a powerful  army,  and  placed  Antiochus  upon  the  throne,  with  the  sur- 
name of  Theos , or  divine. 

Tryphon  also  secured  the  interest  of  Jonathon,  which  was  not  difficult, 
after  the  ungrateful  treatment  he  had  received  from  Demetrius  ; and  artfully 
persuaded  him,  with  only  1000  of  his  own  men,  to  accompany  him  to  Ptolc- 
mais,  where,  upon  entering,  the  garrison  gates  immediately  were  shut,  Jona- 
than made  a pri.-oner,  and  the  men  who  accompanied  him  put  to  death  : yet, 
after  all  this,  he  had  the  hypocrisy  to  send  word  to  Simon,  who  had  suc- 
ceeded his  brother  Jonathan  in  the  command,  that  he  detained  Jonathan 
only  for  100  talents,  which  he  owed  the  King  ; and  that  upon  being  paid  this 
sum,  and  receiving  Jonathan’s  two  sons  as  hostages  for  his  loyalty,  he  should 
be  set  at  liberty.  The  money  was  sent,  together  with  the  lads  ; blit  when 
he  had  got  them  in  his  power,  he  murdered  both  the  father  and  his  sons  ; 
and,  to  conclude  the  tragedy,  the  young  King  Antiochus  also,  declaring  him- 
self King  of  Syria,  as  doubtless  was  his  original  intention.  Simon,  having 
procured  the  body  of  his  brother,  gave  if  honourable  interment  in  his  father’s 
sepulchre,  and  erected  over  it  a stately  monument  of  white  marble.  (I  Mac. 
xii.  ; Jos.  Antiq.  b.  xiii.  ch.  9,  10.) 

Simon,  when  settled  in  his  government,  sent  to  treat  with  Demetriqs,  who 
confirmed  to  him  both  the  government  and  priesthood,  with  a release  of  all 
tnxes,  lolls,  and  tributes,  upon  the  condition  pf  aiding  him  against  the 
usurper  Tryphon  The  Romans  and  Lacedemonians  also  renewed  their  trea- 
ties with  him.  Having  thus  obtained  the  independent  government  of  Judea, 
Simon  set  himself  upon  measures  of  defence  ; but  pulled  down  the  fortress 
of  Jerusalem,  that  it  might  no  longer  be  the  retreat  of  faction  and  sedition. 
He  also  took  the  city  ofZion,  drove  out  all  the  idolaters,  and  destroyed  their 
idols.  In  every  thing,  we  are  told.  “ he  sought  the  good  of  his  nation,’’ so 
that  “his  authority  and  honour  always  pleased  them  well  ;’’  for  “he  was 
honourable  in  all  his  actions.”  (1  Mac.  xiv.  4, 5.) 

Simon,  however,  had  a son-in-law  of  a most  abandoned  character,  Ptole- 
my, the  son  of  Abubus,  who  being  in  league  with  hisenemies,  (as  is  believed,) 
when  Simon  came  to  Jericho,  of  which  this  man  was  governor,  invited  him 
and  his  sons  to  a feast,  and  murdered  them  in  the  midst  of  their  festivities. 
Not  only  so,  but  he  sent  a parly  of  assassins  to  Gazara,  where  resided  Si- 
mon’s son  John,  surnamed  Hyrcanus;  but  he,  having  heard  what  passed  at 
Jericho,  was  prepared  to  receive  them,  and  afler  giving  them  their  due  re- 
ward, setoff"  immediately  for  Jerusalem,  whither  he  understood  the  traitor 
had  also  sent  persons  to  take  possession  of  the  city.  (1  Mac.  xvi.  ; Jos.  Ant. 
b.  xiii.  ch.  12.) 

John  Hyrcanus  succeeded  his  father  Simon  in  all  his  honours,  B.  C.  135, 
but  what  became  of  the  wretch  w ho  murdered  him,  is  unknow  n.  Antiochus 
having  received  from  him  an  account  of  his  too  successful  treason,  thought 
this  a favourable  opportunity  to  reduce  Judea  again  under  the  Syrian  yoke; 
and,  therefore,  sent  a large  army  thither,  w hich,  having  driven  Hyrcanus  out 
of  tiie  field,  shut  him  up,  w ith  all  his  forces,  within  the  walls  of  Jerusalem, 
and  there  besieged  them  so  closely,  that  they  were  obliged  to  surrender  for 
w ant  of  food  : ihen,  to  procure  their  personal  liberty,  they  were  compelled 
also  to  give  up  their  arms,  and  to  pay  a heavy  tribute. 

Hyrcanus  was,  however,  so  far  reconciled  to  the  conqueror,  that  be  ac- 
companied him  to  the  Parthian  w ar  ; and  returned  home,  at  the  end  of  the 
year,  loaded  with  military  honours  ; while  the  immense  firmy  of  Antiochus, 
which  slopped  the  winter,  and  filled  the  country,  was  in  one  fatal  night  de- 
stroyed by  the  inhabitants,  whom  he  had  grievously  oppressed.  In  the  mean 
time,  Demetrius  recovered  his  liberty,  and  afterwards,  at  his  brother’s  death, 
his  kingdom  : but  pursuing  the  same  tyrannical  course,  he  became  involved 
in  fresh  troubles,  by  the  insurrection  of  his  subjects  under  Alexander  Sabrina, 
the  pretended  son  of  Alexander  Balus,  supported  by  Ptolemy  Physcon,  who 
set  him  on  the  Syrian  throne,  and  soon  after,  upon  receiving  offence,  was  as 
active  to  pull  him  dow  n again.  (Jos.  b.  xii.  ch.  16.) 

During  these  commotions,  Hyrcanus  seized  the  opportunity  to  recover  his 
independence,  and  even  to  enlarge  his  territories.  He  built  the  tower  of  Ba- 
ris, fifty  cubits  high,  and  accessible  only  from  the  temple.  He  took  several 
cities  that  had  been  left  without  garrisons,  owing  to  the  drain  of  soldiers  for 
the  war.  B.  C.  130,  he  subdued  Shechem,  the  chief  town  of  the  Samaritans, 
and  destroyed  their  temple,  which  Sanballat  had  built  about  200  years  before, 
on  mount Gerizim.  He  conquered  the  Idumeans,  (or  Edomites,)  and  compelled 
them  to  become  proselytes  to  the  Jewish  religion  ; he  renewed  his  alliance 
with  the  Romans,  and  obtained  a decree  of  compensation  to  be  granted 
from  the  Syrians.  And  lastly,  growing  into  years  himself,  he  sent  his  two 
sons,  Aristobulus  and  Anligonus,  to  besiege  Samaria,  which  stood  a year’s 
siege  before  it  could  be  taken  ; and  w hen  taken,  Hyrcanus  ordered  it  to  be  so 
destroyed,  that  it  should  never  be  rebuilt;  and  yet  it  was  rebuilt  before  the 
birth  of  Christ,  and  Herod  restored  it  to  its  ancient  splendour. 

After  the  capture  of  Samaria,  Hyrcanus  engaged  in  no  foreign  wars,  but 
towards  the  close  of  his  life  he  was  drawn  into  an  unpleasant  altercation 


HISTORICAL 

with  the  Pharisees,  who  accused  him  of  being  the  son  of  a strange  woman, 
and  not  eligible  to  the  priesthood  5 which,  as  it  appeared  to  arise  from  per- 
sonal enmity,  and  was  not  founded  in  fact, so  provoked  him,  that  he  renounced 
the  sect,  and  went  over  to  the  Sadducees.  This  was  certainly  a measure  un- 
worthy of  his  character,  who  was  considered,  not  only  as  a hero,  but  as  a 
wise  and  good  governor,  during  the  twenty-nme  years  he  held  the  adminis- 
tration of  public  affairs.  It  does  not  follow,  however,  that  he  changed  his 
religious  principles;  persons  often  change  sides  in  religion,  as  well  as  poli- 
tics^ from  motives  of  resentment  or  personal  pique,  which  should  have  no 
effect  upon  the  judgment. 

John  Hyrcanus  was  succeeded  both  in  his  civil  and  ecclesiastical  govern- 
ment by  his  eldest  son  Judas,  otherwise  called  Aristobulus , the  first  Jew  who 
wore  a crown  after  the  Babylonish  captivity,  whereby  he  changed  the  state 
into  a monarchy,  B.  C.  107.  He  was  a man  of  a sanguinary  disposition,  as 
appeared  in  his  conduct  toward  his  own  mother  and  brethren  ; and  in  going 
to  war  with  the  Ilurians,  (descendants  of  Ishmael,)  in  order  to  convert  them 
to  the  law  of  Moses.  Vice,  however,  as  well  as  virtue,  is  its  own  reward, 
for  he  died  miserably  under  the  pangs  of  b >d ily  pain,  augmented  by  the 
stings  of  a guilty  conscience,  after  a short  and  miserable  reign  of  one  year 
only.  (Joseph.  Jew.  War,  book  i.  chap.  3 ; A’.tiq.  book  xiii.  chap.  19  ; book 
xx.  chap.  8.) 

He  was  succeeded  by  his  brother  Alexander  Jannceus,  who  “ out  of  prison 
came  to  reign  .”  Being  possessed  with  the  military  mania  pf  the  age,  he 
engaged  in  a variety  of  wars,  not  only  with  the  neighbouring  states,  but 
his  own  subjects;  and  thus  he  filled  up  a miserable  and  inglorious  reign  of 
twenty-six  years,  and  died  at  the  age  of  forty-nine.  His  Queen,  Alexandra, 
succeeded  him,  and  gaining  the  Pharisees  to  her  side,  reigned  nine  years ; 
but  in  the  latter  part  of  her  reign,  and  during  her  last  illness,  her  son,  Aris- 
tobulus II.,  becoming  dissatisfied  with  the  conduct  of  the  Pharisees,  under 
whose  advice  she  acted,  took  possession  of  the  chief  places  of  Judea.  Upon 
her  death,  (B.  C.  69,)  her  eldest  son,  Hyrcanus,  succeeded  to  the  throne,  and 
regained  it  peaceably  two  years,  when  he  was  opposed  by  his  brother  Aristo- 
buljs,  to  whom,  after  reigning  a year  and  a half  longer,  he  resigned  the  go- 
vernment, which  he  enjoyed  about  the  same  period  ; when,  withdrawing 
into  Jerusalem,  he  was  besieged  therein  by  Pompey,  and  taken  prisoner. 
Hyrcanus  was  then  again  made  High  Priest  and  Prince  of  the  Jews,  but  not 
allowed  to  wear  the  diadem.  Judea  was  reduced  to  its  ancient  limits,  and 
made  tributary  to  Rome.  Pompey,  though  now  master  of  Jerusalem, 
meddled  not  with  any  of  its  sacred  treasures. 

B.  C.  50,  War  broke  out  between  Caesar  and  Pompey;  and  in  the  following 
year,  the  decisive  battle  was  fought  upon  the  plains  of  Pharsalia,  when  the 
latter  being  defeated,  and  soon  after  slain,  the  former  became  master  of  the 
world.  Two  years  after,  when  Alexandria  was  besieged  and  taken  by 
Caesar,  the  celebrated  Alexandrian  library,  above  mentioned,  was  set  on  fire, 
and  great  part  of  it  was  consumed  ; but  whether  designedly  or  by  accident, 
seems  uncertain. 

After  various  changssof  fortune  between  Hyrcanus  and  Aristobulus,  in  the 
year  B.  C.  47,  Julius  Caesar  coming  into  Syria,  confirmed  the  former  in  the 
Priesthood  ; and  upon  the  death  of  Julius  Caesar,  the  ambassadors  of  the 
Jews  were  introduced  into  the  Roman  Senate,  and  obtained  many  privileges 
for  their  nation.  In  the  year  41  B.  C.,  Herod  and  Phasael,  the  sons  of  Anti- 
pater, were  made  Tetrarchs  of  Judea.  In  the  following  year,  the  latter  com- 
mitted suicide  ; but  the  former,  flying  to  Rome  for  assistance,  (B.  C.  40,)  ob- 
tained a grant  of  the  kingdom  of  Judea  from  the  Senate,  with  orders  from 
Mark  Antony,  addressed  to  the  governors  of  Syria,  to  assist  him  in  obtaining 
it.  Herod  accordingly,  assisted  by  Socius,  the  Roman  general,  laid  siege  to 
Jerusalem,  which  was  taken  with  much  bloodshed.  Antigonus,  Prince  and 
High  Priest,  was  beheaded,  by  order  of  Mark  Antony,  and  Herod  put  in  full 
possession  of  the  kingdom,  B.  C.  37. 

Ananel  was  about  this  time  appointed  High  Priest;  but,  in  the  year  35 
B.  C.,  was  superseded  by  Aristobulus,  who,  in  one  year  afterwards,  was 
drowned  by  order  of  Herod,  who  thereupon  re-appointed  Ananel.  In  the 
war  which  now  broke  out  between  Augustus  and  Mark  Antony,  Herod  took 
part  with  the  latter  ; but  the  former  obtaining  the  victory,  Herod  went  to 
Rome,  to  pay  his  court  to  Augustus,  who  confirmed  him  in  the  kingdom  of 
Judea;  and  next  year,  passing  through  Palestine,  visited  him,  and  was 
sumptuously  entertained. 

B.  C.  28.  Cccsar  Octavianus , (nephew  to  Julius  Caesar,)  with  the  consent  of 
the  Senate  and  people  of  Rome,  assumed  the  title  of  Emperor,  whereby  the 
Roman  government  was  changed  from  a Republic  to  a Monarchy,  and  he 
was  in  the  following  year  surnamed  Augustus.  The  same  year  Herod  put  to 
death  his  beautiful  wife  Mariamne,  the  daughter  of  Alexandra,  in  a fit  of 
jealousy,  which  it  afterwards  appeared  was  without  foundation  ; and  about 
twenty  years  later,  to  pass  over  his  intermediate  cruelties,  Herod  condemned 
and  put  to  death  two  of  his  sons  also. 

In  the  intermediate  space,  however,  Herod  more  commendably  employed 
himself  in  rebuilding,  or  in  repairing  and  embellishing  the  temple,  forty-six 
years  before  the  first  passover  of  our  Lord.  (See  our  exposition  of  John  ii. 
12—  25  ) But  all  Herod’s  erections  were  not  of  this  religious  character,  for 
many  years  before  this,  he  built  both  a theatre  and  an  amphitheatre,  and  in- 
troduced shows  and  games  of  heathen  origin,  and  very  inconsistent  with 
the  laws  of  Gpd,  as  well  as  the  customs  of  the  Jews. 

We  now  arrive  at  the  threshold  of  the  Christian  dispensation.  In  the  6th 
year  B.  C.,  or  rather  before  the  common  era  called  Anno  Domini , an  angel 
appeared  to  Zachariah,  as  he  was  officiating  in  the  temple,  promising  him 
a son,  named  John , who  was  to  be  the  forerunner  of  the  Messiah  ; and  about 
six  months  afterwards,  the  same  angel  appeared  to  the  Virgin  Mary,  pro- 
mising to  her,  that  she  should  be  the  mother  of  Christ  himself,  who  should 
be  circumcised  by  the  name  of  Jesus.  (See  Luke  i 11,  26,  57.) 

§ III.  Of  the  Jewish  Sects,  &c. 

The  religious  controversies  of  the  Old  Testament  were  confined  almost 
entirely  to  the  question  of  Idolatry  ; and,  indeed,  while  there  were  living 
prophets  to  be  consulted,  who  held  communion  with  the  Deity,  there  was 
little  room  for  disputation ; but  when  inspiration  ceased,  and  revelation 
was  completed,  there  then  lay  no  appeal  but  “ to  the  law  and  to  the  testi- 
mony ;”— if  any  spake  not  according  to  this  word,  it  was  because  they  were 
devoid  of  the  true  light.  (Isaiah  viii.  20.) 

The  Scriptures  of  the  Old  Testament,  which  were  completed  by,  or  in  the 
time  of  Ezra,  became  now  the  study  of  the  Jewish  Scribes  and  Lawyers  ; 
and  the  difference  of  interpretations,  to  which  the  weakness  of  human 
ludgment  always  exposes  men  who  aare  to  think  for  themselves,  naturally 
led  to  the  formation  of  different  sects  and  parties.  Josephus  mentions  three 
principal  sects  as  existing  in  his  time,  and  leads  us  to  their  origin. 

Of  these  sects,  the  Pharisees  may  be  considered  as  the  most  numerous,  and 
as  constituting  the  orthodox  party  in  the  Jewish  church.  They  believed  in 
the  existence  of  angels  and  separate  spirits  ; in  the  immortality  of  the  soul, 
and  the  resurrection  of  the  dead,  as  we  shall  see  when  we  come  to  Mat. 

xvi.  12,  &e.  In  the  mean  time,  we  may  notice  the  account  which  Josephus 
gives  of  them.  He  says — but  we  must  remember  that  he  was  himself  a Pha- 
risee— he  says,  “ The  Pharisees  are  those  which  are  esteemed  most  skilful 
in  the  exact  explication  of  their  laws.  These  ascribe  all  to  fate,  [or  Provi- 
dence,] and  to  God  ; and  yet  allow,  that  to  act  what  is  right,  or  the  contra- 
ry, >s  principally  in  the  power  of  men,  although  fate  does  not  co-operate  in 
every  action.”  (Jewish  Was,  book  ii.  chap.  8.)  So  in  his  Antiquities  (book 

xvii.  chap.  1.)  he  says,  “ When  they  determine  that  all  things  are  done  by 
Fate,  they  do  not  take  from  men  the  freedom  of  acting  as  they  think  fit ; 
since  their  notion  is,  that  it  hath  pleased  God  to  make  a temperament, 
whereby  what  he  wills  is  done;  yet  so  that  the  will  of  man  can  act  virtu- 
ously or  viciously.”  By  this  we  understand  the  Jewish  Historian  to  mean, 
ffiat  this  sect  believed  in  the  overruling  providence  of  God,  and  yet  admit- 
ted the  free  agency  and  accountability  of  men,  which,  indeed,  we  consider 
as  the  uniform  doctrine  of  the  Bible.— He  proceeds— “They  (the  Pharisees) 
aay,  that  all  souls  are  incorrup'tible,  but  that  the  souls  of  good  men  only  are 

125 


CONNEXION. 

removed  into  other  (human)  bodies  and  here  he  seems  to  explain  the  ira 
mortality  of  the  soul  on  the  Pythagorean  system— not  as  going,  at  death, 
into  a separate  state  of  purity  and  happiness,  but  as  passing  from  one  body 
to  another,  till,  by  degrees,  they  become  perfectly  pure,  and  fit  to  return  to 
the  Supreme  Spirit  from  whom  they  came  ; that  is,  to  Him  who  was  the 
universal  soul  of  all  nature.  (See  Diet,  of  Religions,  in  Pythagoreans.)  But 
this  is  very  far  from  the  doctrine  either  of  the  Old  Testament  or  the  New  ; 
and  if  adopted  by  the  Pharisees , must,  we  think,  have  been  at  a much  later 
period.  As  to  the  state  of  mankind  after  death,  the  Pharisees  teach,  ac- 
cording to  the  Jewish  historian,  “that  the  souls  of  good  men  o"ly  are  re- 
moved into  other  bodies  ; but  that  the  bouIs  of  bad  men  are  subject  to  eter- 
nal punishment.”  (Jew.  War.  as  above  cited.)  He  describes  the  Pharisee# 
also  as  very  friendly  and  sociable,  but  temperate  in  their  diet,  and  regular  in 
their  habits. 

The  Sadducees  were  less  numerous,  but  found  chiefly  among  the  higher  or- 
ders. According  to  Prideaux,  they  were  so  called  from  one  Sodock,  (or  Sa- 
dock,)  the  disciple  of  Antigonus  Socho,  supposed  to  have  lived  about  three 
centuries  before  Christ ; and  who  often  used  to  inculcate  upon  his  disciples, 
that  they  ought  to  serve  God  disinterestedly,  and  independent  of  the  hopes 
of  reward,  or  fear  of  punishment ; from  hence  it  is  supposed  this  Sadook  and 
others  hastily  inferred,  that  neither  rewards  nor  punishments  were  to  be  ex- 
pected—a mistake  which  could  be  made  only  by  minds  exceedingly  de- 
praved. Such,  however,  we  know  from  authority  far  superior  to  Josephus, 
was  the  doctrine  of  the  Sadducees  in  the  time  of  our  Lord.  The  Saddu- 
cees (according  to  St.  Luke,  Actsxxiii.  8.)  teach,  “ that  there  is  no  resurrec- 
tion, neither  angel  nor  spirit but  how  they  who  are  universally  admitted 
to  have  received  and  reverenced  the  writings  of  Moses,  could  deny  the  exist- 
ence of  angels , so  often  mentioned  in  the  Pentateuch,  has  been  matter  of 
much  difficulty.  Our  conception  is,  that  they  did  not  deny  that  such  appear- 
ances had  been  seen  in  the  early  ages  of  the  world,  but  supposed  them  to  be 
now  discontinued,  and  probably  persuaded  themselves  that  they  were  but 
the  phantoms  of  imagination.  4 Certain  it  is,  that  bv  our  Lord’s  time,  they 
were  generally  tainted  with  infidelity,  though  probably  in  very  different  de- 
grees. So  Reland,  Lightfoot , Doddridge , and  many  other  divines,  are  of 
opinion,  that  the  Sadducees  did  not  universally  reject  the  writings  of  the  pro- 
phets, but  only  considered  them  of  authority  inferior  to  those  of  Moses  ; but 
they  utterly  rejected  the  traditions  of  the  Rabbins.  This  we  consider  to  be 
the  truth  as  to  many  of  them,  though  the  far  greater  part  were  probably 
deeply  sunk  both  in  infidelity  and  vice.  In  fact,  it  does  not  appear  from  the 
Gospel,  that  the  Sadducees  were  more  hostile  to  our  Saviour  arid  his  doc- 
trines, than  were  the  Pharisees  : nor  were  “publicans  and  sinners,”  of  the 
worst  class,  farther  from  the  kingdom  of  heaven,  than  those  who  sought, 
by  their  own  merits,  to  justify  and  save  themselves. 

There  was  a third  sect,  however,  called  Esscns,  of  which  Josephus  gives 
a much  fuller  account  than  of  the  other  two.  He  describes  them  as  a plain, 
simple,  and  virtuous  people,  full  of  devotion  and  good  works  ; but  they 
were  recluse,  and  lived  in  separate  communities.  Their  devotion  was,  how- 
ever, mingled  with  superstition,  and  their  faith  with  some  mystical  notions, 
at  this  distance  of  time  hard  to  be  understood.  They  admitted  no  members 
into  their  society,  but  on  a long  probation  and  trial : and  those  which  ap- 
proved of  marriage,  (which  many  did  not,)  took  even  their  wives  first  upo 
that  principle.  This  sect  appears  not  to  be  mentioned  or  alluded  to  in  the 
Scriptures;  though  some  think  that  John  the  Baptist  was  probably  educated 
amongst  them  in  the  wilderness. 

In  the  New  Testament,  we  read  also  of  two  Greek  Philosophic  sects 
namely,  the  Epicureans  and  Stoics,  both  mentioned  in  Acts  xvii.  18,  where 
their  distinguished  principles  will  be  noticed  ; as  also  who  the  Grecians  or 
Hellenists , and  Libertines  were,  (which  were  not  properly  sects,)  on  Acts  vi.1,9. 

There  are  several  other  denominations  of  persons  which  have  been  taken 
for  sects,  but  without  sufficient  ground.  The  Scribes  were,  in  the  first  in- 
stance, only  Transcribers  of  the  sacred  Books  ; but  from  their  being  peculiar- 
ly conversant  with  them,  they  were  considered  as  men  of  learning ; they 
became  teachers  and  professors  of  the  Mosaic  law,  and  were  therefore  call- 
ed Lawyers , though  the  latter  term  probably  included  the  students,  as  well 
as  the  professors.  The  Herodians  were  the  political  adherents  and  flatterers 
of  Herod  the  Great ; the  Gaulonilcs,  or  Galileans,  were,  on  the  other  hand, 
among  his  bitterest  enemies,  as  protesting  against  all  subjection  to  any  fo- 
reign power.  (See  exposition  of  Luke  xiii.  1,  &c.)  Some  of  these  were 
also  called  Zealots,  from  their  affected  zeal  for  their  rights  and  liberties  ; and 
these,  indeed,  rendered  themselves  particularly  conspicuous  in  the  last  des- 
truction of  Jerusalem.  The  Rechabites,  and  Nazarites,  were  persons  under 
particular  vows,  as  will  be  found  explained  where  those  terms  occur. 

The  Samaritans  were,  properly,  the  inhabitants  of  Samaria.  This  city 
was  built  by  Omri,  King  of  Israel,  about  925  B.  C.  (1  Kings  xvi.  23,  24  ;) 
though  it  is  probable  that  the  district  might  be  called  by  that  name  before. 
(I  Kings  xiii.  32.)  In  the  reign  of  Hoshea,  (B.  C.  725,)  it  was  reduced  to  a 
heap  of  ruins.  Esar-haddon  repeopled  it  with  idolatrous  Cuthites,  from  Me- 
dia or  Persia  ; but  these  were  driven  out  by  Alexander  the  Great,  and  a co- 
lony of  Macedonians  planted  in  their  stead  : so  that,  though  situated  but  a 
small  distance  from  Jerusalem,  it  was  always,  more  or  less,  the  seat  of  ido- 
latry. When  the  Jews  were  in  prosperity,  the  Samaritans  claimed  relation 
to  them,  calling  themselves  Hebrews,  and  said  they  were  descended  from  the 
tribe  of  Joseph  ; but  when  they  were  in  trouble  they  disowned  them,  and 
called  themselves  Phoenicians:  at  all  times,  however,  they  preferred  their 
own  temple  at  Mount  Gerizim  to  the  temple  of  Jerusalem,  and  the  Jews 
would  have  no  dealings  with  the  Samaritans.  (John  iv.  9,  20.)  There  are 
still  some  remains  of  this  people  in  the  East,  particularly  at  Shechem  ; and 
they  have  a copy  of  the  Books  of  Moses  in  the  Samaritan  character,  which 
they  pretend  to  be  the  original  Hebrew,  and  many  learned  men  admit  the 
claim  ; but  there  are  various  verbal  differences  between  them,  of  which  the 
most  material  are  in  the  Chronology,  which  agrees  much  nearer  to  the  Sep- 
tuagint  than  to  the  Hebrew. 

But  there  are  two  sects  often  named,  (though  not  in  Scripture,)  in  relation 
both  to  the  ancient  and  modem  Jews,  namely,  Rabbinisls  (Talmudists,  or 
Cabbalists,)  and  Karaites;  the  explanation  of  which  will  necessarily  lead 
us  back  to  the  Jewish  Schools,  in  the  period  which  we  have  been  consi- 
dering. 

The  Jews,  as  every  ancient  nation,  had  a great  number  of  traditions  hand- 
ed down  from  time  immemorial,  under  the  name  of  Moses,  and  supposed  to 
contain  unwritten  revelations  of  the  divine  will,  delivered  verbally  to  him 
in  the  mount,  and  therefore  called  the  oral  law,  which  is  considered  by  ma- 
ny of  equal,  and  even  of  superior  authority  to  the  Scriptures.  These  are 
supposed  to  have  been  carefully  collected  by  Ezra,  or  the  Rabbins  (or  Rab- 
bies)  who  succeeded  him,  and  by  them  handed  down  to  Rabbi  Jchudah,  sur- 
named Hakkadosh,  or  the  Holy,  who  formed  them  into  a volume,  called  the 
Mishna, , about  the  close  of  trie  second  century  of  the  Christian  era.  But  the 
fertile  imaginations  of  the  Rabbis  could  not  rest  here  : they  wrote  com- 
mentaries on  these  traditions,  which  were  called  Gemara ; and  these,  toge- 
ther with  the  Mishna  above  named,  formed  the  Talmud,  in  which  the  mo- 
dem Jews  so  much  glory,  and  are  therefore  called  Talmudists.  Some  of 
these,  however,  from  the  first,  rejected  both  these  traditions  and  the  com- 
ments on  them,  and  were  therefore  called  Karaites,  (or  Caraites,)  that  is, 
men  who  adhered  to  the  text  of  Moses,  and  its  literal  interpretation  ; where- 
as the  comments  of  the  Gemara  were  almost  wholly  mystical  and  allegori- 
cal. The  Gemaras  of  Jerusalem  and  of  Babylon  are,  however,  different ; 
and  as  either  became  connected  with  the  Mishna,  it  rormed  the  Jerusalem, 
or  the  Babylonish  Talmud  ; of  which  the  latter  is  most  generally  in  estoeni 
with  the  Jews,  as  containing  most  of  the  marvellous  and  absurd.  These 
latter  form  what  the  modern  Jews  call  their  Caballa,  and  its  professors  and 
admirers  are  called  Caballists;  who  carried  their  speculations  from  gramma- 
tical niceties  into  the  regions  of  metaphysics,  astrology,  and  magic.  (See 
Allen's  Modem  Judaism,  chap,  v.) 

The  distinction  between  the  Rabbinists  and  Karaites  may  be  traced  up  to 
the  ancient  Jewish  schools  of  Hillel  and  Shammai ; or,  as  Josephus  calls 
them,  Pollio  and  Simeae.  Tho  former,  according  to  the  Rabbinists,  wai 

993 


HISTORICAL 

born  in  Babylonia,  and  came  to  Jerusalem  at  forty  years  of  age,  where,  after 
u cm"'  application  to  the  study  of  the  Jowish  laws,  at  eighty  he  was 
chosen  President  of  the  Sanhedrim,  or  great  council  of  the  Jews,  and  lived 
(to  make  him  a second  Moses)  to  the  venerable  age  of  120  years.  The  ori- 
gin of  this  Sanhedrim  the  Rabbins  carry  up  to  the  times  of  E/.ra,  and  even 
Muses,  but  without  any  sufficient  authority  ; for  though  it  is  certain  Moses 
hud  a council  of  elders,  or  magistrates,  to  assist  him  (Num.  xi.  16,  &c.)  we 
have  every  reason  to  believe  it  was  not  regularly  continued  ; nor  have  we 
any  trace  of  it  in  the  times  of  Ezra  and  Nehemiah  ; but  the  most  judicious 
writers,  both  Jewish  and  Christian,  date  its  origin  under  the  government  of 
the  Maccabees  The  celebrated  Hillel,  above-mentioned,  is  known  to  have 
been  contemporary  with  Herod  the  Great;  as  was  also  Shammai,  who  at 
one  time  took  an  active  part  against  him.  The  latter  is  said  to  have  been 
at  first  a scholar  to  Hillel,  and  afterwards  Vice-President  under  him.  The 
Jews  consider  him  as  next  to  his  master  in  point  of  sacred  learning,  though 
they  differed  materially  in  their  opinions  ; the  former  being  considered  as 
the  head  of  the  Mishnical  doctors,  and  the  latter  as  the  chief  of  the  Ka- 
raites. The  latter  were  reduced  to  insignificance  and  obscurity,  by  a pre- 
tended voice  from  heaven  in  favour  of  the  former : the  Karaites,  however, 
a few  centuries  after  Christ,  revived,  upon  the  publication  of  the  Talmuds, 
which,  by  their  absurdit  ies,  led  many  to  protest  against  them  : they  still  exist 
as  a sect  among  the  Jews  in  the  East,  and  are  by  many  considered,  not  only 
as  the  more  rational,  but  also  the  more  learned  part  of  the  Jewish  nation. 

The  Masorels  were  a body  of  Jewish  Scribes,  which  existed  from  about 
450  years  before  Christ,  to  1000  after.  Their  professed  object  was,  to  pre- 
serve the  sacred  Hebrew  text  from  loss,  by  counting  the  words,  and  even 
ett-ers.  They  are  also  supposed  to  have  invented  both  the  vowel-points, 
and  accents,  in  order  to  preserve  as  much  as  possible  the  pronunciation,  to 
distinguish  the  same  word,  when  used  in  different  senses,  and  for  sundry 
other  important  purposes.  Their  work  is  called  the  Masorah,  which  signi- 
fies “ tradition.” 

Christian  writers,  as  well  as  Jewish,  often  moke  reference  to  the  Targums 


CONNEXION. 

on  the  Old  Testament : it  may  be,  therefore,  acceptable  to  some  of  our 
readers  to  explain  their  nature,  especially  as  we  have  referred  to  them  our- 
selves in  some  instances.  The  existing  Targums  are  ten  in  number,  contain- 
ing paraphrases  and  expositions  of  different  parts  of  the  Old  Testament. 
The  principal  of  these  are— 1.  The  Targum  of  Onkelos , confined  to  the  five 
books  of  Moses,  and  supposed  to  have  been  written  by  a disciple  of  the  ce- 
lebrated Hillel,  above-mentioned:  it  is  preferred  to  ull  the  others  for  the 
purity  of  its  style,  nnd  its  adherence  to  the  true  meaning  of  the  text— 2 
The  Targum  of  the  Pseudo  Jonathan , is  ulso  on  the  Pentateuch,  but  much 
inferior  to  the  former,  of  little  esteem,  and  certainly  not  written  by  Jona 
than  Ben  Uzziel,  as  the  title  imports.— 3.  The  Jerusalem  Targum  is  also  con 
fined  to  the  books  of  Moses  is  much  inferior  in  style,  and  full  of  fables.— 
4.  The  Targum  of  Jonathan  Ben  Uzziel  on  the  Prophets  : this  is  a genuine 
work,  and  ranks  next  to  Onkelos,  with  whom  he  is  reported  to  have  been  u 
fellow  student.  This  work  includes  both  the  former  and  latter  prophets. 
The  other  Targums  arc  confined  to  particular  books,  and  are  of  less  note, 
and  lower  antiquity.  (For  a fuller  account  of  these,  see  Home's  Critical  In- 
troduction, 4th  edition,  vol.  ii.  page  163—170.) 

There  are  two  other  ancien*  Jewish  authors  frequently  referred  to  by 
Christian  w riters,  one  of  wlion.  has  furnished  much  of  this  Connecting  Es- 
say, namely,  Flavius  Josephus , who  was  born  about  A.  D 37,  and  early  dis- 
tinguished by  his  learning  and  zeal  as  a Pharisee.  He  had  a command  in 
the  Jewish  army  against  the  Romans,  and  was  taken  prisoner  by  them  ; but 
he  had  the  address  so  to  ingratiate  himself  with  Titus,  the  Roman  general, 
that  he  became  his  friend  and  protector;  under  whose  patronage  he  wrote 
the  History  of  the  Jewish  War,  Jewish  Antiquities,  &c.  which  have  been 
well  translated  into  English  by  Mr.  Whiston. 

Philo- Judceus,  a Jew  of  Alexandria,  of  an  illustrious  and  sacerdotal  fami- 
ly, was  sent  by  his  countrymen  to  plead  their  cause  before  Caligula  against 
Appion,  about  A.  D.  40,  or  soon  after,  and  wrote  an  account  of  their  mis- 
sion, and  also  of  the  sect  of  Essens,  above-mentioned,  and  became  a zealous 
disciple  of  Plato,  the  philosopher. 


CHRONOLOGICAL  TABLE, 

Showing , at  one  view,  the  period  in  which  the  Sacked  Writers  flourished,  and  the  most  celebrated  of  the  Heathen  Poets 
Historians,  Orators,  and  Philosophers,  contemporary  with  them;  compiled  from  Dr.  Enfield’s  History  of  Philosophy,  D l. 
A.  Clarke’s  “ Bibliographical  Dictionary”  and  “ Sacred  Literature,”  i f-c.  rf-c. 

***  It  not  being  possible,  at  this  distance  of  time,  to  ascertain  the  births  and  dates  of  these  very  early  writers,  we  have  contented  ourselves  with  marking 

the  dates  at  which  they  wrote  or  flourished. 


Century 
B.  C. 

Inspired  Writers . 

Heathen  Writers . 

Century 
B.  C. 

Apocryphal  Writers. 

Heathen  Writers. 

XV. 

Moses. 

There  is  no  Pagan  writer  that  can  be  traced 

III. 

Jesus,  the  son  of  Si- 

Theocritus,  father  of  the  Greek  pastoral 

nearly  to  the  age  of  this  sacred  historian 

rach,  author  of  Ec- 

poetry. 

and  legislator. 

cleslasticus. 

Callimachus  of  Cyrene,  eminent  Greek  ele- 

XII. 

Samuel  the  Prophet. 

Orpheus,  Musebus,  and  Linus,  are  placed  by 

giac  poet. 

XI. 

David. 

some  in  this  century,  but  on  very  doubtful 

Manetlio,  ancient  Egyptian  historian. 

authority. 

Epicurus,  founder  of  the  Epicurean  philoso 

Solomon. 

Homer,  the  father  of  Greek  poetry. 

phy,  founded  on  the  love  of  sensual  plea- 

Hesiod,  poet.  Some  place  him  before  Homer. 

sures. 

X. 

Lycurgus,  the  Spartan  legislator. 

Zeno,  of  Cyprus,  founder  of  the  stoic  philo- 

IX. 

Jonah. 

Zoroaster,  Chaldean  philosopher. 

sophy. 

Amos. 

Pyrrho,  founder  of  the  sceptical  philosophy, 

Hosea. 

which  doubts  of  every  thing. 

Isaiah. 

Archimedes,  of  Syracuse,  and 

Joel. 

Euclid,  of  Alexandria,  celebrated  raathe- 

VIII. 

Micah. 

Romulus,  founder  and  first  King  of  Rome. 

maticians. 

Nahum. 

Numa  Pompilius,  second  King  of  Rome. 

Polybius,  Greek  historian,  and  author  of  a 

VII. 

Zephaniah. 

Thales,  chief  of  the  seven  Sages  of  Greece, 

universal  history  of  his  own  times. 

Jeremiah. 

and  founder  of  the  Ionic  philosophy. 

Terence,  Latin  dramatic  poet. 

Habakkuk. 

Epimenides,  of  Crete,  philosopher  and  poet. 

John  Hyrcanus,  re- 

Quintilian,  Roman  lawyer,  rhetorician,  and 

VI. 

Daniel. 

Solon,  legislator  of  Athens,  and  one  of  the 

puted  author  of  the 

orator. 

seven  Greek  Sages. 

1st  Book  of  Macca- 

Lucretius,  Roman  philosopher  and  poet ; 

Obadiah. 

Sappho,  Greek  female  poet. 

bees. 

but  atheistical. 

Ezekiel. 

Anacharsis,  Scythian  philosopher. 

Virgil,  the  prince  of  Latin  poets,  author  ol 

Ezra. 

JEsop,  Phrygian  philosopher,  and  celebrated 

ii. 

the  iEneid. 

fabulist. 

i. 

Horace,  a pleasant,  elegant,  and  witty  Latin 

Haggai 

Pythagoras,  founder  of  the  Pythagorean 

poet. 

philosophy. 

Tibullus,  an  elegiac  Latin  poet,  usually  pub- 

Heraclitus,  a Pythagorean  philosopher,  of 

lished  with  Catullus  and  Propertius. 

atheistical  principles,  and  of  so  melan- 

Ovid,  a popular  Latin  poet,  of  very  licen- 

oholy  a turn,  that  he  was  called  “ the 

tious  character. 

weeping  philosopher.” 

Cicero,  the  prince  of  Roman  orators. 

Democritus,  the  laughing  philosopher,  who 

Cornelius  Nepos,  the  Latin  biographer  of 

made  a jest  of  every  thing. 

Greek  and  Roman  generals. 

Zechariah. 

Anacreon,  a beautiful  but  licentious  Greek 

Diodorus  Siculus,  of  Sicily,  author  of  a 

poet. 

Universal  History. 

V, 

Nehemiah. 

Herodotus,  of  Halicarnassus,  the  father  of 

Dionysius,  of  Halicarnassus,  Latin  historian 

history  among  the  Greeks. 

and  critic,  author  of  Roman  Antiquities. 

Malachi. 

Pindar,  of  Thebes,  the  prince  of  lyric  poets. 

Seneca,  tutor  to  Nero,  and  a celebrated  mo- 

Cato,  of  Utica,  Roman  patriot  and  stoic  phi- 

Century. 

Christian  Writers. 

ral  writer. 

losopher  ; but  who  ended  his  days  by  sui- 

I. 

The  Evangelists  and 

Livy,  historian,  author  of  the  celebrated 

oide. 

After 

Apostles. 

Roman  History. 

Thucydides, Greek  historian  of  the  Pelopon- 

Christ,  or 

Apostolic  Fathers. 

Plutarch,  celebrated  Roman  historian  and 

nesian  war. 

A.  D. 

Barnabas,  supposed 

biographer. 

.flSschylus,  Euripides,  and  Sophocles,  three 

to  be  the  Apostle. 

Phaedrus,  Latin  poet  and  fabulist. 

celebrated  Greek  tragic  poets. 

Clement  of  Rome, 

Strabo,  Greek  philosopher,  geographer,  and 

IV 

Socrates,  a celebrated  moral  philosopher, 

companion  of  St 

historian. 

and  pronounced,  by  the  Oracle,  the  wisest 

Paul. 

Perseus,  a Roman  knight,  Latin  satirical 

man  in  Greece,  was  iniquitously  condemn- 

Hermas,  author  of 

poet. 

ed,  and  poisoned  in  the  first  year  of  this 

“ The  Pastor.” 

Lucan,  a celebrated  Latin  poet,  put  to  death 

century. 

by  Nero. 

Plato,  founder  of  the  Platonic  philosophy, 

Lucian,  Greek  critic  and  satirist. 

and  Xenophon,  celebrated  general,  philo- 

Pliny,  the  elder,  lawyer  and  natural  philo- 

sopher,  and  historian,  were  both  pupils  of 

sopher,  and  author  of  a celebrated  Na- 

Socrates. 

tural  History. 

Aristotle,  called  the  prince  of  philosophers 

Jeiaish  Writers. 

and  critics,  and  chief  of  the  Peripatetics. 

Josephus. 

Juvenal,  a celebrated  Roman  satirist. 

Demosthenes,  the  prince  of  Greek  orators. 

Philo-Judseus. 

Tacitus,  Roman  historian,  the  first  state* 

Isocrates  and  JEschines,  two  other  eminent 

man  and  orator  of  his  age. 

Greek  orators. 

Martial,  eminent  Roman  epigrammatist 

Theophrastus,  disciple  of  Aristotlo,  and 

Statius,  Latin  epic  poet. 

writer  on  natural  history. 

Dio  Chrysostom,  eminent  Roman  orator. 

994 


GENEALOGICAL  TABLE  OF  THE  PATRIARCHS. 


GENEALOGY 

OF  THE 

PATRIARCH'S. 

The  intention  of  the 
present  Table,  is  to  show 
at  one  view  which  of  the 
Patriarchs  were  contem- 
porary with  each  other  ; 
and,  consequently,  how 
easy  it  was  to  hand  down 
from  Adam  to  Isaac,  (a 
period  of  2153  years,)  the 
particulars  of  the  Crea- 
tion and  Fall  of  Man. 

Year  of  the  World. 

Before  Christ. 

Adam,  aged  when  | 

Seth,  aged  when 

Enos,  aged  when 

Cainan,  aged  when 

Mahalaleel,  aged  when  j 

Jared,  aged  when 

Enoch,  aged  when 

Methuselah,  aged  when  j 

Lamech,  aged  when 

Noah,  aged  when 

Shem,  aged  when 

Arphaxad,  aged  when  | 

Selah,  aged  when 

Eber,  aged  when 

Peleg,  aged  when 

Reu,  aged  when 

Serug,  aged  when 

| Nahor,  aged  when 

Terah,  aged  when 

| Abram,  aged  when 

| Isaac,  aged  when 

Jacob,  aged  when 

Adam 

created 

4004 

Seth 

born 

130 

3874 

130 

Enos 

born 

235 

3769 

235 

105 

Cainan 

born 

325 

3679 

325 

195 

90 

Mahalaleel 

born 

395 

3609 

395 

265 

160 

70 

Jared 

born 

460 

3544 

460 

330 

225 

135 

65 

Enoch 

born 

622 

3382 

622 

492 

387 

297 

227 

162 

Methuselah 

born 

687 

3317 

687 

557 

452 

362 

292 

227 

65 

Lamech 

born 

874 

3130 

874 

744 

639 

549 

479 

414 

252 

187 

Adam 

died 

930 

3074 

930 

800 

695 

605 

535 

470 

308 

243 

56 

Enoch  translated 

987 

3017 

857 

752 

662 

592 

527 

365 

300 

113 

Seth 

died 

1042 

2962 

912 

807 

717 

647 

582 

355 

168 

Noah 

born 

1056 

2948 

821 

731 

661 

596 

369 

182 

Enos 

died 

1140 

2864 

905 

815 

745 

680 

453 

266 

84 

Cainan 

died 

1235 

2769 

910 

640 

775 

548 

361 

179 

Mahalaleel 

died 

1290 

2714 

895 

830 

603 

416 

234 

Jared 

died 

1422 

2582 

962 

735 

548 

366 

Shem 

born 

1558 

2446 

869 

682 

500 

Lamech 

died 

1651 

2353 

964 

777 

595 

93 

Methuselah 

died 

1656 

2348 

969 

600 

98 

The  Deluge 

1656 

2348 

600 

98 

Arphaxad 

born 

1658 

2346 

602 

100 

Selah 

born 

1493 

2311 

637 

135 

35 

Eber 

born 

1723 

2281 

667 

165 

65 

30 

Peleg 

born 

1757 

2247 

701 

199 

99 

64 

34 

Reu 

born 

1787 

2217 

731 

229 

129 

94 

64 

30 

Serug 

born 

1819 

2185 

763 

261 

161 

126 

96 

62 

32 

Nahor 

bom 

1849 

2155 

793 

291 

191 

156 

126 

92 

62 

30 

Terah 

born 

1878 

2126 

822 

320 

220 

185 

155 

121 

91 

59 

29 

Peleg 

died 

1996 

2008 

940 

438 

338 

303 

273 

239 

209 

177 

147 

118 

Nahor 

died 

1997 

2007 

941 

439 

339 

304 

274 

210 

178 

148 

119 

Noah 

died 

2006 

199t- 

950 

448 

348 

313 

283 

219 

187 

128 

Abram 

born 

2008 

1996 

450 

350 

315 

285 

221 

189 

130 

Reu 

died 

2026 

1978 

468 

368 

333 

303 

239 

207 

148 

18 

Serug 

died 

2049 

1955 

491 

391 

356 

326 

230 

171 

41 

Terah 

died 

2083 

1921 

525 

425 

390 

360 

205 

75 

Arphaxad 

died 

2096 

1908 

538 

438 

403 

373 

88 

Isaac 

born 

2108 

1896 

550 

415 

385 

• 

100 

Selah 

died 

2126 

1878 

568 

433 

403 

118 

18 

Shem 

died 

2158 

1846 

600 

435 

150 

60 

Jacob 

born 

2168 

1836 

445 

160 

60 

Abraham 

died 

2183 

1821 

460 

175 

75 

15 

Eber 

died 

2187 

1817 

464 

79 

19 

Isaac 

died 

2288 

1716 

180 

120 

Jacob 

died 

2315 

1689 

147 

Adam  was  contemporary  with 

Years. 

Lamech 56 

Methuselah 243 

Jared 470 

Mahalaleel 535 

Cainan 605 

Enos 695 


Noah  was  contemporary  with 

Years. 

Lamech 595 

Methuselah 600 

Jared 366 

Mahalaleel 234 

Cainan 179 

Enos 84 


Shem  was  contemporary  with 

Year., 

Lamech 93 

Methuselah 98 

Noah 448 

And  after  the  Flood,  with 

Abraham 150 

And  Isaac 50 


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FAMILY  RECORD. 


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I 


MASSACRE  OF  THE  INNOCENTS.  Mat.  ii : 16. 


* 


COTTAGE  BIBLE 


THE 

NEW  TESTAMENT 

O F O U R 

LORD  AND  SAVIOUR  JESUS  CHRIST, 

ACCORDING  TO  THE 

AUTHORIZED  VERSION, 

WITH 

PRACTICAL  EXPOSITIONS  AND  EXPLANATORY  NOTES. 

BY  THOMAS  WILLIAMS, 

AUTHOR  OF  “the  AGE  OF  INFIDELITY,”  IN  ANSWER  TO  PAINE;  A NEW  TRANSLATION  OF  SOLOMON’S  SONG;  AN  HISTORIC  DEFENCE 
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INTRODUCTORY  AND  CONCLUDING  REMARKS  ON  EACH  BOOK  OF  THE  OLD  AND  NEW  TESTAMENTS, 

AND 

A VALUABLE  CHRONOLOGICAL  INDEX. 

THE  WHOLE  CAREFULLY  REVISED, 

AND  ADAPTED  TO  THE  USE  OF  SUNDAY  SCHOOLS,  BIBLE  CLASSES, 

AND  CHRISTIANS  GENERALLY. 

Emfcrlllshefc  tilth  f&aps  ant  Enflratlnjjs. 

EDITED  BY  REY.  WILLIAM  PATTON. 

(Jnderst&naeet  thou  what  thou  readeat?  How  can  I,  except  some  man  should  guide  me)  Acts  viii.  30,  31. 

They  read  in  the  book,  in  the  law  of  God,  distinctly,  and  gave  the  sense,  and  caused  them  to  understand  the  reading.  Nehamlah  viii.  8. 


^artforb. 

PRINTED  AND  PUBLISHED  BY  CASE,  TIFFANY  & COMPANY. 

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* 


' ' i • "•>'  i ■ i :•  r / , . JHf- 

• • - 


INTRODUCTION  TO  THE  NEW  TE  STAMEN! 


" Whoever  would  attain  to  a true  knowledge  of  the  Christian  Religion,  in 
the  full  and  just  extent  of  it,”  says  Locke , “ let  him  study  the  Holy  Scnptures  ( 
especially  the  Neio  Testament , wherein  are  contained  ‘ the  words  of  eternal  t 
life.’  It  has  God  for  its  author,  salvation  for  its  end,  and  truth,  without  any  < 
mixture  of  error,  for  its  matter.”  j 

In  calling  the  latter  part  of  our  Scriptures  the  New  Testament,  reference  was  l 
undoubtedly  had  to  Heb.  ix.  16,  17,  wherein  the  death  of  Christ  is  represented  as  < 
sealing  to  believers  all  the  blessings  of  the  Gospel : and  yet  the  original  term  r 
(Diatheke)  is  so  much  oftener  rendered  Covenant  than  it  is  Testament , that  we 
cannot  but  agree  with  Doddridge,  Campbell,  and  most  modem  commentators,  i 
that  our  Scriptures  would  be  more  accurately  defined,  44  The  Old  and  New  1 
Covenants as  containing  the  history  and  doctrine  of  the  Two  Covenants,  ( 
legal  and  evangelical : the  former  ratified  by  the  Mosaical  sacrifices  ; the  latter,  1 
by  the  atonement  of  Jesus  Christ.  < 

The  first  part  of  the  New  Testament  contains  the  history  of  Jesus  Christ,  as  j 
recorded  by  the  four  Evangelists,  whose  memoirs  are  therefore  usually  called  t 
the  four  Gospels.*  as  containing  the  good  tidings  of  our  salvation.  These  we  i 
consider  as  distinct  and  independent  narratives,  compiled  partly  perhaps  from  1 
recollection,  but  reduced  to  their  present  form  under  the  influence  of  the  same  1 
Spirit  by  which  the  authors  preached  the  gospel,  and  wrought  miracles  in  its 
defence.  It  is  questioned  whether  either  of  these  Evangelists  had  seen  the 
writings  of  the  other. 

It  is  natural  to  suppose,  that  four  persons,  writing  contemporary  narratives, 
■night  relate  different  incidents  relative  to  the  same  facts  ; one  being  more  im-  i 
pressed  by  one  circumstance,  and  another  by  a different  one.  It  must  also  be  I 
recollected,  that  the  apostles  were  not  always  together,  being  sent  forth  on  dif-  \ 
ferent  missions  ; (Mark  vi.  7.  ;)  consequently  they  did  not  all  witness  the  same  i 
miracles,  nor  all  hear  the  same  discourses.  Our  Lord  might  work  many  similar  I 
miracles,  and  deliver  the  same  parables,  with  some  variety  of  imagery  or  ex- 
pression, on  different  occasions.  Matthew  or  Mark  might  record  the  one,  and 
Luke  or  John  the  other ; and  this  would  account  for  discrepancies  which  have, 
without  reason,  been  magnified  into  contradictions.  There  is  also  a great  lati-  i 
tude  and  variety  in  the  Greek,  as  well  as  English  particles  of  time  and  place : 
these,  differently  rendered,  may  occasion  seeming  inconsistencies,  where  real 
ones  have  not  existed.  Examples  in  illustration  of  all  these  remarks,  we  defer 
to  their  proper  places  in  the  several  narratives. 

In  illustrating  the  several  Gospels,  different  methods  have  been  pursued  ; some 
have  considered  each  singly  and  detached  ; others  have  interwoven  them  into 
one  narrative,  or  placed  the  different  accounts  in  opposite  columns,  in  the  form 
of  a harmony,  or  diatesseron,  in  order  the  better  to  compare  them,  and  recon- 
cile their  apparent  differences.  Our  plan  will  partly  combine  these  methods. 
We  shall  go  through  Matthew  first,  examining  all  the  facts  he  has  recorded,  and 
compare  them  with  the  other  Evangelists,  who  appear  to  record  the  same,  or 
others  very  similar  On  Mark,  we  shall  pass  lightly  over  what  corresponds  with 
Matthew,  and  so  with  Luke  and  John,  which  will  prevent  much  repetition.  We 
see  little  like  chronological  arrangement  in  either  of  the  Evangelists.  Events 
were  recorded  as  they  recurred,  or  were  brought  to  mind  by  the  Holy  Spirit  who 
directed  them,  their  great  object  not  being  to  form  a well  digested  history,  but 
to  collect  such  facts  and  discourses  as  were  adapted  to  direct  their  faith  to  the 
true  Messiah.  Thus  St.  John  says,  “These  things  are  written  that  ye  might 
oelieve  that  Jesus  is  the  Christ,  the  Son  of  God  ; and  that  believing,  ye  might 
have  life  through  his  name.”  John  xx.  31. 

The  Old  and  New  Dispensations  ( or  Testaments)  compared. 

I.  But  there  is  another  point  of  view  in  which  the  harmony  of  the  New  Testa- 
ment may  be  considered,  namely,  as  it  corresponds  with  the  Old  Testament  in 
several  interesting  points  of  view,  two  or  three  of  which  we  shall  just  mention. 

1.  Considered  historically,  we  may  observe,  that  the  Mosaic  revelation  is  not 
only  admitted  but  confirmed  by  that  of  Christ.  The  former  may  lead  a dispas- 
sionate inquirer  to  embrace  the  latter  ; but  the  latter  so  necessarily  supposes  the 
former,  that  we  find  it  difficult  to  conceive  of  any  man  as  a believer  in  Christ, 
who  rejects  Moses  and  the  Prophets.  Indeed  our  Saviour  himself  places  this  in 
the  strongest  point  of  view,  when  he  says,  “ If  men  hear  not  Moses  and  the 
Prophets,  neither  will  they  be  persuaded,  though  one  rise  from  the  dead.”  (Luke 
XVL  31.) 

2.  The  New  Testament  corresponds  with  the  Old.  as  it  contains  Vac  fulfilment 
of  many  of  its  prophecies  ; those  particularly  which  relate  to  the  Messiah.  To 
him  “ gave  all  the  Prophets  witness.”  From  the  first  promise,  that  the  seed  of 
the  woman  should  bruise  the  serpent’s  head,  we  have  a long  series  of  predictions, 
pointing  to  the  character  and  works,  the  life  and  death,  resurrection  and  future 
triumphs  of  the  Messiah,  the  fulfilment  of  which  is  distinctly  pointed  out  in 
various  parts  of  the  New7  Testament,  and  particularly  in  the  Gospels.  Some 
passages  of  the  Old  Testament  may  be  cited  only  by  w ay  of  accommodation, 
or  illustration  ; but  others,  quoted  by  way  of  argument,  have  stood  the  test.of 
the  most  rigorous  examination. 

Typical  institutions  are  a species  of  prophecy,  by  means  of  emblems  and  figu- 
rative action,  which,  though  not  so  well  understood  in  our  western  world,  were 
in  the  East  eoually  intelligible  and  satisfactory  with  the  clearest  verbal  prophe- 
cies. Travellers  into  these  cpuntries  are  surprised  to  find  the  frequency  of  figu- 
rative action,  and  the  ease  with  which  it  is  understood.  Among  the  Old  Testa- 
ment tvpes,  the  sacrifices  are  the  most  interesting  and  important.  The  scape- 
goat, the  paschal  lamb,  and  the  whole  burnt-offering,  all,  though  in  different 
points  of  view,  direct  us  to  the  one  offering  of  Messiah.  But  the  New  Testa- 
ment, while  it  clears  away  the  obscurity  of  former  prophecies,  presents  us  with 
a new  series,  extending  no  less  distance  into  futurity  than  those  of  Abraham  and 
Jacob,  and  terminating  only  with  the  church  and  with  the  w’orld.  Our  Lord 
himself  foretold  the  past  calamities  and  present  dispersion  of  the  Jew's.  St. 
Paul  has  drawn  the  character  of  the  Man  of  Sin,  and  marked  his  progress  and 
final  overthrow  ; but  St.  John,  in  his  Revelations,  presents  us  with  the  most  ex- 
tensive prophecies  ever  exhibited.  They  are  indeed  enveloped  in  the  same  ob- 
scurity as  those  of  former  ages  ; but  Time  has  already  partially  withdrawn  the 
veil,  and,  as  he  passes  on,  will  still  roll  back  the  remaining  clouds. 

3.  Another  point  or  view  in  which  these  dispensations  may  be  compared,  re- 
gards their  peculiar  temper  and  spirit.  That  of  the  Old  I’estament  was  partial 
and  severe.  It  was  confined  to  the  children  of  circumcision  ; yea.  with  some 
exceptions,  to  a single  nation,  and  that  one  of  the  smallest,  and  which,  as  their 
own  Scriptures  assure  us,  had  as  little  to  boast  in  respect  of  merit  as  of  num- 
bers. (Deul.  vii.  7,  8.  Dan.  ix.  8.  16.)  But  the  gospel  has  in  it  nothing  peculiar 
to  any  nation,  or  country.  We  have  the  clearest  proofs  in  matter  of  fact,  that 
it  suits  equally  with  the  climates  of  England,  of  India,  and  of  Labrador.  It  is 
calculated,  therefore,  for  universal  use,  and  its  universal  spread  is  promised. 

If  we  advert  also  to  the  miracles  with  which  each  dispensation  was  introduced, 
we  find  those  of  Moses  were  miracles  of  judgment,  inflicting  punishment  upon 
sinners  (not.  indeed,  undeserved,)  but  of  a very  different  character  from  those 
by  whicn  our  Redeemer  introduced  the  gospel : these  were,  almost  without  ex- 
ception, miracles  of  mercy. 

4.  Another  point  of  view  in  which  we  may  advantageously  compare  the  Old 
and  New  Testaments,  relates  to  the  gradual  development  of  divine  truth,  which 
is  like  that  of  light,  “ shining  more  and  more  unto  the  perfect  dav.”  The  gos- 
pel dispensation  dawned  on  Adam,  and  gradually  opened  during  the  Patriarchal 
and  Mosaic  dispensations  : the  Sun  of  righteousness  arose  under  the  clearer 
revelations  of  David  and  Solomon  ; but  attained  not  its  zenith  until  the  day  of 
Pentecost,  when  the  shadows  of  the  Old  Testament  types  were  all  withdrawn, 
and  the  whole  scheme  of  redemption  by  Jesus  Christ  exhibited. 

* The  Greek  term  euangrlwn  (gospel)  signifies  “ good  news”  in  general  ; in  the  New 
T^uunent,  it  is  confined  to  Uie  “ good  news  of  salvation  by  Jesu*  Christ.”  The  word  gospel 

«b  derived  from  the  Anglo-Saxon  god,  good,  and  spell , message,  or  news. 


During  the  middle  ages,  indeed,  darkness,  even  **  such  as  might  be  felt,”  again 
covered  Christendom,  but  the  Reformation  in  a great  measure  cleared  away 
the  gloom  ; and  that  mighty  engine,  Printing , has  diffused  its  truths  more 
extensively  than  ten  thousand  Missionaries  could  have  done.  Nor  has  it  rested 
there.  By  the  invention  of  stereotype  and  steam  printing,  a new  impulse  has 
been  given  to  this  vast  machine.  Steam  navigation  is  another  important  dis- 
covery, which  will  facilitate  the  rapid  dispersion  both  of  Bibles  and  of  Missiona- 
ries throughout  the  world. 

The  revival  of  zeal  and  energy  in  the  propagation  of  the  Christian  religion 
among  almost  all  denominations  of  Christians,  promises  a speedy  accomplish- 
ment of  the  divine  predictions.  Christianity  is  planted  in  every  quarter  of  the 
globe,  and  is  spreading  on  every  hand.  Savages  of  Africa,  and  in  every  part  of 
the  Pacific  Ocean,  hitherto  considered  as  the  most  untameable,  are  stretching 
out  their  hands  to  welcome  it ; Hindoos  have  began  to  throw  away  their  caste ; 
and  the  bigoted  Chinese  are  studying  in  their  own  language,  the  printed  word  of 
God.  There  is  ” a shaking”  even  ,lamong  the  dry  bones”  of  the  house  of  Is- 
rael ; and  Scripture  and  facts  equally  assure  us,  that  the  time  is  coming,  when 
“ the  knowledge  and  the  glory  of  God  shall  cover  the  earth  as  the  waters  do  the 
bottom  of  the  sea.” 

The  Evidences  of  Christianity. 

II.  In  our  Introduction  to  the  Old  Testament,  we  touched  upon  several  points 
relative  to  the  authenticity  and  inspiration  of  the  Old  Testament  Scriptures  ; 
but  whatever  argument  may  be  named  in  defence  of  the  Jewish  Scnptures, 
applies  with  two  fold,  yea,  with  seven-fold,  force  in  favour  of  the  Christian 
revelation,  while  there  are  others  peculiar  to  itself,  one  only  of  which  we  can 
here  mention,  referring  our  readers,  who  wish  to  examine  for  themselves,  to  Mr. 
Horne  and  other  able  writers. 

The  argument  here  presented  to  our  readers,  is  from  one  who  boldly  assumed 
the  character  of  “ a free-thinker,”  and  scorned  the  shackles  of  a creed  : we  re- 
fer to  Rousseau. 

“ I will  confess  to  you,  that  the  majesty  of  the  Scriptures  strikes  me  with  ad- 
miration, as  the  purity  of  the  gospel  nath  its  influence  on  my  heart.  Peruse  the 
works  of  our  Philosophers  with  all  their  pomp  of  dictipn  : how  mean,  how  con- 
temptible are  they,  compared  with  the  Scriptures  ! Is  it  possible  that  a book,  at 
once  so  simple  and  sublime,  should  be  merely  the  work  of  man?  Is  it  possible 
that  the  sacred  personage,  whose  history  it  contains,  should  be  himself  a mere 
man  ? Do  we  find  that  he  assumed  the  tone  pf  an  enthusiast,  or  an  ambitious 
sectarv?  What  sweetness,  what  purity  in  his  manners!  What  an  affecting 
gracefulness  in  his  delivery  ! What  sublimity  in  his  maxims  ! What  profound 
wisdom  in  his  discourses  ! What  presence  of  mind,  what  subtlety,  what  truth  in 
his  replies  ! How  great  the  command  over  his  passions  ! Where  is  the  man. 
where  the  philosopher,  who  could  so  live,  and  so  die,  without  weakness,  and 
without  ostentation?  When  Plato  described  his  imaginary  good  man,  loaded 
with  all  the  shame  of  guilt,  yet  meriting  the  highest  rewards  of  virtue,  he  de- 
scribed exactly  the  character  of  Jesus  Christ : the  resemblance  was  so  striking, 
that  all  the  Fathers  perceived  it. 

“ What  prepossession,  what  blindness  must  it  be,  to  compare  the  son  of  So- 
phroniscus  (Socrates)  to  the  son  of  Mary  ! What  an  infinite  disproportion  there 
is  between  them  ! Socrates,  dying  without  pain  or  ignominy,  easily  supported 
his  character  to  the  last  ; and  if  his  death,  however  easy,  had  not  crowned  his 
life,  it  might  have  been  doubted  whether  Socrates,  with  all  his  wisdom,  w as  any 
thing  more  than  a vain  sophist.  He  invented,  it  is  said,  the  theory  of  morals. 
Others,  however,  had  put  them  in  practice  ; he  had  only  to  say,  therefore,  what 
they  had  done,  and  to  reduce  their  examples  to  precepts.  Aristides  had  been 
just  before  Socrates  defined  justice  ; Leonidas  had  given  up  his  life  for  his  coun- 
try before  Socrates  declared  patriotism  to  be  a duty  ; the  Spartans  were  a sober 
people  before  Socrates  recommended  sobriety  ; before  he  had  even  defined  vir- 
tue. Greece  abounded  in  virtuous  men.  But  where  could  Jesus  leam,  among 
his  competitors,  that  pure  and  sublime  morality,  of  which  he  only  hath  given  us 
both  precept  and  example  ? The  greatest  wisdom  was  made  known  amidst  the 
most  bigotted  fanaticism,  and  the  simplicity  of  the  most  heroic  virtues  did  honour 
to  the  vilest  people  upon  earth.  The  death  of  Socrates,  peaceably  philosophi- 
zing with  his  friends,  appears  the  most  agreeable  that  could  be  wished  for  ; that 
of  Jesus,  expiring  in  the  midst  of  agonizing  pains  ; abused,  insulted,  and  accu- 
sed by  a whole  nation  ; is  the  most  horrible  that  could  be  feared.  Soerates,  on 
receiving  the  cup  of  poison,  blessed  indeed  the  weeping  executioner  who  ad- 
ministered it ; but  Jesus,  in  the  midst  of  excruciating  tortures,  prayed  for  his 
merciless  tormentors.  Yes,  if  the  life  and  death  of  Socrates  w'ere  those  of  a 
sage,  the  life  and  death  of  Jesus  are  those  of  a God.  Shall  w'e  suppose  the  Evan- 
gelical History  a mere  fiction  ? Indeed,  my  friend,  it  bears  not  the  marks  offic- 
tion  ; on  the  contrary,  the  history  of  Socrates,  which  nobody  presumes  to  doubt, 
is  not  so  well  attested  as  that  of  Jesus  Christ.  Such  a supposition,  in  fact,  only 
shifts  the  difficulty,  without  obviating  it : it  is  more  inconceivable  that  a num- 
ber of  persons  should  agree  to  write  such  a history,  than  that  one  only  should 
furnish  the  subject  of  it.  The  Jewish  authors  were  incapable  of  the  diction, 
and  strangers  to  the  morality  contained  in  the  gospel,  the  marks  of  whose  troth 
are  so  striking  and  inimitable,  that  the  inventor  would  be  a more  astonishing 
character  than  the  hero.”+  (Letter  to  the  Archbishop  of  Paris.) 

How  lamentable  is  it  to  add,  that  a man  who  saw  thus  clearly  the  beauty  o| 
the  gospel,  was  prevented,  by  the  depravity  of  his  own  heart,  from  embracing 
it.  He  at  once  admired  and  hated  it. 

The  Authenticity  of  the  four  Gospels. 

III.  Of  the  authority  of  the  four  Gospels  already  named,  we  shall  quote  only 
the  concluding  remarks  of  Dr.  Lardner. 

“ In  the  first  part  of  this  work  (his  4 Credibility’)  it  was  shown,”  says  the  Doc- 
tor. “ that  there  is  not  any  thing  in  the  books  of  the  New  Testament,  however 

strict ly  canvassed,  inconsistent  with  their  supposed  time  and  authors 

In  this  second  part  we  have  had  express  and  positive  evidence,  that  these  books 
were  written  by  those  whose  names  they  bear,  even  the  Apostles  of  Jesus  Christ, 
who  was  crucified  at  Jerusalem  in  the  reign  of  Tiberius  Caesar,  when  Pontius 
Pilate  was  governor  in  Judea  ; and  their  well  known  companions  and  fellow- 
labourers.  If  is  the  concurring  testimony  of  early  and  later  ages,  and  of  writers 
in  Europe,  Asia,  and  Africa,  and  of  men  of  different  sentiments  in  divers  re- 
spects. For  vve  ha  ve  had  before  us  the  testimony  of  those  called  heret  ics,  .... 
as  well  as  Catholics.  These  books  were  received  from  the  beginning  with  the 
greatest  respect,  and  have  been  publicly  and  solemnly  read  in  the  assemblies  of 


t A judicioijs  writer  has  remarked,  that  few  Deists  have  ventured  to  attack  the  moral  cha- 
racter of  Christ.  Even  Thomas  Paine,  in  the  midst  of  his  virulence  against  Christianity, 
observes,  “ Nothing  that  is  here  said  can  apply,  even  with  the  most  distant  disrespect,  to  the 
real  character  of  Jesus  Christ.  He  was  a mrtuovs  and  amiable  man.  The  morality  that  he 
preached  and  practised  was  of  the  most  benevolent  kind.” 

Nothing,  however  ? is  too  daring  for  some  writers  A French  infidel  of  the  name  of  Volney 
undertook  to  prove,  tu  spite  of  all  history,  sacred  and  profane,  that  Christ  (or  Chrestus,  as  he 
calls  him)  was  an  allegorical  personage — the  Sun.  In  answer  to  which  ridiculous  notion, 
we  need  only  refer  to  Grolius ’ work  “ On  the  Truth  of  the  Christian  Religion.” 

Grolius  says,  “ That  Jesus  of  Nazareth  formerly  lived  in  Judea,  in  the  reign  of  Tiberius 
the  Roman  emperor,  is  constantly  acknowledged,  not  only  by  Christians  dispersed  all  over  the 
world,  but  also  by  all  the  Jews  which  now  are,  or  have  ever  wrote  since  that  time  ; the  same 
is  also  testified  by  heathens,  that  is,  such  as  did  not  write  either  on  the  Jewish  or  Christian 
religion  ; Suetonius,  Tacitus,  Pliny  the  younger,  and  many  after  these.” 

Appeal  may  abo  he  made,  not  only  to  the  received,  but  the  apocryphal  gospels  ; not  only 
to  Josephus,  but  to  Trypho  and  Ceisus,  the  great  Jewish  and  Pagan  antagonists  of  Chris- 
tianity. In  short,  there  is  no  great  character  of  equal  antiquity — neither  Julius  nor  Augustus 
Caesar;  neither  Cato  nor  Cicero  ; neither  Virgil  nor  Horace — whose  existence  and  -haracief 
is  better  attested. 

1003 


INTRODUCTION. 


Christiana  throughout  ihe  world,  in  every  ugo  Iroin  that  time  to  thin.  They  were 
early  translated  into  the  languages  of  divers  countries  and  people.  They  were 
quoted  by  way  of  proof  in  all  arguments  of  a religious  nature  : and  were  ap- 
pealed to,  on  both  sides,  in  all  points  of  controversy  that  arose  among  Chris- 
tians themselves.  They  were  likewise  recommended  to  the  perusal  of  others  as 
containing  the  authentic  account  of  the  Christian  doctrine.  And  many  com- 
mentaries have  been  writ  to  explain  and  illustrate  them.  All  which  aflbrd  full 
assurance  of  their  genuineness  and  integrity.  If  these  hooks  had  not  been  writ 
by  those  to  whom  they  are  ascribed,  and  il  the  things  related  in  them  had  not 
been  true,  they  could  not  have  been  received  from  the  beginning.  If  they  con- 
tuin  a true  account  of  things,  the  Christian  religion  is  from  God,  and  cannot  but 
Iks  embraced  by  serious  and  attentive  men,  who  impartially  examine,  and  are 
willing  to  he  determined  by  evidence.” 

Of  theso  four  Gospels,  the  first  and  last  (Matthew  and  John)  were  V'ritten 
by  two  of  our  Lord’s  Apostles  ; the  other  two  by  the  travelling  compan.  «ns  of 
Apostles,  Mark  with  Peter,  and  Luke  with  Paul  : so  that,  independent  of  their 
own  inspiration,  the  writers  had  the  best  possible  means  of  correct  information. 


A Concise  Harmony  of  the  Gospels. 

1.  St.  I.  ike’s  prefuce.  Luke  i.  1—4. 

2.  Christ's  divinity.  John  l — 5.  9 — 11. 

3.  John  the  Baptist’s  birth  foretold,  and  Christ's.  Luke  i.  5. 

4.  Mary  in  danger  to  bo  put  away.  Matt.  i.  18. 

5.  Ch:  isl's  birth.  Luke  ii.  1— 20. 

6.  Christ's  pedigree  both  by  father  and  mother.  Matt.  i.  1—17.  Lukeiii.  23. 

7.  Christ's  circumcision  ; Mary’s  purification.  Luke  ii.  21—40. 

8.  The  wise  men.  Matt.  ii. 

9.  Christ  disputes  with  the  doctors.  Luke  ii.  41. 

10.  John’s  ministry.  Matt.  iii.  1—12.  Mark  i.  1—8.  Luke  iii.  1—18.  Johni.  6—8. 

11.  Christ  baptized.  Matt.  iii.  13—17.  Mark  i.  9—11.  Luke  iii.  21—23.  John  i. 

15—18. 

12.  Christ  tempted.  Matt.  iv.  1— 11.  Mark  i.  12—23.  Luke  iv.  1—13. 

13.  John’s  testimony  of  Christ;  some  disciples  called.  John  i.  19. 

14.  Christ's  first  miracle.  John  ii. 

15.  Christ's  discourse  with  Nicodemus,  &c.  John  iii. 

16.  John  imprisoned.  Matt.  xiv.  3 — 5.  Mark  vi.  17 — 20.  Luke  iii.  19,  20. 

17.  Christ  converts  many  Samaritans,  &c.  Matt.  iv.  12.  John  iv. 

18.  Christ  preaches  in  Galilee.  Matt.  iv.  17.  Mark  i.  14,  15.  Lukp  iv.  14, 15. 

19.  Christ  preaches  at  Nazareth.  Luke  iv.  16—30. 

20.  Christ  at  Capernaum.  Matt.  iv.  13—16.  and  viii.  2—17.  Mark  i.  21—45.  Luke 

iv.  31 — 44.  and  v.  12—16. 

21.  Christ  heals  a man  sick  of  the  palsy.  Matt.  ix.  2—8.  Mark  ii.  1—12.  Luke 

V.  17—26. 

22.  Christ  calls  Peter,  &c.  Matt.  iv.  18-  2*2.  Mark  i.  16—20.  Luke  v.  1— 10. 

23.  Christ  calls  Matthew,  and  eats  with  him.  Matt.  ix.  9—17.  Mark  ii.  i3— 22. 

Luke  v.  17-39. 

24.  Christ  asserts  his  godhead.  John  v. 

25.  The  dbciples  pluck  ears  of  com.  Matt.  xii.  1—8.  Mark  ii.  23—28.  Luke  vi. 

1—5. 

26.  Christ  heals  many.  Matt.  xii.  9—16  Mark  iii.  1—12.  Luke  vi.  6—11. 

27.  Christ  chooses  and  ordains  his  apostles.  Mark  iii.  13—21.  Luke  vi.  12—19. 

28.  Christ's  sermon  on  the  Mount.  Matt.  v.  1—12.  Luke  vi.  20—36. 

29.  Matt.  vi. 

30.  Matt.  vii.  1—30.  Luke  vi.  37—49. 

31.  The  centurion’s  servant  healed.  Matt.  viii.  1—13.  Luke  vii.  1—10. 

32.  A widow’s  son  raised.  Luke  vii.  11—17. 

33  John’s  message  to  Christ.  Matt.  xi.  2— 19.  Luke  vii.  18—35. 

34  Chorazin  and  Bethsaida  upbraided.  Matt.  xi.  20. 

35.  A woman  anoints  Christ.  Luke  vii.  36.  and  viii.  1—3. 

36.  Of  blasphemy  against  the  Holy  Ghost.  Matt.  xii.  22—46.  Mark  iii.  22—30. 

Luke  xi.  14—26.  29—32. 

37.  Christ's  mother  and  brethren  seek  him.  Matt.  xii.  46—50.  Mark  iii.  31—35. 

Luke  viii.  19—21. 

38.  The  parable  of  the  sower,  &c.  Matt.  xii.  1—33.  Mark  iv.  1—34.  Luke  xiii. 

4—18.  and  xiii.  18—21. 

39.  A scribe  will  fpllow  Christ.  Mark  iv.  35.  Matt.  viii.  18—22. 

40.  The  disciples  in  a storm.  Matt.  viii.  23—27.  Mark  iv.  36—41.  Luke  viii. 

22—25. 

41.  Christ  heals  the  possessed.  Matt.  viii.  28—34.  Mark  v.  1 — 20.  Luke  viii. 

26—39. 

42.  Jairus’s  daughter  raised.  Matt.  ix.  1—26.  Mark  v.  21—31.  and  32 — 13.  Luke 

viii.  40—48.  and  49—56. 

43.  Two  blind  men  cured.  Matt.  ix.  27—34. 

44.  Christ  leaches  at  Nazareth.  Matt.  xiii.  54—58.  Mark  vi.  1—6. 

45.  Christ  journeys  again  to  Galilee.  Matt.  ix.  35. 

46.  The  apostles  sent  out.  Matt.  x.  and  xi.  1.  Mark  vi.  7 — 13.  Luke  ix.  1—6. 

47.  John  beheaded.  Matt.  xiv.  6—12.  Mark  vi.  21—29. 

48.  Herod’s  opinion  of  Christ.  Matt.  xiv.  1,  2.  Mark  vi.  14—16.  Luke  ix.  7—9. 

49.  Five  thousand  fed.  Matt.  xix.  13—21.  Mark  vi.  30— <11.  Luke  ix.  10—17.  John 

vi.  1—13. 

50.  Christ  walks  on  the  sea.  Matt.  xiv.  22—36.  Mark  vi.  45 — 56.  John  vi.  14 — 21. 

51.  Christ's  flesh  must  be  eaten.  John  vi.  and  viii.  1. 

52.  Impious  traditions.  Matt.  xv.  1—20.  Mark  vii.  1—23. 

53.  The  woman  of  Canaan’s  daughter  healed.  Matt.  xv.  21—28.  Mark  vii.  24—30. 

54.  A dumb  man  healed.  Matt.  xv.  29—31.  Mark  viii.  31,  &c. 

55.  Four  thousand  fed.  Matt.  xv.  32— 39.  Mark  viii.  l— io. 

56.  The  leaven  of  the  Pharisees.  Matt.  xvi.  1 — 12.  Mark  viii.  11 — 21. 

57.  A blind  man  healed.  Mark  viii.  22—26. 

58.  Peter’s  confession  of  Christ.  Matt.  xvi.  13 — 28.  Mark  viii.  27—38.  and  ix. 

1.  Luke  ix.  18—27. 

59.  Christ's  transfiguration.  Matt.  xvii.  1— 13.  Mark  ix.  2—13.  Luke  ix.  28—36. 

60.  Christ  cures  a lunatic  child.  Matt.  xvii.  14—23.  Mark  ix.  14—32.  Luke  Lx. 

37-  45. 

61.  Humility  pressed.  Matt,  xviii  1—9.  Mark  ix.  33—50.  Luke  Lx.  46—50. 

62.  The  feast  of  tabernacles.  John  vii.  2—9. 

63.  Christ  goes  to  Jerusalem.  Luke  ix.  51.  John  vii.  10. 

64.  The  seventy  sent  forth.  Luke  x.  1—6. 

65.  Christ  at  the  feast  of  tabernacles.  John  vii.  11,  &c. 

66.  An  adulteress,  &c.  John  viii. 

67.  A blind  man  healed.  John  ix. 

68.  rTir/sMhe  good  Shepherd.  John  x.  1—21. 

69.  The  seventy  return.  Luke  x.  17. 

70.  The  efficacy  of  prayer.  Lukexi.  1—13.  27,  28,  33,  &c. 

71.  Against  hypocrisy,  carnal  fear,  covetousness.  &c.  Luko  xii. 

72.  An  exhortation  to  repentance.  Luke  xiii.  1—17. 

73.  The  feast  of  dedication.  Luke  xiii.  22.  John  x.  22. 

74.  The  strait  gate.  Luke  xiii.  23. 

75.  A dropsical  man  healed  : the  wedding  feast.  Luke  xiv. 

76.  The  lost  sheep,  goat,  and  son.  Luke  xv. 

77.  The  unjust  steward  and  rich  glutton.  Luke  xvi. 

78.  Scandal  to  be  shunned,  &c.  Luke  xvii. 

7.9.  The  unjust  judge  and  proud  Pharisee.  Luke  xviii.  1—14. 

80.  Concerning  divorce.  Matt.  xix.  1—12.  Mark  x.  1—12. 

81.  Little  children  brought  to  Christ , &c.  Matt.  xix.  19—30.  Mark  x.  13—31. 

Luke  xviii.  15 — 30.  Matt.  xx.  1—16. 

82.  Lazarus  sick.  Luke  xi.  1—16. 

83.  Christ  foretels  his  passion.  Matt.  xx.  17—19.  Mark  x.  32—  34.  Luke  xviii. 

31—31. 

84.  The  request  of  the  sons  of  Zebedee.  Matt.  xx.  20—28.  Mark  x.  35 — 45. 

85.  A blind  man  healed  ; Zacrheus  converted  ; the  parable  of  the  pounds.  Matt. 

xx.  29.  Mark  x.  46.  Luke  xviii.  35 — 43.  and  xix.  1—27. 

86  Lazarus  raised.  John  xi.  17. 

87  Mary  anoints  Christ.  Matt.  xxvi.  6—13.  Mark  xiv.  3 -9.  John  xii  1—11 

1004 


88.  Christ's  kingly  entrance  into  Jerusalem,  and  cusfmg  buyers  and  sellers  out. 

of  the  temple.  Matt.  xxi.  1 — 16.  Mark  xi.  1—11.  13—19.  Luke  xix.  28—3 8r 
John  xii.  12—19. 

89.  Some  Greeks  desire  to  see  Christ.  John  xii  20. 

90.  The  fig  tree  cursed.  Matt.  xxi.  17—22.  Mark  xi.  11—14.  and  20 — 26.  Lukexxi- 

37,  38. 

91.  Christ's  authority  questioned.  Malt.  xxi.  23—27.  Mark  xi.  27—33.  Luke 

xix.  1—8. 

92.  The  parable  of  the  two  sons  Mntt.  xxi.  28.  32.  Mnrk  xii.  1. 

93.  The  vineyard  let  out.  Matt  xxi.  33—46.  Mark  xii.  1—12.  Luko  xx.  9—19 

94.  The  parable  of  the  marriage  least.  Mutt.  xxii.  1—14. 

95.  About  paying  tribute  ; Christ  confutes  the  Sadducecs,  and  puzzles  th® 

scribes.  Matt.  xxii.  15—46.  Mnrk  xii.  13—37.  Luke  xx.  20— 44. 

96.  The  Pharisees  and  scribes  taxed  and  threatened.  Murk  xii.  38—40.  Luke  xx. 

45-47. 

97.  The  widow’s  two  mites.  Mark  xii.  41—44.  Luke  xxi.  l — 4. 

98.  Christ  foretels  the  destruction  of  Jerusalem,  and  the  Jewish  state.  Matt 

xxix.  1—51.  Mark  xiii.  1—37.  Luke  xxi.  5—36. 

99.  The  parable  of  the  virgins  and  talents;  the  lastjudgment  described.  Matt,  xxv 

100.  Christ  washes  his  disciples’  feet,  &c.  John  xiii. 

101.  The  preparation  foi  the  pusHOver.  Matt.  xxvi.  1—5.  14—19.  Mark  xiv.  1, 

10—16.  Luke  xxii.  1—13. 

102.  Christ  institutes  the  sucrament  of  the  Lord’s  supper.  Matt.  xxvi.  20,  2>>. 

Mark  xiv.  17—26.  Luke  xxii.  14—23. 

103.  Christ  begins  his  consolatory  discourse.  John  xiv. 

104.  Christ  the  tmevine.  John  xv. 

105.  Christ  comforts  his  disciples.  John  xvi. 

106.  Christ's  mediatory  prayer.  John  xvii. 

107.  Christ  warns  his  disciples  of  their  forsaking  him.  Matt.  xxvi.  31—35.  Marl 

xiv.  27—31.  Luke  xxii.  22-  39.  John  xviii.  1,2. 

108.  Christ's  agony.  Matt.  xxvi.  36—46.  Mark  xiv.  32 — 42.  Luke  xxii.  40 — 16. 

109.  Christ's  apprehension.  Matt.  xxvi.  47—56.  Mark  xiv.  43—52.  Luke  xxii 

47—53.  John  xviii.  3—11. 

110.  Christ's  arraignment.  Matt.  xxvi.  57—68.  Mark  xiv.  53—65.  Luke  xxii.  64 

63—65.  John  xviii.  12—16.  16—21. 

111.  Peter’s  denial.  Matt.  xxvi.  69—75.  Mark  xiv.  66—72.  Luke  xxii.  55 — 62.  Join 

xviii.  17,  18  . 25 — 27. 

112.  Christ's  arraignment  before  the  sanhedrim,  Pilate  and  Herod.  Matt,  xxvii 

1,  2,  11—14.  Mark  xv.  1—5.  Luke  xxii.  66,  and  71,  xxiii.  1—12  John  xviii 

28-38. 

113.  Christ  condemned  by  Pilate.  Matt,  xxvii.  15 — 23.  and  26—30.  Mark  xv 

6—19.  Luke  xxiii.  13—25  John  xviii.  39,  40.  and  xix.  1—2.  and  xvi. 

111.  Judos  hangs  himself.  Matt,  xxviii.  3 — 10. 

115.  Christ  crucified.  Matt,  xxvii.  31 — 56.  Mark  xv.  20—41.  Luke  xxiii.  26—49 

John  xix.  16—37. 

116.  Christ's  burial.  Matt,  xxvii.  57—61.  Mark  xv.  42 — 47  Luke  xxiii.  50—56 

John  xix.  38 — 42. 

117.  Christ's  resurrection.  JVIatt.  xxviii.  1—8.  Mark  xvi.  1—9.  Lukexxiv.  1—12 

John  xx.  1—10. 

118.  Christ's  appearing  first  to  Mary  Magdalene,  then  to  others.  Matt,  xxviii 

9—15.  Mark  xvi.  10, 11.  and  13,  14.  Luke  xxiv.  13—48.  John  xx.  11—20. 

119.  Another  appearance  of  Christ,  and  his  discourse  with  Peter.  John  xxi. 

120.  Christ  commissions  his  disciples,  and  afterwards  ascends  into  heaven. 

Matt,  xxviii.  16—20.  Mark  xvi.  15 — 20.  Luke  xxiv.  49 — 53. 

The  Parables  of  Jesus,  arranged  in  Chronological  Order. 


Parable  of  the 

Sower, 

Tares, . . . . 

Seed  springing  up  imperceptibly,  . . 

Grain  of  mustard  seed, 

Leaven,  

Found  treasure, 

Precious  pearl, 

Net 

Two  debtors, 

Unmerciful  servant, 

Samaritan, 

Rich  fool, . . . . 

Servants  who  waited  for  their  Lord, 

Barren  fig  tree, 

Lost  sheep, 

Lost  piece  of  money 

Prodigal  son, 

Dishonest  steward, 

Rich  man  and  La-iarus, 

Unjust  judge,  

Pharisee  and  publican, 

Labourers  in  the  vineyard 

Pounds, 

Two  sons, 

•Vineyard, . . . . 

Marriage  feast, 

Ten  virgins,  

Talents 

Sheep  and  the  goats, 


Places. 

Capernaum.  Matt.  xiii.  1 — 2? 
Capernaum.  Matt.  xiii.  24—43. 
Capernaum.  Mark  iv.  26—29. 
Capernaum.  Malt.  xii.  31,  32. 
Capernaum.  Matt.  xiii.  33. 
Capernaum.  Matt.  xiij.  44. 
Capernaum.  Matt.  xiii.  45,  46. 
Capernaum.  Matt.  xiii.  47—50. 
Capernaum.  Luke  vii.  36—50. 
Capernaum.  Matt,  xviii.  23 — 35 
Near  Jericho.  Luke  x.  25 — 37. 
Galilee.  Luke  xii.  16 — 21. 

Galilee.  Luke  xii.  35—48. 

Galilee.  Luke  xiii.  6—9: 

Galilee,  Luke  xv.  3—7. 

Galilee.  Luke  xv.  8—10. 

Galilee.  Luke  xv.  11—32. 

Galilee.  Luke  xvi.  1 — 12. 

Galilee.  Luke  xvi.  19—31. 
Peraea.  Luke  xviii.  1—8. 

Peraea.  Luke  xviii.  9 — 14. 

Peraea.  Matt.  xx.  1 — 16. 

Jericho.  Luke  xix.  12—27. 
Jerusalem.  Matt.  xxi.  28—32. 
Jerusalem.  Matt.  xxi.  33 — 46. 
Jerusalem.  Matt.  xxii.  1—14. 
Jerusalem.  Matt.  xxv.  1—13. 
Jerusalem.  Matt.  xxv.  14—30 
Jerusalem.  Matt.  xxv.  31 — 46. 


The  Miracles  of  Christ , arranged  in  Chronological  Order. 


JESUS  Places. 

Turns  water  into  wine Cana.  John  ii.  1—11. 

Cures  the  nobleman’s  son  of  Capernaum,  . Cana.  John  iv.  40 — 64. 

Causes  a miraculous  draught  of  fishes, . . . . Sea  of  Galilee.  Luke  v.  I— 11. 

Cures  a demoniac Capernaum.  Mark  j.  22 — 28. 

Heals  Peter’s  wife’s  mother  of  a fever,  . . . Capernaum.  Mark  i.  30,  31. 

Heals  o leper Capernaum.  Mark  i.  40— 45. 

Heals  the  centurion’s  servant Capernaum.  Matt,  viii.  5—13. 

Raises  the  widow’s  son, Nain.  Luke  vii.  11— 17. 

Calms  the  tempest,  Sea  of  Galilee.  Matt  viii.  23—27 

Cures  the  demoniacs  of  Gadara Gadara.  Matt.  viii.  28 — 34 

Cures  a man  of  the  palsy .*....  Capernaum.  Matt.  ix.  1 — 8. 

Restores  to  life  the  daughter  of  Jairus,  . . . Capernaum.  Matt.  ix.  18—26. 
Cures  a woman  diseased  with  a flux  of  blood,  Capernaum.  Luke  viii.  43 — 48 
Restores  to  sight  two  blind  men,  ......  Capernaum.  Matt.  ix.  27—31. 

Heals  one  possessed  with  a dumb  spirit,  . . Capernaum.  Matt.  ix.  32,  33. 

Cures  an  infirm  man  at  Bethesda Jerusalem.  John  v.  1— 9. 

Cures  a man  with  a withered  hand, Judea.  Matt.  xii.  10—13. 

Cures  a demoniac, Capernaum.  Matt.  xii.  22,  23. 

Feeds  miraculously  five  thousand, Decapolis.  Matt.  xiv.  15 — 21. 

Heals  the  woman  of  Canaan’s  daughter,  . . Near  Tyre.  Matt.  x v.  22—26. 

Heals  a man  who  was  dumb  and  deaf,  . . . Decapoljs.  Mark  xii.  31—37. 

Feeds  miraculously  four  thousand, Decapolis.  , Matt.  xv.  32—39. 

Gives  sight  to  a blind  man. Bethsaida.  Mark  xiii.  22 — 26 

Cures  a boy  possessed  of  a devil, Tabor.  Matt.  xvii.  14— 2i 

Restores  to  sight  a man  bom  blind, Jerusalem.  John  ix. 

Heals  a woman  under  an  infirmity  eighteen 

years - Galilee.  Luke  xiii.  11 — 17. 

Cures  a dropsy Galilee.  Luke  xiv.  1—6. 

Cleanses  ten  lepers, Samaria.  Luke  xvii.  14— 19. 

Raises  Lazarus  from  the  dead, Bet  hany.  John  xi. 

Restores  to  sight  two  blind  men Jericho.  Matt.  xx.  30—34. 

Blasts  the  fig  tree Olivet.  Matt.  xxi.  18 — 22 

Heals  the  ear  of  Malchus Gethsemane.  Luke  xxii.  50.  51 

Causes  the  miraculous  draught  of  fishes,  . . Sea  of  Galilee.  John  xxi.  1— i 


THE 


NEW  TESTAMENT. 


THE  GOSPEL  ACCORDING  TO  ST.  MATTHEW. 


Matthew,  sumamed  Levi,  was  the  son  of  Alpheus  ; but  not  of  that  Alpheus 
who  was  the  father  of  James.  (Matt.  x.  3.)  Matthew  was  a native  of  Gali- 
lee ; but  of  what  city,  or  from  what  tribe,  is  unknown.  Before  his  conversion, 
he  was  a publican,  or  tax-gatherer ; and  is  understood  to  have  collected  the 
customs  on  all  imports  or  exports  at  Capernaum,  and  a tribute  from  all  pas- 
sengers who  went  by  water.  While  thus  employed,  Jesus  called  him  to  be  a 
disciple,  and  when  the  apostles  were  chosen,  he  was  numbered  among  the 
twelve.  He  was  one  of  the  most  constant  attendants  upon  our  Lord  during  his 
life,  and  after  his  resurrection,  was,  on  the  day  of  Pentecost,  endowed  with 
the  Holy  Spirit  from  on  high.  But  how  long  he  remained  in  Judea  after  this 
event,  is  unknown,  as  are  also  the  time  and  circumstances  of  his  decease. 

The  GosDel  of  Matthew  is  uniformly  placed  first  among  the  Gospels  and 
among  all  tne  books  of  the  New  Testament.  It  has  always  had  the  same  pre- 
cedence given  it.  When,  however,  it  was  written,  is  a question  that  has  been 


much  disputed.  Of  the  modern  critics,  Dr.  Townson,  Dr.  H.  Owen,  aid  Bp 
Tomline,  date  it  in  A.  D.  37  or  38  ; but  Dr.  Lardner,  Michaelis,  and  Dr.  ll.. lea 
between  61  and  65.  The  only  way  to  reconcile  them  is,  with  Eusebius,  (an  Ec- 
clesiastical historian  of  the  third  century,)  to  admit,  two  original  copies,  one  in 
Hebrew,  and  the  other  in  Greek  ; the  former  written  for  the  Jews,  about  A.  b. 
38,  and  the  latter  written,  or  translated  by  the  author  into  Greek,  about  A.  D. 
61  ; thus  Josephus  is  said  to  have  written  his  Jewish  war  both  in  Hebrew  anc 
in  Greek.  And  we  think  the  arguments  adduced  by  Horne  in  his  Critical  In- 
troduction, on  this  subject,  very  powerful,  though  the  Greek  is  the  only  original 
now  remaining.  We  know  that  several  sects  of  Jewish  Christians  boasted 
the  possession  of  a Hebrew  Gospel,  which  we  suppose  some  of  them  rnieht 
corrupt,  to  favour  their  peculiarities  ; and  this  was  the  more  easy,  as  very  few 
of  the  Christian  Fathers  understood  Hebrew.  Lardner  and  Janes , however, 
consider  the  Greek  as  the  original,  and  the  Hebrew  as  a translation. 


CHAPTER  I. 

The  genealogy  of  Christ  from  Abraham  to  Joseph.  18  He  was  conceived  by  the 
Holy  Ghost,  and  born  of  the  Virgin  Mary  when  she  was  espoused  to  Joseph. 

19  The  angel  satisfieth  the  misdeeming  thoughts  of  Joseph,  and  interpreted  the 
names  of  Christ. 

THE  book  of  the  generation  a of  Jesus  Christ, 
the  son  of  b David,  c the  son  of  Abraham. 

2  Abraham  d begat  Isaac;  and  'Isaac  begat 
Jacob;  and  Jacob  f begat  Judas  and  his  bre- 
thren; 

3  And  Judas  begat  s Pharesand  Zara  of  Tha- 
mar  ; and  Phares  begat  h Esrom;  and  Esrom 
begat  < Aram ; 

4  And  Aram  begat  Aminadab  ; and  Amina- 
dab  begat  iNaasson;  and  Naasson  begat 
k Salmon ; 

5  And  Salmon  begat  Booz  of  1 Rachab  ; and 
Booz  begat  Obed  of  m Ruth  ; and  Obed  begat 
Jesse  ; 

6  And  Jesse  begat  "David  the  king;  and  Da- 
vid the  king  begat  ° Solomon  of  her  that  had 
been  the  wife  of  Urias  ; 

7  And  Solomo.n  begat  p Roboam ; and  Ro- 
boam  begat  Abia  ; and  Abia  begat  Asa  ; 

8  And  Asa  begat  Josaphat ; and  Josaphat  be- 
gat Joram  ; and  Joram  begat  Ozias  ; 

9  And  Ozias  begat  Joatham  ; and  Joatham 
begat  Achaz ; and  Achaz  begat  Ezekias  ; 

10  And  Ezekias  begat  i Manasses  ; and  Ma- 
nasses  begat  Amon  ; and  Amon  begat  Josias  ; 

Chap.  I.  Ver.  1 — 25.  'Che  genealogy  of  Christ  ; his  mira- 
culous conception , and  birth. — The  first  verse  of  this  chapter  is 
generally  considered  as  the  title  only  of  the  subsequent  geneal- 
ogy; but,  from  a circumstance  before  alluded  to,  (Isa.  liii.  8.) 
it  appears  that  the  term  generation  is  sometimes  used  in  the 
larger  sense  of  history.  When  the  Rajah  of  Tanjore  spake  to 
the  late  Bp.  Middleton  of  the  History  of  England,  he  called  it 
“ the  book  of  the  generations  of  the  kings  of  England.” 
(Bonny’s  Life  of  Middleton.)  So  that  this  verse  may  be  consi- 
dered as  the  title  of  the  whole  gospel,  as  it  is  by  Hammond,  Vi- 
tringa,  and  others.  It  is,  however,  used  in  a more  contracted 
sense  in  verse  17,  and  elsewhere. 

It  is  clear  (from  ver.  16.)  that  this  was  not  the  genealogy  of 
Mary,  but  of  Joseph,  her  husband,  and  therefore  describes  ra- 
ther the  legal  than  the  natural  descent  of  Jesus. 

What  is  said  of  the  miraculous  conception  of  our  Lord, 
must  be  taken  on  the  authority  of  the  inspired  writers ; as 

Chap.  I Ver  I.  The  book  of  the  generation. — This  term  is  here  generally 
understood  in  the  sense  of  genealogy,  and  so  applied  to  the  verses  following  ; 
but  it  is  equally  applicable  to  the  whole  book  in  the  sense  of  history.  So  it  is 

used,  Gen.  xyxvii.  2. The  son  of  David , the  son  of  Abraham. — The  Arabs 

generally  derive  their  descent  from  some  few  well-known  illustrious  per- 
sons. 

Ver.  2.  Abraham.  & c. — The  genealogy  which  here  follows,  appears  to  he 
that  of  Joseph,  the  reputed  father  of  Jesus,  and  that  in  Luke,  chap.  iii. , the  ge- 
nealogy of  Mary,  his  real  mother.  We  shall  more  particularly  compare  them 
when  we  come  to  that  evangelist. 

Ver.  7.  Solomon  begat  Roboam,  &c. — In  this  verse  Roboam  is  the  same  as 
Rehoboam,  and  Abia.  as  Abijah. 

Ver  8.  Josaphat  is  Jehoshaphat ; Ozias . Uzziah. 

Ver  9.  Joatham  is  Jotham  ; Achaz,  Ahaz  ; and  Eze/cias,  Hezekiah. 

Ver.  It  Jnsia*  begat  Jechonias  — [The  marginal  reading  is  found  in  many 
MSS. , and  should  probably  be  received  into  the  text-,  forJosiah  was  the  im- 
mediate father  of  Joiukim  and  his  brethren,  (1  Ch.  iii.  15.  ;)  and  Joialcim  was 
tlv-  father  of  J ionlah  about  the  time  of  the . first  Babylonian  captivity  ; and 
it  also  completes  the  number  of  fourteen  in  this  second  class  of  generations, 
and  forty -f  :»  in  the  whole. I —Ragster. 


11  And  rJosias  begat  Jechonias  and  his  bre- 
thren, about  the  time  they  were  carried  away 
to  Babylon : 

12  And  after  they  were  brought  to  Babylon. 
Jechonias  begat  0 Salathiel ; and  Salathie]  be- 
gat 1 Zorobabel  ; 

13  And  Zorobabel  begat  Abiud;  and  Abiud 
begat  Eliakim  ; and  Eliakim  begat  Azor  ; 

14  And  Azor  begat  Sadoc  ; and  Sadoc  be- 
gat Achim  ; and  Achim  begat  Eliud  ; 

15  And  Eliud  begat  Eleazar  ; and  Eleazar 
begat  Matthan  ; and  Matthan  begat  Jacob  ; 

16  And  Jacob  begat  Joseph  the  husband  of 
Mary,  of  whom  was  born  Jesus,  who  is  called 
Christ. 

17  So  all  the  generations  from  Abraham  to 
David  are  fourteen  generations ; and  from 
David  until  the  carrying  away  into  Babylon 
are  fourteen  generations;  and  from  the  car- 
rying away  into  Babylon  unto  Christ  are  four- 
teen generations. 

18  H Now  the  birth  u of  Jesus  Christ  was  on 
this  wise : When  as  his  mother  Mary  was  es- 
poused to  Joseph,  v before  they  came  together, 
she  was  found  with  child  of  the  Holy  Ghost. 

19  Then  Joseph  her  husband,  being  a just 
man,  and  not  willing  to  make  her  a public  ex- 
ample, was  minded  w to  put  her  away  privily. 

must,  in  fact,  every  thing  relative  to  divine  mysteries.  But  this 
was  predicted  by  Isaiah  : and  the  event  was  ordered  by  Provi- 
dence to  correspond  with  that  prediction.— It  has  been  object- 
ed, that  they  do  not  agree;  it  was  predicted  that  his  name 
should  be  Emmanuel , and  it  was  called  Jesus.  Emmanuel 
means  “God  with  us,”  or,  God  incarnate  for  our  salvation, 
Jesus,  is  “ Jah  the  Saviour,”  implying  his  intimate  relation  to 
Jehovah.  (See  note  on  ver.  21.) 

The  miraculous  conception  of  Jesus  was  not  only  predicted 
by  Isaiah,  but  implied  in  the  first  promise  of  “ the  seed  of  the 
woman;”  a term  applied,  as  we  believe,  to  no  other  ch.ld  of 
Adam.  And  when  Mary  is  said  to  be  pregnant  by  the  Holy 
Ghost,  (or  Spirit,)  we  are  simply  to  understand  that  it  was  a 
miraculous  event.  And  if  the  ordinary  course  of  nature  be 
mysterious  and  inscrutable.  (Eccles.  xi.  5,)  much  more  those 
events  which  are  confessedly  extraneous  to  that  course  : and 
if  we  cannot  fully  comprehend  the  common  motions  of  the 


Ver.  12.  Jechonias  begat  Salathiel —Wintle  is  of  opinion  that  there  were 
two  persons  of  the  name  of  Jechonias , or  Jehoiakim  ; one  before,  and  the  other 
after  the  captivity. 

Ver.  16.  Called  Christ — That  is,  the  Messias,  or,  the  anointed.— I The  design  of 
St.  Matthew  was  to  prove  that  Christ  was  the  heir  of  the  throne  of  David  by  le- 
gal descent.)  — Bagster. 

Ver.  17.  Fourteen  generations—  In  order  to  reduce  this  list  of  Joseph’s  pro- 
genitors to  three  fourteens.  several  names  must  be  omitted,  as  will  be  evident 
from  comparing  it  with  Luke  ; it  was  probably  a family  genealogy,  reduced  foi 
the  purpose  ot  being  retained  in  the  memory.  The  late  Editor  of  Cjmet  has 
suggested,  that  the  term  generation  may  be  here  taken  for  a certain  period  ol 
time,  between  thirty  and  forty  years,  and  that  each  branch  of  the  genealogy 
might  amount  to  fourteen  such  periods. 

Ver.  18.  Espoused— or  betrothed,  De.  xxii.  23. — Before  they  came  together. 
—It  is  well  known  lhat  the  Jews  espoused  very  young,  but  it  was  often  several 
months,  and  even  years,  before  the  parties  came  together,  acco*  J;ng  as  it  was 
settled  by  their  parents. 

Ver.  19.  To  put  her  away  privily — That  is.  by  a private  divorce,  in  which 
no  reason  is  required  to  be  assigned,  nor  is  the  dowry  forfeited,  or  th*1  charac- 
ter defamed.  Selden  and  Light  foot,  in  Doddridge. 

1005 


A.  M.  4000. 
B.  C.  5. 


a Lu.3.23, 
&c. 

b Ps.132.il. 
c. 22.45. 
Ac.2.30. 
c Ge.22.18. 

Ga.3.16. 
d Go.  21. 2..  5 
e Ge. 25.26. 
f Ge.29.35, 
&c. 

g Ge. 38.29, 
30, &c. 
h Ge.46.12. 
i Ru.4.19. 
j 1 Ch.2.10. 

Nu.  1.7. 
k Ru.4.20. 

1 Jos.  6.25. 

Ru.4.21. 
m Ru.4  13. 
n lSa.17. 12. 
o 2Sa.12.24. 
p 1 Ch.3. 

10, &c. 
q2  Ki. 20.21. 
1 Ch.3. 13. 


r some 
read,  Jo- 
sias begat 

Jakim, 
and  Ja- 
kim begat 
Jechoni- 

9 f Ch.3. 17, 
&c. 

t Ne.  12.1. 
u Lu.  1.27, 
&c. 

v 5th  year 
before  the 
account 
calledAn. 
Domini. 
w De.24.1. 


The  birth  of  Jesuit. 


MATTHEW. — CHAP.  II.  The  wist  men  worship  him. 


20  But  while  he  thought  on  these  things,  be- 
hold, the  angel  of  the  Lord  appeared  unto 
him  in  a 1 dream,  saying,  Joseph,  thou  son  of 
David,  fear  not  to  take  unto  thee  Mary  thy 
wife:  for  that  which  is  >' conceived  in  her  is 
of  the  Holy  Ghost. 

21  And  she  shall  bring  forth  a son,  and  thou 
shalt  call  his  name  z JESUS  : for  he  shall  save 
* his  people  from  their  sins. 

22  Now  all  this  was  done,  that  it  might  be  ful- 
filled which  was  spoken  of  the  Lord  by  the 
b prophet,  saying, 

23  Behold,  a virgin  shall  be  with  child,  and 
shall  bring  forth  a son,  and  c they  shall  call 
his  name  Emmanuel,  which  being  interpreted 
is,  God  d with  us. 

24  Then  Joseph  being  raised  from  sleep  did 
as  the  angel  of  the  Lord  had  bidden  him,  and 
took  unto  him  his  wife  : 

25  And  knew  her  not  till  she  had  brought 
forth  her  first-born  e son  : and  he  called  his 
name  f JESUS. 

CHAPTER  II. 

1 The  wise  men  out  of  the  east  nre  directed  to  Christ  by  a star.  11  They  worship  him, 

and  offer  their  presents.  14  Joseoh  fleeth  into  Egypt,  with  Jesus  and  his  mother. 

16  Herod  sluyeih  the  children : 20  himself  dieth.  23  Christ  is  brought  back  again 

into  Galilee  to  Nazareth. 

IVi  OW  when  Jesus  was  born  a in  Bethlehem 
of  Judea  in  the  days  of  Herod  the  king, 
behold,  there  came  wise  men  from  the  east  to 
Jerusalem, 

2 Saying,  Where  is  he  that  is  b born  King  of 
the  Jews  1 for  we  have  seen  his  c star  in  the 
east,  and  are  come  to  d worship  him. 

3 H When  Herod  the  king  had  heard  these 


A.  M.  4000. 
B.  C.  6. 

x ver.lg. 
y begotten, 
z i.e.  Sa- 


il Ac  r>  id. 

13.23,38. 
b Is. 7. 14. 
c or,  hi* 
name 
shall  be 
called. 
d Jn.  1.14. 
e Ex.  13.2. 
f Lit. 2. 21. 
A.  M.  4001. 

B.  C.  4. 
a 4th  year 
before  the 
account 
cal  led/!  n- 
no  Do*ti- 


b Ze.9.9. 
c Nu.24.17. 

Is.  60. 3. 
d Jn.5.23. 


f 

g 

h 


Ps.2.2. 

Mi. 5.2. 
Jn.7.42. 
or,  feed. 
Is.  40. 11. 
Re.2.27. 
Pr.  26.24. 


J ver.2. 
k Ps.67.4. 

1 or,  of- 
fered. 
mPs.72.10. 

Ib.60.6. 
ii  c.  1.20. 


things , he  was  troubled,  and  all  Jerusalem 
with  him. 

4 And  when  he  had  gathered  ‘ all  the  chief 
priests  and  scribes  of  the  people  together,  he  de- 
manded of  them  where  Christ  should  be  born. 

5 And  they  said  unto  him,  In  Bethlehem  of 
Judea  : for  thus  it  is  written  f by  the  prophet, 

6 And  thou  Bethlehem,  in  the  land  of  Juda, 
art  not  the  least  among  the  princes  of  Juda  : 
for  out  of  thee  shall  come  a Governor,  that  shall 
e rule  h my  people  Israel. 

7 Then  Herod,  when  he  had  privily  called 
the  wise  men,  inquired  of  them  diligently  what 
time  the  star  appeared. 

8 And  he  sent  them  to  Bethlehem,  and  said, 
Go  and  search  diligently  for  the  young  child; 
and  when  ye  have  found  him,  bring  me  word 
again,  that  I may  come  i and  worship  him  also. 

9 H When  they  had  heard  the  king,  they  de- 
parted ; and,  lo,  the  star,  which  they  saw  i in 
the  east,  went  before  them,  till  it  came  and 
stood  over  where  the  young  child  was. 

10  When  they  saw  the  star,  they  k rejoiced 
with  exceeding  great  joy. 

11  T[  And  when  they  were  come  into  the 
house,  they  saw  the  young  child  with  Mary 
his  mother,  and  fell  down,  and  worshipped 
him  : and  when  they  had  opened  their  trea- 
sures, they  i presented  unto  him  m gifts  ; gold, 
and  frankincense,  and  myrrh. 

12  And  being  warned  of  God  " in  a dream 
that  they  should  not  return  to  Herod,  they  de- 
pai'ted  into  their  own  country  another  way. 


air  in  wind,  how  shall  we  trace  the  mysterious  actions  of  that  | 
Spirit  who  “ worketh  all  in  all  7”  See  I Cor.  xii.  6.) 

Chap.  II.  Ver.  1 — 12.  The  wise  men  of  the  east  led  by  a j 
star  to  Bethlehem , to  worship  Jesus. — There  is  abundant  evi- 
dence of  a general  expectation,  both  in  Judea  and  the  sur- 
rounding countries,  that  about  this  time  some  illustrious  person 
should  be  born  there,  and  obtain  the  government  of  the  world. 
Lardner  cites  on  this  subject  Josephus,  Tacitus,  and  Celsus 
in  Origen.  The  first  two,  like  time-serving  historians,  apply 
the  oracle  (as  they  call  it)  to  the  government  of  Vespasian,  the 
Roman  emperor;  though  he  had  no  claim  to  this  distinction, 
but  by  the  judgments  he  inflicted  on  the  Jews.  Celsus  tells 
us,  that  “he  who  is  to  come  is  great,  and  a prince,  and  Lord 
of  all  the  earth,  and  of  all  nations,  and  of  armies.”  See  also 
John  iv.  25,  26. 

With  respect  to  the  “wise  men,”  or  Magi,  here  referred  to, 
there  are  different  opinions,  as  well  as  of  the  country  from 
which  they  came.  The  learned  Rosenmuller  says,  11  That 
the  Magi  mentioned  by  the  Evangelist,  came  from  Arabia,  is 
an  opinion  which  arose  in  the  first  ages  of  Christianity,  and  is 
rendered  probable  by  the  fact  that ....  gold,  frankincense , and 
myrrh,  (ver.  11.)  were  productions  of  southern  Arabia.  This 
was  also  the  country  of  Job,  who  was  the  greatest  man  of  all 
the  East,  (see  note  on  Job  i.  3.,)  and  lay  south-east  of  Jerusa- 
lem and  Judea.  _ _ , 

The  original  Magi  were  the  priests  and  philosophers  of  Per- 
sia ; but  in  process  of  time,  the  term  was  applied  to  the  priests 
and  philosophers  of  other  countries,  and  particularly  of  Ara- 
bia, (so  that  Arabi  and  Magi  became  terms  synonomous,)  and 
as  things  degenerated,  the  name  was  degraded  to  mean  Magi- 
cians\ or  those  who  practised  necromancy,  and  other  forbidden 


arts.  These  men  of  the  East  saw  an  extraordinary  star , or 
meteor,  not  in  the  east  to  them,  but  in  the  north,  or  it  could 
not  have  guided  them  to  Jerusalem,  or  to  Bethlehem,  which 
lav  about  six  miles  south  of  the  metropolis.  The  presents 
which  these  Magi  brought  to  the  young  Messiah  were  an  ac- 
knowledgment of  devotion  from  the  Gentiles,  and  the  gold, 
while  it  evinced,  that  they  were  persons  pf  some  consequence, 
(perhaps  Arabian  princes,  Ps.  lxxii.  to.)  might,  at  the  same  time, 
be  of  essential  service  to  the  holy  family,  in  their  flight  into 
Egypt. 

It  was  undoubtedly  by  a peculiar  providence  that  the  star 
led  them  first  to  Jerusalem,  in  order  to  excite  the  public  atten- 
tion ; and  that,  possibly  at  one  of  the  great  feasts,  when  the 
whole  nation  was  there  assembled.  As  to  Herod,  it  is  plain 
that  he  acted  a part  as  hypocritical  as  cruel.  “There  is  no  vil- 
lany  so  great  (says  Bp.  Hall ) but  it  will  mask  itself  under  a 
show  of  piety.  Herod  will  also  worship  the  babe  ! The  cour- 
tesy of  a false  tyrant  is  death.  A crafty  hypocrite  never  means 
so  ill  as  when  he  speaks  the  fairest.”  Herod,  no  doubt,  design- 
ed to  murder  the  holy  infant  from  the  first. 

The  inquiries  of  Herod  produced  from  the  chief  priests  and 
scribes  this  testimony,  that,  according  to  ancient  prophecy, 
Christ  was  to  be  born  in  Bethlehem , where  these  pious  philoso- 
phers afterwards  found  and  worshipped  him. 

It  has  been  thought  strange,  that  neither  priests  nor  scribes 
accompanied  the  Magi  in  their  way  to  Bethlehem;  but  it  seems 
clear  that  Herod  wished  to  keep  the  matter  as  private  as  pos- 
sible, for  when  he  heard  of  it,  he  inquired  of  these  wise  men  pri- 
vately ; and  probably  as  privately  dismissed  them  on  their  er- 
rand, thinking  from  his  rank  and  authority,  he  could  depend 
on  their  return.  The  star  which  guided  them  to  Jerusalem  had 


Ver.  20.  In  a dream.—  In  the  times  of  inspiration,  this  was  one  medium  of 
communicating  the  will  of  God  to  man  : as,  for  instance,  the  dreams  of  Joseph 
and  Pharaoh, Nebuchadnezzar  and  Daniel;  but  when  a written  revelation  was 
established,  such  means  became  less  necessary,  and  were  gradually  with- 
drawn. 

Ver.  21.  Thou  shalt  call  his  name  Jesus. — It  was  one  mark  of  divine  fa- 
vour, when  God  added  a letter  from  his  own  name  to  that  of  any  of  his  ser- 
vants. Jah,  it  is  well  known,  is  an  epitome  of  Jehovah,  and  when  the  son  of 
Nun  was  taken  into  the  service  of  Moses,  with  a view,  no  doubt,  of  being  ulti- 
mately his  successor,  this  name  was  prefixed  to  his  former  name  of  Osea,  and 
made  it  .fe/ioshua,  or  J »shua,  which  in  Greek  is  Jesus ; and  means  Jah , or 
“Jehovah  the  Saviour.  ’ 

Ver.  22.  That  it  might  be  fulfilled; — or,  as  Boothroyd , “ So  that  it  was  ful- 
filled.” The  Greek  term  Una)  often  expressing,  not  the  cause,  but  the  conse- 
quent event.  See  Luke  xi.  50.  John  v.  20  ; xii.  38,  &c. Spoken  of  the  Lord. 

— That  is,  of  Christ : or  " spoken  C apo)  from  the  Lord  that  is,  by  inspiration. 
Many  have  supposed  this  passage  quoted  merely  by  way  of  accommodation,  as 
some  texts  confessedly  are  ; hut  Bp.  Chandler , at  great  length,  and  with  much 
ability,  contends  that  it  is  decidedly  a typical  prophecy  of  Messiah.  Dr.  John 
Pye  Smith  adopts  nearly  the  same  hypothesis,  and  defends  it  with  no  less 
ability. 

Ver.  24.  When  he  teas  raised.— Hammond  “ Being  risen.” 

Ver.  25.  Her  first-born  son.— Doddridge,  Her  son,  the  first-horn.”  See 
Rom.  viii.  29. 

Chap.  II.  Ver.  I.  Bethlehem— i.  e.  House  of  bread—  A town  about  six  miles 
S.  by  W.  of  Jerusalem.  The  birth  place  also  of  David,  and  hence  called  the 
city  of  David  It  still  retains  its  ancient  name,  and  contains  about  20U  houses, 

inhabited  by  Christians  and  Turks Wise  men  (Gr.  Masri)  front  the  sast.— 

1006 


But  the  country  here  meant  is  much  disputed  ; Chaldea  and  Persia  have  both 

been  nam^d  , but  we  follow  Grotius  and  Doddridge,  in  fixing  on  Arabia. 

King  Herod— That  is,  “ Herod  the  Great,”  called  Great  by  reason  of  his  crimes 
Mo8heim. 

Ver.  2.  We  have  seen  his  star  in  the  east;— or,  “We  (while)  in  the  east, 
have  seen  his  star;”  i.e.  an  extraordinary  meteor  which  they  thought  indica- 
ted the  birth  of  King  Messiah.  The  star  seen  by  these  Magi,  must  evidently 
have  been  a meteor,  at  no  great  height  in  the  atmosphere,  or  it  could  not  have 
marked  a particular  house,  or  even  town.  So  we  call  those  meteors  frequently 
shooting  through  our  .atmosphere,  falling  stars. To  roorsliip  hi?n.— Lite- 

rally, “To  fall  prostrate  before  him.” 

Ver.  3.  He  urns  troubled—  It  was  natural  for  Herod  to  be  alarmed  for  the 
safety  of  his  throne  ; but  why  should  all  Israel  be  troubled  ? Meteor®  navi;  al- 
ways been  alarming  to  the  superstitious  and  ignorant.  Indeed,  JustinMartyr 
supposed  this  to  be  a comet,  which  it  probably  resembled  in  form. 

Ver.  4.  The  chief  priests.— "'Not  only  the  high  priest  and  his  deputy,  with 
all  who  formerly  had  borne  that  office,  but  also  the  heads  of  the  twenty-fou 
courses,  as  well  as  anv  other  persons  of  peculiar  eminence  in  the  priesthood.’ 

So  "Josephus  uses  the  word.” — Doddridge. And  scribes. — See  note  on 

chap.  v.  20. 

Ver.  7.  Inquired  of  them  diligently—  or  exactly.  Doddridge  reads,  " Ha v 
ing  got  exact  information  from  them.” 

Ver.  8.  I may  come,  and  worship  him  also.—  Herod  would  cover  his  malice 
with  a cloak  of  religion.  Hypocrisy  is  double  wickedness. 

Ver.  11.  Presented  unto  him  gifts—  In  the  East,  no  visits  arc  made  to  per- 
sons of  rank  without  a present. 

Ver.  12.  Another  way— Literally,  “ they  turned  back  their  course”  to  Arabia 
without  going  again  to  Jerusalem,  as  Herod  had  desired. 


The  massacre  of  the  innocents.  MATTHEW. — CHAP.  II.  Christ  brought  to  Nazareth 


13  A nd  when  they  were  departed,  behold,  the 
angel  of  the  Lord  appeareth  to  Joseph  in  a 
dream,  saying,  Arise,  and  take  the  young  child 
and  his  mother,  and  flee  into  Egypt,  and  be 
thou  there  until  I bring  thee  word  : for  Herod 
° will  seek  the  young  child  to  destroy  him. 

14  When  he  arose,  he  took  the  young  child 
and  his  mother  by  night,  and  departed  into 
Egypt: 

15  And  was  there  until  the  death  of  Herod : 
that  it  might  be  fulfilled  which  was  spoken  of 
the  Lord  by  the  prophet,  saying,  p Out  of 
Egypt  have  I called  my  son. 

16  Then  Herod,  when  he  saw  that  he  was 
mocked  of  the  wise  men,  was  exceeding  wroth, 
and  sent  forth,  and  slew  all  the  children  that 
were  in  Bethlehem,  and  in  all  the  coasts  there- 
of, from  two  years  old  and  under,  according 
to  the  time  which  he  had  diligently  inquired 
q of  the  wise  men. 

17  Then  was  fulfilled  that  which  was  spoken 
by  Jeremy  r the  prophet,  saying, 


A.  M.  4001. 

B.  C.  4. 


o Job  33. 15, 
17. 


p Hoa.  11.1. 


q ver.7. 


r Je.31.15. 


s Ex. 4. 19. 


a Jn.  1.45. 


v Nu.6.13. 
Ju.13.5. 

1 Sa.  1.11. 
Am. 2. 10 
..12. 
Ac.24.5. 


18  In  Rama  was  there  a voice  heard,  lamen- 
tation, and  weeping,  and  great  mourning,  Ra- 
chel weeping/or  her  children,  and  would  not 
be  comforted,  because  they  are  not. 

19  If  But  when  Herod  was  dead,  behold,  an 
angel  of  the  Lord  appeareth  in  a dream  to 
Joseph  in  Egypt, 

20  Saying,  Arise, and  take  the  young  child  and 
his  mother,  and  go  into  the  land  of  Israel : for 
they  are  dead  ■ which  sought  the  young  child’s 
life. 

21  And  he  arose,  and  took  the  young  child  and 
his  mother,  and  came  into  the  land  of  Israel. 

22  But  when  he  heard  that  Archelaus  did 
reign  in  Judea  in  the  room  of  his  father  He- 
rod, he  was  afraid  to  go  thither : notwithstand- 
ing, being  warned  of  God  in  a dream,  he  turn- 
ed aside  into  the  parts  ' of  Galilee  : 

23  And  he  came  and  dwelt  in  a city  called 
"Nazareth:  that  it  might  be  fulfilled  which  was 
spoken  by  the  prophets,  He  shall  be  called  a 
v Nazarene. 


withdrawn ; but,  to  their  great  joy,  it  again  appeared  when  they 
got  without  the  city,  and  lowering  its  elevated  course,  took  its 
station  over  the  very  house  where  the  child  lay,  till  tne  pious 
strangers  came  within,  and  worshipped,  and  then  finally  dis- 
appeared. 

Herod  had  enjoined  upon  them,  that  when  they  found  the 
infant,  they  should  immediately  bring  him  word,  which  proba- 
bly they  would  have  done,  had  they  not  been  warned  in  a 
dream  to  return  another  way,  whereby  Herod  was  disappoint- 
ed of  his  object,  which  was  doubtless  to  destroy  “ the  holy 
child,  Jesus.”  Thus  the  Providence  of  God  overrules  the 
wickedness  of  man. 

Yer.  13 — 23.  The  escape  of  the  holy  family , and  Herod’s 
massacre  of  the  infants. — As  the  divine  providence  had,  in  a 
dream,  admonished  the  Magi  to  return  home  another  wav, 
whereby  they  escaped  the  rage  of  Herod  ; so,  by  the  same 
means,  Joseph  is  warned  no  longer  to  remain  in  Bethlehem, 
but  to  fly  immediately  into  Egypt,  where  many  thousands  of 
Jews  resided,  some  of  whose  hearts  the  Lord  probably  opened 
to  receive  them. 

The  admonitions  given  to  the  Magi,  by  way  of  dream,  and 
to  Joseph  himself  in  three  several  instances,  and  that,  in  all 
probability,  by  the  vision  of  angels  in  their  sleep,  seem  to  indi- 
cate a temporary  return  of  the  patriarchal  dispensation,  when 
angels  were  the  usual  messengers  of  the  divine  will  to  men : 
but  this,  we  may  observe,  was  on  the  approach  of  that  period 
of  which  it  was  predicted,  “ Your  young  men  shall  see  visions, 
and  your  old  men  shall  dream  dreams.”  (Acts  ii.  17.)  Indeed, 
the  ministry  of  angels,  if  we  can  believe  the  New  Testament, 
was  evidently  continued  to  the  close  of  the  sacred  canon. 
From  that  period  we  have  a more  sure  word  of  Prophecy,  and 
should  be  extremely  cautious  of  trusting  to  visionary  appear- 
ances ; at  the  same  time,  we  have  no  authority  to  conclude  that 
the  Almighty  has  deprived  himself  of  any  means  formerly  em- 
ployed, of  communicating  his  will  to  men,  when  he  shall  see  an 
occasion  worthy  of  his  interference.  Angels  are  still  minister- 
ing spirits  to  the  church.  (Heb.  i.  14.) 

That  Herod  should  feel  indignant,  mortified,  enraged,  by  this 
conduct  of  the  eastern  strangers,  is  not  to  be  wondered  at ; 
and  the  means  he  took  to  avenge  himself  were  in  perfect  con- 
sistence with  his  former  character,  in  which  pride  and  cruelty 
were  predominating  qualities.  The  measure  of  his  vengeance, 
however,  furnishes  us  with  a note  of  time,  relative  to  our  Sa- 
viour’s age  at  this  period.  Herod  was  by  no  means  tender  of 
human  hfe;  and  as,  when  the  decree  came  to  be  executed, 
mothers  would  be  tempted  to  represent  their  children  as  older 
than  they  really  were,  in  order  to  save  their  lives  ; it  is  natural 
to  suppose  that  he  might  extend  the  age  prescribed  to  at  least 
double  the  age  of  the  infant  whose  life  he  sought : we  cannot 
therefore  consider  the  Holy  infant  at  this  time  as  more  than  a 
year  old,  perhaps  not  more  than  half  so  much,  when  he  was 
visited  by  th^  eastern  sages.  And  as  it  does  not  appear  that 
he  was  certain  as  to  the  infant’s  age,  we  may  rather  wonder 
that  he  did  npt  extend  the  murderous  decree  farther,  than  that 
it  should  extend  so  far. 

The  scene  here  delineated  is  sufficiently  cruel,  without  ex- 
aggeration. On  the  passage  quoted  from  Micah,  (ch.  v.  2,)  we 


Ver.  13.  Flee  into  Egypt— Bethlehem  wa3  in  that  part  of  Judea  nearest 
Egypt. 

Ver.  15.  Out  of  Egypt,  See. — Whitby  and  others  consider  this  as  a typical 
prophecy. 

Ver.  16.  All  the  children— Doddridge  mi  Campbell,  “male  children.”  At 
present  Dr.  Richardson  says,  Bethlehem  contains  but  about  300  inhabitants, 
and  perhaps  never  contained  many  more  ; out  of  these  it  is  probable  the  male 
infants  might  not  exceed  50,  though  Voltaire  puts  them  down  at  14,000!  Ri- 
chardson was  shown  a small  chamber,  excavated  from  a rock,  in  which  they 
were  all  said  to  be  entombed. 

Ver.  18.  Rama — A city  in  the  tribe  of  Benjamin,  situated  a few  miles  north 

of  Jerusalem,  between  Gibeah  and  Bethel. In  Rama  was  there  a voice 

heard— i.  e.  a cry  was  heard  even  toRamab  : quoted  from  Je  xxxi.  15.  where  the 


have  already  remarked,  that  Bethlehem  was  but  a small  city, 
and  with  few  inhabitants;  it  therefore,  probably,  did  not  con- 
tain more  than  about  fifty  male  infants  ; this  was,  however, 
a scene  of  sufficient  horror  to  excite  the  pathetic  lamentation 
here  made.  Rachel  lay  buried  near  this  spot.  On  a former 
occasion,  when  her  children  were  about  to  go  into  captivity, 
she  is  poetically  represented  as  rising  from  her  tomb  to  wail 
over  them;  but  these  innocents  were  gone  to  “that  country 
from  whose  bourn  no  traveller  returns.”  The  manner  of  la- 
mentation among  the  eastern  women  was  also  most  violent, 
of  which  we  shall  give  the  following  example,  quoted  by  the 
late  Editor  of  Oalmet,  from  M.  Le  Bruyn’s  Voyage  in  Syria. 
That  celebrated  traveller  says,  “When  I was  at  Rama,  (near 
Lydda;  not  this  Rama  near  Bethlehem,)  I saw  a great  compa- 
ny of  these  weeping  women,  (namely,  those  who  go  to  weep 
over  the  graves  of  their  relations,)  who  went  out  of  the  town. 

I followed  them,  and  after  having  observed  the  place  they  vi- 
sited, adjacent  to  their  sepulchres,  I seated  myself  on  an  ele- 
vated spot They  first  placed  themselves  on  the  sepul- 

chres, and  wept  there;  after  having  remained  there  about  half 
an  hour,  some  of  them  rose  up,  and  formed  a ring,  holding 

each  other  by  the  hands Quickly  two  of  them  quited  the 

others,  and  placed  themselves  in  the  centre  of  the  ring,  where 
they  made  so  much  noise,  in  screaming  and  clapping  the 
hands,  as,  together  with  their  various  contortions,  might  have 
subjected  them  to  the  suspicion  of  madness.  After  that,  they 
returned  and  seated  themselves  to  weep  again,  till  they  gradu- 
ally withdrew  to  their  homes.”  (See  Jer.  xxxi.  15.  John  xi. 
31,  and  note  on  var.  18.  below.) 

But  it  may  be  remarked,  that  this,  and  two  or  three  other 
passages  quoted  in  this  chapter,  seem  cited  in  a sense  that  ap- 
pears to  have  little  or  no  connexion  with  the  original  import ; 
though  it  is  expressly  said,  that  these  things  happened  that 
the  Scriptures  might  be  fulfilled.  On  this  subject  we  beg  leave 
to  introduce  a very  candid  and  judicious  remark  of  J.  P. 
Smith;  “It  is  admitted,  (he  observes,)  that  the  Apostles  and 
Evangelists  have  sometimes  cited  sentences  and  phrases  from 
the  Old  Testament,  in  the  way  of  accommodation  to  subjects 
not  contemplated  in  the  original  design  of  those  passages. 
To  deny  this,  would  be  to  refuse  them  that  liberty  of  observing 
striking  coincidences,  and  of  making  useful  applications,  which 
writers  of  all  ages  have  exercised;  and  the  scriptural  books 
were  almost  the  only  literature  of  the  Jews.  We  should,  how- 
ever, be  slow  and  cautious  to  admit  this  solution  ; and  well 
consider  the  probability  that,  in  such  cases,  there  may  be  a 
ground  of  appropriation,  the  inobservance  of  which  is  solely 
owing  to  our  ignorance  of  some  circumstance,  in  the  original 
intent  of  the  passage.” 

On  the  principles  just  mentioned,  we  should  be  far  from  say- 
ing, that  any  of  the  passages  cited  in  this  chapter  are  quoted 
in  a sense  foreign  to  their  original  design.  The  first  passage 
above  quoted  is  applied  to  Messiah  by  the  Jewish  Sanhedrim, 
and  to  this  certainly  no  Christian  can  object ; but  the  others 
appear  to  us  quoted  rather  by  way  of  illustration  than  argu- 
ment. If  God  called  Israel  his  son,  when  he  brought  them 
out  of  Egypt,  it  might  be  atypical  allusion  to  his  own  Son  be- 
ing brought  from  the  same  country.  If  Rachel  wept  for  her 


prophet  introduces  Rachel  bewailing  the  exile  of  her  posterity,  i.  e.  Ephraim  ; by 
quoting  which  language,  Matthew  in  a similar  manner  introduces  her  as  be- 
moaning the  fate  of  the  children  slain  in  Bethlehem.  Robinson's  Wahl. 

Ver.  20.  They  are  dead. — That  is,  Herod  and  his  son  Antipater,  who  was 
equally  cruel  with  his  father. 

Ver.  22.  Archelaus— another  son,  also  rivalled  the  cruelties  of  his  fathe« 
massacring  3,000  Jews  in  the  temple,  near  the  beginning  of  his  government. 

Ver.  23.  A Nazaren&—i.  e.  an  inhabitant  of  Nazareth.  The  names  of  places 
are  sometimes  used  reproachfully.  Nazarene,  among  the  Jews  at  Jerusalem 
was  a term  of  contempt.  The  words  here  apparently  quoted  are  not  found  in 
the  Old  Testament.  The  sense  is,  there  was  a fulfilment  of  what  the  prophets 
foretold,  (Ps.  xxii.  6,  &c.  Isa  liii.)  that  it  should  be  treated  with  reproacn  an0 
contempt.  Robinson's  Wahl 

*007 


The  preaching  of  John.  MATTHEW. — CHAP.  III. 


Christ  is  baptized. 


CHAPTER  111. 

John  pre&cheUi ; hut  office,  life,  ami  buptibiu.  7 He  reprelieudoili  Uic  l’liitrioecu, 
13  and  bnpiizoth  Ci.ribl  in  Jordan. 

IN  those  days  came  * John  the  Baptist, 
preaching  in  the  wilderness  of  Judea, 

2 And  saying,  Repent  ye : for  the  kingdom 
of  heaven  is  at  hand. 

3 For  this  is  he  that  was  spoken  of  b by  the 
prophet  Esaias,  saying,  The  voice  of  one  cry- 
ing in  the  wilderness,  Prepare  ye  the  way  of 
the  Lord,  make  his  paths  straight. 

4 And  the  same  John  had  his  c raiment  of 
camel’s  hair,  and  a leathern  girdle  about  his 
loins ; and  his  meat  was  locusts  J and  wild 
honey. 

5 Then  went  out  to  him  Jerusalem,  and  all 
Judea,  and  all  the  region  round  about  Jordan, 
6 And  were  baptized  of  him  in  Jordan,  con- 
fessing ‘ their  sins. 

7 1[  But  when  he  saw  many  of  the  Pharisees 
and  Sadducees  come  to  his  baptism,  he  said 
unto  them,  O generation  f of  vipers,  who  hath 
warned  you  to  e flee  from  the  wrath  to 
come  ? 

8 Bring  forth  therefore  fruits  h meet  for  re- 
pentance : 

9 And  think  not  to  say  within  yourselves,  W e 
have  Abraham  to  our  father  : for  I say  unto 
you,  that  God  is  able  of  these  stones  to  raise 
up  children  unto  Abraham. 


A.  M.  ■1030. 

a.  i).  as. 


a I .ii. 3.2. 

Jn.1.18. 
b In.  10.3. 
c 2 Ivi.  1.3. 

c 11. 6. 
d Le.  11.22. 
e Ac.  1.5. 

2.38. 

19.4,5,18. 
f 18.59.5. 

0.12.34. 

23.33. 

Lu.3.7. 


Jc.51.6 
Ho.  1.18. 


awernbU 
to  amend- 
ment of 
life. 


k Ac.  1.5. 

1 Mai. 3.2, 3 
m Ps.1.4. 
Mai  4.1. 
Ma.9. 14. 


10  And  now  also  the  axe  is  laid  unto  the  root 
of  the  trees  : therefore  every  tree  which  bring- 
eth  not  forth  good  fruit  • is  hewn  down,  and 
cast  into  the  fire. 

1 1 I indeed  baptize  you  with  ) water  unto  re- 
pentance : but  he  that  cometh  after  me  is 
mightier  than  I,  whose  shoes  I am  not  worthy 
to  bear:  he  shall  baptize  you  k with  the  Holy 
Ghost,  and  with  fire  : 

12  Whose  fan  is  in  his  hand,  and  he  will 
thoroughly  purge  i his  floor,  and  gather  his 
wheat  into  the  garner ; but  he  will  burn  up 
the  chaff  m with  unquenchable  fire. 

13  If  Then  cometh  Jesus  from  Galilee  to  Jor- 
dan unto  John,  to  be  baptized  D of  him. 

14  But  John  forbade  him,  saying,  I have  need 
to  be  baptized  of  thee,  and  comest  thou  to 
me? 

15  And  Jesus  answering  said  unto  him,  Suf- 
fer it  to  be  so  now  : for  thus  it  becometh  us 
to  fulfil  all  righteousness.  Then  he  suffered 
him. 

16  And  Jesus,  when  he  was  baptized,  went 
up  straightway  out  of  the  water : and,  lo,  the 
heavens  were  opened  unto  him,  and  he  saw 
the  Spirit  of  God  3 descending  like  a dove, 
and  lighting  upon  him  : 

17  Andlo,  a voice  from  heaven,  saying, This  is 
my  beloved  r Son,  in  whom  I am  well  pleased. 


children  when  carried  into  captivity,  much  more  might  she 
mourn  her  slaughtered  innocents  on  the  occasion  here  named. 
Nor  will  the  common  expression,  “ that  it  might  be  fulfilled,” 
prove  it  any  thing  more  than  an  allusion,  since  the  highest  cri- 
tical authorities  admit  that  it  must  not  be  taken  literally. 
Hammond,  renders  it,  “ So  it  was  accomplished;” — Campbell, 
“So  it  was  verified;” — Neweome,  “Then  was  fulfilled,”  &c. 
— Doddridge , though  he  preserves  the  common  translation, 
with  the  expletive  anew,  in  his  note  on  ver.  15,  says,  “I 
choose  to  taue  them,  as  Grolius,  Hcinsius,  and  many  of  the 
best  critics  do,  for  a mere  allusion  ; and  the  rather,  as  I am 
fully  convinced  that  the  next  quotation  (ver.  17)  must  neces- 
sarily be  taken  in  this  sense.”  And  even,  as  Neweome  re- 
marks, where  there  is  a direct  prophecy  in  the  Old  Testament, 
the  event  did  not  take  place  for  the  mere  purpose  of  fulfilling 
it ; but  God  predetermined  a fit  event,  and  foretold  it  by  his 
prophets. 

As  to  the  last  prediction  cited  in  this  chapter,  it  is  remarka- 
ble that  no  single  prophecy  is  referred  to,  but  a popular  tradi- 
tion, perhaps,  that  it  had  been  foretold  hy  different  prophets, 
that  the  Messiah  should  reside  at  Nazareth.  So  Dr.  John  Ed- 
wards : but  others  think,  that  the  predictions  of  his  being 
poor,  despised,  and  reproached,  were  tantamount  to  saying 
that  he  should  be  of  Nazareth.  (John  i.  46.)  So  Wesley. 

Chap.  III.  Ver.  1 — 17.  John's  preaching  and  baptism: 
Christ  baptized  by  him. — The  last  of  the  Old  Testament  pro- 
phets (Malachi)  concludes  with  the  promise  of  another  Pro- 
phet, under  the  name  of  Elijah,  i.  e.  one  endowed  with  the 
spirit  and  power  of  Elijah.  Such  an  one  we  now  behold  upon 
the  banks  of  Jordan.  A man  of  the  simplest  manners  and 
appearance  ; his  food  and  dress  upon  a level  with  the  poorest 
inhabitant  of  the  desert;  nor  does  he  make  any  attempt  to 
elevate  his  own  character ; but  he  is  the  pioneer,  the  forerun- 


Chap. III.  Ver.  1.  In  those  days— That  is.  while  Jesus  resided  with  his  pa- 
rents in  Nazareth. John  the  Baptist— or  the  Baptizcr. Preaching— Tnat 

is,  proclaiming,  as  a herald,  or  public  crier.  Campbell. In  the  wilderness  of 

Judea— mentioned  J u.  i.  16,  and  in  the  title  of  Ps.  Ixiii.  It  las7  east  from  Jerusalem, 
along  the  Jordan  and  the  Dead  sea.  Not  a region  uninhabited,  but  woody, 
mountainous,  and  thinly  inhabited.  The  name  seems  to  be  of  much  the  same 
import  with  our  word  Highlands. — Campbell. 

Ver.  3.  The  voice  of  one  crying.  Prepare,  & c.— See  Is.  xl.  3.  Diodorus  Si- 
culus says  of  Semirainis,  that  “ in  her  march  to  Ecbatane  she  came  to  the  Zar- 
cean  Mountain,  which,  extending  many  furlongs,  and  being  full  of  craggy  pre- 
cipices and  deep  hollows,  could  not  he  passed  without  making  a great  compass 
about.  Being,  therefore,  desirous  of  leaving  an  everlasting  memorial  of  herself, 
as  well  as  of  shortening  the  way,  she  ordered  the  precipices  to  be  digged  down, 
and  the  hollows  to  be  filled  up  ; and,  at  a great  expense,  she  made  a shorter 
and  more  expeditious  road,  which  to  thisdayis  called  the  roadol'Semiramis.” 
She  did  the  same  afterwards  in  Persia,  and  other  countries. 

Ver.  4.  His  raiment  of  camel's  hair.— Not  of  the  fine  hair  of  that  animal, 
as  Camlet  is  : “ but  of  the  long  and  shaggy  hair  of  camels,  which  in  the  East  is 
manufactured  into  a coarse  stuff,  anciently  worn  by  monks  and  anchorites.” — 
Campbell.  Locusts—  which  were  allowed  food  by  the  Mosaic  law,  and  are 

eaten  by  the  poorer  Arabs  to  this  day.  See  Le.  xi.  22. And  wild  honey— 

which  is  deposited  by  the  wild  bees  in  the  woods  of  Judea  in  great  abundance. 
See  1 Sa.  xiv.  25.  &c.  Pr.  xxv.  16.  Is.  vji.  16. 

Ver.  5.  AU  the  region  round  about  Jordan— That  is,  in  the  vicinity  of  Jor- 
dan. on  both  sides  tne  river.  AU  must  be  taken  here,  as  in  some  other  places, 
liir  many— great  multitudes. 

Ver  6.  Jordan.—' This  river  rises  in  Anti-libanus,  passes  through  the  Lake  of 
Scnnesareth,  and  runs  into  the  Dead  sea. 

Vei  7 O generation  of  vipers—  Compare  John  viii.  40,  44. 

Ver  8 Fruits  meet  Jar  repentance— i e Manifest  your  repontanre  by  a 
ronesponding  course  of  life 
'008 


ner  of  one  whom  it  is  his  great  delight  to  honour.  He  is  a 
“ voice,”  and  a voice  only ; but  he  proclaims,  with  all  the  pow- 
ers of  his  voice,  One  who  was  to  come  after  him,  but  who  ex- 
isted and  who  ranked  before  him.  His  extraordinary  appear- 
ance, and  the  energy  of  his  language,  collects  many  around 
him.  They  spread  the  news  in  all  the  surrounding  towns  and 
villages,  till  all  the  population  of  the  country  is  alarmed,  and 

fathers  round  him.  He  announces  the  approach  of  Messiah’s 
ingdom,  and  calls  upon  them  to  repent.  At  length  the  higher 
classes  are  alarmed.  Even  the  Pharisees  and  tne  Sadducees 
come  to  see  this  phenomenon  of  the  desert. 

John  no  sooner  sees  them  approaching,  whom  he  might  easily 
know  by  their  dress  and  appearance,  than  he  turns  the  artillery 
of  his  rustic  eloquence  full  upon  them.  Before,  however,  we 
examine  his  address,  it  may  be  necessary,  in  a few  words,  to 
sketch  their  respective  characters : for  characters,  they  were  ve- 
ry different  and  even  opposite  to  each  other,  though  we  shall  find 
them,  as  we  proceed,  constantly  uniting  to  oppose  the  kingdom 
of  our  Lord.  The  Pharisees,  it  is  well  known,  pretended  great 
zeal  for  Moses  and  the  prophets,  and  reverenced  all  the  tradi- 
tions of  the  elders;  while  the  Sadducees,  though  they  attend- 
ed the  temple  worship,  were  no  better  than  sceptics,  denying, 
not  only  the  resurrection  of  the  body,  but  a future  state,  and 
consequently  a future  judgment  altogether.  (Acts  xxiii.  8.) 
The  one  believed  too  much,  and  the  others  too  little;  but  they 
united  to  reject  the  doctrines  of  the  Gospel.  Seeing  members 
of  both  these  sects  come,  though  probably  as  they  afterwards 
attended  John’s  Master,  hypocritically,  and  as  spies  only,  he  ad- 
dresses them,  as  Jesus  himself  afterwards  did,  (chap,  xxiii.  33r) 
as  the  brood  of  the  old  serpent,  equally  insidious  and  mischie- 
vous, whose  object  it  was  to  deceive  and  to  destroy.  “Who 
hath  warned  you  to  flee  from  the  wrath  to  come?  If  you  are 
indeed  penitent,  as  you  would  appear  to  be,  then  bring  forth 


Ver.  11.  Whose  shoes  lot  “sandals”)  I am  unworthy,  &c—  Rosenmullci 
quotes  a Rabbinical  saying,  that  whatever  services  a servant  does  for  his  mas- 
ter, a disciple  may  do  for  his  teacher,  only  not  to  unloose  the  latchet  of  his  shoos. 

Compare  Ma.  i.  8. He  shall  baptizeyou  with  the  Holy  Ghost  and  withfire 

— i.  e.  He  shall  impart  to  his  followers  a searching  and  purifying  influence,  that 
shall  lead  them  to  understand  and  embrace  the  doctrines  of  the  Gospel. 

Ver.  12.  Whose  fan.—' The  original  word  is  agreed  to  signify  “ a winnowing 
instrument,”  probably  “a  shovel,”  as  Campbell  renders  it,  by  which  the  corn 
being  thrown  upward  against  the  wind,  the  chaif  was  separated  from  it  thereby. 
— Unquenchable  fire. — Inextinguishable  fire,  and  by  implication,  eternal  fire. 

Ver.  15.  It  becometh  us  to  fulfil  aU  righteousness—  i.  e.  We  should  submit 
to  every  precept,  or  institution. 

Ver.  16.  And  Jesus,  when  (Dodd.  “ after")  he  was  baptized,  went  up 
straightway— Campbell  applies  the  term  straightway,  or  “ immediately," 
not  to  Jesus  coming  out  of  the  water,  but  to  the  Spirit’s  descending  “ imme- 
diately after.”  Doddridge  renders  it,  “ And  after  Jesus  was  baptized,  as  soon  as 
he  ascended  out  of  the  water,  the  heavens  were  opened,”  &c.  Campbell's  trans 
lation  is  to  the  same  effect. Descending  like  a dove — That  is,  in  a slow,  ho- 

vering motion  ; but  St.  Luke  adds,  “ in  a bodily  shape,  like  a dove,”  that  is, 
probably,  in  a white,  lucid  flame,  parted  like  the  wings  of  a dove.  So  when  the 
Holy  Spirit  descended  on  the  Apostles,  it  was  in  a parted  flame,  like  "clo- 
ven tongues.”  Acts  ii.  3.  The  rite  ofbaptism  was  in  use  among  the  Jew9,  be- 
fore the  time  of  Christ,  in  the  admission  of  proselytes  to  the  Jewish  community. 
Robinson's  Wahl.  In  the  opinion  of  many,  the  Saviour,  when  baptized  by  John 
was  inducted  into  the  priest’s  office.  When  Aaron  was  consecrated  to  the  office 
of  priest,  Moses  washed  him  with  water,  and  poured  the  anojnting  oil  uj>on  his 
head.  Lev.  viii.  6, 12.  But  Jesus,  when  consecrated,  was  baptized  end  anointed 
with  the  Holy  Ghost  sent  down  from  heaven.  Does  not  the  Saviour  (Mat.  xxi. 
25.)  by  directing  the  chief  priests  and  elders  to  the  baptism  of  John,  really,  among 
other  things,  answer  their  question,  “by  what  authority  doeat  tbou  these 
things7” 


Christ  1'asteth,  and  is  tempted.  MATTHEW.— CHAP.  IV.  7 'he  angels  minister  lo  lum. 


CHAPTER  IV. 

Christ  fasteth  and  is  templed.  11  The  angels  minister  unto  him.  13  He  dwelleth 
in  Capernaum,  17  beginneth  to  preach,  18  callelh  Peter,  and  Andrew,  21  James, 
aud  John,  23  and  healeth  all  the  diseased. 

THEN  was  Jesus  led  up  of  “ the  spirit  into 
the  wilderness  to  be  b tempted  of  the  devil. 
2 And  when  he  had  fasted  forty  days  and 
forty  nights,  he  was  afterward  a hungered. 

3 And  when  the  tempter  came  to  him,  he 
said,  If  thou  be  the  Son  of  God,  command 
that  these  stones  be  made  bread. 

4 But  he  answered  and  said,  It  is  written, 
c Man  shall  not  live  by  bread  alone,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of  God. 
5 Then  the  devil  taketli  him  up  into  the  holy 
dcity,  and  setteth  him  on  a pinnacle  of  the 
temple, 

6 And  saith  unto  him,  If  thou  be  the  Son  of 
God,  cast  thyself  down  : for  it  is  written,  e He 


A.  M.  4031. 
A.  D.  ' n . 


n 1 Ki.  la.  12 
Ea.lt.l, 
24. 

Ac. 8. 39. 


b Mn.  1.12. 
Lu.4.1. 


c De.8.3. 


d Ne.ll.l. 
c.27.53. 


e Ps.91.11, 
12. 


f De.6.16. 


h He.  1.6,14. 


shall  give  his  angels  charge  concerning  thee  : 
and  in  their  hands  they  shall  bear  thee  up,  lest 
at  any  time  thou  dash  thy  foot  against  a stone 

7 Jesus  said  unto  him,  It  is  written  again, 
Thou  f shaft  not  tempt  the  Lord  thy  God. 

8 Again,  the  devil  taketh  him  up  into  an  ex- 
ceeding high  mountain,  and  showeth  him  ail 
the  kingdoms  of  the  world,  and  the  glory  of 
them  ; 

9 And  saith  unto  him,  All  these  things  will  1 
give  thee,  if  thou  wilt  fall  down  and  worship 
me. 

10  Then  saith  Jesus  unto  him,  Get  thee  hence, 
Satan  : for  it  is  written,  e Thou  shalt  worship 
the  Lord  thy  God,  and  him  only  shalt  thou 
serve. 

11  Then  the  devil  leaveth  him,  and,  behold, 
angels  h came  and  ministered  unto  him. 


fruits  meet  for  repentance  : fruits  that  shall  prove  the  sincerity 
of  your  profession.”  He  then  warns  them  against  trusting  to 
the  religion  of  their  forefathers,  as  being  Abraham’s  children, 
an  error  very  prevalent  among  the  Jews,  and  no  less  fatal; 
since  Abraham’s  true  children  are  not  the  offspring  of  his  bo- 
dy, but  the  inheritors  of  his  faith.  (Rom.  ix.  8.)  So  far  was 
their  being  Jews  a proof  of  their  being  God’s  people,  that  God 
would  rather  raise  up  children  from  the  stones,  (pointing,  pro- 
bably, to  some  fragments  of  rock,  which  lay  before  him,)  than 
acknowledge  them  to  be  his  children.  He  then  assures  them, 
that  “ the  axe  of  God’s  judgments  was  laid  to  the  root  of  the 
trees,”  and  that  every  fruitless  tree  should  shortly  be  cut  down. 

The  Prophet  now  states  the  object  of  his  baptism,  which, 
as  a symbol  of  repentance  and  a new  life,  was  to  initiate 
them  into  the  new  dispensation,  the  kingdom  of  his  Lord 
and  Master.  His  was  an  external  rite  only,  by  submission  to 
which,  they  were  prepared,  as  penitents,  to  receive  the  spiritual 
baptism  of  the  Holy  Spirit  and  celestial  fire,  by  which  they 
must  be  either  purified  or  destroyed.  Such  is  the  Gospel 
ordeal  : it  is  either  “ a savour  of  life  unto  life,  or  of  death  unto 
death.”  (2  Cor.  ii.  16.)  Or,  to  express  it  by  another  meta- 
phor, it  is  like  the  winnowing  of  the  husbandman,  who  thus 
separates  his  wheat  from  the  chaff;  and  while  he  stores  the 
former  in  his  garner,  consigns  the  latter  to  the  flames. 
r At  length  Jesus  himself  comes  to  be  baptized  ; and  here  it 
is  worthy  of  remark,  that,  though  John  and  Jesus  were  so 
n.-arly  related,  they  were  brought  up,  after  the  days  of  infancy, 
at  a distance  from  each  other,  the  one  with  his  parents  in  the 
town  of  Nazareth,  the  other  in  a solitary  and  secluded  life 
among  the  woods,  where  he  continued  till  he  entered  upon  his 
public  life,  and  even  afterwards.  (Luke  i.  80.) 

The  Evangelical  Historians,  anv  more  than  others,  do  not 
relate  every  incident  occurring  in  the  lives  that  they  record,  or 
each  gospel  might  be  a folio  volume.  But  it  is  probable,  that 
when  Jesus  approached,  John  received  a prophetic  intimation 
that  this  was  He  whom  he  was  to  serve,  and  of  whom  he 
spake  in  this  humble  language ; “ whose  shoes  I am  not  wor- 
thy to  bear,”  and  on  whom  the  Spirit  should  visibly  descend. 
(John  i.  32.) 

John  at  first  demurred  on  the  propriety  of  baptizing  one  so 
superior  to  himself;  but  on  being  assured  it  was  a matter  of 
duty,  he  immediately  complied,  and  walking  down  into  the 
water,  baptized  Jesus.  We  are  not  particularly  informed  of 
the  manner  in  which  the  ordinance  was  administered;  and  as 
the  best  scholars  and  the  best  Christians  are  divided  upon  the 
point,  we  shall  not  here  obtrude  our  opinion  ; but  advert  rather 
to  the  baptism  of  Jesus,  as  a testimony  to  his  divine  character 
and  mission.  Bp.  Horne  remarks,  “ Jesus  Christ,  as  conde- 
scending to  stand  charged  with  our  sins,  and  for  that  end  be- 
ing made  under  the  law,  was  to  fulfil  the  righteousness  of  the 
law,  as  it  consisted  in  an  obedience  to  ceremonial  rites,  as  well 
as  moral  precepts.  In  the  character  and  capacity  of  our  substi- 
tute, He  who  knew  no  sin,  but  was  to  take  away  the  sins  of 
all  other  men,  presented  himself  in  the  crowd  of  sinners,  as 
one  of  them,  and  solicited  1 the  baptism  of  repentance ;’  not 
that  water  might  sanctify  him,  but  that  lie  might  sanctify  wa- 
ter, to  the  mystical  washing  away  of  sin.”  (Bp.  Horne  s Life 
of  John  the  Baptist.) 

But  this  is  not  all.  This  was  the  appointed  time  for  God  the 
Father  to  bear  witness  of  his  Son  before  both  men  and  angels. 
Jesus  prays,  and  the  heavens  are  opened  ; for  prayer  is  the  true 
key  to  open  heaven.  In  prospect  of  his  arduous  undertaking, 
the  Son  of  God  calls  upon  his  Father  for  every  needful  sup- 
port and  aid;  and  the  petition  is  answered  by  a voice  from 
heaven,  not  addressed  immediately  to  him,  but  to  John  and 

Chap  IV  Ver.  1.  Led  up  of  the  Spirit.— Campbell,  “ conducted  by  the  Spirit.” 

-Into  the  wilderness— That  is,  of  Judea,  near  Jordan. To  he  tempted  of 

the  Dev  it— Greek,  Diabolos,  which  means  a calumniator,  and  answers  to  Satan 
in  the  Old  Testament,  which  means  an  adversary.  He  is  described  as  tire  chief 
of  the  fallen  angels  i the  prince  of  the  power  of  the  air,  under  whom  those  de- 
mons are  arranaed,  which  are  active  in  introducing  every  evil  among  mankind. 

Ver.  3 The  tempter— That  is.  the  devil,  just  before  named. Be  made  bread. 

—Campbell  anf  Doddridge,  “ Be  made  loaves  (of  bread.”) 

Ver.  4.  By  every  word— (That  is.  as  Dr.  Campbell  renders,  ‘ by  every  tluog 
which  (iod  is  pleased  to  appoint for  rema,  which  generally  signifies  a word, 
127 


the  multitude  around  hint:  “ This  is  my  beloved  Son,  in  whom 
I am  well  pleased.”  And  in  the  same  moment,  the  Holy  Spirit 
descends  in  the  manner,  and  perhaps  in  the  form  of  a celestial 
dove  ; rests  for  a moment  on  him,  and  consecrates  him  to  his 
office  as  Messiah.  Thus  was  John  miraculously  confirmed 
in  the  identity  of  the  Messiah’s  person,  and  ever  after  declared  : 
“ This  is  he  of  whom  I said,  He  that  cometh  after  me  was  pre 
ferred  before  me : Behold  the  Lamb  of  God !” 

“ O Lamb  of  God,  that  takest  away  the  sins  of  the  world, 
have  mercy  upon  us !” 

Chap.  IV.  Ver.  1 — 11.  Jesus  tempted  by  the  devil. — We  have 
just  seen  Jesus  honoured  by  a voice  from  heaven,  as  the  Son 
of  God ; but  he  came  not  down  to  earth  to  receive  any  acces- 
sion of  honour;  but,  on  the  contrary,  “humbled  himself,” 
and  “being  found  in  fashion  as  a man,”  he  stooped  to  every 
degree  of  degradation  and  suffering  that  spotless  innocence 
could  endure  ; and,  among  the  rest,  it  was  a part  of  his  humi- 
liation to  “be  tempted  in  all  points  as  we  are,  yet  without  sin.” 
(Heb.  iv.  15.)  Accordingly,  no  sooner  had  he  withdrawn  from 
the  banks  of  the  Jordan,  than  he  was  carried,  under  a strong 
impulse  of  the  divine  Spirit  into  the  wilderness ; and  here 
scenes  present  themselves  that  would  seem  incredible,  were 
not  his  life  made  up  of  miracle  and  wonder. 

The  wilderness  here  referred  to,  is  thus  described  by  Maun- 
drell,  one  of  our  most  respectable  modern  travellers  in  that 
country:  “After  some  hours’  travel,  ....  you  arrive  at  the 
mountainous  desert  into  which  our  blessed  Saviour  was  led 
by  the  Spirit,  to  be  tempted  of  the  devil.  A most  miserable, 
dry,  barren  place  it  is,  consisting  of  high,  rocky  mountains, 
so  torn  and  disordered,  as  if  the  earth  had  here  suffered  some 
great  convulsion,  in  which  its  very  bowels  had  been  turned 
outward.  On  the  left  hand,  looking  down  into  a deep  valley, 
as  we  passed  along,  we  saw  some  ruins  of  small  cells  and  cot- 
tages, which  they  told  us  were  formerly  the  habitations  of  her- 
mits, retiring  thither  for  penance  and  mortification;  and  cer- 
tainly there  could  not  be  found  in  the  whole  earth  a more  com- 
fortless and  abandoned  place  for  that  purpose.” 

Here,  as  Matthew  states,  Jesus  resided  forty  days,  and  was 
so  supported,  like  Moses  in  Mount  Sinai,  as  to  subsist,  not  only 
without  food,  but  also  without  hunger:  and  his  time  was 
doubtless  spent,  like  that  of  Moses,  in  communion  with  the 
Deity;  a communion,  however,  as  it  appears,  repeatedly  inter- 
rupted by  the  temptations  of  Satan.  Of  the  nature  and  extent 
of  these  temptations,  we  have  no  particulars  till  we  come  to 
the  close  of  the  period  of  forty  days,  when  we  are  told  that 
Jesus  was  an  hungered,  which  doubtless  suggested  to  the  de- 
vil the  ground  of  his  first  temptation. 

In  what  form  the  arch-enemy  of  mankind  now  made  his 
appearance,  we  are  not  told.  The  painters  who  have  drawn 
him  with  a negro  complexion,  and  armed  with  claws  and 
hoofs,  seem  to  have  had  as  strange  ideas  of  propriety  as  of 
theology.  Satan,  we  are  told,  is  sometimes  “ transformed  into 
an  angel  of  light ;”  (2  Cor.  xi.  14  ;)  and  if  ever  he  could  have  oc- 
casion for  such  disguise,  it  must  have  been  in  this  instance. 
But  as  here  are  three  distinct  grounds  of  temptation,  it  is  pos- 
sible he  might  assume  different  forms.  In  the  first  instance, 
Milton  (than  whom  no  modern  seems  to  have  penetrated 
deeper  into  intellectual  nature)  introduces  him  as  a poor,  aged, 
and  weary  traveller,  fatigued  and  faint  with  hunger;  perhaps 
as  one  of  those  who  had  visited  the  baptism  of  John,  and  heard 
Jesus  announced  lo  be  “the  Son  of  God:” — “If  thou  be  such, 
(says  he,)  and  thou  appearest,  like  me,  an  hungered  and  fa- 
tigued, exert  thy  power,  and  turn  some  of  these  useless  stones 
into  loaves  of  bread,  for  the  relief  both  of  thyself  and  me;  in 
the  one  case  a work  of  necessity,  in  the  other  of  benevolence; 

is,  by  a Hebraism,  here  taken  for  a thing,  like  davar,  in  Hebrew,] — Bag . 
ster. 

VeF.  5.  Taketh  him — That  is,  “ Along  wjtfo  him,”  says  Doddridge.  An  inteh 
ligent  child  being  asked,  “ Hoio  did  the  devil  take  Christ  to  the  temple  ?”  replied, 

“ As  you  (father)  would  take  me  to  St.  Paul’s.” The  holy  city  namely, 

Jerusalem. On  a pinnacle — Gr.  “The  wing,”  which  Eusebius  evplams  of 

the  battlement  round  the  top  of  the  temple.  See  Hammond  here,  and  or.  chap, 
x.  27.  This  was  probably  at  the  time  of  evening  service,  vvhich  might  from  thus 
part  be  visible  ; and  some  think  that  Satan  meant  to  intimate  that  by  such  ti 
miracle,  the  priests  and  people  would  be  at  once  convinced  or  his  mission, 

1000 


Christ  heginneth  to  preach.  MATTHEW. — CHAP.  IV.  He  healeth  the  diseased. 


12  IT  Now  when  Jesus  had  heard  that  John  was 
i cast  into  prison,  he  departed  into  Galilee  ; 

13  And  leaving  Nazareth,  he  came  and  dwelt 
in  Capernaum,  which  is  upon  the  sea  coast, 
in  the  borders  of  Zabulon  and  Nephthalim  : 

14  That  it  might  be  fulfilled  which  was  spo- 
ken by  Esaias  the  ) prophet,  saying, 

15  The  land  of  Zabulon,  and  the  land  of 
Nephthalim,  by  the  way  of  the  sea,  beyond 
Jordan,  Galilee  of  the  Gentiles  ; 

16  The  people  which  sat  in  k darkness  saw 
great  light ; and  to  them  which  sat  in  the 
region  and  shadow  of  death  light  is  sprung 
up. 

17  If  From  that  time  Jesus  began  to  preach, 
and  to  say,  Repent : ‘ for  the  kingdom  of  hea- 
ven is  at  hand. 

IS  ][  And  Jesus,  walking  by  the  sea  of  Galilee, 
saw  two  brethren,  Simon  ra  called  Peter,  and 
Andrew  his  brother,  casting  a net  into  the  sea : 
for  they  were  fishers. 

19  And  he  saith  unto  them,  Follow  me,  and 
I will  make  you  u fishers  of  men. 


A.  M.  4031. 
A.  D.  27. 


i or,  deli- 
vered up. 

) 1*9  1,2. 

k I*. 42.6,7. 
Lu.2.32. 


1 c.3.2. 

10.7. 

m J n.  1.42. 

n Lu.5.10. 

I Co.  9. 20 
..22. 

2Co.12.16 


o Mr.  10. 
28.. 31. 

p Ma.1.19, 
2U 

q c.9.35. 
Lu.4.15, 
14. 

r c. 24.14. 
Ma.1.14 

■ Ps.  103.3. 
c.8.16,17. 

t Lu.6.17, 
19. 


20  And  they  straightway  left  ° their  nets  and 
followed  him. 

21  And  going  on  from  thence,  he  saw  other 
two  p brethren,  James  the  son  of  Zebedee,  and 
John  his  brother,  in  a ship  with  Zebedee  their 
father,  mending  their  nets;  and  he  called  them. 

22  And  they  immediately  left  the  ship  and 
their  father,  and  followed  him. 

23  T[  And  Jesus  went  about  all  Galilee,  teach- 
ing n in  their  synagogues,  and  preaching  the 
gospel  r of  the  kingdom,  and  healing  all  man- 
ner of  sickness  and  all  manner  of  disease 
■ among  the  people. 

24  And  his  fame  went  throughout  all  Syria : 
and  they  brought  unto  him  all  sick  people  that 
were  taken  with  divers  diseases  and  tor- 
ments, and  those  which  were  possessed  with 
devils,  and  those  which  were  lunatic,  and  those 
that  had  the  palsy  ; and  he  healed  them. 

25  And  there  followed  him  great  multitudes 
‘ of  people  from  Galilee,  and  from  Decapolis, 
and  from  Jerusalem,  and  from  Judea,  and 
from  beyond  Jordan. 


and  in  both  well  calculated  to  display  thy  power  and  authori- 
ty, as  the  Son  of  God!” 

Jesus  immediately  answers,  by  a pertinent  text  of  Scnpture, 
to  this  effect : that  if  the  God  of  Israel  could  feed  his  people  of 
old  by  miracle  in  the  wilderness,  so  now  could  he  support  all 
who  had  faith  to  trust  in  him.  The  life  of  man,  therefore, 
does  not  depend  merely  upon  external  circumstances,  but  upon 
the  providence  of  God,  in  whatever  he  shall  appoint  for  the 
preservation  of  human  life.  (See  Deut.  viii.  3.) 

Whether  the  next  temptation  followed  this  immediately,  or 
at  some  interval,  is  uncertain;  supposing  the  former,  the  ene- 
my might  conduct  our  Lord,  who  did  not  yet  disclose  that  he 
knew  who  he  was,  to  the  temple  of  Jerusalem,  (which  accord- 
ing to  Mr.  Maundrell,  was  at  the  distance  of  about  five  hours’ 
march,)  and  leading  him  to  the  highest  part  of  it,  suggest 
the  throwing  himself  down  unhurt,  probably  before  many  wit- 
nesses, as  a proof  of  his  divine  mission,  and  at  the  same  time 
of  his  implicit  confidence  in  God.  “If,  as  thou  Messiah  hast 
said,  man  lives  by  ‘ every  word  that  proceedeth  from  the  mouth 
of  God,’  remember,  it  is  written,  'He  shall  give  his  angels 
charge  concerning  thee,  lest  at  any  time  thou  dash  thy  foot 
against  a stone.’  ” Here  we  may  remark,  by  the  way,  that 
the  great  enemy  of  mankind  himself  can  quote  Scripture; 
but  he  always  does  it  perversely,  and  contrary  to  its  true  in- 
tent. So  here,  he  would  persuade  our  Saviour  to  tempt  God 
himself,  by  unnecessarily  running  into  danger,  and  by  an  un- 
warranted presumption  on  his  protecting  po  wer. 

. The  .third  scene  of  temptation  is  again  in  the  wilderness,  but 
in  a different  part  of  it,  “ an  exceeding  high  mountain,”  from 
which  Satan  showed  him  “all  the  kingdoms  of  the  world, 
and  the  glory  of  them,”  which  must  be  taken  with  the  same 
latitude  as  the  expression  is  elsewhere  used.  Speaking  of  this 
mountain,  the  Abbe  Mariti  (in  his  Travels  through  Cyprus) 
says,  Here  we  enjoyed  the  most  beautiful  prospect  imagina- 
ble. This  mountain  ....  overlooks  the  mountains  of  Arabia, 
the  country  of  Gilead,  the  country  of  the  Ammonites,  the 
plains  of  Moab,  the  plain  of  Jericho,  the  river  Jordan,  and  the 
whole  extent  of  the  Red  Sea ;”  which  i3  confirmed  by  Mr. 
Maundrell  also.  But  if  the  reader  thinks  that  the  expression 
“all  the  kingdoms  of  the  world”  implies  a more  extensive  ex- 
hibition, he  may  recollect  that  it  is  “ the  prince  of  the  power 
of  the  air,”  now  perhaps  assuming  the  character  of  an  angel 
of  light,  who  might,  to  the  natural  beauty  of  the  scenery,  add 
a visionary  representation  of  all  terrestrial  glory— armies,  and 
courts,  and  royal  splendour;  for  an  Eastern  army,  as  in  the 
case  of  Xerxes,  is  accompanied  with  all  the  wealth  and  splen- 
dour of  the  empire.  And  it  is  the  more  probable  that  this 
might  be  now  the  case,  as  on  this  exhibition  the  enemy  ground- 
ed the  daring  temptation  which  immediately  follows : as  if  he 
had  said,  “ See  now,  illustrious  stranger,  to  what  honour  I,  as 
an  angel  of  light,  have  been  advanced.  All  this  glory  ‘is  de- 
livered unto  me,  and  to  whomsoever  I will,  I give  it.  Pros- 


trate thyself,  therefore,  before  me,  and  do  me  homage,  and  all 
shall  instantly  be  thine.” 

To  this  daring  and  impudent  assertion  Jesus  indignantly  re- 
plies, “ Get  thee  behind  me,  Satan:”  giving  the  tempter  to  un- 
derstand that  he  well  knew  who  he  was,  and  that  he  would 
(as  man)  receive  no  power  but  from  God,  the  only  legitimate 
source  of  it,  and  to  him  only  render  homage,  as  Satan  himself 
was  bound  to  do  ; for  it  is  written,  “Thou  shalt  worship  the 
Lord  thy  God,  and  him  only  shalt  thou  serve.”  (See  Deut. 
vi.  13  ; x.  20.) 

Satan  now  finding  himself  defeated  and  discovered,  re- 
treats from  the  unequal  contest,  having,  as  St.  Luke  says, 
“ended  all  his  temptation”  for  the  present;  and  waiting  an- 
gels hasten  to  administer  unto  him,  at  once  temporal  refresh- 
ment and  spiritual  consolation  ; for  angels  no  less  rejoiced  in 
the  triumph  of  our  Saviour,  than  Satan  would  have  done  in 
his  defeat. 

Though  Satan  now  withdrew,  all  these  temptations  were 
again  exhibited,  with  many  others,  through  his  faithful  emis- 
saries, the  Scribes  and  Pharisees.  They  frequently  tempted  our 
Lord  to  the  performance  of  miracles  which  they  were  deter 
mined  to  resist.  Others  were  weak  enough  to  tempt  with  an 
earthly  diadem,  One  who  had  been  accustomed  to  wear  a 
heavenly  crown  ; and  others  were  base  enpugh  to  represent 
him  as  aiming  at  those  temporal  honours  which  he  utterly  con- 
temned. 

Ver.  12 — 25.  Jesus  enters  upon  his  ministry,  irorks  mira- 
cles, and  casts  out  demons. — As  the  sun  arises,  the  morning 
star  withdraws.  John  represented  himself  as  only  the  har- 
binger of  Jesus,  and  the  close  of  the  former’s  ministry  made 
an  opening  for  the  latter.  Jesus,  in  leaving  the  scene  of  his 
retiremenChears  of  the  imprisonment  of  John,  and  now  com- 
mences at  once  his  public  work — both  preaching  and  working 
miracles.  John  had  declared  “the  kingdom  -of  heaven  at 
hand,”  and  on  that  ground  urged  the  necessity  of  national  and 
personal  repentance:  Jesus  takes  up  the  all-important  theme, 
and  confirms  his  doctrine  by  the  most  stupendous  miracles. 
Hereby  he  speedily  draws  a number  of  disciples  round  him, 
among  the  first  of  whom  we  find  Simon  Peter,  and  Andrew 
his  brother;  James  the  son  of  Zebedee,  and  his  brother  John. 
These  were  all  fishermen,  and  Jesus  invites  them  to  follow 
him,  with  the  promise  of  making  them  “fishers  of  men;”  a 
description  of  the  ministerial  office  which  is  not,  perhaps,  suf- 
ficiently attended  to.  It  intimates  that  the  object  of  preach- 
ing is  proselytism  : it  is  not  to  amuse,  nor  is  it  merely  to  in- 
struct; it  is  to  make  converts,  and  this  not  to  a petty  sect  or 
party,  but  to  Christianity  itself— here  called  “ the  gospel  of 
the  kingdom,”  the  good  news  of  salvation  by  Christ.  Hereby 
the  prophecies  of  the  Old  Testament  were  again  fulfilled. 
The  people  of  Galilee,  where  Jesus  began  his  ministry,  “saw 
a great  light ; ’ and  to  those  who  sat  in  darkness  and  the  sha- 
dow of  death,  did  the  “light  of  truth  arise.” 


Ver.  12.  Into  Galilee.—  It  appears,  by  the  other  Evangelists,  that  Jesus,  on 
leaving  the  wilderness,  passed  through  Samaria  to  Nazareth,  where  he  preach- 
ed and  wrought  miracles,  and  was  at  first  cordially  received  ; but  one  of  his  dis- 
courses giving  them  offence,  they  threatened  his  life  ; he  then  came  and  dwelt  at 
Capernaum,  whereby  another  prediction  was  fulfilled  ; and  he  itinerated  in  the 
same  way  throughout  Galilee.  See  John  iv.  and  Luke  iv.  16. 

Ver.  15.  By  the  way,  &c  .—Campbell,  “Situate  on  the  Jordan,  near  the  sea.” 
— -Galilee  of  the  Gentiles. — So  called  from  the  number  of  Gentiles  there  set- 
tled. 1 Kings  ix.  11. 

Ver.  24.  Possessed  loith  devils — Greek,  " Demons,"  and  so  rendered  by  Dod- 
dridge. Campbell,  and  other  modern  translators  ; and  Dr.  C.  has  particularly 
noted,  that  the  terms  Diabolos  (or  devil)  and  demon  are,  in  the  New  Testa- 
ment, never  confounded  with  each  other.  See  John  viii.  44.  Acts  xiii.  10.  1 Pet. 


3 hat  insanity  arose  from  such  possessions,  " was  the  prevailing  opinion,  not 
pnly  among  the  Jews,  ...  but  also  among  the  Greeks  and  Romans.  JEschylus, 
Sophocles.  Eunpides,  Herodotus,  Lucian,  and  others,  speak  of  demoniacs  " 

loin 


Herodotus  speaks  of  the  mental  alienation  of  Cleomenes  as  extraordinary,  be- 
cause it  was  not  “ occasioned  by  a demon,  hut  by  excessive  drinking.”— F.oscn- 
inuller.  Some  have  endeavoured  to  explain  v.  hat  is  said  of  demons,  and  pos- 
session by  them,  of  corporeal  diseases  only,  and  especially  of  insanity.  Camp- 
bell remarks  on  this  hypothesis,  “ When  I find  mention  made  of  the  number  o 
demons  in  particular  possessions,  their  actions  so  expressly  distinguished  from 
those  of  the  man  possessed,  conversations  held  with  the  former  in  regard  tothn 
disposal  of  them  after  their  expulsion,  and  accounts  given  how  they  were  ac- 
tually disposed  of;  when  I find  desires  and  passions  oscrilied  peculiarly  tc 
them,  and  similitudes  taken  from  the  conduct  which  they  usually  observe  : it 
is  impossible  for  me  to  deny  their  existence,  without  admitting  that  the  sacred 
historians  were  either  deceived  themselves  in  regard  to  them,  or  intended  to  de- 
ceive their  readers.  Nay,  if  they  were  faithftil  historians,  this  reflection,  I am 
afraid,  will  strike  still  deeper."  Campbell’s  Gospels. 

Ver.  25.  Decapolis. — [Decapolis  was  a district  of  Syria,  east  of  Jordan,  so 
called  from  deka,  ten,  and  polis,  a city , because  it  contained  ten  cities  ; which 
were,  according  to  Pliny,  Scythopolis.  Philadelphia,  Raphame,  Gadara,  Hippo* 


Christ  beginneth  his  MATTHEW. — CHAP.  V.  sermon  on  the  mount. 


CHAPTER  V. 

Cerict  t-eeinneth  his  sermon  on  the  mount : 3 declaring  who  are  blessed,  13  who 

are  mt  tab  of  the  earth,  14  the  light  of  the  world,  the  city  on  a hill,  15  die  candle  : 

u that  lie  came  to  fulfil  the  law.  21  What  it  is  to  kill,  27  to  commit  adultery. 

33  to  swear:  33  exhorteth  to  uufl'er  wrong,  44  to  love  even  our  enemies,  48  and 

to  labour  alter  perfectness. 

A ND  seeing  the  multitudes,  he  went  up  into 
a mountain  : and  when  he  was  set,  his 
disciples  came  unto  him : 

2 And  he  opened  his  mouth,  and  taught  them, 
* saying, 

3 Blessed  are  the  poor  b in  spirit : c for  theirs 
is  the  kingdom  of  heaven. 

4 Blessed  are  they  that  d mourn : for  they 
shall  be  e comforted. 

5 Blessed  are  the  meek  : for  they  f shall  in- 
herit the  earth. 

6 Blessed  are  they  which  do  hunger  and  thirst 
after  righteousness : for  e they  shall  be  filled. 

7 Blessed  are  the  merciful : for  h they  shall 
obtain  mercy. 

8 Blessed  are  the  pure  in  i heart : for  they 
shall  see  God. 

9 Blessed  are  the  i peace-makers  : for  they 
shall  be  called  the  children  of  God. 


A.  M.  4031. 
A.  U.  27. 


a l.u.6.20, 
&c. 

b ls.57.15. 
66.2. 
c Ju.2.5. 
d Is. 61. 3. 

Eze.7.16. 
e Jn.  16.20. 
2 Co.  1.7. 


f Ps.37  II. 


h Ps.41.1,2. 
i Ps.24.3,4. 
He.  19  14. 


1 Jn.3.2,3. 
S Ps.34.14. 


1 r Pe.3.13, 
14. 

1 lying. 
m2Co.4.l7. 
n Ma.9.50. 
o Phi.2.15. 
p The  word, 
in  the 
original, 
signifieth 
a mea- 
sure con- 
taining 
about  a 
pint  less 
than  a 
peck. 

q 1 Pe.2.12. 


10  Blessed  are  they  which  are  persecuted  for 
righteousness’  k sake  : for  theirs  is  the  king- 
dom ofheaven. 

11  Blessed  are  ye,  when  men  shall  revile  you, 
and  persecute  you , and  shall  say  all  mannei 
of  evil  against  you  i falsely,  for  my  sake. 

12  Rejoice,  and  be  exceeding  glad  : for  great 
is  your  reward  in  heaven : for  so  perse- 
cuted they  the  prophets  which  were  before 
you. 

13  Tf  Ye  are  the  salt " of  the  earth  : but  if  the 
salt  have  lost  his  savour,  wherewith  shall  it  be 
salted  7 it  is  thenceforth  good  for  nothing,  but 
to  be  cast  out,  and  to  be  trodden  under  foot 
of  men. 

14  Ye  are  the  light  ° of  the  world.  A city 
that  is  set  on  a hill  cannot  be  hid. 

15  Neither  do  men  light  a candle,  and  put  it 
under  p a bushel,  but  on  a candlestick  ; and 
it  giveth  light  unto  all  that  are  in  the  house. 

16  Let  your  light  so  shine  before  men,  that 
they  may  see  your  good  works,  and  glorify 
q your  Father  which  is  in  heaven. 


On  the  miracles  of  Jesus,  we  have  already  remarked,  that 
they  were  wrought,  almost  without  exception,  for  the  relief  of 
human  misery;  but  never  for  his  own.  Cold,  hungry,  thirsty, 
or  faint,  he  never  wrought  a miracle  for  his  own  relief ; but  he 
fed  the  poor,  and  he  “healed  the  sick  with  divers  diseases  and 
torments  ; and  those  that  were  possessed  with  devils,  (or  de- 
mons,) and  those  which  were  lunatic,  (or  epileptic,)  and  those 
that  had  the  palsy,”  or  were  paralytic.  This  passage  leads  us 
next  to  inquire  into  the  case  of  these  demoniacs , on  which  we 
shall  now  offer  a few  brief  remarks. 

1.  It  is  evident  that  these  demoniacs  must  be  distinguished 
from  those  whom  our  translators  call  lunatic,  as  well  as 
from  the  paralytic.  The  term  lunatic  simply  means,  per- 
sons under  the  influence  of  the  moon,  (Inina,)  though  in  the 
modern  use  of  it,  we  have  no  regard  to  that  circumstance. 
Among  the  ancients,  according  to  Dr.  Mead,  the  term  was 
chiefly  applied  to  epileptics,  or  persons  with  the  falling  sick- 
ness, which,  according  to  that  celebrated  physician,  and  his 
still  more  celebrated  predecessor,  Galen,  is  governed  by  the 
changes  of  the  moon ; and  to  such  it  must  especially  refer  in 
Matt.  xvii.  15. 

2.  It  was  the  opinion  of  the  Hebrews,  from  the  days  of  Mo- 
ses, that  Satan  and  his  emissaries  were  active  instruments  in 
the  inflictions  of  disease,  both  bodily  and  mental ; but  especi- 
ally of  madness,  as  in  the  case  of  Saul.  (See  exposition  on 
Job  i.  and  ii.,  and  1 Sam.  xvi.  and  notes.)  Nor  was  such  opi- 
nion peculiar  to  the  Jews,  but  is  found  in  many  of  the  ancient 
Greek  writers ; who,  however,  generally  (if  not  always)  used 
the  word  demon  in  a good  sense,  and  considered  those  pos- 
sessed by  such  as  inspired,  if  not  deified. 

3.  From  these  facts,  many  modern  writers  of  great  learn- 
ing and  ingenuity,  have  inferred,  that  the  demoniacs , or 
possessed  persons,  were  so  called  by  our  Lord  and  by  the 
Evangelists,  in  conformity  with  the  popular  prejudices,  or  vul- 
gar errors,  of  the  times.  On  the  other  hand,  the  great  majo- 
rity of  commentators,  unwilling  to  admit  what  they  consider  a 
reflection  upon  the  sacred  writers,  have  supposed  that  the  pow- 
ers of  darkness  were  on  this  occasion  let  loose  for  the  express 
purpose  of  exhibiting  the  superior  power  of  the  Messiah  ; a po- 
sition which  appears  to  us  no  less  unworthy  of  the  divine  cha- 
racter. But  there  seems  another  alternative,  and  we  confess 
ourselves  of  the  opinion. 

4.  That  from  the  fall  of  Adam,  those  spirits  connected  with 
the  tempter  that  seduced  him,  have  been  permitted,  and  in 
some  cases  even  employed,  to  afflict  mankind,  while  it  is  a 
part  of  the  duty  and  employment  of  holy  angels  to  defeat  and 
counteract  their  malevolent  designs  : it  being  decidedly  the 
doctrine  of  Scripture,  that  both  are  alike  under  the  complete 
control  of  the  Almighty.  (See,  besides  the  preceding  references, 

1 Kings  xxii.  19 — 23.  Zeeh.  iti.  1,  &c.  Passages  in  the  New 
Testament  will  be  quoted  as  they  occur.)  Admitting  this  doc- 
trine of  spiritual  agency,  we  account  for  things  otherwise  in- 
explicable : as,  for  instance,  disorder  or  defect  in  our  natural 
organs,  may  account  for  the  defect  or  perversity  of  reason ; 


but  not  for  that  peculiar  acuteness  in  some  subjects  of  de- 
rangement, which  can  hardly  be  equalled  by  persons  in  the 
full  possession  of  their  senses.  But  the  admitting  this  agency 
accounts  for  every  phenomenon,  and  gives  full  propriety  to 
our  Lord’s  language  on  this  subject,  which  no  other  hypothe- 
sis can  justify. 

It  may,  indeed,  be  thought  a reflection  on  the  divine  being, 
to  allow  an  enemy  thus  to  interfere  with,  or  interrupt  the  mo 
ral  government  of  God.  But  the  same  objection  lies  against 
the  very  existence  of  moral  evil : and  so  strong  does  it  appear, 
that  some  modern  sceptics  have  attempted  to  demonstrate,  not 
only  the  non-existence  of  moral  evil,  but  the  very  impossibility 
that  it  should  exist,  thus  proving  that  there  could  be  no  moral 
evil  in  any  violence  that  could  be  inflicted  on  themselves; 
though  at  the  same  time  no  men  are  more  ready  to  murmur 
against  God,  or  to  complain  of  human  governments. 

Why  an  infinitely  wise  and  powerful  Being  suffers  creatures 
to  interfere,  and  apparently  derange  his  plans,  is  a question 
which  himself  only  can  answer;  and  probably  cannot  be  an- 
swered so  as  to  be  comprehended  by  creatures  of  our  contract- 
ed powers.  “My  thoughts  are  not  your  thoughts,  neither  are 
our  ways  my  ways,  saith  the  Lord.  For  as  the  heavens  are 
igher  than  the  earth,  so  are  my  ways  higher  than  your  ways, 
and  my  thoughts  than  your  thoughts.”  Isa.  lv.  8,  9. 

Chap.  V.  Ver.  1 — 1G.  The  sermon  on  the  Mount : the  beati- 
tudes.— Dr.  Boothroyd  and  others  connect  this  chapter  with 
the  preceding,  thus : Great  multitudes  following  our  Lord,  in 
consequence  of  being  attracted  by  his  miracles,  he  was  con- 
strained to  ascend  a mountain,  that  he  might  have  the  oppor- 
tunity of  addressing  his  disciples  the  more  conveniently,  and 
where,  possibly,  the  multitude  themselves  might  have  the  bet- 
ter opportunity  of  hearing.  We  pretend  not,  however,  to  de- 
cide either  the  particular  time  or  place  of  its  delivery. 

The  object  of  this  discourse  of  our  Lord,  is  evidently  to  point 
out  the  grand  difference  between  his  doctrine  and  that  of  tho 
Scribes  and  Pharisees.  They  “ counted  the  proud  happy,” 
and  aimed  at  the  possession  of  power,  rank,  and  riches  ; he  re- 
commended humility,  with  all  its  kindred  virtues.  The  first 
in  the  list,  is  “poverty  of  spirit,”  by  which  is  not  to  be  un- 
derstood that  meanness  which  is  connected  with  avarice  ; but 
“ By  poorness  of  spirit  (says  Soame  Jenyns)  is  to  be  under- 
stood, a disposition  of  mind,  meek,  humble,  submissive  to 
power,  void  of  ambition,  patient  of  injuries,  and  free  from  all 
resentment.  This  was  so  new,  and  so  opposite  to  the  ideas  of 
all  Pagan  (and,  we  may  add,  Rabbinical)  moralists,  that  they 
thought  this  temper  of  mind  a criminal  and  contemptible 
meanness,  ....  a shameful  pusillanimity;  and  such  it  appears 
to  almost  all  who  are  called  Christians,  even  at  this  day,  who 
not  only  reject  it  in  practice,  but  disavow  it  in  principle,  not- 
withstanding this  explicit  declaration  of  their  master,  We 
see  them  revenging  the  smallest  affronts  by  premeditated  mur- 
der, as  individuals,  on  principles  of  honour ; and,  in  their  na- 
tional capacities,  destroying  each  other  with  fire  and  sword, 
for  the  low  considerations  of  commercial  interests,  the  balance 


Dion,  Pella,  Gerasa,  Canalha,  and  Damascus.  No  two  geographers  enumerate 
the  same  ten  cities.] — Bolster. 

Chap.  V.  Ver.  l.  Into  a mountain— A hill,  called  “ The  Mountain  of  Beati- 
tudes," i3  still  pointed  out  to  travellers,  though  the  tradition  is  of  no  authority. 

When  he  via*  set.— It  was  customary  among  the  Jews  for  the  teacher  to  sit, 

and  for  his  pup -Is  to  stand,  or  sit  in  a semicircle  around  him. 

Ver  2.  He  opened  his  mouth.— A.  Hebraism  for  “he  began  to  speak.” 

Ver.  3.  Blessed.—  Doddridge  and  Campbell , “ Happy  the  poor  j”  and  so  in  the 
verses  following. Poor  in  spirit— i e.  the  humble  and  lowly  in  mind. 

Ver.  4.  They  that  mourn— \.  e.  that  are  “ habitually  serious.” 

Ver.  5.  Inherit  the  earth— ox  “ land  ;”  i.  e.  the  land  of  promise.  See  He.  xi. 
9—16. 

Ver.  6.  Hunger  and  thirst—  Xenophon  in  like  manner  applies  these  appe- 
tites to  the  mind  He  says.  “ Some  tempers  hunger  after  praise,  no  leas  than 
others  after  meat  fcid  drink.” 


Ver.  8.  Pure  in  heart — Ps.  xv.  l ; xxiv.  4,  5,  and  compare  Acts  xv.  9.  l Pe.  i. 
22.  l Jn.  iii.  8.  . „ , 

Ver.  13.  Ye  are  the  salt  of  the  world— i.  e.  by  your  influence  you  are  to  make 

men  better,  as  salt  preserves  and  renders  food  more  savoury  and  acceptable. 

If  the  salt  have  lost  his  savour—  Maundr  ell  mentions,  that  in  the  valley  of 
salt  (four  hours  journey  from  Aleppo)  he  broke  off  apiece  of  salt,  which,  from 
its  being  long  exposed  to  the  sun,  rain,  and  air,  had  lost  its  savour,  though  the 
part  vvraoh  adhered  to  the  rock  retained  it.  But  Townsend  quotes  from  Sc/ioefr 
gen  a different  illustration.  He  says,  that  an  inferior  kind  or  salt  was  collected 
from  the  Asphaltic  lake,  with  which  the  sacrifices  were  salted  ; but  which,  on 
being  exposed  to  sun  and  air,  soon  lost  its  flavour,  and  was  then i sprinkled  over 
the  pavement  of  the  temple,  like  sand.- — Wherewith  shall  it  be  salted?  Dr, 
Good  quotes  a learned  Swede,  who  gives  to  this  clause  a different  translation 
” How  can  we  salt  with  it, ' which  he  prefers. 

Ver.  15.  4 candlestick —Campbell,  “Lamp-stand. 


Sermon  on  the  mount.  MATTHEW . — CHAP.  V. 


'Hie  law  expounded 


IT  Tf  Think  not  that  I am  come  to  destroy 
r the  law,  or  * the  prophets:  I am  not  come  to 
destroy,  but  to  1 fulfil. 

18  For  verily  I say  unto  you,  Till  heaven  and 
earth  pass,  one  jot  or  one  tittle  u shall  in  no 
wise  pass  from  the  law,  till  all  be  fulfilled. 

19  Whosoever  therefore  shall  break  one  of 
these  least  commandments,  and  shall  teach 
men  so,  he  shall  be  called  the  least  in  the  king- 
dom of  heaven : but  whosoever  shall  do  and 
teach  them,  the  same  shall  be  called  great v in 
the  kingdom  of  heaven. 

20  For  I say  unto  you,  That  except  your  right- 
eousness shall  exceed  w the  righteousness  of 
the  scribes  and  Pharisees,  ye  shall  in  no  case 
enter  into  the  kingdom  of  heaven. 

21  IT  Ye  have  heard  that  it  was  said  *by  them 
of  old  time,  ? Thou  shalt  not  kill ; and  whoso- 
ever shall  kill  shall  be  in  danger  of  the  judg- 
ment : 

22  But  I say  unto  you.  That  whosoever  is  an- 
gry with  his  brother  without  a z cause  shall  be 
in  danger  of  the  judgment : and  whosoever 
shall  say  to  his  brother,  a Raca,  shall  be  in  dan- 
ger of  the  council:  but  whosoever  shall  say, 
Thou  fool,  shall  be  in  danger  of  hell  fire. 


A.  M.  4032. 
A.  D.  28. 


r C.3.1S. 
s Is. 42.21. 
t Pa. 40. 6.. 8 
a La.16.17. 


wc.23.23.. 

28. 

Ph.3.9. 


x or,  to 
Ihom. 


a i.  e.  vain 
fellow. 

2 Sa.6.20. 


b De.16.16, 
17. 

c Pr.25.8. 
Lu.  12.68, 
59. 

d Job  31.1. 

Pr.6.25. 
e or,  do 
cause 
thee  to 
offend. 

f Ro.8.13. 

1 Co.9.27. 


23  Therefore  if  thou  bring  thy  gift,  h to  the  al- 
tar, and  there  remembercst  that  thy  brother 
hath  ought  against  thee ; 

24  Leave  there  thy  gift  before  the  altar,  and 
go  thy  way ; first  be  reconciled  to  thy  brother, 
and  then  come  and  offer  thy  gift. 

25  Agree  with  thine  adversary  quickly,  while 
thou  art  in  the  way  with  him  ; lest  at  any  time 
the  adversaiy  deliver  c thee  to  the  judge,  and 
the  judge  deliver  thee  to  the  officer,  and  thou 
be  cast  into  prison. 

26  Verily  I say  unto  thee,  Thou  shalt  by  no 
means  come  out  thence  till  thou  hast  paid  the 
uttermost  farthing. 

27  TT  Ye  have  heard  that  it  was  said  by  them 
of  old  time,  Thou  shalt  not  commit  adulte- 
ry: 

28  But  I say  unto  you,  That  whosoever  look- 
eth  J on  a woman  to  lust  after  her  hath  com- 
mitted adultery  with  her  already  in  his  heart. 

29  And  if  thy  right  eye  c offend  thee,  pluck  it 
out,  and  cast  it  from  thee  : for  it  is  profitable 
for  thee  that  one  of  thy  members  should  pe- 
rish, and  not  that  thy  whole  body  should  be 
cast  into  f hell. 

30  And  if  thy  right  hand  offend  thee,  cut  it 


of  rival  powers,  or  the  ambition  of  princes And,  what  is 

still  worse,  we  hear  all  these  barbarisms  celebrated  by  histo- 
rians, flattered  by  poets,  applauded  in  theatres,  approved  in 
senates,  and  even  sanctified  in  pulpits.  But  universal  prac- 
tice cannot  alter  the  nature  of  things.  ....  Pride  was  not 
made  for  man ; but  humility,  meekness,  resignation  ; that  is, 
"poorness  of  spirit,”  was  made  for  man,  and  properly  belongs 
to  his  dependent  situation,  and  is  the  only  disposition  of  mind 
which  can  enable  him  to  enjoy  ease  and  quiet  here,  and  happi- 
ness hereafter.”  (Jenyn’s  Int.  Evid.) 

The  other  dispositions  here  recommended,  are  perfectly  in 
harmony  with  the  preceding.  Those  who  are  “ poor  in  spirit,” 
are  indeed  very  liable  to  be  oppressed,  and  therefore  often  sub- 
ject to  injuries,  to  grief,  and  mourning.  But  there  is  a bless- 
edness in  this,  when  it  is  occasioned,  not  by  our  crimes,  but  by 
our  virtues.  Hunger  and  thirst  are  painful  feelings,  but  there 
is  a blessedness  attending  them  when  their  object  is  purely  spi- 
ritual; when  men  hunger  not  after  worldly  riches,  nor  thirst 
nfter  carnal  pleasures,  or  human  applause,  but  after  those 
"durable  riches,”  that  true  “ righteousness”  which  is  provided 
for  us  in  the  Gospel. 

“ The  merciful  man  doeth  good  to  his  own  soul,”  (Prov.  xi. 
17,)  but  not  to  himself  alone.  Benevolence  is  an  expansive 
virtue.  “ There  is,  (says  Mr.  Jay,)  a blessedness  attending 
this  administration  of  mercy,  that  can  be  conceived  only  by 
those  that  exercise  it.  The  luxury  of  doing  good  surpasses 
every  other  personal  enjoyment.  A hard-hearted  man  is  sur- 
rounded with  the  curses  of  the  poor  ; but  the  benevolent  may 
say  with  Job,  “ When  the.  ear  heard  me,  then  it  blessed  me ; 
and  when  the  eye  saw  me,  it  gave  witness  to  me.”  Job 
xxix.  11. 

But  the  great  Christian  paradox  is  the  blessedness  of  suf- 
fering persecution  and  reproach;  this  persecution,  however, 
"be  it  remembered,  must  be  “for  righteousness’  sake,”  and  this 
reproach  must  be  uttered  “ falsely.”  There  is  no  blessedness  in 
provoking  persecution  wilfully,  or  by  our  own  imprudence; 
nor  in  reproach,  when  founded  in  truth,  and  on  our  own  folly. 


But  wherein  consists  the  blessedness  of  these  Christian  vir- 
tues? Partly  in  the  present  peace  and  consolation  which  at- 
tend them,  and  partly  in  the  future  reward  of  divine  approba- 
tion which  awaits  them.  The  former  cannot  be  denied,  either 
by  those  who  truly  experience,  or  carefully  observe  them. 
Witness  the  sick  beds  of  meek  and  patient  believers  ! Witness 
the  triumphant  deaths  of  Christian  martyrs!  But  the  crown- 
ing blessedness  is,  their  “reward  in  heaven,”  which  has  two 
peculiar  properties;  it  is  gratuitous  and  unmerited;  it  is  final 
and  unfading;  well  then  may  they  rejoice  and  be  exceeding 
glad.” 

Our  Lord  now  addresses  his  disciples  more  particularly,  as 
"the  salt  of  the  earth,”  and  “the  light  of  the  world.”  The 
former  metaphor  implies,  that  by  imbibing  the  savour  of  his 
doctrines,  they  are  to  season  others  with  them.  Believers  arc 
“the  salt  of  the  earth;”  but  if  they  lose  the  savour  of  his 
doctrines,  how  shall  they  communicate  it  to  others?  Again, 
they  are  "the  light  of  the  world;”  a world  sitting  in  darkness 
and  the  shadow  of  death  ; but  if  their  conduct  be  inconsistent 
with  their  principles,  it  will  be  like  putting  a bushel  measure 
over  a candle,  or  lamp,  which  would  totally  obstruct  its  light. 
On  the  other  hand,  a strong,  clear,  and  elevated  light,  is  like 
“ a city  set  upon  a hill,”  ana  illumined  by  the  splendour  of  an 
unclouded  sun.  “Let  your  light.”  therefore,  says  our  divine 
Teacher,  “ so  shine  before  men,  that  they  may  see  your  good 
works,  and  glorify  your  Father  which  is  in  heaven.” 

Ver.  17 — 32.  The  strictness  and  spirituality  of  God’s  la  w, 
especially  against  murder  and  adultery.— Our  Lord  is  here 
speaking  of  moral  righteousness,  or  practical  religion,  as  in- 
culcated by  Moses  and  the  prophets;  but  this  law,  the  Phari- 
sees and  Scribes  “ made  void  by  their  traditions,”  (chap.  xv.  G.) 
and  relaxed  the  strictness  of  its  precepts  : but,  says  our  Lord, 
think  not  that  I am  come  so  to  do.  I am  come  to  fulfil  it  in  all 
its  puritv;  to  enforce  it  in  all  its  rigour.  “Heaven  and  earth,” 
indeed,  “shall  pass  away,”  but  God’s  word  must  be  fulfilled. 
Whoever,  therefore,  shall  violate  one  of  these  divine  com- 
mands, and  teach  or  encourage  others  so  to  do,  he  shall  be  lit- 


Ver.  17.  To  destroy.— Hammond,  “ To  dissolve  so  Doddridge. To 

fulfil.— Hammond,"  To  perfect;”  Doddridge,  “ To  complete  Campbell, 
v To  ratify.”  The  sense  appears  to  be,  that  whereas  the  Jewish  teachers  re- 
laxed the  morality  of  the  law,  as  we  shall  see  in  the  instances  here  subjoined, 
the  object  of  Jesus  was,  to  enforce  it  to  the  utmost  extent  of  its  demands. 

Ver.  18.  Verily—  Gr.  Amen ; I solemnly  assure  you! One  jot  or  tittle. — 

The  jot  (Iota)  is  the  Hebrew  Jod,  and  the  tittle  seems  to  refer  to  the  corners  of 
certain  Hebrew  letters,  which  distinguish  them  from  others,  (as,  for  instance, 
the  Beth  from  the  Caph,  or  the  Daleth  from  the  Resh ;)  which  letters,  without 
they  are  written  with  great  care,  are  scarcely  to  be  distinguished.  Lamy,  $-c. 

Ver.  19.  One  of  these  least  commandments. — Doddridge  and  Campbell,  “ One 
of  the  least  of  these  commandments.” 

Ver.  20.  Of  the  scribes.— These  are  said  to  be  of  two  classes,  secular  and  ec- 
clesiastical ; but  the  latter  are  here  intended,  among  whom  were  many  degrees 
of  rank,  from  mere  transcribers,  to  men  “ learned  fn  the  law,”  like  Ezra,  (vii. 
6.)  Some  of  these  are  called  “ Doctors,”  and  doubtless  had  disciples.  (Mat.  xxiii. 
2.3.)  — —The  Pharisees  were  a.  sect  remarkable  for  their  attachment  to  the  cere- 
monial law.  and  still  more  to  the  traditions  of  the  elders.  They  were  account- 
ed ri^rthqdox,  and  the  scribes  are  generally  associated  with  them.  But  we 
shall  tind  their  ‘rue  character  best  developed  in  our  Lord’s  addresses  to  them. 

—Righteousness.—  Sanctity  of  life  and  integrity  of  conduct. 

Verses  21  and  27.  Said  by.— Mar  g.  “ To  so  Doddridge  and  all  the  modem 
translators.  Them  of  old  time , — That  is,  those  to  whom  the  law  was  deliver- 
ed at  Sinai. 

Ver.  22. Judgment . [An  inferior  court  of  judicature,  in  every  city,  coasistingof 
twenty-three  members,  which  punished  criminals  by  stranglingor  beheading.] — 
popster.— —Raca—  That  is,  an  empty,  worthless  fellow  ; so  Drusius,  who  is  Pil- 
lowed by  Doddridge,  &c.  — The  council — Greek,  Sanhedrim — composed  of 

seventy-two  elders,  who  alone  punished  by  stoning. Thou  fool— Greek, 

Zor'/l\)v™lcK  D°ddfidge  explains,  “Thou  wicked  villain.” Hell  fire— 

■ re  *ireoJ  valley  of  Hmnom.”  See  2 Kings  xxiii.  10,  and  note. 

yer.  24.  Leave  there  thy  gift—  It  appears  from  Dr.  Lightfbot.  that  sacrifices 

inn* 


were  not  always  offered  immediately,  but  sometimes  reserved  to  an  approach- 
ing feast.  At  those  times  the  people  collected  from  all  quarters,  and  reconci- 
liation might  be  more  easily  effected.  It  may  also  be  remembered,  that  there 
were  fields,  or  pasture  grounds,  belonging  to  the  temple,  as  it  was  impossible  to 
keep  all  the  great  and  small  cattle  for  the  public  feasts  within  the  courts  of  the 
temple. Then  come  and  offer  thy  gift.— Philo  says.  “ When  a man  had  in- 

jured his  brother,  and  repenting  of  his  fault,  voluntarily  acknowledged  it.  (in 
which  case  both  restitution  ana  sacrifice  were  required,)  he  was  first  to  make 
restitution,  and  then  to  come  into  the  temple,  presenting  his  sacrifice,  and  ask- 
ing pardon.”  Philo  was  contemporary  with  our  Lord  : but  this  rule  appears  to 
have  been  much  neglected. 

Ver.  25.  Agree  . . . quickly.—  According  to  the  Roman  custom,  a person  ag- 
grieved could  compel  tne  other  party  to  go  with  him  before  the  Prautor,  unless 
he  agreed  by  the  way  to  adjust  the  matter.  Adams'  Rom.  Antiq. 

Ver.  26.  The  uttermost  farthing— That  is,  the  full  extent  of  the  penalty  in- 
flicted. Some  Roman  Catholic  writers  have  had  the  ingenuity  to  draw  from 
hence  on  argument  in  favour  of  Purgatory  ; but  it  is  evident  that  this  refers  to 
a final,  and  not  to  a temporary  punishment.,  as  in  verses  22  and  29  ; and  that  no 
consistent  Catholic  can  argue  from  the  particle  “ till,”  for  a termination  of  it  • 
see  chap.  i.  29. 

Ver.  28.  Looketh.— Doddridge,  “ Gazeth  that  the  word  is  ofren  emphatic, 
see  chap.  vii.  Luke  vii.  44.  Acts  i.  9 ; iii.  4,  &c. 

Ver.  29.  Offend  thee.— Hammond  and  Doddridge,  “Ensnare  thee.” 

Ver.  30.  Cut  it  off. — [Every  one  must  immediately  see,  says  Bishop  Porteus, 
that  the  eye  to  be  plucked  out  is  the  eye  of  concupiscence,  and  the  hand  to  be 
cut  off  is  the  hand  of  violence  and  vengeance  ; that  is,  these  passions  are  to  be 

checked  and  subdued,  let  the  conflict  cost  us  what  it  may. Z/eM.— Greek, 

geennan,  a corruption  of  the  Hebrew  words  gai  him n am,  “the  valley  of  II in- 
nom,”  which  lay  near  Jerusalem,  and  had  been  the  olace  of  those  abomino- 
ble  sacrifices  in  which  the  idolatrous  Jews  burnt  their  children  to  Moloch. 
Hence  this  place  became  in  process  of  time  an  emblem  of  hell,  or  the  place  of 
punishment. )— Bags  ter. 


Sermon  on  the  mount.  MATTHEW. — CHAP.  V.  The  law  expounded. 


off,  and  cast  it  from  thee  : for  it  is  profitable 
for  thee  that  one  of  thy  members  should  pe- 
rish, and  not  that  thy  whole  body  should  be  cast 
into  hell. 

31  It  hath  been  said,  Whosoever  shall  put 
away  his  wife,  let  him  give  her  a writing  of 
s divorcement: 

32  But  I say  unto  you,  That  whosoever  shall 
put  away  his  h wife,  saving  for  the  cause  of 
fornication,  causeth  her  to  commit  adultery  : 
and  whosoever  shall  marry  her  that  is  divor- 
ced committeth  adultery. 

33  1|  Again,  ye  have  heard  that  it  hath  been 
said  by  them  of  old  time,  Thou  shalt  not  for- 
swear ' thyself,  but  shalt  perform  unto  the 
Lord  thine  oaths: 

34  But  I say  unto  you,  Swear  not  at  ) all ; 
neither  by  heaven ; for  it  is  God’s  throne : 

35  Nor  by  the  earth;  for  it  is  his  footstool: 
neither  by  Jerusalem ; for  it  is  k the  city  of  the 
great  King. 

36  Neither  shalt  thou  swear  by  thy  head,  be- 
cause thou  canst  not  make  one  hair  white  or 
black. 

37  But  let  your  communication  be,  Yea,  yea ; 
Nay,  nay:  for  whatsoever  is  more  than  these 
cometh  of  i evil. 


A.  M.  4031. 
A.  D.  27. 


g De.24.1. 
Je.  3.1. 
Ma.10.2, 

9. 

h c.19.9. 

I Co.7.10, 
11. 

Le.19.12. 

i Nu. 30.2. 
De. 23.23. 

J c. 23.16.  .22 
Jo.5.12. 

k Re. 21.2, 

10. 

1 Ja.5.12. 


m Ex. 21. 24. 

n Pr.20.22. 
24.29. 
Ro.12.17 
..19. 

o Is.  50. 6. 

p De.15.7, 
11. 

q De.23.6. 

r Ro.12.14, 
20. 

s Lu. 23.34. 
Ac.  7.60. 

t Job  25.3. 


38  T[  Ye  have  heard  that  it  hath  been  said 
An  m eye  for  an  eye,  and  a tooth  for  a tootn  : 

39  But  I say  unto  you,  n That  ye  resist  not 
evil : but  whosoever  shall  smite  0 thee  on  thy 
right  cheek,  turn  to  him  the  other  also. 

40  And  if  any  man  will  sue  thee  at  the  law. 
and  take  away  thy  coat,  let  him  have  thy  cloak 
also. 

41  And  whosoever  shall  compel  thee  to  go  a 
mile,  go  with  him  twain. 

42  Give  to  him  that  asketh  thee,  and  from 
him  that  would  borrow  of  thee  turn  not  thou 
p away. 

43  IT  Ye  have  heard  that  it  hath  been  ^ said, 
Thou  shalt  love  thy  neighbour,  and  hate  thine 
enemy. 

44  But  I say  unto  you,  Love  r your  enemies, 
bless  them  that  curse  you,  do  good  to  them 
that  hate  you,  and  pray  s for  them  which  de- 
spitefully  use  you,  and  persecute  you ; 

45  That  ye  may  be  the  children  of  your  Fa- 
ther which  is  in  heaven  : for  he  maketh  his  sun 
to  rise  ‘ on  the  evil  and  on  the  good,  and  send- 
eth  rain  on  the  just  and  on  the  unjust. 

46  For  if  ye  love  them  which  love  you,  what 
reward  have  ye?  do  not  even  the  publicans 
the  same  ? 


tie  esteemed  among  Christ’s  disciples.  For,  says,  our  Re- 
deemer, “ except  your  righteousness  exceeds  that  of  the 
Scribes  and  Pharisees,  ye  shall  in  no  wise  enter  into  the  king- 
dom of  heaven that  is,  ye  shall  neither  enjoy  the  privileges 
of  my  disciples  here,  nor  share  in  their  rewards  hereafter. 

“ We  must  (says  Henry)  do  more  than  the  Pharisees,  and 
better  than  they,  or  we  shall  come  short  of  heaven.  They 
were  partial  in  the  law,  and  laid  most  stress  on  the  ritual  part 

of  it ; but  we  must  be  universal They  minded  only  the 

outside,  but  we  must  make  conscience  of  inward  godliness. 
They  aimed  at  the  praise  of  men:  but  we  must  seek  accep- 
tance with  God.  They  were  proud  of  what  they  did,  but  we, 
when  we  have  done  all,  must  say,  that  ‘ we  are  unprofitable 
servants.’  ” 

Our  Lord  now  adverts  to  some  particular  instances,  to  show 
the  difference  between  his  doctrine  and  that  of  the  Scribes 
and  Pharisees  above  alluded  to.  Thus,  for  example,  the  Mo- 
saic law  had  said,  “ Thou  shalt  not  kill,”  and  whoever  was 
guilty  of  murder,  was  subjected  to  the  punishment  of  death. 
Here  the  Jewish  doctors  rested,  without  adverting  to  those 
sins  of  the  heart  and  of  the  lips,  which,  though  not  cogniza- 
ble by  the  letter  of  the  law,  would  equally  subject  them  to  pun- 
ishment from  God,  though  in  different  degrees,  which  he  com- 
pares to  the  different  judgments  of  the  lower  court,  the  San- 
hedrim, and  the  fire  of  the  valley  of  Hinnom,  here  rendered 
“ hell-fire.”  There  is  some  difficulty,  however,  in  distinguish- 
ing the  several  degrees  of  crime  and  punishment.  To  be  an- 
gry with  our  brother  (and  every  man  is  our  brother,  as  well  as 
our  neighbour,  Luke  x.  29,  &c.)  “without  cause,”  or  without 
a sufficient  cause,  will  subject  us  to  the  judgment  of  God  : to 
treat  him  with  contempt  and  ridicule,  as  a vain,  empty  fellow, 
is  more  criminal ; but  to  fly  into  a rage  with  him,  and  call  him 
a scoundrel,  or  villain,  would  subject  us  to  still  more  terrible 
judgments,  like  those  in  the  valley  of  Hinnom,  the  type  of 
hell.  Here,  then,  we  see  causeless  anger,  (though  in  the  heart 
only,)  reproachful  satire,  and  especially  bitter  and  cruel  at- 
tacks on  character,  without  legal  proof,  are  all  criminal  in  the 


sight  of  Gpd.  Our  Lord  directs  men,  in  the  first  place,  to  seek 
reconciliation,  and  then  make  their  offering ; whereas  it  is  rea- 
sonable to  believe  that  those  who  had  once  made  their  offer- 
ing thought  no  more  of  recpnciliation.  The  next  verse  is  sup- 
posed to  allude  to  a custom  introduced  by  the  Romans,  accord- 
ing to  which,  the  complainant  could  compel  an  offender  to  go 
before  the  magistrate,  unless  he  agreed  to  accommodate  the 
matter  by  the  way;  and  once  committed,  they  must  remain 
till  the  law  was  fully  satisfied. 

If  the  law  against  murder  includes  every  species  of  violence 
leading  thereto,  by  analogy  of  reasoning,  that  against  adultery 
every  species  of  uncleanness ; for  a man  to  gaze  upon  a woman 
with  a lustful  eye,  is  to  commit  adultery  with  her  in  his  heart. 
And  our  Lord  teaches  us,  “ that  the  eye  and  the  hand,  and  the 
fleshly  powers,  may  become  wretched  occasions  of  sin  to  us; 
and,  if  there  were  no  other  way  to  avoid  the  danger,  it  were 
better  to  bear  the  pain  of  parting  with  those  mischievous  and 
offensive  members,  than  yield  to  their  temptations,  and  rush 
on  to  guilt  and  eternal  misery.”  ( Watts’  Contest  of  the  Pow- 
ers of  Flesh  and  Spirit.) 

What  here  follows  with  respect  to  divorcement,  is  in  oppo- 
sition to  another  subterfuge  of  the  Jewish  doctors,  who,  in  or- 
der to  indulge  the  vices  of  the  rich,  (and  probably  their  own,) 
allowed  men  to  put  away  their  wives,  for  every  (or  any)  cause; 
(chap.  xix.  2;)  whereas  none  but  the  most  important  cause 
(moral  uncleanness)  ought  by  any  means  to  be  admitted,  to 
separate  those  whom  God  hath  joined.  (Ch.  xix.  6.)  But  here 
is  another  very  important  truth  covertly  insinuated,  namely, 
that  those  who  occasion  sin  in  others,  cannot  themselves  be 
innocent : a man  who  divorces  his  wife  without  a just  cause, 
may  lead  two  other  parties  into  adultery,  and  thereby  be  par- 
taker in  the  crimes  of  both.  This  is  to  “ add  sin  to  sin,”  and 
to  accumulate  wrath  against  the  day  of  judgment. 

Ver.  33 — 48.  Laws  with  respect  to  oaths — a peaceful  dis- 
position and  brotherly  love. — The  Mosaic  law  certainly  did  not 
forbid  the  use  of  oaths,  but  restrained  men  two  ways — from 
swearing  falsely,  and  from  swearing  bv  improper  objects. 


Ver.  31.  Whosoever  shall  put  away , &c. — [Divorces  were  carried  to  a scan- 
dalous and  criminal  excess  among  the  Jews  ; the  school  of  HilleJ  permitting  a 
man  to  put  away  his  wife,  if  he  saw  a woman  handsomer  than  her,  or  if  she 
displeased  in  her  manners,  or  even  in  dressing  his  victuals  !] — Bagster. 

Ver.  32.  Fornication—  It  is  evident  that  the  terms  fornication  and  adultery 
are  here  used  as  synonymous,  to  include  every  species  of  actual  uncleanness. 

Ver.  33.  Thou  shall  not  forswear  thyself  &c.— [The  morality  of  the  Jews 
on  this  point  was  truly  execrable : they  maintained  that  a man  might  swear 
with  his  lip3,  and  annul  it  the  same  moment  in  his  heart!  And,  in  even  their 
holiest  precepts,  they  did  not  pretend  to  forbid  all  common  swearing,  but  only 
what  they  term  much.]—Bagster. 

Ver.  34.  For  it  Is  God's  throne. — Herodotus  says,  that  “ when  the  Scythians 
desire  to  use  the  most  solemn  oath,  they  swear  by  the  king’s  throne.” 

Ver.  35  Nor  by  the  earth—  Mr.  Hughe s (Travels  in  Sicily  and  Greece)  men- 
tions an  old  man  at  Acathamia  swearing  “ by  the  earth,”  as  an  ancient  oath. 
— -Neither  by  Jerusalem. — This  was  common  among  the  Jews,  and  is  men- 
tioned in  the  Gemara. 

Ver.  35.  Neither  by  thy  head.— Another  Jewish  oath, but  no  less  common  among 
the  Greeks  and  Romans,  as  appears  from  Homer,  Virgil,  Horace,  Martial,  &c. 

Ver.  37.  Yea,  yea,  is  a solemn  and  deliberate  affirmative  ; Nay,  nay,  as  so- 
lemn a neeation.  Repetition,  among  the  Hebrews,  implied  truth  and  certainty. 
Sec  Ge.  xfi.  32.  Ps.  Ixii.  11.  Da.  v.  25.  Jn.  v.  19  , 24  . 25.  Jude  12.  Campbell 
renders  it,  “ Let  your  yes  be  yes,  and  your  no,  no.  - — Cometh  of  evil— or, 
“the  evil  one.”  Hammond  and  Doddridge.  Not  only  prolane  oaths,  but  the 
needless  multiplication  even  of  lawful  oaths,  is  a great  evil,  and  much  to  be  la- 
mented in  our  own  country.  In  opposition  to  what  is  advanced  in  our  expo- 
sition of  thi3  passage,  we  may  notice  the  contrary  arguments  of  Friend  Bar- 
'.lay,  who  contends,  that  every  kind  of  swearing  is  forbidden  ; in  doing  which 
he  is  compelled  to  denv  the  oath  of  God,  He.  vi.  13 — 17 ; contending,  that  an 
oath  implies  swearing  by  another  person,  whoreas  God,  swearing  only  by  him- 


self, did  not,  properly  speaking,  swear  at  all : but  this  is  in  direct  opposition  to 
the  passage  in  the  Hebrews,  just  referred  to.  And  he  evades  the  argument  of 
our  Lord’s  swearing,  by  pleading  that  this  was  under  the  Jewish  dispensation  ; 
but  it  was  certainly  subsequent  to  his  sermon  on  the  mount.— See  Barclay's 
Apol.  chap.  xv.  As  to  the  ceremony  of  “ kissing  the  book,”  we  consider  it  by 
no  means  essential  to  the  nature  of  an  oath.  And  if  the  Society  of  Friends  are 
willing,  on  proper  occasions,  to  declare  they  “speak  the  truth  in  the  fear  of 
God,  and  before  him,”  whom  they  call  to  witness,  we  consider  this,  to  all  in- 
tents and  purposes,  as  an  oath,  which  ought  to  be  admitted  in  all  courts,  crimi- 
nal as  well  as  civil.  Assertions  under  such  protests  being,  if  false,  subject  to 
punishment  as  perjury. Resist  not  evil — That  is,  “ the  evil  or  injurious  per- 

son ;”  but  submit  to  suffer  wrong.  See  Hammond , Doddridge,  Campbell. 

Ver.  39.  Turn  ....  the  other  also. — This  is  considered  as  a proverbial  ex- 
pression, indicative  of  great  patience  and  forbearance. 

Ver.  40.  Suethceatthe  law— Wrong  thee  under  pretence  of  law.  It  teaches 
us  to  love  our  enemies,  and  to  be  patient  and  forgiving  under  injuries. 

Ver.  41.  Whosoever  shall  compel— Hammond  and  Doddridge,  “Press” 

thee,  &c. Go  with  him  twain — This  is  supposed  to  refer  to  the  Persian 

Angari,  or  state  couriers,  who  were  empowered  to  compel  any  person  they 

Set  to  assist  them,  or  to  surrender  his  horse  to  them  ; and  a like  arbitrary  au- 
ority  was  exercised  over  the  Jews  by  the  Roman  governors. 

Ver.  45.  He  maketh  his  sun  to  rise,  &c. — Bishop  Jebb  quotes  a beautiful 
Persian  epigram,  which  says,  “ Be  like  the  trees,  which  impart  their  shade  and 
fruits  to  every  traveller,  to  those  even  who  assault  them  with  sticks  and  stones.” 
Ver.  46.  Publicans.— [The  term  publican , from  the  Latin  publicanus  de- 
notes a tax-gatherer , or  farmer  or  collector  of  the  public  revenues,  nearly  corres- 
ponding to  the  original  Greek  itlones,  from  telos,  a tax,  and  oneomai,  I buy,  or 
farm.  They  were  detested  among  all  nations  for  their  rapacity  and  avarice  ; 
and  abhorred  especially  by  the  Jews,  to  whom  the  Roman  government  waa 
odious.]— Bagster. 


1013 


Sermon  on  the  mount.  MATTHEW.— CHAP.  VI.  Of  alms  and  prayer. 


47  And  if  ye  salute  your  brethren  only,  what 
do  ye  more  than  others  7 do  not  even  the  pub- 
licans so  ? 

48  Tf  Be  ye  therefore  u perfect,  even  r<s  your 
Father  which  is  in  heaven  is  perfect. 

CHAPTER  VI. 

I Clirint  contiouelh  his  sefmon  on  the  mount,  speaking  of  alms,  5 prayer,  14  for- 
giving onr  brethren,  16  fasting,  19  where  our  treasure  is  to  be  laid  up,  SH  of  serv- 
ing God  and  mammon  : *25  exhorteth  not  to  be  caretul  for  worldly  things:  33  but  to 
Beek  G d’s  kingdom.  / 

TAKE  heed  that  ye  do  not  your  a alms  be- 
fore  men,  to  be  seen  of  them  : otherwise 
ye  have  no  reward  b of  your  Father  which  is 
in  heaven. 

2  Therefore  when  thou  doest  thine  alms,  c do 
not  sound  a trumpet  before  thee,  as  the  hypo- 
crites do  in  the  synagogues  and  in  the  streets, 
that  they  may  have  glory  of  men.  Verily  I 
say  unto  you,  They  have  their  reward. 

3  But  when  thou  doest  alms,  let  not  thy  left 
nand  know  what  thy  right  hand  doeth  : 

4  That  thine  alms  may  be  in  secret : and  thy 
Father  which  seeth  in  secret  himself  shall  re- 
ward d thee  openly. 

.5  T[  And  when  thou  prayest,  thou  shaft  not 
be  as  the  hypocrites  are  : for  they  love  to  pray 
standing  in  the  synagogues  and  in  the  corners 
of  the  streets,  that  they  may  be  seen  of  men. 


A.  M.  4000. 
B.  C.  5. 


u Ge.17.1. 

De  18.13. 
a OT,iighU 
eousnesa. 
P»  11*2.9. 
b or,  toilh. 
c or, cause 
not  a 
trumpet 
to  be 
sounded. 
d Lu.8.17. 
14.14. 


e Pr.  16.5. 

Ja.1.6. 
f Pb.34.15. 
Ib.65.!M. 


26,  See. 
i Lu.  1*2.30. 
Jn.16. 
23,27. 

) Lu.11.2, 
Sic. 

k Ro.8.15. 

1 Ps.  115.3. 
m Pa.  11 1.9. 

139.20. 
n c.  16.28. 

Re.  11. 15. 
o Ps.  103. 
20,21. 
p Pr.30.8. 

Is.33.16. 
q c. 18.21.. 
35. 

Lu.7.40.. 

48. 

r c. *26. 41. 
Lu.22.40, 
46. 

b Jn.  17.15. 
t Re.5. 12,13 


Verily  I say  unto  you,  They  have  their  * re 
ward. 

6 But  thou,  when  thou  prayest,  enter  into  thy 
closet  and  when  thou  hast  shut  thy  door,  pray 
to  tiiy  Father  which  is  in  secret ; and  thy  Fa- 
ther which  seeth  in  f secret  shall  reward  thee 
openly. 

7 But  when  ye  pray,  use  not  vain  * repeti- 
tions, as  the  heathen  do:  for  they  think  that  they 
shall  be  heard  for  h their  much  speaking. 

8 Be  not  ye  therefore  like  unto  them : for 
your  Father  knoweth  ■ what  things  ye  have 
need  of,  before  ye  ask  him. 

9 After  this  manner  therefore  pray  ye  : Our 
) Father  k which  art  in  > heaven,  Hallowed  be 
ra  thy  name. 

10  Thy  kingdom  "come.  Thy  will  be  done 
in  earth,  ° as  it  is  in  heaven. 

11  Give  us  this  day  our  p daily  bread. 

12  And  forgive  us  our  ■>  debts,  as  we  forgive 
our  debtors. 

13  And  lead  us  not  into  r temptation,  but 
deliver  us  s from  evil : For  thine  1 is  the  king- 
dom, and  the  power,  and  the  glory,  for  ever. 
Amen. 

14  TI  For  if  ye  forgive  men  their  trespasses, 


Now  we  have  already  seen  that  our  Lord  attempted  no  alter- 
ation in  the  moral  law  ; but  only  to  rescue  it  from  the  false 
glosses  and  perversions  of  the  Scribes  and  Pharisees.  He 
could  not,  therefore,  forbid  that  use  of  oaths  (as  an  end  of 
strife,  Heb.  vi.  16.)  which  Jehovah  had  expressly  sanctioned : 
(Deut.  vi.  13;)  but,  as  on  the  preceding  laws  of  murder  and 
adultery,  he  exposes  and  condemns  the  evasions  which  these 
corrupt  teachers  had  invented,  in  order  to  " make  void  the 
law  of  God  by  their  traditions.”  1.  Though  they  dared  not 
swear  by  idols,  nor  even  swear  falsely  in  the  name  of  Jeho- 
vah ; yet  they  considered  themselves  as  laid  under  no  solemn 
obligation  in  swearing  by  the  heavens,  or  by  the  earth ; by  Je- 
rusalem, or  by  their  own  head.  So  some  nominal  Christians 
in  our  own  time  seek  the  like  evasion,  in  swearing  by  heaven, 
or  by  Jove  ; by  their  faith,  or  by  their  troth;  neither  of  which, 
they  suppose,  can  bear  witness  to  their  crime.  2.  Though 
they  miglit  shrink  from  the  guilt  of  judicial  perjury,  yet  they 
would  introduce  into  their  communications  with  each  other, 
in  common  conversation,  a variety  of  profane  and  idle  oaths, 
byway  of  embellishment,  as  is,  perhaps  even  more  frequently, 
the  case  in  our  own  days ; men  not  considering,  or  even  be- 
lieving, that  for  them  they  must  give  an  account  in  the  day  of 
judgment.  The  object  of  these  verses  appears  therefore  to  be, 
not  to  interfere  with  the  public  and  solemn  oaths,  either  of 
allegiance,  or  of  evidence ; but  to  purify  their  conversation 
from  falsehood  and  profaneness,  and  confine  it  within  the 
boundaries  of  truth  and  decencv.  But  that  Jesus  did  not  mean 
to  interfere,  as  we  said,  with  their  judicial  proceedings,  is,  we 
think,  clear,  not  only  from  the  remarks  above,  but  from  the  ex- 
ample of  himself  and  his  Apostles.  The  former,  though  si- 
lent to  all  preceding  questions,  no  sooner  is  adjured  by  the 
high  priest  in  the  name  of  God,  than  he  replies,  and  enters  into 
the  oath  administered,  which  he  surely  would  not  have  done, 
had  its  administration  been  unlawful,  (chap.  xxvi.  33,  34 ; 
compare  Num.  v.  19.)  Paul  also,  in  several  instances,  uses, 
on  solemn  occasions,  expressions  far  beyond  “Yea  and  nay, 
and  even  equivalent  to  oaths ; (2  Cor.  i.  18,  23.  Gal.  i.  20;)  and 
St.  John,  in  the  last  book  of  the  New  Testament,  introduces 
an  angel,  lifting  up  his  right  hand  and  swearing  “by  him  that 
liveth  for  ever  ana  ever.”  (Rev.  x.  5,  6.) 

There  is  another  point  of  view,  however,  in  which  this  pas- 
sage has  been  considered  by  a late  ingenious  writer,  as  refer- 
ring to  the  subject  of  religious  vows , which  were  certainly  ad- 
mitted and  encouraged  under  the  Old  Testament  dispensation. 
(Deut.  xxiii.  21 — 23.)  These,  he  remarks,  are  alluded  to,  ver. 
33,  “perform  unto  the  Lord  thine  oath,”  which  can  only  be 

Ver.  47.  If  ve  salute  your  brethren  only  — The  rigid  Jews  would  not 
salute  the  publicans,  nor  would  even  the  publicans  salute  the  heathen,  /far- 
mer. 

Ver.  48.  Perfect— i.  e.  benevolent. Even  as  your  Father— i.  e.  like  as 

your  father,  a similitude. 

Chap.  VI.  Ver.  1.  Do  not  your  alms.— Some  ancient  copies,  versions,  and 
Christian  Fathers,  read,  “Practice  not  your  righteousness,’’  which  Doddridge 
anti  Campbell  explain  as  including  the  three  following  duties  ; alms,  prayer, 
and  fasting.  Mrs.  Judson,  giving  some  account,  in  a letter,  of  the  first  Burman 
convert,  says,  “A  lew  days  ago  I was  reading  with  him  Christ’s  Sermon  on 
the  Mount.  He  was  deeply  impressed,  and  unusually  solemn. — * These  words,’ 
said  he,  ' take  hold  on  my  very  heart ; they  make  me  tremble.  Here  God  com- 
mands us  to  do  every  thing  that  is  good  in  secret,  not  to  be  seen  of  men.  How 
unlike  our  religion  is  this  ! When  Barmans  make  offerings  at  the  pagodas,  they 
make  a great  noise  with  drums  and  musical  instruments,  that  others  may  see 
how  good  they  are.  But  this  religion  makes  the  mind  fear  God  ; it  makes  it  of 
its  own  accord  foar  sin.'  ” 

Ver.  2.  They  have  their  reward— That  is,  what  they  seek  after,  the  applause 
of  men. 

Ver.  5.  Standing.— It  should  appear  by  this  expression,  that  many  of  the  Jews 

tat.  but  the  Pharisees  stood,  as  an  expression  of  their  zeal. In  the  Syna- 

1014 


applied  to  promissory  oaths,  or  vows  to  God,  which,  under 
the  Gospel,  are  not  only  not  required,  but  forbidden.  ( Pirie’s 
Works.) 

Our  Lord,  in  this  chapter,  animadverts  on  two  classes  of 
precepts.  What  was  said  “to  them  of  old  time,”  evidently 
refers  to  the  moral  law  against  murder,  adultery,  and  oaths  ; 
but,  in  ver.  38  and  43,  the  expression  “ to  them  of  old  time”  is 
omitted ; “An  eye  for  an  eye,  and  a tooth  for  a tooth,”  is  no 
part  of  the  moral,  but  belonged  to  the  judicial  law,  (Exod.  xxi. 
24,)  and  expresses  the  legal  punishment  for  private  injuries; 
even  “ life  for  life,”  and  “stripe  for  stripe.”  And  this  is  cer- 
tainly an  equitable  principle,  and  one  on  which  the  criminal 
law  in  our  own  and  other  nations  is,  in  great  measure,  found- 
ed. But  this  is  not  the  law  of  Christ,  nor  that  on  which 
Christians  ought  individually  to  act.  They  should  rather 
render  “good  for  evil,”  and  “overcome  evil  with  good.” 

The  next  precept,  also,  “Thou  shalt  love  thy  neighbour, 
and  hate  thine  enemy,”  is  in  the  first  part  of  it  from  Levit. 
xix.  18;  but  the  latter  part  appears  to  have  been  an  inference 
drawn  from  certain  circumstances  of  Jewish  history,  and  par- 
ticularly the  injunction  to  their  forefathers  to  extirpate  the  se- 
ven tribes  of  Canaan,  which  they  unwarrantably  applied  to 
all  whom  they  considered  as  their  enemies ; though  they  had 
repeated  admonitions  to  the  contrary.  (See.  Exod.  xxiii.  4,  5. 
Prov.  xxiv.  17,  18;  xxv.  21,  22.) 

The  principles  which  Jesus  taught,  were  those  which  he  ex- 
emplified. Did  he  say,  “Resist  not  evil?”  “He  gave  his 
back  to  the  smiters,  his  cheeks  to  them  that  plucked  off  the 
hair;  and  he  hid  not  his  face  from  shame  and  spitting.”  (Isa. 
i.  6)  Did  he  say,  “Love  your  enemies,”  and  “Pray  for  them 
that  despitefully  use  you,  and  persecute  you?”  He  prayed 
even  for  his  murderers,  whilst  hanging  on  the  cross : “Father, 
forgive  them,  for  they  know  not  what  they  do.” 

Chap.  VI.  Ver.  1 — 18.  On  alms-deeds,  -prayer , and.  fasting. 
— Our  Lord  here  directs  the  attention  of  his  disciples  more  im- 
mediately to  their  religious  duties,  in  which  he  particularly  re- 
commends secrecy  ana  simplicity.  Comparing  the  first  verses 
with  ch.  v.  16,  which  requires  us  to  “ Let  our  light  shine  before 
men,”  &c.  some  have  conceived  an  inconsistency;  which,  how- 
ever, the  late  excellent  Fuller  removes  in  a few  words:  “It  is 
right  to  do  that  which  men  may,  and  must  see;  but  not  for  the 
sake  of  being  seen  by  them.  The  difference  lies  in  the  motive.” 

“ Our  divine  Master  (says  a learned  writer)  had  such  an  ab- 
horrence of  hypocrisy,  that  he  not  only  commanded  his  follow- 
ers not  to  be  hypocrites,  but  also  not  to  be  like  them;”  and 
that  especially  in  the  publicity  and  parade  of  their  devotions. 

gogues.— Though  this  term  is  undoubtedly  used  for  any  public  assembly,  as  it  is 
rendered,  James  ii.  2.  yet  we  think  with  Doddridge , that  it  here  most  probably 
refers  to  their  places  of  worship. 

Ver.  6.  Which  is  in  secret — That  is,  invisible  to  mortal  eye.  See  Ps.  xviii.  11  ; 
Ixxxi.  7. Shall  reward  thee  openly . — See  chap.  xxv.  34,  &c. 

Ver.  7.  Vain  repetitions. — Tne  Greek  word  here  used,  Battalogie,  alludes 
to  a babbler  of  the  name  of  Battus,  who,  according  to  Suidas,  made  long 
hymns,  consisting  of  many  lines,  frail  of  tautologies. 

Ver.  9.  After  this  manner— Doddridge  and  Campbell,  "Thus,”  which  in- 
cludes the  ideas  both  of  a pattern  and  a form  : compare  Luke  xi.  1 . &c. 

Ver.  11.  Our  daily  bread— Dod/lridge,  (from  Mede,)  “Bread  sufficient  fot 
our  present  support.” 

Ver.  12.  Forgivcus,  &c. — The  condition  on  which  we  here  ask  forgiveness, 
is,  " as  toe  forgive"  those  who  wrong  us  ; consequently,  if  we  do  not  heartily 
forgive,  every  time  we  offer  up  this  prayer,  we  really  pray  God  not  to  forgive 
us,  but  to  destroy  us  for  ever.  Mark  xi.  25,  26. 

Ver.  13.  From  evil. — Hammond  and  Doddridge,  “ From  the  evil  one  :’  but 
Campbell  prefers  our  translation,  and  lays  it  down  as  a maxim,  that  when  a 
word  is  in  all  respects  equally  susceptible  of  two  interpretations,  onp  of  which, 
as  a genus,  comprehends  the  other,  always  to  prefer  the  most  extensive,  widen 
here  is  evil 


Sermon  on  the  mount.  MATTHEW. — CHAP.  VI.  Of  serving  God  and  mammon. 


your  heavenly  Father  will  also  forgive  you : 

1.5  But  if  ye  forgive  not  men  their  trespasses, 
neither  will  your  Father  forgive  your  u tres- 
passes. 

16  If  Moreover  when  ye  fast,  be  not,  as  the 
hypocrites,  of  a sad  countenance : for  they 
disfigure  their  faces,  that  they  may  appear 
unto  men  T to  fast.  V erily  I say  unto  you, 
They  have  their  reward. 

17  But  thou,  when  thou  fastest,  anoint  thy 
head,  and  wash  thy  face  ; 

18  That  thou  appear  not  unto  men  to  fast, 
but  unto  thy  Father  which  is  in  secret : and 
thy  Father  which  seeth  in  secret  shall  reward 
thee  openly. 

19  Y\  Lay  not  up  for  yourselves  treasures 
«r  upon  earth,  where  moth  and  riist  doth  corrupt, 
and  where  thieves  break  through  and  steal : 


A.  M.  4031. 
A.  D.  27. 


u Ep.4.31. 
Ja.2.13. 


t la.  58.3,6. 

wPr.23.4. 

Lu.18.24, 

25. 

He.13.5. 


x Is. 33.6. 
La.  12.33, 

I Ti.6.19. 


7 


Lu.  11. 
34,36- 


5 Lu.16.13. 


a Ga.1.10. 
2Ti.4.10. 
Ja.4.4. 


20  But  lay  up  for  yourselves  treasures  in 
1 heaven,  where  neither  moth  nor  rust  doth 
corrupt,  and  where  thieves  do  not  break 
through  nor  steal : 

21  For  where  your  treasure  is,  there  will  your 
heart  be  also. 

22  If  The  light  of  the  body  is  the  J eye:  if 
therefore  thine  eye  be  single,  thy  whole  body 
shall  be  full  of  light. 

23  But  if  thine  eye  be  evil,  thy  whole  body 
shall  be  full  of  darkness.  If  therefore  the  light 
that  is  in  thee  be  darkness,  how  great  is  that 
darkness ! 

24  Tf  No  man  can  serve  two  1 masters  : for 
either  he  will  hate  the  one,  and  love  the  other , 
or  else  he  will  hold  to  the  one  and  despise 
the  other.  Ye  cannot  a serve  God  and  mam- 
mon. 


We  have  no  proof  that  the  Pharisees  literally  “ sounded  a 
trumpet;”  the  expression  may  only  mean,  as  Mr.  Harmer 
says,  that  they  sought  publicity,  like  the  stage-players  and 
gladiators  of  ancient  times,  who  were  thus  introduced  to  the 
spectators.  Chardin  remarks,  however,  that  the  Eastern  der- 
vishes were  sometimes  furnished  with  rams’  horns,  which  they 
sounded  on  receiving  alms.  So  in  regard  to  prayer,  they 
Bought  the  same  publicity,  “ to  be  seen  of  men.”  A miserable 
devotion  this,  which  is  practised  by  Turks  and  Heathens  to  the 
present  day:  at  the  same  time,  it  may  make  those  blush  who 
are  ashamed  of  religion,  and  even  of  being  seen  in  the  house 
of  God. 

Dr.  Gill  supposes  our  Lord  to  mention  giving  of  alms  be- 
fore prayer,  because  it  was  customary  for  the  Jews  first  to  be- 
stow their  alms,  and  then  to  pray.  In  both  these  duties  secrecy 
is  enjoined,  to  avoid  the  semblance  of  vanity  and  ostentation  : 
but  there  are  occasions  in  which  it  may  be  necessary  to  give 
alms  in  public,  to  excite  others ; and  as  to  social  and  public 
prayer,  it  is  no  less  a duty  than  private  devotion.  Those  who 
never  give  alms  or  pray  but  in  public,  may  assure  themselves, 
that  neither  their  prayers  nor  alms  will  be  accepted.  Private 
prayer,  particularly,  is  the  life  of  personal  devotion. 

Next  to  privacy,  our  Lord  urges  simplicity,  not  using  vain 
repetitions  like  the  heathen.  Of  their  practice  we  have  some 
examples  in  the  worshippers  of  Baal  and  of  Diana.  (1  Kings 
xviii.26.  Acts  xix.  34.)  To  avoid  the  evils  of  repetition,  and 
at  the  same  time  to  guard  them  against  the  omission  of  peti- 
tions necessary  and  proper,  our  Lord  gives  them  a prayer 
which  might  serve  them  both  as  a model  and  form  of  their  de- 
votion. 

In  this  prayer  we  are  taught  to  address  the  Almighty  as  our 
Father;  and  it  is  true  that  he  is,  in  one  respect,  the  Father  of 
ail  his  creatures;  but  we  are  sinners,  and  can  therefore  ap- 
proach him  only  through  a Mediator.  “It  is  only  through 
him  (says  Dr.  Booker)  that  we  can  presume  to  address  God 
as  our  Father;  because  we  can  only  be  heirs  of  God  by  being 
joint  heirs  with  Christ.” 

The  first  petition  regards  the  divine  glory,  which  certainly 
ought  to  be  a primary  object  with  us,  and  will  be  when  we  re- 
collect how  intimately  the  divine  glory  is  connected  with  our 
salvation,  in  which  “ mercy  and  truth  are  met  together,  righte- 
ousness and  peace  have  kissed  each  other.”  Intimately  con- 
nected with  God’s  glory  is  the  advancement  of  his  kingdom, 
which  may  be  understood  to  comprehend.  1 The  progress  of 
his  gospel  in  the  world  : the  gospel  of  the  kingdom  first  an- 
nounced by  John,  and  afterwards  proclaimed  by  Jesus  and  his 
Apostles.  2.  “ The  kingdom  of  God  within  us,”  which  is 
“righteousness  and  peace,  and  joyin  the  Holy  Ghost.”  Rom. 
xiv.  17.  And,  3.  The  completion  of  both  in  “ glory  everlast- 
ing.” Dr.  Booker  observes,  “There  is  so  close  a connexion 
between  such  temporal  and  eternal  blessings,  that  they  cannot 
well  be  separated.  There  is,  indeed,  a continuity  which  death 

cannot  break Faith  and  holiness,  the  love  of  God,  and 

of  our  fellow-creatures — the  exercises  of  divine  worship,  ado- 
ration, and  praise,  are  the  great  constituents  of  real  happiness 
in  this  world;  and,  in  a more  sublime  and  exalted  manner,  from 
these  principles  and  from  these  exercises,  we  are  taught  to 
believe  “ the  heirs  of  salvation”  will  derive  a chief  portion  of 
their  felicity  in  the  world  to  come.” 

In  these  first  three  petitions,  the  employments  and  enjoyments 
of  the  present  and  the  future  life  are  intimately  connected; 
but  in  the  three  following,  they  are  confined  to  the  present 
state.  In  the  world  to  come,  we  shall  want  neither  daily 
oread,  nor  forgiveness  of  sin,  nor  deliverance  from  temptation. 
Our  wants  will  be  all  supplied,  our  sins  all  forgiven,  and  prayer 
exchanged  for  everlasting  praise.  While,  however,  we  con- 


tinue on  earth,  our  wants  are  daily  recurring,  and  our  prayers 
require  daily  to  be  renewed.  It  was  the  wise  request  of  Agur, 
“Feed  me  with  food  convenient  for  me  ;”  a petition  veiy  ana- 
logous to  that  before  us,  “ Give  us  this  day  our  daily  bread.” 

In  the  next  petition,  we  are  taught  to  consider  ourselves  as 
debtors  to  the  Almighty.  We  owe  him  universal,  perfect,  and 
perpetual  obedience;  and  therefore,  when  we  omit  to  pay  this, 
whether  “by  doing  what  we  ought  not  to  have  done,”  or 
leaving  “undone  what  we  ought  to  have  done,”  we  become 
debtors  to  divine  justice ; and,  as  our  Lord  has  taught  us  in 
the  preceding  chapter,  are  liable  to  be  cast  into  prison,  even 
the  prison  of  hell,  for  ever.  And  if  we  are  delivered  from 
this  by  a gratuitous  pardon,  then  we  become  equally  indebted 
to  the  divine  mercy.  But  we  also  have  our  debtors ; at  least 
in  that  light  we  consider  those  who  have  offended  us;  and  in 
no  case  are  we  encouraged  to  implore  pardon,  but  when  we 
are  prepared  to  grant  the  same  to  others : “ Forgive  us  our 
debts,  as  we  forgive  our  debtors.” 

The  last  petition  seems  also  to  require  some  explanation ; 
“Lead  us  not  into  temptation,  but  deliver  us  from  evil.”  Does 
not  St.  James  (ch.  i.  13.)  forbid  us  to  ascribe  to  God  any  of  our 
temptations'?  He  does;  yet  there  is  a sense  in  which  he  may 
lead  us  into  such  trials,  and  that  for  wise  and  holy  ends.  Abra- 
ham was  led  into  temptation  when  God  required  him  to  offer  up 
his  son.  Job  was  led  into  temptation,  when  God  permitted 
Satan  to  try  him  with  losses  and  disease.  And  Jesus  himself 
was  “ led  into  the  wilderness,  to  be  tempted  of  the  devil.”  In 
all  these  cases,  the  Providence  of  God  permitted  the  evil,  and 
the  Spirit  of  God  supported  the  sufferers  under  it.  But  as 
these  were  extraordinary  cases,  and  we  are  of  ourselves  unable 
to  sustain  the  trial,  we  are  taught  to  pray,  that  God  will  be  pleas- 
ed to  preserve  us  from  such  temptations,  or  in  any  wise  from 
falling  under  them.  So,  feeling  the  weakness  of  our  constitu- 
tions, we  may  pray  to  be  preserved  from  a sickly  climate,  or, 
that  we  may  be  kept  from  the  dangers  of  it. 

But  we  must  again  return  to  the  preceding  clause,  relative  to 
our  forgiving  others , and  we  may  judge  of  the  importance 
which  our  Lord  attaches  to  this  precept,  from  his  again  and 
again  adverting  to  it,  and  from  the  strong  terms  in  which  he 
expresses  himself.  A worthy  clergyman,  whose  Lectures  we 
have  repeatedly  quoted  on  this  chapter,  has  placed  this  pre- 
cept in  a striking  point  of  view.  Referring  to  the  clause,  “ If 
ye  forgive  not,  ....  neither  will  your  heavenly  Father  forgive 
you,”  Dr.  Booker  adds,  “ Not  that  the  forgiveness  of  injuries 
will  entitle  us  to  the  pardon  of  God but,  “ our  pardoning 
others  is  one  of  those  qualifications  which  are  indispensably 
requisite  to  fit  us  for  the  gracious  gift  of  eternal  life.  This 
alone  will  hot  save  us,  nor  will  any  thing  else  without  it : no, 
not  even  the  blood  of  Christ:  for  he  will  not  apply  that  blood 
to  the  rancorous  soul  which  refuses  to  forgive  a fellow  sinner." 

Ver.  19^-34.  Against  covetousness , duplicity , and  over  anxi- 
ety for  temporal  things. — The  first  exhortation  is,  not  to 
lay  up  treasures  upon  earth,  where  they  are  equally  liable  to 
be  corrupted,  or  to  be  stolen.  Disputes  have  occurred  among 
men  of  property  where  they  could  obtain  the  best  interest  for 
their  money,  and  the  best  security.  Some  havepreferred  trade ; 
but,  alas  ! what  trade  has  not  failed  ? Or,  they  have  trusted  it 
in  public  banks;  but  these  also  have  deceived  them.  Some 
have  placed  it  in  funded,  and  some  in  landed  property ; but 

“ the  Earth  itself  shall  be  burnt  up, 

And  all  that  it  contains.” 

Where  then  shall  we  trust  our  souls,  and  the  momentous  con- 
cerns of  an  eternity?  It  is  to  a “faithful  Creator”  only,  that 
we  should  surrender  our  souls,  and  it  is  in  heaven  only  that 
our  deposits  can  be  out  of  the  range  of  accidents  and  of  dan- 
gers. How  happy  is  it  for  us  to  be  able  to  say,  especially  when 


Ver.  16.  Disfigure  their  faces— Ot  disguise  them  ; the  Rabbins  have  a say- 
ing, “ Whoever  makes  his  face  black  on  account  of  the  law  in  this  world,  God 
\vm  make  his  brightness  to  shine  in  the  world  to  come.” 

Ver.  17.  Anoint  thy  head , dec.— -This  was  omitted  on  occasion  of  their  fast- 
ing. to  make  them  appear  the  more  wretched. 

Ver.  18.  In  secret.— See  ver.  6. 

Ver.  10.  Rust.— Hammond,"  Smut Doddridge , " Canker it  is  a very 
general  term,  and  from  the  same  root  as  the  term  v.sed  in  ver.  16  in  relation  to 


disfiguring  the  face  by  dirt,  or  smut.  Moth  corrupts  garments  ; rust,  metals  ; 
smut,  corn  ; and  dirt  will  disfigure  any  thing. 

""  22.  The  light—  Gr.  “ Lamp  so  Doddridge  and  Campbell.- — Single 

idge,  “ Clear  Campbell,  “ Sound.”  It  properly  means  ‘ simple,  unin- 

Ditotempered  filmy,  or  other* 


Ver. 

Doddridt.  . 

cumbered  by  film. 

Ver.  23.  Evil.— Doddridge  and  Campbell , 
wise  diseased. 

Ver  24.  Mammon.—"  A Syriac  word  for  riches 


Wealth  is  heie  personified 
1016 


Sermm  on  the  mount.  ' MATTHEW.— CHAP.  VII.  Rash  judgment  reproved. 


2f)  Therefore  I say  unto  you,  Take  no  thought 
b for  your  life,  what  ye  shall  eat,  or  what  ye 
shall  drink ; nor  yet  for  your  body,  what  ye 
shall  put  on.  Is  not  the  life  more  than  meat, 
and  the  body  than  raiment  ? 

26  Behold  the  fowls  of  the  air  : for  they  sow 
not,  neither  do  they  reap,  nor  gather  into 
barns;  yet  your  heavenly  'Father  feedeth 
them.  Are  ye  not  much  better  than  they? 

27  Which  of  you  by  taking  thought  can  add 
one  cubit  unto  his  stature  ? 

28  And  why  take  ye  thought  for  raiment*? 
Consider  the  lilies  of  the  field,  how  they  grow ; 
they  toil  not,  neither  do  they  spin : 

29  And  yet  I say  unto  you,  That  even  Solo- 
mon in  all  his  glory  was  not  arrayed  like  one 
of  these. 

30  Wherefore,  if  God  so  clothe  the  grass  of 
the  field,  which  to-day  is,  and  to-morrow  is 
cast  into  the  oven,  shall  he  not  much  more 
clothe  you,  O ye  of  little  faith  ? 

31  Therefore  take  no  d thought,  saying,  What 
shall  we  eat?  or,  What  shall  we  drink?  or, 
Wherewithal  shall  we  be  clothed  ? 


A.  M.  4031. 
A D.  27. 


b 1 Co.7.32. 
Phi.  4. 6. 


c Job  38. 41. 
Lu.  12.24, 
&c. 


d Ps.37.3. 
55.22. 

1 Pe.5.7. 


e lTi.4.8. 


f Le. 25.20, 
21. 

1 Ki.3  13. 
Ps.37.25. 
Mo.  10. 

30. 


De.33.25. 
He.  13.5, 


a Lu.6.37. 
Ro.2.1. 

1 Co.4.5. 


b Ju.1.7. 


c Ga.6.1. 


32  (For  after  all  these  things  do  the  Gentiles 
seek  :)  for  your  heavenly  Father  knoweth  that 
ye  have  need  of  all  these  things. 

33  But  seek  ye  first ' the  kingdom  of  God,  and 
his  righteousness  ; and  all  these  things  shall  be 
added  1 unto  you. 

34  Take  therefore  no  thought  for  the  morrow: 
for  the  morrow  shall  take  thought  for  the 
things  of  e itself.  Sufficient  unto  the  day  is 
the  evil  thereof. 

CHAPTER  VII. 

1 Christ,  ending  his  sermon  on  the  mount,  reproveth  rash  Judgment,  6 forblddeth  to 
cast  holy  things  to  dogs,  7 exhorteth  to  prayer,  13  to  enter  in  at  the  strait  gate, 
15  to  beware  of  false  prophets,  21  not  to  be  heurers,  but  doers  of  the  word : 24  like 
houses  builded  on  a rock,  26  and  not  on  the  sand. 

JUDGE  » not,  that  ye  be  not  judged. 

2 For  with  what  judgment  ye  judge,  ye 
shall  be  judged:  and  with  what  measure  ye 
b mete,  it  shall  be  measured  to  you  again. 

3 And  why  beholdest  thou  the  mote  that  is  in 
thy  brother’s  eye,  but  considerest  not  the  beam 
that  is  in  thine  own  eye  ? 

4 Or  how  wilt  thou  say  to  thy  brother,  Let 
me  pull  out  the  mote  out  of  thine  eye  ; and,  be- 
hold, a beam  is  in  thine  own  eye  ? 

5 Thou  hypocrite,  first  cast  out  the  beam  c out 


we  come  to  die,  “ I know  in  whom  I have  believed,  and  am 
persuaded  that  he  is  able  to  keep  that  which  I have  commit- 
ted to  him  !” 

There  is  another  circumstance  which  makes  the  deposit  of 
our  treasures  to  be  of  vast  importance : “Where  your  treasure 
is  (says  our  Lord)  there  will  your  hearts  be  also.”  When  our 
hearts  are  devoted  to  the  enjoyment  of  worldly  pleasure,  the 
accumulation  of  wealth,  or  the  acquisition  of  applause,  where 
then  can  our  treasure  be?  Not  in  heaven,  assuredly,  if  our 
Lord’s  words  may  be  depended  on. 

The  next  topic  of  this  discourse  is  no  less  interesting ; name- 
ly, to  guard  us  against  duplicity  and  hypocrisy  : “ The  light  (or 
lamp)  of  the  body  is  the  eye  ;”  if  that  “be  single,”  (qr  clear,) 
then  is  “ the  whole  body  full  of  light.”  “ The  eye  is  the  in- 
tention, (says  Gregory  the  Great,)  and  the  body  is  the  action ; 
if  the  intention  be  pure,  the  action  will  be  uniform  and  regu- 
lar.” If  the  eye  of  the  mind  “ be  singly  fixed  on  God  and 
heaven  (says  Wesley)  the  whole  soul  wifi  be  filled  with  holi- 
ness and  happiness.”  If  the  eye  be  evil — not  simple,  but  aim- 
ing to  serve  both  God  and  Mammon,  then  will  the  mind  be  as 
surely  involved  in  darkness,  as  the  body  would  be,  by  losing 
the  organs  of  sight. 

What  is  here  said  of  serving  God  and  Mammon  or  the 
world,  may  remind  us  of  the  idolatrous  Israelites  in  the  time  of 
Ahab,  who,  though  they  never  openly  renounced  the  worship  of 
Jehovah,  worshipped  Baal  also.  But  the  prophet  Elijah  se- 
verely reproved  this  vacillating  conduct,  and  urged  them  to  de- 
cision. “ If  the  Lord  be  God,  follow  him;  but  if  Baal,  then 
follow  him.”  So  may  we  say,  “ halt  not  between  two  opi- 
nions if  Mammon  (or  the  world)  be  God,  the  source  of 
true  and  lasting  happiness,  let  us  fall  down  before  him  ; but  if 
not— and  who  is  there  that  dare  maintain  the  affirmative? — 
then  why  devote  the  whole  of  our  affections  and  our  toils  to 
a Baal  that  cannot  hear  us,  and  who  in  our  extremity  cannot 
help  us?  (Compare  Expos,  of  2 Kings  xviii.  ver.  21,  &c. 

We  are  now  led  to  a more  pleasing  contemplation,  and  to  a 
duty  no  less  necessary.  Behold  our  Saviour  seated  on  a hill, 
whose  shadow  protects  both  himself  and  audience  from  the 
burning  heat.  It  was  his  plan  to  deduce  the  most  important 
moral  and  spiritual  instruction  from  natural  objects  in  his 
view.  At  this  time,  therefore,  he  probably  had  in  vievv,  corn- 
fields interspersed  with  lilies,  and  was  surrounded  with  flit- 
ting, and  perhaps  chirping,  birds.  This,  indeed,  may  be  con- 
lectural ; but  the  instruction  derived  from  these  objects  is  cer- 
tain and  important.  Instruction  has  a double  hold  upon  the 
mind,  when  it  enters  at  once  both  by  the  eye  and  the  ear. 

Jesus  had  before  been  pressing  on  his  disciples  the  great  im- 
portance of  their  seeking  treasures  that  could  not  perish,  and 
of  their  serving  a master  who  would  not,  and  could  not  disap- 
point them.  Under  these  considerations,  he  guards  them 
against  unavailing  and  unnecesary  cares  about  worldly  ob- 


jects, assuring  them,  that  if  they  faithfully  served  God — if  they 
sought  the  prosperity,  and  practised  the  righteousness  of  his 
kingdom,  he  would  by  no  means  suffer  them  to  perish  for  lack 
of  necessary  supplies. 

When,  however,  we  read,  “Take  no  thought  for  the  mor- 
row,” we  ought  to  understand  that  the  original  term  here  used 
does  not  exclude  a prudent  forecast;  but  only  that  anxious, 
heart-dividing  care,  which  would  divert  us  from  the  service  of 
God,  and  make  us  slaves  to  the  world  and  sin.  Our  Lord  rea- 
sons upon  this  subject,  first,  on  the  ground  that  all  the  care  in 
the  world  is  insufficient  without  the  divine  providence,  either 
to  increase  our  growth,  or  lengthen  out  our  life;  and  secondly, 
because  such  anxiety  is  unnecessary;  for  he  who  feeds  the 
sparrows  and  clothes  the  lilies,  will  much  more  provide  for 
the  necessities  of  those  who,  with  the  use  of  lawful  means, 
confide  in  his  power  and  goodness. 

“ Will  ho  not  care  for  you,  ye  faithless,  say? 

Is  he  unwise?  or  are  ye  less  than  they  ?”—  Thompson. 

The  eastern  lily  is  thought  to  have  been  a Persian  flower 
and  is  of  two  sorts;  the  white  lily  (which  has  sometimes 
streaks  of  purple)  and  the  red,  or  scarlet  lily,  called  by  us,  the 
crown  imperial.  Josephus  tells  us,  Solomon’s  usual  dress  was 
white,  yet  his  royal  robes  were  probably  purple,  or  scarlet ; in 
either  case,  nothing  of  human  manufacture  can  equal  in  beauty 
and  splendour  these  works  of  the  Almighty:  yet  these  fairest 
of  flowers  wither  and  die,  and  when  dead,  the  stalks  are  often 
thrown,  with  herbs  and  grass,  decayed  and  dried,  to  heat  theit 
ovens.  Such  is  the  end  of  all  human  glory! 

The  conclusion  of  this  chapter  is  peculiarly  interesting.  It 
urges  to  a most  important  duty,  to  which  is  attached  a most 
encouraging  promise.  We  are  to  seek  the  kingaom  of  God, 
which  includes  all  the  blessings  of  the  Gospel  dispensation  : 
and  his  righteousness  may  include,  both  what  he  requires  and 
what  he  provides.  The  righteousness  which  he  requires  is  ho- 
liness, which  we  are  to  hunger  and  thirst  after;  (ch.  v.  6 ;)  that 
which  he  provides,  is  the  righteousness  which  is  by  faith,  even 
the  righ  eousness  of  Christ.  (Rom.  iii.  5,  21,  22,  &c.)  This 
is  to  be  sought  first,  in  respect  of  time,  and  in  preference  to 
all  other  objects;  and  to  those  who  thus  seek  the  righteous- 
ness of  God,  all  other  things— that  is,  “ all  things  pertaining 
to  "life  and  godliness,”  shallbe  added.  (2  Pet.  i.  3.) 

Chap.  VII.  Ver.  1 — 14.  Against  censoriousness  and  hypo- 
crisy. Encouragement  to  prayer,  and  earnestness  in  religion. 
—Censoriousness  was  a reigning  sin  among  the  Pharisees- 
it  was  therefore  needful  for  our  Lord  to  guard  his  own  apos- 
tles against  it,  especially  as  it  is  an  error  to  which  young  con- 
verts are  particularly  prone.  But  most  assuredly,  every  cen- 
sure we  pass  upon  others  without  looking  within,  upon  our 
own  conduct,  exposes  us  to  our  Lord’s  rebuke,  and  lays  us  un- 
der a just  suspicion  of  hypocrisy.  “ Thou  hypocrite !”  first 
correct  thine  own  faults,  and  then  thy  brother’s. 


and  represented  as  a master  who  rivals  God  in  our  hearts.” : Two  masters — 

namely,  of  opposing  interests,  as  God  and  Mammon. 

Ver.  25.  Take  no  thought.— Doddridge  and  Campbell , “ Be  not  anxious 
and  there  is  no  doubt  but  this  was  the  meaning  of  our  translators,  as  the  word 
thought  is  evidently  so  used,  1 Sam.  ix.  5:  also  by  Bacon,  Milton,  &c.,  as 
quoted  in  Johnson , and  by  Fox,  the  martyrologist,  and  the  Geneva  translators, 
as  quoted  by  Parkhurst , who  observes  that  the  Greek  term,  in  its  derivation, 
means  a distracting,  or  heart-dividing  carefulness. 

Ver.  26.  Behold  the  fowls.— Doddridge,  “ Birds  probably  sparrows,  as 

in  chapter  x.  29. Barns. — Hammond , “ Repositories  Doddridge , 

“hoards.” 

Ver.  27.  One  cubit. — This  (being  at  least  18  inches)  would  be  a great  addition 
to  the  height,  which  cannot  therefore  be  here  intended  : most  commentators 
therefore  refer  this  to  age.  r Applying  this  measure,  however,  to  human  life,  it 
must  be  considered  metaphorically  as  a race,  of  which  a cubit  describes  a very 
small  portion,  analogous  to  “ an  inch  of  time,”  a common  phrase  with  poets. 
Campbell  translates  the  phrase,  “ Prolong  his  life  onp  hour.” 

1016 


Ver.  30.  The  grass  of  the  field. — The  Hebrews  divided  all  their  vegetable 

productions  into  two  classes  ; trees,  and  herbs,  or  grass,  Gen.  i.  29,  30. Into 

the  oven. — It  is  certain  that  fires  were  kindled  and  ovens  heated  with  dried 
vegetables,  &c.  Compare  Ezek.  xv.  4. 

Ver.  33.  Seek  ye  first  the  kingdo?n. — Religion  ; to  be  sought  “ before  all 
things,  and  above  all  things,”  as  having  “ the  promise  of  the  life  which  now  is, 
and  of  that  which  is  to  come.” 

Ver.  34.  Themorroio  shall  take  thought  for  itself—  That  is,  it  will  be  timo 
enough  to  care  for  the  morrow  when  the  morrow  comes.  Every  day  brings  its 
duties  and  its  cares.  So  Ezra  and  his  companions  “ offered  the  daily  burnt-of- 
ferings, ....  as  the  duty  of  every  dav  required.”  Ezra  iii.  4. 

Chap.  VII.  Ver.  1.  Jud%c  not. — This  doos  not  forbid  us  to  judge  of  men  by 
their  fruits,  i.  e.  by  their  lives  and  principles  ; but  it  forbids  U9  to  judge  with 
severity,  and  to  condemn  with  censoriousness. 

Ver.  3.  The  mote  ....  the  beam.—  The  one  a 9mall  thorn,  or  splinter  o 
wood.  Dr.  Lightfoot  has  shown,  that  this  saying  (as  well  as  the  preceding) 
was  proverbial  among  the  Jews.  [Similar  to  this  is  the  caution  given  by  Horace 


A.  M.  4031. 
A.  D.  ‘.77. 


«]  Pr.9.7,8. 

23.9. 
e ls.59.fl. 

Lu.18.1. 
f Ps.81.10, 
16. 

Jn.14.13, 


5.14,15. 
g Pr.8. 17. 
Je.29.12, 
13. 

h Lu.11.11, 
&c. 

i Le.19.18. 
Ro.13.8.. 
10. 

Ga.5.14. 
i Lu.  13.24. 
k or,  How. 

1 c.20.16. 

25.1..  12. 
Ro.9.27, 
29. 

m De.13.1.. 
3. 

Je.23.13.. 


Sermon  on  the  mount.  MATTHEW. — CHAP.  VII. 

of  thine  own  eye ; and  then  shalt  thou  see 
clearly  to  cast  out  the  mote  out  of  thy  bro- 
ther’s eye. 

6 If  Give  not  that  which  is  holy  unto  the  dogs, 
neither  d cast  ye  your  pearls  before  swine,  lest 
they  trample  them  under  their  feet,  and  turn 
again  and  rend  you. 

7 1[  Ask,  and  it  shall  be  given  you ; e seek, 
and  ye  shall  find  ; knock,  and  it  shall  be  open- 
ed unto  you : 

8 For  every  one  that  asketh  f receiveth  ; and 
he  that  seeketh  s findeth ; and  to  him  that 
knocketh  it  shall  be  opened. 

9 Or  what  man  is  there  of  you,  whom  if  his 
son  ask  bread,  will  he  give  him  a stone  ? 

10  Or  if  he  ask  a fish,  will  he  give  him  a ser- 
pent ? 

11  If  ye  then,  being  evil,  know  how  to  give 
good  gifts  unto  your  children,  h how  much 
more  shall  your  Father  which  is  in  heaven 
give  good  things  to  them  that  ask  him  ? 

12  Therefore  all  things  whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so  to 
tnem  : for  ■ this  is  the  law  and  the  prophets. 

13  If  Enter  ye  in  i at  the  strait  gate  : for  wide 
is  the  gate,  and  broad  is  the  way,  that  leadeth 
to  destruction,  and  many  there  be  which  go  in 
thereat : 

14  k Because  strait  is  the  gate,  and  narrow  is 
the  way,  which  leadeth  unto  life,  and  few 
i there  be  that  find  it. 

15  Tf  Beware  of  false  prophets,  ra  which  come 
to  you  in  sheep’s  clothing,  but  inwardly  they 
are  ravening  " wolves. 

16  Ye  shall  know  them  by  their  0 fruits.  Do 
men  gather  grapes  of  thorns,  or  figs  of  this- 
tles 1 


1 Jn.4.1. 
n Ac.20.29 
..31. 

c c.  12.33. 


p I,u.6.43, 
45. 

q c.3.10. 

Jn.  15.2,6. 
r la.  48. 1,2. 
c.25. 11,12 
Lu.6.46. 
13.25. 
Ro.2.13. 
s Nu.24.4. 
lKi.22.11, 
Ac. 

Ja.  23.13. 
&c. 

Ac.  19.13.. 
15. 

1 Co.  13.2. 
t Ps.5.5. 
c. 25.41. 
Re.22.15. 
u Lu.6.47, 
&c. 

v Ps.111.10. 

119.99,130 
w Ps.92.13. 
15. 

x 1 Sa.2.30. 

Je.8.9. 
y 1 Co. 3. 13. 
z He.  10. 26, 
27. 


Concerning  false  prophets. 

17  Even  so  every  good  tree  f bringeth  forth 
good  fruit ; but  a corrupt  tree  bringeth  forth 
evil  fruit. 

18  A good  tree  cannot  bring  forth  evil  fruit, 
neither  can  a corrupt  tree  bring  forth  good 
fruit. 

19  Every  i tree  that  bringeth  not  forth  good 
fruit  is  hewn  down,  and  cast  into  the  fire. 

20  Wherefore  by  their  fruits  ye  shall  know 
them. 

21  Not  every  one  that  saith  unto  me,  Lord, 
Lord,  r shall  enter  into  the  kingdom  of  heaven ; 
but  he  that  doeth  the  will  of  my  Father  which 
is  in  heaven. 

22  Many  will  say  to  me  in  that  day,  Lord, 
Lord,  have  we  not  prophesied  8 in  thy  name  ? 
and  in  thy  name  have  cast  out  devils  ? and  in 
thy  name  done  many  wonderful  works  ? 

23  And  then  will  I profess  unto  them,  I never 
knew  you:  depart  from  ‘ me,  ye  that  work  ini- 
quity. 

24  Therefore  u whosoever  heareth  these 
sayings  of  mine,  and  doeth  them,  I will  liken 
him  unto  a wise  T man,  which  built  his  house 
upon  a rock : 

25  And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  and  beat  upon  that 
house;  and  it  fell  not : for  it  was  founded  upon 
a w rock. 

26  And  every  one  that  heareth  these  sayings 
of  mine,  and  doeth  them  not,  shall  be  likened 
unto  a foolish  1 man,  which  built  his  house 
upon  the  sand  : 

27  And  the  rain  descended,  and  the  floods 
came,  and  the  winds  blew,  ? and  beat  upon 
that  house ; and  it  fell : and  great  was  1 the 
fall  of  it. 


There  requires  also,  in  all  our  reproofs,  a harmony  between  the 
style  which  we  adopt,  and  the  persons  we  address.  Let  us  not 
wantonly  expose  truths  the  most  sacred,  to  persons  who  are 
likely  to  snarl  at  them,  or  treat  them  with  contempt.  It  is  univer- 
sally admitted,  that  the  best  things  may  be  abused,  and  are  most 
subject  to  abuse — as,  for  instance,  the  doctrines  of  divine  grace. 

Our  Lord  now  returns  to  the  subject  of  prayer,  and  having 
guarded  his  disciples,  in  the  preceding  chapter,  against  a vain 
parade,  he  now  urges  them  to  earnestness  and  importunity. 
It  is  not  enough  to  say  our  prayers;  we  must  ask  with  a view 
of  receiving  ; we  must  seek  as  those  anxious  to  find  ; and  we 
must  knock  with  importunity,  as  persons  determined  to  take 
no  denial.  This  we  are  encouraged  to  do  in  addressing  “ Our 
Father  who  is  in  heaven,”  because  we  know  that  no  tender 
father  will  refuse  those  things  to  his  children,  which  he  knows 
to  be  suitable  and  good  for  them. 

The  relation  between  this  and  the  following  verse  is  to  us 
not  very  apparent ; but  Doddridge  thus  connects  them  : “Be- 
ing animated  by  his  (God’s)  goodness,  let  us  express  (our)  grati- 
tude by  kindness  to  our  fellow-creatures.”  We  should,  how- 
ever, rather  connect  them  thus  : “ The  Almighty  acting  toward 
vs  as  bis  children,  let  us  act  as  brethren  toward  each  other:” 
and  then  our  Saviour  lays  down  his  golden  rule — “Whatso- 
ever ye  wou-'d  that  men  should  do  unto  you,  do  ye  even  so  to 
them;”  a rule  equally  to  be  admired  for  its  wisdom,  equity,  and 
benevolence;  and  which  comprehends  in  it,  so  far  as  concerns 
cur  conduct  toward  our  fellow-creatures,  the  substance  both 
of  “ the  law  and  the  prophets.” 

The  allusion  here  made  to  “ a strait  gate”  and  to  “ a narrow 
way,”  has  been  variously  illustrated.  To  us  the  simple  mean- 
ing appears  to  be,  that  there  are  such  difficulties  in  entering 
upon  the  Christian  course,  as  require  all  our  exertions,  together 
with  the  most  earnest  prayers  for  divine  assistance. 

“ Lord ! can  a feeble,  helpless  worm, 

Fulfil  a task  so  hard? 

Thy  g race  must  all  the  work  perform. 

And  give  the  free  reward.'’ — Watts. 


*'  When  von  can  so  readily  overlook  your  own  wickedness,  why  are  you  more 
clear  sighted  than  the  eagle,  or  serpent  of  Epidaurus,  in  spying  out  the  failings 
of  your  friends  ?”]—B«gr«lcr.  Compare  Numb,  xxxiii.  55.  Josh,  xxiii.  13. 

Ver.  6.  Give  not  that.— Apply  not  the  promises  to  the  wicked. 

Ver.  13.  The  strait  gate.— Dr.  Whitby  explains  this  as  referring  to  a wicket 
gate,  admitting  but  one  person  at  a time,  and  that  not  without  9ome  difficulty. 
These  (he  says)  were  used  on  occasions  of  marriage  feasts,  &c.;  a porter  was 
placed  to  keep  improper  persons  from  pressing  in,  and  when  all  the  company  in- 
vited were  assembled,  the  door  was  shut.  Mat.  xxv.  10. 

Ver.  13, 14.  Enter  ye  in.— Are  these  verses  consistent  with  the  salvation  of 
all  rnen  ? See  Luke  xiii.  23 — 30. 

Ver.  15.  Beware  of  false  prophets.— \n  Jeremiah  xxiii.  17,  21,  false  prophets 
are  represented  as  saying  to  live  wicked,  “ the  Lord  hath  said  ye  shall  have 
123 


Ver.  15 — 29.  A caution  against  false  prophets , and  an  ex- 
hortation to  be  doers  of  the  word. — “ By  their  fruits  ye  shall 
knowthem,”  is  certainly  the  best  rule  to  judge,  both  of  preach- 
ers and  their  doctrines.  The  fruits  here  referred  to,  are  those 
virtues  and  graces  of  the  Holy  Spirit  on  which  our  Lord  has 
pronounced  his  blessing  in  tne  opening  of  this  discourse, — 
meekness,  humility,  purity,  and  a peaceable  disposition  ; none 
of  which  belongs  to  the  character  of  vwlves.  The  “sheep’s 
clothing”  respects  not  the  outward  garb,  but  the  persons  who 
put  on  the  external  semblance  of  Christ’s  disciples,  whom  he 
calls  his  sheep,  while  their  inward  disposition,  which  will 
eventually  show  itself  in  their  conduct,  proves  them  to  be  in 
heart— “ ravening  wolves.”  Or,  to  advert  to  another  meta- 
phor here  used,  however  fair  may  be  the  appearance  of  a bad 
tree,  its  fruit  will  be  of  little  or  no  value,  till  grafted  into  a good 
stock.  Bad  men  cannot  be  good  Christians,  nor  good  Cnris- 
tians  bad  men.  (See  John  xv.  1,  &c.)  For  it  is  not  calling 
Christ  “ Lord,”  nor  even  working  miracles  in  his  name,  which 
will  prove  any  man  a Christian;  but  obedience  to  his  com- 
mands. When  our  Lord  says  to  false  prophets  and  hypocri- 
tical professors,  “I  never  knew  you,”  we  must  take  the 
word,  as  in  many  other  passages,  in  the  sense  of  acknow- 
ledgment— “ I never  owned  you  as  my  disciples.”  (See  Ps.  i. 
6 ; Matt.  xxv.  12  ; John  x.  14 ; 1 Cor.  viii.  3,  &c.) 

More  fully  to  illustrate  his  meaning,  our  Lord  concludes  this 
discourse  with  a parable,  in  which  he  compares  these  two 
classes  of  his  hearers  to  men  building  themselves  a house ; 
the  one  upon  a sandy  desert,  which  is  liable  to  be  undermined 
I by  the  rain,  and  blown  down  by  the  wind  ; the  other,  deep  in 
the  fissures  of  a rock,  which  bids  defiance  both  to  rains  and 
winds.  (Compare  Luke  vi.  48,  49.) 

Before  closing  our  remarks  on  this  chapter,  we  would  add, 
that  Bp.  Jebb  has  reduced  the  whole  of  our  Lord’s  discourses 
on  the  mount,  and  several  others,  to  the  same  forms  of  paral- 
lelism as  the  poetical  parts  of  the  Old  Testament,  particularly 
Isaiah;  in  illustration  of  which  remark,  we  subjoin  his  ver- 
sion of  the  concluding  parable,  (ver.  26,  27 :) — 


peace — no  evil  shall  come  upon  you.” — The  Saviour,  after  declaring  the  start- 
ling fact,  that  many  lose  their  souls,  cautions  all  to  beware  of  those  who  teach 
a contrary  doctrine.  By  their  fruits  ye  shall  know  or  distinguish  them  : an 
unholy  life,  a graceless  heart. 

Ver.  17,  18.  A corrupt  tree.—  ' An  evil  tree.”  The  Greek  word  does  not  al- 
ways signify  corrupt,  or  rotten  ; but  of  a bad  kind,  like  the  rejected  fishes,  ch. 
xviii.  48  Campbell. 

Ver.  21.  The  kingdom  of  heaven— Has  two  departments,  grace  and  glory 
but  the  expression  must  evidently  refer  to  the  latter. 

Ver.  23.  Never  kneio  you— As  a true  disciple. 

Ver.  26.  Upon  the  sand. — ‘‘The  fishermen  in  Bengal  build  their  huts,  mtn« 
dry  season,  on  the  beds  of  sand  from  which  the  river  has  retired.  When  tap 
rains  set  in,  which  they  often  do  very  suddenly,  accompanied  with  now® 

1017 


Christ's  miracles.  MATTHEW. — CHAP.  VIII.  He  hi als  ‘he  diseased. 


28  And  it  came  to  pass,  when  Jesus  had  ended 
these  sayings,  the  people  were  astonished  » at 
his  doctrine : 

29  For  he  taught  them  as  one  having  autho- 
rity, and  not  as  the  scribes. 

CHAPTER  VIII. 

I Christ  cleanseth  the  leper,  5 healeth  the  centurion's  servant.  14  Peter’s  mother-in- 
law,  16  and  many  other  diseased  : 18  ahowetli  how  he  is  to  be  followed  : 23  stilleth 
llie  tempest  on  the  sen,  28  driveth  the  devils  out  of  two  men  possessed,  31  and  sufter- 
eth  them  to  go  Into  the  swine. 

WHEN  he  was  come  down  from  the  moun* 
tain,  great  multitudes  followed  him. 

2 And,  behold,  there  came  a leper  1 and  wor- 
shipped him,  saying,  Lord,  if  thou'  wilt,  thou 
canst  make  me  clean. 

3 And  Jesus  put  forth  his  hand,  and  touched 
him,  saying,  I will ; be  thou  clean.  And  im- 
mediately his  leprosy  was  cleansed. 

4 And  Jesus  saith  unto  him,  See  thou  tell  b no 
man  ; but  go  thy  way,  show  thyself  to  the 
priest,  and  offer  the  gift  that  Moses  command- 
ed, c for  a testimony  unto  them. 

5 1[  And  when  Jesus  was  entered  into  Caper- 
naum, there  came  unto  him  a d centurion,  be- 
seeching him, 

6 And  saying,  Lord,  my  servant  lieth  at  home 
sick  of  the  palsy,  grievously  tormented. 

7 And  Jesus  saith  unto  him,  I will  come  and 
heal  him. 

8 The  centurion  answered  and  said,  Lord,  I 
am  not  worthy  that  c thou  shouldest  come  un- 
der my  roof : but  speak  the  word  f only,  and 
my  servant  shall  be  healed. 

9 For  I am  a man  under  authority,  having- 
soldiers  under  me  : and  I say  to  this  man,  Go, 
and  he  goeth  ; and  to  another,  Come,  and  he 


A.  M.  4031. 
A.  D.  in. 


• Je.23.29. 
Ma.6.1 


a M a.  1.40, 

dec. 

Lu.5.12, 

Sic. 

b c.9.30. 
Ma.5.43. 

c Le.14.3, 
See. 

d Lu.7.2, 

tic. 


e Pa.  10. 17. 
Lu.15.19, 
21. 

f Ps.33.9. 
107.20. 


g c.  15.28. 


h 


Ib.22,3. 
Lu. 13.29. 
Ac.  11. 13. 


i c.7.22,23. 


1 c.13.42, 
50. 


k Ma.1.30, 

31. 

Lu.4.38, 

39. 


1 Ma.1.32. 
Sic. 


m Is.53.4. 

1 Pe.2,24. 


oometh  ; and  to  my  servant,  Do  this,  and  he 
doeth  it. 

10  When  Jesus  heard  it,  he  marvelled,  and 
said  to  them  that  followed,  Verily  I say  unto 
you,  I have  not  found  so  great  e faith,  no,  not 
in  Israel. 

11  And  I say  unto  you,  That  h many  shall 
come  from  the  east  and  west,  and  shall  sit 
down  with  Abraham,  and  Isaac,  and  Jacob, 
in  the  kingdom  of  heaven. 

12  But  the  children  of  the  i kingdom  shall  be 
cast  out  into  outer  darkness  : there  shall  be 
weeping  ) and  gnashing  of  teeth. 

13  And  Jesus  said  unto  the  centurion,  Go  thy 
way  ; and  as  thou  hast  believed,  so  be  it  done 
unto  thee.  And  his  servant  was  healed  in  the 
self-same  hour. 

14  Tf  And  when  Jesus  was  come  into  Peter’s 
house,  he  saw  his  wife’s  mother  k laid,  and 
sick  of  a fever. 

15  And  he  touched  her  hand,  and  the  fever 
left  her:  and  she  arose,  and  ministered  unto 
them. 

16  If  When  the  even  was  come,  they  brought 
unto  him  many  i that  were  possessed  with  de 
vils  : and  he  cast  out  the  spirits  with  his  word 
and  healed  all  that  were  sick  : 

17  That  it  might  be  fulfilled  which  was  spo- 
ken by  m Esaias  the  prophet,  saying,  Himself 
took  our  infirmities,  and  bare  our  sicknesses. 

18  H Now  when  Jesus  saw  great  multitudes 
about  him,  he  gave  commandment  to  depart 
unto  the  other  side. 

19  And  a certain  scribe  came,  and  said  unto 


“ "Whosoever,  therefore,  heareth  my  words  and  doeth  them, 

I will  liken  him  to  a prudent  man 
Who  built  his  house  upon  the  rock  : 

And  the  rains  descended, 

And  the  floods  came. 

And  the  winds  blew 
And  fell  upon  that  house  ; 

And  it  fell  not : for  it  was  founded  upon  the  rock. 

And  every  one  hearing  these  my  words  and  doing  them  not, 

Shall  he  likened  to  a foolish  man, 

Who  built  his  house  upon  the  sand  : 

And  the  rains  descended, 

And  the  floods  came, 

And  the  winds  blew, 

And  struck  upon  that  house  ; 

And  it  fell : and  the  fall  thereof  was  great.”— (Sac.  Lit.  449.) 

Chap.  VIII.  Ver.  1 — 15.  Christ  healeth  a leper , the  centu- 
rion's servant,  and  Peter's  mother-in-law.  As  Jesus  came 
down  from  the  mountain,  a leper  contrived,  unobserved,  to 
mingle  with  the  multitude,  and  applied  to  Jesus  to  be  healed, 
under  the  full  persuasion  that  he  was  able  to  effect  the  cure. 
Jesus,  disregarding  all  public  prejudices,  and  even  ceremonial 
pollutions,  touched  him  and  cured  him.  as  privately  as  he 
could;  desiring  him  not  to  stay  to  publish  the  matter  among 
the  people,  but  to  go  to  the  temple,  make  the  usual  offer- 
ings for  his  cleansing,  and  show  himself  to  the  priest,  that 
he  might  be  fully  satisfied  of  his  cure.  If,  however,  this  be 
the  same  miracle  recorded  by  Mark  (ch.  i.)  and  Luke  (ch.  v.,) 
he  by  no  means  attended  to  the  injunction ; for,  instead  of 
keeping  the  matter  secret,  he  blazoned  it  abroad  immediately; 
whether,  indeed,  he  went  to  the  priest  afterward,  is  not  said. 

The  next  miracle  recorded  by  Matthew',  was  wrought  upon 
the  favourite  servant  of  a Roman  centurion,  who  had  become 
a convert  to  the  lav  of  Moses,  and  had  ingratiated  himself 
with  the  Jew's,  by  building  them  a synagogue.  Hearing  that 
Jesus  was  at  Capernaum,  he  sent  to  him  some  of  the  elders  of 
the  Jews,  who  had  probably  attended  on  his  ministry',  beseech- 
ing him  to  come  and  heal  his  servant,  who  was  dangerously  dis- 
eased with  the  palsy.  Hearing  Jesus  was  on  his  wav.  however, 
he  goes  forth  to  meet  him,  and  in  a style  very  different  front 
that  of  a Roman  soldier,  humbles  himself  before  him,  profes- 
ses his  conviction  that  it  was  not  necessary  for  the  Lord  to 
trouble  himself  to  come  any  farther,  it  would  be  enough  for 


west  winds,  the  water  pours  down  in  torcents  front  the  mountains.  In  one  night, 
multitudes  of  these  huts  are  frequently  swept  away,  and  the  place  where  they 
stood  is,  the  next  morning,  undiscoverable.  ” Ward's  Hindoos. 

Ver.  29.  And  not  as  the  scribes. — The  scribes  used  to  say,  Rabbi  such-a- 
one  says  so  and  so : Jesus  spake  as  one  sent  from  God,  ” Verily  I say  unto 
you.” 

Chap.  VIII.  Ver.  4.  Fora  testimony  unto  them — First,  to  the  ” priests,”  for 
though  one  only  was  sufficient  to  pronounce  him  cured,  others  would  probably 
inquire  into  it ; and,  secondly,  to  the  people,  wlio  would  eventually  learn  the 
tnilh  of  ihe  miracle  through  their  means. 

Ver.  5.  A centurion. — (A  centurion  was  a captain  of  a hundred  men,  so  call- 
ed from  centum,  a hundred.  It  was  a Roman  military  title  ; and  therefore  this 
jtficer  may  lie  concluded  to  have  been  a GenUle.  1 — Bagster. 

Ver.  6 Tormented.— Campbell.  “ Afflicted,'’  or  distressed 
10IS 


him  to  speak  the  word,  and  demons  and  diseases  would  obey 
with  promptitude,  even  as  his  soldiery  yielded  him  obedience, 
and  as  he  also  obeyed  the  commands  of  his  superior  officer. 

Jesus,  on  hearing  this,  being  struck  with  the  centurion’s  hu- 
mility and  faith,  immediately  exclaims  to  those  around  him, 
“I  have  not  found  so  great  faith  (even)  in  Israel,”  as  in  this 
Gentile  proselyte;  and  assures  them,  that  many  shall  be  call- 
ed from  among  the  Gentiles,  and  sit  down  with  the  chosen  fa- 
thers of  the  Hebrews  to  enjoy  the  blessed  feast  of  the  celestial 
world,  w-hilst  their  immediate  descendants  should  themselves, 
be  shut  out  in  the  regions  of  darkness  and  despair  for  ever. 
Jesus  instantly  subjoins,  to  the  centurion,  “ Go  tny  way;  and 
as  thou  hast  believed,  so  be  it  done  unto  thee  !”  and  so  it  w'as. 

On  the  allusion  here  made  to  the  heavenly  felicity,  Dr.  Mac 
Knight  remarks — “Our  Saviour,  in  the  above  passage,  in  say- 
ing that  the  (converted)  heathen  should  sit  in  heaven  on  the 
same  couches  with  Abraham,  Isaac,  and  Jacob,  wounds  the 
pride  of  the  Jews,  who  disdained  to  eat  with  the  heathen, 
though  many  of  them,  with  respect  to  their  morality,  were  bet- 
ter than  they.  He  finely  compares  the  fruitless  repentance, 
the  pain  and  endless  torment  of  the  wicked,  who  are  exclud- 
ed from  the  joys  of  heaven,  under  the  emblem  of  such  cs 
are  rejected  (from)  a marriage  feast,  to  which  they  had 
come  in  the  hope  of  being  admitted.  In  pain  and  despair 
they  weep  and  gnash  their  teeth.  As  the  Jews,  for  the  most 
part,  had  their  great  feasts  in  the  evening,  by  the  light  of 
tapers,  the  darkness  in  which  those  who  are  rejected  are  cast 
out  of  the  house,  is  a very  appropriate  image  of  the  dreadful 
state  of  the  condemned,  who  are  for  ever  excluded  from  the 
contemplation  of  God,”  and  the  enjoyment  of  his  favour. 

Ver.  16—34.  After  some  inferior  incidents , Jesus  stilleth  a 
tempest , and  casts  out  devils.— The  Evangelist,  in  mentioning 
the  various  miracles  wrought  by  our  Redeemer,  makes  a beau- 
tiful allusion  to  the  prophecy  of  Isaiah  : “ Himself  bare  our  in- 
firmities, and  carried  our  sicknesses:”  yet  it  will  be  found,  by 
turning  to  the  prophecy,  (ch.  liii.)  that  the  words  have  a farther 
and  suhlimer  reference  to  his  atonement  for  our  sins.  (1  Pet. 
ii.  24.)  We  must  confine  our  remarks,  however,  to  the  two 
great  miracles  which  fill  up  the  remainder  of  this  chapter. 

The  multitudes  which  followed  our  Saviour  in  consequence 


Ver.  11.  Shall  sit— [Shall  recline,  i.  e.  at  table  ; referring  to  the  recumbent 
posture  used  by  the  easterns  at  their  meals.]— Bagster. 

Ver.  14.  Laid— That  is,  on  a bed,  or  couch. 

Ver.  15.  Unto  them—' That  is,  Jesus  and  those  with  him.  But  Campbell  sayu- 
many  MSS.  read  “ him,”  which  lie  prefers. 

Ver.  16.  He  cast  out  the  spirits.— This  seems  to  contradict  the  idea,  that 
the  demons  were  merely  diseases  ; they  were  “ spirits.” 

Ver.  17.  That  it  might— Or 14  thus  it  was.” llimself  took  our  infirmities 

This  passage  of  the  prophet  Isaiah  is  exnressly  referred  to  the  Messiah  by  the 
Targumist,  who  renders,  " Surely  he  will  prav  for  our  sins,”  Arc.  In  the  Tal- 
mud is  this  remarkable  passage,—"  What  is  the  name  of  the  Messiah?  Some 
said,  Leprous  : according  to  that,  Surely  he  hath  borne  our  sicknesses,  &c.  And 
Messiah  sitteth  in  the  gate  of  the  cily.  And  by  what  sign  may  he  be  known 
He  sitteth  among  the  diseased  poor  ” It  w also  said,  in  Zohar,  that  all  t» 


Christ  stilleth  the  tempest , MATTHEW.— CHAP.  IX.  and  casteth  out  deviti 


him,  Master,  I n will  follow  thee  whithersoever 
thou  goest. 

20  And  Jesus  saith  unto  him,  The  foxes  have 
holes,  and  the  birds  of  the  air  have  nests  ; but 
the  Son  of  man  hath  not  where  to  lay  his  head. 

21  And  another  of  his  disciples  said  unto  him, 
Lord,  0 suffer  me  first  to  go  and  bury  my  father. 

22  But  Jesus  said  unto  him,  Follow  me  ; and 
let  the  dead  bury  their  dead. 

23  T[  And  when  he  was  entered  into  a ship, 
his  disciples  followed  him. 

24  And,  behold,  p there  arose  a great  tempest 
in  the  sea,  insomuch  that  the  ship  was  cover- 
ed with  the  waves : but  he  was  asleep. 

25  And  his  disciples  came  to  him , and  awoke 
him,  saying,  Lord,  save  us : we  perish. 

26  And  he  saith  unto  them,  Why  are  ye  fear- 
ful, O ye  of  little  faith  ? Then  he  arose,  and 
rebuked  i the  winds  and  the  sea ; and  there 
was  a great  calm. 

27  But  the  men  marvelled,  saying,  What 
manner  of  man  is  this,  that  even  the  winds 
and  the  sea  obey  him  ! 

28  TT  And  r when  he  was  come  to  the  other  side 
into  the  country  of  the  Gergesenes,  there  met 
him  two  possessed  with  devils,  coming  out  of 
the  tombs,  exceeding  fierce,  so  that  no  man 
might  pass  by  that  way. 


A.  M.  4031. 
A.  D.  27. 


n Lu.9.57. 
58. 


o 1K1.19.20. 


p Ma.4.37, 

Lm8.23, 

&c. 


q Job  38. 11. 
Ps.89.9. 
107.29. 


r Mr. 5.1. 
Lu.  8.26, 
&c. 


a Job  1.10. 
12.2,3,6. 


t De.14.8. 
Is.  65.3, 4. 


u Job  21.14. 
Lu.5.8. 
Ac.  16.39. 


29  And,  behold,  they  cried  out,  saying,  What 
have  we  to  do  with  thee*  Jesus,  thou  Son  of 
God  ? art  thou  come  hither  to  torment  us  be- 
fore the  time  ? 

30  And  there  was  a good  way  off  from  them 
a herd  of  many  swine  feeding. 

31  So  the  devils  besought  him,  saying,  If  thou 
cast  us  out,  suffer  • us  to  go  away  into  the 
herd  of  ‘ swine. 

32  And  he  said  unto  them,  Go.  And  when 
they  were  come  out,  they  went  into  the  herd 
of  swine : and,  behold,  the  whole  herd  of 
swine  ran  violently  down  a steep  place  into 
the  sea,  and  perished  in  the  waters. 

33  And  they  that  kept  them  fled,  and  went 
their  ways  into  the  city,  and  told  every  thing, 
and  what  was  befallen  to  the  possessed  of  the 
devils. 

34  And,  behold,  the  whole  city  came  out  to 
meet  Jesus  : and  when  they  saw  him,  they  be- 
sought him  that  he  would  depart  " out  of  their 
coasts. 

CHAPTER  IX. 

2 Clirist  curing  one  sick  of  (he  palsy,  9 calleth  Matthew  from  the  receipt  of  custom^ 
10  eateth  with  publicans  anti  sinners,  14  defendeth  his  disciples  for  not  fasting,  20 
cureth  the  bloody  issue,  23  raiseth  from  death  Jairus’  daughter,  27  giveth  sight  to 
two  blind  men,  32  healeth  a dumb  man  possessed  of  a devil,  36  and  hath  com- 
passion of  the  multitude. 

AND  he  entered  into  a ship,  and  passed 
over,  and  came  into  his  own  city. 


of  his  miracles,  led  him  to  seek  retirement ; for  which  purpose 
he  entered  into  a vessel  to  cross  “ the  sea,”  or  lake  of  Genne- 
sareth,  in  order  to  pass  to  the  other  side,  and  his  disciples  with 
him.  On  the  way,  a storm  arose,  but  such  was  the  fatigue  and 
watching  which  "Jesus  had  endured,  that  the  storm  did  not 
awake  him.  The  disciples,  however,  cried  out,  under  great 
alarm  for  their  own  safetv,  “ Lord,  save  us,  or  we  perish !’  It 
is  said  of  Julius  Caesar,  that  in  a storm  at  sea,  he  quieted  the 
mariners  by  telling  them  that  they  carried  Caesar ; but  Caesar 
could  not  quiet  the  storm,  as  Jesus  did.  After  a gentle  reproof 
of  his  disciples  for  their  unbelief,  “He  rebuked  the  winds  and 
the  sea;  and” — not,  gradually,  as  is  commonly  the  case,  but 
immediately — “ there  was  a great  calm  !”  Well  might  the  dis- 
ciples say,  “ What  manner  of  man  is  this,  that  even  the  winds 
and  the  sea  obey  him  ?”  The  miracles  of  Christ  were  generally 
wrought,  like  the  work  of  creation,  by  a word  speaking. 

No  sooner  were  Jesus  and  his  disciples  landed  from  the  ves- 
sel in  the  country  of  the  Gadarenes,  than  they  were  met  by  two 
maniacs  of  the  worst  class,  “exceeding  fierce,”  being  possess- 
ed with  devils,  or  demons,  as  the  word  is  now  uniformly  ren- 
dered. 

It  is  remarkable,  that  though  St.  Matthew  mentions  two  de- 
moniacs, the  Evangelists  Mark  and  Luke  mention  one  only. 
This  seems  best  accounted  for,  by  supposing  one  of  them  ren- 
dered himself  most  conspicuous  by  his  extraordinary  conduct, 
inasmuch  as  he  wore  no  clothes,  and  could  not  be  bound  with 
chains.  This  man  also  was  the  only  one  who  continued  with 
Jesus,  clothed,  and  in  his  right  mind.  Both,  however,  when 
they  saw  Jesus,  fell  down  and  worshipped  him,  and  cried  out 
aloud,  “What  have  we  to  do  with  thee?  Art  thou  come  to 
torment  us  before  the  time  ?” 

The  act  of  worship  he  referred  to,  can  only  be  considered  as 
the  usual  eastern  form  of  prostration  to  superiors ; and  the 
address  shows  that  the  man  was  sufficiently  collected  to  know 
the  person  whom  he  addressed.  The  expression,  “ What 
have  we  to  do  with  thee?”  if  used  by  the  demoniacs,  implies  a 
sense  of  their  being  connected  with  unclean  spirits,  and  there- 
fore in  opposition  to  the  holiness  of  Christ’s  character  and 
mission.  At  the  same  time  knowing  that  it  was  a part  of  his 
work  and  mission  to  cast  out  demons,  they  deprecated  his  in- 
terference, as  though  they  expected  it  would  add  to  their  pre- 
sent sufferings.  These  words  are,  however,  by  most  com- 
mentators (we  believe)  considered  as  those  of  the  demons  them- 
selves, expressing  an  alarm  lest  they  should  be  banished  from 
earth,  ana  consigned  to  their  final  punishment  before  the  ex- 
pected time.  In  our  Lord’s  conversations  with  demons,  we 
confess  there  is  much  that  we  do  not  understand,  arising  from 
our  ignorance  of  the  precise  nature  and  circumstances  of  these 
“unclean  spirits.” 

The  Evangelist  now  remarks,  that  there  was,  at  some  dis- 


rfiseafw**,  all  the  griefs,  and  all  the  punishments  due  to  Israel,  shall  be  borne  by 
him.  Christ  fulfils  the  prophecies  in  all  respects,  and  is  himself  their  completion. 

Ver.  22.  Let  the  dead  bury  the ir  dead— That  is,  let  the  spiritually  dead  em- 
ploy themselves  in  burying  those  who  are  literally  so.  Doddridge  and  Campbell. 

Ver.  28.  Gergesenes— The  same  as  Gadarenes,  according  to  Doddridge. 
Wet  stein  and  Campbell  think  this  word  was  introduced  by  Origen  on  conjec- 
ture, and  that  the  original  word  was  Gadarenes.  So  in  Mark  v.  1,  and  Luke 
viii.  26.  it  is  called  “ the  country  of  the  Gadarenes.”  It  is  now  called  Om  Keis  ; 
and  the  remains  of  the  sepulchral  caverns  in  which  the  demoniacs  abode  are 
still  to  be  seen  Trav.  in  Syria.  If  Gadara  and  Gergese  were  not  the  same 
place,  thev  were  certainly  very  near  each  other,  and  the  district  intended  lay, 
t*  Luke  says,  over  against  Galilee. Coming  out  of  hie  tombs. — Mr.  Forbes, 


tance,  a herd  of  many  swine  feeding  ; a circumstance  little  to 
be  expected  in  a country  where  religion  did  not  suffer  them  to 
be  eaten.  These  Gadarenes  were,  however,  a sort  of  mongrel 
Jews,  who  preferred  iheir  interests  to  their  religion,  keeping 
swine,  probably,  for  purposes  of  sale  to  the  Gentiles,  who  were 
numerous  in  these  parts,  and  often,  perhaps,  under  that  pre- 
tence, indulging  themselves  in  the  forbidden  food.  This  ac- 
counts for  our  Lord’s  permitting  the  demons  to  destroy  them, 
as  a just  punishment  to  their  infidel  and  avaricious  owners. 

Why  the  demons  should  beseech  Jesus  not  to  send  them 
out  of  the  country,  is  not  so  clear.  Dr.  Doddridge  infers  from 
Dan.  x.  13,  20,  that  different  evil  genii  (as  well  as  good  an- 
gels) “preside  over  distinct  regions,  under  the  direction  of  Sa- 
tan their  prince.”  If  this  be  the  case,  however,  their  power 
must  be  a usurpation,  like  that  of  their  master,  “ the  god  of 
this  world,”  (2  Cor.  iv.  4.)  whose  reign  is  tolerated  like  many 
other  evils,  on  account  of  the  general  good  for  which  it  is 
over-ruled  by  the  providence  of  God.  (See  expos,  on  Dan.  x.) 

But  how  did  the  demons  affect  the  swine?  If,  when  they 
took  possession  of  men,  they  produced  a total  derangement 
of  their  rational  faculties,  we  may  naturally  conclude  that 
they  produced  a similar  effect  on  the  natural  powers  of  the 
animals.  The  late  Lord  Erskine  mentioned  to  the  writer 
that  he  once  had  a flock  of  sheep  bitten  by  a mad  dog,  and  the 
consequence  was,  that  they  ran  round  and  round  the  field  in 
which  they  were  enclosed,  with  such  impetuosity,  that  at 
length  they  laid  down  and  died  with  fatigue  j such  appears 
to  have  been  the  impetus  which  drove  this  swinish  multitude 
into  the  bed  of  the  sea. 

The  effect  of  this  circumstance  upon  the  people  was  no  less 
remarkable.  They  seem  convinced  that  Jesus  was  possessed 
of  a divine  power,  and  therefore  approach  him  with  respect 
and  reverence,  praying  him — not  to  forgive  their  sin,  nor  to 
heal  their  sick,  nor  to  teach  them  the  way  of  salvation,  but— 
strange  ! surpassing  strange  1 — to  depart  out  of  their  coasts, 
for  fear  he  should  do  them  more  mischief. 

But  what  was  the  effect  of  the  miracle  on  the  immediate 
subjects  of  it,  the  poor  lunatics  themselves?  Of  one  of  them 
we  know  nothing ; but  it  is  to  be  feared  he  was  not  duly  sensi- 
ble of  the  favour  he  had  received;  the  other,  however  the 
worst  of  them,  the  naked  madman  whom  chains  could  not 
confine,  was  found  “clothed,  and  in  his  right  mind;”  telling 
all  the  people  what  Jesus  had  done  for  him,  and  afterwards 
(as  Blark  informs  us)  entreating  the  Saviour,  “that  he  might 
be  with  him.”  (Mark  v.  IS.)  “ Howbeit,”  says  that  Evange- 
list, “Jesus  suffered  him  not;”  but  directed  "him  to  go  home 
to  his  friends,  “ and  tell  them  how  great  things  the  Lord  had 
done”  for  him.  He  did  so,  and  thus  showed  his  gratitude  for 
the  blessings  which  he  had  received. 

Chap.  IX. Ver.  1 — 17.  Jesus  heals  a paralytic , and  forgives 


speaking  of  liurving  places  in  the. East,  says,  they  “ frequently  afford  shelter  to 
the  weary  traveller  when  overtaken  by  the  night ; and  their  recesses  are  also  a 
hiding-place  for  thieves  and  murderers.”  Mr.  Buckingham  visited  a tomb 
about  eight  feet  high,  and  twelve  paces  square,  which  was  turned  into  a famuy 
residence,  and  tire  sarcophagus,  or  stone  coffin,  used  as  a provision  chest.  Orient. 
Li:.  No.  1183.  . , , 

Ver.  32.  The  whole  herd. — Mark  says  they  were  about  2000,  and  the  demons 
themselves  boast  that  they  were  a legion,  which  at  this  period  contained  be- 
tween 4 and  5000,  but  probably  varied  like  our  regiments,  and  was  often  used 
indefinitely,  like  our  term  regiment,  for  an  undefined  number. 

Chap.  iX.  Ver.  1.  His  own  city— That  is,  Capernaum,  the  metropolis  ol 
Galilee,  whither  our  Lord  had  removed  from  Nazareth.  Mat.  tv.  13. 

10)9 


Ohrist  cureth  the  palsy.  MATTHEW. — CHAP.  IX.  He  defendeth  his  disciples 


-I  And,  » behold,  they  brought  to  him  a man 
Kick  of  the  palsy,  lying  on  a bed : and  Jesus 
seeing  their  faith  said  unto  the  sick  of  the  pal- 
sy, b Son,  be  of  good  cheer ; thy  sins  be  for- 
given thee. 

3 And,  behold,  certain  of  the  scribes  said 
within  themselves,  This  man  blasphemeth. 

4 And  Jesus  knowing  their  "thoughts  said, 
Wherefore  think  ye  evil  in  your  hearts  ? 

5 For  whether  is  easier,  to  say,  Thy  sins  be 
forgiven  thee  ; or  to  say,  Arise,  and  walk  ? 

6 But  that  ye  may  know  that  the  Son  of  man 
hath  power  on  earth  to  d forgive  sins,  (then 
saith  he  to  the  sick  of  the  palsy,)  Arise,  take 
up  thy  bed,  and  go  unto  thy  house. 

7 And  he  arose,  and  departed  to  his  house. 

S But  when  the  multitudes  saw  it,  they  mar- 
velled, and  glorified  * God,  which  had  given 
such  power  unto  men. 

9 If  And  r as  Jesus  passed  forth  from  thence, 
he  saw  a man,  named  Matthew,  sitting  at  the 
receipt  of  custom:  and  he  saith  unto  him,  Fol- 
low me.  And  he  arose,  and  followed  him. 

10  If  And  it  came  to  pass,  as  Jesus  sat  at 
meat  in  the  house,  behold,  many  publicans 
and  sinners  came  and  sat  down  with  him  and 
his  disciples. 


A.  M.  4031. 
A.  D.  77. 


a Ma. 73. 
tec. 

Lu.5.18. 

&c. 

b Ma.5.34. 
c Pa.  139.7 
Jh.724, 
25. 

He. 4. 12, 
13. 

Re. 723. 
d Mi.7.18. 
e Ac. 4.21. 

Gu.  1.24. 
f Ma.2.14. 
I. u. 5. 27, 
Sic. 


Lu.  15  2 
He.5.2. 

h Pr.21.3. 
Ho.6.6. 
Mi.  6. 8. 
c.127. 

i I. u.24. 47. 
Ac.  5.31. 
2Pe.3.9. 

J c.25.1,10. 
Jn.3.29. 
Re. 21. 2. 

k Is. 22. 12 

1 or,  rato 

i crought 
cloth . 

m Job  32. 19. 


11  And  when  the  Pharisees  saw  it,  they  said 
unto  his  disciples,  Why  eateth  your  Master 
with  publicans  and  e sinners  ? 

12  But  when  Jesus  heard  that,  he  said  unto 
them,  They  that  be  whole  need  not  a physician, 
but  they  that  are  sick. 

13  But  go  ye  and  learn  what  that  meaneth,  1 
h will  have  mercy,  and  not  sacrifice  : for  I am 
not  come  to  call  the  righteous,  but  sinners  to 
i repentance. 

14  If  Then  came  to  him  the  disciples  of  John, 
saying,  Why  do  we  and  the  Pharisees  fast  oft, 
but  thy  disciples  fast  not  ? 

15  And  Jesus  said  unto  them,  Can  the  child- 
ren of  the  bride-chamber  mourn,  as  long  as  the 
bridegroom  ) is  with  them  ? but  the  days  will 
come,  when  the  bridegroom  shall  be  taken 
from  them,  and  then  shall  k they  fast. 

16  No  man  putteth  a piece  of  ' new  cloth  un- 
to an  old  garment,  for  that  which  is  put  in  to 
fill  it  up  taketh  from  the  garment,  and  the  rent 
is  made  worse. 

17  Neither  do  men  put  new  wine  into  old  bot- 
tles : else  m the  bottles  break,  and  the  wine 
runneth  out,  and  the  bottles  perish : but  they 
put  new  wine  into  new  bottles,  and  both  are 
preserved. 


his  sin.  He  calls  Matthew,  and  in  his  house  eats  with  publi- 
cans and  sinners. — It  should  seem  that  this  paralytic  was  not 
only  “ sick  of  the  palsy,”  but  distressed  in  mind,  and  therefore 
doesourLord  address  him  in  this  consolatory  language ; “Son, 
be  of  good  cheer that  is,  “ take  courage,”  as  Doddridge  ren- 
ders it,  “ thy  sins  are  forgiven  thee.”  Certain  of  the  Scribes, 
who  were  then  present,  take  umbrage  at  this,  and  murmuring 
in  their  hearts,  say,  “This  man  blasphemeth!”  Jesus,  how- 
ever, evinces  his  authority  to  forgive  sins,  by  immediately  heal- 
ing him.  The  argument  stands  thus  : “ If  I were  a blasphe- 
mer, would  the  Almighty  confirm  my  word,  by  imparting  to 
it  a miraculous  power '!  Surely  not.  The  power  of  miracles 
confirms  my  divine  mission  ; and  “ the  authority  on  earth  to 
forgive  sins,’  bears  witness  to  the  divinity  both  of  my  person 
and  character.” 

It  is  very  observable,  that  though  the  apostles  wrought  nia- 
ny  miracles,  and  in  some  cases  were  authorized  to  forgive  sins; 
(Matt,  xviii.  18;)  yet  they  never  did  either  in  the  authoritative 
manner  which  our  Lord  used,  or  in  their  own  name.  On  the 
contrary,  thev always  spake  and  acted  in  “the  name  of  Jesus 
of  Nazareth,”  and  by  his  authority.  (Acts  iii.  6 ; v.  6,  &c.) 
The  objection,  therefore,  which  some  have  urged  against  the 
argument  of  Christ’s  divinity  from  the  miracles  of  the  Apos- 
tles, rather  confirms  than  weakens  it : for  he  who  speaks  with 
authority,  and  acts  in  his  own  name,  is  evidently  more  than  a 
mere  delegate. 

If  it  be  asked  why,  on  this  and  other  occasions,  the  man 
that  was  cured,  was  commanded  to  take  up  his  bed  and  walk! 
it  may  be  replied,  To  show  the  completeness  of  his  cure,  that 
he  was  not  huddled  awav  in  obscurity;  but  was  able  to  walk- 
steadily,  and  even  to  carry  his  bed  with  him.  Perhaps,  also,  (as 
Jay  suggests)  that  it  might  be  a perpetual  memento  of  his  cure. 

The  next  event  recorded  by  this  Evangelist  is,  the  call  of 
Matthew,  and  the  entertainment  which  he  gave  on  this  occa- 
sion. His  call  has  been  already  noticed  slightly  in  our  Intro- 
duction. We  shall  only  add,  that  at  this  time  he  appears  to 
have  been  engaged  in  a very  active,  and  perhaps  lucrative  si- 
tuation, at  the  custom-housej  or  toll-booth,  in  Galilee,  when 
he,  immediately  on  receiving  this  call  from  the  Lord,  “ left  all, 
and  followed  him.” 

It  is  not  necessary  to  suppose  that  the  entertainment  which 
Matthew  (or  Levi)  made  to  his  friends,  wras  on  the  same  day, 
or  even  in  the  same  week,  that  Jesus  called  him.  Though  he 
gave  up  immediately  his  situation,  both  honour-  and  honesty  re- 
quired that  he  should  make  up  his  accounts  with  government ; 
and  one  object  of  this  feast  seems  to  have  been,  to  do  good ; as 


he  knewr  of  no  way  in  which  he  could  render  them  so  great  a 
benefit,  as  by  introducing  them  to  his  great  and  blessed  Master. 

The  conduct  of  Jesus,  however,  in  this  instance  gave  great 
offence  to  the  Pharisees,  who  always  spake  of  publicans 
with  rancour,  or  contempt,  and  on  no  occasion  would  associ- 
ate with  them  if  they  could  avoid  it.  They,  therefore,  attack 
the  disciples  with  this  question,  “Why  eateth  your  master 
with  publicans  and  sinners  1”  The  disciples  probably  reported 
the  question  to  their  master,  and  he  immediately  replied,  “ The 
whole  need  not  the  physician,  but  they  that  are  sick  : Go  ye 
and  learn  what  that  meaneth.  (Hosea  vi.  6.)  I will  have 
mercy  and  not  sacrifice that  is,  God  prefers  acts  of  mercy 
and  benevolence  to  either  ritual  services  or  costly  sacrifices. 
“To  call  sinners  to  repentance — to  heal  the  wounded  soul — is 
an  act  of  mercy  and  benevolence,  far  more  acceptable  to  God 
than  all  your  parade  of  heartless  sacrifices.”  “ I came  not  to 
call  the  righteous,  but  sinners  to  repentance.” 

On  this  occasion,  some  of  John  Baptist’s  disciples,  whose 
master  Herod  had  imprisoned,  seeing  the  disciples  of  Jesus 
present  at  this  feast,  and  probably  being  set  on  by  the  Phari- 
sees, inquire  of  Jesus,  “ Why  do  we  and  the  Pharisees  fast 
often,  but  thy  disciples  fast  not?”  This  question  refers  not 
to  any  divinely  instituted  fast  of  the  Mosaic  law;  but,  in  the 
case  of  the  Pharisees,  to  their  fasting  twice  a week,  from  a 
principle  of  superstition  and  self-righteousness;  and,  in  the 
case  of  John’s  disciples,  as  their  master  had  been  shut  up  in 
prison  by  Herod,  and  his  life  was  threatened,  it  is  probable 
they  kept  many  fasts,  as  well  as  offered  many  prayers  or.  his 
account.  But  it  was  not  so  with  the  disciples  of  Jesus;  their 
Master,  the  bridegroom  of  his  church,  was  yet  with  them; 
when  he  should  be  taken  from  them,  which  they  are  led  to  ex 
pect  shortlv,  then  would  be  their  time  for  fasting  and  lament- 
ing; and  then,  indeed,  would  they  be  far  more  severely  tried 
than  were  now  John’s  disciples.  Not  only  so,  but  the  disci- 
ples of  Jesus  were  newly  gathered  around  him  ; Matthew,  in 
particular,  was  quite  a new  disciple;  and  it  would  not  be  wise 
in  a master,  to  put  his  young  converts  to  so  severe  a test  as 
those  who  had  been  long  attached  to  him.  It  would  be  like 
putting  new  wine  in  old  skin  bottles,  that  were  like  to  burst; 
or  sewing  a patch  of  half-finished  cloth  upon  a garment  decay 
ed  or  moth-eaten,  than  which  nothing  could  be  more  absurd. 

But  to  return  to  the  feast  before  us:  Bp.  Hall  remarks,  “I 
do  not  find  where  Jesus  was  bidden  to  anv  tabic  and  refused. 
If  a Pharisee,  if  a publican,  invited  him,  he  made  no  scruple 

to  go If  he  sat  with  sinners,  he  converted  them  : if  with 

converts,  he  confirmed  and  instructed  them  ; if  with  the  poor, 


Vcr.  2.  Lying  on  a bed—  Doddridge.  “ Couch. ” or  mattress. Seeing 

their  faith— That  is,  both  of  the  sick  man  and  his  friends. Thy  sins  be 

(Luke,  " are")  forgiven  thee. — Not  a prayer,  but  an  affirmation.  Campbell. 
[As  the  palsy  is  frequently  produced  by  intemperance,  it  is  probable,  from  our 
Lord’s  gracious  declaration,  that  it  was  the  case  in  the  present  instance.  I— ft. 

Ver.  z. .Certain  of  the  scribes. — See  note  on  chap.  v.  20. Within  them - 

seines.— The  Greek  phrase  ten  autais ) is  sometimes  used  in  the  sense  of 
‘ amor.?  themselves,”  as  in  chap.  xvi.  8 ; hut  Mark  here  explains  it  by  ” in 
their  hearts.”  See  also  ver.  21. 

Ver  4.  Wherefore  think  ye  evil.— Doddridge,  (“such)  evil  things.”  Camp- 
bell, " Why  do  ye  harbour  evil  thoughts?” 

Ver.  6.  Power.— Beza,  Doddridge,  &c.t  “Authority;”  so  in  ver.  8. On 

earth  to  forgive.— Or.  " The  Son  of  man  on  earth  hath  authority,”  &c.  Drs. 
Doddridge  and  J.  P.  Smith,  and  others. 

Ver.  9.  At  the  receipt  of  custom. — ” The  publicans  had  houses,  or  booths, 
built  for  them  at  the  foot  of  bridges,  at  the  mouths  of  rivers,  and  by  the  sea- 
shore, where  they  took  toll  of  passengers.  Hence  we  read  of  the  tickets,  or 
seals  of  the  publicans,  which,  when  a man  had  paid  toll  on  or  e side  of  a ri- 
1020 


ver,  were  given  him  by  the  pub's  an.  to  show  to  him  that  sat  on  lire  other  «ido, 
that  it  might  appear  he  had  pai  1.”  Dr.  Gill. 

Ver.  10.  Many  publicans.— 'I  his  term,  anciently,  had  no  relation  to  the  class 
of  persons  whom  we  call  publicans,  namely,  innkeepers  anti  victuallers. 
These  publicans  were  Jews,  employed  to  collect  lire  Roman  tribute,  which 
rendered  them  so  odious  to  their  countrymen,  ns  to  he  ranked  always  with  the 
worst  of  sinners— both  as  rapacious  in  their  office,  and  profane  in  their  conver- 
sation. See  Mat.  xviii.  17.  Luke  xviii.  11. 

Ver.  13.  Mercy  and  not  sacrifice-  That  is,  “in  preference  losacrifice."  See 
Hos.  vi.  6. 

Ver.  15.  The  children  of  the  bride-chamber— Namely,  the  guests  invited  to 
celebrate  the  marriage. 

Vcr.  16.  A piece  of  new  cloth — Literally,  “ unfulled  i.  e.  unfinished  cloth  ; 
a proper  type  of  a new  disciple. 

Ver.  17.  Old  bottles. — [That  is,  skin  bottles,  which  were,  and  slill  nre.  com- 
monly used  in  the  East ; and  when  old.  they  must  necessarily  hurst  through 
the  fermentation  of  the  new  wine  put  into  them  ; but  by  putting  lire  new-  wino 
into  strong  new  bottics.  both  might  be  preserved.  I—  Bagster 


C.'hiisi  raiseth  Jairus'  daughter.  MATTHEW. — CHAP.  X.  He  hcaleth  a dumb  man. 


18  T[  While  n he  spake  these  things  unto  them, 
behold,  there  came  a certain  ruler,  and  wor- 
shipped him,  saying,  My  daughter  is  even  now 
dead  : but  come  and  lay  thy  hand  upon  her, 
and  she  shall  0 live. 

19  And  Jesus  arose,  and  followed  him,  and 
so  did  his  disciples. 

20  IT  p And,  behold,  a woman,  which  was  dis- 
eased with  an  issue  of  blood  twelve  years, 
came  behind  him , and  touched  the  hem  of  his 
i garment : 

21  For  she  said  within  herself,  If  I may  but 
touch  his  garment,  I shall  be  whole. 

22  But  Jesus  turned  him  about,  and  when  he 
saw  her,  he  said,  Daughter,  be  of  good  com- 
fort ; thy  r faith  hath  made  thee  whole.  And 
the  woman  was  made  whole  from  that  6 hour. 

23  If  And  1 when  Jesus  came  into  the  ruler’s 
house,  and  saw  the  " minstrels  and  the  people 
making  a noise, 

24  He  said  unto  them,  Give  place : for  the 
maid  is  not  T dead,  but  sleepeth.  And  they 
laughed  him  to  scorn. 

25  But  when  the  people  were  put  w forth,  he 
went  in,  and  took  her  by  the  hand,  and  the 
maid  arose. 

26  And  1 the  fame  hereof  went  abroad  into 
all  that  land. 

27  T\  And  when  Jesus  departed  thence,  two 
blind  men  followed  him,  crying,  and  saying, 
Thou  son  of  * David,  have  mercy  on  us. 

2S  And  when  he  was  come  into  the  house, 
the  blind  men  came  to  him : and  Jesus  saith 
unto  them,  Believe  ye  that  I am  able  to  do 
this  ? They  said  unto  him,  Yea,  Lord. 


A.  M.  4031. 
A.  D.  27. 


n Mu. 6.21. 
Lu.8.41. 
&c. 

o Jn. 11.22, 
25. 

p Ma.5.25. 

Lu.8.43. 
q Ac.  19. 12. 
r Lu.7.50. 
17.19. 
18.42. 

Ac.  14.9. 

8 Jn.4.53. 
t Ma.5.38. 

Lu.8.51. 
u 2 Cli.35. 
25. 

v Ac.20.10. 
w 2 Ki.4.33, 
&c. 

x or,  this 
fame, 
y c.15.22. 
20.30,31. 


z Is.  42.2. 
52.13. 
c.12.16. 
a c.  12.22. 

Lu.ll.14. 
b Is. 35.6. 
c c.12.24. 
Ma.3.22. 
Lu.11.15. 
d c.4.23. 
e or,  were 
tired,  and 
lay  down 
f Nu.27.17. 
lKi.2Q.17. 
Eze.34.5. 
Zee.  10.2. 
g Lu.10.2. 

Jn.4.35. 
h Ps.  63.11. 
a M a.  3.13, 
14. 

6.7, &c. 
Ln.9.1, 
Slc. 

b or,  over. 


29  Then  touched  he  their  eyes,  saying,  Ac- 
cording to  your  faith  be  it  unto  you. 

30  And  their  eyes  were  opened  ; and  Jesus 
straitly  charged  them,  saying,  See  that  no 
man  know  1 it. 

31  But  they,  when  they  were  departed,  spread 
abroad  his  fame  in  all  that  country. 

32  Tf  As  they  went  out,  behold,  they  brought 
to  him  a dumb  man  a possessed  with  a devil. 

33  And  when  the  devil  was  cast  out,  the  dumb 
b spake : and  the  multitudes  marvelled,  saying, 
It  was  never  so  seen  in  Israel. 

34  But  the  Pharisees  said,  He  c casteth  out 
devils  through  the  prince  of  the  devils. 

35  And  d Jesus  went  about  all  the  cities  and 
villages,  teaching  in  their  synagogues,  and 
preaching  the  gospel  of  the  kingdom,  and  heal- 
ing every  sickness  and  every  disease  among 
the  people. 

36  Tf  But  when  he  saw  the  multitudes,  he  was 
moved  with  compassion  on  them,  because  they 
e fainted,  and  were  scattered  abroad,  as  sheep 
f having  no  shepherd. 

37  Then  saith  he  unto  his  disciples,  The  har- 
vest £ truly  is  plenteous,  but  the  labourers  are 
few ; 

38  Pray  ye  therefore  the  Lord  of  the  harvest, 
that  he  will  send  forth  h labourers  into  his  har- 
vest. 

CHAPTER  X. 

1 Christ  sendeth  out  his  twelve  apostles,  enabling  them  with  power  to  do  miraclw,  5 

fiveth  them  their  charge,  teacheth  them,  16  comfoneth  them  against  persecutions : 

40  and  promiseth  a blessing  to  those  that  receive  them. 

AND  when  he  had  called  unto  him  his  twelve 
disciples,  he  a gave  them  power  b against 
unclean  spirits,  to  cast  them  out,  and  to  heal 


he  fed  them ; if  with  the  rich,  he  made  them  richer  in  grace. 
At  whose  board  did  he  ever  sit,  and  left  not  his  host  a 
gainer  ?” 

Ver.  IS — 33.-  'The  woman  cured  of  a complaint  of  twelve 
years’  standing.  rrhe  ruler’s  daughter  raised.  Two  blind 
men  and  a dumb  demoniac  cured.— While  Jesus  was  engaged 
in  conversation  at  the  house  of  Matthew,  Jairus,  ruler  of  the 
synagogue,  came  and  worshipped  him.  This  might,  indeed, 
be  nothing  more  than  the  usual  token  of  respect  to  men  of 
rank  and  consequence  ; his  request,  however,  shows  that  he 
had  the  highest  opinion  of  Christ’s  saving  power;  for  though 
he  thought  that  his  daughter  was  “ even  now  dead,”  he  says, 
“Conte  and  lay  thy  hand  on  her,  and  she  shall  live.”  In  re- 
gard to  faith  so  eminent,  Jesus  and  three  of  his  disciples  imme- 
diately depart  for  the  ruler’s  house.  He  is  stopped  by  the 
way,  however,  for  a few  moments,  by  another  applicant,  whose 
faith  seems  to  have  been  even  more  extraordinary ; for  sde 
was  firmly  persuaded,  that  if  she  did  but  touch  “ the  hem  (or 
fringe!  of  his  garme  it,”  she  should  receive  a cure;  and  she 
thought,  perhaps,  thereby  to  save  her  own  delicacy,  and  avoid 
the  observation  of  the  crowd.  Jesus,  however,  wished  to  do 
honour  to  faith  so  eminent;  and,  while  she  shrank  from  pub- 
lic notice  behind  him,  he  turned  round,  and  in  the  kindest 
manner  said,  “ Daughter,  be  of  good  comfprt ; thy  faith  hath 
made  thee  whole.”  She  accordingly  received  an  immediate 
and  permanent  cure.  Such  is  the  power  and  grace  of  Christ ! 

Before  Jesus  and  his  disciples  could  arrive  at  the  ruler’s 
house,  the  fatal  event  had  taken  place,  and,  according  to  cus- 
tom, "the  minstrels”  had  been  sent  for,  and  the  funeral  la- 
mentations weye  begun.  Immediately,  however,  on  our  Lord’s 
entrance,  they  were  expelled;  but  not  before  they  had  express- 
ed their  contempt  and  scorn  for  the  divine  visitant,  when  he 
assured  them  the  maiden  was  not  dead,  but  sleeping;  mean- 
ing, no  doubt,  as  in  the  case  of  Lazarus,  that  he  would  raise 
her  from  the  dead.  (See  John  xi.  11.)  He  did  so,  and  the 
fame  of  this  miracle  brought  others  to  request  the  exertion  of 
his  saving  power. 


Ver.  !9.  .4  certain  ruler— Namely  “ of  the  Synagogue, ” Luke  viii.  50.  This 

recondite  this  account  with  that  of  Mark  and  Luke. Even  now  dead. — 

Campbell.  " Is  by  this  time  dead  i.  c.  lie  left  her  apparently  at  the  last  gasp, 
ami  concluded  she  must,  by  this  time,  have  departed. 

Ver.  20.  Hem  (Doddridge  and  Campbell,  “ fringe”)  of  his  garment— 'N  hich 
every  Jew  was  commanded  by  the  law  to  wear. 

Ver.  23.  Minstrels.—  Gr.  “ Flute-players,”  or  pipers,  who  commenced  the 
lament,  and  were  fallowed  by  the  professional  mourning  women,  and  as  appears 
n the  present  instance,  by  all  present.  The  introduction  of  instruments  on  this 
occasion,  is  thought  to  have  been,  at  this  period,  a novel  practice,  borrowed 
from  the  heathen. 

Ver.  27.  Thou  Son  of  David.— By  this  it  is  evident  that  these  men  took  Je- 
sus to  ho  the  Messiah. 

Ver.  32.  With  a devil— Doddridge,  “ a demon.”  So  ver.  33,  34.  It  is  evi- 
dent from  this  expression,  that  the  Pharisees,  by  demons,  did  not  mean  the 
souls  of  departed  heroes,  (as  did  the  Greek,  and  other  Gentile  nations,)  but  the 
apostate  spirit*  who  sided  with  Satan  in  his  apostocy. 


Among  these,  two  blind  men  accosted  Jesus  as  “the  Son 
of  David,”  and  as  he  (doubtless  to  try  their  faith)  did  not  stop 
to  speak  to  them  by  the  way,  they  followed  him  into  the  house 
whither  he  went ; and  professing  their  confidence  in  his  heal- 
ing power,  had  their  eyes  opened.  But  here  we  may  remark, 
that  in  this,  as  in  the  preceding,  and  many  other  instances, 
he  charged  them  to  “let  no  man  know  it.”  The  object  of  this 
could  not  he,  to  make  a secret  of  the  miraculous  power  with 
vvhich  he  was  endowed,  for  that  was  the  evidence  of  his  di- 
vine character  and  mission  : hut  in  this,  as  in  some  other 
cases,  it  should  seem  that  the  fame  of  his  miracles  drew  such 
multitudes  around  him,  as  not  only  to  deprive  him  of  opportu- 
nities of  retirement  for  the  purposes  of  devotion,  but  even  to 
interrupt  his  public  preaching.  (See  Mark  i.  32—38.)  It  may 
be  added,  that  Jesus  never  sought  popularity  for  its  own  sake, 
and  had  no  desire  needlessly  to  provoke  his  enemies. 

His  caution  was,  however,  of  no  avail.  His  miracles  con- 
tinued to  increase  nis  popularity,  and  at  the  same  time  (such  is 
the  depravity  of  human  nature  !)  to  augment  the  opposition  of 
his  enemies.  An  instance  of  this  nature  closes  this  eventful 
chapter.  Among  other  objects  of  benevolence,  a deaf  and 
dumb  man,  whose  disorder  is  attributed  to  the  influence  of  a 
demon,  received  a cure,  and  all  the  people  marvelle  I,  saying, 
“It  was  never  so  seen  in  Israel  !”  But  the  Bharisees,  on  the 
other  hand,  though  they  did  not  deny  the  fact,  attributed  it  to 
magic,  saying,  “ He  casteth  out  demons  through  the  prince  of 
the  demons;”  that  is,  Satan.  This  charge  we  shall  find  re- 
peated farther  on  ; and  as  our  Lord  there  condescends  to  re- 
fute it,  we  shall  thither  defer  our  remarks  upon  it.  (See  on 
chap.  xii.  24,  &c.) 

Chap.  X.  Ver.  1—23.  Jesus  chooses  twelve  Apostles,  and 
gives  them  their  commission. — “The  distinguishing  feature  oi 
the  Christian  church,  (says  Ward,)  as  it  came  from  the  form- 
iug  hand  of  its  founder,  was  unquestionably  missionary.” 
Jesus  was  the  sent  of  the  Father;  and  he  sent  forth  Apostles, 
or  Missionaries,  to  evangelize  Judea.  These  primitive  mis- 
sionaries were  endowed  with  the  power  of  working  miracles, 


Ver.  33.  The  diunb  spake. — [It  seems  evident  that  this  man  was  dumb,  not 
from  any  natural  defect,  but  from  the  power  of  an  evil  spirit ; for  when  the 
evil  spirit  was  expelled,  he  was  immediately  capable  of  sneaking.  The  spec- 
tators were  justly  surprised  at  these  multiplied  and  astonishing  miracles  ; for  in 
one  afternoon  our  Lord  had  raised  the  daughter  of  Jairus  from  the  dead,  heal- 
ed a woman  with  an  issue  of  blood,  restored  two  blind  men  to  sight,  and  cured 
this  dumb  demoniac  ; and  all  this  in  Capernaum,  one  of  the  places  which  the  Sa- 
viour so  fearfully  denounced  for  continuing  impenitent  sinners  after  behold- 
ing  his  miracles.] — Bagster. 

Ver.  37.  Theharvesl . . . is  plenteous  — “ Five  hundred  millions  of  souls,”  ex- 
claims n missionary.  “ are  represented  as  beinsr  unenlightened!  I cannot  if  I 
would,  give  up  the  idea  of  being  a missionary,  while  I reflect  upon  this  vast  uum 
her 'of  my  fellow-sinners,  who  arc  perishing  for  lack  of  knowledge.  Five  hundred 
millions!  intrudes  itself  upon  my  mind  wherever  I go,  and  however  I am  em- 
ployed. When  I go  to  bed,  it  is  the  last  thing  that  recurs  to  my  memorv  ; if  * 
awake  in  the  night,  it  is  to  meditate  on  it  alone ; and  in  ‘.he  morning,  it  ts 
generally  the  first  thing  that  occupies  my  thoughts.” 


The  apostles  sent  to  preach.  MATTHEW.  —CHAP.  X.  Christ  comfortetli  his  disciples. 


all  manner  of  sickness,  and  all  manner  of 
disease. 

2 Now  the  names  ' of  the  twelve  apostles  are 
these ; The  first,  Simon,  who  is  called  Peter, 
and  Andrew  his  brother;  James  the  son  of  Ze- 
bedee,  and  John  his  brother  ; 

3 Philip,  and  Bartholomew;  Thomas,  and 
Matthew  the  publican  ; James  the  son  of  Alphe- 
us,  and  Lebbeus,  whose  surname  was  Thad- 
deus ; 

4 Simon  the  Canaanite,  and  Judas  Iscariot, 
who  also  betrayed  him. 

5 If  These  twelve  Jesus  sent  forth,  and  com- 
manded them,  saying,  Go  not  into  the  way  of 
the  Gentiles,  and  into  any  city  of  the  Samari- 
tans d enter  ye  not  : 

6 But  go  e rather  to  the  lost  f sheep  of  the 
house  of  Israel. 

7 And  as  ye  go,  preach,  saying,  e The  king- 
dom of  heaven  is  at  hand. 

8 Heal  the  sick,  cleanse  the  lepers,  raise 
the  dead,  cast  out  devils  : h freely  ye  have  re- 
ceived, freely  give. 

9 i Provide  ) neither  gold,  nor  silver,  nor 
brass  in  your  purses, 

10  Nor  scrip  for  your  journey,  neither  two 
coats,  neither  shoes,  nor  yet  k staves : for  i the 
workman  is  worthy  of  his  meat. 

11  And  into  whatsoever  city  or  town  ye  shall 
enter,  inquire  who  in  it  is  worthy ; and  there 
abide  till  ye  go  thence. 

12  And  when  ye  come  into  a house,  salute  it. 

13  And  if  the  house  be  worthy,  let  your  peace 
come  upon  it : but  if  it  be  not  worthy,  let  your 
peace  return  ra  to  you. 

14  And  whosoever  shall  not  receive  you,  nor 
hear  your  words,  when  ye  depart  out  of  that 
house  or  city,  shake  n off  the  dust  of  your  feet. 

15  Verily  I say  unto  you,  It  0 shall  be  more 


A.  M.  1031. 
A.  D.  Zl. 


c Lu.G.  13. 
d2Kl.17.24- 
Jn.4.5,9, 
20. 

e Ac.13.46. 
f Ps  119. 
176. 
la.  53. 6. 
Je.50.6,17 
Em.34.5, 
6,8. 

1 Pe.2.25. 
g c.3.2. 
4.17. 

Lit. 0.2. 
10.9. 

h Ac. 8.18, 
20. 

i or,  gel. 

J Lu. 22. 35. 
lCo.9.7, 
Ac. 

k a staff. 

1 Lu.10.7, 
Ac. 

mP8.35.13. 
n Nc.5.13. 
Ac.  13.51. 
18.6. 

o c.  11.22, 
24. 


p Ro.  16.19. 

Ep.5.15. 
q or, simple, 
r Phi. 2.15. 
a Phi.3.2. 
t c.24.9. 

Ma.  13.9. 
a Ac.5.40. 

2 Co.  11. 
21. 

v Ac.c.21, 
25. 

w Ma-13. 

11. 

Lu.  12.11. 
21.14,15. 
x De.12.12, 
13. 

Re. 2.10. 

7 Ac.8.1. 
z or, end,  or, 
Jinist i. 
a Lu.6.40. 

J n.  13. 16. 
15.20. 
b Jn.8.48. 
c Beelzebub 
d Ma.4.22. 
Lu.  12.2,3 
1 Co.4.5. 


tolerable  for  the  land  of  Sodom  and  Gomor- 
rah in  the  day  of  judgment,  than  for  that  city 

16  Tf  Behold,  I send  you  forth  as  sheep  in  the 
midst  of  wolves  : be  ye  therefore  p wise  as  ser- 
pents, and  i harmless  r as  doves. 

17  But  beware  ■ of  men  : for  ‘ they  will  deli- 
ver you  up  to  the  councils,  and  they  will 
scourge  u you  in  their  synagogues  ; 

18  And  ' ye  shall  be  brought  before  governors 
and  kings  for  my  sake,  for  a testimony  against 
them  and  the  Gentiles. 

19  But  w when  they  deliver  you  up,  take  no 
thought  how  or  what  ye  shall  speak : for  it 
shall  be  given  you  in  that  same  hour  what  ye 
shall  speak. 

20  For  it  is  not  ye  that  speak,  but  the  Spirit 
of  your  Father  which  speaketh  in  you. 

21  And  the  brother  shall  deliver  up  the  bro- 
ther to  death,  and  the  father  the  child : and  the 
children  shall  rise  up  against  their  parents 
and  cause  them  to  be  put  to  death. 

22  And  ye  shall  be  hated  of  all  men  for  my 
name’s  sake  : but  1 he  that  endureth  to  the 
end  shall  be  saved. 

23  But  when  they  persecute  you  in  this  city, 
flee  y ye  into  another : for  verily  I say  unto 
you,  Ye  shall  not  2 have  gone  over  the  cities 
of  Israel,  till  the  Son  of  man  be  come. 

24  The  tt  disciple  is  not  above  his  master,  nor 
the  servant  above  his  lord. 

25  It  is  enough  for  the  disciple  that  he  be  as 
his  master,  and  the  servant  as  his  lord.  If 
b they  have  called  the  master  of  the  house 
c Beelzebub,  how  much  more  shall  they  call 
them  of  his  household? 

26  Fear  them  not  therefore : for  d there  is 
nothing  covered,  that  shall  not  be  revealed  ;■ 
and  hid,  that  shall  not  be  known. 

27  What  I tell  you  in  darkness,  that  speak  ye 


and  of  healing  all  manner  of  diseases;  but  the  gift  of  tongues 
appears  to  have  been  reserved  for  the  day  of  Pentecost.  At 
first,  their  message  was  “ to  the  lost  sheep  of  the  house  of 
Israel”  only;  they  were  not  allowed  to  go  unto  either  the 
Gentiles  or  the  Samaritans. 

They  were  also  not  suffered  to  make  any  provision  for  their 
journey ; nor,  except  in  necessary  food  and  clothing,  to  receive 
any  reward:  “Freely  ye  have  received;  freely  give.”  One 
part  of  their  directions  is  peculiar  : “Into  whatsoever  city  or 
town  ye  shall  enter,  inquire  who  in  it  is  worthy,  and  there 
abide  till  ye  go  thence.”  The  worthiness  here  referred  to,  is  evi- 
dently that  of  character;  they  were  to  inquire  for  persons  of 
repute  for  piety,  benevolence,  and  hospitality,  and  then  receive 
their  offered  kindness;  not  wandering  from  house  to  house, 
with  idle  curiosity,  but  saluting  them  with  words  of  peace,  and 
imploring  on  them  all  Us  blessings.  But,  if  any  refused  to 
admit  them,  all  the  resentment  they  were  allowed  to  show, 
was  the  shaking  the  dust  from  off  their  feet ; an  awful  wit- 
ness against  them  in  the  day  of  judgment. 

Our  Lord  now  warns  his  disciples  of  the  treatment  they 
must  expect  to  meet  with  from  the  world,  and  how  to  comport 
themselves  under  it.  They  were  “ as  sheep  among  wolves,” 
and  must  expect  to  be  treated  with  injury  and  outrage.  They 
were  allowed,  however,  to  exercise  prudence,  to  avoid  the  snares 
laid  for  them  by  their  enemies,  but  they  must  not  retaliate  the 
injuries  received.  They  may  be  “ wise  as  6erpents,”  but  they 
must  also  be  “harmless  as  doves.”  “Innocence,”  or  moral 
purity  of  conduct,  united  with  wisdom  and  prudence,  does 
honour  to  the  ChristiaTi  name. 

But  in  this  address  of  our  Lord  to  his  disciples,  he  refers 
particularly  to  the  case  of  persecution,  of  which  he  candidly 
warns  them ; and,  instead  of  promising  them  exemption,  as- 
sures them  of  direction  and  support.  They  shall  be  bated,  ac- 


cused. betrayed,  martyred,  “but  he  that  endureth  to  the  end 
shall  be  saved.”  In  the  mean  tinie,  they  are  not  to  provoke 
persecution  ; but  rather  to  avoid  it,  when  it  can  be  done  with- 
out injury  to  their  Master’s  cause.  Yet  when  they  fly,  it  must 
not  be  to  seek  inglorious  ease,  but  rather  to  spread  the  news 
of  salvation  from  place  to  place;  for  such  was  the  extent 
of  their  itinerating  labours,  that  they  would  scarcely  be  able 
to  visit  every  part  of  Judea  before  the  Son  of  man  should 
come,  and  visit  the  nation  with  the  most  awful  judgments. 

Ver.  24 — 42.  Kncouragemei.t  under  persecution—  In  the 
former  part  of  this  chapter,  our  Lord  warns  his  disciples  to  ex- 
pect persecution  ; here  he  offers  several  reaspns  to  animate 
and  support  them  under  it.  1.  “ Tbe  disciple  is  not  above  his 
master:”  it  is  surely  enough  if  he  fare  as  well.  If  they  call 
the  master  Beelzebub,  is  it  wonderful  if  they  cast  the  same  re- 
proach upon  his  followers?  If  he  who  was  without  fault, 
and  “ in  whose  mouth  was  no  guile,”  be  subjected,  not  only 
to  reproach,  but  pains  and  death  also,  surely  it  is  not  to  be 
wondered  that  sinful  men  are  called  to  drink  the  same  cup 
of  anguish.  2.  Remember,  that  the  utmost  which  men  can 
do,  affects  the  body  only  ; they  cannot  reach  the  soul ; to  risk, 
therefore,  the  divine  displeasure,  in  order  to  escape  the  anger 
of  men,  is  folly  in  the  extreme.  3.  We  are  all  and  always  un- 
der the  immediate  eye  and  care  of  God, 

“ Who  sees  with  equal  eye,  as  God  of  all, 

A monarch  perish,  or  a sparrow  fall.’*  - Pope. 

F.ven  “ the  hairs  of  our  head  are  all  numbered"  by  that  wis- 
dom which  cannot  possibly  overlook  an  atom  in  creation.  4. 
All  our  actions  must  be  brought  into  judgment  before  God. 
If  we  deny  Christ  before  men,  and  repent  not,  most  assuredly 
will  he  deny  us  before  his  heavenly  Father.  5.  The  nature  of 
the  gospel  dispensation  implies  tbe  necessity  of  persecution  : 
It  must  needs  be  that  offences  come.  (Matt,  xviii.  7.)  The 


Chap.  X.  V er.  2.  Twelve  apostles—  The  term  Apostle  literally  means,  a 
person  sent  upon  some  errand,  and  is  in  its  derivation  equal  to  Missionary  : the 
Apostles,  however,  if  Missionaries,  were  in  the  first  instance,  Home-mission- 
anes.  But  the  sacred  writers  usually  confine  the  term  to  the  twelve,  and  to 
St.  Paul.  They  are  probably  coupled  together  as  Christ  sent  them  forth.  Mark 

it  Vs  . a*  ^ord  sent  them  forth  by  two  and  two. Peter — commonly 

ca/led  Simon  Peter.  James. — This  name  in  Greek  is  Jacob,  the  same  as  that 

of  the  Patriarch. 

Ver.  3.  lebbeus— Also  called  “ Jude.”  and  author  of  the  Epistle. 

Ver  7.  As  ye  go,  preach.— Doddridge  and  Campbell,  " Proclaim.”  It  is 
the  office  of  a herald  that  is  here  alluded  to. 

V er.  8 . Raise  the  dead.-- There  is  no  instance  on  record  of  the  Apostles  rais- 
ing any  dead  person  till  after  the  day  of  Pentecost. 

Ver.  9 In  your  'purses.- Gr.  zones,  or  girdles,  the  fplds  of  which  usually 
formed  their  purses. 

1028 


Ver.  10.  Neither  two  coats,  &c.— Perhaps  the  most  correct  English  version 
would  be,  “ No  change  of  coats,  or  shoes,  or  staves  that  is,  nothing  unne 
cessary  for  their  journey,  which  was  to  lie  short,  and  in  haste.  Compare  Ex. 

xii.  11. Worthy  of  his  meat  —Campbell,  “ Of  his  maintenance.” 

Ver.  12.  Salute  it.—1 The  usual  salutation  was  a salam  : i.  e.  ” peace  be  unto 
this  house !”  Such  is  the  custom  in  the  East  to  this  day. 

Ver.  18.  Against  them  — Hammond  and  Doddridge,  “ To  them.” 

Ver.  23.  Son  of  man  be  come  - [This  coming  of  the  Son  of  man,  or  the  Mes- 
siah. seems  to  refer  to  the  subversion  of  the  Jewish  state  by  the  Romans.] — 
Bagster. 

Ver.  25.  Beelzebub—  (Or  Baalzebub)  primarily  the  god-fly  worshipped  at  Ek- 
ron,  2 Ki.  i.  2.  hut  afterwards  applied  to  Satan  by  the  Jews  ; and  applied  by 
Jews  also  to  tbe  Son  of  God  himself.  Seech,  xii.  24.  . f, 

Ver.  27.  In  darkness—  i.  e.  privately* — in  light— i.  e.  publicly.  In  open 
day.”  as  we  say. 


Encourages  them  under  persecution.  MATTHEW. — CHAP.  XI.  John  sends  his  disciples  to  Christ. 


in  light:  and  what  ye  hear  in  the  ear,  that 
preach  ye  upon  the  house-tops. 

28  And  e fear  not  them  which  kill  the  body, 
but  are  not  able  to  kill  the  soul . but  rather 
fear  him  which  is  able  to  destroy  both  soul 
and  body  in  hell. 

29  Are  not  two  sparrows  sold  for  a f farthing? 
and  one  of  them  shall  not  fall  on  the  ground 
without  your  Father. 

30  But  e the  very  hairs  of  your  head  are  all 
numbered. 

31  Fear  ye  not  therefore,  ye  are  of  more  value 
than  many  sparrows. 

32  Whosoever  therefore  shall  confess  me  be- 
lore  men,  him  h will  I confess  also  before  my 
Father  which  is  in  heaven. 

33  But  i whosoever  shall  deny  me  before  men, 
him  will  I also  deny  before  my  Father  which 
is  in  heaven. 

34  Think  not  that  I am  come  to  send  peace 
on  earth : i I came  not  to  send  peace,  but  a 
sword. 

35  For  I am  come  to  set  a man  at  variance 
* against  his  father,  and  the  daughter  against 
her  mother,  and  the  daughter-in-law  against 
her  mother-in-law. 

36  And  i a man’s  foes  shall  be  they  of  his  own 
household. 

37  He  m that  loveth  father  or  mother  more 
than  me  is  not  worthy  of  me  : and  he  that  lo- 
veth son  or  daughter  more  than  me  is  not  wor- 
thy of  me. 

38  And  he  that  taketh  not  his  cross,  and  fol- 
loweth  after  me,  is  not  worthy  of  me. 


A.  M.  4031. 
A.  D.  27. 


e Is.8.12, 

13. 

51.7,12. 

1 Pe.3.14. 


f In  value, 
one  cent 
and  a 
half ,a 
10th  part 
of  the  Ro- 


g Ac.  27.34. 

h Re.3.5. 

i 2 Ti.2.12. 

j Lu.12.49, 
53. 

k Mi. 7.5,6. 

1 Ps.41.9. 
m Lu. 14.26. 


n c.16.25. 


o c.18.5. 
25.40,45. 
J n.12. 44. 


p lKi.17.10. 
He.6.10 


a Lu.7.18, 
&c. 


39  He  n that  findeth  his  life  shall  lose  it : and 
he  that  loseth  his  life  for  my  sake  shall  find  it, 

40  Tf  He  ° that  receiveth  you  receiveth  me, 
and  he  that  receiveth  me  receiveth  him  that 
sent  me. 

41  He  p that  receiveth  a prophet  in  the  name 
of  a prophet  shall  receive  a prophet’s  reward  ; 
and  he  that  receiveth  a righteous  man  in  the 
name  of  a righteous  man  shall  receive  a right- 
eous man’s  reward. 

42  And  whosoever  shall  give  to  drink  unto 
one  of  these  little  ones  a cup  of  cold  water 
only  in  the  name  of  a disciple,  verily  I say 
unto  you,  He  shall  in  no  wise  lose  his  reward. 

CHAPTER  XI. 

2 John  sendeth  his  disciples  to  Christ  7 Christ’s  testimony  concerning  John.  18  The 
opinion  of  the  people,  both  concerning  John  and  Christ.  20  Christ  upbraideth  the 
unthankfulness  and  unrepentance  of  Cnorazin,  Bethsaida,  and  Capernaum  : 25  and 
praising  his  Father’s  wisdom  in  revealing  the  gospel  to  the  simple,  28  he  calleth  to 
him  allsuch  as  feel  the  burden  of  their  sins. 

AND  it  came  to  pass,  when  Jesus  had  made 
an  end  of  commanding  his  twelve  disci- 
ples, he  departed  thence  to  teach  and  to 
preach  in  their  cities. 

2 Tf  Now  a when  John  had  heard  in  the  prison 
the  works  of  Christ,  he  sent  two  of  his  dis- 
ciples, 

3 And  said  unto  him,  Art  thou  he  that  should 
come,  or  do  we  look  for  another  ? 

4 Jesus  answered  and  said  unto  them,  Go 
and  show  John  again  those  things  which  ye  do 
hear  and  see  : 

5 The  blind  receive  their  sight,  and  the  lame 
walk,  the  lepers  are  cleansed,  and  the  deaf 
hear,  the  dead  are  raised  up,  and  the  poor  have 
the  gospel  preached  to  them. 


very  proclamation  of  mercy  to  mankind,  enkindles  all  the 
evil  passions  of  wicked  men  and  “unclean  spirits.”  When 
Jesus  holds  out  the  sceptre  of  mercy,  Satan  draws  the  sword 
of  perse  ution;  and  it  is  in  vain  to  hope,  by  trimming  and  pre- 
varication, to  avoid  it : for,  6.  He  that  thus  attempts  to  pre- 
serve his  life,  risks  the  salvation  of  his  soul ; while,  on  the 
other  hand,  whosoever  loses  his  life  in  this  world  for  Christ’s 
sake,  shall  surely  find  it  in  the  world  to  come.  7.  Persecu- 
tion, in  one  form  or  other,  is  necessary  to  the  completion  of 
the  Christian  character:  for  he  that  “doth  not  take  up  his 
cross  and  follow  me,  (says  the  Saviour.)  is  not  worthy  of  me,” 
or  fit  to  be  ranked  among  my  disciples.  Lastly,  whatever  is 
done  to  Christ’s  disciples  m his  name,  is  done  to  himself,  and 
will  as  such  be  recompensed  at  the  last  great  day,  when  “eve- 
ry man  shall  be  rewarded  according  to  his  works  and  when 
“a  cup  of  cold  water,”  trifling  as  the  boon  may  seem  to  us,  if 
given  in  Christian  charity,  shall  by  no  means  be  forgotten. 

Chap.  XI.  Ver.  1 — 19.  John  sends  two  disciples  to  visit 
Jesus,  who  bears  testimony  concerning  John. — When  the  Bap- 
tist heard,  in  prison,  the  miraculous  works  of  Jesus,  he  de- 
puted two  of  his  disciples  to  visit  him,  and  to  inquire  into  his 
character  and  mission  ; not  for  his  own  satisfaction,  for  he 
had  been  certified  by  a voice  from  heaven  that  Jesus  was  in- 
deed the  Son  of  God  ; but  for  theirs,  that  they  also  might  be 
satisfied.  Instead  of  returning  to  John  a verbal  answer,  Je- 
sus desires  them  simply  to  relate  what  they  saw,  and  to  take 
John’s  opinion  as  to  the  proper  inference  they  should  draw. 
When,  however,  John’s  disciples  had  returned  back  to  their 
master,  Jesus  began  to  speak  to  the  Jews  of  his  extraordinary 
character  : “ What  went  ye  into  the  wilderness  to  see  ?”  Was 


it  a reed  shaken  by  the  wind  ? Had  that  been  his  character, 
he  would  not  have  been  now  confined  ; for  it  was  on  account 
of  his  fidelity  and  firmness  that  Herod  had  shut  him  up  in 
prison.  Was  it  to  see  a man  of  delicate  habits,  and  delicately 
clothed  1 Such  they  might  look  for  in  the  palace  of  Herod. 
But  what  was  John  1 He  was  a prophet,  and  more  than  a 
prophet ; for  the  prophets  bare  witness  to  Jesus  only  at  a dis- 
tance ; he  pointed  to  him  in  person — “ Behold  the  Lamb  of 
God.”  (John  i.  36.)  Yet,  nevertheless,  “He  that  is  least  in 
the  kingdom  of  heaven;”  that  is,  the  humblest  of  Christ’s 
servants,  or  apostles,  is  declared  greater  than  the  Baptist,  as 
being  the  minister  of  a superior  dispensation,  and  more  en- 
lightened in  the  mysteries  of  divine  truth. 

Our  Lord  then  declares  unequivocally,  that  John  was  the 
prophet  predicted  by  Malachi,  (ch.  iv.  2,)  in  the  name  of  Elias, 

| (or  Elijah,)  as  coming  “ in  the  spirit  and  power”  of  that  pro- 
phet. And  certain  it  is,  that  the  energy  of  his  preaching  had 
given  such  an  impetus  to  his  hearers,  that  they  rushed  for  a 
time  to  his  baptism,  as  if  they  were  determined  to  take  the 
kingdom  of  heaven  by  storm.  At  the  same  time  he  reproves 
the  Jews  for  their  fickle  and  inconsistent  conduct;  and  com- 
pares them  to  children  playing  in  the  market-place;  and  con- 
tinually complaining  of  one  another:  for  John  came  “neither 
eating  nor  drinking;”  that  is,  leading  a most  solitary  and  ab- 
stemious life,  and  they  said  he  hud  a demon.  Jesus,  on  the 
contrary,  came  “ eating  and  drinking;”  that  is,  mixing  in  eve- 
ry class  of  society,  that  he  might  benefit  all ; and  they  said, 
behold  “ a glutton  and  a wine-bibber ! a friend  of  publicans 
and  sinners !”  But  “ wisdom  is  justified  of  her  children  ; that 
is,  those  who  are  divinely  instructed,  will  see,  or  at  least  admit. 


Ver.  28.  Soul  and  body  in  hell. — Does  hell,  in  this  passage,  mean  only  the 
valley  of  Hinnom,  a place  near  Jerusalem,  rendered  odious  by  its  having  been 
a scene  of  cruelty  and  pollution,  and  in  which  woims  were  found,  and  a fire 
was  kept  up  to  consume  the  carcasses  and  offals  of  various  kinds  that  were 
thrown  into  ii  ? The  body,  it  is  granted,  might  be  destroyed  in  this  place  ; but  our 
Saviour  speaks  of  the  soul  being  destroyed  in  Gehenna.  Does  it  not  then  desig- 
nate a place  far  more  teriihle  than  the  valley  of  Hinnom  ? The  worms  in  this  val- 
ley  died,  and  the  fire  was  often  quenched  ; and  while  it  burned,  it  consumed 
nothing  more  than  the  body.  But  the  Gehenna  with  which  sinners  are  threaten- 
ed, is  a flume  that  seizes  the  sou?,  and  is  never  quenched.  Of  this  place  of 
endless  wrath,  the  valley  of  Hinnom.  with  its  past  idolatries  and  cruelties, 
with  its  blood  and  pollution,  with  its  devouring  w’orms  and  consuming  fires, 
was.  no  doubt,  the  most  striking  image  that  could  be  suggested  to  the  mind  of 
u Jew. 

Ver.  31.  Than  many  sparrows— The  Rev.  Mr.  Nosworthy,  who  died  in 
1677,  had,  from  the  persecuting  spirit  of  the  times,  been  imprisoned  at  Win- 
chester. where  he  met  with  much  cruel  usage.  After  his  release,  be  was  se-  I 
vera!  t-'mes  i educed  to  great  straits.  Once,  when  he  and  his  family  had  break- 
fasted, and  had  nothing  left  for  another  meal,  his  wife,  lamenting  her  condi- 
tion, exclaimed,  “ What  shall  I do  with  my  poor  children  ?”  He  persuaded  her 
to  walk  abroad  with  him,  and  seeing  a little  bird,  he  said,  “ Take  notice  how 
♦ hat  little  bird  sits  and  chirps,  though  we  cannot  tell  whether  it  has  been  at 
breakfast ; and  if  it  has,  it  knows  not  whither  to  go  for  a dinner.  Therefore 
lie  of  good  cheer,  and  do  not  distrust  the  providence  of  God  ; for  are  we  not 
belter  than  many  sparrows?”  Before  dinner  time  they  had  plenty  of  provisions 
brought  them.  ThtLS  was  the  promise  fulfilled,  “ They  who  trust  in  the  Lord 
khall  not  want  any  good  thing.” 


Ver.  34.  Peace  on  earth.— Doddridge,  “ On  the  land,”  namely,  of  Ju- 
dea; and  certainly  the  words  apply  in  a peculiar  manner  to  that  country* 
where  the  gospel  met,  in  the  first  instance,  with  the  most  inveterate  opposi- 
tion from  those  for  whose  salvation  it  was  peculiarly  designed.  It  is  the  gospe 
of  peace  ; but  men  war  against  it.  [An  energetic  mode,  as  Dr.  Campbell  ro 
marks,  of  expressing  the  certainty  of  a foreseen  eonsequencc  of  any  mea.-ute, 
as  if  it  were  the  purpose  for  which  the  measure  was  adopted.  Our  Lord  here 
refers  to  their  own  traditions  : “ A little  before  the  coming  of  the  Messiah,  the 
son  shall  insult  the  father,  the  daughter  rebel  against  her  mother,  the  daughter- 
in-law  against  the  mother-in-law,  and  eacli  man  shall  have  his  own  household 
for  his  enemies.”  Again,  “ In  the  age  in  which  the  Messiah  shall  come,  the 
young  men  shall  turn  the  elders  into  ridicule,  the  elders  shall  rise  up  against 
the  youth,”  &c.  All  these  things  took  place  after  the  rejeotion  of  Christ,  as 
may  he  seen  in  the  terrible  account  which  Josephus  gives  of  these  times.]— 
Bags  ter. 

Ver.  36.  They  of  his  own  household. — The  gospel,  by  reason  of  men’s  op- 
position to  it,  will  cause  much  variance,  even  between  nearest  relatives. 

Ver.  38.  That  taketh  not  his  cross—  Alluding  to  criminals  being  compelled  to 
bear  their  own  cross,  as  was  our  Saviour.  Jn.  xix.  17. 

Ver  41.  A prophet— That  is,  a messenger  from  God,  whether  under  the  Old 
Testament  or  the  New.  .... 

Chap.  XI.  Ver.  2.  John  had  heard  — John  was  at  this  time  in  prison,  and  soon 
after  suffered  for  the  freedom  and  fidelity  with  which  he  reproved  Herod. 

Ver.  3.  He  that  should  com e—  Namely,  the  Messiah.  See  chap.  in.  11. 

Ver.  5.  The  poor  have  the  gospel  preached  to  them— A circumstance  little 
less  singular  than  ihc  miracles  which  Jesus  wrought  ; for  neither  Rubbtns  flSUf 
philosophers  ever  condescended  to  teach  the  lower  classes. 

* 1023 


Christ's  testimony  of  John.  MATTHEW.— CHAP.  XII.  His  invitation  to  the  weary. 


6 And  blessed  is  he,  whosoever  shall  not  be 
offended  b in  me. 

7 If  And  as  they  departed,  Jesus  began  to  say 
unto  the  multitudes  concerning  John,  What 
e went  ye  out  into  the  wilderness  to  see  ? A 
reed  shaken  with  the  d wind  ? 

8 But  what  went  ye  out  for  to  see  ? A man 
clothed  in  soft  raiment?  behold,  they  that 
wear  soft  clothing  are  in  kings’  houses. 

9 But  what  went  ye  out  for  to  see  ? A pro- 
phet ? yea,  I say  unto  you,  and  more  than  a 
prophet. 

10  For  this  is  he,  of  whom  it  is  c written,  Be- 
hold, I send  my  messenger  before  thy  face, 
which  shall  prepare  thy  way  before  thee. 

11  Verily  I say  unto  you,  Among  f them  that 
are  born  of  women  there  hath  not  risen  a 
greater  than  John  the  Baptist:  notwithstand- 
ing, e he  that  is  least  in  the  kingdom  of  heaven 
is  greater  than  he. 

12  And  from  the  days  of  John  the  Baptist 
until  now  the  kingdom  of  heaven  h suffereth 
violence,  and  the  violent  ‘ take  it  by  force. 

13  For  all  the  prophets  and  the  law  prophe- 
sied until  John. 

14  And  if  ye  will  receive  it,  this  is  Elias, 
which  ) was  for  to  come. 

15  He  k that  hath  ears  to  hear,  let  him  hear. 

16  If  But  i whereunto  shall  I liken  this  gene- 
ration ? It  is  like  unto  children  sitting  in  the 
markets,  and  calling  unto  their  fellows, 

17  And  saying,  We  have  piped  unto  you,  and 
ye  have  not  danced  ; we  have  mourned  unto 
you,  and  ye  have  not  lamented. 

18  For  John  came  neither  eating  nor  drink- 
ing, and  they  say,  m He  hath  a devil. 

19  The  Son  of  man  came  eating  n and  drink- 
:ng,  and  they  say,  Behold  a man  gluttonous, 
and  a wine-bibber,  a friend  of  publicans  0 and 
sinners.  But  p wisdom  is  justified  of  her 
children. 

20  Tf  Then  s began  he  to  upbraid  the  cities 
wherein  most  of  his  mighty  works  were  done, 
because  they  repented  not : 


A.  M.  4031. 
A.  L).  in. 


b 1.8.14, 

IS. 

lCo.1.22, 

23. 

1 Pe.2.8. 
c Lu.7.24. . 
1ft 

d Ep.4  14. 

Ja.  1.0 
e Is. 40.3. 
Mh1.3.1. 
Lu.1.76. 
f Jn.6.35. 

8 27.'1’15’ 


h or,  is  got- 
ten by 
force, and 
they  that 
thrust 
men , lake 
it,  &c. 

1 Lu.16.16. 

Ep.  6.11.. 
13. 

1 Mal.4.5. 

c.  17. 1*2. 
k Re. 2.7, 
&c. 

1 Lu.7.31. 
m c.10.25. 

J n.7  20. 
n c 9.10. 

Jn.2.2. 
o Lu.15.2. 
19.7. 


r Jn. 12.21. 
s c.10.15. 
t Is.  14.13.. 
15. 

La.  2.1. 
u ver.24. 
v Lu.10.2l, 
&c. 

V Ps.8.2. 
Je.1.7,8. 

1 Co.l. 

27. 

x c 28.18. 
Lu.  10.22. 
Jn.3.35. 
17. 2. 

1 Co.  15. 
27. 

y Jn  l.18. 

1 J n.5.20. 
z Is.  53. 2,3. 
a Phi. 2.5.. 8. 

1 Pe.2.21. 
b Zee. 9.9. 
c Je.6.16. 
d lJn.5.3. 
a Ma.2.23. 
&c. 

Lu.6.1, 

& c. 

b De. 23.25. 


21  Wo  unto  thee,  Chorazin  ! wo  unto  thee 
r Bethsaida  ! for  if  the  mighty  works,  which 
were  done  in  you,  had  been  done  in  Tyre  and 
Sidon,  they  would  have  repented  long  ago  in 
sackcloth  and  ashes. 

22  But  I say  unto  you,  It  * shall  be  more  tole- 
rable for  Tyre  and  Sidon  at  the  day  of  judg 
ment,  than  for  you. 

23  And  thou,  Capernaum,  which  « art  exalted 
unto  heaven,  shaft  be  brought  down  to  hell : 
for  if  the  mighty  works,  which  have  been  done 
in  thee,  had  been  done  in  Sodom,  it  would 
have  remained  until  this  day. 

24  But  I say  unto  you,  That  0 it  shall  be  more 
tolerable  for  the  land  of  Sodom  in  the  day  of 
judgment,  than  for  thee. 

25  TI  At  v that  time  Jesus  answered  and  said, 

I thank  thee,  O Father,  Lord  of  heaven  and 
earth,  because  thou  hast  hid  these  things  from 
the  wise  and  prudent,  and  hast  revealed  them 
unto  w babes. 

26  Even  so,  Father  : for  so  it  seemed  good  in 
thy  sight. 

27  All  x things  are  delivered  unto  me  of  my 
Father : and  no  man  knoweth  the  Son,  but 
the  Father ; neither  y knoweth  any  man  the 
Father,  save  the  Son,  and  he  to  whomsoever 
the  Son  will  reveal  him. 

28  ][  Come  unto  me,  all  ye  that  labour  1 and 
are  heavy  laden,  and  I will  give  you  rest. 

29  Take  my  yoke  upon  you,  and  learn  tt  of 
me;  for  I am  meek  and  lowly  bin  heart:  and 
c ye  shall  find  rest  unto  your  souls. 

30  For  my  yoke  is  d easy,  and  my  burden  is 
light. 

CHAPTER  XII. 

1 Christ  rejiroveth  the  blindness  of  the  Pharisees  concerning  the  breacli  of  the  sabbath. 
3 by  scriptures,  9 by  reason,  13  and  by  a miracle.  22  He  licaleth  the  man  posses 
ed  that  was  blind  and  dumb.  31  Blasphemy  against  the  Holy  Ghost  shall  never  be 
forgiven.  36  Account  shall  be  made  of  idle  words.  38  He  rebuke* h the  unfaithful, 
who  seek  after  a sign : 49  and  showeth  who  is  hi6  brother  6ister,  and  mother. 

AT  that  time  a Jesus  went  on  the  sabbath 
day  through  the  corn  ; and  his  disciples 
were  a hungered,  and  began  to  b pluck  the 
ears  of  corn,  and  to  eat. 

2 But  when  the  Pharisees  saw  it,  they  said 


the  propriety  of  all  God’s  dispensations  “ He  hath  done  all 
things  well.” 

Ver.  20 — 30.  Jesus  upbraids  the  Galileans  for  their  inat- 
tention to  his  ministry ; offers  thanksgivings  to  God  his  hea- 
venly Father,  and  encourages  his  own  disciples. — Our  Lord, 
reminding  the  inhabitants  of  those  cities  of  Galilee,  in  which 
most  of  his  miracles  had  been  wrought,  of  their  folly  and  in- 
gratitude, in  not  attending  to  his  ministry,  and  receiving  his 
word,  warns  them  of  the  awful  consequences  of  their  neglect, 
as  aggravating  their  guilt  beyond  that  of  the  ancient  cities 
here  named,  mtich  had,  for  their  flagitious  crimes,  been  totally 
destroyed. 

Our  Lord  then  addresses  his  heavenly  Father  in  a strain  of 
the  most  fervent  devotion ; particularly  thanking  him  for  his 
gracious  condescension,  in  revealing  the  mysteries  of  his  gos- 
pel to  the  most  simple  of  mankind;  while,  at  the  same  time, 
they  were  concealed  from  “the  wise  and  prudent;”  that  is, 
the’ scribes  and  lawyers  among  the  Jews,  and  the  philoso- 
phers among  the  Gentiles.  These,  being  misguided  by  the 
pndeof  their  own  hearts,  misled  their  disciples;  and,  in  pro- 
portion to  their  influence,  the  common  people. 

To  these  burdened  and  misguided  people,  the  last  verses  of 
the  chapter  appear  to  us  particularly  addressed.  The  Jews 
were  burdened,  not  only  with  a heavy  law  of  rites  and  cere- 
monies, but  still  more  grievously  with  traditions  of  the  elders, 


Ver.  6.  Offended  in  me. — Doddridge , "Scandalized  (or  stumbled)  at  me.” 
The  same  Messiah  who  was  promised  as  the  foundation  Slone  of  his  church, 
waa  also  predicted  as  a stumbling-stone  to  those  who  rejected  him  through  unbe- 
lief. See  ch.  xxi.  44. 

Ver.  8.  A man  clothed  in  soft  raiment. — " An  effeminate  courtier,  accustom- 
ed to  fawning  and  flattery.  You  may  expect  to  find  sucli  persons  in  palaces, 
not  in  a wilderness." — Wesley. 

Ver.  13.  He  that  hath  ears , &c. — That  is.  “ Let  those  who  are  disposed  to 
learn,  attend/’  See  Dent.  xxix.  4.  Ezek.  xii.  2. 

Ver.  17.  TI  e haveinourned. — Campbell,  " Sung  mournful  songs."  Compare 
eh.  ix.  23,  and  note. 

Ver.  20.  He  began  to  upbraid.—' This  is  the  first  time  he  had  done  so  At 
first  they  received  him  joyfully,  but  after  awhile,  not  only  became  inattentive, 
fcvt  persecuted  him. 

, uer-.£?'.  Ex~Ued  nnt0  heaven—' That  is,  very  highly  favoured. Down  to 

hell.—  This,  in  oppesition  to  the  preceding  phrase,  means,  to  the  must  degrading 
jituat'an. 

1(12-1 


which  the  scribes  and  lawyers  bound  upon  their  shoulders, 
though  they  themselves  refused  to  “ move  them  with  one  ol 
their  fingers.”  (Matt,  xxiii.  4.) 

The  Gentiles  were  no  less  oppressed  by  their  priests  and 
philosophers,  with  idolatrous  and  superstitious  ceremonies, 
with  vain  and  idle  theories  respecting  “ the  chief  good”  of 
man ; respecting  which,  their  notions  were  wonderfully  nu- 
merous and  contradictory. 

Characters  of  the  like  description  may  be  found  in  all  ages, 
and  among  all  nations  and  classes  of  mankind.  All  labour 
in  the  search  after  happiness ; but  they  labour  in  vain,  not 
seeking  it  in  the  right  direction. 

They  vainly  seek  in  the  creature — in  weak  and  sinful  crea- 
tures—what  only  can  be  found  in  the  Creator,  in  the  Redeemer 
of  mankind.  He  is  the  fountain  from  whom  alone  flow  all 
the  streams  of  wisdom  and  blessedness.  His  service  is  per- 
fect freedom  ; the  yoke  of  his  religion  alone  confers  peace  and 
happiness. 

“ Religion’s  yoke  is  soft  and  light, 

And  all  her  paths  arc  peace  : 

Ambition,  pride,  revenge,  depart, 

And  folly  flies  her  chastening  rod  ; 

She  makes  the  humble,  contrite  heart, 

A temple  of  the  living  God  ."—Mont  gome  nj. 

Chap.  XII.  Ver.  1 — 21.  Jesus  and  his  disciples  being  charg- 
ed with  breaking  the  Sabbath , he  justifies  both  himself  and 


Ver.  25.  Jesus  anstoered.— This  expression,  in  Scripture,  does  not  always 
imply  a previous  question.  Doddridge,  in  this  place  renders  it,  “ Took  occasion 

to  say,”  &c. I thank  thee. — Campbell,  “ I adore  thee  i.  e.  “ Every  thing  in 

which  I discover  thy  will,  I receive,  not  with  acquiescence  only,  but  with  vene- 
ration.”  Thou  hast  hid.— Campbell,  “That  having  hidden.” From  the 

xoiseand  prudent.—  Campbell,  ” From  sages  and  the  learned.” Unto  babes. 

—Doddridge,  " Infants,”  i.  e.  in  knowledge. 

Ver.  27.  All  things  are  delivered  unto  me— That  is.  all  things  relative  to 
Christ’s  mediatorial  kingdom,  which,  at  its  completion,  shall  be  delivered  back 
unto  the  Father,  1 Cor.  xv.  26— -m.  Among  the  all  things  here  mentioned,  must 
particularly  be  included,  the  revelation  of  the  Father’s  will  toman,  whicn  to  tho 
Son  only  is  fully  and  confidentially  intrusted. No  man  Tcnoweth.— Dod- 

dridge, “ Fully  knoweth.”  J.  P.  Smith  says,  “ The  word  used  by  Matthew 
signifies  such  knowledge  as  is  peculiarly  intimutc  and  accurate, full  and  perfect.  ” 

Chap.  XII.  Ver.  1.  At  that  time. — See  Luke,  chap.  vi.  1. Plucked  the 

ears  of  corn— Sufficient  for  their  present  necessity  ; dried  com  was  commonly 
eaten  among  the  Jews. 


Blindness  of  the  Pharisees  reproved.  MATTHEW. — CHAP.  XII.  The  withered  hand  healed. 


unto  him,  Behold,  thy  disciples  do  that  which 
is  not  lawful  to  do  c upon  the  sabbath  day. 

3 But  he  said  unto  them,  Have  ye  not  read 
what  David  did,  d when  he  was  a hungered, 
and  they  that  were  with  him  ; 

4 How  he  entered  into  the  house  of  God,  and 
did  eat  the  e shewbread,  which  was  not  law- 
ful for  him  to  eat,  neither  for  them  which 
were  with  him,  but  only  f for  the  priests  ? 

5 Or  have  ye  not  read  in  the  s law,  how  that 
on  the  sabbath  days  the  priests  in  the  temple 
h profane  the  sabbath,  and  are  blameless  ? 

6 But  I say  unto  you,  That  in  this  place  is 
one  greater  • than  the  temple. 

7 But  if  ye  had  known  what  this  meaneth,  j I 
will  have  mercy,  and  not  sacrifice,  ye  would 
not  have  condemned  the  guiltless. 

8 For  the  Son  of  man  is  Lord  even  of  the 
sabbath  day. 

9 Tf  And  k when  he  was  departed  thence,  he 
went  into  their  synagogue : 

10  And,  behold,  there  was  a man  which  had 
his  hand  withered.  And  they  asked  him,  say- 
ing, Is  i it  lawful  to  heal  on  the  sabbath  days  ? 
that  they  might  accuse  him. 

11  And  he  said  unto  them,  What  man  shall 
there  be  among  you,  that  shall  have  one  sheep, 


A.  M.  4031. 
A.  D.  27. 


c £x.31.15. 


d 1 Sa.21.6. 


e Ex. 25. 30. 


f Ex. 29. 32, 
33. 


g Nu.28.9. 

h Jn.7.22, 
23. 


i 2Ch.6.18. 
Mai. 3. 1. 
c.23.17.. 
21. 


j Ho.6.6. 


k Ma.3.1, 

&c. 

Lu.6.6, 

&c. 


1 Lu.14.3. 


m De.22.4. 

n or,  took 
counsel. 

o Is.  42.1. 


and  m if  it  fall  into  a pit  on  the  sabbath  day, 
will  he  not  lay  hold  on  it,  and  lift  it  out  ? 

12  How  much  then  is  a man  better  than  a 
sheep  ? Wherefore  it  is  lawful  to  do  well  on 
the  sabbath  days. 

13  Then  saith  he  to  the  man,  Stretch  forth 
thy  hand.  And  he  stretched  it  forth  ; and  it 
was  restored  whole,  like  as  the  other. 

14  TJ  Then  the  Pharisees  went  out,  and  held 
n a council  against  him,  how  they  might  de- 
stroy him. 

15  But  when  Jesus  knew  it,  he  withdrew  him- 
self from  thence : and  great  multitudes  fol- 
lowed him,  and  he  healed  them  all ; 

16  And  charged  them  that  they  should  not 
make  him  known  : 

17  That  it  might  be  fulfilled  which  was  spo- 
ken by  Esaias  the  0 prophet,  saying, 

18  Behold  my  servant,  whom  I have  chosen  ; 
my  beloved,  in  whom  my  soul  is  well  pleased  : 
I will  put  my  spirit  upon  him,  and  he  shall 
show  judgment  to  the  Gentiles. 

19  He  shall  not  strive,  nor  cry  ; neither  shall 
any  man  hear  his  voice  in  the  streets. 

20  A bruised  reed  shall  he  not  break,  and 
smoking  flax  shall  he  not  quench,  till  he  send 
forth  judgment  unto  victory. 


them. — This  chapter  affords  an  instance  of  the  strictness  and 
malevolence  with  which  the  Pharisees  watched  Jesus  and  his 
disciples  ; even  passing  in  their  way  from  place  to  place,  they 
were  not  exempt  from  the  watchful  eyes  of  these  insidious 
enemies.  It  is  probable,  that  the  corn  here  referred  to  was 
barley,  which,  in  that  country,  was  generally  ripe  at,  or  be- 
fore, the  Passover,  a sheaf  of  new  barley  being  always  offered 
on  the  close  of  this  festival. 

At  this  time,  walking  through  the  ripe  but  unreaped  fields, 
the  disciples,  being  hungry,  plucked  some  of  the  ears,  and  rub- 
bing them  in  their  hands,  ate  the  grain.  Seeing  the  disciples 
do  this,  the  Pharisees  ran  directly  to  their  master,  Jesus,  and 
informed  against  them  as  sabbath-breakers;  but  he,  know- 
ing their  hypocrisy,  reproved  them,  and  justified  his  disciples, 
upon  the  principle  of  necessity,  as  in  the  instance  of  David, 
who,  in  case  of  urgent  hunger,  ate  the  shew-bread ; and  as  to 
the  pretence  of  its  being  a breach  of  the  sabbath  to  pluck  and 
bruise  the  ears  of  corn,  he  reminds  them,  that  the  priests 
themselves  far  more  profaned  the  sabbath  every  week,  by  the 
services  which  they  performed  in  the  temple ; but  which  were 
justified  by  the  circumstance,  that  they  were  thus  engaged  in 
the  service  of  the  temple  ; so  his  disciples,  being  a hungered, 
were  no  less  justified  in  plucking  the  ears  of  corn  upon  the 
sabbath,  especially  as  they  were  employed  in  the  service  of 
“ one  greater  than  the  temple.” 

Soon  after  this,  they  formed  a similar  charge  against  Jesus 
himself.  A man  with  a withered  hand  applying  to  him  for  re- 
lief, they  presume  to  ask  him,  “ Is  it  lawful  to  heal  on  the 
sabbath  day?”  that  they  might  ensnare  him  ; but  he  answered 
that  question  by  another.  Supposing  either  of  them  to  have 
a sheep  fallen  into  a pit  on  that  day,  whether  they  would  not 
release  it  ? Not  being  able  to  return  an  answer  that  would 
not  condemn  themselves,  they  remained  silent,  and  Jesus  per- 
formed the  cure  ; while  they,  alike  aggravated  and  embarrass- 
ed, went  out,  and  held  a council  against  him,  to  destroy  him. 

The  most  important  inquiry  now  before  us,  relates  to  the 
doctrine  of  the  sabbath , on  which  our  Lord  lays  it  down  as  a 
first  principle,  that  “it  is  lawful  to  do  good  upon  the  sabbath 
day;”  which  has  been  well  explained  by  our  old  divines  to 
mean,  that  works  of  mercy  and  necessity  are  at  all  times  law- 
ful. The  first  instance  in  illustration  of  this  doctrine  we  have 
already  given  in  the  case  of  the  disciples,  who,  on  the  sabbath, 
plucked  and  ate  the  ears  of  corn.  On  this  we  may  remark, 
1.  That  this  was  not  done  wantonly,  but  in  a case  of  hunger, 
and  for  a supply  of  their  daily  bread.  2.  The  disciples  took 
their  food  in  the  simplest  manner,  and  without  any  costly  pre- 
paration. This,  therefore,  will  not  sanction  the  luxurious 
meals  in  which  many  professors  indulge  on  that  sacred  day, 
whereby  they  not  only  neglect  its  sacred  duties  themselves ; 


Ver.  2.  Behold,  thy  tl isciple8.—[ T he  law  expressly  allowed  persons  lo  pluck 
ears  of  com  in  passing  through  a field.  (De  xxiii.  25.)  and,  as  Ihe  malignity  of 
the  Pharisees  could  find  no  sufficient  ground  for  censuring  the  thing  itself,  they 
cavilled  at  the  disciples’  plucking  and  rubbing  out  the  grain  in  their  hands  on 
the  sabbath  day,  considering  that  as  servile  work,  and  in  some  respects  equi- 
valent to  reaping  and  threshing.l — Bagster. 

Ver.  4.  In.  the  house  of  God— That  is,  the  tabernacle  at  Nob. 

Ver.  5.  On  the  sabbath  day profane  the  sabbath— { That  is,  put  it  to  a com- 

mon use.  by  killing  and  offering  sacrifices,  as  well  as  by  other  kinds  of  manual 
labour  necessary-  in  performing  the  service  of  God  as  on  common  days.] — B. 

Ver.  6.  One  greater  than  the  temple. — Doddridge  and  Campbell,  on  the 
authority  of  many  IVI.SS.  an.l  some  ancient  expositors,  read,  “ Something  great- 
er,” which  Doddridge  explains  of  our  Lord’s  body.  See  John  ii.  19. 

Ver.  7.  I will  have  mercy. — [That  is,  I desire,  or  require  mercy,  or  acts  of 
humanity,  rather  than  sacrifice.’ — Bagster. 

129 


but,  in  many  cases,  wholly  prevent  their  servants  from  attend- 
ing public  worship  ; and  even  from  reading  the  word  of  God 
at  home. 

The  second  instance  is  a case  of  mercy;  Jesus  healed  on 
the  sabbath  day  a man  with  a withered  hand,  an  object,  doubt- 
less, of  great  commiseration ; and  his  example  will  justify  the 
practice  of  the  healing  art  on  this  day  in  all  cases  of  import- 
ance; but  it  will  not  justify  medical  men  in  wholly  abstaining 
from  public  worship ; nor,  2ndly,  the  idle  excuse  of  those  who 
absent  themselves  from  the  house  of  God  on  every  trifling  in- 
disposition ; nor,  3dly,  those  that  make  this  their  constant 
time  for  taking  medicine,  that  they  may  not  be  hindered  by  it 
on  the  other  days  of  the  week. 

Thirdly,  Our  Lord’s  allusion  to  the  case  of  the  priests  under 
the  law,  who  on  this  day  offered  sacrifices,  and  performed  other 
laborious  duties  which  Moses  had  enjoined  upon  them,  shows 
that  a general  command  may  admit  of  exceptions,  enjoined 
by  the  same  authority : the  general  command  is,  to  abstain 
from  labour  on  God’s  holy  day  ; the  exception  was,  the  per- 
formance of  certain  services  in  the  tabernacle,  or  temple, 
which  himself  had  commanded.  A parallel  case  exists  under 
the  Christian  dispensation.  The  Lord’s  day  takes  place  of  the 
Christian  sabbath ; and  the  duties  of  the  Christian  minister, 
like  those  of  the  Jewish  priest,  relate  to  the  public  worship  oi 
the  Almighty;  and,  so  far  as  his  service  requires  it,  they  are 
justified  in  travelling  from  place  to  place,  which  would  be 
otherwise  inconsistent  with  the  morality  of  the  fourth  com- 
mandment. But  this  will  no  farther  justify  such  travelling 
than  as  it  maybe  necessary  to  the  performance  of  their  minis- 
terial duties,  in  preaching  the  gospel,  in  visiting  the  sick,  or  in 
teaching  the  poor.  The  Son  of  man,  who  is  Lord  of  the  sab- 
bath, sanctions  every  work  necessary  to  the  fulfilment  of  our 
Christian  duties,  but  nothing  inconsistent  with  them. 

Many  of  these  observations  will  equally  apply  to  the  case  of 
those  very  useful  and  benevolent  classes  of  Christians,  Sun- 
day-school teachers,  and  visiters  of  the  sick  poor,  who  seem  to 
bear  the  same  relation  to  ministers  of  the  gospel,  as  did  the 
Levites  to  the  Jewish  priests.  The  duties  of  the  former  are, 
indeed,  commonly  confined  to  this  day,  and,  in  great  measure, 
the  latter;  since  their  labours  are  gratuitous,  and  they  are  ge- 
nerally engaged  in  secular  occupations  throughout  the  week. 

Prolix  as  this  section  of  our  exposition  may  be  thought,  we 
cannot  conclude  it  without  an  observation  on  the  fine  passage 
quoted  by  St.  Matthewfrom  Esaias,  (or  Isaiah,)  chap.  xlii.  1—4. 
The  judgment  Messiah  was  to  “ send  forth”  to  the  nations, 
(or  Gentiles,)  is  very  properly  explained  by  Bp.  Lowth  of  “ the 
institution  of  the  gospel;”  but  we  would  particularly  notice 
the  intimations  of  Messiah’s  tenderness  and  gentleness,  in 
not  breaking  “ the  bruised  reed,”  the  frailest  of  all  objects ; 


Ver.  11.  What  man. — [The  Jews  held  that  such  things  were  lawful  on  the 
sabbath  day,  and  our  Saviour  very  properly  appealed  to  their  conscience  in  vin 
dication  of  his  intention  to  heal  the  distressed  man.  J— Bagster. 

Ver.  18.  Judgment  to  the  Gentiles—  That  is,  the  Gospel ; “ the  great  law  (or 
rule)  of  religion,  righteousness,  and  truth.”  Doddridge. — [This  prophecy  is  ex- 
pressly referred  to  the  Messiah  by  the  Targumist,  who  renders,  “Behold  my 
servant  the  Messiah  and  it  was  amply  fulfilled  in  the  gentle,  lowly,  conde- 
scending, and  beneficent  nature  of  Christ’s  miracles  and  personal  ministry  ; his 
perseverance  in  the  midst  of  opposition,  without  engaging  in  contentious  dispu 
tation  ; and  his  kind  and  tender  dealing  with  weak  and  tempted  believers.  \-B. 

Ver.  20.  Smoking  flax,  &c.—  i.  e.  the  wick  whose  flame  has  expired,  but 
which  still  hums  faintly,  he  \yill  not  entirely  extinguish.  The  sense  is,  that  the 
Messiah  will  impose  upon  his  people,  borne  down  with  oppression  and  sufter- 
ing,  nothing  more  than  they  can  bear.  He  will  not  add  to  their  afflictions.  The 
passage  is  adduced  bv  Matthew,  as  exhibiting  the  meek  and  retiring  character  of 

1025 


Christ  healeth  a dtaf  and  dumb  man.  MAT  THE  W. — CHAP.  XII.  Blasphemy  against  the  Holy  (inost. 


21  And  in  his  name  shall  the  Gentiles  trust. 

22  11  Then  p was  brought  unto  him  one  pos- 
sessed with  a devil,  blind,  and  dumb : and  he 
healed  him,  insomuch  that  the  blind  and  dumb 
both  spake  and  saw. 

23  And  all  the  people  were  amazed,  and  said, 
Is  not  this  the  son  of  David  I 

24  If  But  when  the  Pharisees  heard  it,  they 
said,  This  fellow  doth  not  cast  out  devils,  but 
by  i Beelzebub  the  prince  of  the  devils. 

25  And  Jesus  knew  their  r thoughts,  and  said 
unto  them,  Every  kingdom  divided  against  it- 
self is  brought  to  desolation  ; and  every  city  or 
house  divided  against  itself  shall  not  stand  : 

26  And  if  Satan  cast  out  Satan,  he  is  divided 
against  himself ; how  shall  then  his  kingdom 
stand  ? 

27  And  if  I by  Beelzebub  8 cast  out  devils,  by 
whom  do  your  children  cast  them  out  ? there- 
fore they  shall  be  your  judges. 

28  But  if  I cast  out  devils  by  the  Spirit  of  God, 
then  the  kingdom  « of  God  is  come  unto  you. 

29  Or  else  how  can  one  enter  into  a strong 
man’s  house,  and  spoil  11  his  goods,  except  he 
first  bind  the  strong  man  ? and  then  he  will 
spoil  his  house. 


A.  M.  4031. 
A.  I).  27 


P 


Mu. 3. 11. 
Lu.ll.14. 


q Bcelzebul. 

r Pa.  139. 2. 
Jn.2.21, 
25. 


s ver.24 

t Da.2.41. 
c.6.33. 
Lu.11.20. 
17.21. 

Ro. 14.17. 

u Is.  49.21. 
53.12. 

Re.  12.7.. 

10. 

20.2,3. 


v 1 Jn.2.19. 

w Mu.  3.28. 
Lu.  12. 10. 

x He.  10. 29. 

1 Jn.S.lG. 

y Lu.7.34. 
Jn.7.12. 

1 Ti.  1.13. 


z c. 7. 16,17. 


a c.3.7. 
b Lu.6.45. 
c Ec.12.14. 


Ep.  5. 4,6. 
Jude  15. 


30  He  that  is  not  with  me  is  against  ’ me  , 
and  he  that  gatherefh  not  with  me  scattereth 
abroad. 

31  Wherefore  I say  unto  you,  All  w manner  oi 
sin  and  blasphemy  shall  be  forgiven  unto  men . 
but  the  blasphemy  against  the  1 lulu  Ghost 
* shall  not  be  forgiven  unto  men. 

32  And  whosoever  speaketh  a word  against 
the  y Son  of  man,  it  shall  be  forgiven  him  : but 
whosoever  speaketh  against  the  Holy  Ghost 
it  shall  not  be  forgiven  him,  neither  in  this 
world,  neither  in  the  world  to  come. 

33  Either  make  the  tree  good,  and  his  fruit 
good  ; or  else  make  the  tree  corrupt,  and  his 
fruit  corrupt:  for  2 the  tree  is  known  by  his 
fruit. 

34  O generation  8 of  vipers,  how  can  ye,  being 
evil,  speak  good  things  ? for  out  of  the  abun- 
dance b of  the  heart  the  mouth  speaketh. 

35  A good  man  out  of  the  good  treasure  of 
the  heart  bringeth  forth  good  things  : and  an 
evil  man  out  of  the  evil  treasure  bringeth  forth 
evil  things. 

36  But  I say  unto  you,  That  every  idle  word 
that  men  shall  speak,  they  shall  give  account 
c thereof  in  the  day  of  judgment. 


nor  extinguishing  “the  smoking  flax,”  when  ready  to  expire : 
that  is,  he  will  cherish  the  smallest  spark  of  piety;  he  will 
preserve  the  humblest  confidence  in  his  name  unbroken. 

Ver.  22—37.  Jesus  justifies  himself  from  the  accusation  of 
the  Pharisees , and  charges  them  with  blasphemy. — It  is  well 
known  that  the  Jews  expected  their  Messiah  to  work  mira- 
cles, as  had  been  predicted  by  the  prophets ; when,  therefore, 
they  saw  the  miracles  of  Jesus,  they  very  naturally  concluded 
that  he  must  be  the  “ Son  of  David  that  is,  the  Messiah.  The 
Scribes  and  Pharisees,  however,  being  predetermined  to  re- 
ceive none  but  a temporal  Messiah,  would  neither  listen  to  his 
doctrine,  nor  regard  his  miracles.  As  to  his  casting  out  de- 
mons, they  could  not,  indeed,  deny  the  facts  ; but  they  were  so 
perverse  as  to  attribute  them  to  a diabolical  power,  and  to  pre- 
tend he  cast  out  demons  by  being  himself  in  league  with  Beel- 
zebub, the  prince  of  demons. 

In  reply  to  this,  Jesus  appeals  to  themselves  on  two  points. 
1.  “Every  kingdom  divided  against  itself,  cannot  stand.” 
Now  if  I (said  he)  by  Beelzebub  cast  out  demons,  who  are  the 
subjects  of  Satan,  then  is  Satan  (or  Beelzebub)  divided 
against  himself,  and  labouring  to  overthrow  his  own  power: 
a conduct  highly  inconsistent  with  the  allowed  cunning  of  the 
old  serpent.  2.  Our  Lord  justifies  himself  by  an  appeal  to 
the  Pharisees  on  the  conduct  of  their  own  children,  who  fre- 
quently pretended  to  cast  out  devils.  We  need  not  here  inquire 
into  the  truth  of  their  pretensions,  to  which  we  may  advert 
hereafter : it  is  certain  that  they  made  such  pretensions,  and 
it  became  them,  in  this  instance,  to  prove  that  they  acted  by  a 
superior  power,  before  they  brought  this  charge  against  him  ; 
out  they  discovered,  in  both  these  respects,  the  grossest  in- 
consistency. 

But  this  was  the  smallest  part  of  their  crime  : they  are  also 
charged  with  “blasphemy  against  the  Holy  Ghost,”  in  attri- 
buting to  Satan  works  so  evidently  wrought  by  that  Holy 
Spirit,  as  were  the  benevolent  miracles  of  our  Saviour  : and 
he  plainly  tells  them,  that  although  all  their  abuse  and  blasphe- 
my against  himself  was  pardonable  upon  their  repentance ; 


yet  could  he  give  them  no  encouragement  to  expect  forgive- 
ness for  an  offence  so  gross  as  this,  arising  from  the  malignity 
of  their  hearts,  and  committed  against  the  evidence  both  of 
their  reason  and  their  senses. 

The  brevity  we  are  obliged  to  study,  will  not  allow  us  to  go 
fully  into  the  several  passages  where  this  sin  is  treated  of: 
more  may  be  added  hereafter;  at  present  we  shall  only  re- 
mark, 1.  That  this  sin  is  charged  only  upon  the  Scribes 
and  Pharisees,  the  most  enlightened  classes  of  the  Jews, 
many  of  whom,  we  have  reason  to  believe,  were  in  their  own 
minds  satisfied  of  the  truth  of  Christ’s  miracles,  and  of 
the  purity  of  his  moral  character:  but  their  pride  and  malice 
would  not  allow  them  to  acknowledge  a Saviour  in  form  and 
appearance  so  humble  and  unpretending;  and  who,  indeed, 
was  firmly  opposed  to  all  their  plans  of  aggrandizement  an  j 
wprldly  power.  2.  To  prevent  any  serious  and  distressed 
mind  from  applying  this  terrible  sentence  against  themselves, 
we  remark,  it  is  evident  that  this  dreadful  sin  could  never 
be  committed  by  any  person  alarmed  for  fear  of  once  having 
committed  it.  Great  and  awful  was  the  sin  of  crucifying  the 
Son  of  God;  but  the  multitude  were  ignorant,  and  actuated 
by  these  blaspheming  Pharisees.  Jesus  therefore  prayed  for 
them,  and  many,  doubtless,  were  forgiven  on  the  day  of  Pen- 
tecost, and  enrolled  among  the  first  converts  of  the  Jewish 
church.  Terrible  was  the  crime  of  persecuting  Stephen,  and 
the  other  disciples  of  Jesus;  but  one  of  the  bitterest  of  iheir 
persecutors,  the  chief  of  these  sinners,  was  not  only  convert- 
ed and  forgiven,  but  became  himself  equal  to  “the  chiefest  of 
the  Apostles.”  (See  2 Cor.  xi.  5.)  No  man’s  sins  are  unpar- 
donable, who  repents  and  is  penitent  on  their  account. 

Another  passage,  which  has  much  distressed  many  persons, 
occurs  in  the  close  of  this  section:  “For  every  idle  word 
that  men  shall  speak,  the}'  shall  give  an  account  thereof  in  the 
day  of  judgment.”  We  are  far  from  wishing  to  lower  the 
standard  of  Christian  morals;  we  have,  however,  no  hesita- 
tion in  saying,  that  “every  idle  word,”  does  not  here  mean 
every  unnecessary  word  ; for  it  requires  a high  degree  of  lite- 


the Saviour.  Rob.  Wahl. Till  he  send  forth  judgment  unto  victory  — 

Isaiah  says.  “ unto  truth  that  is,  “ till  he  make  the  cause  of  righteousness 
and  truth  completely  victorious,  through  the  world." 

Ver.  22.  With  a devit  —Greek,  " Demon."  So  the  plurals  in  the  following 
verses  should  be  rendered  " demons." 

Ver.  26.  Satan.— Undoubtedly  the  same  as  Beelzebub,  the  prince  of  demons, 
ver.  24.  Comp.  Rev.  xii.  9 ; xx.  2.  The  demons  here  referred  to,  are  evidently 
" the  angels  of  Satan,"  spoken  of  Matt.  xxv.  41.  Rev.  xii.  9,  just  quoted.  By 
demons,  the  heathens  understood  the  spirits  ofdeceased  heroes,  &c.,  and  hence 
those  possessed  by  them,  were  supposed  to  he  possessed  of  the  same  talents 
or  virtues  ; but  the  word  is  never  used  in  this  sense  in  the  New  Testament ; 
hut  only  for  the  angels  or  agents  of  Satan  ; hence  for  Satan  to  cast,  out  de- 
mons would  be,  as  our  Lord  argues,  to  tight  against  himself 

We  have  stated  our  full  persuasion,  that  the  same  agency  of  demons  still  takes 
place  in  many  cases  of  lunacy,  and  other  diseases  ; since  writing  which,  the  Edi- 
tor has  had  the  satisfaction  to  find,  that  the  same  opinion  was  adopted  by  Joseph 
Mede,  as  appears  by  the  following  extract  from  the  lale  Granville  Sharp. 
“ It.  is  plain  (says  Mr.  S.)  that  Mede  did  not  believe  the  demoniacs  to  be  mere 
madmen,  according  to  our  modern  ideas  of  madness  ; and  his  discourse  plainly 
tends  to  a very  different  purpose  ; viz.  to  show  that  some  madmen,  even  at 
this  day,  are  really  demoniacs , actuated  by  evil  spirits , as  much  as  those 
mentioned  in  Scripture!  How  far  this  opinion  maybe  true,  with  respect  to 
some  modem  madmen,  (adds  Mr.  S.)  I am  not  able  to  determine  : but  that  the 
demoniacs  mentioned  in  Scripture  were  realty  possessed  by  evil  spirits,  . . . 
I cannot  possibly  doubt,  notwithstanding  the  Gentile  opinion  nf  demons  mny 
have  been  very  different.”  (Gran.  Sharpe's  case  of  Saul.)  The  late  Mr.  An- 
dreio  Baxter,  in  his  Essay  on  Dreaming,  evidently  adopted  the  same  hypo- 
thesis ; for,  speaking  of  impressions  made  upon  the  brain  in  sleep,  he  adds, 
'If  the  same  vibrations  are  more  powerfully  excited  in  the  optic  nerves,  while 
the  eyes  arc  open,  than  those  excited  by  external  objects  then  acting,  the  man 
pursuing  witli  the  drawn  sword  (as  in  a supposed  dream)  will  appear,  even 
though  the  eyes  bo  open.  And  thus  ...  we  see  that  dreaming  may  degene- 
1020 


rate  into  possession ; and  that  the  cause  and  nature  of  both  are  the  same 
differing  only  in  degree."  This  writer  was  equally  admired  and  eulogized  by  Dp 
Warburton  and  Mr  Toplady  ’ The  latter,  at  least,  adopted  the  same  hypo- 
thesis. 

Ver.  27.  By  whom  do  your  children  cast  them  nut  ? — That  some  Jews 
practised  exorcism,  and  pretended  'at  least)  to  cast  out  demons,  appears  ffoio 
Mark  ix.  3S.  Luke  ix.  49.  Acts  xix.  13.  See  our  note  on  the  last  cited  text 

Ver.  29.  Spoil  —Hammond  and  Doddridge,  ‘ Plunder.” 

Ver.  30.  He  that  gathe.reth  not  with  me,  in  the  Gospel  harvest,  may  he  con- 
sidered as  an  enemy,  who  scatters  abroad  the  grain  ; or,  without  metaphor,  ho 
that  is  not  my  friend,  is  my  enemy. 

Ver.  31.  Shall  be  forgiven— That  is,  are  pardonable. — {Blasphemy,  when 
applied  to  men,  denotes  injurious  speaking,  or  calumny,  and  when  used  in 
reference  to  God,  signifies  speaking  impiously  of  his  nature,  attributes,  and 
works.] — Bagsler. 

Ver.  32.  Holy  Ghost. — The  Holy  Ghost  is  that  divine  subsistence,  which  is 
most  intimately  united  with  God  the  Father  and  Son.  He  is  distinguished 
from  the  Father  and  Son  in  certain  respects,  but  possesses  the  same  nature  and 

attributes  which  are  ascribed  to  God  the  Father  and  Son. Neither  in  this 

world ; neither  (nor)  in  the  world  to  come — That  is,  shall  never  be  forgiven. 
Mark  iii.  29.  Dr.  Whitby  remarks,  that  there  are  several  passages  in  the 
Rabbins  which  show  this  to  have  been  a proverbial  expression,  implying  no 
forgiveness.  There  is,  therefore,  no  ground  to  infer  from  hence  the  purgatory 
of  the  church  of  Rome. 

Ver.  33.  Either  make  the  tree  good,  Ac  —Grotius  understands  this,  as  i. 
onr  Lord  had  said,  " Since  you  cannot  but  allow  that  my  life,  and  the  tendency 
of  my  doctrine,  are  (morally)  good,  be  not  so  inconsistent  as  to  suppose  I am  a 
confederate  with  Beelzebub !"  So  Boothroyd. 

Ver  36.  Idle  word—  1A  word  that  produces  no  good  effect,  and  is  not  ealeu 
lated  to  produce  any.  “ Discourse,"  says  Dr.  Doddridge,  “ tending  to  innoccu 
mirth,  to  exhilarate  the  spirits,  is  not  idle  discourse : as  tiie  time  spent  m ne- 
cessary recreation  Is  not  idle  eime."'l — Bagsler. 


Christ  rebuketh,  the  unfaithful.  MATTHEW. — CHAP.  XIII.  lie  showeth  who  is  his  mother , tfc. 


HV  For  by  thy  words  d thou  shalt  be  justified, 
and  by  thy  words  thou  shalt  be  condemned. 

38  Tf  Then  certain  of  the  scribes  and  of  the 
Pharisees  answered,  saying,  Master,  we  would 
see  a sign  e from  thee. 

39  But  he  answered  and  said  unto  them,  An 
evil  and  adulterous  f generation  seeketh  after 
a sign  ; and  there  shall  no  sign  be  given  to  it, 
but  the  sign  of  the  prophet  Jonas  : 

40  For  s as  Jonas  was  three  days  and  three 
nights  in  the  whale’s  belly:  so  shall  the  Son 
of  man  be  three  days  and  three  nights  in  the 
heart  of  the  earth. 

41  The  men  of  Nineveh  shall  rise  in  judg- 
ment with  this  generation,  and  shall  condemn 
h it : because  they  repented  at  i the  preaching 
of  Jonas ; and,  behold,  a greater  than  Jonas 
is  here. 

42  The  i queen  of  the  south  shall  rise  up  in 
the  judgment  with  this  generation,  and  shall 
condemn  it : for  she  k came  from  the  uttermost 
parts  of  the  earth  to  hear  the  wisdom  of  Solo- 
mon ; and,  behold,  a greater  than  Solomon 
is  here. 

43  When  i the  unclean  spirit  is  gone  out  of 
a man,  he  m walketh  through  dry  places,  seek- 
ing rest,  and  findeth  none. 

44  Then  he  saith,  I will  return  into  my  house 
from  whence  I came  out;  and  when  he  is  come, 
he  findeth  it  empty,  swept,  and  garnished. 


A.  M.  4031. 
A.  D.  27. 

<1  Pr.  13.3. 

c c.16.1. 

1 Co.  1.22. 

f Is. 57.3. 

g Jon.  1.17. 

h Ro.2.27. 

i Jon.3.5. 

j Lu.ll.3l, 
&c. 

k 2 Ch.9.1. 

1 Lu. 11.24. 

m Job  1.7. 

1 Pe.5.8. 


n He.  6. 4. 
10.26. 

2 Pe.2.20, 
22. 


o Ma.3.31, 

&c. 

Lu.8.19. 

&c. 


p c.  13.55. 


q c.7.20. 
Jn. 15.14. 
Ga.5.6. 
He.2.11. 

1 Jn.2.17. 


a Lu.5.3 


45  Then  goeth  he,  and  taketh  with  himself 
seven  oilier  spirits  more  wicked  than  nimself, 
and  they  enter  in  and  dwell  there : and  the 
last  slate  of  that  man  is  worse  " than  the  first. 
Even  so  shall  it  be  also  unto  this  wicked  gene- 
ration. 

46  While  he  yet  talked  to  the  people,  be- 
hold, his  ° mother  and  his  p brethren  stood 
without,  desiring  to  speak  with  him. 

47  Then  one  said  unto  him,  Behold,  thy  mo- 
ther and  thy  brethren  stand  without,  desiring 
to  speak  with  thee. 

48  But  he  answered  and  said  unto  him  that 
told  him,  Who  is  my  mother?  and  who  are 
my  brethren  ? 

49  And  he  stretched  forth  his  hand  toward  his 
disciples,  and  said,  Behold  my  mother  and  my 
brethren  ! 

50  For  whosoever  shall  do  the  will  <tot  my 
Father  which  is  in  heaven,  the  same  is  my 
brother,  and  sister,  and  mother. 

CHAPTER  XIII. 

3 The  parable  of  the  sower  and  the  seed  : 18  the  exposition  of  it.  24  The  parable  of 
the  tares,  31  of  the  mustard  seed,  33  of  the  leaven,  44  of  the  hidden  treasure,  45  of 
tiie  pearl,  47  of  the  draw-net  cast  into  the  sea  : 53  and  how  Christ  is  contemned  of 
his  own  countrymen. 

fl^HE  same  day  went  Jesus  out  of  the  house, 
J-  and  sat  by  the  sea  side. 

2 And  great  multitudes  were  gathered  to- 
gether unto  him,  so  that  he  went  into  a a ship, 
and  sat ; and  the  whole  multitude  stood  on  the 
shore. 


rary  skill  and  practice  to  avoid  these,  even  in  writing:  nor,  se- 
condly, every  ebullition  of  cheerfulness  or  pleasantry ; for 
“pleasant  words  are  as  the  honeycomb,  sweet  to  the  soul,  and 
health  to  the  bones.”  (Proverbs  xvi.  24.)  But  it  does  in- 
clude, 1.  False  or  lying  words,  which,  in  conformity  to  the 
Hebrew  idiom,  may  be  called  idle,  or  vain,  as  having  no  found- 
ation in  truth.  2.  Profane,  abusive,  and  injurious  words, 
though  idly,  thoughtlessly,  or  even  sportively  applied.  3. 
Foolish  and  indecorous  jesting;  and,  in  fact,  all  sinful  words, 
are  liable  to  be  called  into  judgment ; but  it  should  be  remem- 
bered, that  of  these  words  it  is  not  said,  that  they  never  shall 
be  forgiven ; for  though  blasphemous,  and  spoken  even  against 
Christ  himself,  when  not  marked  with  the  black  character  of 
the  sin  against  the  Holy  Ghost,  they  are  not  excluded  from  the 
divine  mercy. 

Ver.  38 — 50.  The  Scribes  and  Pharisees  demand  a sign 
from  heaven , but  are  refused  and  reproved. — In  demanding 
“a  sign,”  or  miracle,  which  in  another  evangelist  is  called 
“a  sign  from  heaven,”  these  men  had  probably  in  their  recol- 
lection the  sign  given  to  John  Baptist  on  the  bank  of  Jordan, 
to  which  he  bare  witness  on  a former  occasion,  (John  i.  31 — 
34,)  and  of  which  they  now  seem  to  require  a repetition.  Con- 
sidering that,  previously  to  this,  they  had  witnessed  many  mira- 
cles wrought  by  Jesus  on  the  sick,  the  lame,  the  blind,  and  those 
possessed  by  demons,  this  appears  a most  unreasonable  request, 
and  is,  therefore,  very  properly  refused ; and  they  are  called, 
in  the  language  of  Isaiah,  (chap.  lvii.  3,)  “an  evil  and  adulte- 
rous generation;”  that  is,  as  Doddridge  explains  it,  “a  spu- 
rious brood,”  grossly  “degenerated  from  the  piety  of  their 
ancestors ;”  and  from  “ a chosen  generation,”  become  “ a 
generation  (or  brood)  of  vipers,”  as  in  verse  34. 

A sign,  however,  they  shall  have,  analogous  to  that  of  the 
prophet  Jonas;  for,  as  he  was  in  the  whale’s  belly  three  days, 
or  rather,  part  of  “three  days  and  nights,”  which  was  a 
phrase  used  by  the  Hebrews,  as  analogous  to  our  day  of  24 
hours,  (see  expos.  Jonah  ch.  i.)  so  should  the  Son  of  man  re- 
main for  the  like  period  in  the  bowels  of  the  earth ; his  re- 
surrection from  which  would  be  a sign  more  decisive  in  its  na- 
ture, and  more  influential  in  its  consequences,  than  any  sign 
which  heaven  had  hitherto  displayed. 

What  follows,  relative  to  unclean  spirits,  connects  immedi- 
ately with  our  Lord’s  preceding  discourse,  in  answer  to  the 
charge  of  his  casting  out  demons  by  a diabolical  power;  and 
it  appears  to  us  to  relate  particularly  to  the  exorcisms  of  the 
Jews  themselves,  in  which  the  unclean  spirit  might  retire  for 


Vcr.  37.  And  by. — Doddridge  and  others,  “ Or  by  thy  words,”  Ac. 

Ver.  33.  A sign  from  thee— That  is,  a miracle.  Exod.  iv.  8. 

Ver.  to.  Three  days  and  three  nights — Answering  to  the  Greek  term  nuch- 
therneron.  a night  and  day,  or  a day  of  24  hours.  ” It  is  of  great  importance  to 
observe,  (says  Doddridge)  that  the  Easterns  reckoned  any  part  of  a day  of  24 
hours  for  u whole  day.  artfl  say  a thing  was  done  after  three  or  seven  days.  Ac. , 
if  it  was  done  on  the  third  or  seventh  day  from  lhat  last  mentioned.  tComp. 
i Kings  xx.  29.  2 Cliron.  x.  5, 12.  and  Luke  ii.  21.).  ...  So  that,  to  say  a thing 
happened  after  three  days  and  three  nights,  was  the  same  as  to  say,  it  hap- 
pened ” after  three  days,”  oron  the  third  day.  (Compare  Esth.  iv.  16.  with  v.  1. 

Gen.  vii.  12.  Exod.  xxiv.  18,  and  xxxiv.  28.) In  the  whale's  belly—  [Ketos 

denotes  any  large  fish ; and  that  a lish  of  the  shark,  kind,  and  not  a whale , is 
nere  meant,  Bochart  has  abundantly  proved.] — B.  See  note  on  Jonah  i.  17. 

Ver.  42  The  qveenof  the  south— That  is,  of  Sheba.  See  I Ki.  x.  1,  Ac. 

Ver.  43.  When  the  unclean— ' Had  there  been  no  reality  in  demoniacal  pos- 


a time,  (perhaps  from  a Satanic  policy,)  and  afterwards  return 
with  sevenfold  power  and  malignity.  These  restless  spirits 
were  supposed  to  return  with  fresh  ardour  to  their  former  re- 
sidence, from  which  for  a time  they  had  been  expelled.  But 
there  is  no  instance,  either  expressed  or  implied,  of  any  re- 
lapse occurring  to  persons  who  had  been  the  subjects  of  our 
Saviour’s  miraculous  cures. 

Yet  our  Lord’s  words  should  be  here  chiefly  considered  as 
emblematical  of  the  state  of  the  Jewish  nation,  which  had 
been  partially,  and  for  a time,  reformed  under  the  ministry  of 
John  the  Baptist,  but  was  now,  through  the  agency  of  the 
Scribes  and  Pharisees,  become  more  hardened  in  their  infidel- 
ity, which  led,  in  the  first  instance,  to  their  rejection  of  the 
Messiah,  and  subsequently,  to  their  destruction  by  the  Romans. 
“Even  so  shall  it  be  to  this  wicked  generation.”  In  the  next 
place,  which  is  the  more  interesting  to  us,  it  presents  us  with 
a striking  picture  of  those  moral  reforms  which  sometimes 
take  place  among  ourselves;  but  which,  not  being  founded  on 
sound  evangelical  principles,  but  either  on  Pharisaical  self- 
righteousness,  or  human  policy,  are  often  of  short  duration, 
and  terminate  in  a worse  state  than  they  began.  Such  per- 
sons the  writer  has  often  observed  proceed  rapidly  from  sect 
to  sect,  with  remarkable  strictness,  or  from  notion  to  notion 
with  ardent  zeal,  until  at  last,  wearied  with  these  changes, 
they  sink  into  downright  scepticism  and  profaneness.  “Be 
not  carried  about  with  divers  and  strange  doctrines,  for  it  is  a 
good  thing  that  the  heart  be  established  with  grace.”  (Heb. 
xiii.  9.) 

The  concluding  verses  of  this  chapter  inform  us,  that,  while 
Jesus  was  teaching  the  people,  his  mother  and  his  brethren 
were  standing  without  the  crowd,  desiring  to  speak  with  him, 
on  which  occasion  he  delivered  this  most  important  truth,  lhat 
those  who  receive  and  obey  the  will  of  his  heavenly  Father, 
are  dear  to  our  Saviour,  as  could  be  his  own  brother,  his  sis- 
ter, or  even  his  mother.  “ So  may  it  be  our  care  to  do  the  will 
of  God,  that  we  may  be  thus  dear  to  our  Redeemer!” 

Chap.  XIII.  Ver.  1 — 23.-  The  parable  of  the  sower  and  its 
explanation.— On  the  same  day  on  which  he  had  held  his  pre- 
ceding discourse,  “went  Jesus  out  of  the  house,”  into  which 
he  had  probably  retired  at  noon,  as  is  common  in  hot  coun- 
tries; and  in  the  afternoon  sat  by  the  sea  side,  until  the  mul- 
titude came  crowding  around  lnm,  when  he  found  it  conve- 
nient to  go  into  a small  ship,  or  fishing  vessel,  which  proba- 
bly lay  in  a creek  of  the  lake  of  Galilee,  and  sitting  on  its 
edge,  the  people  might  nearly  surround  him,  in  a semicircle, 


sessions,  as  some  have  supposed,  our  Lord  would  scarcely  have  appealed  to  a 
case  of  this  kind  here  to  point  out.  the  real  state  of  the  Jew  ish  people,  and 
their  approaching  desolation.  Had  this  been  only  a vulgar  error,  of  the  non- 
sense of  which  the  learned  scribes  and  wise  Pharisees  must  have  been  con- 
vinced, the  case  not  being  in  point.,  because  not  true,  must  have  been  treated 
with  contempt  by  the  very  people  for  w hose  conviction  it  was  designed.]— B. 

Ver.  44.  Empty— That  is,  uninhabited. Stoept  and  garnished— or  “ adorn- 

ed,” as  Doddridge. 

Ver.  45.  Even  so. — [And  so  it  was  ; for  they  became  worse  and  worse,  as  ii 
totally  abandoned  to  diabolical  influence,  till  the  besom  of  destruction  swept 
them  away.]—  B.  . , 

Ver.  50.  My  brother , and.  sister , and  mother. — Those  \vho  truly  love  and 
obey  the  Saviour,  are  as  dear  to  him,  as  the  nearest  relations  can  possibly  be. 

Chap.  XIII.  Ver.  l.  The  same  day — Namely,  on  which  Jesus  had  held  his  pre- 
ceding discourse  with  the  Pharisees. 

.027 


Parable  of  the  sower , MATTHEW.— CHAP.  XIII.  and  the  exposition  of  it. 


3 And  he  spake  many  things  unto  them  in  | 
parables,  saying,  b Behold,  a sower  went  forth 
to  sow ; 

4 And  when  he  sowed,  some  seeds  fell  by  the 
way  side,  and  the  fowls  came  and  devoured 
them  up  : 

5 Some  fell  upon  stony  places,  where  they 
had  not  much  earth  : and  forthwith  they 
sprung  up,  because  they  had  no  deepness  of 
earth  : 

6 And  when  the  sun  was  up,  they  were  scorch- 
ed ; and  because  they  had  no  root,  they  with- 
ered away. 

7 And  some  fell  among  thorns ; and  the  thorns 
sprung  up,  and  choked  them  : 

8 But  other  fell  into  good  ground,  and  brought 
forth  fruit,  some  a hundred-fold,  some  sixty- 
fold, some  thirty-fold. 

9 Who  c hath  ears  to  hear,  let  him  hear. 

10  T[  And  the  disciples  came,  and  said  unto 
him,  Why  speakest  thou  unto  them  in  para- 
bles'? 

11  He  answered  and  said  unto  them,  Because 
it  is  given  unto  you  to  d know  the  mysteries  of 
the  kingdom  of  heaven,  but  to  them  it  is  not 
given. 

12  For  'whosoever  hath,  to  him  shallbe  given, 
and  he  shall  have  more  abundance  : but  who- 
soever hath  not,  from  him  shall  be  taken  away 
even  that  he  hath. 

13  Therefore  speak  I to  them  in  para- 
bles : because  they  seeing  see  not ; and  hear- 
ing they  hear  not,  neither  do  they  under- 
stand : 

14  And  in  them  is  fulfilled  the  prophecy  of 
f Esaias,  which  saith,  By  e hearing  ye  shall 
hear,  and  shall  not  understand ; and  seeing 
ye  shall  see,  and  shall  not  perceive  : 


A.  M.  4031. 
A.  D.  n. 

1)  Mn.4 ,li. 

1 .ii.H.5, 
&0 

c c.ll. 15. 
d c.ll. 2b. 
Mal.ll/ 

1 Co. 2. 10. 

14. 

Ep.1.9,18. 

3.9. 

Col.  1.26, 
27. 

1 Jn.2  27. 
e c.25.29. 

Lu.9.26. 
f Is. 6.9. 
g Eze.12.2. 
Jn.  12.40. 
Ac,  28. 26, 
27. 

Ro.11.8. 

2 Co.  3. 14, 

15. 


h He. 5.11. 


i c.16.17. 
Lu.  10.23, 
21. 

Jn. 20.29. 
2 Co.4.6. 


J Ep.3.5,6. 
He. 11. 13. 
1 Pe.1.10, 


k Ma.4.14, 
&c. 

Lu.8.11, 


1 c.4  23. 
m l.Tn.2.13, 
14. 

3.12. 

n Is.  58. 2. 
Eze.33.3l, 
32. 

Jn.5.35. 
Ga.4.15. 
o c.24.10. 
26.31. 
2Ti.4.16. 


p Lu. 14.16 
..24. 


q Ma.10. 

23. 

1 Ti.6.9. 

2 Ti.4. 10. 
r Jn.15.5. 


15  For  this  people’s  heart  is  waxed  gross,  and 
their  ears  are  dull  h of  hearing,  and  their  eyes 
they  have  closed  ; lest  at  any  time  they  should 
see  with  their  eyes,  and  hear  with  their  ears, 
and  should  understand  with  their  heart,  and 
should  be  converted,  and  I should  heal 
them. 

16  But  1 blessed  are  your  eyes,  for  they  see  : 
and  your  ears,  for  they  hear. 

17  For  verily  I say  unto  you,  ) That  many 
prophets  and  righteous  men  have  desired  to 
see  those  things  which  ye  see,  and  have  not 
seen  them  ; and  to  hear  those  things  which  ye 
hear,  and  have  not  heard  them. 

18  Tf  Hear  k ye  therefore  the  parable  of  the 
sower. 

19  When  any  one  heareth  the  i word  of  the 
kingdom,  and  understandeth  it  not,  then  co- 
meth  the  wicked  m one , and  catcheth  away 
that  which  was  sown  in  his  heart.  This  is  he 
which  received  seed  by  the  way  side. 

20  But  he  that  received  the  seed  into  stony 
places,  the  same  is  he  that  heareth  the  word, 
and  anon  with  joy  " receiveth  it ; 

21  Yet  hath  he  not  root  in  himself,  but  dureth 
for  a while  : for  when  tribulation  or  persecu- 
tion ariseth  because  of  the  word,  by  and  by 
he  is  0 offended. 

22  He  also  that  received  seed  among  the 
thorns  is  he  that  heareth  the  word ; and  the 
care  p of  this  world,  and  the  deceitfulness 
of  riches,  choke  the  word,  and  he  becometh 
unfruitful. 

23  But  he  that  received  seed  into  the  good 
ground  is  he  that  heareth  the  word,  and  under 
standeth  it;  which  also  beareth  r fruit,  and 
bringeth  forth,  some  a hundred-fold,  some 
sixty,  some  thirty. 


and  hear  to  great  advantage.  He  then  began  the  parable  of 
“ the  sower,”  intending  thereby  himself,  in  the  first  place,  (ver. 
37,)  and  in  the  next,  his  apostles  and  their  successors.  The 
seed  is  his  doctrine,  “ the  word  of  the  kingdom,”  which  was 
differently  received,  according  to  the  soil  on  which  it  fell. 
First,  That  which  fell  by  the  way  side,  or  in  the  public  paths, 
which  were  trodden  hard,  not  entering  the  ground,  the  spar- 
rows and  other  birds  picked  it  up,  and  carried  it  away.  So 
there  are  minds  on  which  the  word  of  God  makes  no  impres- 
sion, for  want  of  due  attention  to  understand  it : but  the  temp- 
tations of  Satan  divert  them  from  all  serious  regard,  either  to 
its  truth  orits  importance. — In  the  second  instance,  the  seed  fell 
upon  a stony  (or  rocky)  soil,  with  a thin  layer  of  earth,  in 
which  it  immediately  vegetated ; but  no  sooner  did  the  sun  at- 
tain the  zenith  of  his  power,  than  it  withered,  having  no  depth 
of  root.  These,  we  are  told,  represent  persons  who  receive 
the  word  joyfully  at  first,  but  when  trouble  or  persecution 
arises,  they  stumble  at  this  “ rock  of  offence,”  and  utterly  fall 
away.— In  the  third  case,  the  seed  fell  among  thorns,  or  this- 
tles, which  generally  grow  round  the  boundary  of  a field  ; and 
these  thorns  represent  the  cares  of  the  world,  and  the  deceit- 
fulness of  riches,  whereby  the  word  is  choked,  and  therefore 
produces  no  fruit.— Lastly,  there  is  a fourth  sort  of  hearers, 
represented  by  the  good  and  fruitful  soil,  who  not  only  hear, 
but  understand  ; who  not  only  understand,  but  practise  it ; 
these  bring  forth  abundantly,  some  even  an  hundred  fold  ; for 
there  is  a vast  difference  in  the  improvement  and  fruitfulness 
even  of  sincere  and  good  Christians. 


Previous,  however,  to  this  explanation,  our  Lord’s  disciples 
inquired  of  their  Master  privately,  in  the  ship,  why  it  was  that 
he  instructed  the  people  by  parables  ; and  his  answer  merits 
our  particular  attention  : “’To  you  it  is  given  to  know  the  mys- 
teries of  the  kingdom  of  heaven  ; but  to  them  it  is  not  given.” 
Hereby  we  are  taught,  that  all  spiritual  knowledge  is  the  gift 
of  God ; the  hearing  ear  and  the  understanding  heart ; a doc- 
trine on  which  we  shall  have  farther  occasion  to  remark 
hereafter.  In  the  mean  time  we  may  consider  the  passage 
here  quoted  from  Isaiah,  (chap.  vi.  8,  9,)  and  its  fulfilment.  The 
prophet  had  predicted  the  gross  stupidity  of  the  great  body  of 
this  people,  and  the  evangelist  records  the  fact.  Their  hearts 
were  fattened  with  luxuries,  which  rendered  them  deaf  to 
the  divine  eloquence  of  our  Saviour,  and  blind  to  the  miracu- 
lous evidence  of  his  mission  ; notwithstanding  curiosity,  or  a 
worse  motive,  led  them  to  attend  upon  his  ministry. 

The  late  ingenious  Editoi  of  Calmet  has  remarked,  that  this 
is  not  a new  nor  a singular  case.  “ God,  by  giving  plenty  and 
abundance,  affords  the  means  of  people’s  abusing  his  good- 
ness, and  getting  both  over  fat  with  food,  and  intoxicated  with 
drink  ; and  thus,  by  his  very  beneficence,  he  may  be  said  to 
make  their  heart  fat  and  their  eyes  heavy.”  (Fragments, 
No.  CXC.) 

Happy,  however,  were  those  whose  hearts  had  been  circum- 
cised, and  their  eyes  enlightened  into  the  mysteries  of  the  gos- 
el:  for  they  saw  what  “many  prophets  and  righteous  men 
ad  desired  to  see,”  but  were  not  so  highly  favoured.  They 
saw  Messiah  in  human  flesh,  witnessed  the  benevolence  of 


Ver.  3.  A parable—  [A  parable  has  been  justly  defined  to  be  a comparison 
or  similitude , in  which  one  thin?  is  compared  with  another,  especially  spirit- 
ual things  with  natural,  by  which  means  those  spiritual  things  are  better  un- 
derstood, and  make  a deeper  impression  on  an  honest  and  attentive  mind.  In 
a parable,  a resemblance  in  the  principal  incidents  is  all  that  is  required; 
smaller  matters  being  considered  as  a sort  of  drapery.  Maimonides  gives  an 
excellent  rule  on  this  head  : “ Fix  it  as  a principle  to  attach  yourself  to  the  grand 
object  of  the  parable,  without  attempting  to  make  a particular  application  of  all 
the  circumstances  and  terms  which  it  comprehends.”!— Bagster.  The  parable 
of  the  soever  is  designed  to  show  what  are  the  hinderances  which  prevent  the 
power  of  the  gospel,  and  to  demonstrate  that  the  salvation  of  three  classes  of 
hearers  is  impossible. 

Ver.  4.  The  fowls  (i.  e.  birds)  came  and  devoured  them.—Thevenot  (the 
traveller)  says,  “There are  so  many  sparrows  in  Persia,  that  they  destroy  all 
things  ; and  scare-crows  are  so  far  from  frightening  them,  that  they  will  perch 
upon  them.”  He  adds,  that  when  they  see  llocks  of  birds  coming,  the  pea- 
sants run.  and  shout,  and  smack  their  whips,  to  drive  them  farther.  Orient. 
Oust.  No.  1188. 

Ver.  8.  Some  a hundred-fold. — The  sower  was  one,  and  the  seed  the  same  ; 
but  even  in  good  ground  some  spots  will  be  far  more  productive  than  others. 

Ver.  12.  For  whosoever  hath,  &c. — He  that  hath  improved  the  talents  and 
privileges  granted  him  to  acquire  divine  knowledge,  shall  have  given  him  more 
t&lents  and  greater  privileges— but  he  that  hath  not  improved  the  ta’ents  and 
102ft 


privileges  granted  him,  shall  have  thorn  taken  from  him. But  whosoever  hath 

not , from  him  shall  be  taken  away  even  that  he  hath— To  those  who  cavi. 
at  this  seeming  contradiction,  we  recommend  the  following  lines  from  Juvenal 
“ ’Tis  true,  poor  Codrus  nothing  had  to  boast ; 

And  yet  poor  Codrus  all  that  nothing  lost.” 

See  Or ient.  Lit.  No.  1193. 

Ver.  14.  Is  fulfilled—  Dr.  Campbell  remarks,  that  the  Greek  word  is  here 
emphatic,  implying  that  this  was  the  proper  fulfilment  of  the  prediction,  which 
(he  adds)  is  oftoner  quoted  in  the  New  Testament  than  any  other. 

Ver.  19.  Understandeth  it  not.— Campbell,  “Mindeth  (it)  not.”  He  adds, 
“ that  the  word  frequently  means,  both  in  the  Sentuagint  and  New  Testament, 
to  mind , to  regard , to  attend  to,  is  unquestionable.”  The  same  word  is  used 

in  the  close  of  ver.  13,  “ Neither  do  they  mind." The  wicked  (or  evil)  one 

— That  is,  Satan  ; see  ver.  38. And.  catcheth. — Campbell,  “ Snatchcth  a 

more  happy  rendering,  the  original  word  implying  violence— Hammond. 

Ver.  21.  Dureth— That  is,  endureth. He  is  offended— or  “stumbleth.” — 

See  note  on  chap.  xi.  6. 

Ver.  22.  The  deceitfulness. — Doddridge  and  Campbell , "Delusion.” 

Choke— Campbell,  "Stifle.”  Plants  may  properly  be  said  to  be  choked  (o» 
stifled)  by  thorns,  which  do  not  leave  them  room  lo  grow;  and  the  word  ol 
God  is  represented  as  choked , when  thus  pressed  with  secular  cares,  prevailing 
in  the  mind. 

Ver.  23.  Understandeth— Ox  “ mindeth”  it  as  ver.  19. 


Of  the  wheat  and  the  tares , MATTHEW. — CHAP.  XIII.  anil,  l/ie  exposition  of  it. 


24  V Another  * parable  puthe  forth  unto  them, 
saying,  The  king'  om  of  heaven  is  likened  un- 
to a man  which  sowed  <■  good  seed  in  his  field  : 

25  But  while  men  slept,  his  enemy  came  and 
sowed  tares  among  the  wheat,  and  went  his 
way. 

26  But  when  the  blade  was  sprung  up,  and 
Drought  forth  fruit,  then  appeared  the  tares 
also. 

27  So  the  servants  of  the  householder  came 
and  said  unto  him,  Sir,  didst  not  thou  sow  good 
seed  in  thy  field  ? from  whence  then  hath  it 
tares  ? 

28  He  said  unto  them,  An  enemy  hath  done 
this.  The  servants  said  unto  him,  Wilt  thou 
then  that  we  go  and  gather  them  up  ? 

29  But  he  said,  Nay  ; lest  while  ye  gather  up 
the  tares,  ye  root  up  also  the  wheat  with  them. 

30  Let  both  grow  together  until  the  harvest : 
and  in  the  time  of  harvest  u I will  say  to  the 
reapers,  Gather  ye  together  first  the  tares,  and 
bind  them  in  bundles  to  T burn  them : but 
gather  the  w wheat  into  my  barn. 

31  TT  Another  parable  put  he  forth  unto  them, 
saying,  The  kingdom  of  heaven  is  like  to  a 
1 grain  of  mustard  seed,  which  a man  took,  and 
sowed  in  his  field  : 

32  Which  indeed  is  the  least  of  all  seeds : but 
when  it  is  grown,  it  is  the  greatest  among  herbs, 
and  becometh  a -r  tree,  so  that  the  birds  of  the 
air  come  and  lodge  in  the  branches  thereof. 

33  If  Another  parable  spake  he  unto  them  ; 
The  kingdom  of  heaven  is  like  unto  leaven, 


A.  M.  4031. 
A.  D.  27. 


» 18.29. 10. 
13 

t 1 Pe.1.23. 
u 1 Ti.5.24. 
v Mal.4.1. 
wLu.3.17. 
x Ma.4.30. 
y Eze.  17.23 


i the  Greek 
word  sig- 
nifies a 
measure 
(about  a 
peck  and 
a half , 
warding 
a little 
more 
than  a 
pint.) 


b Ps.78.2. 
c L u. 10.14. 
Ro.  16.25. 
26. 

Col.  1.26. 
d Ro.  10.18. 

Col. 1.6. 
e 1 Pe.1.23. 
f Jn.8.44. 
Ac.  13. 10. 

1 Jn.3.8. 
g Joel  3. 13. 

Re.  14. 15. 
h Re.14.15 
19. 

i ver.30. 
j or,  scan- 
dals. 

k Lu.13.27. 
1 c.3.12. 

Re.  19.20. 
20.10. 
m ver.50. 

c.8.12. 
n Da.  12. 3. 

1 Co.  15. 
49. 


which  a woman  tool;,  and  hid  in  three  ' mea- 
sures of  meal,  tit)  the  whole  w as  leavened. 

34  All  these  things  spake  Jesus  unto  the  mul- 
titude in  a parables ; and  without  a parable 
spake  he  not  unto  them  : 

35  That  it  might  be  fulfilled  which  was  spo- 
ken by  the  b prophet,  saying,  I will  open  my 
mouth  in  parables  ; I will  utter  things  which 
have  been  kept  c secret  from  the  foundation 
of  the  world. 

36  If  Then  Jesus  sent  the  multitude  away,  and 
went  into  the  house : and  his  disciples  came 
unto  him,  saying,  Declare  unto  us  the  parable 
of  the  tares  of  the  field. 

37  He  answered  and  said  unto  them,  He  that 
soweth  the  good  seed  is  the  Son  of  man ; 

38  The  field  is  the  d world  ; the  good  seed  are 
the  children  of  the  e kingdom  ; but  the  tares 
are  the  children  of  the  f wicked  one  ; 

39  The  enemy  that  sowed  them  is  the  devil ; 
the  harvest  is  the  end  of  the  e world  ; and  the 
reapers  are  the  h angels. 

40  As  therefore  the  tares  are  gathered  and 
burned  in  the  > fire : so  shall  it  be  in  the  end 
of  this  world. 

41  The  Son  of  man  shall  send  forth  his  an- 
gels, and  they  shall  gather  out  of  his  kingdom 
all  i things  that  offend,  k and  them  which  do 
iniquity ; 

42  And  i shall  cast  them  into  a furnace  of 
fire : there  ra  shall  be  wailing  and  gnashing  of 
teeth. 

43  Then  shall  the  righteous  shine  "forth  as 


his  miracles,  and  heard  “ the  gracious  words  which  proceeded 
out  of  his  mouth.”  Privileges  in  which  we  also,  by  means  of 
the  Scriptures,  happily  partake. 

“ How  happy  are  our  ears, 

That  hear  this  joyful  sound, 

Which  kings  and  prophets  waited  for, 

And  sought,  but  never  found  l 
How  blessed  are  our  eyes, 

That  see  this  heavenly  light! 

Prophets  and  kings  desired  it  long. 

But  died  without  the  sight  l” — Watts. 

Ver.  24—43.  The.  parables  of  the  tares,  of  the  mustard 
tree,  and  others. — The  former  has  some  analogy  with  the  pre- 
ceding, and  is,  in  like  manner,  explained  by  its  author.  The 
purport  of  it  is,  to  show  that  the  visible  church  must  be  ex- 
pected in  every  age  to  contain,  more  or  less,  an  admixture  of 
false  professors,  which  cannot  be  wholly  eradicated  till  the  day 
of  judgment.  Much  injury  has,  however,  been  done,  by  the 
injudicious  conduct  of  some  “servants”  of  the  divine  “House- 
holder,” who  have  made  the  rash  attempt.  In  some  instances, 
as  was  tne  case  with  the  Novatians,  they  refused  to  admit 
those  returning  penitents  who  had  apostatized  in  time  of  per- 
secution ; thereby  rooting  out  from  the  church  those  whom 
their  indulgent  Master  would  have  retained.  More  frequently 
this  has  been  effected  by  religious  zealots,  who  knew  not 
“what  spirit  they  were  of?’  Even  some  of  our  Lord’s  apos- 
tles, before  they  became  inspired  from  above,  would  have  call- 
ed down  fire  from  heaven  to  destroy  those  who  assorted  not 
with  them ; so,  many,  pretending  to  be  their  successors,  kin- 
dled fires  upon  earth,  to  burn  those  whom  they  considered 
heretics.  In  other  cases,  where  their  zeal  was  more  guarded, 
theyDursued  them  with  pains  and  penalties  to  the  grave.  He 
only  who  can  search  the  heart,  is  qualified  to  punish  errors  of 
the  mind  : and  he  will  do  it  only  when  his  justice  shall  de- 
mand it.  We  owe  no  indulgence  to  error;  hut  we  owe  per- 
sonal toleration,  or  rather  liberty  of  conscience,  to  every  hu- 
man being. 

Before  we  proceed,  however,  we  must  notice  two  short  pa- 
rables, which  intervene  between  this  parable  of  the  tares  and 
our  Lord’s  explication  of  it.  1.  “ The  kingdom  of  heaven  is 
like  unto  a grain  of  mustard-seed,”  which,  though  one  of  the 

Ver.  24.  Parable  of  tares—  The  design  of  this  parable  is  to  illustrate  the  di- 
vine government,  showing  this  world  as  a place  of  probation,  where  men  form 
their  characters,  and  eternity  as  the  place  of  retribution,  where  men  are  treated 
according  to  their  characters  in  this  life.  The  field  is  the  world,  and  not  the 
church.  See  Saviour's  exposition,  ver.  38 — 43. 

Ver.  25.  Tares. — Greek,  Zizania. — “ It  appears  from  the  parable  itself,  (says 
Campbell ,)  1.  That  this  weed  was  not  only  hurtful  to  the  corn,  but  otherwise 
of  no  vaiue,  and  therefore  to  be  severed  and  burnt.  2.  That  it  resembles  corn, 
especially  wheat,  since  it  was  only  when  the  wheat  was  putting  forth  the  ear, 
that  these  weeds  were  discovered.  Now,  neither  of  these  characters  will  suit 

the  tare , which  is  excellent  food  for  cattle and  distinguished  from  corn 

the  moment  it  comes  above  ground.”  Dr.  Clarke  therefore  concludes  it  must 
mean  the  darnel,  (Latin,  Lolium,)  which  Shakspeare  mentions  as  "an  idle 
weed,”  which  grows  among  our  com.  (See  Johnson's  Dictionary.)  The  Tal- 
mud tails  it  zonim;  the  Turks,  ziwan;  the  Arabs,  ziiwan;  and  the  Spa- 
niards. zieanium.  Its  seeds,  if  mingled  with  corn,  produce  inebriety,  vertigo, 
and  lethargy.  In  some  part*  of  Syria,  travellers  mention  that  it  is  drawn  up 


smallest  seeds  then  known,  being  sowed  in  the  earth,  pro- 
duced a tree,  on  which  the  birds  of  the  air  found  a lodgement. 
This  was  evidently  designed  to  intimate,  that  though  Christ’s 
kingdom  was  at  that  time  very  inconsiderable,  it  should  event- 
ually spread,  till  it  became  like  the  tree  in  Nebuchadnezzar]s 
dream,  so  large  “ that  the  fowls  of  the  heaven  should  dwell  in 
the  boughs  thereof.”  (Dan.  iv.  12.)  A prediction  which,  in 
great  measure,  we  have  happily  seen  fulfilled. 

2.  The  other  parable  here  alluded  to,  is  designed  to  show 
the  manner  in  which  the  spirit  of  Christianity  operates  se- 
cretly and  unobserved,  spreading  from  one  individual  to  ano- 
ther, and  from  family  to  family,  till  a whole  village,  town,  or 
country,  is  imbued  with  it ; or,  speaking  figuratively,  leavened 
thereby. 

All  these  things  Jesus  spake  in  parables  to  the  multitudes, 
and  thus  was  fulfilled  the  expression  of  the  Psalmist  Asaph, 
(Ps.  lxxviii.  2.)  “I  will  open  my  mouth  in  parables:  I will 
utter  things  kept  secret  from  the  foundation  of  the  world  ; 
that  is,  never  before  revealed.  But  though  these  things  were 
clothed  in  parables  to  the  promiscuous  multitude,  our  Lord  pri- 
vately explained  them  to  the  meanest  and  poorest  of  his  disci- 
ples, to  whom  grace  was  also  given  to  understand  the  mysteries 
of  his  heavenly  kingdom.  It  is  well  known,  that  the  Greek  phi- 
losophers had  a secret  and  a popular  doctrine,  the  former  of 
which  was  taught  only  to  their  private  disciples,  from  whom 
they  often  received  large  premiums ; but  the  instructions  of 
Jesus  were  all  gratuitous,  and  his  disciples  were  mostly  from 
the  lower  classes  : and  though  he  spake  in  figures  to  the  multi- 
tude, and  explained  those  figures  to  his  disciples,  yet  his  doc- 
trine was  but  one,  and  none  who  desired  instruction  were  re- 
fused Whereas  there  is  reason  to  believe  that  many  of  the 
philosophers,  while  they  taught  idolatry  to  the  world,  taught 
atheism  to  their  private  pupils!  , , 

In  the  above  abstract  of  the  parable  of  the  tares,  we  omit- 
ted to  notice  the  concluding  paragraph,  which  briefly  places 
before  our  eyes  the  solemn  consequences  of  the  day  of  judg- 
ment ; when  the  Son  of  man  shall  send  forth  his  angels  to 
gather  out  of  his  kingdom  all  scandals  and  offences,  all  hypo- 
crites and  unbelievers,  and  cast  them  in  bundles  into  the  fur- 
nace of  perdition  : “ Then  shall  the  righteous  shine  forth  as 

by  the  hand,  in  time  of  harvest,  and  lied  in  bundles,  to  be  burnt.  See  Taylor' 8 
Expos.  Index,  and  Harris's  Nat.  Hist,  of  the  Bible,  in  Tares. 

Ver.  32.  The  least  of  all  seeds.— Not  absolutely,  but  one  of  the  smallest,  and 
therefore  used  proverbially,  chap.  xvii.  20.  And,  according  to  Sir  Thos.  Brown , 
the  smallest  or  such  as  are  apt  to  grow  to  a ligneous  (or  woody)  substance,  of 
which  C.  Taylor  refers  to  a specimen  in  the  collection  of  Sir  Jos.  Banks.  The 
Talmud  spealcs  of  a mustard  tree,  one  of  whose  branches  covered  a potter’s 
hovel ; and  a certain  Rabbi  boasts  of  possessing  one  which  he  could  climb  up 
like  a fig  tree  •.  but  for  these  we  cannot  vouch.  See  Taylor's  Expos.  Index 
and  Harris's  Nat.  Hist.  A traveller  in  Chili  says,  “I  have  travelled  man) 
leagues  through  proves  (of  mustard  seed)  which  were  taller  than  horse  and  man 
and  the  birds  build  their  nests  in  them.”  Pinkerton's  Voy. 

Ver.  39.  The  devil  ( diaholos .)— “ A plain  answer  to  the  great  question  con- 
cerning the  origin  of  evil.  God  made  man  (as  lie  did  angels)  intelligent  crea- 
tures, and  consequently  free  either  to  choose  good  or  evil : but  he  implanted  no 
evil  in  the  human  soul ; an  enemy  (with  man’9  concurrence)  hath  done  .his. 


Sundry  other  parables.  MATTHEW. — CHAP.  XIV.  Herod's  opinion  of  Christ 


the  sun  in  the  kingdom  of  their  Father.  Who 
hath  ears  to  hear,  let  him  hear. 

44  If  Again,  the  kingdom  of  heaven  is  like 
unto  treasure  ° hid  in  a field  ; the  which  when 
a man  hath  found,  he  hideth,  and  for  joy  there- 
of goeth  and  selleth  » all  that  he  hath,  and  buy- 
eth  'i  that  field. 

45  T[  Again,  the  kingdom  of  heaven  is  like 
unto  a merchant  man,  seeking  goodly  pearls: 

46  Who,  when  he  had  found  one  r pearl  of 
great  price,  went  and  sold  all  that  he  had,  and 
bought  it. 

47  Again,  the  kingdom  of  heaven  is  like 
unto  a net,  that  was  cast  into  the  sea,  and 
gathered  8 of  every  kind : 

48  Which,  when  it  was  full,  they  drew  to  shore, 
and  sat  down,  and  gathered  the  good  into  ves- 
sels, but  cast  the  bad  away. 

49  So  shall  it  be  at  the  end  of  the  world  : the 
angels  shall  come  forth,  and  ‘ sever  the  wick- 
ed from  among  the  just, 

50  And  u shall  cast  them  into  the  furnace  of 
fire : there  shall  be  wailing  and  gnashing  of 
teeth. 

51  Jesus  saith  unto  them,  Have  ye  understood 
all  these  things?  They  say  unto  him,  Yea, 
Lord. 

52  Then  said  he  unto  them,  Therefore  every 
scribe  which  is  instructed  unto  the  kingdom 
of  heaven  is  like  unto  a man  that  is  a house- 


A.  Nl.  4031. 
A 1)  87 

o rr.2.4,5. 


p I»h.  3.7,8. 

(,  18.65.1. 
Ke.3.18. 

r Pr.3.14, 
15. 

8.11. 


s c.22.10. 
t c.25  32. 
u ver.  42. 


v Pr.  10.21. 
15.7. 
18.4. 


wCa.7.13. 


x Ma.6.1, 

&c. 

Lu.4.16, 

&c. 


y Ib.49.7. 
53.3. 
Jn.6.42. 


n Mu.6,14. 
Lu  9.7, 
&c. 


b or,  are 
wrought 
by  hi  m. 


holder,  which  bringeth  forth  out  v of  his  trea- 
sure things  new  and  w old. 

53  'f  And  it  came  to  pass,  that  when  lesus 
had  finished  these  parables,  he  departed  thence. 

54  And  x when  lie  was  come  into  his  own 
country,  he  taught  them  in  their  synagogue, 
insomuch  that  they  were  astonished,  and  said, 
Whence  hath  this  man  this  wisdom,  and  these 
mighty  works  ? 

55  Is  not  this  the  carpenter’s  son  ? is  not  his 
mother  called  Mary  ? and  his  brethren,  James, 
and  Joses,  and  Simon,  and  Judas  ? 

56  And  his  sisters,  are  they  not  all  with  us? 
Whence  then  hath  this  man  all  these  things  ? 

57  And  they  were  offended  * in  him.  But 
Jesus  said  unto  them,  A prophet  is  not  without 
honour,  save  in  his  own  country,  and  in  his 
own  house. 

58  And  he  did  not  many  mighty  works  there 
because  of  their  unbelief. 

CHAPTER  XIV. 

1 Herod’s  opinion  of  Christ.  3 Wherefore  John  Baptist  was  beheaded.  13  Jesus  depart- 
elh  into  a desert  place:  15  where  he  feedeth  five  thousand  men  with  five  loaves  and 
two  fishes  : 22  he  walketh  on  the  6ea  to  his  disciples  : 34  and  landing  at  Gennesaret, 
healeth  lire  sick  by  the  touch  of  the  hem  of  his  garment 

AT  that  time  :i  Herod  the  tetrarch  heard  of 
the  fame  of  Jesus, 

2 And  said  unto  his  servants,  This  is  John 
the  Baptist ; he  is  risen  from  the  dead ; and 
therefore  mighty  works  b do  show  forth  them- 
selves in  him. 

3 Tf  For  Herod  had  laid  hold  on  John,  and 


the  sun,  in  the  kingdom  of  their  Father!”  The  Lord  hath, 
no  doubt,  wise  and  valuable  ends,  in  permitting,  during  the 
present  state,  that  mixture  of  the  righteous  and  the  wicked 
which  is  necessary  to  the  fulfilment  of  his  great  designs;  but 
that  accomplished,  their  co-existence  will  be  tolerated  no 
longer.  The  one  shall  be  consigned  to  their  long-threatened 
punishment ; .and  the  other  exalted  to  glory.  “They  that  be 
wise,  shall  shine  as  the  brightness  of  the  firmament;  and  they 
that  turn  many  to  righteousness,  as  the  stars,  for  ever  and 
ever.”  (Dan.  xii.  3.) 

Ver.  44—58.  TVie  parables  of  the  hidden  treasure , the  pearl 
of  great  price , and  the  fisher's  net;  with  our  Lord’ s return 
to  Nazareth. — By  this  variety  of  parables  and  metaphprs,  our 
Lord  places  the  gospel  of  his  kingdom  in  various  and  import- 
ant points  of  view.  Here  it  is  a treasure  hidden,  and  to  be 
digged  for:  a treasure  of  such  value  that  if  a man  were  to 
part  with  his  all  for  it,  he  would  still  be  an  infinite  gainer. 
“ Christian  truth  (says  the  late  Mr.  Ward , missionary  in  In- 
dia,) enriches  the  possessor,  by  implanting  those  preserving, 
dignified,  and  immortal  principles,  which  are  at  once  the 
marks  of  the  person’s  high  calling,  of  his  holy  nature,  and  of 
the  glorious  destiny  which  awaits  him  among  the  sons  and 
heirs  of  God.  But  he  who  has  found  this  treasure,  is  not  only 
himself  enriched  ; he  enriches  his  children,  his  friends,  his 
neighbours,  the  present  age,  and  perhaps  posterity.  Yea,  far- 
ther, the  riches  of  Christ  are  said  to  be  unsearchable ; always 
in  a state  of  expenditure,  but  for  ever  inexhaustible. 

“ We  are  ready  to  pity  those  who  suffer  losses  for  Christ, 
and  we  feel  aright  ; but  let  us  never  suppose  that  any  one 
loses  by  his  attachment  to  the  Saviour.  Such  persons  not 
only  enjoy  heaven  in  common  with  their  fellow  Christians, 
but  every  item  of  loss  and  suffering  will  meet  with  its  own  es- 
pecial remuneration  in  heaven.  God  is  not  unfaithful,  to 
forget  the  labours  or  sufferings  of  his  people.”  ( Ward’s  Re- 
flections on  the  Word  of  God.) 

The  importance  of  divine  truth  is  then  placed  in  another 
point  of  light,  in  being  compared  to  a goodly  pearl  that 
must  be  drawn  up  from  the  bottom  of  the  sea  ; and  when 
found,  is  of  so  “great  price,”  that  it  costs  a merchant’s  all  to 
purchase  it;  but  all  is  little,  for  that  which  is  infinite  in  value 
and  duration.  “ Whatever  stands  in  opposition  to  Christ,  (says 
Henry,)  or  in  competition  with  him,  for  our  love  and  service, 
we  must  cheerfully  quit  it,  though  never  so  dear  to  us.  A man 
may  buy  gold  too  dear,  but  not  this  pearl  of  great  price.” 

A third  simile,  or  parable,  represents  “ the  kingdom  of  hea- 
ven” in  a different  point  of  view.  This  comprehends  all  the 
professors  of  the  gospel,  and  plainly  tells  us  that  all  are  not 


pearls  nor  jewels.  The  kingdom  of  heaven  is  like  a fisher’s 
net  cast  into  the  sea,  and  which  embraces  every  kind  of  fish, 
good  or  bad,  that  comes  within  its  limits.  But  when  the  net 
is  drawn  to  shore,  a discrimination  takes  place  : the  good  are 
gathered  into  vessels,  and  the  bad  are  cast  away;  a term  es- 
pecially applied  to  hypocrites  and  apostates.  This  is  a very 
awful  admonition  to  us  all ; for  even  St.  Paul  says,  I keep  my 
body  under,  ....  lest,  when  I have  preached  to  others,  I my- 
self should  be  a castaway.”  (1  Cor.  ix.  27.)  And  this  term, 
as  it  respects  mankind,  does  not  intend  a mere  rejection,  but 
a terrible  punishment : — “Angels  shall  come  forth,  and  shall 
sever  the  wicked  from  the  just,  and  shall  cast  them  into  the 
furnace  of  fire  of  fire  unquenchable,  where  shall  be  “ wail- 
ing and  gnashing  of  teeth.” 

When  Jesus  had  thus  represented  to  his  disciples  the  great 
importance  of  his  salvation,  in  these  various  interesting  points 
of  view,  he  inquired  if  they  understood  them;  and  being  in- 
formed they  did,  he  remarked,  that  a scribe  well  instructed,  is 
like  a householder  who  has  treasures,  both  new  and  old,  and 
brings  them  forth  to  his  household,  as  occasion  may  require. 
These  treasures  may  include  both  provisions  and  raiment. 
So  these  scribes  of  the  New  Testament  were  to  bring  forth 
old  truths,  and  mysteries  of  ancient  date;  but  dressed  up,  as 
it  were,  by  a variety  of  images  and  illustrations,  calculated  to 
render  them  both  interesting  and  intelligible,  as  our  Lord  him- 
self had  here  given  them  an  example. 

Towards  evening,  when  Jesus  had  finished  these  discourses, 
he  crossed  the  lake,  and  returned  to  Nazareth,  where  his  pre- 
sence excited  a temporary  astonishment,  but  no  permanent 
good  effect.  “Is  not  this  the  carpenter’s  son,  and  are  not  his 
mother  and  her  family  with  us  I . . . .Whence  then  hath  this 
man  all  these  things?”  Hence,  instead  of  inquiring  into  his 
doctrine,  or  the  evidences  of  his  mission,  they  were  offended 
(or  scandalized)  at  the  meanness  of  his  origin,  and  paid  little 
or  no  attention  to  either  his  miracles  or  preaching;  and  here 
Jesus  himself  bare  witness,  that  a prophet  is  not  wholly  with- 
out honour,  save  in  his  own  country,  and  his  own  family. 

Chap.  XIV.  Ver.  1—21.  Herod's  cruelty  to  John  the  Bap- 
tist. Oar  jMrd  feeds  five  thousand,  &e. — The  voice  of  con- 
science is  the  voice  of  God,  and  speaking  with  no  less  au- 
thority than  his  own  thunder,  can  make  even  infidels  and  ty- 
rants tremble.  “ O the  terrors  and  tortures  of  a guilty  heart ! 
(says  Bp.  Hall.)  Herod’s  conscience  told  him  that  ne  had  offer- 
ed an  unjust  and  cruel  violence  to  an  innocent  (person  ;)  and 

now  he  thinks  that  John’s  ghost  haunts  him Revel,  O 

Herod!  and  feast  and  frolic,  and  please  thyself  with  dances, 
and  triumphs,  and  pastimes:  thy  sin  shall  be  as  some  fury, 


Ver.  4G.  One  pearl  of  great  price.— The  parable  of  the  pearl  of  great  price, 
shows  the  earnestness  with  which  we  must  seek  religion,  and  the  sacrifices  we 
must  be  willing  to  make  for  its  acquirement.  See  Mat.  xix.  21. 

Ver.  47.  A Net. — [A  drag  net,  which  the  Latins  call  verricutvm,  a sweep- 
net,  “which  is  cast  into  the  water  to  catch  fish,  and  the  particular  use  of  which 
is  to  drag  them  up  from  i lie  bottom.”  As  this  is  dragged  along,  it  gathers  good 
ami  had.  great  and  small,  which  are  separated  when  brought  ashore.] — B. 

Ver.  52.  Things  new  and  old. — As  the  Orientals  never  change  their  fashions, 
hey  are  remarkable  for  hoarding  large  stocks  of  raiment,  as  well  as  provisions. 

Ver.  54.  His  own  country— That  is,  Nazareth. 

Chap.  XIV.  Ver.  1.  Herod  the  tetrarch.— IThis  was  Herod  Antipas,  the  son 
of  Herod  the  Great  by  Malthace,  and  tetrarch  of  Galilee  and  Pcraea,  which 
produced  a revenue  of  200  talents  a year.  He  married  the  daughter  of  Aretas, 
1030 


king  of  Arabia,  whom  he  divorced  in  order  to  marry  Herodias,  the  wife  of  his 
brother  Philip,  who  was  still  living.  Aretas,  to  revenge  the  affront  which  He- 
rod had  offered  his  daughter,  declared  war  against  him  ; and  vanquished  him 
after  an  obstinafe  engagement.  This  defeat  Josephus  assures  us  the  Jews  con- 
sidered as  a punishment  tor  the  death  of  John  the  Baptist.— Having  gone  to 
Rome  to  solicit  t lie  title  of  king,  he  was  accused  by  Agrippa  with  carrying  on 
a corresjiondence  with  Artabanus  king  of  Parthia,  against  the  Romans,  and 
was  banished  by  the  Emperor  Caius  to  Lyons,  and  thence  to  Spain,  where  he 
and  Herodias  died  in  exile.]— Bagster. 

Ver.  2.  He  is  risen. — Josephus  represents  Herod  as  a Sadducee,  which  sect 
denied  the  resurrection,  &c.  (See  Doddridge.)  But  " Conscience  make* 
cowards  of  us  all and  infidels  who  deny  a future  state,  will  yot  tremble  at 
the  sight  of  a supposed  spectre. 


John  the  Baptist  beheaded.  MATTHEW. — CHAP.  XIV.  Miracle  of  the  Jive  loaves 


Dound  him,  and  put  him  in  prison  for  Hero- 
dias!  sake,  his  brother  Philip’s  wife. 

•I  For  John  said  unto  him,  It  c is  not  lawful 
lor  thee  to  have  her. 

5 And  when  he  would  have  put  him  to  death, 
he  feared  the  multitude,  because  they  counted 
him  as  a d prophet. 

6 But  when  Herod’s  birth-day  was  kept,  the 
daughter  of  Herodias  danced  e before  them, 
and  pleased  Herod. 

7 Whereupon  he  promised  with  an  oath  to 
give  her  whatsoever  she  would  ask. 

8 And  she,  being  before  instructed  of  her 
mother,  said,  Give  me  here  John  Baptist’s 
f head  in  a charger. 

9 And  the  king  was  e sorry : nevertheless  for 
the  oath’s  h sake,  and  them  which  sat  with  him 
at  meat,  he  commanded  it  to  be  given  her. 

10  And  he  sent,  and  beheaded  John  in  the 
prison. 

11  And  his  head  was  brought  in  a charger, 
and  given  to  the  damsel : and  she  brought  it 
to  her  mother. 

12  And  his  disciples  came,  and  took  up  the  bo- 
dy, and  buried  > it,  and  went  and  told  Jesus. 

13  T[  When  Jesus  heard  of  it , he  ) departed 
thence  by  ship  into  a desert  place  apart:  and 
when  the  people  had  heard  thereof  they  fol- 
lowed him  on  foot  out  of  the  cities. 

14  And  Jesus  went  forth,  and  k saw  a great 


A.  M.  4031. 
A.  D.  27. 


c Le.8. 16. 
20.21. 


d c.21.26. 
Lu.20.6. 


e in  the 
midst. 


f Pr.29.10. 


g Ju. 11.31, 
35. 

Da.6.14.. 

16. 


h Ju.21.1. 
lSa.U.28 
25.22. 
Ec.5.2. 


i Ac.8.2. 


iz.  to. 

Ma.6.32, 

&c. 

Ln.9.10, 

&c. 

Jn.6.1,2, 

&e. 


k c.9.36. 
15.32, &c. 


1 He.4.15. 

m 2Ki.4.1.. 
7. 

n Ma.6.46. 


multitude,  and  was  moved  with  compassion 
i toward  them,  and  he  healed  their  sick. 

15  And  when  it  was  evening,  his  disciples 
came  to  him,  saying,  This  is  a desert  place,, 
and  the  time  is  now  past;  send  the  multitude 
away,  that  they  may  go  into  the  villages,  and 
buy  themselves  victuals. 

16  But  Jesus  said  unto  them,  They  need  not 
depart ; give  ye  them  to  eat. 

17  And  they  say  unto  him,  We  have  here  but 
five  loaves,  and  two  fishes. 

18  He  said,  Bring  them  hither  to  me. 

19  And  he  commanded  the  multitude  to  sit 
down  on  the  grass,  and  took  the  five  loaves, 
and  the  two  fishes,  and  looking  up  to  heaven, 
he  blessed,  and  brake,  and  gave  the  loaves  to 
his  disciples,  and  the  disciples  to  the  multitude. 

20  And  they  did  all  eat,  and  were  filled : and 
they  took  up  of  the  fragments  that  remained 
twelve  baskets  m full. 

21  And  they  that  had  eaten  were  about  five 
thousand  men,  beside  women  and  children. 

22  If  And  straightway  Jesus  constrained  his 
disciples  to  get  into  a ship,  and  to  go  before 
him  unto  the  other  side,  while  he  sent  the  mul- 
titudes away. 

23  And  when  he  had  sentthe  multitudes  away, 
he  n went  up  into  a mountain  apart  to  pray  : 
and  when  the  evening  was  come,  he  was  there 
alone. 


that  shall  invisibly  follow  thee,  and  scourge  thy  guilty  heart 
with  secret  lashes,  ....  and  begin  thy  hell  within  thee.” 

The  popularity  of  St.  John  the  Baptist,  whom  all  men  es- 
teemed a prophet,  had  induced  Herod  to  invite  him  to  his 
court.  John,  however,  was  no  courtier ; instead  of  flattering 
Herod,  as  he  probably  expected,  he  reproved  him  for  marrying 
his  brother’s  wife,  his  brother  being  yet  alive.  This  exaspera- 
ted the  tyrant,  who  threw  him  into  prison,  and  in  his  rage 
would,  as  it  appears,  have  killed  him  outright,  had  he  not  fear- 
ed the  people.  While,  however,  he  was  imprisoned,  Herod 
made  a great  feast  to  celebrate  his  birth-day,  and  the  daugh- 
ter of  Herodias,  by  her  former  husband,  so  pleased  him  by 
her  dancing,  that  he  vowed  to  give  her  whatever  she  might 
require,  even  to  the  value  of  half  his  kingdom.  Elated  with 
such  a promise,  (though  great  rewards  for  dancing  were  by  no 
means  uncommon,)  sne,  on  leaving  the  room,  ran  to  consult 
her  mother,  who  bitterly  hating  the  Baptist  for  his  reproof  of 
her  adultery,  counselled  her  daughter  to  ask  the  head  of  John 
the  Baptist,  in  a charger,  or  large  silver  dish.  Tyrant  as  he 
was.  he  was  startled  at  the  demand,  and  would  fain  have 
evaded  it ; partly  from  check  of  conscience,  for  he  knew  John 
to  be  a good  and  honest  man  ; and  partly  from  fear  of  an  in- 
surrectwn  among  the  people  : his  oath,  and  still  more  his 
honour , were,  however,  pledged  in  presence  of  his  court:  and 
what  is  the  life  of  a subject  to  an  Eastern  despot,  who  claims 
a right  to  all  the  lives  and  property  in  his  kingdom'?  A mili- 
tary executioner  was  sent;  John  was  beheaded;  his  head 
was  brought  in  a charger,  as  desired,  and  delivered  to  the  deli- 
cate damsel,  who  carried  it  to  her  mother;  she  feasted  her  re- 
venge thereon,  considering  it  doubtless,  as  to  her , worth  more 
than  half  a kingdom. 

Herod  had  been  hitherto  too  much  involved  in  business  of 
state,  and  in  the  pleasures  of  his  court,  to  pay  any  attention 
to  the  reports  in  circulation  relative  to  the  preaching  and  mira- 
cles of  Jesus  ; but  when  John  was  dead,  and  reports  began 
to  circulate  more  widely  respecting  the  miracles  which  Jesus 
had  lately  wrought  in  Galilee,  (where  he  had  for  some  time  re- 


sided,) it  became  surmised  that  John,  or  one  of  the  old  pro- 
phets, must  be  risen  from  the  dead,  and  Herod’s  conscience 
decided  for  the  former  opinion  : “ Surely,”  said  he,  “John  the 
Baptist  is  risen  from  the  dead  !” 

Upon  hearing  of  John’s  death,  his  affectionate  disciples 
came  and  buried  his  corpse,  and  then  went  and  told  Jesus, 
who  immediately  took  ship,  and  crossing  the  lake  privately, 
departed  into  a desert  place ; partly,  probably,  for  private  devo- 
tion, and  partly  to  avoid  Herod,  his  “ time  not  being  yet 
come.”  The  people,  however,  followed  him  into  the  desert  on 
foot,  taking  their  sick  with  them,  on  whom  he  had  “compas- 
sion, and  whom  he  healed.” 

When  evening  came  on,  the  disciples  applied  to  their  Master 
to  dismiss  the  people  (who  seem  to  have  showed  no  disposi- 
tion to  depart)  to  their  respective  homes,  to  buy  food.  Jesus, 
however,  taking  another  course,  commanded  the  people  to  sit 
down  upon  the  grass,  (of  which,  according  to  St.  John,  there 
was  much  in  that  place,)  and  finding  that  the  disciples  had 
five  loaves,  and  two  fishes,  he  gave  thanks,  and  miraculously 
multiplied  them  to  such  a degree,  that  they  fed  and  satisfied 
five  thousand  men,  besides  women  and  children,  and  left  twelve 
baskets  of  fragments  over.  “ I know  not,  (says  Bp.  J/aZ/,) 
whether  more  to  wonder  at  the  miraculous  eating,  or  the  mi- 
raculous leaving.  Here  were  ‘ five  thousand  men,’ and,  in  all 
likelihood,  no  fewer  women  and  children.  Perhaps  some  of 
these  only  looked  on  ; nay,  they  did  all  eat  1 and  were  satis- 
fied.’ So  many  must  needs  make  clean  work ; of  so  little, 
there  could  be  left  nothing.  Yea,  there  were  ‘fragments’  re- 
maining. Perhaps  some  crumbs,  or  crusts.  Nay,  ‘ twelve  bas- 
kets full ;’  more  remaining  than  was  first  set  down.  . . .Here 
is  a marvellous  provision  made;  a marvellous  bounty  of  that 
provision  ; a no  less  marvellous  extent  of  that  bounty.  Those 
that  depend  upon  God,  shall  not  want  a due  purveyance  in 
the  very  desert.” 

Ver.  22 — 36.  Christ  walketh  on  the  water.— Having  thus  mi- 
raculously fed  the  multitude,  Jesus  constrained  his  disciples, 
who  seem  to  have  been  unwilling  to  leave  him,  to  re-cross 


Ver.  3.  Herodias. — [This  infamous  woman  was  the  daughter  of  Aristobulus 
and  Berenice,  and  grand-daughter  of  Herod  the  Great. Philip’s  wife. — He- 

rod Philip,  soil  of  Herod  the  Great  and  Mariamne.]— Bagster. 

Ver.  7.  Premised  with  an  oath. — Doddridge  and  Campbell,  “ Sware  unto 
her.” 


V er.  8.  Before  instructed.— Campbell,  “Instigated.”  The  facts  appear  to 
have  been,  that  when  the  daughter  of  Herodias  danced,  her  mother  was  not  in 
the  ball-room,  hut  in  an  antechamber  ; when,  therefore,  Herod  made  his  foolish 
vow.  the  girl  ran  to  her  mother,  who  told  her  what  to  ask,  and  she  followed  her 

directions. Give  me  here.— Mark,  “ By  and  by  Doddridge,  “ Presently,” 

which  seems  more  exact. 

Ver.  Id.  He  sent  and  beheaded,  &c.— This  is  no  uncommon  thing  in  Turkey 
and  the  East  to  this  day.  Some  time  since  the  Grand  Signior  having  received 
tlir:  heads  of  some  of  his  officers  who  had  been  decapitated  by  his  orders,  com- 
manded that  they  should  be  exposed  in  large  silver  dishes  ( chargers ) at  the  en- 
trance of  his  porte.  See  Orient.  Lit.  No.  1195.— \ Josephus  informs  us,  that 
John  the  Baptist  was  imprisoned  and  beheaded  by  Herod  in  the  strong  castle  of 
Machserus,  which  he  describes  as  situated  about  60  stadia  east  of  Jordan,  not 

far  from  where  the  river  discharges  itself  into  the  Dead  sea.  ] — Bagster. Ske 

brought  it  to  her  mother. — Jerome  relates  that  Herodias  treated  the  Baptist’s 
head  with  great  disdain,  and  pierced  it  with  a needle.  So  when  the  head  of 
Cicero  was  brought  to  Fulvia  (wife  of  Mark  Anthony)  she  is  said  to  have  pier- 
ced it  with  a silver  bodkin. 

Ver.  11.  The  damsel. — [This  was  Salome,  the  daughter  of  Herodias  by  her 
uu  ;ie  and  husband,  Herod  Philip.  Nicephorus  and  Metaphrastes  relate,  t at 


she  accompanied  her  mother  Herodias  and  Herod  in  their  banishment , ano 
when  passing  over  a river  that  was  frozen,  the  ice  broke,  and  she  sunk  tip  to 
her  neck,  and  the  ice  uniting,  she  suffered  the  same  punishment  she  hat 
caused  to  he  inflicted  on  John  the  Baptist.  If  true,  this  was  certainly  a won- 
derful providence  ; hut  it  must  be  confessed  that  it  appears  contrary  to  the 
account  of  Josephus , who  says,  that  she  first  married  Philip  the  Tetrarch,  and 
then  Herod  the  king  of  Chalcis,  by  whom  she  had  three  sons.] — Bagster. 

Ver.  13.  Apart— Campbell.  “ Privately  so  ver.  24. On  foot.— Campbell, 

“ By  land  he  says  that  the  Greek  word  means  on  foot,  when  opposed  to 
horseback ; and  by  land,  when  contrasted  with  by  sea. 

Ver.  15.  When  it  teas  evening.  — Campbell,  " Towards  evening.”  He  adds, 
“ The  Jews  reckoned  two  evenings,  the  one  commencing  about  three  in  the  af- 
ternoon, (the  time  of  the  evening  sacrifice,)  the  other  about  six,  or  sunset.”  The 
second  evening  is  mentioned  ver.  23,  where  the  same  critic  renders,  “ It  was 
late.” 

Ver.  19.  He  blessed. — Cillery , What  did  he  bless?  This  is  generally  explained 
of  tiie  fishes  ; but  Campbell  (guided  by  the  oriental  idiom)  inclines  to  explain 
it,  “ He  blessed  God,”  or  asked  a blessing.  Compare  Mark  vb  . 6. 

Ver.  20.  Twelve  baskets  full.— From  this  it  is  clear  that  a creative  power 
must  have  been  exerted,  as  the  food  remaining  was  evidently  mi  re  than  before 
they  began  to  eat. 

Ver.  22.  Jesus  constrained  his  disciples. — John  intimates  teat  the  people 
wanted  to  take  Jesus  by  force,  and  make  him  a king  ; (John  vi.  15.)  one  reason 
therefore,  for  Jesus  sending  them  away  might  be,  to  prevent  their  uniting  with 
the  multitude,  and  creating  an  alarm  to  the  Roman  government 

1031 


Christ  walks  on  the  sea.  MATTHEW.— CHAP.  XV.  Scribes  and  Pharisees  reproved. 


24  But  the  ship  was  now  in  the  midst  of  the 
sea,  tossed  with  waves:  for  the  wind  was  con- 
tra 1 y. 

2b  And  in  the  fourth  watch  of  the  night  Jesus 
went  unto  them,  walking  on  the  sea. 

26  And  ° when  the  disciples  saw  him  walking 
on  the  sea,  they  were  p troubled,  saying,  It  is 
a spirit ; and  they  cried  out  for  fear. 

27  But  straightway  Jesus  spake  unto  them, 
saying,  Be  i of  good  cheer ; it  is  I ; be  not 
afraid. 

28  And  Peter  answered  him  and  said,  Lord, 
if  it  r be  thou,  bid  me  come  unto  thee  on  the 
water. 

29  And  he  said,  Come.  And  when  Peter  was 
come  down  out  of  the  ship,  he  walked  on  the 
water,  to  go  to  Jesus. 

30  But  when  he  saw  the  wind  * boisterous,  he 
was  afraid  ; and  beginning  to  sink,  he  cried, 
saying,  Lord,  save *  1 me. 

31  And  immediately  “Jesus  stretched  forth 
his  hand,  and  caught  him,  and  said  unto  him, 
O thou  of  little  faith,  wherefore  didst  thou 
r doubt  ? 

32  And  when  they  were  come  into  the  ship, 
the  wind  w ceased. 

33  Then  they  that  were  in  the  ship  came  and 
worshipped  him,  saying,  Of  a truth  thou  art  the 
Son  of1  God. 


A.  M.  •1031. 
A.  D.  '/? 


o Job  9.8. 

Ju.6.19. 
p Lu. 24.37. 
q Ac.23.11. 
r Phi.  4. 13. 

6 or, strong. 
t P*.  69. 1,2. 

La,  3.57. 
u Is.  63. 12. 
v Ja.  1.6. 
w Ps.  107.29 
x Da.3.25. 

Lu.4.41. 

Jn.1.49. 

6.69. 

11.27. 

Ac. 8.37. 

Ho.  1.4. 


y Ma.6.53. 

z Nu.  15.38. 
c.9.20. 
Mn.3  10. 
Lu.6.19. 
Ac.  19. 12. 
a .In. 6.37. 
A.  M.  4032. 

A.  D.  28. 
a Ma.7.1. 
&c. 

b Col.2.8, 
23. 

Tit.  1.14. 
c Ex. 20.12. 

De.5. 16. 
d Ex. 21. 17. 

Le.20.9. 
e De.27.16. 


34  If  And  y when  they  were  gone  over,  they 
came  into  the  land  of  Gennesaret. 

35  And  when  the  men  of  that  place  had  know- 
ledge of  him,  they  sent  out  into  all  that  coun- 
try round  about,  and  brought  unto  him  all 
that  were  diseased ; 

36  And  besought  him  that  they  might  only 
touch  the  hem  * of  his  garment : and  as  many 
“ as  touched  were  made  perfectly  whole. 

CHAPTER  XV. 

3 Christ  reproveth  the  scribes  and  Pharisees  for  transgressing  G oil’s  commandments 
through  their  own  traditions  : 1 1 tcacheth  how  that  which  goetli  into  the  mouth  Ar*n 
not  defile  a man.  21  He  hcalelh  the  daughter  of  the  woman  of  Canaan.  30  and 
other  great  multitudes  : 32  ami  with  seven  loaves  and  a few  little  fishes  feedeth  four 
thousand  men,  besides  women  and  children. 

THEN  “ came  to  Jesus  scribes  and  Phari- 
sees, which  were  of  Jerusalem,  saying, 

2  Why  do  thy  disciples  transgress  the  tradi- 
tion of  the  elders  ? for  they  wash  not  their 
hands  when  they  eat  bread. 

3  But  he  answered  and  said  unto  them,  Why 
do  ye  also  transgress  the  commandment  of 
God  by  your  b tradition  ? 

4  For  God  commanded,  saying,  c Honour  thy 
father  and  mother ; and,  He  d that  curseth  fa- 
ther or  mother,  let  him  die  the  death. 

5  But  ye  say,  Whosoever  shall  say  to  his  fa- 
ther or  his  mother,  It  is  a gift,  by  whatsoever 
thou  mightest  be  profited  by  me  ; 

6  And  honour  not  e his  father  or  his  mother, 
he  shall  be  free.  Thus  have  ye  made  the  com- 


the  lake,  while  he  dismissed  the  people  to  thp'<-  homes:  after  : 
which  he  went  up  into  a mountain  apart — that  is,  secretly  and 
alone— to  pray.  The  time  which  Jesus  devoted  to  his  public 
work  and  private  devotion,  seems  hardly  to  have  allowed  suf- 
ficient intervals  for  either  sleep  or  food.  After  the  labours  of 
the  preceding  day,  instead  of  retiring  to  rest,  he  seeks  a soli- 
tary place  to  pray,  where  he  might  “pour  out  prayers  and  sup- 
plications with  strong  crying  and  tears,”  (Heb.  v.  7,)  without 
interruption  from  either  friends  or  enemies.  And  after  this, 
instead  of  lying  down  to  rest,  even  in  the  open  air,  like  Jacob, 
his  head  pillowed  with  a stone,  (Gen.  xxviii.  18 ;)  his  heart  is 
with  his  disciples,  and  foreseeing  a rising  storm,  in  the  fourth 
watch  of  the  night,  (or  between  three  and  four  in  the  morning,) 
behold  him  walking  on  the  swelling  waves.  The  disciples,  as 
well  they  might,  felt  alarmed  and  terrified,  concluding  that 
they  saw  a spectre,  and  cried  out,  or  screamed,  for  fear.  Jesus 
hearing  them,  immediately  called  out,  to  calm  their  fears, 
“ Be  of  good  cheer,  it  is  I.  Instantly  their  fears  are  calmed, 
and  Peter,  in  a moment  of  sudden  joy  and  gratitude,  exclaim- 
ed, “Lord,  if  it  be  thou,  bid  me  come  unto  thee  on  the  water.” 
He  received  the  command,  and  instantly  obeyed,  and  for  a mo- 
ment he  walked  on  the  water;  but  looking  at  the  waves  in- 
stead of  the  Saviour,  his  faith  failed  him,  and  he  began  to 
sink.  “Looking  at  difficulties  with  an  eye  of  sense,  more 
than  at  precepts  and  promises  with  an  eye  of  faith,  (says 
Henry,)  is  at  trie  bottom  of  all  our  inordinate  fears,  both  as  to 
public  and  personal  concerns.” 

When  Peter  begins  to  sink,  he  begins  to  pray,  which  is  the 
only  remedy  for  sinking,  both  with  him  and  us.  In  the  conduct 
of  our  Saviour,  here  are  several  things  to  remark.  1.  The 
Lord  cures  vain  confidence  by  leaving  us  for  a time  to  try  pur 
own  strength.  Peter  suspected  not  the  weakness  of  his  faith, 
till  he  found  it  fail  him.  2.  When  Jesus  reproved  Peter  for  his 
wavering  faith,  he  at  the  same  time  sustained  him.  Indeed 
he  caugnt  him  before  he  reproved  him ; and  when  he  did  re- 
prove, it  was  in  these  gentle  words,  “ O thou  of  little  faith, 
wherefore  didst  thou  doubt!”  There  is  no  room,  in  any  case, 
to  doubt,  while  we  are  directed  by  a clear  command.  3.  The 
presence  of  the  Saviour  insures  the  safety  of  his  disciples. 
'‘Immediately  as  he  came  into  the  ship,  the  wind  ceased!” 
Well,  therefore,  might  the  little  crew  of  mariners  and  disciples 
fall  down  and  “ worship  him.”  He  steps  into  the  sea,  and 
the  waves  become  as  a solid  pavement  beneath  his  tread;  and 
no  sooner  are  his  feet  within  the  vessel,  than  the  winds  are 


Ver.  24.  The  wind  was  contrary  — By  this  they  were  driven  farther  from  the 
shore  than  they  designed,  and  in  a different  course. 

Ver.  25.  Fourth  loatch. — The  Jews  at  this  time  divided  the  night  into  four 
watches  : the  first  was  from  six  o’clock  in  the  evening  till  nine  ; the  second,  from 
nine  to  twelve  ; the  third  from  twelve  till  three ; and  the  fourth,  from  three  till  six. 
So  that  it  probably  began  to  he  daylight  before  our  Lord  came  to  his  disciples. 

Walking  on  the  sea.— This  was  thought  so  absurd,  that  the  Egyptian 

Hieroglyphic  for  an  impossibility  was  “ two  feet  walking  on  the  sea.”  This  sus- 
pension of  the  laws  of  gravitation  was  a proper  manifestation  of  omnipotence. 

Ver.  26.  It  is  a spirit. — Gr.  Phantasma,  i.  e.  “ an  apparition.”  So  Doddridge. 

Ver.  34.  Ger nesaret  — [Gennesaret  was  a fertile  district,  in  which  were 
situated  the  < ities  of  Tiberias  and  Capernaum,  extending  along  the  western 
shore  of  the  lake  to  which  it  gave  name,  about  thirty  stadia,  or  nearly  four 
miles  in  length,  and  twenty  stadia,  or  two  miles  and  a half  in  breadth,  accord- 
.ng  to  Josephus.]— Bags  ter. 

Ver.  35.  Had  knowledge  of  him— That  is,  found  out  who  he  was. 

Ver.  36.  Hem — Or  “ fringe.”  See  note  on  ch.  Lx.  20. 

Ciiap.  XV.  Ver.  1.  Of  Jerusalem — Or.  from  Jerusalem.  Doddridge  suggests. 
1032 


hushed  to  peace  ! Well  might  they,  in  a rapture  of  surprise 
and  joy,  exclaim,  “ Of  a truth,  thou  art  the  Son  of  God!”  It  is 
difficult  to  say  exactly  what  was  meant  by  this  expiession. 
If  the  company  consisted,  as  some  suspect,  partly  of  Jews, 
and  partly  of  Gentiles,  they  might  have  different  ideas  under 
the  same  title.  The  latter  were  used  to  consider  extraordinary 
ersonages  as  children  of  the  gods;  but  the  former  could 
ardly  attach  to  it  any  other  idea  than  that  of  the  Great  Pro- 
phet—the  Messiah  1 

Chap.  XV.  Ver.  1 — 20.  77ie  traditions  of  men  compared 
with  the  commands  of  God. — It  may  be  here  proper  to  observe, 
that  besides  the  laws  of  Moses,  as  recorded  in  the  Pentateuch, 
the  Rabbins  pretend  that  he  left  a variety  of  oral  traditions; 
that  is,  traditions  delivered  to  him  by  the  voice  of  God  at  Sinai, 
and  handed  down,  from  generation  to  generation,  by  word  of 
mouth,  to  the  time  of  our  Lord,  and  even  lower ; for  it  does 
not  appear  that  any  complete  digest  of  them  was  put  into  wri- 
ting till  the  latter  part  of  the  second  century,  by  Rabbi  Judas, 
surnamed  the  holy.  This  work  (which  makes  six  volumes, 
folio,)  is  called  the  Mislina,  or  second  law,  as  containing  a va- 
riety of  additions  to,  and  explanations  of,  the  written  law: 
these  were  pretended  to  be  explicatory,  but  many  of  them 
were  evasive,  and  some  even  subversive  of  the  laws  of  Moses. 
Of  this  we  have  an  example  in  the  chapter  now  before  us. 

The  Pharisees  come  to  our  Lord,  complaining  tha.  his  dis- 
ciples, on  some  occasion,  when  they  had  watched  them,  had 
taken  food  without  washing  their  hands,  which,  it  seems,  the 
Pharisees  always  practised  with  great  ceremony ; not  for 
cleanliness,  but  as  a form  required  by  the  traditions  of  their 
elders,  which  were  of  higher  authority  with  them  than  the 
laws  of  decency,  or  even  of  God  himself.  The  law  of  Moses 
had  pronounced  sentence  of  death  against  those  who 
cursed  their  parents,  which  implied  not  merely  a hasty  ex- 
pression, (though  that  must  be  highly  culpable,)  but  a neglect 
and  abandonment  of  them,  as  though  tne  parental  relation 
had  been  dissolved:  it  was  not  merely  a verbal,  but  a practi- 
cal curse,  of  which  our  Lord  gives  this  instance.  A Jew,  find- 
ing that  nis  parents,  through  age  and  infirmity,  were  likely  to 
become  a burden  to  him,  devotes  a part  of  his  property  to  the 
temple,  saying,  “It  is  Corban that  is,  a gift;  “I  have  de- 
voted all  I can  spare,  and  therefore  can  do  nothing  for  you.” 
This  was  sanctioned  by  the  traditions  of  the  elders,  who  t here- 
by made  void  the  law,  releasing  children  from  the  natural  and 
legal  obligations  which  they  owed  to  their  parents ; that  is, 


that  these  were  deputed  to  watch  the  conduct  of  Jesus  and  his  disciples  in 
Galilee. 

Ver.  2.  Traditions  of  the  elders. — [ Tradition , in  Latin  traditio.  from  trado 

I deliver,  hand  down.  Among  the  Jews,  it  signifies  what  is  called  the  oral  law 
which  they  say  has  been  successively  handed  down  from  Moses,  through  every 
generation,  to  Judah  the  Holy,  who  compiled  and  digested  it  into  the  Mishneh 
to  explain  which  the  two  Gemaras.  or  Talmuds.  called  the  Jerusalem  and  Baby 
lonisn,  were  composed.  Of  the  estimation  in  which  these  were  held  by  the  Jews 
the  following  may  serve  as  an  example  : *'  The  words  of  the  Scribes  are  lovely 
beyond  the  words  of  the  law,  for  the  words  of  the  law  are  weighty  and  light, 
but  the  words  of  the  Scribes  are  all  weighty.”  Hieros.  Berac.]—Bagster. 

Ver.  4.  Curseth. — Campbell  is  surprised  at  this  translation  being  so  current 
he  thinks  that  both  the  Hebrew  and  Greek  words  signify  to  reproach.  < r 
calumniate.  But  the  penalty  of  death  being  affixed  to  this  “ reproach,”  proha 
bly  led  to  this  strong  term  '*  curseth,”  and  seems  to  justify  it : for  no  slight  re- 
proach, assuredly,  would  warrant  such  a punishment. 

Ver.  5.  It  is  (or,  be  it)  a gift.—  ' It  is  Corban ,”  the  Hebrew  term  fora  gift,  or 
offering  to  God.  Levit.  i.  2,  3 ; ii.  1, 8,  &c.  To  interfere  with  tlu9  offering  would 


JOHN  BAPTIST’S  HEAD  IN  A CHARGER. 


And  his  head  was  brought  in  a charger,  and  given  to  the 
damsel:  and  she  brought  it  to  her  mother. — Matt,  xiv,  11. 


What  dejileth  a man.  MATTHEW. — CHAP.  XV.  Christ  healeth  one  possessed. 


raandment  of  God  of  none  effect  by  your  tra- 
dition. 

7 Ye  hypocrites,  well  did  Esaias  prophesy  of 
you,  saying, 

8 This  f people  draweth  nigh  unto  me  with 
their  mouth,  and  honoureth  me  with  their  lips  ; 
but  tfieir  heart  is  far  from  me. 

9 But  in  vain  they  do  worship  me,  teaching/or 
doctrines  s the  commandments  of  men. 

10  T|  And  he  called  the  multitude,  and  said 
unto  them,  Hear,  and  understand : 

11  Not  h that  which  goethinto  the  mouth  de- 
fileth  a man;  but  that  which  cometh  out  of  the 
mouth,  this  defileth  a man. 

12  Then  came  his  disciples,  and  said  unto 
him,  Knowestthou  that  the  Pharisees  were  of- 
fended, after  they  heard  this  saying? 

13  But  he  answered  and  said,  Every  plant, 

■ which  my  heavenly  Father  hath  not  planted, 
shall  be  rooted  up. 

14  Let  them  alone  : they  J be  blind  leaders  of 
the  blind.  And  if  the  blind  lead  the  blind,  both 
shall  fall  into  the  ditch. 

15  Then  answered  Peter  and  said  unto  him, 
Declare  unto  us  this  parable. 

16  And  Jesus  said,  Are  ye  also  yet  without 
understanding  ? 

17  Do  not  ye  yet  understand,  that  whatsoever 


A.  M.  4032. 
A.  D.  28. 


f Is.  29. 13. 


g Col. 2.22. 

h Ac. 10. 15. 
Ko.14.14, 
20. 

lTi.4.4. 

Tit.1.15. 


i Jn.15.2,6. 

j c.23.16. 
Lu.6.39. 


k Lu.6.45. 
Ja.3. 6. 

1 Ge.6.5. 
8.21. 
Pr.6.14. 
24.9. 

Je.  17.9. 

Ro.3.10.. 

19. 

Ga.5.19.. 

21. 

Ep.2.3. 


Tit.3.3. 
m Ma.7.24. 


n Lu.18.38, 
39. 

o Ps.28.1. 
La.  3. 8. 


p c.  10.5,6. 
Ac.  3. 26. 

G c.7.6. 
Re.22.15. 


entereth  in  at  the  mouth  k goeth  into  the  belly, 
and  is  cast  out  into  the  draught  ? 

18  But  those  things  which  proceed  out  of  the 
mouth  come  forth  from  the  heart ; and  they 
defile  the  man. 

19  For  i outoftheheartproceedevilthoughts, 
murders,  adulteries,  fornications,  thefts,  false 
witness,  blasphemies: 

20  These  are  the  things  which  defile  a man : 
but  to  eat  with  unwashen  hands  defileth  not 
a man. 

21  Tf  Then  m Jesus  went  thence,  and  depart- 
ed into  the  coasts  of  Tyre  and  Sidon. 

22  And,  behold,  a woman  of  Canaan  came 
out  of  the  same  coasts,  and  cried  unto  him. 
saying,  Have  mercy  on  me,  O Lord,  thou  son 
of  n David  ; my  daughter  is  grievously  vexed 
with  a devil. 

23  But  he  answered  her  not  a = word.  And 
his  disciples  came  and  besought  him,  saying, 
Send  her  away  ; for  she  crieth  after  us. 

24  But  he  answered  and  said,  p I am  not  senf 
but  unto  the  lost  sheep  of  the  house  of  Israel. 

25  Then  came  she  and  worshipped  him,  say- 
ing, Lord,  help  me. 

26  But  he  answered  and  said,  It  is  not  meel 
to  take  the  children’s  bread,  and  to  cast  it  to 
q dogs. 


from  honouring  them,  as  the  law  required.  Thus,  by  presents 
to  the  temple,  or  the  priests,  they  purchased  a release  from 
the  obligations  of  the  moral  law  : so  says  the  Talmud — 
11  Every  one  ought  to  honour  his  father  and  mother,  except 
he  hath  vowea  to  the  contrary ;”  which  fully  justifies  our 
Lord’s  assertion,  that  they  made  void  the  law.  (See  note  on 
verse  5.) 

Bishop  Jebb,  in  his  metrical  version  of  verse  5,  6,  seems  to 
have  rendered  the  passage  clearer  and  more  elegant. 

"Bat  ye  say : 

Whosoever  shall  say  to  his  father  or  mother,  (Be  that)  a gift,  by  which  thou 
mightest  have  been  relieved  from  me  ; 

Must  also  not  honour  his  father  or  his  mother : 

Thus  have  ye  nullified  the  commandment  of  God  by  your  tradition.” 

Well  might  our  Lord  call  these  people  hypocrites , and  apply 
to  them  the  language  of  the  prophet  Isaiah  ; “ Their  heart  is 
far  from  me!” 

Haying  thus  far  rectified  the  errors  of  the  Scribes,  our  Lord 
explains  the  nature  and  source  of  moral  pollution.  Under  the 
new  dispensation,  it  is  not  what  a man  eats  or  drinks  that 
renders  him  obnoxious  in  the  sight  of  God  : for  the  kingdom 
of  God  is  not  meat  and  drink,  but  righteousness  and  peace, 
and  joy  in  the  Holy  Ghost.”  (Rom.  xiv.  17.)  But  what  truly 
defiles  a man  is  that  which  springeth  from  his  evil  heart ; 
“for  out  of  the  heart  proceed  evil  thoughts,  adulteries,  forni- 
cations, murders.”  The  heart  of  man  being  corrupted  by  the 
fall,  has  become  the  fountain  of  iniquity,  from  which  all 
these  evil  streams  do  flow.  “ And  doth  a fountain,  (asks  Sr. 
James,)  send  forth,  at  thesameplace,  sweet  water  and  bitter?” 
(chap.  lii.  11.)  Can  that  (depraved  heart,  which  is  the  source 
of  every  iniquity,  produce  also  devotion  to  God,  and  benevo- 
lence to  man  ? 

“ O God,  unto  whom  all  hearts  are  open,  all  desires  known, 
and  from  whom  no  secrets  are  hid,  cleanse  the  thoughts  of 
our  hearts  by  the  inspiration  of  thine  Holy  Spirit,  that  we  may 
perfectly  love  thee,  and  worthily  magnify  thy  holy  name, 
through  Christ  our  Lord  ! Amen.” 

Ver.  21 — 39.  The  daughter  of  a woman  of  Canaan  healed , 
with  sundry  other  miracles—  This  woman,  though  of  Canaan’s 
accursed  race,  (who,  according  to  Lightfoot , occupied  the  coun- 
try about  Tyre  and  Sidon,)  was  a remarkable  monument,  not 
only  of  our  Lord’s  miraculous  power,  but  also  of  dissaving 
grace;  and  in  her  was  exhibited  a specimen  of  that  mercy 
promised  to  the  Gentiles.  It  is  observable,  that  though  our 
Lord  confined  the  ministry  of  his  Apostles,  during  his  life- 
time, to  the  Jews,  he  did  not  so  restrict  his  own  ministrations  ; 
but  in  one  instance  visited  a Samaritan  woman  ; in  another, 
the  servant  of  a Roman  centurion;  and  in  a third,  this  “out- 
cast among  the  heathen  ;”  this  Syro-Phoenician  woman,  his 
conduct  towards  whom  appears  most  extraordinary,  till  explain- 
ed bv  the  sequel.  Jesus  was  now  in  the  farther  part  of  Gali- 

have  incurred  the  imputalion  of  impiety  ; but  it  was  often  wickedly  pleaded, 
as  an  excuse  for  neglecting  the  plainest  duty. 

Ver.  9.  Teaching-  for  doctrines.—  Doddridge,  “ While  they  teach  doctrines 
(that  are)  human  injunctions,”  or  the  commandments  of  men.  These  they  con- 
sidered not  only  equal,  but  in  some  cases  even  more  obligatory,  than  the  precepts 
of  Moses  and  of  God.  Thus  they  considered  the  neglect  of  washing,  accord- 
ing ta  their  traditions,  as  equal  to  whoredom,  and  worthy  of  death. 

Ver.  12.  Then  came , &c.— This  was  after  Jesus  had  gone  into  a house. 

Ver.  13.  Every  plant — That  is,  every  doctrine  not  of  God  ; every  teacher  not 
enlightened  by  him. 

Ver.  14.  Blind  leaders—  Elsewhere  they  are  called  “ blind  guides.” 

130 


lee,  on  the  very  boundary  of  Judea,  and  she  ran  crying  aftei 
him,  “Have  mercy  upon  me,  O Lord;”  and  at  the  same  time 
evinced  her  faith  in  him,  by  calling  him,  “the  Son  of  David,” 
or  the  Messiah.  She  then  earnestly  implored  mercy  on  her- 
self, by  the  healing  of  her  daughter,  who  was  grievously  vexed 
with  a demon.  On  this  we  may  observe,  by  the  way,  tha' 
some  of  the  greatest  mercies  we  receive,  are  those  bestowed 
upon  our  children. — At  first  Jesus  seems  to  turn  a deaf  eai 
towards  her,  for  “ he  answered  her  not  a word.”  This,  how- 
ever, did  not  dismay  her : she  exhibited  that  perseverance 
which  our  Lord  had  recommended  in  his  sermon  on  the 
mount.  She  asks  till  she  receives;  she  seeks  till  she  finds, 
and  she  knocks  till  the  door  of  mercy  is  effectually  opened 
In  short,  she  wearies  out  the  disciples,  (though  she  could  not 
their  master,!  and  they  beg  him  to  dismiss  her  by  an  answet 
of  some  kind  or  other,  though  they  seem  doubtful  what  that 
should  be,  as  they  perceived  that  she  was  a Gentile.  To  them 
he  replied,  not  to  her,  “ I am  not  sent  but  to  the  lost  sheep  of 
the  house  of  Israel.”  Upon  this,  she  pressed  nearer  to  him,  till 
she  fell  down  at  his  feet  and  worshipped  him,  saying,  “ Lord,  help 
me!”  the  language  both  of  anxiety  and  distress.  The  Lord  now 
condescended  to  speak  to  her;  but  not  with  his  usual  tender- 
ness : “ It  is  not  meet,  (said  he.)  to  take  the  children’s  bread 
and  cast  it  unto  dogs.”  At  this  word  she  eagerly  caught. 
“Truth,  Lord,”  said  she,  I am  a Gentile  dog,  “yet  the  dogs 
eat  of  the  crumbs  which  fall  from  their  masters’  table.”  The 
Saviour  appears  now  completely  overcome  with  her  importu- 
nity. His  bowels  doubtless  yearned  over  her,  (as  did  those  of 
Joseph  when  he  spake  roughly  to  his  brethren,)  and  he  ex- 
claimed, “O  woman!  great  is  thy  faith  : be  it  unto  thee  ac- 
cording to  thy  word  1” 

“Truth,  Lord,”  we  were  Gentile  dogs.  “Lord,  how  should 
we  (Christians)  bless  thy  name,  that  we  of  dogs  are  made 
children  ! How  should  we  fear  thy  justice,  since  thine  an- 
cient people  are  become  dogs ! O let  us  not  be  high-minded, 
but  tremble.  If  they  were  cut  off  who  crucified  thee  in  thine 
humble  state,  what  may  we  expect  who  crucify  thee  daily  in 
thy  glory?”  (Bp.  Hall.) 

After  the  cure  of  this  Gentile’s  daughter,  our  Lord,  as  he 
was  wont,  went  up  into  the  side  of  a mountain,  where  he  was 
speedily  surrounded  with  hearers,  and  with  proper  subjects  for 
the  exertion  of  his  miraculous  power  ; and  when  the  multitude 
saw  the  wonders  which  Jesus  wrought,  they  were  not  only 
struck  with  admiration,  hut  “ glorified  the  God  of  Israel.” 

After  three  days,  (or  on  the  third  day,)  the  people  probably  dis- 
covered symptoms  of  hunger  and  fatigue,  and  our  Saviour  fed 
them  by  a miracle,  so  similar  to  that  in  the  preceding  chapter, 
that  we  need  not  dwell  on  it ; yet  so  varied  in  its  circumstances 
as  to 1 demonstrate  it  was  not  the  same.  (See  ch.  xvi.  9.) 
The  disciples,  however,  reasoned  and  acted  as  if  they  had  to- 
tally forgotten  the  preceding  event;  which  would  appear  tho 

Ver.  20.  To  eat  with  unwashen,  &c. — It  is  no  sin  to  neglect  a superstitious 
ceremony. 

Ver.  22.  A woman  of  Canaan— Of  the  accursed  and  devoted  race  of  Canaan, 
and,  as  Mark  informs  us,  (ch.  vii.  26.)  a Syro-phcenician ; i.  e.  a native  of  that 
--parr  of  Phrenicia  which  had  formerly  been  conquered  by  the  Syrians.  Dod 
dridge. Vexed  with  a devil — Or  ” demon,”  as  before. 

Ver.  23.  Send  her  away  ; for  she  crieth  after  ms.— Grant  her  request  ana 
dismiss  her. 

Ver.  26.  Cast  it  to  dogs— This  is  the  language  that  the  Jews  constantly  usee 
toward  the  Gentiles,  and  the  same  language  has  been  too  long  used  by  Chris- 
tians toward  the  Jews. 


1033 


Mil  acle  of  the  seven  loaves.  MATTHEW.— CHAP.  XVI.  The  Pharisees  require  a sign 


27  And  she  said,  Truth,  Lord  : yet  the  dogs 
eat  of  the  crumbs  which  fall  from  their  mas- 
ters’ table. 

28  Then  r Jesus  answered  and  said  unto  her, 
O woman,  great  is  thy  faith : be  “ it  unto  thee 
even  as  thou  wilt.  And  her  daughter  was 
made  whole  from  that  very  1 hour. 

29  U And  u Jesus  departed  from  thence,  and 
came  nigh  unto  the  sea  of  Galilee ; and  went 
up  into  a mountain,  and  sat  down  there. 

'30  And  great  multitudes  came  unto  him,  hav- 
ing with  them  those  that  were  lame,  blind,  dumb, 
maimed,  and  many  others,  and  cast  them  down 
at  Jesus’  feet;  and  he  healed  v them  : 

31  Insomuch  that  the  multitude  wondered, 
when  they  saw  the  dumb  to  speak,  the  maimed 
to  be  whole,  the  lame  to  walk,  and  the  blind 
to  see  : and  they  glorified  the  God  of  Israel. 

32  Then  w Jesus  called  his  disciples  unto 
him , and  said,  I have  compassion  on  the  mul- 
titude, because  they  continue  with  me  now 
three  days,  and  have  nothing  to  eat:  and  I 
will  not  send  them  away  fasting,  lest  they  faint 
in  the  way. 

33  And  x his  disciples  say  unto  him,  Whence 
should  we  have  so  much  bread  in  the  wilder- 
ness, as  to  fill  so  great  a multitude  ? 

34  And  Jesus  saith  unto  them,  How  many 
loaves  have  ye  ? And  they  said,  Seven,  and 
a few  little  fishes. 

35  And  i he  commanded  the  multitude  to  sit 
down  on  the  ground. 

36  And  he  took  the  seven  loaves  and  the 
fishes,  and  2 gave  thanks,  and  brake  them , and 
gave  to  his  disciples,  and  the  disciples  to  the 
multitude. 

37  And  they  did  all  eat,  and  were  filled : and 
they  took  up  of  the  broken  meat  that  was  left 
seven  baskets  full. 


A.  M.  4032. 
A.  D.  28. 


r Job  13.15. 
23.10. 

Lit.  3. 32. 


8 I’s.  145.19. 


t J».-1.50.. 
53. 

u Mo. 7.31. 


v Ps.  103.3. 
Is.35.5,6. 

wMa.8.1, 

&c. 


x 2Ki.4.43, 
44. 


y c.14.19, 
&c. 

z 1 Sa.9.13. 
Lu.22.19. 
24.30. 


a Ma.8.10. 


a c.12.38, 
&c. 

Ma.8.11, 

&c. 

Lu.11.16. 
12. 54.. 56. 
1 Co.  1.22. 


b Jon.  1.17. 


c Lu.12. 1. 


d lCo.5.6.. 
8. 

Ga.5.9. 

2 Ti.2.16, 
17. 

e c.6.30. 
8.26. 

14.31. 


f c.14.19, 
&c. 


g c.  15.34, 
&c. 


38  And  they  that  did  eat  were  four  thousand 
men,  beside  women  and  children. 

39  And  he  sent  away  the  multitude,  and  took 
ship,  and  a came  into  the  coast  of  Magdala. 

CHAPTER  XVI. 

1 The  PlmriHcen  require  a sign.  6 Jesus  warnelh  his  disciples  of  the  leaven  of  tbl 
Pharisees  and  Sadduccea.  13  The  people’s  opinion  of  Christ,  16  and  Petei  ’•  con- 
fession of  him.  21  Jesus  foreshowetn  his  death,  21  reproving  Peter  Im:  dib.v  ndiug 
him  from  it : 24  and  ndrnonishclh  those  that  will  follow  him,  to  Ixntr  (Ire  cj  ok». 

fPHE  Pharisees  also  with  the  Sadducees 
-L  came,  and  tempting  desired  him  that  he 
would  show  them  a sign  a from  heaven. 

2 He  answered  and  said  unto  them,  When 
it  is  evening,  ye  say,  It  will  be  fair  weather  : 
for  the  sky  is  red. 

3 And  in  the  morning,  It  will  be  foul  weather 
to-day : for  the  sky  is  red  and  lowering.  O 
ye  hypocrites,  ye  can  discern  the  face  of  the 
sky  ; but  can  ye  not  discern  the  signs  of  the 
times  ? 

4 A wicked  and  adulterous  generation  seek- 
eth  after  a sign ; and  there  shall  no  sign  be 
given  unto  it,  but  the  sign  of  the  prophet  b Jo- 
nas. And  he  left  them,  and  departed. 

5 If  And  when  his  disciples  were  come  to  the 
other  side,  they  had  forgotten  to  take  bread. 

6 Then  Jesus  said  unto  them,  cTake  heed 
and  beware  of  the  leaven  d of  the  Pharisees 
and  of  the  Sadducees. 

7 And  they  reasoned  among  themselves,  say- 
ing, It  is  because  we  have  taken  no  bread. 

8 Which  when  Jesus  perceived,  he  said  unto 
them,  e O ye  of  little  faith,  why  reason  ye  among 
yourselves,  because  ye  have  brought  no  bread  ? 

9 Do  ye  not  yet  understand,  neither  remember 
the  five  r loaves  of  the  five  thousand,  and  how 
many  baskets  ye  took  up  ? 

10  Neither  the  seven  s loaves  of  the  four  thou 
sand,  and  how  many  baskets  ye  took  up1? 

11  How  is  it  that  ye  do  not  understand  that 
I spake  it  not  to  you  concerning  bread,  that  ye 


more  remarkable,  if  we  were  not  ourselves  equally  prone  to 
forget  providential  appearances  and  supplies. 

Chap.  XVI.  Ver.  1 — 12.  The  Pharisees  require  a sign , 
and  are  refused:  the  disciples  cautioned  against  their  doc- 
trines.— On  a former  occasion,  (chap.  xii.  38,)  certain  scribes 
and  Pharisees  had  required  a sign  from  heaven,  and  were  re- 
fused: another  party  of  Pharisees  now  come,  and  bring  cer- 
tain of  the  Sadducees  with  them,  who  probably  imagined 
they  might  be  able  to  elicit  from  our  Saviour  what  the  others 
could  not.  As  they  proposed  the  same  question,  they  received 
the  like  answer ; with  a reproof,  at  the  same,  time  for  their  want 
ofdiscernment  and  of  candour,  in  not  appreciating  the  evidences 
of  his  mission,  with  which  they  were  surrounded.  Upon  this, 
our  Saviour  left  them,  without  any  farther  reply,  and  again  en- 
tering a small  vessel,  departed  to  the  other  side  of  the  lake. 
When  they  arrived,  he  began  to  caution  his  disciples  to  “ be- 
ware of  the  leaven  of  the  Pharisees  and  of  the  Sadducees.” 
Upon  this,  they  were  at  first  confounded,  taking  our  Lord’s 
words  literally,  as  if  he  had  spoken  of  bread  ; whereas  our 
Lord  had  before  used  the  term  in  respect  of  doctrine , in  speak- 
ing of  his  new  dispensation,  (chap.  xiii.  33.)  Jesus,  therefore, 
reproved  the  dulness  of  their  apprehension,  and  gave  them  to 
understand  that  he  referred  to  the  doctrines  of  these  Jewish 
sects,  on  which  tl:  s seems  the  proper  place  to  offer  a few  re- 
marks. 

The  Pharisees  were  esteemed  the  most  orthodox  sect 
among  the  Jews,  and  held  in  the  highest  respect.  Their  name, 
(from  the  Hebrew  Pharosh,)  implies  separation  ; not  that 
they  separated  from  communion  with  the  Sadducees,  or  other 
sects,  but  they  professed  an  extraordinary  degree  of  moral 
and  ritual  purity,  and  the  highest  veneration  for  the  traditions 
of  the  elders.  They  also  avowed  their  belief  in  the  doctrines 
of  a future  state,  and  the  resurrection.  (See  Acts  xxiii.  3; 
xxiv.  15.)  “It  is  somewhat  doubtful,  however,  what  the 
Pharisees  meant  by  the  last  doctrine.  According  to  Josephus , 
it  was  no  more  than  a Pythagorean  resurrection;  that  is,  a 
resurrection  of  the  soul,  by  its  transmigration  into  another 


Ver.  28.  O woman , &c. — [Our  Lord’s  purpose  being-  now  answered,  he  openly 
commended  her  faith,  and  assured  her  that  her  daughter  was  healed.] — B. 

Ver.  30.  Maimed. — [Properly,  those  who  had  lost  a hand,  arm,  foot,  &c.  “ It 
is  reasonable  to  suppose,  lhal  among  the  many  maimed,  who  were  brought  on 
these  occasions,  there  were  some  whose  limbs  had  been  cut  off ; and  t think, 
hardly  any  ol  the  miracles  ol  our  Lord  were  more  illustrious  and  amazing  than 
the  recovery  of  such.”  Dr.  Doddridge.)—  Bossier 
Ver.  32.  Les:  they  faint.— Campbell,  “ Les't  their  strength  fail.” 

'er.37.  Baskets. — Campbell,  " Maunds  properly,  hand-baskets,  a different 

uord  trorn  what  is  used  in  Ihe  preceding  miracle,  chap,  xiv  20 
1U34 


body,  and  being  born  anew  with  it.  From  this  resurrection, 
he  says;  they  excluded  all  who  were  notoriously  wicked,  being 
of  opinion,  that  the  souls  of  such  persons  were  transmitted 
into  a state. of  everlasting  wo.  As  to  inferior  crimes,  they 
held,  that  they  were  punished  in  the  bodies  which  the  souls  of 
those  who  committed  them  were  next  sent  into.” 

The  Sadducees,  another  Jewish  sect,  are  said  to  have  origi- 
nated with  one  Sadoc,  in  the  third  century  before  Christ. 
This  man  “inculcated  a pure  and  disinterested  principle  of 
obedience  to  God,  independent  of  rewards  and  punishments, 
from  which  some  of  his  disciples  inferred,  that  none  were  to 
be  expected  ; and  hence  the  sect  degenerated  into  infidelity, 
and  denied,  not  only  the  resurrection  of  the  body,  but  also  the 
being  of  angels,  or  spirits,  and  consequently  a future  state. 
(Acts  xxiii.  8.) . . . . It  has  been  said,  that  they  rejected  all  the 
sacred  writings  but  those  of  Moses ; and  it  is  probable  that 
some  did  so,  but  this  was  not  universally  the  case.  It  is  cer- 
tain that  they  rejected  the  traditions  of  the  elders,  and  paid 
little  attention  to  any  religious  forms.”  But  they  were,  how- 
ever, very  strict  in  the  administration  of  justice.  In  their 
philosophy  they  were  Epicureans,  or  materialists,  but  by  no 
means  Necessarians. 

There  was  another  sect,  called  Essenes,  mentioned  by  Jose- 
phus, but  not  in  the  New  Testament.  This  may  be  accounted 
for,  from  their  living  in  a kind  of  monkish  community,  and 
never  attending  the  Jewish  festivities,  or  the  temple  service 
They  believed  in  the  immortality  of  the  soul,  but  not  in  the  re-> 
surreetion  of  the  body.  They  were  moral,  abstemious,  and" 
recluse ; and  in  their  interpretations  of  the  Scriptures  they 
were  highly  mystical  and  allegorical.  They  disapproved  ot 
oaths  and  war,  and  wholly  rejected  the  traditions  of  the  el- 
ders. 

There  is  no  difficulty  in  ascertaining  which  of  these  doc- 
trines were  here  intended  as  their  leaven.  The  leaven  of  the 
Pharisees  was  their  hypocrisy  and  superstition  ; the  leaven  ol 
the  Sadducees,  licentiousness  and  infidelity:  but  what  was 
the  leaven  of  Herod,  (which  the  Evangelist  Mark  adds,  ch. 


Ver.  39.  Magdala.— [Magdala  was  a city,  and  probably  a territory,  east  o; 
Jordan,  sometimes  called  by  the  Rabbins  Magdala  of  (Jadara,  from  its  vicinity 
to  that  city.  Dr.  Lighrfoot  has  satisfactorily  shown,  from  the  Jewish  writers 
that  it  was  situated  on  'the  south-east  side  of  the  Latte  of  Gennesareth,  a sab- 
bath-day’s  journey,  or  two  miles,  from  Chammat’n,  near  the  hot  baths  of  Tibe- 
rias. one  mile  front  Jordan,  and  the  same  distance  front  Hippo,  it  appears  to 
be  tite  same  Magdala  wltich  Josephus  mentions,  in  his  Life,  as  in  the  vicinity 
of  Ganiala,  in  Gaulonitis.) — Bagster. 

Chap.  XVI.  Ver.  3.  It  will  be  fovl to-day.— Doddridge,  Tempestuous.’ 
- — The  ski/  is  red. — The  same  signs  are  observed  by  ourselves 


I'h a people's  opinion  of  Christ.  MATTHEW  •'  HiAP.  X v i. 


Peter's  confession  of  him. 


■ imuld  beware  of  the  leaven  of  the  Pharisees 
.i:v*  of  the  Sadducees? 

12  Then  understood  they  how  that  he  bade 
chem  not  beware  of  the  leaven  of  bread,  but  of 
the  doctrine  h of  the  Pharisees  and  of  the  Sad- 
ducees. 

13  If  When  Jesus  came  into  the  coast  of  Ce- 
sarea  Philippi,  he  asked  his  disciples,  saying, 
Whom  ' do  men  say  that  I the  Son  of  man 
am  ? 

IT  And  they  said,  i Some  say  that  thou  art 
John  the  Baptist;  some,  Elias;  and  others, 
Jeremias,  or  one  of  the  prophets. 

15  He  saith  unto  them,  But  whom  say  ye  that 
I am  l 


A.  M.  4032. 
A.  D.  24. 


ll 

i 

j 


c.15.1. .9. 
Mrt.S.27. 
I /U. 9.18, 


k Pa .2.7. 
c.  14.33. 
Jn.  1.49. 
Ac. 9.20. 
lie.  1.2,5. 

1 1 Co.  2. 

10. 

Ga.1.16. 
Ep.2.8. 
m 1 Jn.4.15. 
5.20. 

n Jn.1.42. 
o Ep.2.20. 

Re.  21. 14. 
p Ps.9.13. 
q Is.51.17. 
r c.  18.18. 


10  And  Simon  Peter  answered  and  ksaid, 
Thou  art  the  Christ,  the  Son  of  the  living  God. 

17  And  Jesus  answered  and  said  unto  him, 
Blessed  art  thou,  Simon  Bar-jona  : for  i flesh 
and  blood  hath  not  revealed  it  unto  thee,  but 
m my  Father  which  is  in  heaven. 

18  And  I say  also  unto  thee,  That  thou  art 
n Peter,  and  0 upon  this  rock  I will  build  my 
church  ; and  the  gates  of  p hell  shall  not  pre- 
vail n against  it. 

19  And  I will  give  unto  thee  the  keys  of  the 
kingdom  of  heaven and  whatsoever  thou 
r shalt  bind  on  earth  shall  be  bound  in  heaven : 
and  whatsoever  thou  shalt  loose  on  earth  shall 
be  loosed  in  heaven. 


n’i.  6.)  is  not  so  clear.  The  Herodians , however,  appear  to 
have  been  rather  a political  party,  which  supported  Herod’s 
family,  and  was  willing  to  flatter  him  in  all  his  measures, 
than  a religious  sect.  Sycophancy  and  flattery,  therefore, 
seem  to  be  the  leaven  of  the  Herodians ; and  such  are  the 
vices  against  which  our  Lord  here  cautions  his  disciples.  And 
the  union  of  these  discordant  sects  against  Christ,  shows  that 
their  enmity  against  him  was  greater  than  their  enmity  against 
each  other. 

Ver.  13 — 20.  Simon  Peter's  confession,  and  our  Lord's 
inference  therefrom.— Out  Lord  elicits  the  opinion  of  Peter 
and  his  fellow  disciples,  by  first  inquiring  the  opinion  of 
others:  “Whom  do  men  say  that  I,  the  Son  of  man,  am?” 
The  answer  seems  to  refer  to  the  Pythagorean  notion,  men- 
tioned in  the  preceding  section,  that  the  soul  of  John  the 
baptist,  or  one  of  the  prophets,  was  returned  to  animate  the 
body  of  our  Saviour.  “ But  whom  say  ye  that  I am  ?”  is  the 
pointed  and  interesting  question,  which  he  then  put  to  his  own 
disciples,  and  now  puts  to  us:  “Whom  say  ye  that  I am?” 
Peter  answered  for  the  rest— May  he  answer  for  us  also? 
Do  we  believe  that  Christ  the  Son  of  man  is  also  the  Son  of 
the  living  God?  It  is  true  that  this  name  is  sometimes  used 
as  synonymous  with  the  Son  of  man  ; (compare  verse  13  and 
16  ;)  but  it  is  also  true  that  it  implies  something  more : it  im- 
plies a participation  of  the  divine  nature  ; and  hence,  when 
Jesus  himself  answered  to  that  designation,  “ then  the  high 
priest  rent  his  garments,  saying,  He  hath  blasphemed;”  (cn. 
xxvi.  63 — 65,)  and  hence  our  Lord  concluded  that  this  was 
not  revealed  to  Peter  by  any  of  his  fellow  disciples,  nor  even 
by  his  own  natural  powers,  but  by  the  Father  only;  for  Peter 
seems  to  have  been  the  first  disciple  that  properly  understood 
the  true  character  of  his  Master  ; though  perhaps  he  did  not  yet 
fully  understand  the"  good  confession”that  he  had  now  made. 

The  following  words,  “ Thou  art  Peter , and  upon  this  Rock 
will  I build  my  church,”  are  of  peculiar  importance  in  our  con- 
troversy with  the  church  of  Rome,  which  founds  thereon  the 
, primacy  of  St.  Peter,  who  is  the  foundation  of  their  church, 
though  not  of  our3.  Thus  the  Rhemish  translators  explain 
the  words,  “Christ  foretold  and  appointed,  (John  i.  42,)  that 
lhi3  man,  named  Simon,  should  afterward  be  called  Cephas, 
or  Petrus,  that  is  to  say,  a rock ; not  then  uttering  the  cause, 
but  now  expressing  the  same,  viz.  (as  St.  Cyril  writeth,)  ‘ For 
that  upon  him,  (Peter.)  as  upon  a firm  rock , his  church  should 
be  buiided.’  ” It  is  also  the  avowed  doctrine  of  the  Catholic 
church  to  this  day,  “ that  pur  Lord  did  make  St.  Peter  the 
! chief  pastor  of  the  church,  giving  him  a name  that  implied  no 
less  than  being  a rock,  or  foundation  stone,  declaring  that 
. upon  this  rock  he  would  build  his  church."  (Bp.  Chaloner’s 
Grounds  of  the  Old  Religion,  sect,  ii.)  Now  in  Answer  to  this, 
l.  Protestants  deny  that  Peter  signifies  “a  rock,”  and  say  it 
signifies  a stone  only;  or,  at  most,  a fragment  of  a rock.  2. 
They  contend  Peter  himself  was  not  the  foundation  rock  here 
spoken  of,  but  only  one  of  the  chosen  stones  laid  on  that 
rock,  on  which  the  church  was  built.  (Ephes.  ii.  20.  Rev. 
xxi.  14  ) 3.  They  believe  that  Peter’s  noble  confession,  (verse 
16, ) or  lather,  Christ  himself,  the  subject  of  that  confession,  is 
the  Rock  both  of  the  church  and  of  every  individual  believer  ; 

Ver.  13.  Cesarea  Philippi— [ Cesarea  Philippi  was  anciently  called  P crime, 
from  the  mountain  of  Panium,  or  Herman,  at  the  loot  of  which  it  was  situated, 
near  the  springs  of  Jordan  ; but  Philip  the  Tetrarch.  the  son  of  Herod  Ihe 
Great,  having  rebuilt  it,  gave  it  the  name  of  Caesarea  in  honour  of  Tiberius,  the 
..'igning  emperor,  and  he  added  ids  own  name  to  it,  lo  distinguish  it  from  ano- 
ther Carsarea  on  the  coast  of  tile  Mediterranean.  It  was  afterwards  named 
Seronias  by  the  young  Agrippa,  in  1 amour  of  Nero,  and  in  the  time  of  William 
of  Tyre,  it  was  called  Belinas.  It  was,  according  to  Josephus,  a day’s  journey 
from  Sidon,  and  120  stadia  from  the  lake  ofPh.ala,  and,  according  to  Ahulfeda, 
a journey  of  a day  and  a half  from  Damascus.  It  is  now  called  Bunias. 
jiurckhardt  says  it  confains  about  iso  houses,  inhabited  by  Turks,  Greeks, 
dr  :.  X ravels  in  Syria.]— Bossier. 

Ver.  17.  Simon  Bar-jona — Or,  the  son  of  Jonas. 

Ver.  13.  Thou  art  Peter. — The  Catholics  explain  the  name  Peter  (Gr.  Pe- 
tros) to  mean  a rock,  but  a learned  Lexicographer  of  the  17th  century  (Ed in. 
Leigh,  Esq.)  says,  “ Petros  fi.  e.  Peter)  ulwavs  signifies  a stone,  never  a rock 
which  is  confirmed  by  another  learned  layman,  Granville  Sharp,  Esq.,  who 
appeals  to  the  Lexicons  of  Scapula.  Schrevclius,  Dawsrm,  Parkhurst,  &c., 
to  which  might  he  added,  many  others  of  the  highest  literary  authority.  The 
•Syro-Chaldaic  term  Cephas,  also  simply  means  a stone.  See  John  i.  41.— “ Re- 
marks on  an  important  Passage,”  &c. Upon  this  rock. — Chrysostom  says, 

” On  this  rock,  not  upon  Peter,  for  he  did  not  build  his  church  upon  the  man, 
but  upon  his  faith  or,  as  he  elsewhere  expresses  it.  ” his  confession.”  It 
has  been  remarked,  that  this  passage  contains  a Paronomasia,  or  piay  of 
w.,ids,  such  as  is  not  unfrequent  in  the  Hebrew  language  : “ Thou  art  Peter 


(1  Cor.  iii.  1 1 ;)  and  that  the  title  (Rock)  is  indeed  an  evidence 
of  our  Lord’s  divinity;  for  “ Who  is  a rock,  save  our  God?” 
Jehovah  was  the  Rock  of  Israel ; (Deut.  xxxii.  30,  31  ;)  and  the 
Apostle  Paul  explains  that  rock  to  signify,  (not  Peter,  but) 
Christ  himself.  (1  Cor.  x.  4.)  Lastly,  they  add,  that  if  Peter 
had  been  that  rock,  when  he  fell,  by  denying  his  master,  (chap, 
xxvi.  69—72,)  the  church  must  have  fallen  with  him. 

The  great  question  between  Roman  Catholics  and  Protest- 
ants is,  did  Clirist  here  constitute  Peter  the  Pope— i.  e.  the  in- 
fallible head  of  the  church.  Papists  say,  yes. — But  if  so,  why 
did  Christ  almost  immediately  after  such  appointment,  say 
unto  Peter,  “Get  thee  behind  me,  Satan,  thou  art  ail  offence 
to  me.”— And  why  did  Peter  deny  Christ,  even  with  cursing, 
“ if  infallible?” — And  how  could  he  be  pope , and  yet  lead  about 
a wife  ? (See  1 Cor.  ix.  5.  Lukeiv.  38,  &c.) 

But  our  Lord  also  gave  “the  keys  of  the  kingdom  of  hea- 
ven” to  Peter;  by  which  we  understand,  that  it  was  his  spe- 
cial privilege  to  open  the  new  dispensation,  by  first  preach- 
ing the  gospel  to  the  Gentiles,  as  we  have  already  remarked 
he  did.  He  opened  the  kingdom  of  heaven  to  all  nations,  and 
freely  invited  them  to  enter  : he  also  opened  the  sacred  mys- 
teries of  the  tvpes  and  prophecies,  and  showed  his  hearers 
somewhat  of  the  glory  of  his  Master  in  all  the  institutions  of 
Moses  ; in  all  the  buds  and  blossoms  of  Aaron’s  rod.  Thus, 
as  an  able  minister  of  the  New  Testament,  did  he  open  and 
explain  the  gospel.  But  he  bound  also ; and  as  his  opening 
was  expository,  so  was  his  binding  declarative.  This  was  in 
perfect  accordance  with  the  language  of  the  prophets,  who 
were  said  to  “ set  up,”  or  “pull  down”  states  and  kingdoms, 
when  they  were  directed  prophetically  to  announce  the  de- 
crees of  God  respecting  them.  (Jer.  i.  10.)  This  explanation 
of  binding  and  loosing,  as  declarative  and  expository,  is  also, 
according  to  Dr.  Lightfoot , quite  in  harmony  with  the  lan- 
guage of  the  ancient  Rabbins,  who  used  them  in  the  sense  of 
teaching  what  was  right,  and  prohibiting  what  was  wrong. 
Connecting  this  passage  with  the  preceding,  Townsend  thus 
judiciously  paraphrases  them,  in  consistency  with  this  idea. 
“I  am  about  to  build  a Gentile  church,”  saith  Christ,  “ and 
to  thee,  O Peter,  do  I give  the  keys  of  the  kingdom  of  heaven, 
that  then  thou  mayest  first  open  the  door  of  faith  to  them  : 
but  if  thou  askest  by  what  rule  that  church  is  to  be  governed, 
when  the  Mosaic  rule  may  seem  so  improper  for  it,  thou  shalt 
be  so  guided  by  the  Holy  Spirit,  that  whatsoever  of  the  law 
of  Moses  thou  shalt  forbid  them,  shall  be  forbidden  ; whatso- 
ever thou  grantest  (hem  shall  be  granted,  and  that  under  a 
sanction  made  in  heaven.”  Mr.  T.  here  instances,  in  the 
opening  the  gate  of  the  gospel  to  the  Gentiles,  and  in  the  per- 
mission of  food  previously  forbidden  as  unclean. 

As  to  St.  Peter’s  and  the  Pope’s  supremacy,  it  is  so  far  from 
being  founded  on  the  Scriptures,  that  it  is  in  direct  contradic- 
tion to  the  whole  tenor  of  our  Lord  s doctrine,  who  forbade 
any  of  his  disciples  to  assume  pre-eminence  above  the  rest. 
(Matt,  xviii.  1 — 4 ; xxiii.  6 — 10.  Mark  ix.  33 — 35.) 

When  our  Lord  said,  “Upon  this  rock  (pointing,  probably, 
to  himself,  as  in  another  instance,  John  ii.  19 — 22,)  will  I build 
my  church,”  he  subjoined,  “and  the  gates  of  Hell  shall  not 
prevail  against  it.”  Now,  whether  this  be  understood  of 

(Gr.  Petros,)  a stone;  and  upon  this  rode  {Petra)  will  1 build  my  church,1' 

&c.  See  noie  on  Micah  i.  11. The  gates  of  hell—  Gr.  Hades.  This  phrase 

is  differently  explained.  Schleusner,  who,  in  his  Greek  Lexicon,  represents 
hades  us  sometimes  meaning  hell,  the  place  of  punishment,  here  understands 
tliereby.  the  violence  and  power  of  the  devil,  and  of  all  the  fierce  adversaries 
of  Christ,  whose  efforts  against  the  church  shall  be  rendered  abortive,  and  re- 
mark that  it  was  consider  d in  the  same  light  by  Chrysostom,  the  most  elo- 
quent of  the  Greek  fathers.  Bui  Dr.  Campbell,  who  follows  Grotivs.  here 
and  always  explains  it  in  reference  to  the  state  of  the  dead  in  general,  eonsi 
dcring  death  as  the  gate  to  the  invisible  world  ; and  he  regards  the  expression 
as  equivalent  to  saying,  the  church  shall  never  die,  or  become  extinct. — On 
the  word  Hades,  see  note  on  Ps.  xvi.  10. 

Ver.  19.  I will- give  unto  thee  the  keys,  &c.—  Keys  were  the  emblems  rf 
office,  and  in  some  cases  were  so  large  as  to  he  carried  on  the  shoulder.  Isa.  ix. 
6 ; xxii.  20.  And  according  to  the  nature  of  the  key,  was  the  authority.  The 
key  of  the  house  (or  palace)  of  David,  implied  great  influence  and  authority, 

as  we  see  in  the  passage  just  quoted. The  keys  of  the  kingdosn— i.  e.,  say 

Roman  Catholic  expositors,  “ The  authority , or  chair  of  doctrine,  know- 
ledge, judsment,  and  discretion  between  Irue  and  false  doctrine,  the  height  ot 
government,  the  power  of  making  laws,"  &c.  &c. — —Whatsoever  thou  shalt 
bind—  All  kind  of  discipline  and  punishment  of  offenders,  either  spiritual  or 
corporal  ....  is  comprised  under  the  word  bind;  of  which  sort  be  excommu- 
nications, anathemas,  suspensions,  degradations,  and  other  censures  and  pe- 
nances enjoined,  either  in  the  sacrament  of  penance,  or  in  the  exterior  courts 
of  the  church,  for  punishment  of  other  crimes,  and  specially  of  here#!/,  ana 

1035 


Jesus  foreshoweth  his  death.  MATTHEW. — CHAP.  XVI. 

20  Then  'charged  he  his  disciples  that  they  ] 
should  tell  no  man  that  he  was  Jesus  the 
Christ. 

21  II  From  « that  time  forth  began  Jesus  to 
show  unto  his  disciples,  how  that  he  must  go 
unto  Jerusalem,  and  suffer  many  things  of  the 
elders  and  chief  priests  and  scribes,  and  be 
killed,  and  be  raised  again  the  third  day. 

22  Then  Peter  took  him,  and  began  to  rebuke 
him,  saying,  u Be  it  far  from  thee,  Lord : this 
shall  not  be  unto  thee. 

23  But  he  turned,  and  said  unto  Peter,  Get 

hee  behind  me,  v Satan : thou  art  an  of- 
fence w unto  me : for  thou  savourest  not  the 
things  that  be  of  God,  but  those  that  be  of 
men. 

24  Tf  Then  said  Jesus  unto  his  disciples,  If  any 


b Mu.8  30. 
t Lti.9.24. 
18.31. 
24.6,7. 

1 Co.  15.3, 
4. 

u pity  thy- 

v 2&i  19.22 
w Ro.  14.13. 


x c. 10.38. 

Mu. 8.34. 

Lu.9.23. 

14.27. 

Ac.  11.22. 

1 Tli.  3.3. 
y J n.  12.25. 

Eb.  in. 
z Ps.49.7,8. 
ft  Da. 7. 9, 10 

Zee.  14.5. 

Jade  i ! 
b Re. 22. 12. 
c Ma.9.1. 
d He.2.9. 


His  followers  to  hear  the  cross. 

1 man  will  come  after  me,  let  him  deny  himself, 
and  take  up  his  cross,  and  follow  me. 

25  For  r whosoever  will  save  his  life  shall  lose 
it : and  whosoever  will  lose  his  life  for  my  sake 
shall  find  it. 

26  For  what  is  a man  profited,  if  he  shall  gain 
the  whole  world,  and  lose  his  own  soul  ? oi 

2 what  shall  a man  give  in  exchange  for  his 
soul  ? 

27  For  a the  Son  of  man  shall  come  in  the 
glory  of  his  Father  with  his  angels  ; and  11  then 
he  shall  reward  every  man  according  to  his 
works. 

28  Verily  I say  unto  you,  There  c be  some 
standing  here,  which  shall  not  d taste  of  death, 
till  they  see  the  Son  of  man  coming  in  his 
kinirdom. 


death  itself,  or  of  the  powers  and  policy  of  hell,  in  both  senses 
it  is  equally  true.  Death  cannot  destroy  the  hope  of  a Chris- 
tian, nor  can  Satan,  with  all  his  angels,  either  in  the  w'ay  of 
heresy  or  infidelity,  prevail  against  the  church,  so  as  to  over- 
turn it : this  is  admitted  both  by  Protestants  and  Roman  Ca- 
tholics. 

We  now  proceed  to  the  much  controverted  passage  which 
mmediately  follows,  relative  to  what  is  Called  “the  power 
of  the  keys,”  which  we  shall  introduce  to  our  readers  in  the 
eloquent  and  impressive  language  of  Bp.  Horsley : “ The  king- 
dom of  heaven  is  the  church  of  God.  Formerly,  the  Jewish 
church  was  that  kingdom : it  is  now,  the  Christian  church. 
The  true  church  is  represented  in  this  text  (ver.  IS.)  as  in 
many  passages  of  holy  writ,  under  the  image  of  a walled  city, 
to  be  entered  only  at  the  gates.  Under  the  Mosaic  economy, 
these  gates  were  shut,  and  particular  persons  only  could  gam 
admittance;  Israelites  by  birth,  or  by  legal  incorporation. 
The  locks  of  these  gates  were  the  rites  of  the  Mosaic  law, 
which  obstructed  the  entrance  of  aliens.  But  after  our  Lord’s 
ascension,  and  the  descent  of  the  Holy  Ghost,  the  keys  of  the 
city  were  given  to  St.  Peter,  by  that  vision  which  taught  him, 
and  authorized  him  to  teach  others,  that  all  distinctions  of 
one  nation  from  another  were  at  an  end.  By  virtue  of  this 
special  commission,  the  great  Apostle  applied  the  key,  pushed 
back  the  bolt  of  the  lock,  and  threw  the  gates  of  the  city  open 
for  the  admission  of  the  whole  Gentile  world,  in  the  instance 
of  Cornelius  and  his  family.  To  this,  and  to  this  only , our 
Lord  prophetically  alludes,  when  he  promises  to  St.  Peter  the 
custody  of  the  keys.  No  authority  oyer  the  rest  of  the  apostles 
was  given  ty  St.  Peter,  by  the  promise  made  to  him  in  either, 
or  in  both  its  branches;  nor  was  any  right  conveyed  to  him, 
which  could  descend  from  him  to  his  successors  in  any  see. 
The  promise  was  simply  a prediction  that  he  would  be  select- 
ed to  be  the  first  instrument  in  a great  work  of  providence, 
which  was  of  such  a nature  as  to  be  done  once  for  all ; and 
being  done,  it  cannot  be  repeated.  The  great  apostle  fulfilled 
his  commission  in  his  lifetime.  He  applied  his  key ; he  turn- 
ed back  the  lock,  he  loosed  and  he  bound.  The  gates  of  the 
kingdom  of  heaven  are  thrown  open  ; the  ceremonial  law  is 
abrogated  ; the  moral  is  confirmed,  and  the  successor  of  St. 
Peter  can  give  neither  furtherance  nor  obstruction  to  the 
business.” 

This  opinion  of  priority  in  service,  not  supremacy  in  power, 
being  conferred  upon  the  Apostle  Peter  on  this  occasion,  is 
maintained  by  several  of  the  Christian  Fathers,  particularly 
by  Tertullian,  who  says,  “ He,  in  the  administration  of  Chris- 
tian baptism,  did  first  unlock  the  entrance  into  the  kingdom 
of  heaven  ;”  that  is,  unto  the  Gentiles.  And  we  think  it  not 
improbable,  that  by  connecting  Peter’s  name  thus  honourably 
with  his  own,  our  Lord  might  intimate  to  Peter  the  favour  he 
intended  to  confer  on  him,  in  laying  the  first  stone  of  the 
Apostolic  church  upon  Christ,  the  Rock  of  our  salvation. 
(See  Acts  iv.  L0 — 12;  x.  34;  xv.  7.) 

Ver.  21 — 28.  Jesus'  gradually  prepares  his  disciples  for 
the  painful  scene  of  his  sufferings,  and  inculcates  upon 
them,  the  importance  of  their  own  preparation  for  death  and 
'udamfint. — As  they  had  deeply  imbibed  the  common  prejudice 
of  their  countrymen  in  favour  of  Messiah’s  temporal  reign,  it 
required  no  small  address  to  reconcile  them  (as  well  as  others) 
to  the  doctrine  of  Messiah’s  sufferings  and  death  on  the  cross, 
as  we  may  see  by  the  incident  now  before  us.  “That  be  far 


from  thee,  Lord  !”  said  Peter;  or,  as  the  Greek  literally  reads, 
“ Mercy  on  thee,  Lord  1 this  shall  not  be  unto  thee.”  Peter, 
in  his  own  apprehension,  was  probably  willing  himself  rather 
to  suffer  and  to  die,  than  that  his  Master  should  : but  he 
neither  knew  his  own  weakness,  nor  the  folly  of  his  sugges- 
tion. He  had  presumed  to  rebuke  his  Master,  but  in  return 
he  receives  a most  severe  rehuke,  “ Get  thee  behind  me,  Sa- 
tan ;”  as  if  Jesus  had  said,  “ Thou  art  my  adversary,  and  not 
my  friend,  to  oppose  me  in  the  fulfilment  of  my  engagements ; 
and  in  attempting  to  set  aside  God’s  plan  of  salvation.  Thou 
art  an  offence,  a scandal  unto  me.”  Thus  it  is  that  many,  in 
every  age,  would  set  aside  the  doctrine  of  the  Cross,  by  the 
merit  of  their  own  righteousness.  They  wish  to  be  saved  (if 
salvation  it  may  be  called)  in  a way  more  congenial  to  their 
own  notions  of  propriety.  But  what  saith  our  Lord?  “If 
any  man  will  come  after  me,”  that  is,  be  my  disciple,  “ let 
him  take  up  his  cross  and  follow  me.”  A follower  of  Christ 
without  a Cross,  is  like  a soldier  without  his  uniform,  or  a 
servant  out  of  livery,  who  does  no  honour  to  his  Master ; for 
the  Cross  is  the  badge  of  all  true  Christians.  Now  the  import 
of  this  Cross  is,  to  deny  ourselves  in  every  thing  inconsistent 
with  the  will  of  Christ,  and  to  renounce  ourselves  in  every 
thing  that  interferes  with  his  glory:  that  is,  in  short,  to  say 
with  St.  Paul,  “God  forbid  that  I should  glory,  save  in  the 
cross  of  our  Lord  Jesus  Christ !”  (Gal.  vi.  if.) 

It  is,  however,  chiefly  in  the  sense  of  suffering  persecution, 
that  the  expression  is  here  used  ; in  order  to  understand  which 
it  is  necessary  for  the  mere  English  reader  to  be  informed,  that 
the  Scriptures  (both  Hebrew  and  Greek)  use  the  same  woro 
both  for  the  animal  life,  and  for  the  immortal  soul.  “Who- 
ever, therefore,  (says  our  Lord,)  will  save  his  life,”  by  apos- 
tacy,  to  avoid  persecution  for  my  sake,  “ shall  lose  it;”  that 
is,  shall  lose  his  soul ; “ and  (or  but)  whosoever  will  lose  his 
life  for  my  sake,  shall  find  it ;”  that  is,  he  shall  find  eternal 
life.  “ For  w'hat  is  a man  profited,  if  he  gain  the  whole  world, 
and  lose  his  own  (life,  or  his)  soul;”  or  what  shall  a man  give 
in  exchange  for  either  ? It  is  only,  we  apprehend,  by  com- 
bining the  two-fold  sense  of  the  original  term,  that  we  can 
fully  comprehend  this  argument  of  our  divine  teacher.  A man, 
by  using  improper  means  to  save  his  life,  may  lose  his  soul ; 
or,  on  the  other  hand,  he  may  save  his  soul  by  the  surrender 
of  his  life  in  Christ’s  cause. 

In  the  concluding  verses  of  this  chapter,  our  Lord  makes 
an  estimate  of  the  value  of  the  human  soul ; and  in  order  to 
this,  he  places  before  our  view  the  awful  scenes  of  an  eternal 
judgment,  the  glories  of  his  mediatorial  kingdom,  and  the 
splendours  of  the  burning  throne;  and  he  -weighs  the  worth 
of  the  soul  against  the  worthlessness  of  the  world.  Or,  as 
that  great  master  of  reasoning,  Locke,  expresses  it,  Jesus 
Christ  “puts  infinite  happiness  into  one  scale,  and  infinite 
misery  into  the  other;”  and,  as  Mr.  L.  adds,  ‘‘If  the  worst 
that  comes  to  the  pious  man,  if  he  be  mistaken,  (namely,  an- 
nihilation,) be  the  best  that  the  wicked  man  can  attain  unto  if 
he  be  in  the  right,  who  can,  without  madness,  run  the  ven- 
ture?” We  shall  conclude  this  very  important  topic  with  a 
fevv  interesting  hints  from  Henry.  1.  Man  has  a soul  of  in- 
finite value.  2.  That  soul  is  in  danger  of  being  lost.  3.  If 
lost,  it  must  be  the  sinner’s  own  fault ; he  must  lose  it.  4.  One 
i soul  is  of  more  worth  than  all  the  world.  He  saith  so,  who 
had  reason  to  know  their  value,  for  he  redeemed  them;  and 
who  is  not  likely  to  undervalue  the  world,  for  he  made  it.  5. 
l 


rebellion  against  the  church , and  the  chief  pastors  thereof.  Here  is  the 
true  source  of  ail  papal  persecution ! Here  are  the  claws  of  the  Apocryphal  beast ! 
Key  xtii. 

Ver.  20.  Jesus. — Wanting  in  many  MSS.  and  some  ancient  versions,  and  the 
sense  seems  clearer  without  it. 

Ver.  21.  From  that  time  forth — That  is,  at  different  times  after  this,  as  op- 
portunity permitted. 

Ver.  22.  To  rebuke  Awn.— This  implies  great  presumption  in  Peter,  and  ottr 

Lord’s  answer  shows  that  it  was  so  considered  by  his  Master. Be  it  far 

from  thee  !— Marg.  “ Pity  thyself;”  but  others  rentier  it,  still  more  literally. 
, Mercy  on  lltee.  Lord  !”  The  use  of  this  expression  in  the  LXX.  answers  to 

God  turbid  I and  is  so  translated,  1 Sa.  xiv.  45.  ; I Ch.  xi.  19.  : also,  1 Mac. 
l.  21.  dee  Campbell. 

Ver.  23.  Satan,  Phe  word  h i . -t: i t’i rs  an  adversary:  see  notes  on  Job  i.  6. 
4ec.  in.  t.  Our  Lord  means  to  say,  that  Peter  did  not  speak  like  a friend,  but 
-■ko  an  enemy  : in  fact,  he  pursued  the  same  conduct  that  Satan  himself  did 
1036 


when  lie  tempted  our  Lord  to  give  up  his  course  of  suffering,  by  offering  hint 

“ till  the  kingdoms  of  the  world,  and  the  glory  of  them.”  Mat.  iv.  8 — 10.- 

Thou  art  an  offence. — Greek,  Scandal,  or  stumbling-block  ; that  is,  by  litis 
temptation,  Peter  put  a stumbling-block  in  tiie  way  of  his  Lord’s  duty. 

Ver.  24.  Come  after  me  — It  is  the  part  of  a disciple  to  folloio  his  Master 

both  in  his  instructions  and  example. Take  up  his  cross. — See  no*e  on 

chap.  x.  33. 

Ver.  2 a.  And  lose  his  own  soul. — The  word  here  rendered  lose,  is  different 
from  that  in  the  verse  preceding  ; and  Campbell  says  forfeit  is  the  term  which 
comes  nearest  to  the  original,  anti  is  therefore  adopted  by  Boothroyd. — In  ex- 
change.— Doddridge.  “ As  a ransom.” 

Ver.  23.  Shall  not  taste  of  death— To  taste,  or  to  see  death,  is  a common 

Hebraism  for  dying.— Campbell. The  Son  of  man  coming  in  his  kingdom. 

— [This  appears  to  refer  to  the  Mediatorial  kingdom  which  our  Lord  was  about 
to  set  up  by  the  destruction  of  the  Jewish  nation  and  polity,  and  the  diffusion 
of  the  gospel  throughout  the  world. 1 —Bagster 


Hie  transfiguration  of  Christ.  MATTHEW. — CHAP.  XVII. 


CHAPTER  XVII. 

* The  transfiguration  of  Christ  14  He  healeth  the  lunatic,  22  foreiellelh  his  own 
passion,  24  and  payeth  tribute. 

AND  1 after  six  days  Jesus  taketh  Peter, 
James,  and  John  his  brothe  , and  bringeth 
them  up  into  a high  mountain  apart, 

2  And  was  transfigured  before  them  : and 
his  face  did  shine  as  the  b sun,  and  his  raiment 
was  white  as  the  light. 

3  And,  behold,  there  appeared  unto  them  Mo- 
ses and  Elias  talking  with  him. 

4  Then  answered  Peter,  and  said  unto  Jesus, 
Lord,  it  is  good  for  us  to  be  here  : if  thou  wilt, 
let  us  make  here  three  tabernacles ; one  for 
thee,  and  one  for  Moses,  and  one  for  Elias. 

5  While  he  yet  spake,  behold,  a bright  cloud 
overshadowed  them  : and  behold  a voice  c out 
of  the  cloud,  which  said,  This  is  my  beloved 
Son,  in  d whom  I am  well  pleased ; hear  e ye 
him. 

6  And  when  the  disciples  heard  it,  they  fell  on 
their  face,  and  were  sore  afraid. 

7  And  Jesus  came  and  touched  f them,  and 
said,  Arise,  and  be  not  afraid. 

8  And  when  they  had  lifted  up  their  eyes,  they 
saw  no  man,  save  Jesus  only. 


a Ma.9.2, 
&c. 

Lu.9.28, 

&c. 


c c.3.17. 
Ma.l.ll. 
Lu.3.22. 
2Pe.l.l7. 

d Is.42.1,21. 

e De.18.15, 
19. 

Ac.  3. 22, 
23. 

He.  1.1 ,2. 
1.1. .3. 


f Da.10.10, 
18. 

Re.  1.17. 


h c.  16.21. 

i Ma.9.14, 
&c. 

Lu.9.37, 

&c. 


He  heaieth  the  lunatic. 

9 And  as  they  came  down  from  the  mountain, 
Jesus  charged  them,  saying,  Tell  the  vision  to 
no  man,  until  the  Son  of  man  be  risen  again 
from  the  dead. 

10  If  And  his  disciples  asked  him,  saying, 
Why  « then  say  the  scribes  that  Elias  must 
first  come  ? 

11  And  Jesus  answered  and  said  unto  them, 
Elias  truly  shall  first  come,  and  restore  all 
things. 

12  But  I say  unto  you,  That  Elias  is  come  al 
ready,  and  they  knew  him  not,  but  have  done 
unto  him  whatsoever  they  listed.  Likewise 
shall  also  the  Son  of  man  suffer  h of  them. 

13  Then  the  disciples  understood  that  he  spake 
unto  them  of  John  the  Baptist. 

14  If  And  i when  they  were  come  to  the  mul- 
titude, there  came  to  him  a certain  man,  kneel- 
ing down  to  him,  and  saying, 

15  Lord,  have  mercy  on  my  son  : for  he  is 
lunatic,  and  sore  vexed : for  ofttimes  he  fall- 
eth  into  the  fire,  and  oft  into  the  water. 

16  And  I brought  him  to  thy  disciples,  and 
they  could  not  cure  him. 

17  Then  Jesus  answered  and  said,  O faithless 


The  winning  of  the  world  is  often  the  losing  of  the  soul.  Last- 
ly, if  now  lost,  it  is  lost  for  ever ; for  “ there  remains  no  more 
sacrifice  for  sin.”  (Heb.  x.  26.) 

Chap.  XVII.  Ver.  1 — 13.  The  transfiguration  of  Christ. — 
A scene  of  glory  now  bursts  upon  us,  such  as  has  seldom 
beamed  on  earth.  About  a week  after  the  preceding  conver- 
sation, Jesus  taketh  his  three  favourite  disciples,  Peter,  James, 
and  John,  with  him  into  a high  mountain,  apart  by  themselves. 
On  such  an  occasion,  we  might  have  expected  the  twelve  to 
have  been  all  present;  but  he  who  knew,  better  than  we  do, 
what  was  proper,  chose  to  select  only  three.  But  why  are  the 
same  three,  on  almost  all  occasions,  selected  ? Is  not  this  a 
system  of  favouritism  1 Alas!  how  weak  is  man  ! We  think 
we  have  a right  to  bestow  our  charities,  and  confer  our  fa- 
vours, as  we  please ; yet  we  dare  to  charge  our  Maker  with 
partiality,  for  bestowing  that  on  others  which  he  withholds 
from  us  : but  “he  giveth  not  account  of  any  of  his  matters.” 
(Job  xxxiii.  13.) 

So  it  pleased  the  Saviour  to  distinguish  these  three  disciples, 
and  they  were  admitted  to  behold  an  intercourse  between 
earth  and  heaven.  A deputation  (if  we  may  use  that  term)  de- 
scended from  the  skies  ; and  Moses,  the  lawgiver  of  Israel, 
and  Elijah,  the  chief  of  the  prophets, -held  a conversation  with 
Jesus,  the  Saviour  of  mankind.  Surely  never  was  an  inter- 
view so  calculated  to  excite  human  curiosity.  And  what 
could  be  the  subject  of  their  conversation  ? Was  it  the  mag- 
nitude and  strength  and  glory  of  the  Roman  empire  ? Ah,  no ! 
Was  it  the  recovery  of  the  liberty  of  the  Jewish  nation"?  No. 
Was  it  the  state  of  Greek  and  Roman  literature  ? Not  a word 
about  it.  What  then  could  engage  the  attention  of  earth  and 
heaven?  St.  Luke  informs  us  that  “ they  spake  of  the  decease 
which  he  (Jesus'!  should  accomplish  at  Jerusalem.”  The 
very  subject  which,  but  a few  days  before,  so  offended  Peter, 
that  he  presumed  to  reprimand  his  Master  for  only  hinting;  at 
it.  But  what  said  Peter  now  % Alas  ! both  he  arid  they  that 
were  with  him,  were  heavy  with  sleep,  and  probably  heard 
tittle  or  nothing  of  this  conversation.  They  had.  however,  a 
glimpse  of  the  celestial  glory  before  it  was  withdrawn,  and 
Peter  was  so  charmed  with  it,  that  he  proposed  the  erection  of 
three  booths,  or  tabernacles,  in  honour  of  his  Master  and  the 
two  celestial  visiters,  “ not  knowing  what  he  said.”  as  Luke 
says,  and  perhaps  scarcely  awake,  when  “ a cloud  came  and 
overshadowed  them,”  and  the  scene  closed  with  a repetition 
of  the  testimony  afore  borne  to  Jesus  on  his  baptism.  (Luke 
ix.  30 — 35;  compare  Matt.  iii.  17.) 

But  we  must  revert  again  to  their  conversation,  for  it  seems 
strange  that  Moses  and  Elias  should  appear  so  deeply  inter- 
ested in  a topic  with  which  Peter  was  offended  and  disgusted. 
What  could  interest  Moses?  Probably  he  would  trace,  with 
high  satisfaction,  the  accomplishment  of  those  types  which  he 
had  delivered  2000  years  before.  And  what  could  command 
the  peculiar  attention  of  Elijah  the  prophet?  Surely  he  must 
be  struck  with  the  accomplishment  of  a series  of  predictions, 
which  had  been  in  the  course  of  delivery  during  4000  years; 

Chap.  XVII.  Ver.  1.  After  six  days. — [St.  Luke,  taking  in  both  the  day  of 
the  preceding  discourse  and  that  of  the  transfig  alien,  as  well  as  the  six  in- 
termediate ones,  says  it  was  eight  days  after.  ]—Tagsrer. Here  is  nocontra- 

diotitm.  hut  merely  a variety  of  expression. A high  mountain— Supposed 

to  he  Mount  Tabor,  about  the  middle  of  Galilee. 

Ver.  2.  Transfigured — Or  transformed,  not  In  shape,  but  in  the  glory  of  his 
appearance. 

Ver.  a.  TJias  That  is,  Elijah. They  wire  talking  with  Jesus  — Luke 

(chap.  ix.  SI.)  adds,  I hat  he  spake  of  the  decease  (Greek,  exodus,  or  departure) 
which  he  should  accomplish,  &c. 

Ver  4.  Tabernacles. — The  word  signifies  tents,  and  is  often  used  forbooths, 
formed  of  bouglu  of  trees,  such  as  were  used  at  the  feast  of  tabernacles. 


and  which,  by  the  prophets  themselves,  were,  in  many  in- 
stances probably,  but  imperfectly  understood.  (1  Pet.  i.  10 — 12.) 

In  coming  down  from  the  mountain,  Jesus  charged  his  dis- 
ciples not  to  relate  the  circumstances  of  this  vision  till  after 
his  resurrection.  This  produced  a question  from  the  disciples, 
the  ground  of  which  does  not  clearly  appear  in  the  narrative. 
They  had  heard  from  the  scribes,  -no  doubt  in  objection  to  the 
claims  of  their  Master,  that  Elias  was  to  come  before  Mes- 
siah; they  had  seen  Elias,  and  therefore  seemed  to  think  it 
right  that  they  should  publish  it,  as  it  might  remove  that  ob- 
jection : but  Jesus  gives  them  to  understand,  that  John  the 
Baptist  was  the  Elias  intended  by  the  prophet,  whose  predicted 
office  it  vvas  to  “make  the  crooked  straight,  and  trie  rough 
places  plain,”  and  thus  to  prepare  the  way  of  the  Messiah,  by 
a national  alarm  and  reformation.  (Compare  Mai.  iv.  5,  with 
Luke  iii.  4 — 6:  also  Matt.  xi.  13,  14.) 

We  are  not  always  able  to  fathom  the  designs  of  God  in 
his  providential  dispensations,  and  sometimes  it  might  be  pre- 
sumptuous to  attempt  it : but  in  the  present  case,  three  obvi- 
ous ends  present  themselves.  1.  This  vision  might  prepare  the 
faith  of  the  disciples  for  their  approaching  trial.  The  attestation 
of  heaven  to  the  divine  mission  of  their  Master  might  fortify 
their  minds  against  any  doubts  arising  from  his  future  suffer- 
ings: and,  2.  It  might  in  some  measure  reconcile  their  minds 
to  their  propriety,  since  they  had  here  an  anticipation  of  the 
glory  which  was  to  succeed.  And,  3.  As  they  would  be  re- 
quired each  to  take  up  his  cross  ana  follow  him,  so  they  were 
encouraged  to  expect,  that  after  partaking  of  our  Saviour’s 
sufferings,  they  should  likewise  participate  in  his  celestial 
glory.  Now  some  such  effects  did,  in  fact,  take  place,  for 
though  Peter  seems  to  have  lost  all  impressions  from  the  scene 
when  his  Master  was  betrayed,  yet  many  years  afterwards, 
when  he  wrote  his  Second  General  Epistle,  he  recollects  the 
fact  with  much  apparent  joy,  and  to  the  confirmation  of  his 
faith.  “ This  voice,  which  came  from  heaven,  we  heard  when 
we  were  with  him  in  the  mount,”  attesting  the  divinity  of  our 
Saviour’s  character  and  mission.  (2  Peter  i.  16 — 18.) 

Ver.  14 — 27.  The  epileptic  demoniac  cured.  Christ  payeth 
tribute.—  Some  time  previous  to  this,  it  appears  that  the  apos- 
tles were  endowed  with  the  power  of  working  miracles,  and 
paiticularly  of  casting  out  demons,  (chap.  x.  8,)  and  this  is 
the  only  instance  we  have  on  record  of  their  failure  in  such  an 
attempt.  But  before  we  inquire  into. the  cause  of  their  failure, 
w'e  must  notice  the  cure  effected  by  our  Lord  himself.  A cer- 
tain man  brings  his  boy  to  Jesus,  who  was  not  only  deaf  and 
dumb,  but  also  troubled  with  epileptic  fits,  or  the  falling  sick- 
ness, and  had  been  so  from  his  infancy.  This  complication 
of  misfortunes  proceeded  from  the  influence  of  an  evil  demon, 
as  appears  in  the  sequel,  (ver.  IS,)  and  is  more  fully  stated  by 
the  other  evangelists.  The  agency  of  Satan  and  his  demons, 
in  the  infliction  of  disease  and  trouble  on  mankind,  is  a doc- 
trine which,  however  mysterious  and  inexplicable  it  may  ap- 
pear, runs  through  the  whole  of  the  Scriptures,  and  cannot, 
we  think,  be  explained  away  without  offering  them  great 

Ver.  5.  Were  sore  afraid. — They  seem  to  have  supported  the  glory  of  the 
scene  with  pleasure,  but  the  voice  terrified  them.  Compare  Jn.  xii.  28,  29. 

Ver.  8.  Sato  no  man— Neither  Moses  nor  Elias. 

Ver.  11.  And  restore  all  things—  Restore  is  certainly  the  primary  seuse  of 
the  original,  but  we  conceive  it  means,  to  reform , or  rectify , both  here  and 
in  Ac.  iii.  21.  See  Isa.  xl.  3,  4,  and  compare  note  on  Mat.  iii.  3. 

Ver.  12.  Whatsoever  they  listed — Or  chose. Also  suffer  of  them .That 

is,  suffer  persecution  and  death,  as  John  had  done,  though  in  a different 

Ver.  15.  Lunatic. — The  Greek  term  used  by  Matthew,  exactly  corresponds 
with  this,  and  means,  influenced  by  the  moon,  (Luna,)  which  is  said  to  be  re- 
markably the  case  in  epilepsy,  which  Dr.  Mead  informs  us  was  often  aistm- 

1037 


Christ  foretelleth  his  passion.  MATTHEW. — CHAP.  XVIII.  lie  leacheth  to  be  humble. 


and  perverse  generation,  how  long  shall  I be 
with  you  1 how  long  shall  1 suffer  you?  bring 
him  hither  to  me. 

18  And  Jesus  rebuked  the  devil ; and  he  de- 
parted out  of  him:  and  the  child  was  cured 
from  that  very  hour. 

19  Then  came  the  disciples  to  Jesus  apart, 
and  said,  Why  could  not  we  cast  him  out? 

20  And  Jesus  said  unto  them,  Because  of  your 
i unbelief : for  verily  I say  unto  you,  If  k ye 
have  faith  as  a grain  of  mustard  seed,  ye  shall 
say  unto  this  mountain,  Remove  hence  to  yon- 
der place  ; and  it  shall  remove ; and  nothing 
shall  be  impossible  unto  you. 

21  Howbeit  this  kind  goeth  not  out  but  by 
prayer  and  fasting. 

22  Tf  And  i while  they  abode  in  Galilee,  Jesus 
said  unto  them,  The  Son  of  man  shall  be  be- 
trayed into  the  hands  of  men  ; 

23  And  they  shall  kill  him,  and  the  third  day 
he  shall  be  raised  again.  And  they  were  ex- 
ceeding sorry. 

24  If  And  when  they  were  come  to  Caper- 
naum, they  that  received  m tribute  money  came 
to  Peter,  and  said,  Doth  not  your  master  pay 
tribute  ? 

25  He  saith,  Yes.  And  when  he  was  come 
into  the  house,  Jesus  prevented  him,  saying, 
What  thinkest  thou,  Simon  ? of  whom  do  the 
kings  of  the  earth  take  custom  or  tribute  ? of 
their  own  children,  or  o.f  strangers  ? 


A.  M.  4033. 
A.  D.  28. 


j He.  3. 19. 
k 0.21.21. 
Ma.  11.23. 
I ni.  17.6. 
iCo.  13.2. 


1 c.  16.21. 
20  17. 

Ma  8.31. 

9.30. 31. 
10.33. 

Lit.  9.22, 
44. 

18.31. 
24.6,26,46 


tt  didr  or  hr 
ma , in 
value 
iwenty- 
eight 
cents 
eight 
mills. 

Ex. 38.26. 


u Ro.  14.21. 
15.1. .3. 

2 Co.*  « 
o a states 
which 
was  half 
an  ounce 
of  silver. 

a Ma.9.33, 

&c. 

Lu.9.46. 

&c. 

22.24,&c. 
b Ps.51.10 
..13. 
Jn.3.3. 
c 1 Co.  14. 
20. 

1 Pe.2.2. 
d Lu. 14.11. 

Ja.4.10. 
e c.  10.42. 
f M a.  9.42. 
Lu.  17.1,2 


26  Peter  saith  unto  him.  Of  strangers.  Jesus 
saith  unto  him,  Then  are  the  children  free. 

27  Notwithstanding,  lest  we  should  offend 
" them,  go  thou  to  the  sea,  and  cast  a hook 
and  take  up  the  fish  that  first cometh  up;  and 
when  thou  hast  opened  his  mouth,  thou  shall 
find  a 0 piece  of  money : that  take,  and  give  un- 
to them  for  me  and  thee. 

CHAPTER  XVIII. 

I Christ  warnetli  his  disciples  to  be  humble  and  harmless  : 7 to  avoid  offences,  utui 
not  to  despise  the  little  ones:  15  teacheth  how  we  ore  to  deal  with  our  brethren, 
when  they  offend  iib  : 21  and  how  oft  to  forgive  them:  23  which  lie  seltelh  forth  by 
a parable  of  the  king,  that  took  account  of  liis  servants,  32  and  punished  him,  who 
showed  no  mercy  to  his  fellow. 

AT  a the  same  time  came  the  disciples  unto 
Jesus,  saying,  Who  is  the  greatest  in  the 
kingdom  of  heaven  ? 

2 And  Jesus  called  a little  child  unto  him,  and 
set  him  in  the  midst  of  them, 

3 And  said,  Verily  I say  unto  you,  Except  ye 
be  b converted,  and  become  as  little  c children, 
ye  shall  not  enter  into  the  kingdom  of  heaven'. 
4 Whosoever  therefore  shall  humble  himself 
d as  this  little  child,  the  same  is  greatest  in  the 
kingdom  of  heaven. 

5 And  whoso  shall  receive  one  such  little 
e child  in  my  name  receiveth  me. 

6 But  whoso  shall  offend  f one  of  these  little 
ones  which  believe  in  me,  it  were  better  for 
him  that  a millstone  were  hanged  about  his 
neck,  and  that  he  were  drowned  in  the  depth 
of  the  sea. 

7 IT  Wo  unto  the  world  because  of  offences! 


violence.  It  ia  not  pretended  that  this  lad  was  not  diseased  ; but 
his  disease,  though  inflicted  by  divine  permission,  was  allowed, 
like  Job's,  to  come  through  the  instrumentality  of  Satan  and 
his  demons,  the  final  end  of  which  doubtless  was,  to  advance 
the  glory  of  the  Saviour  by  his  cure;  and  if,  at  the  same  time, 
the  youth  was  received  into  the  number  of  his  disciples,  who 
shall  say  that  this  was  not  a recompense  for  all  his  previous 
sufferings  ? 

But  how  was  it  the  disciples  could  not  cast  this  demon  out  ? 
The  disciples  themselves  privately  propose  this  question  to 
their  Master  : let  us  hear  his  answer  : ‘‘  Because  of  your  un- 
belief.” The  faith  here  referred  to,  is  evidently  that  of  mira- 
cles ; for  most  certain  it  is,  that  faith  was  required,  both  in 
those  who  applied  for  miraculous  cures,  and  in  those  who 
attempted  to  perform  them.  It  was  deficiency  in  the  latter 
case  which  here  brought  the  disciples  under  our  Lord’s  re- 
proof. 

It  is  added,  (ver.  21,)  “Howbeit  this  kind  goeth  not  out,  hut 
by  prayer  and  fasting.”  Here  arise  two  questions.  1.  Are 
there  different  kinds  of  demons?  The  text  implies  as  much: 
and  in  all  probability  there  may  be  as  great  a variety  in  spiritual 
as  in  material  beings.  Indeed,  of  this  we  shall  find  evident 
intimations.  (See  Col.  i.  16.  1 Pet.  iii.  22.)  2.  What  is  meant 
by  some  (particularly  by  this  kind)  not  going  out,  hut  by  prayer 
and  fasting?  This  is  reasonably  supposed  to  allude  to  ex- 
press acts  of  devotion,  which  their  master  had  prescribed,  and 
they  had  neglected.  But  how  one  thing  can  be  more  difficult 
than  another  to  the  power  of  God,  (and  it  is  certainly  by  his 
power  alone  that  these  miracles  were  wrought,)  is  to  us,  we 
confess,  inexplicable,  and  we  can  find  no  assistance  from 
commentators. 

Jesus  remained  some  time  in  Galilee  after  this  event,  and 
while  he  continued  there,  took  another  opportunity  seriously 
to  impress  upon  them  the  important  truth,  that  he  must  be 
sl^jn,  and  afterwards  arise  from  the  dead;  a doctrine  which, 
of  all  others,  they  were  most  reluctant  to  receive.  With  us, 
indeed,  the  fact  admits  of  no  question,  that  Christ  “both  died 
and  rose  again  :”  but  we  are  still  negligent  and  forgetful  of  the 
reat  truths  connected  with  these  events.  How  little  faith 
o we  act  on  his  atonement ! How  little  sympathy  do  we 
feel  in  his  extreme  sufferings! 

But  this  chapter  concludes  with  an  incident  of  a very  dif- 
ferent kind  from  the  preceding.  Josephus  informs  us,  that 
every  Jew  used  to  pay  half  a shekel  (or  about  fourteen  pence 
of  our  money)  annually  for  the  support  of  the  temple  worship, 
and  this  is  thought  to  be  the  tribute  here  required.  As  the 


Spn  of  God,  he  might  have  claimed  exemption  from  paying 
tribute  in  his  Father’s  house;  but,  as  he  has  taught  us  in  his 
sermon  on  the  mount,  in  many  cases  rather  to  suffer  wrong 
than  to  resist,  (chap.  v.  46  ;)  so  hath  he  thus  set  us  the  exam- 
ple, by  working  a miracle  rather  than  give  any  unnecessary 
offence.  This  tribute  seems  here  demanded,  both  for  Jesus 
and  for  Peter;  the  former  as  head  of  the  family,  and  the  latter 
as  householder,  or  master  of  the  house  in  which  Jesus  now 
resided  with  him.  The  miracle  does  not  necessarily  suppose 
the  creation  of  a piece  of  silver  coin  ; it  will  equally  display 
his  omniscience  in  directing  Peter  to  draw  up  a fish  which  had 
accidentally  swallowed  such  a coin.  Bishop  Hall  thus  beauti- 
fully improves  this  incident,  in  a devotional  address : “ How 
should  this  encourage  our  clependance  upon  that  omnipotent 
hand  of  thine,  (O  Lord !)  which  hath  heaven,  earth,  sea,  at 
thy  disposing ! Still  thou  art  the  same  for  thy  members 
which  thou  wert  for  thyself,  the  Head.  Rather  than  offence 
shall  be  given  to  the  world,  by  a seeming  neglect  of  thy  dear 
children,  thou  wilt  cause  the  very  fowls  of  "heaven  to  bring 
them  meat,  and  the  fish  of  the  sea  to  bring  them  money.  O 
let  us  look  up  ever  to  thee,  by  the  eye  of  our  faith,  and  not  be 
wanting  in  our  dependence  upon  thee,  who  canst  not  be  want- 
ing in  thy  providence  over  us.” 

Chap.  XVIII.  Ver.  1—20.  Lessons  on  humility,  on  offences, 
and  on  prayer. — From  the  narrative  here  brought  before  us. 
it  should  seem  that  the  peculiar  attention  which  our  Lora 
showed  to  his  three  favoured  disciples,  Peter,  James,  and 
John,  was  in  some  measure  abused  by  them;  and  that  our 
Lord’s  words  to  Peter,  in  particular,  were  from  the  beginning 
misconstrued,  as  giving  a degree  of  pre-eminence  which  never 
was  intended.  It  must  have  been  such  a claim  as  this,  that 
first  occasioned  a dispute  by  the  way,  as  noticed  by  the  evan 
gelist  Mark,  which  of  them  should  be  the  greatest ; and  pro- 
bably afterwards,  when  they  sat  down,  either  to  rest  or  dine. 
Matthew,  or  some  other  of  the  apostles,  complained  of  the 
assumption  of  the  three  above  named,  and  brought  the  ques- 
tion before  their  Master,  who  was  already  acquainted  with  all 
their  differences  and  debates,  and  took  a happy  method  effect- 
ually to  terminate  the  contest. 

On  this  circumstance,  Townsend  (above  quoted)  observes 
— “ The  ambitious  dispute  of  the  disciples  concerning  their  pre- 
cedency in  the  kingdom  of  heaven,  proves  that  not  even  the 
repeated  predictions  of  our  Saviour’s  sufferings  and  death, 
could  banish  from  the  minds  of  his  followers  their  precon- 
ceived ideas  respecting  the  Messiah’s  kingdom.  To  correct 
this  prevailing  error,  our  Saviour  now  resorts  to  a different 


flushed  by  this  term,  ace  exposition  of  Mat.  iv.  12— 25. And  sore  vexed— 

That  is,  by  a demon  (ordevil.)  See  chap.  xv.  22.  Lu.  vi.  IS  &e. 

Ver.  18.  Rebuked  the  devil— Or  demon. 

t er.  20.  As  a xrain  of  mustard  sesd—tThat  is,  as  Bishop  Pearce  well  re- 
marks,  a thriving  and  increasing  faith,  like  a grain  of  mustard  seed,  which 
rorn  being  the  least  of  seeds,  becomes  the  greatest  of  all  herbs.]  -B  The  Rab- 
bins have  a proverb  that  the  globe  of  the  earth  is  but  as  a grain  of  mustard 
eed,  compared  with  the  expanse  of  heaven.  Drusius. — --To  this  moun- 
tain—The  retirements  of  Jesus  were  generally  into  some  mountain.  See 
chap.  xiv.  23.  10  remove  mountains.”  was  a proverbial  expression  with  the 

CoS,3d'-?l2.yin2’  l°  e"eCt  appftrenl  *niP°8s*biIilies.  See  chap.  xxi.  21  ; also 
1038 


Ver.  21.  Howbeit , &c. — 1 That  some  demons  are.  worse  than  others,  bee  Mat 
xii.  45. 

Ver.  21.  Tribute. — rThis  tribute  seems  to  have  been  the  half  shekel  which 
every  male  among  the  Jews  paid  yearly  for  the  support  of  the  temple , which 
was  continued  by  them,  wherever  dispersed,  till  after  the  time  of  Vespasian. 
See  Josephus.]— Bagster. 

Ver.  25.  Jesus  prevented  him — i.  e.  Jesus  anticipated  him. 

Ver.  27  A piece  of  money— That  is,  a stater,  or  shekel,  weighing  in  silve? 
about  half  an  ounce,  and  equal  to  two  didrachmas. 

Chap.  XVIII.  Ver.  6.  That  a millstone.— VYhxa  mode  of  punishment  ap- 
pears to  have  ob'ained  in  Syria  as  well  as  in  Greece,  especially  in  cases  oi 
parricide  That  it  was  customary  in  Greece  we  learn  from  Suidas . and  th* 


Offences  to  be  avoided.  MATTHEW. — CHAP.  XV11I.  Of  forgiving  one  another. 


for  s it  must  needs  be  that  offences  come  ; but 
h wo  to  that  man  by  whom  the  offence  cometh ! 

8 'Wherefore  if  thy  hand  or  thy  foot  offend 
thee,  cut  them  off,  and  cast  them  from  thee : 
it  is  better  for  thee  to  enter  into  life  halt  or 
maimed,  rather  than  having  two  hands  or  two 
feet  to  be  cast  into  everlasting  fire. 

9 And  if  thine  eye  offend  thee,  pluck  it  out, 
and  cast  it  from  thee  : it  is  better  for  thee  to 
enter  i into  life  with  one  eye,  rather  than  ha- 
ving two  k eyes  to  be  cast  into  hell  fire. 

10  T[  Take  heed  that  ye  despise  not  one  of 
these  little  ones  ; for  1 say  unto  you,  That  in 
heaven  their  angels  i do  always  behold  the 
face  of  my  Father  which  is  in  heaven. 

11  For  the  Son  of  man  is  come  to  save  "that 
which  was  lost. 

12  Howthinkye?  if  “aman  have  a hundred 
sheep,  and  one  of  them  be  gone  astray,  doth 
he  not  leave  the  ninety  and  nine,  and  goeth 
into  the  mountains,  and  seeketh  that  which  is 
gone  astray? 

13  And  if  so  be  that  he  find  it,  verily  I say 
unto  you,  he  rejoiceth  more  of  that  sheep,  than 
of  the  ninety  and  nine  which  went  not  astray. 

14  Even  so  it  is  not  the  will  of  your  Father 
which  is  in  heaven,  that  one  p of  these  little  ones 
should  perish. 

15  If  Moreover  if * thy  brother  shall  trespass 


A.  M.  4032. 
A.  D.  23. 


g 1 Co.  11. 
19. 

Jude  4. 
h Jude  11. 
i c. 5.29,30. 
Mu.  9. 43, 
45. 

J He. 4.11. 
k Lu.9.25. 

1 Ac.  12. 15. 
m Pb.  17. 15. 
n c.1.21. 
Lu.9.56. 

19.10. 
Jn.3. 17. 

10.10. 


o Lu.15.4, 
&c. 

p 2 Pe.3.9. 
q Le.  19. 17. 
Lu.17.3. 


r Ja.5.20. 
s De.19.15. 
t Ro.  16. 17. 

1 Co.5.3 
..5. 

2 Th.  3. 6, 
14. 

u c.16.19. 
Jn. 20.23. 
Ac.  15.23 
..31. 

2 Co.2. 10. 
v Ma.  11.24. 
Jn.  16.24. 

1 Jn.5.14. 
wJn.20.19. 

I Co.5.4. 
x Ma.  11.25. 
Lu.  17.4. 
Col.3.13. 


against  thee,  go  and  tell  him  his  fault  between 
thee  and  him  alone  : if r he  shall  hear  thee, 
thou  hast  gained  thy  brother. 

16  But  if  he  will  not  hear  thee , then  take  with 
thee  one  or  two  more,  that  in  the  mouth  of  two 
or  three  8 witnesses  every  word  may  be  estab- 
lished. 

17  And  if  he  shall  neglect  to  hear  them,  tell 
it  unto  the  church  : but  if  he  neglect  to  hear 
the  church,  let  ‘ him  be  unto  thee  as  a hea- 
then man  and  a publican. 

18  Verily  I say  unto  you,  " Whatsoever  ye 
shall  bind  on  earth  shall  be  bound  in  heaven : 
and  whatsoever  ye  shall  loose  on  earth  shall  be 
loosed  in  heaven. 

19  Again  I say  unto  you,  That  if  two  of  you 
shall  agree  on  earth  as  touching  any  thing  that 
they  shall  ask,  it v shall  be  done  for  them  of  my 
Father  which  is  in  heaven. 

20  For  where  two  or  three  are  gathered  to- 
gether w in  my  name,  there  am  I in  the  midst 
of  them. 

21  If  Then  came  Peter  to  him,  and  said,  Lord, 
how  oft  shall  my  brother  sin  against  me,  and 
I forgive  x him  ? till  seven  times  ? 

22  Jesus  saith  unto  him,  I say  not  unto  thee, 
Until  seven  times:  but,  Until  seventy  times 
seven. 

23  Therefore  is  the  kingdom  of  heaven  liken- 


mode  of  undeceiving  them.  He  places  a little  child  before 
them,  assuring  them  that  unless  they  were  converted,  that  is, 
unless  they  became  as  unambitious  and  as  humble,  as  mild, 
as  meek,  and  as  regardless  of  all  temporal  power  and  distinc- 
tions as  a little  child,  they  could  not  even  be  admitted  into  the 
kingdom  of  heaven.  Humility  is  the  characteristic  virtue  of 
Christianity;  and  the  highest  rewards  of  heaven  are  promised 
to  the  humblest;  for  “he  that  is  least  among  you  all,  the 
same  shall  be  great.” 

Thus,  taking  children  as  the  models  of  his  true  disciples, 
our  Lord,  in  very  strong  language,  cautions  all  his  followers 
against  treating  with  neglect  or  contempt,  either  children,  lite- 
rally understpod,  or  disciples  of  a childlike  disposition.  As  to 
the  former,  his  precept  has  been  almost  as  much  neglected  as 
the  command  for  missionary  exertions  ; for  what,  until  within 
these  very  few  years,  has  been  done  for  the  education,  more 
than  for  the  conversion  of  the  world  ? Happily,  Christians  of 
most  denominations  seem  to  be  awaking  from  the  slumber 
of  centuries,  and  “bestirring  themselves”  in  these  important 
works. 

The  arguments  used  by  our  Lord  are  two-fold.  1.  Everyone 
that  is  “ ignorant  and  out  of  the  way,”  should  be  considered 
as  a lost  sheep ; his  salvation  to  be  sought  with  as  much  ar- 
dour as  if  it  were  a whole  flock ; and  if  any  one  perish,  the 
cause  is  not  to  be  resolved  into  the  divine  will,  as  has  been  too 
often  done;  but  their  loss  will  involve  a heavy  responsibility 
on  those  who  neglect  to  seek  them.  2.  However  contemp- 
tuously the  world  may  look  on  simple  children,  or  on  Christ’s 
poor  and  humble  disciples,  angels  of  high  celestial  rank  wait 
on  them  with  pleasure  and  delight.  Yes!  ye  who  teach  the 
first  elements  of  language  and  of  religion,  angels  do  not  dis- 
dain to  wait  upon  your  humble  pupils. 

The  next  subjects  treated  by  our  Lord,  are  those  of  offences, 
and  the  duty  of  mutual  forgiveness.  In  the  sermon  on  the 
mount,  our  Lord  has  anticipated  some  things,  treated  here 
mpre  at  large.  Nothing  can  be  farther  from  the  temper  and 
spirit  of  Christianity  than  revenge;  and  Christians,  so  far 
from  being  allowed  to  indulge  it,  are  taught,  in  all  cases  of 
supposed  injury,  first  to  seek  reconciliation,  by  every  reason- 
able and  practicable  means.  If,  for  instance,  a Christian  bro- 
ther offend,  the  first  step  is,  to  procure  a private  audience,  and 
reason  with  him  calmly  on  the  subject.  The  next  step  is,  to 
take  a cprnmon  friend  with  us,  who  may  mediate  and  remon- 
strate with  him  : and  should  this  measure  prove  equally  una- 
vailing, the  only  remaining  process  is,  (if  the  matter  be  of  suf- 
ficient importance,)  to  lay  it,  at  least,  before  the  heads  of  the 
church,  or  Christian  society  to  which  he  belongs;  who,  if  they 
fail  in  recovering  him  to  his  duty,  may  find,  it  necessary  to  ex- 
clude him  from  their  communion,  that  he  may  bring  no  dis- 
grace on  their  society,  or  on  the  Christian  name.  Their  autho- 

Schotiast  on  the  Equftes  of  Aristophanes.  “When  a person  was  drowned, 
they  hung  a weight  about  his  neck.’') — Burster. 

Ver.  7.  It  must  needs  le  that  offences  cmne.—Yes  I where  there  is  sin,  there 
must  needs  tic  sorrow  ; and  while  men  s minds  remain  unhumbled,  offences 
wilt  conhni] rlly  arise. 

Ver.  to.  Their  angels  do  always  behold  the  face  of  my  Father. — The  highest 
officers  in  the  Oriental  courts,  are  described  as  those  \rbo  see  the  Icing's  face  ; 
the  cxpres.-ion  may  therefore  mean,  angels  of  tiie  higher  ranks.  Compare 
Esther  i.  14.  with  Re.  i.  1.  But  though  tins  text  undoubtedly  proves  the  ministry 
of  angels,  it  by  no  means  proves  that  any  persons  have  guardian  angels  to  at- 
■ nod  them  individually. 


rity  in  binding  or  loosing,  in  such  a case,  if  founded  on  Scrip- 
tural principles,  and  accompanied  with  solemn  prayer,  will 
then  be  ratified  in  heaven  ; and  a person  thus  excluded,  ought 
no  more  to  be  considered  as  a Christian  brother,  though  still  a 
neighbour,  or  fellow-man.  This,  or  something  very  much 
like  it,  is  said  to  have  been  formerly  the  practice  of  the  Jews, 
and  of  the  primitive  Christian  Church;  and  most  denomina- 
tions of  Christians  have  adopted  a similar  course,  so  far  as 
their  respective  rules  of  ecclesiastical  discipline  would  allow. 
Here  we  find  “ the  power  of  the  keys,”  as  it  is  called,  extend- 
ed not  only  to  the  other  apostles,  but  to  all  societies  of  faith- 
ful Christiansj  for  prayer,  we  know,  can  open  and  shut  hea- 
ven, as  in  the  case  of  Elijah,  (James  v.  13—20;)  and  our  Lord 
here  assures  us,  that  when  two  or  three  are  gathered  together, 
and  unite  in  any  request,  (with  a ptoper  deference  to  the  divine 
will,)  it  shall  be  done  for  them.  When  a church,  or  society  of 
Christians,  are  met  together  to  consider  the  conduct  of  a fallen 
brother ) when  they  offer  their  united  prayers  for  divine  illumi- 
nation in  the  name  of  Christ  ; and  form  their  determination 
under  the  direction  of  his  word;  then  is  the  Saviour  “in  the 
midst  of  them,”  and  whether  they  bind  or  loose,  whatever 
they  bind  on  earth  shall  be  bound  in  heaven ; or  whatever  they 
loose  or  unbind,  shall  be  in  like  manner  ratified  on  high.  We 
shall  only  here  add,  that  upon  this  promise,  Dr.  Pye  Smith 
founds  an  argument  in  favour  of  our  Lord’s  divinity ; ‘‘for  were 
he  a creature  only,  how  could  he  be  present  at  various  and 
distant  places  at  one  and  the  same  time?” 

Ver.  21 — 35.  The  parable  of  the  unforgiving  servant. — 
Perhaps  there  is  no  duty  so  much  negl.  '■ted  among  Christians 
as  that  of  mutual  forgiveness;  nor  any  duty,  merely  moral,  so 
strongly  and  repeatedly  inculcated  by  our  Lord.  The  general 
pretence  is,  “I  am  the  injured  party,  and  am  ready  to  forgive 
on  the  offender  making  a proper  acknowdedgment  of  his 
offence;”  but  this  is  not  God’s  method.  He  is  the  offended 
party;  but  he  does  not  wait  for  our  submission,  or  entreaty; 
he  sends  special  messengers  to  “ beseech  us  to  be  reconciled 
to  him.”  (2  Cor.  v.  20.)  This  is  not  Christ’s  rule  : he  does  not 
say,  “If  thy  brother  offend  thee,”  and  is  penitent,  and  comes 
to  ask  pardon,  then  forgive  him,  and  be  reconciled.  No  : but 
go  and  speak  privately  to  him,  and  try  to  regain  his  confidence 
and  good  will ; and  if  he  listen  to  thee,  “ thou  hast  gained  thy 
brother!”  thou  hast  won  an  immortal  soul ! But  we  must  not 
rest  here  : we  must  pursue  the  offender  with  importunity,  and 
take,  if  necessary,  two  or  three  more  brethren,  and  endeavour, 
if  possible,  to  convince  him  of  his  fault;  and  even  if  this  fail, 
the  whole  society,  or  congregation,  with  which  he  stands  con- 
nected, must  be  pressed  into  the  service,  to  procure  a reconcili- 
ation, before  the  object  must  be  abandoned.  Such  is  the  law 
of  our  Master;  but  it  is  an  inquiry  well  deserving  our  atten- 
tion— Do  we  obey  it  ? 


Ver.  1*2.  And  goeth  into  the  mountains. — Campbell , “ Will  lie  not  leave 
the  ninety  and  nine  upon  the  mountains,  and  go  in  quest  of  the  stray  V'  So 
Vulgate  and  Syriac.  So  Doddridge. 

Ver.  15.  Tell  him  his  fault— Doddridge  say9  t he  Greek  word  signifies  * to 
convince,  as  well  as  to  admonish.”  Not  to  rail,  or  to  abuse,  but  to  reason 
calmly,  and  on  Christian  principles. 

Ver.  17.  The  church — A congregation  of  faithful  men  gathered  together  in 

the  name  of  Christ.  See  verse  20. As  a heathen  man.  &c. — Maimoniaes 

speaks  of  private  admonition  ; then  before  witnesses  ; and  it  that  tailed,  then 
they  proclaimed  an  incorrigible  person  in  t lie  synagogue. 

Ver.  22.  Until  seventy  times  seven— Sea  Ge.  iv.  24. 

1039 


Parable  of  the  wicked  servant.  MATTHEW. — CHAP.  XIX.  Of  marriage  and  divorcement. 


ed  unto  a certain  king,  which  would  take  ac- 
count y of  his  servants. 

24  And  when  he  had  begun  to  reckon,  one 
was  brought  unto  him,  which  owed  him  ten 
thousand  2 talents. 

25  But  forasmuch  as  he  had  not  to  pay,  his 
lord  commanded  him  to  be  a sold,  and  his  wife, 
and  children,  and  all  that  he  had,  and  payment 
to  be  made. 

26  The  servant  therefore  fell  down,  and 
bworshipped  him,  saying,  Lord,  have  patience 
with  me,  and  I will  pay  thee  all. 

27  Then  the  lord  of  that  servant  was  moved 
with  c compassion,  and  loosed  him,  and  forgave 
him  the  debt. 

28  But  the  same  servant  went  out,  and  found 
one  of  his  fellow-servants,  which  owed  him  a 
hundred  ll  pence  : and  he  laid  hands  on  him, 
und  took  him  by  the  throat,  saying,  Pay  me 
that  thou  owest. 

29  And  his  fellow-servant  fell  down  at  his  feet, 
and  besought  him,  saying,  e Have  patience  with 
me,  and  I will  pay  thee  all. 

30  And  he  would  not : but  went  and  cast  him 
into  prison,  till  he  should  pay  the  debt. 

31  So  when  his  fellow-servants  saw  what  was 
done,  they  were  very  sorry,  and  came  and 
told  unto  their  lord  all  that  was  done. 

32  Then  his  lord,  after  that  he  had  called  him, 
said  unto  him,  O thou  wicked  f servant,  I for- 
gave thee  all  that  debt,  because  thou  desi- 
redst  me : 


A.  M.  4032. 

A.  D. 28. 

y Ro.  14.12. 
t a talent  is 
750 ounces 
of  silver, 
which.  at 

115  5-13 
cents  Vie 
ounce,  is 
865,  dolls. 
38  cents, 
u 2 Ki  l l. 

I*.  50.1. 
b or,  be- 
sought 
him. 

c Ps.78.38. 
d the  Ro- 
man pen- 
ny is  the 
eighth 
purl  of 
an  ounce, 
tohirh.  at 
115  5-13 
cents  Vie 
ounce,  is 
14  cents 
4 mills. 
c.20.2. 
e ver.26. 
f Lu.  19.22. 


c.6.12. 

Ja.2.13. 

A.  M.  4033. 

A.  D.  29. 
a M a.  10.1 
Ju.  10.40. 
b Ge.1.27. 
5.2. 

Mal.2.15. 
c Ge.2.24. 

Ep.5.3l. 
d 1 Co.7.10. 
e De.24.1. 
Is.50.l. 


I  33  Shouldest  not  thou  also  have  had  compas- 
sion on  thy  fellow-servant,  even  as  I had  pity 
on  thee  ? 

34  Aiv’  hL.ord  was  wroth,  and  delivered  him 
to  trie  torment<‘"‘s  till  he  should  pay  all  that  was 
due  unto  hirr 

35  Sc  likewise  shall  my  heavenly  Father 
do  also  unto  you,  if  ye  from  your  hearts  for- 
give not  every  one  his  brother  their  trespasses. 

CHAPTER  XIX. 

2 Christ  healelh  the  Bick  : 3 answereth  the  Pharisees  concerning  divorcement  : 10 
BhoweUi  when  marriage  is  necessary : 13  receiveth  little  children  : 16  instructed! 
the  young  man  how  to  attain  eternal  life,  20  and  how  to  be  perfect : 23  lellelh  his 
disciples  how  hard  it  is  for  a rich  man  to  enter  into  the  kingdom  of  God,  27  and  pro- 
misedi  reward  to  di08e  that  forBake  any  thing  to  follow  him. 

AND  it  came  to  pass,  that  when  Jesus  had 
finished  these  sayings,  he  a departed  from 
Galilee,  and  came  into  the  coasts  of  Judea  be- 
yond Jordan  ; 

2  And  great  multitudes  followed  him  ; and  he 
healed  them  there. 

3  Tf  The  Pharisees  also  came  unto  him,  tempt- 
ing him,  and  saying  unto  him,  Is  it  lawful  for 
a man  to  put  away  his  wife  for  every  cause  ? 
4 And  he  answered  and  said  unto  them,  Have 
ye  not  read,  that  b he  which  made  them  at  the 
beginning  made  them  male  and  female, 

5 And  said,  For  c this  cause  shall  a man  leave 
father  and  mother,  and  shall  cleave  to  his  wife : 
and  they  twain  shall  be  one  flesh  1 
6 Wherefore  they  are  no  more  twain,  but  one 
flesh.  What  d therefore  God  hath  joined  to- 
gether, let  not  man  put  asunder. 

7 They  say  unto  him,  Why  e did  Moses  then 


Peter  was  no  doubt  a good  man,  and  much  attached  to  his 
divine  Master.  He  was  willing  to  forgive,  and  probably  to  for- 
et  injuries ; for  he  was  of  a frank  and  open  temper,  but  per- 
aps  thought  he  had  been  trifled  with  by  some  of  nis  brethren, 
whom  he  had  repeatedly  forgiven.  What ! says  he,  am  I to 
forgive  them  seven  times  over?  “ No  !”  replies  our  Lord,  “ I say 
not,  until  seven  times,  but  until  seventy  times  seven !’  Now 
let  us  attend  to  this  parable  of  our  Saviour:  A certain  king 
had  an  unfaithful  servant,  who  defrauded  him  of  10,000  ta- 
lents. By  the  law  and  custom  of  nations,  he  was  liable  to  be 
sold,  with  all  his  family,  to  make  reparation  to  the  state.  Eut 
he  was  overwhelmed  with  misery,  and  implored  mercy;  and 
even  promised,  if  time  were  given  him,  to  make  good  the 
whole.  To  the  latter  part  of  this  promise  his  lord  seems  to 
have  paid  no  attention  ; nor  does  the  Almighty  regard  the  silly 
promises  of  sinners  to  make  reparation  for  their  offences. 
When  God  forgives,  he  forgives  like  a king — like  the  king  in 
the  parable — he  forgives  the  whole. 

But  what  did  this  servant?  Instead  of  imitating  the  con- 
duct of  his  lord,  as  those  ignorant  of  the  depravity  of  human 
nature  might  expect,  he  acts  just  the  reverse.  Finding  a poor 
fellow-servant  who  owed  him  about  three  pounds  sterling,  or 
$13,  he  suddenly  and  violently  arrests  him,  and  casts  him  into 
prison.  The  other  servants,  struck  with  the  flagranev  of  this 
conduct,  inform  their  royal  master,  who  immediately  visits 
upon  him  all  his  sins ; and  who,  in  earth  or  in  heaven,  can 
say  that  he  acted  unjustly? 

But  let  us  hear  our  Lord’s  concluding  remark,  which  con- 
tains the  moral , “the  very  pith  and  marrow  of  the  parable.” 


“ So  likewise  shall  my  heavenly  Father  do  unto  you,  if  ye 
from  your  hearts  forgive  not  every  one  his  brother  their  tres- 
passes.” Here  almost  every  word  is  emphatic.  We  must, 
“ every  one”  of  us  forgive  his  offending  brother,  and  forgive 
him  “from  our  hearts;”  otherwise  God  will  not  forgive  us, 
but  cast  us  into  the  prison  of  hell,  with  the  devil  and  his  angels, 
who  are  no  less  ready  to  torment  than  they  are  to  tempt. 
(Chap.  xxv.  41.) 

In  this  parable,  it  has  been  remarked,  there  are  three  things 
set  in  opposition;  namely,  1.  A sovereign  and  his  servant,  or 
God  and  man.  2.  The  enormity  of  our  sins  is  set  in  opposi- 
tion to  the  petty  offences  of  our  brethren  against  us.  And,  3. 
The  infinite  liberality  of  providence  to  men,  compared  with 
their  cruel  conduct  toward  each  other.  “And  can  I,  (may  the 
Christian  say,)  after  such  a forcible  appeal  as  this,  ungene- 
rously retain  anger  in  my  breast  against  an  offending  fellow- 
creature?  Can  I,  while  indulging  the  hope  that  God,  my 
heavenly  Father,  has  forgiven  me  millions  of  the  greatest  and 
most  aggravated  offences,  and  will  not  bring  them  into  judg- 
ment, nor  remember  them  any  more  for  ever;  can  I indulge 
an  unforgiving  or  revengeful  temper  towards  my  fellow-crea- 
ture, or  fellow-christian  ? God  forbid  ! Let  me  not,  O Lord, 
by  any  subterfuge,  deceive  myself  (herein ;)  may  I freely  and 
fully  forgive,  as  thou  dost ; and  not,  while  I profess  to  discard 
revenge,  still  retain  a fretting  remembrance  of  the  injury.” — 
( Ward’s  Reflections  on  the  Word  of  God,  p.  6’J.) 

Chap.  XIX.  Ver.  1 — 15.  On  matrimony  and  divorces. — 
From  the  simple  fact  of  one  pair  only  being  at  first  created, 
several  important  inferences  are  drawn.  1.  From  mankind 


Ver.  21.  Ten  thousand  talents.— According  to  Prideaux , the  Roman  ta- 
lent  was  equal  to  $959  90  cents  ; ten  thousand  of  which  would  amount  to 
$9,599,000.  If  the  Jewish  talent  of  silver  be  designed,  which  is  estimated  by 
the  same  learned  writer  at  $1,999  80,  this  sum  amounts  to  $19,993,000  ; hut  if 
the  gold  talent  is  meant,  which  is  equal  to  $31,996  80,  then  the  amount  is 
$319,968  000.  [The  value  of  ten  thousand  silver  talents,  according  lo  the  ta- 
ble adopted  in  this  book,  is  $15,188,300,  and  of  the  like  number  of  gold  talents, 
$242,474,000.]  This  immense  sum  represents  our  boundless  obligations  to  God, 
and  our  utter  incapacity,  as  sinners  infinitely  indebted  to  Divine  Justice,  of 
paying  one  mite  out  of  the  talent. 

Ver.  25.  His  lord  commanded  him  to  be  sold . &c.— This  was  the  custom, 
not  only  among  the  Jews,  but  also  among  the  heathen  ; in  Asia,  at  Athens, 
and  at  Rome.  Orient.  Oust.  No.  1194. 

Ver.  23.  A hundred  pence— Ox,  in  our  money,  $13  87— [Which  was  not  one 
six  hundred  thousandth  part  of  the  amount  of  the  10,000  talents,  even  cal- 
culating them  as  Roman  talents. ]— Bagster. Took  — Literally,  “seized” 

him. 

Ver.  34.  The  tormentors.— Proptily,  those  who  examined  prisoners  by  tor- 
ture, which  office  was  often  assigned  to  jailers.  It  was  also  common  to  load 
such  prisoners  with  chains  of  iron,  and  heavy  yokes  of  wood,  and  to  visit  them 
wnh  frequent  scourging  ; the  object  of  their  imprisonment  was,  the  infliction 
of  misery,  which,  from  the  general  charactei  of  jailers,  was  often  carried  be- 
vond  the  rigour  of  the  law. 

Ver.  35.  So  likewise , &c— An  unforgiving,  revengeful  spirit,  is  an  infallible 
evidence  of  an  impenitent,  gTaceless  heart.'  If  men  do  not  from  their  heart 
forgive  those  trespassing  against  them,  God  will  deal  with  them  with  that 
unmixed  justice  which  the  King  in  the  parable  exercised  towards  his  merci- 
.ess  servant.  “With  what  measure  ye  mete,  it  shall  be  measured  unto  you 
again,”  is  a perfect  definition  of  exact  justice.  Wo  should  be  extremely  cau- 
tious in  forming  theological  arguments  on  the  circumstances  of  a parable. 
By  disregarding  this  simple  caution,  you  may  form  opinions  subversive  of  the 
doctrines  and  morality  of  the  Bible.  For  example,  in  the  parable  of  the  un- 
1040 


just  steward,  you  may,  by  forming  arguments  on  the  circumstances  of  the  pa- 
rable, make  the  Lord  commend  unrighteousness.  See  Luke  xvi.  8. 

Chap.  XIX.  Ver.  1.  He  departed. — [This  was  our  Lord’s  final  departure 
from  Galilee,  previous  to  his  crucifixion  ; but  lie  appears  to  have  taken  in  a 
large  compass  in  his  journey,  and  passed  through  the  districts  east  of  Jordan.] 
—Bagster. 

Ver.  3.  For  even / cause— There  was  a debate  between  the  Rabbins  of  the 
schools  of  Sammai  and  of  Hiilel.  respecting  the  meaning  of  Moses,  in  De.  xxiv. 
1 , as  to  the  ground  of  divorce  ; the  former  explaining  the  term  “ uncleanness,” 
morally,  in  reference  to  adultery ; the  latter  contending  that  it  included  every 
matter  of  dislike. 

Ver.  4.  He  which  made. — Doddridge,  “The  Creator,  from  the  beginning. 

made  (them)  male  and  female  meaning,  no  doubt,  our  first  parents. And 

said— That  is,  God  said  ; but  in  Ge.  ii.  24,  the  words  are  attrilmred  to  Adam. 
But  this  is  no  contradiction  ; as  God  is  said  to  say  whatever  is  spoken  by  others 
under  inspiration. 

Ver.  5.  Shall  cleave— ["  Shall  he  cemented  tohis  wife,”  as  the  Hebrew  davak 
implies;  a beautiful  metaphor,  forcibly  intimating  that  nothing  but  death  can 

separate  them.] — Bagster. They  twain  (or  two)  shall  be  one  flesh  — The 

w ord  twain,  or  two,  however,  is  not,  at  present,  in  the  Hebrew  text  of  Ge.  ii. 
24,  thoueh  many  think  it  was  originally;  Dr.  Kennicott  r.  marks,  that  i,  in 
the  Samaritan  text,  and  in  all  the  ancient  versions  ; and  that  it  is  so  quoted  by 
our  Lord  here,  (also  Mark  x.  8,)  and  by  St.  Paul  twice.  Cudzvorth also  thought 
that  the  word  was  quite  necessary  to  the  sense.  Dr.  Clarke  adds,  “ That  this 
is  the  genuine  reading,  I have  no  doubt.”  So  Campbell , Boothroyd,  Ac. 

Ver.  6.  Hath  joined  together—  [“  Hath  yoked  together,”  as  oxen  in  the 
plough,  where  each  must  pull  equally  in  order  to  bring  it  on.  Among  the  an 
cients,  they  put  a yoke  upon  the  necks  of  a new  married  couple,  or  chums 
on  their  arms,  to  show  that  they  were  to  be  one,  closely  united,  and  pulling 

equally  together  in  all  the  concerns  of  life.]— Bagster. Let  no  man  put 

asunder.— This  implies,  1.  That  matrimony  is  a divine  institution  ; and,  2.  That 
it  can  only  be  dissolved  on  the  ground  stated  in  the  divine  law. 


Christ  receiveth  little  children.  MATTHEW. — CHAP.  XIX.  How  to  attain  eternal  life. 


command  to  give  a writing  of  divorcement, 
and  to  put  her  away  ? 

8 He  saith  unto  them,  Moses  because  of  the 
hardness  of  your  hearts  suffered  you  to  put 
away  your  wives : but  from  the  beginning  it 
was  not  so. 

9 And  I say  unto  you,  Whosoever  f shall  put 
away  his  wife,  except  it  be  for  fornication,  and 
shall  marry  another,  committeth  adultery : and 
whoso  marrieth  her  which  is  put  away  doth 
commit  adultery. 

10  His  disciples  say  unto  him,  If  the  case  of 
the  man  be  so  with  his  wife,  it  is  not  good  to 
s marry. 

11  But  he  said  unto  them,  All  men  cannot  re- 
ceive this  saying,  save  they  to  whom  it  is  given. 

12  For  there  are  some  eunuchs,  which  were 
so  born  from  their  mother’s  womb  : and  there 
are  some  eunuchs,  which  were  made  eunuchs 
of  men  ■ and  there  be  eunuchs,  which  have 
made  themselves  eunuchs  for  the  kingdom  of 
heaven’s  h sake.  He  that  is  able  to  receive  it, 
let  him  receive  it. 

13  IT  Then  were  there  brought  unto  him  little 
children,  that  he  should  put  his  hands  on  them, 
and  pray  : and  the  disciples  rebuked  them. 

14  But  Jesus  said,  Suffer  > little  children,  and 
forbid  them  not,  to  come  unto  me  : for  of  such 
i is  the  kingdom  of  heaven. 

15  And  he  laid  his  hands  on  them  and  de- 
parted thence. 


A.  M.  4033. 
A.  D.  29. 


f c.5.32. 
L.u.16.18. 


Pr.19.13. 

21.9,19 


h 1 Co. 7.32. 


i Ma.10. 14. 
Lu.18.16, 
&c. 


j c.18.3. 


k Ma.10. 17. 
Lu.  10.25. 
18. 18. 


1 Ex. 20. 13. 
De.5.17, 
&c. 


m Le.19.18. 


n Lu.12.33. 
16.9. 

Ac.  2. 45. 
4.34,35. 

1 Ti.6.18, 
19. 


o Jn. 12.26. 


p l Ti.6.9, 
10. 


16  TI  And,  behold,  one  came  and  said  unio 
him,  Good  Master,  what  k good  thing  shall  I 
do,  that  1 may  have  eternal  life  ? 

17  And  he  said  unto  him,  Why  callest  thou 
me  good?  there  is  none  good  but  one,  that  is, 
God  : but  if  thou  wilt  enter  into  life,  keep  the 
commandments. 

18  He  saith  unto  him,  Which  ? Jesus  said, 
Thou  shalt  1 do  no  murder,  Thou  shalt  not 
commit  adultery,  Thou  shalt  not  steal,  Thou 
shalt  not  bear  false  witness, 

19  Honour  thy  father  and  thy  mother : and, 
Thou  ,n  shalt  love  thy  neighbour  as  thyself. 

20  The  young  man  saith  unto  him,  All  these 
things  have  I kept  from  my  youth  up : what 
lack  I yet  ? 

21  Jesus  said  unto  him,  If  thou  wilt  be  perfect, 
go  " and  sell  that  thou  hast,  and  give  to  the  poor, 
and  thou  shalt  have  treasure  in  heaven  : and 
come  and  follow  ° me. 

22  But  when  the  young  man  heard  that  say- 
ing, he  went  away  sorrowful : for  he  had  great 
possessions. 

23  TI  Then  said  Jesus  unto  his  disciples,  Verily 
I say  unto  you,  That  p a rich  man  shall  hardly 
enter  into  the  kingdom  of  heaven. 

24  And  again  I say  unto  you,  It  is  easier  for 
a camel  to  go  through  the  eye  of  a needle,  than 
for  a rich  man  to  enter  into  the  kingdom  of 
God. 

25  When  his  disciples  heard  it,  they  were  ex- 


being created  male  and  female,  it  is  evident  that  matrimony  is 
the  natural  state  of  man  ; for  had  man  been  intended  for  a 
state  of  celibacy,  (or  a single  life,)  women  were  made  in  vain. 
2.  From  one  only  of  each  sex  being  formed,  it  is  equally  clear 
that  polygamy  was  not  man’s  natural  state.  3.  As  to  divorces, 
though  allowed  in  some  cases,  as  a remedy  for  improper  mar- 
riages, they  ought  only  to  be  allowed  in  cases  of  infidelity. 

On  the  latter  subject,  however,  the  scribes  and  Pharisees 
had  introduced  many  abuses,  which  called  loudly  for  a reform  ; 
for  they  maintained  that  a man  might  put  away  his  wife  for 
every  trifling  cause,  when  the  real  cause  was,  generally,  the 
desire  to  have  another  : thus  he  committed  adultery  himself; 
his  wife  also,  by  being  liberated,  was  tempted  to  live  in  adul- 
tery with  another  man,  and  that  man,  by  living  with  her, 
became  also  an  adulterer.  Thus  was  the  crime  shamefully 
propagated,  by  means  of  these  divorces,  to  a great  extent. 

But  the  Pharisees  pleaded  the  authority  of  their  lawgiver: 
“ Moses  did  command referring,  doubtless,  to  Deut.  xxiv. 
1.  “When  a man  hath  taken  a wife,  and  hath  found  some 
uncleanness  in  her,”  meaning  moral  pollution,  (see  our  Note,) 
“ let  him  write  her  a bill  of  divorcement,”  &c.  To  this  our 
Lord  answers,  that  this  was  merely  a permission,  “ Moses 
suffered  you;”  and  that  only  because  of  the  hardness  of  your 
hearts,  and  to  prevent  some  worse  evil. 

Upon  this  some  of  our  Lord’s  disciples  remark,  that  such 
being  the  case,  it  were  better  not  to  marry  : this  our  Lord  ad- 
mits only  in  some  few  instances,  since  no  inconveniences  were 
to  be  compared  with  the  guilt  of  a life  of  fornication,  which 
was  frequently  the  consequence  (in  the  male  sex  at  least)  of 
a single  life,  for  which  but  few  are  by  nature  fitted  : an  argu- 
ment of  great  force  against  the  compulsive  celibacy  of  the 
clergy,  (as  enjoined  in  the  church  of  Rome.)  and  against  mo- 
nastic institutions,  which  have  often  proved  nests  of  vice ; and 
will  do  so,  whenever  persons  who  have  not  by  nature  the  gift 
of  continence,  are  enticed  or  forced  into  them,  of  which  many 
unhappy  instances  have  occurred,  and  do  frequently  occur. 

After  this  discussion,  and  perhaps  before  it  was  well  closed, 
several  of  the  poor  inhabitants  of  the  neighbourhood  brought 
to  Jesus  Christ  their  little  children, that  he  might  lay  his  hands 
upon  them  and  bless  them,  as  Jacob  did  his  sons  and  grand- 
sons, (Gen.  xlviii.  xlix.,)  and  as  was  often  practised  by  patri- 


Ver. 12.  There  are  some  eunuchs.— 1.  Those  which  are  born  such,  whose 
duty  it  is  to  live  single  2.  Those  whicli  are  made  such,  namely,  by  Eastern 
despots,  as  were  all  the  slaves  attendant  upon  their  harem,  and  employed  to 
guard  their  women.  3.  Others  who  make  themselves  eunuchs  for  the  kingdom 
of  heaven’s  sake  ; i.  e.  who  devote  themselves  to  a single  life,  that  they  may 
De  more  at  liberty  to  propagate  the  gospel,  as  appears  to  have  been  the  case 
with  the  Apostle  Paul.  See  1 Co.  vii.  throughout.  The  case  is  now,  however, 
somewhat  different,  and  married  men  are  found  to  be  far  the  most  useful  mis- 
sionaries, especially  in  the  business  of  female  education , which,  in  these  early 
ages,  was  never  thought  of. 

Ver.  It.  For  of  such— That  is,  persons  of  such  a character.  Doddridge. 

Ver.  13.  He  laid  his  hands  on  them—Nicephorus,  a Creek  ecclesiastical 
historian,  tells  us,  (on  traditional  evidence,)  that  Ignatius,  Bp.  and  martyr,  was 
one  of  these  blessed  children. 

Ver.  1ft.  Good  Master  ! — Wolfius  says,  this  is  a title  which  the  Rabbins  much 
affected. 

Ver.  17.  There  is  none  good  but  one,  that  is  God—  Or,  by  the  change  of  a 
comma,  " There  is  none  good,  but  God  only,"  as  Ma.  ii.  7.  Our  Saxon  ances- 
'31 


archs  and  prpphets.  And  it  is  probable  they  were  the  rather 
induced  to  this,  from  hearing  of  the  charge  he  gave  respecting 
little  children  but  a short  time  before.  (Chap,  xviii.  2.)  His 
apostles,  however,  being  probably  otherwise  engaged  them- 
selves, and  perhaps  suspecting  (as  the  case  proved)  that  they 
should  have  another  lesson  on  humility,  put  back  the  children, 
and  rebuked  the  parents  for  attempting  to  disturb  their  Mas- 
ter. Jesus  observing  this,  rebuked  his  disciples,  repeated  his 
maxim  on  the  necessity  of  their  becominglike  these  little  child- 
ren, upon  whom  he  kindly  put  his  hands,  blessing  and  pravmg 
for  them.  This  is  a circumstance  very  encouraging  to  those 
who  bestow  their  labours  in  the  instruction  of  children,  as  it 
affords  good  reason  to  believe  that  they  will  not  go  unrewarded. 

Ver.  16 — 30.  The  young  ruler  repulsed,  and  the  danger  of 
riches. — Luke  says  this  young  man  was  a ruler ; Matthew, 
that  he  was  rich ; and  Mark,  that  he  came  running  and  kneel 
ing;  which  circumstances  combined  show,  that  though  a 
young  man  of  rank  and  property,  he  was  neither  haughty  nor 
morose,  but  affable  and  courteous  ; he  had  also  received  a re- 
ligious education,  and  kept  the  commandments  from  his 
youth  up.  We  need  not  wonder,  therefore,  when  we  read  that 
Jesus  “loved  him”  for  his  amiable  character  and  disposition. 
The  language  also  in  which  he  addressed  our  Saviour,  was 
highly  respectful,  and  showed  a confidence  in  him  as  an  able 
teacher;  for  it  was  the  same  in  which  the  Jewish  doctors 
liked  to  be  addressed  : “Good  Master!  what  good  thing  shall 
I do,  that  I may  have  (or  inherit)  eternal  life?” 

Amiable  as  he  was,  and  as  he  appeared,  Jesus  begins  with 
reproving  him.  “ Why  callest  thou  me  Good ! There  is  none 
(absolutely)  good  but  one  (that  is)  God,”  or  but  God  only.  But 
if  thou  wilt  enter  into  life  on  the  principle  of  thine  <pwn  good- 
ness, “keep  the  commandments,”  and  he  immediately  enu- 
merates those  of  the  second  table;  to  which  the  amiable 
youth  instantly  answers,  “ All  these  have  I kept  from  my 
youth  up ;”  flattering  himself,  no  doubt,  that  he  should  receive 
the  approbation  of  our  Saviour.  But  how  great  must  have 
been  his  disappointment,  when  Jesus,  with  a look  both  of  anx- 
iety and  affection,  told  him,  One  thing  thou  lackest ! but  that 
one  thing  is  absolutely  necessary  to  the  completion  of  thy  cha- 
racter, to  make  thee  perfect,  and  before  thou  canst  put  in  any 
claim  to  eternal  life.  Thou  art  rich  : but  if  thou  wilt  be  my 


tors  termed  the  Supreme  Being  God,  which  also  denoted  good.  God,  and  good, 
being  correlative  terms. 

Ver.  20.  What  lack  I yet? — Doddridge,  “ What  do  I farther  need?” 

Ver.  21.  Treasure  in  heaven—  Compare  ch.  vi.  19,  20. 

Ver.  23.  Rich  man  shall  hardly.— Said  Mr.  Cecil  to  a parishioner,  “I  under 
stand  you  are  very  dangerously  situated  !”  He  then  paused.  The  man  replied,  that 
he  was  not  aware  of  it.  He  answered,  “ I thought  it  was  probable  you  were  not ; 
and  therefore  I called  on  you  : I hear  you  are  getting  rich  ; take  care,  for  it  is 
the  road  by  which  the  devil  leads  thousands  to  destruction  1” 

Ver.  24.  It  is  easier  for  a camel , &c. — [So  in  the  Koran.  "The  impious,  who 
in  his  arrogance  shall  accuse  our  doctrine  of  falsity,  shall  find  the  gates  of  hea- 
ven shut ; nor  shall  he  enter  till  a camel  shall  pass  through  the  eye  of  a nee - 
die."  It  was  a common  mode  of  expression  among  the  Jews  to  express  any 
thing  that  was  rare  or  difficult.  See  Lighrfoot.] — Bagster.  _ This  was  doubtless 
a proverbial  expression,  to  signify  any  thing  extremely  difficult.  But  Mr.  liar- 
mer  thinks  this  alludes  to  the  manners  of  the  plundering  Arabs,  who  teach 
their  camels  to  enter  huts  with  very  low  entrances,  upon  their  knees.  He 
explains  it  to  mean,  " It  would  be  as  easy  to  force  a camel  through  a doorway 

1041 


He  ward  a)  Christ’s  followers.  MAT'lHEW. — (JllAF.  XX.  The  labourers  m the  vxnouard. 


ceedingly  amazed,  saying,  Who  then  can  be 
saved  ? 

26  But  Jesus  beheld  them,  and  said  unto  them, 
With  men  this  is  impossible  ; ■>  but  with  God 
all  things  are  possible. 

27  If  Then  r answered  Peter  and  said  unto 
him,  Behold,  we  have  forsaken  ■ all,  and  fol- 
lowed thee ; what  shall  we  have  therefore  ? 

28  And  Jesus  said  unto  them,  Verily  I say 
unto  you,  That  ye  which  have  followed  me,  in 
the  regeneration  when  the  Son  of  man  shall 
sit  in  the  throne  of  his  glory,  ye  1 also  shall  sit 
upon  twelve  thrones,  judging  the  twelve  tribes 
of  Israel. 

29  And  u every  one  that  hath  forsaken  houses, 
or  brethren,  or  sisters,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my  name’s  sake, 
shall  receive  a hundred-fold,  and  shall  inherit 
everlasting  life. 

30  But T many  that  are  first  shall  be  last ; and 
the  last  shall  be  first. 

CHAPTER  XX. 

1 Christ,  by  the  similitude  of  the  labourers  in  the  vineyard^  showeth  that  God  is  debtor 
unto  no  man:  17  foretelleth  his  passion  : 20  by  answering  the  mother,  of  Zebedee’s 
children  teacheth  his  disciples  to  be  lowly  : o3  and  giveth  two  blind  men  their  sight. 

FOR  the  kingdom  of  heaven  is  like  unto  a 
man  that  is  a householder,  a which  went 


A.  M.  4033. 
A.  D.  29. 


UZ.I1. 

Zec.8.6. 
r Ma.  10.28. 

Lu.  18.28. 
■ Phi.3.8. 
t c. 20.21. 
Lu.22.2S, 
30. 

lCo.6.25. 

He. 2. 26. 

u Ma.10.29, 
30. 

Lu.  18.29, 
30. 

1 Co. 2.9. 
v c. 20.16. 
21.31,32. 
Ma.10.3l. 
Lu.  13.30. 
Ga.5.7. 
He.4.1. 
a Ca.8.11, 
12. 


b c.18.23. 

c Pr.19.15. 
E-/,e.  16.49 
Ac. 17.21. 
He.6.12. 

d Ec.9.10. 
Jn.9.4. 

e Lu.10.7. 

f Lu.23.40 
..43. 


out  early  in  the  morning  to  hire  laboureis  in- 
to his  vineyard. 

2 And  when  he  had  agreed  with  the  labourers 
for  a penny  b a day,  he  sent  them  into  his 
vineyard. 

3 And  he  went  out  about  the  third  hour,  and 
saw  others  standing  idle  in  the  market-place, 

4 And  said  unto  them  ; Go  ye  also  into  the 
vineyard,  and  whatsoever  is  right  I will  give 
you.  And  they  went  their  way. 

5 Again  he  went  out  about  the  sixth  and  ninth 
hour,  and  did  likewise. 

6 And  about  the  eleventh  hour  he  went  out, 
and  found  others  standing  idle,  and  saith  unto 
them,  Why  stand  ye  here  all  the  day  c idle  ? 

7 They  say  unto  him,  Because  no  man  hath 
hired  us.  He  saith  unto  d them,  Go  ye  also  in- 
to the  vineyard  ; and  whatsoever  is  right,  l/ial 
shall  ye  receive. 

8 So  when  even  was  come,  the  lord  of  the 
vineyard  saith  unto  his  steward,  Call  the  la- 
bourers, and  e give  them  their  hire,  beginning 
from  the  last  unto  the  first. 

9 And  when  they  came  that  were  hired,  aboul 
the  eleventh  f hour,  they  received  every  man 
a penny  : 


disciple;  if  thou  wilt  have  eternal  life:  “sell  all  that  thou 
hast,  and  give  to  the  poor,  and  thou  shalt  have  treasure  in 
heaven  and  then,  when  thou  hast  given  such  a proof  of 
thine  attachment  to  God,  and  religion,  in  preference  to  the 
world— Then  “ Come  ana  follow  me.” 

Alas ! the  most  tremendous  clap  of  thunder  heard  at  Sinai 
could  not  have  more  alarmed  this  hopeful  young  man,  than 
this  dreadful  announcement.  “ He  went  away  sorrowful,  for 
he  was  very  rich.”  Behold  ! he  who  but  just  now  came  run- 
ning, and  kneeling  to  the  Saviour — behold,  he  turns  his  back, 
and  walks  grieved  and  sorrowful  away. 

“How  many  lovely  qualities  (says  the  excellent  Dr.  Watts) 
are  here  spoiled  at  once,  bv  the  love  of  this  world  ! and  a man 
that  was  not  far  from  the  kingdom  of  God,  divided  from 
Christ,  and  driven  to  a fatal  distance  from  heaven,  by  this 
dangerous  interposing  snare ! A wretched  chain,  though  it 
was  a golden  one,  that  withheld  his  soul  from  the  embraces  of 
his  Saviour.  He  was  young;  he  was  modest,  and  humble: 
he  had  a desire  to  be  saved,  and  he  went  far  in  the  outward 
forms  of  godliness ; all  these  commands  (said  he)  have  I kept 
from  my  youth,  (or  childhood  :)  and  he  had  a mind  to  follow 
Christ  too ; but  Jesus  was  poor,  and  his  followers  must  take 
up  their  cross,  and  share  in  his  poverty.  This  was  the  parting 
point;  this  was  the  bar  to  his  salvation:  he  was  almost  a 
Christian , but  his  riches  prevented  him  from  being  altogether 
so.  O fatal  wealth,  and  foolish  possessor  1” 

Our  Lord’s  improvement  of  this  incident  is,  “that  a rich 
man  can  hardly  enter  into  the  kingdom  of  heaven  :”  that,  in 
fact,  it  is  impossible  by  any  power  short  of  that  of  God.  with 
whom  “ all  things  are  possible.”  Peter  seeing  the  unhappy 
issue  of  this  incident,  that  the  young  ruler  would  not  “for- 
sake all”  to  follow  Jesus,  ventures  to  remind  his  Master,  that 
he  and  his  fellow  apostles  had  done  this,  and  inquires  what 
reward  they  shall  have.  Jesus,  in  reply,  assures  him,  that 
none  shall  lose  by  serving  him  : but,  on  the  contrary,  that 
great  shall  be  their  reward  in  heaven.  That  himself  and 
others,  who  had  “ followed  him  in  the  regeneration,”  or  the 
commencement  of  his  kingdom,  through  all  its  trials  or  per- 
secutions, should,  in  the  sequel,  partake  with  him  in  the 
triumphs  of  its  consummation.  From  sufferings  and  martyr- 
dom. they  should  be  advanced  to  thrones;  and,  when  sepa- 
rated from  all  their  earthly  kindred,  should  be  received  to  the 
marriage  supper  of  the  Lamb.  But,  adds  he,  beware  that  ye 
do  not  deceive  yourselves,  for  many  that  are  (now)  frst,  that 
stand  high  in  privilege,  if  they  abuse  their  situation,  may  be 
degraded  to  the  lowest  seats,  while  those  who  were  among 
the  lowest  and  last  of  my  disciples,  shall  then  be  placed  on 
the  first  and  highest  seats  in  glory. 

Chap.  XX.  Ver.  1 — 16.  The  parable  of  the  householder  and 
his  labourers.— The  best  illustration  we  have  met  with  of  the 
imagery  of  this  parable,  is  in  the  celebrated  Morier’s  Second 
Journey  through  Persia,  (p.  265.)  Speaking  of  a large  square 
in  Hamadan,  which  served  as  a market-place,  he  says,  “ Here 
we  observed  every  morning,  before  the  sun  rose,  that  a nu- 


merous band  of  peasants  were  collected,  with  spades  in  their 
hands,  waiting,  as  they  informed  us,  to  be  hired  for  the  day,  to 
work  in  the  surrounding  fields.  This  custom  ...  forcibly 
struck  me  (says  M.  Moi  ier)  as  a most  happy  illustration  of 
our  Saviour’s  parable  of  the  labourers  in  the  vineyard,  par- 
ticularly when  passing  by  the  same  place  late  in  the  day,  we 
still  found  others  standing  idle,  and  remembered  his  words, 
Why  stand  ye  here  all  the  day  idle  ? as  most  applicable  to  their 
situation  : for  in  putting  the  very  same  question  to  them,  they 
answered,  Because  no  man  hath  hired  us.”  As  to  the  method, 
or  rule,  of  rewarding  these  labourers,  we  have  here  no  inform- 
ation : it  was  natural  to  suppose  they  should  be  paid  accord- 
ing to  the  time  they  were  employed;  and  thus  reasoning,  the 
Jews,  from  the  priority  of  their  call  to  the  knowledge  of  the 
true  God,  doubtless  valued  themselves  before  proselytes  ; and 
much  more  before  the  Gentiles  : but  “ God’s  ways  are  not 
our  ways,”  nor  is  his  conduct  formed  on  our  maxims  of 
equity;  it  would  be  the  extreme  of  absurdity  to  suppose  this. 
We  may  venture  to  remark,  that  upon  our  own  estimate,  the 
length  of  their  services  would  be  greatly  counterbalanced  by 
their  neglect  and  disobedience.  Perhaps,  however,  the  parable 
may  be  illustrated  in  reference  to  the  cases  of  individuals. 
God  has  promised  to  reward  every  man  according  to  his 
works  ; but  we  apprehend  this  maybe  understood  in  reference 
to  the  energy  and  fidelity  shown  in  his  service,  rather  than 
with  regara  to  the  length  of  their  services.  Were  our  good 
and  evil  deeds  to  be  weighed  against  each  other,  as  some  per- 
sons suppose,  there  would  indeed  be  a fearful  balance  against 
the  best  of  us.  Some  who  commence  a religious  course  from 
their  infancy,  in  consequence  of  a pious  education,  show  so 
little  zeal  and  decision  in  the  cause,  as  often  to  leave  their 
religion  doubtful  through  life;  while  others,  who  are  called, 
as  it  were,  at  the  eleventh  hour,  are  no  sooner  illumined  by  di- 
vine grace,  than.they  burn  with  such  a clear  and  steady  flame, 
as  to  .“give  light  to  all  around.”  It  is  a first  principle  of 
Christianity,  that  its  rewards  are  all  “ of  grace.”  It  is  in  vain, 
therefore,  to  reason  as  to  the  magnitude  of  deserved  recom- 
pense from  any  estimate  we  may  form  of  human  deservings. 
God  seeth  not  as  man  seeth ; much  less  is  he  bound  to  dis- 
tribute his  rewards  upon  any  scale  of  merit  which  man  can 
form.  To  the  latest  and  meanest  services,  he  certainly  may, 
if  he  please,  give  the  highest  premiums,  since  to  the  lowest 
premiums  that  he  gives,  sinners,  as  we  are,  can  certainly 
have  no  claim.  Pharisees,  whether  Jewish  or  Christian,  may 
murmur  and  complain;  but  the  Almighty  will  bestow  his 
blessings  as  he  pleases.  Those  who  are  distinguished  by  his 
earliest  favours,  and  so  stand  first  in  respect  of  privilege,  may, 
by  their  negligence  and  ingratitude,  reduce  themselves  to  the 
last  and  lowest  rank  of  Christians,  “for  many  that  are  first 
shall  be  last,  and  the  last  first ;”  a maxim  on  which  this  para- 
ble is  founded,  and  which  forms  both  its  introduction  and  con- 
clusion: but  to  this  is  here  added,  “Many  be  called,  but  few 
chosen ;”  that  is,  according  to  Doddridge,  “ Though  the  mes- 
sages of  salvation  are  sent  to  all  the  thousands  of  Israel,  yet 


as  small  as  the  eye  of  a needle,  as  fora  rich  man,”  &c.  For  camel,  some  read 
cable , which  differs  but  one  letter  in  the  Greek  ; but  Campbell  prefers  the  com- 
mon reading,  and  we  think  justly. 

Ver.  28.  In  the  regeneration. — Spoken  of  the  melioration  of  all  things  ; the 
new  condition  of  all  things  in  the  reign  of  the  Messiah  ; when  the  universe,  and 
all  it  contains,  especially  the.  human  race,  wdl  be  restored  to  their  state  of  pris- 
tine purity  and  splendour.— Rob.  Wahl.  “ The  times  of  the  restitution  of  all 
things.”  Ac.  iii.  21. 

Chap.  XX.  Ver.  1. — The  kingdom,  &c. — [This  parable  was  intended  to  illus- 
trate the  equity  of  God's  dealings  in  admitting  the  Gentiles  to  equal  privileges 
1042 


with  the  Jews,  and  to  illustrate  the  last  verse  of  the  nineteenth  chapter.  It  affords 
no  encouragement  to  those  deferring  personal  religion  to  old  age.] — Bagster 
Ver.  2.  A penny — That  is,  a Roman  penny;  a denarius,  value  about  It 
cents. 

Ver.  3 — 6.  These  periods  are  by  some  supposed  to  refer  to  the  different  reve 
iations  made  by  Moses,  David,  and  the  prophets  ; to  the  ministry  of  John,  of 
Christ,  and  of  the  apostles  ; and  to  the  Gentiles,  in  the  close  of  the  Jewish  dia 
pensation.  • 

Ver.  9.  The  eleventh  hour . — [The  civil  day  of  the  Jews  was  divided  into 
twelve  hours,  which  they  computed  from  six  in  the  morning  to  six  in  the  even- 


Christ  toretelleth  his  passion.  MATTHEW. — CHAP.  XX.  He  teacheth  humility. 


10  But  when  the  first  came,  they  supposed 
that  they  should  have  received  more ; and 
they  likewise  received  every  man  a penny. 

11  And  when  they  had  received  it,  they  mur- 
mured e against  the  good  man  of  the  house, 

12  Saying,  These  last  h have  wrought  but  one 
hour,  and  thou  hast  made  them  equal  unto  us, 
which  have  borne  the  burden  and  heat  of  the 
day. 

13  But  he  answered  one  of  them,  and  said, 

■ Friend,  I do  thee  no  wrong : didst  not  thou 
agree  with  me  for  a penny  ? 

14  Take  that  thine  is,  and  go  thy  way:  )I 
will  give  unto  this  last,  even  as  unto  thee. 

15  Is  k it  not  lawful  for  me  to  do  what  I will 
with  mine  own?  Is  i thine  eye  evil,  because  I 
am  good  ? 

16  So  m the  last  shall  be  first,  and  the  first  last : 
for  u many  be  called,  but  few  chosen. 

17  Tf  And  ° Jesus  going  up  to  Jerusalem  took 
the  twelve  disciples  apart  in  the  way,  and  said 
unto  them, 

18  Behold,  we  go  up  to  Jerusalem ; and  the 
Son  of  man  shall  be  betrayed  unto  the  chief 
priests  and  unto  the  scribes,  and  they  shall  con- 
demn him  to  death, 

19  And  p shall  deliver  him  to  the  Gentiles  to 
mock,  and  to  « scourge,  and  to  crucify  him : 
and  the  third  day  he  shall  rise  again. 

20  ]\  Then  r came  to  him  the  mother  of  Zebe- 
dee’s  children  with  her  sons,  worshipping  him, 
and  desiring  a certain  thing  of  him. 

21  And  he  said  unto  her,  What  wilt  thou  ? 
She  saith  unto  him,  Grant  that  these  my  two 
son's  may  sit,  the  one  on  thy  right  hand,  and 
the  other  on  the  left,  in  thy  kingdom. 

22  But  Jesus  answered  and  said,  Y e know  not 
what  ye  ask.  Are  ye  able  to  drink  of  the  cup 
that  I shall  drink  of,  and  to  be  baptized  with  the 


A.  M.  4031. 
A.  D.  27. 


g I. u. 15.29, 
30. 

h or,  have 
continued 
one  hour 
only. 
i c.fci.12. 
j Jn.17.2. 
k Ro.9.15.. 

24. 

Ja.1.18. 

1 De.15.9. 

c.6.23. 
me.  19.30. 
n c.22.14. 
2Th.2.13. 
Ja.1.23.. 

25. 

o c.  16.21, 
&c. 

Ma.  10.32, 
&c. 

Lu. 18.31, 
&c. 

Jn.12.12, 

&c. 

p c.27.2,&c 
Ma.15.1, 
16, &c. 
Lu.23.1, 
&c. 

Jn. 18.28, 
&c. 

Ac.3.13. 

1 Co.  15. 
3,7. 

q Is.53.5. 
r Ma.  10.35. 


s Lu.12.50. 
t Ac.12.2. 
Ro.8.17. 

2 Co. 1.7. 
Re.  1.9. 
u Lu.22.25, 
26. 

v 1 Pe.5.3. 
w c. 23.11. 
Ma.9.35. 
10.43. 

x Lu.22.27. 
Jn.13.4, 
14. 

Phi.2.7. 
y Is.53.5, 8, 
11. 

Da.9.24, 

26. 

1 Ti.2.6. 
Tit  2. 14. 
He.9,28. 

1 Pe.1.18, 
19. 

Re.  1.5. 
z c.9.27. 
Ma.10.46. 
Lu. 18.25. 


' baptism  that  I am  baptized  with  ? They  say 
unto  him,  We  are  able. 

23  And  he  saith  unto  them,  Ye  1 shall  drink 
indeed  of  my  cup,  and  be  baptized  with  the 
baptism  that  I am  baptized  with  : but  to  sit  on 
my  right  hand,  and  on  my  left,  is  not  mine  to 
give,  but  it  shall  be  given  to  them  for  whom  it 
is  prepared  of  my  Father. 

24  And  when  the  ten  heard  it,  they  were  mo- 
ved with  indignation  against  the  two  brethren 

25  But  Jesus  called  them  unto  him , and  said, 
Ye  " know  that  the  princes  of  the  Gentiles  ex- 
ercise dominion  over  them,  and  they  that  are 
great  exercise  authority  upon  them. 

26  But  it  shall  not  be  r so  among  you : but 
w whosoever  will  be  great  among  you,  let  him 
be  your  minister ; 

27  And  whosoever  will  be  chief  among  you, 
let  him  be  your  servant : 

28  Even  as  the  Son  of  man  came  not  to  be 
ministered  unto,  but  x to  minister,  and  y to  give 
his  life  a ransom  for  many. 

29  TI  And  as  they  departed  from  Jericho,  a 
great  multitude  followed  him. 

30  And,  z behold,  two  blind  men  sitting  by  the 
way-side,  when  they  heard  that  Jesus  passed 
by,  cried  out,  saying,  Have  mercy  on  us,  O 
Lord,  thou  Son  of  David. 

31  And  the  multitude  rebuked  them,  because 
they  should  hold  their  peace  : but  they  cried 
the  more,  saying,  Have  mercy  on  us,  O Lord, 
thou  Son  of  David. 

32  And  Jesus  stood  still,  and  called  them,  and 
said,  What  will  ye  that  I shall  do  unto  you  ? 

33  They  say  unto  him,  Lord,  that  our  eyes 
may  be  opened. 

34  So  Jesus  had  compassion  on  them,  and 
touched  their  eyes : and  immediately  their  eyes 
received  sight,  and  they  followed  him. 


a small  remnant  only  will  embrace  the  gospel  so  universally 
offered ; and  so  be  saved  according  to  the  election  of  grace , 
(Rom.  xi.  5;)  while  the  rest  will  be  justly  disowned  of  God, 
as  a punishment  for  so  obstinate  and  so  envious  a temper.” 

Ver.  17 — 34.  Jesus  going  up  to  Jerusalem,  refuses  an  im- 
proper application  from  the  sons  of  Zebedee  ; but  heals  two 
blind  men. — Jesus  now  going  to  celebrate  his  last  passover, 
calls  his  apostles  on  one  side  from  the  multitude,  and  informs 
them,  in  addition  to  his  former  intimations,  not  only  that  he 
was  to  suffer  and  die,  but  also  that  he  was  to  be  crucified  by 
the  hands  of  the  Gentiles.  After  this  Salome,  the  mother  of 
Zebedee’s  children,  doubtless  at  their  desire,  presents  a request 
on  their  behalf,  which,  though  in  itself  improper,  and  conse- 
quently refused,  was,  as  Bishop  Hall  thinks,  singularly  well 
timed.  “O  the  admirable  faith  of  this  good  woman  ! When 
she  heard  the  discourse  of  Christ’s  sufferings  and  death,  she 
talks  of  his  glory  ; when  she  hears  of  his  cross,  she  speaks 
of  his  crown.  If  she  had  seen  Herod  come  and  tender  his 
sceptre  to  Christ;  or  the  elders  of  the  Jews  come  upon  their 
knees,  with  a submissive  proffer  of  their  allegiance,  she  might 
have  had  some  reason  to  entertain  the  thoughts  of  a kingdom  : 
but  now,  while  the  sound  of  betraying,  suffering,  dying,  was 
in  her  ear,  to  make  account  of,  and  suefor  a place  in  his  king- 
dom, it  argues  a belief  able  to  triumph  over  all  discourage- 
ments.” 

But  to  come  to  the  petition  itself,  whether  this  good  woman 
had  heard  of  the  previous  contentions  for  pre-eminence  be- 
tween her  sons  and  their  fellow  apostles,  we  are  not  informed  : 
it  should  seem,  however,  that  she  had  some  doubt  of  the  pro- 
priety of  her  request,  by  the  language  in  which  she  clothes  it, 
‘‘desiring  a certain  thing;"  on  which  the  excellent  prelate 
above  cited,  thus  descants  : “ A certain  thing ! Speak  out,  WO- 


jn?; the  first  hour  corresponding  to  seven  o’clock  ; the  second,  to  eight ; the 
third,  to  nine  ; the  sixth,  to  twelve  ; and  the  eleventh,  to  five.] — Bageter. 

Ver.  II.  The  good  man—  Doddridge,  “ Master.”  (Gr.  Despotes.) 

Ver.  15.  /?  thine  eye  evil 7 — That  is,  art  thou  jealous?  This  reminds  us  of 
Milton’s  “jealous  leer  malign.” 

Ver.  16.  For  many  be  called. — Hammond,  “ The  called  are  many,  but  the 
eiect  few.” 

Ver.  19.  To  the  Gentiles  . ...  to  crucify  him.— Crucifixion  was  not  a Jew- 
ish, hut  a Roman  punishment  ; nor  could  the  Jews  atthis  time  punish  capitally, 
at  least,  not  without  the  sanction  of  the  Roman  government.  Which  is  proof 
l ha : the  sceptre  had  departed  from  Judah,  and  that  the  Shiloh  had  come. 

Ver.  21.  The  one  on  thy  right  hand,  &c.— Talmudical  writers  relate,  that 
in  Sanhedrim,  two  principal  officers  were  placed  on  either  hand  of  the  presi- 
dent : one  called  the  Father  of  the  Justiciary,  the  other,  the  Sage.  See  Dod- 
dridge. 

Ver  22.  To  drink  of  the  cup,  &c.— Among  tne  ancients,  it  was  customary 


man;  what  is  this  certain  thing  that  thou  cravest  ? How 
poor  and  weak  is  this  supplicatory  anticipation,  to  him  that 
knew  thy  thoughts  ere  thou  utteredst  them?  (But)  we  are  all 
in  this  tune  : every  one  would  have  something,  such,  perhaps, 
as  we  are  ashamed  to  utter.  The  proud  would  have  a certain 
thing,  honour  ; the  covetous  man  a certain  thing,  wealth  ; the 
malicious,  revenge;  the  epicur e,  pleasure,  &c.  &c.,  though  we 
may  be  ashamed  to  name  openly  the  direct  object  of  our 
wishes.” 

He  who  knew  this  good  woman’s  thoughts,  drew  from  her 
the  explicit  declaration  of  her  wish  ; which  was,  to  secure  for 
her  sons  the  chief  places  in  the  new  kingdom.  Jesus  then 
addressed  her  sons;  “Ye  know  not  what  ve  ask.”  As  if  he 
had  said,  “ Simple  young  men  ! ye  dream  only  of  honour,  pow- 
er, or  wealth  ; but  ye  are  asking  for  much  tribulation,  for  a mar- 
tyrdom, and  death.  Can  ye  drink  of  my  cup  of  sufferings  ? 
Will  ye  be  content  to  be  baptized  with  blood?”  Alas!  vain- 
confident  disciples?  they  fled  before  they  saw  the  sight  of 
blood,  except  from  the  ear  of  the  high  priest’s  servant. 

This  silly  petition,  however,  exposed  the  sons  of  Zebedee  to 
the  indignation  of  the  other  apostles,  and  it  required  wisdom 
and  temper  equal  to  that  of  their  Master  to  reconcile  them. 
This  he  does  by  repeating  his  favourite  lesson  on  humility,  and 
placing  before  them  his  own  most  instructive  example  : “ The 
Son  of  man  came  not  to  be  ministered  unto,  but  to  minister:” 
not  to  be  waited  upon,  but  to  serve;  not  to  serve  only,  but 
“to  give  his  life  a ransom”  for  mankind. 

This  dispute  seems  to  have  happened  at  Jericho ; in  leaving 
which,  two  blind  men,  who  were  sitting  by  the  way  side,  ad- 
dressed our  Lord  with  much  importunity,  and  implored  a cure, 
which  he  cheerfully  granted,  notwithstanding  some  opposition 
from  the  multitude  who  followed  Jesus.  One  only  of  these, 


to  assign  to  each  guest  a particular  cup,  which  is  spoken,  not  only  in  reference 
to  cups  of  blessing,  but  also  of  vengeance.  See  Zee.  xii.  2,  and  note. 

Ver.  23.  Ye  shall  drink.— James  was  the  first  of  the  apostles  who  suffered 

martyrdom,  and  John  was  scourged.  See  Ac.  v.  40  ; xii. 2. Hut  to  sit  on  my 

right.— [ Rather,  “ to  sit  on  my  right  hand,  and  on  my  left,  is  not  mine  to  give,  ex 

cept  to  them  for  whom  it  is  prepared  of  my  Father.”] — Bagster. Not  mine 

to  give , but , «Scc .—Doddridge,  “ Not  mine  to  give,  but  (to  those)  or  whom,” 
&c.  Campbell , “I  cannot  give,  unless  to  those,”  &c.— Dr.  Edward  Williams^ 
“ Not  mine  to  give,  except  to  them  (for  whom,”)  &c. 

Ver.  25.  Exercise  dominion. — Rule  imperiously,  lord  it  over,  or  tyrannize 

over. Exercise  authority  — Exercise  arbitrary  power,  or  authority.  This  was 

true  of  all  the  governments  in  our  Lord’s  time,  both  in  the  east  and  west. 

Ver.  26.  Your  minister — Gr.  deacon , or  waiting  servant. 

Ver.  27.  Your  servant— Gr.  dovlos;  i.  e.  lave,  or  the  lowest  of  servants. 
Mark,  “ the  servant  (or  slave)  of  all.” 

Ver.  29.  Departed  from  Jericho—  So  Mark  ; but  compare  Luke  xvm.  33- 

1043 


W.— CHAP.  XXI 


c I«.62. 11. 
M cull. 4. 
Ac. 

Jn. 12.15. 


f Ma.ll.il. 
Lu.  19.45, 
Ac. 

Jn.2.15, 

Ac. 


g Is.  56.7. 


He  purgelh  the  temple. 

8 And  a very  great  multitude  spread  their 
garments  in  the  way  ; others  cut  down  branch  • 
es  from  the  trees,  and  strewed  them  in  the  way. 

9 And  the  multitudes  that  went  before,  and 
that  followed,  cried,  saying,  Hosanna  to  the 
son  of  David  : Blessed  d is  he  that  cometh  in 
the  name  of  the  Lord ; Hosanna  in  the c highest. 

10  And  when  he  was  come  into  Jerusalem, 
all  the  city  was  moved,  saying,  Who  is  this? 

11  And  the  multitude  said,  This  is  Jesus  the 
prophet  of  Nazareth  of  Galilee. 

12  If  And  f Jesus  went  into  the  temple  of  God, 
and  cast  out  all  them  that  sold  and  bought  in 
the  temple,  and  overthrew  the  tables  of  the 
money-changers,  and  the  seats  of  them  that 
sold  doves, 

13  And  said  unto  them,  It  is  e written,  My 
house  shall  be  called  the  house  of  prayer  ; but 

' ye  have  made  it  a den  h of  thieves. 

14  And  the  blind  and  the  lame  came  to  him 
in  the  temple  ; and  > he  healed  them. 

! 15  If  And  when  the  chief  priests  and  scribes 


Christ  evtereth  into  Jerusalem.  MAT  THE 

CHAPTER  XXI. 

I C’hrUv  n>iel)i  Into  Jerusalem  upon  nil  mu,  12  drivetb  the  buyeru  and  seller#  out  of  the 
temple,  !7  curweth  the  fig  tree,  23  pulteth  to  silence  the  priests  and  elders,  28  and 
rebuieth  them  by  the  similitude  of  the  two  sons,  35  and  the  husbandmen,  who  slew 
such  ns  were  sent  unto  them. 

AND  1 when  they  drew  nigh  unto  Jerusalem, 
and  were  come  to  Bethphage,  unto  the 
mount  of  Olives,  then  sent  Jesus  two  disciples, 

2  Saying  unto  them,  Go  into  the  village  over 
against  you,  and  straightway  ye  shall  find  an 
ass  tied,  and  a colt  with  her : loose  them,  and 
bring  them  unto  me. 

3  And  if  any  man  say  ought  unto  you,  ye  shall 
say,  The  Lord  hath  nged  of  them ; and  straight- 
way he  will  send  them. 

4  All  this  was  done,  that  it  might  be  fulfilled 
which  was  spoken  by  the  b prophet,  saying, 

5  Tell  ye  the  daughter  of  Sion,  c Behold,  thy 
King  cometh  unto  thee,  meek,  and  sitting  upon 
an  ass,  and  a colt  the  foal  of  an  ass. 

6  And  the  disciples  went,  and  did  as  Jesus 
commanded  them, 

7  And  brought  the  ass,  and  the  colt,  and  put 
on  them  their  clothes,  and  they  set  him  thereon. 

namely,  Bartimeus,  is  mentioned  by  the  other  evangelists,  pro- 
bably because  the  most  known,  and  the  most  importunate; 
but  upon  this  we  shall  reserve  our  remarks  till  we  come  to 
Mark,  ch.  x.  46. 

Chap.  XXL  Ver.  1—11.  The  Lord  Jesus  rides  into  Je- 
rusalem on  an  ass,  is  hailed  by  the  Hosannas  of  the  multitude. 
— To  understand  the  propriety  of  this  conduct  in  our  Saviour, 
we  must  turn  back  to  the  prophecy  of  Zechariah,  (chap.  ix.  9,) 
of  which  we  shall  find  it  an  exact  fulfilment ; and  consequently, 
an  argument  of  Christ’s  divine  character  and  mission.  It 
also  forms  an  honourable  close  of  his  public  ministry.  An 
eloquent  and  popular  writer  thus  describes  the  event : “ When 
this  Sun  of  righteousness  arose  with  healing  under  his  wings, 
the  populace,  who  lay  all  neglected  and  forlorn,  benighted 
with  ignorance,  and  benumbed  with  vice,  saw  the  light,  and 
hailed  the  brightness  of  its  rising.  Up  they  sprang,  and  after 
him  in  multitudes,  men,  women,  and  children,  went.  Was  he 
to  pass  a road,  they  climbed  the  trees  to  see  him  ; yea,  the  blind 
sat  by  the  way  side  to  hear  him  go  by.  Was  he  in  a house, 
they  unroofed  the  building  to  come  at  him.  As  if  they  could 
never  get  near  enough  to  hear  the  soft  accents  of  his  voice, 
they  pressed,  they  crowded,  they  trod  upon  one  another  to  sur- 
round him.  When  he  retired  into  the  wilderness,  they  thought 
him  another  Moses,  and  would  have  made  him  a king.  It  was 
the  finest  thing  they  could  think  of : He,  greater  than  the  great- 
est monarch,  despised  worldly  grandeur ; but,  to  fulfil  prophe- 
cy, sitting  upon  a borrowed  ass’s  colt,  rode  into  Jerusalem,  the 
Son  of  the  Highest,  and  allowed  the  transported  multitude  to 
strew  the  way  with  garments  and  branches,  and  to  arouse  the 
insensible  metropolis  by  acclamations,  the  very  children  shout- 
ing Hosanna! — Hosanna  in  the  highest!  Hosanna  to  the  Son 
of  David ! Blessed  be  he  that  cometh  in  the  name  of  the 
Lord!”  (Claude.) 

This  sort  of  triumphant  entry,  a mixture  of  simplicity  and 
grandeur,  roused  the  whole  population  of  the  metropolis : “ All 
the  city  was  moved,  saying,  Who  is  this?”  Who?  say  you: 
Ask  Moses,  and  he  will  tell  you,  “ It  is  the  seed  of  the  wo- 
man, that  shall  break  the  serpent’s  head.”  Ask  the  patriarch 
Jacob,  and  he  will  reply,  “ '1  he  Shiloh  of  the  tribe  of  Judah.” 
Ask  David,  and  he  shall  tell  you,  "The  King  of  glory,” 
Isaiah  proclaims  him,  “ The  Prince  of  peace Jeremiah, 
“The  righteous  Branch Zechariah,  "The  King  of  Zion.” 
John  the  Baptist,  “The  Lamb  of  God;”  and  the  multitude 
which  followed  him,  say,  “ This  is  Jesus,  the  Prophet  of  Ga- 
lilee !” 

It  is  evident,  from  comparing  the  gospel  of  John  with  the 
other  evangelists,  that  besides  the  throng  which  accompanied 
Jesus  from  Jericho,  another  multitude,  which  had  been  as- 
sembled at  Jerusalem  from  all  parts  of  Judea,  to  celebrate  the 
Passover,  and  many  also  which  had  witnessed  the  resur- 
rection of  Lazarus,  came  from  Jerusalem  to  meet  Jesus;  so 
that  he  was  surrounded  with  the  greater  part  of  the  popula- 
tion of  the  country.  “ Let  us  (now)  imagine,”  says  the  pious 
and  amiable  Doddridge,  “ that  we  see  the  Son  of  God  and 
the  Kin"  of  Israel  thus  proceeding  towards  Jerusalem,  and 
the  people  meeting  him,  and  surrounding  him  with  their  accla- 
mations :  *  1 Hosanna ! Blessed  be  he  that  cometh  in  the  name 


Chap.  XXI.  Ver.  1.  To  Beth-phage. — A small  village  at  the  foot  of  the  mount 

of  Olives. And  Bethany:— The  latter  is  the  village  "opposite,"  to  which 

the  disciples  were  sent,  and  both  were  very  near  Jerusalem. 

Ver.  5.  Daughter  of  Sion — That  is,  all  the  inhabitants  of  Jerusalem. 

Ver.  8.  Spread  their  garments,  &c. — This  account  agrees  with  the  customs 
of  the  Jews  at  the  feast  of  Tabernacles,  and  on  other  times  of  rejoicing.  (See 

1 Mac.  xiu.  51.  2 Mac.  x.  7.)  The  like  ceremonies  were  used  by  the  heathen 
toward  kings  and  conquerors,  on  great  occasions.  See  Orient.  Lit.  No.  1214 

Ver.  9.  Hosanna  .'—Save  now,  I beseech.  Psalm  cxviii.  25. Blessed  is  he 

that  cometh.  Ac. — Campbell,  "Blessed  be,"  &c.  Bp.  Chandler  remarks, 
that  the  prophecy  of  Zechariah,  here  referred  to,  is  twice  explained  in  theTal- 
prud,  pi  Messiah.  The  same  learned  prelate  quotes  from  a Rabbinical  book 
the  following  tradition  : That  at  the  Paschal  feast,  a man,  who  personated  the 
1044 


of  the  Lord  !’  Do  not  our  hearts  spring  at  the  sound  ? Do 
we  not,  as  it  were,  in  spirit  go  forth  with  them,  and  join  in 
that  sublime,  but  simple  song?  ‘ Blessed  be  he  that  cometh 
in  the  name  of  the  Lord,’  with  divine  authority,  and  divine 
blessings  in  his  hands  ! and  blessed  be  the  kingdom  he  has 
erected  ! May  perpetual  prosperity  attend  it !” 

Ver.  12 — 22.  Jesus  cleanses  the  temple ; curses  the  barren 
fig-tree ; and  answers  the  demand  of  the  chief  priests  and 
elders. — When  we  read  of  Jesus  and  nis  apostles  entering  (lie 
temple,  we  are  neither  to  understand  it  of  the  holy,  or  the 
most  holy  place,  which  none  might  enter  but  the  priests ; but 
of  the  courts  of  the  temple,  where  only  the  other  tribes  were 
allowed  to  meet.  In  the  first  of  these,  entering  by  the  east 
gate,  were  found  these  money  changers,  who  supplied  those 
who  wanted  to  purchase  sacrifices  with  change,  smaller  coin 
for  large;  Jewish  money  for  foreign;  and  advanced  money  to 
persons  of  credit,  on  their  own  security.  The  tables  (or  coun- 
ters) of  these  bankers,  Jesus  overthrew,  and  turned  out  those 
who  sold  doves  for  sacrifice ; men  of  infamous  character,  who 
thereby  turned  the  house  of  God  “into  a den  of  thieves;’ 
alluding,  perhaps,  to  the  caverns  of  Judea,  which  were  often 
occupied  by  thieves  and  free-booters. 

That  such  trafficking  was  not  suited  to  the  house  of  God, 
is  self-evident;  and  if  they  had  been  expelled  and  warned  two 
or  three  years  before,  it  made  their  offence  the  more  criminal. 
(See  note,  verse  12.)  The  mixing  up  trade  with  religion,  if  we 
are  not  grossly  misinformed,  is  still  the  Jewish  practice,  and 
bargains  of  every  kind  are  mingled  with  their  prayers  even  in 
their  synagogues  ; nor  is  it,  alas ! peculiar  to  the  Jews,  for  we 
fear  there  is  too  much  trafficking  in  some  Christian  syna- 
gogues, and  that  even  on  the  sabbath  day  ! Surely  the  pecu- 
niary transactions  of  places  of  worship  ought,  as  little  as  pos- 
sible, to  intrench  upon  the  times  of  public  devotion,  anti  es- 
pecially upon  the  day  devoted  to  God’s  name  and  worship. 

“There  is,”  said  Bishop  Hall,  “a  reverence  due  to  God’s 
house  for  the  Owner’s  sake;  for  the  service’s  sake.  Seculai 
and  profane  actions  are  not  (fit)  for  that  sacred  roof.  . . . The 
fairest  pretences  cannot  bear  out  a sin  with  God.  Never  could 
there  be  more  plausible  colours  cast  upon  any  act:  the  con- 
venience, the  necessity  of  provisions  for  sacrifice:  yet  through 
all  these  do  the  fiery  eyes  of  our  Saviour  (Rev.  i.  14)  see  the 
foul  covetousness  of  the  priests,  the  fraud  of  the  money 
changers,  and  the  intolerable  abuse  of  the  temple.”  To  those 
who  manage  the  secular  concerns,  either  of  churches  <pr  ol 
chapels,  would  we  particularly  recommend  these  admonitions. 

Let  us  attend,  however,  to  the  chief  priests  and  scribes  who 
saw  “the  wonderful  things  that  Jesus  did,”  and  heard  the 
wonderful  things  that  the  people  said,  and  especially  the  Ho- 
sannas of  the  children,  when  pretending  to  be  shocked  at  their 
profaneness,  they  said  to  him,  “ Hearest  thou  what  these  say,?’ 
as  if  they  had  been  uttering  blasphemy;  and  such,  indeed, 
they  construed  it  to  be,  for  our  Lord  to  ascribe  to  himself  the 
prophecies  respecting  the  Messiah,  though  they  saw  he  did 
the  works  which  none  but  God  and  his  Christ  couid  do.  In- 
stead of  censuring  his  followers,  and  especially  the  children, 
Jesus  refers  the  objectors  to  another  Scripture,  which  speaks 
not  only  of  praise,  but  of  strong  and  perfect  praise,  as  coming 


Messiah,  bursting  open  a door,  used  to  ride  into  the  room  upon  an  ass,  anothei 
following  with  a horn,  to  proclaim  and  anoint  him.  Zechariah’s  prophecy  was 
by  the  Jews  understood  of  Messiah,  and  could  not  justly  be  applied  to  any 
other. 

Ver.  12.  Into  the  temple.— Campbell  observes,  that  the  word  here  used  foi 
the  temple  is  hieron,  not  naos  : the  latter  being  confined  to  the  sanctuary,  the 
former  comprehending  all  the  courts  of  the  temple,  in  the  outermost  of  which 
(entering  from  the  eastern  gate)  Jesus  found  the  money-changers  and  the  pi- 
geon-dealers. who  were  no  better  than  “ a den  of  thieves  ” Orient.  Cunt.  Nos. 
405,  1198.  This  appears  not  to  have  been  the  first  time  of  Jesus’  clearing  tho 

temple. The  tables. — Hammond  and  Doddridge,  “ Seats  Gr.  Kathedra. 

They  were  probably  seats  with  desks,  or  counters,  attached  to  them. 

Ver.  13.  The  house— Doddridge  and  others,  “A  house/’ 


The  barren  Jig  tree  cursed.  MATTHEW. — CHAP.  XXI.  The  priests  ana  eiders  rebuked. 


saw  the  wonderful  things  that  he  did,  and  the 
children  crying  in  the  temple,  and  saying,  Ho- 
sanna i to  the  son  of  David;  they  were  sore 
displeased, 

16  And  said  unto  him,  Hearest  thou  what 
these  say  ? And  Jesus  saith  unto  them,  Y ea ; 
have  ye  never  read,  Out  k of  the  mouth  of 
babes  and  sucklings  thou  hast  perfected  praise  ? 

17  Tf  And  he  left  them,  and  went  out  of  the  city 
into  Bethany  ; and  he  lodged  there. 

18  Now  in  the  morning  as  he  returned  into 
the  city,  he  hungered. 

19  And  i when  he  saw  “ a fig  tree  in  the  way, 
he  came  to  it,  and  found  nothing  thereon,  but 
leaves  only,  and  said  unto  it,  Let  no  fruit  grow 
on  thee  henceforward  for  ever.  And  present- 
ly the  fig  tree  withered  n away. 

20  And  when  the  disciples  saw  it,  they  mar- 
velled, saying,  How  soon  is  the  fig  tree  with- 
ered away ! 

21  Jesus  answered  and  said  unto  them,  Verily 
I say  unto  you,  If  0 ye  have  faith,  and  doubt  not, 
ye  shall  not  only  do  this  which  is  done  to  the  fig 
tree,  but  also  if  ye  shall  say  unto  this  mountain, 
Be  thou  p removed,  and  be  thou  cast  into  the 
sea ; it  shall  be  done. 

22  And  all  things,  whatsoever  ye  shall  ask 
« in  prayer,  believing,  ye  shall  receive. 

23  Tf  And  r when  he  was  come  into  the  tem- 
ple, the  chief  priests  and  the  elders  of  the  peo- 
ple came  unto  him  as  he  was  teaching,  and 
said,  By  8 what  authority  doest  thou  these 
things?  and  who  gave  thee  this  authority?  I 


A.  M.  4031. 
A.  D.  27. 


] ver.9. 


k Ps.8.2. 


1 M o-ll. 13. 


m one  Jig 
tree . 


n Jude  12. 


o c.  17.20. 
Lu.17.6. 
Ja.1.6. 


p c.8.12. 

q c.7.7. 

Ma.  11.24. 
Ja.5.16. 
lJn.3.22. 
5.14. 


r Ma.11.27. 
Lu.20.1. 


s Ex.2.14. 


t c.14.5. 


u IiU.  15.11. 
&c. 


v 2 Ch.33. 
12.13. 

1 Co. 6.11. 

Ep.2.1.. 

13. 

w Lu.3.12. 


x Lu.7.37, 
&c. 


y Re.  2. 21. 


24  And  Jesus  answered  and  said  unto  tnem 
I also  will  ask  you  one  thing,  which  if  ye  tel. 
me,  I in  like  wise  will  tell  you  by  what  autho- 
rity I do  these  things. 

25  The  baptism  of  John,  whence  was  it?  from 
heaven,  or  of  men  ? And  they  reasoned  with 
themselves,  saying,  If  we  shall  say,  From  hea- 
ven ; he  will  say  unto  us,  Why  did  ye  not  then 
believe  him  ? 

26  But  if  we  shall  say,  Of  men ; we  fear  the 
people  ; for  ‘ all  hold  John  as  a prophet. 

27  And  they  answered  Jesus,  and  said,  We 
cannot  tell.  And  he  said  unto  them,  Neither 
tell  I you  by  what  authority  I do  these  things. 

28  But  what  think  ye?  A certain  “ man  had 
two  sons ; and  he  came  to  the  first,  and  said, 
Son,  go  work  to-day  in  my  vineyard. 

29  He  answered  and  said,  I will  not:  but  af- 
terward v he  repented,  and  went 

30  And  he  came  to  the  second,  and  said  like- 
wise. And  he  answered  and  said,  I go,  sir: 
and  went  not. 

31  Whether  of  them  twain  did  the  will  of  his 
father?  They  say  unto  him,  The  first.  Jesus 
saith  unto  them,  Verily  I say  unto  you,  That 
the  publicans  and  the  harlots  go  into  the  king- 
dom of  God  before  you. 

32  For  John  came  unto  you  in  the  way  of 
righteousness,  and  ye  believed  him  not : but 
the  publicans  w and  the  harlots  x believed  him: 
and  ye,  when  ye  had  seen  it,  repented  not 
y afterward,  that  ye  might  believe  him. 

33  If  Hear  another  parable : There  was  a cer- 


from  the  lips  of  babes.  (Ps.  viii.  2.)  The  simpler  our  praises, 
the  more  acceptable  are  they  in  the  sight  of  God. 

“But  the  chief  priests  and  scribes  were  sore  displeased.” 
Jesus  taught  the  people,  and  healed  them,  at  which  every 
humane  and  benevolent  person  would  have  rejoiced.  Jesus 
ourified  the  temple  from  thieves  and  robbers,  which  the  priests 
themselves  ought  to  have  done.  The  multitude,  and  especially 
the  children,  glorified  God  our  Saviour  for  these  displays  of 
his  grace  and  mercy;  but  with  all  this,  these  hypocritical 
priests  and  scribes  were  “sore  displeased.” 

One  circumstance  in  this  narrative  has  given  great  offence 
to  infidels;  namely,  the  animal  on  which  Jesus  rode — an  ass. 
The  riding  upon  this  creature  was  characteristic,  since  patri- 
archs, judges,  and  kings  of  Israel,  thus  rode;  and  it  was  even 
forbidden  to  the  Jews  to  cultivate  the  breed  of  horses.  (See 
Deuf.  xvii.  16.  Josh.  xv.  18.  Judges  v.  10.  2 Sam.  xvi.  2.)  This 
precept  had  been,  however,  so  much  neglected,  that  in  the 
time  of  our  Lord  it  was  certainly  a mark  of  meekness  and 
humility,  to  ride  on  this  much-injured  and  despised  beast ; as, 
indeed,  is  intimated  in  the  prediction  quoted  from  Zechariah. 

Next  morning  occurred  another  circumstance,  which  has 
been  very  freely  censured  by  those  who  have  evidently  not 
understood  it.  Jesus  coming  to  town,  from  Bethany,  in  the 
morning,  and  being  hungry,  noticed  a fig-tree,  which,  as  it 
grew  on  the  highway,  was  public  property,  and  therefore  went 
to  it,  to  look  for  fruit,  but  found  leaves  only,  and  in  conse- 
quence pronounced  against  it  a sentence  of  perpetual  barren- 
ness, and  it  was  immediately  blighted,  and  withered  away  1 
This  has  been  misrepresented,  as  done  in  a fit  of  spleen,  or 
passion  ; but  it  was,  in  fact,  a symbolic  action,  such  as  we  fre- 
quently meet  with  in  the  ancient  prophets.  This  tree  was  a 
type  or  emblem  of  the  Jewish  nation,  and  particularly  of  the 
Scribes  and  Pharisees,  who,  with  the  greatest  professions  of 
religion,  (like  the  green  foliage  of  this  fig-tree,)  were  utterly 
barren  of  good  fruit.  The  malediction  pronounced  against  it, 
represented  the  curse  of  God  against  the  Jews,  who,  after  the 
preaching  both  of  John  and  of  Christ,  were  still  impious  and 
impenitent ; and  growing  worse  and  worse,  were,  in  a few 
years  afterwards,  cut  down  by  the  Roman  axe,  and  thrown 
into  the  fire. 

The  speedy  withering  of  this  fig-tree  having  attracted  the 
admiration  of  the  apostles,  Jesus  (verse  22)  re-inculcates  his 
former  doctrine,  on  the  importance  of  prayer  as  well  as  faith, 
in  working  miracles.  (See  chap.  xvii.  20;  xviii.  19.)  “All 


things,  whatsoever  ye  ask  in  prayer,  believing,  ye  shall  re- 
ceive.” A maxim,  however,  of  such  importance  as  to  require 
some  consideration  before  we  proceed,  and  the  more  so,  as 
commentators  in  general  seem  to  pass  it  over  very  slightly. 

So  far  as  the  passage  relates  to  the  faith  of  working  mira- 
cles, we  have  already  considered  it ; but  the  expression  is  here 
so  strong  and  general,  that  we  cannot  confine  our  interpreta- 
tion to  this  extraordinary  gift : we  feel  it  necessary,  however, 
to  guard  the  passage  from  abuse.  1.  It  does  not  warrant  our 
presumption  on  things  trifling  and  ridiculous  ; nor  does  it  war- 
rant us  to  attempt  what  we  know  is  impossible  to  us.  The 
pious  author  of  “The  Pilgrim’s  Progress,”  when  young  and 
inexperienced,  was  tempted  to  work  a miracle  to  prove  his 
faith.  He  states  in  his  own  life,  that  one  day,  walking  be- 
tween Elstow  and  Bedford,  it  was  strongly  suggested  to  him 
to  say  to  some  puddles  in  the  horse  road,  “ Be  dry  and  to 
say  to  the  dry  places,  “ Be  puddles.”  But  just  as  he  was  about 
to  speak,  the  thought  came  into  his  mind  to  go  under  the  hedge 
to  pray  that  God  would  enable  him.  On  the  other  hand  it  oc- 
curred to  him,  that  if  he  tried  and  could  not  effect  it,  it  would 
discourage  and  sink  him  into  deep  despair:  for  this  reason  he 
prudently  declined  it,  concluding  that  he  was  not  warranted 
to  put  his  faith  to  such  a test. 

2.  We  are  warranted  to  ask  nothing  in  prayer,  but  with  a 
deference  to  the  will  of  God.  Our  Lord  himself  has  taught 
us  this,  who,  with  unlimited  miraculous  powers,  and  having 
more  than  twelve  legions  of  angels  at  his  command,  thus 
prayed,  (chap.  xxvi.  39,)  “Father,  if  it  be  possible,  let  this  cup 
pass  from  me  : nevertheless,  not  as  I will,  but  as  thou  wilt.’1 
Indeed,  as  respects  ourselves,  there  are  but  two  things  we  are 
taught  to  ask  unconditionally;  the  pardon  of  our  sins,  and 
the  aid  of  God’s  Holy  Spirit : and  these  we  know  it  is  the  good 
pleasure  of  God  to  give  to  them  that  ask  him.  But  temporal 
blessings  should  always  be  asked  with  the  deepest  submission 
to  the  divine  will. 

Ver.  23 — 46.  Jesus  attacked  by  the  priests  and  elders,  an- 
swers them  by  another  question,  and  warns  them  in  parables. 
— While  Jesus  was  teaching  and  working  miracles  in  the  tem- 
ple, the  priests  and  elders  demanded  by  what  authority  he  did 
these  things.  An  absurd  demand,  because  miracles  carry 
with  them  their  own  authority : Jesus,  however,  instead  of  a 
direct  reply,  answers  them  by  another  question,  which  much 
embarrassed  them ; because,  had  they  admitted  John  the  Bap- 
tist to  be  a prophet,  they  must  have  admitted  Jesus  to  be  the 


Ver.  15.  They  were  sore  (i.  e.  greatly)  displeased.— Doddridge,  “ Filled 
with  indignation.” 

Ver.  17.  Bethany— Was  a village  to  the  east  of  the  Mount  of  Olives,  on 
the  road  to  Jericho.  (Jn.  11.  18.)  nearly  two  miles,  as  Jerome  states,  from 
Jerusalem.  This  village  is  now  small  and  poor,  and  the  cultivation  of  the  soil 
around  it  is  much  neglected ; but  it  is  a pleasant  romantic  spot,  shaded  by  the 
Mount  of  Olives,  and  abounding  in  vines  and  long  grass.  It  consists  of  from 
thirty  to  forty  dwellings,  inhabited  by  about  six  hundred  Mahommedans,  for 
whose  use  there  is  a neat  little  mosque  standing  on  an  eminence.  Here  they 
•how  the  mins  of  a sort  of  castle  as  the  house  of  Lazarus,  and  a grotto  as  his 
tomb ; and  the  house  of  Simon  the  leper,  of  Mary  Magdalene,  and  of  Martha, 


and  the  identical  tree  which  our  Lord  cursed,  are  among  the  monkish  curiosi- 
ties of  the  place.] — Bagster. 

Ver.  23.  The  chief  priests. — See  note  on  chap.  ii.  4. And  elders. — Proba- 

bly the  members  of  the  Sanhedrim,  or  Jewish  council.  So  Doddridge. 

Ver.  25.  Baptism  of  John. — See  note,  Mat.  iii.  16. 

Ver.  28—31.  The  parable  of  the  two  sons,  designed  to  point  out  two  classes 
of  persons,  viz.  those  who  prove  better  than  they  promise  ; and  those  who 
promise  better  than  they  prove. — Henry. 

Ver.  32.  In  the  way  of  righteousness.— Campbell,  “Sanctity;”  who  adds, 
“ There  can  be  no  doubt  but  this  is  spoken  principally  in  allusion  to  the  auste- 
rities of  John’s  manner  of  living  in  the  desert. 


1045 


7 'he  wicked  husbandmen.  MATTHEW. — CHAP.  XXII.  Marriage  of  the  king's  son 


tain  householder,  which  z planted  a vineyard, 
and  hedged  it  round  about,  and  digged  a wine- 
press in  it,  and  built  a tower,  and  let  it  out  to 
husbandmen,  and  went  into  a far  country: 

34  And  when  the  time  of  the  fruit  drew  near, 
he  sent  his  servants  a to  the  husbandmen,  that 
they  might  receive  the  fruits  of  it. 

35  And  b the  husbandmen  took  his  servants, 
and  beat  one,  and  killed  another,  and  stoned 
another. 

36  Again,  he  sent  other  servants  more  than 
the  first : and  they  did  unto  them  likewise. 

37  But  last  of  all  he  sent  unto  them  his  son, 
saying,  They  will  reverence  my  son. 

38  But  when  the  husbandmen  saw  the  son, 
they  said  among  themselves,  This  is  the  c heir ; 
come,  let  us  kill  him,  and  let  us  seize  on  his  in- 
heritance. 

39  And  they  d caught  him,  and  cast  him  out 
of  the  vineyard,  and  slew  him. 

40  When  the  lord  therefore  of  the  vineyard 
cometh,  what  will  he  do  unto  those  husband- 
men ? 

41  They  say  unto  him,  He  will  miserably  de- 
stroy e those  wicked  men,  and  will  let  out  his 
vineyard  unto  other  f husbandmen,  which  shall 
render  him  the  fruits  in  their  seasons. 

42  Jesus  saith  unto  them,  Did  ye  never  read 
in  the  scriptures,  The  s stone  which  the  build- 
ers rejected,  the  same  is  become  the  head  of 
the  corner  : this  is  the  Lord’s  doing,  and  it  is 
marvellous  in  our  eyes  ? 


A M.  4033. 
A.  I).  IS. 


z IV.  80. 8. . 
16. 

Ca.8.11. 

12. 

Is  5.1.  7. 
Je  2.221. 
Mu.  12.1. 
Lu.20.9, 
Ac. 

.1  2K1.17. 

13, Ac. 
b 3Ch.36.16 
Ne.9‘26. 
Je.25.3..7 
c.5. 1*2. 
‘23.3-1.  .37. 


I Th.2. 15. 
He.  11.36. 
37. 

Re.6.9. 
c He.  1.1,2. 
d Ac.2.‘2 3. 

4.  *25..  *27. 

* IV  2. 4. 5.9. 

Zee.  12.2. 
r I. u. 21 .24. 
Ko.9.26. 

II  II 

; Ps.  119.22. 
Is.  20. 16. 

1 Pe. 2,6,7. 


1 1 la.  28. 2.' 
i 1 Co.  13. 2. 
j ls.8. 14,15. 
k He.  2. 2,3. 

1 Lu.7.16. 

Jo.  7. 40. 
a Lu.14.16. 
b Re.  19.7,9 
c Ps.68.ll. 

Jcr.25.4. 

35.15. 

Re.  22. 17. 
d Ps.106. 

24,25. 

Pr.  1.24.25 

Ac. 24. 25. 

Ro.2.4. 


43  Therefore  say  I unto  you,  The  kingdom 
h of  God  shall  be  taken  from  you,  and  given 
to  a nation  ‘ bringing  forth  the  fruits  thereof. 

44  And  whosoever  shall  fall  ) on  this  stone 
shall  be  broken  : but  on  whomsoever  it  shall 
fall,  it  k will  grind  him  to  powder. 

45  And  when  the  chief  priests  and  Pharisees 
had  heard  his  parables,  they  perceived  that  he 
spake  of  them. 

46  But  when  they  sought  to  lay  hands  on  him, 
they  feared  the  multitude,  because  they  ' took 
him  for  a prophet. 

CHAPTER  XXII. 

1 The  parable  of  the  marriage  of  the  king’s  son.  9 The  vocation  of  the  Gentiles. 
1*2  The  punishment  of  him  that  wanted  the  wedding  garment.  15  Tribute  ought  to 
be  paid  to  Cesar.  23  Christ  eonfuteth  the  Sadducecs  for  the  resurrection:  34  an 
swereth  the  lawyer,  which  is  the  first  and  great  commandment : 41  and  posetli  the 
Pharisees  about  the  Mesaias. 

AND  Jesus  answered  and  spake  unto  them 
again  by  parables,  and  said, 

2  The  a kingdom  of  heaven  is  like  unto  a 
certain  king,  which  made  a b marriage  for  his 
son, 

3  And  c sent  forth  his  servants  to  call  them 
that  were  bidden  to  the  wedding:  and  they 
would  not  come. 

4  Again,  he  sent  forth  other  servants,  saying, 
Tell  them  which  are  bidden,  Behold,  I have 
prepared  my  dinner  : my  oxen  and  my  fatlings 
are  killed,  and  all  things  are  ready  : come  un- 
to the  marriage. 

5  But  they  made  light  d of  it , and  went  their 
ways,  one  to  his  farm,  another  to  his  merchan- 
dise : 


Messiah,  for  he  “ bare  witness  of  him  and  they  dared  not 
say  any  thing  against  the  former,  for  “ all  men  held  John  to 
be  a prophet.’’  They  were  therefore  silent,  and  Jesus  avoided 
their  ensnaring  questions.  But  he  answered  them  by  para- 
bles. 

“ A certain  man  had  txeo  sons.”  These  sons,  we  think,  do 
not  so  properly  represent  the  Jews  and  Gentiles,  as  they  do 
the  two  great  classes  among  the  Jews.  Those  who  had  made 
little  or  no  profession  of  religion,  as  the  publicans  and  harlots, 
who  yet  repented  at  the  preaching  of  John  and  of  Jesus  ; and 
those  who  made  high  professions  of  religion,  as  did  the  Scribes 
and  Pharisees,  but  were  in  fact  hypocrites  in  heart,  and  did 
nothing. 

The  parable  of  the  vineyard  plainly  refers  to  the  Jewish 
church,  which  had  been  designated  by  Isaiah  and  other  pro- 
phets under  the  same  image.  (See  Ps.  lxxx.  15.  Isa.  v.  1 ; 
xxvii.  2,  &c.)  The  husbandmen  to  whom  this  vineyard  was 
let  out,  were  the  Jewish  rulers,  who,  instead  of  listening  to 
the  messages  of  the  prophets, .evil  entreated,  and  killed  them. 
IChap.  v.  12;  xxiii.  34—37.)  At  length,  “God  sent  forth  his 
Son,”  as  if  he  thought  they  would  pay  more  regard  to  him, 
instead  of  which,  they  treated  him  more  despitefully  than  the 
rest;  at  which  he  is  represented  as  justly  exasperated,  so  as 
to  destroy  them,  and  place  his  vineyard  in  other  hands,  the 
hands  of  Gentiles. 

To  bring  this  home  closer  to  their  consciences,  our  Lord 
cites  a passage  from  the  118th  Psalm,  part  of  which  they  had 
heard  chaunted  by  the  multitude,  but  a few  hours  before,  and 
then  warns  them,  that  the  consequence  of  their  refusing  the 
corner  stone,  on  which  God  had  determined  to  build  his  church, 
would  be  their  utter  destruction ; they  should  be  crushed  to 
atoms ; which  was  fully  accomplished  by  the  Romans. 

Upon  this,  “the  chief  priests  and  Pharisees  perceived  that 
Jesus  spake  of  them  ;”  they  wanted  therefore  to  lay  hands  on 
him,  but  “ they  feared  the  multitude.” 

Chap.  XXII.  Ver.  1 — 14.  The  parable  of  the  marriage 
feast , and  the  wedding  garment. — The  gospel  dispensation  is 
here  compared  to  a feast,  which  a certain  king  made  on  occa- 
sion of  the  marriage  of  his  son.  It  is  necessary  to  keep  in 
mind  the  royalty  of  the  occasion,  to  account  for  “oxen  and 
fatlings  being  killed,”  which  implies  great  preparation  for  a 
numerous  company.  The  persons  first  invited  were  the  Jews, 
who  were  “bidden”  by  the  early  prophets.  “In  this  moun- 


Ver.  33 — 41.  A prophetic  parable,  shadowing  forth  the  unkindness  of  the 
Jewish  nation  to  their  prophets — their  rejection  and  murder  of  the  Messiah  ; 
and  their  consequent  rejection  and  ruin.  It  also  foretels  the  calling  of  the  Gen- 
tiles to  the  distinguished  blessings  of  the  gospel. Digged  a wine-press — 

That  is,  a place  for  a wine-fat,  (or  vat,)  over  which  the  press  was  placed. 
These  circumstances  respecting  the  press  and  the  tower,  only  signify  that  every 
thing  had  been  done  that  was  necessary  for  a vineyard.  Isa.  v.  2 — 4. 

Ver.  35.  Stoned.— Properly,  “ pelted  with  stones.” 

Ver.  37.  They  wilt  reverence  my  son. — This  is  spoken  after  the  manner  of 
men  : God  knew  that  they  would  not.  as  appears  from  the  context,  ver.  42.  He 
was  the  “stone  which  the  builders  rejected.” 

Ver.  33.  This  is  the  heir— let  us  kill  him.— This  does  not  imply  that  the 
Jewish  mlers  generally,  indeed,  knew  that  Jesus  was  the  Son  of  God,  for  “ had 
-hey  known,  -hey  would  not  have  crucified  the  Lord  of  glory.”  (1  Co.  ii.  8.) 
1046 


tain  shall  the  Lord  of  hosts  make  unto  all  people  a feast,”  &c. 
(Isa.  xxv.  6.)  He  then  sent  forth  his  servants,  the  later  pro- 
phets, to  invite  again  them  that  were  bidden;  but  “ they  would 
not  come.”  Next  he  sent  forth  John  the  Baptist  and  the  apos- 
tles, who  announced  that  “all  things  (were)  ready.”  One 
part  of  the  company,  the  laity,  made  light  of  this,  and  went, 
“one  to  his  farm,  and  another  to  his  merchandise;”  but  the 
remnant,  namely,  the  priests,  and  the  Scribes,  and  the  Phari- 
sees, “entreated”  the  servants  of  this  great  king  “despitefully, 
and  slew  them.”  When  the  king,  however,  heard  this,  He 
was  justly  provoked  with  such  conduct,  and  sent  forth  his 
armies— for  all  the  armies  in  earth  and  heaven  are  his — and 
slew  them.  Seeing,  however,  that  the  feast  was  ready,  the 
king  was  determined  to  have  guests;  and  seeing  those  who 
hacfbeen  hitherto  invited  were  utterly  unworthy  of  the  feast, 
the  king  sends  forth  into  the  public  roads,  that  is,  among  the 
Gentiles,  and  gathers  together  all  that  could  be  found,  “good 
or  bad,  till  the  wedding  was  furnished  with  guests and  now 
came  the  hour  of  discrimination.  The  king,  who  had  given 
the  invitation,  came  in,  as  was  customary,  to  view  his  guests. 
(See  Luke  xiv.  10.)  On  this  occasion,  it  seems,  his  eye  imme- 
diately marked  one  of  the  company,  who  “ had  not  on  a wed- 
ding garment,”  and  immediately  demanded,  “Friend,  how 
earnest  thou  'n  hither,  not  having  a wedding  garment?  And 
he  was  speechless,”  and  was  immediately  expelled.  This  cir- 
cumstance makes  it  important  for  us  to  know  what  is  intend- 
ed by  this  “ wedding  garment,”  and  how  it  might  be  procured  ? 
for  might  this  stranger  have  replied,  he  could  not  procure  one, 
a just  and  gopa  prince  would  not  have  excluded  him  on  that 
account.  It  is  most  certain  that  persons  were  expected,  on 
such  occasions,  to  put  on  their  best  apparel,  as,  indeed,  is  the 
universal  practice  ; but  Doddridge  mentions  several  instances, 
among  the  Greeks,  of  great  men,  on  such  occasions,  providing 
proper  habits  for  then  visiters ; and  such  appears  to  be  the 
custom,  even  now,  in  Asia.  An  Eastern  “king  sent  to  invite 
the  Ambassadors  to  dine  with  him  once  more.  The  Mehe- 
mander  told  them  it  was  the  custom  that  they  should  wear, 
over  their  own  clothes,  the  best  of  those  garments  which  the 
king  had  sent  them.”  Some  scrupled  this,  till  they  were  told 
that  it  was  a general  custom,  “and  that  no  doubt  the  king 
would  take  it  very  ill  at  their  hands,  if  they  presented  them- 
selves before  him  without  these  marks  of  his  liberality.”  Oil 
this,  they  all  agreed  to  comply.  ( Orient . Cust.  No.  1202.) 


Some  of  them  were  ignorant  zealots,  and  others  downright  infidels  ; but  some 
we  fear,  sinned  against  light  and  knowledge,  and  committed  the  unpardonqblt 
9in.  See  chap.  xii.  31,  32. 

Ver.  41.  He  will  miserably  destroy , &c.— Doddridge,  “ 'W'retched’y  destroy 
those  wretches.”  Those  who  gave  this  answer,  seem  not  to  have  understood 
that  the  parable  was  aimed  at  them,  till  our  Lord  (45th  and  46th  verses)  quoted  the 
passage  from  the  118th  Psalm  ; then  they  were  enraged.— I Our  Lord  here  cause* 
them  to  pass  that  sentence  of  destruction  upon  themselves,  which  was  literally 
executed  about  forty  years  afterwards  by  the  Roman  armies.  J — Bagster . 

Chap.  XXII.  Ver.  2.  Made  a marriage—  Or  marriage  feast.  The  word 
here  properly  signifies  a nupiial  banquet.”  Doddridge. 

Ver.  3.  They  would  not  come.— The  reason  why  men  do  not  embrace  the 
gospe\  (Lu.  xiii.  34  ;)  they  choose  another  thing  more  loved. 

Ver.  5.  Made  light—  Treated  it  as  though  it  were  of  small  value. 


The  calling  of  the  Gentiles.  MATTHEW.— CHAP.  XXII.  Of  paying  tribute.. 


6 And  the  remnant  took  his  servants,  and  en- 
ireated  e them  spitefully,  and  slew  them. 

7 But  when  the  king  heard  thereof  he  was 
wroth  : and  he  sent  forth  his  armies,  and  de- 
stroyed f those  murderers,  and  burned  up  their 
city. 

S Thensaithheto  his  servants.  The  wedding 
is  ready,  but  they  which  were  bidden  were  not 
s worthy. 

9 Go  ye  therefore  into  the  highways,  and  as 
many  as  ye  shall  find,  bid  to  the  marriage. 

10  So  those  servants  went  out  into  the  high- 
ways. and  gathered  together  h all  as  many  as 
they  found,  both  bad  and  good  : and  the  wed- 
ding was  furnished  with  guests. 

11  And  when  the  king  came  in  to  ' see  the 
guests,  he  saw  there  a man  which  had  not  on 
a wedding  i garment : 

12  And  he  saith  unto  him,  Friend,  how  earnest 
thou  in  hither  not  having  a wedding  garment? 
And  he  was  k speechless. 

13  Then  said  the  king  to  the  servants,  Bind 
him  hand  and  foot,  and  take  i him  away,  and 
cast  him  into  outer  m darkness  ; there  shall  be 
weeping  and  gnashing  of  teeth. 

14  For  n many  are  called,  but  few  are  chosen. 

15  Tf  Then  “went  the  Pharisees,  and  took 
counsel  how  they  might  entangle  him  in  his 
talk. 

16  And  they  sent  out  unto  him  their  disciples 


A.  M.  4033. 
A D.  29. 


e lTh.2.15. 
f Da-9.26. 
Lu.  19.27. 


g c. 10.11, 13 
Ac.  13.46. 
Re.3.4. 
2214. 
h c.  13.47. 
i Zep.  1.12. 
j Ps.45.14. 

Is.6l.10. 


Re.  16. 15. 
19.8. 

k Je.2.26. 

1 Is.  52.1. 

Re.  2 1.27. 
m c.8. 12. 
n c.7.14. 
20.16. 

Lu. 13.23, 
24. 

o Ma.12.13, 
&c. 

Lu. 20.20, 
&c. 


p in  value 
14  cents 
4 millB. 
q or,  in- 
scription. 
r c- 17.25,27. 

Ro.  13.7. 
s Mal.1.6.,8 
3.8..  10. 
t Ma.12.18, 
&c. 

Lu. 20.27. 
u Ac.  23. 8. 
v De.25.5. 

Ru.l.ll. 
w seven. 


with  the  Herodians,  saying,  Master,  we  know 
that  thou  art  true,  and  teachest  the  way  of  God 
in  truth,  neither  carest  thou  for  any  man : for 
thou  regardest  not  the  person  of  men. 

17  Tell  us  therefore,  What  thinkest  thou  ? Is 
it  lawful  to  give  tribute  unto  Cesar,  or  not  ? 

18  But  Jesus  perceived  their  wickedness,  and 
said,  Why  tempt  ye  me,  ye  hypocrites  ? 

19  Show  me  the  tribute  money.  And  they 
brought  unto  him  a p penny. 

20  And  he  saith  unto  them,  Whose  is  this  im- 
age and  i superscription  ? 

21  They  say  unto  him,  Cesar’s.  Then  saith 
he  unto  them,  Render  r therefore  unto  Cesar 
the  things  which  are  Cesar’s ; and  unto  God 
s the  things  that  are  God’s. 

22  When  they  had  heard  these  words , they 
marvelled,  and  left  him,  and  went  their  way. 

23  Tf  The  1 same  day  came  to  him  the  Saddu- 
cees,  which  u say  that  there  is  no  resurrection, 
and  asked  him, 

24  Saying,  Master,  Moses  said,  If v a man  die, 
having  no  children,  his  brother  shall  marry 
his  wife,  and  raise  up  seed  unto  his  brother. 

25  Now  there  were  with  us  seven  brethren  : 
and  the  first,  when  he  had  married  a wife,  de- 
ceased, and,  having  no  issue,  left  his  wife  unto 
his  brother : 

26  Likewise  the  second  also,  and  the  third, 
unto  the  w seventh. 


Another  traveller  tells  us,  that  “ in  the  palace  of  the  sultan, 
every  body  who  wishes  to  go  into  the  audience  chamber,  must 
put  on  the  garment  of  honour  provided  by  the  sultan  ; namely, 
the  caftan , which  they  receive  either  in  the  palace  of  the  grand 
visier,  or  at  the  divan.  The  caftan  is  a long  robe,  with  loose 
sleeves,  the  white  ground  of  which  is  of  goat’s  hair,  mixed 
with  some  silver ; but  the  flowers  woven  in,  are  of  a gold-co- 
loured silk.”  ( Orient . Lit.  No.  1217.) 

This  wedding  garment  was  “ a garment  of  honour,”  and 
provided  by  the  king.  “This  last  circumstance  (as  Calvin  re- 
marks) is  admirably  suited  to  the  method  of  God’s  dealing 
with  us ; who,  indeed,  requires  holiness  in  order  to  our  re- 
ceiving the  benefits  of  the  gospel,  but  is  graciously  pleased  to 
work  it  in  us  (on  our  repentance)  by  his  Holy  Spirit;  and 
therefore  may  justly  resent  and  punish  our  neglect  of  so  great 
a favour.”  (See  Doddridge  in  loc.  note  f.) 

It  is  added,  that  wherTthe  king  saw  this  man  withqut  a 
wedding  garment,  he  was  so  incensed,  that  he  ordered  him  to 
be  cast  “into  outer  darkness;  there  shall  be  weeping  and 
gnashing  of  teeth.  For  many  are  called,  but  few  are  chosen.” 
— “ It  is  evident  (says  an  ingenious  writer)  that  by  this  parable 
our  Lord  chiefly  intends  to  show  the  levity  with  which  the 
Jews  treated  the  gospel;  and  consequently  the  justice,  as  well 
as  the  goodness  of  God,  in  sending  it  to  the  Gentiles.  The  first 
would  not  come;  the  last  furnished  the  table  with  guests,  both 
Pad  and  good : but  that  we  may  well  understand  the  purity  of 
Christianity,  he  informs  us,  that  bad  Gentiles,  as  well  as  wick- 
ed Jews,  would  be  inexcusable,  if  they  turned  the  grace  of 
God  into  lasciviousness;  if  they  put  not  on  the  wedding  gar- 
ment.” ( Robinson’s  Vill.  Disc,  xv.) 

Ver.  15 — 46.  The  Pharisees , the  Herodians , and  the  Saddu- 
cees,  successively  endeavour  to  entangle  our  Lord  in  his  con- 
versation.— This  chapter  furnishes  several  instances  of  the  art 
with  which  these  several  parties  attempted  to  ensnare  our 
Lord,  and  of  the  wisdom  and  address  with  which  he  answered 
them.  First,  the  Herodians  endeavoured  to  embroil  him  with 
the  Roman  government,  on  the  subject  of  paying  tribute. 
The  substance  of  his  argument  from  the  Roman  penny  is, 
‘L  You  own  this  to  be  Caesar’s  coin,  which,  being  current  in 
your  land,  proves  you  to  be  under  his  government ; while, 
therefore,  you  enjoy  that  protection,  it  is  your  duty  to  acknow- 
ledge it:  at  the  same  time,  forget  not  that  you  are  under 
higher  obligations  to  the  God  of  Israel,  and  owe  him  a more 
absolute  obedience.” 


Next,  the  Sadducees  endeavour  to  puzzle  our  Saviour,  on  a 
difficulty  of  their  own  raising,  and  attempt  to  expose  to  ridicule 
the  doctrine  of  the  resurrection  A woman  is  supposed  to 
have  been  married  successively  to  seven  husbands  ; which  of 
them  can  claim  her  at  the  resurrection?  The  reply  is,  “ Nei- 
ther:” that  blessed  state  knows  nothing  of  the  matrimonial 
connexion  : men  then  shall  be  as  pure  as  angels.  “ But  (adds  our 
Lord)  as  touching  the  resurrection  of  the  dead,  have  ye  not 
read  that  which  was  spoken  to  you  by  God  (himself,)  saying, 
lam  the  God  of  Abraham — of  Isaac — and  of  Jacob?  (Exod. 
iii.  6,  16.)  God  is  not  the  God  of  the  dead,  but  of  the  living ;”  that 
is,  they  must  continue  to  exist,  or  he  cannot  be  said  to  bear 
any  relation  to  them.  Dr.  Doddridge  here  remarks,  that 
“As  it  is  expressly  said,  (Acts  xxiii.  8,)  they  denied  (the  exist- 
ence of)  any  spirit,  (human  or  angelic,)  and  consequently  the 
existence  of  the  soul  in  a separate  state;  so  our  Lord’s  an- 
swer here,  and  much  of  St.  Paul’s  reasoning  in  1 Cor.  xv., 
goes  on  the  supposition  of  such  denial  on  their  part.”  God 
can  bear  no  relation  to  what  has  no  existence:  Abraham, 
Isaac,  and  Jacob,  must,  therefore,  still  exist,  or  he  would  not 
acknowledge  himself  as  their  God.  It  is  observable,  that  the 
passage  here  referred  to  is  quoted  from  the  Pentateuch,  or  the 
writings  of  Moses.  Passages  far  more  express,  if  not  more 
decisive,  might  be  found  in  the  Psalms  and  Prophets ; but  the 
Sadducees,  it  is  said,  paid  little  or  no  regard  to  them.  By  the 
quotation  from  Moses,  however,  they  were  completely  silenced. 
At  this  the  multitude  were  astonished ; and  we  might  have 
expected  the  Pharisees  would  have  been  gratified,  as  out 
Lord’s  argument  was  in  then  favour  but  so  inveterate  was 
their  malice,  that  they  were  only  thereby  excited  to  attack 
him  themselves. 

One  of  them,  who  was  a lawyer,  that  is,  a professor  of  the 
Jewish  law,  now  came  tempi  ing  him  with  this  question, 
“ Master,  which  is  the  great  commandment  of  the  lavv  ?”  On 
this  occasion,  our  Lord  divides  the  whole  moral  law  into  two 
tables ; the  love  of  God,  and  of  our  neighbour.  This  question, 
“Which  is  the  first  and  great  commandment?”  had,  it  seems, 
been  often  argued  by  the  Jewish  doctors ; “ some  contending 
for  the  law  of  circumcision,  others  for  that  of  sacrifices,  and 
others  for  that  of  the  phylacteries:”  and  Dr.  Lightfoot  re- 
marks, that  our  Lord  answered  this  scribe  from  one  of  the 
sentences  usually  written  on  their  phylacteries.  (See  chap, 
xxiii.  5.) 

It  is  worthy  of  remark,  that  in  all  these  instances,  after  our 


Ver.  7.  Burned,  up  their  city.— There  can  be  no  doubt  but  this  refers  to  the 
destruction  of  Jerusalem  by  the  Romans. 

Ver.  9.  As  many  as  yeshallfmd,  hid.—  Many  have  disputed  this  general  call 
->f  the  gospel : but  Mr.  Robinson,  of  Cambridge,  remarks,  “ It  would  become 
ninisters  to  do  all  God’s  commands  without  murmuring , and,  without  dis- 
puting : and  to  leave  to  God  the  harmonizing  of  his  words,  as  well  as  of  liis 
works  of  nature  and  moral  government.” 

Ver.  10.  Highways. — Doddridge,  " Public  ways,”  or  ways  most  frequented. 

Ver.  12  Speechless.— Doddridge,  “Struck  speechless;”  Greek,  literally, 
‘ Muzzled,”  as  1 Co.  ix.  6. 

Ver.  14.  Many  are  called.— See  note,  chap.  xx.  16. 

Ver.  16.  The  Herodians. — [The  profound  malice  of  the  Pharisees  appears 
lere  in  their  choice  of  companions,  their  affected  praise,  and  the  artful  and  dif- 
icult  question  they  proposr-d.] — Bagster. 

Ver.  17.  Is  it  lawful? — This  question  seems  to  be  founded  on  De.  xvii.  15, 
vhich  reouired  the  Jcwr  to  set  over  them  a king  of  their  own  nation  : on  which 


Dr.  A.  Clarke  remarks,  “ Had  Christ  said,  Yes  : then  they  would  have  con- 
demned him  by  this  law  : had  he  said,  No  ; then  they  would  have  accused  him 
to  Cesar.” 

Ver.  20.  Whose  is  this  image  and  superscription?— Doddridge,  “ Inscrip- 
tion." 

Ver.  21.  Which  are  Cesar's. — IThis  conclusion  is  drawn  from  their  own 
maxims  and  premises.  They  held  that  “ wherever  the  money  of  any  king  is 
current,  there  the  inhabitants  acknowledge  that  king  for  their  lord.” — Maimo- 
nides.  Now,  by  admitting  that  this  was  Cesar’s  coin,  and  by  consenting  to 
receive  it  as  the  current  coin  of  their  country,  they  in  fact  acknowledged  their 
subjection  to  his  government,  and  of  course  their  obligation  to  pay  the  tribute 
demanded  of  them.  This  answer  was  full  of  consummate  wisdom  ; and  it 
completely  defeated  the  insidious  designs  of  his  enemies.  He  avoided  render- 
ing himself  odious  to  the  Jewish  people  by  opposing  their  notions  of  liberty,  or 
appearing  to  pay  court  to  the  emperor,  without  exposing  himself  to  the  charge 
of  sedition  and  disaffection  to  the  Roman  government.! — Bagster. 

m-ir 


Christ  silenceth  the  MATTHEW. — CHAP.  XXIII.  Pharisees  and  Saddncres. 


27  And  last  of  all  the  woman  died  also. 

28  Therefore  in  the  resurrection  whose  wife 
shall  she  be  of  the  seven  ? for  they  all  had  her. 

29  Jesus  answered  and  said  unto  them,  Ye  do 
err,  not  * knowing  the  scriptures,  nor  the  pow- 
er of  God. 

30  For  in  the  resurrection  they  neither  marry, 
nor  are  given  in  marriage,  but  are  as  the  an- 
gels y of  God  in  heaven. 

31  But  as  touching  the  resurrection  of  the 
dead,  have  ye  not  read  that  which  was  spoken 
unto  you  by  God,  saying, 

32  I 2 am  the  God  of  Abraham,  and  the  God 
of  Isaac,  and  the  God  of  Jacob  ? God  is  not 
the  God  of  the  dead,  but  of  the  living. 

33  And  when  the  multitude  heard  this,  they 
were  astonished  11  at  his  doctrine. 

34  Tf  But  when  the  Pharisees  had  heard  that 
he  had  put  the  Sadducees  to  silence,  they  were 
gathered  together. 

35  Then  b one  of  them,  which  was  a lawyer, 
asked  him  a question,  tempting  him,  and  saying, 

36  Master,  which  is  the  great  commandment 
in  the  law? 

37  Jesus  said  unto  him,  Thou  c shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  with  all 
thy  soul,  and  with  all  thy  mind. 

38  This  is  the  first  and  great  commandment. 

39  And  the  second  is  like  unto  it,  Thou  J shalt 
love  thy  neighbour  as  thyself. 

40  On  these  two  commandments  e hang  all 
the  law  and  the  prophets. 

41  If  While  the  Pharisees  were  gathered  to- 
gether, Jesus  asked  them, 

42  Saying,  What  f think  ye  of  Christ  ? whose 
son  is  he  ? They  say  unto  him,  The  son  of 
David. 

43  He  saith  unto  them,  How  then  doth  David 
in  spirit  call  him  e Lord,  saying, 


■l  Ex. 3-6, 
15,16. 

lie.  11.16. 


a c.7.28. 
Ma- 112.17. 

b Lu.  10.25, 
&c. 


c De.6.5. 
10. 12. 


d Le.  19.18. 

c Ro.  13.9. 
Ju.2.8. 

f Mu.  12. 35, 
&c. 

Lu. 20.41, 
&c. 

g Pb.110.1. 
Ae.2.34, 

35. 

He.1.13. 

10.12,13. 


h Lu.  14.66. 

i Ma  12.34. 
Lu.U0.40. 

a Mai. 2.7. 

b Ro.2.21.. 
23. 

c Ac.  15. 10. 
d C.6.1..16. 
e Nu.  15.33. 
f Ma. 12.38, 


g Ja.3.1. 

h c.6.9. 

i c. 20.26, 
27. 

j Pr.  15.33. 
Ja.4.6. 


44  The  Lord  said  unto  my  Lord,  Sit  thou  on 
my  right  hand,  till  I make  thine  enemies  thy 
footstool  ? 

45  If  David  then  call  him  Lord,  how  is  he  his 

son  ? 

46  And  h no  man  was  able  to  answer  him  a 
word,  neither  > durst  any  man  from  that  day 
forth  ask  him  any  more  questions. 

CHAPTER  XXIII. 

I Christ  adiuonisheth  the  people  to  follow  the  good  doctrine,  not  the  evil  examples,  of 
the  scribes  and  Pharisees.  6 His  disciples  must  beware  of  their  ambition.  13  He 
denounced!  eight  woes  against  their  hypocrisy  and  blindness:  3-1  and  prophesieth 
of  tiie  destruction  of  Jerusalem. 

HDHEN  spake  Jesus  to  the  multitude,  and  to 

J-  his  disciples, 

2 Saying,  The  11  scribes  and  the  Pharisees  sit 
in  Moses’  seat : 

3 All  therefore  whatsoever  they  bid  you  ob- 
serve, that  observe  and  do  ; but  do  not  ye  af 
ter  their  works  : for  b they  say,  and  do  not. 

4 For  they  bind  heavy  burdens  c and  grie- 
vous to  be  borne,  and  lay  them  on  men’s 
shoulders ; but  they  themselves  will  not  move 
them  with  one  of  their  fingers. 

5 But  d all  their  works  they  do  for  to  be  seen 
of  men  : they  make  broad  their  e phylacteries, 
and  enlarge  the  borders  of  their  garments, 

6 And  f love  the  uppermost  rooms  at  feasts, 
and  the  chief  seats  in  the  synagogues, 

7 And  greetings  in  the  markets,  and  to  be 
called  of  men,  Rabbi,  Rabbi. 

8 But  s be  not  ye  called  Rabbi : for  one  is 
your  Master,  even  Christ ; and  all  ye  are 
brethren. 

9 And  call  n ) man  your  father  upon  the  earth  : 
for  one  is  your  h Father,  which  is  in  heaven. 

10  Neither  be  ye  called  masters : for  one  is 
your  Master,  even  Christ. 

11  But  i he  that  is  greatest  among  you  shall 
be  your  servant. 

12  And  i whosoever  shall  exalt  himself  shall 


Lord  had  resolved  each  of  the  questions  proposed  to  him,  he, 
in  return,  proposes  one  to  them.  So,  in  this  case,  after  ex- 
plaining to  them  the  law,  he  thus  introduces  the  gospel : — 
‘‘What  think  ye  of  Christ?”  or  of  the  Messiah?  “Whose 
Son  is  he?”  They  reply,  “ The  Son  of  David.”  “ How  then 
(rejoins  our  Saviour)  doth  David  in  spirit  call  him  Lord;” 
referring  to  Ps.  cx.  1.  “The  Lord  said  unto  my  Lord,”  &c. 
“If  David  called  Messias  Lord , how  is  he  then  his  son?” 
This  the  Jews  could  not  answer,  nor  can  it  be  answered,  but 
on  the  principle  that,  as  John  the  Baptist  said  of  Jesus, 

“ He  who  came  after  him  was  before  him,”  both  in  point  of 
time  and  dignity.  The  Son  of  God,  as  to  his  divine  nature, 
was  David’s  Lord  ; though  as  to  his  human  nature,  he  was 
David’s  son.  (See  Expos.  Ps.  cx.  1,  &c.)  But  we  cannot  bet- 
ter close  this  section,  than  by  proposing  to  our  own  medita- 
tion, and  that  of  our  readers,  this  very  serious  question — “What 
hink  ye  of  Christ  ?” 

“ What  think  ye  of  Christ  ? is  the  test 
To  try  both  your  state  and  your  scheme  ; 

Ye  cannot  be  right  in  the  rest. 

Unless  you  think  rightly  of  him.” — Newton. 

Chap.  XXIII.  Yer.  1 — 22.  Jesus  commends  the  teaching  of 
the  Pharisees , but  severely  censures  their  conduct. — The  Scribes 
and  Pharisees,  while  they  sat  in  the  seat  of  Moses, — that  is, 
while  they  delivered  tt  c precepts  of  his  law,  were  entitled  to 
reverence  and  respect;  and  whatever  they  taught  under  that 

Ver.  31.  Have  ye  not  read  ?“&.c.—  Warbvrton  maintained,  that  the  doctrine 
of  a future  state  was  revealed  to  Abraham,  Moses,  &c.  and  a few  more  in- 
spired men  under  the  Old  Testament,  but  not  received  by  the  pious  Jews  in 
general.  This  is  sufficiently  refuted  by  our  Lord. 

Ver.  34.  They  were  gathered  together—  Campbell,  ‘‘Flocked  about  him.” 
Ver.  35.  Tempting  him — Means  to  entrap,  to  seduce,  as  illustrated  in  Ma. 
xii.  28. 

Ver.  40.  On  these  two  commandments  hang.— Doddridge,"  Depend.”  So 
Campbell. 

Ver.  42.  What  think  ye  of  Christ  ? — Or,  of  '*  The  Christ,”  or  Messiah. — 
Doddridge.  Campbell. 

Ver.  43.  David  in  spirit.— Ma.  xii.  36,  “ By  the  Holy  Ghost." 

Ver.  44.  The  Lord  said. — [This  passage  is  expressly  referred  to  the  Messiah 
by  several  of  the  Jews.  Rabbi  Joden  says,  ” In  the  world  to  come,  the  Holy 
Blessed  God  shall  cause  the  king  Messiah  to  sit  at  his  right  hand,  as  it  is  writ* 
ten.  The  Lord  said  to  my  Lord,”  &c.  So  Saadias  Gaon.  on  Da.  vii.  13.  says, 
” This  is  Messiah  our  righteousness,  as  it  is  written,  The  Lord  said  to  my 
Lord,”  Arc.  1 — Bagstcr. 

Chap.  XXIII.  Ver.  2.  Sit  in  Moses'  seat. — They  were  accustomed  to  teach 
sitting;  and  considering  themselves  as  the  successors,  or  representatives  of 
Moses,  wished  to  be  so  considered  by  the  people. 

Ver.  3.  Observe  and  do — That  is,  so  far  as  they  produce  the  authority  of 
God’s  word.  Doddridge  justly  observes,  that  “ if  this  limitation  be  not  sup- 
posed, this  passage  will  be  inconsistent  with  all  those  in  which  Jesus  condemns 
ne  doctrines  of  the  scribes  and  Pharisees.” 

1048 


authority,  commanded  obedience;  but  it  was  a terrible  draw- 
back upon  their  character,  when  our  Lord  added,  “ Do  not  af- 
ter their  works ; for  they  say,  and  do  not.”  Let  ministers  of 
every  denomination  consider  t his.  If  they  wish  to  obtain  re- 
spect, let  them,  above  all  things,  study  moral  consistency; 
that  is,  practise  what  they  teach  : for  neither  learning  ot 
elpquence  on  the  one  hand,  nor  rank  or  riches  on  the  other, 
will  balance  the  want  of  this.  So  Pope  says, 

“ Worth  makes  the  man,  and  want  of  it  the  fellow  ; 

The  rest  is  all  but  leather,  or  prunello.” 

But  even  this  respectability  should  not  be  the  ultimate  object 
of  the  preacher:  he  “must  give  an  account  of  himself  to 
God.”  And  at  the  judgment-seat  of  Christ,  it  will  not  do  for 
him  to  plead  popularity  among  the  multitude,  or  high  promo- 
tion in  the  church  : for  manv  in  that  day  will  say,  “ Lord, 
have  we  not  prophesied  in  thy  name,  and  in  thy  name  cast 
out  devils?”  to  whom  he  will  certainly  reply,  “Depart  from 
me,  ye  that  work  iniquity.”  (Matt.  vii.  22,  23.) 

But  what  did  the  Scribes  and  Pharisees?  They  “ bound 
heavy  burdens” — namely,  of  rites  and  ceremonies,  and  volun- 
tary offerings — “ upon  the  shoulders  of  men,”  which  they  con- 
trived themselves  to  evade,  without  feeling  any  of  the  burden. 
They  made  a great  parade  of  ou'ward  religion,  “to  be  seen  ol 
men,”  without  a particle  of  spiritual  religion  in  their  hearts. 
They  loved  the  chief  places  at  feasts  and  in  their  synagogues, 
greetings  in  the  markets,  and  other  places  of  public  concourse, 

Ver.  5.  Phylacteries. — “These  were  four  sections  of  ihe  lawr,  written  on 
parchments,  folded  up  in  the  skin  of  a clean  beast,  and  tied  to  the  head  and 
hands.  The  four  sections  were  the  following : Ex.  xiii.  1—10  ; Ditto,  11—16  ; 
De  vi.  4 — 9,  and  xi.  13 — 21.  Those  that  were  for  the  head,  were  written  on 
four  pieces  of  skin,  rolled  up  separately,  and  fastened  with  strings  to  the  crown 
of  the  head,  towards  the  face.  Those  that  were  for  the  hands,  were  written  in 
four  columns  on  one  parchment,  which,  being  rolled  up,  waa  fastened  to  the 
inside  of  the  left  arm,  between  the  shoulder  and  the  elbow,  that  it  might  be 
over  against  the  heart.  The  Jews  call  them  Tephillin.  The  Greek  teu.i  Phy- 
lacteries, means  preservatives  ; namely,  against  evil  spirits.” The  borders, 

&c.— Doddridge,  “ Fringes.”  See  note,  chap.  v.  20. 

Ver.  6.  Uppermost  rooms—  Doddridge  and  Campbell,  “ Places.” 

Ver.  7.  Rabbi,  Rabbi— That  is,  “ great,”  namely,  in  respect  of  learning  • 
and  is  equivalent  to  our  term  Doctor , and  was  conferred  with  no  less  ceremony 
on  which  occasion  they  w'ere  presented  with  a table  book  and  a key  ; the  lat- 
ter, implying  their  ability  to  open  the  mysteries  of  the  law,  was  utter  wards 
worn  as  a badge  of  honour.  Orient.  Lit.  No.  1220.  Compare  chap.  xvi.  19. 

Ver.  8.  One  is  your  master— G reek,  Kuthegetes , teacher,  or  guide.  Camp- 
bell says,  a great  number  of  MSS.  here  read  Didaskalos ; the  Greek  term  usually 
answering  to  Rabbi.  This  is  also  sanctioned  by  the  Syriac  interpreter,  by  Ori- 
gen  and  Chrysostom,  and  by  many  modem  critics.  He  adds,  4 The  internal 
evidence  is  entirely  in  favour  of  this  reading.” 

Ver.  12.  Whosoever  shall  exalt  himself— Doddridge  remarks.  No  one  sen- 
tence of  our  Lord’s  is  so  frequently  repeated  as  this,  which  occurs  at  least  ten 
times  in  the  Evangelists  ” 


Christ  denounces  woes  against  MATTHEW. — CHAP.  XA.I11.  hypocrisy  and  blindness. 


be  abased  ; and  he  that  shall  humble  himself 
shall  be  exalted. 

13  Tf  But  wo  unto  you,  scribes  and  Pharisees, 
hypocrites  ! for  ye  shut  up  the  kingdom  of  hea  - 
ven against  men  : for  ye  neither  go  in  your- 
selves, neither  suffer  ye  them  that  are  entering 
to  go  in. 

14  Wo  unto  you,  scribes  and  Pharisees,  hypo- 
crites ! for  ye  devour  widows’  k houses,  and 
for  a pretence  make  long  prayer  : therefore  ye 
shall  receive  the  greater  damnation. 

15  Wo  unto  you,  scribes  and  Pharisees,  hypo- 
crites ! for  ye  compass  sea  and  land  to  make 
one  proselyte,  and  when  he  is  made,  ye  make 
him  two-fold  more  the  child  i of  hell  than  your- 
selves. 

16  Wo  unto  you,  ye  blind  m guides,  which 
say,  Whosoever  shall  swear  by  the  temple,  it 
is  nothing ; but  whosoever  shall  swear  by  the 
gold  of  the  temple,  he  is  a debtor  ! 

17  Ye  fools  n and  blind  : for  whether  is  great- 
er, the  gold,  or  the  temple  that  sanctifieth  the 
gold  7 

18  And,  Whosoever  shall  swear  by  the  altar, 
it  is  nothing  ; but  whosoever  sweareth  by  the 
gift  that  is  upon  it,  he  is  0 guilty. 

19  Ye  fools  and  blind  : for  whether  is  greater, 
the  gift,  or  the  altar  that  sanctifieth  p the  gift  ? 


A.  M.  4033. 
A.  D.  29. 


k 2 Ti.3.6. 
Til.  1.11. 


1 Jn.8.44. 
Ac. 13.10. 
Ep.2.3. 

me.  15.14. 


o or,  debt- 
or, or, 
bound. 


p Ex.29.37. 
30.29. 


q 2 Cli.6.2. 

Ps.26.8. 

r Pp.11.4. 
Is.66.1. 
c.5.34. 


s Lu.  11.42. 

t dill. 

u 1 Sa.15. 
22. 

Je.22.15, 

16. 

Ho.6.6. 
Mi. 6.8. 
c.9.13. 

v Ma.7.4, 
&c. 

w Lu. 11.44. 
Ac.  23.3. 


20  Whoso  therefore  shall  swear  oy  the  altar 
sweareth  by  it,  and  by  all  things  thereon. 

21  And  whoso  shall  swear  by  the  temple, 
sweareth  by  it,  and  by  him  'i  that  dwelleth 
therein. 

22  And  he  that  shall  swear  by  heaven,  swear- 
eth by  the  throne  r of  God,  and  by  him  that  sit- 
teth  thereon. 

23  Wo  unto  you,  scribes  and  Pharisees,  hypo- 
crites ! for  s ye  pay  tithe  of  mint  and  <■  anise 
and  cummin,  and  have  omitted  the  weightier 
matters  u of  the  law,  judgment,  mercy,  and 
faith  : these  ought  ye  to  have  done,  and  not  to 
leave  the  other  undone. 

24  Ye  blind  guides,  which  strain  at  a gnat, 
and  swallow  a camel. 

25  Wo  unto  you,  scribes  and  Pharisees,  hypo- 
crites ! for  v ye  make  clean  the  outside  of  the 
cup  and  of  the  platter,  but  within  they  are  full 
of  extortion  and  excess. 

26  Thou  blind  Pharisee,  cleanse  first  that 
which  is  within  the  cup  and  platter,  that  the 
outside  of  them  may  be  clean  also. 

27  Wo  unto  you,  scribes  and  Pharisees,  hypo- 
crites ! for  ye  are  like  unto  w whited  sepul- 
chres, which  indeed  appear  beautiful  outward, 
but  are  within  full  of  dead  mere’s  bones,  and  of 
all  uncleanness. 


and  the  high  sounding  titles  of  Rabbi,  Father,  and  Master,  to 
distinguish  them  from  other  men.  Such  men  only  act  a cha- 
racter to  which  they  have  no  claim  ; they  are  literally  hypocrites. 

Our  Lord’s  precepts  must  not,  however,  be  taken  too  rigidly. 
It  is  the  spirit,  and  not  the  letter  of  them,  to  which  we  must 
adhere.  The  doctrine  of  this  chapter  is  humility.  We  may 
be  called  to  fulfil  all  the  duties  of  father,  master,  and  Rabbi, 
or  teacher,  without  a vain-glorious  parade  of  such  titles;  nor 
do  we  consider  the  titles  themselves  improper,  when  not  as- 
sumed without  due  authority.  Some  persons,  indeed,  have 
hence  contended  against  the  use  of  literary  degrees  : and 
nothing  can  be  more  contemptible  than  the  obtaining  of  such 
distinctions  by  improper  means ; yet  when  acquired  in  a course 
of  liberal  education,  we  consider  them  neither  useless  nor  im- 
proper. If  the  degree  of  Doctor  in  Divinity  be  taken  only  as 
a teacher  of  Scripture  doctrines,  it  is  well ; but  Christ  is  the 
only  Master,  the  only  Rabbi,  the  only  Doctor,  to  whom  we 
may  listen  on  his  own  authority. 

But  we  have  still  greater  charges  against  these  hypocrites. 
They  assume  the  keys  of  the  kingdom  of  heaven,  but  they 
lock  the  door  against  mankind ; and,  instead  of  promoting  the 
Knowledge  of  truth  and  righteousness,  they  neither  enter  in 
themselves,  nor  suffer  others.  They  “ devour  widows’  houses 
or,  according  to  the  English  proverb,  when  they  once  get  into 
a widow’s  house,  they  will  “ eat  her  out  of  house  and  home,” 
covering  their  real  designs  with  long  and  florid  prayers ; and 
by  these  pretences  of  piety,  only  increase  their  condemnation. 

They  put  on  zeal,  but  it  was  only  a3  a cloak  to  their  crimes; 
and  when  they  made  a proselyte  to  their  corrupt  system  of 
Judaism,  they  led  him  into  all  their  follies  and  their  vices,  and 
made  him,  if  possible,  even  worse  than  themselves.  They  in- 
troduced a system  of  shuffling  and  evasion  into  their  religion, 
even  into  their  oaths,  and  trifled  with  the  sacred  name  and 
character  of  God  ! This  was  truly  awful ; but  we  must  not 
quit  this  topic  without  confessing  that  we  verily  believe  the 
trade  of  swearing,  or  evasive  perjury,  is  carried  to  a greater 
length  in  England  than  ever  it  was  in  Judea.  We  will  briefly 
refer  to  three  classes  of  oaths.  1.  Judicial  oaths:  it  is  too 
well  known,  that  but  a few  years  ago,  there  were  many  per- 
sons who  made  a livelihood  in  the  purlieus  of  our  (English) 
courts  of  judicature,  by  being  always  ready  to  swear  to  any 
thing  that  might  be  required.  Some  of  our  judges  have,  in- 
deed, laudably  attempted  to  correct  this  evil ; but  we  fear  that 
their  success  hitherto  has  been  very  partial;  we  hope,  how- 
ever, that  they  will  persevere. 


2.  Customary  (or  custom-house)  oaths,  which  are  so  nume 
rous  and  complicated,  that  it  is  to  be  feared  the  greater  part  of 
those  who  take  them,  pay  little  regard  to  their  contents.  The 
writer  was  much  shocked,  some  years  since,  with  being  in- 
formed by  one  of  the  partners  in  a respectable  wholesale 
house  in  the  city,  that  they  kept  a simple,  half-witted  man,  on 
purpose  to  go  through  this  drudgery  of  swearing,  which  none 
of  their  better  informed  servants  would  undertake ! 

And,  3dly,  Electioneering  oaths,  which  many,  both  candi- 
dates and  electors,  seem  to  suppose  merely  matters  of  course, 
and  that  at  such  times.  all  moral  obligations  are  suspended. 
And  after  the  election  is  closed,  it  is  not  at  all  unnatural  for 
members  who  have  bought  their  seats,  to  suppose  they  have  a 
right  to  sell  their  votes. 

Let  it  not  be  thought  the  writer  is  wandering  from  the  pro- 
vince of  an  expositor,  in  feebly  attempting  to  enforce  a topic 
on  which,  not  only  the  Old  Testament  prophets  repeatedly  in- 
sisted, but  likewise  our  Lord  himself.  It  is  a dangerous  error 
to  consider  any  point  of  moral  truth  inculcated  by  our  Saviour 
as  below  the  dignity  of  a Christian  teacher;  yet,  at  the  same 
time,  preachers  should  be  very  careful  not  to  set  the  law  in  the 
place  of  the  gospel. 

Ver.  23 — 39.  Farther  proofs  of  Pharisaical  hypocrisy ; 

and  warnings  respecting  the  destruction  of  Jerusalem. — No- 
thing can  be  more  just  than  the  remark  often  made,  that 
those  who  are  most  minute  and  exact  in  ritual  observances, 
are  at  the  same  time  often  the  most  negligent  in  the  weightier 
matters  of  God’s  law.  This  is  instanced  in  the  case  of  the 
Pharisees,  who  while  they  were  very  exact  in  tithing  their  me- 
dicinal herbs,  were  very  deficient  in  the  moral  virtues  of  “jus- 
tice, mercy,  and  fidelity.”  Again,  our  Lord  represents  these 
hypocrites  as  persons  very  particular  in  exterior  cleanliness, 
but  equally  negligent  of  moral  purity  ; within,  “ full  of  extortion 
and  excess.”  Thirdly,  he  resembles  them  to  whited  sepulchres, 
clean  and  white  without,  but  internally  “ full  of  rottenness 
and  dead  men’s  bones  like  the  tombs  of  the  prophets  whom 
their  fathers  had  slain,  and  which  they  budded  and  embellished. 
“Hypocrisy,”  says  Mr.  R.  Robinson,  “is  well  characterized 
by  its  affected  veneration  for  virtuous  predecessors.  Dion 
says,  the  emperor  Caracalla,  one  of  the  worst  of  men,  hated 
good  men  as  long  as  they  lived,  and  honoured  them  after  they 
were  dead.  Herod,  who  murdered  Aristobulus  for  his  virtues, 
paid  him  the  highest  funeral  honours  after  his  death.  Thus 
the  Jews  dealt  with  the  prophets  ; and  thus  papists  erect  sta- 
tues of  the  apostles,  procure  fine  pictures  of  Jesus  Christ  and 


Ver.  13.  Hypocrites. — Dr.  More  observes,  that  " this  word,  in  its  most  exact 
application,  signifies  players,  who.  according  to  the  unnatural  custom  of  the 
ancients,  acted  a part  under  a mask.” 

Ver.  14.  The  greater  damnation.— Campbell,  “ Punishment.”  So  Booth- 
royd. 

Ver.  15.  Ye  compass  sea  and  land. — The  zeal  of  the  Jews  in  making-  pro- 
selytes, even  at  Rome,  was  so  remarkable,  that  it  became  almost  proverbial. 
See  Orient.  Oust.  No.  1207. 

Vtr.  16.  It  is  nothing— That  is,  “ it  has  not  the  power  of  binding.”  Camp- 
bell. So  in  ver.  18. 

Ver.  17.  Ye  fools  and  blind.— See  chap.  v.  33— 37.  and  notes.  Our  Lord  here 
subjoins  a specimen  of  tire  various  ridiculous  subterfuges  adopted  by  these  men 
to  cheat  their  consciences,  and  evade  the  guilt  of  perjury. 

Ver.  23.  Ye  pay  tithe  of  mint  and  anise.— Campbell,  “ dill,"  a medicinal 
Jterb  resembling  fennel.  But  Doddridge  and  others  retain  the  term  anise, 
which  is  said  to  he  a native  of  Tartary,  though  brought  to  us  from  the  Philip- 
pine: islands  ; it  resembles  fennel,  and  is  sometimes  called  the  Chinese  fennel, 
and  used  by  them  in  the  preparation  of  their  tea.  With  us  it  is  only  used  tnc- 
132 


dicinally. And  cummin. — This  was  another  medicinal  plant,  cultivated  by 

tlie  Jews,  (see  Is.  xxviii.  25,27,)  and  very  similar  to  the  preceding.  See  Dr.  Har- 
ris's Nat.  Hist,  of  the  Bible Faith. — Rather  " fidelity.”  Tne  word  tpistis) 

Doddridge  remarks,  ” lias  undoubtedly  this  signification  in  many  places  he 
refers  to  Tit.  ii.  10.  Gal.  v.  22.  Rom.  iii.  3. 

Ver.  24.  Strain  at  a gnat,  and  swallow  a camel. — Doddridge,  “ Strain  out 
a gnat,  and  swallow  down  a camel ;”  i.  e.  you  affect  to  scruple  little  things, 
and  disregard  1 hose  of  the  greatest  moment.  ” In  those  hot  countries,  gnats 
were  apt  to  fall  into  wine,  if  it  were  not  carefully  covered  ; and  passing  li 
quor  through  a strainer,  that  no  gnat,  nor  part  of  one,  might  remain,  grew  into 
a proverb  for  exactness  abou!  little  matters.”  Orient.  Cust.  No.  412. 

Ver.  25.  They  are  full — That  is,  the  cup  and  platter,  the  emblems  of  their 
own  characters. Excess. — Many  MS.  versions  read  (adikios ) injustice. 

Ver.  27.  Whited  sepulckres.—Hamter  says,  the  Turks  whitewasli  their  so. 
pulchres  against  the  least  of  Ramadan  ; perhaps  the  Jews  might  do  the  same 
against  the  passover.  The  primary  object  with  the  latter  is  supposed  to  be,  to 
prevent  ceremonial  defilement ; afterwards,  probably,  the  object  was  embel 
lishment.  See  ver.  29.  According  to  Dr.  S/iaio,  the  practice  is  still  continued. 

1L49 


Jerusalem's  destruction  foretold.  MATTHEW.— CHAP.  XXIV.  Destruction  of  the  temple  Joretold. 


28  Even  so  ye  also  outwardly  appear  right- 
eous unto  men,  but  within  ye  are  full  of  hypo- 
crisy and  iniquity. 

29  Wo  unto  you,  scribes  and  Pharisees,  hypo- 
crites ! because  ye  build  the  tombs  of  the 
prophets,  and  garnish  the  sepulchres  of  the 
righteous, 

30  And  say,  If  we  had  been  in  the  days  of  our 
fathers,  we  would  not  have  been  partakers 
with  them  in  the  blood  of  the  prophets. 

31  Wherefore  ye  be  witnesses  unto  yourselves, 
that  ye  are  the  children  of  them  which  killed 
* the  prophets. 

32  Fill  y ye  up  then  the  measure  of  your 
fathers. 

33  Ye  serpents,  ye  generation  1 of  vipers,  how 
can  ye  escape  the  damnation  of  hell  ? 

34  7T  Wherefore,  behold,  I send  unto  you 
prophets,  and  wise  men,  and  scribes : and 
some  of  them  ye  shall  kill  a and  crucify  ; and 
some  of  them  shall  ye  scourge  b in  your  syna- 
gogues, and  persecute  them  from  city  c to  city : 

35  That  '*  upon  you  may  come  all  the  right- 
eous blood  shed  upon  the  earth,  from  the  blood 
of  righteous  Abel  e unto  the  blood  of  Zacharias 
f son  of  Barachias,  whom  ye  slew  between  the 
temple  and  the  altar. 

36  Verily  1 say  unto  you,  All  these  things 
shall  come  upon  this  generation. 

37  O e Jerusalem,  Jerusalem,  thou  that  killest 
the  prophets,  and  stonestthem  which  are  sent 
unto  thee,  how  often  would  I have  gatnered 
h thy  children  together,  even  as  a hen  gather- 
eth  her  chickens  under  her  wings,  and  ye 
would  not ! 

38  Behold,  your  house  is  left  unto  you  > de- 
solate. 

39  For  I say  unto  you,  Ye  shall  not  see  me 


A.  M.  4033. 
A n.  a 

x Ac.7.62. 

1 Th.2.15. 

y Uc.15.16. 

1 Th.2.16. 

z c.3.7. 

a Ac.7.59. 

b Ac. 5. 40. 
2Co.ll. 
24,25. 

c He. 11. 37. 

d Re.  18.24. 

e Ge.4.8. 

f 2 Ch.24. 
20,21. 

g Lu.  13.34. 

h De.31.11, 

12. 

Pb.91.4. 

i Zee.  11.6. 


J Ps.  118.26. 
c.21.9. 

a M a.  13.1. 
Lu.21.5. 

b l Ki.9.7. 
Je.26.18. 
Lu.  19.44. 

c 1 Tfc.5.1, 

&c. 

d Col.2.8. 

2 Th.2.3. 

e Jc.14.14. 
f Da_c.ll. 

g Hag.2.21, 
22. 

n Lu.21.12. 

i Jn.16.2. 
Ac.7.59. 

] c.  13-21. 

k 2 Pe.2.l. 

1 Jn.4.3. 

1 l Ti.4.1. 


henceforth,  till  ye  shall  say,  ) Blessed  is  he  that 
cometh  in  the  name  of  the  Lord. 

CHAPTER  XXIV. 

1 Christ  foretellutli  die  destruction  of  the  temple  : 3 what,  and  how  great  culumibn 
shall  be  before  it : 29  the  signs  of  Inn  coming  to  judgment.  36  Ar.d  because  tlift  c :%f 
and  hour  is  unknown,  42  wo  ought  to  watch  like  good  servants,  expecting  every 
moment  our  muster’s  coming. 

AND  a Jesus  went  out,  and  departed  from 
the  temple:  and  his  disciples  came  to  him 
for  to  show  him  the  buildings  of  the  temple. 

2  And  Jesus  said  unto  them,  See  ye  not  all 
these  things?  verily  I say  unto  you,  There 
b shall  not  be  left  here  one  stone  upon  another, 
that  shall  not  be  thrown  down. 

3  If  And  as  he  sat  upon  the  mount  of  Olives, 
the  disciples  came  unto  him  privately,  saying, 
Tell  us,  when  shall  these  things  be  ? and  what 
shall  he  the  sign  of  thy  coming,  and  of  the  end 
of  the  c world  ? 

4  And  Jesus  answered  and  said  unto  them, 
Take  d heed  that  no  man  deceive  you. 

5  For  many  shall  come  in  my  e name,  saying, 
I am  Christ;  and  shall  deceive  many. 

6  And  when  ye  shall  hear  of  f wars  and  ru 
mours  of  wars  : see  that  ye  be  not  troubled  : 
for  all  these  things  must  come  to  pass,  but  the 
end  is  not  yet. 

7  For  s nation  shall  rise  against  nation,  and 
kingdom  against  kingdom  : and  there  shall  be 
famines,  and  pestilences,  and  earthquakes,  in 
divers  places. 

8  All  these  are  the  beginning  of  sorrows. 

9  Then  h shall  they  deliver  you  up  to  be  afflict- 
ed, and  shall  kill  i you  : and  ye  shall  be  hated 
of  all  nations  for  my  name’s  sake. 

10  And  then  shall  many  be  i offended,  and 
shall  betray  one  another,  and  shall  hate  one 
another. 

11  And  k many  false  prophets  shall  rise,  and 
shall  deceive  > many. 


his  renowned  disciples,  and  cherish  the  same  bloody  disposi- 
tions that  brought  them  all  to  thegrave.”  [Claude.) 

Some  difficulty  has  been  felt  in  the  words,  (verse  32,)  “ Fill 
ye  up  the  measure  of  your  fathers.”  The  expression  is  evi- 
dently elliptical,  and  we  think,  with  Dr.  Campbell , spoken  ironi- 
cally ; as  our  Lord  said  to  the  Pharisees  in  another  instance, 
“Full  well  (do)  ye  reject  the  commandment  of  God,  that  ye 
may  keep  your  own  traditions!”  (Mark  vii.  9.)  So  here  it  is 
as  if  our  Lord  had  said,  “ Go  on  in  this  your  fatal  career  of 
sin,  till  you  fill  up  the  measure  of  your  iniquities,  as  did  the 
Canaamtes  of  old,  (Gen.  xv.  16,)  and  bring  upon  yourselves,  as 
they  did,  the  full  vengeance  of  the  Almighty,  which  shall  cer- 
tainly fall  on  this  generation  !” 

The  heart  of  Jesus  was,  however,  so  far  from  being  insensi- 
ble of  these  calamities,  that  we  find  him  immediately  lament- 
ing over  the  woes  he  had  predicted.  “O  Jerusalem  ! Jerusa- 
lem ! how  often  would  I have  gathered  thy  children  together, 
even  as  a hen  gathereth  her  chickens  under  her  wings,  and 
ye  would  not !” 

We  shall  have  a farther  occasion  to  consider  these  words 
more  fully;  (on  Luke  xix.  41,  42;)  at  present  we  shall  con- 
clude this  section  with  a short  practical  remark  from  the  ex- 
cellent Howe : “The  principal  intention  of  this  lamentation, 
though  directly  applied  to  a community,  is  equally  applicable  to 
persons  living  under  the  gospel;  or  to  whom  the  ordinary 
means  of  their  conversion  and  salvation  are  vouchsafed,  but 
are  neglected  by  them,  and  forfeited.  We  may,  therefore,  thus 
sum  up  the  meaning  of  these  words:  that  it  is,  in  itself,  a 
thing  very  lamentable,  ....  when  such  as,  living  under  the 
gospel,  ....  have  had  an  opportunity  of  knowing  the  things 
belonging  to  their  peace,  (but)  have  so  lost  the  opportunity, 

t Ver.  31.  Wherefore  ye  be  witnesses  unto  yourselves,  that,  &c.— Doddridge, 

‘ So  that  ye  bear  witness  to  yourselves,  that  you  are  the  sons  of  those  that 
murdered  the  prophets.” 

Ver.  32.  Fill  ye  up  then,  &c. — Add  ye  to  their  perversity  and  guilt,  perpe- 
tual the  crimes  that  they  have  left  undone. — Rob  Wahl. 

Ver.  S3.  Ye  serpents.— See  chap.  iii.  7. llow  can  ye  escape  the  damna- 

tion (.Campbell,  punishment”)  of  hell. — (Gr.  Gehenna.)  See  chap.  xxv.  41. 

Ver.  34.  Behold , I send. — This  refers  to  the  ministers  and  writers  of  the  New 
Testament,  who  were  “scribes  well  instructed.”  Ch.  xiii.  52. 

Ver.  35.  Son  of  Barachias. — We  have  no  hesitation  in  referring  this  to  Za- 
charias, son  of  Jehoiada,  mentioned  2 Ch,  xxiv.  20, 21,  whose  father  might  pos- 
sibly have  two  n-imes,  as  was  not  uncommon. 

Ver.  39.  Till  ye  shall  sau — That  is,  until  ye  are  ready  to  join  in  those  Ho- 
r.rtnnas  with  which,  but  a few  days  since,  ye  were  so  much  offended.  See  ch. 
,-xi.  15,  16. 

Chap.  XXIV  Ver.  1.  To  show  him  the  buildings  of  the  temple — Tbeir 
magnitude  and  bpauty. 

Ver.  2.  One  stone  upon  another. — Some  of  these  stones  Josephus  desenbes 
as  forty-five  cubits  lone,  five  high,  and  six  broad ; yet  these  stones  were  not 
only  broken  and  dislodged,  hut  the  very  ground  on  which  they  were  erected, 
1050 


that  the  things  of  their  peace  are  now  hidden  from  their  eyes !” 
and  that  for  ever! 

Chap.  XXIV.  Ver.  1 — 28.  Christ  foretels  the  utter  destruc- 
tion of  the  temple  and  city.—' This  second  temple,  (so  called,) 
as  repaired  and  beautified  by  Herod,  though  not  equal  to  that 
of  Solomon,  was  certainly  a very  grand  and  splendid  build- 
ing; and  must  appear  the  more  so  to  the  apostles,  who,  being 
chiefly  fishermen  of  Judea,  had  none  of  them,  probably,  at  this 
time,  seen  any  of  the  elegant  buildings  of  Greece  or  Rome.  So 
solid  and  durable  also  appeared  the  materials  of  which  it  was 
formed,  that  when  their  Master  spake  of  its  overthrow,  they 
immediately  connected  it  with  the  end  of  the  world,  and  with 
the  day  of  judgment : our  Lord,  therefore,  in  the  manner  of 
the  double'prophecies  of  the  Jews,  connects  these  events  in 
the  follovving  discourse,  making  the  one  typical  of  the  other. 

To  begin  with  the  former,  namely,  the  destruction  of  Jeru- 
salem, Bp.  Newton , in  his  valuable  dissertations,  has  shown 
the  most  striking  correspondence  between  the  several  predic- 
tions and  the  corresponding  events,  as  related  by  Josephus : 
and  a series  of  so  many  surprising  coincidences,  is  perhaps 
unparalleled  in  the  history  of  prophecy,  and  of  the  world  : our 
room  will  admit  only  of  very  brief  particulars.  Josephus,  it 
should  be  remembered,  was  contemporary  with  the  events, 
and  saw  what  he  describes ; nor  is  he  opposed  by  any  con- 
flicting evidence;  but,  on  the  contrary,  is  confirmed  by  Taci- 
tus, and  other  Pagan  writers. 

In  the  preceding  chapter,  we  find  Jesus  in  the  temple,  re- 
proving the  Pharisees  for  their  hypocrisy,  and  other  crimes. 
Now  he  had  left  the  temple,  and  was  seated  opposite  to  it,  on 
the  mount  of  Olives,  when  his  disciples,  having  withdrawn 
from  the  multitude,  came  privately  to  inquire  of  him,  “ When 

was  dug  up,  and  afterwards  ploughed  by  one  Tumus  Rufus.  [Cesar  gave  or- 
ders that  they  should  demolish  the  whole  city  and  temple,  except  the  three 
towers  Phaselus,  Hippicus,  and  Mariamne,  and  a part  of  the  western  wall ; 
all  the  rest  was  laid  so  completely  even  with  the  ground,  by  those  who  dug  it 
up  from  the  foundation,  that  there  was  nothing  left  to  make  those  who  came 
thither  believe  it  had  ever  been  inhabited.] — Bagster. 

Ver.  3.  The  end  of  the  world — i.  e.  the  end  of  the  present  age,  or  period  o« 
the  world.  The  Jews  wrere  accustomed  to  dispute  concerning  the  two  ages  of 
the  world,  viz.  the  present  age  or  world,  i.  e.  the  age  antecedent  to 
the  coming  of  the  Messiah,  and  the  age  or  loorld  to  come,  when  the  Messiah 
should  come  in  majesty  to  establish  his  kingdom,  and  should  introduce  a new 
era,  distinguished  by  knowledge,  liberty,  piety,  and  felicity  of  every  kind. 

Ver.  6.  Wars  and  rumours — That  is,  wars  at  home,  and  rumours  of  wars 
abroad.  _ ... 

Ver.  9.  Then  shall  they  deliver— [ We  have  ample  evidence  of  the  tulm 
ment  of  this  prediction  m the  Acts  of  the  Apostles,  but  we  have  a more  me 
lancholy  proot  of  it  in  the  persecutions  under  Nero,  in  which  fell,  besides  num- 
berless others,  those  two  great  champions  of  our  faith,  St.  Peter  and  91.  Paul. 
It  was,  as  Tertullian  says,  a war  against  the  very  name.)—  Bag ster. 

Ver.  10.  Be  offended  -i.  e.  desert  and  abandon  his  cause. 


Calamities  which  shall  precede  MATTHEW. — C1IAP.  XXIV.  the  destruction  of  the  temple. 


'.2  And  because  iniquity  shall  abound,  the 
.ove  of  many  shall  wax  ra  cold. 

13  But  n he  that  shall  endure  unto  the  end,  the 
same  shall  be  saved. 

14  And  this  gospel  of  the  kingdom  shall  be 
0 preached  in  all  the  world  for  a witness  unto 
all  nations ; and  then  shall  the  end  come. 

15  When  ye  therefore  shall  see  the  abomina- 
tion of  desolation,  spoken  p of  by  Daniel  the 
prophet,  stand  in  the  holy  place,  (whoso  read- 
eth,  let  him  understand  :) 

16  Then  let  them  which  be  in  Judea  flee  into 
the  mountains  : 

17  Let  him  which  is  on  the  house-top  not  come 
down  to  take  any  thing  out  of  his  house : 

18  Neither  let  him  which  is  in  the  field  return 
back  to  take  his  clothes. 

19  And  s wo  unto  them  that  are  with  child, 
and  to  them  that  give  suck  in  those  days  ! 

20  But  pray  ye  that  your  flight  be  not  in  the 
winter,  neither  on  the  sabbath  day : 


A.  M.  4033. 
4.  D.  29. 


m Rc.3.15, 
16. 

n Re.2.10. 

o c.28.19. 
Ro.10.18. 
Re.  14.6. 

p Da,9.27. 
12.11. 

q Lu.23.29. 


r Da.  12.1. 
s Ia65.8,9. 

t De.13.1.. 
3. 

u ver.5,11. 

v 2 Th.2.9.. 
11. 

Re.  13. 13. 
wJn.10.29, 
29. 

x Zee. 9.14. 
Lu.  17.24, 
&c. 

y Job  39.30. 


21  For  r then  shall  be  great  tribulation,  such 
as  was  not  since  the  beginning  of  the  world 
to  this  time,  no,  nor  ever  shall  be. 

22  And  except  those  days  should  be  shortened, 
there  should  no  flesh  be  saved : but  8 for  the 
elect’s  sake  those  days  shall  be  shortened. 

23  Then  1 if  any  man  shall  say  unto  you,  Lo, 
here  is  Christ,  or  there  ; believe  it  not. 

24  For  u there  shall  arise  false  Christs,  and 
false  prophets,  and  T shall  show  great  signs  and 
wonders  ; insomuch  that,  if  w it  were  possible, 
they  shall  deceive  the  very  elect. 

25  Behold,  I have  told  you  before. 

26  Wherefore  if  they  shall  say  unto  you,  Be- 
hold, he  is  in  the  desert ; go  not  forth  : behold, 
he  is  in  the  secret  chambers  ; believe  it  not. 

27  For  as  the  lightning  * cometh  out  of  the 
east,  and  shineth  even  unto  the  west ; so  shall 
also  the  coming  of  the  Son  of  man  be. 

28  For  y wheresoever  the  carcass  is,  there  will 
the  eagles  be  gathered  together. 


shall  these  things  bet  and  what  shall  be  the  sign  of  thy 
coming,  and  of  the  end  of  the  world  7”  It  is  of  importance  to 
observe  here,  (as  Dr.  Pye  Smith  remarks,)  “ that  this  is  the 
language  of  the  disciples,  and  not  of  Jesus;  and  that  it  must 
therefore  be  interpreted  in  consonance  with  what  we  have 
reason  to  believe  was  the  then  present  state  of  their  know- 
ledge. The  disciples  viewed  the  coming  of  Christ,  and  the 
end  of  the  world,  (or  age,)  as  events  nearly  related,  and  which 
would  indisputably  take  place  together;  but  no  one  can  sup- 
pose that  they  had  any  idea  of  tne  dissolution  of  the  Jewish 
polity,  with  the  attending  miseries,  as  really  signified,  or  in- 
cluded in  either  of  these  even  ts The  occasion  upon  which 

they  proposed  their  question  was,  our  Lord’s  assuring  them 
of  the  ruin  of  the  magnificent  building  which  they  were  ad- 
miring; one  of  the  principal  subjects  of  their  national  pride 
and  boasting.”  “ From  their  very  childhood,  (says  the  judi- 
cious and  penetrating  Calvin ,)  they  imagined  that  the  temple 
would  stand  to  the  end  of  time:  and  this  notion  was  so  deeply 
fixed  in  their  minds,  that  they  regarded  it  as  impossible  for  the 
temple  to  be  overthrown,  while  the  structure  of  the  universe 
remained.  As  soon,  therefore,  as  Christ  told  them  that  the 
temple  would  be  destroyed,  their  thoughts  instantly  ran  to 
the  consummation  of  all  things.  Thus  they  connect  with  the 
destruction  of  the  temple,  as  things  inseparable,  the  coming 
of  Christ,  and  the  end  of  the  world.  A fond  hope,  which  they 
had  conceived  without  any  authority,  that  the  final  perfection 
of  the  reign  cf  Christ  was  very  near,  and  actually  present,  led 
them  to  indulge  the  extravagant  expectation  of  springing  all 
at  once  to  happiness.” 

Our  Lord’s  answer,  however,  so  far  from  confirming  this 
prejudice,  g >es  in  some  measure  to  rectify  this  mistake,  by  in- 
forming his  disciples  of  a great  variety  of  calamitous  events 
vvhich  must  intervene  ; of  which  we  shall  now  take  a brief  re- 
view, interpreting  them  by  the  history  of  Josephus,  who,  it 
should  be  remembered,  was  no  Christian,  though  he  seems  to 
have  been  half  convinced. 

The  first  sign  announced  to  precede  these  events,  was  that 
of  false  Christs,  or  pretenders  to  the  character  of  Messiah ; 
Josephus  mentions  many,  of  which  the  following  are  expressly 
noticed  in  the  Acts  of  the  Apostles:  Theudas,  Judas  of  Gali- 
lee, Simon  Magus,  and  the  Egyptian  impostor.  (See  Acts  v. 
36,  37;  viii.  9,  10;  xxi.  33.) 

2.  Josephus’s  History  is  full  of  “ wars  and  rumours  of  wars,” 
(as  predicted  verse  6,)  particularly  during  the  reigns  of  Caligula, 
Claudius,  and  Nero,  whereby  great  numbers  were  destroyed. 

3.  “ Faminffll,”  particularly  one  mentioned  by  St.  Luke, 
(Acts  xi.  28,)  also  by  Josephus  and  Suetonius.  Earthquakes 
in  divers  places,  as  in  Crete,  SmyrnaT  Miletus,  and  various 
other  places,  as  mentioned  by  the  Jewish  and  Roman  histo- 
rians. 

4.  “Fearful  sights  and  great  signs:”  Josephus  mentions, 
among  other  sights,  a comet  in  the  form  of  a sword,  hanging 
for  a long  time  over  Jerusalem ; armies  fighting  in  the  air  : 


one  night  the  massy  brazen  gate  at  the  east  side  of  the  temple 
opened  of  its  own  accord ; and  at  another  time  a voice  was 
heard  at  midnight  from  the  inner  temple,  saying,  “Let  us  go 
hence;”  and  above  all,  most  unaccountable  was  the  conduct 
of  one  Jesus,  supposed  to  be  an  ideot,  or  insane,  who,  for  seve- 
ral years  before  the  capture  of  the  city,  went  about  exclaim- 
ing, “ Wo  to  the  city,  wo  to  the  people,  and  wo  to  the  temple  f 7 
and  could  by  no  means  be  silenced  : at  length,  the  last  time 
of  repeating  these  words,  he  added,  “Wo  to  myself,”  and 
was  immediately  killed,  as  it  were  by  accident. 

5.  Persecution  for  Christ’s  sake  is  another  sign  here  men- 
tioned, and  which  the  Apostles  experienced,  both  from  Jews 
and  Gentiles,  more  or  less,  in  all  countries  to  which  they  car- 
ried the  gospel,  which  indeed,  before  the  destruction  of  Jeru- 
salem, extended  to  the  boundaries  of  the  Roman  empire,  and 
of  the  then  known  world. 

6.  Our  Lord  then  admonishes  his  followers  to  leave  Jerusa- 
lem, and  flee  for  their  lives,  immediately  as  they  “see  the 
abomination  of  desolation,  spoken  of  by  Daniel  the  prophet,” 
erected  in  " the  holy  place.”  This  seems  evidently  to  refer  to 
the  eagles  on  the  Roman  standards,  which  were  planted  on 
the  walls  of  the  city,  and  eventually,  as  Josephus  informs  u's 
within  the  temple  itself.  And  not  only  were  these  standards 
worshipped  and  sworn  by,  but  idolatrous  images  were  also 
often  introduced.  The  appearance  of  these  was  the  appointed 
signal  for  flight  to  those  within  the  walls;  and  that  flight  was 
to  be  so  sudden,  as  not  to  allow  them  to  return  home  if  they 
were  absent,  or  even  to  return  within  their  houses  to  take 
aught  from  thence;  only  to  flee  over  their  terraced  roofs  till 
they  reached  the  wall \ and  escaped  without.  This  many  did, 
ana  particularly  the  Christians,  who  escaped,  some  to  mount 
Libanus,  and  the  others  to  Pella,  a small  town  beyond  Jordan, 
in  the  territory  of  Agrippa ; insomuch  that  it  is  not  known 
that  any  Christians  perished  in  the  final  destruction  of  the 
city.  To  the  Jews,  however,  this  was  the  most  calamitous 
event  that  ever  they  experienced;  indeed,  the  history  of  Jose- 
phus perfectly  agrees  with  the  prediction  of  our  Lord,  who 
says,  “Then  shall  be  great  tribulation,  such  as  was  not  since 
the  beginning  of  the  world  to  this  time  ; no,  nor  ever  shall  be.” 
Josephus  reckons  that  1, 100,000  Jews  perished  in  Jerusalem  ; 
and  above  260,000  in  other  parts  of  Judea,  besides  97,000  cap- 
tives, and  innumerable  others,  who  perished  by  starvation,  and 
other  means.  And  he  sums  up  all  by  saying,  in  remarkable 
conformity  to  our  Saviour’s  words,  “If  the  misfortunes  of  all, 
from  the  beginning  of  the  world,  were  compared  with  those 
of  the  Jews,  they  would  appear  much  inferior  upon  compari- 
son.” 

After  some  farther  cautions  against  false  Christs  and  pre- 
tended prophets,  our  Lord  predicts  the  destruction  of  the  Jew- 
ish government  and  city,  in  terms  highly  figurative  and  poet- 
ical. The  Jewish  polity  he  compares  to  a corrupted  carcass  — 
“the  carcass  of  dead  piety,”  as  Dr.  Watts  expresses  it.  And 
as  the  eagle  scents  from  afar  his  prey,  and  pounces  upon  it 


Ver.  17.  On  the  house-toy. — A traveller  of  the  name  of  Willyams  has  re- 
marked, that  the  houses  in  Judea  ‘are  all  flat-roofed,  and  communicate  with 
each  other ; (so  that)  a person  might  proceed  to  the  city  walls,  and  escape  into 
the  country,  without  coming  down  into  the  street.”  Orient.  Cast.  No.  1210. 

Ver.  13.  To  take  his  clothes.— The  ancients  performed  their  field-work  in 
summer  almost  naked.  Iljid.  No.  1211. 

Ver.  20.  Neither  on  the  sabbath  day. — A sahbath  day’s  journey  was  about  a 
mile  only.  The  sense  of  the  verse  is.  Pray  that  your  flight  may  be  in  a time 
when  you  are  likely  to  meet  with  no  impediments. 

Ver.  -22.  Except  those  days  should  be  shortened.  &c.— ‘ That  is,  “ If  such 
times  were  to  continue,  no  flesh  of  that  nation  could  be  preserved  : but  for  the 
elect's  sake,  those  who  had  believed,  or  who  should  believe  hereafler,  those 
uays  were  shortened  ; so  that  some  of  the  seed  of  Abraham  were  preserved  to 
tie  witnesses  of  the  truth  of  the  gospel,  and  to  be  called  at  last  to  enjoy  its 
sating  blessings.”  Compare  Ro.  xi.  26.  Boothrcnjd.  Nothing  but  a special  pro- 
vidence can  account  for  the  people  not  being  at  this  time  wholly  extirpated. 

Ver.  23.  Here  is  Christ. — Rather,  “ The  Christ,”  or  Messiah. 

Ver.  24.  Poise  prophets — That  is.  heretical  and  corrupt  teachers,  who  should 

pr, another  gospel,  and  another  Saviour.  See  Gal.  i.  6 — 8. And  shall  show 

great  .Ians  and  wonders. — This  does  not  necessarily  imply  the  working  of 


real  miracles,  but  only  pretensions  to  such  a power,  as  in  the  case  of  Simon 

Magus.  Acts  viii.  9 — 11. If  it  were  possible,  they  shall  deceive  the  very 

elect. — The  words  if  possible,  do  not  denote  a natural,  but  a moral  impossi- 
bility : a thing  which  God  will  not  permit.  Booth?  oyd. 

Ver.  *26.  Behold  he  is  in  the  desert. — It  is  remarkable,  that  several  of  the  im- 
postors named  by  Josephus  assembled  their  followers  in  the  wilderness,  or  desert, 
particularly  the  Egyptian  mentioned  by  I.uke,  Acts  xxi.  38.  Another  pseudo-pro- 
phet enticed  a muhitude  of  people  into  the  chambers  of  the  temple,  where  6000 
miserably  perished. 

\ er.  27.  For  as  the  lightning,  &c.— The  meaning  appears  to  be,  that  as  this 
surprising  meteor  shoots  in  the  same  instant  from  east  to  west,  and  pervades  the 
whole,  horizon,  so  should  the  Roman  armies,  which  attend  the  coming  of  the 
Son  of  man,  like  a mighty  tempest,  at  once  cover  the  whole  land  of  Israel. 

Ver.  28.  Wheresoever  the  carcass  is,  &c. — We  have  here  a proverbial  expres- 
sion, applied  in  allusion  to  the  eagles  of  the  Roman  standard.  Compare  Job 
xxxix.  30.  Mr.  Ward,  late  Baptist  missionary  in  India,  remarks,  mat  the  vul- 
tures in  Bengal  are  highly  useful,  in  devouring  the  dead  bodies  of  men  and 
beasts  ; and  adds,  it  is  astonishing  how  switlly  these  birds  collect,  wherever  a 
dead  body  falls,  though  one  of  them  should  not  have  been  seen  in  the  place  tiu 
weeks  or  months  before. 


1051 


Signs  of  Christ's  coming.  MATTHEW. — CHAP.  XXV.  Parable  of  the  ten  virgins. 


29  Immediately  after  the  tribulation  of  those 
days  shall  1 the  sun  be  darkened,  and  the  moon 
shall  not  give  her  light,  and  the  stars  shall  fall 
from  heaven,  and  the  powers  of  the  heavens 
* shall  be  shaken  : 

30  And  then  shall  appear  the  sign  of  the  Son 
of  man  b in  heaven : and  then  shall  all  the 
tribes  of  the  earth  mourn,  and  c they  shall  see 
the  Son  of  man  coming  in  the  clouds  of  hea- 
ven with  power  and  great  glory. 

31  And  he  shall  send  his  angels  u with  a great 
sound  e of  a trumpet,  and  they  shall  gather  to- 
gether his  elect  f from  the  four  winds,  from 
one  end  of  heaven  to  the  other. 

32  If  Now  e learn  a parable  of  the  fig  tree  ; 
When  his  branch  is  yet  tender,  and  putteth 
forth  leaves,  ye  know  that  summer  is  nigh  : 

33  So  likewise  ye,  when  ye  shall  see  all  these 
things,  know  that  h it  is  near,  < even  at  the 
doors. 

34  Verily  I say  unto  you,  This  generation 
shall  not  pass,  till  all  these  things  be  fulfilled. 

35  Heaven  ) and  earth  shall  pass  away,  but 
my  words  shall  not  pass  away. 

36  Tf  But  k of  that  day  and  hour  knoweth  no 
man , no,  not  the  angels  of  heaven,  but  my 
Father  only. 

37  But  as  the  days  of  Noe  were,  so  shall  also 
the  coming  of  the  Son  of  man  be. 

38  For  as  in  the  days  that  were  before  the  flood 
they  were  eating  and  drinking,  marrying  and 
giving  in  marriage,  until  i the  day  that  Noe 
entered  into  the  ark, 

39  And  knew  not  until  the  flood  came,  and 
took  them  all  away ; so  shall  also  the  coming 
of  the  Son  of  man  be. 

40  Then  shall  two  be  in  the  field ; the  one 
shall  be  taken,  and  the  other  left. 

41  Two  women  shall  be  grinding  at  the  mill ; 
the  one  shall  be  taken,  and  the  other  left. 


A M.  4033. 
A.  I).  29. 

Z Is.  13. 10. 
Em.  32.7. 
Am  5.20. 
Ac. 2. 20. 
Re.0.12. 

a 2Pe  310. 

b Da. 7. 13. 
Re.  1.7. 

c c.16.27. 
Ma.l&25. 
Lu. 22.69. 

d or,  vnth  a 
trumpet 
and  a 
great 
voice. 

e 1 Th.4.16. 
f Zee.  14.5. 
g Lu.2l.2D. 
h or,  He. 
i Ja.5.9. 

) Ps.  102.26. 
Is.51.6. 


k Zee.  14.7. 
1 Th.5.2. 

1 Ge.6.2. 


m Lu.  12.39, 
40. 

Re. 3.3. 
16.15. 

n Je.3.15. 
o c.  13.52. 
p c. 25.21. 

q 1 Th.5.3. 
Re.3.3. 

r or,  cut 
him  off. 
s c.25.30 
a Ps.45.14. 
Ca.6.8,9. 

2 Co.  11.2. 

b Jn.3.29. 
c Je.24.2.,9. 

c.22.10. 
d Is.43.1. 
e 1 Jn.2.20. 
f 1 Th.5.6. 


42  Tf  Watch  m therefore : for  ye  know  not 
what  hour  your  Lord  doth  come. 

43  But  know  this,  that  if  the  good  man  of  the 
house  had  known  in  what  watch  the  thief  would 
come,  he  would  have  watched,  and  would  not 
have  suffered  his  house  to  be  broken  up. 

44  Therefore  be  ye  also  ready : for  in  such 
an  hour  as  ye  think  not  the  Son  of  man 
cometh. 

45  Who  then  is  a faithful  and  wise  servant, 
whom  his  lord  hath  made  ruler  over  his  house- 
hold, to  give  them  " meat  in  due  0 season  ? 

46  Blessed  is  that  servant,  whom  his  lord 
when  he  cometh  shall  find  so  doing. 

47  Verily  I say  unto  you,  That  he  shall  make 
him  ruler  p over  all  his  goods. 

48  But  and  if  that  evil  servant  shall  say  in  his 
heart,  My  lord  delayeth  his  coming ; 

49  And  shall  begin  to  smite  his  fellow-ser- 
vants, and  to  eat  and  drink  with  the  drunken  ; 

50  The  lord  of  that  servant  shall  come  in  a 
day  i when  he  looketh  not  for  him,  and  in  an 
hour  that  he  is  not  aware  of, 

51  And  shall  rcut  him  asunder,  and  appoint 
him  his  portion  with  the  hypocrites : there 
8 shall  be  weeping  and  gnashing  of  teeth. 

CHAPTER  XXV. 

1 The  parable  of  the  ten  virgins,  14  and  of  the  talents.  31  Also  the  description  of  th<* 
last  judgment. 

THEN  shall  the  kingdom  of  heaven  be  liken- 
ed unto  ten  a virgins,  which  took  their 
lamps,  and  went  forth  to  meet  the  b bride- 
groom. 

2  And  * five  of  them  were  wise,  and  five  were 
foolish. 

3  They  that  were  foolish  took  their  lamps, 
and  took  no  d oil  with  them  : 

4  But  the  wise  took  oil  e in  their  vessels  with 
their  lamps. 

5  While  the  bridegroom  tarried,  they  all  slum- 
bered f and  slept. 


with  the  force  and  rapidity  of  lightning,  so  did  the  Romans 
attack  and  devour  this  devoted  nation. 

Ver.  29 — 51.  Farther  predictions  of  the  destruction  of  Jeru- 
salem.— Another  set  of  images  are  next  adopted  from  Isaiah 
and  Joel,  and  are  certainly  the  most  sublime  and  beautiful  that 
nature  furnishes.  The  Jewish  government  is  compared  to  the 
heavenly  bodies,  which  are  all  represented  as  extinguished, 
and  the  whole  political  hemisphere  as  clothed  in  darkness  and 
mourning.  We  have  already,  in  a former  volume,  quoted,  in 
illustration  of  this  imagery,  the  sentiments  of  Sir  Isaac  New- 
ton and  Bishop  Lowth,  on  this  subject.  (See  our  notes  on 
Isa.  xxiv.  21 ; xxxiv.  4.) 

It  has  been  customary  to  apply  these  passages  to  the  end  of 
the  world,  and  to  the  day  of  judgment,  and  certainly  the  lan- 
guage is  worthy  of  such  an  august  event ; but,  as  we  are  told 
most  expressly  and  most  solemnly,  that  the  then  present 
generation  should  not  pass  away  till  all  these  things  should  be 
fulfilled,  we  feel  ourselves  compelled  (with  Dr.  Doddridge)  to 
apply  this  language,  in  the  first  place,  to  the  destruction  of 
Jerusalem,  though  we  feel  no  objection  to  its  more  distant  re- 
ference to  the  final  judgment,  which  double  application  isquite 
in  harmony  with  the  typical  prophecies  of  the  Old  Testament. 
But  what  then,  it  may  be  asked,  can  be  intended  by  “ the  sign 
of  the  Son  of  man  in  heaven  I”  The  Old  Testament  frequent- 


ly speaks  of  the  Almighty  as  coming  in  the  clouds  of  heaven, 
to  administer  his  judgments.  See  Ps.  xviii.  7 — 12.  And  the 
same  imagery  is  used  by  the  prophet  Daniel,  in  reference  to 
Messiah’s  receiving  his  kingdom  at  his  ascension  : “ I saw  in 
the  night  visions,  and,  behold,  one  like  the  Son  of  man  came 
with  the  clouds  of  heaven,  and  came  to  the  Ancient  of  days, 
....  and  there  was  given  him  dominion  and  glory,  and  a king- 
dom,” &c.  (Dan.  vii.  13,  14.)  And  this  we  conceive  to  be  the 
very  sign  here  referred  to;  namely,  the  description  given  by 
Daniel  of  Messiah’s  “coming  in  the  clouds  of  heaven,  with 
power  and  great  glory,”  to  receive  his  kingdom  from  the 
Father. 

The  following  verse,  which  speaks  of  Messiah’s  sending  his 
angels  with  the  sound  of  a great  trumpet,  will  apply  equally 
to  the  sending  forth  his  messengers  (or  apostles)  with  the  gos- 
pel trumpet,  to  convert  the  world  ; and  to  sending  forth  tho 
voice  of  the  archangel,  and  the  trump  of  God,  to  awaken  the 
dead,  and  summon  them  to  judgment.  But  that  the  words 
refer,  in  their  immediate  and  primary  sense,  to  the  former,  as 
already  mentioned,  there  can  be  no  reasonable  doubt,  from 
the  following  words,  “ This  generation  shall  #ot  pass  till  all 
these  things  shall  be  fulfilled?’ 

Chap.  XXV.  Ver.  1 — 13.  I'he  parable  of  the  ten  vireins. — 
“ Thus  our  Lord,  in  different  parables,  compares  the  aispen- 


Ver.  29.  Immediately  a fter. — There  is  here  no  doubt  as  to  either  the  readme 
or  translation  of  this  passage,  and  as  nearly  eighteen  centuries  have  passed 
6ince  this  time,  it  is  most  certain  they  cannot  primarily  apply  to  the  day  of 
Judgment.  See  also  ver.  33.  By  sun,  moon,  and  stars,  are  meant  temporal 
powers,  as  kings,  princes,  high  priests,  tetrarchs,  <fcc. 

Ver.  30.  Tribes  of  the  earth. — Doddridge,  “ Of  the  land,”  meaning  the 
land  of  Israel. 

Ver.  31.  His  angels. — There  are  angels  celestial  and  terrestrial : the  latter 
are  generally  styled  “ messengers  but  the  Greek  and  Hebrew  terms  are  the 
same  for  both.  In  this  place  both  Doddridge  and  Campbell  (with  many  others) 
use  the  term  “ messengers  but  we  confess  the  change  to  us  appears  unneces- 
sary, since  we  are  accustomed  to  read  of  the  ange|s  of  the  churches  (Re.  i.  20. 
&c.)  as  well  as  of  heaven  ; and  we  think  t he  equivocal  term  better  preserves 

the  harmony  of  the  double  prophecy. With  a great  sound  of  a trumpet  — 

See  Margin.  This  is  an  evident  allusion  to  the  Jews’  manner  of  proclaim- 
ing their  public  festivals  ; and  intends,  first  the  trumpet  of  the  gospel,  by  which 
both  Jews  and  Gentiles  are  summoned  to  attend  the  standard  of  Messiah  ; and 
secondly,  “ the  voice  of  the  archangel  and  the  trump  of  God,”  which  shall 

summons  all  men  to  the  bar  of  judgment. They  shall  gather  his  elect  from 

the  four  winds — That  is,  from  all  parts  of  the  earth,  as  was  in  part  fulfilled  at  the 
day  of  pentecost.  Ac.  ii.  7— 11  ; continues  still  to  be  fulfilled  in  the  propagation  of 
the  gospel,  and  shall  be  finally  and  completely  accomplished  in  the  last  days. 

Ver.  34.  This  generation  shall  not  pass,  dec.— We  cannot  but  think  with 
Doddridge , that  the  attempt  of  some  to  interpret  this  of  the  Jewish  nation 
altogether,  instead  of  the  generation  then  living,  as  if  the  words  only  meant 
105=2 


that  they  should  never  he  extirpated,  is  a very  forced  and  unnatural  interpiefa- 
tion,  and  therefore  not  to  be  justified. 

Ver.  35.  Heaven  and  earth  shall  pass  away. — We  consider  this  as  a strong 
asseveration  that  all  things  shall  pass  away  sooner  than  the  word  of  God  shall 
fail. 

Ver.  37.  As  the  days  of  Noe—1 That  is,  Noah. 

Ver.  38.  Eating  and  drinking — That  is,  feasting,  or  carousing. Marry - 

ing.  &c. — That  i3,  they  were  forming  new  connexions  in  life.  So  that  all  the 
awful  predictions  of  Noah  neither  disturbed  the  festivities  of  the  gay,  nor  in 
terrupted  the  social  plans  of  the  more  sober. 

Ver.  40.  Then  shall  two— Doddridge  and  Campbell , “ Two  men  be  .'work- 
ing) together  in  the  field,”  &c. 

Ver.  41.  Two  women  shall  be  grinding. — [A  hand-mill  composed  of  two 
stones  ; “ the  uppermost  of  which  is  turned  round  by  a small  handle  of  wood 
or  iron  that  is  placed  in  the  rim.  When  this  stone  is  large,  or  expedition  re- 
quired, a second  person  is  called  to  assist ; and  as  it  is  usual  for  women  alone 
to  be  concerned  in  this  employment,  who  seat  themselves  over  against  each 
other,  with  the  millstone  between  them,  we  may  see  not  only  the  propriety  of 
the  expression,  Ex.  xi.  5.  but  the  force  of  this.”  Dr.  Shaw.] — Bagstcr. 

Ver.  51.  Cal  him.  asunder.— This  punishment  has  been  confounded  with 
being  sawn  asunder,  (He.  xi.  37.)  hut  means,  we  apprehend,  a severe  scourg- 
ing, such  as  shall  “ cut  asunder”  the  fiesh,  and  then  the  servant  thus  scourged 
is  assigned  to  a prison,  where  shad  be  weeping  and  gnashing  of  teeth  : that 
is,  sorrow  without  true  repentance  ; for  gnashing  of  teeth  seem9  to  imply  the 
presence  of  evil  passions. 


Tie  parable  of 

6 And  at  midnight  ® there  was  a h cry  made, 
Behold,  the  bridegroom  cometh ; go  ye  out  i to 
meet  him. 

7 Then  all  those  virgins  arose,  and  trimmed 
their  lamps. 

8 And  the  foolish  said  unto  the  wise,  Give  us 
of  your  oil ; for  our  lamps  are  ) gone  k out. 

9 But  the  wise  answered,  saying,  Not  so ; lest 
there  be  not  enough  for  us  and  you : but  go 
ye  rather  ‘ to  them  that  sell,  and  buy  for  your- 
selves. 

10  And  m while  they  went  to  buy,  the  bride- 
groom came  ; and  they  that  were  ready  went 
in  with  him  to  the  marriage : and  the  door 
was  H shut. 

11  Afterward  came  also  the  other  virgins,  say- 
ing, 0 Lord,  Lord,  open  to  us. 

12  But  he  answered  and  said,  Verily  I say 
unto  you,  I p know  you  not. 

13  W atch  « therefore,  for  ye  know  neither  the 
day  nor  the  hour  wherein  the  Son  of  man  co- 
meth. 

14  For  r thekingdom  of  heaven  is  as  a man 
travelling  into  a far  country, who  called  his  own 
servants,  and  delivered  unto  them  his  goods. 

15  And  unto  one  he  gave  five  6 talents,  to 
another  two,  and  to  another  one  ; to  every  man 
according  to  his  several  1 ability ; and  straight- 
way took  his  journey. 

16  Then  he  that  had  received  the  five  talents 
went  and  traded  with  the  same,  and  made  them, 
other  five  talents. 

17  And  likewise  he  that  had  received  two,  he 
also  gained  other  two. 


MATTHEW.— CHAP.  XXV  the  ten  talents. 

18  But  he  that  had  received  one  went  and  dig- 
ged in  the  earth,  and  hid  his  lord’s  money. 


g Re.  16. 15. 
h 1 Th.4.16. 
i Am. 4. 12. 


k Lu.  12.35. 
1 Is.  55.1,6. 


n He.  3. 18, 
19. 

Re.  22. 11. 


p Ha.  1.13. 
q c. 24.42,44. 
Ma.  13.33, 
35. 

Lu.2l.36. 


s a talent 
is  865 
dolls.  38 
cts. 

c.  18.24. 
t Ro.12.6. 
1 Co.  12. 
4,&c. 
Ep.4.11. 


v c.  18.23,24 
w Lu.12.44. 
22.29. 
Re.3.21. 

x Job  21.15. 
y Je.2.31. 


c.  18.32. 
Lu.  19.22. 
Jude  15. 


19  After  a long  u time  the  lord  of  those  ser- 
vants cometh,  and  reckoneth  v with  them. 

20  And  so  he  that  had  received  five  talents 
came  and  brought  other  five  talents,  saying, 
Lord,  thou  deliveredst unto  me  five  talents:  be- 
hold, I have  gained  beside  them  five  talents 
more. 

21  His  lord  said  unto  him,  Well  done,  thou 
good  and  faithful  servant : thou  hast  been 
faithful  over  a few  things,  I will  make  thee  ru- 
ler w over  many  things : enter  thou  into  the 
joy  of  thy  lord. 

22  He  also  that  had  received  two  talents  came 
and  said,  Lord,  thou  deliveredst  unto  me  two 
talents : behold,  I have  gained  two  other  ta- 
lents beside  them. 

23  His  lord  said  unto  him,  Well  done,  good 
and  faithful  servant ; thou  hast  been  faithful 
over  a few  things,  I will  make  thee  ruler  over 
many  things:  enter  thou  into  the  joy  of  thy  lord. 

24  Then  he  which  had  received  the  one  ta- 
lent came  and  said,  Lord,  I knew  thee  that 
thou  art  a hard  x man,  reaping  where  thou 
hast  not  y sown,  and  gathering  where  thou 
hast  not  strewed : 

25  And  I was  afraid,  z and  went  and  hid  thy 
talent  in  the  earth : lo,  there  thou  hast  that  is 
thine. 

26  His  lord  answered  and  said  unto  him,  Thou 
wicked  a and  slothful  servant,  thou  knewest 
that  I reap  where  I sowed  not,  and  gather 
where  I have  not  strewed  : 


sation  of  redemption  to  a marriage  feast.  Of  all  the  attend- 
ants upon  the  marriage  procession,  he  selects  ten,  five  of  whom 
deserved  the  name  of  wise,  and  the  other  five  are  denominated 
foolish.  The  marriage  takes  place  in  the  night,  at  the  house 
of  the  bride’s  father,  where  the  bridegroom  is  expected  about 
midnight.  These  persons,  here  called  virgins,  haying  pro- 
vided their  lamps,  wait  together  at  some  proper  resting  place, 
expecting  the  arrival  of  the  bridegroom  and  his  friends,  who 
may  be  supposed  to  be  coming  from  an  adjacent  town.  While 
the  bridegroom  delayed,  all  the  ten  virgins  lay  down  to  rest. 
But  about  midnight,  the  bridegroom  is  seen  at  a distance  with 
his  friends,  and  it  is  announced,  “Behold,  the  bridegroom 
cometh  ! go  ye  out  to  meet  him.”  Then  all  those  virgins  arose 
and  trimmed  their  lamps;  but  the  foolish  (then  too  late)  dis- 
covered their  mistake,  that  they  had  forgotten  to  bring  oil  with 
them;  and  there  being  then  no  time  to  prepare,  the  wise  vir- 
gins only  were  in  circumstances  to  join  the  procession.  “ And 
they  that  were  ready  went  in  with  him  to  the  marriage;  and,” 
as  is  the  custom  on  these  occasions,  in  order  to  keep  out  the 
crowd,  “ the  door  was  shut.”  The  other  virgins  came  after- 
wards, but  were  denied  entrance,  as  persons  unknown  to  the 
master  of  the  feast. 

“ The  application  of  this  to  the  case  of  those  who  wear  a 
Christian  profession,  and  pass  for  the  friends  of  the  Redeemer, 
is  not  difficult;  and  the  pointed  and  most  wholesome  caution 
which  it  contains,  to  be  ready  for  the  coming  of  Christ,  at 
death  and  judgment,  has  been  felt  by  thousands.  Do  any  ask, 
How  may  we  know  what  is  requisite  in  our  preparation  to 
meetthegreat  Judge  1 we  may  say  these  things  are  essential — 
Repentance  towards  God,  and  faith  in  our  Lord  Jesus  Christ, 
which,  whenever  it  is  genuine,  produces,  thirdly,  that  ‘ holi- 
ness without  which  no  man  shall  see  the  Lord.’  ” (Acts  xx. 
21.  Heb.  xii.  14.)  ( Ward's  Reflections,  p.  71,  72.) 

Ver.  14 — 30.  The  parable  of  the  talents. — This  parable,  with- 


Chap.  XXV.  Ver.  6.  Behold,  the  bridegroom  cometh. — It  appears  to  have 
been  a custom  among  the  Greeks  to  conduct  their  new  married  couples  home 
at  night  with  torches  and  lamps  : 

“ Along  the  streets  the  new-made  brides  are  led, 

■With  torches  flaming,  to  the  nuptial  bed.” 

Iliad , xviii.  569. 

So  also  the  Roman  ladies ; and  a like  custom  prevails  in  Persia  and  the  East 
Indies  lo  the  present  time.  See  Orient.  Oust.  No.  418.  The  wicks  of  the  lamps 
used  on  these  occasions  in  the  Indies,  are  only  rags,  very  tightly  pressed  into  a 
copper  mould,  and  these  are  carried  in  one  hand,  and  a similar  vessel  with  oil 
in  the  other  hand,  with  which  they  frequently  wet  the  rags.  Orient.  Oust. 
No.  1214.  Also,  Orient.  Lit.  No  1230. 

Ver.  9.  Go  ....  to  them  that  sell  and  buy— Bee  Isa.  lv.  1,  &c. 

Ver.  10.  And  the  door  toas  shut. — The  late  Missionary  Ward  mentions  be- 
ing once  present  on  such  an  occasion,  when  many  of  the  circumstances  agreed 
with  those  in  the  parable,  particularly,  the  last.  After  the  bridegroom  “ went 
into  the  house  the  door  was  immediately  shut,  and  guarded  by  Sepoys.  I (says 
Mr  W.)  and  others  expostulated  with  the  door-keepers,  but  in  vain.”  Orient. 
Lit.  No.  1231. 

Ver  13.  Wherein  the  Son.  Are— This  last  clause  of  the  verse  is  wanting  in 
oiane  MSS.  and  versions  : hut.  tin  spnse  is  certainly  implied. 


out  straining  it  to  support  any  peculiar  system,  clearly  teaches 
the  following  important  points:  1.  That  all  the  talents  we 
possess,  however  natural  we  may  consider  them,  are  derived 
from  God,  the  author  of  our  being;  and  to  deny  this,  is  nothing 
short  of  Atheism.  2.  That  these  talents  are  bestowed  in 
great  variety  upon  mankind,  some  possessing  ten  ( i . e.  many) 
times  the  abilities  and  advantages  of  others,  both  natural  and 
acquired.  3.  That  these  talents,  and  the  improvement  ot 
them,  must  be  accounted  for  to  him,  from  whom  they  were 
received.  4.  That  no  excuse  will  be  admitted  for  the  non-em- 
ployment even  of  a single  talent : much  less  such  an  excuse  as 
reflects  upon  the  character  of  our  great  Benefactor.  5.  That 
the  rewards  which  the  great  Judge  bestows,  will  not  be  so 
much  in  proportion  to  the  talents  bestowed,  as  according  to 
the  improvement  which  we  are  enabled  to  make  of  them. 
Every  talent  improved,  though  it  were  butone,  will  be  gracious- 
ly rewarded  by  him,  in  whom  are  united  the  characters  of  our 
Redeemer  and  onr  Judge.  Lastly,  that  all  pretensions  to  me- 
rit, like  those  of  the  unprofitable  servant,  will  not  only  be  re- 
jected, but  be  resented  as  arrogant  and  unfounded.  This  man 
not  only  neglected  to  improve  his  talent,  but  made  a merit  of 
the  care  which  he  had  taken  to  preserve  without  improving  it ; 
and  at  the  same  time  reflected  upon  his  Lord  as  a hard  mas- 
ter, because  he  expected  such  improvement.  And  thusit  is  with 
all  the  pretenders  to  human  merit.  Vain  and  presumptuous 
creatures  ! they  think  to  lay  the  Almighty  under  obligation  by 
the  mere  performance  of  their  duties;  and  not  only  so,  but 
they  think  him  a hard  master  if  he  do  not  acknowledge  him- 
self their  debtor,  though,  in  fact  they  bury  in  the  earth  the- 
talent  they  ought  to  have  improved. 

Instead,  however,  of  making  a merit  of  our  demerits,  and 
openly  boasting,  as  this  man  did,  of  our  neglect,  let  us  inquire 
into  our  improvement  of  the  various  talents  with  which  we 
have  severally  been  intrusted.  Do  we  possess  natural  talents, 


Ver.  14.  For  the  kingdom,  &c.— Some  words  must  here  be  necessarily  sup- 
plied ; instead  of  those  inserted  by  our  translators  in  Italic,  Drs.  Doddridge. 
and  Campbell  supply  “ the  Son  of  man  !” 

Ver.  21.  Well  done  — Dr.  Doddridge  says,  “ the  original  word  has  a peculiar 
force  and  energy,  far  beyond  what  I can  express  in  English.  It  was  used  by 
auditors,  or  spectators,  to  express  the  highest  applause.”  It  answers  to  Eugc  / 
in  Latin,  and  Bravo  ! in  Italian. 

Ver.  24.  Then  he  which  had  received—  rOur  Lord  placed  the  example  of 
negligence  in  him  to  whom  the  least  was  committed,  probably  to  “ intimate,” 
says  Doddridge , “that  we  are  accountable  for  the  smallest  advantage  with 
which  we  are~  intrusted  ; but  it  cannot  imply,  that  they  who  have  received 
much  will  ordinarily  pass  their  account  lest ; for  it  is  too  plain,  in  fact,  that 
most  of  those  whose  dignity,  wealth,  and  genius,  give  them  the  greatest  oppor- 
tunities of  service,  seem  to  forget  that  they  have  any  Master  in  heaven  to 
serve,  or  any  future  reckoning  to  expect : and  many  render  themselves  much 
more  criminal  than  this  wicked  and  slothful  servant,  who  hid  his  talent 

in  the  earth.”] — Bagster. Gathering  where  thou  hast  not  streivtd. — 

The  charge  implies,  that  God  is  unreasonable  in  his  demands,  unjust  in  judg- 
ment. See  Rom.  ix.  14,  &c. 

Ver.  26.  Thou  wicked  and  slothful  servant. — The  word  used  throughout 
this  chapter  for  servant,  means  primarily  a slave,  and  such  were  otten  ad 
vanced  to  the  office  of  stewards. 


1053 


A solemn  description  oj  MATTHEW. — CHAP.  XXV. 


the  last  judgment 


27  Thou  oughtest  therefore  to  have  put  my 
money  to  the  exchangers,  and  then  at  my  co^ 
ming  I should  have  received  mine  own  witlr 
usury. 

28  Take  therefore  the  talent  from  him,  and 
give  it  unto  him  which  hath  ten  talents. 

29  For  b unto  every  one  that  hath  shall  be 
given,  and  he  shall  have  abundance:  but  from 
him  that  hath  not  shall  be  taken  away  c even 
that  which  he  hath. 

30  And  cast  ye  the  unprofitable  servant  into 
outer  d darkness  : there  shall  be  weeping  and 
gnashing  of  teeth. 

31  If  When  e the  Son  of  man  shall  come  in 
his  glory,  and  all  the  holy  angels  with  him, 
then  shall  he  sit  upon  the  throne  of  his 
glory : 

32  And  f before  him  shall  be  gathered  all  na- 
tions : and  he  shall  separate  e them  one  from 
another,  as  a shepherd  11  divideth  his  sheep 
from  the  goats : 

33  And  he  shall  set  the  sheep  on  his  right 
« hand,  but  the  goats  on  the  left. 

34  Then  shall  the  King  say  unto  them  on  his 
right  hand,  Come,  ye  blessed  ) of  my  Father, 
k inherit  the  ' kingdom  m prepared  for  you  from 
the  foundation  of  the  world. 

35  For  " I was  a hungered,  and  ye  gave  me 
meat:  I was  thirsty,  and  ye  gave  me  drink  : I 
was  a 0 stranger,  and  ye  took  me  in  : 

36  p Naked,  and  ye  clothed  me  : I was  sick, 


A.  M.  4031. 
A I).  ‘27. 


b c.13.12. 

Mo  1.25 
Lu.8.18. 
19, 20. 

c Lu.  10.42. 

d c.8.12. 

e Da.7  13. 
Zee  1 1 & 
0.16.27. 
19.28. 

M a.  8.38. 

Ac.l.ll. 

1 Th. 4. 16 
‘2  Til.  1.7. 
Jude  14. 
Re.  1.7. 

f Ro.  14.10. 

2 Co. 5. 10. 
Re.  20. 12. 

g K7.e  20.38 
c.  13.49. 
h Ps.78.52. 
Jn.10.14, 
27. 

i He.  1.3. 
j Pall5. 15. 
k Ko.8.17. 

l Pe.1.4. 

1 1 Th. 2. 12. 

Re.  5. 10. 
ni  1 Co.‘2.9. 

Me.  11.16. 
n 18.58.7. 

E/e.  18.7. 
o 1 Pe.  1.9. 

3 J n.5. 
p Ja.2.15, 

16. 


q Ja.  1.27. 
r 2 Ti.  1.16. 

lie.  13.2. 

8 Pr.  19.17. 
Ma.9.41. 
He.6.10. 
t Lu.  13.27. 
u c.  13.40, 
42. 

Re.  14.11. 

v Jude 6. 

Re.  20. 10. 
w Zee. 2.8. 

Ac.9.5. 
x Da.  12.2. 
J u.5.29. 


and  ye  visited  i me  : 1 was  in  r prison,  and  ye 
came  unto  me. 

37  Then  shall  the  righteous  answer  him,  say- 
ing, Lord,  when  saw  we  thee  a hungered,  and 
fed  thee  ? or  thirsty,  and  gave  thee  drink  ? 

38  When  saw  we  thee  a stranger,  and  took 
thee  in?  or  naked,  and  clothed  thee 7 

39  Or  when  saw  we  thee  sick,  or  in  prison, 
and  came  unto  thee  ? 

40  And  the  King  shall  answer  and  say  unto 
them,  Verily  I say  unto  you,  Inasmuch  • as  ye 
have  done  it  unto  one  of  the  least  of  these  my 
brethren,  ye  have  done  it  unto  me. 

41  Then  shall  he  say  also  unto  them  on  the 
left  hand,  Depart *  1 from  me,  ye  cursed,  into 
u everlasting  fire,  T prepared  for  the  devil  and 
his  angels : 

42  For  1 was  a hungered,  and  ye  gave  me  no 
meat : I was  thirsty,  and  ye  gave  me  no  drink : 

43  I was  a stranger,  and  ye  took  me  not  in  : 
naked,  and  ye  clothed  me  not : sick,  and  in 
prison,  and  ye  visited  me  not. 

44  Then  shall  they  also  answer  him,  saying, 
Lord,  when  saw  we  thee  a hungered,  or  athirst, 
or  a stranger,  or  naked,  or  sick,  or  in  prison, 
and  did  not  minister  unto  thee  ? 

45  Then  shall  he  answer  them,  saying,  Verily 
I say  unto  you,  Inasmuch  w as  ye  did  it  not  to 
one  of  the  least  of  these,  ye  did  it  not  to  me. 

46  And  r these  shall  go  away  into  everlasting 
punishment : but  the  righteous  into  life  eternal. 


or  the  means  of  improving  them ; genius,  learning,  or  minis- 
terial gifts  ; how  have  we  employed  them  to  promote  the  glory 
of  Goa,  or  the  instruction  of  our  fellow  creatures'?  Are  we 
favoured  with  rank,  and  property,  and  influence:  how  do  we 
lay  out  these  to  promote  the  cause  of  God,  and  the  happiness 
of  our  fellow-creatures?  What  do  we  give  to  him  who  gave 
himself  for  us? 

The  degree  of  present  and  future  blessedness,  resulting 
from  the  proper  improvement  of  the  talents  with  which  we 
are  intrusted,  is  altogether  incalculable.  We  feed  the  hungry, 
or  give  to  the  thirsty  drink  ; and  we  thereby  save  the  life  of 
an  individual;  that  individual,  in  the  course  of  time,  maybe 
the  instrument  of  giving  life  to  many  ; and  some  of  these,  pro- 
bably, may  be  eminent  for  usefulness  to  the  bodies  and  souls 
of  others.  We  clothe  the  naked,  and  visit  the  prisoner;  pos- 
sibly both  may  become  useful  and  valuable  members  of  society, 
and  all  the  good  done  by  them  and  their  posterity  results  from 
a single  act  of  kindness.  When  God  blesses  men,  he  makes 
them  blessings  to  others;  and  thus  is  happiness  propagated, 
like  the  flame  from  torch  to  torch. 

Ver.  31 — 4(3.  A .solemn  description  of  the  lost  judgment. — 
This  awful  subject,  which  had  been  repeatedly  alluded  to  in 
the  preceding  chapters,  is  here  solemnly  described,  with  the 
particular  view  to  encourage  Christian  benevolence,  and  to 
warn  mere  professjrs  against  hypocrisy  and  self-deceit.  The 
Son  of  man  novv  comes,  not  to  take  possession  of  his  king- 
dom, but  to  administer  final  judgment.  The  office  of  a judge 
is  compared  to  that  of  a shepherd,  which  is  also  sustained  by 
our  Redeemer  : and  though  his  sincere  followers  may  in  this 
world  be  mixed  with  hypocrites  and  false  professors,  as  tares 
with  the  wheat,  in  a former  parable,  (chap.  xiii.  36,)  yet  such 

Ver.  27.  Exchangers.— Doddridge.  “Bankers.” With  usury. — Dod- 

dridge," Interest.”  When  that  interest  became  oppressive,  it  became  a crime. 

Ver.  30.  And  east  ye. — If  he  be  thus  punished  that  neglects  to  improve  one 
talent,  how  much  more  shall  he  be  punished  that  neglects  to  improve,  or  mis- 
spends many  ? 

Ver.  31.  With  his  holy  angels. — The  expression  scents  designedly  varied 
from  ch.  x.xiv.  31. , where  angels  may  include  human  messengers  ; but  tiiese 
are  called  “ holy  angels.” 

Ver.  36.  Ye  visited. — Doddridge , “ Looked  alter  me.”  “Tended,”  orwait- 
ed  upon,  seems  to  be  the  exact  idea. 

Ver.  43.  Ye  took  me  not  in. — The  charge  here,  is  want  of  hospitality ; a 
most  heinous  crime  in  the  eastern  countries. 

Ver.  44.  Then  shall  they  also  answer. — We  must  not  take  this  too  literally, 
as  it  sinners  should  then  dare  to  dispute  with  their  judge  ; it  must  be  under- 
stood parabolically. 

Ver.  45.  Not  to  me. — See  ch.  xviii.  6. 

Ver.  46.  Everlasting  punishment. — The  word  rendered  everlasting,  is  ren- 
dered eternal  in  the  concluding  member  of  the  sentence.  The  same  word  in 
the  original  is  used  to  express  the  duration  of  the  happiness  of  the  righteous  in 
heaven,  and  the  duration  of  the  misery  of  the  wicked  in  hell,  'flic  words  ever- 
lasting and  eternal  are  to  he  understood  by  the  nature  of  the  objects  to  which 
they  are  applied : as.  for  example,  when  it  is  said  that  a disease  cleaves  to  a 
man  for  ever , it  obviously  means,  to  the  end  of  his  life.  So  an  everlasting 
priesthood,  means  that  it  shall  continue  to  the  end  of  the  dispensation. 
Everlasting  hills  or  mountains  means  that,  they  will  continue  till  the  end 
of  me  world.  The  terms  are  applied  to  the  longest  period  of  which  the  na- 
ture of  the  object  will  admit.  The  existence  of  the  object  being  limited,  so,  of 
necessity,  in  these  cases,  the  words  have  a limited  meaning.  Upon  the  same 
principle  of  interpretation,  it  follows,  that  when  applied  to  the  soul  and  to  God, 
who  are  immortal,  they  must  literally  mean  without  end.  We  read  also  that 
when  this  world  is  ended,  and  when  successive  duration  is  terminated,  then 
* to  wicked  shall  go  away  into  everlasting  punishment,  hut  the  righteous  into 
1054 


is  the  omniscience  of  the  Judge,  that  he  can  separate  them 
from  each  other  with  the  same  ease  and  certainty  that  a shep- 
herd distinguishes  sheep  from  goats  : but  the  description  here 
given  is  founded  on  the  difference  of  their  qualities  and  con- 
duct; the  meek  and  simple  sheep,  and  the  filthv  goat.  Both 
classes  evince  their  true  character,  by  their  conduct : and  the 
award  is  given  accordingly.  To  the  former  class  the  Judge 
seems  to  lay  himself  under  obligations  of  which  they  have  rio 
conception ; the  latter,  indeed,  like  the  worthless  steward  in 
the  preceding  parable,  appear  to  be  sensible  of  no  neglect  or 
want  of  duty,  though  rejected  by  their  judge  on  that  account. 

But  let  us  attend  carefully  to  the  respective  and  widely  dif- 
ferent sentences  of  the  two  classes  brought  before  us.  To  the 
righteous,  who  are  called  his  sheep,  the  King,  their  Shepherd 
and  their  Judge,  will  thus  address  himself,  “ Conte,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world.”  On  this  we  may  remark,  1.  That 
their  reward  is  great—  it  is  a “kingdom.”  2.  That  their  king- 
dom is  “prepared”  for  them.  And,  3.  That  it  was  so  pre- 
pared “ from  the  foundation  of  the  world.”  The  munificence 
of  the  King  of  heaven  will  not  be  disputed  by  any  of  his  children  ; 
hut  how  can  this  kingdom  have  been  thus  early  prepared  for 
them,  even  “from  the  foundation  of  the  world?”  To  this 
we  answer,  (and  presume  it  will  not  be  denied,)  that  the 
Almighty  formed  the  heavens  in  which  himself  resides,  and 
where  he  intends  his  people  to  reside  with  him,  even  long 
before  the  foundation  of  these  lower  worlds,  our  planetary 
system.  2.  That  all  the  plans  and  designs  of  God  are,  like 
himself,  eternal ; without,  therefore,  here  entering  at  all  into 
the  doctrine  of  decrees,  we  must  admit,  that  all  the  happiness 
which  God  designs  his  people,  he  designed  them  from  eternity. 

everlasting  life;  as  nothin?  tint  ctcmily  remains,  llie  words  can  only  mean 
never-ending  existence.  The  following  passages  of  scripture  express  the  fi- 
nal states  of  men,  and  if  their  final,  then  (here  is  no  possibility  of  another 
state  succeeding  it.  Ps.  xvii.  14,  15.  Pr.  x.  26.  ; xiv.  32.  Da.  xii.  2.  Mat.  iii.  12;  vii. 
13,  14,21  ; viii.  11. 12  ; xiii.  30,40—43,47  ; xxiv.  46—51  ; xxv.  23,30.  34. 41,46.  Mtt. 
xvi.  16.  Lu.  vi.  23,  24.  47,  49.  Jn.  iii.  16  ; v.  29.  llo.  ix.  21,23.  2 Ti.  ii . 19,  20. 
Ga.  vi.  7.  8.  He.  vi.  8,  9 ; x.  27.  That  the  above  texts  do  speak  of  the  final 
state  of  men,  is  obvious  : 1.  The  state  of  the  righteous  is  allowed  to  he  final, 
hut  tlie  state  of  the  wicked  is  ali  along  put  in  contrast  as  In  happiness  or  wo. 
2.  These  texts  are  totally  silent  as  to  any  other  state  following  that  of  de- 
struction. damnation,  &c.  3.  The  language  of  the  greater  part  of  them  is  incon- 
sistent with  any  other  slate  to  follow.  Now  examine  I he  follow  ing  list  of  pas- 
sages, which  speak  of  the  duration  of  future  punishment.  Da.  xii.  2.  Mat. 
xviii.  8 ; xxv.  14—46.  Ma.  iii.  29.  2 Tb.  i.  9.  Jude  vii.  13.  2 Pe.  ii.  17.  He. 
xiv.  10,  11  ; xix.  3 ; xx.  10.  The  Greek  noun  Aion,  reckoning  the  reduplica- 
tions of  it,  occurs  in  the  New  Testament  104  limes  ; in  32  of  which  it  means  tem- 
porary duration.  In  7,  it  may  he  taken  for  either  temporary  or  endless.  In  65 
it  plainly  signifies  an  endless  duration.  The  Greek  adjective  Aionios  is  found 
in  71  places  in  the  New  Testament  ; of  these,  66  times  it  is  used  to  express 
endless  duration  or  existence.  II  will  be  easy  to  determine,  according  to  the 
rule  of  interpretation  given  above,  when  the  meaning  is  limited  or  otherwise 
Another  class  of  texts  express  by  implication  the  duration  of  future  punish 
ment,  as  Mat.  xii.  31,  32  ; xxvi.  24.  Ma.  iii.  29  ; i.x.  43—48.  Lu.  ix.  25  ; xvi 
26.  Jn.  iii.  36;  viii.  21  ; xvi.  9.  Phi.  iii.  19.  He.  vi.  6;  X.  26,  27.  Jn.  li.  13 

1 Jn.  v.  16.  To  these  add  one  more  class  of  scripture,  which  declare  that  a 

change  of  heart  and  preparedness  for  heaven,  are  confined  to  the  present  hie. 
Is.  ]v.  6,  7.  Pr.  i.  24  —28.  Mat.  xxv.  5—13.  I.u.  xiii.  24—29.  Jn.  xii.  36.  2 
Co.  vi.  1.  2.  He.  iii.  7,  8;  xii.  15—17.  Re.  xxii.  11.  It  should  ever  be  borne 
in  mind,  that  the  doctrine  of  eternal  punishment  is  one  purely  of  revelation 
That  it  is  to  he  received  upon  the  authority  of  God.  If  he  clearly  reveals  it 
in  his  word,  then  it  must  be  received,  even  if  wc  are  not  able  to  reconcile  all 
the  difficulties  which  objectors  may  present. 


Conspiracy  against  Christ.  MATTHEW. — CHAP.  XXVI  Christ’s Jeet  anointed. 


CHAPTER  XXVI. 

l The  rul era  conspire  against  Christ.  7 The  woman  anoinleth  his  feet  14  Judas  selleth 
hue.  17  Christ  entetli  the  passover:  *26  instituteth  his  holy  supper:  36  prayeth  in 
the  garden  : 47  and  being  betrayed  with  a kiss,  57  is  carried  to  Caiaphas,  69  and 
deuied  of  Peter. 

AND  it  came  to  pass,  when  Jesus  had  finish- 
ed all  these  sayings,  he  said  unto  his  dis- 
ciples, 

2  Ye  1 know  that  after  two  days  is  the  feast  of 
the  passover,  and  the  Son  of  man  is  betrayed 
to  be  crucified. 

3  ir  Then  assembled  together  the  chief  priests, 
and  the  scribes,  and  the  elders  of  the  people, 
unto  the  palace  of  the  high  priest,  who  was 
called  Caiaphas, 

4  And  b consulted  that  they  might  take  Jesus 
by  subtlety,  and  kill  him. 

5  But  they  said,  Not  on  the  feast  day,  lest  there 
be  an  uproar  among  the  people. 

6  If  Now  when  Jesus  was  in  Bethany,  in  the 
house  of  Simon  the  leper, 

7  There  c came  unto  him  a woman  having 


an  alabaster  box  of  very  precious  ointment, 
and  poured  it  on  his  head,  as  he  sat  at  meat. 

8 But  when  his  disciples  saw  it , they  had  in- 
dignation, saying,  To  what  purpose  is  this 
waste  ? 

9 For  this  ointment  might  have  been  sold  for 
much,  and  given  to  the  poor. 

10  When  Jesus  understood  it,  he  said  unto 
them,  Why  trouble  ye  the  woman  ? for  she 
hath  wrought  a good  work  upon  me. 

11  For  d ye  have  the  poor  always  with  you  ; 
but  e me  ye  have  not  always. 

12  For  in  that  she  hath  poured  this  ointment 
on  my  body,  she  did  it  for  my  burial. 

13  Verily  I say  unto  you,  Wheresoever  this 
gospel  shall  be  preached  in  the  whole  world, 
there  shall  also  this,  that  this  woman  hath  done, 
be  tokl  for  a memorial  of  her. 

14  T[  Then  one  f of  the  twelve,  called  Judas 
Iscariot,  went  unto  the  chief  priests, 


a Mu.  14.1, 
&c. 

Lu.22.1, 

&c. 

Jn.13.1, 

&c. 


But  truly  awful  is  the  reverse  of  this  scene  ; no  less  than  the 
curse  of  God,  and  everlasting  fire  ! Not,  indeed,  prepared  for 
them,  but  for  the  devil  and  his  angels,  in  whose  misery  they 
became  involved,  by  listening  to  his  temptations,  and  uniting 
in  his  rebellion.  But  is  the  future  punishment  of  sin  eternal  ? 

I am  aware  that  modern  Universalists  refer  all  that  is  said 
in  the  chapter,  respecting  the  final  judgment,  to  the  destruc- 
tion of  Jerusalem.  But  any  one  who  knows  the  history  of 
their  treatment  of  this  chapter,  can  have  no  doubt  that  their 
present  interpretation  of  it  is  only  a shift  to  avoid  the  awful 
truths  it  flashes  upon  a guilty  conscience.  First,  they  would 
have  it,  that  by  the  goats  we  are  to  understand  the  devils; 
uext,  the  sins  of  mankind  ; last  of  all,  neither ; but  the  Jews — 
ves,  the  poor  Jews  are  the  goats,  who,  eighteen  hundred  years 
ago,  were  sent  into  everlasting  fire,  and  nave  ever  since  been 
suffering  there  with  the  devil  and  his  angels,  who,  by  the  way, 
according  to  Universalists,  are  mere  personifications,  nonen- 
tities, nothing.  Well,  all  this  is  about  as  wise,  as  when  they 
tell  us  that  the  rich  man  stands  for  the  Aaronic  High  Priest, 
and  the  pious  beggar  for  the  Gentiles;  or  that  Judas’s  hang- 
ng  himself,  means  only  that  he  died  by  excess  of  pious  grief ; 
and  his  going  to  his  own  place,  signifies  only  that  he  went  to 
one  o f the  twelve  thrones  on  which  the  Apostles  were  to  sit, 
to  judge  the  twelve  tribes  of  Israel. 

But  let  the  word  of  God  speak,  and  such  nonsense  be  still. 
What  was  there  in  the  destruction  of  Jerusalem  that  corres- 
ponded with  the  scenes  described  in  the  25th  chapter  of 
Matthew  ? Did  the  Son  of  man  then  “ come  in  his  glory  and 
all  the  holy  angels  with  him?”  Did  he  then  “sit  upon  the 
throne  of  his  glory,”  and  “gather  before  him  all  nations?” 
Did  he  “separate  them  one  from  another;”  did  he  go  into  a 
judicial  examination  of  their  characters;  awarding  to  the 
righteous  everlasting  life,  and  sending  the  wicked  into  ever- 
lasting punishment?  I repeat  it ; the  man  who  can  interpret 
all  this  as  referring  only  to  the  destruction  of  Jerusalem  by 
the  Roman  army,  is  not  to  be  reasoned  with.  He  must  be  left 
to  that  “ strong  delusion”  which  loves  darkness  rather  than 
light,  and  is  more  ready  to  “believe  a lie”  than  the  truth. 

Chap.  XXVI.  Ver.  i — 16.  The  rulers  conspire  against  the 
life  of  Jesus,  and  Judas  betrays  him. — Preb.  Townsend  unites 
the  two  first  verses  of  this  with  the  preceding  chapter,  and  we 
think  with  considerable  propriety.  But  the  connective  parti- 
cle, “then,”  which  begins  verse  3,  probably  implies  that  the 
chief  priests,  &c.  assembled  on  the  same  evening  to  plot  the 
death  of  our  Saviour.  So  Doddridge  and  other  harmonists. 
It  is  not  unlikely  that  the  supper  at  Bethany,  and  the  anoint- 
ing of  our  Saviour,  might  also  take  place  on  the  same  even- 
ing ; and  the  reproof  that  Judas  met  with,  for  his  censure  upon 
Mary,  the  woman  here  named,  might  prepare  him  for  Satan’s 
temptation  to  betray  his  Master  on  a principle  of  revenge,  and 
induce  him  to  go  directly  to  the  council  at  the  high  priest’s 
palace  and  make  the  offer. 

We  consider  the  anointing  here  mentioned,  from  the  great 
similarity  of  circumstances,  to  be  the  same  more  particularly 
related  by  the  Apostle  John,  and  shall  therefore  defer  our  ob- 
servations thereon  till  we  come  to  that  evangelist’s  12th  chap- 
ter, and  confine  our  remarks  on  this  section  to  the  murderous 
designs  of  the  Jews,  and  the  treachery  of  Judas. 

The  object  of  the  council  of  priests,  we  know  was,  how  they 
might  take  Jesus  by  subtlety,  or  stratagem,  on  which  there 
appears  to  have  been  some  debate  : not  as  to  the  object  itself, 
but  the  time,  and  the  means  to  be  employed.  It  probably 


Chai.  XXVI.  Ver.  2.  Is  betrayed— That  is,  he  is  about  to  be  betrayed:  the 
treason  is  already  begun. 

Ver.  3.  Caiaphas.— IThis  was  Joseph,  sumamed  Caiaphas,  who  succeeded 
Simon,  son  of  Camith.  in  the  high  pnesthood,  about  A.  D.  25  He  married  the 
daughter  of  Annas,  who  had  also  been  high  priest.  About  two  years  after  our 
Lord  's  death,  he  was  deposed  by  Vitellius,  governor  of  Syria  ; and,  unable  to 
Pear  his  disgrace,  and  perhaps  the  stings  of  conscience  for  the  murder  of  Christ, 
he  killed  himself  about  A.  D.  35. — Josephus.]— Bagster. 

Ver.  5.  Sot  on  the  feast  day. — As  the  word  “ day”  is  supplementary,  Dod- 
dridge and  Campbell  render  it,  “ not  at  the  feast.”  The  plan  proposed  seems 


never  entered  into  their  heads  to  think  of  bribing  his  disciples, 
nor  that  there  was  one  amongst  them  base  enough  to  betray 
him  : when,  however,  Judas  made  the  offer,  it  was  readily  em- 
braced, though  with  the  utmost  contempt  for  the  wretch  him- 
self; for  a traitor  can  never  be  respected. 

The  character  of  this  man  (who  should  be  carefully  dis- 
tinguished from  Jude,  the  author  of  the  Epistle)  is  an  interest- 
ing subject  of  inquiry.  “ The  treachery  of  Judas  Iscariot,  his 
remorse  and  suicide,  (says  Dr.  Hales,)  are  occurrences  alto- 
gether so  strange  and  extraordinary,  that  the  motives  by 
which  he  was  actuated  require  to  be  developed  (as  far  as  may 
be  done)  where  the  evangelists  are  in  a great  measure  silent 
concerning  them,  from  the  circumstances  of  the  history  itself, 
and  from  the  feelings  of  human  nature.  Judas,  the  leading 
trait  in  whose  character  was  covetousness,  was  probably  in- 
duced to  follow  Jesus  at  first,  with  a view  to  the  riches, 
honours,  and  other  temporal  advantages,  which  he,  in  com- 
mon with  the  rest,  expected  the  Messiah’s  friends  should  en- 
joy. The  astonishing  miracles  he  saw  him  perform,  left  him 
no  room  to  doubt  of  the  reality  of  his  Master’s  pretensions, 
who  had  indeed  himself,  in  private,  actually  accepted  the  title 
from  his  apostles  ; and  Juuas  must  have  been  much  disap- 
pointed, when  Jesus  repeatedly  refused  the  proffered  royalty 
from  the  people  in  Galilee,  after  the  miracle  of  feeding  the 
5000,  and  again  after  his  public  procession  to  Jerusalem.”  So 
far  we  agree  with  this  learned  writer,  in  his  New  Analysis  of 
Chronology  ; but  when  he  goes  on  to  suppose  that  Judas  meant 
to  deliver  his  Master  up  to  the  Sanhedrim,  “in  order  to  com- 
pel him  to  avow  himself  openly  as  the  Messiah  before  them, 
and  to  work  such  miracles  as  would  convince,  and  induce 
them  to  elect  him  in  due  form,  and  enable  him  to  reward  his 
followers,” — we  must  withhold  our  credence,  since  we  see  no 
ground  for  such  a surmise;  nor,  indeed,  can  we  admit  any  of 
the  poor  apologies  that  some  benevolent  writers  have  attempted 
to  form  in  his  behalf. 

Judas  was  certainly  covetous  ; and  for  a 'covetous  man  to 
be  honest  and  faithful  to  his  trust,  seems  impossible  : yet  the 
paltry  sum  for  which  he  betrayed  his  Lord,  being  only  thirty 
shekels,  (or,  as  we  reckon  ir,  about  § 15,)  could  hardly  operate 
as  a temptation  to  take  the  life  of  an  ordinary  man.  It  is  pos- 
sible the  traitor  may  have  expected  more  ; but  the  wretches 
with  whom  he  had  to  treat,  seeing  him  eager  to  make  the  bar- 
gain, were  not  likely  to  treat  him  with  generosity  : neither  of 
the  parties,  we  may  safely  conclude,  knew  that  they  were  act- 
ing under  the  control  of  the  supreme  Power,  and  actually  con- 
tributing to  fulfil  prophecy,  as  was  certainly  the  case.  (Sco 
Zech.  xi.  12,  and  note.) 

But  another  motive  probably  rankled  in  his  heart : his  Mas- 
ter had  openly  reproved  him  before  his  fellow  apostles,  and 
not  only  justified,  but  applauded  the  woman  whom  lie  severely 
censured.  Satan,  always  ready  to  encourage  the  evil  passions 
of  mankind,  might  now  suggest  how  happily  an  opportunity 
was  before  him  to  revenge  the  supposed  insult  he  had  so  re- 
centlv  received.  Revenge  is  one  of  the  master  passions  of  a 
rebellious  heart,  and  forms  part  of  Milton’s  admirable  por- 
trait of  the  fallen  fiend  himself ; — 

“ Th’  unconquerable  will, 

Anil  study  of  revenge,  immortal  bate, 

And  courage  never  to  submit  or  yield.” 

(Par.  Lost,  bk.  i.  p.  106.) 

Satan  thus  feeling  himself,  we  cannot  doubt  but  that  on 
taking  possession  of  the  traitor’s  heart,  it  would  be  his  first 


to  have  been  assassination  : some  objected,  however,  not  to  the  murder,  but 
to  transacting  it  at  a public  festival,  lest  the  people  should  raise  a tumult,  and 
fall  upon  themselves. 

Ver.  6.  Simon  the  leper.— Probably  one  of  those  whom  Jesus  cured,  ami  a 
friend  of  Lazarus. — They  had  indignation. — Chiefly  Judas  ; but  at  first,  pro- 
bably, others  joined  with  him. 

Ver.  10.  When  Jesus  understood  it. — Doddridge  and  Campbell,  But  Je- 
sus knowing  (it.)”  See  Jn.  ii.  25.  . , 

Ver.  12.  She  did  it  for  my  burial— That  is,  to  embalm  me,  as  it  were, 
before  hand,”  lor  my  funeral 


1055 


Judas  selleth  Christ.  MATTHEW. — CHAP.  XXVI.  Christ  eateth  the  passover. 


15  And  said  unto  them , What  will  ye  give  me, 
and  I will  deliver  him  unto  you  ? And  they  e co- 
venanted with  him  for  thirty  pieces  of  silver. 

16  And  from  that  time  he  sought  opportunity 
to  betray  him. 

17  If  Now  h the  first  day  of  the  feast  of  unlea- 
vened bread  the  disciples  came  to  Jesus,  say- 
ing unto  him,  Where  wilt  thou  that  wTe  prepare 
for  thee  to  eat  the  passover  1 

18  And  he  said,  Go  into  the  city  to  such  a 
man,  and  say  unto  him,  The  Master  saith,  My 
time  is  at  hand ; I will  keep  the  passover  at 
thy  house  with  my  disciples. 

19  And  the  disciples  did  as  Jesus  had  appoint- 
ed them  ; and  they  made  ready  the  passover. 

20  Now  when  the  even  was  come,  he  sat 
down  with  the  twelve. 

21  And  as  they  did  eat,  he  said,  Verily  I say 
unto  you,  that  one  of  you  shall  betray  me. 


A.  M.  4033. 
A.  U IS). 


S 


Zee.  11. 

12,13. 

c.27.3. 


h Ex. 12.6, 
18. 


) Pn.22.1, 

&c. 

Is.  53. 3. 
&c. 


k 1 Co. II. 
‘23  ,&c- 


1 Many 
Greek 
copieu 
have  gave 
thanks. 


22  And  they  were  exceeding  sorrowful , and 
began  every  one  of  them  to  say  unto  him,  Lord, 
is  it  I ? 

23  And  he  answered  and  said,  i He  that  dip- 
peth  his  hand  with  me  in  the  dish,  the  same 
shall  betray  me. 

24  The  Son  of  man  goeth  as  it  is  written  ) of 
him  : but  wo  unto  that  man  by  whom  the  Son 
of  man  is  betrayed  ! it  had  been  good  for  that 
man  if  he  had  not  been  born. 

25  Then  Judas,  which  betrayed  him,  answer- 
ed and  said,  Master,  is  it  I ? He  said  unto  him, 
Thou  hast  said. 

26  Tf  And  k as  they  were  eating,  Jesus  took 
bread,  and  ' blessed  it,  and  brake  it,  and  gave 
it  to  the  disciples,  and  said,  Take,  eat ; this  is 
my  body. 

27  And  he  took  the  cup,  and  gave  thanks,  and 
gave  it  to  them,  saying,  Drink  ye  all  of  it; 


object  to  make  it  the  image  of  his  own.  From  this  awful  fact 
may  we  be  taught  to  check,  and  if  possible  to  pray  down,  the 
first  risings  of  this  diabolical  passion,  against  which  our  Lord 
himself  has  so  strongly  guarded  us  in  his  sermon  on  the 
mount.  (Matt.  v.  45.) 

When  Judas  had  received  the  wages  of  iniquity,  he  sought 
an  opportunity  to  effect  the  crime,  and  he  soon  found  it. 
“Watch  harm,  catch  harm,”  is  an  old  and  true  proverb:  for 
when  people  are  seeking  opportunities  for  mischief,  the  tempt- 
er will  always  be  ready  to  assist  them.  It  is  a singular  proof 
of  the  depravity  of  the  human  heart,  that  those  who  regard 
neither  the  engagements  of  honour  nor  of  duty,  can  yet  be 
faithful  to  their  engagements  to  commit  assassination  or  mur- 
der, even  with  the  terrors  of  the  law  before  their  eyes. 

Ver.  17 — 30.  Jesus  keeps  the  passover,  and  institutes  his 
supper. — Before  we  enter  on  this  very  interesting  subject,  it 
may  be  proper  to  confess  that  there  are  several  difficulties  in 
the  way  of  a critical  arrangement  of  the  time  and  circum- 
stances. Sir  Isaac  Newton  and  Mr.  Ferguson  agree  to  fix 
the  passover  full  moon,  and  the  day  of  our  Lord’s  crucifixion, 
on  the  3d  of  April,  A.  D.  33.  But  it  is  obvious  that  if  our 
Lord,  as  the  antitype  of  the  paschal  lamb,  suffered  at  the  pre- 
cise time  that  lamb  should  be  offered,  he  must  have  taken  his 
passover  on  the  preceding  evening;  and  yet,  as  the  Jews  be- 
gan their  days  in  the  evening,  still  it  may  be  admitted  that 
taccordingto  that  reckoning)  he  suffered  on  the  same  Jewish 
day,  (Friday,)  though  according  to  the  Roman  method,  (which 
was  the  same  as  ours,)  he  kept  the  passover  on  the  Thuisday 
evening  previous  to  his  death;  whereas  it  appears  the  Jews 
did  not  keep  theirs  till  after  the  crucifixion.  (John  xviii.  28.) 
On  the  passover  itself  we  offered  a few  remarks  at  the  time 
of  its  appointment,  Exod.  xii.  1 — 28.  We  shall  here  confine 
our  attention  to  the  Christian  institution  founded  on  it;  and 
as  that  celebrated  the  deliverance  of  Israel  from  Egypt,  so 
was  it  considered  by  the  pious  Hebrews  as  an  anticipation  of 
their  future  deliverance  by  Messiah. 

The  Christian  institution  pressed  so  closely  upon  the  Jewish, 
as  to  appear  its  sequel  or  conclusion ; being  (as  is  remarked 
by  Dr.  David  Hunter ) “ solemnized,  not  only  in  the  evening 
of  the  same  day,  in  the  same  chamber,  and  at  the  same  table, 
but  with  the  same  bread  and  wine,  with  which  it  was  usual 
to  conclude  the  ceremony  of  the  passover.  The  relation  be- 
tween the  two,  in  these  respects,  served  as  a line  of  direction 
in  tracing  other  points  of  resemblance.  For  instance,  the 
passover  was  the  memorial  of  a deliverance.  By  the  present 
institution,  the  disciples  were  directed  to  regard  in  the  same 
light  the  death  of  their  Master.  Their  notions  of  deliverance 
by  his  death  were  erroneous  and  indigested.  For  this  reason, 
in  the  body  of  the  institution,  he  corrects  them.  Yet  the  fixing 
the  general  idea  of  a deliverance  by  the  death  of  their  Blaster, 
was  doing  not  a little  for  the  composing  their  minds,  and  in- 
spiring them  with  comfort 

“ The  attention  of  Jesus  to  the  comfort  of  his  disciples  in 
the  prospect  of  his  death,  is  strongly  expressed  by  the  solemn 
action  itself.  In  all  ages  of  the  world,  and  in  every  nation, 
eating  and  drinking  together  has  been  one  of  the  ordinary  ex- 
pressions of  friendship.  In  forming  associations,  men  had 


Ver.  15.  Thirty  pieces  of  silver. — The  common  price  for  the  meanest  slave; 
about  $15. 

Ver.  18.  My  time  is  at  hand— That  is,  the  time  of  his  death.  This  message, 
by  the  terms  of  it,  was  doubtless  addressed  to  a disciple.  As  to  the  time  anil 
circumstances  of  this  passover,  see  Prebend.  Townsend's  elaborate  and  learned 
notes  to  this  chapter,  in  his  New  Test.  Arr. 

Ver.  20.  He  sat  down — Or  lay  down,  as  the  word  signifies  ; for  the  posture 
ot  the  Jews,  at  the  passover  taole  especially,  was  not  properly  sitting,  but  re- 
clining, or  lyincr  along  on  couches,  on  their  left  side,  this  posture  was  reckoned 
so  necessary,  that  it  is  said  “ the  poorest  man  in  Israel  might  not  eat  till  he 
lies  along.”  One  ol  the  Jewish  writers  says.  “ We  are  buund  to  eat  Iving 
along,  as  kings  and  great  men  eat,  because  it  is  a token  of  liberty.”  Gill 
in  loc. 

Ver.  23.  He  answered  and  said— i.  e.  privately.  See  Jn.  \iii.  23—26. He 

that  dippeth  his  hand  with  me  in  the  dish.—f  To  this  day,  the  Moors  in  Bar- 
bar}',  the  Arabs,  and  the  Mahometans  ot  India,  in  eating,  make  use  neither  of 
snives,  forks,  nor  often  of  spoons  ; but  only  of  their  tinners  and  hands  even  in 
eating  pottage,  or  what  we  cal]  spoon-meat ; when  their  food  is  of  the  latter 
1056 


been  also  in  the  habit  of  sacrificing  animals,  sometimes  human 
victims;  when  they  did  eat  together  of  the  flesh,  and  drink 
of  the  blood,  accompanying  the  action  with  curses  on  them- 
selves, if  they  departed  from  their  engagements.  The  Jews 
were  allowed,  nay,  were  commanded  by  divine  authority,  to 
partake  of  the  sacrifices  offered  to  the  Deity,  in  testimony  of 
their  interest  in  his  protection,  and  as  a pledge  of  their  fide- 
lity  When  (therefore)  we  see  Jesus  taking  the  bread  and 

wine,  and  offering  them  to  his  disciples,  as  the  symbols  of  his 
body  and  blood,  can  we  conceive  it  possible  for  him  to  have 
given  a stronger  or  more  tender  declaration  of  that  union  be- 
tween them,  the  bonds  of  which  were  indissolvable  ? What 
purpose  could  this  institution  serve,  if  his  death  should  prove 
the  grave  of  their  hopes?  Or  in  what  sense  could  they  be 
partakers  of  a body  which  was  to  moulder  into  dust?  The 
institution  was  intended  to  be  the  pledge  of  his  love,  and  the 
cherishing  of  their  hopes,  when  they  should  behold  him 
stretched  out  on  the  cross,  or  consigned  to  the  tomb.  .... 

“This  institution  was  a preparatory  exhibition  of  his  own 
sufferings.  He  engages  in  it  with  a soul,  not  only  superior  to 
all  ilneasiness,  but  full  of  joy,  from  looking  forward  to  the 

effects  of  his  sufferings Fie  sits  down  with  the  twelve, 

having  a cruel  death  before  him.  He  had  often  told  them  of 
the  event;  but  they  would  not  believe  it  to  be  possible.  In 
breaking  the  bread,  and  in  pouring  out  the  wine,  he  sets  it 
most  convincingly  before  their  eyes.  All  this  indicates  an  un- 
disturbed state  of  mind.  He  offers  to  the  disciples  the  sym- 
bols of  his  sufferings  with  the  same  composure  which  be  dis- 
played in  enduring  them;  . ...  . and  concluded  this  solemnity 
with  a hymn  of  praise,  which,  though  a usual  part  of  the 
passover  service,  enters  into  the  other  with  great  propriety ; it 
reflects  an  agreeable  light  on  the  institution  itself;  it  express- 
es the  dignity  of  its  Author,  whose  soul  no  fears,  no  certain- 
ties, could  disquiet ; especially  if  it  be  also  remembered,  that 
after  singing  the  hymn,  he  immediately  entered  on  the  scene 
of  his  sufferings.”  (Observations  on  the  Hist,  of  Jesus  Christ, 
by  the  Rev.  D.  Hunter , D.  D.) 

We  must  not  omit  to  remark,  that  on  this  occasion  Jesus 
gave  the  first  intimation  that  one  of  the  twelve  apostles  should 
betray  hhn  ; on  which  occasion,  Grotius  well  observes  the 
three  steps  of  the  discovery.  First,  the  traitor  is  described  as 
one  of  the  tic  civ  e ; then,  that  he  was  one  who  sat  near  him, 
and  dipped  his  hand  in  the  same  dish;  and  lastly,  to  the  be- 
loved John,  he  pointed  out  the  individual:  “He  to  whom  I 
shall  give  a sop,”— and  he  gave  it  to  Judas.  When  he  said. 
"One  of  the  twelve,”  each  made  the  inquiry,  “ Master,  is  it  I?” 
Judas  was  the  last  to  put  the  quistion,  when  he  received  an 
answer  in  the  affirmative.  Those  who  are  the  last  to  suspect 
their  own  hypocrisy,  tire  generally  the  first  to  prove  it. 

Drs.  Lightfoot  and  Gill,  who  of  all  commentators  were  the 
most  deeply  read  in  the  customs  and  manners  of  the  Jews, 
have  minutely  detailed  their  forms  in  celebrating  the  passover; 
but  as  these  savour  much  of  Pharisaical  superstition,  we  much 
doubt  whether  our  Lord  conformed  to  them,  except  it  may  be 
in  the  hymn  chanted  on  this  occasion,  which  was  called  the 
Great  Hallel,  and  comprised  from  the  113th  to  the  1 18th  Psalms 
inclusive.  As  to  the  words  of  the  institution,  “This  is  my 


kind,  they  break  their  bread  or  cakes  into  little  bits,  and  dip  their  hands  and 
their  morsels  together  therein.”  Show’s  Travels. 

Ver.  24.  It  had  been  good,  &c. — This  passage  demonstrates  the  eternal  per- 
dition of  Judas.  The  sin  which  carried  him  to  his  own  place  was  avarice. 

Ver.  25.  Thou  hast  said. — This  was  the  most  solemn  way  of  expressing  an 
affirmative.  Townsend. 

Ver.  26.  As  they  were  eating.  Jesus  took  bread. — As  none  but  unleavened 
loaves,  or  rather  cakes,  could  now  be  eaten,  it  is  most  certain  that  no  other 
could  he  used  in  this  ordinance  ; yet  few  or  no  protestant  churches  consider 
this  a circumstance  of  importance,  though  some  are  very7  particular  in  break - 
ing  instead  of  cutting  it ; a circumstance  more  natural  and  easy  in  cakes,  or 

biscuits,  (such  as  the  Jews  still  use.)  than  in  loaves  like  ours. He  blessed  it. 

—The  pronoun  (it)  is  here  supplied  thrice  (as  in  many  other  places,  Mat.  xiv. 
19.  Ma.  vi.  41.  &c.  &c..)  but  whether  it  be  understood  that  Christ  blessed  the 
food,  or  blessed  his  Father  for  ii,  the  sense  will  lie  the  same.  Our  food  can 
only  he  blessed  to  us  by  God's  blessing  attending  it.  The  margin  of  our  Eng- 
lish Bibles  says,  ” .Many  Greek  copies  read,  1 Gave  thanks.’  ” So  Campbell. 
This  is  my  body. — For  the  doctrine  of  tho  church  of  Rome  on  this  sub- 


Christ  for  etelleth  Peter's  denial.  MATTHEW. — CHAP.  XXVI.  He  pray  eth  in  the  garden. 


28  For  this  is  my  blood  of  the  new  m testa- 
ment, which  is  shed  for  many  for  the  remission 
of  sins. 

29  But  I say  unto  you,  I will  not  drink  hence- 
forth of  this  fruit  of  the  vine,  until  that  day 
when  I drink  it  new  with  you  in  my  Father’s 
0 kingdom. 

30  TI  And  when  they  had  sung  a ° hymn, 
they  went  out  into  the  mount  of  Olives. 

31  Then  saith  Jesus  unto  them,  all  ye  shall 
be  offended  because  of  me  this  night : for  it  is 
written,  p I will  smite  the  shepherd,  and  the 
sheep  of  the  flock  shall  be  scattered  abroad. 

32  But  after  I am  risen  again,  ’ I will  go  be- 
fore you  into  Galilee. 

33  Peter  answered  and  said  unto  him,  Though 
all  men  shall  be  offended  because  of  thee,  yet 
will  I never  be  offended. 

34  Jesus  said  unto  him,  Verily  I say  unto  thee, 
That  this  night,  before  the  cock  crow,  thou 
shalt  deny  me  thrice. 

35  Peter  said  unto  him,  Though  I should  die 
with  thee,  yet  will  I not  deny  thee.  Likewise 
also  said  all  the  disciples. 

36  If  Then  r cometh  Jesus  with  them  unto  a 
place  called  Gethsemane,  and  saith  unto  the  d is- 


A.  M.  4033. 
A.  D.  29. 


in  Je.31.31. 
n Is.  25. 6. 

»r,; psalm. 
p Zee.  13.7. 


r Ma.14.32, 
&c. 

Lu.22.39, 

&c. 

J n.  18.1, 
&o. 


s Ps.  116.3. 
ls.53.3,10 
Jn.  12.27. 
t He.  5.7. 
u c.20.22. 
v Jn.5.30. 

6.38. 
Ro.15.3. 
Ph.2.8. 

w Ma.13.33 

14.38. 
Lu.22.4Q 
Ep.6.18. 
Re.  16.15. 

x Pr.4.14, 
15. 

y Re.3.10. 
z Is.26.8,9. 
Ro.7.18.. 
25. 

Ga.5.17. 
a 2 Co.  12. 8. 


ciples,  Sit  ye  here,  while  I go  and  pray  yonder. 

37  And  he  took  with  him  Peter  and  the  two 
sons  of  Zebedee,  and  began  to  be  sorrowful 
and  very  heavy. 

38  Then  saith  he  unto  them,  My  ■ soul  is  ex- 
ceeding sorrowful,  even  unto  death  : tarry  ye 
here,  and  watch  with  me. 

39  And  he  went  a little  farther,  and  fell  on  his 
face,  and  ‘ prayed,  saying,  O my  Father,  if  it 
be  possible,  let  this  cup  a pass  from  me  : never- 
theless v not  as  I will,  but  as  thou  wilt. 

40  And  he  cometh  unto  the  disciples,  and 
findeth  them  asleep,  and  saith  unto  Peter, 
What,  could  ye  not  watch  with  me  one  hour  ? 

41  Watch  and  pray,  that  ye  1 enter  not  into 
y temptation  : the  spirit  * indeed  is  willing,  but 
the  flesh  is  weak. 

42  He  went  away  again  the  second  time,  and 
prayed,  saying,  O my  Father,  if  this  cup  may 
not  pass  away  from  me,  except  I drink  it,  thy 
will  be  done. 

43  And  he  came  and  found  them  asleep 
again  : for  their  eyes  were  heavy. 

44  And  he  left  them,  and  went  away  again, 
and  prayed  the  third  a time,  saying  the  same 
words. 


body,”  and  “this  is  my  blood,”  it  is  well  known  that  the 
Church  of  Rome  founds  thereon  the  doctrine  of  transubstan- 
tiation,  believing  that  every  particle  of  the  bread  and  wine 
was  literally  converted  into  the  flesh  and  blood  of  the  Son  of 
God;  which  is  just  as  reasonable  as  to  suppose  Christ  was 
literally  a way,  a door , or  a vine.  Figurative  language  was  so 
popular  in  the  east,  that  it  is  scarcely  possible  the  Jews  could 
make  such  a gross  mistake : yet  if  the  explication  must  be  li- 
teral, it  must  be  the  cup,  and  not  the  wine,  that  was  converted 
into  the  blood  of  Christ : for  so  the  Evangelists  Luke  and  John 
express  it : “This  cup  is  the  New  Testament  (or  covenant)  in 
my  blood!”  It  is  somewhat  singular,  that  those  who  are  so 
exact  and  positive  as  to  the  conversion  of  the  elements,  should 
deny  the  benefit  of  one  of  them  to  the  far  greater  part  of  the 
Christian  church — that  is,  the  laity.  They  may  have  conse- 
crated wafers,  as  a substitute  for  bread ; but  the  consecrated 
wine  is  only  for  the  clergy!  It  is  remarkable,  however,  that 
our  Lord  uses  a term  of  universality  respecting  this:  “Drink 
ye  all  of  it.”  Mark  adds,  “ They  all  drank  of  it,”  (chap.  xiv. 
23;)  which  term  is  not  used  in  reference  to  the  bread;  as  if 
tbe  inspired  writer  had  foreseen  and  wished  to  guard  against 
a misapplication  of  our  Lord’s  words. 

Jesus  predicted,  not  only  that  one  of  his  disciples  should  be- 
tray him,  but  also  that  another  should  deny  him,  and  that  re- 
peatedly, within  a few  hours,  and  in  the  most  awful  manner. 
But  the  event  corresponded  exactly  with  the  prediction.  Peter, 
the  zealous,  the  courageous  Peter,  thrice  denied  his  Master, 
and  at  last  with  oaths  and  curses ! What  a lesson  does  this 
teach  us!  “He  that  trusteth  his  own  heart,  is  a fool.”  (Prov. 
xxviii.  26.) 

Ver.  31 — 46.  The  agonies  of  Jesus  in  Gethsemane,  and  his 
earnest  prayer.— Critics  have  remarked  the  very  strong  lan- 
guage of  the  original  in  these  verses  ; and  divines  have  specu- 
lated on  the  cause  and  nature  of  these  sufferings  of  our  Re- 
deemer’s soul ; yet  those  who  best  know  what  soul-sufferings 
are,  know  but  little,  and  can  conceive  but  faintly,  what  our 
Saviour  suffered  “ in  the  days  of  his  flesh,  when  he  offered  up 
prayers  and  supplications,  with  strong  crying  and  tears,”  to 
God  his  heavenly  Father.  (Heb.  v.  7.) 

Let  us,  with  Bp.  Hall,  treat  the  subject  more  devotionally. 
“What  was  it,  what  could  it  be,  O Saviour,  that  lay  thus  hea- 
vy on  thy  divine  soi  l ; was  it  the  fear  of  death  I Was  it  the 
forefelt  pain,  shame,  and  torment  of  thine  ensuing  crucifix- 
ion?. ..  . How  many  thousands  of  thy  blessed  martyrs  have 
welcomed  no  less  (bodily)  tortures  with  smiles  and  gratu- 
lations,  and  have  made  a sport  of  those  exquisite  cruelties 


which  their  very  tyrants  thought  unsufferable  ! Whence  had 
they  their  strength,  but  from  thee?  If  their  weakness  were 
thus  undaunted  and  prevalent,  what  was  thy  power?  No, 
no : it  was  the  sin  of  mankind  ; it  was  the  heavy  burden  of 
thy  Father’s  wrath  for  our  sin,  that  thus  pressed  thy  soul,  and 
wrung  from  thee  these  bitter  expressions.  “What  can  it 
avail,  O Saviour,  to  tell  thy  grief  to  men?  Who  can  ease  thee, 
but  He,  of  whom  thou  saidst,  Dly  Father  is  greater  than  I? 
Lo  ! to  him  thou  turnest : O Father,  if  it  be  possible,  let  this 
cup  pass  from  me  !” 

But  what  means  this  prayer?  Could  not  Jesus  tell  whe- 
ther his  petition  were  possible?  Or  could  he  pray  for  an  im- 
possibility ? Neither  of  these  circumstances  must  be  sup- 
posed ; but  the  extraordinary  language  here  used  may  serve  to 
teach  us,  1.  That  our  Lord  deeply  felt  the  extreme  nature  of 
the  sufferings  he  was  about  to  endure  for  our  salvation  : it  is 
as  if  he  had  said,  O that  there  were  some  other  way  in  which 
God  could  be  glorified  and  sinners  saved,  without  my  drink- 
ing of  this  fatal  cup ! But,  2.  That  he  felt  the  absolute  necessity 
of  his  own  obedience  unto  death  for  these  ends;  and  therefore, 
though  his  flesh  recoiled  (as  it  were)  from  the  impending 
stroke,  his  heart  cheerfully  submitted  : “Father,  nevertheless 
not  as  I will,  but  as  thou  wilt !”  3.  When  he  says,  “ Father, 
all  things  are  possible  unto  thee,”  shall  we  say,  There  is  no 
other  possible  way  in  which  God  could  have  pardoned  sin- 
ners ? We  dare  not  say  this ; but  we  think  the  result  war- 
rants us  in  believing,  that  this  plan  was  the  most  honourable 
to  God,  and  beneficial  to  us.  Surely  God  would  have  “ spared 
his  only  begotten  Son,”  if  our  redemption  could  with  equal 
propriety  have  been  purchased  by  an  inferior  price.  On  such 
subjects,  however,  it  becomes  us  rather  to  adore  than  specu- 
late. And  while  we  humbly  accept  God’s  best  gift  to  man,  in 
the  person  of  his  Son,  let  us  also  “ honour  the  Son  as  we  ho- 
nour the  Father.” 

“ This  was  compassion  like  a God, 

That  when  the  Saviour  knew 

The  price  of  pardon  was  his  blood, 

His  pity  ne’er  withdrew.” — Watts. 

We  must  not,  however,  leave  this  interesting  t<?pic  without 
remarking  the  circumstances  of  our  Lord’s  disciples  at  this 
most  awful  and  afflictive  period.  While  the  Saviour  was  ago- 
nized in  prayer  for  them  and  us,  instead  of  watching  and 
praying  with  him,  they  all  fell  asleep — asleep  for  sorrow;  for 
well  we  know  that  oppressive  sorrow  will  sometimes  stupify 
the  faculties  and  overwhelm  with  sleep.  But  where  is  Peter , 
who  so  .lately  vaunted  his  attachment  to  his  Master?  “Sleep- 


ject,  and  for  a most  masterly  refutation  of  it,  we  beg  leave  to  refer  to  the  4th 
of  Mr.  Fletcher's  “ Lectures  on  the  Rom.  Cath.  Religion,”  before  cited. 

Ver.  29.  Of  the  New  Testament.— Doddridge  and  Campbell,  “Covenant.” 

Ver.  29.  I will  not  henceforth  drink , &c.— That  is,  I will  celebrate  with 

you  no  more  passovers,  &c.  till  we  meet  in  heaven.  See  Re.  xix.  9. Of 

this  fruit  ( Dod/lrulge  and  Campbell , “produce”)  of  the  vine. — It  is  not  (kar- 
pos)  the  asual  term  lor  fruit,  which  is  here  used  : grapes  are  the  fruit — wine 
the  produce. 

Ver.  30.  They  sungahymn.—TUc  Greek  is  literally,  “they  hj'mned.” 
Campbell  reads,  “ And  after  the  psalm  they  went  out,”  &c.  The  Jewish 
way  of  reciting  their  psalms  and  hymns,  was  in  a kind  of  chant.  The  hymn 
hi  re  intended,  was  most  probably  what  the  Jews  call  the  great  llallel. 

Ver.  31.  All  ye  shall  be  off ended. — Literally,  scandalized.  Peter,  for  instance, 
was  both  ashamed  and  afraid  to  he  thought  a disciple  of  Jesus,  though  he  had 
talked  so  boastingly.  It  is  not  unlikely,  that  the  homely  proverb,  that  “great 
Ljlkers  do  the  lea*  .”  might  originate  from  this  instance  of  Peter’s  cowardice. 

Ver.  34.  Before  the  cock  crow  (Ma.  xiv.  30,  crow  twice.)— Whitby  has  pro- 
duced sufficient  authorities  to  prove  that  there  was  a double  crowing  or  the 
cock— at  midnight,  and  at  day-break  ; the  latter  answered,  according  to  him, 
fo  fourth  watch  of  the  night,  though  others  say  the  third.  On  comparing 
133 


the  Evangelists,  it  appears  to  us  that  our  Lord’s  meaning  was,  that  Petei 
should  deny  his  Master  thrice  between  the  present  hour  and  that  of  the  cock 
crowing  ; i.  e.  about  the  break  of  day. 

Ver.  36.  Gethsemane.—  A private  and  retired  garden  at  the  foot  of  mount 
Olivet,  whither  Jesus  often  retired  for  prayer,  and  where  (as  the  name  im- 
plies) an  oil  press  then,  or  formerly,  had  been  used. 

Ver.  38.  My  soul  is  exceeding  sorrowful , &c. — Doddridge,  “ Surrounded 
with  sorrow  Campbell,  (connecting  this  with  the  preceding  verse,)  “ Being 
oppressed  with  grief,  he  said  to  them,  My  soul  is  overwhelmed  with  a 
deadly  anguish.”  This  is  explained  to  mean,  a grief  of  mind  sufficient  to 
kill  (he  body  ; “ a sorrow  that  worketh  (or  produceth)  death.”  See  l Co.  vii.  10. 

Ver.  39.  Let  this  cup  pass  from  me.— In  passing  through  the  Psalms  andt 
prophetic  Scriptures,  we  have  had  repeated  occasion  to  illustrate  this  poetica' 
form  of  speech.  Whatever  portion,  whether  of  joy  or  sorrow,  peace  or  punish- 
ment, God  assigns  to  man,  is  “ the  portion  ofhis  cup.”  Ps.  xxiii.  5 ; xi.  9. 

Ver.  40.  One  hour.— The  Greek  term,  besides  its  more  limited  meaning,  is 
often  used  metaphorically,  as  with  us,  for  any  short  time,  or  period. 

Ver.  43.  Their  eyes  loere  heavy  —Doddridge,  “ weighed  down.” 

Ver.  44.  The  same  words— Ox,  “words  (or  matter)  to  the  same  effect” 
Doddridge. 


1057 


Christ  is  betrayed  by  a Iciss,  MATTHEW. — CHAP.  XXVI.  and  taken  before  Caiaphas. 


45  Then  cometli  he  to  his  disciples,  and  saith 
unto  them,  Sleep  on  now,  and  take  your  rest : 
behold,  the  hour  is  at  hand,  and  the  Son  of 
man  is  betrayed  into  the  hands  of  sinners. 

46  Rise,  let  us  be  going : behold,  he  is  at 
hand  that  doth  betray  me. 

47  H And  while  he  yet  spake,  lo,  b Judas,  one 
of  the  twelve,  came,  and  with  him  a great  mul- 
titude with  swords  and  staves,  from  the  chief 
priests  and  elders  of  the  people. 

48  Now  he  that  betrayed  him  gave  them  a 
c sign,  saying,  Whomsoever  I shall  kiss,  that 
same  is  he  : hold  him  fast. 

49  And  forthwith  he  came  to  Jesus,  and  said, 
Hail,  master  ; and  kissed  d him. 

50  And  Jesus  said  unto  him,  e Friend,  where- 
fore art  thou  come  ? Then  came  they,  and 
laid  hands  on  Jesus,  and  took  him. 

51  If  And  behold,  one  of  them  which  were 
with  Jesus  stretched  out  his  hand,  and  drew  his 
sword,  and  struck  a servant  of  the  high  priest’s, 
and  smote  off  his  ear. 

52  Then  said  Jesus  unto  him,  Put  up  again 
thy  sword  into  his  place : for  f all  they  that 
take  the  sword  shall  perish  with  the  sword. 


A.  M.  4033. 
a.  u.  a. 


b Ac. 1.16. 
c Pa  38.12. 
,cl  2 Sa.3.27. 
20.9. 

Pa.  28. 3. 
e Pa.41.9. 

55.13. 
f Ge.9.6. 
Kze.35.5, 
6. 

Re.  13. 10. 


g 2 Ki.6.17. 
Da.7.10. 
0.4.11. 


h Lu. 24.26, 
46. 

i G&3.15 
Pa.  22. 1 , 


69.1, Ac. 
Ih.53.3, 
&c. 

La.  4.20. 


Du. 9.24, 


1 Ma.  14. 
53,&c. 
Lu.22.Sl, 
&c. 

Jn. 18.12, 
&c. 


k Ps.27. 12. 

as  11. 


53  Thinkest  thou  that  I cannot  now  pray  to 
my  Father,  and  he  shall  presently  give  me 
more  than'  twelve  legions  s of  angels  ? 

54  But  how  then  shall  the  scriptures  be  fulfil- 
led, that  h thus  it  must  be  ? 

55  In  that  same  hour  said  Jesus  to  the  multi- 
tudes, Are  ye  come  out  as  against  a thief  with 
swords  and  staves  for  to  take  me  ? I sat  daily 
with  you  teaching  in  the  temple,  and  ye  laid 
no  hold  on  me. 

56  But  all  this  was  done,  that  the  scriptures 
i of  the  prophets  might  be  fulfilled.  Then  all 
the  disciples  forsook  him,  and  fled. 

57  T1  And  ] they  that  had  laid  hold  on  Jesus  led 
him  away  to  Caiaphas  the  high  priest,  where 
the  scribes  and  the  elders  were  assembled. 

58  But  Peter  followed  him  afar  off  unto  the 
high  priest’s  palace,  and  went  in,  and  sat  with 
the  servants,  to  see  the  end. 

59  Now  the  chief  priests,  and  elders,  and  all 
the  council,  sought  false  witness  against  Jesus, 
to  put  him  to  death  ; 

60  But  found  none : yea,  though  many  false 
witnesses  came,  yet  found  they  none.  At  the 
k last  came  two  false  witnesses, 


est  thou,  Simon  1 Couldest  thou  not  watch  one  hour  ?”  Alas  ! 
Simon  turns  himself,  and  falls  again,  and  again,  to  sleep. 
But  still  the  merciful  Saviour  apologizes  for  them  : “The  spi- 
rit indeed  is  willing,  but  the  flesh  is  weak.”  The  only  re- 
proof is  a gentle  irony.  At  length  the  enemy  approaches, 
Sleep  on  now,  and  take  your  rest  1”  But  even  this  he  sud- 
denly recalls,  “Let  us  rise,  and  go  to  meet  him.” 

Ver.  47 — 58.  Jesus  surrenders  himself  to  his  enemies. — 
From  the  manner  in  which  Peter  here  acted,  it  appears  that 
he  was  perfectly  sincere  in  his  resolution  not  to  deny  his  Lord ; 
and  had  even  resolved  to  risk  his  life  in  his  defence,  with  the 
hope,  probably,  that  his  Master,  whose  miracles  he  had  often 
witnessed,  would,  when  he  saw  his  fidelity  and  zeal,  in  some 
way  support  him,  and  save  both  himself  and  his  disciples. 
But  Peter  was  grossly  mistaken  ; his  Master  wrought  no  mi- 
racles but  those  of  mercy;  and  even  those  not  on  his  own 
behalf,  but  for  others,  even  for  his  enemies,  as  in  the  case  be- 
fore us.  Instantly  he  commands  the  rash  disciple  to  put  up 
his  sword,  and  heals  the  wound  he  had  made,  by  cutting  off 
the  ear  of  “ the  high  priest’s  servant.”  At  the  same  time  he 
reproves  his  warlike  disposition,  and  gives  him  to  understand 
that  those  who  use  the  sword  must  expect  to  perish  by  it ; 
which  applies  particularly  to  the  case  of  persons  who,  like 
Peter,  have  had  recourse  to  it  in  order  to  defend  themselves 
from  persecution ; as,  for  instance,  the  Hussites  in  Bohemia, 
and  the  Huguenots  in  France. 

Why  Peter  struck  at  the  high  priest’s  servant,  does  not  ap- 
ear;  perhaps  he  was  armed,  and  might  threaten  him;  per- 
aps  he  had  seized  hold  of  his  Master;  or  possibly  the  blow 
was  not  aimed  at  him,  but  fell  promiscuously  : for  had  he  aim- 
ed at  any  one,  he  most  likely  would  have  attacked  Judas. 
But  we  should  recollect  this  was  before  daylight. 

Judas  has  immortalized  his  infamy,  not  only  by  betraying 
his  Blaster,  but  by  betraying  him  with  a kiss.  Dr.  Guise  ana 
others  have  reasonably  supposed,  that  Jesus  permitted  his 
apostles  thus  to  salute  Him,  on  returning  to  him  after  absence ; 
he  might  therefore  think  it  would  excite  no  suspicion  of  his  de- 
sign ; but  he  has  thereby  become,  in  the  Hebrew  idiom,  “ the 
father  of  all  those  who  betray  their  Blaster  with  a kiss:"  a 
fraternity  most  unhappily  numerous  in  the  Christian  world, 
and  embracing  all  those  who  profess  attachment  to  the  Sa- 
viour, merely  to  promote  their  secular  interests ; and  especi- 
ally those  who  partake  of  the  sacred  institution  of  his  supper, 
merely , (as  Cowper  expresses  it,)  as  “the  pick-lock  of  a 
place.’’ 

Our  Lord  Jesus  is  particularly  careful  to  have  it  understood 
that  his  surrender  was  voluntary,  for  he  had  only  to  address 
his  Holy  Father,  and  were  it  consistent  with  his  decree,  an  ar- 
my of  angels  would  be  assigned  for  his  protection,  to  which 
all  human  opposition  would  be  utterly  in  vain ; and  yet  what 
protection  could  be  required  for  him  whom  the  winds  and  seas 
obeyed  ? for  him  who  hath  the  keys  of  death  and  the  grave 
suspended  at  his  girdle?  (Rev.  i.  18.) 

Ver.  45.  Sleep  on  now — [That  is,  as  it  i?  well  paraphrased  by  Euthymius, 

‘‘  Since  you  have  thus  far  failed  to  watch,  sleep  on  the  rest  of  the  time,  and 
take  your  rest,  if  you  can."  ]—Bagster. 

Ver.  49.  Hail.  A usual  salutation.  TheGreek  signifies  “ Joytothee.”  The 

Savon  hail  means  health.” Master— Gr.  Rabbi. And  kissed  him.— 

.Pretending  the  most  affectionate  attachment  to  our  Lord.  ]— Bagsler. 

Ver  50.  Triend,  wherefore  art  thou  camel — [Rather,  “ Companion,  against 
whom  art  thou  come?”] — Bolster. 

Ver.  53  Twelve  legions  of  angels.-  [A  legion  was  a particular  division, 
or  battalion  of  the  Roman  army,  which  at  different  times  contained  different 
numbers.  In  the  time  of  our  Saviour,  it  probably  consisted  of  6200  foot  and 
300  horse,  twelve  of  which  would  amount  to  78,000  men  ]— Bagsler 
Ver.  54.  That  thus  it  must  be?— See  Ac.  li.  22—24.  Our  Lord  continually 
adverts  to  the  necessity  of  tho  Scriptures  being  fulfilled.  See  ver  56 
1058 


Jesus  remonstrates  with  the  guard  sent  to  arrest  him,  on 
the  method  taken  to  pursue  him  into  his  devotional  retreat, 
when  they  saw  him  daily  teaching  in  the  temple : but  when 
he  says,  1 Are  ye  come  out  as  against  a thief,  with  swords  and 
staves'?  ’ our  Saviour  plainly  intimates  that  swords  and  slaves 
may  be  necessary  in  treating  with  such  characters;  but  surely 
not  with  him  as  a prophet  and  teacher  of  religion  : and  though, 
indeed,  he  claimed  a kingdom,  it  was  of  a nature  so  purely 
spiritual,  that  it  required  no  support  from  the  sword,  much  less 
could  it  be  propagated  by  it.  He  then  adds,  upon  the  officers 
stating  that  himself  personally  was  the  object  of  their  search, 
“Let  these  (disciples)  go  their  way;”  (John  xviii.  8;)  and  they 
took  the  opportunity  to  fly.  One  young  man  in  particular, 
having  only  a garment  loosely  thrown  over  him,  left  it  in  the 
hands  of  the  officers  and  fled  naked;  and,  one  way  or  other, 
they  all  forsook  him,  and  sought  their  own  safety. 

It  has  been  thought  strange,  however,  that  Peter  was  suf- 
fered to  escape,  after  cutting  off  the  ear  of  Malchus,  the  high 
priest’s  servant.  But  how  was  the  charge  to  be  maintained  ? 
The  ear  was  cured,  and  to  examine  the  charge,  would  only  be 
to  call  evidence  in  proof  of  our  Saviour’s  miracles  : and  Mal- 
chus, we  may  well  suppose,  was  too  much  affected  with  his 
cure  to  come  forward  as  a witness  against  Peter. 

As  to  Peter  himself,  though  he  deserted  his  Master  for  the 
present,  he  could  not  abandon  him  ; but  followed  him  afar  off. 
It  appears  by  John’s  gospel,  (chap,  xviii.  13,)  that  Jesus  was 
first  taken  to  Annas,  the  father-in-law  of  Caiaphas,  to  whom 
he  immediately  sent  him;  and  thither  Peter,  and  probably 
some  other  of  the  apostles,  followed  him  at  a distance,  and  by 
means  of  John,  obtained  admittance  within  the  hall  (or  rather 
court)  of  the  high  priest.  But  we  must  leave  Peter  for  the 
present,  and  attend  to  the  circumstances  of  his  divine  Master, 
who  is  brought  before  the  whole  Sanhedrim,  the  highest  court 
among  the  Jews,  which,  on  this  occasion,  was  hastily  assem- 
bled in  the  high  priest’s  palace. 

Ver.  59 — 68.  Jesus  arraigned  at  the  bar  of  the  Jewish  high 
priest. — Behold  the  Son  of  God  now  undergoing  a mock  trial, 
to  gratify  the  malice  of  his  enemies  ! We  call  it  a moc/:  trial, 
because  on  the  preceding  day  a council  had  been  expressly 
called  for  the  purpose  of  murdering  him.  We  call  it  so  also  in 
reference  to  the  false  witnesses,  who  were  evidently  suborned 
expressly  for  the  purpose  ; but  probably,  through  the  hurry  of 
the  proceedings,  were  not  properly  trained,  and  therefore  gave 
so  confused  and  contradictory  evidence  that  even  such  a court 
could  not  found  any  proceedings  on  it.  At  length  two  men 
came  forward,  who  had  heard  Jesus  say  something  respecting 
the  temple  of  his  body,  which  they  applied  to  the  temple  at  Je- 
rusalem, contrary  to  his  design.  (See  John  ii.  19—22.)  Even 
this,  however,  had  the  evidence  been  perfectly  correct,  the  high 
priest  himself  saw,  could  not  amount  to  a capital  offence,  sim  c 
they  only  quote  him  as  saying,  he  was  able  to  destroy  and  10 
rebuild  it ; the  high  priest,  therefore,  in  virtue  of  his  office,  ad- 
ministers an  oath,  or  adjuration,  respecting  other  words,  which 

Ver.  55.  As  against  a thief. — Doddridge,  “ Robber;”  alluding  to  the  chiefs 

of  banditti,  common  in  the  mountains  of  Judea. Staves — Namely,  of  office 

like  those  of  constables  with  us. 

Ver.  56.  That  the  scriptures  ....  might  be  fulfilled. — This  object  we  find 
traced  through  all  the  Evangelists,  not  as  a motive  of  human  action,  but  as  a 
leading  design  of  Providence.  For  the  prediction  here  alluded  to,  turn  back 
to  ver.  31. 

Ver.  58.  And  went  in— Namely,  into  the  court  before  the  palace,  which  wa? 
always  open  to  the  sky,  though  sometimes  with  piazzas  round  it.  It  is  not  cer- 
tain, however,  that  this  palace  was  the  private  residence  of  Caiaphas,  (which 
is  understood  to  have  been  on  Mount  Sion,)  but  rather  his  official  house.  01 
apartments  in  the  temple,  where  the  Sanhedrim  now  sat,  and  into  one  of  the 
courts  of  which  Peter  and  John  obtained  admission.  So  the  late  Editor  o»' 
CaJmet,  Fragments.  No.  pxxxvij. 


Christ  is  accused  of  blasphemy  MATTHEW. — CHAP.  XXVII.  He  is  denied  by  Peter. 


61  And  said,  This  fellow  > said,  I am  able  to 
destroy  the  temple  of  God,  and  to  build  it  in 
three  days. 

62  And  the  high  priest  arose,  and  said  unto 
him,  Answerest  thou  nothing  7 what  is  it 
which  these  witness  against  thee  7 

63  But  m Jesus  held  his  peace.  And  the  high 
priest  answered  and  said  unto  him,  I adjure 
° thee  by  the  living  God,  that  thou  tell  us 
whether  thou  be  the  Christ,  ° the  Son  of  God. 

64  Jesus  saith  unto  him,  Thou  hast  said  : ne- 
vertheless I say  unto  you,  p Hereafter  shall  ye 
see  the  Son  of  man  sitting  on  the  right  hand 
i of  power,  and  coming  in  the  clouds  of  heaven. 

65  Then  the  high  priest  rent  his  clothes,  say- 
ing, He  hath  spoken  blasphemy  ; what  farther 
need  have  we  of  witnesses  7 behold,  now  ye 
have  heard  his  blasphemy. 

66  What  think  ye  7 They  answered  and  said, 
He  is  guilty  of r death. 

67  Then  8 did  they  spit  in  his  face,  and  buf- 
feted him  ; and  others  smote  him  with  <■  the 
palms  of  their  hands, 

68  Saying,  Prophesy  unto  us,  thou  Christ, 
Who  is  he  that  smote  thee  7 

69  T[  Now  u Peter  sat  without  in  the  palace  : 


A.  M.  4033. 
A.  D.  29. 


1 Jn.2.19.. 
21. 

m Ib.53.7. 
c.27. 12, 
14. 


n 1 Sa.  14. 
2628. 
16122.16. 


o c.16.16. 
Jn.  1.34. 

p Da.7.13. 

J n.  1.51. 

1 Th.4.16. 
He.  1.7. 

q Ps.110. 1. 
Ac.7.55. 

r Le.24.16. 
Jn.19.7. 

6 Is. 50.6. 

t or,  rods. 

u Ma.14. 
66, &c. 

Lu.  22.55, 
&c. 

Jn. 18.16, 
&c. 


v ver.34. 
Lu. 22.31 
..34. 

a Ps.2  2. 


and  a damsel  came  unto  him,  saying,  Thou 
also  wast  with  Jesus  of  Galilee. 

70  But  he  denied  before  them  all,  saying, 
know  not  what  thou  sayest. 

71  And  when  he  was  gone  out  into  the  porch, 
another  maid  saw  him,  and  said  unto  them 
that  were  there,  this  fellow  was  also  with  Jesus 
of  Nazareth. 

72  And  again  he  denied  with  an  oath,  I do 
not  know  the  man. 

73  And  after  a while  came  unto  him  they  that 
stood  by,  and  said  to  Peter,  Surely  thou  also 
art  one  of  them ; for  thy  speech  bewrayeth  thee. 

74  Then  began  he  to  curse  and  to  swear,  say- 
ing, I know  not  the  man.  And  immediately 
the  cock  crew. 

75  And  Peter  remembered  the  T word  of  Je- 
sus, which  said  unto  him,  Before  the  cock 
crow,  thou  shaft  deny  me  thrice.  And  he  went 
out,  and  wept  bitterly. 

CHAPTER  XXVII. 

1 Christ  is  delivered  bound  to  Pilate.  3 Judas  hangeth  himself.  49  Pilate,  admonish- 
ed of  his  wife,  24  washeth  his  hands : 26  and  looseth  Barabbas.  29  Clirist  ir 
crowned  with  thorns,  34  crucified,  40  reviled,  50  ciieth,  and  is  buried.  66  His  sepul- 
chre is  sealed,  and  watched. 

WHEN  the  morning  was  come,  all  the  chief 
priests  and  elders  of  the  people  took 
counsel a against  Jesus  to  put  him  to  death  : 


some  reported  him  to  have  uttered,  and  perhaps  truly  ; for  he 
had  asserted  his  divine  character,  and  neither  could  nor  would 
retract  it.  Hitherto,  it  maybe  observed,  Jesus  had  been  si- 
lent, as  thinking  it  beneath  his  character  to  notice  charges  so 
trivial,  and  (to  say  the  least)  unfounded.  But  when  the  oath 
of  God  is  laid  upon  him  by  the  high  priest,  reverence  to  truth, 
to  himself,  and  to  God’s  holy  name,  all  induce  him  to  speak 
out ; especially  as  being  about  to  suffer  voluntarily,  he  had 
now  no  reason  to  shun  the  declaration.  We  think,  however, 
as  already  intimated,  that  our  Lord’s  prompt  reply  to  the 
question  here  put  to  him  upon  oath,  is  a very  satisfactory  proof 
of  the  legality  of  judicial  oaths,  though  too  much  care  cannot 
be  taken  to  preserve  their  solemnity,  and  guard  against  their 
trifling  or  improper  use. 

The  form  of  adjuration  is — “ I adjure  thee  by  the  living  God, 
that  thou  tell  us,  whether  thou  be  the  Christ,  (or  Messiah,)  the 
Son  of  God  on  which  we  may  in  the  first  place  remark,  that 
the  ancient  Jews  uniformly  expected  their  Messiah  to  bear  a di- 
vine character;  and  2dly,  that  they  considered  it  as  blasphemy 
for  any  other  person  to  assume  it.  Consequently,  when  Jesus 
admitted  that  he  laid  claim  to  this  character,  and  added,  that  he 
should  again  visit  earth  in  a manner  suited  to  his  rank.  “ sitting 
on  the  right  hand  of  power,  and  coming  in  the  clouds  of  heaven 
the  high  priest  immediately  rent  his  clothes,  which  he  was  al- 
lowed to  do  only  on  extraordinary  occasions,  and  cried  out, 
“He  hath  spoken  blasphemy:  what  farther  need  have  we  of 
witnesses  ?’’  Caiaphas  then  appeals  to  the  Sanhedrim,  who  all 
agree  that  Jesus  had  spoken  blasphemy,  and  was  guilty  of 
death.  In  consequence  of  this,  probably,  his  face  was  cover- 
ed, (as  was  usual  with  condemned  persons.)  on  which  the 
petty  officers  and  spectators  treated  him  with  every  mark  of 
contempt  and  ridicule.  Some  spat  in  his  face,  some  buffeted 
him,  and  others  ridiculed  his  prophetic  character;  and  on  his 
being  blindfolded,  jeeringly  exclaimed — “ Prophesy  unto  us, 
thou  [pretended]  Cnrist ; who  smote  thee!”  Thus  do  these 
unhappy  creatures,  while  they  vent  their  vilest  passions  in  tor- 
menting the  Son  of  God,  at  the  same  time  fulfil  the  decrees  of 
God,  and  the  predictions  of  the  prophets.  “Fie  is  despised 
and  rejected  of  men  ; a man  of  sorrows,  and  acquainted  with 
grief.  He  was  despised,  and  we  esteemed  him  not.  He  was 
oppressed  and  afflicted  ; yet  he  opened  not  his  mouth.”  Isa. 
liii.  3,  7.) 

“ Mistaken  Caiaphas  ! ah  ! which  blasphem’d, 

Thou,  or  thy  prisoner? — Which  shall  be  condemn’d  V'— Vovas’- 

But  it  is  not  for  us  to  penetrate  the  secrets  of  eternal  judg- 
ment : this  we  know,  that  among  the  redeemed  by  the  blood 
of  the  Lamb,  shall  be  some  who  persecuted  and  pierced  him  : 
nay  more;  which  of  us  can  plead,  not  guilty  7 

Ver.  69—75.  Peter  denies  his  Master , with  oaths  and  curses. 
■ — There  is  nothing  more  important  for  us  to  learn  than  our 


own  weakness.  Who  that  saw  Peter  vaunting  but  the  day 
before  this — “ Though  all  men  forsake  thee,  yet  will  not  I,” — 
could  have  supposed  that  in  so  short  a time  he  could  have 
forgotten,  or  at  least  have  broken  all  his  promises  7 What! 
an  apostle  prevaricate  and  lie ; yea,  and  curse  and  swear,  that 
he  knew  not  the  man  to  whom  he  had  professed  so  strong  an 
attachment ; for  whom,  in  fact,  he  had  fought,  and  nearly 
committed  murder  ? Alas,  how  weak  is  man  ! But  all  this 
arises  from  too  much  confidence  in  our  own  strength.  This 
leads  us  into  temptation,  and  throws  us  off  our  guard.  As 
Paul  said,  “ When  I am  weak,  then  am  I strong  7”  Peter 
might  reverse  the  phrase,  and  say,  When  I was  strong,  then 
was  I weak  indeed  ! The  question  of  a silly'damsel  confused 
and  terrified  him  ; and  the  fear  of  being  taken  for  one  of  the 
followers  of  Jesus,  led  him  to  prevarication,  lying,  and  perjury. 

But  how  was  Peter  recovered,  and  put  to  shame?  His  fool- 
ish vaunting  is  reproved  by  the  crowing  of  a cock ! How 
small  the  means  by  which  the  Lord  often  accomplishes  the 
most  important  ends!  This  seemingly  trivial  incident  brings 
to  mind  the  prediction  of  his  master:  the  recollection  of  ms 
words  “kindled  his  repen  tings,”  and  led  him  to  seek  retire- 
ment ; and  a glance  from  his  eye,  in  passing,  penetrated,  like 
a flash  of  lightning,  to  his  heart  : he  went  out  and  wept  bit- 
terly. And  whereas  his  fall  is  recorded  as  a beacon,  to  warn 
us  against  apostacy,  so  is  his  repentance  exhibited  as  a model 
to  penitent  backsliders.  “ He  wept  bitterly !”  Such  a bitter 
apostacy  indeed  requires  bitter  tears  ; and  if  they  are  not  pro- 
duced on  earth,  thev  will  be  mingled  with  “ wailing  and  gnash- 
ing of  teeth”  in  hell.  .“.This  deep  sorrow  is  required  (says 
Henry ) not  to  satisfy  divine  justice,  (as  a sea  of  tears  will  not 
do  that;)  but  to  evidence  that  there  is  a real  change  of  mind, 
which  is  the  essence  of  repentance;  to  make  pardon  more 
welcome,  and  sin,  in  future,  more  loathsome.”  Peter,  w;hc 
wept  so  bitterly  for  denying  Christ,  never  denied  him  again  ; 
hut  confessed  him  often  and  openly,  and  in  the  face  of  danger. 
So  far  from  ever  again  saying,  “I  know  not  the  man,”  hr 
made  all  the  house  of  Israel  know  assuredly  that  this  same.  Je- 
sus was  both  Lord  'and  Christ.  True  repentance  for  any  sin 
will  be  best  evidenced  by  our  abounding  in  the  contrary  grace 
and  duty;  that  is  a sign  of  our  weeping,  not  only  bitterly  but 
sincerely.  Some  of  tne  ancients  report,  that  as  long  as  Pctct 
lived,  he  never  heard  a cock  crow  but  he  burst  into  itats. 

We  may  have  never  sinned  with  Peter  in  openly  declaring 
we  did  not  know  him;  but  “actions  speak  louder  than 
words:”  and  is  there  no  part  of  our  conduct  which  in  effect 
says,  “I  know  not  the  man?” — Conscience!  do  thy  office. 

Chap.  XXVII.  Ver.  1 — 10.  The  fatal  end  of  Jiii/a$.--r\  la 
repentance  of  Judas  was  an  awful  contrast  to  that  oi  Peter, 
The  one  was  a “ repentance  not  to  be  repented  of ;”  the  other, 
a “worldly  sorrow  which  worketh  death.”  (2  Cor.  \ii.  10.) 


Ver.  61.  Jam  able  to  destroy.— [The  words  of  our  Lord  were  widely  different 
from  this  statement  of  them  ; so  that  the  testimony  of  these  witnesses  was 
false,  though  it  had  the  semblance  of  tnith.] — Bagster. 

Ver.  63.  I adjure  thee—  Thus  the  hiya  priest,  in  his  magisterial  capacity, 
| j V3  the  holy  Jesus  under  a judicial  oath,  which  in  some  cases,  very  different 
from  the  present,  lie  was  allowed  to  lay  upon  the  accused  party.  See  Nu.  v. 
19,  &c. 

Ver.  64.  Thou  hast  said— Vi  e.  I am  the  Clirist,  the  Son  of  God. The  Son 

of  man—  See  Da.  vii.  13, 14.  , . , 

Ver.  65.  Rent  his  clothes— It  has  been  said,  that  the  high  priest  might  never 
rc/id  his  clothes  ; but  that  he  might,  and  did  on  extraordinary  occasions,  Dr. 
Lardner  has  given  several  instances. 

Ver.  67.  Then  did  they  spit , &c. — This  mark  of  contempt  and  malice  is  still 
co  jfinued  in  the  Eist.  In  1744,  when  a rebel  prisoner  was  brought  before  Na- 
an Shah 's  general  ‘ the  soldiers  were  ordered  to  spit  in  his  face ; an  indignity 
of  great  antiquity  in  the  East.”  Ilanway's  Travels. Buffeted  him.  - 


[“  Smote  him  with  their  fists,”  as  Theophylact  interprets. Smote  him  n't. 

the  palms  of  their  hands.— “ Smote  him  on  the  cheek  with  the  open  lmi'ri, 
as  Suidas  renders.  They  offered  him  every  indignity  in  all  its  various  and  vex 
tious  forms.  1 — Bagster. 

Ver.  68.  Who  is  he  that  sinote  thee?— Dr.  Gill  thinks  this  alludes  to  n i !;•} . 
resembling  blind  man’s  buff,  called  by  the  Greeks,  Kollabismos.  Tims  whs 
our  Saviour  made  a jest  of!  But  we  rather  think  this  was  done  in  aliusion  t j 
an  ancient  custom  of  covering  the  faces  of  condemned  persons,  as  in  the  in* 
stance  of  Hainan,  Es.  vii.  8.  See  also  Je.  xiv.  3.  Likewise  Bonne.  ■ 

Ver.  69.  Peter  sat  xoithout  in  the  palace. — The  term  aule,  rendered  palace, 
more  properly  signifies  an  open  court.  Faber's  Hub.  Archaeology,  and  com- 
pare note  on  ver.  58.  ...... 

Ver.  73.  Thy  speech  beiv ray eth— Or,  betrayetk  thee;  meaning  that  his  accent 
was  Galilean.  See  Ma.  iv.  79.  ^ 

Chap.  XXVII.  Ver.  1.  Took  counsel— That  is,  consulted  afresh  ; the  pre- 
ceding transactions  took  place  during  the  night  and  early  dawn.  1 heir  prisoner 

10S9 


Judas  hdngelh  himself.  MATTHEW. — CHAP.  XXVII.  Christ  arraigned  before  Pilate. 


2 And  when  they  had  bound  him,  they  led 
him  away,  and  delivered  him  b to  Pontius  Pi- 
late the  governor. 

3 7,  Then  Judas,  which  had  betrayed  him, 
when  he  saw  that  he  was  condemned,  repent- 
ed himself,  and  brought  again  the  thirty  pieces 
of  silver  to  the  chief  priests  and  elders, 

4 Saying,  I have  sinned  in  that  I have  betray- 
ed the  innocent  c blood.  And  they  said,  What 
is  that  to  us  ? see  thou  to  that. 

5 And  he  cast  down  the  pieces  of  silver  in  the 
temple,  and  departed,  and  went  and  hanged 
d himself. 

6 And  the  chief  priests  took  the  silver  pieces, 
and  said,  It  is  not  lawful  for  to  put  them  into 
the  treasury,  because  it  is  the  price  of  blood. 

7 And  they  took  counsel,  and  bought  with 
them  the  potter’s  field,  to  bury  strangers  in. 

S Wherefore  that  field  was  called,  The  field 
of  blood,  unto  this  day. 

9 Then  was  fulfilled  that  which  was  spoken 
e by  Jeremy  the  prophet,  saying,  And  they  took 
the  thirty  pieces  of  silver,  the  price  of  him  that 
was  valued,  f whom  they  of  the  children  of  Is- 
rael did  value  ; 

10  And  gave  them  for  the  potter’s  field,  as 
the  Lord  appointed  me. 

11  7 And  Jesus  stood  before  the  governor : 


A.  M.  4033. 
A.  I).  29. 


b c.20.19. 


c 2 Kl.24.4. 


d P».&5.23. 

2 So.  17.23 
Ac.1.18. 


e Zpc.11. 12, 
13. 


f or,  whom 
they 

bought  of 
the  child- 
ren of 
Israel. 


g c.26.63. 


h Ma.15.6, 
&c. 

Lu. 23.17, 
&c. 

Jn. 18.39, 
&c. 


i Pr.27.4. 
Ec.4.4. 


) Is.53.ll. 
Zee. 9.9. 
Lu.23.47. 
1 Pe.2.22. 
1 Jn.2.1. 


k Ac.3.14. 


and  the  governor  asked  him,  saying,  Art  thou 
the  King  of  the  Jews  ? And  Jesus  said  unto 
him,  Thou  sayest. 

12  And  when  he  was  accused  of  the  chief 
priests  and  elders,  he  e answered  nothing. 

13  Then  said  Pilate  unto  him,  Hearest  thou 
not  ho  w many  things  they  witness  against  thee  ? 

14  And  he  answered  him  to  never  a word  ; 
insomuch  that  the  governor  marvelled  greatly. 

15  7 Now  b at  that  feast  the  governor  was 
wont  to  release  unto  the  people  a prisoner, 
whom  they  would. 

16  And  they  had  then  a notable  prisoner,  call- 
ed Barabbas. 

17  Therefore  when  they  were  gathered  to- 
gether, Pilate  said  unto  them,  Who  will  ye  that 
1 release  unto  you  ? Barabbas,  or  Jesus  which 
is  called  Christ  ? 

18  For  he  knew’  that  for  envy  i they  had  de- 
livered him. 

19  7 When  he  was  set  dowrn  on  the  judgment 
seat,  his  wife  sent  unto  him,  saying,  Have  thou 
nothing  to  do  wdth  that ) just  man  : for  I have 
suffered  many  things  this  day  in  a dream  be- 
cause of  him. 

20  7 But  the  chief  priests  and  elders  persua- 
ded the  multitude  that  they  should  ask  k Barab- 
bas, and  destroy  Jesus. 


Conscience  compelled  Judas  to  tell  the  Jews,  that  he  had 
“ betrayed  innocent  blood.”  Alas  ! for  the  thirty  shekels  of 
silver;  had  they  been  talents  of  gold,  they  could  now  have 
given  him  no  satisfaction.  Riches  cannot  purchase  ease  to 
the  body,  much  less  to  the  guilty  mind.  The  wretch’s  only 
hope  of  relief,  is  by  getting  rid  of  them:  but  they  were  like  a 
garment  spotted  with  the  plague;  all  were  afraid  to  touch 
them.  “I  have  betrayed  innocent  blood,”  says  he : “ What 
is  that  to  us?”  reply  they,  “see  thou  to  that.”  Thus  sinners 
attempt  to  shuffle  off  their  guilt  to  one  another.  Judas  may 
rid  himself  of  the  silver,  by  throwing  it  on  the  temple  pave- 
ment ; but  guilt  had  seized  his  conscience,  as  a vulture  fastens 
on  his  prey,  and  he  fled  to  the  last  resource  of  hopeless  misery : 
“he  hanged  himself!”  And  as  he  did  this  in  the  hurry  of  de- 
spair, he  probably  hung  himself  on  the  walls  either  of  the 
temple  or  the  city,  where,  the  cord  giving  way,  he  fell  into 
some  part  of  the  deep  ravine  beneath,  when  his  bowels  gushed 
out.  and  he  perished  miserably.  (Acts  i.  18,  19.)  Surely,  “it 
had  been  good  for  that  man  if  he  had  not  been  born.”  (Chap, 
xxvi.  24.) 

Suicide  is  a crime  so  awful  and  so  frequent,  that  we  must 
not  pass  it  without  an  observation.  In  general,  it  proceeds 
either  from  insanity,  or  infidelity.  In  the  former  case  it  is 
much  to  be  pitied  ; and  all  who  have  the  care  of  persons  con- 
stitutionally melancholy,  owe  a duty  of  constant  vigilance 
over  them,  since  we  have  an  enemy  who,  “ like  a roaring  lion, 
seeketh  whom  he  may  devour,”  and  is  never  negligent  in 
seizing  such  opportunities  of  doing  mischief.  The  writer 
Knew  an  instance  of  a good  man — a minister  of  irreproacha- 
ble character— who,  in  such  a season  of  depression  of  mind, 
being  alone,  seized  a razor  and  cut  his  throat ; but  immediate- 
ly, as  his  friends  came  about  him,  he  uttered  this  memorable 
sentence:  “The  Lord  hath  left  me  but  one  moment,  and  see 
what  I have  done  _ Let  us  not  be  too  severe  in  judging  acts 
of  unpremeditated  suicide. 

But  it  is  much  to  be  feared  that  the  far  greater  pan  of  self- 
murders  are  the  fruit  of  infidelity.  Among  the  higher  classes 
of  society,  the  writings  of  Hume,  who  justified  the  crime,  may 


have  deluded  many ; but  among  the  lower  classes,  those  oi 
Paine  have  probably  led  astray  many  more.  Not  that  he  ab- 
solutely denied  a future  state;  but  he  laboured  to  remove  all 
the  barriers  of  Christianity,  and  to  persuade  himself  and  others 
that  there  is  nothing  to  be  dreaded  beyond  the  grave. 

The  suicide  of  an  apostate  is,  of  all  others,  the  most  awful; 
and  that  of  Judas  the  most  dreadful  crime  of  this  class. 

“ Here  we  behold  ‘ the  rebel  dead  ; 

Under  the  curse  of  God  he  lies  ; 

He  seals  the  curse  on  his  own  head, 

And  with  a double  vengeance  dies  !’  ” — Watts. 

But  what  did  the  hypocritical  priests,  to  whom  the  money 
was  returned?  They  dare  not  put  it  into  the  treasury  of  the 
temple,  because,  thev  said,  “ It  is  the  price  of  blood  !”  thus  ac- 
knowledging that  they  had  received  it  as  the  purchase  of  the 
blood  of  Jesus!  But  they  aim  to  cover  their  flagitious  crimes 
by  an  act  of  charity ; they  will  buy  with  it  “ the  potter’s  field, 
to  burv  strangers  in.”  Ah!  this  was  in  perfect  consistence 
with  the  character  of  their  nation.  They  are  famed  for  having 
killed  the  prophets,  and  then  raised  sepulchres  to  their  memo- 
ry. (Chap,  xxiii.  29,  30.)  They  now  buy  a field  to  bury  foreign- 
ers in,  with  the  price  of  the  blood  of  their  own  Messiah  ! Alas! 
how  many  professing  Christians  are  there,  who  attempt  to 
cover  the  sins  of  a whole  life  of  injustice  and  oppression  by 
a post-obit  act  of  charity?  very  benevolently  giving  away  that 
property  which  they  can  by  no  possibility  retain  a moment 
longer  ! Such  is  the  charity  of  legacies  in  innumerable  cases. 

But  God  accomplishes  his  own  will  as  well  by  the  crimes  as 
by  the  virtues  of  mankind;  and  those  who  oppose  it  with  all 
their  might,  do  but  thereby  fulfil  it.  This  act  of  hypocrisy  and 
villany  had  been  predicted  some  centuries  before.  (See  note 
on  verse  9.)  ‘‘Wherefore  it  was  called  the  field  of  blood  unto 
this  day;”  the  time  when  Matthew  wrote  his  Gospel,  and  pro- 
bably much  later.  Indeed,  the  memorial  is  still  preserved  by 
tradition. 

Ver.  11 — 25.  Jesus  brought  before  Pilate , who  orders  him 
to  be  crucified.— The  Sanhedrim  having  condemned  Jesus, 
would  scarcely,  we  think,  have  hesitated  to  stone  him  imme- 


was  now  probably  sent  out  of  court,  while  they  obtained  some  interval  of  rest 
or  refreshment : but  they  again  consulted  together,  so  soon  as  the  day  was 
fully  come. 

Ver.  2.  Pontius  Pilate—  [Pontius Pi  late  governed  Judea  ten  years  under  the 
emperor  Tiberius,  from  his  13th  to  his  23d  year,  A.  D.  26  to  36  ; but,  haying  ex- 
ercised great  cruelties  against  the  Samaritans,  they  complained  to  Vitellius, 
governor  of  Syria,  who  sent  Marcellus,  one  of  his  friends,  to  superintend  Judea, 
and  ordered  Pilate  to  Rome,  to  give  an  account  of  his  conduct  to  Tiberius. 
The  emperor  was  dead  before  he  arrived  ; but  it  is  an  ancient  tradition,  that 
he  was  banished  to  Vienne  in  Dauphiny,  where  he  was  reduced  to  suen  ex- 
tremity that  he  killed  himself  with  liis  own  sword  two  years  after. — Euseb.]—B. 

Ver.  5.  And  went  and  hanged  himself —Campbell . “ Strangled  himself,” 
as  the  word  certainly  may  mean  ; but  Parkhurst  also  shows  it  is  used  for  hang- 
ing. both  by  the  LXX.  and  in  the  Classics  ; and  we  agree  with  Doddridge,  in 
prefeiring  this  interpretation. 

Ver.  7.  The  potter's  field — Which,  according  to  Mr.  Taylor , (the  late  Editor 
of  Calmet .)  was  situated  on  the  south,  beyond  the  valley  of  Tophet,  and  at 
some  distance  without  the  walls.  This  had  no  doubt  been  formerly  occupied 
as  a pottery,  (see  Zee.  xi.  12.)  and  the  earth  having  been  dug  away  for  pottery, 
accounts  for  its  being  bought  so  cheap. 

Ver.  9.  By  Jeremy  (or  Jeremiah)  the  prophet. — l The  words  here  quoted  are 
not  found  in  Jeremiah , but  jn  Zechariah ; and  a variety  of  conjectures  have 
oeen  formed  in  order  to  reconcile  this  discrepancy.  The  most  probable  opinion 
seems  to  be.  that  the  name  of  the  prophet  was  originally  omitted  by  the  Evan- 
gelist, and  that  the  name  of  Jeremiah  was  added  by  some  subsequent  copyist, 
it  is  omitted  in  two  MSS.  of  the  12th  century,  in  the  Syriac,  later  Persic,  two 
of  the  ItaJa,  and  in  some  other  Latin  copies.  Augustine  also  mentions  that 
the  name  is  wanting  in  some  MSS.  of  his  time.  Griesbach  marks  it  to  be 
JOfiO 


omitted.  What  render  it  highly  probable  that  the  original  reading  was  by 
the  prophet , is,  that  St.  Matthew  frequently  omils  the  name  of  the  prophet  in 
his  quotations.  See  ch.  i.  22  ; ii.  5, 15  ; xiii.  35  ; xxi.  4.  This  omission  is  ap- 
proved of  by  Bengel , Dr.  A.  Clarke,  and  Horne.)— Bogster. The  price  of 

him  that,  was  valued , &c. — We  rnay  either  render  these  words,  “ of  one  who 
was  sold,  whom  the  children  of  Isruel  did  sell,”  mid  so  consider  them  as  the 
pnee  of  a common  slave  ; or,  ‘ of  him  that  was  s»  1,  or  valued,  (Messiah,) 
whom  the  children  of  Israel  sold,”  at  the  shameful  price  here  named.  See 
Doddridge,  who  considers  these  words  as  a parenthesis,  and  the  words  ol 
Matthew. 

Ver.  10.  And  gave  them. —Dodd ridge,  “ And  they  were  given.”  &c.  Com- 
pare Zee.  xi.  13.  and  notes  there.  Campbell  renders  it.  “The  thirty  shekels, 
the  stipulated  price  at  which  he  was  valued,  I took,  as  the  Lord  appointed  me 
irom  the  sons  ot  Israel,  who  gave  inem  for  the  potter’s  field.” 

Ver.  11.  Art  thou  the  King  of  the  Jeios  ?-  Campbell,  “ Thou  art  the  King  cl 
the  Jews  ? ’ This  form  ot  the  words  is  most  literal,  and  ambiguity  might  he 
avoided  by  introducing  the  adverb  then-—' “Thou  art  the  King  of  the  Jews 
then  ?”  Answer,  ‘ Thou  sayest i.  e.  1 thou  sayest  truly.” 

Ver.  15.  At  that  feast  (the  passover)  the  governor  was  wont  to  release. .... 
a prisoner . This  was,  it  seems,  in  memorial  of  their  being  released  from  Egyp- 
tian bondage.  The  like  custom,  it  seems,  prevailed  among  some  of  the  Greeks. 
Orient.  Lit.  No.  1241. 

Verses  16, 17.  Barabbas— A.  tliief,  guilty  also  of  murder  and  sedition.  Origen 
says,  that  in  many  copies  of  his  time,  Barabbas  was  also  railed  Jesus  ; anu 
the  Armenian  version  reads,  “ Whom  will  ye  that  I deliver  up  unto  you,  Jesv* 
Barabbas,  or  Jesus  who  is  called  Christ?”  Calmet  and  Michaelis. 

Verses  18,  19.  For  hi  knew,  &c.—  Campbell  considers  ihese  two  verses  as  a 
parenthesis. 


Pilate  looscth  Barabbas.  MATTHEW. — CHAP.  XXVII.  Christ  crowned  with  thorns. 


21  The  governor  answered  and  said  unto 
them,  Whether  of  the  twain  will  ye  that  I re- 
ease unto  you  ? They  said,  Barabbas. 

22  Pilate  saith  unto  them,  What  shall  I do 
then  with  Jesus  which  is  called  Christ?  They 
all  say  unto  him,  Let  him  be  crucified. 

23  And  the  governor  said,  Why,  what  evil 
hath  he  done  ? But  they  cried  out  the  more, 
saying,  Let  i him  be  crucified. 

24  When  Pilate  saw  that  he  could  prevail 
nothing,  but  that  rather  a tumult  was  made,  he 
took  water,  and  washed  m his  hands  before  the 
multitude,  saying,  I am  innocent  of  the  blood 
of  this  just  person  : see  ye  to  it. 

25  Then  answered  all  the  people,  and  said,  j 
His  n blood  be  on  us,  and  on  our  children.  1 

26  Then  released  he  Barabbas  unto  them  : 
and  when  he  had  scourged  0 Jesus,  he  deli-  j 
vered  him  to  be  crucified. 

27  T[  Then  the  soldiers  of  the  governor  took 
Jesus  into  the  p common  hall,  and  gathered 
unto  him  the  whole  band  of  soldiers. 


A.  M.  4033. 
A. D.  29. 


1 c.21.38,39. 
m De.21.6. 

n De.19.10. 
Jos.2.19. 
c.21.44. 
Ac.  5. 28. 

o Is. 53.5. 
Lu.I8.33. 

p or , gover- 
nor’s 
house. 


q Ps. 69.19, 
20. 

r Is. 46.7. 
50.6. 
53.3,7. 
s Nu.  15. 35. 
1 Ki.2l. 
10,13. 

Ac. 7. 58. 
He.  13. 12. 
t Ps. 69.21. 
u Ps.22.16. 
Ma.  15. 
24, &c. 
Lu. 23.34, 
&c. 

Jn.  19.24, 
&c. 


28  And  they  stripped  him,  and  put  on  him  a 
scarlet  robe. 

29  And  when  they  had  platted  a crown  of 
thorns,  they  put  it  upon  his  head,  and  a reed 
in  his  right  hand  : and  they  bowed  the  knee 
before  him,  and  mocked  o him,  saying,  Hail, 
king  of  the  Jews  ! 

30  And  they  spit r upon  him,  and  took  the 
reed,  and  smote  him  on  the  head. 

31  And  after  that  they  had  mocked  him,  they 
took  the  robe  off  from  him,  and  put  his  own 
raiment  on  him,  and  B led  him  away  to  crucify 
him. 

32  And  as  they  came  out,  they  found  a man 
of  Cyrene,  Simon  by  name  : him  they  compel- 
led to  bear  his  cross. 

33  Tf  And  when  they  were  come  unto  a place 
called  Golgotha,  that  is  to  say,  a place  of  a skull, 

34  They  gave  him  vinegar  to  drink  mingled 
‘ with  gall : and  when  he  had  tasted  thereof 
he  would  not  drink. 

35  And  u they  crucified  him,  and  parted  his 


diately,  according  to  their  law,  but  that  they  were  restrained 
by  the  Roman  power  from  capital  execution,  without  the 
sanction  of  the  governor:  and  no  inferior  punishment  would 
satisfy  the  malice  of  the  chief  priests  and  scribes.  They  there- 
fore bring  Jesus  before  Pilate,  and,  in  order  the  more  to  pre- 
judice him  against  the  prisoner,  instead  of  accusing  him  with 
calling  himself  the  Messiah,  and  the  Son  of  God,  to  which 
Pilate  was  not  likely  to  pay  much  attention,  they  bring  another 
charge  against  him,  more  likely  to  offend  the  Romans,  namely, 
that  he  styled  himself  “ the  king  of  the  Jews.”  The  first  ques- 
tion, therefore,  which  Pilate  proposes  to  Jesus  is,  “ Thou  art 
the  king  of- the  Jews,  then?”  Jesus  admitted  this  under  the 
explanation  (John  xviii.  36)  that  his  kingdom  was  “not  of  this 
world;”  which  seems  so  far  to  have  satisfied  Pilate,  that  he 
laboured  hard  for  his  discharge,  and  therefore  proposed,  as  it 
was  customary  for  him  to  release  to  them  a prisoner  at  the 
passover,  that  Jesus,  should  be  the  man  : they,  however,  were 
so  bitter  against  their  Messiah,  that  they  prefer  a robber  and 
a murderer. 

When  the  governor  had  again  “sat  down  upon  the  judg- 
ment-seat,’.’ his  wife  sent  to  entreat  him  to  “have  nothing  to 
do  with  that  just  man,  (Jesus,)  for  (added  she)  I have  suffered 
much  because  of  him  m a dream  this  day.”  The  chief  priests 
and  elders,  who  had  always  great  influence  with  the  multi- 
tude, persuaded  them,  however,  to  ask  for  Barabbas,  and  for 
the  death  of  Jesus ; in  so  much  that  Pilate  at  length,  in  oppo- 
sition to  his  own  conscience,  and  to  the  entreaties  of  his  wife, 
consented  to  their  request,  lest  the  Jews,  who  were  prone  to 
insurrection,  should  raise  a tumult,  which  being  reported  to 
the  emperor,  might  be  fatal  to  his  interests,  and  occasion  his 
recall.  We  cannot,  however,  omit  to  regret  that  any  man 
who  was  a governor  and  a judge,  should  sacrifice  an  innocent 
person  (to  say  no  more)  to  the  clamour  of  a mob.  This  scene 
must  one  day  be  reversed.  Pilate  must  stand  at  the  bar  of 
Jesus,  and  can  it  then  be  pleaded  in  extenuation  of  his  guilt, 
that  he  was  obliged  to  crucify  Christ  to  save  himself?  We 
have  nothing  to  do  with  theRoman  governor  now,  but  mention 
this  merely  to  introduce  the  question — Have  we,  in  any  in- 
stance, sacrificed  truth  or  justice  to  our  temporal  interests? 

‘ God  knoweth.” 

But  O,  how  awful  is  the  imprecation  of  the  multitude : “ Then 
answered  all  the  people,  ana  said.  His  blood  be  on  us,  and  on 
our  children  !”  It  may  be  recollected,  that  it  was  but  a few 
days  before,  that  “ this  same  Jesus,”  whom  they  now  exe- 
crate, was  ushered  into  the  city  amidst  the  hosannas  of  “ a 
very  great  multitude,”  (chap.  xxi.  3,)  many,  very  many  of  whom, 
it  is  to  be  feared,  now  joined  in  the  cry  of  “Crucify  him  ! cnicify 
him  !”  So  uncertain,  so  fleeting  is  the  breath  of  popular  ap- 
plause! But  what  mean  they  by  this  imprecation,  “ His  blood 
be  upon  us  and  upon  our  children?”  Many,  perhaps,  knew 
not  what  they  said;  none,  certainly,  knew  half  the  vengeance 

Ver.  24.  He  washed  his  hands  before  the  multitude.— This  rite  of  “ wash- 
ing the  hands  in  innocency,”  appears  to  have  originated  in  a Mosaical  institu- 
tion. De.  xxi.  6, 7,  is  alluded  to  by  David,  Ps.  xxvi.,  and  was  copied  by  the  Gen- 
tiles. Ovid  Fast.  1.  2. 

Ver.  26.  When  he  had  scourged  Jesus. — This  punishment  was  used  both  by 
the  Jews  and  Romans.  The  latter  being  administered  by  military  executioners, 
was  no  doubt  severe,  the  flesh  being  generally  cut  by  the  whips  used  for  this 
purpose  ; and  some  think  it  might  be  the  more  so  in  1 his  instance,  as  Pilate 
hoped  that  the  Jews,  when  they  saw  him  scourged,  might  be  pacified,  with- 
out insisting  on  his  crucifixion  ; hilt  nothing  could  satisfy  these  cruel  hypo- 
crites, snort  of  death,  in  its  most  tremendous  form.  See  Doddridtee. 

Ver.  27.  The  whole  land— What  we  might  call  his  “ body  guard.” 

Ver.  2a  Put  on  him  a scarlet  robe— That  is,  no  doubt,  a decayed  and  left 
off  robe  Mark  calls  the  robe  purple.  See  Ma.  xv.  20.  Scarlet  and  purple 
are  not  unfrequently  interchanged.  Such  pieces  of  mockery  were  not  uncom- 
mon in  those  times.  When  Herod  Agrippa  wished  to  display  his  royal  dignity 
to  the  people,  the  mob,  in  ridicule,  dressed  up  a half  crazy  man,  with  a paste- 
board cro-.vn,  a reed  for  a sceptre,  and  a robe  of  matting.  Orient.  Lit.  No.  124  ; 
compare  No.  1243. 

Ver.  29.  A crovm  of  thorns. — The  species  of  thorns  here  employed  is  doultt- 
lui,  and  of  no  consequence  The  object  was,  to  inflict  pain  and  ridicule ; but, 


which  they  were  now  calling  down  from  heaven  upon  them- 
selves, and  upon  their  country.  This  imprecation  appears  to 
have  been  remarkably  fulfilled  in  the  circumstances  connected 
with  the  destruction  of  Jerusalem  by  Titus.  Bishop  Newton 
traces  a striking  correspondence  between  their  sin  and  punish- 
ment. “They  put  Jesus  to  death  when  the  nation  was  assem- 
bled to  celebrate  the  passover;  and  when  the  nation  was  as- 
sembled to  celebrate  the  passover,  Titus  shut  them  up  within 
the  walls  of  Jerusalem.  The  rejection  of  the  true  Messiah 
was  their  crime;  and  the  following  of  false  Messiahs  to  their 
destruction  was  their  punishment.  They  sold  and  bought 
Jesus  as  a slave ; and  they  themselves  were  afterwards  sold 
and  bought  as  slaves  at  the  lowest  prices.  They  preferred  a 
robber  and  a murderer  to  Jesus,  whom  they  crucified  between 
two  thieves;  and  they  themselves  were  afterwards  infested 
with  bands  of  thieves  and  robbers.  They  put  Jesus  to  death, 
lest  the  Romans  should  come  and  take  away  their  place  and 
nation;  and  the  Romans  did  come,  and  took  away  their  place 
and  nation.  They  crucified  Jesus  before  the  walls  of  Jerusa- 
lem ; and  before  the  walls  of  Jerusalem  they  themselves  were 
crucified  in  such  numbers,  that  it  is  said  room  was  wanting 
for  the  crosses,  and  crosses  for  the  bodies.  I should  think 
it  hardly  possible  for  any  man  to  lay  these  things  together, 
and  not  conclude  the  Jews’  own  imprecation  to  be  remarka- 
bly fulfilled  upon  them;  ‘his  blood  be  on  us,  and  on  our 
children!’ 

“ We  Christians  cannot,  indeed,  be  guilty  of  the  very  same 
offence  in  crucifying  the  Lord  of  glory : but  it  behoves  us  to 
consider  whether  we  may  not  be  guilty  in  the  same  kind,  and 
by  our  sins  and  iniquities  “ crucify  the  Son  of  God  afresh,  and 
put  him  to  an  open  shame,”  (Heb.  vi.  25.)  and  therefore  whe- 
ther, being  like  them  in  their  crime,  we  may  not  also  resemble 
them  in  their  punishment.  They  rejected  the  Messiah,  and 
we,  indeed,  have  received  him;  but  have  our  lives  been  at  all 
agreeable  to  our  holy  profession?  or  rather,  as  we  have  had 
opportunities  of  knowing  our  Lord  more,  have  we  not  obeyed 
him  less  than  other  Christians  ? And  have  not  some  of  us 
(as  hi  Heb.  x.  29,)  even  “ trodden  under  foot  the  Son  of  Gc^ 
and  counted  the  blood  of  the  covenant,  wherewith  we  art, 
sanctified,  an  unholy  thing,  and  done  despite  unto  the  Spirit 
of  Grace?’”  (Newton’s  Dissert.) 

Ver.  26 — 44.  Jesus  scourged , mocked,  and  crucified. — Were 
this  narrative  anonymous,  or  were  it  wrought  into  a scene  in 
one  of  our  most  popular  novels,  how  would  it  affect  our  sym- 
pathetic feelings ! Were  it  then  converted  into  history,  and 
the  name  of  some  dear  relative  or  friend  inserted,  to  fill  up  the 
blank,  how  greatly  would  its  interest  be  increased  ? But  were 
it  also  discovered,  that  all  this  suffering  had  been  occasioned 
by  some  faul*  of  ours,  and  that  all  these  miseries  had  been 
endured  on  our  account,  which  of  us  could  then  read  the  nar- 
rative without  agony  and  tears?  That  we  can  now  read  it 


query,  Have  not  all  crowns  more  thorns  than  jewels  in  them  7 A reed- 

Most  probably  a common  walking  cane.  (Calamus.) 

Ver.  30.  They  spit  upon  him— See  note  on  ch.  xxvi.  67. 

Ver.  31.  And  led  him  away.— Capital  punishments  were,  both  by  Jews  and 
Romans,  generally  inflicted  without  their  cities  ; especially  crucifixion.  Orient. 
Oust.  No.  1230. 

Ver.  32.  To  bear  his  cross. — St.  John  informs  us,  that  at  first  Jesus  went 
forth  bearing  his  cross  ; it  may  be,  however,  this  referred  only  to  the  transverse 
beam,  and  that  Simon  carried  the  upright  part  after  him  ; or  if  the  cross  was 
formed,  that  Jesus  fainted  under  the  weight,  and  it  was  then  laid  on  Simon. 

Ver.  33.  Golgotha  . ...  a place  of  a skull.— Campbell,  “of  skulls;”  sup- 
posed to  be  so  called  from  its  having  been  a place  of  public  execution.  It  is  more 
usually  called  Mount  Calvary  ; but  of  the  mount  there  are  no  remains,  nor  do 
the  Scriptures  mention  it ; though  as  a place  of  execution  it  might  probably 
be  an  elevated  spot.  The  present  Calvary  is  covered  with  religious  buildings 
pretending  to  enclose  our  Saviour’s  tomb,  and  other  Christian  antiquities,  ,all 
of  which  are  doubtful,  and  some  gross  impositions  ; though  they  aflord  a nch 
revenue  to  monks  and  priests,  both  Greek  and  Roman  Catholic.  See  Dr.  K. 
Richardson's  interesting  Travels  along  the  Mediterranean. 

Ver  34.  Vinegar  ....  mingled  roith  gall—  The  LXX.  use  the  same  Greek 
word  for  wormwood.  Mark  says,  “ "Wine  mingled  with  myrrb  sour  wun 

1061 


Christ  crucified  and  reviled.  * MATTHEW. — CHAP.  XXVII.  His  agony  and,  death. 


garments,  casting  lots  : that  it  might  be  fulfil- 
led which  was  spoken  v by  the  prophet,  They 
parted  my  garments  among  them,  and  upon 
my  vesture  did  they  cast  lots. 

36  And  sitting  down  they  watched  him  there; 

37  And  set  up  over  his  head  his  accusation 
written,  THIS  IS  JESUS  THE  KING  OF 
THE  JEWS. 

38  Then  were  there  two  thieves  w crucified 
vith  him,  one  on  the  right  hand,  and  another 
on  the  left; 

39  T|  And  they  that  passed  by  reviled  him, 
wagging  11  their  heads, 

40  And  saying,  Thou  that  destroyest  the  tem- 
ple, and  buildest  it  in  three  days,  save  thyself. 
If  thou  be  the  Son  of  God,  come  down  from 
the  cross. 

41  Likewise  also  the  chief  priests  mocking 
t him,  with  the  scribes  and  elders,  said, 

42  He  saved  others  ; himself  he  cannot  save. 
If  he  be  the  King  of  Israel,  let  him  now  come 
down  from  the  cross,  and  we  will  believe 
him. 

43  He  trusted  in  God  ; let  2 him  deliver  him 


A.  M.  4033. 
A.  n.  29. 


v IV  22. 18. 


x IV 22.7. 
109.25. 


y 


Job  13.9. 
IV  35. 16. 
Is.2122. 


Lu.18.32 


z Pa. 3.2 


42 10. 
71.11. 


a Jn.5.17, 

IS. 

10.30,36. 
b Am.  8.9. 
c Pu.22.1. 

Ia.  53. 10. 

Ln.1.12. 
d Pa.69.2l. 
e Ex. 26.31. 

Le.16.2, 

15. 

21.23. 

2 Ch. 3- 14. 
f Is.25.7. 


26.19. 
Ho.13.14. 
J u.5.25 . 
28. 

h Da.  12.2. 

1 Th.4.11. 


now,  if  he  will  have  him  : for  he  said,  » I am 
the  Son  of  God. 

44  The  thieves  also,  which  were  crucified 
with  him,  cast  the  same  in  his  teetn. 

45  TI  Now  from  the  sixth  hour  there  was  dark- 
ness b over  all  the  land  unto  the  ninth  hour. 

46  And  about  the  ninth  hour  Jesus  cried  with 
a loud  voice,  saying,  Eli,  Eli,  lama  sabach- 
thani  ? that  is  to  say,  c My  God,  my  God,  why 
hast  thou  forsaken  me  ? 

47  Some  of  them  that  stood  there,  when  they 
heard  that,  said,  This  man  calleth  for  Elias. 

48  And  straightway  one  of  them  ran,  and 
took  a sponge,  and  filled  it  with  d vinegar,  and 
put  it  on  a reed,  and  gave  him  to  drink. 

49  The  rest  said,  Let  be,  let  us  see  whether 
Elias  will  come  to  save  him. 

50  Jesus,  when  he  had  cried  again  with  a 
loud  voice,  yielded  up  the  ghost. 

51  TI  And,  behold,  the  veil  e of  the  temple  was 
rent  f in  twain  from  the  top  to  the  bottom  ; and 
the  earth  did  quake,  and  the  rocks  rent ; 

52  And  s the  graves  were  opened  ; and  ma- 
ny bodies  of  the  saints  which  h slept  arose, 


with  so  little  feeling  or  effect,  can  be  attributed  to  nothing  so 
justly  as  our  want  of  faith.  Not  that  we  are  positive  infidels, 
or  reject  the  facts  of  Scripture  history  as  fabulous;  but  we 
want  that  faith  of  appropriation  that  might  enable  each  of  us 
to  say,  “ This  was  my  friend,  or  brother  ! and  all  this  he  en- 
dured for  me !” 

“ 'Twas  for  my  sins,  my  dearest  Lord 
Hung  on  the  cursed  tree  ; 

And  groan’d  away  a dying  life 
For  thee,  my  soul,  for  thee  I” — (Watts.) 


Let  us,  by  divine  help,  attempt  briefly  to  review  his  suffer- 
ings under  these  impressions.  1.  They  preferred  Barabbas! 
An  ! was  that  wretch,  who  had  been  convicted  of  insurrec- 
tion, robbery,  and  murder,  released  in  preference  to  my  dear 
and  benevolent  friend  ? the  worst  of  men  spared,  and  the  best 
given  up  to  punishment,  and  all  to  appease  an  infatuated  mob? 
O how  are  our  resentments  kindled  at  such  base  injustice! 

2.  They  scourged  Jesus.  Who?  The  soldiers  ! Much  has 
been  said  of  the  severity  of  military  punishments,  even  when 
justly  inflicted,  and  upon  hardy  soldiers;  but  was  this  severity 
exercised  upon  an  innocent  and  benevolent  individual,  upon 
my  dearest  friend  and  benefactor?  Alas!  what  language  is 
sufficient  to  express  our  compassion  and  our  grief! 

Again,  3.  They  mocked  him.  Yes;  while  bleeding  from  the 
lashes  of  the  Roman  scourge,  and  from  the  crown  of  thorns 
with  which  his  temples  were  environed,  they  array  him  in  the 
faded  and  dirty  robe,  probably  of  some  former  Roman  gover- 
nor, and  having  placed  a reed,  or  cane,  in  his  right  hand,  by 
way  of  sceptre,  they  bow  the  knee,  and  hail  him  as  their  king, 
in  ridicule.  Thus  injury  is  heaped  on  injustice,  and  insult  upon 
injury,  till  they  amount  to  an  accumulation  of  crime  altogether 
unprecedented.  Yet  this  is  but  the  beginning  of  sorrows!  For, 

Lastly,  They  crucify  him.  With  the  form  of  the  cross, 
painters  have  made  our  eyes  familiar;  and  they  seem  gene- 
rally correct.  Arrived  at  the  place  of  execution,  the  pieces  of 
the  cross  being  put  together,  the  criminal  was  laid  naked  upon 
it,  and  commonly  nailed  to  it,  through  the  nerves  and  sinews 
of  his  hands  and  feet.  After  being  thus  fastened,  the  cross 
was  raised  erect,  with  exquisite  agony  to  the  sufferer.  Yet 
these  wounds  being  all  at  the  extremities,  life  departed  but 
very  slowly.  Cicero  calls  crucifixion  a “ most  cruel  and  hor- 
rid punishment;  a punishment  which  must  be  far,  not  only 
from  the  body  of  a Roman  citizen,  but  also  from  his  eyes,  and 
even  his  thoughts.”  It  was  indeed  never  inflicted,  but  upon  the 
vilest  criminals  and  the  basest  slaves.  (See  Orient.  Lit.  No. 
1246.) 


And  is  this  the  manner  in  which  our  friend,  our  brother,  and 
our  Saviour  died?  And  was  he  thus  tortured  ‘‘for  us  men, 
and  for  our  salvation  ?”  “ Is  it  nothing  to  you,  all  ye  that  pass 
by?  Behold,  they  that  passed  by  him,  mocked  him,  wagging 
their  heads  and  saying,  Save  thyself ; ’ also  the  chief  priests, 
and  scribes,  and  elders,  (who  ought  to  have  been  far  from  this 
scene,)  said,  “He  saved  others;  himself  he  cannot  save!” 
This,  indeed,  is  the  only  truth  they  uttered  ; for  had  he  saved 
himself,  he  could  not  have  saved  us.  Also  one  of  the  thieves 
crucified  with  him,  and  at  first  probably  both  of  them,  joined 
in  the  reproach  and  ridicule,  even  in  their  dying  moments.  But 
let  us  confine  our  present  meditation  to  the  illustrious  sufferer 
in  the  centre.  There  he  hangs! 

“ See  from  his  head,  his  hands,  his  feet, 

Sorrow  and  love  now  mingled  down  : 

Did  e’er  such  love  and  sorrow  meet, 

Or  thorns  compose  so  rich  a crown?” — (Watts.) 

Ver.  45 — 54.  Prodigies  attending  our  Saviour's  death. — 
These  were,  1.  A preternatural  darkness  in  the  middle  of  the 
day,  which  could  not  proceed  from  a solar  eclipse  at  passover 
time,  because  that  was  always  at  the  time  of  the  full  moon  : 
nor  could  the  sun  be  eclipsed  for  any  such  length  of  time  as  is 
here  specified.  2.  An  earthquake,  whereby  the  veil  of  the  tem- 
ple was  rent  in  twain ; “ the  earth  did  quake,  and  the  rocks 
rent,  and  the  graves  were  opened.”  Whether  any  nionument 
of  this  event  now  remains,  or  whether  the  fissure  in  the  rock 
now  exhibited  in  the  church  of  the  sepulchre  pccurred  at  this 
early  period,  we  presume  not  to  decide;  nor  is  it  reasonable  to 
demand  ocular  demonstration  of  an  event  which  occurred 
neajly  eighteen  centuries  ago.  3.  Many  bodies  of  the  saints 
which  slept,  arose  and  came  out  of  their  graves  after  his  (our 
Lord’s)  resurrection,  and  went  into  the  holy  city  (Jerusalem) 
and  appeared  unto  many.  The  expression  ” after  his  resur- 
rection.” demands  our  particular  notice,  as  it  secures  to  our 
Lord  the  honour  of  being  the  first-fruits  of  the  resurrection. 
Who  these  individuals  were,  or  to  whom  they  appeared,  are 
secrets  as  impenetrable  as  the  foundations  of  the  world;  nor 
can  we  guess  the  object  of  their  resurrection,  unless  it  were  to 
bear  witness  to  the  resurrection  of  our  Lord.  Their  going  to 
show  themselves  in  the  holy  city,  seems  to  imply  that  they 
were  persons  recently  deceased,  and  well  known  there.  The 
design  of  providence  in  all  the  previous  circumstances  appears 
to  have  been  to  prepare  the  minds  of  the  spectaiors  for  the 
acknowledgment  which  immediately  follows:  “Now  when 
the  centurion,  and  they  that  were  with  him,  watching  Jesus, 
(namely,  the  Roman  guard.)  saw  the  earthquake,  and  those 


(vinaigre,  French)  mingled  with  myrrh,  bitter  as  gall.  Myrrh  itself,  says  Dr. 
Harris , is  “ extremely  bitter.”  Nat.  Hist,  of  the  Bible.  This  mixture,  or  some- 
thing like  it,  is  said  to  have  been  given  to  criminals  to  deaden  the  sense  of  pain  ; 
which  might  be  the  reason  why  our  Lord  refused  to  drink  it.  See  Orient.  Lit. 
No.  1249. 

Vor.  35.  That  it  might  be  fulfilled. — Ps.  xxii.  18. — Persons  crucified  were  al- 
ways stripped  of  t heir  clothes,  which  became  the  perquisites  of  the  executioners. 
Orient.  Lit.  No.  1250.  This  quotation,  according  to  Campbell , is  “ wanting 
in  a very  great  number  of  MSS.”  He  thinks  it  was  introduced  here  from  Jn. 
xix.  24,  to  which  place  it  belongs  ; but  as  it  belongs  there,  the  question  is  of  no 
importance. 

Ver.  37.  This  is  Jesus,  &c.~ On  this  inscription,  see  Jn.  xix.  19,  &c. 

Ver.  40.  Thou  that  destroyest. — See  note,  chap.  xxvi.  61. 

Ver.  42.  We  will  believe  him. — So  unbelievers  argue.  Could  they  see  a mi- 
racle, they  Would  believe ; but  our  Lord  says  they  would  not,  and  facts  con- 
firm his  words.  They  saw  Lazarus  raised  from  the  dead,  yet  would  not  believe. 
See  Jn.  xi.  46.  Compare  Lu.  xvi.  41. 

Ver.  43.  If  he  will  have  him— i.  e.  If  he  delight  in  him. 

Ver.  44.  Cast  the  same  in  his  teeth. — Doddridge , “ Upbraided  him  with  the 
same  reproach  Campbell,  “In  the  same  manner.” 

Ver.  45.  Now  from,  the  sixth  hour.—Rl atth e w and  Mark  reckon  from  sun- 
rise, which  at  this  time  (about  the  equinox)  was  six  o’clock,  by  our  reckoning. 
Christ  was  then  crucified  at  nine  in  the  morning  (the  third  hour,  Ma.  xv.  25  ;) 
the  darkness  came  on  at  noon,  the  sixth  hour,  und  continued  till  three  in  the  af- 
1062 


ternoon,  which  was  the  ninth  hour.  See  Jn.  xix.  14 [That  this  general 

darkness  was  wholly  preternatural  is  evident  from  this,  that  it  happened 
at  the  passover,  which  was  celebrated  only  at  the  full  moon , a time  in 
which  it  was  impossible  for  the  sun  to  be  eclipsed,  natural  eclipses  happening 
only  at  the  time  of  the  new  moon.] — Bagster  Dionysius  the  Areonagite. 
when  in  Egypt,  noticed  this  unnatural  darkness,  and  exclaimed,  “ Either  the 
God  of  Nature  suffers,  or  the  machinery  of  nature  is  dissolving.” 

Ver.  46.  Eli,  Eli , &c. — This  is  a quotation  from  Ps.  xxii.  1.  These  are  not 
the  precise  Hebrew  words,  but  in  the  Syro-Cbaldaic  dialect,  which  accounts 

for  the  words  being  misunderstood  by  some  of  the  bystanders,  (ver.  47.) 

Why  hast  thou  forsaken  me  ? — In  the  application  of  this  psalm  to  Christ,  the 
words  must  not  be  i/nderstood  as  the  language  of  unbelief;  but  as  Bp.  Horne 
explains  them,  Christ  complains  “ that  he  was  deprived,  for  a time,  of  the 
divine  presence,  and  comforting  influence,  while  he  suffered  for  our  sins.” 

Ver.  48.  With  vinegar—  Or  sour  wine  'see  note  on  ver.  34.)  which  was  used 
for  the  drink  of  the  poorer  classes.  The  method  of  giving  this  in  a sponge  to 
quench  the  thirst,  appears  to  be  still  practised  in  Egypt.  It  is  said  that  the 
thirst  occasioned  by  crucifixion  is  the  greatest  of  its  torments,  a circumstance, 
we  believe,  common  to  persons  that  bleed  much. 

Ver.  50.  Yielded  up  the  ghost. — Doddridge , “ Dismissed  his  spirit.”  But 
Campbell  remarks,  the  same  phrase  is  used  by  the  LXX.  respecting  Rachel. 
Ge.  xxxv.  18  ; also  frequently  by  Josephus , and  several  Greek  writers. 

Ver.  51.  The  veil  loas  rent. — Ancient  writers  tell  us  that  there  were  two 
veils  : one  in  the  entrance  to  the  outer  tpmplo,  and  the  other  between  that  anu 


7 'he  ouriai  oj  Christ.  MATTHEW. — CHAP.  XXV111.  • His  sepulchre  is  sealed. 


o3  And  came  out  of  the  graves  > after  his  re- 
surrection, and  went  into  the  holy  city,  and 
appeared  unto  many. 

54  Now  ; when  the  centurion,  and  they  that 
were  with  him,  watching  Jesus,  saw  the  earth- 
quake, and  those  things  that  were  done,  they 
feared  greatly,  saying,  Truly  this  was  the  Son 
of  God. 

55  And  many  women  were  there  beholding 
afar  off,  which  k followed  Jesus  from  Galilee, 
ministering  unto  him : 

56  Among  which  was  Mary  Magdalene,  and 
Mary  the  mother  of  James  and  Joses,  and  the 
mother  of  Zebedee’s  children. 

57  If  When  i the  even  was  come,  there  came 
a rich  man  of  Arimathea,  named  Joseph,  who 
also  himself  was  Jesus’  disciple  : 

58  He  went  to  Pilate,  and  begged  the  body  of 
Jesus.  Then  Pilate  commanded  the  body  to 
be  delivered. 

59  And  when  Joseph  had  taken  the  body,  he 
wrapped  it  in  a clean  linen  cloth, 

60  And  m laid  it  in  his  own  new  tomb,  which 
he  had  hewn  out  in  the  rock  : and  he  rolled  a 


A.  M.  4033. 
A.  D.  29. 


i 1 Co.  15. 
20. 

I Ma.  15.39. 
Lu.23.47, 

&C. 

k Lu.8.2,3. 

1 Ma.15.42, 
Lu. 23.50. 
Jn.  19.38. 

m Is.  53.9. 


n Jn.7.12, 
47. 

2 Co.6.8. 


o c.16.21. 
17.23. 
20.19. 
Lu.24.6,7 
Jn.2.19. 


p c.28.13. 

q Da.6.17. 

a Ma.16.1. 
Lu.24.l, 

&c. 

Jn.20.1, 

&c. 


great  stone  to  the  door  of  the  sepulchre,  and 
departed. 

61  And  there  was  Mary  Magdalene,  and  the 
other  Mary,  sitting  over  against  the  sepulchre. 

62  If  Now  the  next  day,  that  followed  the  day 
of  the  preparation,  the  chief  priests  and  Phari- 
sees came  together  unto  Pilate, 

63  Saying,  Sir.  we  remember  that  that  de- 
ceiver " said,  while  he  was  yet  alive,  After 

0 three  days  I will  rise  again. 

64  Command  therefore  that  the  sepulchre  be 
made  sure  until  the  third  day,  lest  his  disciples 
come  by  night,  and  p steal  him  away,  and  say 
unto  the  people,  He  is  risen  from  the  dead : so 
the  last  error  shall  be  worse  than  the  first. 

65  Pilate  said  unto  them,  Ye  have  a watch  : 
go  your  way,  make  it  as  sure  as  ye  can. 

66  So  they  went,  and  made  the  sepulchre 
sure,  sealing  i the  stone,  and  setting  a watch. 

CHAPTER  XXVIII. 

1 Christ’s  resurrection  is  declared  by  an  angel  to  the  women.  9 He  himself  appeareth 
unto  them.  11  The  chief  priests  give  the  soldiers  money  to  say  that  he  was  stoleu 
out  of  his  sepu’chre.  1G  Christ  appeareth  to  his  disciples,  19  and  sendeth  them  to 
baptize  and  teach  all  nations. 

IN  a the  end  of  the  sabbath,  as  it  began  to 
dawn  toward  the  first  day  of  the  week, 


things  that  were  done,  they  feared  greatly,  saying,  Truly  this 
was  a good  man : this  was  the  Son  of  God.”  Here  let  us 
briefly  consider  the  persons  before  us;  what  they  saw  and 
heard  ; what  they  felt,  and  what  they  said. 

The  persons  were,  the  Roman  centurion  and  his  soldiers; 
men  accustomed  to  view  scenes  of  blood  and  horror,  whose 
feelings,  whatever  they  might  naturally  have  been,  we  may 
reasonably  suppose  to  have  been  greatly  blunted  by  their  pro- 
fession, and  the  last  feeling  likely  to  possess  them,  was  that  of 
fear;  yet  they  “feared  greatly.”  What  did  they  see?  They 
saw  a man  of  the  most  unblemished  character  treated  as  the 
verv  chief  of  sinners,  and  that  merely  to  gratify  a few  bigoted 
and  cruel  priests,  and  their  blind,  infuriated  adherents.  They 
saw  those  men  transformed  into  worse  than  beasts— into 
monsters;  for  none  other  could  surely  ridicule  a man  in  the 
article  of  death,  and  jest  with  his  dying  agonies.  They  heard 
their  taunts  and  their  revilings;  they  heard,  too,  the  dying 
prayers  of  the  illustrious  sufferer:  they  heard  him  address  the 
Almighty  as  his  father  and  his  friend ; they  heard  him  (so 
Luke  informs  us)  pray  for  mercy  to  his  murderers,  and  then 
patiently  resign  his  soul  into  the  hands  of  God.  But  what 
effect  had  all  these  extraordinary  scenes  upon  them?  “ They 
feared  greatly,”  being  convinced  by  what  they  had  seen  and 
heard,  that  Jesus  could  be  neither  an  enthusiast  nor  an  impos- 
tor, nor  merely  a wise  and  good  man ; they  believed  him  to  be 
truly  what  he  declared  himself  to  be,  “ the  Son  of  God!” 

“ I think  (says  Dr.  Boothroyd ) that  the  centurion  could  not 
be  ignorant  of  what  our  Lord  had  so  often  said  of  himself, 
(that  he  was  the  Son  of  God,)  and  that  under  the  impression 
which  these  awful  events  had  made  on  his  mind,  he  speaks, 
not  as  a heathen  polytheist,  but  as  admitting  the  claim  which 
our  Lord  had  made  to  be  just.” 

Ver.  55 — 66.  The  burial  of  our  Saviour. — It  is  much  to  the 
nonour  of  the  female  sex,  that  the  evangelists  have  taken  so 
much  notice  of  the  attachment  and  fidelity  of  those  women 
who  attended  on  the  ministry  of  our  Lord;  and  who  them- 
selves ministered  to  his  necessities  and  comfort.  It  was  not 
a woman  that  betrayed  him,  or  that  denied  him  ; nor  is  it  said 
of  them,  “they  all  forsook  him,  and  fled.”  Dr.  Doddridge, 
who  remarks  the  pious  attachment  of  these  females,  is  in- 
clined to  think  that  their  sex,  “ in  the  sight  of  God,  constitute 
by  far  the  better  half  of  mankind  : and  to  whose  care  and 
tenderness  the  wisest  and  best  of  men  generally  owe  and  as- 
cribe much  of  the  daily  comfort  and  enjoyment  of  their  lives.” 
J.edynrd,  the  celebrated  American  traveller,  has  remarked, 
that  “ women,  in  all  countries,  are  civil,  obliging,  tender,  and 
humane.  In  wandering  over  the  barren  plains  of  Denmark ; 
through  honest  Sweden,  and  frozen  Lapland  ; rude  and  churl- 


ish Finland;  unprincipled  Russia;  and  the  regions  of  the 
wandering  Tartar  ; if  hungry,  cold,  wet,  or  sick,  the  women 
have  ever  been  friendly  to  me,  and  uniformly  so.”  Mungo 
Park,  the  unfortunate  African  traveller,  bears  a like  testimony 
in  favour  of  female  benevolence.  But  when  to  this  natural 
virtue  (if  we  may  so  call  it)  the  grace  of  God  is  added,  to  di- 
rect and  to  improve  it,  it  is  difficult  to  speak  in  too  high  terms 
of  the  female  character. 

But  the  faithful  followers  of  Jesus  were  not  all  females ; nor 
were  the  men  always  of  the  lower  class.  Joseph  of  Arimathea 
was  a rich'  man,  though  his  disciple : and  seeing  his  Master 
dead,  knew  not  how  better  to  show  his  attachment  and  re- 
spect, than  by  begging  his  body  of  the  governor,  in  order  to 
deposit  it  in  a new  tomb,  which  he  had  hewn  out  for  himself 
in  a rock  in  his  own  garden.  Nicodemus,  another  ruler  of 
the  Jews,  and  secretly  a disciple,  (John  xix.  39,)  brought  also 
a large  quantity  of  sptces,  and  having  obtained  leave  of  Pilate, 
they  took  down  his  body  from  the  cross,  and  having  swathed 
the  body  in  fine  linen,  and  covered  it  with  spices,  (or  perfumes,) 
they  closed  the  door,  and  placed  a heavy  stone  against  it. 
The  hypocritical  Pharisees  were  at  this  time  busy  with  their 
passover,  or  it  is  probable  they  would  have  tried  to  prevent 
this.  Next  morning,  however,  recollecting  (what  all  his  dis- 
ciples seem  to  have  forgotten)  that  Jesus  promised  to  rise 
again,  they  beg  that  the  governor  will  make  sure  the  sepulchre, 
lest  his  disciples  should  steal  the  body,  and  by  the  substitu- 
tion of  a living  person,  pretend  that  he  had  risen  from  the 
dead.  Pilate,  however,  having  on  his  part  no  apprehensions, 
leaves  this  to  themselves.  “So  they  went,  and  made  the 
sepulchre  sure ; sealing  the  stone,  and  setting  a watch.” 

These  circumstances,  fortuitous  as  they  may  seem,  were 
doubtless  all  arranged  in  providence,  not  only  for  the  accom- 
plishment of  our  redemption,  but  also  for  the  fulfilment  of 
divine  prophecy.  Isaiah  had  said,  “He  made  his  grave  with 
the  wicked,”  or,  as  we  render  it,  “He  was  placed  with  the 
wicked  in  his  death;  but  with  the  rich  was  his  sepulchre.” 
Upon  the  cross  “ he  was  numbered  among  transgressors,” 
but  he  was  honoured  in  his  tomb;  (see  Isa.  liii.  9,  12,  expos, 
and  notes;)  but  he  fell  only  to  conquer;  he  died  to  rise  and 
reign,  and  thus  fulfil  another  prophecy,  “O  death,  I will  be 
thy  plague;  O grave,  I will  be  thy  destruction  !”  (Hos.  xiii. 
14.) 

Chap.  XXVIII.  Ver.  1 — 15.  rDhe  resurrection  of  Jesus. — 
Very  “ early,”  that  is,  about  break  of  day,  on  the  first  day  of 
the  week,  (corresponding  with  our  Sunday,!  Mary  Magdalene, 
and  the  other  Mary,  mentioned  ver.  56  of  the  preceding  chap- 
ter, came  to  the  sepulchre,  with  a'view  of  embalming  the  body 
of  Jesus,  not  knowing  that  the  stone  had  been  sealed,  and  a 


the  moat  holy.  The  Greek  term  here  made  use  of,  is  applied  by  Philo  to  the 
latter  only,  which  may  represent  the  way  opened  to  us  into  heaven  by  the  death 
of  Christ  He.  vi.  19  ; x.  21. 

Ver.  53.  The  holy  city.—"  The  Orientals  never  call  Jerusalem  by  any  other 
name  than  El-kods,  the  holy  ; sometimes  adding  the  epithet  El-sherif  the  no- 
ble. ” Volney. 

Ver.  54.  Truly  this  was  the  Son  of  God. — (Since  they  were  Romans  that  said 
this,  some  think  it  evident  that  they  meant  to  say  that  he  was  not  only  an  in- 
nocent, hut  altogether  a hist  man,  as  in  Lu.  xxiii.  47.  But  in  fact  that  ex- 
pression is  explained  by  this  ; for,  as  Jesus  was  crucified  by  the  Jews  for  say- 
ing that  lie  was  “ the  Son  of  God;”  so  if  he  were  a righteous  man,  and  un- 
justly condemned,  he  must  be  “ the  Son  of  God.”  Some  render  “ a son  of  a 
God.”  that  is,  according  to  the  pagan  nolions,  a hero,  or  demi-god,  such  as 
Hercules,  Ate.  But  in  this,  and  in  some  other  places,  the  article  is  omitted  be- 
fore hnyos,  son,  when  it  is  used  in  the  highest  sense  ; and  Bp.  Middleton,  on 
the  Greek  article,  has  shown,  that  theou  huyos,  son  of  God,  and  huyos  tou 
therm,  " the  son  of  God,”  are  used  without  any  exact  discrimination.  ” 'The 
centurion,”  as  he  observes,  11  could  not  fail  to  know  the  alleged  blasphemy  for 
which  our  Saviour  suffered  ; and  had  he  intended,  in  heathen  phraseology,  to 
express  his  admiration  of  our  Saviour’s  conduct,  he  would  not  nave  called  our 
Sr.v  out  Son  of  God.”]— Bagstcr. 

V r so  Vary  Magdalene— Thetis.  Mary  nfMagdala  ; see  Lu.  xiii.  2. Ma 


ry,  (the  wife  of  Cleophas,  or  Alpheus,  and  sister  of  the  Virgin  Mary)  the  mother 
of  James  and  Joses  (or  Joseph)  called  “brethren,”  or  cousins  of  our  Lord. 

The  mother  of  Zehedee's  children  was  Salome,  Ma.  xvi.  1.  See  Cal - 

met  s Diet. 

Ver.  61.  Sitting  over  against  the  sepulchre. — Among  the  Greeks,  as  well 
as  the  Jews,  women  were  accustomed  to  sit  at  the  graves  of  their  deceased 
friends.  Sec  Orient.  Lit.  p.  360. 

Ver.  65.  The  day  of  the  preparation— Viz.  Friday. 

Ver.  64.  Until  the  third  day— That  this,  and  “after  three  days,”  (ver.  G3,) 
were  convertible  terms,  we  have  here  decisive  proof,  the  Jews  themselves  be- 
ing witnesses. 

Ver.  65.  Ye  have  a watch— Perhaps  referring  to  the  Roman  guard  in  the  cas- 
tle of  Antonio,  which  is  here  offered  them. 

Ver.  66.  Sealing  the  stone. — This  xvas  usually  done  with  clay.  Norden,  in 
his  Travels  in  Egypt,  Nubia,  &c.  siieaking  of  sealing  a granary,  says,  “ The 
doors  are  shut  only  with  wooden  locks  ; but  the  inspectors  of  the  granary,  after 
iiaving  shut  the  door,  put  on  it  their  seal,  on  a handful  of  clay,  which  they  make 
use  of  as  wax.  Query,  "Was  this  the  kind  of  seal  used  to  secure  our  Lord’s 
sepulchre  ?’’  [Every  thing  was  here  done  which  human  policy  and  pnidence 
could,  to  prevent  a resurrection,  which  these  very  precautions  had  the  most 
direct  tendency  to  authenticate  and  establish.]— Bagster. 

CHAP  XXVin  Ver  l Jn  the  end  of  the  sabbath— Campbell,  Sabbath 

1003 


Christ’s  resurrection.  • MATTHEW. — CHAP.  XXVIII.  He  appeareth  to  his  disciples. 


came  D Mary  Magdalene  and  the  other  Mary 
ro  see  the  sepulchre. 

2 And,  behold,  there  c was  a-  great  earth- 
quake : for  the  angel  of  the  Lord  descended 
from  heaven,  and  came  and  rolled  back  the 
stone  from  the  door,  and  sat  upon  it. 

3 His  J countenance  was  like  lightning,  and 
his  raiment  white  as  snow  : 

4 And  for  fear  of  him  the  keepers  did  shake, 
and  became  as  dead  men. 

5 And  the  angel  answered  e and  said  unto 
the  women,  Fear  not  ye  : for  f I know  that  ye 
seek  Jesus,  which  was  crucified. 

6 He  is  not  here  : for  he  is  risen,  as  he  e said. 
Come,  see  the  place  where  the  Lord  lay. 

7 And  go  quickly,  and  tell  his  disciples  that 
he  is  risen  h from  the  dead  ; and,  behold,  he 
goeth  before  you  into  Galilee ; there  t shall  ye 
see  him : lo,  I have  told  you. 

8 And  they  departed  quickly  from  the  sepul- 
chre with  fear  and  great  joy  ; and  did  run  to 
bring  his  disciples  word. 

9 T[  And  as  they  went  to  tell  his  disciples,  be- 
nold,  Jesus  met  them,  saying,  All  i hail.  And 
they  came  and  held  him  by  the  feet,  and  wor- 
shipped him. 

10  Then  said  Jesus  unto  them,  Be  not  afraid  : 
go  tell  my  k brethren  that  they  go  into  Galilee, 
and  there  shall  they  see  me. 


A.  M.  4033. 
A.  D.  29. 


b c.27.50. 
c or,  had 
been. 

d ft.  104.4. 
Kzc.1.4.. 
14. 

Da.  10.6. 
Re.  1.14.. 
16. 

e He.  1.14. 
f P* *.  105.3,4 
g 0.27.68. 
h Lu.24.34. 

I Co.  15  4. 
i ver.  16,17. 

1 Jn.20. 19. 
k He. 2. 11. 


1 c. 27.64. 
in  c.26.32. 
n c.  16.28. 
o Pa.2.6. 
89.19. 
110.1. .3. 
Is.  9. 6,7. 
Da  7 1 1. 
c.  11.27. 
Lu.1.32. 
Jn.17.2. 
Ro.  14.9. 
Kp.  1.20, 
2L 

He.  2.8. 

1 Pe.3.22. 
Re.  11. 15. 
p Ma.16.15 
q or,  make 
disciples 
or  Chris- 
tians of 
nil  na- 
tions. 
r Is. 52. 10. 

Ro.10.18. 
s Ac. 2.42 
1 Co.  11.2. 
t c.  18.20. 
Ke.1.18 


1 1 TT  Now  when  they  were  going,  behold, 
some  of  the  watch  came  into  the  city,  and 
showed  unto  the  chief  priests  all  the  things 
that  were  done. 

12  And  when  they  were  assembled  with  the 
elders,  and  had  taken  counsel,  they  gave  large 
money  unto  the  soldiers, 

13  Saying,  Say  ye,  His  disciples  came  by 
night,  and  stole  > him  away  while  we  slept. 

14  And  if  this  come  to  the  governor’s  ears, 
we  will  persuade  him,  and  secure  you. 

15  So  they  took  the  money,  and  did  as  they 
were  taught : and  this  saying  is  commonly  re 
ported  among  the  Jews  until  this  day. 

16  Tf  Then  m the  eleven  disciples  went  away 
into  Galilee,  into  a mountain  where  Jesus  had 
appointed  them. 

17  And  when  they  saw  n him,  they  worship- 
ped him  : but  some  doubted. 

18  H And  Jesus  came  and  spake  unto  them, 
saying,  All  ° power  is  given  unto  me  in  heaven 
and  in  earth. 

19  Go  p ye  therefore,  and  '>  teach  r all  nations, 
baptizing  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost : 

20  Teaching  6 them  to  observe  all  things  what- 
soever I have  commanded  you  : and,  lo,  I 1 am 
with  you  ahvay,  even  unto  the  end  of  the  world. 
Amen. 


military  guard  placed  thereat,  or  they  doubtless  would  not 
have  ventured  to  come.  The  guard,  however,  had  been  so 
terrified  by  the  appearance  of  an  angel  from  heaven,  and  the 
earthquake  that  took  place  at  the  same  time,  that  part  of 
them  had  run  into  the  city,  to  tell  what  had  happened,  while 
the  rest  lay  around  the  sepulchre,  terrified  and  insensible. 
The  angel,  who  had  rolled  away  the  stone  from  the  mouth  of 
the  sepulchre,  was  sitting  on  it,  and  had  courteously  invited 
the  women  to  look  in,  ana  see  the  place  where  their  Lord  had 
lain,  who  was  now  risen  from  the  dead.  At  the  same  time 
they  were  directed  to  go  and  tell  this  joyful  news  to  his  disci- 
ples, (especially  the  apostles,)  and  to  inform  them  that  he 
would  give  them  all  an  interview  with  him  in  Galilee. 

The  women  accordingly,  with  a mixture  of  fear  and  joy,  ran 
to  seek  the  eleven,  and  impart  to  them  the  joyful  tidings.  By 
the  vyay,  however,  Jesus  himself  meets  them,  and  after  dis- 
covering who  he  was,  directs  them  to  proceed  with  their  mes- 
sage, and  confirm  his  promise  by  the  angel,  that  he  would  be 
with  his  disciples  in  Galilee.  The  women  of  course  proceeded 
to  Jerusalem  ; and  about  the  same  time,  some  of  the  soldiers 
who  had  kept  watch  at  the  sepulchre,  ran  and  informed  the 
chief  priests  of  “ all  the  things  that  were  done.”  So  that  be- 
tween the  women  and  the  soldiers,  considerable  agitation 
must  have  been  excited,  among  both  the  friends  and  enemies 
of  Jesus:  the  former  elevated  to  hope  and  joy;  the  latter 
alarmed,  and  justly,  lest  their  malice  should  be  defeated,  and 
the  Roman  governor  excited  against  them. 

The  excuse  here  invented  by  the  guard,  though  a very  com- 
%ion  one,  was  not  only  highly  improbable,  but  very  dangerous 
,>  the  guard  themselves,  to  be  advanced.  If  they  slept,  how 
could  they  tell  what  became  of  the  body"  and  besides,  this 
was  the  confession  of  a capital  offence,  and  at  the  same  time 
laid  them  open  to  the  suspicion  of  treachery  and  collusion. 
But  it  was  the  only  apology  they  could  think  of,  and  to  this 
day  the  Jews  have  not  been  able  to  suggest  a better  ground 
for  their  infidelity. 

In  all  this,  however,  we  may  see  the  hand  of  Providence. 
Had  no  guard,  or  only  a guard  of  Levites,  been  appointed  to 
the  sepulchre,  such  a pretence  might  have  had  the  colour  of 
possibility;  but  even  then  it  was  not  likely  that  men  who  were 
themselves  so  hard  to  believe,  should  unite  in  a plot  to  persuade 
others.  Certainly  the  extreme  reluctance  of  the  apostles  of 

being  oyer,  and  the  first  day  of  the  week  beginning  to  dawn.”  This  agrees  with 
Ma.  xvi.  l.  The  Jewish  sabbath  began  on  Friday  evening  (when  stars  of  the 
second  magnitude  arose.)  and  ended  at  the  same  time  on  Saturday  evening. 

Ver.  3.  II is  countenance. — Not  iiis  face  only,  hut  tiis  whole  appearance. 

Ver.  9.  As  they  went  to  tell  his  disciples. — Many  MSS.  omit  these  words. 
-—All  hail. — Campbell,  ” Rejoice !”  Doddridge,  however,  retains  the  term 

* hail,  ’ without  the  word  all,  to  which  there  is  nothing  answerable  in  the  ori- 
ginal  —-Held  him  by  the  feet,  ” Exactly  this  kind  of  reverence  mavhc 

seen  daily  among  the  Hindoos.  A Hindoo  disciple  meeting  his  religious  guide 
in  the  public  street,  prostrates  himself  before  him.  and  rubs  the  dust  otf  his  feet, 
on  lus  forehead  anil  breast."  Ward’s  Hindoos. 

Ver.  11.  Now  when  they  were  going.— Doddridge,  “ While  they  were  go- 
ing CampbeJl , ‘ When  they  were  gone." 

Ver;  t2.  Have  large  money. — Doddridge,  " A large  sum  of  money  more 
literally,  ot  silver,"  1.  e.  shekels. 

Ver.  14.  And  secure  you.— The  Roman  (as  well  as  Greek)  punishment  for 
sleeping  on  duty,  was  death.  Orient.  Lit.  No.  1260. 

\ er.  15.  Until  this  day. — When  Matthew  wrote.  Justin  Martyr  says,  “ that 
the  Jews  sent  chosen  men  of  considerable  rank  over  all  the  world,  not  only  in  the 
general  io  represent  the  followers  of  Christ  as  ail  impious  sect,  hut  to  assert  that 
the  body7  ot  Jesus  was  stolen  out  of  his  tomb  by  night. ; and  that  the  persons  who 
1(964 


Jesus  to  admit  the  fact,  is  a strong  presumption  that  they  were 
compelled  to  it,  by  ocular  demonstration,  and  with  Thomas 
even  that  was  scarcely  found  sufficient.  (See  Jn.  xx.  25 — 27.) 

Ver.  16 — 20.  Christ’s  Jinal  exaltation , and  last  commission 
io  his  disciples. — Jesus  had,  previously  to  his  death,  appointed 
afterwards  to  meet  his  apostles  in  Galilee,  which  was  repeat- 
edly fulfilled.  Doddridge,  Wesley,  and  others,  think  it  was  on 
this  occasion  that  our  Lord  appeared  to  500  brethren  at  once, 
(1  Cor.  xv.  6 ;)  but  this  is  by  no  means  certain.  To  us  it  air- 

ears  that  this  was  the  last  interview  which  our  Lord  had  with 

is  disciples,  previous  to  his  return  to  heaven ; so  Mr.  Preb. 
Townsend.  In  our  Lord’s  words  we  remark  the  following 
important  points. 

1.  The  dignity  to  which  Jesus  Christ  was  now  about  to  be 
exalted,  on  his  ascension  to  the  Father.  “All  power  is  given 
unto  me  in  heaven  and  in  earth.”  This  must  refer  to  that  de- 
legated authority  conferred  upon  the  Messiah,  which  was  the 
reward  of  his  passion,  and  the  ground  of  his  authority,  as  King 
of  the  church.  (Ps.  ii.  7—9  ; ex.  1,  &c.  Matt.  xi.  27.  John 
xiii.  3;  xvii.  2.  Phil.  ii.  9 — 11,  &c.  &c.)  Whether  that  autho 
rity  could  be  exercised  by  a mere  creature;  that  is,  whether 
such  creature  could  be  every  where  present— every  where  reign, 
protect,  and  bless  his  people ; is  another  question,  which  we 
leave  to  be  resolved  by  those  who  wish  so  to  degrade  the  Son 
of  God. 

2.  The  commission  which  Messias  gives  to  his  apostles  and 
others,  to  disciple,  to  proselyte,  to  Christianize,  or  as  Milton 
better  expresses  it,  to  evangelize  the  world.  “1  (says  the  di- 
vine Saviour)  have  all  power  in  heaven  and  on  earth  ; go  ye, 
therefore,  and  proclaim  the  glad  tidings  of  mercy  to  every  hu- 
man creature.”  This  did  the  first  disciples  and  apostles  of  our 
Lord,  to  the  extent  of  their  means;  and  this,  more  or  less 
have  all  their  true  successors  done,  up  to  the  present  day ; and 
this  is  still  the  doing  of  what,  in  common  parlance,  is  called, 
the  Missionary  enterprise.  (Dr.  Morrison' s Parting  Memo- 
rial, 1826.) 

The  introduction  of  the  Christian  doctrine  of  the  Trinity  into 
this  institution,  may  suggest  to  us,  that  the  great  point  which 
concerns  us  therein,  is  to  render  equal  honour  to  the  Father, 
the  Son,  and  the  Holy  Spirit,  in  their  respective  offices  in  the 
economy  of  human  redemption  : a subject  better  studied  upon 
our  knees  than  in  the  schools.  But  when  it  is  added,  “ Teach- 


thus  fraudulently  conveyed  him  away,  took  occasion  from  thence  to  report 
that  he  rose  from  the  dead,  and  ascended  into  heaven.  And  (his  message  is 
spoken  of  as  having  been  sent  belbre  the  destruction  of  Jerusalem. 

Ver.  17.  But  sortie  doubted. — “ Though  some  (of  the  company)  had  (at  first) 
doubted.”  So  Doddridge  explains  it.  Paley  says,  ‘‘It  is  to  be  supposed  that 
Christ  appeared  at  first  at.  a distance,  when  the  greater  part  worshipped  him  ; 
but  some  doubted,  till  Jesus  came  up.  and  spoke  to  them.”  So  Dr.  Town  sou. 

Ver.  19.  Teach  all  nations.— 'I  lie  word  teach  here,  is  quite  different  fiom  the 
one  used  in  the  next  verse.  This  word  signifies  to  “disciple,”  or  make  disci- 
ples (or  Christians)  of  all  nations  ; and  is  so  rendered  in  our  margin,  and  to 
the  same  ellect,  we  believe,  by  all  modem  translators.  Doddridge  employs 
the  term  “proselyte:”  but  Campbell  justly  objects  to  this  phrase,  as  too  tech- 
nical ; to  the  verb  “ disciple”  he  objects,  as  not  found  in  the  English  language  ; 
but  it  is  hard  to  say  this  of  a word  used  both  by  Shakspeare  and  Spenser,  (see 
Johnson ,)  and  among  divines,  by  Bishop  Beveridge , Dr.  Scott,  Mr.  Wes 
ley , &c. 

Ver.  20.  Unto  the  end  of  the  world.— Some  render  this,  “ to  the  end  of  the 
age,"  meaning  the  Jewish  state;  but  Abp.  Neiocome  understands  it  of  the 
gospel  dispensation,  which  will  indeed  run  parallel  with  the  duration  of  the 
world.  “ Nothing  seems  more  unreasonable,  (says  Doddridge,)  than  to  limit 
these  Words  to  tnc  end  of  the  Jewish  state  ” 


Office  off  John  the  Baptist.  MARK.— 

mg  them  to  observe  all  things  whatsoever  I have  commanded 
you,”  we  should  never  forget  to  give  a prominent  situation 
to  that  peculiar  and  comprehensive  precept  of  our  Saviour. 
“ These  things  I command  you,  that  ye  love  one  another.” 
(John  xv.  17.) 

The  promise  annexed  to  this  command  is  certainly  of  the 
most  encouraging  nature;  and,  so  far  as  it  relates  to  the  aids 
of  the  Holy  Spirit  in  the  conversion  of  the  heart,  must  no  more 
be  limited  to  any  age  than  to  any  nation  : “ Lo  ! I am  with 
you  always,  even  to  the  end  of  the  world.” 

3.  With  the  propagation  of  the  gospel  among  the  heathen  is 

CONCLUDING  REMARKS  ON  TI 

[Matthew  being  one  of  the  twelve  apostles,  and  from  the  time  of  his  call, 
a constant  attendant  on  our  Saviour,  was  perfectly  well  qualified  to  write  the 
history  of  his  life.  He  relates  what  he  saw  and  heard  with  the  most  natural 
and  unaffected  simplicity,  and  in  a plain  and  perspicuous  style.  That  for  which 
he  is  eminently  distinguished,  says  Dr.  Campbell,  “ is  the  distinctness  and  par- 
ticularity with  which  lie  has  related  many  of  our  Lord's  discourses  and  moral 
instructions.  Of  these,  his  sermon  on  the  mount,  his  charge  to  the  apostles, 
his  illustrations  of  the  nature  of  his  kingdom,  and  his  prophecy  on  mount  Oli- 
vet, are  examples.  He  has  also  wonderfully  united  simplicity  and  energy  in 
relating  the  replies  of  his  Master  to  the  cavils  of  his  adversaries.  Being  early 
called  to  the  apostleship,  he  was  an  eye  and  ear  witness  of  most  of  the  things 
which  he  relates.  And,  though  I do  not  think  it  was  the  scope  of  any  of  these 
historians  to  adjust  their  narratives  by  the  precise  order  of  time  wherein 
the  events  happened,  there  are  some  circumstances  which  incline  me  to  think, 
that  Matthew  has  approached  at  least  as  near  that  order  as  any  of  them.  ” The 
consideration,  that  the  gospel  of  St.  Matthew  is  a history  of  what  he  heard 
and  saw,  merely  allowing  him  to  be  a man  of  integrity,  would  of  itself  fully 
prove  that  he  would  make  no  mistakes  in  his  narrative  ; and  when  we  add  to 
this  the  influence  and  superintendence  of  the  Holy  Spirit,  under  which  he  con- 


CHAP.  I.  Christ  is  baptized. 

here  intimately  connected  the  initiatory  ordinance  of  Christian 
Baptism,  as  a distinguishing  mark  of  separation  from  the  hea- 
then world.  Much  more  attention  has  been  paid  to  this  part 
of  our  Lord’s  address  than  to  the  preceding.  Many  volumes 
have  been  written  as  to  the  quantity  of  water  necessary  to  the 
due  administration  of  this  ordinance,  the  manner  of  its  appli- 
cation, and  the  parties  to  whom  it  should  be  administered. 
These  controversies  we  are  very  far  from  wishing  to  revive. 
We  are  fully  persuaded  that  Christians,  the  more  they  enter 
into  the  spirit  of  their  Master’s  institutions,  the  less  will  they 
be  inclined  to  dispute  respecting  circumstantials. 

IE  GOSPEL  OF  ST.  MATTHEW. 

stantly  acted,  and  which  our  Lord  promised  to  his  disciples.  (John  xiv.  26.)  it 
must  be  allowed  to  possess  the  utmost  degree  of  credibility  and  authority 
with  which  any  writing  could  be  invested.  It  is  a piece  of  history  which,  it 
must  be  acknowledged,  is  “the  most  singular  in  its  composition , the  most 
wonderful  in  its  contents , and  the  most  important  in  its  object,  that  was  ever 
exhibited  to  the  notice  of  mankind.  For  simplicity  of  narrative,  and  an  art* 
less  relation  of  facts,  without  any  applause  or  censure,  or  digressive  remarks, 
on  the  part  of  the  historian,  upon  the  characters  introduced  in  it ; without  anv 
intermixture  of  his  own  opinion,  upon  any  subject  whatsoever  ; and  fora  mul- 
tiplicity of  internal  marks  of  credibility , this  Gospel  certainly  has  no  parallel 
among  human  productions.”  “ There  is  not,”  as  Dr.  A.  Clarke  justly  remarks, 
“ one  truth  or  doctrine,  in  the  whole  oracles  of  God,  which  is  not  taught  in  this 
Evangelist.  The  outlines  of  the  whole  spiritual  system  are  here  correctly  laid 
down  : even  Paul  himself  has  added  nothing : he  has  amplified  and  illustrated 
the  truths  contained  in  this  Gospel  ; but,  even  under  the  inspiration  of  the  Holy 
Ghost,  neither  he,  nor  any  of  the  other  Apostles,  have  brought  to  light  one  truth, 
the  prototype  of  which  has  not  been  found  in  the  words  and  acts  of  our  blessed 
Lord  as  related  by  Matthew.”]— Bagster. 


THE  GOSPEL  ACCORDING  TO  ST.  MARK. 


[Mark  is  generally  supposed  to  be  the  same  with  John  surnamed  Mark,  who 
was  “sister's  son  to  Barnabas,’  (Col.  iv.  10.)  and  the  son  of  Mary,  a pious 
woman  of  Jerusalem,  at  whose  house  many  were  assembled  together  praying 
when  Peter  was  delivered  from  prison.  (Ac.  xii.  12.)  St.  Peter  (1  Ep.  v.  13.) 
calls  1dm  “ Marcus  my  son,”  probably  implying  that  he  was  converted  by  his 
ministry,  and  served  with  him  in  the  gospel.  He  accompanied  St.  Paul  in  his 
travels,  (Ac.  xii.  25;  xiii.  5,  13  ; xv.  36—41.  2 Ti.  iv.  4.  Phil.  24  ;)  and  he  is 
said  to  have  been  particularly  intimate  with  St.  Peter,  under  whose  inspection, 
it  is  generally  agreed,  he  wrote  his  gospel  at  Rome,  between  the  years  A.  D.  60 
and  65.  Eusebius  informs  us,  (Hist.  Eccles.  1.  ii.  c.  15.)  from  Papias  and  Cle- 
ment of  Alexandria,  that  St.  Mark  composed  his  gospel  at  the  earnest  request 
of  St.  Peter’s  hearers  at  Rome  : and  that  the  Apostle  being  informed  of  what 
was  done  by  the  revelation  of  the  Holy  Spirit,  authorized  it  to  be  introduced 
into  the  churches.  With  this  agrees  the  internal  evidence  furnished  by  the  Gos- 
pel itself ; for  many  things  honourable  to  St.  Peter  are  omitted  in  it,  which  are 
mentioned  by  other  Evangelists,  while  his  weaknesses  and  failings  are  freely 
exposed  to  view.  It  is  also  undeniable,  that  from  the  earliest  ages  of  the 
church,  this  Gospel  was  received,  not  only  as  genuine  and  authentic,  but  as 
a divinely  inspired  writing.  Some  learned  men,  in  opposition  to  the  unanimous 


voice  of  antiquity,  have  represented  it  as  an  abridgment  of  that  of  St.  Mat- 
thew. But,  though  he  doubtless  relates  many  of  the  same  facts,  and  some  of 
the  parables  and  discourses,  in  common  with  St.  Matthew  ; yet  he  omits  many 
important  particulars,  and  adds  others,  dilates  upon  some  facts  but  concisely 
mentioned  by  Matthew,  not  without  considerable  variation,  and  now  and  then 
departs  from  the  order  of  time  observed  by  that  apostle.  Hence  there  is  no 
reason  to  suppose,  that  he  intentionally  took  any  thing  from  Matthew,  but  that 
he  wrote  such  things  as  were  especially  brought  to  bis  knowledge,  and  im- 
pressed on  bis  mind ; and  the  coincidence  seems  to  have  arisen,  rather  from 
the  circumstance  of  their  writing  the  history  of  the  same  grand  and  interesting 
events,  than  from  any  design  in  the  one  deducing  his  materials  from  the  other. 
That  St.  Mark  wrote  his  gospel  in  Greek,  is  attested  by  the  uninterrupted  voice 
of  antiquity,  and  is  now  generally  admitted  ; and  the  occurrence  of  several 
Latin  words,  which  has  led  some  to  contend  for  a Latin  original,  may  easily 
be  accounted  for,  by  supposing  it  was  written  for  the  use  of  the  Roman 
people,  by  a person  then  resident  among  them  ; and  it  is  on  this  account 
that  he  omits  the  genealogy  of  our  Lord,  and  some  other  matters,  as  being 
of  no  importance  to  Gentile  converts,  though  very  necessary  for  the  Jews.}— 
Bagster. 


CHAPTER  I. 

1 The  office  of  John  the  Baptist.  9 Jesas  is  baptize!,  12  tempted,  14  he  preacheth : 
16  calleth  Peter,  Andrew,  James,  and  John:  23  healeth  one  that  had  a devil,  29 
Peter’s  mother-in-law,  32  many  diseased  persons,  41  and  cleanseth  the  leper. 

THE  beginning  of  the  gospel  of  Jesus  Christ, 
the  a Son  of  God  ; 

2  As  it  is  written  in  the  b prophets,  Behold,  I 
send  my  messenger  before  thy  face,  which 
shall  prepare  thy  way  before  thee. 

3  The  c voice  of  one  crying  in  the  wilderness, 
Prepare  ye  the  way  of  the  Lord,  make  his 
paths  straight. 

4  John  d did  baptize  in  the  wilderness,  and 
preach  the  baptism  of  repentance  e for  the  re- 
mission f of  sins. 

5  And  there  went  out  unto  him  all  the  land 
of  Judea,  and  they  of  Jerusalem,  and  were  all 
baptized  of  him  in  the  river  of  Jordan,  confess- 
ing s their  sins. 

6  And  John  was  clothed  with  camel’s  hair, 


A.  M.  4030. 
A.  D.  26. 


a He  1.1,2. 
b Mal.3.1. 
c Is.40.3. 
d Mat  3.1. 
Lu.3.3. 
Jn.3.23. 

f Ac. 22. 16. 
g Le.26.40 
..42. 
Ps.32.5. 
Pr  28. 13. 
1 Jn.1.8.. 
10. 


h Le.11.22. 
i Mat. 3.11. 

Jn.1.27. 

Ac.  13.25. 
j Joel  2.28. 

Ac.1.5. 

2.4. 

10.45. 

11.15,16. 

1 Co.  12. 13 
k Mat.3.13. 

Lu.3.21. 

1 or , cloven, 

or,  rent. 
mis.  42.1. 

Jn.1.32. 
n Ps.2.7. 


and  with  a girdle  of  a skin  about  his  loins ; and 
he  did  eat  locusts  h and  wild  honey ; 

7 And  preached,  saying,  There  f cometh  one 
mightier  than  I after  me,  the  latchet  of  whose 
shoes  I am  not  worthy  to  stoop  down  and  un- 
loose. 

8 I indeed  have  baptized  you  with  water  ; but 
he  shall  baptize  i you  with  the  Holy  Ghost. 

9 T[  And  it  came  to  pass  in  those  days,  that 
Jesus  came  from  Nazareth  of  Galilee,  and  was 
baptized  k of  John  in  Jordan. 

10  And  straightway  coming  up  out  of  the  wa- 
ter, he  saw  the  heavens  > opened,  and  the 
m Spirit  like  a dove  descending  upon  him  : 

11  And  there  came  a voice  from  heaven,  say- 
ing., Thou  art  my  beloved  " Son,  in  whom  I 
am  well  pleased. 

12  TT  And  immediately  the  spirit  driveth  him 
into  the  wilderness. 


Chap.  I.  Ver.  1 — 15.  The  baptism  of  John.— Mark,  as  well 
as  John,  (cli.  i.  1.)  begins  his  narrative  of  the  Gospel  history 
with  asserting  the  dignity  of  his  divine  Master,  as  the  Son  of 
God;  and  this  will  appear  the  more  clearly  if  we  examine  the 
prophetic  announcement  with  which  he  is  here  introduced. 
Passages  are  quoted  both  from  Isaiah  and  Malachi,  announ- 
cing his  approach  in  the  name  of  the  Lord,  and  clothed  with 
his  authority  ; and  at  the  same  time  predicting  the  arrival  of  a 
prophet  in  the  spirit  and  power  of  Elias  (or  Elijah)  tp  pre- 
pare the  way  before  him.  (Isa.  xl.  3,  4.  Mai.  iii.  1 ; iv.  5.) 
That  John  the  Baptist  was  Elias  we  have  the  explicit  testi- 
mony of  Jesus  Christ  himself,  (Mat.  xi.  14;)  and  that  Jesus 
was  the  august  person  whose  way  he  was  to  prepare,  we 
have  the  no  less  express  declaration  of  the  Baptist.  “ This  is  he 


of  whom  I said,  Afterme  cometh  a man  which  is  preferred  be- 
fore me,  for  he  was  before  me  ; and  I knew  him  not : but  that 
he  should  be  made  manifest  to  Israel,  therefore  am  I come  bap. 
tizingwith  water.”  (John  i.  30,  31.) 

As  we  have  already  briefly  noticed  the  character  and  mis- 
sion of  this  prophet  of  the  New  Testament,  (Mat.  chap,  iii.) 
we  shall  carefullv  avoid  repetition  ; but  our  readers  will  cer- 
tainly he  gratified  by  the  parallel  between  Elijah  and  John  the 
Baptist,  as  sketched  by  the  masterly  hand  of  Bishop  Horne, 
though  we  have  been  obliged  somewhat  to  condense,  and  to 
abridge  it.  “An  ambassador  of  heaven,  sent  to  preach  truth 
to  those  who  are  captivated  by  error,  and  righteousness  to 
those  who  are  enamoured  of  sin,  will  never  proceed  far  in  the 
discharge  of  his  trust,  unless  he  be  endued  with  a fervent  zea. 


Chap.  I.  Ver.  2.  In  the  prophets—  f .Several  MSS.,  the  Syriac,  Persic,  Cop- 
lie,  Armenian,  Gothic,  Vulgate,  and  Itala  versions,  and  several  of  the  fathers, 
have,  “ by  Isa.ah  the  prophet,”  which  should  probably  be  adopted  instead  of 
the  common  text.] — Bagster. 

Ver.  6.  John  was  clothed,  &c.  -See  note  on  Mat.  in.  4. 

131 


Ver.  7.  The  latchet  of  whose  shoes. — See  note  on  Mat.  m.  11. 

Ver.  10.  Compaie  this  verse  and  next  with  Mat.  iii.  16,  17.  „ . 

Ver.  12.  The  spirit  driveth  him. — This  refers,  doubtless,  to  the  Holy 
d is,  perhaps,  too  forcibly  rendered.  Campbell,  Conveyed.^  Ver.  43  and 
5«.» where  it  is  rendered  “ sent.”  Compare  Mat.  iv.  17.  [Or,  sendeth  him 

1065 


Christ  commences  preaching. 

13  And  0 he  was  there  in  the  wilderness  forty 
days,  tempted  of  Satan ; and  was  with  the 
wild  beasts ; and  the  angels  ministered  unto 
him. 

14  H Now  after  that  John  was  put  in  prison, 
Jesus  p came  into  Galilee,  preaching  the  gos- 
pel i of  the  kingdom  of  God, 

15  And  saying,  The  time  r is  fulfilled,  and  the 
kingdom  of  God  is  at  hand  : repent  ■ ye,  and 
believe  1 the  gospel. 

16  If  Now  u as  he  walked  by  the  sea  of  Gali- 
lee, he  saw  Simon  and  Andrew  his  brother  cast- 
ing a net  into  the  sea : for  they  were  fishers. 

17  And  Jesus  said  unto  them,  Come  ye  after 
me,  and  I will  make  you  to  become  fishers  of 
men. 

18  And  straightway  they  forsook  their  nets, 
and  followed  him. 

19  And  when  he  had  gone  a little  farther 
thence,  he  saw  James  the  son  of  Zebedee,  and 
John  his  brother,  who  also  were  in  the  ship 
mending  their  nets. 

20  Andstraightway  he  called  them  : and  they 
ieft  their  father  Zebedee  in  the  ship  with  the 
hired  servants,  and  went  after  him. 

21  And  they  went  into  Capernaum  ; and 
straightway  on  the  sabbath  day  he  entered  in- 
to the  synagogue,  and  taught. 

22  And  ’they  were  astonished  at  his  doctrine: 
for  he  taught  them  as  one  that  had  authority, 
and  not  as  the  scribes. 


MARK.— CHAP.  I.  He  healeth  many  diseased. 

23  If  And  w there  was  in  their  synagogue  a 
man  with  an  unclean  spirit ; and  he  cried  out, 

24  Saying,  Let  us  alone  ; what  have  we  to  do 
with  thee,  thou  Jesus  of  Nazareth?  art  thou 
come  to  destroy  us  ? 1 know  thee  who  thou  art. 
the  Holy  One  of  God. 

25  And  Jesus  rebuked  him,  saying,  Hold  tny 
peace,  and  come  out  of  him. 

26  And  when  the  unclean  spirit  had  torn  him, 
and  cried  with  a loud  voice,  he  came  out  of 
him. 

27  And  they  were  all  amazed,  insomuch  that 
they  questioned  among  themselves,  saying, 
What  thing  is  this  ? what  new  doctrine  is  this  ? 
for  with  authority  commandeth  he  even  the 
unclean  spirits,  and  they  do  obey  him. 

28  And  immediately  his  fame  spread  abroad 
throughout  all  the  region  round  about  Ga- 
lilee. 

29  Tf  And  1 forthwith,  when  they  were  come 
out  of  the  synagogue,  they  entered  into  the 
house  of  Simon  and  Andrew,  with  James  and 
John. 

30  But  Simon’s  wife’s  mother  lay  sick  of  a fe- 
ver, and  anon  they  tell  him  of  her. 

31  And  he  came  and  took  her  by  the  hand, 
and  lifted  her  up  ; and  immediately  the  fever 
left  her,  and  she  ministered  unto  them. 

32  Tf  And  at  even,  when  the  sun  did  set,  they 
brought  unto  him  all  that  were  diseased,  and 
them  that  were  possessed  with  devils. 


o Mat.4.1, 

Slc. 

Lti.4.1. 

Slc. 


p Mat.4.23. 


q Lu.8.1. 


r Da. 2. 44. 
9.25. 
Go.4.4. 
Ep.1.10. 


i Mat.4.1, 
8,&c. 
Du. 5.4, 
&c. 


for  the  cause  and  for  the  honour  of  him  that  sent  him.  Every 
holy  person  is  not  blessed  with  a spirit,  any  more  than  he  is 
invested  with  a commission,  to  appear  in  a public  capacity  to 
reprove  rulers  and  kings,  to  look  an  angry  world  in  the  face, 
and  overcome  all  the  opposition  it  can  raise  against  him.  Zeal, 
without  holiness  to  support  it,  like  a meteor,  will  blaze  and  ex- 
pire. Zeal,  without  knowledge  to  limit  and  direct  it,  will  waste 
nnd  destroy,  like  the  element  from  the  effect  of  which  it  takes 
its  name,  when  that  has  burst  its  bounds,  and  rules  where  it 
ought  to  be  in  subjection.  But  when  knowledge  and  holiness 
are  first  obtained,  it  is  zeal  which  must  quicken  and  diffuse 
them,  as  the  sun  doth  light  and  heat,  for  the  benefit  of  the 
universe.  Then  stood  up  Elias  as  fire , saith  the  son  of 
Siracli,  and  his  word  burnt  like  a lamp.  And  our  Lord, 
speaking  of  the  Baptist,  gives  this  account  of  him.  He  was  a 
burning  and  a shining  light.  His  zeal  was  tempered  with 
knowledge,  for  it  gave  light ; and  his  knowledge  was  actuated 
by  zeal,  for  it  was  burning  as  well  as  shining.  His  sermons 
came  warm  from  the  heart  of  the  speaker,  and  therefore  found 
their  way  to  that  of  the  hearer,  which  was  inflamed  by  them 
with  the  love,  as  well  as  enlightened  with  the  knowledge,  of 
heavenly  things.”  But  for  the  rest  of  this  beautiful  parallel, 
we  must  refer  to  our  original.  (Bishop  Horne’s  Consider- 
ations on  the  Life  and  Death  of  John  the  Baptist,  Sect,  v.) 

Nor  must  we  again  here  enter  on  the  subject  of  Christ’s 
baptism,  farther  than  to  subjoin  from  the  same  pious  author 
’he  following  remark : “No  sooner  was  Jesus  baptized,  but 
he  came  up  straightway  out  of  the  river,  like  another  Joshua, 
leading  his  people  through  the  waters  of  Jordan  to  the  land  of 
promise.  And  as  he  was  praying,  doubtless  for  the  success  of 
the  great  work  he  had  undertaken,  1 Lo  1 the  heavens  were 
opened,  and  the  Spirit  of  God,  encompassed,  we  may  presume, 
with  a blaze  of  glory,  ‘descended  in  a bodily  shape,  like  a 
dove,’  speaking  better  things  than  that  of  Noah.  In  this 
form,  emblematical  of  innocence  and  purity,  it  ‘lighted,’ 
settled,  and  abode  upon  him  ; the  Father  thus  consecrating 
him  to  his  office,  by  anointing  him  with  the  Holy  Ghost  ana 
with  power,  as  the  legal  ministers  were  anointed  with  oil. 
And  that  no  doubt  might  remain,  the  appearance  was  farther 
explained  by  a voice  from  heaven,  saying,  ‘ This  is  my  be- 
loved Son,  in  whom  I am  well  pleased  !’  ” 

V er.  21 — 39.  Jesus  preaches  in  a synagogue ; casts  out  a 
demon , and  retires  for  prayer  early  inthe  morning. — Here  are 
two  interesting  facts  on  which  we  have  not  before  remarked, 
for  the  demoniac  here  mentioned  is  evidently  not  one  of  those 

firth.”  The  expression  does  not  necessarily  imply  any  violence,  but  seems  to 
intimate  the  energy  ol  that  impulse  on  tile  mind  of  our  Lord,  by  which  he  was 
inwardly  constrained  to  retire  from  society.) — Bagster. 

Ver.  13.  With  the  wild  beasts. — This  is  a feature  of  alarm  not  mentioned  by 
t lie  other  Evangelists.  See  Mat.  iv.  l,  &c. 

Ver.'l6— 20.  ” Few  passages  arc  more  exactly  parallel  than  these  verses  and 
those  relaxed  to  in  St;  Mattnew,  (Mat.  ix. ;)  yet.  if  carefully  compared,  (eepe- 
nally  in  the  Greek,)  it  will  be  found  that  they  so  vary,  as  to  minute  things,  in 
several  particulars,  as  to  render  it  clear,  that  Mark  did  not  intentionally  copy 
Matthew.  ‘The  hired  servants,’  whom  Zebedee  had  as  helpers  when  his 
sons  were  called  to  a higher  employment,  are  not  mentioned  by  Matthew.”— 
T.  Scott. 

Ver.  21.  Capernaum.— tCapernavm-was  a city  of  Galilee, (Lu.  iv.31.)  situa- 
ted on  the  confines  of  Zehulun  and  Naphtali,  (Mat.  iv.  13.)  on  the  western  border 
infif, 


sent  into  the  herd  of  swine,  though  their  exclamation  was  to 
the  same  effect.  (Matt.  viii.  29.)  Satan  and  his  demons  doubt- 
less knew  that  one  great  object  of  Christ’s  incarnation  was 
to  destroy  his  power  upon  earth,  or  in  the  language  of  the  first 
oracle,  to  “ bruise  his  head.”  (Gen.  iii.  15.)  When,  therefore, 
they  saw  the  miracles  that  Jesus  did,  they  trembled  on  that 
account,  and  cried  out,  “What  have  we  to  do  with  thee?” 
or,  as  Dr.  Campbell  renders  it,  “ What  hast  thou  to  do  with 
us?”  The  phrase,  taken  either  way,  seems  equivalent  lo  say- 
ing, “ Why  shouldest  thou  interfere  with  us  ? We  do  not 
interfere  with  thee : we  know  and  acknowledge  thee  to  be 
the  Holy  One  of  God:  let  us  therefore  alone,  and  interfere  not 
with  us.”  Satan  is  at  all  times  ready  to  make  a truce  with 
Christ,  knowing  that  he  would  gain  at  least  time  thereby : bul 
there  is  no  neutrality  in  this  warfare.  Our  Prince  and  Cap- 
tain has  declared,  “He  that  is  not  with  me  is  against  me,” 
(Matt.  xii.  30;)  and  all  who  do  not  fight  under  his  banners, 
he  will  consider  as  confederate  with  his  enemies.  Let  those 
who  endeavour  to  divide  their  affections  between  Christ  and 
the  world,  and  so  to  “ serve  God  and  Mammon,”  duly  consider 
this.  Such  persons  may,  indeed,  be  ready  to  say  to  Chrisl, 
“ We  know  that  thou  art  the  Holy  One  of  God.  we  know 
that  thy  religion  is  holy ; but  let  us  alone,  for  we  are  sinners, 
and  “ desire  not  the  knowledge  of  thy  ways.” 

The  cure  of  Peter’s  wife’s  mother  we  may  pass  over,  as 
having  been  already  considered,  (Matt.  viii.  14,  15;)  but  we 
cannot  omit  observing  the  absurdity  of  the  church  of  Rome, 
in  making  a married  man  (as  we  see  Peter  was)  the  head  of 
their  church,  and  then  denying  marriage  to  all  their  clergy' 
But  on  this  subject,  more  hereafter. 

The  principal  topic  on  which  we  would  here  remark,  is  the 
extreme  diligence  and  ardent  piety  of  our  Saviour.  Late  on 
the  preceding  evening  we  find  him  occupied  in  healing  the 
sick,  and  casting  out  demons;  and  yet  on  the  next  morning, 
at  the  early  dawn,  before  it  was  well  day,  we  find  him  hurry- 
ing out  of  the  town  (where  it  was  in  vain  to  look  for  it)  to  find 
a solitary  place  for  prayer;  and  as  this  was  the  morning  after 
the  sabbath,  there  is  reason  to  think  that  it  might  have  a par- 
ticular reference  to  his  public  work.  Here,  therefore,  our 
Saviour  may  be  especially  considered  as  a model  for  public 
teachers,  whose  time  is  often  so  much  engrossed  by  their  be- 
nevolent exertions  as  to  tempt  them  to  neglect  personal  reli- 
gion, though  that  is  certainly  no  less  indispensable  than  the 
performance  of  public  duties.  These  should  be  done,  and  the 
other  not  left  undone.  The  only  method  to  accomplish  both, 

of  the  lake  of  Tiberias,  (Jn.  vi.  59.,)  and  in  the  land  ofGennesareth,  (chap.  vi.  53. 
Mat.  xiv.  34.)  where  Josephus  places  a spring  of  excellent  water,  railed  Caperna- 
um. Dr.  Lightfoot  places  it  between  Tiberias  and  Tarichea,  about  two  miles 
from  the  former  ; and  Dr.  Richardson , in  passing  through  the  plain  of  Gennesu- 
reth,  was  told  by  the  natives  that  the  ruins  of  Capernaum  were  quite  near.l — B. 

Ver.  22.  As  one  that  had  authority. — See  Mat.  vii.  28,  29. 

Ver.  23.  An  unclean  spirit— That  is,  a wicked  demon.  (On  demons,  sec 
our  exposition  and  notes  on  Mat.  iv.  12,  25  ; viii.  16,  24.) 

Ver.  24.  Let  us  alone.— Compare  Mat.  viii.  29. 

Ver.  26.  Had  torn  him— That  is,  convulsed  him.  Doddridge. 

Ver.  29.  The  house  of  Si?non — That  is,  Simon  Peter. 

Ver.  30.  Anon — That  is,  soon,  quickly. 

Ver.  32.  The  sun  did  set. — Doddridge , “ Was  set i.  e.  when  the  sabbath 
wn«  closed. 


Christ  cleanseth  a leper. 


MARK.— CHAP.  II.  One  sick  of  the  palsy  healed. 


33  And  all  the  city  was  gathered  together  at 
the  door. 

34  And  he  healed  many  that  were  sick  of  di- 
vers diseases,  and  cast  out  many  devils ; and 
suffered  not  the  devils  to  y speak,  because  they 
knew  him. 

35  Tf  And  in  the  morning,  rising  up  a great 
■while  before  day,  he  went  out,  and  departed 
into  a solitary  place,  and  there  prayed. 

36  And  Simon  and  they  that  were  with  him 
followed  after  him. 

37  And  when  they  had  found  him,  they  said 
.into  him,  All  men  seek  for  thee. 

38  And  he  said  unto  them,  Let  us  go  into  the 
next  towns,  that  I may  preach  there  also  : for 
therefore  2 came  I forth. 

39  And  he  preached  in  their  synagogues 
throughout  all  Galilee,  and  cast  out  devils. 

40  If  And  a there  came  a leper  to  him,  be- 
seeching him,  and  kneeling  down  to  him,  and 
saying  unto  him,  If  thou  wilt,  thou  canst  make 
me  clean. 

41  And  Jesus,  moved  with  compassion,  put 
forth  his  hand,  and  touched  him,  and  saith  un- 
to him,  I will ; be  thou  clean. 

42  And  as  soon  as  he  had  spoken,  immedi- 
ately b the  leprosy  departed  from  him,  and  he 
was  cleansed. 

43  And  he  straitly  charged  him,  and  forthwith 
sent  him  away  ; 

44  And  saith  unto  him,  See  thou  say  nothing 
to  any  man  : but  go  thy  way,  show  thyself  to 
the  priest,  and  offer  for  thy  cleansing  those 
things  c which  Moses  commanded,  for  a testi- 
mony d unto  them. 

45  But  he  went  out,  and  began  to  e publish  it 
much,  and  to  blaze  abroad  the  matter,  inso- 
much that  Jesus  could  no  more  openly  enter 
into  the  city,  but  was  without  in  desert  places  : 
and  f they  came  to  him  from  every  quarter. 


A.  M.  4031. 
A.  D.  27. 


y or,  to  aay 
that  they 
knew  him 


z I u.61. 1.2. 

Jn.17.67 


a Mat.  8.2. 
Lu.5.12. 


b Pe.33.9. 
Jn.15.3. 


c Le.14.2.. 
32. 


d Ro.15.4. 
I Co.  10. 
11. 


e Ps.77.11, 
12. 

Tit.1.10. 


f c.2.13. 


a Ps.40.9. 

b Mat-9.1, 
&c. 

Lu.5.18, 

&c. 

c Ac.14.9. 
Ep.2.8. 

d Is.  43.25. 
Da.9.9. 

e Ac.5.31. 

f Jn.7.31. 
9.32. 


CHAPTER  II. 

1 Christ  healcth  one  sick  of  the  palsy,  14  calleth  Matthew  from  the  receipt  of  custom* 
15  er.tethwith  publicans  and  einnere,  18  excuseth  his  disciples  for  not  fasting,  23a'w 
for  plucking  the  cars  of  com  on  the  sabbath  day. 

AND  again  he  entered  into  Capernaum,  af 
ter  some  days  ; and  it  was  noised  that  he 
was  in  the  house. 

2 And  straightway  many  were  gathered  to- 
gether, insomuch  that  there  was  no  room  to  re- 
ceive them.,  no,  not  so  much  as  about  the  door  : 
and  he  preached  “ the  word  unto  them. 

3 Tf  And  b they  come  unto  him,  bringing  one 
sick  of  the  palsy,  which  was  borne  of  four. 

4 And  when  they  could  not  come  nigh  unto 
him  for  the  press,  they  uncovered  the  roof 
where  he  was : and  when  they  had  broken  it 
up,  they  let  down  the  bed  wherein  the  sick  of 
the  palsy  lay. 

5 When  Jesus  saw  their  c faith,  he  said  unto 
the  sick  of  the  palsy,  Son,  thy  sins  be  forgiven 
thee. 

6 But  there  were  certain  of  the  scribes  sitting 
there,  and  reasoning  in  their  hearts, 

7 Why  doth  this?na«  thus  speak  blasphemies? 
who  can  forgive  sins  d but  God  only  ? 

8 And  immediately  when  Jesus  perceived  in 
his  spirit  that  they  so  reasoned  within  them- 
selves, he  said  unto  them,  Why  reason  ye  these 
things  in  your  hearts  ? 

9 Whether  is  it  easier  to  say  to  the  sick  of  the 
palsy,  Thy  sins  be  forgiven  thee  ; or  to  say, 
Arise,  and  take  up  thy  bed,  and  walk  ? 

10  But  that  ye  may  know  that  the  Son  of  man 
hath  power  e on  earth  to  forgive  sins,  (he  saith 
to  the  sick  of  the  palsy,) 

11  I say  unto  thee,  Arise,  and  take  up  thy 
bed,  and  go  thy  way  into  thy  house. 

12  And  immediately  he  arose,  took  up  the 
bed,  and  went  forth  before  them  all ; insomuch 
that  they  were  all  amazed,  and  glorified  God, 
saying,  W e *'  never  saw  it  on  this  fashion. 


is  by  redeeming  time,  though  it  may  be  at  the  price  of  many 
of  our  comforts  and  indulgences.  Oneway  to  do  this  is  by 
early  rising,  of  which  our  Lord  is  the  first  and  great  pattern, 
though  there  are  not  wanting  brilliant  examples  among  our- 
selves, even  in  the  first  ranks  of  society.  George  III.,  of  Eng- 
land, was  distinguished  through  life  by  his  early  vising ; his 
grandfather,  George  II.,  set  him  the  example  ; and  during  the 
long  Germ  an  war,  constantly  rose  at  a very  early  hour  to  implore 
the  divine  blessing  on  his  armies  and  government.  Col. 
Gardiner,  after  his  conversion,  constantly  spent  two  hours 
in  religious  exercises  every  morning,  before  he  entered  upon 
any  other  engagement ; and  when  called  to  be  on  duty  at  five 
o’clock,  would  not  sleep  later  than  three.  Many  examples 
might  be  adduced  also  from  the  clerical  profession,  of  whom 
the  late  Ur.  John  Wesley  was  one  of  the  most  remarkable, 


Ver.  34.  Suffered  not  the  devils  to  speak,  &c. — “ * It  is  not  the  office  of  the 
devil  to  preach  the  gospel  ....  who  is  never  more  to  be  feared  by  us,  than 
when  he  transforms  himself  intoan  angel  of  light.’  Beza. — 1 He  suffered  not  the 
evil  spirits  to  profess  their  knowledge  of  him  ; because  he  would  not  have  him, 
who  is  the  father  of  lies,  to  slander  and  disgrace  the  truth  by  his  testimony.’ 
—Bp.  Hall." — T-  Scott. 

Ver.  35.  A great  while  before  day. — Doddridge,  “ In  the  morning,  before  it 
was  light. ; ’ i.  e.  at  the  first  dawn  ot  day. 

Ver.  39.  Galilee. — i Galilee  was  a province  of  Palestine,  being  bounded,  says 
Josephus,  on  the  west  by  Ptolemais  and  Mount  Carmel  , on  the  south  by  the 
country  of  Samaria  and  Scythopolis,  on  the  river  Jordan  ; on  the  east,  by  the 
cantons  of  Hippos,  Gadara,  and  Gaulon  ; and  on  the  north  by  the  confines  of 
the  Tyrians.  It  was  divided  into  Lower  and  Upper  Galilee  : — Upper  Galilee, 
so  called  from  its  being  mountainous,  was  eminently  termed  Galilee  of  the 
Gentiles,  (Mat.  iv.  15.)  because  it  abounded  with  them,  being  inhabited,  says 
Strabo,  by  Egyptians,  Arabians,  and  Phcenicians,  and  comprehended  the  tribes 
of  Asher  and  Naphtaii ; — the  Lower  Galilee  container!  the  tribes  of  Zebulun 
and  tssachar,  and  was  sometimes  termed  the  Great  Field.  It  was,  says  Jose- 
phus, very  populous  and  rich,  containing  204  cities  and  towns.] — Bagster. 

Ver.  45.  Could  no  more.  Arc. — “ The  total  want  of  inclination,  or  an  entire 
aversion,  forms  as  real  an  impossibility,  as  to  the  event,  as  a tutal  want  of 
physical  power  ; hut  an  impossibility,  which  in  no  degree  interferes  with  our 
free  agency,  or  responsibility.” — T.  Scott. 

Chap.  It.  Ver.  1.  After  some  days. — The  omission  of  any  number  here, 
s -ems  to  have  occasioned  a variety  of  supplements.  Some  copies  supply 
' eight.”  others  ” many,”  but  some  appears  to  be  the  most  general  and  unex- 
ceptionable.  It  was  noised.— Gr.  " heard  i.  e.  the  report  of  it. 

Ver.  2.  About  the  door — That  is,  in  the  porch. 

Ver.  3.  Borne  of  four. — Carried  by  four  men. 

Ver.  4 For  thepress—' That  is,  of  people ; Campbell,  “the  crowd  ’ They 

uncovered  the  roof. — The  Gr.  Istege)  seems  applicable  to  any  kind  of  cover- 
ing from  sun  and  shade.  According  to  Dr.  Shaw,  and  other  eastern  travellers, 
the  houses  in  Judea  are  all  low,  and  flat-roofed,  and  built  somewhat  like  our  an- 
cient inns,  with  a square  in  the  centre,  into  which  all  the  windows  opened, 
and  often  with  stairs  on  the  outside.  (See  note  on  Mat.  xxiv.  17.)  In  the 
court  within,  large  companies  were  often  entertained,  and  over  it  was  then 
spread  a large  curtain,  or  awning,  to  keep  off  the  sun.  The  Greek  reads  lite- 


and  no  one,  perhaps,  has  more  forcibly  recommended  it.  All 
men  have  not  this  gift.  Disease  and  constitutional  infirmities 
prevent  many,  but  indolence  and  indulgence  many,  very  many 
more.  Let  us  not,  however,  spend  our  zeal  in  reforming  others, 
and  forget  ourselves. 

Some  considerable  time  (as  it  should  seem)  after  this,  the 
apostles  followed,  but  it  was  at  an  humble  distance,  as  we 
follow  them.  It  is  a mercy  to  us  all  that  we  have  an  indulgent 
master,  who  will  make  for  us  those  excuses  that  we  might  be 
ashamed  to  make  for  ourselves.  “The  spirit,”  says  he,  “is 
willing,  but  the  flesh  is  weak.”  His  kindness,  however,  should 
not  be  abused,  but  should  rather  stimulate  our  exertions. 

Chap.  II.  Ver.  1 — 28.  “ We  cannot  deliver  our  fellow-sinners 
from  the  maladies  of  the  body,  much  less  from  those  of  the  soul: 
but  we  may,  in  various  ways,  be  helpful  in  bringing  them  to  Christ 

rally,  “they  uncovered  the  covering;”  but  Dr.  Campbell,  in  better  English, 
“They  uncovered  the  place  where  Jesus  was,  and  through  the  opening  let 
down  the  couch  on  which  the  paralytic  lay.” 

Ver.  5.  Thy  sins  he  forgiven  thee—  [The  Jews  believed  that  not  only  death, 
but  all  disease,  was  the  consequence  of  sin. — “There  is  no  death  without  sin. 
nor  any  chastisement  w ithout  iniquity.  ” (Shabbath.)  And  that  “ no  diseased 
person  could  be  healed  of  his  disease  till  his  sins  were  blotted  out.”  ( Nedarim .) 
Our  Lord,  therefore,  as  usual,  appeals  to  their  received  opinions,  and  asserts 
his  high  dignity,  by  first  forgiving  the  sins,  and  then  healing  the  body  of  the 
paralytic.]— Bagster. 

Ver.  7.  Who  can  forgive  sins  but  God  only?— Pope  Leo  X.,  in  the  year 
1517,  published  general  indulgences  throughout  all  Europe,  to  such  as  would  con- 
tribute to  ihe  building  of  St.  Peter’s,  at  Rome.  According  to  a book  called  the 
Tax  of  the  Sacred  Roman  Chancery,  in  which  are  contained  the  exact  sums 
to  he  levied  for  the  pardon  of  each  particular  sin,  we  find  some  of  the  fees  to 


be  thus  : l s.  d. 

For  procuring  abortion, 0 7 6 

For  simony, 0 10  6 

For  sacrilege, 0 10  6 

Taking  a false  oath, 0 9 0 

For  robbing, 0 12  0 

For  burning  a neighbour’s  house, 0 12  o 

For  defiling  a virgin, 0 9 0 

Lyin^  with  a mother,  sister,  &c 0 7 6 

Murdering  a layman, * 0 7 6 

Keeping  a concubine, 0 10  6 

Assaulting  a priest, 0 10  6 


J.5  6 6 

So  that  for  51.  6s.  6 d.  or  about  $24  of  our  currency,  a Roman  Catholic  could  pur- 
chase the  remission  of  all  these  abominable  sins.  See  Buck's  Theological 
Dictionary,  under  the  head  of  Indulgences. 

Ver.  8.  When  Jesus  perceived  in  his  spirit.— Campbell,  “ Jesus  knowing 
in  himself.”  He  adds,  “ There  is  something  particular  in  the  expression  of  the 
Evangelist.  To  me  it  appears  manifest,  that  the  intention  of  the  sacred  writer 
was,  to  signify  that  our  Lord,  in  this  case,  did  not  derive  bis  knowledge  from  the 
ordinary  and  outward  methods  of  discovery,  which  are  open  to  all  men  ; but 

1067 


Christ  excuseth  his  disciples.  MARK. — CHAP.  III.  He  healeth  the  withered  hand. 


13  If  And  he  went  forth  again  by  the  sea  side; 
and  all  the  multitude  resorted  unto  him,  and 
he  taught  them. 

14  And  « as  he  passed  by,  he  saw  Levi  the 
son  of  Alpheus  sitting  h at  the  receiptof  custom, 
and  said  unto  him,  Follow  me.  And  he  arose 
and  followed  him. 

15  If  And  i it  came  to  pass,  that,  as  Jesus  sat 
at  meat  in  his  house,  many  publicans  l and  sin- 
ners sat  also  together  with  Jesus  and  his  dis- 
ciples : for  there  were  many,  and  they  follow- 
ed him. 

16  And  when  the  scribes  and  Pharisees  saw 
him  eat  with  publicans  and  sinners,  they  said 
unto  his  disciples,  How  is  it  that  he  eateth  and 
drinketh  with  publicans  and  sinners  ? 

17  When  Jesus  heard  it,  he  saith  unto  them, 
they  k that  are  whole  have  no  need  of  the  physi- 
cian, but  they  that  are  sick  : I came  not  to  call 
the  righteous,  but  sinners  1 to  repentance. 

18  And  the  disciples  of  John  and  of  the 
Pharisees  used  to  fast : and  they  come  and  say 
unto  him,  Why  do  the  disciples  of  John  and  of 
the  Pharisees  fast,  but  thy  disciples  fast  not  ? 

19  And  Jesus  said  unto  them,  Can  the  child- 
ren of  the  bride-chamber  fast,  while  the  bride- 
groom m is  with  them  ? as  long  as  they  have 
the  bridegroom  with  them,  they  cannot  fast. 

20  But  the  days  will  come,  when  the  bride- 
groom shall  be  taken  away  from  them,  and 
then  n shall  they  fast  in  those  days. 

21  No  man  also  seweth  a piece  of0  new  cloth 
on  an  old  garment : else  the  new  piece  that 
filled  it  up  taketh  away  from  the  old,  and  the 
rent  is  made  worse. 

22  And  no  man  putteth  new  wine  into  old  bot- 
tles : else  the  new  wine  doth  burst  the  bottles, 
and  the  wine  is  spilled,  and  the  bottles  will  be 
i’  marred  : but  new  wine  must  be  put  into  new 
bottles. 

23  IT  And  <J-it  came  to  pass,  that  he  went 
through  the  corn  fields  on  the  sabbath  day ; 
and  his  disciples  began,  as  they  went,  to  pluck 
r the  ears  of  corn. 

24  And  the  Pharisees  said  unto  him,  Behold, 
why  do  they  on  the  sabbath  day  that  which  is 
not  lawful  ? 

25  And  he  said  unto  them,  Have  ye  never 


A.  M.  4031. 
A.  D.  27. 


g Mui.9.9. 

Lu.5.27. 
h or,  at  Vie 
place 
where  Vie 
custom 
was  re- 
ceived. 

1 Mat. 9. 10, 

&c. 

J I, u. 15.1.. 

k Mat.  9. 12, 
13. 

Lu.5.31, 

32. 

1 Is.  1.18. 
55.7. 

Mat.  18. 

11. 

Lu.19.10. 
1 Co.6.9 
..11. 

1 111.15. 
m Mat  25.1. 
n Ac.  13.2. 
o or,  raw , 
or,  un- 
wrought. 

p Job  32.19. 
Ps.  119.80, 
83. 

q Mat.  12.1, 
&c. 

Lu.6.1, 

&c. 

r De.S3.25. 


a 1 Sa.21.6. 

l Ex. 29.32, 
33. 

Le.24.9. 


u Ne.9.14. 
Is.  58. 13. 
Eze.2Q.12. 
20. 


v Jn.9.14. 
Ep.1.22. 
Re.  1.10. 


a Mat  12.9, 
&c. 

Lu.6.6, 

&c. 


b Lu.14.1. 
c Arise, 
stand 
forVi  in 
the  midst 
d Ho. 6.6. 

e or,  blind- 
ness. 

f Mat.  22. 
16. 

g Lu.6.17. 
h Mat.  12. 

15;  14.14. 
i or,  rush- 
ed. 


read  what  David  • did,  when  he  had  need,  and 
was  a hungered,  he,  and  they  that  were  with 
him  ? 

26  How  he  went  into  the  house  of  God,  in  the 
days  of  Abiathar  the  high  priest,  and  did  eat 
the  1 shew-bread,  which  is  not  lawful  to  eat  but 
for  the  priests,  and  gave  also  to  them  which 
were  with  him  ? 

27  And  he  said  unto  them,  The  sabbath  was 
made  for  " man,  and  not T man  for  the  sabbath  : 

28  Therefore  w the  Son  of  man  is  Lord  also 
of  the  sabbath. 

CHAPTER  III. 

1 Christ  healeth  the  withered  hand,  10  and  many  other  infirmities:  11  rebuketh  the 
unclean  spirits:  13  choose th  his  twelve  apostles:  22  convincelh  the  blasphemy  o 
casting  out  devils  by  Beelzebub : 31  and  showeth  who  ore  his  brother,  sister,  ana 
mother. 

AND  “ he  entered  again  into  the  synagogue ; 

and  there  was  a man  there  which  had  a 
withered  hand. 

2 And  they  watched  b him,  whether  he  would 
heal  him  on  the  sabbath  day  ; that  they  might 
accuse  him. 

3 And  he  saith  unto  the  man  which  had  the 
withered  hand,  c Stand  forth. 

4 And  he  saith  unto  them,  Is  it  lawful  to  do 
good  on  the  sabbath  days,  or  to  do  evil  ? to 
save  d life,  or  to  kill  1 Butthey  held  their  peace. 
5 And  when  he  had  looked  round  about  on 
them  with  anger,  being  grieved  for  the  c hard- 
ness of  their  hearts,  he  saith  unto  the  man, 
Stretch  forth  thy  hand.  And  he  stretched  it 
out : and  his  hand  was  restored  whole  as  the 
other. 

6 T[  AndthePhariseeswentforth,andstraight- 
way  took  counsel  with  the  f Herodians  against 
him,  how  they  might  destroy  him. 

7 But  Jesus  withdrew  himself  with  his  disci- 
ples to  the  sea  : and  a great  s multitude  from 
Galilee  followed  him,  and  from  Judea, 

8 And  from  Jerusalem,  and  from  Idumea,  and 
from  beyond  Jordan  ; and  they  about  Tyre 
and  Sidon,  a great  multitude,  when  they  had 
heard  what  great  things  he  did,  came  unto  him. 
9 And  he  spake  to  his  disciples,  that  a small 
ship  should  wait  on  him  because  of  the  multi- 
tude, lest  they  should  throng  him. 

10  For  he  had  healed  h many;  insomuch  that 
they  i pressed  upon  him  for  to  touch  him,  as 
many  as  had  plagues. 


for  salvation;  and  should  lose  no  opportunity,  and  shrink  from 
no  self-denial. in  attempting  it.  The  humbled  sinner,  whodes- 
nairs  of  all  help,  except  from  the  Saviour,  will  evince  his  faith 
by  seeking  to  him,  with  all  earnestness  and  without  delay ; 
and  difficulties  will  only  serve  to  increase  his  diligence  and 
resolution.  He  will  not  attempt  to  heal  himself,  or  expect  to 
become  better,  before  he  comes  to  his  Physician ; but  when 
he  receives  the  blessing  of  forgiveness,  it  is  accompanied  by 
such  a powerful  operation  of  renewing  grace  on  his  soul,  that 
he  evidently  becomes  1 a new  creature;  old  things  pass  away, 
behold  all  things  become  new!’  ”—T.  Scott. 

Chap.  III.  Ver.  I — 35.  “ Acts  of  mercy  and  charity  can  never 
be  unseasonable;  for  it  is  as  lawful  1 to  do  good’  to  man,  as 
it  is  proper  to  attend  on  the  worship  of  Goa  on  the  Lord’s 
day.  But  selfish  and  malicious  men  are  especially  glad  to  find 


something  to  condemn  in  those  who  are  labouring  to  promote 
the  salvation  of  souls,  and  to  show  the  vanity  of  their  assumed 
appearances  of  religion.  While  we  steadily  persevere  in  doing 
good,  notwithstanding  opposition,  we  may  properly  express 
an  indignant  abhorrence  of  wickedness;  but  it  should  be  con- 
nected with  compassion  for  the  persons  of  opposers,  and  ear- 
nest desires  of  their  salvation.  We  shall  commonly  find,  that 
the  rage  and  enmity  of  proud  enemies  will  increase,  in  propor- 
tion as  the  power  and  grace  of  Christ  are  glorified  ; and  that 
unbelievers  of  the  most  opposite  sentiments  and  characters, 
will  combine  against  the  cause  of  evangelical  godliness:  but 
if  we  be  at  any  time  compelled  to  retire  front  their  persecuting 
rage,  we  ought  to  seek  for  other  scenes  and  opportunities  ol 
usefulness. 

“ If  we  were  as  earnest  as  our  Lord,  and  ‘instant  in  season 


from  peculiar  powers  he  possessed May  it  not  he  reasonably  concluded. 

that  the  information  is  here  given  to  teach  Christians  ....  that  they  are  not 
warranted  to  pronounce  on  what  passes  in  the  hearts  of  others.” 

Ver.  14.  Levi  the  son  of  Alpneus.— Evidently  the  same  person  as  Mattirew. 
See  Mat.  ix.  9.  and  compare  Luke  v 29. 

Ver.  15.  In  his  house — That  is,  the  house  of  Matthew,  or  Levi,  who  made 
o feast  soon  after  lie  had  been  called,  and  invited  his  old  acquaintances  to 
come  to  see  his  new  master.  This  might  he  a dangerous  example  to  many 
persons  ; but  we  remember  an  instance  somewhat  similar  in  the  life  of  the 
pious  Col.  Gardiner,  who,  after  his  conversion,  finding  that  his  former  friends 
considered  him  as  mail,  invited  them  to  meet  him  ; and  pleaded  the  cause  of 
religion  with  such  strength  of  reasoning,  that  one  cut  short  the  argument  with 
saying,  11  We  thought  this  man  mad,  and  he  is  in  good  earnest  proving  us  to 
Le  so.” 

Ver.  16 — 22.  When  the  scribes,  &c. — For  the  parallel  histories  to  this,  see 
Mat.  ix.  to — 17.  ” Superstitious  and  hypocritical  persons,  rashly  place  the 

sum  of  piety  in  things  of  an  indifferent  nature.  ...  Not  considering  what 
the  strength  of  each  person  can  bear,  they  rashly  enact  any  kind  of  laws 
about  these  things  without  discretion  : . . . and  they  make  no  distinction  be- 
tween  the  laws  which  God  made  concerning  them,  and  laws  against  things  in 
themselves  unlawful.  . . . And  they  prefer  tire  ceremonial  law  . . .*  to  the  mo- 
ml ; when,  on  the  contrary,  they  ought  to  seek  from  tire  latter  the  true  use  of 
the  ceremonial  law.”— T.  Scott. 

Ver  23-23  And  it  came  to  pass.— See  lire  parallel  passage.  Mat.  xii  1—8. 

106S 


Ver.  26.  Abiathar  the  high  priest. — [It  appears  from  the  passage  referred  to 
here,  that.  Ahimelcch  was  then  high  priest  at  Nob  ; and  from  other  passages, 
that  Abiathar  was  his  son.  Various  conjectures  har  e been  formed  in  order  ta 
solve  this  difficulty  ; and  some,  instead  of  untying,  have  cut  the  knot,  by  pro- 
nouncing it  an  interpolation.  The  most  probable  opinion  seems  to  be,  that  both 
father  and  son  had  two  names,  the  father  being  also  called  Abiathar;  and  this 
appears  almost  certain  from  2 Sa.  viii.  17.  1 Ch.  xviii.  16.  where  Ah  in:  tied i 

seems  evidently  termed  Abiathar,  while  Abiathar  is  called  Ahinielech  or  At  i- 
melech.  Compare  1 Ki.  ii.  26,  27.1 — Bagster. 

Ver.  27.  The  sabbath. — Tire  sabbath  was  made  for  the  benefit  and  profit  of 
man,  not  for  mere  external  rest. 

Chap.  III.  Ver.  1 — 12.  And  he  entered  again,  &c— The  parallel  passage  to 
this  will  he  found  Mat.  xii.  9 — 15. 

Ver.  4.  Is  it  law  ful  to  do  good,  or  to  do  evil,  &c.— Dr.  Campbell  remarks 
that  in  the  style  of  Scripture,  the  mere  negation  of  any  thing  is  often  expressed 
by  the  affirmation.  Hence  he  infers,  Hot  to  do  good  w hen  we  can.  is  to  do 
evil : not  to  save , (when  we  have  opportunity.)  is  to  kill. 

Ver.  5.  With  anger. — I With  anger  at  their  desperate  malice  and  wicked- 
ness, and  with  commiseration  for  the  calamities  whicli  they  would  thereby 
bring  on  themselves.] — Bagster. 

Ver.  S.  From  Idumea.— Hyrcanus,  more  than  150  years  before  this,  had 
compelled  the  Idumeans  to  be  circumcised.  See  Josephus'  Antiq.  t»k.  xiii. 
chap.  9. 

Ver.  10.  Plagues— Campbell,  "Maladies.” 


'I Tie  apostles  ordained. 

11  And  i unclean  spirits,  when  they  saw  him, 
fell  down  before  him,  and  cried,  saying,  Thou 
art  the  Son  of  God. 

12  And  he  straitly  charged  them  that  they 
should  not  make  him  k known. 

13  If  And  i he  goeth  up  into  a mountain,  and 
calleth  unto  him  whom  he  m would  : and  they 
came  unto  him. 

14  And  he  ordained  twelve,  that  they  should 
be  with  him,  and  that  he  might  send  them  forth 
to  preach, 

15  And  to  have  power  to  heal  sicknesses, 
and  to  cast  out  devils  : 

16  And  Simon  " he  surnamed  Peter  ; 

17  And  James  the  son  of  Zebedee,  and  John 
the  brother  of  James  ; and  he  surnamed  them 
Boanerges,  which  is,  The  sons  of  0 thunder  : 

18  And  Andrew,  and  Philip,  and  Bartholo- 
mew, and  Matthew,  and  Thomas,  and  James 
the  son  of  Alpheus,  and  Thaddeus,  and  Simon 
the  Canaanite, 

19  And  Judas  Iscariot,  which  also  betrayed 
him  : and  they  went  p into  a house. 

20  If  And  the  multitude  cometh  together  again, 
so  « that  they  could  not  so  much  as  eat  bread. 

21  And  when  his  r friends  heard  of  it,  they 
went  out  to  lay  hold  on  him  : for  they  said, 

He*  is  beside  himself. 

22  1[  And  the  scribes  which  came  down  from 
Jerusalem  said,  He  1 hath  Beelzebub,  and  by 
the  prince  of  the  devils  casteth  he  out  devils. 

23  And  he  called  them  unto  him,  and  said 
unto  them  in  parables,  How  can  Satan  cast 
out  Satan  ? 

24  And  if  a kingdom  be  divided  against 
itself,  that  kingdom  cannot  stand. 

25  And  if  a house  be  divided  against  itself, 
that  house  cannot  stand. 

26  And  if  Satan  rise  up  against  himself,  and 
be  divided,  he  cannot  stand,  but  hath  an  end. 

27  No  u man  can  enter  into  a strong  man’s 
house,  and  spoil  his  goods,  except  he  will  first 
bind  the  strong  man  ; and  then  he  will  spoil 
his  house. 

28  Verily  I say  unto  you,  All  'sins  shall  be 
forgiven  unto  the  sons  of  men,  and  blasphe- 
mies wherewith  soever  they  shall  blaspheme  : 

29  But  he  that  shall  blaspheme  against  the 
Holy  Ghost  w hath  never  forgiveness,  but  is  in 
danger  of  eternal  damnation: 

30  Because  they  said,  He  hath  an  unclean 
spirit. 

31  IT  There  * came  then  his  brethren  and  his 
mother,  and,  standing  without,  sent  unto  him, 
calling  him. 

32  And  the  multitude  sat  about  him,  and  they 

and  out  of  season,  in  preaching  the  word,’  in  prayer,  and  in 
every  good  work;  we  should  count  no  hour  improper,  no 
situation  inconvenient,  for  these  labours  of  love:  but  we  also 
should  find,  that  our  carnal  or  injudicious  friends  would  be 
ready  to  deem  us  1 beside  ourselves,’  and  would  use  all  their 
influence  to  moderate  our  ardour,  and  lessen  our  diligence. 
Prudence  indeed  is  necessary  and  commendable;  but  it  is  ex- 
tremely apt  to  degenerate  into  lukewarmness,  indolence,  and 
timidity  : and  zeal  like  that  of  Christ,  will  seldom  escape  the 
charge  of  being  excessive  and  indiscreet,  from  the  more  decent 

Ver.  13—19.  And  he  goeth  up,  &c.— For  the  parallel  narrative  to  this,  see 
Mat.  x.  1—4. 

Ver.  17.  Boanerges,  the  Tons  of  thunder—  This  term  has  been  generally 
mistaken,  as  implying  that  John  and  James  were  noisy  preachers,  of  which 
there  is  neither  proof  nor  probability.  According  to  the  Hebrew  idiom,  light- 
ning is  the  son  of  thunder,  and  may  represent  their  natural  quickness  of  temper, 
of  which  we  have  a remarkable  instance,  Luke  ix.  54,  55. 

Ver.  18.  Canaanite. — So  called  from  the  Heb.  kana,  to  be  zealous.  "Whence 
ne  is  also  called  Zelotes,  from  a Greek  word  which  means  to  be  zealous. 

Ver.  21.  He  is  beside  himself— But  who  were  the  friends  that  said  this? 
Campbe’i.  “ His  kinsmen.”  or  other  members  of  the  family,  who  did  not  cor- 
dially believe  on  him  ; and  who  were  disconcerted  by  not  having  their  meals 
regularly,  as  ver.  20.  Be  is  beside  himself,  or  “ out  of'  his  wits,”  as  vve  say  ; 
Doddridge.  " transported  beyond  himself.”  Compare  John  x.  20. 

Ver.  22—20.  And  the  scribes,  &c. — The  parallel  to  this  passage  may  be 
found  Mat.  xii.  22—33. 

Ver  29.  Is  in  danger  of  eternal  damnation.- -Campbell,  " Liable  to  eternal 


The  parable  of  the  sower. 

said  unto  him,  Behold,  thy  mother  and  thy 
brethren  without  seek  for  thee. 

33  And  he  answered  them,  saying,  Who  is 
my  mother,  or  my  brethren  T 

34  And  he  looked  round  abouton  them  which 
sat  about  him,  and  said,  Behold  my  mother  and 
my  brethren  ! 

35  For  whosoever  shall  do  J the  will  of  God, 
the  same  is  my  brother,  and  my  sister,  and 
mother. 

CHAPTER  IV. 

1 The  jparable  of  the  sower,  14  and  the  meaning  thereof.  21  We  must  communlcatl 
the  light  of  our  knowledge  to  others.  26  The  parable  of  the  6eed  growing  secretly, 
30  and  of  the  mustard  seed.  35  Christ  stillelli  the  tempest  on  thesea. 

AND  a he  began  again  to  teach  by  the  sea 
side  : and  there  was  gathered  unto  him  a 
great  multitude,  so  that  he  entered  into  a ship, 
and  sat  in  the  sea  ; and  the  whole  multitude 
was  by  the  sea  on  the  land. 

2  And  he  taught  them  many  things  by  b pa- 
rables, and  said  unto  them  in  his  doctrine, 

3  c Hearken ; Behold,  there  went  out  a sower 
to  sow : 

4  And  it  came  to  pass,  as  he  sowed,  some 
fell  by  the  way  side,  and  the  d fowls  of  the  air 
came  and  devoured  it  up. 

5  And  some  fell  on  stony  e ground,  where  it 
had  not  much  earth,  and  immediatelyitsprang 
up,  because  it  bad  no  depth  of  earth : 

6  But  when  the  sun  was  up,  it  was  scorched  ; 
and  f because  it  had  no  root,  it  withered  away. 
7 And  some  fell  among  e thorns,  and  the  thorns 
grew  up,  and  choked  it,  and  it  yielded  no  fruit. 

8  And  other  fell  on  good  h ground,  and  did 
yield  fruit  ‘that  sprang  up  and  increased; 
and  brought  forth,  some  thirty,  and  some 
sixty,  and  some  a hundred. 

9  And  he  said  unto  them,  He  that  hath  ears 
to  hear,  let  him  hear. 

10  If  And  j when  he  was  alone,  they  that  were 
about  him  v/ith  the  twelve  asked  of  him  the 
parable. 

11  And  he  said  unto  them,  Unto  k you  it  is 
given  to  know  the  mystery  of  the  kingdom 
of  God  : but  unto  them  that  are  > without,  all 
these  things  are  done  in  parables  : 

12  That  m seeing  they  may  see,  and  not  per- 
ceive ; and  hearing  they  may  hear,  and  not 
understand  ; lest  at  any  time  they  should  be 
converted,  and  their  sins  should  be  forgiven 
them. 

13  And  he  said  unto  them,  Know  ye  not  this 
parable  ? and  how  then  will  ye  know  all  pa- 
rables T 

14  Tf  The  sower  n soweth  the  word. 

15  And  these  are  they  by  the  way  side,  where 
the  word  is  sown  ; but  when  they  have  heard, 

part  of  mankind,  or  even  from  professors  of  the  gospel,  who 
can  scarcely  conceive,  that  invisible  and  future  things  require 
more  earnestness,  than  our  most  important  temporal  concerns. 
But  let  men  beware  how  they  ascribe  the  operations  of  the 
Holy  Ghost  to  the  power  of  tne  devil,  or  how  they  deride  and 
revile  them  : for  in  so  doing,  they  may  be  guilty  of  such  blas- 
phemy as  shall  never  find  forgiveness,  but  expose  them  to 
eternal  damnation.  Let  the  servants  of  Christ  go  on  with 
their  work,  in  dependanee  on  his  power,  and  avoiding  all  con- 
tentions with  each  other,  which  only  weaken  the  common 


punishment.”  The  Greek  word  ( krisis ) is  used  both  for  condemnation  and 
subsequent  punishment. 

Ver.  30.  Because  they  said , He  hath  an  unclean  spirit. — ‘‘Is  it  not  asto- 
nishing- (says  Wesley)  that  men  wlm  have  ever  read  these  words,  should  doubt 
what  is  the  blasphemy  against  the  Holy  Ghost?  Can  any  words  declare  more 
plainly,  that  it  is  the  ascribing  those  miracles  to  the  power  of  the  devil,  which 
Christ  wrought  by  the  power  of  the  Holy  Ghost  ?” 

Ver.  31—35.  There  came  then  his  brethren  and  his mother—  We  are  not  to 
suppose  that  his  mother  joined  in  the  charge  of  his  beipg  beside  himself ; but 
she  might  he  alarmed  for  his  health,  from  his  exertions  and  long  fasting.  Com- 
pare parallel,  Mat.  xii.  46 — 50. 

Chap.  IV.  Ver.  1 — 20.  And  he  began  again  to  teach,  &c.— The  parable  ot 
the  sower,  which  here  follows,  with  its  explanation,  has  been  already  consi- 
dered on  Mat.  xiii.  1—23. 

Ver.  10.  A'cne— That  is,  the  multitude  being  gone. 

Ver.  12.  That  seeing—  [Rather,  “ So  that  seeing  they  see,  and  do  nqt  per-, 
ceive,  and  hearing  they  hear,  and  do  not  understand,”  Ac.  The  expressionaO4 

lOfiq 


MARK.— CHAP.  IV. 

A.  M.  4031. 

A.  D.  27. 


j c.1.24. 
Mat  14. 
33. 

Lu.4.41. 

Ja.2.19. 

k c. 1.25,34. 

1 Mat  10.1. 

mJ  n.  15. 16. 

n Jn.1.42 

o 18.58.1. 
Je.23.29. 

p or,  home. 

q c.6.31. 

r or,  kins- 


s Ho.9.7. 
Jn.  10.20. 

t Mat9.34. 
10.25. 
12.24. 
Lu.11.15. 
Jn.7.20. 
8.48,52. 

u Is. 49.24, 
26. 

61.1. 

Mat  12. 
29. 

v Mat  12 
31. 

Lu.12.10. 

w He.  10. 29. 

x Mat  12 
46.. 48. 
Lu.8.19.. 
21. 


y Ja.1.25. 

1 Jn.2.17. 

a Mat  13. 1, 
&c. 

Lu.3.4, 

&c. 

b Ps.78.2. 
ver.34. 

c ver.  9,23. 
c.7.16. 

d Ge.  15.11. 

e E7e.ll.19. 
36.26. 

f Ps.1.4. 
Ja.1.11. 

g Je.4.3. 
h He.6.7,8. 
i Col.  1.6. 
j Mat  13. 

10, &c. 

k Ep.1.9. 

1 Col. 4. 5. 

1 Th.4.12. 
1 Ti.3.7. 

m ls.6.9,10. 
Jn.  12.40. 
Ac.23.26, 
27. 

Ro.11.8. 

n Is. 32.20. 

1 Pe.1.25. 


Parable  of  seed  growing  secretly . MARK. — CHAl’.  V.  Christ  stillelh  the  teni/peet. 


Satan  cometh  ° immediately,  and  taketli  away 
p the  word  that  was  sown  in  their  hearts. 

16  And  these  are  they  likewise  which  are 
sown  on  stony  ground  ; w ho,  when  they  have 
heard  the  word,  immediately  receive  it  with 
gladness ; 

17  And  have  no  root  i in  themselves,  and  so 
endure  but r for  a time  : afterward,  when  af- 
fliction or  persecution  ariseth  for  the  word’s 
sake,  immediately  • they  are  offended. 

18  And  these  are  they  which  are  sown  among 
thorns ; such  as  hear  the  word, 

19  And  the  1 cares  of  this  world,  and  the  de- 
ceitfulness " of  riches,  and  v the  lusts  of  other 
things  entering  in,  choke  the  word,  and  it  be- 
cometh  w unfruitful. 

20  And  these  are  they  which  are  sown  on 
good  ground  ; such  as  hear  the  word,  and  re- 
ceive it,  and  bring  forth  11  fruit,  some  thirty- 
fold, some  sixty,  and  some  a hundred. 

21  Tf  And  he  said  unto  them,  Is  a candle 
brought  to  be  put  under  a * bushel,  or  under 
a bed?  and  not  to  be  set  on  a candlestick  ? 

22  For  z there  is  nothing  hid,  which  shall  not 
be  manifested  ; neither  was  any  thing  kept  se- 
cret, but  that  it  should  come  abroad. 

23  If  any  man  have  ears  to  hear,  let  him  hear. 

24  And  he  saith  unto  them,  Take  heed  what 
a ye  hear:  with  b what  measure  ye  mete,  it 
shall  be  measured  to  you : and  unto  you  that 
hear  shall  more  be  given. 

25  For  he  that  hath,  to  him  shall  be  given  : 
and  he  that  hath  not,  from  c him  shall  be  ta- 
ken even  that  which  he  hath. 

26  IT  And  he  said,  So  a is  the  kingdom  of  God, 
as  if  a man  should  cast  seed  into  the  ground  ; 

27  And  should  sleep,  and  rise  night  and  day, 
and  the  seed  should  spring  and  grow  up,  he 
knoweth  not  how. 

28  For  the  earth  bringeth  forth  fruit  of e her- 
self; first  f the  blade,  then  the  ear,  after  that 
the  full  corn  in  the  ear. 

29  But  when  the  fruit  is  s brought  forth,  im- 


A.  M.  4031. 
A.  D.  27. 


o 1 Pe.5.8. 
He  .18.9. 

p 1'e.ai. 

q J o.j  19.28. 
r Job  27.10. 
• 2TU.15. 
t Lu.14.18 
..20. 

1 Ti.6.9.. 
17. 

2 Ti.4.10. 


v 1 Jn.2. 

16,17. 
w Is.  5. 2,4. 
x Ro.7.4. 
Col.  1.10. 
2 Pc.  1.8. 


7 


See  on 
Mat.  5. 15. 


z Ec. 12.14. 
Mat  10. 


a 1 Pe.2.2. 
b Mul.7.2. 


c Lu.8.18. 
d Mat.  13. 
24. 


e Ge.l.ll, 
12. 

f Ec.  3.1,lb 
g or,  ripe. 

J ob  5.26. 


h Re.  14. 15. 
i Mat.  13. 
31,32. 
Lu.13.18, 
19. 


Is.  11.9. 
Da.  2.44. 
Mai.  1. 11. 
k Jn.  16.12. 

1 Mat.  8.23. 

Lu.8.22. 
mPs.10.1. 
Is. 40.27. 
La.3.8. 


n Ps.89.9. 
La.  3.31, 
32. 

o P8.46.L2. 

Is.43.2. 
p J o.l. 10, 
16. 


q Job  38.11. 


a 


Mat.  8. 28, 
&c. 


Lu.8,26, 

&c. 


mediately  he  h putteth  in  the  sickle,  because 
the  harvest  is  come. 

30  1[  And  he  said,  Whereunto  shall  we  liken 
the  kingdom  of  God  ? or  with  what  compari- 
son shall  we  compare  it? 

31  /<  i is  like  a grain  of  mustard  seed,  which, 
when  it  is  sown  in  the  earth,  is  less  than  all 
the  seeds  that  be  in  the  earth  : 

32  But  when  it  is  sown,  it  groweth  up,  and 
becometh  greater  ) than  all  herbs,  and  shoot- 
eth  out  great  branches;  so  that  the  fowls  ol 
the  air  may  lodge  under  the  shadow  of  it. 

33  And  with  many  such  parables  spake  he  the 
word  unto  them,  as  11  they  were  able  to  hear  it. 

34  But  without  a parable  spake  he  not  unto 
them  : and  when  they  were  alone,  he  expound- 
ed all  things  tc  his  disciples. 

35  TI  And  the  same  day,  when  the  even  was 
come,  he  saith  unto  them,  Let  us  pass  over 
unto  the  other  side. 

36  And  when  they  had  sent  away  the  multi- 
tude, they  took  him  even  as  he  was  in  the  ship. 
And  there  were  also  with  hirr\  other  little  ships. 

37  And  'there  arose  a great  storm  of  wind, 
and  the  waves  beat  into  the  ship,  so  that  it 
was  now  full. 

38  And  he  was  in  the  hinder  part  of  the  ship/ 
asleep  on  a pillow  : and  they  awake  him,  9nd 
say  unto  him,  m Master,  carest  thou  not  that  we 
perish  ? 

39  And  he  arose,  and  rebuked  the  wind,  and 
said  unto  the  sea,  Peace,  be  still.  And  n the 
wind  ceased,  and  there  was  a great  calm. 

40  And  he  said  unto  them,  Why  are  ye  so 

0 fearful  ? how  is  it  that  ye  have  no  faith  ? 

41  And  they  feared  p exceedingly,  and  said 
one  to  another,  What  manner  of  man  is  this, 
that  even  the  wind  and  the  « sea  obey  him  ? 

CHAPTER  V. 

1 Christ  delivering  the  possessed  of  the  legion  of  devils,  13  they  enter  into  the  swine. 

25  He  healeth  the  woman  of  the  bloody  issue,  35  and  raiseth  from  death  Jairus’s 

daughter. 

AND  a they  came  over  unto  the  other  side  of 
the  sea,  into  the  country  oftheGadarenes. 


cause  : then  they  will  have  an  almighty  Helper  ready  to  over- 
come their  strong  enemy,  and  to  deliver  sinners  from  his  hate- 
ful dominion.” — T.  Scott. 

Chap.  IV.  Ver.  26—29.  “ This  parable,  which  is  not  found  in 
any  other  gospel,  represents  the  manner  in  which  the  king- 
dom of  God  gains  ground  in  the  world.  In  this  respect , he 
who  faithfully  and  diligently  preaches  ‘ the  word  of  the  truth 
of  the  gospel, ’ may  be  likened  to  a husbandman,  who  sows 
his  seed  with  suitable  care  and  attention,  and  then  leaves  it. 
Accordingly,  he  sleeps  by  night,  and  rises  in  the  morning  to 
attend  on  his  other  business;  not  being  solicitous  about  the 
seed,  as  if  the  increase  depended  on  his  constant  attention. 
In  the  mean  time  it  springs  up,  and  by  imperceptible  degrees, 
grows  to  maturity;  and  he  is  so  far  from  managing  the  pro- 
cess, that  he  does  not  comprehend  it : for  the  earth,  made- 
fruitful  by  the  Creator’s  power  and  goodness,  and  receiving 
the  influence  of  the  sun,  rain,  ami  varying  seasons,  as  ordered 
by  him,  spontaneously  produces  the  increase.  A small  blade 
first  appears,  and,  during  the  changes  of  the  weather,  it  some- 
times appears  more  flourishing,  and  at  others  seems  to  wither  : 
yet  at  length  it  ears,  fills,  and  ripens  ; and  the  husbandman 
gathers  in  the  crop,  which  God  has  given  him  as  the  increase 
of  his  seed  sown.  Thus  faithful  preachers  sow  1 the  good 
seed  of  the  word,’  and  use  the  other  appointed  means  of  ob- 
taining success : ‘but  God  alone  gives  the  increase.’  When 
they  have  the  opportunity  of  watching  the  effects  of  their  own 
labours,  they  find  their  fiopes  and  fears  continually  fluctuate, 
they  meet  with  disappointments  which  they  can  by  no  means 
prevent,  and  success  where  they  had  almost  given  up  the  hope 
of  it:  but  much  of  the  good  done  will  generally  be  unknown 
at  the  time,  and  perhaps  becomes  visible  after  their  death. 
However,  the  labour  of  that  man,  who  is  faithful  and  diligent, 

pears  to  he  proverbial  • and  relates  to  those  who  might  see  what  they  now 
overlook  through  inattention  and  folly.  See  the  parallel  texts.)— Bagster. 

Ver.  21.  Is  a cand'e  brought,  &c. — See  Mat.  v.  15,  where  we  have  the  same 
sentiment  s;x>ken  on  another  occasion . 

Ver.  26 — 29.  So  is  the  'kingdom  of  God. — This  seems  to  us  connected  with 
the  parable  of  the  tores.  Mat.  xiii.  24,  &e. 

Ver.  30— 34.  And  he  said.  Sec. — The  parable  of  the  mustard  seed,  and  fol- 
lowing remarks,  will  be  found  Mat.  xiii.  31 — 36,  &c. Mustard— [Mustard 

is  a well  known  plant  of  the  letradynamia  siliquosa  class,  distinguished  by  its 
yellow  cruciform  flowers,  with  expandin'-  calyx,  and  its  pods  smooth,  square, 
and  close  to  the  stem.  Its  seed  was  probably  the  smallest  known  lo  the  Jews  ■ 
1070 


will  not  be  in  vain  : the  seed  finds  some  hearts  prepared  by  the 
preventing  grace  of  God  to  receive  it  : under  the  influences  of 
the  Spirit  it  springs  up  ; and  from  convictions  of  sin,  and  in- 
uiries  after  salvation,  it  grows  up  into  a more  solid  judgment, 
eeper  experience  and  humility,  and  greater  simplicity;  and 
thus  proceeds  to  increasing  fruitfulness  in  good  works.  In 
this  manner,  souls  are  prepared  for  heaven  : and  when  their 
measure  of  services  and  trials  are  completed,  and  they  are 
made  ready  for  the  glory  and  felicity  intended  for  tliem,  the 
Lord  will  gather  them  as  the  wheat  of  his  harvest  into  his 
garner : and  they,  who  have  been  the  instruments  of  their  con- 
version and  sanctification,  will  at  last  glorify  God  for  the 
blessed  increase  of  their  patient  labours,  which  perhaps  at  the 
time  they  concluded  to  be  almost  entirely  unsuccessful.  God, 
by  his  ministers,  sows  the’ seed;  and  he  by  ministering  angels 
gathers  in  the  harvest. 

Ver.  3n — 32.  “ We  should  not  despise  feeble  beginnings,  either 
in  individuals  or  in  the  diffusing  of  the  light  of  divine  truth  in 
dark  places;  as  ‘ the  kingdom  of  heaven  is  like  the  grain  of 
mustard-seed,’  and  as  great  consequences  often  spring  from 
feeble  causes  and  instruments.  These  things  will  not  be  ob- 
vious to  others,  but  Christ  will  expound  them  to  his  disciples: 
and  if  we  follow  him  closely,  he  will  afford  us  his  special-pre- 
sence; and  he  will  teach  us  self-denial  by  his  precepts  and  his 
example.  Storms  may  indeed  assail  us,  and  our  fears  may  be 
great;  but  faith  will  apply  to  him  for  help,  and  meet  no  disap- 
pointment. Even  when  he  scerns  to  slumber,  he  restrains 
the  violence  of  the  winds  and  waves,  arid  the  fury  of  wicked 
men  and  apostate  spirits  : and  when  he  awakes  for  our  help, 
he  will  speak  every  tempest  into  a calm,  and  turn  all  our  ter- 
rors into  adoring  love  and  gratitude.” — T.  Scott. 

Chap.  V.  Ver.  1 — 13.  “ This  chapter  calls  us  to  contemplate 

and  though  its  ordinary  height  does  not  exceed  four  feet,  yet  a specie?  grows 
to  the  height  of  from  three  to  five  cubits,  with  a tapering,  ligneous  stalk,  and 
Bpreading  branches.  See  Scheuchzer.  1 - Bagster. 

Ver.  36.  Even  a#  he  teas — That  is,  without  rest  or  refreshment. In  the 

ship.— Campbell  renders  the  word  bark : it  was  doubtless  » small  sailing 
vessel. 

Ver.  37.  It  was  now  full—  Namely,  with  water.  See  Lukeviii.  22. 

Ver.  38.  On  a pillmo.— Bui  Wesley  renders  it,  “ on  the  pillow  in  the  stem;” 
understanding  “ a particular  part  of  the  vessel,  near  the  rudder.” 

Chap.  V.  Ver.  I.  And  they  came  over  unto  the  other  side , &c.— The  paral- 
lel history  to  this  has  been  considered.  Mat.  vui.  28.  &c. 


A legion  oj  devils  cast  out.  MARK. — CHAP.  V. 


The  bloody  issue  healed 


2 And  when  he  was  come  out  of  the  ship, 
immediately  there  met  him  out  of  the  tombs 
a man  with  an  unclean  spirit, 

3 Who  had  his  b dwelling  among  the  tombs; 
and  no  man  could  bind  him,  no,  not  with 
chains : 

4 Because  that  he  had  been  often  bound  with 
fetters  and  chains,  and  the  chains  had  been 
plucked  asunder  by  him,  and  the  fetters  bro- 
ken in  pieces : neither  could  any  man  tame 
him. 

5 And  always,  night  and  day,  he  was  in  the 
mountains,  and  in  the  tombs,  crying,  and  cut- 
ting himself  with  stones. 

6 But  when  he  saw  Jesus  afar  off,  he  ran  and 
worshipped  c him, 

7 And  cried  with  a loud  voice,  and  said, 
What  have  1 to  do  with  thee,  Jesus,  thou  Son 
of  the  most  high  God  ? I adjure  thee  by  God, 
that  thou  torment  me  not. 

8 For  he  said  unto  him,  Come  d out  of  the 
man,  thou  unclean  spirit. 

9 And  he  asked  hin^,  What  is  thy  name  ? 
And  he  answered,  saying,  My  name  is  e Le- 
gion : for  we  are  many. 

10  And  he  besought  him  much  that  he  would 
not  send  them  away  out  of  the  country. 

11  Now  there  was  there  nigh  unto  the  moun- 
tains a great  herd  of  swine  f feeding. 

12  And  all  the  devils  besought  s him,  saying, 
Send  us  into  the  swine,  that  we  may  enter  in- 
to them. 

13  And  forthwith  Jesus  gave  h them  leave. 

And  the  unclean  spirits  went  out,  and  entered 
into  the  swine  : and  the  herd  ran  violently 
down  a steep  place  into  the  sea,  (they  were 
about  two  thousand  ;)  and  were  choked  in 
the  sea.  • 

14  And  they  that  fed  the  swine  fled,  and  told 
it  in  the  city,  and  in  the  country.  And  they 
went  out  to  see  what  it  was  that  was  done. 

15  And  they  come  to  Jesus,  and  see  him  that 
was  possessed  with  the  devil,  and  '<  had  the 
legion,  sitting,  and  clothed,  and  in  his  right 
mind:  and  they  were  i afraid. 

16  And  they  that  saw  it  told  them  how  it  be- 
fell to  him  that  was  possessed  with  the  devil, 
and  also  concerning  the  swine. 

17  And  they  began  to  pray  him  to  depart 
k out  of  their  coasts. 

18  And  when  he  was  come  into  the  ship,  he 


A.  M.  4031. 
A.  D.  27. 


b Is.  65.4. 


c Pa. 72.3. 


d Ac. 16.18. 
He.2.14. 

1 Jn.3.8. 


e Mat.  12. 
45. 


f Le.11.7,8. 
De.14.8. 


g Job  1.10, 
12. 

2.5,6. 


h Re.  13.7. 

1 Pc.3‘22. 


i Is.49.25. 
Col.  1.13. 


j Job  13.11. 
Ps.14.5. 

2 Ti  1.7. 


k Job  21.14. 
JjU.5.8. 
Ac.  16.39. 


1 Ps.G6.16. 
Is.3S.19. 


m Mat-9.18, 
&c. 

Lu.8.41, 

SiC. 


n Ps.107.18 


o Le.15.19, 
&c. 


p Job  13.4. 
Ps. 108.12. 
Jer.30.12, 
13. 


q 2 Ki.13. 
21. 

Mat.  14. 
36. 

Ac.  5. 15. 
19.12. 


r Lu.6.19. 


s Ps.30.2. 


t c.10.52. 
Ac.  14.9. 


u 1 Sa.1.17. 
20.42. 

2 Ki.5.19. 


that  had  been  possessed  with  the  devil  prayed 
him  that  he  might  be  with  him. 

19  Howbeit  Jesus  suffered  him  not,  but  saith 
unto  him,  Go  home  to  thy  friends,  and  i tell 
them  how  great  things  the  Lord  hath  done 
for  thee,  and  hath  had  compassion  on  thee. 

20  And  he  departed,  and  began  to  publish  in 
Decapolis  how  great  things  Jesus  had  done 
for  him  : and  all  men  did  marvel. 

21  Tf  And  when  Jesus  was  passed  over  again 
by  ship  unto  the  other  side,  much  people  ga- 
thered unto  him  : and  he  was  nigh  unto  the 
sea. 

22  And,  m behold,  there  cometh  one  of  the 
rulers  of  the  synagogue,  Jairus  by  name; 
and  when  he  saw  him,  he  fell  at  his  feet, 

23  And  besought  him  greatly,  saying,  My 
little  daughter  lieth  at  the  point  " of  death : 
/ pray  thee , come  and  lay  thy  hands  on  her, 
that  she  may  be  healed ; and  she  shall  live. 

24  And  Jesus  went  with  him ; and  much 
people  followed  him,  and  thronged  him. 

25  If  And  a certain  woman,  which  had  an 
issue  0 of  blood  twelve  years, 

26  And  had  suffered  many  things  of  many 
physicians,  and  had  spent  all  that  she  had, 
and  was  nothing  p bettered,  but  rather  grew 
worse, 

27  When  she  had  heard  of  Jesus,  came  in 
the  press  behind,  and  touched  his  garment: 

28  For  she  said,  If  I may  touch  but  his  clothes, 
I shall  be  whole. 

29  And  straightway  the  fountain  of  her  blood 
was  dried  up  ; and  she  felt  in  her  body  that  she 
was  healed  of  that  plague. 

30  And  Jesus,  immediately  knowing  in  him- 
self that  virtue  r had  gone  out  of  him,  turned 
him  about  in  the  press,  and  said,  Who  touch- 
ed my  clothes  ? 

31  And  his  disciples  said  unto  him,  Thou 
seest  the  multitude  thronging  thee,  and  sayest 
thou,  Who  touched  me  ? 

32  And  he  looked  round  about  to  see  her  that 
had  done  this  thing. 

33  But  the  woman  fearing  and  trembling, 
knowing  what  was  done  in  her,  came  and 
fell  down  before  him,  and  8 told  him  all  the 
truth. 

34  And  lie  said  unto  her,  Daughter,  thy  faith 
1 hath  made  thee  whole  ; go  u in  peace,  and  be 
whole  of  thy  plague. 


the  varied  glories  of  our  Redeemer's  power  and  love;  and 
each  of  the  instances  here  set  before  us,  may  be  considered, 
not  only  as  a miracle,  but  also  as  an  emblem  of  his  gracious 
operations  on  the  souls  of  men. — If  a legion  of  apostate  spirits 
were  combined" against  one  man,  who  can  conceive  the  num- 
bers, which  there  are  in  this  wicked  world,  of  which  their 
great  leader  is  ‘ the  god’  and  ‘prince!’ 

Ver.  21—34.  “ Our  blessed  Lord  will  not  obtrude  himself  on 

those  who  are  not  disposed  to  entertain  him  ; nor  refuse  his 
presence  and  salvation  to  any  whose  hearts  are  prepared  to 
welcome  him.  The  example  before  us  may  instruct  us  to  re- 
ceive and  encourage  those,  who  seem  humbly  to  rely  on 
Christ  for  pardon  and  grace;  though  in  many  respects  mis- 
taken and  defective. — In  proportion  as  our  faith  in  Christ 
brings  peace  into  our  conscience,  and  destroys  the  love  and 


power  of  sin,  it  is  proved  to  be  genuine : and  the  more  singly 
we  depend  on  him,  and  expect  great  things  from  him  ; the 
more  evidently  we  shall  find  that  he  is  become  our  salvation. 
But,  whilst  we  have  the  benefit,  he  will  secure  to  himself  the 
glory,  of  all  that  he  does  for  us  : and  he  will  at  length  bring 
to  light,  in  numberless  instances,  the  ‘virtue  that  hath  gone 
forth  from  him,’  to  heal  those  hidden  evils  of  the  heart,  undei 
which  his  people  had  groaned  for  years  before  they  sought  to 
him.  Yet,  while  multitudes  throng  around  him,  as  it  were, 
by  crowding  the  places  where  the  gospel  is  preached;  only 
here  and  there  one  thus  ‘ touches  hint,’  in  humble  faith,  as 
tlte  lives  of  most  too  plainly  testify. — Humble  souls,  therefore, 
in  seeking  to  him,  are  apt  to  tremble  and  fear,  lest  he  should  ab- 
hor or  destroy  them  ; whilst  his  heart  yearns  with  pity,  and  he 
is  about  to  say  to  them,  as  to  his  children,  ‘ Be  of  good  comfort, 


Ver.  2.  J man  with— [St.  Matthew  gives  a brief  account  of  two  demo- 
niacs who  were  dispossessed  on  this  occasion  ; but  Mark  and  Luke  omit  the 
mention  of  one,  (who  was  perhaps  not  so  remarkable,)  in  order  to  record  that  of 
the  other  more  fully.  That  these  wretched  men  were  not  merely  mad,  as  some 
suppose,  but  really  possessed  of  evil  spirits,  appears  clearly  from  the  language 
employed,  as  wqjl  as  from  the  narrative  itself.  St.  Matthew  expressly  affirms, 
that  they  were  “ possessed  with  devils,”  or  demoniacs.  St.  Mark  says,  he  hail 
“ an  unclean  spirit,”  i.  e.  -a  fallen  spirit : and  St.  Luke  asserts,  that  he  “ had 
devils  (or  demons)  a long  time,”  and  was  called  Legion,  “because  many 
devils  were  entered  into  him.”  With  supernatural  strength  the  demons  hurst 
asunder  the  chains  and  fi  tters  with  which  he  was  bound  ; they  address  Christ 
as  the  “ Sen  of  the  most  high  God  ;”  thev  beseech  him  to  suffer  them  to  enter 
into  the  swine  ; and  when  he  had  given  them  leave,  they  “ went  out  and  en- 
tered into  the  swine,”  &c.  1— Bagster. 

Ver.  13.  Down  a steep  place. — Wesley,  “down  the  steep  i.  e.  the  shelv- 
ing coast. 

Ver.  16.  Swine—  [These  swine  were  in  all  probability  Jewish  property, 
and  kept  and  used  in  express  violation  of  the  law  of  God  ; and,  therefore,  thejr 


destruction  was  no  more  than  a proper  manifestation  of  the  justice  of  God.j- 
Bagster. 

Ver.  20.  Decapolis— That  is,  the  ten  cities,  a district  of  country  beyond  Jor- 
dan. so  called  from  its  containing  ten  principal  towns. 

Ver.  22.  One  of  the  rulers. — Large  synagogues  had  sometimes  several  el- 
ders, or  rulers  : the  name  of  this  man  is  here  given — Jaimts. 

Ver.  26.  Had  suffered  many .— fNo  person  will  wonder  at  this  account,  when 
he  considers  the  therapeutics  of  the  Jewish  Physicians,  in  reference  to  diseases 
of  this  kind  ; (for  an  account  of  which,  see  Drs.  LighJfoot  and  Clarke;)  from 
some  of  their  nostrums,  she  could  not  have'been  bettered;  from  others,  she 
must  have  been  made  ivorse;  from  all,  she  must  have  suffered  many 
things:  and,  from  the  persons  employed,  the  expense  of  the  medicaments, 
and  the  number  of  years  she  was  afflicted,  it  is  perfectly  credible  that  she  had 
spent  all  that  she  had.  She  was,  therefore,  a fit  patient  for  the  Great  Physb 
cian.l — Bagster. 

Ver.  29.  Of  that  plague. — Campbell,  “ Delivered  from  that  scourge,” 
meaning  the  veq  distressing  complaint  called  by  physicians  dysenltria  san 
guinea. 

1071 


Jairus)s  daughter  raised.  MARK. — CHAP.  VI.  Divers  opinions  of  Christ. 


35  T[  While  he  yet  spake,  there  came  from 
the  ruler  of  the  synagogue’s  house  certain 
which  said,  Thy  daughter  is  v dead : why 
troublest  thou  the  Master  any  farther  ? 

36  As  soon  as  Jesus  heard  the  word  that  was 
spoken,  he  saith  unto  the  ruler  of  the  syna- 
gogue, Be  not  afraid,  only  w believe. 

37  And  he  suffered  no  man  to  follow  him, 
save  * Peter,  and  James,  and  John  the  bro- 
ther of  James. 

38  And  he  cometh  to  the  house  of  the  ruler 
of  the  synagogue,  and  seeth  the  tumult,  and 
them  that  wept  and  wailed  greatly. 

39  And  when  he  was  come  in,  he  saith  unto 
tnem,  Why  make  ye  this  ado,  and  weep  ? the 
damsel  is  not  dead,  but  1 sleepeth. 

40  And  they  laughed  him  to  scorn.  But  when 
he  had  put  them  all  out,  he  taketh  the  father 
and  the  mother  of  the  damsel,  and  them  that 
were  with  him,  and  entereth  in  where  the 
damsel  was  lying. 

41  And  he  took  the  damsel  by  the  hand,  and 
said  unto  her,  Talithi  cumi;  which  is,  being 
interpreted,  Damsel,  I say  unto  thee,  2 arise. 

42  And  straightway  the  damsel  arose,  and 
walked;  for  she  was  of  the  age  of  twelve 
years.  And  they  were  astonished  with  a 
great  astonishment. 

43  And  he  charged  them  tt  straitly  that  no 
man  should  know  it;  and  commanded  that 
something  should  be  given  her  to  eat. 

CHAPTER  VI. 

I Christ  is  contemned  of  his  countrymen.  7 He  giveth  the  iwplve  power  over  unclean 
spirits.  14  Divers  opinions  of  Christ.  18  John  Baptist  is  beheaded.  29  and  buried. 
30  The  apostles  return  from  preaching.  34  The  miracle  of  five  loaves  and  two 
fishes.  48  Christ  walkelh  on  the  sea : 53  and  healelli  all  that  touch  him. 

AND  he  went  out  from  thence,  and  came 
into  his  own  country,  and  his  disciples 
follow  him. 

2 And a when  the  sabbath  day  was  come,  he  be- 
gan to  teach  in  the  synagogue : and  many  hear- 
i nghim  were  astonished,  saying, From  bwhence 
hath  this  man  these  things?  and  what  wisdom 
is  this  which  is  given  unto  him,  that  even  sue!) 
mighty  works  are  wrought  by  his  hands? 

3 Is  not  this  the  carpenter,  the  son  of  Mary, 
the  brother  of  c James,  and  Joses,  and  of  Ju- 
da,  and  Simon  ? and  are  not  his  sisters  here 
with  us?  And  they  were  offended  d at  him. 

4 But  Jesus  said  unto  them,  e A prophet  is 
not  without  honour,  but  in  his  own  country, 
and  among  his  own  kin,  and  in  his  own  house. 
5 And  f he  could  there  do  no  mighty  work, 


A.  M.  4031. 
A.  D.  27. 


v Jn.5.25. 

11.25. 
w2  Cli.20. 
20. 

Jn.  11.10. 
X c.9.2. 
14.33. 


J Jn.  1 1.11.. 

13. 

z Ac. 9. 40. 
a Mat.  8.4. 
12. 16..  18. 
c.3.12. 
Lu.5.14. 
a Mat.  13. 
51,&c. 
Lu.4.16, 

&c. 

b J n. 6. 42. 


c Gal.  1.19. 
d Mat. II  6. 
e Mat.  13. 
57. 


f Ge.  19.22. 
c.9.23. 


g 

h 


Is.  59.16. 

Jr.  2.  11. 

Mat.  9.35. 
Lu.  13.22. 
Ac.  10.38. 


i Mat.  10.1, 
&c. 
c.3.13, 
&c. 

Lu.9.1, 

&c. 

10.3, &c. 
j The  word 
signifies  a 
piece  of 
brass  mo- 
ney, in 
value 
some- 
what less 
than  half 
a cent, 
Mat.  10. 9. 
but  here  it 
is  taken 
in  general 
for  mo- 


l_<U.9.d. 

k Ep.6.15. 

1 Ac.  12.8. 
m Ne.5.13. 
Ac.  13. 51. 


o Lu.24.47. 
Ac.2.33. 
3.19. 

p Lu. 10.17. 
q Ja.5.14. 
r Mat  14.1, 
&c. 

Lu.9.7, 

&c. 

8 Mat  16. 
14. 

c.8.28. 

A.  M.  4032. 
A.  D.  28. 
t Le.18.16. 
u or,  an  in- 
ward 
grudge. 
v Ex.  11. 3. 
Eze.2.5.. 
7. 

w or,  kept 
him , or, 
saved 
him. 


save  that  he  laid  his  hands  upon  a few  sick 
folk,  and  healed  them. 

6 And  he  marvelled  * because  of  their  unbe 
lief.  And  h he  went  round  about  the  villages, 
teaching. 

7 And  i he  called  unto  him  the  twelve,  and 
began  to  send  them  forth  by  two  and  two ; and 
gave  them  power  over  unclean  spirits; 

8 And  commanded  them  that  they  should  take 
nothing  for  their  journey,  save  a staff  only; 
no  scrip,  no  bread,  no  ) money  in  their  purse: 

9 But  be  shod  k with  > sandals  ; and  not  pul 
on  two  coats. 

10  And  he  said  unto  them,  In  what  place 
soever  ye  enter  into  a house,  there  abide  till 
ye  depart  from  that  place. 

11  And  whosoever  shall  not  receive  you,  nor 
hear  you,  when  ye  depart  thence,  shake  m ofl 
the  dust  under  your  feet  for  a testimony 
against  them.  Verily  I say  unto  you,  it  shall 
be  more  tolerable  for  Sodom  "and  Gomorrah 
in  the  day  of  judgment,  than  for  that  city. 

12  And  they  went  out,  and  preached  that 
men  should  0 repent. 

13  And  they  castoutmany  Pdevils,  andanoint- 
ed  with  oil  i many  that  were  sick,  and  healed 
them. 

14  Tf  And  "king  Herod  heard  of  him;  (for 
his  name  was  spread  abroad:)  afid  he  said, 
That  John  the  Baptist  was  risen  from  the  dead, 
and  therefore  mighty  works  do  show  forth 
themselves  in  him. 

15  Others  8 said,  That  it  is  Elias.  And  others 
said,  That  it  is  a prophet,  or  as  one  of  the  pro- 
phets. 

16  Tf  But  when  Herod  heard  thereof  he  said, 
It  is  John,  whom  I beheaded  : he  is  risen  from 
the  dead. 

17  For  Herod  himself  had  sent  forth  and  laid 
hold  upon  John,  and  bound  him  in  prison  for 
Herodias’  sake,  his  brother  Philip’s  wife : for 
he  had  married  her. 

18  For  John  had  said  unto  Herod,  It  is  no! 
lawful  * for  thee  to  have  thy  brother’s  wife. 

19  Therefore  Herodias  had  " a quarrel  against 
him,  and  would  have  killed  him;  but  she 
could  not: 

20  For  Herod  feared  ' John,  knowing  that  he 
vras  a just  man  and  a holy,  and  w observed 
him  ; and  when  he  heard  him,  he  did  many 
things,  and  heard  him  gladly. 


go  in  peace,  thy  faith  hath  saved  thee.’  For  he  will  honour 
that  faith,  which  honours  him,  by  seeking  from  him  all  the 
blessings  which  he  is  exalted  to  bestow. 

Ver.  35—43.  “ The  Lord  will  not  let  any  one,  who  waits  on 

him,  be  a loser  hv  his  kindness  to  others  : his  delays  are  in- 
tended to  render  his  favours  more  precious;  he  waits  for  our 
extremities,  that  he  may  manifest  his  glory,  and  encourage 
our  faith  and  hope.  He  regards  no  application  to  him  as  a 
trouble , and  no  case  can  be  desperate  which  he  undertakes  : 
we  should  not  therefore  yield  to  fear,  but  desire  and  pray  to  be 


Ver.  35.  Thy  daughter  is  dead.— This  message  is  not  mentioned  in  the  ac- 
count of  Matthew,  but  is  perfectly  consistent  with  it  . 

Ver.  At).  Them  that  were  with  him. — Namely,  Peter,  James,  and  John. 
[He  took  just  so  many  as  prudence  required,  and  as  were  sufficient  to  prove  the 
reality  of  the  cure  ; to  have  permitted  the  presence  of  more,  might  have  sa- 
voured of  ostentation.  1 —Bagster. 

Ver.  41.  Talitha  cumi. — The  Syriac  words  rendered,  “ Damsel,  arise.” 

Ver.  43.  And  commanded. — [This  was  to  show  that  she  had  not  only  re- 
turned to  life,  but  was  also  restored  to  perfect  health;  and  to  intimate,  that 
though  raised  to  life  by  extraordinary  power,  she  must  he  continued  in  exist- 
ence. as  before,  by  the  use  of  ordinary  means.  The  advice  of  a heathen,  on 
another  subject,  is  quite  applicable  : “ When  the  miraculous  power  of  God  is 
necessary,  let  if  be  resorted  to  ; when  not  necessary,  let  the  ordinary  means 
be  used.” — Horace.  To  act  otherwise  would  he  to  tempt  God.J— Bagster. 

Chap.  VI.  Ver.  1—6.  And  he  went  out  from  thence , &c.— See  Mat.  xiii. 
54—58. 

Ver.  3.  Is  not  this  the  carpenter?— Justin  Martyr , in  his  dialogues  with 
Trypho,  expressly  says,  that  Jesus  assisted  his  father  in  his  trade  of  a carpen- 
ter. making  agricultural  tools,  &c.— It  is  also  said  that  among  the  Jews  it  was 
infamous  for  a father  not  to  bring  up  his  children  to  some  trade.  I Grot  ins  in 
Mat.  xiii.  55  ) But  why  then  reproach  Jesus  on  that  account?  It  was  proba- 
bly on  account  of  his  mean  line  of  business.  He  was  not  a master  builder, 
f.il tie  did  they  think  that  this  despised  Jesus  had  made  the  world,  and  was 
bom  to  judge  it. ! 


strengthened  in  faith,  in  the  most  difficult  circumstances  ; and 
he  will  then  fulfil  his  word,  and  all  our  expectations  grounded 
on  it.” — T.  Scott. 

Chap.  VI.  Ver.  1 — 56.  “ The  servants  of  Christ  must  go 

forth  in  his  name,  everywhere  ‘preaching,  that  men  should 
repent,  and  turn  to  God,  and  do  works  meet  for  repentance;’ 
and  enforcing  their  exhortations  both  by  the  terrors  of  the  law, 
and  by  the  encouraging  truths  and  promises  of  the  gospel.  In 
this  way  we  may  hope  that  our  labours  will  be  blessed,  to  turn 
many  ‘from  darkness  unto  light,  and  the  power  of  Satan 


Ver.  5.  And,  he  could  there  do  no  mighty  work,  &c.— “ We  are  not  to  un- 
derstand ....  as  if  the  power  of  Chris  t was  here  disarmed  ; but  rather  .... 
that  they  brought  few  sick  people  to  him  for  cure.”  Doddridge ; who  remarks 
also,  that,  so  tar  as  appears,  “ he  never  after  this  returned  to  Nazareth.” 

Ver.  8.  A staff  only.— Not  staves.  [St.  Matthew  says,  that  they  were  to  take 
“ neither  two  coats,  neither  shoes,  nor  yet  staves;”  but  this  precept  plainly 
means,  “ Go  just  ns  you  are  ; take  no  other  coat,  shoes,  or  staff,  than  what 
you  already  have.”]— Bagster.  Perhaps  the  meaning  is,  lhal  they  wen?  only, 
like  Jacob,  to  take  a staff  for  support  in  travelling,  (Gen.  xxxii.  10,)  but  no 
weapons  of  hostility. 

Ver.  9.  But  be  shod  with  sandals. — [The  sandal  consisted  only  of  a sole, 
fastened  about  the  foot  and  ankle  with  straps.]— Bagster.  Matthew  inhibits 
shoes. 

Ver.  13.  And  anointed  with  oil  many  that  were  sick. — This  is  not  men- 
tioned bv  either  of  the  other  Evangelists  f hut.  it  is  evident  from  James  v.  14 
that  in  the  age  of  miracles,  oil  was  thus  employed  ; yet  the  reason  of  this,  ae 
of  many  other  things  in  Scripture,  we  are  not  able  to  assign. 

Ver.  14—29.  And  king  Herod , &c. — Matthew’s  account  of  this  tragical 
event  may  be  found  Mat.  xiv.  6—12;  some  things  are  here  stated  more  lully. 
as  mentioned  in  the  following  notes. 

Ver.  15.  Others  said , That  it  is  Elias. — Compare  Mat.  xvi.  14. Or  as 

one  of  the  prophets— Meaning,  of  the  Old  Testament. 

Ver.  20.  And  observed  him.— Campbell , ‘Protected  him  ;”  i.  e.  from  He- 
rodias, by  whose  means  he  had  been  arrested. Heard  him  gladly. — The 


1070 


John  the  Baptist  beheaded.  MARK. — CHAP.  VI.  The  miracle  of  Jive  loaves. 


‘J 1 And  when  a convenient  day  was  come, 
that  Herod  on  his  x birth-day  made  a supper 
to  his  lords,  high  captains,  and  chief  estates 
of  Galilee ; 

22  And  when  the  daughter  of  the  said  Hero- 
dias  came  in,  and  * danced,  and  pleased  He- 
rod and  them  that  sat  with  him,  the  king  said 
unto  the  damsel,  Ask  of  me  whatsoever  thou 
wilt,  and  I will  give  it  thee. 

23  And  he  sware  unto  her,  Whatsoever  z thou 
shalt  ask  of  me,  I will  give  it  thee,  unto  the 
half  of  my  kingdom. 

24  And  she  went  forth,  and  said  unto  her  mo- 
ther, What  shall  I ask?  And  she  said,  The 
head  1 of  John  the  Baptist. 

25  And  she  came  in  straightway  with  haste 
unto  the  king,  and  asked,  saying,  I will  that 
thou  give  me  by  and  by  in  a charger  the  head 
of  John  the  Baptist. 

26  And  the  king  was  exceeding  sorry ; yet 
for  his  oath’s  sake,  and  for  their  sakes  which 
sat  with  him,  he  would  not  reject  her. 

27  And  immediately  the  king  sent  b an  exe- 
cutioner, and  commanded  his  head  to  be 
brought : and  he  went  and  beheaded  him  in 
the  prison, 

28  And  brought  his  head  in  a charger,  and 
gave  it  to  the  damsel : and  the  damsel  gave  it 
to  her  mother. 

29  And  when  his  disciples  heard  of  it,  they 
c came  and  took  up  his  corpse,  and  laid  it  in  a 
tomb. 

30  Tf  And  d the  apostles  gathered  themselves 
together  unto  Jesus,  and  told  him  all  things, 
both  what  they  had  done,  and  what  they  had 
taught. 

31  And  he  said  unto  them,  Come  ye  your- 
selves apart  intp  a desert  place,  and  rest  a 
while : for  there  were  many  coming  and  go- 
ing, and  they  had  no  leisure  so  much  as  to  eat. 

32  And  they  departed  into  a desert  place  by 
ship  privately. 

33  And  the  people  saw  them  departing,  and 
many  knew  him,  and  ran  afoot  thither  out  of 
all  cities,  and  outwent  them,  and  came  to- 
gether unto  him. 

34  And  Jesus,  when  he  came  out,  saw  much 
people,  and  was  moved  with  compassion 
toward  them,  because  e they  were  as  sheep 
not  having  a shepherd  : and  he  began  to  teach 
them  many  things. 

35  And  f when  the  day  was  now  far  spent, 
his  disciples  came  unto  him,  and  said,  This  is 
a desert  place,  and  now  the  time  is  far  passed : 


A.  M.  4032. 
A.  D.  23. 


ic  Ge.40.20. 


y Ie.3.16. 


z Es.5.3.6. 
7.2. 


a Ps.37.12, 
14. 


b or,  one  of 
his  guard. 


c Ac-9.2. 


d Lu.9.10. 


e t Ki.22.17 


f Mat.  14. 
15,  &c- 
Lu.9.12, 
&c. 
Jn.6.5, 
&c. 


g Nu.11.13, 
22. 

2 Ki.4.43. 


h See  on 
Mat  18. 
28. 


i Mat.  15. 
35. 
c.8.5. 


i 1 Sa.9.13. 
Mat  26. 
26. 

Lu.24.30. 


k De.8.3. 


1 Mat  14. 
22, &c. 
Jn.6.17, 
&«. 


mor,  over 
against 
Bethsai- 
da. 


n Mat.6.6. 
c.1.35. 
Lu.6.12. 


o J o.l. 13. 


p Lu.2i.28. 


q Job  9.8. 


r Lu.24.37. 


s Is.  43.2. 


t Ps. 93.3,4. 


u Is.  63.17. 


v Matl4. 
34. 


36  Send  them  away,  that  they  may  go  into 
the  country  round  about,  and  into  the  village:!, 
and  buy  themselves  bread  : for  they  have 
nothing  to  eat. 

37  He  answered  and  said  unto  them,  Give 
ye  them  to  eat.  And  they  say  unto  him,  Shall 
e we  go  and  buy  two  hundred  h pennyworth 
of  bread,  and  give  them  to  eat? 

38  He  saith  unto  them,  How  many  loaves 
have  ye  ? go  and  see.  And  when  they  knew, 
they  say,  Five,  and  two  fishes. 

39  And  ■ he  commanded  them  to  make  all  sit 
down  by  companies  upon  the  green  grass. 

40  And  they  sat  down  in  ranks,  by  hundreds, 
and  by  fifties. 

41  And  when  he  had  taken  the  five  loaves 
and  the  two  fishes,  he  looked  up  to  heaven, 
and  i blessed,  and  brake  the  loaves,  and  gave 
them  to  his  disciples  to  set  before  them  ; and 
the  two  fishes  divided  he  among  them  all. 

42  And  k they  did  all  eat,  and  were  filled. 

43  And  they  took  up  twelve  baskets  full  of 
the  fragments,  and  of  the  fishes. 

44  And  they  that  did  eat  of  the  loaves  were 
about  five  thousand  men. 

45  And  'straightway  he  constrained  his 
disciples  to  get  into  the  ship,  and  to  go  to  the 
other  side  before  m unto  Bethsaida,  while  he 
sent  away  the  people. 

46  And  when  he  had  sent  them  away,  he 
n departed  into  a mountain  to  pray. 

47  And  when  even  was  come,  the  ship  was  in 
the  midst  of  the  sea,  and  he  alone  on  the  land. 

48  And  he  saw  them  toiling  0 in  rowing  ; for 
the  wind  was  contrary  unto  them  : and  about 
the  fourth  watch  of  the  night  he  cometh  unto 
them,  walking  upon  the  sea,  and  would  have 
passed  p by  them. 

49  But  when  they  saw  him  ’ walking  upon 
the  sea,  they  r supposed  it  had  been  a spirit, 
and  cried  out: 

50  For  they  all  saw  him,  and  were  troubled. 
And  immediately  he  talked  with  them,  and 
saith  unto  them,  Be  of  good  cheer:  s it  is  I ; 
be  not  afraid. 

51  And  he  went  up  unto  them  into  the  ship , 
and  ‘the  wind  ceased:  and  they  were  sore 
amazed  in  themselves  beyond  measure,  and 
wondered. 

52  For  they  considered  not  the  miracle  ofthe 
loaves : for  their  heart  " was  hardened. 

53  If  And  v when  they  had  passed  over,  they 
came  into  the  land  of  Gennesaret,  and  drew 
to  the  shore. 


unto  God,’  and  that  we  shall  be  the  instruments  of  healing 
their  souls  by  the  unction  of  the  Holy  Spirit. 

“ No  infidel  principles,  or  hardness  of  heart,  or  worldly  gran- 
deur, can  at  all  times  preserve  the  enemies  of  God  from  terrors 
and  anxieties.  They  are  seldom  wholly  exempt  from  convic- 
tions of  their  own  guilt,  and  they  are  often  unable  to  exclude 
the  dread  of  divine  vengeance. 


“Did  men  value  the  health  of  their  souls  as  they  do  that  of 
their  bodies,  and  had  they  strong  faith  in  the  Redeemer’s 
power  and  grace,  they  would  flock  to  him  from  villages  and 
cities,  sparing  neither  trouble  nor  inconvenience,  and  beseech- 
ing him,  that  they  might  be  enabled  in  faith  to  ‘ touch  even 
the  hem  of  his  garment for  certainly  those  who  thus  apply 
to  him,  will  be  made  whole  of  their  most  inveterate  diseases. 


pleasure  with  which  many  hear  the  gospel,  is  no  proof  of  the  benefit  they  de- 
rive from  it.  He  heard  him  gladly,  perhaps,  ill  all  things,  but  his  reproofs,  for 
Herodias  still  lay  in  his  bosom. 

Ver.  27.  Sent  an  executioner. — [As  sentinels  kept  guard  at  the  palaces  of 
kings.  and  ihe  residences  of  Roman  governors, so  they  were  employed  in  other 
offices  besides  guarding,  and  usually  performed  that  of  executioners.  As,  how- 
ever. we  learn  from  Josephus,  that  Herod  was  at  this  very  time  engaged  in 
war  with  Aretas  king  of  Arabia,  in  consequence  of  Herod  having  divorced  his 
daughter  in  order  to  marry  Herodias,  his  brother  Philip’s  wife;  and  as  this 
event  occurred  at  an  entertainment  given  at  the  castle  of  Machserus,  while  his 
army  was  on  its  march  against  his  father-in-law,  we  are  furnished  with  an  ad- 
diiiona]  reason  why  a sentinel  should  have  been  employed  as  an  executioner; 
and  are  thus  enabled  to  discover  such  a latent  and  undesigned  coincidence,  as 
clearly  evinces  the  truth  of  the  evangelical  narrative.  See  Bp.  Marsh’s  Lec- 
tures. J—  Brgster. 

Ver.  30—46.  And  the  apostles,  &c.— The  first  two  verses  of  this  paragraph 
mot  in  Matthew ) show  that  our  Lord  was  much  more  anxious  for  the  rest  and 
refreshment  of  l.is  disciples  than  for  his  own.  The  parallel  verses  to  the  re- 
mainder of  rhe  section  may  be  found  Mat.  xiv.  13 — 36. 

Ver.  33.  Saw  them  departing— 'that  is,  though  they  said  nothing,  and  pro- 
ceeded as  quietly  as  might  he,  still  the  people  perceived  they  were  preparing 

to  sail. Knew  him. — Jchh  and  Priestley,  “ it ;”  i.  e.  the  place,  or  the  fact, 

that  they  were  going. A foot— Or  “ by  land.”  See  note  cm  Mat.  xiv.  13. 

Ver.  34.  As  shtep  not  having,  Slc  — See  Mat.  ix.  36. 

I as 


Ver.  40.  They  sat  down  in  ranks.— Campbell,  “ In  squares,”  like  plats,  or 
square  flowerbeds  in  agarden.  See  Ecclus.  xxiv.  31.— [It  is  generally  supposed, 
that  they  were  so  arranged  as  to  be  a hundred  in  rank  or  depth,  and  fifty  in 
front,  or  file  ; which  would  make  the  number  just  five  thousand  ; and  will  re- 
concile this  account  with  St.  Luke’s,  who  only  speaks  of  their  sitting  down  by 
fifties.  ]—Bagster. 

Ver.  44.  Were  about—  Campbell  says,  “We  have  thq  authority  of  all  the 
best  MSS.,  editions,  and  versions,  for  rejecting  tire  word  (osci)  “ about.” 

Ver.  45.  Bethsaida. — 1 Bethsaida , according  to  Josephus,  was  situated  on 
tire  sea  of  Gennesareth,  in  the  lower  Gaulonitis,  (consequently  on  the  east  of 
the  lake,  as  Pliny  states,)  and  at  the  beginning  of  the  mountainous  country, 
and  it  was  raised  from  a village  to  the  honour  of  a city  by  Philip,  and  called 
Julias  in  honour  ofthe  emperor’s  daughter.  Some  learned  men,  however,  are 
of  opinion,  that  the  Bethsaida  mentioned  in  the  gospels  was  a different  place  : 
and  that  it  was  situated  on  the  western  shore  of  the  sea  of  Tiberias,  in  Gali 
lee,  near  Chorazin  and  Capernaum,  with  which  it  is  associated  ; (Mat.  xi.  21, 
23.  John  xii.  21.)  and  Bishop  Pococke  mentions  tire  ruins  of  a town  or  large 
village  in  the  plain  of  Huttin,  about  two  miles  west  of  the  lake,  still  bearing 
the  name  of  Baitsida,  which  lie  thinks  occupies  its  site.l — Boaster. 

Ver.  49.  Would  have  passed— That  is,  he  made  as  if  he  would. 

Ver.  51.  Sore  amazed,  &c  — Doddridge,  “Exceedingly  amazed  in  them- 
selves, and  astonished  beyond  measure.”  . 

Ver.  52.  Their  hsart  was  hardened.— Campbell,  "Stupified,”  which  is  un- 
doubtedly the  sense. 


1073 


MARK.— CHAP.  VII. 


What  dtfileth  a man. 


X Mat  9.90. 
c. 6.27 ,29. 
Ac.  19. 12. 

y Nu.15.38, 
39. 


: or,  dili- 
gently  ! 
Or.  with 
the  fist  up 
to  the  el- 
bow. 

Theophy- 

lacl. 

d Gal. 1.14. 
Col. 2. 8, 
22,2 2. 


f Sextarius 
is  about  a 
pint  and 
a half, 
g or,  beds. 
h Is.29.13. 
i Is.  1.12. 

j or,  frus- 
trate. 
vcr.13. 


1 Ex. 21. 17. 
Le.20.9. 
Pr.20.20. 


i Pr.8.5. 
Is.  6.9. 
Ac.  8. 30. 


q 1 Co.6.13. 

r Ge.6.5. 
Ps.14.1,3. 
53.1,3. 
Je.17.9. 

8 covetous- 


t Mat  15. 
21, &c. 


f or,  Gen- 
tile. 

Is.  49. 12. 

v Mat  7. 6. 
10.5,6. 

x Ro.  15.8,9 
Ep.2.12.. 


by  whatsoever  thou  mightest  be  profited  by 
me;  he  shall  be  free. 

12  And  ye  suffer  him  no  more  to  do  ought 
for  his  father  or  his  mother ; 

13  Making  the  word  of  God  of  none  effect 
through  your  tradition,  which  ye  have  deliver- 
ed : and  many  such  like  things  do  ye. 

14  And  when  he  had  called  all  the  people 
unto  him,  he  said  unto  them,  Hearken  unto 
me  every  one  of  you , and  " understand  : 

15  There  is  nothing  from  without  a man, 
that  entering  into  him  can  defile  him:  but  the 
things  which  come  out  of  him,  those  are  they 
that  defile  the  man. 

16  If  0 any  man  have  ears  to  hear,  let  him 
hear. 

17  And  p when  he  was  entered  into  the  house 
from  the  people,  his  disciples  asked  him  con- 
cerning the  parable. 

18  And  he  saith  unto  them,  Are  ye  so  without 
understanding  also  ? Do  ye  not  perceive,  that 
whatsoever  thing  from  without  enteretli  into 
the  man,  it  cannot  defile  him  ; 

19  Because  it  entereth  not  into  his  heart,  but 
i into  the  belly,  and  goeth  out  into  the  draught, 
purging  all  meats? 

20  And  he  said,  That  which  cometh  out  of 
the  man,  that  denleth  the  man. 

21  For  r from  within,  out  of  the  heart  of  men, 
proceed  evil  thoughts,  adulteries,  fornications, 
murders, 

22  Thefts,  s covetousness,  wickedness,  deceit, 
lasciviousness,  an  evil  eye,  blasphemy,  pride, 
foolishness : 

23  All  these  evil  things  come  from  within, 
and  defile  the  man. 

24  T[  And  t from  thence  he  arose,  and  went 
into  the  borders  of  Tyre  and  Sidon,  and  en- 
tered into  a house,  and  would  have  nc  man 
know  it : but  u he  could  not  be  hid. 

25  For  a certain  woman,  whose  young  daugh- 
ter had  an  unclean  spirit,  heard  of  him,  and 
came  and  fell  at  his  feet: 

26  The  woman  was  a T Greek,  a Syropheni- 
cian  by  nation  ; and  she  besought  him  that  he 
would  cast  forth  the  devil  out  of  her  daughter. 

27  But  Jesus  said  unto  her,  Let  the  children 
first  be  filled:  for  'v  it  is  not  meet  to  take  the 
children’s  bread,  and  to  cast  it  unto  the  dogs. 

28  And  she  answered  and  said  unto  him,  Yes, 
Lord  : yet  1 the  dogs  under  the  table  eat  ol 
the  children’s  crumbs. 


Of  the  traditions  of  men 

54  And  when  they  were  come  out  of  the  ship, 
straightway  they  knew  him, 

55  And  w ran  through  that  whole  region 
round  about,  and  began  to  carry  about  in 
beds  those  that  were  sick,  where  they  heard 
he  was. 

56  And  whithersoever  he  entered,  into  vil- 
lages, or  cities,  or  country,  they  laid  the  sick 
in  the  streets,  and  besought  him  that  they 
might  * touch  if  it  were  but  the  border  * of  his 
garment:  and  as  many  as  touched  z him  were 
made  whole. 

CHAPTER  VII. 

1 The  Pharisees  find  fault  at  the  disciples  for  eating  with  unwashen  hands.  8 They 
break  the  commandment  of  God  by  the  traditions  of  men.  14  Meat  defileth  not  the 
man.  24  He  healeth  the  Syrophenician  woman’s  daughter  of  an  unclean  spirit,  31 
and  one  that  was  deaf,  and  stammered  in  his  speech. 

THEN  a came  together  unto  him  the  Phari- 
sees, and  certain  of  the  scribes,  which 
came  from  Jerusalem. 

2  And  when  they  saw  some  of  his  disciples 
eat  bread  with  b defiled  (that  is  to  say,  with 
unwashen  hands,)  they  found  fault. 

3  For  the  Pharisees,  and  all  the  Jews,  except 
they  wash  their  hands  c oft,  eat  not,  holding 
the  tradition  d of  the  elders. 

4  And  when  they  come  from  the  market,  ex- 
cept they  e wash,  they  eat  not.  And  many 
other  things  there  be,  which  they  have  received 
to  hold,  as  the  washing  of  cups,  and  f pots, 
brazen  vessels,  and  of  s tables. 

5  Then  the  Pharisees  and  scribes  asked  him, 
Why  walk  not  thy  disciples  according  to  the 
tradition  of  the  elders,  but  eat  bread  with  un- 
washen hands  ? 

6  He  answered  and  said  unto  them,  Well 
hath  Esaias  h prophesied  of  you  hypocrites,  as 
it  is  written,  This  people  honoureth  me  with 
their  lips,  but  their  heart  is  far  from  me. 

7  Howbeit  in  vain  do  they  worship  me, 
teaching  for  doctrines  the  commandments  of 
men. 

8  For  i laying  aside  the  commandment  of 
God,  ye  hold  the  tradition  of  men,  as  the  wash- 
ing of  pots  and  cups : and  many  other  such 
like  things  ye  do. 

9  And  he  said  unto  them,  Full  well  ye  j re- 
ject the  commandment  of  God,  that  ye  may 
keep  your  own  tradition. 

10  For  k Moses  said,  Honour  thy  father  and 
thy  mother ; and,  Whoso  i curseth  father  or 
mother,  let  him  die  the  death: 

11  But  ye  say,  If  a man  shall  say  to  his  father 
or  mother,  It  is  m Corban,  that  is  to  say,  a gift, 

And  here  again  let  us  learn  to  be  doing  good  wherever  we  go, 
and  to  seek  the  salvation  of  Christ,  for  others  as  well  as  for 
ourselves.” — T.  Scott. 

Chap.  VII.  Ver.  24 — 30.  “This  woman,  of  Canaan’s  devoted 
race,  seems  to  have  had  no  other  instruction,  than  that  derived 
from  reading  the  Scriptures  of  the  Old  Testament  alone.  Yet, 

Ver.  54.  They  knew  him, — That  is,  the  people  of  Gennesaret  did. 

Ver.  55.  Carry  about  in  beds. — Not  feather  beds  ; but  a sort  of  mats,  mat- 
tresses, or  common  carpets,  carried  upon  hurflles. 

Chap.  VII.  Ver.  1 — 23.  Then  came  together,  &c. — This  passage  is  a some- 
what enlarged  account  of  our  Lord’s  address  to  the  Pharisees  on  their  hypo- 
crisy, and  respecting  their  ceremonies  and  traditions,  as  we  have  already  seen 
in  Mat.  xv.  1—20.  In  this  controversy  it  is  important  to  observe,  that  our  Lord 
by  no  means  opposes  personal  cleanliness ; but  those  ceremonial  washings 
only,  which  they  put  in  place  of  inward  purity  or  holiness,  as  will  appear  in 
the  following  notes. 

Ver.  2.  Eat  bread  with  defiled— i.  e.  with  their  hands  in  the  usual  state, 
without  ceremonial  cleunsing.  The  object  of  the  Jews  was  evidently  a mi- 
nute attention  to  traditional  ceremonies,  for  which  they  had  no  warrant,  either 
of  Scripture  or  common  sense. 

Ver.  3.  All  the  Jews— That  is,  generally. Wash  their  hands  oft. — See 

Marg.  [Gr.  the  fist : which  Dr.  Lightfoot  illustrates  by  a tradition  from  ‘he 
Talmudical  tracts,  that  when  they  washed  their  hands,  they  washed  the  fist 
up  to  the  joint  of  the  arm.  The  Jews  laid  great  stress  on  these  washings 
or  baptisms,  considering  eating  with  unwashen  hands  no  ordinary  crime,  and 
feigning  that  an  evil  spirit,  called  Shibta,  has  a right  to  sit  on  the  food  of  him 
who  thus  eats,  and  render  it  hurtful. ]— Bagster.  There  is  no  doubt  but  the 
Pharisees  washed  often  and  with  superstitious  exactness.  On  comparing  the 
different  commentators,  it  appears  to  us  that  they  washed  either  at  some  foun- 
tain, of  which  they  had  many,  or  under  the  stream  of  a pump,  &c.,  first  filling 
their  hands,  anil  then  by  raising  and  closing  them,  let  the  water  run  down  “ to 
the  elbows.”  See  Godwyn's  Moses  and  Aaron,  and  Macknight's  Harmony. 
Ver.  4.  From  the  market.— The  Greek  term  (agora)  includes  all  promiscuous 

assemblies,  as  courts  of  judicature,  &c. Except  they  wash  — Gr.  baptize. 

paily  bathing  was,  and  is,  frequently  practised  in  the  East,  and  it  is  probable 
1074 


having  heard  concerning  the  miracles  and  doctrine  of  Jesus, 
and  doubtless  having  compared  what  she  heard  with  the  pro- 
phecies of  the  Messiah,  she  assuredly  knew  that  he  was  the 
Messiah;  and  without  hesitation  addressed  him  in  that  cha- 
racter!— She  was  not  only  a true,  but  a most  eminent  believer. 
What  an  inducement  to  disperse  the  Bible!”  — T.  Scott. 


that  all  the  richer  Pharisees  had  baths  in  their  own  premises;  when,  there- 
fore, they  came  from  the  markets,  where  they  were  compelled  to  mix  with 
Gentiles,  and  thereby  contract  ceremonial  defilement,  they  probably  bathed 
before  they  dressed  for  dinner:  those  who  had  not  these  conveniences,  must 

he  content  with  bathing  their  hands  and  arms,  up  to  their  elbows. The 

washing  (Gr.  baptizing)  of  cups  (for  drinking)  and  pots. — The  Greek  word 
here  used  is  from  the  Latin  Sextarius,  holding  about  a pint  and  a half,  as  the 
margin  properly  explains  it. Brazeruvessels  (probably  culinary)  and  tables. 

Ver.  5.  Eat  bread.—  " Eread”  is  often  used  by  the  Hebrews  for  food  in  ge- 
neral ; but  according  to  I)r.  Wotton,  there  was  an  exception  as  to  dried  fruits. 

Ver  9.  Ye  reject— So  Campbell,  &c.  Doddridge,  “ Make  void  ” 

Ver.  10.  Die  the  death — That  is,  surely  die. 

Ver.  11.  It  is  Corban. — See  Mat.  xv.  5.  (Rather.  “ Let  it  be  a corban,"  a 
formula  common  among  the  Jews  on  such  occasions  ; by  which  the  Pharisees 
released  a child  from  supporting  his  parents  ; and  even  deemed  it  sacrilege  if 
he  afterwards  gave  any  thing  for  their  use.  See  Light  foot.] — Bagster. 

Ver.  13.  Of  none  effect. — i.  e.  void,  as  verse  9. 

Ver.  15.  There  is  nothing.— \ Though  it  is  very  true,  says  Dr.  Doddridge , 
that  a man  may  bring  guilt  upon  himself  by  eating  to  excess,  and  a Jew,  by 
eating  what  was  forbidden  by  the  Mosaic  law;  yet  still  the  pollution  would 
arise  from  the  wickedness  of  the  heart,  and  be  just  proportionable  to  it,  wine  . 
is  all  our  Lord  asserts.] — Bagster. 

Ver.  22.  Covetousness , &c .—Doddridge,  “ Insatiable  desires,  malevolent 
affections.” An  evil  eye.— See  note  on  Mat.  xx.  14. 

Ver.  24—30.  And  from  thence,  &c.— This  incident  is  more  fully  related  by 
Mat.  chap.  xv.  21,28. 

Ver.  26.  A Greek. — Her  nation  is  specified  in  the  next  wore,  “a  Syrophem* 
cian.”  See  note  on  Mat.  xv.  22. 

Ver.  29  Yes.  Lord. — The  sameGr.  word  (flflf)  is  here  used,  as  is  in  Mat.  jcv 


Christ  cure tli  the.  deuf  and  dumb.  MARK. — CHAP  V 111.  Miracle  of  Ike  seven  loaves. 


29  And  he  said  unto  her,  For  * this  saying 
go  thy  way;  the  devil  is  gone  out  of  thy 
daughter.  - 

30  And  when  she  was  come  to  her  house,  she 
found  the  devil  gone  2 out,  and  her  daughter 
laiu  upon  the  bed. 

31  T1  And  a again,  departing  from  the  coasts 
of  Tyre  and  Sidon,  he  came  unto  the  sea  of 
Galilee,  through  the  midst  of  the  coasts  of 
Decapolis. 

32  And  they  bring  unto  him  one  that  was 
deaf,  and  had  an  impediment  in  his  speech ; 
and  they  beseech  him  to  put  his  hand  upon 
him. 

33  And  he  took  him  aside  from  the  multitude, 
and  put  his  fingers  into  his  ears,  and  b he  spit, 
and  touched  his  tongue ; 

34  And  c looking  up  to  heaven,  '*  he  sighed, 
and  saith  unto  him,  Ephphatha,  that  is,  Be 
opened. 

35  And  e straightway  his  ears  were  opened, 
and  the  string  of  his  tongue  was  loosed,  and 
he  spake  plain. 

36  And  he  charged  them  that  they  should  tell 
no  man : but  the  more  he  charged  them,  so 
much  the  more  a great  deal  they  published  it ; 

37  And  were  beyond  measure  f astonished, 
saying,  He  hath  done  all  things  well : he 
maketh  s both  the  deaf  to  hear,  and  the  dumb 
to  speak. 

CHAPTER  VIII. 

\ Christ  feedeth  the  people  miraculously:  10  refuseth  to  give  a sign  to  the  Pharisees: 

14  adraonisheth  his  disciples  to  beware  of  the  leaven  of  the  Pharisees,  and  of  the  lea- 
ven of  Herod : 22  givetu  a blind  man  his  sight : 27  acknowledged  that  he  ie  the 

Christ,  who  should  suffer  and  rise  again  : 34  and  exhorteth  to  patience  in  persecution 

for  the  profession  of  the  gospel. 

IN  a those  days  the  multitude  being  very 
great,  and  having  nothing  to  eat,  Jesus 
called  his  disciples  unto  him,  and  saith  unto 
them, 

2  I have  compassion  b on  the  multitude,  be^ 
cause  they  have  now  been  with  me  three  days, 
and  have  nothing  to  eat: 

3  And  if  I send  them  away  fasting  to  their 
own  houses,  they  will  faint  by  the  way : for 
divers  of  them  came  from  far. 

4  And  his  disciples  answered  him,  From 
c whence  can  a man  satisfy  these  men  with 
bread  here  in  the  wilderness  ? 

5  And  he  asked  them,  How  many  loaveshave 
ye  ? And  they  said,  Seven. 


A.  M.  4032. 
A.  D.  28. 


y Is. 66.2. 
l 1 Jn.3.8. 

a Mat.  15. 
29, &c. 

b c.8.23. 
Jn.9.6. 

c c.6.41. 

J n.  11.41. 
17.1. 

d Jn.ll. 
33,38. 

e Is. 35.5,6. 
Mat.  11. 5. 

f Ps.139.14. 
Ac.  14. 11. 

g Ex.4.10, 
11. 

a Mat.  15. 
32, &c. 

b Ps.145.8, 
15. 

He.5.2. 

c c.6.36,37, 
&c. 


d Mat.  14. 
19. 

e Ps.  107.5, 
6;  145.16. 

f 1 Ki.17. 

14..  16. 

2 Ki.4.2.. 
7;  42.44. 

g Mat.  15. 
39. 

h Mat  12. 
38. 

16.1,&c. 

Jn.6.30. 

i Pr. 19.27. 
Lu.12.1. 

1 Ex.  12.20. 
Le.2.11. 

1 Co.5.6.. 
8. 

k c.6.52. 

1 c.3.5. 
1614. 

ra  Is.  44. 18. 
n 2 Pe.1.12. 

o c.6.38,44. 
Mat.  14. 

17.. 21. 
Lu.9.12.. 
17. 

Jn.6.5.. 

13. 

p ver.1.  9. 
Mat  15. 

31..  38. 


6 And  he  commanded  the  people  to  sit  down 
on  the  ground  : and  he  took  the  seven  loaves, 
and  gave  thanks,  and  brake,  and  gave  to  his 
disciples  to  set  before  them  ; and  they  did  set 
them  before  the  people. 

7 And  they  had  a few  small  fishes  : and  he 
d blessed,  and  commanded  to  set  them  also 
before  them. 

8 So  they  did  eat,  and  e were  filled:  and  they 
f took  up  of  the  broken  meat  that  was  left 
seven  baskets. 

9 And  they  that  had  eaten  were  about  four 
thousand  : and  he  sent  them  away. 

10  ^ And  e straightway  he  entered  into  a 
ship  with  his  disciples,  and  came  into  the  parts 
of  Dalmanutha. 

11  And  h the  Pharisees  came  forth,  and  be- 
gan to  question  with  him,  seeking  of  him  a 
sign  from  heaven,  tempting  him. 

12  And  he  sighed  deeply  in  his  spirit,  and 
saith,  Why  doth  this  generation  seek  after  a 
sign?  verily  I say  unto  you,  There  shall  no 
sign  be  given  unto  this  generation. 

13  And  he  left  them,  and  entering  into  the 
ship  again  departed  to  the  other  side. 

14  ][  Now  the  disciples  had  forgotten  to  take 
bread,  neither  had  they  in  the  ship  with  them 
more  than  one  loaf. 

15  And  he  charged  them,  saying,  Take  heed, 
beware  i of  the  leaven  ) of  the  Pharisees,  and 
o/the  leaven  of  Herod. 

16  And  they  reasoned  among  themselves, 
saying,  It  is  because  we  have  no  bread. 

17  And  when  Jesus  knew  it,  he  saith  unto 
them,  Why  reason  ye,  because  ye  have  no 
bread?  perceive  kye  not  yet,  neither  under- 
stand ? h ave  ye  your  1 heart  yet  hardened  ? 

18  Having  m eyes,  see  ye  not  ? and  having 
ears,  hear  ye  not?  and  do  ye  not n remember? 

19  When  I brake  the  five  0 loaves  among 
five  thousand,  how  many  baskets  full  of  frag- 
ments took  ye  up?  They  say  unto  him. 
Twelve. 

20  And  when  the  seven  p among  four  thou- 
sand, how  many  baskets  full  of  fragments 
took  ye  up?  And  they  said,  Seven. 

21  And  he  said  unto  them,  How  is  it  that  ye 
do  not  understand  ? 

22  If  And  he  cometh  to  Bethsaida;  and  they 


Ver.  31 — 37.  Christ  cures  a deaf  and  dumb  man. — There  is 
no  circumstance,  perhaps,  more  strongly  confirmatory  of  the 
doctrine  of  possession  by  demons,  than  the  marked  distinction 
between  cases  apparently  of  the  same  nature.  Had  demons 
merely  signified  diseases,  the  term  would  be  equally  applicable 
to  this  case  as  to  others ; but  here  is  a marked  difference. 
Matt.  ix.  32,  33,  we  have  11  a dumb  man  possessed  with  a de- 
mon : and  when  the  demon  was  cast  out,  the  dumb  spake.” 
But  here  is  no  mention  of  a demon,  but  a merely  natural  im- 
pediment, upon  the  removal  of  which  he  both  hears  and  dis- 
tinctly articulates.  Again,  the  means  here  used  are  likewise 
different.  A demon  is  expelled  by  a word  speaking;  but 
our  Lord  does  not  address  himself  to  diseases,  and  natural 
impediments  : he  put  his  fingers  in  the  patient’s  ears,— spat, 
and  touched  his  tongue. 

The  medical  use  of  spittle , in  the  East,  is  very  remarkable 
to  this  day.  Captain  Light  (ip  his  Journey  up  the  Nile,  1814,) 
says,  “ During  my  visit,  I observed  an  old  Imam  (or  Mahome- 
tan priest)  attempt  to  perform  a cure  on  one  of  the  natives, 
who  came  to  him  on  account  of  a head-ache,  from  which  he 
suffered  much  pain  : this  was  done  in  the  following  manner: 
— The  patient  seated  himself  near  the  Imam,  who,  putting  his 


27.  rendered  “ truth,”  and  should  be  rendered  alike  in  both  places.  Doddridge 
and  Campbell  render  it  “ true.” 

Verses  29,  30.  The  devil—  Gr.  dei-ivi*. 

V er.  32.  One  that  was  deaf. — This  case  is  included  with  others  in  Matt.  xv. 
30,  hut  is  here  particularized. 

Ver.  33.  Put  his  fingers.— [ This  was  clearly  a symbolical  action  ; for  these 
rein»*ilns  evidently  could  not,  by  their  natural  efficacy,  avail  to  produce  so 
wonderful  an  effect.  As  the  ears  of  the  deaf  appear  closed,  he  applies  his  fin- 
gers to  intimate  that  he  would  open  them  ; and  as  the  tongue  of  the  dumb 
scorns  to  be  tied,  or  to  cleave  to  the  palate,  he  touches  it.  to  intimate  he 
woulJ  give  loose  and  fret'  motion  to  it.  He  accommodated  himself  to  the 
weakness  of  those  who  might  not  indeed  doubt  his  power,  but  fancy  some  ex- 
ternal sign  was  requisite  to  healing.  If  was  also  thus  made  manifest  that 


finger  and  thumb  to  the  patient’s  forehead,  closed  them  gra- 
dually together,  pinching  the  skin  into  wrinkles  as  he  ad- 
vanced, uttering  a prayer,  spitting  on  the  ground,  and  lastly 
on  the  part  affected.  This  continued  about  a quarter  of  an 
hour,  and  the  patient  rose  up  thoroughly  convinced  that  he 
should  soon  be  well.”  ( Walpole’s  Memoirs  relating  to  Turkey.) 
But  this  means  of  cure  seems  considered  as  peculiarly  adapted 
to  complaints  in  the  eyes,  as  we  shall  have  occasion  to  re- 
mark on  the  next  chapter. 

We  are  called  to  be  grateful  that  we  enjoy  those  faculties  of 
which  this  poor  object  was  deprived;  and  let  us  apply  them 
to  their  proper  use.  “ He  that  hath  ears  to  hear  let  him  hear,” 
and  attend  to  the  word  of  God;  and  let  him  whose  tongue  is 
unloosed  speak  aloud  his  praises!  Let  us  also  compassionate 
and  endeavour  to  relieve  others,  whom  we  may  find  in  the 
circumstances  of  distress  here  mentioned.  It  is  true,  as  So- 
lomon remarks,  that  “money  answereth  all  things,”  (Eccles. 
x.  19;)  for  though  it  cannot  work  miracles,  in  giving  either 
ears  or  tongue,  yet  may  it  encourage  that  ingenuity  which  can 
devise  plans,  and  in  a great  measure  mitigate  that  evil,  as  we 
see  in  that  most  excellent  Institution,  The  Deaf  and  Dumb 
Asylum , planned  and  founded  originally  by  two  benevolent 


this  salutiferous  power  came  from  Himself,  and  that  He  who  by  one  word 
had  healed  the  man,  must  be  Divine.] — Bagster. 

Chap.  VIII.  Ver.  1—10.  In  those  days.— This  is  the  same  miracle  related 
Mat.  xv.  32—36. 

Ver.  8.  And  were  filled. — [This  was  another  incontestable  miracle— four 
thousand  men,  besides  women  and  children,  (Mat.  xv.  23.)  fed  with  seven 
loaves  (or  rather  cakes)  and  a few  small  fishes  I Here  there  must  have  been 
a manifest  creation  of  substance— for  they  all  ate,  and  were  filled.]— B. 

Ver.  to.  Dalmanutha. — [ Dalmanutha  is  supposed  to  have  been  a town  east 
of  the  sea  of  Gennesareth,  in  the  district  of  Magdala,  and  not  far  from  the  city 
of  that  name.]— Bolster. 

Ver.  11—21.  And  the  Pharisees,  &c.— See  the  parallel  passage,  Mat-  xvi 
1—12. 


1076 


Christ  foreteils  his  death.  MARK.— CHAP.  IX.  Jesus  is  transjigured 


bring  a blind  man  unto  him,  and  besought 
him  to  touch  i him. 

23  And  he  took  the  blind  man  by  the  hand, 
and  led  him  out  of  the  town;  and  when  he  had 
spit  r on  his  eyes,  and  put  his  hands  upon  him, 
he  asked  him  if  he  saw  aught. 

24  And  he  looked  up,  and  said,  ’I  see  men  as 
trees,  walking. 

25  After  that  he  put  his  hands  again  upon  his 
eyes,  and  made  him  look  up : and  he  was  re- 
stored, and  saw  1 every  man  clearly. 

26  And  he  sent  him  away  to  his  house,  say- 
ing, Neither  go  into  the  town,  nor  tell  it  to  any 
in  the  town. 

27  T[  And  “Jesus  went  out,  and  his  disciples, 
into  the  towns  of  Cesarea  Philippi : and  by 
the  way  he  asked  his  disciples,  saying  unto 
them,  Whom  do  men  say  that  I am  ? 

2S  And  they  answered,  John v the  Baptist : but 
some  say,  Elias;  and  others,  One  of  the  pro- 
phets. 

29  And  he  saith  unto  them,  But  whom  say  ye 
that  I am?  And  Peter  answereth  and  saith 
unto  him,  Thou  w art  the  Christ. 

30  And  he  charged  them  that  they  should  tell 
no  man  ofhim. 

31  If  And  he  began  to  teach  them,  that  the 
Son  of  man  must  suffer  many  things,  and  be 
rejected  of  the  elders,  and  o/the  chief  priests, 
and  scribes,  and  be  killed,  and  after  three  days 
rise  again. 

32  And  he  spake  that  saying  openly.  And 
Peter  took  him,  and  began  to  rebuke  him. 

33  But  when  he  had  turned  about  and  looked 
on  his  disciples,  he  rebuked  1 Peter,  saying, 
Get  thee  behind  me,  r Satan  : for  thou  savour- 
est  not  the  things  that  be  of  God,  but  the 
things  that  be  of  men. 

34  T[  And  when  he  had  called  the  people  unto 


A.  M.  4032. 
A.  D.  2H. 

q Mut.8.3, 
16. 

r c.7.33. 


1 Co.  13. 
11,12. 
t Pr.4.18. 
If.  32. 3. 

1 Pe.2.9. 
u Mat.  16. 
13,  Sec. 

L u.9.18, 
&c. 

v Mat.  14.2. 
wJn.1.41.. 
49. 

6. 69. 
11.27. 
Ac.8.37. 
lJn.5.1. 
x Re.3.19. 
y 1 Co.5.5. 


z Mat.  10. 

38 

16.24. 
Lu.9.23. 
14.27. 
Tit.2.12. 

a Es.4.14. 
Mat.  10. 
39. 

16.25. 
Lu.9.24. 
17.33. 

Jn.  12.25. 
2 Ti.2.11. 
4.6,8. 
Re.2.10. 
7.14.. 17. 


c Mat.17.1, 
&c. 

Lu.9.28, 

&c. 


d Da.7.9. 

Mat  28. 3. 
e Ps.63.2. 
84.10. 

f Da.  10. 15. 
Re.  1.17. 


him  with  his  disciples  also,  he  said  unto  them, 
Whosoever  1 will  come  after  me,  let  him  oeny 
himself,  and  take  up  his  cross,  and  follow  me. 

35  For  “whosoever  will  save  his  life  shall 
lose  it ; but  whosoever  shall  lose  his  life  for 
my  sake  and  the  gospel’s,  the  same  shall  save  it. 

36  For  what  shall  it  profit  a man,  if  he  shall 
gain  the  whole  world,  and  lose  his  own  soul  ? 

37  Or  what  shall  a man  give  in  exchange  for 
his  soul  ? 

38  Whosoever  b therefore  shall  be  ashamed 
of  me  and  of  my  words  in  this  adulterous  and 
sinful  generation;  of  him  also  shall  the  Son 
of  man  be  ashamed,  when  he  cometh  in  the 
glory  of  his  Father  with  the  holy  angels. 

CHAPTER  IX. 

2 Jesus  is  transfigured.  11  He  instructeth  his  disciples  concerning  the  coming  of  Elias  . 

14  casteth  forth  a dumb  and  deaf  spirit : 30  foretellelh  his  death  and  resurrection : 33 

exhortelh  his  disciples  to  humility : 38  bidding  them  not  to  prohibit  such  os  be  not 

against  them,  nor  to  give  offence  to  any  of  the  faithful. 

AND  he  said  unto  them,  Verily  » 1 say  unto 
you,  That  there  be  some  of  them  that 
stand  here,  which  shall  not  b taste  of  death, 
till  they  have  seen  the  kingdom  of  God  come 
with  power. 

2 If  And  c after  six  days  Jesus  taketh  with  him 
Peter,  and  James,  and  John,  and  leadeth  them 
up  into  a high  mountain  apart  by  themselves: 
and  he  was  transfigured  before  them. 

3 And  his  raiment  became  shining,  exceed- 
ing white  d as  snow  ; so  as  no  fuller  on  earth 
can  white  them. 

4 And  there  appeared  unto  them  Elias  with 
Moses : and  they  were  talking  with  Jesus. 

5 And  Peter  answered  and  said  to  Jesus, 
Master,  it  is  good  for  us  to  be  * here : and  let 
us  make  three  tabernacles;  one  for  thee,  and 
one  for  Moses,  and  one  for  Elias. 

6 For  he  wist  not f what  to  say ; for  they  were 
sore  afraid. 

7 And  there  was  a cloud  that  overshadowed 


individuals  of  Bermondsey,  the  Rev.  H.  Cox  Mason  and  the 
Rev.  John  Townsend , a Clergyman  and  a dissenting  Minister, 
who  have  now  both  entered  into  rest;  and  whose  memory  is 
embalmed  in  the  hearts  of  those  unfortunates.  Thus  money , 
the  love  of  which  is  the  root  of  all  evil,  may  be  converted  by 
Christian  benevolence  into  the  source  of  much  good. 

“Christ’s  curing  this  man,  (says  Mr.  Henry,)  was  a speci- 
men of  the  operation  of  the  gospel  on  the  minds  of  men.  The 
great  command  of  the  gospel  addressed  to  sinners  is,  Eph- 
phata,  “be  opened!”  Even  Grotius  himself  applies  it  to  the 
removal  of  our  internal  impediments  to  the  reception  of  divine 
truth,  by  the  influence  of  divine  grace  upon  the  heart. 

Most  admirable  is  the  remark  of  the  spectators  of  this  mi- 
racle. Astonished  beyond  measure  at  the  Saviour’s  miracu- 
lous powers,  and  at  the  benevolent  manner  in  which  those 
powers  were  employed,  they  exclaim,  “ He  hath  done  all 
things  well : he  maketh  both  the  deaf  to  hear,  and  the  dumb 
to  speak!” 

“ O give  us,  Lord,  the  hearing  ear, 

The  tongue  of  praise  to  lelT, 

When  ive  within  thy  courts  appear. 

Thou  hast  done  all  things  welll” 

Chap.  VIII.  Ver.  23 — 38.  Christ  cures  a blind  man. — We 
saw,  in  the  last  chapter,  our  Lord’s  application  of  spittle  to 
the  cure  of  dumbness ; the  same  means  are  hero  applied  in  the 
cure  of  blindness  ; and  we  then  remarked,  that  there  is  in  the 
East  a strong  persuasion  of  the  efficacy  of  human  spittle  in 
such  cases.  Capt.  Light,,  when  at  Erment,  (the  ancient  Her- 
manthis,)  mentions  that  an  aged  woman  applied  to  him  for  a 
medicine  for  a disease  in  her  eyes;  “and  on  my  giving  her 
some  directions,  which  she  did  not  seem  to  approve,  she  re- 
quested me  to  spit  on  them  : I did  so,  and  she  went  away 
blessing  me,  and  perfectly  satisfied  of  the  certainty  of  a cure.” 
— ( Walpole's  Turkey.) 

Dr.  Light/oot  (on  John  ix.)  gives  the  following  specimen  of 
Jewish  notions  on  this  subject: — “Is  there  ever  a woman 
among  you.”  said  Rabbi  Mei.r,  “skilled  in  muttering  charms 
over  eyes?”  The  woman  said,  "Rabbi,  I am  not  skilled.” 
“However,”  saith  he,  “do  thou  spit  seven  times  on  my  eyes, 


Ver.  03.  Led,  him  out  of  the  toron.— Grotius  thinks  this  was  done  to  show 
our  Lord’s  displeasure  against  Ihe  people  of  Bethsaida. 

Ver.  26.  Any  in  the  town — That  is.  if  he  should  meet  any  of  them  in  his  way. 
Betlisaida  was  one  of  the  places  denounced  hy  the  Saviour. 

Chap.  IX.  Ver.  t.  And  he  said,  &c.— See  Mat.  xvi.  28. 

Ver.  2—14.  And  after  six  days , & c. — The  parallel  history  of  the  transfigura- 
tion, and  the  subsequent  conversation  respecting  Elias,  have  been  considered 
an  Mat.  rvii.  1 -13. 


and  I shall  be  healed.”  We  are  far  from  thinking,  however, 
that  our  Lord  would  countenance  such  superstitious  notions 
by  his  example : we  think  it  far  more  probable,  that  Jews  or 
Asiatics  might  copy  such  means,  in  hopes  of  finding  the  effi- 
cacy in  the  means  themselves.  In  general,  the  miracles  ol 
Christ  were  wrought  momentarily;  but  in  this  instance  the 
cure  was  gradual.  On  first  opening  his  eyes,  the  man  saw 
confusedly,  “ as  trees  walking;”  but  on  a second  view,  he  saw 
distinctly.  This  is  in  perfect  analogy  with  fact.  On  conversing 
with  a gentleman  who  had  been  couched,  (after  having  lost 
his  sight  from  infancy,)  he  described  his  first  attempt  at  seeing 
as  very  imperfect.  The  sight  of  objects  with  which  he  had 
been  most  familiar  by  the  sense  of  feeling,  did  not  at  all  bring 
them  to  recollection,  till  he  had  handled  them  afresh  ; and  ho 
could  only  judge  of  other  objects  by  viewing  them  repeatedly, 
and  by  parts.  Practice  is  as  requisite  to  judge  of  the  objects 
of  sight,  as  of  feeling. 

This  narrative  admits  also  of  a beautiful  moral  improve- 
ment, in  reference  to  religious  knowledge.  Our  first  views  ot 
truth  are  commonly  defective  and  incorrect ; it  is  only  by  a 
careful  perusal  of  the  Scriptures,  and  a growing  experience  ol 
their  efficacy,  that  we  can  any  way  hope  to  obtain  a correct 
and  practical  knowledge  of  divine  truth.  We  should  pray 
with  the  Psalmist,  “Open  thou  mine  eyes,  that  I may  see 
wonderful  things  out  of  thy  law!”  (Ps.  cxix.  18.) 

“They  who  would  go  after  Christ  to  heaven,  must  ‘deny 
themselves,  take  up  their  cross,  and  follow  him  :’  and  thev 
only  are  in  the  way  of  eternal  happiness,  who  are  willing  to 
venture  all,  even  their  very  lives,  rather  than  deny  Christ,  or 
be  ashamed  of  him  in  this  evil  world.  Did  we  duly  consider 
the  worth  and  danger  of  oui  pfecious  souls,  for  which  no  ran- 
som could  be  found  but  the  blood  of  Emmanuel,  we  should 
count  the  whole  world  contemptible,  if  the  gain  of  it  endan- 
gered our  salvation;  and  the  loss  of  life  our  greatest  gain,  if 
laid  down  for  the  sake  of  Christ  and  the  gospel.  May  we  then 
con-.. .mally  think  of  that  season,  when  ne  will  ‘come  in  the 
glory  of  the  Father,  with  his  holy  angels,’  and  may  we  now 
estimate  every  earthly  object  as  we  shall  do  on  that  important 
day!” — T.  Scott. 


Ver.  3.  No  fuller  on  earth—  Or,  “ with  earth.”  Dr.  John  Edwards. 

Ver.  4.  Elias  with  Moses. — [Moses  was  the  founder  of  the  Jewish  polity 
and  Elias  the  most  zealous  reformer  and  prophet  of  the  Jewish  church  ; their 
presence  implied,  that  the  ministry  of  Christ  was  attested  by  the  law  and  the 
prophets.  ]— Bolster. 

Ver.  5.  It  is  good,  &c.— “ Had  it  been  possible  for  Peter  to  have  gone  to  hea- 
ven directly,  with  Christ,  and  Moses,  and  Elias  ; all  his  usefulness  would  nave 
been  prevented.  But  he  lived  many  years  amidst  conflict  and  suffering  and 


1076 


Uf  the  coming  of  Elias.  MARK. — CHAP.  IX.  A deaf  and  dumb  spirit  cast  out. 


them  : and  a voice  came  but  of  the  cloud,  say- 
ing, This  e is  my  beloved  Son  : hear  h him. 

S And  suddenly,  when  they  had  looked  round 
about,  they  saw  no  man  any  more,  save  Jesus 
only  with  themselves. 

9 And  as  they  came  down  from  the  moun- 
tain, he  charged  them  that  they  should  tell  no 
man  what  things  they  had  seen,  till  the  Son 
of  man  were  risen  from  the  dead. 

10  And  they  kept  that  saying  with  themselves, 
questioning  one  with  another  what  the  rising 
from  the  dead  should  > mean. 

11  TT  And  they  asked  him,  saying,  Why  say 
the  scribes  that  Elias  ) must  first  come  ? 

12  And  he  answered  and  told  them,  Elias 
verily  cometh  first,  and  restoreth  all  things  ; 
and  how  it  is  written  k of  the  Son  of  man,  that 
he  must  suffer  many  things,  and  be  i set  at 
nought. 

13  But  I say  unto  you,  That  m Elias  is  indeed 
come,  and  they  have  done  unto  him  whatso- 
ever they  listed,  as  it  is  written  of  him. 

14  T[  And  when  he  came  to  his  disciples,  he 
saw  a great  multitude  about  them,  and  the 
scribes  questioning  with  them. 

15  And  straightway  all  the  people,  when  they 
beheld  him,  were  greatly  amazed,  and  run- 
ning to  him  saluted  him. 

16  And  he  asked  the  scribes,  What  question 
ye  n with  them  ? 

17  And  one  of  the  multitude  answered  and 
said,  Master,  I have  broughtunto  thee  my  son, 
which  hath  a dumb  0 spirit ; 

18  And  wheresoever  he  taketh  him,  he  p tear- 
eth  him  : and  he  i foameth,  and  gnasheth  with 
his  teeth,  and  pineth  away : and  I spake  to  thy 
disciples  that  they  should  cast  him  out;  and 
they  could  not. 

19  He  answereth  him,  and  saith,  O faithless 
•'generation,  how  long  shall  I be  with  you? 
how  long  shall  I suffer  you  ? bring  him  unto 
me. 

20  And  they  brought  him  unto  him  : and  when 
he  saw  him,  straightway  the  spirit  tare  him ; 
and  he  fell  on  the  ground,  and  wallowed  foam- 
ing. 

21  And  he  asked  his  father,  How  long  is  it  ago 
since  this  came  unto  him  ? And  he  said,  Of  a 
5 child. 

22  And  ofttimes  it  hath  cast  him  into  the  fire, 
and  into  the  waters,  to  destroy  him : but  if  thou 


A.  M.  4032. 
A.  D.  28. 


g Ps.2.7. 
MaL3.17. 
2Pe.l.l7. 


h De.18.15. 


i Ac.  17. 18. 
) Mai. 4.5. 


k Ps.22.1, 

&C. 

Is.  53.3, 
&c. 

Da.  9.26. 
Zee.  13.7. 

1 Ps.74.22. 
Lu.23.11. 
Phi. 2. 7. 

m Mat.  11. 
14. 

L u.1.17. 


n or, among 
your- 
selves. 

o Mat  12. 
22. 

Lu.li.14. 


p or,  dash- 
elk  him. 

q Jude  13. 

r De.32.20. 
Ps.78.8. 
He.3.10. 

s Job  5.7. 
Ps.51.5. 


t 2 Ck.20. 
20. 

Mat.  17. 
20. 

c.11.23. 
Lu.  17.6. 
Jn.11.40. 
He.  11.6. 

u Ps.  126.5. 

v He.  12.2. 

w Re.  12. 12. 

x Is. 41. 13. 

y Ep.6.18. 

z 1 Co.9.27. 

a Jn. 16.19. 

b Mat.  18.1, 

&c. 

Lu.9.46, 

&c. 

22.24, &c. 

c Mat20. 
26,27. 
c.  10.43. 

d Lu.9.48. 

e Nu.  11.26 
..28. 


canstdo  anything,  have  compassion  on  us,  and 
help  us. 

23  Jesus  said  unto  him,  If  t thou  canst  believe, 
all  things  are  possible  to  him  that  believeth. 

24  And  straightway  the  father  of  the  child 
cried  out,  and  said  with  u tears,  Lord,  I be- 
lieve ; help  v thou  mine  unbelief. 

25  When  Jesus  saw  that  the  people  came  run- 
ning together,  he  rebuked  the  foul  spirit,  say- 
ing unto  him,  Thou  dumb  and  deaf  spirit,  1 
charge  thee,  come  out  of  him,  and  enter  nc 
more  into  him. 

26  And  the  spirit  cried,  and  rent  w him  sore, 
and  came  out  of  him : and  he  was  as  one 
dead  ; insomuch  that  many  said,  He  is  dead. 

27  But  Jesus  took  him  by  the  xhand,  and  lift- 
ed him  up  ; and  he  arose. 

28  And  when  he  was  come  into  the  house,  his 
disciples  asked  him  privately,  Why  could  not 
we  cast  him  out  ? 

29  And  he  said  unto  them,  This  kind  can 
come  forth  by  nothing,  but  by  y prayer  and 
z fasting. 

30  T[  And  they  departed  thence,  and  passed 
through  Galilee  ; and  he  would  not  that  any 
man  should  know  it. 

31  For  he  taught  his  disciples,  and  said  unto 
them,  The  Son  of  man  is  delivered  into  the 
hands  of  men,  and  they  shall  kill  him ; and 
after  that  he  is  killed,  he  shall  rise  the  third  day. 

32  But  they  understood  not  that  saying,  and 
were  afraid  to  ask  a him. 

33  Tf  And  b he  came  to  Capernaum : and  be- 
ing in  the  house  he  asked  them,  What  was  it 
that  ye  disputed  among  yourselves  by  the  way  ? 

34  But  they  held  their  peace : for  by  the  way 
they  had  disputed  among  themselves,  who 
should  be  the  greatest. 

35  And  he  sat  down,  and  called  the  twelve, 
and  saith  unto  them,  If  c any  man  desire  to  be 
first,  the  same  shall  be  last  of  all,  and  servant 
of  all. 

36  And  he  took  a child,  and  set  him  in  the 
midst  of  them : and  when  he  had  taken  him 
in  his  arms,  he  said  unto  them, 

37  Whosoever  d shall  receive  one  of  such 
children  in  my  name,  receiveth  me : and 
whosoever  shall  receive  me,  receiveth  not 
me,  but  him  that  sent  me. 

38  T[  And  John  answered  him,  saying,  Mas- 
ter, we  saw  e one  casting  out  devils  in  thy 


Chap.  IX.  Ver.  38 — 50.  The  nature  and  duration  of  fu- 
ture punishment. — Before  we  enter  upon  this  awful  subject, 
we  must  notice  the  incident  by  which  it  is  introduced.  The 
disciples  of  Jesus,  in  the  course  of  their  itineracy,  met  with  a 
person  casting  out  demons,  or  at  least  attempting  so  to  do,  in 
their  Master’s  name,  who  yet  did  not  associate  with  them. 
Dr.  S.  Clarke  supposes  he  might  be  a disciple  of  John  the 
Baptist;  but  Dr.  Doddridge  inclines  to  think  be  might  be 
some  vagabond  Jew,  who,  like  the  sons  of  Sceva,  (Acts  xix. 
13,)  attempted  the  practice  of  exorcism,  with  some  sinister 
design.  Our  Lord’s  reply,  however,  imposes  no  censure;  but 
seems  to  intimate,  that  he  could  hardly  be  an  enemy,  who 


should  pay  such  honour  to  his  name.  He  had,  on  a former 
occasion,  laid  down  this  maxim,  “ He  that  is  not  with  me,  is 
against  me,”  (Matt.  xii.  30;)  and  here  he  takes  up  the  con- 
verse of  the  proposition,  “ He  that  is  not  against  us,  is  on  our 
part;”  both  maintaining  the  important  principle,  that  there  is 
no  neutrality  in  religion,  so  far  as  respects  the  profession  of 
Christianity.  This,  indeed,  is  one  of  its  distinctive  characters, 
as  it  was  one  of  Judaism.  The  heathen  considered  it  as  a 
proof  of  their  benevolence,  and  a mark  of  good  breeding,  (ii 
we  may  so  speak,)  to  show  respect  to  the  gods  of  other  na- 
tions. Had  Jehovah  allowed  of  visible  representations  of  his 
glory,  they  would  doubtless  have  placed  his  statue  in  their 


died  on  a cross  : yet  tens  and  hundreds  of  thousands  were  saved  by  his  means, 
to  the  glory  of  God  by  him  ! And  was  not  this  well  worth  his  while  ?” — T. 
Scott.  * 

Ver.  12.  And  how  it  is  written  of  the  Son  of  man,  &c.—  Doddridge  re- 
marks, the  construction  of  this  verse  in  the  original,  is  as  perplexed  as  almost 
any  in  the  New  Testament.  Campbell,  “satisfied  that  no  proper  meaning 
can  be  drawn  from  the  words  as  they  lie,”  follows  a various  reading  (differing 
only  in  two  letters.)  which  is  supported  by  fourteen  MSS.,  (three  ancient,)  and 
is  adopted  by  Bps.  Pearce , Marsh,  &c.,  and  produces  the  following  transla- 
tion : “ And  (as  is  written  of  the  Son  of  man)  must  likewise  suffer  many 
things,  and  be  contemned.”  So  Boothroyd;  who  also  transposes  the  last 
clause  of  verse  13  thus  : “ Elias  is  indeed  come,  as  it  is  written  of  him,  and 
they  have  done  unto  him  whatsoever  they  listed”  (or  chose.) 

Ver.  15.  Were  greatly  amazed— Campbell,  “ Struck  with  awe.”  Whitby, 
Doddridge . and  others,  suppose,  that  as  the  face  of  Moses  shone  when  he 
came  down  from  the  mount,  so  did  the  countenance  of  Jesus.  See  2 Co.  iii.  7. 

Ver.  15—32.  And  straightway , &c. — See  parallel.  Mat.  xvii.  14—23. 

Ver.  18.  Foameth.— [As  these  symptoms  accord  very  much  with  those  of 
epileptic  persons,  some  have  ventured  to  assert  that  it  was  no  real  possession  ; 
but  the  Evangelist  expressly  affirms,  that  he  had  “ a dumb  spirit,”  which  tare 
him  ; that  our  Lord  charged  him  to  come  out  of  him,”  &c .]—Bagster. 

Ver.  20.  The  spirit  tare  him —Doddridge,  “Threw  him  down  and  con- 
vulsed him  Campbell,  (better)  ^Jtfirew  him  into  convulsions.” 


Ver.  24.  Mine  unbelief— Literally,  “ want  of  faith,”  of  which  the  most 
eminent  believers  find  reason  to  complain. 

Ver.  25.  Thou  dumb  and  deaf  spirit,  &c. — [If  this  had  been  only  a natural 
disease,  as  some  have  contended,  could  our  Lord  with  any  propriety  have  thus 
addressed  it  ? If  the  demoniacal  possession  had  been  false,  or  merely  a vulgar 
error,  would  our  Lord,  the  Revealer  of  truth,  have  thus  established  falsehood, 
sanctioned  error,  or  encouraged  deception,  by  teaching  men  to  ascribe  effects 
to  the  malice  and  power  of  evil  spirits,  which  they  had  no  agency  in  produ- 
cing? Impossible ! Such  conduct  is  utterly  unworthy  the  sacred  character  of 
the  Redeemer.] — Bagster. 

Ver.  26.  Rent  him  sore.— Campbell,  “ Severely  convulsed  him.” 

Ver.  29.  Can  come  forth— Doddridge,  “Goforth.”  Campbell,  “Be  dis- 
lodged.” 

Ver.  32.  But  they  understood  not.—' They  could  not  understand  how  the  Son 
of  God  should  suffer  death,  or  rise  again  from  the  dead.  Their  expectation  of 
a temporal  kingdom  completely  warped  their  understanding  on  these  subjects. 

Ver.  37.  Receiveth  not  me— That  is,  “ not  me  only.” 

Ver.  38.  Casting  out  devils. — Greek,  demons.  It  is  difficult  to  account  for 
the  circumstance  here  related.  Our  Lord  will  at  last  refuse  to  acknowledge 
some  who  plead  that  they  have  cast  out  devils  in  hi®  name;  Mat.  vii.  22. 
Yet  the  man  that  wrought,  or  pretended  to  work  miracles  in  his  name,  could 
scarcely  at  the  time  speak  lightly  of  him,  however  he  might  afterwards  desert, 
him. 


1077 


MARK.— CHAP.  X. 


A.  M.  -1U32. 
A.  D.  28. 


h Mat  10. 
42. 

25.40. 

i Mat.  18.6. 
1,11.17.1,2 


k or,  cause 
thee  to  of- 
fend : 
and  so 
vor.45,47. 


q Col. 4. 6. 
r Ps.34.14. 
2 Co.  13. 


i Mat  19.1, 
&c. 

Jn.  10.40. 


c Ge.1.27. 
5.2. 

Mai. 2. 15. 


Of  divorceiicnt. 

48  Where  their  worm  dieth  not,  and  the  fire 
" is  not  quenched. 

49  For  every  one  shall  be  salted  with  tire,  and 
every  sacrifice  0 shall  be  salted  with  salt. 

50  Salt  is  good  : but  if  the  salt  p have  lost  his 
saltness,  wherewith  will  ye  season  it?  Have 

salt  in  yourselves,  and  have  r peace  one  with 
another. 

CHAPTER  X. 

2 Christ  disputed!  with  the  Pharisees  touching  divorcement : 13  hlesscth  the  children  that 
are  brought  unto  him  : 17  rcsblvelh  a rich  man  how  he  may  inherit  life  everlasting  : 
23  tellelh  his  disciples  of  the  danger  of  riches:  28  promised!  rewords  to  them  that 
forsake  any  tiling  lor  the  gospel : 32  foretelleth  his  death  and  resurrection  : 35  biddelh 
the  two  ambitious  suitors  to  think  rather  of  sulTering  with  him  : 46  and  restored i to 
llaiTimetis  his  sight. 

AND  a he  arose  from  thence,  and  cometh 
into  the  coasts  of  Judea  by  the  farther 
side  of  Jordan:  and  the  people  resort  unto 
him  again ; and,  as  he  was  wont,  he  taught 
them  again. 

2 And  the  Pharisees  came  to  him,  and  ask- 
ed him,  Is  it  lawful  for  a man  to  put  away 
his  wife?  tempting  him. 

3 And  he  answered  and  said  unto  them,  What 
did  Moses  command  you  ? 

4 And  they  said,  Moses  b suffered  to  write  a 
bill  of  divorcement,  and  to  put  her  away. 

5 And  Jesus  answered  and  said  unto  them, 
For  the  hardness  of  your  heart  he  wrote  you 
this  precept. 

6 But  from  the  beginning  of  the  creation  God 
made  c them  male  and  female. 

7 For  d this  cause  shall  a man  leave  his  father 
and  mother,  and  cleave  to  his  wife ; 


Of  avoiding  offences. 

name,  and  he  followeth  not  us : and  we  forbade 
him,  because  he  followeth  not  us.  « 

39  But  Jesus  said,  Forbid  him  not : for  there 
f is  no  man  which  shall  do  a miracle  in  my 
name,  that  can  lightly  speak  evil  of  me. 

40  For  e he  that  is  not  against  us  is  on  our 
part. 

41  For  h whosoever  shall  give  you  a cup  of 
water  to  drink  in  my  name,  because  ye  be- 
long to  Christ,  verily  I say  unto  you,  he  shall 
not  lose  his  reward. 

42  And  whosoever  shall  offend  i one  of  these 
little  ones  that  believe  in  me,  it  is  better  for  him 
that  a millstone  were  hanged  about  his  neck, 
and  he  were  cast  into  the  sea. 

43  And  ) if  thy  hand  k offend  thee,  cut  it  off': 
it  is  better  for  thee  to  enter  into  life  maimed, 
than  having  two  hands  to  go  into  hell,  into  the 
fire  that  never  shall  be  quenched  : 

44  Where  1 their  worm  dieth  not,  and  the  fire 
is  not  quenched. 

45  And  if  thy  foot  m offend  thee,  cut  it  off : 
it  is  better  for  thee  to  enter  halt  into  life,  than 
having  two  feet  to  be  cast  into  hell,  into  the 
fire  that  never  shall  be  quenched  : 

46  Where  their  worm  dieth  not,  and  the  fire 
is  not  quenched. 

47  And  if  thine  eye  m offend  thee,  pluck  it 
out : it  is  better  for  thee  to  enter  into  the  king- 
dom of  God  with  one  eye,  than  having  two 
eyes  to  be  cast  into  hell  fire : 

temples,  beside  those  of  Jupiter  and  Mars;  and  it  is  even  said 
they  did  offer,  upon  the  spread  of  Christianity,  to  give  Jesus  a 
niche  in  their  Pantheon.  The  priests  of  Baal  were  always 
willing  to  associate  Jehovah  with  him  ; but  to  the  latter,  even 
the  denial  of  his  being  was  not  a greater  insult  than  such  an 
association. 

We  have  seen  something  very  similar  to  this  in  modern 
times.  Our  polite  philosophers  have  laid  it  down  as  a principle 
of  good  breeding,  that  “ those  who  go  to  Rome,  must  do  as 
they  do  at  Rome:”  that  is,  worship  the  Virgin  Mary  and  all 
the  Saints  of  the  Roman  Calendar;  and  so,  by  analogy  of 
reasoning,  acknowledge  the  gods  of  the  country  wherever 
they  may  travel — whether  it  be  to  Rome,  Hindostan,  or  China. 
They  worship  “Jehovah,  Jove,  or  Lord,”  with  equal  zeal. 
We  have  known  a great  man  (so  far  as  talents  and  power 
could  make  him  great)  who  could  be  Protestant  or  Papist, 
Mahometan  or  Jew,  with  equal  readiness,  when  his  interest 
required;  yet  when  this  great  man  was  requested  to  allow  the 
neutrality  of  certain  German  states,  he  replied  in  the  words  of 
our  Lord,  above  quoted,  “ He  that  is  not  for  me,  is  against 
me.” 

If  an  earthly  potentate  could  assume  this  style,  and  act  upon 
it,  much  more  may  the  King  of  kings.  God  is  not  a being  to 
be  trifled  with.  Justly  to  offend  one  of  the  least  and  meanest 
of  his  sincere  disciples,  is  an  offence  that,  without  special  mer- 
cy, will  involve  judgments  the  most  terrible.  If,  therefore,  a 
hand  or  a foot,  or  even  an  eye , (and  what  member  can  be  dear- 
er?) cause  ns  to  commit  such  offence,  it  were  better  that  it 
were  separated  from  us,  bitter  as  must  be  the  parting,  than 
that  we  should  be  plunged  into  the  guilt  of  such  offence,  or 
the  misery  to  which  it  inevitably  leads. 

The  language  here  used  is  metaphorical.  Our  Lord  alludes 
to  the  valley  of  Hinnom,  “ a place  near  Jerusalem,  where  they 
cast  things  impure,  and  carcasses  of  dead  animals;  and  where 
there  was  a fire  continually  kept  to  burn  them.”  (Rabbi  Kiln- 
chi  on  Psalm  xxvii.)  Nor  is  this  all ; here  the  idolaters  caused 
their  children  to  pass  through  the  fire,  and  sometimes  actually 
burnt  them  to  their  god,  Moloch  ; so  that  it  was  at  once  the 
centre  of  crime  and  wretchedness. 

The  other  ima^e,  of  the  worm , seems  borrowed  from  the 
same  scene.  A place  of  filth  and  corruption,  must  be  a place 
of  worms  and  vermin.  Now  suppose  these  vermin  to  be  im- 


Ver.  41  A cup  of  water. — This  is  an  instance  of  true  Asiatic  charity. 
Niebuhr  mentions,  that  among  the  public  buildings  of  Kithira  are  places  for 
supplying  water  gratis  to  passengers,  a cup  being  always  placed  ready  in  the 
window  next  the  street. 

Ver.  42.  Whosoever  shall  offend. — The  Greek  means,  literally,  to  put  a 
stumbling. block  in  their  way. 

\ e-r.  44.  Their  worm,  &c. — See  Isaiah  Ixvi.  24,  for  its  literal  meaning.  This 
figure  in  the  text  denotes  great  misery,  and  the  certain  and  terrible  and  eternal 
destruction  of  the  wicked. 

“ Conscience,  the  never-dying  worm, 

With  torture  gnaws  the  heart : 

And  wo  and  wrath,  in  every  form, 

Is  now  the  sinner’s  part. 

Sad  world  indeeil  I ah,  who  can  bear, 

For  ever  there  to  dwell — 

For  ever  sinking  in  despair. 

In  all  the  (lames  of  hell."— Tillage  Hymns. 

1078 


mortal,  and  this  fire  unquenchable,  and  we  have  an  image  of 
everlasting  misery,  the  most  dreadful  that  we  can  conceive. 
The  fire  is  interpreted  to  refer  to  the  just  wrath  of  Almighty 
God,  who,  when  provoked,  is  a consuming  fire,  Heb.  xii.  29; 
and  the  worm,  to  the  tormenting  reflections  of  a guilty  con- 
science. 

It  is  true,  some  ingenious  critics  have  tortured  the  terms 
“everlasting”  and  “eternal,”  to  reduce  them  to  some  termi- 
nable period : some  benevolent  divines  have  also  endeavoured 
to  persuade  themselves  that  God  will  find  some  way  to  save 
his  honour  in  the  termination  of  these  everlasting  punish- 
ments; but  who  would  risk  his  property  or  his  life  on  such  a 
precarious  speculation?  The  terms  used  are  as  decisive  and 
express  as  language  can  afford  ; and  it  is  a reflection  on  his 
veracity  to  suppose,  for  a moment,  that  the  Almighty  means 
not  as  he  has  said. 

As  to  the  doctrine  of  Universal  Restoration,  we  shall  have 
a more  suitable  opportunity  to  inquire  into  the  precarious 
grounds  on  which  it  rests  ; but  let  us  not  for  a moment  ne- 
glect to  secure  our  eternal  interests,  on  the  rash  presumption 
that  they  may  possibly  not  be  in  so  great  danger  as  is  repre- 
sented. “Now  is  the  accepted  time,” — and  n how  shall  we 
escape  if  we  neglect  so  great  salvation  ?” 

The  last  two  verses  of  this  chapter  have  been  variously  ex- 
plained, and  are  confessedly  difficult  of  interpretation.  Whitby 
thus  explains  them  : “ Every  wicked  man  will  be  so  seasoned 
by  the  fire  itself  as  to  become  unconsumable,  and  shall  endure 
for  ever,  to  be  tormented.”  But  most  assuredly  God  will  not 
hold  any  of  his  creatures  in  existence  for  the  mere  purpose  of 
tormenting  them.  Blan  was  made  immortal,  and  the  perpe- 
tuity of  his  punishment  must  arise  from  the  perpetuity  of  his 
existence  ; nor  can  he  be  relieved,  but  either  by  annihilation 
or  forgiveness.  Other  explanations  we  shall  pass  over,  as  wo 
should  rather  carry  the  connexion  of  these  words  farther 
back  into  the  context.  Our  Lord  had  been  recommending 
his  disciples  to  sacrifice  a hand,  a foot,  or  an  eye,  rather  than 
wholly  to  expose  themselves  to  the  danger  of  eternal  fire.  But 
as  all  sacrifices  under  the  law  were  to  be  salted  for  the  fire  of 
the  altar;  so  these  sacrifices  of  a right  hand,  &c.,  must  be  salt- 
ed (as  it  were)  by  integrity , (of  which  salt  is  the  emblem,  as 
being  the  great  natural  preserver  from  corruption,)  to  rentier 
them  acceptable  to  God.  So  St.  Paul  teaches  us,  that  it  may 


Ver.  49.  For  every  one  shall  be  salted  with  JTre  — [ Whitby  supposes  this  to 
niean.  Every  wicked  man  shall  he  seasoned  with  fire  itself,  so  as  to  become 
inconsumable,  and  shall  endure  for  ever  to  be  tormented  ; and  therefore  may 
bo  said  to  b e salted  with  fire,  in  allusion  to  that  property  of  salt,  which  is  to 
preserve  things  from  corruption.”  Beza  and  Gilpin  would  read,  “ Every  Chris- 
tian is  punned  by  the  difficult  and  fiery  trials  of  life,  in  the  same  manner  a*, 
every  sacrifice  with  salt.”  Lightfoot  and  Doddridge,  “ He  that  is  a true  sa- 
crifice to  God  shall  be  seasoned  with  the  salt  of  grace  to  the  incorruption  oi 
glory  ; and  every  victim  to  Divine  justice  shall  he  salted  with  fire  to  endure  fbi 
ever. ’ ’ ]—Bag st er.  Or,  “ for  the  fire.”  Macknight,  Parkhurst,  &c. 

It  Ver.  50.  Salt  is  good—  Compare  note  on  Mat.  v.  13 Have  peace,  <Xrc.— 

“ A covenant  of  salt,”  was  a covenant  of  peace  and  amity . but  salt  itself  was 
not  the  direct,  emblem  of  peace,  but  of  integrity , the  true  foundationof  peace. 

Chap.  X.  Ver.  l — 12.  And  he  arose,  &c. — For  the  parallel  text,  see  Mat. 
xix.  1—9. 

Ver.  1.  Into  the  coasts  of  Judea— Boothroyd,  “ Into  the  borders  of  Judea 
by  the  side  of  the  Jordan.” 


A.  M.  4033. 
A.  D.  21. 


MARK. — CHAP.  X.  Of  the  danger  of  riches. 

unto  them,  Children,  how  hard  is  it  for  them 
that  trust  p in  riches  to  enter  into  the  kingdom 
of  God ! 

25  It  is  easier  for  a camel  to  go  through  the 
eye  of  a needle,  than  for  a rich  man  to  enter 
into  the  kingdom  of  God. 

26  And  they  were  astonished  out  of  measure, 
saying  among  themselves,  Who  then  can  be 
saved  7 

27  And  Jesus  looking  upon  them  saith,  With 
men  it  is  impossible,  but  not  with  God : for 
9 with  God  all  things  are  possible. 

28  TI  Then  Peter  began  to  say  unto  him,  Lo, 
we  have  left  all,  and  have  followed  thee. 

29  And  Jesus  answered  and  said,  Verily  I say 
unto  you,  There  is  no  man  that  hath  left  house, 
or  brethren,  or  sisters,  or  father,  or  mother,  or 
wife,  or  children,  or  lands,  for  my  sake,  and  the 
gospel’s, 

30  But  he  shall  receive  a hundred-fold  now 
in  this  time,  houses,  and  brethren,  and  sisters, 
and  mothers,  and  children,  and  lands,  with 
persecutions  ; and  in  the  world  to  come  eter- 
nal life. 

31  But  r many  that  are  first  shall  be  last ; and 
the  last  first. 

32  TI  And  s they  were  in  the  way  going  up  to 
Jerusalem  ; and  Jesus  went  before  them  : and 
they  were  amazed  ; and  as  they  followed,  they 
were  afraid.  And  he  took  again  the  twelve, 
and  began  to  tell  them  what  things  should 
happen  unto  him, 

33  Saying , Behold,  we  t go  up  to  Jerusalem  ; 
and  the  Son  of  man  shall  be  delivered  unto 
the  chief  priests,  and  unto  the  scribes ; and 
they  shall  condemn  him  to  death,  and  shall 
deliver  him  to  the  Gentiles  : 

34  And  u they  shall  mock  him,  and  shall 
scourge  him,  and  shall  spit  upon  him,  and 
shall  kill  him  : and  the  third  day  he  shall  rise 
again. 

35  TI  And  James  and  John,  the  sons  of  Zebe- 
dee,  come  unto  him,  saying,  Master,  we  would 
that  thou  shouldest  do  for  us  whatsoever  we 
shall  desire. 

36  And  he  said  unto  them,  What  would  ye 
that  I should  do  for  you  7 

37  They  said  unto  him,  Grant  unto  us  that  we 
may  sit,  one  on  thy  right  hand,  and  the  other 
on  thy  left  hand,  in  thy  glory. 

38  But  Jesus  said  unto  them,  Ye  T know  not 


e 1 Co.G.lG 
Ep.5.31. 

f Mat.5.32. 
13.9. 

Ln. 16.18. 
Ro.7.3. 

1 Co.7.10, 
11. 

g Mai.  19. 
13. 

Lu.18.15. 


h Ep.4.26. 


i Mal.18.10 
1 Co.  14. 
20. 

1 Pe.2.2. 
Re.  14.5. 


j Mat.  19. 
16, &c. 
Lu.I8.18, 
&c. 


k Ps.86.5. 
119.68. 


rr.  Is.58.2 
Ez.33.31, 
32. 

Mai. 3. 8. 
Ro.7.9. 
Pli.3.6. 


o Mat-6.1.9. 
20. 

Lu.12.33. 

16.9. 


p Job  31.24. 
Ps.52.7. 
62.10. 
Hab.2.9. 

1 Ti.6.17. 
Re.3. 17. 


q Ge.18.14. 
Job  42.2. 
Jer.32.17. 
Lu.1.37. 


r Mat  20. 
16. 

Lu.  13.30. 


; Mat  20. 
17, &c. 
Lu.18.13, 
&c. 


Ilow  to  obtain  everlasting  life. 

'i  And  they  twain  shall  be  one  * flesh  : so  then 
they  are  no  more  twain,  but  one  flesh. 

9 What  therefore  God  hath  joined  together, 
let  not  man  put  asunder. 

10  And  in  the  house  his  disciples  asked  him 
again  of  the  same  matter. 

11  And  he  saith  unto  them,  f Whosoever  shall 
put  away  his  wife,  and  marry  another,  com- 
mitteth  adultery  against  her. 

12  And  if  a woman  shall  put  away  her  hus- 
band, and  be  married  to  another,  she  commit- 
teth  adultery. 

13  TI  And  s they  brought  young  children  to 
him,  that  he  should  touch  them  : and  his  disci- 
ples rebuked  those  that  brought  them. 

14  But  when  Jesus  saw  it , he  h was  much 
displeased,  and  said  unto  them,  Suffer  the 
little  children  to  come  unto  me,  and  forbid 
them  not : for  of  such  ■ is  the  kingdom  of  God. 

15  Verily  I say  unto  you,  Whosoever  shall 
not  receive  the  kingdom  of  God  as  a little 
child,  he  shall  not  enter  therein. 

16  And  he  took  them  up  in  his  arms,  put  his 
hands  upon  them,  and  blessed  them. 

17  TI  And  i when  he  was  gone  forth  into  the 
way,  there  came  one  running,  and  kneeled  to 
him,  and  asked  him,  Good  Master,  what  shall 
I do  that  I may  inherit  eternal  life  7 

IS  And  Jesus  said  unto  him,  Why  callest  thou 
me  good  7 there  is  none  good  but  k one,  that 
is,  God. 

19  Thou  knowest  the  > commandments,  Do 
not  commit  adultery,  Do  not  kill,  Do  not 
steal,  Do  not  bear  false  witness,  Defraud  not, 
Honour  thy  father  and  mother. 

20  And  he  answered  and  said  unto  him, 
Master,  all  ra  these  have  I observed  from  my 
youth. 

21  Then  Jesus  beholding  him  loved  him,  and 
said  unto  him,  One  "thing  thou  lackest:  go 
thy  wTay,  sell  whatsoever  thou  hast,  and  give 
to  the  poor,  and  thou  shalt  have  treasure  0 in 
heaven  : and  come,  take  up  the  cross,  and  fol- 
low me. 

22  And  he  was  sad  at  that  saying,  and  went 
away  grieved  : for  he  had  great  possessions. 

23  TI  And  Jesus  looked  round  about,  and  saith 
unto  his  disciples,  how  hardly  shall  they  that 
have  riches  enter  into  the  kingdom  of  God  ! 

24  And  the  disciples  were  astonished  at  his 
words.  But  Jesus  answereth  again,  and  saith 

be  possible  for  a man  to  give  his  whole  body  to  be  burned,  and 
yet  if  he  do  it  not  from  a principle  of  integrity,  or  pure  love 
to  God,  it  will  avail  nothing,  as  not  being  seasoned  for  his 
altar.  This  integrity  (of  which  divine  grace  is  the  radical 
principle)  must  be  preserved  through  life,  and  it  will  prevent 
our  apostacy  from  God,  and  preserve  us  from  quarrelling  with 
one  another.  This  exposition  is  offered  with  diffidence,  as  we 
believe  it  is  new  ; but  not  therefore  to  be  rejected,  till  one  be 
found  less  objectionable. 

Chap.  X.  Ver.  13 — 2>  “ ‘ Little  children  should  be  suffered’ 
and  directed  to  go  to  the  loving  Saviour,  as  soon  as  they  are  ca- 
ablc  of  understanding  his  words  : they  should  be  assured  that 
e will  regard  theirlispingpetitions;  ana  all  his  ministers  should 
ctpy  his  condescension,  and  attentive  regard  to  the  lambs  of 
the  flock,  the  young,  the  newly  awakened,  the  weak  believers, 


Ver.  1 1 . Against  her— That  is,  his  former  wife  ; or  it  may  apply  to  the  latter, 
since  lie  causes  her  to  live  in  adultery  with  him. 

Vt  r 12  And  if  a woman  shall  'put  away  her  husband. — “ It  may  be  in- 
ferred from  hence  (says  Dr.  Lardner)  that  the  Jewish  women,  as  well  as  men, 
(th.meh  contrary  to  the  law  ) did  then  (i.  e.  in  our  Lord’s  time)  practise  di- 
vorces, and  after  that,  marry  to  others.”  He  produces  the  instances  of  Hero- 
dias.  and  three  of  her  daughters  ; and  adds,  “ We  may  be  assured  their  exam- 
ple would  be  followed  by  others,  and  it  is  likely,  were  supported  by  many  pre- 
cedents. If  the  women  took  this  license,  what  would  not  the  men  do?  Our 
historian,  Josephus,  affords  a double  example  of  this  practice.  His  first  wife 
left  him,  and  he  married  another.  Her  he  divorced,  after  having  had  Three  child- 
ren by  her,  because  he  was  not  nleased  with  her  manners  ; and  then  married 
a third,  by  whom  also  he  had  children.” 

Ver.  13 — 16.  And  they  brought  young  children,  &c—  Parallel  to  this,  see 
Mat.  xix.  13 — 15  ; with  which  compare  chap,  xviii.  3,  &c. 

Ver.  15.  As  a little  child,  &c. — With  that  humility,  neglect  of  the  world, 
freedom  from  malice,  which  is  in  little  children. 

Ver.  17.  And  when  he  wa%  gone  forth.  &c. — Corresponding  with  this  sec- 
tion, see  Mat.  xix.  16 — 30. 


the  poor,  or  the  discouraged  ; that  they  may  be  his  instruments 
in  gathering  them  to  him,  and  in  leading  them  to  establishment 
ana  comfort.  While  we  consider  the  case  of  children,  and 
remember  that  ‘of  such  is  the  kingdom  of  God  let  us  pecu- 
liarly attend  to  our  Lord’s  declaration,  that  ‘ whosoever  shall 
not  receive  the  kingdom  of  God  as  a little  child,  he  shall  not 
enter  therein.’  No  learned  scribe  or  philosopher,  no  man  of 
the  most  distinguished  learning  or  pre-eminent  abilities,  can 
be  a true  subject  of  the  kingdom  of  grace  here,  or  an  heir  of 
the  kingdom  of  glory  hereafter,  who  will  not  stoop  to  receive 
the  instructions  and  blessings  of  the  kingdom,  in  the  simple, 
teachable  spirit,  with  which  a little  child  learns  the  first  ele- 
ments of  knowledge,  from  its  parent,  nurse,  or  teacher.  ‘If 
any  man  therefore  be  wise  in  this  world,  let  him  become  a 
fool,  that  he  may  be  wise’  unto  salvation. 


Ver.  23.  Hoio  hardly,  &c.— When  Garrick  showed  Dr.  Johnson  his  fine 
house,  gardens,  statues,  pictures,  &c.,  at  Hampton  Court,  what  ideas  did 
they  awaken  in  the  mind  of  that  great  man  ? Instead  of  a flattering  compli- 
ment, which  was  expected,  “Ah!  David,  David,’  said  the  doctor,  “these 
are  things  which  make  a death-bed  terrible  !” 

Ver.  30.  A hundredfold— Not  in  kind,  but  in  value.  See  2 Co.  vii.  4. 

Ver.  32—45.  And  they  were  in  the  way , <fcc. — Here  Mark  begins  to  relate 
our  Lord’s  going  up  to  Jerusalem  the  last  time,  which  is  related  in  nearly  the 
same  terms  by  Matthew,  chap.  xix.  17 — 28. 

Ver.  32.  They  were  amazed — To  see  our  Lord  going  to  meet  his  death  with 
such  cool  intrepidity  ; and  they  were  afraid  to  follow  him,  lest  they  should 
be  involved  in  the  same  calamities  ; or,  perhaps,  their  amazement  refers  to  a 
sort  of  indefinable  awe  which  the  apostles  began  to  feel  for  Jesus,  which  the 
mighty  miracles  he  wrought,  and  the  air  of  majesty  and  authority  he  now  as- 
sumed, was  calculated  to  inspire. 

Ver.  35.  James  and  John. — [St.  Matthew  says  that  this  request  was  made 
by  Salome  their  mother ; but  though  she  made  the  request  as  from  herself \ 
yet  it  is  evident  that  they  had  set  her  upon  the  business  ; and  therefore  Jesus, 
knowing  whence  it  came,  immediately  addressed  the  sons.]— Bagster 

1079 


-CHAP.  XI. 


Christ  purgetli  the  temp 


w Lu.12.50. 
x Mui.  10. 
25. 

Jn.  17.14. 
y c.14.36. 

z Mot.25. 
31. 

He.11.16. 


b or,  think 
good. 

c Mat.20. 
20,28. 
c.9.35. 
Lu.9.48. 


e Is. 53. 11, 
12. 

Da.9.26. 

2 Co. 5.21. 
Ga.3.13. 

1 Ti.2.6. 
Til.2.14. 

f Mat.20. 
29, &c. 

Lu. 18.35, 
&c. 

g Je.29.13. 
h Ps.62.12. 
i Jn.  11.28. 

J Ph.3.7.,9. 

k Mat.9.22. 
c.5.34. 

1 or,  saved 
thee. 

a Mat.21.1, 
&c. 

Lu. 19.29, 
&c. 

Jn. 12.14, 
&c. 


b Ac  .17. 25. 
c Zec.9.9. 
d Pa.  118.26. 


h Met.21. 
18, &c. 

i Is.5.7. 

j Mat  .21. 
12, &c. 
Lu.  19.45, 
&c. 

Jn.214, 

&c. 

k De.14.25, 


1 Is.  56.7. 

m or,  a 
house  of 
prayer 
for  all 
nations. 

n Je.7.11. 

o MaL7.2S. 
c.1.22. 
Lu.4.32 


2 And  saith  unto  them,  Go  your  way  into  the 
village  over  against  you  : and  as  soon  as  ye  be 
entered  into  it,  ye  shall  find  a colt  tied,  where 
on  never  man  sat;  loose  him,  and  bring  him. 

3 And  if  any  man  say  unto  you,  Why  do  ye 
this  ? say  ye  that  the  Lord  hath  need  b of  him  ; 
and  straightway  he  will  send  him  hither. 

4 And  they  went  their  way,  and  found  the 
colt  tied  by  the  door  without  in  a place  where 
two  ways  met;  and  they  loose  him. 

5 And  certain  of  them  that  stood  there  said 
unto  them,  What  do  ye,  loosing  the  colt? 

6 And  they  said  unto  them  even  as  Jesus  had 
commanded  : and  they  let  them  go. 

7 And  they  brought  the  colt  to  Jesus,  and 
cast  their  garments  on  him ; and  c he  sat  upon 
him. 

8 And  many  spread  their  garments  in  the 
way : and  others  cut  down  branches  off  the 
trees,  and  strewed  them  in  the  way. 

9 And  they  that  went  before,  and  they  that 
followed,  cried,  saying,  Hosanna ; Blessed  d is 
he  that  cometh  in  the  name  of  the  Lord : 

10  Blessed  be  the  kingdom  e of  our  father 
David,  that  cometh  in  the  name  of  the  Lord: 
Hosanna  in  the  f highest. 

11  And  Jesus  entered  into  Jerusalem,  and  into 
the  temple  : and  s when  he  had  looked  round 
about  upon  all  things,  and  now  the  even-tide 
was  come,  he  went  out  unto  Bethany  with  the 
twelve. 

12  T[  And  h on  the  morrow,  when  they  were 
come  from  Bethany,  he  was  hungry: 

13  And  seeing  a fig  tree  afar  off  having  leaves, 
he  came,  if  haply  he  might  find  any  thing  there- 
on : and  when  he  came  to  it,  he  found  nothing 
* but  leaves;  for  the  time  of  figs  was  not  yet: 

14  And  Jesus  answered  and  said  unto  it,  No 
man  eat  fruit  of  thee  hereafter  for  ever.  And 
his  disciples  heard  it. 

15  Tf  And  i they  come  to  Jerusalem : and  Je- 
sus went  into  the  temple,  and  began  to  cast 
out  them  that  sold  and  bought  in  the  temple 
and  overthrew  the  tables  of  the  k money- 
changers, and  the  seats  of  them  that  sold 
doves ; 

16  And  would  not  suffer  that  any  man  should 
carry  any  vessel  through  the  temple. 

17  And  he  taught,  saying  unto  them,  Is  it  not 
i written,  My  house  shall  be  called  ,n  of  all  na- 
tions the  house  of  prayer?  but  ye  have  made 
it  a den  " of  thieves. 

18  And  the  scribes  and  chief  priests  heard  it, 
and  sought  how  they  might  destroy  him : for 
they  feared  him,  because  all  the  people  was 
astonished  0 at  his  doctrine. 

19  And  when  even  was  come,  he  went  out  of 
the  city. 


Bartimeus  restored  to  sight.  MARK 

what  ye  ask  : can  ye  drink  of  the  cup  that  I 
drink  of?  and  be  baptized  with  the  baptism 
*'  that  I am  baptized  with  ? 

39  And  they  say  unto  him,  We  can.  And 
Jesus  said  unto  them,  Ye  x shall  indeed  drink 
of  the  cup  r that  I drink  of ; and  with  the 
baptism  that  I am  baptized  withal  shall  ye  be 
baptized : 

40  But  to  sit  on  my  right  hand  and  on  my  left 
hand  is  not  mine  to  give ; but  it  shall  be  given 
to  them  for  whom  it  is  prepared. 

41  And  when  the  ten  heard  it,  they  began  to 
be  much  displeased  with  James  and  John. 

42  But  Jesus  called  them  to  him,  and  saith 
unto  them,  Ye  aknow  that  they  which  b are 
accounted  to  rule  over  the  Gentiles  exercise 
lordship  over  them  ; and  their  great  ones  ex- 
ercise authority  upon  them. 

43  But  so  shall  it  not  be  among  you:  but 
c whosoever  will  be  great  among  you,  shall  be 
your  minister : 

44  And  whosoever  of  you  will  be  the  chiefest, 
shall  be  servant  of  all. 

45  For  even  the  Son  of  man  came  not  to  be 
ministered  unto,  but  d to  minister,  and  to  e give 
his  life  a ransom  for  many. 

46  H And  f they  came  to  Jericho : and  as  he 
went  out  of  Jericho  with  his  disciples  and  a 
great  number  of  people,  blind  Bartimeus,  the 
son  of  Timeus,  sat  by  the  highway  side  beg- 
ging- 

47  And  when  he  heard  that  it  was  Jesus  of 
Nazareth,  he  began  to  cry  out,  and  say,  Jesus, 
thou  son  of  David,  have  mercy  on  me. 

48  And  many  charged  him  that  he  should 
hold  his  peace : but  he  cried  the  more  s a great 
deal,  Thou  son  of  David,  have  mercy  h on 
me. 

49  And  Jesus  stood  still,  and  commanded  him 
to  be  called.  And  they  call  the  blind  man, 
saying  unto  him,  Be  of  good  comfort,  rise ; he 
i calleth  thee. 

50  And  he,  casting  ) away  his  garment,  rose, 
and  came  to  Jesus. 

51  And  Jesus  answered  and  said  unto  him, 
What  wilt  thou  that  I should  do  unto  thee  ? 

The  blind  man  said  unto  him,  Lord,  that  I 
might  receive  my  sight. 

52  And  Jesus  said  unto  him,  Go  thy  way ; thy 
k faith  hath  ' made  thee  whole.  And  immedi- 
ately he  received  his  sight,  and  followed  Jesus 
in  the  way. 

CHAPTER  XI. 

1 Christ  rideth  with  triumph  into  Jerusalem  : 12  cursetli  the  fruitless  leafy  tree:  15 

purgeth  the  temple : 20  exhorteth  his  disciples  to  steadfastness  of  faith,  ana  to  forgive 

their  enemies:  27  and  defendeththe  lawfulness  of  his  actions,  by  the  witness  of  John, 

who  was  a man  sent  of  God. 

AND  a when  they  came  nigh  to  Jerusalem, 
unto  Bethphage  and  Bethany,  at  the  mount 
of  Olives,  he  sendeth  forth  two  of  his  disciples, 

“ Whatever  increases  pride,  and  an  attachment  to  the  world, 
must  enhance  the  difficulty  of  a man’s  embracing  the  gospel. 
Few  can  possess  riches  without  loving  them  ana  trusting  in 
them  ; and  it  is  extremely  difficult  to  break  the  strong  bands, 
which  hold  a carnal  mind  to  large  possessions.  So  that 
Jesus  speaks  to  us  ‘ as  to  children,’  when  he  reminds  us, 

Ver.  40.  But  it  shall  be  given,  &c.— Except  it  shall  be  given,  &c. 
t Ver.  46.  And  they  came  to  Jericho , &c.—  [Luke  says  that  this  took  place, 
“ os  he  was  come  nigh  unto  Jericho,”  and  afterwards  records  an  event  which 
took  place  in  that  city.  But  his  words  may  be  rendered.  ‘ When  he  was  nigh 
Jericho,”  which  is  equally  true  of  him  who  is  gone  a little  way  from  it,  as  of 
him  who  is  come  near  it.  Matthew  mentions  two  blind  men  who  received 
their  sight  on  this  occasion  ; but  Bartimeus  was  probably  the  more  remarkable 
of  the  two,  and  therefore  mentioned  by  name.]— Bagster.  On  this  miracle, 
see  some  farther  remarks  on  Luke  xviii.  35.  &c. 

Ver.  52.  Made  thee  whole.— Campbell,  “ Cured  thee.” 

Chap.  XI.  Ver.  1—11.  And  when  they  came  nigh,  &c.— The  parallel  text 
of  Matthew  occurs  chap.  xxi.  16.  The  limits  of  Belhanv  reached  to  the  mount 
of  Olives,  and  joined  to  those  of  Bethphage,  which  reached  from  the  mount  to 
the  walls  of  the  city. 

Ver.  3.  And  straightway  he  will  send  him.—A.x\  evidence  of  the  Lord’s 
omniscience  and  power  over  the  hearts  and  wills  of  men. 

Ver.  8.  Branches  off  the  trees—  It  is  probable,  from  different  kinds  of  trees. 
John,  chap.  xii.  13,  mentions  “ palm  trees.”  The  late  Mr.  David  Levi  gives 
on  extract  from  th«-  Talmud,  which  mentions  that  at  the  feast  of  Tabernacles 
1080 


1 How  hardly  shall  they  that  have  riches  enter  into  the  king- 
dom of  heaven !’  And  instead  of  expressing  our  astonish- 
ment, or  indulging  our  speculations,  let  us  learn  contentment 
in  a low  estate  : or  if  a higher  be  allotted  us,  let  us  watch 
against  confidence  in  riches,  and  the  love  of  them,  or  any  thing 
that  can  be  purchased  with  them.  Let  us  pray  to  be  enabled  to 


they  carried  branches  of  willow,  and  cried  “ Hosanna  !”  and  the  willows  thus 
employed  were  called  Hoshanuth—  Lingua  Sacra,  in  Oreb  Morier , in  hia 
travels  through  Persia,  mentions  the  scattering  of  rose  leaves,  and  Manner 
conceives  they  might  make  a part  of  this  ceremony. 

Ver.  ll.  And  now  the  even-tide  was  come,  &c. — Our  Lord  and  his  disciple* 
went  to  lodge  at  Bethany— probably  at  the  house  of  Lazarus. 

Ver.  12—14.  And  on  the  morroto—  (That  is,  “ Next  morning”)  when  they 
were  come  from  Bethany,  &c. 

Ver.  13.  If  haply— That  is,  if  it  might  so  happen. For  the  time  of  figs 

teas  not  yet— i.  e.  of  gathering  figs  ; Campbell,  “ The  fig-harvest'*’  So  we 
use  the  terms  “ hay-time,  or  hay-harvest,  hopping-time,”  &c.  This  was  the 
season  to  expect  fruit.  [This  declaration,  as  Dr.  Campbell  observes,  “ cannot 
be  the  reason  why  there  was  nothing  but  leaves  on  the  tree  ; for  the  fig  is  of 
that  class  of  vegetables  wherein  the  fruit  appears  before  the  leaf.  But  if  tho 
words  be  read  as  a parenthesis,  the  aforesaid  declaration  will  be  the  reason  of 
what  immediately  preceded,  that  is,  of  our  Lord’s  looking  for  fruit  on  the  tree. 
The  leaves  showed  that  the  figs  should  not  only  be  formed  but  well  advanced  ; 
and  the  season  of  reaping  being  not  yet  come,  removed  all  suspicion  that  they 
had  been  gathered.”]— Bagster 


of  steadfastness  of  faith.  MARK.— CHAP.  XII.  The  parable  of  the  vineyard. 


20  If  And  in  the  morning,  as  they  passed  by, 
they  saw  the  fig  tree  dried  up  from  the  roots. 

21  And  Peter  calling  to  remembrance  saith 
unto  him,  Master,  behold,  the  fig  tree  which 
thou  cursedst  is  withered  away. 

22  And  Jesus  answering  saith  unto  them, 
p Have  faith  in  God. 

23  For  verily  I say  unto  you,  That  whoso- 
ever i shall  say  unto  this  mountain,  Be  thou 
removed,  and  be  thou  cast  into  the  sea ; and 
shall  not  doubt  in  his  heart,  but  shall  believe 
that  those  things  which  he  saith  shall  come  to 
pass;  he  shall  have  whatsoever  he  saith. 

24  Therefore  I say  unto  you,  r What  things 
soever  ye  desire,  when  ye  pray,  believe  that 
ye  receive  them , and  ye  shall  have  them. 

25  And  when  ye  stand  praying,  8 forgive,  if 
ye  have  ought  against  any:  that  your  Father 
also  which  is  in  heaven  may  forgive  you  your 
trespasses. 

26  But  1 if  ye  do  not  forgive,  neither  will  your 
Father  which  is  in  heaven  forgive  your  tres- 
passes. 

27  \\  And  they  come  again  to  Jerusalem : and 
u as  he  was  walking  in  the  temple,  there  come 
to  him  the  chief  priests,  and  the  scribes,  and 
the  elders, 

23  And  say  unto  him,  By  T what  authority 
doest  thou  these  things  ? and  who  gave  thee 
this  authority  to  do  these  things? 

29  And  Jesus  answered  and  said  unto  them, 
I will  also  ask  of  you  one  w question,  and  an- 
swer me,  and  I will  tell  you  by  what  authority 
I do  these  things. 

30  The  baptism  of  John,  was  it  from  heaven, 
or  of  men  ? answer  me. 

31  And  they  reasoned  with  themselves,  say- 
ing, If  we  shall  say,  From  heaven ; he  will  say, 
Why  then  did  ye  not  believe  him  ? 

32  But  if  we  shall  say,  Of  men ; they  feared 
the  people : for  x all  men  counted  John,  that  he 
was  a prophet  indeed. 

33  And  they  answered  and  said  unto  Jesus, 
We  y cannot  tell.  And  Jesus  answering  saith 
unto  them,  Neither  do  2 1 tell  you  by  what  au- 
thority I do  these  things. 

CHAPTER  XII. 

1 In  a parable  of  the  vineyard  let  out  to  unthankful  husbandmen,  Christ  foretelleth  the 
reprobation  of  the  Jews,  and  the  calling  of  the  Gentiles.  13  He  avoideth  the  snare  of 
the  Pharisees  and  Herodians  about  paying  tribute  to  Cesar  : 18  convinceth  the  error 
of  the  Sadducees,  who  denied  the  resurrection  : 28  resolveih  the  scribe,  who  questioned 
of  the  first  commandment : 5 refuted)  the  opinion  that  the  scribes  held  of  Christ : 38 
bidding  the  people  to  beware  of  their  ambition  and  hypocrisy  : 41  and  conunendelh 
the  poor  widow  for  her  two  mites,  above  all. 

AND  he  began  to  speak  unto  them  by  para- 
bles. A a certain  man  planted  a vineyard, 
and  set  a hedge  about  it,  and  digged  a place 
for  the  wine-fat,  and  built  a tower,  and  let  it  out 
to  husbandmen,  and  went  into  a far  country. 


A.  M.  4033. 
A.  D. 


p or,  have 
Vie  faith 
of  God. 

q Mat,  17. 
20. 

Lu.17.6. 

r Mat. 7.7. 
Lu.11.9. 
18.1. 

Jn.14.13. 

15.7. 

16.24. 

Ja.  1.5,6. 

s Mat.6.14. 
Col.ai3. 

t Mat  18. 
35. 

a Mat.21. 
23, &c.' 
Lu.20.1, 
&c. 

v Nu.16.3. 

w or,  thing. 

x Mat.  3.5, 
6. 

14.5. 

c.6.20. 


29.14. 

Je.8.7. 

Ho.4.6. 

z Lu.  10.21, 
22. 

a Mat.21. 
23. 

Lu.20.9, 

&c. 


b Ca.8.11. 
Mi.7.1. 
Lu.  12.48. 
Jn.15.1.,8 

c He.  11.37. 
d Ne.9.30. 
Je.7.25, 
&c. 

e Mat.23. 
37. 

f He.1.1,2. 
g He.  13. 12. 
h Pr.1.24.. 

31. 

Is.5.5..7. 
Da.  9. 26. 
i Je.17.3.  # 
j Ps.  118.22. 
k c.11.18 
Jn.7.30. 

1 Mat.  22. 
15. 

Lu. 20.20, 
&c. 

m In  value 
of  our 
money 
14  cents 
4 mills,  as 
Mat  22. 
19. 

n Mat.  17. 
25.. 27. 
Ro.13.7. 

1 Pe.2.17. 
o Ec.5.4,5. 

Mai.  1.6. 
p Mat.22. 
23. 

Lu.20.27, 

&c. 

q Ac. 23.8. 


2 And  at  the  season  he  sent  to  the  husband- 
men a servant,  that  he  might  receive  from  the 
husbandmen  of  the  b fruit  of  the  vineyard. 

3 And  they  caught  him,  and  beat  him,  and 
sent  him  away  empty. 

4 And  again  he  sent  unto  them  another  ser- 
vant ; and  at  him  they  cast c stones,  and  wound- 
ed him.  in  the  head,  and  sent  him  away  shame- 
fully handled. 

5 And  again  he  sent  another ; and  him  they 
killed,  and  d many  others;  beating  some,  and 
killing  e some. 

6 Having  yet  therefore  one  son,  his  well  be- 
loved, he  f sent  him  also  last  unto  them,  say- 
ing, They  will  reverence  my  son. 

7 But  those  husbandmen  said  among  them- 
selves, This  is  the  heir ; come,  let  us  kill  him, 
and  the  inheritance  shall  be  ours. 

8 And  they  took  him,  and  killed  him,  and  cast 
him  out  s of  the  vineyard. 

9 What  shall  therefore  the  lord  of  the  vine- 
yard do  ? he  will  come  and  h destroy  the  hus- 
bandmen, and  will  s give  the  vineyard  unto 
others. 

10  And  have  ye  not  read  this  scripture ; The 
j stone  which  the  builders  rejected  is  become 
the  head  of  the  corner  : 

11  This  was  the  Lord’s  doing,  and  it  is  mar- 
vellous in  our  eyes  ? 

12  And  k they  sought  to  lay  hold  on  him,  but 
feared  the  people : for  they  knew  that  he  had 
spoken  the  parable  against  them : and  they 
left  him,  and  went  their  way. 

13  Tf  And  ‘they  send  unto  him  certain  of  the 
Pharisees  and  of  the  Herodians,  to  catch  him 
in  his  words. 

14  And  when  they  were  come,  they  say  unto 
him,  Master,  we  know  that  thou  art  true,  and 
carest  for  no  man : for  thou  regardest  not  the 
person  of  men,  but  teachest  the  way  of  God  in 
truth  : Is  it  lawful  to  give  tribute  to  Cesar,  or 
not  ? 

15  Shall  we  give,  or  shall  we  not  give?  But 
he,  knowing  their  hypocrisy,  said  unto  them, 
Why  tempt  ye  me  ? bring  me  a m penny,  that 
I may  see  it. 

16  And  they  brought  it.  And  he  saith  unto 
them,  Whose  is  this  image  and  superscription? 
And  they  said  unto  him,  Cesar’s. 

17  And  Jesus  answering  said  unto  them,  Ren- 
der to  Cesar  " the  things  that  are  Cesar’s,  and 
to  God  0 the  things  that  are  God’s.  And  they 
marvelled  at  him. 

18  Ti  Then  p come  unto  him  the  Sadducees, 
which  say  i there  is  no  resurrection ; and  they 
asked  him,  saying, 


part  with  every  earthly  object  for  Christ’s  sake  ; and  to  use  all, 
which  we  are  allowed  to  keep,  in  his  service,  and  as  his  faith- 
ful stewards. 

Chap.  XI.  Ver.  20— 33.  “Alas!  how  many  professed  Chris- 
tians and  ministers  are  barren  fig-trees,  covered  with  leaves, 
raising,  and  disappointing,  the  expectations  of  those  who  seek 
fruit  from  them  ; and  exposing  themselves  to  the  doom  of 
being  withered,  and  remaining  to  all  eternity  unfruitful  under 
the  awful  curse  of  the  Lord  ! We  should  fear  this  sentence 
far  more  than  death,  and  should  rest  in  no  religion  which  does 
not  render  us  ‘fruitful  in  good  works.’  This  will  be  the  sure 
effect  of  1 faith  in  God,’  in  proportion  as  it  is  vigorous  and 


lively.  Thus  our  feeble  attempts  to  do  good  may  be  rendered 
more  successful  than  we  could  have  imagined,  by  a divine 
blessing  on  our  labours  of  love  : and  though  we  may  not  pos- 
sess superior  abilities  or  station,  influence  or  authority,  we 
may  yet  make  a useful  stand  against  the  prevalence  of  impiety 
and  iniquity,  by  the  silent  efficacy  of  fervent,  constant  prayers, 
whilst  ‘we  lift  up  holy  hands,  without  wrath  and  doubting:’ 
and,  provided  our  petitions  be  dictated  by  a forgiving  and 
loving  spirit  towards  men,  as  well  as  by  zeal  for  the  honour 
of  God,  we  may  in  this  way,  and  by  a Christian  example  and 
conversation,  by  ‘a  word  spoken  in  due  season,’  and  various 
other  similar  attempts,  be  useful;  without  any  one  having  so 


Ver.  20.  And  in  rite  morning',  &c. — (St.  Matthew  informs  us  that  tin’s  tree 
grew  by  the  way-side  : and  was  therefore  not  private , but  public  properly  ; 
so  that  the  destruction  of  it  really  injured  no  one.— Our  Lord  was  pleased  to 
make  use  of  this  miracle  to  prefigure  the  speedy  ruin  of  ihe  Jewish  nation,  on 
account  of  its  unfruitfulness  under  greater  advantages  than  any  other  people 
enjoyed  at  that  day  ; and,  like  all  the  rest  of  his  miracles,  it  was  done  with  a 
gracious  intention— to  alarm  his  countrymen,  and  induce  them  to  repent.]— 
Bagsfer  The  passage  parallel  to  this  is  Mat.  xxi.  19 — 22. 

Ver.  23.  Be  thou  removed,  &c.— IThis  appears  to  have  been  a proverbial 
form  of  speech,  to  signify  the  removing  or  conquering  great  difficulties.  A 
rooter  up  of  mountains,  was  a common  epithet  applied  to  any  Rabbin  who 
was  an  eminent  and  learned  man.]— Bagster. 

Ver  27—33.  And  they  come  again  to  Jerusalem,  &c.— Parallel  text,  Mat. 
vxi.  23 — 27. 

13* 


Ver.  32.  All  men  counted  John,  that  he  was  a prophet— C ompare  chapter 
vi.  20. 

Chap.  XII.  Ver.  l.  Built  a tower.— Mr.  Buckingham,  in  his  late  travels, 
“ was  particularly  struck  with  the  appearance  of  several  small  and  detached 
towers  in  the  midst  of  vine-lands,  from  which  watchmen  looked  out  to  guar  x 
the  produce  of  the  lands,  oven  in  the  present  day.” 

Ver.  10.  The  stone  which. — [That  this  passage  refers  to  the  Messiah,  some 
of  the  ancient  Jews  fairly  acknowledge.  It  was  literally  fulfilled  in  our  Lord, 
who  was  rejected  by  the  Jewish  builders,  but  is  become  the  head  of  the  cor- 
ner ; the  head  of  principalities  and  powers,  and  of  his  body,  the  church.]— B. 

Ver.  13—17.  And  they  send — That  is,  the  Pharisees,  that  were  offended  with 
this  parable,  as  aimed  ut  them,  sent  some  of  their  disciples. 

Ver.  18—27.  Then  come  unto  him  the  Sadducees,  &c.— This  conversation 
is  related  by  Matthew,  chap.  xxii.  23—32. 

1081 


Christ  rcjutetk  the  Sadducees.  MARK.— CHAP.  XII.  The  scribes'  opinion  of  Christ  refuted. 


19  Master,  Moses  wrote  r unto  us,  If  a man’s 
Drother  die,  and  leave  his  wife  behind  him , 
and  leave  no  children,  that  his  brother 
• should  take  his  wife,  and  raise  up  seed  unto 
his  brother. 

20  New  there  were  seven  brethren  : and  the 
first  took  a wife,  and  dying  left  no  seed. 

21  And  the  second  took  her,  and  died,  neither 
left  he  any  seed:  and  the  third  likewise. 

22  And  the  seven  had  her,  and  left  no  seed: 
last  of  all  the  woman  died  also. 

23  In  the  resurrection  therefore,  when  they 
shall  rise,  whose  wife  shall  she  be  of  them  ? 
for  the  seven  had  her  to  wife. 

24  And  Jesus  answering  said  unto  them,  Do 
ye  not  therefore  err,  because  ye  know  not  the 
scriptures,  neither  the  power  of  God? 

25  For  when  they  shall  rise  from  the  dead, 
they  neither  marry,  nor  are  given  in  marriage ; 
but  ‘ are  as  the  angels  which  are  in  heaven. 

26  And  as  touching  the  dead,  that  they  rise  : 
have  ye  not  read  in  the  book  of  Moses,  how 
in  the  bush  God  spake  unto  him,  saying,  “ I 
am  the  God  of  Abraham,  and  the  God  of 
Isaac,  and  the  God  of  Jacob  ? 

27  He  is  not  the  God  of  the  dead,  but  the  God 
of  the  living:  ye  T therefore  do  greatly  err. 

28  If  And  w one  of  the  scribes  came,  and 
having  heard  them  reasoning  together,  and 
perceiving  that  he  had  answered  them  well, 
asked  him,  Which  is  the  first  commandment 
of  all? 

29  And  Jesus  answered  him,  The  first  of  all 
the  commandments  is,  x Hear,  O Israel;  The 
Lord  our  God  is  one  Lord : 

30  And  thou  shalt  love  the  Lord  thy  God 
with  all  thy  heart,  and  with  all  thy  soul,  and 
with  all  thy  mind,  and  with  all  thy  strength: 
this  is  the  first  commandment. 

31  And  the  second  is  like,  namely  this,  Thou 
s shalt  love  thy  neighbour  as  thyself.  There 
Is  none  other  commandment  greater  than 
these. 

32  And  the  scribe  said  unto  him,  Well,  Mas- 


A.  M.  4033. 
A.  I).  IS. 


r De.25.5. 

8 Hu. 1.11. 

13. 

t 1 Co.  15. 
42..53. 

u Ex. 3.6. 

v ver.21. 

w Mat. 22. 
35. 

x De.6.4,5. 
Lu.  10.27. 


y Le. 19.18. 
Mat.22. 
39. 

Ro.13.9. 


z De.4.39. 

I a.45.5, 6. 
14. 

46.9. 

a 1 Sa.' 15.22 
Ho.6  6. 
Mi. 6.6.. 8. 


b Mat  22. 
46. 

c Mat.22. 
41. 

Lu.20.41, 

&c. 

d 2 Sa.23.2. 
2 Ti.3.16. 


e Ps.  110.1. 
f c.4.2. 


g 

h 


Mat  23.1. 
Lu.2Q.46, 
&c. 

Lu.ll.43. 


i 2 Ti.3.6. 


j Lu.21.1, 
&c. 

k a piece  of 
brass 
money : 
see  Mat 
10.9. 

1 7th  part 
of  that 
piece  of 
brass 
money. 

m2Co.8.2, 

12. 


n 1 Ch.29. 
3,17. 

2 Cli.24. 
10. 

o De.24.6. 


ter,  thou  hast  said  the  truth  : for  there  is  one 
God  ; and  1 there  is  none  other  but  he  : 

33  And  to  love  him  with  all  the  heart,  and 
with  all  the  understanding,  and  with  all  the 
soul,  and  with  all  the  strength,  and  to  love  his 
neighbour  as  himself,  is  * more  than  all  whole 
burnt-offerings  and  sacrifices. 

34  And  when  Jesus  saw  that  he  answered 
discreetly,  he  said  unto  him,  Thou  art  not  far 
from  the  kingdom  of  God.  And  no  man  after 
that  durst  ask  him  b any  question. 

35  TI  And  c Jesus  answered  and  said,  while 
he  taught  in  the  temple,  How  say  the  scribe  j 
that  Christ  is  the  son  of  David? 

36  For  David  himself  said  by  11  the  Holy 
Ghost,  The  'Lord  said  to  my  Lord,  Sit  thou 
on  my  right  hand,  till  I make  thine  enemies 
thy  footstool. 

37  David  therefore  himself  calleth  him  Lord  $ 
and  whence  is  he  then  his  son  ? And  the  com- 
mon people  heard  him  gladly. 

38  T[  And  he  said  unto  them  f in  his  doctrine, 
Beware  s of  the  scribes,  which  love  to  go  in 
long  clothing,  and  love  salutations  in  the  mar- 
ket-places, 

39  And  h the  chief  seats  in  the  synagogues, 
and  the  uppermost  rooms  at  feasts  : 

40  Which  devour  widows’  < houses,  and  for  a 
pretence  make  long  prayers:  these  shall  re- 
ceive greater  damnation. 

41  Tf  And  i Jesus  sat  over  against  the  treasury 
and  beheld  how  the  people  cast  k money  into 
the  treasury:  and  many  that  were  rich  cast 
in  much. 

42  And  there  came  a certain  poor  widow 
and  she  threw  i n’t  wo  > mites, which  make  a far- 
thing. 

43  And  he  called  unto  him  his  disciples,  and 
saith  unto  them,  Verily  I say  unto  you,  That 
m this  poor  widow  hath  cast  more  in,  than  all 
they  which  have  cast  into  the  treasury: 

44  For  all  they  did  cast  in  of  their  "abun- 
dance ; but  she  of  her  want  did  cast  in  all 
that  she  had,  even  all  0 her  living. 


much  as  a pretence  for  inquiring  1 by  what  authority  we  do 
such  things.’  ” — T.  Scott. 

Chap.  XII.  Ver.  41 — 44.  The  widow's  mite  commended. — 
It  is  true  that  Mark  introduces  very  few  facts  into  his  gospel 
that  had  not  been  mentioned  by  Matthew ; but  those  few  are 
valuable,  and  particularly  this  before  us,  which  explains  God’s 
method  of  estimating  charity,  even  when  resulting  front  a 
good  principle ; and  when  it  does  not , he  estimates  it  as 
nothing,  or  worse  than  nothing. 

In  temarking  upon  this  incident,  we  may  notice,  1.  The  be- 
nevolent object  here  proposed,  which  commentators  are  agreed 
was  a fund  for  the  support  of  the  Temple  worship.  Such 
funds  are  commonly  reckoned  among  our  charities  ; but  with 
the  greatest  impropriety,  if  by  that  term  we  understand  any 
thing  optional,  which  we  may  either  do  or  let  alone  at  plea- 
sure, which  seems  to  be  the  common  notion  of  a charity.  The 
support  of  divine  worship,  and  the  spread  of  divine  truth,  yea, 
and  the  relief  of  the  distressed  poor,  are  duties  as  forcibly  en- 
joined on  us  as  sobriety,  chastity,  or  honesty;  only  God  has 
left  it  to  our  honour  and  gratitude  to  apportion  the  measure  to 
our  means.  And,  2.  Jesus  Christ  sits  opposite  to  the  treasury 
box.  and  eyes  every  piece  of  money  that  is  put  in,  whether  gold 
or  silver  or  copper  : and  though  he  is  well  pleased  when  he 
sees  the  “rich  cast  in  much,”  Jie  singles  out  the  poor  widow’s 


Ver.  24.  Do  ye  nor  therefore  err. — fAs  the  five  bonks  of  Moses  were  the 
only  Scriptures  which  the  Sarhlucees  admitted  as  divine,  our  Lord  confutes 
them  hy  an  appeal  to  these  Books,  and  proves  that,  they  were  ignorant  of  those 
very  writings  which  they  professed  to  hold  sacred.  In  Avoda  Zara , and  Sun- 
hedrirn.  it  is  said.  “ These  are  they  which  shall  have  no  part  in  the  world  to 
Conte:  those  who  say.  the  Lord  did  not  come  from  heaven:  and  those  who 
say,  the  resurrection  cannot  be  proved  out  of  the  Law  ” Our  Lord  not  only 
rectified  their  opinions,  but  so  explained  the  doctrine,  as  to  overthrow  the  erro- 
V‘ous  (iecision  of  the  Pharisees,  that  if  two  brothers  married  one  woman,  she 
should  be  restored  at  the  resurrection  to  th e first.]— Bolster. 

Ver.  23 — 40.  And  one  of  the  scribes  came , &c.— See  Matthew  xxii.  35  ; 
xxiii.  14 

Ver.  29.  The  Lord  our  God  is  one  Lord. — This  passage  in  the  Greek  is  quo- 
ted literally  from  the  LXX.  of  Dent.  vi.  4.  The  word  Lord  in  Greek  is  Ku - 
Tios,  but  in  Hebrew  Jehovah.  The  passage  in  both  Testaments  is  translated 
as  a single  proposition  : but  the  best  critics  in  both  places  divide  it  into  two, 
■las  in  our  note  on  Dent.  vi.  1.)  thus : “ Jehovah  our  Elohim,  Jehovah  is  one.” 
fio  Ainsioorth  : or  as  in  the  LXX.  ami  this  verse,  “ The  Lord  is  our  God  ; the 
Lord  is  one  Kurins  here,  as  generally  , answering  to  Jehovah.  So  Vitringa 
iOS‘2 


mite /or  commendation.  If  we  were  to  consider  this  fact,  and 
we  cannot  deny  it,  without  also  denying  the  divinity  of  Christ, 
it  would  surely  greatly  enlarge  our  collections  on  such  occa- 
sions: every  one  would  be  anxious  to  give  the  utmost  he  could 
afford.  3.  The  measure  of  our  benevolence  should  be  regulated 
by  our  means.  “ God  loveth  a cheerful  giver;”  but  “if  there 
be  first  a willing  mind,  a man’s  contributions  are  acceptable 
according  to  that  he  hath  ; not  according  to  that  he  hath  not.” 
(2  Cor.  viii.  12 ; ix.  7.)  To  give  away  the  property  of  others 
for  any  private  ends  of  our  own,  is  a defraud,  and  not  benevo- 
lence; but  to  hoard  up  riches  under  pretence  of  bestowing  a 
large  sum  by  legacy,  is  defrauding  God  and  ourselves  too.  It 
defrauds  Him  of  what  should  have  been  given  to  his  cause 
long  before  ; and  defrauds  ourselves  of  that  reward  which  his 
grace  might  have  bestowed  on  our  timely  charity.  Butsurely  no 
man  can  expect  a reward  for  giving  away  that  which  he  could 
by  no  possibility  retain  one  moment  longer.  It  is  an  awful 
thing  for  a professor  of  religion  to  die  rich!  especially  when 
he  has  not  a large  and  needy  family  to  provide  for.  4.  We 
may  remark  that  this  good  woman  gave  her  all — “all  her 
living” — all  she  had,  which  shows  not  only  her  gratitude,  but 
her  faith  ; she  not  only  acknowledges  that  she  nad  received 
all  she  had  from  God,  but  she  could  trust  him  in  future  for  all 
she  wanted;  and  if  he  gives  “a  hundred  fold,”  as  he  has 


Campbell,  Doddridge , &c.  Dr.  Light  foot  remarks,  that  our  Lord  here  quotes 
to  i he  Jews  one  of  the  texts  inscribed  on  their  phylacteries. 

Ver.  32.  Well,  Master,  thou  hast  said  the  truth.—  Doddridge,  ‘'Truly, 

Master,  thou  hast  spoken  well.” For  thereis  one  God. — “ God”  ( Theos ) is 

wanting  in  the  Alexandrian  and  three  other  ancient  MSS.,  besides  many  others  ; 
and  in  several  ancient  versions.  It  must,  however,  he  necessarily  understood, 
unless  we  supply,  instead  of  it.  Kurios,  or  Jehovah,  as  Parkhurst  does. 

Ver.  34.  Thou  art  not  far  frenn  the  kingdvmof  God—  Or  from  the  doctrine 
of  the  gospel. 

Ver.  41.  Cast  money  into  the  treasury. — Marg.  ” Brass  money  answer 
ing  to  our  copper;  but  it  is  difficult  to  state  the  exact  value  of  these  pieces,  as 
they  were  of  different  sizes,  and  changed  their  value  with  time  and  circum- 
stances. It  is  probable  the  Pharisees  gave  large  pieces  of  brass,  instead  of 
6mall  silver,  as  making  a greater  chink.  These  are  supposed  to  he  nearly  of 
the  value  of  our  sixpence,  and  much,  or  many  of  these  brass  pieces,  would 
make  a great  sound. 

Ver.  42.  Tioo  mites , or  “ a farthing.” — [The  lepton,  which  we  render  mite. 
(probably  from  the  French  miete,  a crumb,  or  small  morsel,!  was  the  smallest 
piece  of  money  in  use  among  the  Jcws.l— Ragstcr. 


Destruction  of  the  temple  foretold. 

CHAPTER  XIII. 

Thrisi  foretelleth  die  destruction  of  the  temple  : 9 the  persecutions  for  the  gospel : 10 
d*e  gospel  must  be  preached  to  all  nations : 14  that  great  calamities  shall  happen 
:°  the  Jews:  24  and  the  manner  ol  his  coming  to  judgment:  32  the  hour  whereof 
being  known  to  none,  every  man  is  to  watch  and  pray,  that  we  be  not  found  Unpro- 
vided, when  he  cometii  to  each  one  particularly  by  death. 

A ND  a as  he  went  out  of  the  temple,  one  of 
his  disciples  saith  unto  him,  Master,  see 
what  manner  of  stones  and  what  buildings 
are  here ! 

2 And  Jesus  answering  said  unto  him,  Seest 
thou  these  great  buildings  ? b there  shall  not 
be  left  one  stone  upon  another,  that  shall  not 
be  thrown  down. 

3 Tf  And  as  he  sat  upon  the  mount  of  Olives 
over  against  the  temple,  Peter  and  James  and 
John  and  Andrew  asked  him  privately, 

4 Tell  us,  when  shall  these  things  be?  and 
what  shall  be  the  sign  when  all  these  things 
shall  be  fulfilled  ? 

5 And  Jesus  answering  them  began  to  say, 
Take  c heed  lest  any  man  deceive  you : 

6 For  many  shall  come  d in  my  name,  saying, 

I am  Christ ; and  shall  deceive  many. 

7 And  when  ye  shall  hear  of  wars  and  ru- 
mours of  wars,  be  e ye  not  troubled : for  such 
things  must  needs  be ; but  the  end  shall  not  be 
yet. 

8 For  nation  shall  rise  against  nation,  and 
kingdom  against  kingdom  : and  there  shall 
be  earthquakes  in  divers  places,  and  there 
shall  be  famines  and  troubles:  these  are  the 
beginnings  of f sorrows. 

9 But  take  heed  to  yourselves : for  they 
K shall  deliver  you  up  to  councils;  and  in  the 
synagogues  ye  shall  be  beaten  : and  ye  shall 
be  brought  before  rulers  and  kings  for  my 
sake,  for  a testimony  against  them. 

10  And  h the  gospel  must  first  be  published 
among  all  nations. 

11  But  when  they  shall  lead  you , and  deliver 
you  up,  take  no  thought  beforehand  what  ye 
shall  speak,  neither  do  ye  premeditate : but 
whatsoever  shall  be  given  you  in  that  hour, 
that  speak  ye  : for  it  is  not  ye  that  speak,  but 
1 the  Holy  Ghost. 

12  Now  the  brother  ) shall  betray  the  brother 
to  death,  and  the  father  the  son;  and  children 
shall  rise  up  against  their  parents,  and  shall 
cause  them  to  be  put  to  death. 

13  And  ye  shall  be  hated  k of  all  men  for  my 
name’s  sake : but  he  i that  shall  endure  unto 
the  end,  the  same  shall  be  saved. 

14  But  when  ye  shall  see  the  abomination  of 
desolation,  spoken  of  m by  Daniel  the  prophet, 
standing  where  it  ought  not,  (let  him  that 


MARK.— CHAP.  XIII 


a Mat. 24.1. 

&C- 

Lu.21.5, 

&c. 

b Lu.19.44. 

c Je.29.8. 
Ep.5.6. 

2 Th.2.3. 
Re.20.-.,d. 

d Ac. 5. 36.. 
39. 

1 Jn.4.1. 

e Ps.27.3. 
46.1,2. 
Pr.3.25. 
Jn.14.1, 
27. 

f The  word 
in  the 
original 
importeth 
the  pains 
of  a wo- 
man  in 
travail. 

g Mat.  10. 

17, &e. 
Re.2.10. 


i Ac.2.4. 
4.8,31. 
6.1Q. 

j Mi.7.6. 


o Lu.  17.23. 
p 2 Pe.3.17. 

q Da.  12.1. 
Zep.1.15. 
..17. 

r Is.  13. 10. 
24.20.23. 
Je.4.23. 

2 Pe.3.10, 
12. 

Re.6.12.. 


i Da. 7.9.. 14 
Mat- 16. 
27. 

24.30. 
c.  14.62. 
Ac.1.11. 

1 Th.4.16. 

2 Th.  1.7. 
10. 

Re.  1.7. 


i Mat.  24. 
42. 

25.13. 

Lu.  12.40. 
21.34. 
Ro.13.11, 
12. 


Signs  oj  Christ's  second  coming, 

readeth  understand,)  then  let  them  that  be  in 
Judea  flee  to  the  mountains  : 

15  And  let  him  that  is  on  the  house-top  not  go 
down  into  the  house,  neither  enter  therein , to 
take  any  thing  out  of  his  house: 

16  And  let  him  that  is  in  the  field  not  turn 
back  again  for  to  take  up  his  garment. 

17  But  wo  to  them  that  are  with  child,  and 
to  them  that  give  suck  in  those  days  ! 

18  And  pray  ye  that  your  flight  be  not  in  the 
winter. 

19  For  n in  those  days  shall  be  affliction,  such 
as  was  not  from  the  beginning  of  the  creation 
which  God  created  unto  this  time,  neither 
shall  be. 

20  And  except  that  the  Lord  had  shortened 
those  days,  no  flesh  should  be  saved : but  for 
the  elect’s  sake,  whom  he  hath  chosen,  he 
hath  shortened  the  days. 

21  And  then  if  any  man  shall  say  to  you,  Lo, 
0 here  is  Christ ; or,  lo,  he  is  there  ; believe 
him  not : 

22  For  false  Christs  and  false  prophets  shall 
rise,  and  shall  show  signs  and  wonders,  to 
seduce,  if  it  were  possible,  even  the  elect. 

23  But  p take  ye  heed  : behold,  I have  fore- 
told you  all  things. 

24  T|  But  in  those  days,  after  that  « tribulation, 
the  sun  shall  be  darkened,  and  the  moon  shall 
not  give  her  light, 

25  And  r the  stars  of  heaven  shall  fall,  and 
the  powers  that  are  in  heaven  shall  be  shaken. 

26  And  s then  shall  they  see  the  Son  of  man  co- 
ming in  the  clouds  with  great  power  and  glory. 

27  And  then  shall  he  send  his  angels,  and 
shall  gather  together  his  elect  from  the  four 
winds,  from  the  uttermost  part  of  the  earth  to 
the  uttermost  part  of  heaven. 

28  Now  learn  a parable  of  the  fig  tree; 
When  her  branch  is  yet  tender,  and  putteth 
forth  leaves,  ye  know  that  summer  is  near  : 

29  So  ye  in  like  manner,  when  ye  shall  see 
these  things  come  to  pass,  know  that  it  is  nigh, 
even  at  the  doors. 

30  Verily  I say  unto  you,  that  this  generation 
shall  not  pass,  till  all  these  things  be  done. 

31  Heaven  and  earth  shall  pass  away : but 
‘ my  words  shall  not  pass  away. 

32  If  But  of  that  day  and  that  hour  knoweth 
no  man,  no,  not  the  angels  which  are  in  hea- 
ven, neither  the  Son,  but  the  Father. 

33  Take  u ye  heed,  watch  and  pray:  for  ye 
know  not  when  the  time  is. 

34  For  the  Son  of  man  is  as  a man  taking  a 


promised,  she  was  surely  wise  to  make  God  her  banker.  Ah  ! 
had  those  silly  speculators,  who  have  sent  their  thousands  and 
tens  of  thousands  to  the  very  ends  of  the  earth,  only  given 
them  to  serve  the  cause  of  God,  or  preserve  the  lives  of  their 
starving  countrymen— how  many  blessings  would  they  have 
called  down  upon  themselves  1 
Chap.  XIII.  Ver.  1 — 37.  “ Ere  long  ‘ heaven  and  earth  shall 


Chap.  XIII.  Ver.  1 — 23.  And  as  he  went  out  of  the  temple , &c. — For  the 
corresponding  predictions  of  Matthew,  see  chap.  xxiv.  1—28. 

Ver.  1.  See  what  manner—  [Tacitus  applies  to  the  temple  the  terms  im- 
mensce  opulentice : and  Josephus  says,  “ that  it  was,  of  all  buildings  he  had 
seen  or  heard  of,  the  most  wonderful  for  its  siz^,  structure,  and  magnificence.” 
and  states  that  the  “ stones  were  white  arid  strong,  fifty  feet  long,  twenty-four 
broad,  and  sixteen  in  thickness.”]— Bolster. 

Ver.  a.  These  are  the  beginnings  of  sorroivs  — The  margin  of  our  Bibles  re- 
mark';, that  the  original  word  for  sorrows  imports  “ the  pains  of  a woman  in 
travail.”  See  Rom.  viii.  22. 

Ver.  9 Councils— [Sanhedrims,  the  grand  national  council,  and  smaller 
courts  of  judicature  in  each  city  : see  on  Mat.  v.  22.1 — Bagster. For  a tes- 

timony against  them— So  Doddridge.  But  Campbell  renders  it  “ to  them 
referring  to  Mat.  xxiv.  14.  Both  senses  are  ju3t.  The  first  preachers  of  the 
gospel  were  witnesses  for  Christ  to  ‘‘rulers  and  kings and  when  their  wit- 
ness was  rejected,  then  they  became  witnesses  against  them.  See  chap.  vi. 
verse  11. 

Ver.  11.  Take  no  thought  beforehand.-r-See  note  on  Mat.  vi.  25.  It  would 
he  a ctoss  perversion  of  Scripture  to  apply  this,  as  some  have  done,  to  minis- 
ter! af  studies,  as  an  encouragement  to  idleness  in  preachers:  but  when  pre- 
vent'd from  study,  either  by  the  opposition  of  their  enemies,  or  by  the  multi- 
plicity of  the  labours  to  which  they  have  in  providence  been  called,  and  still 
more  under  circumstances  of  persecution— these  words  have  afforded  rational 


pass  away,’  and  all  the  things  which  we  behold  will  be  dis- 
solved ; but  ‘ the  words  of  Christ  shall  not  pass  away.’  A firm 
belief  of  his  truth  will  be  our  only  and  our  effectual  preserva- 
tive against  those  seducers,  and  our  sure  support  under  those 
trials  which  occasion  the  ruin  of  all,  ‘ but  the  elect,  whom 
God  hath  chosen.’  At  length  we  shall  see  ‘the  Son  of  man 
coming  in  the  clouds  of  heaven,  with  power  and  great  glory,’ 


support  and  consolation  to  many,  and  have  been,  in  some  instances,  remark- 
ably  fulfilled. 

Ver.  32.  Of  that  day  and  that  hour  — Campbell , “ or  hour :”  which  he  does 
not  hesitate  to  admit  as  the  true  reading,  supported  by  the  most  and  best  MSS. , 
and  ancient  versions.  Hour  being  distinguished  from  day , marks  the  precise 

time. neither  the  Son.—' This  is  parallel  to  Matthew’s  expression,  “But 

the  Father  only  the  only  question  is,  can  this  be  explained  in  consistency 
with  the  doctrine  of  Christ’s  divinity?  Many  solutions  of  this  difficulty  have 
been  proposed. 

The  more  general,  and,  as  we  think,  just  interpretation  is,  that  though  the  hu- 
man nature  of  Christ  was  joined  to  the  divine  ; yet,  as  infinite  attributes  could 
not  be  communicated  to  a finite  mind,  so  the  soul  of  Jesus  could  be  no  more 
omniscient  than  omnipresent;  and  therefore  might  not,  at  this  period,  know 
the  precise  day  and  hour  here  spoken  of.  This  sense  is  so  ably  defended  by 
Dr.  Pye  Smith,  that  we  shall  present  our  readers  with  a short  extract  or  two 
from  his  valuable  work. 

After  remarking  that  the  “ intellectual  attainments  of  Jesus  were  partly  ac- 
quired by  diligence  in  the  use  of  proper  means,”  but  chiefly  communicated  by 
the  Holy  Spirit  (Isa.  xi.  2,  3.)  he  adds,  “ All  the  knowledge  which  his  offices 
required,  or  to  the  use  of  which  his  commission  extended,  he  unquestionably 
enjoyed  (on  earth  ;)  hut  beyond  this  sphere,  there  is  an  indefinite  field  for  the 
acquisition  of  new  knowledge,  as  well  as  of  higher  felicity  in  his  glorified  stato. 

“ The  Scriptures  appear  to  us,  on  the  ono  nand,  to  teach  the  existence  of 

1083 


A conspiracy  against  Christ.  MARK. — CHAP.  XI\  . Christ  instituteth  his  supper. 


far  journey,  who  left  his  house,  and  gave  au- 
thority to  his  servants,  and  to  every  man  his 
work,  and  commanded  the  porter  to  watch. 

35  Watch  ye  therefore:-  for  ye  know  not 
when  the  master  of  the  house  cometh,  at  even, 
or  at  midnight,  or  at  the  cock-crowing,  or  in 
the  morning : 

36  Lest  coming  suddenly  he  find  you  v sleep- 
ing. 

37  And  what  I say  unto  you,  I say  unto  all, 
w Watch. 

CHAPTER  XIV. 

I A conspiracy  against  Christ.  3 Precious  ointment  is  poured  on  hJs  head  by  a woman. 
10  Judas  selleth  his  Master  for  money.  12  Christ  himBelf  foretellelh  how  he  shall  be 
betrayed  by  one  of  his  disciples : 22  after  the  passover  prepared,  and  eaten,  institu- 
teth his  supper : 26  declareth  aforehand  the  flight  of  all  his  disciples,  and  Peter’s 
denial.  43  Judas  betrayeth  him  with  a kiss.  46  He  is  apprehended  in  the  garden, 
53  falsely  accused,  and  impiously  condemned  of  the  Jews’  council : 65  shamefully 
abused  by  them  : 06  and  thrice  denied  of  Peter. 

AFTER  two  days  was  the  feast  of  the  pass- 
over,  and  of  unleavened  bread : and  the 
chief  priests  and  the  scribes  sought  how  they 
might  take  him  by  craft,  and  put  him  to  death. 
2 But  they  said,  Not  on  the  feast  day,  lest 
there  be  an  uproar  of  the  people. 

3 IT  And  a being  in  Bethany  in  the  house  of 
Simon  the  leper,  as  he  sat  at  meat,  there  came 
a woman  having  an  alabaster  box  of  oint- 
ment of  b spikenard  very  precious  ; and  she 
brake  the  box,  and  poured  it  on  his  head. 

4 And  there  were  some  that  had  indignation 
within  themselves,  and  said,  Why  was  this 
waste  of  the  ointment  made  ? 

5 For  it  might  have  been  sold  for  more  than 
three  hundred  c pence,  and  have  been  given 
to  the  poor.  And  they  murmured  against 
her. 

6 And  Jesus  said,  Let  her  alone  ; why  trouble 
ye  her  ? she  hath  wrought  a good  work  on  me. 
7 For  d ye  have  the  poor  with  you  always, 
and  whensoever  ye  will  ye  may  do  them 
good  : but  me  ye  have  not  always. 

8 She  hath  done  what  she  could  : she  is  come 
aforehand  to  anoint  my  body  to  the  burying. 

9 Verily  I say  unto  you,  Wheresoever  this 
gospel  shall  be  preached  throughout  the  whole 
world,  this  also  that  she  hath  done  shall  be 
spoken  of  for  a memorial  of  her. 

10  T[  And  e Judas  Iscariot,  one  of  the  twelve, 
went  unto  the  chief  priests,  to  betray  f him  unto 
them. 

11  And  when  they  heard  it,  they  were  glad, 


A.  M.  4033. 
A.  D.  29. 


v Mat. 25.6. 


w ver.33,35. 


a Mat. 26. 
6,&c. 
Lu.7.37. 
Jii.12.1, 
Ac. 

b or,  pure 
nard:  or, 
liquid 
nard. 


c See  Mat 
18.28. 


d De.15.11. 


e Mat.26. 
14, &c. 
Lu.22.3, 
&c. 


f Jn.  1 3.2. 


g 1 Ki. 21.20 
Pr.1.10.. 
16. 

h Ex.  12.8, 
&c. 


i or,  sacri- 
ficed. 


k Jn. 11.28. 
13.13. 

1 Re.  3.20. 

m Jn.16.4. 

n Ps.41.9. 
55.13,14. 


o Mat  IS. 
6,7. 

p Mat.26. 
26, &c. 
Lu.22.19. 
1 Co. 11. 
23, &c. 

q Jn.6.48.. 
53. 


r 1 Co. 10. 
16. 

Jn.6.53. 


s Joel  3.18. 
Am. 9. 13, 
14. 


t or , psalm. 


and  promised  to  give  him  * money.  And  he 
sought  how  he  might  conveniently  betray  him. 

12  11  And  the  first  day  of 11  unleavened  bread, 
when  they  > killed  the  passover,  his  disciples 
said  unto  him,  Where  wilt  thou  that  we  go 
and  prepare  that  thou  mayest  eat  the  pass- 
over  ? 

13  And  he  sendeth  forth  two  of  his  disciples, 
and  saith  unto  them,  Go  ) ye  into  the  city,  and 
there  shall  meet  you  a man  bearing  a pitcher 
of  water:  follow  him. 

14  And  wheresoever  he  shall  go  in,  say  ye  to 
the  good  man  of  the  house,  The  Master  k saith, 
Where  is  the  guest-chamber,  where  I shall  eat 
i the  passover  with  my  disciples  ? 

15  And  he  will  show  you  a large  upper  room 
furnished  and  prepared : there  make  ready 
for  us. 

16  And  his  disciples  went  forth,  and  came 
into  the  city,  and  found  m as  he  had  said  unto 
them  : and  they  made  ready  the  passover. 

17  And  in  the  evening  he  cometh  with  the 
twelve. 

18  And  as  they  sat  and  did  eat,  Jesus  said, 
Verily  I say  unto  you,  One  of  you  which  eat- 
eth  11  with  me  shall  betray  me. 

19  And  they  began  to  be  sorrowful,  and  to 
say  unto  him  one  by  one,  Is  it  I ? and  another 
said,  Is  it  I ? 

20  And  he  answered  and  said  unto  them,  It 
is  one  of  the  twelve,  that  dippeth  with  me  in 
the  dish. 

21  The  Son  of  man  indeed  goeth,  as  it  is 
written  of  him  : but  wo  to  that  man  by  whom 
the  Son  of  man  is  betrayed  ! good  0 were  it 
for  that  man  if  he  had  never  been  born. 

22  T1  And  p as  they  did  eat,  Jesus  took  bread 
and  blessed,  and  brake  it,  and  gave  to  them 
and  said,  Take,  « eat:  this  is  my  body. 

23  And  he  took  the  cup,  and  when  he  had 
given  thanks,  he  gave  it  to  them:  and  they 
all  drank  of  it. 

24  And  he  said  unto  them,  This  ris  my  blood 
of  the  new  testament,  which  is  shed  for  many. 

25  Verily  I say  unto  you,  I will  drink  no 
more  of  the  fruit  of  the  vine,  until  that  day 
that  I drink  it  6 new  in  the  kingdom  of  God. 

26  T!  And  when  they  had  sung  a ‘ hymn,  they 
went  out  into  the  mount  of  Olives. 


and  then  all  his  chosen  people  will  be  gathered  from  among 
the  wicked  into  his  heavenly  kingdom.  Instead,  therefore,  of 
curiously  inquiring  into  1 the  secret  things,  which  belong  to 
the  Lord  let  us  carefully  improve  the  revelation  of  his  will, 
by  ‘giving  diligence  to  make  our  calling  and  election  sure.1 
We  know  that  the  hour  of  our  death  cannot  be  very  distant : 
our  Lord,  though  not  present  to  our  sight,  beholds  our  whole 
conduct,  and  will  shortly  come  to  call  us  to  an  account  for  it. 
And  to  every  one  of  us  he  gives  his  proper  work,  by  attending 
to  which  we  may  approve  ourselves  true  believers,  and  both 
honour  our  Lord  and  serve  our  generation.  Happy  therefore 
19  that  servant,  who  continues  sober,  vigilant,  and  diligent  in 
his  place,  without  interfering  with  that  of  other  men!  He 
will  be  prepared  for  the  coming  of  his  Lord,  whenever  that 
may  be : he  wall  be  found  awake  and  employed  in  his  service, 
according  to  the  duty  of  his  station ; and  his  gracious  recom- 
pense will  be  secure.  But  it  will  be  an  awful  surprise  to  a 


professed  Christian  or  minister,  should  he  be  found  sleeping, 
supine,  self-indulgent,  and  unprepared,  by  his  Lord  at  his 
toming.  He  therefore  speaks  to  us  and  to  all,  charging  and 
warning  us  to  ‘take  heed  to  ourselves,’  to  our  duty,  or  our 
ministry,  and  to  watch  and  pray  always,  ‘ lest  coming  sud- 
denly he  should  find  us  sleeping.’  ” — T.  Scott. 

Chap.  XIV.  Ver.  1 — 72.  “There  is  an  essential  difference 
between  the  general  character  of  faulty  disciples,  and  that  of 
hypocrites.  These  often  prove  traitors,  and  deliberately  join 
the  enemies  of  Christ  in  opposing  his  cause : they  conceal 
their  crimes,  by  attending  on  ordinances  and  sacraments; 
and,  whilst  they  presumptuously  call  Christ  their  Lord  and 
Master,  and  express  great  affection  for  him,  they  betray  him 
into  the  hands  of  his  implacable  enemies.  Thus  they  hasten 
their  own  destruction,  and  ‘ it  would  have  been  better  for 
them  had  they  never  been  born.’  In  the  conduct  of  our  suf- 
fering Lord,  we  seethe  brightest  pattern  of  meekness,  patience, 


such  a union  as  produces  a personal  oneness  ; and  on  the  other,  to  exclude  the 
notion  of  transmutation,  or  confusion,  of  the  essential  properties  of  either  na- 
ture with  respect  to  the  other.  It  follows  that,  whatever  communication  of 
supernatural  qualities,  powers,  or  enjoyments,  was  made  by  the  indwelling  di- 
vinity to  the  man  Christ  Jesus,”  it  was  made  in  various  degrees,  and  on  suc- 
cessive occasions,  as  the  divine  wisdom  judged  fit ; and  this  necessary  limit- 
ation would  apply  to  times  or  seasons  which  the  Father  has  put  in  his  own 
power,  (Acts i.  7,)  “as  much  as  to  any  other  conceivable  class  of  objects.” 
Messiah,  vol.  ii. 

Ver.  35.  At  even , or  at  midnight , or  at  the  cock-crowing,  or  in  the  morn- 
ing.—" These  are  the  four  night  watches,  answering  with  us  to  the  hours  of 
nine  and  twelve  at  night,  and  three  and  six  in  the  morning.”—  Campbell. 

Chap.  XIV.  Ver.  l— it.  After  two  days.— So  Mat.  xxvi.  2—16. 

Ver.  3.  An  alabaster  box. — So  called,  as  Parkhurst  thinks,  from  their  being 

made  of  alabaster  stone. And  she  brake— Campbell,  “Brake  open”  the 

box.  Probably  it  was  somehow  sealed,  as  bottles  often  are  with  us,  to  prevent 
evaporation.  See  Harmer. 

Ver.  5.  Three  hundred  pence—  About  $41,50  of  our  money. 

Ver.  8.  She  hath  done  what.—["  It  appears  to  me  more  probable.”  sovs  Dr 
1084 


Doddridge,  “ that  Matthew  and  Mark  should  have  introduced  this  story  out 
of  its  place  ; rhat  Lazarus,  if  he  made  this  feast,  (which  is  not  expressly  said  by 
John,)  should  have  made  use  of  Simon’s  house,  as  more  convenient;  and  that 
Mary  should  have  poured  this  ointment  on  Christ’s  head  and  body,  as  well  as 
on  his  feet ; than  that,  within  the  compass  of  four  days,  Christ  should  have 
been  twice  anointed  with  so  costly  a perfume  ; and  that  the  same  fault  should 
be  found  with  the  action,  and  the  same  value  set  upon  the  ointment,  and  the 
same  words  used  in  defence  of  the  woman,  and  all  this  in  the  presence  of  many 
of  the  same  persons  : all  which  improbable  particulars  must  be  admitted,  if 
the  stories  be  considered  as  different.”  The  rebuke  which  Judas  received  from 
Christ  at  this  unction  determined  him  in  his  resolution  to  betray  his  Master, 
and,  therefore,  Christ’s  rebuke,  and  Judas’s  revenge,  are  united,  as  cause  anJ 
effect,  by  Matthew  and  Mark.] — Bagster. 

Ver.  12—26.  And  the  first  day  of  unleavened  bread , when  they  killed,  &c. 
— The  passage  parallel  to  this  section  i9  Mat.  xxvi.  17—25. 

Ver.  22.  This  is  my  body— [That  is,  this  represents  my  body  ; the  substan 
tive  verb,  whether  expressed  or  understood,  being  often  equivalentto  eignifie* 
or  represents.]— Bagster. 

Ver.  26.  A hymn— ox  “ Psalm  " 


Christ  s 'prayer  in  the  garden. 


27  And  Jesus  saith  unto  them,  All  ye  shall  be 
offended  because  of  me  this  night:  for  it  is 
written,  u I will  smite  the  shepherd,  and  the 
sheep  shall  be  scattered. 

28  But v after  that  I am  risen,  I will  go  be- 
fore you  into  Galilee. 

29  But  w Peter  said  unto  him,  Although  all 
shall  be  offended,  yet  will  not  I. 

30  And  Jesus  saith  unto  him,  Verily  I say  unto 
thee,  That  this  day,  even  in  this  night,  before 
the  cock  crow  twice,  thou  shalt  deny  me 
thrice. 

31  But  he  spake  the  more  vehemently,  If  I 
should  die  with  thee,  I will  not  deny  thee  in 
any  wise.  Likewise  also  said  they  all. 

32  U And  * they  came  to  a place  which  was 
named  Gethsemane : and  he  saith  to  his  dis- 
ciples, Sit  ye  here,  while  I shall  pray. 

33  And  he  taketh  with  him  Peter  and  James 
and  John,  and  began  to  be  sore  amazed,  and 
to  be  very  heavy  ; 

34  And  saith  unto  them,  My  ? soul  is  exceed- 
ing sorrowful  unto  death : tarry  ye  here,  and 
watch. 

35  And  he  went  forward  a little,  and  fell  on 
the  ground,  and  prayed  z that,  if  it  were  pos- 
sible, the  hour  might  pass  from  him. 

36  And  he  said,  a Abba,  Father,  all  things 
are  possible  unto  thee ; take  away  this  cup 
from  me  : nevertheless,  b not  what  I will,  but 
what  thou  wilt. 

37  And  he  cometh,  and  findeth  them  sleep- 
ing, and  saith  unto  Peter,  Simon,  sleepest 
thou  ? couldest  not  thou  watch  one  hour  1 

3S  Watch  ye  and  pray,  lest  ye  enter  into 
temptation.  The  0 spirit  truly  is  ready,  but 
the  flesh  is  weak. 

39  And  again  he  went  away,  and  prayed, 
and  spake  the  same  words. 

40  And  when  he  returned,  he  found  them 
asleep  again,  (for  their  eyes  were  heavy,) 
neither  wist  they  what  to  answer  him. 

41  And  he  cometh  the  third  time,  and  saith 
unto  them,  Sleep  on  now,  and  take  your  rest : 
it  is  enough,  the  d hour  is  come;  behold,  the 
Son  of  man  is  betrayed  into  the  hands  of  sin- 
ners. 

42  Rise  up,  let  us  go  ; lo,  he  that  betrayeth 
me  is  at  hand. 

43  T[  And  'immediately,  while  he  yet  spake, 
cometh  Judas,  one  of  the  twelve,  and  with 
him  a great  multitude  f with  swords  and 
staves,  from  the  e chief  priests  and  the  scribes 
and  the  elders. 

44  And  he  thatbetrayed'him  had  given  them 
a token,  saying,  Whomsoever  I shall  h kiss, 
that  same  is  he  ; take  him,  and  lead  him  away 
safely. 


MARK.— CHAP.  XIV.  He  is  Led  bejore  the  high  priest 

45  And  as  soon  as  he  was  come,  he  goeth 


A.  M.  4033. 
A.  D.  29. 


v c.16.7. 

w Mat.2G. 
33,34. 
Lu.22.33, 

J n.13. 37, 
38.  ' 

x Mat.26. 
36, &c. 
Lu. 22.39, 

&c. 

Jn.18.1, 

&c. 

y Jn.  12.27. 


b Pa.  40. 8. 

J n.4.34. 
5.30. 
6.38,39. 
18.11. 
Ph.2.8. 

c Ro.7.18.. 
25. 

Ga.5.17. 

d Jn.7.30. 
8.20. 

13.1. 


Lu.22.47, 

&c. 

Jn.18.3. 

&c. 

f Ps.3.1,2.  i 

g Ps.2.2. 

h 2 Sa.20.9. 
Ps.55.2l. 
Pr.27.6. 


i Lu.6.46. 

i Ps.22.1, 
&e. 

Is.  53.3, 
&c. 

Lu.24.44. 

k Ps.88.8. 
Is.  63. 3. 
ver.27. 

1 c.13.16. 

m Mat.26. 
57, &c. 
Lu. 22.54, 
&c. 

Jn.  18.13, 
&c. 

n Ps.  35.11. 


p Mat.26. 
62,  &c. 

q Ps.39.9. 
Is.53.7. 

1 Pe.2.23. 

r Da. 7. 13. 
Mat.  24. 
30. 

26.64. 

Ln. 22.69. 
Re.. .7. 


straightway  to  him,  and  saith,  i Master,  mas- 
ter ; and  kissed  him. 

46  And  they  laid  their  hands  on  him,  and 
took  him. 

47  And  one  of  them  that  stood  by  drew  a 
sword,  and  smote  a servant  of  the  high  priest, 
and  cut  off  his  ear. 

48  And  Jesus  answered  and  said  unto  them, 
Are  ye  come  out,  as  against  a thief,  with 
swords  and  with  staves  to  take  me? 

49  I was  daily  with  you  in  the  temple  teach- 
ing, and  ye  took  me  not:  but  the  scriptures 
j must  be  fulfilled. 

50  And  kthey  all  forsook  him,  and  fled. 

51  And  there  followed  him  a certain  young 
man,  having  a linen  cloth  cast  about  his  na- 
ked body ; and  the  young  men  laid  hold  on 
him : 

52  And  he  left  > the  linen  cloth,  and  fled  from 
them  naked. 

53  T[  And  m they  led  Jesus  away  to  the  high 
priest:  and  with  him  were  assembled  all  the 
chief  priests  and  the  elders  and  the  scribes. 

54  And  Peter  followed  him  afar  off,  even  into 
the  palace  of  the  high  priest:  and  he  sat  with 
the  servants,  and  warmed  himself  at  the  fire. 

55  And  the  chief  priests  and  all  the  council 
sought  for  witness  against  Jesus  to  put  him  to 
death  ; and  found  none. 

56  For " many  bare  false  witness  against  him, 
but  their  witness  agreed  not  together. 

57  And  there  arose  certain,  and  bare  false 
witness  against  him,  saying, 

58  We  heard  him  say,  I will  "destroy  this 
temple  that  is  made  with  hands,  and  within 
three  days  I will  build  another  made  without 
hands. 

59  But  neither  so  did  their  witness  agree  to- 
gether. 

60  And  Pthe  high  priest  stood  up  in  the  midst, 
and  asked  Jesus,  saying,  Answerest  thou  no- 
thing ? what  is  it  which  these  witness  against 
thee  ? 

61  But  i he  held  his  peace,  and  answered  no- 
thing. Again  the  high  priest  asked  him,  and 
said  unto  him,  Art  thou  the  Christ,  the  Son  of 
the  Blessed? 

62  And  Jesus  said,  I am : and  r ye  shall  see 
the  Son  of  man  sitting  on  the  right  hand  of 
power,  and  coming  in  the  clouds  of  heaven. 

63  Then  the  high  priest  rent s his  clothes,  and 
saith,  What  need  we  any  farther  witnesses? 

64  Ye  have  heard  the  blasphemy  : what  think 
ye?  And  they  all  condemned  him  to  be  guilty 
of  death. 

65  And  some  began  to  spit  1 on  him,  and  to 
cover  his  face,  and  to  buffet  him,  and  to  say 


fortliude,  holiness,  and  compassion  to  sinners,  that  the  earth 
or  even  the  creation  at  large  ever  witnessed:  we  here  perceive 
likewise  the  desert  of  sin,  the  worth  of  our  souls,  the  founda- 
tion of  our  hope,  and  the  nature  of  our  Christian  calling;  which 
is  to  do  good  with  unwearied  perseverance,  and  to  endure  evil 
with  fortitude,  meekness,  and  patience,  after  the  example  of 
our  gracious  Saviour.  Thus  may  we  look  forward  with  com- 
fort Jo  the  time,  when  we  ‘shall  see  the  Son  of  man,  sitting 
on  the  right  hand  of  power,  and  coming  in  the  clouds  of  hea- 


Ver.  27—42.  And  Jesus sailh  unto  them , &c. — See  the  parallel  text  in  Mat. 
xxvi.  26—46.  But  the  order  is  somewhat  different. 

Verses  33,  34.  Soreamaztd,  &c.— “ Being  seized  with  grief  and  horror,  said 
to  them.  My  soul  is  overwhelmed  with  a deadly  anguish.” 

V.-r.  51.  yl  certain  young  man,  &,c  — Though  this  incident  may  not  appear 
of  great  moment,  (says  Dr.  Campbell,)  it  is,  in  rny  opinion,  one  of  those  circum- 
stances  which  we  call  picturesque;  which,  though  in  a manner  unconnected 
with  the  story,  enlivens  the  narrative,  and  adds  to  its  credibility.  It  must  have 
b*-»  n iate  in  the  night,  when  (as  has  been  very  probably  conjectured)  some 
young  man,  whose  house  lay  near  the  garden,  being  roused  out  of  sleep  by  the 
r. -use  of  the  soldiers  and  armed  retinue  passing  by,  got  up,  and  stimulated  by 
curiosity,  wrapped  himself  (as  Casaubon  supposes)  in  the  cloth  in  which  he 
• n . n sleeping,  and  ran  after  them.  This  is  such  an  incident  as  is  very 
jilo  v io  have  happened,  but  most  unlikely  to  have  been  invented.” 

v G.  Agreed  not  together.— Campbell.  ” Was  insufficient  ” So  ver.  59. 


venj’  and  hope  to  be  numbered  with  his  victorious  army  ol 
glpnfied  saints ; when  all  his  persecutors  and  enemies  will  be 
driven  away  into  everlasting  destruction.  But  when  we  hear 
Peter,  after  all  his  promises  and  resolutions,  repeatedly  deny- 
ing his  Lord  with  oaths  and  curses*  we  may  well  tremble  to 
reflect  on  the  weakness  and  depravity  even  of  believers,  if  left 
to  themselves;  we  may  take  occasion  from  the  reflection  to 
admire  the  mercy  and  patience  of  our  God;  we  may  be  excited 
to  thankfulness,  that  we  have  not  yet  been  left  utterly  to  for- 


Ver.  58.  Build  another  made  without  hands.— It  is  observable  that  Mat 
thew  omits  the  latter  clause,  and  in  this  probably  the  witnesses  disagreed ; 
though,  had  they  agreed,  it  could  not  have  amounted  to  a capital  charge. 

Ver.  61.  Son  of  the  Blessed. — The  high  priest  used  probably  both  noun  and 
adjective.  Matthew  records  one,  and  Mark  the  other  ; but  this  makes  no  con- 
tradiction. The  Jews,  when  they  name  God,  generally  add  blessed  for  ever 
and  by  the  Blessed,  they  meant  God  the  Father. 

Ver.  62.  The  Son  of  man.—[ The  passage  of  Daniel,  to  which  our  Lord  re 
fers,  was  always  considered  by  the  Jews  as  a description  of  the  Messiah.  In 
Zohar,  it  is  said,  referring  to  this  prophecy,  “ This  is  the  King  Messiah.”  Our 
Saviour,  therefore,  now  in  his  lowest  state  of  humiliation,  asserted  hisolaims 
as  the  Messiah,  who  shall  appear  in  the  clouds  of  heaven,  as  the  judge  of  the 
world.]— Bagster. 

Ver.  65.  And  to  cover  his  face— Which  Luke  calls  blind-folding.  See  note 
on  Matthew  xxvi.  68. 


1W35 


Christ  accused  before  Pilate.  MARK.  -CHAP.  XV.  He  is  delivered  to  be  crucified. 


unto  him,  Prophesy : and  the  servants  did 
strike  him  with  the  palms  of  their  hands. 

66  TJ  And  u as  Peter  was  beneath  in  the  pa- 
lace, there  cometh  one  of  the  maids  of  the 
high  priest : 

67  And  when  she  saw  Peter  warming  him- 
self, she  looked  upon  him,  and  said,  And  thou 
also  wast  with  Jesus  of  Nazareth. 

68  But  he  T denied,  saying,  I know  not,  nei- 
ther understand  I what  thou  sayest.  And  he 
went  out  into  the  porch  ; and  the  cock  crew. 

69  And  a maid  saw  him  again,  and  began 
to  say  to  them  that  stood  by,  This  is  one  of 
them. 

70  And  he  denied  it  again.  And  a little  af- 
ter, they  that  stood  by  said  again  to  Peter, 
Surely  thou  art  one  of  them  : for  thou  art  a 
w Galilean,  and  thy  speech  agreeth  thereto. 

71  But  he  began  to  curse  and  to  swear,  say- 
ing, I know  not  this  man  of  whom  ye  speak. 

72  And  the  second  time  the  cock  crew.  And 
Peter  called  to  mind  the  word  that  Jesus  said 
unto  him,  Before  the  cock  crow  twice,  thou 
shalt  deny  me  thrice.  And  * when  he  thought 
thereon,  he  y wept. 

CHAPTER  XV. 

1 Jesus  brought  bound,  and  accused  before  Pilate.  15  Upon  the  clamour  of  the  com- 
mon people,  the  murderer  Barabbas  is  loosed,  and  Jesus  delivered  up  to  be  crucified. 
17  He  is  crowned  with  thorns,  19  spit  on,  and  mocked:  21  fainteth  in  bearing  his 
cross  : *27  hangeth  between  two  thieves:  29  sufiereth  the  triumphing  reproaches  of  the 
Jews : 39  but  confessed  by  the  centurion  to  he  the  Son  of  God : 43  ana  is  honourably 
buried  by  Joseph.  # 

AND  straightway  in  the  morning  the  chief 
priests  held  a a consultation  with  the  el- 
ders and  scribes  and  the  whole  council,  and 
bound  Jesus,  and  carried  him  away,  and  deli- 
vered him  to  Pilate. 

2 And  Pilate  asked  him,  Art  thou  the  King 
of  the  Jews?  And  he  answering  said  unto 
him,  Thou  sayest  it. 

3 And  the  chief  priests  accused  him  of  many 
things : but  he  answered  nothing. 

4 And  Pilate  asked  him  again,  saying,  An- 
swerest  thou  nothing?  behold  how  many 
things  they  witness  against  thee. 

5 But  b Jesus  yet  answered  nothing;  so  that 
Pilate  marvelled. 

6 If  Now  c at  that  feast  he  released  unto  them 
one  prisoner,  whomsoever  they  desired. 

7 And  there  was  one  named  Barabbas,  which 
lay  bound  with  them  that  had  made  insurrec- 
tion with  him,  who  had  committed  murder  in 
the  insurrection. 


A.  M.  4033. 
A.  D.  •£>. 


u Mat. 20. 
69,  &c. 
Lu.22.55, 

&c. 

Jn. 18.16, 
&c. 

v 2 Ti.2.12, 
13. 


w Ac.  2.7. 


x or,  he 
wept 
abun- 
dantly ; 
or,  he  be- 
gan to 
weep. 

y 2 Co.7. 10. 


a Pb.2.2. 
Mat.  27.1, 
Sic. 

Lu.23.1, 

Sic. 


Jn.18.28, 


Sic. 

Ac.  3. 13. 
4.26. 


b 13.53.7. 
Jn.19.9. 

c Mat-27. 
15. 

Lu. 23.17. 
Jn.  18.39. 


d Pr.27.4. 
Ec.4.4. 
Ac.  13. 45. 
Tit.3.3. 


e Ac.3.14. 


f Ps.  2.6. 
Je.23.5. 
Ac.  5. 31. 


g Is.53.9. 


h Mat. 27. 
27. 

Jn.18.28, 
33 ; 19.9. 


i c.  14.55. 


j Job  13.9. 
Ps.35.16. 
Mat.  20. 
19. 

c.  10.34. 

Lu.22.63. 

23.11,36. 


k Mal.27. 
33, &c. 
Lu. 23.33, 
&c. 

.1  n.19. 17, 
&c. 


1 Ps.22.18. 


8 And  the  multitude  crying  aloud  began  to 
desire  him  to  do  as  he  had  ever  done  unto 
them. 

9 But  Pilate  answered  them,  saying,  Will  ye 
that  I release  unto  you  the  King  of  the  Jews  ? 

10  For  he  knew  that  the  chief  priests  had  de- 
livered him  for  d envy. 

11  But  the  chief  priests  moved  the  people, 
that  he  should  rather  t release  Barabbas  unto 
them. 

12  And  Pilate  answered  and  said  again  unto 
them,  What  will  ye  then  that  I shall  do  unto 
him  whom  ye  call  the  King  f of  the  Jews? 

13  And  they  cried  out  again,  Crucify  him. 

14  Then  Pilate  said  unto  them,  Why,  what 
evil  e hath  he  done?  And  they  cried  out  the 
more  exceedingly,  Crucify  him. 

15  And  so  Pilate,  willing  to  content  the  peo- 
ple, released  Barabbas  unto  them,  and  deli- 
vered Jesus,  when  he  had  scourged  him,  to  be 
crucified. 

16  Tf  And  h the  soldiers  led  him  away  into  the 
hall,  called  Pretorium ; and  they  called  to- 
gether the  whole  band. 

17  And  they  clothed  him  with  purple,  and 
platted  a crown  of  thorns,  and  put  it  about 
his  head, 

18  And  began  to  salute  him,  Hail,  King  of 
the  Jews  ! 

19  And  they  smote  him  on  the  head  with  a 
reed,  and  did  spit  > upon  him,  and  bowing 
their  knees  worshipped  him. 

20  And  when  they  had  mocked  )him,  they 
took  off  the  purple  from  him,  and  put  his  own 
clothes  on  him,  and  led  him  out  to  crucify  him. 

21  And  they  compel  one  Simon  a Cyrenian, 
who  passed  by,  coming  out  of  the  country,  the 
father  of  Alexander  and  Rufus,  to  bear  his 
cross. 

22  And  k they  bring  him  unto  the  place  Gol- 
gotha, which  is,  being  interpreted,  The  place 
of  a scull. 

23  And  they  gave  him  to  drink  wine  mingled 
with  myrrh : but  he  received  it  not. 

24  TT  And  when  they  had  crucified  him,  they 
1 parted  his  garments,  casting  lots  upon  them, 
what  every  man  should  take. 

25  And  it  was  the  third  hour,  and  they  cruci- 
fied him. 

26  And  the  superscription  of  his  accusation 


sake  him  ; and  we  may  confess  with  shame  our  manifold  in- 
stances of  partial  unfaithfulness.  Finally,  ‘ Let  him  that 
thinketh  he  standeth,  take  heed  lest  he  fall:’  and  let  him  that 
has  fallen  think  of  these  things,  and  of  his  own  offences,  and 
return  to  the  Lord  with  weeping  and  supplication,  with  deep 
repentance  and  lively  faith;  still  hoping  to  receive  forgive- 
ness, to  be  restored  to  1 the  joy  of  God's  salvation,’  and  to  be 
henceforth  established  by  his  free  Spirit.” — T.  Scott. 


Chap.  XV.  Ver.  1 — 47.  “ The  sufferings  of  our  meek  and 

holy  Redeemer  are  an  inexhaustible  source  of  instruction  to 
the  lively  believer;  and  a subject  of  which,  in  his  best  hours, 
he  cannot  be  weary.  To  believe,  that  such  an  atonement  was 
absolutely  necessary,  in  order  that  a God  of  infinite  mercy 
might  honourably  pardon  sin,  and  save  sinners,  cannot  fail  to 
give  the  mind  the  deepest  impression  of  his  justice  and  holi- 
ness, the  excellency  of  the  law  which  was  thus  magnified,  and 


Vei  66 — 72.  And  as  Peter  was  beneath,  &c.— The  parallel  text  to  this  is 
Mat  xxvi.  69 — 75.  If  Peter  had  any  superintendence  of  Mark’s  gospel,  as  our 
Introduction  supposes,  it  is  plain  he  wished  not  to  conceal  or  palliate  his  guilt, 
lor  Mark  records  the  three  denials  of  his  Master  ; the  last  time  with  oaths  and 
curses. 

Ver.  68.  Into  the  'porch  — Doddridge,  “ Portico.” 

Ver.  69.  And  a maid — That  is,  as  Matthew  expresses  it,  “ another  maid.” 

Ver.  70.  They  that  stood  by. — Several  by-standers  seem  to  have  accused 

him. Thy  speech  agreeth  thereto. — [“  Thy  dialect.”  or  mode  of  speech. 

From  various  examples  produced  by  Lightfoot  and  Schoetgen,  it  appears  that 
the  Galileans  used  a very  corrupt  dialect  and  pronunciation  ; interchanging  the 
gutturals,  and  other  letters,  and  so  blending  or  dividing  words  as  to  render 
them  unintelligible,  or  convey  a contrary  sense.  Thus,  >vhen  a Galilean  would 
havoasked,  “ whose  is  this  lamb,”  he  pronounced  the  first  word  so  confusedly 
that  it  could  not  be  known  whether  he  meant  chamor , “an  ass,”  charnar, 
‘ wine,”  amar,  ‘ wool,”  or  immar , “ a lamb.”  A certain  woman,  intending 
to  say  to  a judge,  ‘ My  lord,  1 had  a picture  which  they  stoic  ; and  it  was  so 
great,  that  it  you  had  been  placed  in  it,  your  feet  would  not  have  touched  the 
ground,”  so  spoiled  it  by  her  pronunciation,  that  her  words  meant,  “ Sir  slave, 
1 had  a beam,  and  they  stole  thee  away  ; and  it  was  so  great,  that  if  they  had 
hung  thee  on  it,  thy  feet  would  not  have  touched  the  ground.”]— Bagster. 

Ver.  71.  Began  to  curse  and  to  sicear. — Doubtless  to  prove  thereby  that  he 
was  not  adisciide.  Let  all  profane  persons  consider  this  ! 

Ver.  72.  Before  the  cock  crow  twice—  Peter  denied  bis  Master  before  the 
rock  crew  the  first  time  (ver.  68  ;)  but  he  denied  him  three  times  before  the 

cock  crew  twice. And  when  he  thought  thereon,  he  wept— Campbell 

says,  • There  are  not  many  words  in  Scripture  which  have  undergone  more 
interpretations  than  this  term  (epibalon.)  Our  translators  give  two  of  these 
jp  the  mafgjn.  1.  “ He  wept  abundantly.”  2-  “ He  began  to  weep.”  3.  Dod- 
1086 


dridge  reads,  “ Covering  (his  head)  he  went  out,”  &c.,  and  many  more  may 
be  seen  in  Campbell , who,  however,  returns  nearly  to  the  sense  of  the  common 
version,  and  renders  it,  “ He  thought  carefully  thereon  with  tears.” 

Ciiap.  XV.  Ver.  1.  The  whole  council— Doddridge  and  Campbell,  “ San- 
hedrim.” 

Ver.  5.  Yet  answered  nothing — That  is,  to  the  charges  of  the  Jews.  He 
had  only  answered  to  the  high  priest  and  Roman  governor.  See  ver.  2. 

Ver.  16.  The  Pretorium— [\Y as  properly  the  tent  or  house  of  the  praetor, 
a military,  and  sometimes  a civil  officer.  This  was  a magnificent  edifice  in  the 
upper  part  of  the  city,  which  had  been  formerly  Herod’s  palace,  and  from 
which  there  was  an  approach  to  the  citadel  of  Antonia,  which  adjoined  the 
temple. — Josephus. ]— Bagster. 

Ver.  17.  And  they  clothed  him  with  purple. — Matthew  says,  “scarlet.” 
Wesley  s;iys  the  royal  robes  were  partly  of  both  colours  ; but  this  was  proba- 
bly a single  robe.  By  the  frequent  allusions  of  the  ancient  poets  to  the  purple 
colqur  of  blood,  it  should  seem  that  the  ancient  purple  had  in  it  a predomi- 
nance of  red,  which  when  worn  and  soiled,  would  resemble  such  purple  : bu*. 
it  is  very  difficult  to  ascertain  the  shades  of  difference  between  the  scarlet, 
crimson,  and  purple  dyes  of  the  ancients. 

Ver.  21.  The  father  of  Alexander  and  R^ifus — Who  afterwards  proved  emi 
nent  Christians. — Wesley. 

Ver.  23.  Wine  mingled  with  myrrh. — ' This  was  a drink  given  to  criminals 
doomed  to  s lifter  death,  in  order  to  stupify  their  feelings.  Our  Lord  would  not 
consent  to  taste  a drink,  that  brought  relief  by  blunting  the  sensibilities  of  tlie 
soul.  What  a reproof  to  those  w ho,  in  times  of  sorrow’,  betake  themselves  Ui 
strong  drink— or  to  those  who  sacrifice  their  reason  on  the  altar  of  intempe- 
rance. 

Ver.  25  The  third  hour — That  is,  nine  in  the  morning.  See  note  on  lohu 
xix-  14 


Chris',  crucified  and  reviled.  MARK. — CHAP.  XVl. 


Christ's  resurlrectio'/i. 


was  wiitten  over,  THE  KING  OF  THE 
JEWS. 

27  Andwithhim  they  crucify  two  thieves;  the 
one  on  his  right  hand,  and  the  other  on  his  left. 

28  And  the  scripture  m was  fulfilled,  which 
saith,  And  he  was  numbered  with  the  trans- 
gressors. 

29  1[  And  n they  that  passed  by  railed  on  him, 
wagging  their  heads,  and  saying,  Ah,  thou 
0 that  destroyest  the  temple,  and  buildest  it 
in  three  days, 

30  Save  thyself,  and  come  down  from  the 
cross. 

31  Likewise  also  the  chief  priests  mocking 
said  among  themselves  with  the  scribes,  He 
saved  others  ; himself  he  cannot  save. 

32  Let  Christ  the  King  of  Israel  descend  now 
from  the  cross,  that  we  may  p see  and  believe. 
And  they  that  were  crucified  with  him  reviled 
him. 

33  If  And  °-  when  the  sixth  hour  was  come, 
there  was  darkness  over  the  whole  land  until 
the  ninth  hour. 

34  And  at  the  ninth  hour  Jesus  cried  with  a 
loud  voice,  saying,  r Eloi,  Eloi,  lama  sabach- 
thani?  which  is,  being  interpreted,  My  God, 
my  God,  why  hast  thou  forsaken  s me? 

35  And  some  of  them  that  stood  by,  when 
they  heard  it,  said,  Behold,  he  calleth  Elias. 

36  And  one  ran  and  filled  a sponge  full  of 
vinegar,  and  put  it  on  a reed,  and  » gave  him 
to  drink,  saying,  Let  alone  ; let  us  see  whether 
Elias  will  come  to  take  him  down. 

37  And  n Jesus  cried  with  a loud  voice,  and 
gave  up  the  ghost. 

38  Tf  And  the  veil  of  the  temple  was  rent  in 
twain  from  the  top  to  the  bottom. 

39  Tf  And  when  the  centurion,  which  stood 

over  against  him,  saw  that  he  so  cried  out, 
and  gave  up  the  ghost,  he  said,  Truly  this  man 
was  the  Son  of  God.  , 

40  There  were  also  women  looking  on  afar 
voff:  among  whom  was  Mary  Magdalene, 
and  Mary  the  mother  of  James  the  less  and  of 
Joses,  and  Salome ; 

41  (Who  also,  when  he  was  in  Galilee,  fol- 
lowed him,  and  ministered  w unto  him  ;)  and 
many  other  women  which  came  up  with  him 
unto  Jerusalem. 

42  If  And  now  when  the  even  was  come,  be- 


A.  M.  4033. 
A.  D.  29. 


mIs.S3.12. 


n Ps.22.7. 


o c.14.58. 
Jd.2.19. 


p Ro.3.3. 

2 Ti.2.13. 


q Mat. 27. 
45. 

Ln.23.44. 


r Ps.22.1. 


s Ps.42.9. 
71.11. 
La.  1.12. 


t Ps.  69.21. 


a Mat.27. 
50. 

Lu. 23.46. 
Jn.  19.30. 


v Ps.38.ll. 


w Lu.8.2,3. 


x Lu.2.25, 
38. 


y c. 16.3, 4. 


a Mat  28.1, 
&c. 

Lu.24.1, 

&o. 

Jn.20.1, 

&c. 


b Lu. 23.56. 


c Ps.71.20. 


cause  it  was  the  preparation,  that  is,  the  day 
before  the  sabbath, 

43  Joseph  of  Arimathea,  anhonourable  coun- 
sellor, which  also  * waited  for  the  kingdom  of 
God,  came,  and  went  in  boldly  unto  Pilate, 
and  craved  the  body  of  Jesus. 

44  And  Pilate  marvelled  if  he  were  already 
dead  : and  calling  unto  him  the  centurion,  he 
asked  him  whether  he  had  been  any  while 
dead. 

45  And  when  he  knew  it  of  the  centurion,  he 
gave  the  body  to  Joseph. 

46  And  he  bought  fine  linen,  and  took  him 
down,  and  wrapped  him  in  the  linen,  and  laid 
him  in  a sepulchre  which  was  hewn  out  of  a 
rock,  and  rolled  a r stone  unto  the  door  of  the 
sepulchre. 

47  And  Mary  Magdalene  and  Mary  the  mo- 
ther of  Joses  beheld  where  he  was  laid. 

CHAPTER  XVI. 

1 An  angel  declareth  the  resurrection  of  Christ  to  three  women.  9 Christ  himself  ap- 
peared to  Mary  Magdalene  : 12  to  two  going  into  the  country  : 14  then  to  the  apos- 
tles, 15  whom  he  senueth  forth  to  preach  the  gospel : 12  and  ascendelh  into  heaven. 

AND  a when  the  sabbath  was  past,  Mary 
Magdalene,  and  Mary  the  mother  of 
James,  and  Salome,  had  bought  sweet  0 spices, 
that  they  might  come  and  anoint  him. 

2 And  very  early  in  the  morning  the  first  day 
of  the  week,  they  came  unto  the  sepulchre  at 
the  rising  of  the  sun. 

3 And  they  said  among  themselves,  Who 
shall  roll  us  away  the  stone  from  the  door  of 
the  sepulchre  ? 

4 And  when  they  looked,  they  saw  that  the 
stone  was  rolled  away  : for  it  was  very  great. 
5 And  entering  into  the  sepulchre,  they  saw 
a young  man  sitting  on  the  right  side,  clothed 
in  a long  white  garment;  and  they  were 
affrighted. 

6 And  he  saith  unto  them,  Be  not  affrighted  : 
Ye  seek  Jesus  of  Nazareth,  which  was  cruci- 
fied : he  is  c risen  ; he  is  not  here  : behold  the 
place  where  they  laid  him. 

7 But  go  your  way,  tell  his  disciples  and  Pe- 
ter that  he  goeth  before  you  into  Galilee : there 
shall  ye  see  him,  as  he  said  unto  you. 

8 And  they  went  out  quickly,  and  fled  from 
the  sepulchre  ; for  they  trembled  and  were 
amazed : neither  said  they  any  thing  to  any 
man  ; for  they  were  afraid. 

9 *[f  Now  when  Jesus  was  risen  early  the  first 


the  evil  of  sin  which  was  thus  expiated : and  it  must  at  the 
same  lime  destroy  all  expectations  of  being  saved  in  any  other 
way;  for,  1 if  righteousness  come  by  the  law,  then  Christ  died 
in  vain.’  With  what  earnestness  will  the  man  who  firmly  be- 
lieves these  truths,  seek  an  interest  in  this  great  salvation! 
With  what  ardent  gratitude  will  he  receive  the  comfortable  as- 
surance, or  even  the  dawning  hope,  of  forgiveness  and  eternal 
life,  as  purchased  for  him  by  the  sufferings  and  death  of  the  in- 
carnate Son  of  God  ! And  with  what  ‘godly  sorrow’  will  he 
mourn  over  those  sins,  which  he  now  looks  on  as  having 
‘crucified  the  Lord  of  glory  !’  • 

“Careful  meditation  on  the  silence,  meekness,  and  patience 
of  the  holy  Jesus,  amidst  all  his  complicated  sufferings,  and 
the  varied  contempt  and  cruelty  of  his  numerous  enemies,  must. 


cause  us  to  exclaim,  ‘did  Jesus  thus  suffer,  and  shall  I,  a 
wretched  sinner,  fret  or  repine  ? shall  I indulge  resentment,  or 
utter  reproaches  and  menaces,  because  of  troubles  and  inju- 
ries?’ With  this  object  before  us,  surely  we  cannot  think  it 
too  much  to  pour  out  tears  for  those  sins,  for  which  the  Son  of 
God  shed  his  precious  blood ; or  to  pour  out  our  prayers  for 
those  blessings,  for  which  ‘ he  poured  out  his  soul  unto  death, 
and  was  numbered  with  malefactors;’  or  to  bear  hardship  for 
him  who  bore  the  wrath  of  God  for  us.  Indeed  all  we  can 
suffer  must  be  light,  compared  with  his  unknown  agonies  ; 
yet  how  often  are  we  ‘weary  and  faint  in  our  minds;’  instead 
of  being  thankful  that  we  are  not  in  the  pit  of  destruction,  as 
we  justly  might  have  been!” — T.  Scott. 

Chap.  XVI.  Ver.  9 — 20.  Jesus,  upon  his  resurrection , ap- 


Ver.  34.  My  God.  my  God,  why — [Or,  “ My  God,  my  God,  to  what  sort  of 
persons  hast  thou  left  me."  So  also  the  Syriac  version  ; which  Dr.  A.  Clarke 
la  inclined  to  adopt ; though  he  observes,  “ Whatever  may  be  thought  of  the 
above  mode  of  interpretation,  one  thing  is  certain,  that  the  words  could  not  be 
used  by  our  Lord  in  the  sense  in  which  they  are  generally  understood.  This  is 
sufficiently  evident ; for  he  well  knew  why  he  was  come  unto  that  hour,  nor 
could  he  he  forsaken  of  God,  in  whom  dwelt  all  the  fulness  of  the  Godhead 
bodily.  The  Deity,  however,  might  restrain  so  much  of  its  consolatory  sup- 
port.  as  to  leave  the  human  nature, fully  sensible  of  all  its  sufferings  ; so  that 
the  consolations  might  not  take  off  any  part  of  the  keen  edge  of  his  passion  ; 
and  this  was  necessary  to  make  his  sufferings  meritorious.”]— Bagster. 

Ver.  37.  Cried  with  a loud  voice , &c. — viz.  Father,  into  thy  hands  I com- 
mend my  spirit.  . 

Ver.  42.  When  the  even  was  come.— The  Hebrews  speak  of  two  evenings. 
The  forme c commenced  about  three  o'clock,  the  latter  at  six.  As  the  sabbat  h 
l»eean  soon  after  this,  the  preparation  must  have  begun  soon  after  three  (when 
Jesus  died)  on  the  Friday  afternoon. 

Ver.  43.  An  'Honourable  counsellor.— Campbell,  “ Senator i.  e.  a mem- 
ber of  the  Sanhedrin i. Waited  for  the  kingdom  of  God— i.  e.  for  the  ma- 

nifestation of  the  spiritual  kingdom  of  the  Messiah. 

Ver.  46  And  rolled  a stone. — Doubtless  by  the  assistance  of  his  servants. 

Chap  XVI.  Ver.  1—  8.  And  when  the  sabbath  was  past— That  is.  soon  after 


six  on  the  Saturday  evening. Mary  Magdalene,  &c.— These  verses  are  pa- 

rallel with  the  first,  eight  ol  the  last  chapter  of  Matthew. 

Ver.  2.  And  very  early—  [ I Vest  supposes,  that  the  women  made  two  differ- 
ent visits  to  the  sepulchre  ; and  in  consequence  of  that,  two  distinct  reports  to 
the  disciples  that  Mary  Magdalene,  with  the  other  Mary  and  Salome,  set 
out  not  only  early,  but  very  early  in  the  morning,  before  the  time  appointed 
to  meet  Joanna  and  the  other  women  there.  <Lu.  xxiv.  10.)  This  interpreta- 
tion. which  is  adopted  by  several  eminent  writers,  is  very  probable,  and  record 
dies  the  apparent  discrepancy  in  the  Evangelists. Bagster. 

Ver.  5.  A young  man  sitting. — (This  appears  to  have  been  a different  an- 
gel from  that  mentioned  by  St.  Matthew.  The  latter  sat  in  tho  porch  of  the 
tomb,  and  had  assumed  a terribie  appearance  to  overawe  the  guard  ; (Mat. 
xxviii.  1.;)  but  this  appeared  as  a young  man,  within  the  sepulchre,  in  the  in- 
ner apartment.  The  two  angels  spoken  of  by  St.  John  (chap,  xx  11.)  appeared 
some  time  after  these  ; but  whether  they  were  the  same  or  different  cannot  he 
ascertained  ; neither  can  it  he  affirmed  t hat  the  angels  which  manifested  them- 
selves to  the  second  parly  of  women,  recorded  by  St.  Luke,  (ch.  xxiv.  4.)  were 
the  same  or  different.  1 — Bagster.  „ , 

Ver.  7.  And  Peter,  &c. — Particularly  tell  Peter,  ‘ lest  he  he  swallowed  up 
with  over  much  sorrow.”  Thus  the  Lord  raises  up  the  bowed  down. 

Ver.  9- -20.  Noio  when  Jesus  was  risen,  &c.— These  twelve  verses  are 
wanting  in  many  MSS.,  and  in  the  canons  of  Eusebius : but  they  are  in  the 

inS7 


Christ  appeareth  to  his  disciples.  MARK. — CHAP.  X 1. 

day  of  the  week,  he  appeared  first  to  Mary 
Magdalene,  out  of  whom  he  had  cast  seven 
devils. 

10  And  she  went  and  told  them  that  had  been 
with  him,  as  they  mourned  and  wept. 

11  And  they,  when  they  had  heard  that  he 
was  alive,  and  had  been  seen  of  her,  believed 
not. 

12  If  After  that  he  appeared  in  another  form 
unto  d two  of  them,  as  they  walked,  and  went 
into  the  country. 

13  And  they  went  and  told  it  unto  the  resi- 
due : neither  believed  they  them. 

14  T[  Afterward  “lie  appeared  unto  the  eleven 
as  they  sat  f at  meat,  and  upbraided  them  with 
their  unbelief  e and  hardness  of  heart,  because 
they  believed  not  them  which  had  seen  him 
after  he  was  risen. 

15  And  he  said  unto  them,  Go  hye  into  all 


d Lu.24.13. 
c Lu.M.36. 

1 Co.  15.5. 
f or,  to- 
gether, 
a Lu.ia.25. 
n Mut.28. 
19. 

Ju.20.21. 


I Ro.10.18. 

Col.  1.23. 

J Jn .3. 18,36 
Ac.  16.31.. 
33. 

Ro.  10.9. 

1 He. 3.21. 
k Jn.  12.48. 

2 Th.2. 12. 
1 Lu.10.17. 

Ac.5.16. 

8.7. 

16. 18. 
19.12. 
m Ac.2.4. 
10.46. 

1 Co.  12. 
10,23. 

n Lu.  10.19. 
Ac.28.5. 


He  ascendelli  into  heaven. 

the  world,  and  preach  the  gospel  to  every 
> creature. 

16  He  ithat  believeth  and  is  baptized  shall  be 
saved  ; but  k he  that  believeth  not  shall  be 
damned. 

17  And  these  signs  shall  follow  them  that  be- 
lieve ; In  > my  name  shall  they  cast  out  devils; 
they  shall  speak  m with  new  tongues ; 

18  They  shall  take  up  " serpents;  and  if  they 
drink  any  deadly  thing,  it  shall  not  hurt  them ; 
they  “shall  lay  hands  on  the  sick,  and  they 
shall  recover. 

19  Tf  So  then  p after  the  Lord  had  spoken 
unto  them,  he  was  received  up  into  heaven, 
and  sat  i on  the  right  hand  of  God. 

20  And  they  went  forth,  and  preached  every- 
where, the  r Lord  working  with  them , and 
confirming  the  word  with  signs  following. 
Amen. 


o Ac.5.15, 16.28.8.  Ja.5.14,15. 


p Ac.1.2,3.  Lu.24.51. 


q Pe. 110.1.  1 Pe.3.22.  Rc.3.21. 


r Ac. 5. 12.14.3.  He.2.4. 


i /ears  to  certain  women ; and  afterwards  to  his  Apostles , 
whom  he  commissions  to  preach  the  gospel  throughout  the 
world. — Jesus  first  appears  to  Mary  Magdalene , on  whom  he 
had  wrought  a miracle  of  singular  mercy,  and  to  some  other 
pious  females,  who  immediately  communicated  the  joyful  news 
to  his  Apostles  and  disciples,  to  all  of  whom,  at  first,  it  ap- 
peared incredible.  Before  his  ascension,  however,  Jesus  ap- 

fieared  to  all  the  apostles,  and  to  more  than  500  brethren.  His 
ast  appearance  is  introduced  here  rather  abruptly,  and  must 
oe  connected  with  Matthew’s  introduction,  (chap,  xxviii. 
16 — 18,)  which  has  already  been  considered.  Our  farther  re- 
marks will  be  directed  to  the  commission  here  given  to  the 
apostles,  and  to  the  great  topics  therewith  connected. 

The  commission  itself  is  here  somewhat  more  generally 
expressed,  than  in  St.  Matthew  : “ Go  ye  into  all  the  world, 
and  preach  the  gospel  to  every  creature  — i.  e.  of  the  human 
race. 

After  the  first  three  centuries,  the  object  died  away  from  the 
recollection  of  Christians,  and  it  seems  to  have  been  generally 
deferred  to  the  age  of  the  Millenniurm  when  the  gift  of 
tongues,  it  was  supposed,  must  necessarily  be  imparted  “ for 
the  conversion  of  the  world.”  Within  the  last  thirty  years, 
however,  the  subject  has  been  revived,  miraculous  powers 
have  been  found  not  absolutely  necessary  to  fulfil  our  Lord’s 
command,  and  more  has  been  done  in  the  missionary  cause, 
than  for  13  or  14  centuries  before.  If  the  propagation  of  the 
Scriptures,  the  establishment  of  schools,  and  missionary  la- 
bours, continue  to  increase  as  they  have  done  for  the  last  10 
or  15  years,  we  may  at  least  hope  that  our  children  may  live  to 
see  the  dawn  of  the  millennial  age. 

An  excellent  missionary,  the  late  Mr.  Ward  of  Serampore, 
remarks,  that  “Much  stress  is  laid  on  faith , in  the  New  Tes- 
tament  Faith  is  credence  to  a report  made.  It  is  the  na- 

ture of  the  tidings  believed,  which  produces  saving  effects  on 
the  heart  and  character.  A man  can  scarcely  believe  what 
.he  Scripture  says  of  sin  and  its  consequences,  of  judgment, 
and  the  everlasting  punishment  of  the  wicked,  without  being 


Alexandrian  MSS.;  seven  of  them,  at  least,  in  the  Codex  Beza  ; in  the  old 
Syriac,  the  Arabic,  the  Vulgate,  and  the  old  Italic,  and  other  ancient  versions, 
and  in  the  Commentaries  ot  Tlieophylact.  They  are  quoted  by  Ambrose,  Au- 
gustin, and  Leo,  styled  the  Great ; and  verse  19  in  particular,  is  so  cited  by 
Iren&us  in  the  second  century,  as  giving:  room  to  believe  they  were  all  in  his 
copy.  See  Home’s  Introduction,  4th  edition,  vol.  iv.  p.  254,  &c. 


deeply  affected The  declaration  that  Christ  gives  pardon 

to  the  condemned,  liberty  to  the  captives,  rest  to  the  weary, 
and  life  to  the  dead,  qjust  produce  a powerful  effect  on  the  be- 
liever, and  tend  to  draw  him  to  Christ  for  a share  in  these 
blessings.  The  news  of  the  gospel  then,  it  is  plain,  has  a re- 
ference to  a prior  state  of  danger,  or  want,  or  misery  ; and  as 
holding  forth  mercy  to  the  criminal,  deliverance  to  the  cap- 
tives, and  salvation  to  the  lost,  it  is  called  good  news  (or  gos- 
pel.) This  report,  that  there  is  mercy  for  all  the  guilty  who 
will  truly  seek  it,  is  to  be  believed.  He  who  feels  himself  guilty, 
and  believes  the  report,  will  necessarily  come  and  put  in  his 
claim  for  the  blessings  : and  in  proportion  to  the  strength  of 
his  faith,  he  will  be  the  subject  of  peace,  joy,  and  gratitude. 

“ Baptism  is  here  placed  by  the  side  of  faith,  as  though  it 
were  also  essential  to  salvation  ; but  as  baptism  is  that  duty 
by  which  a person  assumes  the  Christian  profession,  I appre- 
hend the  ( Evangelist ) placed  it  here  as  the  pledge  of  our  whole 
obedience  : and  if  this  idea  be  correct,  it  will  then  be— he  that 
believes  and  obeys  shall  be  saved; — an  explanation  which 
makes  the  passage  harmonize  with  the  whole  body  of  Chris- 
tian truth.”  ( Ward’s  Reflections.) 

With  the  propagation  of  this  gospel  to  all  nations  is  connect- 
ed the  power  of  working  miracles,  at  that  time  absolutely  ne- 
cessary to  its  universal  propagation.  This  power  had  refer- 
ence to  the  casting  out  demons — the  gift  of  tongues — the 
healing  of  the  sick— and  invulnerability  to  danger.  These 
powers  were  bestowed  in  all  their  plenitude  on  the  day  of 
Pentecost;  and  of  the  latter  we  have  a striking  instance,  in  the 
apostle  Paul  at  Melita.  (See  Acts  xxviii.  1 — 6.) 

Whether  these  powers  shall  ever  be  renewed  we  pretend  not 
to  determine;  but  on  one  point  we  are  most  clear;  namely,  that 
the  propagation  of  the  gospel  ought  not  to  be  delayed  for 
them.  The  facilities  of  travelling,  and  of  acquiring  languages, 
have  been  increased  to  a degree  little  short  of  miraculous ; 
and  nothing  is  wanting  but  the  outpouring  of  divine  grace 
from  above,  to  give  the  gospel  abundant  success  among  the 
rudest  savages  and  the  basest  idolaters. 


Ver.  IS.  They  shall  take  up  serpents , &c.— fit  is  fully  asserted  here,  that 
the  Apostles  of  our  Lord  should  not  lose  their  life  by  poison,  and  there  is  neither 
record  nor  tradition  to  disprove  it.  But  it  is  worthy  of  remark,  that  Moham- 
med, who  styled  himself  the  apostle  of  God,  lost  his  life  by  poison  ; and,  had 
he  been  a true  prophet,  or  a true  apostle  of  God,  he  would  not  have  fallen  into 
the  snare.]—  Bagster. 


CONCLUDING  REMARKS  ON 

Mark,  the  writer  of  the  preceding  Gospel,  was  doubtless  born  of  Jewish 
parents,  of  the  tribe  of  Levi,  and  the -line  of  the  priesthood.  He  was  sister’s 
con  to  Peter,  and  by  some  is  thought  to  have  been  one  of  the  70  disciples  ; 
while  others  suppose,  that  he  was  converted  by  Peter’s  ministry  ; but,  perhaps, 
there  is  no  other  reason  for  this,  than  because  he  calls  him  his  son. — Mark 
was  constantly  with  Peter ; he  accompanied  his  apostolical  progress,  and 
preached  the  Gospel  in  Italy  and  at  Rome  ; where,  at  the  request  of  the  Chris- 
tians of  those  parts,  he  composed  and  wrote  his  Gospel.  By  Peter  he  was 
sent  into  Egypt,  there  to  proclaim  the  glad  tidings  ot  salvation.  Eusebius 
6ays,  that  so  great  was  the  success  of  his  ministry,  that  he  wras  instrumental 
in  converting  multitudes  of  men  and  women.  The  vigilant  enemy  of  the  souls 


THE  GOSPEL  OF  ST.  MARK. 

of  men  would  not  allow;  his  success  to  be  uninterrupted  ; accordingly,  when 
at  Alexandria,  the  multitudes  being  assembled  for  their  idolatrous  solemni- 
ties, broke  in  upon  him  during  his  engagements  in  the  sendee  of  God’s  house, 
and  binding  his  hands  and  feet  with  cords,  dragged  him  through  the  streets 
until  his  flesh  was  dreadfully,  lacerated  and  his  blood  gushedout : nature  sunk 
under  such  tortures,  and  he  soon  became-a  sacrifice  to  the  rage  of  an  infuriated 
and  persecuting  populace. 

Tradition  states,  that  Mark  w as  of  a middle  size  and  stature,  his  nose  long, 
his  eyebrows  turning  back,  his  eyes  graceful  and  amiable,  his  head  bald,  his 
beard  long  and  gray,  his  gait  quick,  and  the  constitution  of  his  body  strong  and 
healthy. 


THE  GOSPEL  ACCORDING  TO  ST.  LUKE. 


[Luke,  to  whom  this  Gospel  has  been  uniformly  attributed  from  the  earliest 
ages  of  the  Christian  Church,  is  generally  allowed  to  have  been  “ the  beloved 
physician”  mentioned  by  St.  Paul ; (Col.  iv.  14.  ;)  and  as  he  wras  the  compa- 
nion of  that  Apostle,  in  all  his  labours  and  sufferings,  for  many  years,  (Acts 
xvi.  12.  xx.  1—6  ; xxvii.  1,  2 ; xxviii.  13—16.  2 Ti.  iv.  11.  Phil.  24.)  and  wrote 
“ the  Acts  of  the  Apostles,”  which  conclude  with  a brief  account  of  St.  Paul’s 
imprisonment  at  Rome,  we  may  be  assured  that  he  had  the  Apostle’s  sanction 
to  what  he  did  ; and  probably  this  Gospel  was  written  some  time  before  that 
e\ent,  about  A.  D.  63  or  64,  as  is  generally  supposed.  He  would  appear,  from 
Col.  iv.  10,  11,  and  his  intimate  acquaintance  with  the  Greek  language,  as  well 
as  from  hi?  Greek  name  Loukas,  to  have  been  of  Gentile  extraction  ; and  ac- 
1088 


cording  to  Eusebius  and  others,  he  was  a native  of  Antioch.  But,  from  the 
Hebraisms  occurring  in  his  writings,  and  es)>ecial!y  from  his  accurate  know- 
ledge of  the  Jewish  rites,  ceremonies,  and  customs,  it  is  highly  probable  that 
he  w'as  a Jewish  proselyte,  and  afterwards  converted  to  Christianity.  Though 
he  may  not  have  been,  as  some  have  affirmed,  one  of  the  seventy  disciples, 
and  an  eye-witness  of  our  Saviour’s  miracles,  yet  his  intercourse  with  the 
Apostles,  and  those  w ho  were  eye-witnesses  of  the  works,  and  ear-witnesses 
of  the  w'ords  of  Christ,  renders  him  an  unexceptionable  witness,  if  considered 
merely  as  a historian  ; and  the  early  and  unanimous  reception  of  his  Gospel, 
as  divinely  inspired,  is  sufficient  to  satisfy  every  reasonable  person.  1 — Bag- 
eter. 


CHRIST  APPEARETH  TO  MARY. 

Now  when  Jesus  was  risen  early,  the  first  day  of  the  week  he 
appeared  first  to  Mary  Magdalene,  out  of  whom  he  had  cast 
seven  devils. — Mark  xvi,  9. 


■ . 


- 


v • 


. 


The  preface  of  Luke  to  his  gospel.  LUKE. — CHAP.  I. 


Conception  of  John  the  Baptis 


C HAPTER  I. 

1 The  preface  of  Luke  to  his  whole  gospel.  5 The  conception  of  John  the  Baptist,  56 
and  of  Christ.  39  The  prophecy  of  Elisabeth,  and  of  Mary,  concerning  Clirist.  57 
The  nativity  and  circumcision  ot  John.  67  The  prophecy  of  Zacharias,  both  of  Christ, 
76  and  of  John. 

FORASMUCH  as  many  have  taken  in  hand 
to  set  forth  in  order  a declaration  of  those 
things  which  are  most  surely  believed  among 
us, 

2 Even  as  they  delivered  them  unto  us,  which 
from  the  beginning  1 were  eye-witnesses,  and 
ministers  of  b the  word ; 

3 It  seemed  good  to  me  also,  having  had  per- 
fect understanding  of  all  things  from  the 
very  first,  to  write  unto  thee  in  c order,  most 
excellent  d Theophilus, 

4 That  thou  mightest  know  e the  certainty 
of  those  things,  wherein  thou  hast  been  in- 
structed. 

5 nPHERE  was  in  the  days  of  1 Herod,  the 
J-  king  of  Judea,  a certain  priest  named 
Zacharias,  of  the  course  of  sAbia:  and  his 
wife  was  of  the  daughters  of  Aaron,  and  her 
name  was  Elisabeth. 

6 And  they  were  both  righteous  h before  God, 
walking  in  all  the  commandments  and  ordi- 
nances ■ of  the  Lord  blameless. 

7 And  they  had  no  child,  because  that  Elisa- 
beth was  barren,  and  they  both  were  now  well 
stricken  in  years. 

8 And  it  came  to  pass,  that  while  he  execu- 
ted the  priest’s  office  before  God  in  the  order 
of  his  course, 

9 According  to  the  custom  of  the  priest’s  of- 
fice, his  lot  was  J to  burn  incense  when  he 
went  into  the  temple  of  the  Lord. 

10  And  the  whole  multitude  of  the  people 
were  praying  k without  at  the  time  of  incense. 

11  And  there  appeared  unto  him  an  angel  of 
the  Lord  standing  on  the  right  side  of  the  altar 
i of  incense. 

12  And  when  Zacharias  saw  him , he  was 
m troubled,  and  fear  fell  upon  him. 


A.  M.  4009. 
A.  D.  61. 


a Jn. 15.27. 
He.  2.3. 

1 Pe.5.1. 

2 l’e.  1.16. 
1 Jn.l  1. 

b Ru.15.13. 
Ep.3.7. 
4.11,12. 
c Ac. 11. 4. 
d Ac.t.l. 
e Jn. 20.31. 
A.  M.  3999. 

B.  C.  6. 
f Mat.2.1. 


g 


l Ch.24.10 

Ne.12.4, 

17. 


h Ge.7.l. 

1 Ki.9.4. 

2 Ki.20.3. 


i 1 Co.11.2. 
Ph.3.6. 

j Ex. 30.7, 8 

k Le.16.17. 

1 Ex.  30.1. 
Re.8.3,4. 

m Ju.  13.22. 
vcr.29. 


n ver. 60,63. 

o ver.58. 

p c.7.28. 

q Nu.6.3. 

r Je.1.5. 

s Jn.l. 34. 

t or,  by. 

u Ps.  111.13 
Mat. 11. 
14. 

19.26. 

Ma.9.12. 

Ro.4.21. 

v 1 Pe.2.9. 

w Ge.  17. 17. 

x Da.  8. 16. 
ver.  26. 

y He.1.14. 

z Eze.3.26. 


13  But  the  angel  said  unto  him,  Fear  not, 
Zacharias:  for  thy  prayer  is  heard  ; and  thy 
wife  Elisabeth  shall  bear  thee  a son,  and  thou 
shalt  call  his  name  "John. 

14  And  thou  shalt  have  joy  and  gladness; 
and  many  shall  rejoice  0 at  his  birth. 

15  For  he  shall  be  great  p in  the  sight  of  the 
Lord,  and  shall  i drink  neither  wine  nor  strong 
drink  ; and  he  shall  be  filled  with  the  Holy 
Ghost,  even  r from  his  mother’s  womb. 

16  And  many  of  the  children  of  Israel  shall 
he  turn  to  the  Lord  their  God. 

17  And  8 he  shall  go  before  him  in  the  spirit 
and  power  of  Elias,  to  turn  the  hearts  of  the 
fathers  to  the  children,  and  the  disobedient 
‘ to  the  wisdom  u of  the  just ; to  maice  ready  a 
people  v prepared  for  the  Lord. 

18  If  And  Zacharias  said  unto  the  angel, 
Whereby  shall  I know  this?  for  w I am  an  old 
man,  and  my  wife  well  stricken  in  years. 

19  And  the  angel  answering  said  unto  him, 
I am  x Gabriel,  that  stand  in  the  presence  of 
God ; and  am  sent  y to  speak  unto  thee,  and 
to  show  thee  these  glad  tidings. 

20  And,  behold,  thou  shalt  be  z dumb,  and 
not  able  to  speak,  until  the  day  that  these 
things  shall  be  performed,  because  thou  be- 
lievest  not  my  words,  which  shall  be  fulfilled 
in  their  season. 

21  And  the  people  waited  for  Zacharias,  and 
marvelled  that  he  tarried  so  long  in  the  tem- 
ple. 

22  And  when  he  came  out,  he  could  not  speak 
unto  them  : and  they  perceived  that  he  had 
seen  a vision  in  the  temple : for  he  beckoned 
unto  them,  and  remained  speechless. 

23  And  it  came  to  pass,  that,  as  soon  as  the 
days  of  his  ministration  were  accomplished, 
he  departed  to  his  own  house. 

24  If  And  after  those  days  his  wife  Elisabeth 
conceived,  and  hid  herself  five  months,  saying, 


Chap.  I.  Ver.  1 — 25.  I/ake , after  a short  preface , relates 
the  parentage  and  conception  of  John  the  Baptist. — Who  the 
many  here  referred  to  were,  who  had  sent  forth  declarations 
or  narratives  of  the  transactions  here  referred  to,  it  is  impossi- 
ble to  ascertain.  It  is  most  probable  that  Luke  had  neither 
seen  the  gospel  pf  Mark  nor  the  Greek  of  Matthew,  which  if 
written,  considering  theslowprocessoftranscribing,  could  hard- 
ly be  got  into  circulation  before  this  was  written.  Nor  could  he 
refer  to  any  of  the  Apocryphal  Gospels  now  existing,  few  or 
none  of  which  appear  to  have  been  written  until  after  the 
canon  of  Scripture  was  completed.  We  must  therefore  sup- 
pose the  reference  to  have  been  made  to  the  narrative  or  me- 
moranda of  private  Christians,  which,  though  in  the  main 
true  and  honest,  were  not  written  by  eye-witnesses  of  the 
facts,  nor  under  the  guidance  of  inspiration. 

When  our  translators  speak  of  these  facts  as  “most  surelv 
believed,”  we  rather  conceive  with  the  authorities  cited  below, 
that  the  Evangelist  refers  to  the  certain  evidence  with  which 
they  were  attended,  rather  than  to  the  strong  confidence  with 


Chap.  I.  Ver.  1.  Have  taken  in  hand— i.  e.  have  undertaken. To  set  forth 

in  order. — Doddridge,  “ To  compose  the  history  Campbell,  “ a narrative 

fo  Boothroyd. Of  those  things  that  are  most  surely  believed— Dod- 

dridge, “ Have  been  confirmed  among  us  with  the  fullest  evidence.”  Camp- 
bell and  Boothroyd,  “ Which  have  been  accomplished.”  Parkhurst,  “Ful- 
ly proved,”  or,  “ confirmed  with  the  fullest  evidence.” 

Ver.  2.  Ministers  of  the  word—  Gr.  “The  Logos,”  which  term  St.  John, 
in  the  preface  to  his  Gospel,  applies  personally  to  Christ ; but  as  the  same 
term  is  by  all  the  Evangelists  applied  to  the  Gospel,  either  preached  or  written, 
we  think  it  would  be  wrong  here  to  restrict  its  meaning. 

Ver.  3.  Having  had,  perfect  understanding— Doddridge  and  Campbell , 
“ Having  accurately  (or  exactly)  traced  all  things  from  the  first,”  or  from  their 

origin. It  seemed  goo 7 to  me  also.  . . . to  write  unto  thee  in  order. — 

Cdmpbe'l,  "A  particular  account;”  Doddridge,  “An  orderly  account.” 
From  this  expression,  some  have  understood  that  St.  Luke  meant  to  pay  par- 
ticular attention  to  the  order  in  which  the  several  events  occurred  : this,  how- 
ever, does  not  appear  to  hn  ve  been  the  case  in  every  instance  ; but  he  certainly^ 
gives  a longer  series  of  events,  beginning  from  “ the  very  first,”  the  vision  of 
Zacharias,  and  continuing  his  narrative  to  the  ascension  of  our  Saviour  into 
.i.eaven,  which  neither  Matthew  nor  John  mention  ; which  Mark  indeed  men- 
tions. hut  Luke  only  describes. From  the  very  first.— Some  render  the  Greek 

(anothen)  “ from  above,”  and  found  thereon  an  argument  for  Luke’s  inspira- 
tion ; but  as  the  term  is  equivocal,  we  think,  with  Doddridge , it  is  too  weak  au- 
thority tosupportan  inference  so  important. — Most  excellent  Theophilus  .—A 
noted  Christian,  to  whom  Luke  directs  his  Gospel  and  Acts  of  the  Apostles. 
Some  think  that  this  name  means  any  lover  if  God. 

Ver  5.  Herod,  the  king  of  Judea— That  is,  “ Herod  the  Great.” Zaoha- 

rms.  of  the  course  of  Abie  — This  was  one  of  the  24  courses  into  which  Da- 
vjri  div-'ded  the  priests,  and  that  of  which  Abia , or  Abijah,  was  the  head.  Com- 
pare i Ch.  xxiii.  6 ; xxiv  in. 

137 


which  they  were  believed.  The  facts  fully  bore  out  ( or  fulfil- 
led) the  Old  Testament  predictions,  to  which  most  of  the  New 
are  made  answerable.  Observing  in  these,  however,  many 
things  omitted  which  himself  had  received  from  eye-witnesses 
of  the  event,  or  divinely  accredited  “Ministers  of  the  word,” 
St.  Luke  thought  it  his  duty  to  compile  the  gospel  now  before 
us,  in  which  he  takes  a wider  range,  and  traces  a longer  suc- 
cession of  events  than  either  of  the  other  evangelists:  begin- 
ning with  the  conception  of  John  the  Baptist,  and  proceeding 
to  tne  ascension  of  our  Lord  to  heaven,  which  he  alone  de- 
scribes. 

This  Gospel  is  addressed  personally  to  a friend  of  the  name 
of  Theophilus.  whose  rank  in  society  entitled  him  to  the  style 
of  most  excellent,  or  noble  j and  who  at  the  same  time  had 
been  early  instructed  in  Christianity. 

We  come  now  to  the  narrative,  which  begins  with  the  pa- 
rentage, conception,  and  birth  of  John  the  Baptist.  His  pa- 
rents^1 were  two  pious  Jews,  among  that  select  few  who  waited 
for  the  Messiah,  having  some  (tolerably)  correct  ideas  of  the 

Ver.  13.  John. — This  name,  Heb.  Johanan,  occurs  about  thirty  times  in  the 
Old  Testament  , and  properly  signifies  the  grace  and  favour  of  the  Lord. 

Ver.  14.  Rejoice  at  his  birth— As  the  forerunner  of  the  Messiah. 

Ver.  15.  Even  from  hi#  mother's  w or nb  — Soever.  41. 

Ver.  17.  To  turn  the  hearts,  &c. — This  is  a quotation  from  Mai.  iv.  6,  which 
see.  The  only  doubt  remaining  in  the  text  seems  to  be,  whether  the  passage 
should  be  rendered  as  in  our  translation,  which  implies  reconciliation  and  har- 
mony among  the  people  : or,  as  Doddridge  renders  it,  to  “ convert  tlift  hearts 
of  the  fathers  with  the  children,”  which  implies  the  preparation  of  the  people 
for  Messiah.  As  these  senses  are  not  inconsistent,  the  question  is  not  im- 
portant. 

Ver.  19.  I am  Gabriel— The  same  as  appeared  to  Daniel  (chap.  viii.  16  ; ix. 

21.) That  stand  in  the  presence  of  God— Which  implies  high  rank.  See 

note  on  Mat.  xviii.  10. 

Ver.  20.  Thou  shall  be  durnb—[\.  e.  silent;  for  in  this  case  there  was  no  natural 
imperfection  or  debility  of  the  organs  of  speech,  as  in  dvvibness  ; and  the  fol- 
lowing words,  thou  shalt  not  be  able  to  speak,  may  be  regarded  as  merely  ex- 
pletive. This  was  at  once  a proof  of  the  severity  and  mercy  of  Godj  of  se- 
verity, in  condemning  him  to  nine  months’  silence  for  his  unbelief;  of  mercy, 
in  rendering  his  punishment  temporary,  and  the  means  of  making  others  re- 
joice in  the  events  predicted.]— Bagster. 

Ver.  22.  Speechless.— Perhaps  both  deaf  and  dumb;  for  when  the  father 
came  to  the  circumcision,  instead  of  asking  verbally  by  w hat  name  he  should 
be  called,  they  “ made  signs”  to  him,  ver.  62. 

Ver.  23.  The  days  of  his  ministration— That  is,  his  week,  during  which  he 
was  not  allowed  to  leave  the  precincts  of  the  temple. 

Ver.  24.  And  after  those  days— Tint  is,  when  he  returned  to  Ins  own  house. 

And  hid  herself—  Meaning,  lived  a very  retired  life,  her  husband  being  deaf 

and  dumb  ; and  not  disclosing  her  situation,  probably,  to  any  one.  til1  she  ro 
ceived  the  visit  of  her  cousin  Mary. 

10S9 


A M.  3991). 
B.  C.  6, 


The  annunciation  to 


)A  ■ 


the  VirfTin  Mary. 


25  Thus  hath  the  Lord  dealt  with  me  in  the 
days  wherein  he  looked  on  me,  to  take  ‘ away 
my  reproach  among  men. 

26  If  And  in  the  sixth  month  the  angel  Gabriel 
was  sent  from  God  unto  a city  of  Galilee,  na- 
med Nazareth, 

27  To  a virgin  b espoused  to  a man  whose 
name  was  Joseph,  of  the  house  of  David  ; 
and  the  virgin’s  name  was  Mary. 

28  And  the  angel  came  in  unto  her,  and  said, 
Hail,  thou  that  art c highly  d fa  voured,the ' Lord 
is  with  thee  : blessed  art  thou  among  women. 

29  And  when  she  saw  him , she  was  troubled 
at  his  saying,  and  cast  in  her  mind  what  man- 
ner of  salutation  this  should  be. 

SO  And  the  angel  said  unto  her,  Fear  not, 
Mary  : for  thou  hast  found  favour  with  God. 

31  And,  behold,  thou  f shalt  conceive  in  thy 
womb,  and  bring  forth  a son,  and  shalt  call 
his  name  JESUS. 

32  He  shall  be  s great,  and  shall  be  called  the 
h Son  of  the  Highest : and  the  Lord  God  shall 
give  unto  him  the  i throne  of  his  father  David : 


A. 


Go.  30.93. 

1 Sa.1.6. 
Ia.  51. 1 ,4. 
M.  4000. 
B.  C.  5. 


b Mat. 1.18. 


c or,  gra- 
ciously 
accepted. ; 
or,  much 
graced. 
d Da.9.23. 
e Ju.6.12. 
f Is. 7. 14. 

Mut.  1.21. 
g Mat.  12 
42. 

h He.  1.2.. 8. 


1 2Sol7.11. 

12. 

Is.  9. 6,7. 


] D a.7.14, 
27. 

Mi.4.7. 
k Ma.1.1. 

1 Mai. 4.5, 6. 
m Ps.116. 

16. 

n Ps.  119.38. 
o Joe.21.9.. 
11. 


33  And  he  shall  reign  ovei  the  house  of  Ja- 
cob for  ever;  and  ) of  his  kingdom  there  shall 
be  no  end. 

34  Then  said  Mary  unto  the  angel,  How  shall 
this  be,  seeing  I know  not  a man  ? 

35  And  the  angel  answered  and  said  unto 
her,  The  Holy  Ghost  shall  come  upon  thee, 
and  the  power  of  the  Highest  shall  oversha- 
dow thee  : therefore  also  that  holy  thing  which 
shall  be  born  of  thee  shall  be  called  k the  Son 
of  God. 

36  And,  behold,  thy  cousin  Elisabeth,  she 
hath  also  conceived  a son  in  her  old  age; 
and  this  is  the  sixth  month  with  her,  who  was 
called  barren. 

37  For  i with  God  nothing  shall  be  impos- 
sible. 

38  And  Mary  said,  Behold  the  m handmaid 
of  the  Lord ; be  it  unto  me  according  11  to  thy 
word.  And  the  angel  departed  from  her. 

39  TT  And  Mary  arose  in  those  days,  and  went 
into  the  hill  country  with  haste,  into  0 a city  of 
Juda ; 


nature  of  his  kingdom.  Zacharias  was  a priest,  who  officia- 
ted in  his  turn  in  the  temple,  and  whose  work  as  such  was  to 
burn  incense  [within  the  sanctuary]  while  the  multitude  were 
in  the  act  of  prayer  in  the  outer  court.  What  a striking  illustra- 
tion we  have  here  of  the  Christian  economy,  even  in  the  type  ! 
How  delightful  the  idea,  that  while  thousands  of  congregations 
of  the  faithful  are  praying  in  the  outer  courts  below,  Jesus  is  gone 
into  heaven  itself,  and  there  offers  the  incense  of  his  own  merits. 

“The  prayers  of  the  multitude  in  the  outer  court  continued, 
it  seems,  during  the  whole  time  of  the  offering  of  incense. 
But  on  this  day,  when  the  birth  of  the  Baptist  was  announced, 
Zacharias  stayed  much  longer  in  the  [sanctuary]  than  usual, 
and  the  people  marvelled  that  he  tarried  so  long.  But  he  had 
seen  an  angel,  and  had  been  detained  to  hear  tidings  of  a son, 
and  some  distant  tidings  of  the  long-expected  Saviour  him- 
self. Not  paying  that  credit  to  the  message  from  heaven  that 
he  ought  to  have  done,  he  was  struck  dumb;  and  when  he 
came  out,  he  could  not  speak  to  the  people  ; but  by  his  signs, 
they  understood  that  he  had  seen  a vision.  After  his  allotted  time 
of  service  was  over  at  the  temple,  Zacharias  returned  home  ; 
and  at  length  John  was  born,  when  his  father’s  speech  was  re- 
stored ; and  being  filled  with  the  Holy  Ghost,  he  burst  forth 
into  a divine  rapture,  going  back  to  ancient  prophecies  of  the 
blessings  of  the  Messiah’s  reign,  and  exulting  in  what  God 
was  now  about  to  do  for  his  people  In  these  divine  strains 
we  find  him  describing  the  work  of  his  son,  as  the  forerun- 
ner of  Christ;  using  allusions  which  showed  that  he  expected 
from  the  Messiah  higher  blessings  than  any  of  a political  na- 
ture. Elisabeth  also,  being  filled  with  the  Holy  Ghost,  was 
inspired  like  Zacharias,  and  congratulated  her  relative  in  the 
most  pious  and  affectionate  strains  ” (Rev.  W.  Ward’s  Re- 
flections. 

Ver.  26 — 38.  The  angel  Gabriel  announces  the  pregnacy  of 
the  Virgin  Mary. — The  foundation  of  this  miraculous  event 
lies  in  the  doctrine  of  the  fall,  whereby  human  nature,  being 
depraved  in  its  root,  could  bring  forth  only  a depraved  off- 
spring; for  “who  can  bring  forth  a clean  thing  out  of  an  un- 
clean?” None  but  God,  assuredly,  and  he  only  by  miracle, 
of  which  we  have  an  instance  before  us  in  the  fact  of  the  mi- 
raculous conception,  on  which  we  shall  introduce  the  follow- 
ing delicate  and  sensible  remarks  of  Dr.  David  Hunter , of  St. 
Andrew’s. 

“If  there  are  mysteries  in  the  natural  world.it  is  notun- 
reasonable  to  admit,  that  in  the  intellectual  world  there  are  ob- 
jects too  wide  for  our  grasp,  which  appear  the  wider  and 
greater,  the  nearer  we  approach  them.  Such  are  the  being  of 
God,  his  perfections,  his  providence ; and  such  is  the  great 
mystery  which  stands  in  the  front  of  the  gospel.  ‘God  mani- 
fested in  the  flesh.’  (1  Tim.  iii.  16.)  In  all  these  objects  there  is 
something  so  grand,  that  ideas  fail  us  when  we  pretend  to  trace 
them  with  more  than  ordinary  care.  By  a modest  inspection, 
we  know  all  that  can  be  known.  Doubts  and  anxieties  never 
fail  to  be  the  recompense  of  an  over  curious  search. 

“ The  mysterious  birth  of  Jesus  calls  for  our  attention,  as  a 
memorable  incident  in  his  history;  not  on  purpose  to  ex- 
plain, or  account  for  it,  but  rather  to  show  the  propriety  witn 
which  it  is  introduced,  and  is  made  a part  of  the  history.  The 
world,  at  least  the  Jews,  had  been  prepared  for  this  mysteri- 
ous event,  by  clear  predictions  given  a long  time  before  the  ac- 
complishment ; and  the  age  in  which  Jesus  appeared,  had  the 


additional  advantage  of  being  prepared  by  the  memorable  cir- 
cumstances of  the  birth  of  his  harbinger,  John  the  Baptist.” 

Matthew,  writing  for  his  countrymen,  the  Jews,  connects 
this  event  with  a prediction  of  Isaiah,  on  which  we  have  of- 
fered some  remarks  at  thecommencement  of  his  gospel,  (Mat. 
ch.  i)  Luke,  writing  for  Gentile  readers,  instead  of  referring 
to  the  prophets,  connects  the  birth  of  Jesus  with  that  of  John 
the  Baptist,  amevent  in  some  respects  little  less  niiraculous, 
since  his  pious  parents  seem  to  have  been  much  in  the  same 
circumstances  with  Abraham  and  Sarah,  previous  to  the  birth 
of  Isaac. 

The  messenger  employed  to  announce  this  extraordinary 
event  is  of  the  angelic  order;  one  of  those  who  attended 
on  the  immediate  presence  of  Deity,  and  by  name  the  same 
as  had  formerly  been  sent  on  more  than  one  mission  to  the 
Prophet  Daniel.  We  know  nothing  of  angels,  but  from  the 
Scriptures,  and  by  them  no  more  than  is  necessary  to  the  his- 
tory of  mankind.  It  has  been  mentioned  as  an  humble  mis- 
sion for  a person  of  his  rank,  to  be  sent  on  a message  to  a 
poor  maiden  of  Judea : but  then  the  message  is  of  such  a na- 
ture as  would  be  thought  an  honour. to  an  archangel,  could 
we  suppose  angels  capable  of  any  farther  views  than  obedi- 
ence to  their  Maker.  As  it  was  the  delight  of  Jesus  to  do  his 
Father’s  will,  so  doubtless  must  it  be  the  delight  of  every  un- 
fallen creature,  independent  of  every  other  consideration.  The 
late  excellent  Mr.  Newton  has  somewhere  a thought  like  this : 
Were  two  angels  commissioned,  the  one  to  be  prime  minister 
of  an  empire,  and  the  other  to  sweep  the  streets  of  its  metro- 
polis ; the  latter  would  have  no  wish  to  supersede  the  other, 
but  obey  with  equal  pleasure. 

The  birth  of  Jesus  is  announced,  as  that  of  the  v Son  of 
God a term  confessedly  employed  in  various  senses,  and 
here,  we  think,  with  an  eminent  German  critic,  ( Kuinoel ,) 
“used  to  signify  that  Christ  was  procreated  by  an  immediate 
divine  intervention  : in  which  sense  Adam  also  is  called  the 
son  of  God.”  (See  Dr.  Smith’s  Messiah.) 

There  seems  a striking  difference  between  the  manner  in 
which  Zacharias  and  the  Holy  Virgin  received  their  heavenly 
messenger.  The  former,  though  a priest,  found  it  difficult  to 
believe  the  possibility  of  the  event  announced.  The  latter, 
though  a virgin  of  very  early  age,  immediately  submits  to  the 
announcement  of  the  divine  pleasure ; “ Be  it  unto  me  according 
to  thy  word  1”  an  expression  that  intimates  at  once  her  faith 
and  modesty.  She  is  no  sooner  told  that  it  should  be  the  ef-‘ 
feet  of  a divine  power,  than  she  submits  without  farther 
scruple,  and  requires  no  sign  to  confirm  the  angel’s  message, 
as  Zacharias  did. 

Ver.  39 — 56.  The  Virgin  Mary’s  visit  to  her  cousin  Elisa- 
beth.— It  appears  from  this  narrative,  that  the  priests  who  of- 
ficiated in  the  temple-service,  oft-times  resided  at  some  dis- 
tance from  it,  as  Zacharias  probably  at  Hebron,  a city  of  the 
priests,  in  the  hill  country  of  Judah,  and  went  to  Jerusalem, 
(distant  about  20  miles)  only  in  their  turns  of  service.  The 
Virgin  Mary,  being  informed  by  the  angel  that  her  cousin 
Elisabeth  had  also  been  the  subject  of  a miraculous  power, 
nustened  .to  visit  her,  though  at  the  distance  of  three  or  four- 
score miles ; which,  being  only  espoused  to  Joseph,  and  not 
yet  taken  hqme,  she  could  do,  by  consent  of  her  parents,  with- 
out consulting  him;  and  her  pregnancy  seems  not  to  have 
been  made  known  to  him  till  after  her  return.  The  conversation 


Ver.  25.  To  take  away  my  reproach— That  is,  of  barrenness. 

Ver.  28.  The  Lord  is  with  thee,  &c.— Campbell,  “ The  Lord  (be)  with  thee, 
thou  happiest  of  women.” 

Ver.  29.  She  'teas  troubled. — Doubtless  alarmed  at  seeing  a stranger  in  her 
apartment,  and  not  less  so,  if  the  splendour  which  attended  him  (as  is  proba- 
ble) marked  him  to  be  a messenger  from  heaven. 

Ver.  32.  He  shall  be  great.— Son  of  the  highest,  the  true  and  essential  Son 
1 09(1 


of  God.  the  promised  Messiah. — These  words  of  the  angel  have  evidently  a re- 
ference to  various  prophecies  of  the  Old  Testament,  particularly  Ps  Ixxii. 

Ver.  35.  That  holy  thing.— A noun  js  evidently  to  be  understood  r Dod- 
dridge supplies  ” offspring,”  and  Campbell,  ” progeny  but  the  simple 
term  “ child”  is  more  in  harmony  with  the  style  of  Scripture. 

Ver.  39.  A city  of  dude.— [This  was  most  probably  Hebron,  a city  of  the 
priests,  and  situated  ip  the  Bill  country  of  Judea,  about  25  miles  south  of  Jo 


Projdiecy  of  Elisabelk  and  Mary.  LUKE. — CHAP.  I. 


Prophecy  of  Zacharias. 


4M  And  entered  into  the  house  of  Zacharias, 
and  saluted  Elisabeth. 

41  And  it  came  to  pass,  that,  when  Elisabeth 
heard  the  salutation  of  Mary,  the  babe  leaped 
in  her  womb  ; and  Elisabeth  was  tilled  with 
the  Holy  Ghost : 

42  And  she  spake  out  with  a loud  voice,  and 
said  Blessed  p art  thou  among  women,  and 
blessed  is  the  fruit  of  thy  womb. 

43  And  whence  is  this  to  me,  that  the  mother 
of  my  Lord  « should  come  to  me  ? 

44  For,  lo,  as  soon  as  the  voice  of  thy  salu- 
tation sounded  in  mine  ears,  the  babe  leaped 
in  my  womb  for  joy. 

45  And  blessed  is  she  r that  believed  ; for 
there  shall  be  a performance  of  those  things 
which  were  told  her  from  the  Lord. 

46  If  And  Mary  said,  My  • soul  doth  magnify 
the  Lord, 

47  And  my  spirit  hath  rejoiced  ‘in  God  my 
Saviour. 

48  For  he  hath  regarded  the  u low  estate  of 
his  handmaiden  : for,  behold,  from  henceforth 
all  generations  shall  call  me  T blessed. 

49  For  he  that  is  mighty  w hath  done  to  me 
great  * things  ; and  holy  y is  his  name. 

50  And  2 his  mercy  is  on  them  that  fear  him 
from  generation  to  generation. 

51  He  a hath  showed  strength  with  Iris  arm  ; 
he  hath  scattered  the  b proud  in  the  imagina- 
tion of  their  hearts. 

52  He  c hath  put  down  the  mighty  from  their 
seats,  and  exalted  them  of  low  degree. 

53  He  d hath  filled  the  hungry  with  good 
things  ; and  the  rich  he  hath  sent  empty  away. 

54  He  hath  holpen  his  servant  Israel,  in  e re- 
membrance of  his  mercy  ; 

55  As  he  spake  f to  our  fathers,  to  Miraham, 
and  to  his  seed  for  ever. 

56  And  Mary  abode  with  her  about  three 
months,  and  returned  to  her  own  house. 

57  If  Now  Elisabeth’s  full  time  came  that  she 


q Jn.  13.13. 
r or.  which 
believed 
that  there 
shall  be. 

6 1 Sa.2.1. 
Ps.34.2,3. 


wGe.17.1. 
x P6.71.21. 
126.2.3. 
Ep.3.20. 
y Ps.111.9. 
z Ge.17.7. 
Ex. 20.6. 
Ps.103.17. 
a Ps.98.1. 
Is.51.9. 
52.10. 
63.5. 

b 1 Sa.2.9. 
Da.4.37. 


g ver.  14. 
h ver.13. 
i ver.2U. 

J or, things. 
k c.2.19,51. 
1 Ps.80.17. 
mPs.72.18. 
n Ps.111.9. 


p Is.54.7.. 
17. 

Je. 30.10, 


q Le.26.42. 
Ps.  105.8.. 


should  be  delivered  ; and  she  brought  forth  a 
son. 

5S  And  her  neighbours  and  her  cousins  heard 
how  the  Lord  had  showed  great  mercy  upon 
her;  and  they  R rejoiced  with  her. 

59  And  it  came  to  pass,  that  on  the  eighth 
day  they  came  to  circumcise  the  child ; and 
they  called  him  Zacharias,  after  the  name  of 
his  father. 

60  And  his  mother  answered  and  said,  Not 
so  j but  he  shall  be  called  John. 

61  And  they  said  unto  her,  There  is  none  of 
thy  kindred  that  is  called  by  this  name. 

62  And  they  made  signs  to  his  father,  how  he 
would  have  him  called. 

63  And  he  asked  for  a writing  table,  and 
wrote,  saying,  His  name  is  h John.  And  they 
marvelled  all. 

64  And  his  mouth  i was  opened  immediately, 
and  his  tongue  loosed , and  he  spake,  and  prai- 
sed God. 

65  And  fear  came  on  all  that  dwelt  round 
about  them  and  all  these  j sayings  were  noi- 
sed abroad  throughout  all  the  hill  country  of 
Judea. 

66  And  all  they  that  heard  them  laid  them  up 
k in  their  hearts,  saying,  What  manner  of  child 
shall  this  be  ! and  the  hand  i of  the  Lord  was 
with  him. 

67  TJ  And  his  father  Zacharias  was  filled  with 
the  Holy  Ghost,  and  prophesied,  saying, 

68  Blessed  m be  the  Lord  God  of  Israel ; for 
he  hath  visited  and  redeemed  his  people, 

69  And  hath  raised  up  a horn  of  salvation 
" for  us  in  the  house  of  his  servant  David  ; 

70  As  he  spake  °by  the  mouth  of  his  holy 
prophets,  which  have  been  since  the  world 
began : 

71  That  we  should  be  saved  p from  our  ene- 
mies, and  from  the  hand  of  all  that  hate  us  ; 

72  To  perform  the  mercy  promised  to  our  fa- 
thers, and  to  o remember  his  holy  covenant; 


of  Elisabeth  with  Mary,  shows  that  she  was  equally  pious, 
and  without  envying  the  superior  honour  of  her  young 
cousin,  thankfully  accepted  that  which  had  been  assigned 

to  her. 

In  this  chapter  and  the  next  we  have  three  hymns ; namely, 
those  of  Mary,  of  Zacharias,  and  of  the  venerable  Simeon,  all 
which  are  in  the  true  style  of  Hebrew  poetry,  and  are  so  ren- 
dered by  Bp.  Jebb,  in  his  late  ingenious  Disquisitions  on  the 
Sacred  Literature  of  the  New  Testament. 

Though  the  nature  and  construction  of  this  poetry  be  a sub- 
ject beyond  the  sphere  of  a Cottage  Bible ; yet  is  some  gene- 
ral idea  of  it  so  necessary  to  give  our  readers  a just  insight  in- 
to the  Scriptures  of  both  Testaments,  that  in  our  introduction 
to  the  Book  of  Job  we  have  thrown  out  a few  hints  upon  this 
subject;  and  some  short  specimens  have  been  interspersed  on 
Gen.  iv.  23.  Ps.  xxii.  xxiv.  lxxxiv.,  &c.  But  that  most  to  our 
purpose  will  be  found  in  1 Sam.  ii.  verses  I — 10,  being  the  song 
of  Hannah,  on  the  model  of  which  the  Magnificat  of  Mary 
is  evidently  formed,  of  which  we  shall  here  give  the  accurate 
and  spirited  translation  of  Bp.  Jebb. 

“ My  soul  doth  magnify  the  Lord, 

And  my  spirit  exulted  in  God  my  Saviour : 

For  he  hath  regarded  the  lowliness  of  his  handmaiden ; 

For  behold,  from  henceforth  all  nations  shall  call  me  blessed  ; 

For  great  things  hath  the  Powerful  One  done  for  me, 

And  holy  is  his  name : 

And  his  mercy  rs  from  generation  to  generation, 

. Over  them  who  fear  him  : 

He  hath  wrought  strength  with  his  arm  : 

He  hath  scattered  the  supercilious  in  the  imagination  of  their  heart : 

He  hath  cast  down  potentates  from  their  thrones  ; 

And  hath  exalted  the  lowly. 

The  hungry  he  hath  filled  with  good  things, 

And  the  rich  he  hath  sent  empty  away. 

He  hath  succoured  Israel  his  servant ; 

In  remembrance  of  mercy 
(As  he  promised  our  fathers) 

To  Abraham,  and  to  his  seed  for  ever.” — {Jebb' s Sac.  Lit.  p.  392,  393.) 

The  nativity  of  Jesus  differs  from  that  of  the  whole  human 
race,  in  more  than  one  respect — it  was  voluntary ; he  “humbled 
himse.f,  made  himself  of  no  reputation,  took  upon  him  the 
form  of  a servant and  being  thus  “ found  in  fashion  as  a 
man,”  he  submitted  to  all  the  pains  our  sins  had  merited. 
(Phil.  ii.  7.) 

“ How  condescending  and  how  kind 
Was  God’s  eternal  Son  ! 

Our  misery  reach’d  his  heavenly  mind, 

And  pity  brought  him  down.”— ( Watts.) 

Ver.  57 — 80.  The  birth  of  John,  and  the  sons  of  Zacharias. — 
At  the  birth  of  John  the  Baptist,  an  angel  had  predicted  that 
many  should  rejoice,  and  so  it  was:  for  when  “her  neigh- 
bours and  her  cousins  heard  how  the  Lord  had  shown  great 
mercy  on  her,  they  rejoiced  with  her:”  and  all  that  heard  of 
it  said,  “What  manner  of  child  shall  this  be?”  The  founda- 
tion of  John  the  Baptist’s  popularity  was  laid  in  his  cradle,  and 
the  attention  of  the  nation  wa9  thus  early  drawn  toward  him. 

But  what  must  be  the  joy  of  his  father  Zacharias!  His 
mouth  was  opened  and  his  tongue  loosed  ; and  his  heart,  now 
filled  with  ecstasy,  “indites  a good  matter,”  under  the  im- 
mediate influence  of  the  Holy  Spirit.  “ Blessed  be  the  Lord 
God  of  Israel,  (saith  he,)  for  he  hath  visited  and  redeemed  his 

rusalem,  and  nearly  one  hundred  from  Nazareth.  Such  was  the  intense  de- 
wire of  Mary’s  mind  to  visit  and  communicate  with  her  relative  Elisabeth, 
that  she  scrupled  not  to  undertake  this  long  journey  to  effect  her  purpose.]—!?. 

Ver.  44.  The  babe  leaped  in  my  womb  for  joy. — This  seems  to  justify  a 
literal  interpretation  of  ver.  15. 

Ver.  45.  She  that,  believed,.— Meaning  Mary,  who  “ stumbled  not  at  the  pro- 
mise through  unbelief,”  as  Zacharias  seems  to  have  done. 

Ver.  48.  All  generations  shall  call  me  blessed.—  This  has  been  literally  ful- 
filled, and  in  the  church  of  Rome  carried  to  idolatrous  excess. 

Ver.  51.  He  hath  scattered  the  proud.— Jebb,  “ the  supercilious.” 

Ver.  52.  IJe  hath  put  down. — [ Rather,  “He  hath  taken  away,  or  snatched 
the  mighty  from  their  throne  which  is  well  expressed  by  Seneca , “ Who 
bestowefh  kingdoms  on  the  wretched,  and  plucketh  them  away  from  the 
noble”  or  exalted.) — Bags  ter. 

Ver.  51.  He  hath  holpen  (or  helped .)— Doddridge,  “ succouied  Camp- 
bell, “ Supported  ” 

Ver.  55.  As  he  spake  to  our  fathers. — Doddridge  places  these  words  in  a 
parenthesis. 

Ver.  63.  A writing  table—  Doddridge,  “ Tablet Campbell , “Table-book.” 
This  was  a piece  of  board  covered  with  wax,  or,  in  some  cases,  with  sand,  on 

which  they  wrote  with  a metal  or  wooden  style  or  pen. His  name  is  John. 

— It  was  customary  at  the  time  of  circumcision  for  the  father  to  name  Ihu 
child  ; and  this  was  not  an  uncommon  name  under  the  Old  Testament,  though 
our  translators  there  render  it  Johanan. 

Ver.  66.  What  manner  of  child—  It  seems  to  have  been  a gcneml  opinion 
that  children  born  under  such  remarkable  circumstances,  were  intended  lor 
some  great  design.  „ . 

Ver.  69.  A horn  of  salvation.—  ‘ A horn  of  salvation’  is  literally  the 
power  that  saves  us,  meaning,  the  Messiah. 

Ver.  70.  Since  the  world  began —Doddridge,  ‘ From  the  beginning  of 
time.”  Prophecy  seems  to  have  been  almost  as  early1'  s language;  for  the 
first  prediction  seems  to  have  been  delivered  from  the  She.  *nah,  immediately 

1001 

Hiophecy  of  Zacharias. 


LUKE. — CHAP.  II. 


The  Homan  empire  taxed. 


To  The  oath  r which  he  sware  to  our  father 
Abraham. 

74  That  lie  would  grant  unto  us,  that  we  be- 
ing delivered  out  of  the  hand  of  our  enemies 
might  serve  him  • without  fear, 

75  In  < holiness  and  righteousness  before  him, 
all  ” the  days  of  our  life. 

7(3  And  thou,  child,  shalt  be  called  the  pro- 
phet of  the  Highest:  for  thou  shalt  go  v before 
the  face  of  the  Lord  to  prepare  his  ways ; 

77  To  give  knowledge  of  salvation  unto  his 
people  w by  the  remission  1 of  their  sins, 

78  Through  the  ? tender  mercy  of  our  God; 
whereby  the  1 day-spring  from  on  high  hath 
visited  us, 

79  To  a give  light  to  them  that  sit  in  dark- 
ness and  in  the  shadow  of  death,  to  guide  our 
feet  into  the  way  of  peace. 

80  And  the  child  grew,  and  waxed  strong  in 
spirit,  and  was  in  the  deserts  till  the  day  of 
his  showing  unto  Israel. 


A.  M.  4000. 
U.  C.  5. 


r Gc.ia.16, 
17. 

s Ro.6.22. 

I Tit.  2.11, 
12. 

1 Pe.1.14, 
15. 

u Re. 2. 10. 
v Mai. 3.1. 
w or,  for. 
x Ac.5.31. 


y o r.boiDela 
of  the 


7wing:or, 

branch. 


Is.11.1. 
Zee.  3. 8. 
6.12. 
a Is.9.2. 
49.9. 


a or,  en- 
rolled. 


CHAPTER  II. 

I Augustus  tAxctli  nil  the  Roman  empire.  G The  nativity  of  Christ.  8 One  ungel 
relutelh  it  to  the  ■hephenJj : 13  many  sing  praise*  to  God  for  it.  21  Christ  is  circum- 
cised. ‘Zl  Mary  purified.  23  Simeon  ana  Anna  prophesy  of  Christ:  -10  who  increa- 
se lli  in  wisdom,  w questioned}  in  the  temple  with  die  doctors,  51  and  is  obedient  to  his 
parents. 

AND  it  came  to  pass  in  those  days,  that 
there  went  out  a decree  from  Cesar 
Augustus,  that  all  the  world  should  be“  taxeu- 
2 (And  this  taxing  was  first  made  when  Cy- 
renius  was  governor  of  Syria.) 

3 And  all  went  to  be  taxed,  every  one  into 
his  own  city. 

4 And  Joseph  also  went  up  from  Galilee,  out 
of  the  city  of  Nazareth,  into  Judea,  unto  the 
city  of  David,  which  is  called  Bethlehem  ; 
(because  he  was  of  the  house  and  lineage  of 
David :) 

5 To  be  taxed  with  Mary  his  espoused  wife, 
being  great  with  child. 

6 T[  And  so  it  was,  that,  while  they  were 
there,  the  days  were  accomplished  that  she 
should  be  delivered. 


people  !”  He  then  adverts  to  the  sacred  predictions  delivered 
to  Abraham,  to  David,  and  the  succeeding  prophets,  who  had 
foretold  the  salvation  of  Jesus,  and  to  the  preparatory  annun- 
ciations of  John  his  harbinger. 

The  concluding  verse  of  this  chapter  refers  to  the  infancy 
and  youth  of  John  the  Baptist,  which  appears  to  have  been 
spent  in  the  deserts,  or  uncultivated  parts  of  the  country;  at 
a distance,  from  the  metropolis  and  its  gayeties  ; from  the  tem- 
ple and  its  priests:  but  not  unsuitable  to  his  character  as  a 
Nazarite.  His  father  probably  chose  this  situation  for  him,  to 
prevent  his  being  corrupted  either  by  the  maxims  of  the  Phari- 
sees or  the  morals  of  the  Sadducees. 

While  he  grew  in  stature  and  in  corporeal  strength,  he  also 
waxed  strong  in  spirit,  bold  in  his  language,  and  energetic  in 
his  manner.  The  prophet  Isaiah  had  compared  him  with  the 
harbingers  of  princes,  who,  attended  by  a company  of  pioneers, 
lowered  the  hdls,  and  raised  the  valleys,  and  “ made  straight 
paths”  for  the  feet  of  their  royal  master.  (See  Note  on  Matt, 
lit.  3.) 

But  he  remained  in  the  deserts  “ until  the  day  of  his  show- 
ing,” that  is,  until  the  appointed  hour  of  his  appearing  “unto 
Israel”  in  his  prophetic  character.  “There,  apart  from  the 
world,  (says  Bishop  Horne,)  and  under  the  tuition  of  hea- 
ven, he  was  catechised  in  the  principles  of  divine  wisdom, 
initiated  into  the  mystery  of  a holv  life,  and  perfected  in  the 
discipline  of  self-denial.”  He  was,  Itowever,  under  no  monas- 
tic vows,  but  equally  ready  to  preach  to  rustics  on  the  banks 
of  Jordan,  or  to  Herod  in  his  palace  at  Jerusalem. 

Chap.  II.  Ver.  I — 20.  The  birth  of  Jesus  Christ. — “The 
Evangelist,  at  the  beginning  of  this  chapter,  conveys  us  to 
Rome, — the  proud  and  puissant  mistress  of  the  world  ; the 
enslaver  of  the  nations,  sinking,  sunk,  herself  into  slavery. 
From  yvhat  particular  motive  we  are  not  informed,  nor  is  it  of 
much  importance  to  determine,  Augustus  Cesar  thought  pro- 
per to  issue  a decree  for  making  an  exact  enrollment  of  all  the 
subjects  of  his  vast  empire.  A vain-glorious  monarch,  who 
could  excitingly  call  a subjugated  hemisphere  his  own,  might 
be  prompted  by  pride  to  ascertain  the  number  of  slaves  des- 
tined to  obey  him.  As  it  was  the  boast  of  this  magnificent 
prince,  .that  he  had  found  Rome  a city  of  bricks,  and  was 
leaving  it  a city  of  marble,  the  splendour  of  the  capital  was  no 
doubt  extracted  out  of  the  ruins  of  the  provinces,  and  enroll- 
ment probably  was  intended  to  precede  taxation.  However  it 
was,  and  on  whomsoever  beside  the  decree  of  the  emperor 
fell,  it  affected  one  little  poor  family,  in  circumstances  of  sin- 
gular delicacy,  and  fell  upon  it  with  uncommon  severity.  Be- 
hold the  messenger  of  Cesar  at  the  door  of  an  obscure  car- 
penter at  Nazareth  of  Galilee,  summoning  him,  with  all  his 
family,  to  repair  to  his  native  city,  to  be  enrolled  in  their  pro- 
oer  district;  and  as  the  commandment  of  kings  require  haste, 
and  do  not  always  stoop  to  consult  the  feelings  of  the  humble 
and  the  miserable,  he  must  depart,  on  a moment’s  warning, 
with  his  tender  companion,  now  in  the  last  week  of  preg- 
nancy, poor  and  unprovided,  to  a home  from  which  he  had 

alter  tire  fall.  Lamech  used  the  poetic  style  ; Enoch,  Ihe  seventh  ftom  Adam, 
prophesied,  and  from  his  days  to  the  destruction  of  Solomon’s  temple,  Ihe 
world  was  not,  perhaps,  without  a prophet. 

Ver.  78.  Through  the  tender  mercy. — Literally,  “ the  bowels  of  mercy  of 

our  God;”  a strong  Hebraism. The  day-spring—  Or  dawn,  or,  as  some 

render  it,  “ the  rising  sun  alluding  to  Mai.  iv.  2.  The  Greek  term  ( anatole ) 
answers  to  the  Hebrew  rendered  branch;  but  properly  signifies  a new  shoot 
arising  from  a decayed  root,  (see  Isa.  \i.  1 ;)  and  may  therefore  well  apply  to 
the  first  streaks  of  day,  which  predict  the  returning  sun. 

Chap.  II.  Ver.  l.  That  all.  the  world  shov'd  be  taxed. — Two  questions 
arise  here  : 1.  What  is  meant  by  '*  all  the  world?"  The  Greek  word,  ( Oikou - 
tnene ,)  as  Cainpbell  remarks,  strictly  means,  “ the  inhabited  part  of  the  earth,” 
all  which  the  Romans  had  the  arrogance  to  include  within  their  empire  ; and, 
like  other  conquerors,  when  they  came  in  contact  with  any  nation  which  dis- 

uied  their  authority,  they  considered  that  they  had  a right  to  subdue  them, 

ecause  all  the  world  was  theirs  ! After  reading,  with  some  attention,  the 
disquisitions  both  of  Drs.  Campbell  and  Lardntr , the  Editor  is  inclined  to 
think  that  Cesar  meant  to  extend  this  decree  to  all  his  dominions,  though  he 
might  begin  with  Judea.  2.  What  is  meant  by  this  taxation  ? As  Herod  was 
1092 


been  long  exiled,  and  to  visit  kinsmen  to  whom  he  was  become 
a stranger. 

“ But  this  removal  was  wholly  ordered  by  the  supreme  will 
of  heaven.  The  Son  of  David,  who  was  to  re-establish  his 
throne,  could  be  born  no  where  but  in  1 Bethlehem,  the  city 
of  David.’  Thus  the  great  ruler  of  the  world  had  willed, 
and  thus  prophecy  had  declared.  And  thus  Cesar  was  merely 
the  unconscious,  unintentional  minister  of  the  Son  of  Mary  ; 
furnishing  a link  to  the  chain  of  evidence  respecting  the  truth 
and  divine  original  of  Christianity,  and  exhibiting  an  illustrious 
instance  of  the  sovereign  control  which  the  great  Jehovah 
possesses  and  exercises  over  the  counsels  of  princes,  the  con- 
vulsions of  nations,  the  fate  of  worlds. 

“ We  hasten  from  proud  Rome  to  humble  Nazareth,  from  a 
haughty  despot  to  uncomplaining  sufferers,  from  unfeeling 
power  to  patient  submission.  Behold  that  delicate  woman, 
in  the  most  interesting  of  all  female  situations,  forced  from 
I home,  constrained  to  undertake  a painful  and  anxious  journey 
in  a condition  which  rendered  ease,  and  attention,  and  ten- 
derness, and  the  accommodations  of  sympathy,  peculiarly 
desirable.  See  her  advancing,  by  slow  and  distressing  stages, 
towards  the  residence  of  her  forefathers,  once  illustrious,  but 
now  fallen  into  decay:  to  the  city  of  her  ancestors,  but  not  to 
receive  the  attendance  of  royal  state,  not  to  usher  into  the 
world  the  heir  of  David’s  throne,  amidst  the  prayers,  and  ex- 
pectations, and  kind  wishes  of  the  myriads  of  Israel : no,  not 
so  much  as  to  enjoy  the  consolation  and  support  which  even 
the  poor  enjoy  in  such  a case,  to  deposit  the  solicitude  of  ap- 
proaching child-birth  in  the  bosom  of  a fond  mother,  or  a 
sympathizing  friend  ; alas  ! not  even  to  partake  of  the  ordinary 
conveniences  which  a traveller  has  reason  to  expecl,  ihe 
general  hospitality  and  mercenary  comforts  of  an  inn  : but 
to  know  the  heart  of  a stranger,  to  swallow  down  the  bitter- 
ness of  neglect,  to  feel  the  insult  of  the  proud,  and  the  mer- 
ciless pity  of  the  mean.  ‘ There  was  no  room  for  them  in  the 
inn.’  Bethlehem  was  crowded  with  guests;  but  lo,  the  lineal 
heirs  of  the  royal  house  of  Judah,  in  the  city  of  David,  are  so 
unconnected,  so  forlorn,  so  friendless,  that  not  a door  will 
open  to  let  them  in,  not  a tongue  say,  ‘ God  relieve  you,’  as 
they  pass  by;  and  so  poor,  that  an  apartment  in  the  stable  is 
al|  the  accommodation  which,  ....  by  presenting  the  face  of 
misery,  they  are  able  to  procure. 

“The  inevitable  hour,  to  which  nature  at  once  looks  with 
hope,  and  shrinks  from  with  horror,  overtakes  her;  and  un- 
supported, unassisted,  as  it  should  seem,  she  brings  forth  her 
first-born  son  ; and  is  able  at  once  to  perform  the  earliest  du- 
ties of  a mother— ‘she  wrapped  him  in  swaddling  clothes,’ 
and  with  the  humility  and  resignation  becoming  her  destitute 
condition,  ‘ laid  him  in  the  manger,’  leaving  it  to  Providence 
to  unveil  its  own  secret  counsels,  and  accomplish  its  own 
gracious  purposes.  And  thus  the  Saviour  of  ihe  world  entered 
upon  that  state  of  depression,  poverty,  and  suffering,  which 
terminated  only  with  his  life. 

“ But  the  affectingly  humiliating  scene  in  the  stable  at  Beth- 

acknowledeed  king  of  Judea,  thougli  a tributary  king,  it  seems  unlikely  that 
Cesar  should  levy  a direct  tax  upon  bis  people  ; we  think,  therefore,  that  Ibis 
was  merely  a census,  or  “ enrolment,”  (as  our  margin  interprets.)  including  a 
register  both  of  the  names  and  property  of  the  inhabitants,  with  a view  *o 
future  laxation,  and  probably  also  to  their  reduction  to  a Roman  province, 
which  followed  soon  after.  Cesar  had  doubtless  views  of  revenue  or  aggran- 
dizement ; but  Providence  bad  higher  views,  as  the  sequel  immediately  dis- 
closes. See  Doddridge  and  Campbell,  ill  loc.  and  Lardner's  Cred. 

Ver.  2.  Ami  this  taxing- . — Doddridge  renders  it,  ” This  was  the  first  enrol- 
ment of  Cyrenius,  (I. at.  Quirinius.)  afterwards  governor  of  Syria.”— (Ra- 
ther, as  Dr.  Campbell  renders,  “This  first  register  took  effect  when  Cyrenius 
was  president  of  Syria;”  for  at  this  time  Quintilius  Varus  was  governor  of 
Syria  ; ( Josephus , Ant.  1.  xvii.  c.  5.  § 2.)  and  this  enrolment,  which  was  pro- 
bably made  with  a view  of  levying  a tax,  (Ant.  1.  xviii.  c.  ix.  § I — 3.)  was  not 
put  in  force  till  Cyrenius  was  made  president,  about  eleven  years  afterwards. 
(Ant.  1 xviii.  c.  iv.  Tacitus,  i.  iii.  1,  8.)] —Bagster. 

Ver.  3.  His  man  city — That  is.  Ihe  city  to  which  his  family  belonged.  This 
was  Bethlehem,  where  Joseph  had  formerly  a paternal  inheritance,  which, 
since  the  captivity  hud  probably  been  lost. 


77it  nativity  of  Christ. 


LUKE. — CHAP.  II.  The  circumcision  of  Christ. 


7 And  she  b brought  forth  her  first-born  son, 
and  wrapt  him  in  swaddling  clothes,  and  laid 
him  in  a manger;  because  there  was  no  room 
for  them  in  the  inn. 

8 Tf  And  there  were  in  the  same  country- 
shepherds  abiding  in  the  field,  keeping  c watch 
over  their  flock  by  night. 

9 And,  lo,  the  angel  of  the  Lord  came  upon 
them,  and  the  glory  of  the  Lord  shone  round 
about  them : and  they  were  sore  afraid. 

10  And  the  angel  said  unto  them,  Fear  not : 
for,  behold,  I bring  you  good  tidings  of  great 
joy,  which  shall  be  to  all  people. 

11  For  unto  you  d is  born  this  day  in  the  city 
of  David  a Saviour,  which  is  Christ  the  Lord. 

12  And  this  shall  be  a sign  unto  you;  Ye 
shall  find  the  babe  wrapped  in  swaddling 
clothes,  lying  in  a manger. 

13  And  suddenly  there  was  with  the  angel  e a 
multitude  of  the  heavenly  host  praising  God, 
and  saying, 

14  Glory  to  God  in  the  highest,  and  on  earth 
f peace,  good  will  toward  men. 

15  IT  And  it  came  to  pass,  as  the  angels  were 
gone  away  from  them  into  heaven,  the  s shep- 
herds said  one  to  another,  Let  us  now  go  even 
unto  Bethlehem,  and  see  this  thing  which 
is  come  to  pass,  which  the  Lord  hath  made 
known  unto  us. 


A.  M.  1001. 
B.  C.  4. 


b Mat.  1.25. 


o or,  the 
night- 
watches. 


cl  Is.9.6. 


e Ps.  103.20. 
21. 

1 Pe.1.12. 


f Is.  57. 19. 


g the  men 
the  shep- 
herds. 


h Le.12.3. 


i Mat.  1.21. 
c.1.31. 


j Le.12.2, 
&c. 


k Ex.13.12. 
22.29. 

Nu. 8. 17. 


16  And  they  came  with  haste,  and  found 
Mary,  and  Joseph,  and  the  babe  lying  in  a 
manger. 

17  And  when  they  had  seen  it,  they  made 
known  abroad  the  saying  which  was  told  them 
concerning  this  child. 

18  And  all  they  that  heard  it  wondered  at 
those  things  which  were  told  them  by  tile 
shepherds. 

19  But  Mary  kept  all  these  things,  and  pon- 
dered them  in  her  heart. 

20  And  the  shepherds  returned,  glorifying 
and  praising  God  for  all  the  things  that  they 
had  heard  and  seen,  as  it  was  told  unto  them. 

21  T[  And  when  eight  days  were  accom- 
plished h for  the  circumcising  of  the  child,  his 
name  was  called  JESUS,  which  was  so  named 
of  the  angel  ‘ before  he  was  conceived  in  the 
womb.  . 

22  T[  And  when  ithe  days  of  her  purification 
according  to  the  law  of  Moses  were  accom- 
plished, they  brought  him  to  Jerusalem,  to  pre- 
sent him  to  the  Lord  ; 

23  (As  it  is  written  in  the  law  of  the  Lord, 
Every  k male  that  openeth  the  womb  shall  be 
called  holy  to  the  Lord  ;) 

24  And  to  offer  a sacrifice  according  to  that 
which  is  said  in  the  law  of  the  Lord,  A pair  of 
turtle-doves,  or  two  young  pigeons. 


lehem  of  Judah,  is  relieved  by  the  glory  of  the  Lord  shining 
round  about  it.  That  babe,  neglected,  unknown,  despised, 
outcast  of  men,  is  declared  by  the  concurring  testimony  of 
patriarchs  and  prophets,  of  angels  and  men,  by  the  shaking 
of  the  heavens  and  the  earth,  of  the  sea  and  the  dry  land,  to 
be *  1 the  Son  of  the  Highest.’  His  parentage,  his  name,  the 
time  and  place  of  his  birth,  the  condition  of  his  infant  hours, 
have  all  the  seal  of  heaven  upon  them.  For  what  did  Isaiah 
prophesy,  Alexander  conquer,  and  Augustus  give  laws,  but  to 
point  out  to  the  world  the  instant,  the  spot,  the  descent,  the 
estate,  in  which  the  Son  of  God  assumed  our  nature,  in  order 
to  enter  on  the  work  of  our  redemption.”— (Dr.  H Hunter's 
Sac.  Biog.  vol.  vii.  Lect.  6.) 

Humble  as  was,  however,  the  situation  in  which  our  incar- 
nate Saviour  first  appeared  to  men,  his  birth  was  attended 
with  honours,  which  neither  Alexander,  nor  Pompey,  not 
Cesar,  could  ever  boast.  Heraldic  angels  publish  the  event  to 
simple  shepherds,  watching  in  the  fields  of  Bethleherm  while 
a chorus  of  attending  spirits  from  the  opening  skies  celebrate 
the  event,  as  affording  “Glory  to  God  in  the  Highest,  peace 
on  earth,  and  good  will  to  men  !”  O what  sight,  or  what  mu- 
sic, was  there  in  the  court  of  Herod,  or  of  Cesar,  that  could 
be  compared  to  this?  God  has,  in  general,  afforded  the  high- 
est pleasures  to  the  simplest  classes  of  society.  Cowper  says — 


“ God  made  the  country,  and  man  made  the  town.” 

Kings  devote  themselves  to  pleasure ; but  what  is  the  splen- 
dour of  a drawing-room,  to  that  pf  the  rising  or  the  setting 
sun  ? What  is  the  music  of  military  or  fes^ve  bands  to  the 
matins  of  the  lark,  or  the  vespers  of  the  nightingale?  Yet 
what  are  these  to  the  joys  and  glories  of  the  ce'estial  world  ? 
Truly,  “ eye  hath  not  seen,  neither  hath  ear  heard,  what  God 
hath  reserved  for  them  that  love  him.” 

The  chorus  of  “ the  heavenly  host”  contains  the  great  ob- 
ject and  design  of  human  redemption,  namely,  to  render  glory 
to  the  divine  perfections,  and  to  relieve  mankind  from  sin  and 
misery  : a most  fruitful  theme  for  human  contemplation,  had 
we  the  opportunity  to  enlarge. 

We  can  only  add,  that  hearing  of  the  great  event  of  the  in- 
carnation, the  shepherds  acted,  as  all  men  should  do,  they 
came  speedily  to  examine  the  truth  of  the  report ; and  when 


they  were  satisfied,  they  were  anxious  to  inform  others.  We 
can  never  depend  upon  the  reality  of  that  faith  which  is  not 
founded  in  evidence,  or  which  has  no  regard  to  its  propagation. 
These  shepherds  no  sooner  found  the  truth  of  these  joyful 
tidings,  than  they  made  them  known  abroad ; at  the  same 
time,  they  praised  God  for  all  that  they  had  seen  and  heard. 

Ver.  21 — 39.  'The  circumcision  of  Jesus  ; the  purification 
of  Mary,  and  the  song  of  Simeon— The  law  of  circumcision 
is  explained  in  our  remarks  on  its  institution,  (Gen.  xvii. 
1 — 14.)  It  may  seem  strange,  indeed,  that  he  who  was  “holy, 
harmless,  and  undefiled,”  should  conform  to  a ceremony 
which  seems  to  imply  the  necessity  of  purification.  It  must 
be  considered,  however,  that  circumcision  was  a seal  of  God’s 
covenant  with  Abraham,  and  of  the  righteousness  of  faith  ; it 
was  therefore  proper  that  he  whose  office  it  was  to  “fulfil  all 
righteousness,”  should,  on  this  account,  conform  to  this  most 
instructive  ceremony ; and  though  in  himself  pure,  he  needed 
not  purification,  yet  there  could  be  no  more  impropriety  in  his 
conforming  to  circumcision  than  to  baptism,  which  had  nearly 
the  same  symbolical  meaning.  The  name  Jesus,  which  had 
been  previously  assigned  to  the  Son  of  God,  signified  not  only 
that  he  should  be  a Saviour,  but  also  a divine  one,  as  we  have 
already  observed.  (See  note  on  Mat.  i.  21.) 

The  sacrifice  of  purification  here  named,  was  that  allowed 
only  to  the  poorest  class,  (Levit.  xii.  8,)  and  shows  how  low 
he  condescended,  who.  “ being  rich,  for  our  sakes  became 
poor,”  insomuch  that  the  heir  of  David’s  throne  could  not 
reach  the  price  of  a lamb  for  sacrifice.  But  it  is  our  mercy 
that  the  God  of  Israel  accepts  our  offerings,  “according  to 
that  which  a man  hath,  and  not  that  which  he  hath  not.” 
(2  Cor.  viii.  12.) 

We  are  now  introduced  to  a venerable  persra,  whose  piety 
and  virtues  were  so  matured,  that  he  was  “ like  a shock  of 
corn”  fully  ripe,  and  ready  to  be  gathered  into  heaven’s  gar- 
ner, (Job  v.  26;)  but  he  was  “ waiting  for  the  consolation  of 
Israel,”  it  having  been  revealed  to  him  “ that  he  should  not 
see  death  till  he  had  seen  the  Lord’s  Christ.” 

The  incarnation  of  the  Son  of  God  had  been  successively 
predicted  from  age  to  age,  ever  since  the  fall ; and  as  the 
family  of  Abraham  had  been  often  scattered  by  adverse  cir- 
cumstances into  every  nation  under  heaven,  a rumour  of  these 


Ver.  7.  Her  first-horn  son.— So  Campbell;  but  Doddridge  renders  it, 
“ her  son,  the  first-born,”  conceiving  that  the  expression  is  emphatic,  and  may 

allude  to  Christ’s  being  the  “ first-born  of  every  creature.”  Col.  i.  15. And 

laid  him  in  a manger , because  there  was  no  room  for  them  in  the  inn.— 
'fiie  eastern  inn3,  commonly  called  Caravanserais,  are  very  large  buildings, 
with  domes,  and  a fountain  in  the  centre,  for  the  use  of  caravans  ; the  benefits 
of  which  are  allowed  to  all  travellers,  but.  afford  only  a lodging  place  for  them- 
selves and  cattle,  without  either  food  or  bedding:  but  it  is  probable  these  Ca- 
ravanserais are  not  of  so  high  antiquity  as  the  birth  of  Christ.  The  kataluma , 
inn,  or  ‘house  allotted  lo  strangers,”  (as  Campbell  renders  it,)  as  belonging 
to  a small  country  town,  was  probably  of  a humbler  character,  and  affording 
mom  for  but  few  families,  was  soon  filled  by  the  first  comers  ; and  others,  as 
Joseph  and  Mary,  were  obliged  to  take  shelter  in  the  out-buildings,  intended 
for  the  cattle  of  travellers,  but  which  we  should  hope  might  be  cleared  for 
them,  as  we  read  nothing  in  the  Scriptures  of  their  being  herded  with  the  cat- 
t V.  , indeed,  we  may  safely  infer  the  contrary,  from  the  Holy  Babe  being  laid 
ir  the  crib,  or  manger.  There  is  a tradition  mentioned  by  Justin  Martyr,  in 
the  middle  of  the  second  century,  that  this  stable  was  a natural  cave,  (and 
with  such  Judea  abounded,)  adjacent  to  the  inn  ; but  that  it  was  the  same  as 
now  is  shown  for9uch,  is  uncertain,  and  perhaps  unlikely. 

Ver.  8.  Keep  ing  watch  over  their  flock  by  night.— Campbell,  “ Who  tended 
their  flock  by  turns  through  the  night  watches Doddridge  literally,  “ keep- 


ing the  watches  of  the  night.”  Dr.  Lardner  (with  whom  agrees  Dr.  Shaio , 
the  traveller)  draws  from  this  passage  two  powerful  arguments  in  favour  of 
the  hypothesis  which  places  the  birth  of  our  Lord  about  the  autumnal  equinox  : 

I.  The  latter  end  of  December  was  by  no  means  an  eligible  time  for  making 
an  enrolment,  as  it  would  be  most  inconvenient  for  travelling  ; neither,  2.  Is 
it  likely  that  shepherds  would  be  then  watching  their  flocks  in  the  open  fields, 
but  both  circumstances  would  well  agree  with  September. 

Ver.  11.  Christ  the  Lord.— The  expected  Messiah,  the  Lord  or  King  of  the 
Jews  ; and  the  Lord,  the  Creator,  ana  the  Preserver  of  the  whole  universe. 

Ver.  12.  In  a manger. —Campbell,  “ The  manger;  ’ i.  e.  of  the  inn. 

Ver.  14.  In  the  highest— That  is,  “ the  highest  heaven Doddridge  and 
Campbell. 

Ver.  19.  But  Mary  kept  all  these  things,  &c.— Doddridge,  “But  Mary 
treasured  up  all  these  things,  entering  into  the  meaning  of  them  in  her  heart 
Campbell,  “ Weighing  them  i.  e.  m her  own  mind. 

Ver.  21.  His  name  ivas  called,  &c.— It  was  customary  to  give  male  child- 
ren their  name  at  circumcision,  as  now  at  baptism. 

Ver.  23.  Every  male  that  openeth  the  womb— That  is,  every  first-born  child, 
provided  it  be  a male,  but  not  otherwise. 

Ver.  24.  A pair  of  turtle-doves. — IOne  was  for  a burnt-offering,  and  the 
other  for  a sin-offering.  The  rich  were  required  to  bring  a lamb  : but  the  poor 
and  middling  classes  were  required  to  bring  either  two  turtle-doves,  or  two 

10U3 


Prophecy  of  Simeon  and  Anna.  LUKE. — CHAP.  II.  Christ  increaseth  in  wisdom. 


25  IT  And,  behold,  there  was  a man  in  Jeru- 
salem, whose  name  was  Simeon ; and  the 
same  man  was  just  and  'devout,  waiting  for 
the  consolation  m of  Israel : and  the  Holy 
Ghost  was  upon  him. 

26  And  it  was  revealed  unto  him  by  the  Holy 
Ghost,  that  he  should  not  see  11  death,  before 
he  had  seen  the  Lord’s  Christ. 

27  And  he  came  by  the  Spirit  into  the  temple: 
and  when  the  parents  brought  in  the  child 
Jesus,  to  do  for  him  after  the  custom  of  the 
law, 

28  Then  took  he  him  up  in  his  arms,  and 
blessed  God,  and  said, 

29  Lord,  now  0 lettest  thou  thy  servant  depart 
in  p peace,  according  to  thy  word  : 

30  For  mine  eyes  have  seen  i thy  salvation, 

31  Which  thou  hast  prepared  before  the  face 
of  all  people ; 

32  A light  to  lighten  the  r Gentiles,  and  the 
glory  of  thy  people  Israel. 

33  And  Joseph  and  his  mother  marvelled  at 
those  things  which  were  spoken  of  him. 

34  And  Simeon  blessed  them,  and  said  unto 
Mary  his  mother,  Behold,  this  child  is  set  for 
the  fall  3 and  rising  again  of  many  in  Israel ; 
and  for  a sign  which  shall  be  spoken  1 against ; 

35  (Yea,  a sword  "shall  pierce  through  thy 
own  soul  also,)  that  v the  thoughts  of  many 
hearts  may  be  revealed. 

36  If  And  there  was  one  Anna,  a prophetess, 
the  daughter  of  Phanuel,  of  the  tribe  of  Aser: 
she  was  of  a great  age,  and  had  lived  with  a 
husband  seven  years  from  her  virginity  ; 

37  And  she  was  a widow  of  about  fourscore 


and  four  years,  which  departed  not  from  the 
temple,  but  served  God  with  fastings  and 
prayers  w night  and  day. 

38  And  she  coming  in  that  instant  gave 
thanks  likewise  unto  the  Lord,  and  spake  of 
him  to  all  them  that  x looked  for  redemption 
in  y Jerusalem. 

39  If  And  when  they  had  performed  all  things 
according  to  the  law  of  the  Lord,  they  return- 
ed into  Galilee,  to  their  own  city  Nazareth. 

40  And  the  child  grew,  and  waxed  strong  in 
spirit,  filled  1 with  wisdom  : and  the  grace  of 
God  was  upon  him. 

41  If  Now  his  parents  went  to  Jerusalem 
every  a year  at  the  feast  of  the  passover. 

42  And  when  he  was  twelve  years  old,  they 
went  up  to  Jerusalem  after  the  custom  of  the 
feast. 

43  And  when  they  had  fulfilled  the  days,  as 
they  returned,  the  child  Jesus  tarried  behind 
in  Jerusalem  ; and  Joseph  and  his  mother  knew 
not  of  it. 

44  But  they,  supposing  him  to  have  been  in 
the  company,  went  a day’s  journey  ; and  they 
sought  him  among  their  kinsfolk  and  acquaint- 
ance. 

45  And  when  they  found  him  not,  they  turned 
back  again  to  Jerusalem,  seeking  him. 

46  And  it  came  to  pass,  that  after  three  days 
they  found  him  in  the  temple,  sitting  in  the 
midst  of  the  doctors,  both  hearing  them,  and 
asking  them  questions. 

47  And  all  that  heard  him  were  astonished 
at  his  understanding  b and  answers. 

48  And  when  they  saw  him,  they  were 


A.  M.  4001. 
I).  C.  4. 


I Mn.  15.43. 
ver.38. 

m I*.  40.1. 

ii  Ps.89.48. 
He.  11.6. 

o Ge. 46.30. 

p Is.57.2. 

Re.  14. 13. 
q In. 52. 10. 
c.3.6. 

Ac. 4. 12. 
r 18.42.6. 
49.6. 

60.3. 

Ac.  13.47, 
48. 

B Ib.8.14. 
Ro.9.32, 
33. 

1 Co.  1.23, 
24. 

2 Co.2.16. 
1 Pe.2.7,8. 

t Ac. 28.22. 

u Jn.  19.25. 
v J ii. 5. 15, 
16. 

1 Co.  11. 
19. 


w Ac.  26.7. 

1 Ti.5.5. 

x ver.25. 

y or, Israel. 

z Is.  1 1.2, 3. 
ver.52. 

A.  M.  4012. 
A.  D.  8. 

a Ex. 23.15. 
De.16.1. 

b Ps.  119.99. 
Mat.7.8. 
M a.  1.22. 
c.4.22,32. 
Jn.7.15, 
46. 


predictions  had  been  mixed  into  their  traditions,  till  it  reached 
even  to  the  capital  of  the  Roman  empire,  and  of  the  globe  ; 
and  a general  expectation  was  excited,  that  some  illustrious 
personage  from  the  East  would  assume  the  government  of 
the  world.  The  nature  of  this  new  empire  was  not,  however, 
at  all  understood,  even  by  the  Jews  themselves,  among  whom 
it  originated;  a pious  few  only  excepted,  who,  like  Simeon 
and  Anna,  “ looked  for  the  consolation  of  Israel.”  The 
generality  of  the  Jews,  no  less  than  the  Gentiles  themselves, 
confined  their  ideas  to  that  of  some  Hebrew  Alexander , (if 
we  may  use  such  a term,)  who,  like  him  of  Greece,  should 
overrun  the  world  with  his  armies,  and  establish  a Jewish 
empire  far  more  extensive  than  that  of  Solomon. 

But  to  return  to  Simeon:  He  was  led  by  the  Spirit  into  the 
temple  ; and  no  sooner  was  the  Holy  Child  there  presented  by 
his  parents,  than  he  clasped  him  in  his  arms,  blessed  God  for 
his  salvation,  and  prayed  for  dismission  to  his  rest. 

The  Song  of  Simeon  has  an  evident  allusion  to  a prophecy 
of  Isaiah,  (ch.  lx.  I — 3,)  which  has  been  already  considered, 
and  here  requires  no  farther  observation : but  what  is  after- 
wards addressed  to  Joseph  and  Mary,  is  somewhat  obscure, 
and  requires  elucidation.  Simeon  says,  “ This  child  is  set  for 
the  fall  and  rising  again  of  many  in  Israel that  is,  as  we 
understand  it,  for  the  fall  of  some  and  the  support  of  others. 
To  some,  he  is  the  rock  of  salvation,  on  which  all  their  hopes 
are  built ; to  others,  who  refuse  to  build  their  hopes  upon  him, 
he  is  “a  rock  of  offence,  and  a stone  pf  stumbling,”  as  pre- 
dicted by  the  Psalmist.  (See  Matt.  xxi.  42.)  It  is  added,  “ A 
sign  that  shall  be  spoken  against.”  Doddridge  thinks  that 
the  term  “sign”  is  used  in  allusion  to  a mark,  or  butt,  to 
shoot  at:  “Christ  crucified”  was  the  butt  at  which  Pagan 
wit  long  shot  its  arrows,  as  does  infidel  wit  to  the  present  day. 
“ Christ  crucified”  is,  however,  the  only  hope  and  the  only 
consolation  of  believers.  This  doctrine  is,  indeed,  the  test  of 


young  pigeons.  This  is  a proof  of  (ho  comparative  poverty  of  Joseph  and 
Mary;  and  shows  that  this  event  occurred  before  the  offering  of  the  Magi, 
which  would  have  enabled  them  to  offer  a lamb,  j— Bolster. 

Ver.  25.  The  consolation  of  Israel.-  A common  name  for  the  Messiah.  Gill. 

Yer.  26.  Should  not  see  death. — [To  see  death , is  a Hebraism  for  to  die. 
I's.  ixxxix.  49.1 — Bagster. 

Vcr.  37.  Fourscore  and  four  years— That  is,  of  her  life.  Grot  lies.  But 
Doddridge  refers  it  to  the  period  of  her  widowhood,  in  which  case  she  must 
be  above  a century  old. 

Ver.  38  That  looked  for  redemption , &c.— i.  e.  who  expected  the  coming 
of  the  Messiah. 

Ver.  39.  And  when. — Campbell , “ After''  they  had  performed.  Arc. To 

their  men  city  Nazareth. — By  comparing  Mat  ii.  it  will  he  seen  that  Luke 
has  omitted  the  whole  narrative  of  the  Magi,  and  (he  (light  into  Egypt,  which 
probably  occupieil  two  or  three  years  at  least : indeed,  we  have  no  farther  ac- 
count of  Jesus  till  his  attending  the  passover.  ver.  22. — [Nazareth,  now  Nas- 
sara , was  a small  town  of  Zebulun,  in  Lower  Galilee,  according  to  Eusebius, 
fifteen  miles  east  of  Legio.  near  mount  Tabor,  and,  according  to  D' Arvieux, 
about  eight  leagues,  or  according  to  Maundrell,  seven  hours,  or  about  twi  nty 
miles  south-east  of  Acre.  It  is  one  of  the  principal  towns  of  the  pashalic  of 
Acre,  containing  a population  of  about  3000  souls,  of  whom  500  are  Turks. 
1094 


true  Christianity,  and  thereby  “the  thoughts  of  many  hearts 
are  revealed.”  There  is  much  in  Christianity  that  will  gain 
the  admiration  of  all  friends  to  the  morals  and  happiness  of 
society;  but  “Christ  crucified”  is  the  “stumbling  stone” 
which  God  has  “laid  in  Zion,”  and  which  provokes  and  dis- 
covers the  hostility  of  every  unrenewed  heart.  It  is  added,  in 
a parenthesis  addressed  to  the  virgin  mother,  “Yea,  a sword 
shall  pierce  through  thy  own  soul  also ;”  and  this  it  did  in 
many  instances,  but  especially  when  she  witnessed  the  painful 
scene  of  the  crucifixion.  (See  John  xix.  26,  27.) 

Anna,  a venerable  prophetess,  probably  famed,  likeHuldah, 
for  wisdom  as  well  as  piety,  (see  2 Kings  xxii.  14,)  and  who 
had  scarcely  been  absent  from  the  temple  worship  since  her 
widowhood,  joined  in  praising  God  for  his  salvation  ; and  with 
all  joy  of  heart  spake  of  the  new-born  Saviour  “ to  all  them 
that  looked  for  salvation  in  Israel.” 

Ver.  40 — 52.  Jesus  found  conversing  with  the  doctors  in  the 
temple. — Those  acquainted  with  the  Eastern  method  of  travel- 
ling in  large  parties,  called  Caravans , often  consisting  of  many 
hundred  persons,  with  various  beasts  of  burden,  from  camels 
down  to  asses,  At'ill  easily  perceive  it  were  no  easy  matter  to 
miss  an  individual;  or  that,  if  missed,  it  was  very  natural  to 
expect  he  might  be  with  some  other  part  of  the  caravan,  which 
often  extended  to  no  inconsiderable  distance.  Jesus,  how- 
ever, had  tarried  at  Jerusalem,  probably  with  Simeon  or  Anna, 
to  look  into  the  state  of  religion  and  sacred  literature  at  the 
capital,  by  attending  those  schools  of  knowledge  which  were 
open  to  inquirers.  “ I have  often  (says  Dr.  Doddridge)  thought 
it  a great  injury  to  the  character  of  our  blessed  Redeemer,  to 
represent  this  story,  whether  in  pictures  or  words,  as  if  Christ, 
at  this  tender  age,  w'ent  up  into  the  seats  of  the  doctors,  and 
there  disputed  with  them.  Not  one  word  is  said  of  disputing 
by  the  Evangelist ; but  only  of  his  asking  some  questions  and 
answering  others,  which  was  a very  usual  thing  in  these  as- 

tho  remainder  being  Christians.  It  is  delightfully  situated  on  elevated  ground, 
in  a valley,  encompassed  by  mountains.  I— Bagster. 

Ver.  40.  Strong  in  spirit.— See  chap.  i.  80. And  the  grace  of  God  was 

upon  him. — In  other  words,  “ filled  xvith  the  Holy  Ghost,”  meaning  the  spirit 
ot  wisdom  and  devotion ; for  it  does  not  appear  that  the;  miraculous  gifts  of 
the  Spirit  were  bestowed  on  the  man  Christ  Jesus  until  his  baptism,  ch.  iv.  I. 

Ver.  41.  His  parents  went.—  The  law  obliged  only  the  males  to  attend  the 
great  feasts,  (Exod  xxiii  17, 1 yet  females  were  not  forbidden  to  attend. 

Ver.  42.  And  when  he  teas  tioelve  years  old.—' This  is  understood  to-be  the 
period  at  which  youth  were  required  to  attend  the  lemple  worship,  and  from 
which  period  they  were  brought  under  the  yoke  of  the  law,  and  were  denomi- 
nated “ sons  of  the  covenant.”  Wotlon  and  Lightfoot. 

Vcr.  44.  Went  a day's  journey — Thai  is.  before  they  missed  him  : then 
they  inquired  among  the  parly  with  whom  they  travelled,  which  probably 
was  numerous,  and  on  the  third  day,  returning  to  the  city,  found  him  in  Uw 
temple,  ver.  46.  ..... 

Ver.  46.  After  three  days. — That  this  phrase  was  to  the  Jews  equivalent  to 
“ on  the  third  day,”  is  evident  from  Mat.  xxvij.  64,  and  note. 

Ver.  48.  And  when  they  saw  him — That  is,  his  parents,  they  also  were 
amazed.  It  is  observable  that  Mary  here  speaks,  to  her  son  Jesus,  of  Joseph 
as  his  father : which  he  was,  both  legally  and  in  courtesy,  though  not  in  tact. 


3. — CHAP.  III. 


baptism  of  John . 


A.  M.  4012. 
A.  D.  8. 


i l Sa.2.26. 
ver.  40. 


f or,  age. 


a Jn.11.49, 
51. 

18.13. 

Ac.4.6. 


c c.1.77. 

d Is. 40.3. 

e Ps.98.2. 

Is.  10.5. 

49.6. 

52.10. 

Ro.  10.12, 
18. 

f Mat.3.7. 
g or,  meet 
for. 

h Mat. 7.19. 
c.  13.7 ,9. 


3 And  b he  came  into  all  the  country  about 
Jordan,  preaching  the  baptism  of  repentance 
c for  the  remission  of  sins ; 

4 As  it  is  written  in  the  book  of  the  words  of 
Esaias  the  d prophet,  saying,  The  voice  of  one 
crying  in  the  wilderness,  Prepare  ye  the  way 
of  the  Lord,  make  his  paths  straight. 

5 Every  valley  shall  be  filled,  and  every 
mountain  and  hill  shall  be  brought  low  ; and 
the  crooked  shall  be  made  straight,  and  the 
rough  ways  shall  be  made  smooth  ; 

6 And  e all  flesh  shall  see  the  salvation  of  God. 

7 Then  said  he  to  the  multitude  that  came 
forth  to  be  baptized  of  him,  ' O generation  of 
vipers,  who  hath  warned  you  to  flee  from  the 
wrath  to  come  ? 

8 Bring  forth  therefore  fruits  s worthy  of  re- 
pentance, and  begin  not  to  say  within  your- 
selves, We  have  Abraham  to  our  father  : for  I 
say  unto  you,  That  God  is  able  of  these  stones 
to  raise  up  children  unto  Abraham. 

9 And  now  also  the  axe  is  laid  unto  the  root 
of  the  trees : every  h tree  therefore  which 
bringeth  not  forth  good  fruit  is  hewn  down, 
and  cast  into  the  fire. 


‘l\e,  oreur.hiug  ana  LUKE 

amazed  : and  his  mother  said  unto  him,  Son, 
why  hast  thou  thus  dealt  with  us  1 behold,  thy 
father  and  I have  sought  thee  sorrowing. 

4S  And  he  said  unto  them,  How  is  it  that  ye 
sought  me  ? wist  ye  not  that  I must  be  about 
c my  Father’s  business? 

50  And  they  understood  not  the  saying  which 
he  spake  unto  them. 

51  If  And  he  went  down  with  them,  and  came 
to  Nazareth,  and  was  subject  unto  them  : but 
his  mother  kept d all  these  sayings  in  her  heart. 

52  And  Jesus  increased  * in  wisdom  and 
f stature,  and  in  favour  with  God  and  man. 

CHAPTER  III. 

1 The  preaching  and  baptism  of  John  : 15  his  testimony  of  Christ.  20  Herod  imprison- 
eth  John.  21  Christ  baptized,  receiveth  testimony  from  heaven.  23  The  age,  and 
genealogy  of  Christ  from  Joseph  upwards. 

NOW  in  the  fifteenth  year  of  the  reign  of 
Tiberius  Cesar,  Pontius  Pilate  being  go- 
vernor of  Judea,  and  Herod  being  tetrarch  of 
Galilee,  and  his  brother  Philip  tetrarch  of 
Iturea  and  of  the  region  of  Trachonitis,  and 
Lysanias  the  tetrarch  of  Abilene, 

2 Annas  * and  Caiaphas  being  the  high 
priests,  the  word  of  God  came  unto  John  the 
son  of  Zacharias  in  the  wilderness. 

semblies,  and  indeed  the  very  end  of  them And  if  he  were 

with  others  at  the  feet  of  these  teachers,  (where  learners  gene- 
rally sat,  Acts  xxii.  2,)  he  might  be  said  to  be  in  the  midst  of 
them,  as  they  sat  on  benches  of  a semicircular  form,  raised 
above  their  auditors  and  disciples,”  Thus  without  ostentation, 
or  the  assumption  of  premature  authority,  he  might,  speaking 
of  him  as  a child,  both  derive  the  information  he  required, 
and  at  the  same  time  excite  the  highest  admiration  of  his  dis- 
position and  talents  ; for  “ all  that  heard  him  were  astonished 
at  his  understanding  and  answers.” 

Joseph  and  Mary,  though  accustomed  to  hear  his  wisdom, 
were  in  this  case  no  less  astonished  than  the  others.  His 
mother,  however,  seems  somewhat  hurt  at  his  conduct,  as  if 
savouring  of  unkindness ; and  Jesus,  in  his  reply,  gently  re- 
proves her,  as  inattentive  to  the  divine  revelation  with  which 
she  had  been  favoured.  1 Seek  me!’  as  if  he  had  said,  ‘ then 
why  not  seek  me  in  the  house  of  my  heavenly  Father,  and 
engaged  in  his  concerns?’ 

Jesus,  however,  was  not  insensible  to  the  obligations  of 
filial  duty,  or  to  the  claims  of  maternal  love.  He  went  down 
with  them  from  Jerusalem  to  Nazareth  ; from  the  metropolis 
to  a country  village;  from  the  seat  of  learning  to  his  father’s 
workshop.  O how  full  of  important  instruction  is  this  simple 
fact ! And  how  worthy  the  study  and  imitation  of  the  young, 
and  indeed  of  all ! 

1.  Let  us  not  prefer  inclination  to  duty.  The  heart  of  Jesus 
was  in  his  Father’s  house;  but  the  time  for  entering  on  his 
public  ministry  was  not  yet  come.  Every  period,  as  well  as 
every  station  of  life,  has  its  duties ; and  the  active  and  the 
contemplative  may  assist  each  other.  It  is  neither  impossible, 
nor  unlikely,  that  the  athletic  exercises  of  a carpenter,  might 
prepare  our  Saviour  to  support  the  excessive  fatigue  which  he 
afterwards  endured  in  his  labours  and  his  travels;  and  if  we 
might  speak  our  humble  opinion,  we  are  disposed  to  think 
that  many  precious  lives  are  wasted  by  a too  delicate  educa- 
tion in  early  life.  The  life  of  a laborious  preacher,  and  espe- 
cially of  an  itinerant  or  missionary,  might  often  be  rendered 
longer,  and  much  more  useful,  by  a different  course  of  training. 

2.  In  preferring  the  duties  of  a studious  and  contemplative 
life,  let  us  not,  therefore,  neglect  our  active  duties.  It  is  not 
generally  considered,  how  much  study  may  be  relieved  by  be- 
nevolence. We  have  known  a clergyman  who,  when  fatigued 
with  reading  or  study,  used  to  run  and  visit  his  poor  parish- 
ioners ; and  who  has  been  met  in  the  public  streets  of  a large 
town,  with  a loaf  of  bread  under  each  arm,  running  to  tne 
prison.  Such  might  incur  the  sneer  and  ridicule  of  the  polite 
and  the  fashionable ; but  “ the  blessing  of  him  that  is  ready 
to  perish”  would  come  upon  him.  Had  human  wisdom  been 
consulted  on  the  education  of  the  Messiah,  what  a different 
course  would  have  been  prescribed!  A long  period  would 


Ver.  t9.  Wist  (i.  e.  knew)  ye  not  that  I must  be  about  my  Father's  busi- 
ness !— Doddridge  and  Campbell,  “At  my  Father’s.'’  So  the  Syriac,  and 
many  able  critics. 

Chap  111.  Ver.  1.  In  the  fifteenth  year  of  Tiberius. — There  is  doubtless 
some  difficulty  in  reconciling  this  with  the  Roman  history.  Lardner  has  con 
• thered  the  various  solutions  offered,  at  considerable  length  ; and  Doddridge, 
having  reviewed  his  arguments,  arnees  with  him  that  Christ  was  horn  in  Sep- 
temlier,  the  year  of  Rome  719,  (Julian  Period  1709.)  and  reckons  these  15  years, 
not  from  the  death  of  Augustus,  but  from  Tiberius  bcin»  received  into  the 
government  three  years  before,  which  brings  John’s  entrance  on  his  mission  to 
Hie  sprine  of  779  : and  supposing  Jesus  baptized  about  a year  after,  he  would 

then  he  but  a few  months  over  30  years  of  ape,  as  Lardner  calculates. Pon- 

l i us  Pilate  being  governor  (or  procurator)  of  Judea. — Herod  the  Great,  as 
we  have  seen.  Vint  ii.  19.  ‘>i.  dyine  soon  after  Christ  was  born,  was  succeeded 
by  his  son  Archelau?  ; but  he.  heing  charged  with  various  crimes,  was  de- 
puted and  banished,  and  thus  Judea  reduced  to  a Roman  province,  though 
Herod  Autipas,  and  Philip,  still  retained  Tetrarchies  (or  quartering)  of 


have  been  devoted  to  the  mysteries  and  traditions  of  the  Pha- 
risees and  Scribes.  And  if  Pagan  wisdom  had  been  suffered 
to  offer  a suggestion,  preceptors  would  have  been  recom- 
mended from  all  the  schools  of  Greece  and  Rome.  But  this 
was  not  God’s  method  of  educating  his  own  Son. 

Commentators  have  remarked,  that  in  this  chapter  was  the 
last  mention  of  Joseph,  the  husband  of  Mary,  except  only  in 
the  genealogy  of  Jesus.  He  was,  indeed,  “a  just  man,”  but 
kind  hearted  also;  for  when  he  suspected  the  virtue  of  his 
espoused  wife,  he  was  willing  to  “put  her  away  privily;” 
wishing  to  put  the  mildest  construction  on  her  conduct,  and 
to  avoid  reproach,  either  upon  her  family,  or  upon  her  ances- 
tors. (Matt.  i.  IS.)  And  immediately  as  that  suspicion  was 
removed,  we  hear  nothing  more  of  him,  but  kindness  and 
affection  ; for  from  the  birth  of  Jesus  till  he  was  twelve  years 
old,  Joseph  took  her  constantly  with  him  to  the  passover,  and 
probably  afterwards,  though  the  law  did  not  require  it.  After 
that  period  we  read  that  Jesus  was  subject  to  his  parents,  and 
resided  with  them  : but  from  Joseph  being  no  more  mentioned, 
it  is  supposed  that  he  lived  but  a few  years  after  this ; which 
is  the  more  probable,  from  the  tradition  that  he  was  consider 
ably  older  than  Mary,  had  been  previously  married,  and  pro- 
bably had  children  by  a former  wife;  though  this  is  by  ni 
means  certain. 

Chap.  III.  The  mission  of  John  the  Baptist. — We  h a vc, 
already  noticed  the  predictions  of  Isaiah  relative  to  John  th«. 
Baptist,  and  shall  here  confine  ourselves  to  the  matter  and 
character  of  John’s  preaching.  We  have  seen  that  he  was 
educated  in  solitude  in  the  desert,  without  any  of  the  polish  of 
refined  society.  In  comparing  solitude  with  society,  Bishop 
Taylor  remarks,  “In  solitude  a man  may  go  to  heaven  by  the 
way  of  prayer  and  devotion  ; but  in  society  he  carries  others 
with  him,  by  the  way  of  mercy  and  charity.  In  solitude  there 
are  fewer  temptations,  but  then  there  is  likewise  the  exercise 
of  fewer  virtues.  Solitude  is  a good  school,  and  the  world  is 
the  best  theatre.  The  institution  is  best  there,  the  practice 
here.  The  wilderness  hath  the  advantage  of  discipline,  but 
society  furnishes  the  opportunities  of  perfection.”  So  it  is 
observed,  by  the  same  writer,  of  our  Lord  himself:  “It  was 
in  solitude  that  he  kept  his  vigils;  the  desert  places  heard 
him  ; in  the  wilderness  he  vanquished  Satan  ; upon  a moun- 
tain, apart,  he  was  transfigured,”  &c.,  but  it  was  among  the 
multitude  that  he  taught  and  performed  his  miracles.  So  it 
was  with  John  ; he  was  educated  in  the  solitude  of  deserts 
and  wildernesses;  but  to  fulfil  his  ministry,  came  into  the 
population  of  the  open  country,  which,  though  solitary  in 
comparison  of  Jerusalem,  was  populous  compared  to  the  wilds 
in  which  he  had  been  brought  up. 

The  Baptist,  till  this  time,  that  is,  about  30  years,  had  lived 
a life  of  mortification  as  well  as  solitude,  alike  unknown  to  the 


the  Jewish  monarchy. Iturea— [Was  a province  of  Syria  east  of  Jordan, 

now  called  Djcdour,  according  to  Bnrckhardt,  and  comprising  all  the 
flat  country  south  of  Djebel  Kessoue  as  far  as  Nowa,  east  of  Djebel  el  Sheikh, 
or  mount  Hennon,  and  west  of  the  Hadj  road,  Trachonitis,  according  to 
Strabo  and  Ptolemy,  comprehended  all  the  uneven  country  on  the  east  of 
Auranitis,  now  Haouran,  from  near  Damascus  to  Bozra,  now  called  El  Ledja 
and  Djebel  Haouran.  Abilene  was  a district  in  the  valley  of  Lebanon,  so 
called  from  Abila  its  chief  town,  IS  miles  N.  of  Damascus,  according  to  An- 
toninus.]— Bagster. 

Ver.  2.  Annas  and  Caiaphas  being  high  priests  /—Strictly,  there  could  be 
but  one  high  priest ; but  either  Annas,  having  been  high  priest,  still  retained 
the  title  by  courtesy  ; or  Caiaphas  was  high  priest,  and  Annas  his  deputv,  or 
Sagan,  but  placed  first  (according  to  Selden)  on  account  of  his  secular  office, 
as  prince  of  the  Sanhedrim. 

Ver.  3.  All  the  country  about  Jordan— That  is,  adjacent  to,  prohably  up 
both  sides  of  the  river. 

Ver.  7.  Then  said  he,  &c.— Compare  Mat.  iii.  7,  &c. 

1090 


John  s testimony  of  Christ.  LUKE. — CHAP.  III. 


The  genealogy  oj  Christ. 


10  And  the  people  asked  him,  saying,  What 
shall  we  do  then  ? 

11  He  answereth  and  saith  unto  them,  He 
i that  hath  two  coats,  let  him  impart  to  him 
that  hath  none;  and  he  that  hath  meat,  let 
him  do  likewise. 

12  Then  came  also  publicans  ) to  be  baptized, 
and  said  unto  him,  Master,  what  shall  we  do? 

13  And  he  said  unto  them,  Exact  k no  more 
than  that  which  is  appointed  you. 

14  And  the  soldiers  likewise  demanded  of 
him,  saying,  And  what  shall  we  do?  And  he 
said  unto  them,  ' Do  violence  to  no  man,  nei- 
ther accuse  any  falsely;  and  be  content 
n with  your  ° wages. 

15  H And  as  the  people  were  p in  expectation, 
and  all  men  q mused  in  their  hearts  of  John, 
whether  he  were  the  Christ,  or  not ; 

16  John  answered,  saying  unto  them  all,  I in- 
deed baptize  you  with  water;  but  one  mightier 
than  I cometh,  the  latchet  of  whose  shoes  I 
am  not  worthy  to  unloose : he  shall  baptize 
you  with  the  Holy  Ghost  and  with  fire:. 

17  Whose  r fan  is  in  his  hand,  and  he  will 
thoroughly  purge  his  floor,  and  8 will  gather 
the  wheat  into  his  gainer;  but  the  ‘chaff  he 
will  burn  u with  fire  unquenchable. 

18  And  many  other  things  in  his  exhortation 
preached  he  unto  the  people. 

19  If  But v Herod  the  tetrafch,  being  reproved 
by  him  for  Herodias  his  brother  Philip’s  wife, 
and  for  all  the  evils  which  Herod  had  done, 

20  Added  yet  this  above  all,  that  he  shut  up 
John  in  prison. 

21  TI  Now  when  all  the  people  were  baptized, 
it  w came  to  pass,  that  Jesus  also  being  bap- 
tized, and  praying,  the  heaven  was  opened, 


A.  M.  4033. 
A.  I).  29. 

i c.11.41. 

2 Co. 8.14. 
1 J n.3. 17. 


J Mat.21. 
32. 

c.7.29. 


k c.19.8. 

I Co.6.10. 


1 or,  put  no 
man  in 
fear. 

m Ex.23.l. 
Le.19.11. 


o or,  allow- 
ance. 


p or,  in 
suspense. 

q or,  rear 
sonefl;oT, 
debated. 

r Je.15.7, 
19. 


s Mi.4.12. 
Mat.  13. 
30. 


t Ps.1.4. 


u Pa.21.9. 
Ma.9.44, 
48. 


v Mat.  14.3. 
Ma.6.17. 


\v  MaL3. 
13, &c. 
Jn.1.32, 
&C. 


x Mat  13. 
55. 

Jn.6.42. 


22  And  the  Holy  Ghost  descended  in  a bodily 
shape  like  a dove  upon  him,  and  a voice  came 
from  heaven,  which  said,  Thou  art  my  be- 
loved Son  ; in  thee  I am  well  pleased. 

23  If  And  Jesus  himself  began  to  be  about 
thirty  years  of  age,  being  (as  was  supposed) 
the  son  x of  Joseph,  which  was  the  son  of  Heli, 

24  Which  was  the  son  of  Matthat,  which  was 
the  son  of  Levi,  which  was  the  son  of  Mel- 
chi,  which  was  the  son  of  Janna,  which  was 
the  sou  of  Joseph, 

25  Which  was  the  son  of  Mattathias,  which 
was  the  son  of  Amos,  which  was  the  son  ot 
Naum,  which  was  the  son  of  Esli,  which  was 
the  son  of  Nagge, 

26  Which  was  the  son  of  Maath,  which  was 
the  son  of  Mattathias,  which  was  the  son  of 
Semei,  which  was  the  son  of  Joseph,  which 
was  the  son  of  Juda, 

27  Which  was  the  son  of  Joanna,  which  was 
the  son  of  Rhesa,  which  was  the  son  of  Zo- 
robabel,  which  was  the  son  of  Salathiel,  which 
was  the  son  of  Neri, 

28  Which  was  the  son  of  Melchi,  which  was 
the  son  of  Addi,  which  was  the  son  of  Cosam, 
which  was  the  son  of  Elmodam,  which  was 
the  son  of  Er, 

29  Which  was  the  son  of  Jose,  which  was  the 
son  of  Eliezer,  which  was  the  son  of  Jorim, 
which  was  the  son  of  Matthat,  which  was  the 
son  of  Levi, 

30  Which  was  the  son  of  Simeon,  which  was 
the  son  of  Juda,  which  was  the  son  of  Joseph, 
which  was  the  son  of  Jonan,  which  was  the  son 
of  Eliakim, 

31  Which  was  the  son  of  Melea,  which  was 
the  son  of  Menan,  which  was  the  son  of  Mat- 


world,  and  unacquainted  with  it.  But  lie  claims  the  character 
of  a prophet,  under  sanction  of  the  predictions  both  of  Isaiah 
and  Malachi.  His  object  is,  however,  not  to  establish  a new 
sect,  or  to  form  a party  for  himself.  He  is  merely  the  herald 
of  another;  he  comes  to  prepare  the  way  of  Messiah,  and  his 
character  is  every  way  calculated  to  attract  notice.  Israel 
had  been  Ions  without  an  oracle,  or  a prophet;  his  known 
sanctity,  his  austere  manners,  his  independent  mind,  his  en- 
ergetic language,  his  dauntless  courage;  all  combine  to  excite 
attention,  and  even  admiration,  and  multitudes  throng  around 
nim.  His  report  reaches  the  metropolis.  It  draws  Scribes 
and  Pharisees  from  the  temple,  publicans  (or  tax-collectors) 
from  the  receipt  of  custom,  and  even  soldiers  from  the  fort. 
Let  us  hear  him  ! 

His  style  of  address  to  the  Pharisees  and  Sadducees  evi- 
dently shows  that  he  considered  them  in  the  same  light  as 
his  Master  did;  namely,  for  the  most  part,  as  hypocrites  and 
spies,  who,  under  the  pretence  of  penitence,  had  come  to  en- 
snare, and  perhaps  inform  against  him  : yet  even  to  these  he 
opens  the  door  of  mercy,  and  warns  them  against  the  danger 
of  their  condition.  This  he  does  in  language  which  seems  to 
indicate  his  former  occupation  as  a woodman,  “ the  a.re  is  vow 
laid  to  the  root  of  the  trees  ; the  patience  of  the  Almighty  now 
only  suspends  the  judgments,  which  (if  unrepented  of)  must 
shortly  fall  upon  you and  so  it  did,  in  a few  years  after- 
wards, because  they  continued  impenitent  and  barren.  To 
understand  the  drift  of  John’s  discourses,  we  must  enterfully 
into  the  character  of  his  hearers.  Both  Pharisees  and  Saddu- 


cees confined  themselves  generally  to  the  externals  of  religion, 
its  rites  and  ceremonies;  and  in  such  case  as  little  attention 
is  paid  to  pure  morality,  as  to  genuine  piety  : the  love  of  God 
and  their  neighbour  are  equally  neglected.  It  is  probable  that 
some  of  John’s  hearers  were  richly  dressed,  and  had  at  home 
more  clothing  than  they  could  wear ; while  at  the  same  time 
the  clothing  of  others  who  attended  on  his  preaching  was  de- 
ficient, both  as  to  purposes  of  decency  and  convenience.  Some 
were  sleek  and  well  fed,  others  lean  and  hungry.  Now,  says 
the  prophet  of  the  wilderness,  let  him  “ that  hath  two  coats 
impart  to  him  that  hath  none  ; and  he  that  hath  meat,  let  him 
do  likewise.”  And  upon  this  he  probably  insisted,  as  one 
qualification  for  his  baptism. 

But  here  come  the  Publicans  ! a set  of  men  (says  Bp.  Horne ) 
whose  employment  rendered  them  odious,  as  it  often  tempted 
them  to  court  the  favour  of  those  who  employed  them,  or  to 
gratify  their  own  avarice  in  fleecing  the  people.  These  de- 
manded, “And  what  shall  we  do?”  To  the  extortioners  he 
preaches  justice,  as  to  the  voluptuous  he  had  preached  charity: 

Exact  no  more  than  is  appointed  you.”  This,  in  itself,  is  not 
the  gospel ; and  ministers  are  often  reproached  for  preaching 
in  this  strain.  Indeed,  if  this  beall  their  theme,  they  are  not 
ministers  of  the  New  Covenant.  But  as  there  is  no  true  faith 
without  good  works,  so  is  there  no  true  gospel  without  morality, 
bpth  rigid  and  benevolent.  Such  is  the  doctrine  of  Jesus  and 
his  apostles;  and  no  less  of  Paul  than  of  James  and  John,  as 
we  shall  show  hereafter. 

But  what  says  the  Baptist  to  the  soldiers  who  demanded  of 


Ver.  11.  Do  violence  to  no  man.— Doddridge,  “Terrify  no  man.'' And 

be  content  with  your  wages. — It  is  well  known  that  soldiers  often  mutinied 
on  this  ground.  And  those  who  were  the  most  ready  tools  to  oppress  others, 
were  the  most  sturdy  in  resisting  oppression,  anil  even  a just  subordination  to 
the  higher  powers.— [Soldiers  here  mean  men  actually  under  arms , or  march- 
ing to  battle.  Now.  as  we  learn  from  Josephus  that  Herod  was  at  this  time 
engaged  in  war  with  Arelas.  a king  of  Arabia,  Michael  is  concludes,  that  these 
military  men  were  a part  of  Herod’s  army,  then  on  its  march  from  Galilee, 
which  must  of  necessity  have  passed  tlirougli  the  country  where  John  was 
baptizing.  See  on  Mu.  vi.  27.] — Bagster. 

Ver.  IS.  Tie  shall  baptize  you  wirh  the  Holy  Ghost  and  loith  fire.— Here  is 
an  evident  allusion  to  the  pouring  down  of  tile  Holy  Spirit  upon  the  believers 
on  the  day  of  Pentecost.  See  Acts  ii.  3.  This,  as  many  think,  proves  that 
tin;  term  bapt ism  is  at  least  not  always  used  lor  immersion  ; hut,  sometimes  at 
least,  forertusion,  or  pouring  down.  But  on  this  we  speak  with  tenderness,  as  our 
object  is  to  promote  Christian  harmony  anti  alfection  ; not  controversy  on  the 
non-essentials  of  religion. 

Ver.  13.  He  preacned  unto  the  people. — This  version  is  defective  ; Lardner 
remarks,  tire  words  may  be  rendered,  " He  evangelized  (or  preached  the  gos- 
pel) to  Liie  people.’’  Campbell , “ He  published  the  good  tidings  (or  gospel) 
to  the  people.” 

Ver.  21.  Now  when,  all  the  people  were  baptized— That  is,  great  numbers 
of  them.  , 

Ver.  22.  In  a bodily  shape. — Doddridge,  “ In  a corporeal  form  that  it 
was  in  the  form  of  a dove,  however,  many  doubt.  Dr.  Daniel  Scott  supposes 
t to  have  been  n lambent  flame,  with  a hovering  motion  ; but  the  dove  seems 
1096 


so  fine  an  emblem  of  the  Holy  Spirit,  that  we  see  no  more  exception  to'this 
form  than  that  of  a tongue  of  fire,  Acts  ii  3. 

Ver.  23.  And  Jesus  himself  began  to  about  thirty  years  of  age. — Dodd- 
ridge, “ And  Jesus  when  beginning  (his  ministry)  was  about  thirty-years  old 
so  Lardner.  But  Campbell  (following  Grotius  ami  others)  reads,  “Now 
Jesus  was  himself  about  thirty  years  in  subjugation  namely,  lo  his  parents. 

Being  ( as  was  supposed)  the  son  of  Joseph.— Joseph  living  his  mother  s 

espoused  husband,  it  was  of  course  supposed  by  die  world,  that  Joseph  must 
be  his  father;  hut  this  expression  strongly  implies  the  contrary. — IThc  real 
father  o {'Joseph  was  Jacob,  (Mat.  i.  16;)  hut  having  married  the  daughter  of 
Heli,  and  being  perhaps  adopted  by  him,  lie  was  called  his  son,  and  as  such 
was  entered  in  the  public  registers  ; Mary  not  being  mentioned,  because  the 
Hebrews  never  permitted  the  name  of  a woman  to  enter  their  genealogical 
tables,  hut  inserted  her  husband  as  the  son  of  him  w ho  was,  in  reality,  hut  his 
father-in-law.  Hence,  it  appears  that  St.  Matthew-,  who  wrote  principally  for 
the  Jews,  traces  t lie  pedigree  of  JesusClirist  from  Abraham,  through  whom  die 
promise  was  given  to  the  Jews,  to  David,  and  from  David,  through  the  line  of 
Solomon,  to  Jacob  the  father  of  Joseph,  the  reputed,  or  legal  father  of  Christ  ; 
and  that  St.  Luke,  who  wrote  for  the  Gentiles,  extends  his  genealogy  up- 
wards from  IJeli  the  father  of  Mary , through  the  line  of  Nathan,  lo  David, 
and  from  David  to  Abraham,  and  from  Abraham  to  Adam,  wiio  was  the  im- 
mediate “ son  of  God"  by  creation,  and  to  whom  the  promise  of  the  Savioui 
was  given  in  behalf  of  himself  and  all  Ins  posterity.  The  two  brandies  ot 
descent  from  David,  by  Solomon  and  Nathan,  being  thus  united  in  the  per- 
sons of  Mary  and  Joseph,  Jesus  the  son  of  Mary  re-united  in  himself  ail  the 
blood,  privileges,  and  rights,  of  the  whole  family  of  David,  in  consequence  ol 


The  temptation  and  LUKE 

tatha,  which  was  the  son  of  * Nathan,  which 
was  the  son  of  David, 

32  Which  was  the  son  of  2 Jesse,  which  was 
the  son  of  Obed,  which  was  the  son  of  Booz, 
which  was  the  son  of  Salmon,  which  was  the 
son  of  Naasson, 

33  VVhich  was  the  son  of  Aminadab,  which 
was  the  son  of  Aram,  which  was  the  son  of 
Esrom,  which  was  the  son  of  Phares,  which 
was  the  son  of  Juda, 

31  Which  was  the  son  of  Jacob,  which  was 
the  son  of  Isaac,  which  was  the  son  of  a Abra- 
ham, which  was  the  son  of  Thara,  which  was 
the  son  of  Nachor, 

35  Which  was  the  son  of  Saruch,  which  was 
the  son  of  Ragau,  which  was  the  son  of  Pha- 
lec,  which  was  the  son  of  Heber,  which  was 
the  son  of  Sala, 

36  Which  was  the  son  ofCainan,  which  was  the 
son  of  b Arphaxad,  which  was  the  son  of  Sem, 
which  was  the  son  of  Noe,  which  was  the  son 
of  c Lamech, 

37  Which  was  the  son  of  Mathusala,  which 
was  the  son  of  Enoch,  which  was  the  son  of 
Jared,  which  was  the  son  of  Maleleel,  which 
was  the  son  of  Cainan, 

33  Which  was  the  son  of  Enos,  which  was 
the  son  of  Seth,  which  was  the  son  of  Adam, 
which  was  the  son  of  d God. 

CHAPTER  IV. 

L The  temptation  and  fasting  of  Christ.  13  He  overeometh  the  devil : 14  beginneth  to 
preach.  16  The  people  of  Nazareth  admire  his  gracious  words.  33  He  curetli  one 
p.issessed  of  u devil,  33  Peter’s- mother-in-law,  40  and  divers  other  sick  persons.  41 
Tire  devils  acknowledge  Christ,  and  are  reproved  for  it  43  He  preachelh  through  the 
cities. 

AND  a Jesus  being  full  of  the  Holy  Ghost  re- 
turned from  Jordan,  and  was  led  by  the 
Spirit  into  the  wilderness, 

2 Being  forty  days  tempted  of  the  devil.  And 
b in  those  days  he  did  eat  nothing  : and  when 
they  were  ended,  he  afterward  hungered. 

3 And  the  devil  said  unto  him,  If  thou  be  the 
Son  of  God,  command  this  stone  that  it  be 
made  bread. 


y Zee.  12. 
12. 

2Sa.5.14. 


b Ge.11.12. 

o Ge.5.25. 

d Ge.1.26. 
2.7. 

Is.  64. 8. 

1 Co.  15. 
45,47. 


a Mat.4.1, 
&c. 

Ma.1.12, 

&c. 

ver.14. 


-CHAP.  IV.  fasting  >f  Christ. 

4 And  Jesus  answered  him,  saying  R is  writ- 
ten, That  man  shall  not  live  by  biead  alone, 
but  by  every  word  of  God. 

5 And  the  devil,  taking  him  up  into  a high 
mountain,  showed  unto  him  all  the  kingdoms 
of  the  world  in  a moment  of  time. 

6 And  the  devil  said  unto  him,  All  this  power 
will  I give  thee,  and  the  glory  of  them  : for 
d that  is  delivered  unto  me  ; and  to  whomso- 
ever I will  I give  it. 

7 If  thou  therefore  wilt  e worship  me,  all  shall 
be  thine. 

8 And  Jesus  answered  and  said  unto  him, 
Get  thee  behind  me,  Satan : for  f it  is  written, 
Thou  shalt  worship  the  Lord  thy  God,  and 
him  only  shalt  thou  serve. 

9 And  he  brought  him  to  Jerusalem,  and  set 
him  on  a pinnacle  of  the  temple,  and  said 
unto  him,  If  thou  be  the  Son  of  God,  cast  thy- 
self down  from  hence  : 

10  For  it  is  written,  He  e shall  give  his  angels 
charge  over  thee,  to  keep  thee  : 

11  And  in  their  hands  they  shall  bear  thee 
up,  lest  at  any  time  thou  dash  thy  foot  against 
a stone. 

12  And  Jesus  answering  said  unto  him,  It  is 
said,  Thou  h shalt  not  tempt  the  Lord  thy  God. 

13  And  when  the  devil  had  ended  all  the  ■ temp- 
tation, he  departed  from  him  for  a season. 

14  If  And  Jesus  i returned  in  the  power  of  the 
Spirit  into  Galilee:  and  there  went  out  a fame 
of  him  through  all  the  region  round  about. 

15  And  he  taught  in  their  synagogues,  being 
glorified  of  all. 

16  And  he  came  to  k Nazareth,  where  he 
had  been  brought  up  : and,  as  his  custom 
was,  he  > went  into  the  synagogue  on  the  sab- 
bath day,  and  stood  up  for  to  read. 

17  And  there  was  delivered  unto  him  the 
book  of  the  prophet  Esaias.  And  when  he 
had  opened  the  book,  he  found  the  place 
where  it  was  written, 


d Jn.K.31. 
14.30. 
Ep.2.2. 
Re.  13.2,7. 

e ox,  fall 
down  be- 
fore me. 


g Ps.91.11. 

h De.6.16. 

i He.  4. 15. 

\ Jn.4.43. 
Ac.  10.37. 

k Mat.2.23. 

1 Mat.  13. 

Jn.  18.20. 
Ac.  13. 14. 
17.2. 


him  the  same  question— “ And  what  shall  we  do?”  “Do 
violence,  (or  injury,”)  he  says,  “ to  no  man  ; put  no  man  in 
fear  or  terror  of  his  life  ; neither  accuse  any  falsely.”  By  in- 
jury and  false  accusation,  we  cannot  understand  what  may 
be  called  the  duties,  but  rather  the  abuses  of  the  military  pro- 
fession : for  he  must  mean  unauthorized  violence,  or  private 
injuries,  in  order  to  be  coupled  with  false  accusation,  which  is 
certainly  no  part  of  military  duty.  If  it  be  asked  what  soldiers 
these  could  be?  we  apprehend  not  Roman  or  Pagan  soldiers  ; 
or,  as  Dr.  Doddridge  remarks,  John  would  surely  have  cau- 
tioned them  against  idolatry;  but  most  probably  they  were 
Jewish  soldiers  of  Galilee,  under  Herod  Antipas,  theTetrarch, 
who  employed  such  as  his  military  executioners;  (Mark  vi.  27  :) 
or,  perhaps  Arehelaus,  who  had  lately  been  deposed  for  his 
cruelty  and  oppression.  The  military  are  most  convenient 
tools  for  arbitrary  princes. 

As  to  war,  God  forbid  we  should  be  its  advocates,  except 
only  in  cases  of  obvious  justice,  and  necessary  self-defence. 
We  regard  it  in  the  same  light  with  certain  desperate  reme- 
dies, which  are  only  recurred  to  in  dangers  the  most  alarming. 

John’s  style  of  preaching,  though  not  accompanied  witn 
miracles,  was  so  weighty  and  authoritative,  that  the  people 
were  ready  to  hesitate  whether,  instead  of  being  a forerunner, 
he  were  not  himself  the  Christ.  An  impostor  or  a partizan 
would  have  cherished  such  a prejudice;  but  he,  without  hesi- 
tation. directed  them  to  his  Master,  whose  shoe-latchets,  as  a 
disciple,  he  professed  himself  unworthy  to  unloose. 

Chap.  IV.  Jesus  returns , and  preaches  in  the  synagogue  of 
Nazareth. — The  public  reading  of  the  Scriptures  was  certainly 
of  divine  appointment,  and  the  practice  of  expounding  them 


v hicli  he  is  emphatically  called  " The  son  of  David.”l — Bagsrer.  What  may 
h i w thrown  some  considerable  difficulty  in  the  way  of  reconciling  these  ce- 
il n Indies,  is  the  Hebrew  law,  which  obliged  men,  in  certain  cases,  to  marry  the 
w prows  of  their  deceased  brothers,  (see  Deut.  xxv.  5,  &c.)  to  whom  their 
children  are  therefore  reckoned. 

Ver.  35.  Which  was  the  son  of  Cainan , which  was  the  son  of  Arphazad. 
ire. — Ties  Cninan  is  not  in  the  Hebrew  gencaloay,  (Ge.  xi.  12,)  but  is  found  in 
the  LXX.  Whether  it  was  here  inserted  by  Luke,  or  by  some  copyist,  is  not 
of  creel  importance,  since  the  only  question  arising  from  it  is,  whether  Salaii 
was  the  son  or  grandson  of  Arphaxad. — [It  may  here  he  remarked , that  though 
some  of  t he  same  names  occur  here,  from  Nathan  down  wards,  as  in  Joseph’s 
genealogy,  yet  there  appears  no  sufficient  evidence  that  the  same  persons 
were  intended,  different  persons  often  bearing  the  same  name.] — Bcgster. 
Persons  who  wish  farther  to  study  these  genealogies,  will  find  abundant  learn- 
138 


may  be  traced  up  to  the  time  of  Ezra.  (Neh.  viii.  8.)  In  later 
times,  competent  laymen  were  invited  to  this  office.  Accord- 
ing to  Dr.  Gill,  seven  persons  read  every  sabbath  day,  name- 
ly, a priest,  a Levite,  and  five  Israelites  of  other  tribes.  On 
these  occasions  the  Chazan,  or  minister,  delivered  the  sacred 
book  to  the  person  who  stood  up  to  read,  and  after  reading  a 
suitable  portion,  he  returned  the  book ; and  if  he  proposed  to 
expound  or  preach,  he  sat  down  in  the  desk  wherein  he  read, 
as  our  Lord  did  in  this  instance.  The  people  understood  this, 
and  immediately  on  our  Lord  being  seated,  “the  eyes  of  all 
were  fastened  on  him.”  At  first  the  people  were  all  attention 
and  admiration.  They  “bare  witness”  t)  his  ability  as  a 
teacher,  and  even  “ wondered  at  the  words  of  grace”  which 
proceeded  from  his  lips  ; by  which  phrase  we  understand,  not 
only  his  graceful  elocution, hut  also  the  sweet  and  savoury  truths 
which  he  delivered;  and  they  exclaimed,  “Is  not  this  the  son 
of  Joseph?”  adding,  if  not  on  this,  upon  another  occasion, 
“Whence  hath  this  man  this  wisdom?”  (Matt.  xiii.  54.) 
Popularity  is  not  always,  however,  a proof  of  success  or  use- 
fulness. When  the  address  is  pleasing,  and  the  truth  deliver- 
ed palatable,  the  hearers  will  admire  and  commend  : but  our 
Lord,  who  could  read  the  heart,  knew  that  among  his  hearers 
were  many  not  prepared  to  receive  all  the  truths  that  he  was 
commissioned  to  deliver;  many  who,  pleased  as  they  might 
appear,  were  questioning  in  their  hearts  his  divine  authority, 
and  ready  to  call  for  miracles  to  gratify  their  curiosity,  rather 
than  their  faith,  which,  indeed,  seems  to  have  been  very  low ; 
for  they  brought  no  sick,  no  lame,  no  blind,  to  receive  heal- 
ing, as  had  been  the  case  elsewhere.  He  therefore  addresses 
them  on  the  sovereignty  of  God’s  mercy,  reminding  them  that 


ed  discussion  in  Dr.  Clarke's  Comments  on  Luke  iii.,  and  in  Mr.  Prebend. 
Townsend's  New  Testament  arranged. 

Chap.  IV.  Ver.  5.  In  a moment—  Perhaps  meaning:,  “ at  a glance,”  or  in 
cuie  view.  It  is  remarkable  that  this  scene  from  the  mountain,  which  is  placed 
last  in  Malt  hew,  is  here  placed  second  : for  which  we  can  give  no  reason. 

Ver.  7.  AH  shall  be  thine— That  is,  All  this  glory.”  Campbell. 

Ver.  8.  Get  thee  behind me,  Satan. — This  clause  is  here  wanting,  not  only 
in  some  of  the  best  MSS.  but  several  ancient  versions.  But  it  occurs  Mat.  iv. 
\o— Campbell. 

Ver.  17.  Opened  the  bnok.—\  “ Unrolled  the  book  the  Sacred  Writings  be- 
ing anciently  (as  they  are  .still  in  the  synagogues)  written  on  skins  ot  parch- 
ment, and  tolled  on  two  rollers,  beeinning  on  each  end,  so  that  in  reading 
from  right  to  left,  they  rolled  oil'  with  the  left  hand  while  they  rolled  on  with 
the  right.  1 —Bolster. 


1007 


Christ  preacheth  at  Nazareth.  LUKE. — CHAP.  IV.  He  healeth  many  diseased  persons. 


18  The  Spirit  of  the  Lord  is  upon  me,  be- 
cause he  hath  anointed  me  to  preach  the  gos- 
pel to  the  poor;  he  hath  sent  me  to  heal  the 
" broken-hearted,  to  preach  deliverance  to  the 
captives,  and  recovering  0 of  sight  to  the 
blind,  to  set  at  liberty  them  that  are  v bruised, 

19  To  preach  the  acceptable  ^year  of  the 
Lord. 

20  And  he  closed  the  book,  and  he  gave  it 
again  to  the  minister,  and  sat  down.  And  the 
eyes  of  all  them  that  were  in  the  synagogue 
were  fastened  on  him. 

21  And  he  began  to  say  unto  them,  This  day 
is  this  scripture  fulfilled  in  your  ears. 

22  And  all  bare  him  witness,  and  wondered 
at  the  gracious  r words  which  proceeded  out 
of  his  mouth.  And  they  said,  Is  ■ not  this  Jo- 
seph’s son  ? 

23  And  he  said  unto  them,  Ye  will  surely  say 
unto  me  this  proverb,  Physician,  heal  thyself: 
whatsoever  we  have  heard  done  in  < Caper- 
naum, do  also  here  in  thy  country. 

24  And  he  said,  Verily  I say  unto  you,  No 
“ prophet  is  accepted  in  his  own  country. 

25  But  I tell  you  of  a truth,  v many  widows 
were  in  Israel  in  the  days  of  Elias,  when  the 
heaven  was  shut  up  w three  years  and  six 
months,  when  great  famine  was  throughout 
all  the  land ; 

2b  But  unto  none  of  them  was  Elias  sent, 
save  unto  Sarepta,  a city  of  Sidon,  unto  a 
woman  that  was  a widow. 

27  And  1 many  lepers  were  in  Israel  in  the 
time  of  Eliseus  the  prophet ; and  none  of 
them  was  cleansed,  savingNaaman  the  Syrian. 

28  And  all  they  in  the  synagogue,  when  they 
heard  these  things,  were  filled  with  wrath, 

29  And  rose  up,  and  thrust  him  out  of  the 
city,  and  led  him  unto  the  J brow  of  the  hill 
whereon  their  city  was  built,  that  they  might 
cast  him  down  2 headlong. 

30  But  he  passing a through  the  midst  of  them 
went  his  way, 

31  And  came  down  to  Capernaum,  a city  of 
Galilee,  and  taught  them  on  the  sabbath  days. 


A.  M.  4031. 
A.  1).  27. 


m In.61. 1. 

n 2 Ch.&I. 
27. 

Pm.34.18. 

51.17. 

147.3» 

In.  57. 15. 

0 Pm.  146.8. 
Ih.129.18. 

p 18.42.3. 
Mac  12. 
20. 

q I s.61. 2.. 
63.4. 

r l‘s.45.2. 

lk.  50.1. 
Mat.  13. 
5\. 

Ma.6.2. 
c.V  17. 

8 Jii.6.  12. 

1 Mat. 4. 13. 

ll. 23,&c. 

u Mai.  13. 
57. 

Jn.4.44. 
v 1 Ki  17.9. 
wJa.5.17. 
x 2 Ki.5.14. 
y or,  edge. 

z Ps.37.14. 
32.33. 

a Jii.8.59. 
10.39. 


b Je.23.29. 
Mai.7.28, 
29. 

Til. 2. 15. 
He.4.12. 
c M a.  1.23. 
d or,  away. 
e Ja  2.19. 
f vor.41. 
g Ps.16.10. 
Da. 9.24. 
c.1.35. 


h l Pe.3.22. 
i Mat.8.14, 
&c. 

Ma.1.29, 

&c. 

| or,  to  say 
that  they 
knew  him 
to  be 
Christ. 
k M a.  1.38. 


32  And  they  were  astonished  at  his  doctrine  • 
for  his  word  was  with  b power. 

33  If  And  c in  the  synagogue  there  was  a 
man,  which  had  a spirit  of  an  unclean  devil, 
and  cried  out  with  a loud  voice, 

34  Saying,  u Let  us  alone  ; what  c have  we 
to  do  with  thee,  thou  Jesus  of  Nazareth  ? art 
thou  come  to  destroy  us  ? f I know  thee  who 
thou  art ; the  e Holy  One  of  God. 

35  And  Jesus  rebuked  him,  saying,  Hold  thy 
peace,  and  come  out  of  him.  And  when  the 
devil  had  thrown  him  in  the  midst,  he  came 
out  of  him,  and  hurt  him  not. 

36  And  they  were  all  amazed,  and  spake 
among  themselves,  saying,  What  a word  is 
this ! for  with  authority  and  power  he  com- 
mandeth  the  unclean  spirits,  11  and  they  come 
out. 

37  And  the  fame  of  him  went  out  into  every 
place  of  the  country  round  about. 

38  Tf  And  he  arose  out  of  the  synagogue,  and 
entered  into  Simon’s  house.  > And  Simon’s 
wife’s  mother  was  taken  with  a great  fever ; 
and  they  besought  him  for  her. 

39  And  he  stood  over  her,  and  rebuked  the 
fever;  and  it  left  her:  and  immediately  she 
arose  and  ministered  unto  them. 

40  If  Now  when  the  sun  was  setting,  all  they 
that  had  any  sick  with  divers  diseases  brought 
them  unto  him ; and  he  laid  his  hands  on  every 
one  of  them,  and  healed  them. 

41  IT  And  devils  also  came  out  of  many,  cry- 
ing out,  and  saying,  Thou  art  Christ  the  Son 
of  God.  And  he  rebuking  them  suffered  them 
not  J to  speak:  for  they  knew  Lhat  he  was 
Christ. 

42  If  And  when  it  was  day,  he  departed  and 
went  into  a desert  place : and  the  people 
sought  him,  and  came  unto  him,  and  stayed 
him,  that  he  should  not  depart  from  them. 

43  And  he  said  unto  them,  I must  preach  the 
kingdom  of  God  to  other  cities  also  : for  there- 
fore k am  I sent. 

44  And  he  preached  in  the  synagogues  of 
Galilee. 


the  divine  favour  could  neither  be  bought  nor  claimed ; that 
God  bestows  his  blessings  according  to  his  own  good  plea- 
sure. Thus  Elijah  is  sent  to  the  widow  of  Sarepta,  and  Elisha 
to  Naaman  the  Syrian,  though  doubtless  there  were  widows 
and  lepers  enough  in  Israel.  Though  God  refuses  mercy  to 
none  who  supplicate  it  in  sincerity,  ne  does  not  hold  himself 
bound  to  bestow  it  upon  any.  This  doctrine,  as  often  has  been 
the  case,  kindled  instantly  the  evil  passions  of  the  multitude; 
and  even  those  who  but  a few  minutes  before  had  been  ab- 
sorbed in  admiration,  now  arise  in  great  wrath,  drag  him  to- 
ward the  first  precipice  they  could  find,  to  cast  him  down  and 
stone  him : But  he  passed  safely  “ through  the  midst  of 
them.”  It  has  been  supposed  that,  as  upon  another  occasion, 
fchap.  xxiv.  16,)  their  “eyes  were  holden,  that  they  should  not 
know  him  but  we  are  not  sure  this  was  a miracle,  for  we 
have  heard  of  persons  escaping  in  a tumult,  merely  through 
the  noise  and  confusion  of  their  enemies;  and  we  are  not 
aware  of  any  instance,  in  which  Jesus  wrought  a miracle  for 
cither  his  own  rescue  or  supply.  His  miracles  were  all  (wc 
believe)  on  the  behalf  of  others.  However,  Jesus  escaped 

Ver.  18.  Because— Campbell,  “ Inasmuch  as.” 

Ver.  20.  The  minister— Campbell  The  servant namely,  in  waiting  upon 
the  readers. 

t Ver.  22.  The  gracious  toords.— Doddridge,  “Graceful  words” — Campbell , 
“ Words  full  of  grace.” — Greek,  “Words  of  grace;”  referring  more  to  the 
matter  than  the  munner  of  his  discourse. 

Ver.  23.  Done  in  Capernaum. — See  Mark  i.  21.  &c.  ; John  ii.  12.  &c. 

Ver.  26.  Sarepta.— \ Sarepta.  a city  of  Phoenicia,  on  the  coast  of  the  Medi- 
terranean, is  called  Zarp/iand  by  the  Arabian  geographer  Sherif  Ibn  Idris, 
who  places  it  20  miles  N.  of  Tyre,  and  10  S.  of  Sidon  ; hut  its  real  distance 
from  Tyre  is  about  15  miles.  the  whole  distance  from  that  city  to  Sidon  being 
only  25  miles.  Maundrell  states,  that  the  place  shown  him  for  this  city,  called 
Sarphan , consisted  of  only  a few  houses,  on  the  tops  of  the  mountains,  with* 
in  about  half  a mile  of  the  sea  ; between  which  there  were  ruins  of  consideru- 
ole  extent.  ]— Bagster. 

Ver.  29.  The  brow  (margin,  “ edge")  of  the  hill  whereon  their  city  loos 
built. — But  modern  travellers  tell  us  that  Nazareth  was  built,  in  a valley,  sur- 
rounded by  hills.  So  Dr.  Richardson  compares  it  to  a delightful  basin  of 
earth,  surrounded  by  fifteen  mountains.  The  village,  he  says,  stands  on  an 
derated  situation,  on  the  west  side  of  the  valley.  Now  it  appears  by  God- 
wyn  that  the  law  required  only  an  eminence  of  two  cubits  high,  from  which  the 
person  stoned  must  be  thrown  down,  and  such  an  eminence  may  be  found  almost 
any  where.  Perhaps  the  original  term  lophrus)  may  he  misunderstood.  Po- 
1008 


their  malice  for  the  present,  and  returned  to  Capernaum, 
where  he  wrought  a signal  miracle,  which,  as  it  has  been  al- 
ready considered,  may  be  here  passed  over.  There  his  word 
was  not  only  admired,  but  also  attended  “ with  power,” 
namely,  with  that  power  of  the  Holy  Spirit  which  alone  can 
give  it  success ; for  even  miracles  are  in  vain  without  it. 

“ If  the  ministers  of  Christ  be  persecuted  from  one  place  and 
driven  to  another,  let  them  still  boldly  proceed  in  declaring  to 
‘all  men  every  where’  the  way  of  salvation.  The  word 
which  they  speak,  being  attended  with  the  power  of  their 
Lord,  will  be  made  effectual  to  convince,  alarm,  and  convert 
some  of  their  hearers.  No  case  can  be  desperate  if  Jesus  see 
good  to  work;  even  those  in  their  assemblies,  who  are  most 
evidently  possessed  of  ‘ unclean  spirits,’  may  be  delivered 
from  them,  and  made  illustrious  monuments  of  his  grace  and 
power:  and  though  the  devil  may  create  great  distress,  to 
such  as  Christ  is  rescuing  from  his  dominion,  he  cannot  do 
them  any  real  harm.  We  ought  therefore  to  spread  abroad 
the  fame  of  the  Saviour  in  every  place ; to  beseech  him  for 
those  who  are  diseased  in  body  or  mind;  and  to  use  our  in- 

lybius  uses  it  for  the  “ bank  of  a river,”  which  Is  generally  sloping.  (See 
Jones's  Lex.)  The  human  eye-brow,  which  seems  the  origin  of  the  term,  is 
not  on  the  top  of  the  forehead,  but  on  the  rise;  perhaps,  therefore,  the  true 
meaning  may  be,  that  the  city  was  built  on  the  slope  of  the  hill,  from  the 
steepest  part  of  which  they  meant  to  precipitate  our  Lord.  Whal  is  now  called 
the  Mount  of  Precipitation  is,  however,  full  half  a league  from  the  village, 
and  difficult  of  access,  which  is  therefore  very  unlikely  tojje  the  place  to  which 
the  Jews  meant  to  drag  our  Saviour. 

Ver.  33.  A spirit  of  an  unclean  devil— That  is.  a demon,  who  was  an  un 
clean  spirit : this  seems  utterly  inconsistent  with  the  idea  of  these  demons  be- 
ing diseases. 

Ver.  37.  The  fame,  &c.— [The  sound;  a very  elegant  metaphor,  says  Dr. 
Adam  Clarke.  The  people  are  represented  as  struck  with  astonishrnerTt.  and 
the  sound  goes  out  through  all  the  coasts  ; in  allusion  to  the  propagation  ol 
sound  by  a smart  stroke  upon  any  substance.  1 — Bagster. 

Ver.  12.  When  it  was  day. — Mark  says,  “ A great  while  before  day,”  which 
may  refer  to  his  rising  at  the  first  dawn  ; and  when  the  day  advanced,  but  pro- 
bably before  sunrise,  he  went  forth,  &c. 

Ver.  44.  Galilee.— (Many  of  the  Jewish  traditions,  in  accordance*  with  Fs. 
ix.  1,  2,  assert  that  Galilee  was  the  place  where  the  Messiah  should  first  ap- 
pear. Thus  also  Is.  ii.  19,  “ When  he  shall  arise  to  smite  terribly^  the  earth.*’ 
is  expounded  in  the  book  Zohar , as  referring  to  the  Messiah  : “ When  lie  shall 
arise,  and  sliall  be  revealed  in  the  land  of  Galilee.”  Sec  Schoctgcn.] — Bagster. 


.4  miraculous  draught  of  Jishes.  LUKE. — CHAP.  V.  ' Christ  healeth  one  sick  oj  the  pttfs’f, 


CHAPTER  V. 

t Christ  teachelh  the  people  out  of  Peter’s  ship  : 4 in  a miraculous  taking  ol  fishes, 
ihoweth  how  he  wifi  make  him  and  his  partners  fishers  of  men : 12  cleaimeth  the 
.^eper:  16  prayeth  in  the  wilderness:  IS  healeth  one  sick  of  the  palsy:  27  calleth 
Matthew  the  publican  : 29  euteth  with  sinners,  as  being  the  physician  of  souls  : 34 
foretelleth  the  fastings  and  afflictions  of  the  apostles  after  his  ascension  : 36  and  likeu- 
eth  faint-hearted  and  weak  disciples  to  old  bottles  and  worn  garments. 

AND  * it  came  to  pass,  that,  as  the  people 
pressed  upon  him  to  hear  the  word  of 
God,  he  stood  by  the  lake  of  Gennesaret, 

2 And  saw  two  ships  standing  by  the  lake  : 
but  the  fishermen  were  gone  out  of  them,  and 
were  washing  their  nets. 

3 And  he  entered  into  one  of  the  ships,  which 
was  Simon’s,  and  prayed  him  that  he  would 
thrust  out  a little  from  the  land.  And  he  sat 
down,  and  taught  the  people  out  of  the  ship. 

4 TI  Now  when  he  had  left  speaking,  he  said 
unto  Simon,  b Launch  out  into  the  deep,  and 
let  down  your  nets  for  a draught. 

5 And  Simon  answering  said  unto  him, 
Master,  we  have  toiled  all  the  night,  and  have 
taken  c nothing:  nevertheless  at  thy  word  I 
will  let  down  the  net. 

6 Andd  when  they  had  this  done,  they  inclosed 
a great  multitude  of  fishes:  and  their  net  brake. 
7 And  they  beckoned  unto  their  partners, 
which  were  in  the  other  ship,  that  they  should 
come  and  help  e them.  And  they  came,  and 
filled  both  the  ships,  so  that  they  began  to  sink. 
S When  Simon  Peter  saw  it,  he  fell  down  f at 
Jesus’  knees,  saying,  Depart  from  me ; for  I 
am  a sinful  man,  O Lord. 

0 For  he  was  astonished,  and  all  that  were 
with  him,  at  the  draught  of  the  fishes  e which 
they  had  taken  : 

10  And  so  was  also  James  and  John,  the  sons 
of  Zebedee,  which  were  partners  with  Simon. 
And  Jesus  said  unto  Simon,  Fear  not;  from 
henceforth  thou  shalt  catch  men. 


A.  M.  4031. 
A.  D 27. 

a Mu..)  18, 
Ac. 

Ma.l  16, 
Ac. 

b J n.21.6. 


c Ps.  127. 1,2 
Eze.37. 


cl  Ec.11.6. 
(.ia.6.9. 

e Ex. 23.5. 
Ga.6.2. 
Pr.  18.24. 

f Ju.13.22. 
2 Sa.6.9. 
1 Ki.17. 
18. 

Is.6.5. 


g Ps.8.6,8. 


h Mat  4.20. 
J9  27. 
Phi.3.7,8. 


i Mat.8.2, 
Ac. 

Ma.l. 40, 
&c. 


j 2 Ki.5.10, 
14. 


k Le.14.4, 
Ac. 


1 Mat.  4.25. 
Ma.3.7. 
Jn.6.2. 


in  Mat.14. 
23. 

Ma.6.46. 


n Jn.3.21. 


o Mat. 9.2, 
Ac. 

Ma.2.3, 

Ac. 


11  And  when  they  had  brought  their  '•hips  to 
land,  they  forsook  h all,  and  followed  him. 

12  If  And  i it  came  to  pass,  when  he  was  in  a 
certain  city,  behold  a man  full  of  leprosy  : 
who  seeing  Jesus  fell  on  his  face,  and  be- 
sought him,  saying,  Lord,  if  thou  wilt,  thou 
canst  make  me  clean. 

13  And  he  put  forth  his  hand,  and  touched 
him,  saying,  I will : be  ) thou  clean.  And  im 
mediately  the  leprosy  departed  from  him. 

14  And  he  charged  him  to  tell  no  man:  but 
go,  and  show  thyself  to  the  priest,  and  offer 
for  thy  cleansing,  according  as  Moses  k com- 
manded, for  a testimony  unto  them. 

15  But  so  much  the  more  weftt  there  a fame 
abroad  of  him  : and  i great  multitudes  came 
together  to  hear,  and  to  be  healed  by  him  of 
their  infirmities. 

16  Tf  And  m he  withdrew'  himself  into  the  wil- 
derness, and  prayed. 

17  ff  And  it  came  to  pass  on  a certain  day, 
as  he  was  teaching,  that  "there  were  Phari- 
sees and  doctors  of  the  law  sitting  by,  which 
were  come  out  of  every  town  of  Galilee,  and 
Judea,  and  Jerusalem  : and  the  power  of  the 
Lord  was  present  to  heal  them. 

18  0 And  behold,  men  brought  in  a bed  a 
man  which  was  taken  with  a palsy  : and  they 
sought  means  to  bring  him  in,  and  to  lay  him 
before  him. 

19  And  when  they  could  not  find  by  what 
way  they  might  bring  him  in  because  of  the 
multitude,  they  went  upon  the  house-top,  and 
let  him  down  through  the  tiling  with  his  couch 
into  the  midst  before  Jesus. 

20  And  when  he  saw  their  faith,  he  said  unto 
him,  Man,  thy  sins  are  forgiven  thee. 


liuence  in  bringing  sinners  to  him,  that  his  powerful  hands 
may  be  laid  upon  them  for  their  healing.  Thus  relying  on  his 
power,  truth,  and  love,  for  ourselves,  and  those  who  are  more 
immediately  connected  with  us,  we  should  seek  to  promote 
the  preaching  of  his  ‘ gospel  in  other  cities  also,’  and  in  other 
regions,  even  to  the  ends  of  the  earth.” — T.  Scott. 

Chap.  V.  Christ  preaches  from  a ship,  and  then  orders  Si- 
mon to  launch  out  into  tl^  sea. — From  finding  our  Lord  so 
frequently  on  the  sea,  we  may  reprove  the  silly  weakness  of 
those  who  dare  not  venture  even  upon  a river.  It  is  true 
there  are  many  drowned  at  sea:  but  there  are  far  more  who 
die  on  land.  We  are  every  where  exposed  to  danger  and  to 
death ; but  we  should  remember,  that  we  are  every  where 
under  the  care  of  the  same  guardian  providence ; and  to  excite 
our  confidence  and  gratitude,  the  few  accidents  we  suffer 
should  be  compared  with  the  many  which  we  escape.  We 
should  never  neglect  the  calls  of  Providence  from  the  suspi- 
cion that  we  may  not  succeed.  Peter  had  been  toiling  all 
night  without  success,  yet  when  Jesus  gives  the  command, 
Peter  tries  again.  “ Nevertheless  (says  he)  at  thy  command 
I will  let  down  the  net;”  and  his  obedience  was  well  reward- 
ed. Labour  is  ours ; success  is  God’s.  Yet  even  success  may 
produce  danger:/1  the  ships  began  to  sink.”  Many  a trades- 
man has  been  ruined  by  prosperity  in  business.  He  has  suc- 
ceeded in  getting  money,  and  made  shipwreck  of  his  faith. 
He  has  gained  the  world,  and  lost  his  soul ! Many  a preacher 
has  been  ruined  by  popularity.  He  has  been  admired  and 
praised,  till  his  devotion  has  cooled,  his  zeal  become  languid, 
and  even  his  ministerial  success  destroyed.  They  alone  are 
well  kept  whom  God  keepeth. 


Chap.  V.  Ver.  I.  And  it  came  to  pass. — No  particular  day  or  time  « here 
pointed  out ; hut  one  day,  whiie  he  was  preaching.—  The  lake  of  Gennesaret 
— Called  also  “ the  sea  of  Galilee,”  and  “of  Tiberias  culled  also  in  theOJd 
Testament,  “ the  Sea  of  Cinnereth.”  Num.  xxxiv.  Jl.  Jos.  xii.  3. 

Ver.  2.  Twc  ships. — Evidently  fishing-barks. Standing— That  is,  aground  ; 

not  afloat. 

Ver.  3.  Thrvst  out  a little.— So  that  the  people  on  land  might  hear,  without  in 

< ommodin?  him. Sat  down , &c.— (This  account  of  the  calling  of  Peter  and 

Andrew,  James  and  John.  wfill  he  found,  as  Dr.  Townson  observes,  on  a near 
inspection,  to  tally  marvellously  with  the  preceding  ones  of  Matthew  and  Mark  ; 
and  is  one  of  the  evidences,  that  the  Evangelists  vary  only  in  the  number  or  choice 
of  circumstances,  anti  write  from  the  same  idea  of  the  fact  which  they  Jay  before 
r,'.  Though  St.  Matthew  and  Mark  do  not  exactly  tell  us,  that  St.  Peter  was  in 
the  vessel  when  he  was  called  by  Christ,  they  signify  as  much  in  saying  that 
he  was  casting  a net  into  the  9ea  ; and  though  only  St.  Luke  informs  us  that 
James  and  John  assisted  Peter  in  landing  the  fish,  yet  it  is  implied,  for  Mark 
says,  that  when  Christ  had  gone  a little  farther,  he  saw  them  mending  their 
nets,  which  had  been  tom  by  the  weight  of  fish  hauled  on  shore.  1 —Bagster. 

Ver.  8.  Depart  from  me,  &c.—  1 am  totally  unworthy  of  such  manifesta- 
tions of  thy  oower  and  glory.  See  Is.  vi.  5. 

V-  r 11.  They  forsook  all  and  followed  him— “ They  had  followed  him 
before.  ( John  i.  43  :)  but  not  so  as  to  forsake  all.  Till  now  they  wrought  at 
their  ordinary  calling.”—  Wesley. 


But  there  is  something  in  Peter’s  conduct  that  requires  an 
explanation.  Jesus  is  a Saviour,  and  a sense  of  sin  should 
lead  us  to  him,  and  not  drive  us  from  him.  Shall  the  sick 
man  say  to  the  physician,  “ Depart  from  me,  for  I am  sick  I” 
There  is  more  inconsistency  in  our  conduct  as  sinners,  than 
in  any  other  part  of  human  life.  But  what  can  Peter  mean  by 
requesting  the  Lord  to  depart  from  him?  It  is  evident  that  a 
sense  of  Christ’s  divinity,  and  his  own  unbelief,  led  him  to 
consider  himself  as  utterly  unworthy  of  his  presence.  And  so 
did  the  sons  of  Zebedee;  and  who,  indeed,  does  not,  who  has 
any  true  knowledge  of  God,  or  of  himself?”  The  answer  of 
Christ  speaks  always  the  language  of  encouragement  to  those 
who  have  been  previously  humbled  : “ Fear  not ; follow  me, 
and  I will  make  you  fishers  of  men.”  (Comp.  Matt.  iv.  19.) 
Such,  indeed,  they  were,  and  the  book  of  Acts  is  the  record  of 
their  success  ; but  at  the  day  of  judgment  alone  can  it  be  de- 
veloped fully.  Then  will  idleness  and  hypocrisy  be  exposed  ; 
then  will  the  humblest  services  be  brought  to  light,  and  not 
“ a cup  of  cold  water,”  charitably  given,  pass  unrewarded. 
(Matt.  xxv.  31,  &c.) 

“ In  tracing  the  example  of  our  divine  Saviour,  we  find  that 
he  interchanged  public  services  and  retired  devotion ; and  that 
the  sole  business  of  his  life  was  to  glorify  God  by  doing  good 
to  men,  and  to  commune  with  his  Father.  Thus  our  several 
duties  should  in  succession  occupy  our  time  ; and  piety  and 
charity  should  be  connected  in  our  habitual  and  persevering 
conduct.  A life  thus  spent  will  best  manifest  our  faith  in 
Christ,  and  evince  that  he  has  both  pardoned  our  sins  and 
healed  our  souls. 

“ Let  all,  who  would  prosper  in  the  divine  life,  attend  chief- 


Ver.  12 — 17.  And  it  came  to  pass. — The  cure  of  the  leper  here  mentioned  is 
recorded  by  Mat.  viii.  2.  3 ; also  in  Mark  i.  40 — 45. 

Ver.  1G.  Into  the  loilderness. — Literally,  *'  Into  the  deserts  Campbell, 
“ Solitary  places.” 

Ver.  17.  And  the  power  of  the  Lord  was  present  to  heal  them—  Query, 
whom?  Not  the  Pharisees  and  lawyers,  surely.  We  appreiiend  llnit  part  of 
llns  passage  should  be  read  in  a parenthesis,  thus  : Ver.  15.  11  Great  multitudes 

came  ...  to  be  healed,  (and  he  withdrew,  &c And  it  came  to  pass  on  a 

certain  day,  as  he  was  leaching,  and  there  were  Pharisees,-  &c.  sitting  by 
....,)  and  the  power  of  the  Lord  was  (present)  to  heal  them  viz.  the  mul- 
titudes that  came  to  be  healed.  So  (for  substance)  Glassivs,  Doddridge, 
Campbell,  and  Boothroyd.  It  is  evident  enough,  from  what  follows,  that  the 
Pharisees  came  not  to  be  healed,  but  to  cavil  and  find  fault. 

Ver.  18 — 2G.  And  behold,  men  brought  in  a bed,  &c. — This  is  the  same 
narrative  as  in  Mat.  i.\.  2 — 8,  where  we  offered  some  general  remarks  ; and  in 
Mark  ii.  3 — 12. 

Ver.  19.  They  went  upon  the  house-top. — [The  plain  state  of  the  ease 
seems  to  have  been  this  : not  being  able  to  approach  our  Lord,  because  of  the 
crowd,  they  ascended  the  flat  roof  by  the  outer  stairs,  and,  uncovering  the 
roofing,  whether  of  tiling  or  thatching,  about  the  place  where  Jesus  sat,  they 
let  down  the  couch  by  the  orifice.  In  all  tin's  there  appears  no  difficulty  ; and 
the  damage,  considering  the  slight  structure  and  thin  roofing  of  eastern 
houses,  cotdd  not  have  been  great.] — Bagster. 


1099 


Matthew  is  called. 


LUKE.— CHAP.  VI.  Ch  rist  reproveth  the  Pharisees. 


21  And  the  scribes  and  the  Pharisees  began 
‘o  reason,  saying,  Wiio  is  this  which  speaketh 
blasphemies?  Who  can  forgive  r sins,  but  God 
alone  ? 

22  But  when  Jesus  perceived  their  thoughts, 
ue  answering  said  unto  them,  What  reason 
ye  in  your  hearts  ? 

23  Whether  is  easier,  to  say,  Thy  sins  be  for- 
given thee  ; or  to  say,  Rise  up  and  walk  ? 

24  But  that  ye  may  know  that  the  Son  of 
man  hath  power  upon  earth  to  forgive  sins, 
(he  said  unto  the  sick  of  the  palsy,)  I say  unto 
thee,  Arise,  and  i take  up  thy  couch,  and  go 
unto  thy  house. 

25  And  immediately  he  rose  up  before  them, 
and  took  up  that  whereon  he  lay,  and  departed 
to  his  own  house,  glorifying  God. 

26  And  they  were  all  amazed,  r and  they  glo- 
rified God,  and  s were  filled  with  fear,  saying, 
We  have  seen  strange  things  to-day. 

27  T[  And  1 after  these  things  he  went  forth, 
and  saw  a publican,  named  Levi,  sitting  at 
the  receipt  of  custom:  and  he  said  unto  him, 
Follow  me. 

28  And  he  left  all,  rose  up,  and  followed  him. 

29  If  And  Levi  made  him  a great  feast  in  his 
own  house:  and  "there  was  a great  company 
of  publicans  and  of  others  that  sat  down  with 
them. 

30  But  their  scribes  and  Pharisees  murmured 
against  his  disciples,  saying,  Why  do  ye  eat 
and  drink  with  publicans  and  sinners? 

31  And  Jesus  answering  said  unto  them, 
They  that  are  whole  need  not  a Y physician; 
but  they  that  are  sick. 

32  I came  not  to  call  the  righteous,  but  sin- 
ners w to  repentance. 

33  )[  And  they  said  unto  him,  Why  do  the 
disciples  of  John  fast  often,  and  make  prayers, 
and  likewise  the  disciples  of  the  Pharisees; 
but  x thine  eat  and  drink  ? 

34  And  he  said  unto  them,  Can  ye  make  the 
children  of  the  bride-chamber  fast,  while  the 
bridegroom  is  with  them  ? 

35  But  the  days  will  come,  when  the  bride- 
groom shall  be  taken  away  from  them,  and 
then  shall  they  fast  ? in  those  days. 

36  n And  z he  spake  also  a parable  unto  them  ; 
No  man  putteth  a piece  of  a new  garment 
upon  an  old  ; if  otherwise,  then  both  the  new 
maketh  a rent,  and  the  piece  that  was  taken 
out  of  the  new  agreeth  not  a with  the  old. 

37  And  no  man  putteth  new  wine  into  old 
bottles;  else  the  new  wine  will  burst  the  bot- 


A.  M.  4031. 
A.  I),  'it 


103.3. 

130.4. 
In.  1.18. 

43.25. 


q Jn. 5.8,12. 

r Ac.4.21. 
Gal.  1.21. 


• v.& 


t Mat  9. 9. 
&c. 

Ma.2.13. 


u c.15.1. 
&c. 


v Jc.8.22. 


w Lu.15.7. 
10. 

1 Co.6.9. 

11. 

1 'ft.  1.15. 

2 Pe.3.9. 


x c.7.34,35. 
y Is. 22. 12. 


z Mat.9.16. 
17. 

Ma.2.21, 

22. 


a Le.19.19. 
De-  22.11. 
2 Co. 6. 16. 


b Je.6.16. 


a Mat.12.1, 
See. 

Ma.2.23, 

&c. 


b Ex. 20. 10. 
Is.  58. 13. 


c 1 Sa.21.6. 
d Le.24.9. 


e Mat.  12. 
10, &c. 

Ma.3.1, 

&c. 

c.13.14. 

14.3. 


f Jn.9.16. 


g Job  42.2. 


h Is. 42.4. 
Ac. 26.26. 

i Ma.3.5. 

j I’s.2.1,2. 


k Mat  14. 
23. 


I Mat.6.6. 


ties,  and  be  spilled,  and  the  bottles  shall  perish. 

38  But  new  wine  must  be  put  into  new  bot- 
tles; and  both  are  preserved. 

39  No  man  also  having  drunk  old  wine 
straightway  desireth  new:  for  he  saith,  The 
old  b is  better. 

CHAPTER  VI. 

I Christ  reproveth  the  Pharisees’  blindness  about  the  observation  of  the  sabbath,  by 
scripture,  rem*on.  and  miruelc  : 13  chootcih  twelve  apostles  : 17  henleth  the  diseased  . 
20  preachei.li  to  his  disciples  before  the  people  of  blessings  and  curser  : 27  luw  we 
must  love  our  enemies  : 46  and  Join  the  obedience  of  good  works  to  the  liearing  of  the 
word  : leal  in  the  evil  day  of  temptation  we  full  like  a house  built  upon  the  luce  ol 
the  earth,  without  any  foundation. 

AND  "it  came  to  pass  on  the  second  sab- 
bath after  the  first,  that  he  went  through 
the  corn  fields;  and  his  disciples  plucked  the 
ears  of  corn,  and  did  eat,  rubbing  them  in  their 
hands. 

2 And  certain  of  the  Pharisees  said  unto 
them,  Why  do  ye  that  which  b is  not  lawful  to 
do  on  the  sabbath  days  ? 

3 And  Jesus  answering  them  said,  Have  ye 
not  read  so  much  as  this,  what  c David  did, 
when  himself  was  a hungered,  and  they  which 
were  with  him ; 

4 How  he  went  into  the  house  of  God,  and 
did  take  and  eat  the  shew-bread,  and  gave 
also  to  them  that  were  with  him  ; which  it  is 
not  lawful  d to  eat  but  for  the  priests  alone? 

5 And  he  said  unto  them,  That  the  Son  of 
man  is  Lord  also  of  the  sabbath. 

6 If  And  c it  came  to  pass  also  on  another 
sabbath,  that  he  entered  into  the  synagogue 
and  taught:  and  there  was  a man  whose  right 
hand  was  withered. 

7 And  the  scribes  and  Pharisees  watched 
him,  whether  he  would  heal  on  the  f sabbath 
day ; that  they  might  find  an  accusation 
against  him. 

8 But  he  knew  their  s thoughts,  and  said  to 
the  man  which  had  the  withered  hand,  Rise 
11  up,  and  stand  forth  in  the  midst.  And  he 
arose  and  stood  forth. 

9 Then  said  Jesus  unto  them,  I will  ask  you 
one  thing;  Is  it  lawful  on  the  sabbath  days  to 
do  good,  or  to  do  evil  ? to  save  life,  or  to  de- 
stroy it  ? • 

10  And  looking  t round  about  upon  them  all, 
he  said  unto  the  man,  Stretch  forth  thy  hand. 
And  he  did  so : and  his  hand  was  restored 
whole  as  the  other. 

11  And  they  were  filled  with  madness;  and 
communed  i one  with  another  what  they  might 
do  to  Jesus. 

12  1 [ And  k it  came  to  pass  in  those  days,  that 
he  went  out  into  a mountain  i to  pray,  and 
continued  all  night  in  prayer  to  God. 


ly  to  the  grand  essentials  of  religion  : for  when  externals  and 
circumstantials  are  magnified  above  their  real  importance, 
censoriousness,  bigotry,  and  divisions,  are  the  invariable  con- 
sequences. Because  humble  Christians  practise  their  self-de- 
nial, and  perform  their  devotions,  in  secret,  and  without  os- 
tentation, Pharisees  may  sometimes  be  ready  to  conclude  that 
they  neither  fast  nor  pray  at  all.  But  every  part  of  our  duty 
has  its  proper  season  and  proportion,  as  stated  in  the  Scrip- 
tures; and  it  should  have  the  same  in  the  conduct  of  our  lives: 
the  gracious  presence  of  our  Beloved  makes  a feast  to  our 
souls,  so  long  as  it  is  continued  to  us ; but  when  our  sins  pro- 
voke his  departure  or  his  frown,  we  are  called  to  mourn  and 
fast  as  well  as  pray.” — T.  Scott. 

Chap.  VI.  Ver.  12 — 19.  Jesus  selects  his  twelve  apostles , 
and  instructs  them.— We  have  before  remarked  the  time  which 
Jesus  devoted  to  private  arid  retired  prayer,  even  when  his 
apostles  an  I most  intimate  disciples  were  asleep.  In  this  in- 
stance, after  spending  the  whole  night  in  devotion,  so  soon  as 
it  was  day,  instead  of  retiring  to  rest,  he  calls  his  disciples 
tound  him,  and  chooses  the  twelve  apostles,  who  are  here 

Ver.  21.  Forgive  sing  —See  note  on  Mark  ii.  7. 

Ver.  26.  Filled  with  fear — i.  e.  with  i everentinl  sense  of  the  divine  power. 

Ver.  30.  Their  scribes , &c.— Thut  is,  the  scribes  and  Pharisees  of  that 
1 >lace.— Campbell. 

Chap.  VI.  Ver.  I — 5.  And  it  came  to  pass,  &c. — The  same  conversation  is 
fdated  more  fully  by  Matthew,  chap.  xii.  1—8  ; also  in  Mark  ii.  23—28. 

Ver.  l.  On  the  second  sabbath  after  the  first.— Campbell,  “ On  the  sabbath 
called)  second  prime  this  is  literal,  but  the  learned  commentator  confesses 
1100 


enumerated.  On  the  parallel  text  of  Matthew,  we  have  offer- 
ed some  general  remarks:  here  we  shall  be  more  discrimi- 
nate. 

“The  wisdom  of  our  Lord’s  conduct  (says  Prebend.  Town- 
send) was  eminently  displayed  in  the  choice  of  his  apostles  : 
thev  were  generally  chosen  from  the  inferipr  ranks  of  life 
and  most  of  them  were  fishermen.  If  the  disciples  of  Christ 
had  been  men  of  rank  and  distinction,  of  wealth  or  eminence; 
if  they  had  been  esteemed  for  their  knowledge,  or  literature, 
or  political  influence,  these  means  might,  more  or  less,  have 
been  employed  for  promoting  the  kingdom  of  the  Messiah, 
which  nearly  all  the  Jews  imagined  would  be  of  an  earthly 
nature.  The  success  of  the  gospel,  too,  would  have  been  at- 
tributed, by  its  enemies  at  least,  to  mere  human  exertions. 

I ence  < 'afaphas  inquired  with  so  much  solicitude  of  Christ 
respecting  his  disciples,  (John  xviii.  19,1  from  whose  unpre- 
tendinsr  life  less  imposition  was  made  to  the  first  beginnings 
of  Christianity:  for  no  danger  could  possibly.be  apprehended 

front  the  efforts  of  such  inferior  and  illiterate  individuals 

By  this  choice,  too,  all  pretence  that  the  gospel  was  advanced 


ihe  exact  meaning  to  be  unknown.  Doddridge  renders  it,  “ On  the  first  sab 
bath  alter  the  second  (day  of  unleavened  bread.”)  So  Light  foot,  Nr.wcQnte,  &c. 

Ver.  9 Is  it  lawful , &"c. — Campbell , *‘  What  is  lawful  todoon  the  sabbath? 
Good  or  ill  ? To  save,  or  to  destroy  ?”  So  a great  many  MSS.  and  printed  edi- 
tions. The  change  is  only  in  the  pointing. 

Ver.  11.  They  were  filled  irirhmadness. — This  is  well  explained,  and  .na 
few  words,  by  Mr.  Henry.  “ They  were  mad  at  Christ,  rnacl  at  the  people 
mad  at  themselves.  Anger  is  a short  madness  ; malice  a long  one.” 


The  twelve  apostles  chosen.  LUKE. — CHAP.  VI.  Christ  preachelh  to  his  disciples 


13  And  when  it  was  day,  he  called  unto  him 
his  disciples:  and  of  them  he  chose  m twelve, 
whom  also  he  named  apostles; 

14  Simon,  (whom  "he  also  named  Peter,) 
and  Andrew  his  brother,  James  and  John, 
Philip  and  Bartholomew, 

15  Matthew  and  Thomas,  James  the  son  of 
Alpheus,  and  Simon  called  Zelotes, 

16  And  Judas  0 the  brother  of  James,  and  Ju- 
das Iscariot,  which  also  was  the  traitor. 

17  If  And  he  came  down  with  them,  and 
stood  in  the  plain,  and  the  company  of  his 
disciples,  and  p a great  multitude  of  people 
out  of  all  Judea  and  Jerusalem,  and  from  the 
sea  coast  of  Tyre  and  Sidon,  which  came  to 
hear  him,  and  to  be  healed  « of  their  diseases  ; 

18  And  they  that  were  vexed  with  unclean 
spirits  : and  they  were  healed. 

19  And  the  whole  multitude  sought  to  touch 


in  Mut. 10.1, 
&o. 

Ma.3.13. 

6.7. 

n Jn.1.42. 
o Jude  1. 
p Mat. 4.25, 
&c. 

Ma.3.7, 

See. 

q Ps.  103.3. 
107. 17.. 20 

r Nu.21.8,9. 
Mat.  14. 
36. 

Jn.3.14, 

15. 

s M a.  5.30. 

c.8.46. 
t Mat.5.2, 
&c. 

u Ja.2.5. 
v Is.  55.1. 
wPs.  107.9. 
x Is.61.3. 

Re. 21.4. 
y Jn. 17.14. 
z 1 Fe.2.19, 
20. 


a Ac.5.41.  Col.  1.24.  Ja.1.2.  b Ac.7.52.  He.  11. 32.. 39. 


r him  : for  " there  went  virtue  out  of  him,  and 
healed  them  all. 

20  If  And  ' he  lifted  up  his  eyes  on  his  disci- 
ples, and  said,  Blessed  be  ye  n poor:  for  yours 
is  the  kingdom  of  God. 

21  Blessed  are  ye  that  hunger  v now  : for  ye 
shall  be  w filled.  Blessed  are  ye  that  weep 
x now  : for  ye  shall  laugh. 

22  Blessed  are  ye,  when  men  shall  hate  * you 
and  when  they  shall  separate  2 you  from  their 
company , and  shall  reproach  you,  and  cast  out 
your  name  as  evil,  for  the  Son  of  man’s  sake. 

23  Rejoice  a ye  in  that  day,  and  leap  for  joy: 
for,  behold,  your  reward  is  great  in  heaven: 
for  in  the  like  manner  b did  their  fathers  unto 
the  prophets. 

24  But  wo  unto  you  that  are  c rich  ! for  ye 
have  received  d your  consolation. 

25  Wo  unto  you  that  are  e full ! for  ye  shall 

Ha. 2.9.  Ja.5.1.  d c.16.25.  e Is.28.7.65.13. 


by  mere  human  means  was  destroyed  ; and  it  appeared  from 
the  very  beginning,  that  “ not  many  wise,  or  noble,  or  mighty, 
were  called.” 

Simon  Peter,  who  stands  at  the  head  of  the  list,  chiefly 
perhaps  for  his  age,  has  repeatedly  fallen  under  our  notice. 
His  warm  and  active  temper  led  hint,  on  every  occasion,  to 
protrude  himself  on  public  notice,  occasioned  him  several  se- 
vere reproofs,  and  at  length  led  to  the  denial  of  his  Master,  to 
which  he  was  probably  led  by  the  danger  arising  from  his  rash 
conduct  in  attacking  the  high  priest’s  servant.  Andrew , 
Peter’s  brother,  was  originally  a disciple  of  John  the  Baptist, 
and  led  to  follow  Jesus,  by  his  Master  pointing  to  him,  and 
siying,  “ Behold  the  Lamb  of  God  1”  And  he  it  was  who 
brought  Peter  himself  to  Christ.  (John  i.  35—42.)  The 
James  here  mentioned  (in  Gr.  Jacobos)  was  called  the  Great- 
er, as  being  the  elder,  and  is  coupled  with  his  brother  John, 
both  being  the  sons  of  Zebedee  and  Salome.  They  were  also 
called  “ Sons  of  thunder,”  (Mark  iii.  17,)  from  their  hasty 
temper,  which  led  them  to  wish  to  call  down  lightning  on 
their  Master’s  enemies.  (Luke  ix.  54.)  This  James  was  one 
of  the  first  martyrs  to  Christianity,  (Acts  xii.  1,  2.)  but  John 
was  the  longest  lived  of  all  the  apostles,  and  closed  the  canon 
of  the  New  Testament.  (Acts  xii.  1,  2.) 

If  Bartholomew  (i.  e.  the  son  of  Ptolemy)  be  the  same  with 
Nathaniel,  as  is  generally  supposed,  we  have  the  history  both 
of  him  and  Philip  in  John  t.  43,  &c.  One  strong  argument 
for  this  is,  that  the  evangelists  who  speak  of  Bartholomew 
omit  Nathaniel;  and  John,  who  alone  speaks  of  Nathaniel, 
omits  Bartholomew,  and  seems  to  rank  Nathaniel  with  the 
apostles.  (See  John  xxi.  2.)  Matthew,  the  publican,  and 
Thomas,  are  well  known  apostles  : the  latter,  by  his  incredu- 
lity; though  he  afterwards  made  an  honourable  confession  of 
his  Lord,  John  xx.  2S.  James,  the  son  of  Alpheus,  called  the 
brother  of  our  Lord,  (Gal.  i.  19,)  was  so  only  in  a lax  sense, 
as  probably  his  cousin  german.  He  is  commonly  called 
James  the  Less,  (or  younger,)  and  by  some  of  the  fathers, 
Bishop  of  Jerusalem,  where  he  resided.  He  was  author  of  the 
Epistle  under  his  name. 

Simon,  called  Zelotes,  was  so  called  to  distinguish  him  from 

Peter. 

Jade  (or  Judas)  surnamed  by  Matthew  Lebbeus  and  Thad- 
deus,  (ch.  x.  3,)  was  brother  to  James  the  Less,  and  a faith- 
ful adherent  to  our  Saviour.  He  was  author  of  the  Epistle 
under  his  name:  and  must  always  be  carefully  distinguished 
from  the  traitor,  who  is  here  last  named,  as  truly  unworthy  of 
the  name  of  an  apostle.  For  a sketch  of  his  character,  see 
our  remarks  on  Matt.  xxvi.  49 ; xxvii.  1,  &c. 

These  disciples  were  doubtless  wisely  selected,  with  a view 
to  their  various  dispositions  and  talents,  though  of  several  of 
them  we  know  t 'O  little,  to  see  the  propriety  of  their  selec- 
tion ; but  this  we  know,  that  much  of  the  stability  of  society, 
both  civil  and  religious,  depends  upon  a happy  combination  of 
the  various  characters  of  its  members.  But  that  he  who  could 
read  the  heart,  should  select  such  a demon  of  avarice  and  hy- 
pocrisy as  Judas  Iscariot,  may  seem  mysterious,  as,  indeed, 
are  all  the  ways  of  God.  Judas  was  perhaps  as  little  suspect- 
ed by  his  brethren,  as  any  one  of  the  twelve.  So  much  may 
be  inferred  from  the  repeated  hints  our  Lord  gave  at  the  pass- 
over  to  point  him  out,  none  of  which  seem  to  have  been  fully 
understood;  for  had  it  been  so  when  Judas  went  out,  (John 
xiii.  28 — 30,)  it  is  highly  probable  that  they  would  not  have 
suffered  him  to  escape.  But  these  things  were  done  that  the 
Scriptures  might  be  fulfilled,  and  that  the  divine  decree  for  our 
salvation  might  be  accomplished.  (Acts  ii.  23.) 

After  Je3us  had  elected  his  apostles  on  the  mountain,  he 


came  down  into  the  plain,  and  performed  many  miracles  of 
healing  upon  the  people ; on  which  occasion  it  is  said,  “ There 
went  virtue  out  of  him,  and  healed  (them)  all.”  Several  ex- 
pressions, in  some  respects  similar,  occur  in  the  preceding  gos- 
pels, of  persons  being  healed  by  touching  the  garments  of  our 
Saviour,  and  of  his  expressing  some  peculiar  sensation  of  vir- 
tue being  derived  from  him,  (see  Matt.  xiv.  36.  Mark  v.  30,  &c.) 
the  nature  of  which,  of  course, -we  cannot  fully  understand; 
but  the  inexplicable  fact  may  lead  us  to  this  general  and  prac- 
tical observation,  that  the  Scriptures  uniformly  represent  Jesus 
Christ  as  the  spring,  the  fountain,  the  head  of  that  river 
of  life,  in  which  flow  all  the  blessings,  temporal  as  well  as 
spiritual,  which  Godbestowson  fallen  man.  (See  1 Tim.  iv.  10.) 

Ver.  20 — 2G.  Jesus  blesses  the  poor  and  persecuted , and  de- 
nounces woes  on  their  rich  oppressors. — What  here  follows  so 
exactly  corresponds  with  what  is  called  the  sermon  in  the 
mount  (though  possibly  that  discourse  might  not  be  all  deli- 
vered at  one  time,)  that  commentators  are  compelled  to  con- 
sider it  either  as  a part  of  that,  or  a repetition  of  some  of  the 
same  sentiments,  delivered  afterwards  in  the  plain,  and  con- 
trasted with  woes  denounced  against  characters,  opposite  to 
those  on  whom  he  had  pronounced  his  blessing.  To  these 
woes  we  shall  chiefly  confine  our  present  observations.  That 
poverty  of  spirit,  (as  explained  on  Matt.  v.  3,)  a mournful  heart, 
meekness  of  temper,  and  especially  persecution,  among  its 
woes  and  curses,  is  still  more  difficult  to  be  credited.  But  often 
“what  is  highly  esteemed  among  men,  is  abomination  in  the 
sight  of  God.”  (See  chap.  xvi.  15.) 

“The  chief  object  of  the  Pagans,”  says  Soame  Jenyns, 
“was  immortal  fame;  for  this  their  poets  sang,  their  heroes 
fought,  and  their  patriots  died  ; and  this  was  hung  out  by  their 
philosophers  and  legislators,  as  the  great  incitement  to  all  no- 
ble and  virtuous  deeds.  But  what  says  the  great  Christian 
legislator  to  his  disciples  on  this  subject  7 “ Blessed  are  ye 
when  men  shall  revile  you,  and  say  all  manner  of  evil  against 
you  falsely,  for  my  sake.  Rejoice,  and  be  exceeding  glad,  for 

Sreat  is  your  reward  in  heaven.”  (Matt.  v.  11,  12.)  So  widely 
iflerent  is  the  genius  of  the  Pagan  and  Christian  morality  ! 
“Nothing,  I believe,  (adds  the  same  ingenious  writer,)  has  so 
much  contributed  to  corrupt  the  true  spirit  of  the  Christian  in- 
stitution, as  that  partiality,  which  we  contract  front  our  earli- 
est education,  for  the  manners  of  Pagan  antiquity;  front 
whence  we  learn  to  adopt  every  moral  idea  which  is  repugnant 
to  it;  to  applaud  false  virtues  which  that  disavows;  to  be 
guided  by  laws  of  honour  which  that  abhors  ; to  imitate  cha- 
racters which  that  detests ; and  to  behold  heroes,  patriots,  con- 
querors, and  suicides  with  admiration,  whose  conduct  that  ut- 
terly condemns.  From  a coalition  of  these  opposite  principles, 
was  generated  that  monstrous  system  of  cruelty  and  benevo- 
lence, barbarism  and  civility,  of  rapine  and  justice,  of  fighting 
and  devotion,  of  revenge  and  generosity,  which  harassed  the 
world  for  several  centuries  with  crusades,  holy  wars,  knight 
errantry,  and  single  combats;  and  even  still  retains  influence 
enough,  under  the  name  of  honour,  to  defeat  the  most  benefi- 
cent ends  of  this  holy  institution.  I mean  not  by  this  to  pass 
any  censure  on  the  principles  of  valour,  patriotism,  or  honour ; 
they  may  be  useful,  and  perhaps  necessary,  in  the  commerce 
and  business  of  the  present  turbulent  and  imperfect  state;  and 
those  who  are  actuated  by  them  may  be  virtuous,  honest,  and 
even  religious  men,  (i.  e.  they  may  have  a zeal  forreligion,  sec 
Rom.  x.  2.  :)  all  that  I mean  to  assert  is,  that  they  cannot  be 
Christians. 

Without  pledging  ourselves  to  all  the  sentiments  advanced 
by  this  ingenious  apologist  for  Christianity,  (some  of  which  we 
have  purposely  omitted  :)  one  thing  we  think  he  has  demon- 


Ver.  13.  Apostles. — fAn  Apostle  properly  denotes  one  sent , exactly  corres- 
ponding to  the  Chaldee  and  Syriac,  sheliach.  and  sheticha , probably  the  very 
word  employed  by  our  Lord,  from  shelach , “to  send.”  It  was  employed  by 
the  Jews  to  denote  any  one  deputed  to  act  for  another,  especially  on  public 
business,  a - ambassador s,  legates,  or  envoys;  in  which  tense  Herodotus  also 
uses  the  word.  1 — Las's  ter 


Yor.  15.  Simon  called  Zelotes. — Called  also  the  Canaanite,  from  the  Hebrew 
word  Kana , to  be  zealous.  See  note,  on  Mark  iii.  IS. 

Vcr.  16.  Judas  Iscariot — That  is.  “ the  man  of  Carioth,”  a town  of  Judah . 
others  explain  Iscariot  as  Issachariothes,  of  the  tribe  of  Issachar.  Calmed. 

Ver.  22.  When  they  shall  separate  you— From  their  company  -,  that  is,  “ex- 
pel you  from  the  synagogue  ; oxcominunioate  you.”  Campbell . 

1101 


Of  loving  our  enemies. 


LUKE.— CHAP.  VI. 


Of  char  ity. 


hunger.  Wo  unto  you  that  laugh  fnow!forye 
shall  mourn  and  weep. 

26  Wo  unto  you,  when  all  men  shall  speak 
well  s of  you  ! for  so  did  their  fathers  to  the 
false  prophets. 

27  If  But  I say  unto  you  which  hear,  Love 
h your  enemies,  do  good  to  them  which  hate 
you, 

28  Bless  them  that  curse  you,  and  * pray  for 
them  which  despitefully  use  you. 

29  And  ) unto  him  that  smiteth  thee  on  the 
one  cheek,  offer  also  the  other;  and  him  k that 
taketh  away  thy  cloak,  forbid  not  to  take  thy 
coat  also. 

30  Give  i to  every  man  that  asketh  of  thee; 
and  of  him  that  taketh  away  thy  goods  ask 
them  not  again. 

31  And  m as  ye  would  that  men  should  do  to 
you,  do  ye  also  to  them  likewise. 

32  For  if  ye  love  them  which  love  you,  what 
thank  have  ye?  for  sinners  also  love  those 
that  love  them. 

33  And  if  ye  do  good  to  them  which  do  good 
to  you,  what  thank  have  ye  ? for  sinners  also 
do  even  the  same. 

34  And  if  ye  lend  to  them,  of  whom  ye  hope 
to  receive,  what  thank  have  ye  ? for  sinners 
also  lend  to  sinners,  to  receive  as  much  again. 

35  But  love  ye  your  " enemies,  and  do  good, 
and  “lend,  hoping  for  nothing  again;  and 
your  reward  shall  be  great,  and  p ye  shall  be 
the  children  of  the  Highest : for  he  is  kind 
unto  the  unthankful  and  to  the  evil. 


A.  M 4081. 
A.  D.  27. 

f HiM  i.irr 
Ep.5.4. 
g Jn.15.19. 

1 J u.4.5. 

1.  Kx.23,4 ,5 
Hr.2S.2L 
Mat. 5.44. 
ver.35. 
Ro.  12.20. 

I c.23.£L 
Ac.7.60. 

J Mat  5 39. 
k l Co.6.7. 

I De.  15.7.8. 
IU. 

Hr.  19. 17. 
21.26. 
Mat.  5. 42. 

&C. 

m Mut.7.12. 
n ver.27. 
o Hs.37.2G. 
112.5. 

p Mat. 5. 45. 


q Mnt.7.1. 
r Pr.19.17. 
Mat.  10. 
42. 

s Ps.79.I2. 
t Mat. 7.2. 
Mn.4.24. 
Ja.2.13. 
u Mat.  15. 
14. 

v Mat.  10. 
24. 

Jn.l3.lG. 

15.20. 

w or,  shall 
be  per- 
fected. as 
his  mas- 
ter. 

x Pr.18.17. 
Ro.2.1,21 
&c. 

y Mat. 7. 16. 
17. 

7.  Mat.  12. 
33. 

a A grape. 


36  Be  ye  therefore  merciful,  as  your  Father 
also  is  merciful. 

37  Judge  'i  not,  and  ye  shall  not  be  judged: 
condemn  not,  and  ye  shall  not  be  condemned : 
forgive,  and  ye  shall  be  forgiven: 

38  Give,  and  it  shall  be  given  r unto  you; 
good  measure,  pressed  down,  and  shaken  to- 
gether, and  running  over,  shall  men  give  into 
your  “bosom.  For  ‘with  the  same  measure 
that  ye  mete  withal  it  shall  be  measured  to 
you  again. 

39  And  he  spake  a parable  unto  them,  Can 
u the  blind  lead  the  blind  ? shall  they  not  both 
fall  into  the  ditch  ? 

40  The  T disciple  is  not  above  his  master:  but 
every  one  w that  is  perfect  shall  be  as  his  mas- 
ter. 

41  And  why  beholdest  thou  the  mote  that  is 
in  thy  brother’s  eye,  but  perceivest  not  the 
beam  that  is  in  thine  own  eye  ? 

42  Either  how  canst  thou  say  to  thy  brother, 
Brother,  let  me  pull  out  the  mote  that  is  in 
thine  eye,  when  thou  thyself  beholdest  not  the 
beam  that  is  in  thine  own  eye?  Thou  hypo- 
crite, x cast  out  first  the  beam  out  of  thine  own 
eye,  and  then  shalt  thou  see  clearly  to  pull  out 
the  mote  that  is  in  thy  brother’s  eye. 

43  For  y a good  treebringeth  not  forth  cor- 
rupt fruit ; neither  doth  a corrupt  tree  bring 
forth  good  fruit. 

44  For  z every  tree  is  known  by  his  own 
fruit.  For  of  thorns  men  do  not  gather  figs, 
nor  of  a bramble  bush  gather  they  a grapes. 


strated  ; namely,  that  the  religions  of  Christ  and  of  the  world, 
are  not  only  diverse,  but  opposite.  But  we  must  now  consider 
the  passage  as  affording  consolation  to  persecuted  Christians  : 
“ Blessed  are  ye  when  men  shall  hate  you  ; and  when  they 
shall  separate  you  from  their  company”  and  communion,  and 
shall  reproach  you  “for  the  Son  of  man’s  sake.  Rejoice  ye 
in  that  day,  and  leap  for  joy!”  The  best  comment  on  this 
passage  is  to  be  read  in  the  Christian  Martyrologies,  whether 
of  more  ancient  or  modern  date,  wherein  we  shall  find  both 
old  and  young,  and  even  delicate  females,  leaping  for  joy,  and 
exulting  in  the  flames,  that  they  were  counted  worthy  to  suffer 
for  the  Saviour’s  sake  ! 

But  let  us  turn  to  the  reverse  of  this  picture.  “Wo  unto 
you  that  are  rich;  for  you  have  received  your  consolation.” — 
How  animated  a paraphrase  does  the  apostle  James,  (chap, 
v.)  give  us  of  this  passage:  “Go  to,  now,  ye  rich  men,  weep 
and  howl  for  your  miseries  that  shall  come  upon  you  !”  There 
are  three  things  particularly  alarming  in  the  contemplation  of 
great  riches  : 1.  How  have  they  been  obtained?  The  apostle 
just  quoted,  contemplates  with  agony  the  reflection  that  they 
may  have  been  obtained  by  defraud;  by  defrauding  the  la- 
bourers of  their  hire.  We  have  seen,  in  many  instances,  men 
of  immense  properly  reduced  to  poverty,  and  have  wondered 
how  this  could  be,  because  we  have  not  seen  the  worm  at  the 
root.  Great  fortunes  obtained  out  of  the  labour  of  the  poor, 
are  always  to  be  suspected.  God  only  knows  how  much  has 
been  wrung  from  the  starving  families  of  agriculturists  and 
manufacturers!  2.  How  have  they  been  improved?  Wise  men 
should  examine,  and  if  they  find  a spot  of  blood,  treat  their 
riches  like  goods  in  which  men  suspect  the  plague;  open  them 
to  the  air,  and  scatter  them  about,  among  the  poor  and  neces- 
sitous. It  may  be  the  present  possessor  may  be  innocent  of 
rite  manner  of  their  being  obtained  ; but  let  him  not  be  indif- 
ferent to  their  expenditure:  let  them  be  tithed  to  the  poor,  and 
to  the  cause  of  God.  It  is  to  be  feared  many  are  weak  enough 
to  think  they  ran  pacify  the  Almighty  by  putting  down  a por- 
tion of  their  ill-gotten  wealth  in  charitable  legacies.  What  is 
this  but  a thief  surrendering  stolen  property,  when  seized  by 
the  hand  of  justice?  It  is  an  awful  thing  for  men,  and  espe- 
cially for  professors,  thus  to  deceive  themselves.  3.  It  is  an 
appalling  consideration  to  the  rich  : “ Ye  have  received  your 
consolation  !”  So  said  Abraham  to  the  rich  man  in  the  para- 
ble, “ Son,  remember  that  thou  in  thy  life-time  receivedst  thy 
good  things!”  (Ch.  xvi.  25.) 

Ver.  27 — 36.  Love  to  enemies,  and  universal  benevolence , en- 
forced.— These  doctrines  we  have  already  seen  taught  in  the 
Sermon  on  the  Mount,  (Matt.  v.  38— 4S ;)  but  we  shall  here 

Ver.  29.  Take  tliy  coat. — [The  coat  was  u tunic,  or  undergarment,  over 
which  the  Jews  anil  oilier  nations  threw  a cloak  or  sown,  when  they  went 
abroad,  or  were  not  at  work.  \—Bagster. 

Ver.  35.  Hoping  for  nothing  again. — The  Greek  word  is  only  here  nsed  in 
the  New  Testament,  where  some  render  it.  to  tlespond  ; and  then  the  sense  is, 
lend  without  despondency,  i.  e.  without  being  weary  ; hut  the  true  meaning  pro- 
bably is,  lend  gyen  to  those  from  whom  you  cannot  reasonably  expect  any 
recompense. 


review  some  arguments  by  which,  in  Luke,  these  duties  are 
enforced.  I.  That  under  the  Christian  dispensation,  a higher 
degree  of  virtue  is  required  than  under  any  other  : but  if  we 
only  show  kindness  to  those  who  do  the  same  to  us,  what  are 
we  better  than  sinners  of  the  Gentiles?  Do  not  the  writings  of 
Greek  and  Roman  philosophers  afford,  not  only  the  clearest 
precepts,  but  even  brilliant  examples  of  mutual  love  and 
friendship?  If  we  mean  then  to  excel  the  heathen,  and  “do 
more  than  others,”  we  must  love  our  enemies,  and  exercise 
benevolence  without  regard  to  its  return.  2.  We  are  called  to 
be  the  children  of  God,  and  as  children  imitate  their  parents, 
so  are  we  called  to  be  “followers”  or  imitators  “of  God,  as 
dear  children.”  (Ephes.  v.  1.)  “For  he  is  kind  to  the  un- 
thankful and  the  evil :”  or,  as  it  is  beautifully  expressed  in  the 
parallel  chapter,  (Matt.  v.  45,)  “He  maketh  his  sun  to  rise  on 
the  evil  and  on  the  good,  and  sendeth  rain  on  the  just  and  on 
the  unjust.”  We  should,  therefore,  as  his  children,  “ Be  mer- 
ciful as  he  is  merciful :”  or,  as  it  is  expressed  in  St.  Matthew, 
“ Be  ye  perfect,  even  as  your  Father  which  is  in  heaven  is  per 
feet ;”  from  a comparison  of  which  texts  we  may  infer,  that 
mercy  and  benevolence  form  the  completion  and  perfection, 
both  of  the  divine  and  human  character.  In  the  salvation  of 
man,  “mercy  and  truth  meet  together;  righteousness  and 
peace  salute  each  other:”  and  (Ps.  lxxxv.  10.)  so  it  must  be  to 
complete  the  Christian  character.  There  mercy  and  truth, 
righteousness  and  peace,  must  be  associated. 

Our  Lord  here  lays  down  a principle  of  equity,  which  has 
been  justly  called  the  Golden  Rule  of  morals,  (ver.  31  :)  “As 
ye  would  that  men  should  do  unto  you,  do  ye  also  to  them  like- 
wise.” Dr.  If  alts,  who  is  perhaps  the  best  commentator  on 
this  passage,  very  justly  observes,  “that  this  rule  does  not 
mean  to  oblige  us  to  give  all  that  to  another,  or  do  ali  that  for 
another,  which  we  could  possibly  desire  or  wish  to  be  bestowed 
upon  us,  or  done  for  us ; but  whatsoever  we  could  reasonably 
desire,  and  justly  expect,  another  should  do  to  us,  that  we 
ought  to  do  to  him,  when  he  is  in  the  like  circumstances.  All 
that  in  our  calm  and  sedate  thoughts  we  judge  fit  and  proper 
another  should  do  for  us,  that  we  should  practice  and  do  for 
him.  Such  requests  as  we  could  make  to  others,  and  could 
justify  them  to  ourselves  in  our  own  consciences,  according 
to  the  principles  of  humanity,  the  rules  of  civil  society,  and 
the  rights  of  mankind  ; such  we  ought  not  to  deny  to  others 
when  they  stand  in  need.  Not  all  that  a fond  self-love  would 
prompt  us  to  ask,  hut  all  that  our  conscience  tells  us  we  mighl 
with  reason  expect.” 

Let  us  now  apply  the  rule,  so  explained,  to  the  cases  in  the 
context.  Let  us  consider  we  are  applied  to  lor  relief  by  a per- 


Vcr.  38.  Shall  men  give  into  your  bosom.—' The  eastern  garments  being 
long,  Ibldetl,  and  girded  wilh  a girdle,  admit  of  carrying  much  corn  in  the  bosom. 

Ver.  39.  Can  the  blind. — Or,  as  Matthew  expresses  it,  “ If  the  blind  load  the 
blind,  both  shall  fall  into  the  ditch  i.  c.  perish  together. 

Ver.  40.  Brent  one  that  is  perfect  shall  be  as  his  master. — Campbell 
" Every  finished  disciple  shall  he  as  his  teacher.” 

Ver.  44.  For  of  thorns.— [ So  Seneca.  " Good  can  no  more  he  produced  out 
of  evil  than  a fig  from  an  olive.  The  produce  corresponds  to  the  seed. '4— B 


1 102 


Christ  healetli  the  centurion's  servant.  LUKE. — CHAP.  VII.  He  raiseth  the  widow's  son . 


45  A b good  man  out  of  the  good  treasure  of 
his  heart  bringeth  forth  that  which  is  good; 
and  an  evil  man  out  of  the  evil  treasure  of  his 
heart  bringeth  forth  that  which  is  evil : for  of 
the  abundance  of  the  heart  his  mouth  speaketh. 

46  T[  And  why  call  ye  me  c Lord,  Lord,  and 
do  not  the  things  which  I say  ? 

47  Whosoever  cometh  to  me,  and  heareth 
my  sayings,  and  doeth  them,  I will  show  you 
to  whom  he  is  like  : 

48  He  d is  like  a man  which  built  a house,  and 
digged  deep,  and  laid  the  foundation  on  a 

ock:  and  wnenthe  flood  arose,  the  stream 
beat  vehemendy  upon  that  house,  and  e could 
not  shake  it : ibr  it  was  founded  upon  a f rock. 

49  But  he  sthat  heareth,  and  doeth  not,  is  like 
a man  that  without  a foundation  built  a 
house  upon  the  earth ; against  which  the 
stream  did  beat  vehemently,  and  immediately 
it  11  fell ; and  the  ruin  of  that  house  was  great. 

CHAPTER  VII. 

1 Christ  findeth  a greater  faith  in  the  centurion,  a Gentile,  than  in  any  of  the  Jews:  10 
healeth  his  servant  being  absent : 11  raiseth  trom  death  the  widow’s  son  at  Nain : 19 
answereth  John’s  messengers  with  the  declaration  of  his  miracles  : 24  leslifieth  to  the 
people  what  opinion  he  held  of  John:  30  inveigheth  against  the  Jews,  who  with 
neither  the  manners  of  John  nor  of  Jesus  could  be  won  : 36  and  showelh  by  occasion 
of  Mary  Magdalene,  bow  he  is  a friend  to  sinners,  not  to  maintain  them  in  sins,  but 
to  forgive  them  their  sins,  upon  their  faidi  and  repentance. 

NOW  a when  he  had  ended  all  his  sayings 
in  the  audience  of  the  people,  he  entered 
into  Capernaum. 

2 And  a certain  centurion’s  servant,  who  was 
dear  b unto  him,  was  sick,  and  ready  to  die. 

3 And  when  he  heard  of  Jesus,  he  sent  unto 
him  the  elders  of  the  Jews,  beseeching  him 
that  he  would  come  and  heal  his  servant. 

4 And  when  they  came  to  Jesus,  they  be- 
sought him  instantly,  saying,  That  he  was 
worthy  for  whom  he  should  do  this: 

5 For  he  loveth  c our  nation,  and  he  hath  built 
us  a synagogue. 

6 Then  Jesus  went  with  them.  And  when 
he  was  now  not  far  from  the  house,  the  centu- 
rion sent  friends  to  him,  saying  unto  him, 
Lord,  trouble  d not  thyself:  for  I am  not  wor- 
thy that  thou  shouldest  enter  under  my  roof: 


A.  M.  4031. 
A.  D.  27. 


b Mat.  12. 
35. 


c Mai.  1.6. 
Mat. 7.21. 
25.  li. 
c.  1 3.25. 
Ga.6.7. 


d Mat.7.25, 
26. 


e 2 Pe.1.10. 
Jude  24. 


f Ps.46. 1..3 
62.2. 


g Ja.1.24.. 
26. 


h Pr.28.18. 
Ho.4.14. 


a Mat. 8.5, 
&c. 


b Job  31.15. 
Pr.  29.21. 


c 1 Ki.5.1. 
Gal. 5.6. 

I Jn.3.14. 
5.1,2. 


d c.8.49. 


e Pa.  107.20. 


f This  man. 


g or,  coffin. 


h c.8.54. 
Ac.9.40. 
Ro.4.17. 


i 2 Ki.4.32 
..37. 
13.21. 
Jn.11.44. 


j c.24.19. 
k c.1.68. 


1 Mat.  11.2. 
m Zee. 9. 9. 


7 Wherefore  neither  thought  I myself  worthy 
to  come  unto  thee : but  say  c in  a word,  and 
my  servant  shall  be  healed. 

8 Fori  also  am  a man  set  under  authority, 
having  under  me  soldiers,  and  I say  unto  f one, 
Go,  and  he  goeth  ; and  to  another,  Come,  and 
he  cometh;  and  to  my  servant,  Do  this,  and 
he  doeth  it. 

9 When  Jesus  heard  these  things,  he  mar- 
velled at  him,  and  turned  him  about,  and  said 
unto  the  people  that  followed  him,  I say  unto 
you,  I have  not  found  so  great  faith,  no,  not 
in  Israel. 

10  And  they  that  were  sent,  returning  to  the 
house,  found  the  servant  whole  that  had  been 
sick. 

11  1[  And  it  came  to  pass  the  day  after,  that 
he  went  into  a city  called  Nain  ; and  many  of 
his  disciples  went  with  him,  and  much  people. 

12  Now  when  he  came  nigh  to  the  gate  of 
the  city,  behold,  there  was  a dead  man  car- 
ried out,  the  only  son  of  his  mother,  and  she 
was  a widow:  and  much  people  of  the  city 
was  with  her. 

13  And  when  the  Lord  saw  her,  he  had  com- 
passion on  her,  and  said  unto  her,  Weep  not. 

14  And  he  came  and  touched  the  e bier:  and 
they  that  bare  him  stood  still.  And  he  said, 
Young  man,  I say  unto  thee,  h Arise. 

15  And  he  that  was  dead  > sat  up,  and  began 
to  speak.  And  he  delivered  him  to  his  mother. 

16  And  there  came  a fear  on  all : and  they 
glorified  God,  saying,  That  a great  prophet 
i is  risen  up  among  us  ; and,  That  k God  hath 
visited  his  people. 

17  And  this  rumour  of  him  went  forth 
throughout  all  Judea,  and  throughout  all  the 
region  round  about. 

18  1[  And  the  disciples  of  John  showed  him 
of  all  these  things. 

19  And  i John  calling  unto  him  two  of  his  dis- 
ciples, sent  them  to  Jesus,  saying,  Art  thou  he 
that  should  m come?  or  look  we  for  another  ? 


son  in  distress ; how  far,  supposing  ourselves  in  the  situation 
of  the  applicant,  we  could  reasonably  desire  relief  from  a per- 
son in  our  present  circumstances,  so  far  should  we  now  en- 
deavour to  give  relief.  But  these  maxims  must  in  no  wise  be 
taken  without  limitation  ; for  we  must  not  give  the  property 
of  another,  nor  the  necessary  support  of  our  own  families. — 
This,  indeed,  we  could  not  reasonably  expect,  and  are  there- 
fore not  called  upon  to  bestow. 

Again,  when  we  are  commanded  to  lend , “ not  hoping  to 
receive,”  the  maxim  taken  generally,  or  without  limitation, 
means  to  give:  but  if  it  be  taken  in  a limited  sense,  for  lend- 
ing, it  evidently  means  to  lend,  without  the  hope  of  borrowing 
at  a future  time.  We  have  a maxim,  that,  “one  good  turn  de- 
serves another,”  which  is  a good  one  to  act  upon  after  receiv- 
ing favours,  but  should  not  restrain  us  in  bestowing  them.— 
We  should  do  a good  action  without  the  hope  of  remunera- 
tion. God  freely  bestows  mercy  upon  us,  and  if  we  would  be 
considered  as  his  children,  we  must  be  kind  to  others,  and  we 
are  the  more  encouraged  to  do  this  in  a subsequent  verse,  (38,) 
which  assures  us,  that  whatever  ingratitude  we  meet  with 
from  men,  heaven  will  rewardour  well-meant  liberality,  “Give, 
and  it  shall  be  given  unto  you: — For  with  the  same  measure 
hat  ye  mete,  it  shall  be  measured  unto  you  again.” 

Chap.  VII. — Ver.  11 — 17.  The  widow  of  Nain  s son  raised. 
This  is  one  of  the  most  pathetic  narratives  in  the  New  Testa- 
ment, and  one  of  Jay’s  Short  Discourses  gives  an  exposition 
of  if,  from  which  the  Editpr  takes  leave  to  abstract  some  of 
the  leading  thoughts.  “ It  is  a funeral  procession,  slow  and 
solemn,  and  it  is  the  funeral  of  a young  man,  carried  off, 
whether  sud  'enly  or  slowly  we  know  not,  but  it  was  in  the 
prime  of  life.  Verily  every  man  at  his  best  estate  is  vanity ! — 
He  was  an  only  son,  the  only  son  of  his  mother.  Had  he 


been  one  of  many,  the  loss  would  have  been  partial  ; but  he 
was  the  only  pledge  of  virtuous  affection;  the  only  hope  of 
future  years;  her  life  was  bound  up  in  his.  But  what  closes 
the  melancholy  tale  of  this  woman  is,  that  she  was  a widow’. 
A widow  is  always  an  affecting  character,  for  she  is  liable  to 
injustice  and  oppression,  as  she  is  deprived  of  the  companion 
of  her  journey,  and  compelled  to  travel  alone.  In  this  state  a 
child  may  seem  an  incumbrance ; but  if  he  excites  care,  he 
diverts  grief;  ....  in  his  face  the  father’s  image  is  admired. 
He  will  render  himself  serviceable  by  dutiful  attentions.  He  will 
plead  her  cause,  and  become  her  protector,  and  her  refuge.— 
But  such  is  no  longer  the  condition  of  this  poor  widow.  None 
is  left  to  support  her  tottering  age:  and  she  is  now,  probably, 
going  to  bury  her  only  son  in  the  same  grave  with  his  father. 
The  opening  of  a husband’s  tomb  would  make  her  wounds 
bleed  afresh.  ‘There,’  might  she  say,  as  she  turned  round  to 
leave  the  sepulchre,  ‘There  have  I buried  all  mv  earthly  hap- 
piness and  hope  : O for  the  day  when  I too  shall  be  gathered 
to  my  kindred  dust !’ 

“ She  was  not  alone  : much  people  of  the  city  was  with  her. 
This  showed  the  esteem  in  which  the  family  was  held.  But 
ihough  numbers  of  her  friends  and  neighbours  attended  on 
this  mournful  occasion,  little  relief  could  they  affbrd  : they  can- 
not restore  her  son.  But  here  comes,  advancing  towards 
them,  another  company,  the  leader  of  which  can  save  to  the 
uttermost.  The  parties  join  in  the  suburbs  of  the  city.  And 
what  does  our  Lord  and  Saviour? 

“First,  he  knew  all  the  particidars  of  the  case.  Those 
with  him  could  only  see  a funeral,  but  he  knew  the  corpse. 
2.  He  did  not  want  to  be  implored  : the  relief  was  spontaneous 
and  self- moved.  3.  He  had  compassion  on  her:  his  eve  affect- 
ed his  heart;  he  made  all  the  miseries  he  beheld,  his  own. 


Ver.  47—49.  Whosoever heareth  my  sayings.  &c.— The  parallel  pas- 

sage to  this,  is  Mat.  vie  24—27,  and  the  parable  is  there  illustrated. 

Chap.  VI!.  Ver.  5.  Us  a synagogue. — Campbell , " Our  synagogue  imply- 
ing tliilt  there  was  Imt  one  in  the  town.  Campbell. 

Ver.  a.  (lo,  and  he  goeih. — Intimating  that  diseases  are  Christ's  servants, 
»o  completely  under  his  control,  that  they  coine  and  go  at  his  bidding,  as  the 
soldiers  of  a general. 

Ver.  II.  Sain — i Called  Naim  hy  the  Jewish  writers,  was  a town  of  Galilee, 
in  the  neighbourhood  of  Endor  and  Scythopolis,  and  two  miles  sooth  of  mount 
Tailor  nrcordine  to  Eusebius.  Borchard  says,  “Two  leagues  from  Naza- 


reth, ami  not  above  one  south  of  mount  Tabor,  is  the  lesser  mount  Hermon, 
on  the  north  side  of  which  is  Ihecity  Sain.  J—  Bags!  or. 

Ver.  14.  Touched  the  bier. — Among  1 lie  Jews,  as  well  as  Romans,  in  those 
times,  the  corpse  was  carried  to  t he  grave  on  a kind  of  litter,  or  bier,  without 
any  other  covering  titan  a cloth.  Rosenmul/er.  Orient.  Lit.  No.  1290 

Ver.  17.  All  the  region  round  about — Viz.  Galilee  of  the  Gentiles  See 
Is.  ix.  1,  , 

Ver.  19.  Or  look  ice  for  another  l —Doddridge,  ' Are  we  to  expect  ano- 
ther}” That  is,  Art  thou  the  Christ}  or  must  we  wait  for  another?— [When 
we  remember  the  Baotist’s  solemn  testimony  to  Christ,  the  sign  from  heaven 

I 103 


Christ  answereth  John's  messengers.  LUKE. — CIIAP.  VII. 


Christ's  feet  anointed, . 


n Jn.UO. 
o Is. 35. 5.6. 


q Ir.8.14,15. 
Mot.  11.6. 
13.57. 
c.2.31. 
Jn.6.66. 

1 Co.  1.21 
..'28. 

r 2Sa. 19.35. 
Es.  1.3,11. 


u Pm. .51. 4. 
Ro.3.4. 


Mjii.3.5, 

6. 

c.3.12. 


y or,  uriUiin 
them- 
selves. 


a Mnt.3.4. 
Ma.  1.6. 
c.1.15. 

b Jjn.2.2. 
12.2. 
ver.36. 


17.16. 

d Mal.26.6, 
&c. 

Ma.  14.3, 
&c. 

Jn.  1 1.2, 
&c. 

e c.5.32. 
ver.34. 

1 Til.  15. 
f J n.9. 24. 
g c.15.2. 


j Ps.  1 16.16 
..13. 

1 Co.  15.9. 

2 Co. 5. 14. 
1 Ti.1.13 
..16. 


market-place,  anil  calling  one  to  another,  and 
saying,  We  have  piped  unto  you,  and  ye  have 
not  danced  ; we  have  mourned  to  you,  and  ye 
have  not  wept. 

33  For  John  the  Baptist  came  a neither  eat- 
ing bread  nor  drinking  wine  ; and  ye  say,  He 
hath  a devil. 

34  The  b Son  of  man  is  come  eating  and 
drinking;  and  ye  say,  Behold  a gluttonous 
man,  and  a wine-bibber,  a friend  of  publicans 
and  sinners ! 

35  But  c wisdom  is  justified  of  all  her  children. 

36  Tf  And  d one  of  the  Pharisees  desired  him 
that  he  would  eat  with  him.  And  he  went  into 
the  Pharisee’s  house,  and  sat  down  to  meat. 

37  And  behold,  a woman  in  the  city,  which 
was  a e sinner,  when  she  knew  that  Jesus  sat 
at  meat  in  the  Pharisee’s  house,  brought  an 
alabaster  box  of  ointment, 

38  And  stood  at  his  feet  behind  him  weeping, 
and  began  to  wash  his  feet  with  tears,  and  did 
wipe  them  with  the  hairs  of  her  head,  and 
kissed  his  feet,  and  anointed  them  with  the 
ointment. 

39  Now,  when  the  Pharisee  which  had  bid- 
den him  saw  it,  he  spake  within  himself,  say- 
ing, This  man,  if  f he  were  a prophet,  would 
have  known  who  and  what  manner  of  woman 
this  is  that  toucheth  him  : for  she  is  a e sinner. 

40  And  Jesus  answering  said  unto  him,  Si- 
mon, I have  somewhat  to  say  unto  thee.  And 
he  saith,  Master,  say  on. 

41  There  was  a certain  creditor  which  had 
two  debtors:  the  one  owed  five  hundred  h pence, 
and  the  other  fifty. 

42  And  when  they  had  nothing  t to  pay,  he 
frankly  forgave  them  both.  Tell  me  therefore, 
which  of  them  will  love  him  most? 

43  Simon  answered  and  said,  I suppose  that 
lie,  to  whom  he  forgave  most.  And  he  said 
unto  him,  Thou  hast  rightly  ) judged. 

44  And  he  turned  to  the  woman,  and  said 
unto  Simon,  Seest  thou  this  woman  ? I en- 
tered into  thy  house,  thou  gavest  me  no 
water  for  my  feet:  but  she  hath  washed  my 


20  When  the  men  were  come  unto  him,  they 
said,  John  Baptist  hath  sent  us  unto  thee,  say- 
ing, Art  thou  he  that  should  come  ? or  look 
we  for  another  ? 

21  And  in  the  same  hour  he  cured  many  of 
their  infirmities  and  plagues,  and  of  evil 
spirits ; and  unto  many  that  were  blind  he 
gave  sight. 

22  Then  Jesus  answering  said  unto  them, 

Go  your  way,  and  tell  "John  what  things  ye 
have  seen  and  heard  ; how  ° that  the  blind 
see,  the  lame  walk,  the  lepers  are  cleansed, 
the  deaf  hear,  the  dead  are  raised,  to  the  poor 
? the  gospel  is  preached. 

23  And  blessed  is  he,  whosoever  shall  not  be 
offended  i in  me. 

24  T[  And  when  the  messengers  of  John  were 
departed,  he  began  to  speak  unto  the  people 
concerning  John,  What  went  ye  out  into  the 
wilderness  for  to  see?  A reed  shaken  with  the 
wind  ? 

25  But  what  went  ye  out  for  to  see  ? A man 
clothed  in  soft  raiment?  Behold,  they  which 
are  gorgeously  apparelled,  and  live  delicately, 
are  in  kings’  r courts. 

26  But  what  went  ye  out  for  to  see  ? A B pro- 
phet? Yea,  I say  unto  you,  and  much  more 
than  a prophet. 

27  This  is  he,  of  whom  it  is  <■  written,  Behold, 

I send  my  messenger  before  thy  face,  which 
shall  prepare  thy  way  before  thee. 

28  For  I say  unto  you,  Among  those  that  are 
born  of  women  there  is  not  a greater  prophet 
than  John  the  Baptist:  but  he  that  is  least  in 
the  kingdom  of  God  is  greater  than  he. 

29  And  all  the  people  that  heard  him,  and 
the  publicans,  justified'  u God,  being  baptized 
v with  the  baptism  of  John. 

30  But  the  Pharisees  and  lawyers  w rejected 
the  counsel  x of  God  y against  themselves,  be- 
ing not  baptized  of  him. 

31  If  And  the  Lord  said,  Whereunto  2 then 
shall  1 liken  the  men  of  this  generation?  and 
to  what  are  they  like? 

32  They  are  like  unto  children  sitting  in  the 

Under  the  influence  of  this  compassion,  4.  he  said  unto  her, 
Weep  not ! The  language  of  our  Saviour  would  excite  sur- 
prise. Holding  back  her  veil,  she  might  look  to  see  what 
stranger  passing  by  thus  interested  himself  in  her  grief,  and 
gave  her  advice  so  impossible  to  take.  When  lo  ! 5.  Jesus  went 
and  touched  the  bier  ; and  they  that  bare  him  stood  stilt.  What 
a moment  of  suspense  and  anxiety!  At  length,  in  atone  of 
uncontrollable  authority,  he  said  to  the  young  man,  / say  unto 
thee,  Arise.  And  he  never  spake  in  vain.  In  an  instant,  he 
that  was  dead  sat  up.  and  began  lo  speak.  Finally,  Jesus  de- 
livered him  to  his  mother.  He  would  comfort  her  ; and  there- 
fore he  prefers  her  satisfaction  to  the  honour  lie  would  have 
gained  by  the  attendance  of  such  a disciple  on  himself.  What 
a present  was  here! 

“How  striking  the  whple  scene ! To  see  a man  instantly 
called  back  from  the  invisible  world— what  awe  would  it  pro- 
duce? What  wonder  would  it  excite  ? Some  would  be  ready 
to  flee  from  him;  but  the  mother — she  would  embrace  him! 
But  would  the  son  engross  all  her  attention  ? Would  she  not 
think  of  Jesus.?  this  friend  in  trouble;  this  restorer  of  her 
happiness?  O,  I see  her  kneel  and  adore!” 

After  reading  this  narrative,  it  is  not  wonderful  to  hear,  that, 
“there  came  a fear  on  all ;”  and  that  a rumour  of  Jesus  and 


and  the  miraculous  impulse  which  made  him  acknowledge  Jesus  the  Messiah, 
we  shall  be  constrained  to  think  that  he  sent  to  Christ,  not  for  his  own  satis- 
faction. but  for  that  of  his  disciples.]— Bagstcr. 

Ver.  29.  And  a/I  the  peop/e  that  heard  him— Namely,  John.  Grotius, 
Doddridge,  and  Campbell , ail  consider  these  as  the  words  of  Jesus,  (not  of 
the  Evangelist.)  in  reference  to  John  the  Baptist. 

Ver.  30.  Rejected  the  counsel  of  God  against  themselves— That  is.  against 
their  own  interests.  Doddridge  renders  it,  "Rejected  the  counsel  of  God  to 
litem  Campbell.  " With  regard  to  them.” 

Ver.  31.  And  the  Lord  said. — These  words  arc  wanting  in  almost  all  the 
Greek  MSS.  and  many  of  tire  Latin  ; in  ail  the  ancient  versions  and  commen- 
tators ; and  are  rejected  by  Grotius.  Mill,  Wetslcin.  anil  even  Doddridge. 
Campbell  supposes  litem  to  he  inserted  l.y  some  transcriber,  who  took  file  two 
preceding  verses  for  I lie  words  of  the  Evangelist. 

Ver.  3a.  And  sat  down  to  meat. — The  jvord  means  strictly,  to  recline; 
Campbell  (probably  to  avoid  the  apparent  strangeness  of  the  word  reclining ) 
tenders  it  “ Placed  himself  at  table.”  That  the  reclining  posture  is  intended, 
s perfectly  clear  from  vor.  33. 

1 104 


his  miracles  of  mercy  “went  forth  throughout  Judea  and  the 
region  round  about.” 

Ver.  36 — 50.  and  Chap.  VIII.  Ver.  1 — 3.  Jesus,  dining  with  a 
Pharisee,  is  anointed  by  a woman  formerly  of  bad  character  : 
also  attended  by  several  other  females. — Jesus  came  “eating 
and  drinking;”  that  is,  he  mingled  himself  with  various  ranks 
and  classes  of  society,  doubtless  for  the  purpose  of  instructing 
them  in  his  doctrine.  What  might  be  the  Pharisee’s  motive 
in  thus  inviting  Jesus,  is  not  for  us  to  say  ; hut  it  should  seem 
there  were  olher  Pharisees  present,  from  the  language  used  in 
ver.  49.  “Who  is  this  that  forgiveth  sins  also?”  It  is  evident 
that  though  this  penitent  woman  had  been  a notorious  sinner, 
there  was  now  nothing  in  her  appearance  or  conduct  at  all  in- 
decorous, or  it  would  not  have  been  supposed  to  require  the 
inspiration  of  a prophet  to  discern  her  character  : besides,  her 
conduct  altogether  showed  that  she  was  deeply  humbled  for 
her  guilt ; and  our  Lord  not  only  confirms  the  fact,  but  holds 
her  up  as  an  example  of  true  and  great  penitence.  Let  us  hear 
his  doctrine. 

We  are  all  debtors  to  God — all  sinners,  and  have  the  same 
natural  depravity;  but  in  respect  to  actual  transgression  there 
is  infinite  variety ; some  owe  50  pence,  and  others  500;  and 
according  to  our  sense  of  obligation  will  be  our  affection 


Ver.  37.  Which  tons— Doddridge,  “ hat'  been”— a sinner— That  is,  noto- 
riously so. An  a'abaster  box  —See  Mat.  xxvi.  7. 

Ver.  38.  And  stood  at  his  feet  behind.—  The  ancients  placed  themselves 
along  a couch  on  their  sides,  supporting  their  beads  witli  one  arm,  hent  at  the 
elbow,  and  resting  on  the  couch  : with  the  olher  they  took  their  food,  and 
were  supported  at  the  hack  by  cushions.  Their  feet,  of  course,  were  accessi- 
ble to  any  one  who  came  behind  the  couch.  Wakefield. To  wash  his  feet 

with  tears.— Doddridge,  “To  water  his  feet  with  a showerof  tears  Camp- 
bell, “ Batlied  them  villi  tears,  ami  wiped,”  &c.,  which  we  prefer.  It  should 

he  remarked,  that  the  sandals  were  always  taken  off  at  meals. And  did 

wipe  them  with  the  hairs  of  her  head. — Doddridge,  " Tresses  of  her  hair.” 
Polybius  tells  us.  that  when  Hannibal  drew  near  to  Rome,  the  Roman  iadies 
went  to  tile  temples  to  supplicate  the  gods,  washing  the  floors  of  them  with 
their  hair ; which  (lie  adds)  was  their  custom  on  sue.,  occasions. And  kiss- 

ed his  feet. — This  was  no  unusual  practice  with  the  Jews. 

Ver.  It.  Five  hundred  pence— That  is,  Roman  denarii , equal  to  seven- 
ty-two dollars. 

Ver.  41.  Thou  gavest  me  no  water.— Washing  the  feet  before  meals  is  fra 


n Ha. 2.4. 
Mut.9.22. 
Ma.5.34. 
10.52. 
c.8.48. 
18.42. 
Ep.2.8. 
a Mat.27. 
55. 


d Mat.13.3, 
&c. 

Ma.4.3, 

&c. 

e Ps.119. 
118. 

Mat.  5. 13. 
f Je.5.3. 
g Je.4.3. 


Pr.20.12. 
Je.13.15. 
25.4. 
j Is.6.9. 


-CHAP.  VIII.  Christ  stilleth  the  tempest. 

not  see,  and  hearing  they  might  not  under- 
stand. 

11  If  Now  i[  the  parable  is  this : The  > seed  is 
the  word  of  God. 

12  Those  by  the  way  side  are  they  that  hear  ; 
then  cometh  the  devil,  and  taketh  away  m the 
word  out  of  their  hearts,  lest  they  should  be- 
lieve and  be  saved. 

13  They  on  the  rock  are  they,  which,  when 
they  hear,  receive  "the  word  with  joy;  and 
these  have  no  0 root,  which  for  a while  believe, 
and  in  time  of  temptation  fall  away. 

14  And  that  which  fell  among  thorns  are 
they,  which,  when  they  have  heard,  go  forth, 
and  are  choked  with  p cares  and  riches  and 
pleasures  of  this  life,  and  bring  no  fruit  i to  per- 
fection. 

15  But  that  on  the  good  ground  are  they, 
which  in  an  honest  and  good  r heart,  having 
heard  the  word,  keep  it,  and  bring  forth  fruit 
with  8 patience. 

16  TI  No  t man,  when  he  hath  lighted  a candle, 
covereth  it  with  a vessel,  or  putteth  it  under  a 
bed ; but  setteth  it  on  a candlestick,  that  they 
which  enter  in  may  see  the  light. 

17  For  “nothing  is  secret,  that  shall  not  be 
made  manifest;  neither  any  thing  hid,  that 
shall  not  be  known  and  come  abroad. 

18  Take  v heed  therefore  how  ye  hear:  for 
w whosoever  hath,  to  him  shall  be  given  ; and 
whosoever  hath  not,  from  him  shall  be  taken 
even  that  which  he  * seemeth  to  have. 

19  Tf  Then  f came  to  him  his  mother  and  his 
brethren,  and  could  not  come  at  him  for  the 
press. 

20  And  it  was  told  him  by  certain  which  said, 
Thy  mother  and  thy  brethren  stand  without, 
desiring  to  see  thee. 

21  And  he  answered  and  said  unto  them,  My 
mother  and  my  brethren  are  these  which  hear 
the  word  of  God,  and  do  it. 

22  If  Now *  1 it  came  to  pass  on  a certain  day, 
that  he  went  into  a ship  with  his  disciples  : and 
he  said  unto  them,  Let  us  go  over  unto  the 
other  side  of  the  lake.  And  they  launched 
forth. 

23  But  as  they  sailed  he  fell  asleep : and 
there  came  down  a storm  of  wind  on  the  lake  ; 
and  they  were  filled  with  water,  and  were  in 
jeopardy. 

24  And  they  came  to  him,  and  * awoke  him, 
saying,  Master,  master,  we  perish.  Then  he 
arose,  and  rebuked  the  wind  and  the  raging 
of  the  water : and  they  ceased,  and  there  was 
a calm. 

25  And  he  said  unto  them,  Where  is  your 


k Mat.13. 
18. 

Ma.4.14, 

&c. 


m Pr.4.5. 

Is.  65. 11. 
Ja.1.23, 
24. 

i Ps.  106. 12, 
13. 

ls.58.2. 

Ua.31,4. 

4.15. 

o Pr.12.3. 

Ho.6.4. 
p l Ti.6.9, 
10. 

2 Ti.4.10. 
1 Jn.2.15 
..17. 

q Jn.15.6. 
r Je.32.39. 


t Mat.5.15. 
Ma.4.21. 
c.  11.33. 


x or,  thxnk- 
eth  that 
he  hath, 
y Mat.12. 
46, &c. 
Ma.3.32, 
&c. 

z Mat.8.23, 
&c. 

Ma.4.35. 

&c. 

a Ps. 44.23. 
Is.51.9,10 


The 'parable  of  the  sower.  LUKE. 

feet  with  tears,  and  wiped  them  with  the  hairs 
of  her  head. 

45  Thou  gavest  me  no  kiss  : but  this  woman 
since  the  time  I came  in  hath  not  ceased  to 
kiss  my  feet. 

46  My  k head  with  oil  thou  didst  not  anoint : 
but  this  woman  hath  anointed  my  feet  with 
ointment. 

47  Wherefore,  I say  unto  thee,  Her  sins, 
which  are  many,  are  forgiven  ; for  she  loved 
much  : but  to  whom  little  is  forgiven,  the  same 
loveth  little. 

48  And  he  said  unto  her,  Thy  sins  are  for- 
given. 

49  And  they  that  sat  at  meat  with  him  began 
to  say  within  themselves,  Who  > is  this  that 
forgiveth  sins  also  ? 

50  And  he  said  to  the  woman,  m Thy  faith 
hath  saved  thee  ; go  in  peace. 

CHAPTER  VIII. 

3 Women  minister  unto  Christ  of  their  substance.  4 Christ,  after  he  had  preached  from 
place  to  place,  attended  with  his  apostles,  propoundeth  the  parable  ot  the  sower,  16 
and  of  the  candle  : 21  declareth  who  are  his  mother,  and  brethren  : 22  rebuketh  the 
winds:  2b  casteth  the  legion  of  devils  out  of  the  man  into  the  herd  of  swine:  37  is 
rejected  of  the  Gadarenes  : 43  healeth  the  woman  of  her  bloody  issue,  49  and  raiseth 
from  death  Jairus’  daughter. 

AND  it  came  to  pass  afterward,  that  he 
went  throughout  every  city  and  village, 
preaching  and  showing  the  glad  tidings  of 
the  kingdom  of  God : and  the  twelve  were 
with  him, 

2  And  * certain  women,  which  had  been 
healed  of  evil  spirits  and  infirmities,  Mary 
called  Magdalene,  out  b of  whom  went  seven 
devils, 

3  And  Joanna  the  wife  of  Chuza,  Herod’s 
steward,  and  Susanna,  and  many  others, 
which  ministered  unto  him  c of  their  substance. 

4  Tf  And  when  much  people  were  gathered 
together,  and  were  come  to  him  out  of  every 
city,  he  spake  by  a parable  : 

5  A d sower  went  out  to  sow  his  seed : and 
as  he  sowed,  some  fell  by  the  way  side  ; and 
it  was  trodden  e down,  and  the  fowls  of  the 
air  devoured  it. 

6  And  some  fell  upon  a f rock  ; and  as  soon 
as  it  was  sprung  up,  it  withered  away,  because 
it  lacked  moisture. 

7  And  some  fell  among  s thorns ; and  the 
thorns  sprang  up  with  it,  and  choked  it. 

8  And  other  fell  on  good  ground,  and  sprang 
up,  and  bare  fruit  a h hundred-fold.  And 
when  he  had  said  these  things,  he  cried,  He 
that  hath  ears  to  hear,  let  him  * hear. 

9  Tf  And  his  disciples  asked  him,  saying, 
What  might  this  parable  be  ? 

10  And  he  said,  Unto  you  it  is  given  to  know 
the  mysteries  of  the  kingdom  of  God  : but  to 
others  in  parables;  that  i seeing  they  might  i 

to  the  Saviour : and  those  are  his  true  disciples,  (as  observes 
the  pious  Spanheim ,)  “ not  who  know  most,  but  who  love 
most.”  But  affection  will  produce  exertion  : “ Love  and 
action  ( says  Bp.  Hall)  do  necessarily  evince  each  other.  True 
love  cannot  long  lurk  unexpressed  : it  will  be  looking  out  at 
the  eyes ; creeping  out  at  the  mouth  ; breaking  out  at  the  fin- 
gers’ ends,  in  some  actions  of  dearness,  especially  those  wherein 
there  is  pain  and  difficulty  to  the  agent,  profit  or  pleasure  to 

qnently  mentioned  in  the  Old  Testament,  Gen.  xliii.  24.  1 Sam.  xxv.  41 ; so 

1 Tim.  v.  10.  This  was  done  by  the  master  cf  a family.  Harmer,  Shaw. 

Ver.  45.  J came  in. — Some  MSS.  with  the  Vulgate,  both  the  Syriac  and  the 
Coptic  versions  read,  “ She  came  in.”  Campbell.  So  Doddridge,  Boothroyd, 
Compare  ver.  37.— (Many  have  supposed,  that  this  person  was  Mary 
Magdalene,  and  Mary  the  sister  of  Lazarus.  But  there  is  no  indication  in  the 
gospel  history,  that  Mary  Magdalene  was  the  sister  of  Lazarus  ; but  on  the 
contrary,  it  would  appear  that  they  are  perfectly  distinct  persons,  the  sister  of 
Lazarus  residing  at  Bethany,  while  Mary  Magdalene  appears  to  have  resided 
at  Magdala,  east  of  Jordan,  a distance  of  nearly  90  miles.  Add  to  this,  that 
our  Saviour  seems  to  have  been  now  cither  in  or  near  Nain,  not  at  Bethany  ; 
and  the  woman  appears  from  the  recital  to  have  been  previously  unknown  to 
him.] — Bagster.  , , 

Chap.  VIII.  Ver.  2.  Mary  called  Magdalene— From  Magdala,  a town  of 

Galilee,  where  she  lived.  Doddridge. Out  of  whom  went  seven  devils — 

Or  demons  ; that  is,  who  had  been  dispossessed.  Some  suppose  this  was  the 
same  woman  that  is  mentioned  in  the  preceding  chapter  as  a sinner,  (ver.  37.J 
hut  this  is  very  doubtful.  If  her  having  seven  demons  implied  her  being  a 
Cr.  :i t sinner,  what  must  the  Gadarene  have  been,  who  was  possessed  by  a I«- 
130 


the  affected  that  is,  the  object  beloved.  “ O Lord  ! in  vain 
shall  we  profess  to  love  thee,  if  we  do  nothing  for  thee.  Since 
our  goodness  cannot  reach  unto  thee,  who  art  our  glorious 
head  ; O let  us  bestow  upon  thy  feet  (thy  poor  members  here 
below)  our  tears,  our  hands,  our  ointment,  and  whatever  our 
gifts  or  endeavours  may  testify  our  thankfulness  and  love  to 
thee  in  them.” 

We  have  attached  the  first  three  verses  of  chap.  viii.  to  this, 


ginn— below,  ver.  30 1 But  to  us  it  is  not  evident  that  possession  had  any  con- 
nexion with  moral  evil. 

Ver.  15.  An  honest  and  good  heart — Is  a heart  prepared  by  divine  grace  ; 
in  allusion  to  the  labour  of  the  husbandman  in  preparing  his  ground  for  seed; 
this  is,  the  ground  that  is  ploughed  and  harrowed  by  the  means  of  grace,  in 
distinction  From  that  which  is  rocky,  or  in  the  public  path,  or  full  of  thorns 

and  briers. And  bring  forth  fruit  with  patience.— Campbell  says,  the 

Greek  word  usually  signifies  “perseverance,”  or  “ a patient  continuance  in 
well  doing.”  See  Rom.  ii.  7. 

Ver.  18.  Take  heed,  therefore,  how  ye  hear—  But  the  parallel  passage  m 
Mark  iv.  24,  reads,  “ Take  care  what  ye  hear.”  Both  precepts  were  probably 
connected  in  our  Lord’s  discourse,  as  they  are  in  the  paraphrases  of  Dr.  Dodd- 
ridge. Tiie  one  seems  to  refer  to  the  spirit  with  which  we  hear,  tire  other  te 
the  care  with  which  we  should  retain  it.  The  promise  is,  that  in  proporrion 
as  we  receive  and  retain  divine  instruction,  more’ will  be  communicated  : for 
whosoever  hath,  &c. 

Ver.  22 — 25.  Now  it  came  to  pass,  &c. — Compare  Mat.  vin.  23—  27.  rAs  the 
agitation  of  the  sea  was  merely  the  effect  of  the  wind,  it  was  necessary  to 
remove  the  cause  of  the  commotion  before  the  effect  would  cease.  But  who. 

1105 


Legion  of  devils  cast  out.  LUKE. — CHAP.  IX.  Christ  raiseth  J aims'  daughter 


faith ? And  they  being  afraid  wondered,  saying 
one  to  another,  What  manner  of  man  is  this  ! 
for  he  commandeth  even  the  winds  and  water, 
and  they  obey  him. 

2G  T[  And  b they  arrived  at  the  country  of  the 
Gadarenes,  which  is  over  against  Galilee. 

27  And  when  he  went  forth  to  land,  there 
met  him  out  of  the  city  a certain  man,  which 
had  devils  long  time,  and  ware  no  clothes, 
neither  abode  in  any  house,  but  in  the  tombs. 

28  When  he  saw  Jesus,  he  cried  out,  and  fell 
down  before  him,  and  with  a loud  voice  said, 
What  have  I to  do  with  thee,  Jesus,  thou  Son 
of  God  most  high?  I beseech  thee,  torment 
c me  not. 

29  (For  he  had  commanded  the  unclean 
spirit  to  come  out  of  the  man.  For  oftentimes 
it  had  caught  him:  and  he  was  kept  bound 
with  chains  and  in  fetters ; and  he  brake  the 
bands,  and  was  driven  of  the  devil  into  the 
wilderness.) 

30  And  Jesus  asked  him,  saying,  What  is  thy 
name  ? And  he  said,  Legion  : because  many 
devils  were  entered  into  him : 

31  And  they  besought  him  that  he  would  not 
command  them  to  go  out  into  the  d deep. 

32  And  there  was  there  a herd  of  many 
swine  feeding  on  the  mountain  : and  they  be- 
sought him  that  he  would  suffer  them  to  enter 
into  them.  And  he  suffered  them. 

33  Then  went  the  devils  out  of  the  man,  and 
entered  into  the  swine:  and  the  herd  ran 
violently  down  a steep  place  into  the  lake,  and 
were  choked. 

34  When  they  that  fed  them  saw  what  was 
done,  they  * fled,  and  went  and  told  it  in  the 
city  and  in  the  country. 

35  Then  they  went  out  to  see  what  was  done  ; 
and  came  to  Jesus,  and  found  the  man,  out  of 
whom  the  devils  were  departed,  sitting  at  the 
feet  of  Jesus,  clothed,  and  in  his  f right  mind  : 
and  they  were  afraid. 

36  They  also  which  saw  it  told  them  by  what 
means  he  that  was  possessed  of  the  devils  was 
healed. 

37  Then  the  whole  multitude  of  the  country 
of  the  Gadarenes  round  about  besought  him 
f to  depart  from  them ; for  they  were  taken 
with  great  fear:  and  he  went  up  into  the  ship, 
and  returned  back  again. 

38  Now  the  man  out  of  whom  the  devils  were 
departed  besought  him  that  he  might  be  with 
h him  : but  Jesus  sent  him  away,  saying, 

39  Return  to  thine  own  > house,  and  show 
how  great  things  i God  hath  done  unto  thee. 
And  he  went  his  way,  and  published  through- 
out the  whole  city  how  great  things  Jesus  had 
done  unto  him. 

40  And  it  came  to  pass,  that,  when  Jesus  was 
returned,  the  people  gladly  received  him  : for 
they  were  all  waiting  for  him. 

4 1 T[  And  behold,  there  k came  a man  named 


Jairus,  and  he  was  a ruler  of  the  synagogue  • 
and  he  fell  down  at  Jesus’  feet,  and  besought 
him  that  he  would  come  into  his  house: 

42  For  he  had  one  only  daughter,  about 
twelve  years  of  age,  and  she  lay  a dying. 
But  as  he  went  the  people  thronged  him. 

43  If  And  a woman  having  an  issue  of  blood 
twelve  years,  which  had  spent  i all  her  living 
upon  physicians,  m neither  could  be  healed  of 
any, 

44  Came  behind  him , and  touched  the  border 
of  his  garment : and  n immediately  her  issue 
of  blood  stanched. 

45  And  Jesus  said,  Who  touched  me  ? When 
all  denied,  Peter  and  they  that  were  with  him 
said,  Master,  the  multitude  throng  thee  and 
press  thee , and  sayest  thou,  Who  touched 
me  ? 

46  And  Jesus  said,  Somebody  hath  touched 
me : for  I perceive  that  0 virtue  is  gone  out  of 
me. 

47  And  when  the  woman  saw  that  she  was 
not  p hid,  she  came  i trembling,  and  falling 
down  before  him,  she  declared  unto  him  be- 
fore all  the  people  for  what  cause  she  had 
touched  him,  and  how  she  was  healed  imme- 
diately. 

48  And  he  said  unto  her,  Daughter,  be  of 
good  comfort : thy  faith  hath  made  thee 
whole  ; go  in  peace. 

49  If  While  r he  yet  spake,  there  cometh  one 
from  the  ruler  ‘ of  the  synagogue’s  house , say- 
ing to  him,  Thy  daughter  is  dead;  trouble 
not  the  Master. 

50  But  when  Jesus  heard  it,  he  answered  him, 
saying,  Fear  1 not : believe  only,  and  she 
shall  be  made  whole. 

51  And  when  he  came  into  the  house,  he  suf- 
fered no  man  to  go  in,  save  Peter,  and  James, 
and  John,  and  the  father  and  the  mother  of 
the  maiden. 

52  And  all  wept,  and  bewailed  her:  but  he 
said,  Weep  not;  she  is  not  dead,  but  “ sleepeth. 

53  And  they  laughed  him  to  v scorn,  knowing 
that  she  was  dead. 

54  And  he  put  them  all  out,  and  took  her  by 
the  hand,  and  called,  saying,  Maid,  w arise. 
.55  And  her  spirit  came  again,  and  she  arose 
straightway:  and  he  commanded  to  give  her 
meat. 

56  And  her  parents  were  astonished  : but  he 
charged  1 them  that  they  should  tell  no  man 
what  was  done. 

CHAPTER  IX. 

1 Christ  sendeth  his  apostles  to  work  miracles,  and  to  preach.  7 Herod  desired  to  see 
Christ.  17  Christ  feedeth  five  thousand:  18  inquirelh  what  opinion  the  world  had  of 
him:  22  foretelleth  his  passion  : 23  proposeth  to  all  the  paitern  of  his  patience.  28 
The  transfiguration.  37  He  healeth  the  lunatic : 43  again  forewarneth  his  disciples  of 
his  passion  : 46  comraendeth  humility  : 51  biddeth  them  to  show  milJness  towards  all, 
without  desire  of  revenge.  57  Divers  would  follow  him,  but  upon  conditions. 

THEN  a he  called  his  twelve  disciples  to- 
gether, and  gave  them  power  and  autho- 
rity over  all  devils,  and  to  cure  diseases. 

2 And  he  sent  them  to  preach  the  kingdom  of 
God,  and  to  heal  the  sick. 


A.  M.  4031. 
A.  D.  Z7. 


b Mat.8.28, 
Ac. 

Ma.5.1, 

Ac. 


c Is.27.1. 
Ja.2. 19. 
He. 2D.  10. 


d Re.20.3. 


e Ac.19.16, 
17. 


f Ps.5l.10. 


g Ac.  16.39. 


h De.  10.20, 
21. 

Ps.  116.12, 
16. 


i lTi.5.8. 


J Ps.  126.2, 

a 


k Mat. 9.18, 
Ac. 

Ma.5.22, 

Ac. 


1 2 Ch.  16. 
12. 

Is.  55.2. 


m Job  13.4. 


n Mat.8.3. 
20.34. 
c.13.13. 


o c.6.19. 

1 Pe.2.9. 


p Ps.38.9. 
Ho.5.3. 


q Is. 66.2. 
Ho.  13.1. 
Ac.  16.29. 


r Mat. 9.23, 
Ac. 

Ma.5.35, 

Ac. 


s ver. 42,43. 


t Jn.11.25. 
Ro.4.17. 


u Jn.ll.il, 
13. 


v Ps.22.7. 
c.16.44. 


w c.7.14. 
Jn.  11.43. 


x Mat.8.4. 
9.30. 

Ma.5.43. 


a Mat. 10.1, 
Ac. 

Ma.3.13, 

Ac. 

6.7, Ac. 


to  avoid  making  a distinct  section.  Indeed  many  think  the 
Mary  Magdalene  here  mentioned,  the  sinner  who  anointed  our 
Lord’s  feet;  but  there  is  no  proof  of  this,  nor,  indeed,  much 
robability.  The  other  females  mentioned,  appear  to  have 
een  in  respectable  circumstances,  and  to  have  afforded  the 
principal  means  of  our  Lord’s  support.  Yes  ! he  “ who  was 


by  simply  saying,  Peace , Be  still , (Ma.  viii.  39.)  could  do  this  but  God?  One 
word  of  our  Lord  can  change  the  face  of  nature,  and  calm  the  troubled  ocean, 
as  well  as  restore  peace  to  the  disconsolate  soul.]— Bolster. 

Ver.  31.  The  deep , Gr.  Abyss — That  is,  hell:  not  the  sea;  for  they  went 
there  of  their  own  accord.  Ver.  33.  See  Rom.  x.  7.— [“  The  abyss,"  says  Dr. 
Doddridge,  “ the  prison  in.  which  many  of  these  fallen  spirits  are  detained; 
and  to  which  some,  who  may,  like  these,  have  been  permitted  for  a while  to 
range  at  large,  are  sometimes  by  Divine  justice  and  power  remanded.”]— B. 

Ver.  33.  Then  went  the  devils—  (By  this  was  fully  evinced  the  sovereign 
power  of  our  Lord,  and  the  reality  of  diabolical  agency  ; for,  says  Dr.  Dodd- 
ridge, “ it  was  self-evident  that  a herd  of  swine  could  not  be  confederates  in 
any  fraud : their  death,  therefore,  in  this  instructive  circumstance,  was  ten 
1106 


rich,  for  our  sakes  became  poor;”  and  though  he  never  de- 
graded himself  to  be  a beggar,  he  condescended  to  receive,  not 
alms  indeed,  but  temporal  support;  and  highly  honoured  are 
the  females  who,  with  much  delicacy  and  affection,  contri- 
buted to  supply  his  wants.  See  exposition  of  Matt,  xxvii. 
55—66. 


thousand  tiroes  a greater  blessing  to  mankind,  than  if  they  had  been  slain  for 
food,  as  was  intended.”]— Bagster. 

Ver.  40 — 56.  Came  to  pass,  &c. — See  the  parallel  passages,  Mat.  ix.  18—26. 

Ver.  45.  Who  touched  me?— ["Not  that  he  was  ignorant  who  Imp 
touched  him,”  says  Epiphanius , " hut  that  he  might  not  he  himself  the  di- 
vulger  of  the  miracle,  and  that  the  woman,  hearing  the  question,  and  drawing 
near,  might  testify  the  singular  benefit  she  had  received,  and  that,  in  conse- 

Sjuence  of  her  declaration,  she  might  presently  hear  from  his  lips,  that  her 
aith  had  saved  her ; and  that,  by  this  means,  others  might  he  excited  to  come 
and  be  healed  of  their  disorders.  | —Bagster. 

Ver.  55.  Her  spirit  came  again.— Tins  expression,  thus  used  of  on*»  who 
had  been  dead,  strongly  implies,  that  at  death  the  soul  not  only  exists  sepa 


The  apostles  sent  to  preach. 

3 And  he  said  unto  them,  Take  b nothing  for 
■your  journey,  neither  staves,  nor  scrip,  neither 
bread,  neither  money  ; neither  have  two  coats 
apiece. 

4 And  whatsoever  house  ye  enter  into,  there 
abide,  and  thence  depart. 

5 And  whosoever  will  not  receive  you,  when 
ye  go  out  of  that  city,  shake  c off  the  very  dust 
from  your  feet  for  a testimony  against  them. 

6 And  they  departed,  and  went  through  the 
towns,  preaching  the  gospel,  and  healing 
every  where. 

7 Tf  Now  d Herod  the  tetrarch  heard  of  all 
that  was  done  by  him:  and  he  was  perplexed, 
because  that  it  was  said  of  some,  that  John 
was  risen  from  the  dead ; 

8 And  of  some,  that  Elias  had  appeared  ; and 
of  others,  that  one  of  the  old  prophets  was 
risen  again. 

9 And  Herod  said,  John  have  I beheaded: 
but  who  is  this,  of  whom  I hear  such  things  ? 
And  e he  desired  to  see  him. 

10  Tf  And  the  apostles,  when  they  were  re- 
turned, told  him  all  that  they  had  done.  And 
he  took  them,  and  went  aside  privately  into  a 
desert  place  belonging  to  the  city  called  Beth- 
saida. 

11  And  the  people,  when  they  f knew  it,  fol- 
lowed him : and  he  received  s them,  and 
spake  unto  them  of  the  kingdom  h of  God, 
and  healed  them  that  had  need  i of  healing. 

12  If  And  i when  the  day  began  to  wear  away, 
then  came  the  twelve,  and  said  unto  him, 
Send  the  multitude  away,  that  they  may  go 
into  the  towns  and  country  round  about,  and 
iodge,  and  get  victuals:  for  we  are  here  in  a 
desert  k place. 

13  But  he  said  unto  them,  Give  ye  them  to 
eat.  And  they  said,  We  have  no  more  but 
five  loaves  and  two  fishes  ; except  we  should 
go  and  buy  meat  for  all  this  people. 

14  For  they  were  about  five  thousand  men. 
And  he  said  to  his  disciples,  i Make  them  sit 
down  by  fifties  in  a company. 

15  And  they  did  so,  and  made  them  all  sit 
down. 

16  Then  he  took  the  five  loaves  and  the  two 
fishes,  and  looking  up  to  heaven,  he  blessed 
them,  and  brake,  and  gave  to  the  disciples  to 
set  before  the  multitude. 

17  And  they  did  eat,  and  were  m all  filled : 
and  there  was  taken  up  of  fragments  that  re- 
mained to  them  twelve  baskets. 

18  Tf  And  it  n came  to  pass,  as  he  was  alone 
praying,  his  disciples  were  with  him  : and  he 
asked  them,  saying,  Whom  say  the  people  that 
l am  ? 

19  They  answering  said,  0 John  the  Baptist ; 
but  some  say,  Elias  ; and  others  say,  that  one 
of  the  old  prophets  is  risen  again. 

20  He  said  unto  them,  But  whom  say  ye  that 
I am  1 Peter  p answering  said,  The  Christ  of 
God. 

21  And  he  straitly  charged  them,  and  com- 
manded them  to  tell  no  man  that  thing  ; 

22  Saying,  The  <■  Son  of  man  must  suffer 
many  things,  and  be  rejected  of  the  elders 

rntely,  but  returns  and  is  re-united  to  the  body,  when  it  is  raised  from  the 
dead. 

Chap.  IX.  Ver.  4.  And  thence  depart— Doddridge  and  Campbell,  “Till 
ye  leave  the  place.” 

Ver.  5.  For  a testimony .—  How  so  ? When  their  feet  were  covered  with  dust  on 
leaving  a town , it  proved  that  no  one  had  received  them,  and  washed  their  feet. 

Ver.  7.  The  tetrarch— J A tetrarch  properly  signifies  a prince,  or  ruler , 
over  a quarter  of  any  region  ; and  had  its  origin  from  Galatia,  which  was  go- 
verned l.y  four  princes.  In  the  New  Testament,  however,  it  denotes  a •prince, 
or  king,  who  reigns  over  the  fourth  part  of  a former  kingdom.  By  Herod’s 
will,  his  kingdom  was  thus  divided  among  his  sons:  Archelaus  had  one  half, 
consisting  of  Idumea,  Judaa.  and  Samaria  : Herod  Antipas,  one  fourth,  con- 


Christ  feedeth  Jive  thousand 

and  chief  priests  and  scribes,  and  be  slain, 
and  be  raised  the  third  day. 

23  Tf  And  he  said  to  them  all,  If  r any  man 
will  come  after  me,  let  him  deny  himself,  and 
take  up  his  cross  daily,  and  follow  me. 

24  For  whosoever  will  save  his  life  shall 
lose  it : but  whosoever  will  lose  his  life  for  my 
sake,  the  same  shall  save  it. 

25  For  what  is  a man  advantaged,  if  he  gain 
the  whole  world,  and  lose  himself,  or  be  cast 
away  ? 

26  For  8 whosoever  shall  be  ashamed  of  me 
and  of  my  words,  of  him  shall  the  Son  of  man 
be  ashamed,  when  he  shall  come  in  his  own 
glory,  and  in  his  Father’s,  and  of  the  holy 
angels. 

27  But  1 1 tell  you  of  a truth,  there  be  some 
standing  here,  which  shall  not  u taste  of  death, 
till  they  see  the  kingdom  of  God. 

28  Tf  And  v it  came  to  pass  about  an  eight 
days  after  these  w sayings,  he  took  Peter  and 
John  and  James,  and  went  up  into  a moun- 
tain to  pray. 

29  And  as  he  prayed,  the  fashion  of  his 
countenance  was  altered,  and  his  raiment 
was  white  and  glistering. 

30  And,  behold,  there  talked  with  him  two 
men,  which  were  Moses  and  Elias  : 

31  Who  appeared  in  glory,  and  spake  of  his 
decease  which  he  should  accomplish  at  Jeru- 
salem. 

32  But  Peter  and  they  that  were  with  him 
were  heavy  *with  sleep:  and  when  they  were 
awake,  they  saw  his  j glory,  and  the  two  men 
that  stood  with  him. 

33  And  it  came  to  pass,  as  they  departed 
from  him,  Peter  said  unto  Jesus,  Master,  it  is 
2 good  for  us  to  be  here  : and  let  us  make 
three  tabernacles ; one  for  thee,  and  one  for 
Moses,  and  one  for  Elias  : not  knowing a what 
he  said. 

34  While  he  thus  spake,  there  came  a cloud, 
and  overshadowed  them  : and  they  feared  as 
they  entered  into  the  cloud. 

35  And  there  came  a voice  out  of  the  cloud, 
saying,  This  b is  my  beloved  Son  : hear  c him. 

36  And  when  the  voice  was  past,  Jesus  was 
found  alone.  And  they  kept  it  close,  and 
told  no  man  in  those  days  d any  of  those 
things  which  they  had  seen. 

37  TT  And  e it  came  to  pass,  that  on  the  next 
day,  when  they  were  come  down  from  the 
hill,  much  people  met  him. 

38  And  behold,  a man  of  the  company  cri- 
ed out,  saying,  Master,  I beseech  thee,  look 
upon  my  son : for  he  is  mine  f only  child. 

39  And,  lo,  a spirit  taketh  him,  and  he  sud- 
denly crieth  out;  and  it  teareth  him  that  he 
foameth  again,  and  bruising  him  hardly  de- 
parteth  from  him. 

40  And  I besought  thy  disciples  to  cast  him 
out ; and  they  could  e not. 

41  And  Jesus  answering  said,  O faithless 
h and  perverse  • generation,  how  long  shall  1 
be  with  you,  and  suffer  you  ? Bring  thy  son 
hither. 

42  And  as  he  was  yet  a coming,  the  devil 

sisting  of  Galilee  and  Perea ; and  Philip  the  remaining:  fourth,  consisting  of 

Batanea,  Trachonitis  and  Auranitis.  Josephus.]— Bagster. Of  some  — 

Doddridge,  “ By  some.”  So  ver.  8. 

Ver.  26.  Ccmte  in  his  own  glory—  Not  in  the  mean  condition  as  now,  but 
in  his  own  nature,  glory,  and  majesty,  attended  with  innumerable  hosts  of 
holy  angeb  as  his  retinue. 

Ver.  27.  There  be  some  standing  here,  &c—  See  note  on  Mat.  xvi.  23. 

Ver.  28.  About  an  eight  days  after.— Modern  translators  omit  the  article 
“an.”  . . 

Ver.  31.  Of  his  decease.— Greek,  Exodus;  i.  e.  departure  or  decease. 

2 Pet.  i.  15. 

Ver.  41.  O faithless.  -Doddridge,  “Incredulous.” 

1107 


LUKE.— CHAP.  IX. 

A.  M.  4021. 

A.  D.  27. 


bc.l0.1,&c. 

12.22. 

c Ne.5.13. 
Ac.  13.51. 
18.6. 

A.  M.  4032. 
A.  D.  28. 

d Mat.14.1, 
&c. 

Ma.6.14, 

&c. 

e c.23.8. 

f Ro.10.14, 
17. 

g Jn.6.37. 
h Ac.28.3l. 

i c.1.53. 
5.31. 
He.4.16. 

j Mat  14. 
15, &c. 

M a.  6.35, 

&c. 

Jn.6.5, 

&c. 

k Ps.78.19, 
20. 

Eze.34.25. 
Ho.  13.5. 

1 1 Co.  14. 
40. 

mPs.107.9. 


13,&c. 

Ma.8.27, 

&e. 

o Mat.14.2. 
ver.  7, 8. 

p Jn.6.69. 

q Mat.  16. 
21. 

17.22. 


r Mat  10. 
38. 

16.24. 
Ma.8.34. 
c.  14.27. 
Ro  8. 13. 
Col.  3. 5. 

a Mat  10. 
33. 

Ma.8.38. 

2 Ti.2.12. 

t Mat  16. 
28. 

Ma.9.1. 

u Jn.8.59. 
He.  2.9. 

v Mat  17. 
l,&c. 
Ma.9.2, 
&c. 

w or,  things. 

x Da.8.18. 
10.9. 

y Jn.1.14. 

z Ps.27.4. 
73.28. 

a Ma.  10.38. 

b Mat  3. 17. 
2 Pe.1.17, 
18. 

c De.18.15. 
Ac.  3. 22. 

d Ec.3.7. 

e Mat  17. 
14, Ac. 
Ma.9.17, 
&c. 

f Zee.  12. 10. 

g Ac.  19. 13 
6 ..16. 
h Jn.20.27. 

He.  4.2. 
i De.32.5. 
Ps.78.8. 


A.  M.  4(m 
A.  D.  28. 


J Mo.  1.27. 


n Mo.  9.32. 
0.2.6ft 
18.&. 

o Mat.  18.1, 
Ac. 

Ma.9.34, 

&c. 

p Mat.  10. 
40. 

Jn.  12.44. 
13.20. 


q Mat. 23. 
11.12. 
c.1111. 


■ Mat  12. 
30. 

c.16.13. 


— CHAP.  IX.  He  reproveth  self-avenging. 

they  went,  and  entered  into  a village  of  the 
u Samaritans,  to  make  ready  for  him. 

53  And  they  did  not  receive  him,  because  his 
face  was  as  though  he  would  go  to  Jerusalem, 

54  And  when  his  disciples  James  and  John 
saw  this,  they  said,  Lord,  wilt  thou  that  we 
command  fire  to  come  down  from  heaven, 
and  consume  them,  even  as  Elias  v did  ? 

55  But  he  turned,  and  rebuked  them,  and 
said,  Ye  know  not  what  manner  of  spirit  ye 
are  of. 

56  For  w the  Son  of  man  is  not  come  to  de- 
stroy men’s  lives,  but  to  save  them.  And  they 
went  to  another  village. 

57  If  And  1 it  came  to  pass,  that,  as  they 
went  in  the  way,  a certain  man  said  unto  him, 
Lord,  I will  follow  thee  whithersoever  thou 
goest. 

58  And  Jesus  said  unto  him,  Foxes  have 
holes,  and  birds  of  the  air  have  nests ; but 
the  Son  of  man  hath  not  where  to  lay  his 
head. 

59  And  he  said  unto  another,  Follow  me. 
But  he  said,  Lord,  suffer  i me  first  to  go  and 
bury  my  father. 

60  Jesus  said  unto  him,  Let  the  dead  bury 
their  dead  : but  go  thou  and  preach  the  king- 
dom of  God. 

61  And  another  also  said,  Lord,  I will  follow 
thee  ; but  let  me  first  go  bid  them  farewell, 
which  are  at  home  at  my  house. 

62  And  Jesus  said  unto  him,  No  man,  having 
put  his  hand  to  the  plough,  and  looking  back, 
is  fit  for  the  kingdom  of  God. 


y 1 K1.19. 


Christ  commendeth  humility.  LUKE 

threw  him  down,  and  tare  him.  And  Jesus 
rebuked  i the  unclean  spirit,  and  healed  the 
child,  and  delivered  him  again  to  his  fa- 
ther. 

43  11  And  they  were  all  amazed  k at  the 
mighty  power  of  God.  But  while  they  won- 
dered every  one  at  all  things  which  Jesus 
did,  he  said  unto  his  disciples, 

44  Let  these  sayings  sink  down  into  your  ears : 
for  i the  Son  of  man  shall  be  delivered  into  the 
hands  of  m men. 

45  But  " they  understood  not  this  saying,  and 
it  was  hid  from  them,  that  they  perceived  it 
not:  and  they  feared  to  ask  him  of  that  say- 
ing. 

46  If  Then  0 there  arose  a reasoning  among 
them,  which  of  them  should  be  greatest. 

47  And  Jesus,  perceiving  the  thought  of  their 
heart,  took  a child,  and  set  him  by  him, 

48  And  said  unto  them,  r Whosoever  shall 
receive  this  child  in  my  name  receiveth  me  : 
and  whosoever  shall  receive  me  receiveth 
him  that  sent  me  : for  i he  that  is  least  among 
you  all,  the  same  shall  be  great. 

49  If  And  John  answered  and  said,  Master, 
we  r saw  one  casting  out  devils  in  thy  name  ; 
and  we  forbade  him,  because  he  followeth  not 
with  us. 

50  And  Jesus  said  unto  him,  Forbid  him  not: 
for  ‘ he  that  is  not  against  us  is  for  us. 

51  If  And  it  came  to  pass,  when  the  time  was 
come  that  he  should  be  received  1 up,  he  stead- 
fastly set  his  face  to  go  to  Jerusalem, 

52  And  sent  messengers  before  his  face  : and 

Chap.  IX.  Ver.  51—62.  The  evil  of  intolerance  ; and  the 
danger  of  irresolution  in  religion. — Jesus  going  to  Jerusalem, 
sends  some  of  his  disciples  forward  to  a village  of  the  Sama- 
ritans in  the  road  from  Galilee  to  Judea,  to  prepare  supper  and 
lodging  by  the  way.  The  narrow-minded  Samaritans,  how- 
ever. finding  he  was  going  to  the  temple  of  Jerusalem,  refused 
to  afford  him  the  necessary  accommodations,  which  greatly 
offended  James  and  John,  two  of  the  disciples  deputed  on  this 
occasion,  and  who  instantly  applied  to  their  Master,  if  they 
should  not  call  fire  from  heaven  to  destroy  these  bigoted,  in- 
hospitable Samaritans;  and  to  countenance  their  application, 
they  produce  the  example  of  Elijah  under  the  old  dispensation, 
on  a very  different  occasion.  But  Elijah  was  not  an  example 
for  Christ,  who  is  himself  the  pattern  of  all  his  disciples. 

Jesus  reproves  the  intemperate  and  misguided  zeal  of  his 
disciples:  “Ye  know  not  what  manner  of  spirit  ye  are  of.” 
Your  zeal  is  not  of  God,  because  it  is  not  according  to  know- 
ledge. “The  Son  of  man  is  not  come  to  destroy  men’s  lives, 
but  to  save  them.”  “It  is  far  from  the  good  Spirit  of  God 
(says  Bp.  Hall)  to  stir  up  any  man  to  private  revenge,  or 
thirst  of  blood.  Not  an  eagle,  but  a dove,  was  the  shape  in 
which  he  chose  to  appear.  Neither  wouldest  thou,  O God,  be 
in  the  whirlwind,  or  in  the  fire,  but  in  the  soft  voice.  O Sa- 
viour, why  do  we  seek  for  any  precedent  but  thine,  whose  name 
we  challenge?  Thou  earnest  to  thine  own,  thine  own  re- 
ceived thee  not.  Didst  thou  call  for  fire  from  heaven  upon 
them  ? Didst  thou  not  rather  send  down  water  from  thy 
compassionate  eyes,  and  weep  for  them  for  whom  thou  must 
bleed?  Better  had  it  been  for  us  never  to  have  any  spirit, 
than  any  but  thine.  We  can  be  no  other  than  wicked  if  our 
mercies  be  cruelty. 

“ O Saviour,  when  we  look  into  those  sacred  acts  and  mo- 
numents of  thine,  we  find  many  a life  which  thou  preservedst 
from  perishing;  some  that  had  perished,  by  thee  recalled; 
never  any  by  thee  destroyed : only  one  poor  fig  tree,  as  the 
real  emblem  of  thy  severity  to  the  unfruitful,  was  blasted  and 
withered  by  thy  curse.  But  to  man  how  ever-favourable 
and  indulgent  wert  thou  1 So  repelled  as  thou  wert ; so  re- 
viled, so  persecuted,  laid  (wait)  for,  sold,  betrayed,  appre- 
hended, crucified  : yet  what  one  man  didst  thou  strike  dead 
for  these  heinous  indignities  ? Yea,  when  one  of  thine  ene- 
mies lost  an  ear  in  that  ill  quarrel,  thou  gavest  that  ear  to 
him,  who  came  to  take  thy  life  from  thee.  I find  some  whom 
thou  didst  scourge  and  correct,  as  the  sacrilegious  money 
changers;  none  whom  thou  killedst.”  [The  idea  is  unfounded 


Ver.  45.  It  was  hid  from  them.—CampleU,  “It  was  veiled  to  them." 

Ver.  48.  He  that  is  least. — “ Before  honour  is  humility.” 

Ver.  51.  When  the  time  was  come— Doddridge,  (more  literally,)  “As  the 
days  were  fulfilled,”  (or  nearly  so,)  that  he  should  be  received  up;  i.  e.  into 
heaven. 

Ver.  62.  No  man  having  put  his  hand  to  the  plough. — No  one  who  pro- 
fesses to  follow  me,  and  yet  suffers  himself  to  be  withdrawn  from  my  service, 
can  be  admitted  to  the  heavenly  kingdom.  A proverbial  expression.  Jahn's 

1108 


that  the  Saviour  scourged  the  money  changers.  A careful  ex- 
amination of  the  Greek,  John  ii.  15,  shows  that  the  “scourge 
of  small  cords,”  was  used  simply  in  driving  the  sheep  and  oxen 
from  the  temnle.j 

Jesus  is  not  so  easily  disconcerted  as  his  disciples ; finding 
the  people  of  one  village  object  to  receive  him,  he  goes  to  o- 
ther.  Our  tempers  are  often  ruffled,  and  our  peace  disturbed, 
by  circumstances  in  themselves  of  no  consequence,  which,  had 
we  either  more  humility,  or  more  enlarged  views,  would  only 
excite  our  pity,  and  our  prayers. 

The  following  incidents  seem  to  be  the  same  as  are  men- 
tioned by  Matthew,  chap.  viii.  but  being  there  (for  brevity  sake) 
passed  over,  demand  here  an  observation.  The  “ certain 
man”  mentioned  by  Luke,  (ver.  57,)  appears  by  Matthew  to 
have  been  a scribe,  who  volunteered  his  service  to  follow  our 
Lord  ; but  when  he  found  the  indifferent  accommodation  he 
was  likely  to  meet  with,  we  hear  no  more  of  him.  “ The  Son  of 
man  hath  not  where  to  lay  his  head.”  Foxes  can  burrow  in 
the  ground,  and  birds  can  build  their  nests  on  high  : but  he 
who  “came,  not  to  be  ministered  unto,  but  to  minister,”  hath 
no  settled  habitation,  no  home  of  his  own,  where  he  can  lay 
his  head  ; but  is  constantly  beholden  for  a lodging  either  to 
the  affection  of  his  disciples,  or  to  the  hospitality  of  strangers. 
He  who  made  all  things,  lives  upon  the  benevolence  of  his 
own  creatures ! 

Others,  who  had  been  called  to  follow  Jesus,  excused  them- 
selves, on  the  ground  of  their  secular  concerns,  and  those  too 
the  offices  of  humanity.  “ Lord,  (said  one,)  let  me  first  go  and 
bury  my  father  and  another,  ‘ Lord,  let  me  first  go  and  bid 
them  farewell  that  are  at  home.”  To  the  former  our  Lord 
replies,  “ Let  the  dead  bury  their  dead let  those  who  are 
absorbed  in  secular  concerns,  and  thus  spiritually  dead,  let 
them  attend  to  services  of  this  nature:  but  there  are  in  Chris- 
tianity, duties  paramount  to  all  the  obligations  of  civil  life, 
even  as  the  concerns  of  the  soul  and  of  eternity  rise  infinitely 
superior  to  those  which  regard  only  the  body  and  the  present 
transitory  life. 

To  the  other  professed  disciple,  our  Lord  applies  a kind  of 
proverbial  saying,  intimating,  that  as  he  who  put  his  hand  to 
the  plough,  must  drive  straight  forward  his  furrows,  and 
not  look  behind  him  : so  he  who  has  once  engaged  in  the 
gospel  ministry,  must  bend  all  his  attention  to  fulfil  its  duties. 
He  whose  heart  is  in  this  work,  will  not  look  behind  him  ; and 
he  whose  heart  is  not  in  his  work,  had  far  better  never  enter 
on  it.  To  look  back  is  the  first  step  to  go  back ; indifference 


Bib.  Arch.  A passage  in  Hesiod  strikingly  illustrates  this : of  the  ploughmar 
he  says, 

“ Let  him  attend  his  charge,  and  careful  trace 
The  right-lin’d  furrow ; gaze  no  more  about. 

But  have  his  mind  intent  upon  the  work."— Orient.  Lit.  No.  1293 

A Jewish  plough  was  so  small  and  light,  that  it  required  the  constant  care  ul 
the  Ploughman  to  keep  it  in  the  ground,  or  to  make  a straight  furrow. 


The  seventy  sent  to  preach.  LUKE. — CHAP.  X.  They  are  admonished  to  be  humble . 


CHAPTER  X. 

i Christ  sendeth  CP.t  at  once  seventy  disciples  to  work  miracles,  and  to  preach  : 17  ad- 
monisheth  them  to  be  humble,  and  wherein  to  rejoice  : 21  thanketh  his  Father  for  his 
grace  : 23  masnifieth  the  happy  efrlate  of  his  church  : 25  teacheth  the  lawyer  how  to 
attain  eternal  life,  and  to  take  every  one  for  his  neighbour  that  needeth  his  mercy  : 41 
reprehendeth  Martha,  and  commendeth  Mary  her  sister. 

AFTER  a these  things  the  Lord  appointed 
other  seventy  also,  and  sent  them  two 
and  two  before  his  face  into  every  city  and 
place,  whither  he  himself  would  come. 

2 Therefore  said  he  unto  them,  b The  harvest 
truly  is  great,  butthe  c labourers  are  few  : pray 
ye  therefore  the  Lord  of  the  harvest,  that  he 
would  send  forth  labourers  into  his  harvest. 

3 Go  your  ways : behold,  I send  you  forth  as 
lambs  among  wolves. 

4 Carry  d neither  purse,  nor  scrip,  nor  shoes : 
and  e salute  no  man  by  the  way. 

5 And  into  whatsoever  house  ye  enter,  first 
say,  Peace  be  to  this  house. 

6 And  if  the  son  f of  peace  be  there,  your 
peace  shall  rest  e upon  it : if  not,  it  shall  turn 
to  you  again. 

7 And  in  the  same  house  remain,  eating  and 
drinking  such  things  as  they  give:  for  h the 
labourer  is  worthy  of  his  hire.  Go  not  from 
house  ■ to  house. 

8 And  into  whatsoever  city  ye  enter,  and 
they  receive  you,  eat  J such  things  as  are  set 
before  you : 

9 And  heal  the  sick  that  are  therein,  and  say 
unto  them,  The  k kingdom  of  God  is  come  nigh 
unto  you. 

10  But  into  whatsoever  city  ye  enter,  and  they 
receive  you  not,  go  your  ways  out  into  the 
streets  of  the  same,  and  say, 

11  Even  ithe  very  dust  of  your  city,  which 
cleaveth  on  us,  we  do  wipe  off  against  you  : 


A.  M.  4032. 
A.  D.  23. 


a Mat.10.1, 
he. 

Ma.6.7, 

he. 

b Mat.  9. 37. 
Jn.4.35. 


c 1 Co.3.9. 

1 Ti.5.17. 
d C.9.3.&C. 
e Ge.24.33, 

56. 

2 Ki.4.29. 
Pr.4.25.  - 

fls.9.6. 


g Ja.3.18. 
2Th.3.16. 


1 Ti.5.18. 
i l Ti.5.13. 
j 1 Co.  10. 
27. 


k Mat.3.2. 
I c.9.5. 


m Mat.  11. 

21, Ac. 
n Eze.3.6. 
o Is.  14.13. . 

15. 

Je.51.53. 

Am.9.2,3. 
p Eze.26.20. 

31.18. 
q Jn.  13.20. 
r Ac .5.4. 
s Jn.5.23. 
t Re.  12. 8,9. 
u Ma.16.18. 

Ac. 28. 5. 
v Ex.32.32. 

Ps. 69.28. 

Is.4.3. 

Da.  12.1. 

Ph.4.3. 

He.  12.23. 

Re.  13.8. 

20.12. 

21.27. 


notwithstanding  be  ye  sure  of  this,  that  the 
kingdom  of  God  is  come  nigh  unto  you. 

12  But  I say  unto  you,  that  it  shall  be  more 
tolerable  in  that  day  for  Sodom,  than  for  that 
city. 

13  If  Wo  m unto  thee,  Chorazin  ! wo  unto 
thee,  Bethsaida  ! for  n if  the  mighty  works 
had  been  done  in  Tyre  and  Sidon,  which 
have  been  done  in  you,  they  had  a great  while 
ago  repented,  sitting  in  sackcloth  and  ashes. 

14  But  it  shall  be  more  tolerable  for  Tyre 
and  Sidon  at  the  judgment,  than  for  you. 

15  And  thou,  Capernaum,  which  0 art  exalt- 
ed to  heaven,  shalt  be  thrust  p down  to  hell. 

16  He  i that  heareth  you  heareth  me ; and 
he  r that  despiseth  you  despiseth  me  ; and  he 
8 that  despiseth  me  despiseth  him  that  sent  me. 

17  1[  And  the  seventy  returned  again  with 
joy,  saying,  Lord,  even  the  devils  are  subject 
unto  us  through  thy  name. 

18  And  he  said  unto  them,  I beheld  Satan 
‘ as  lightning  fall  from  heaven. 

19  Behold,  I give  unto  you  power  to  tread  on 
serpents  u and  scorpions,  and  over  all  the  pow- 
er of  the  enemy  : and  nothing  shall  by  any 
means  hurt  you. 

20  Notwithstanding  in  this  rejoice  not,  that 
the  spirits  are  subject  unto  you ; but  rather 
rejoice,  because  your  names  are  written  v in 
heaven. 

21  In  that  hour  Jesus  rejoiced  in  spirit,  and 
said,  I thank  thee,  O Father,  Lord  of  heaven 
and  earth,  that  thou  hast  hid  these  things  from 
the  wise  and  prudent,  and  hast  revealed  them 
unto  babes : even  so,  Father  ^-for  so  it  seem- 
ed good  in  thy  sight. 


to  the  cause  of  Christ  is  the  prelude  to  apostacy ; and  “ If  any 
man  draw  back,  (saith  the  Lord,)  my  soul  shall  have  no  plea- 
sure in  him.”  (Heb.  x.  38.) 

Chap.  X.  Ver.  1 — 20.  Jesus  sends  forth  his  seventy  disci- 
ples.—We  have  already  seen  our  Lord  send  forth  his  twelve 
apostles,  probably  about  a year  before  this  period,  with  instruc- 
tions very  similar  to  those  now  before  us,  as  may  be  seen  by 
turning  to  Matt.  chap.  x.  ver.  1 — 16.  The  object  of  both  mis- 
sions seetns  to  have  been,  like  that  of  John  the  Baptist,  to 
excite  public  attention,  and  to  prepare  the  way  of  their  Master. 
He  sent  them  therefore,  “two  by  two,  before  his  face,  into 
every  city  and  place,  whither  he  himself  would  come.”  This 
increase  of  labourers  seems  to  indicate  the  enlargement  of  the 
work  before  them  ; and  here  is  no  prohibition,  as  in  Matthew, 
of  visiting  either  Samaritans  or  Gentiles ; and  a farther  increase 
of  labour  is  strongly  intimated,  when  our  Lord  says  to  these, 
as  well  as  to  the  apostles,  (Matt.  ix.  37,)  “The  harvest  truly 
is  great,  but  the  labourers  are  few  : pray  ye  therefore  the  Lord 
of  the  harvest  to  send  forth  labourers  into  the  harvest.”  In- 
deed several  circumstances  seem  to  indicate  that  though  their 
first  labours  were  to  be  restrained  to  the  land  of  Israel,  yet 
this  was  but  for  a short  period  ; for,  immediately  after  Christ’s 
resurrection,  their  commission  was  indefinitely  extended ; and 
the  Acts  of  the  Apostles  contain  the  travels  of  many  of  the 
seventy,  (of  whom  Luke  probably  was  one,)  as  well  as  of  the 
twelve,  throughout  the  then  known  world.  At  the  present 
period  the  number  of  preachers  is  vastly  increased  ; yet  if  we 
contemplate  the  work  before  them,  namely,  the  conversion  of 
the  world,  we  may  well  say,  as  the  apostle  Andrew  did  of  the 
five  loaves  and  two  fishes  which  fed  the  5000,  “ What  are  these 
among  so  many?”  What  indeed?  but  he  who  multiplied  that 
food,  can  easily  multiply  his  missionaries  to  a full  adequacy  of 


their  work.  He  can  fill  the  world  with  them  : let  us  pray  the 
Lord  of  the  harvest,  that  he  will  so  do ! 

The  first  mission  of  the  seventy  seems  to  have  been  very 
short,  and  immediately  on  their  return,  it  is  probable  that  they 
accompanied  their  Master  in  his  last  circuit  through  Galilee, 
which  Doddridge  thinks  must  have  been  between  the  feasts 
of  Tabernacles  and  the  Dedication ; that  is,  about  the  begin- 
ning of  the  winter. 

But  let  us  attend  to  their  report ; “ Lord,  (say  they,)  even  the 
devils  (or  demons)  are  subject  to  us  through  thy  name!” 
This  seems  to  have  been  uttered  with  surprise,  as  well  as  joy, 
probably  recollecting  that  a short  time  before,  some  of  their 
brethren  had  failed  m their  attempt  to  eject  a demon,  (Matt, 
xvii.  16,)  and  delighted  that  no  similar  disappointment  had 
occurred  to  them.  Jesus,  while  he  admits  the  fact,  represses 
their  exultation  : “True!  (as  if  he  had  said,)  I saw  Satan, 
with  all  his  subject  demons,  fall,  as  lightning  from  the  skies, 
and  I shall  employ  you  in  still  farther  victories  over  the  old 
serpent  and  his  agents  : but  triumph  not  in  this.  You  may 
‘ cast  out  devils,’  and  do  many  wonderful  works,  and  yet  be 
for  ever  banished  from  my  presence.  (Matt.  vii.  22.)  Rejoice, 
rather,  that  you  have  a name  and  a place  in  my  kingdom 
above,  and  shall  reign  for  ever  with  me.” 

Yer.  21 — 24.  Jesus  rejoices  in  the  sovereign  good  pleasure 
of  God , and  teaches  his  disciples  so  to  do. — “The  Son  of  God 
was  manifested  that  he  might  destroy  the  works  of  the  devil,” 
(1  John  iii.  8,)  and  in  no  instance  do  we  find  his  heart  rejoicing, 
but  in  the  downfall  of  pride,  and  ignorance,  and  sin;  and  on 
the  other  hand,  in  the  revelation  of  mercy  and  salvation  to  his 
meek  and  humble  followers  ; that  while  it  had  not  pleased 
God  to  reveal  his  grace  to  “ the  wise  and  prudent,”  the  learned 
and  the  intelligent,  either  among  Jews  or  Gentiles,  he  had 


Chap.  X.  Ver.  1.  Other  seventy— Doddridge  and  Campbell,  “ Seventy 
other;”  i.  e.  beside  the  twelve  apostles.  These  “seventy"  were,  however, 
probably  7-2.  So  we  call  the  Septuagint  version  “ The  LXX.”  though  it  is  ge- 
nerally admitted  to  have  been  the  work  of  72;  i.  e.  twelve  from  each  tribe  of 
Israel. 

Ver.  4.  Salute  no  man  by  the  way. — This  direction  evidently  implies  haste : 
not  that  they  were,  to  renounce  the  courtesies  of  civil  life  ; but  the  Eastern 
salutations  were  formal,  and  often  accompanied  with  impertinent  inquiries, 
which  occasioned  great  hinderances.  'Niebuhr,  Horneman,  and  other  travel- 
lers, particularly  complain  of  this  among  the  Arabs.  Orient.  Oust.  No.  443, 
1262. 

Ver.  5.  Pence  he  to  this  house. — “ When  a Persian  enters  an  assembly, 
(having  left  his  shoes  without.)  he  makes  the  usual  salutation.  Peace  be  unto 
you  ! which  is  addressed  to  the  whole  assembly,  as  it  were,  saluting  the 
house .”  Morier's  2d  Journey. 

Ver.  6.  If  the  son.—  Campbell,  “ A son  the  Greek  article  being  wanting 
ifynany  MSS. , the  best  editions,  and  the  comments  of  several  fathers.  A son 
of  peace,  means  a friendly,  hospitable  man;  but  "the  son  of  peace”  has 
been  explained  (though  improperly)  of  the  Son  of  man  himself.  The  parallel 
text  of  Matthew  x.  13,  says.  If  the  house  be  worthy  i.  e.  tit,  suitable,  and 
willing  to  receive  you.  The  term  “ house”  is  frequently  used  for  family. 


Ver.  13.  Wo  unto  thee,  Chorazin. — [Chorazin  is  generally  supposed  to 
have  been  situated  on  the  western  shore  of  the  lake  of  Tiberias,  near  Caper- 
naum. These  cities  were  so  totally  destroyed  by  the  Romans,  that  their  sites 
cannot  now  be  identified.] — Bagster. 

Ver.  18.  I beheld  Satan,  & c. — See  John  xii.  31 ; xvi.  11.  Rev.  xii.  8,  9.  This 
is  generally  understood  to  refer  to  the  sudden  and  precipitous  fall  of  Satan’s 
kingdom  by  the  preaching  of  the  Gospel ; but  Erasmus  understands  it  as  u 
caution  to  the  disciples  against  spiritual  pride,  as  if  our  Lord  had  warned  them 
of  Satan’s  fate.  Compare  1 Tim.  iii.  6. 

Ver.  20.  Bather  rejoice. — The  word  rather,  according  to  Campbell,  is  want- 
ing in  almost  all  the  MSS.,  Editions,  Versions,  &c.  But  the  context  seems  to 
favour  it,  and  Doddridge,  Boothroyd,  &c.  retain  it.  Either  way  the  sense 
remains  the  same. 

Ver.  21.  That  thou  hast  hid. — The  ground  of  our  Lord’s  rejoicing  here,  is 
evidently  not  so  properly  that  the  gospel  was  concealed,  or  not  revealed  to 
any,  as  that  it  was  revealed  to  some,  and  those  the  most  insignificant  and  un- 
worthy. Campbell  renders  it,  “ Because,  having  hidden  these  things  from 
sages  and  the  learned,  thou  hast  revealed  them  to  babes  ;”  and  Doddridge, 
though  he  retains  the  common  version,  inserts  in  his  paraphrase  the  word 
while;  <“  While)  thou  hast  hid  these  things,”  &c.  ; perhaps  the  conjunction 
although  would  he  still  better.  See  Rom.  vj.  17. 


1109 


How  to  attain  eternal  life.  LUKE.— CHAP.  X.  Parable  of  the  good  Samaritan. 


22  w All  things  1 are  delivered  to  me  of  my  Fa-  I 
ther : and  no  y man  knoweth  who  the  Son  is.  I 
Dut  the  Father;  and  who  the  Father  is,  but 
the  Son,  and  he  to  whom  the  Son  will  reveal 
him. 

23  TI  And  he  turned  him  unto  his  disciples, 
and  said  privately,  Blessed  are  the  eyes  which 
see  the  things  that  ye  see  : 

24  For  I tell  you,  that  2 many  prophets  and 
kings  have  desired  to  see  those  things  which 
ye  see,  and  have  not  seen  them ; and  to  hear 
those  things  which  ye  hear,  and  have  not  heard 
them. 

25  TI  And  behold,  a certain  lawyer  stood  up, 
and  tempted  him,  saying,  Master,  a what  shall 
I do  to  inherit b eternal  life  ? 

26  He  said  unto  him,  What  is  written  in  the 
law  ? how  readest  thou  ? 

27  And  he  answering  said,  Thou  cshaltlove 
'the  Lord  thy  God  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  strength,  and 
with  all  thy  mind ; and  thy  d neighbour  as 
thyself. 

28  And  he  said  unto  him,  Thou  hast  answer- 
ed right : this  do,  and  e thou  shalt  live. 

29  But  he,  willing  to  justify  f himself,  said 
unto  Jesus,  And  who  is  my  e neighbour  ? 

30  And  Jesus  answering  said,  A certain  man 


A.  M.  -1032. 
A.  D.  28. 


-5-  Mwv 
ancient 
copies 
add,  And 
turning 
to  his  dis- 
ci pUa,  he 
said. 
x Mat  28. 
18. 

Jn.3.35. 
y Jn.6.44, 
46. 

* 1 Be.  1.10. 
a Ac.16.30, 
31. 

b Ga.3.18. 
c De.G.5. 
d Le.  19. 18. 
e Be. 18  5. 
Ne.9.29. 
Eze.20. 
11,21. 
Ro.10.5. 
Gn.3.12. 
f Job  32.2. 
c.16.15. 
Ro.4.2. 
Ga.3. 11. 
Ja.2.24. 
g Mat.5.43, 
44. 

h Ps.3S.ll. 
i Ps.  109.25. 

Pr.27.10. 
i Jn.4.9. 
k Kx.2.6. 

1 Ps.  147.3. 
18.1.6. 

m See  Mat. 
20.2. 

n Pr.  19.17. 

c.14.14. 
o Pr.  1 4.21 . 
Ho. 6.6. 
Mi.6.8. 
Mat.23. 
23. 


went  down  from  Jerusalem  to  Jericho,  and 
fell  among  thieves,  which  stripped  him  of  his 
raiment,  and  wounded  him , and  departed, 
leaving  him  half  dead. 

31  And  by  chance  there  came  down  a certain 
priest  that  way  : and  when  he  saw  him,  he 
passed  by  11  on  the  other  side. 

32  And  likewise  a Levite,  when  he  was  at 
the  place,  came  and  looked  < on  him , and  pass- 
ed by  on  the  other  side. 

33  But  a certain  ) Samaritan,  as  he  journey- 
ed, came  where  he  was : and  when  he  saw 
him,  he  had  compassion  k on  him , 

34  And  went  to  him , and  bound  'up  his 
wounds,  pouring  in  oil  and  wine,  and  set  him 
on  his  own  beast,  and  brought  him  to  an  inn, 
and  took  care  of  him. 

35  And  on  the  morrow  when  he  departed,  he 
took  out  two  m pence,  and  gave  them  to  the 
host,  and  said  unto  him,  Take  care  of  him: 
and  whatsoever  thou  spendest  more,  when  I 
come  again,  I will  repay  11  thee. 

36  Which  now  of  these  three,  thinkest  thou, 
was  neighbour  unto  him  that  fell  among  the 
thieves  ? 

37  And  he  said,  He  that  showed  mercy  0 on 
him.  Then  said  Jesus  unto  him,  Go,  and  do 
thou  likewise. 


condescended  to  reveal  it  to  his  disciples,  though  comparative- 
ly babes.  “This  is  the  hour,  the  eventful  hour,  (says  Dr.  H. 
Hunter ,)  when  Jesus  rejoiced  in  spirit:  the  hour  when  the 
great  Sovereign  of  the  universe  was  subjecting  spiritual 
wickedness  to  human  agents,  and  perfecting  praise  out  of  the 
mouths  of  babes  and  sucklings ; when  all  the  glories  of  the 
kingdom  of  heaven  unveiled  themselves  to  his  view,  and  the 
nations  of  the  earth  hastened  into  it.  The  scenes  of  sorrow 
and  suffering  which  must  intervene,  are  absorbed  in  contem- 
plating the  blessed  effects  which  they  were  to  produce 

Here  we  behold  our  great  pattern  setting  us  the  example  of  re- 
ferring every  thing  to  God,  as  the  first  cause  and  the  last  end 
of  all ; who  acts  by  his  own  uncontrollable,  inexplicable  su- 
premacy, and  with  a view  to  his  own  glory. 

“ Having  made  this  ascription  of  universal  power,  authority, 
and  property,  to  the  Father,  he  represents  himself  as  invested 
with  an  equal  extent  of  dominion;  as  sole  and  sovereign  ad- 
ministrator of  the  world  which  he  upholds,  and  which  he 
came  to  redeem. — ‘All  things  are  delivered  to  me  of  my  Father.’ 

. . . . Now,  where  all  power  is  lodged,  there  is  Deity;  ‘In 
that  he  put  all  things  in  subjection  under  him,  he  left  nothing 
that  is  not  put  under  him.’  Behold,  Christian,  and  rejoice  in 
spirit ; the  powers  of  darkness  under  the  feet  of  the  Prince  of 
peace ! . . . . Behold  the  heathen  given  him  for  his  inheritance, 
and  the  uttermost  parts  of  the  earth  for  his  possession!  He 
' must  reign  until  he  hath  put  all  things  under  his  feet.’ 

“It  is  added,  ‘And  no  man  knoweth  the  Son  but  the  Fa- 
ther; and  who  the  Father  is  but  the  Son,  and  he  to  whom  the 
Son  will  reveal  him.’  That  is,  the  nature,  excellency,  and 
dignity  of  the  Godhead  can  be  known  only  by  Deity.  God  is 
infinite  in  all  his  perfections ; but  in  contemplating  infinity,  all 
created  understanding  is  lost.  This  reciprocal  knowledge  of 
the  Father  and  of  the  Son,  is  itself  a mystery  inscrutable;  for 
it  presents  at  once  plurality  and  unity  ; which  human  reason 
sinks  under.  ‘No  man  hath  seen  God  at  any  time;  the  only 
begotten  Son,  which  is  in  the  bosom  of  the  Father,  he  hath 
declared  hint.  ” (Sacr.  Biog.  vol.  viii.  lect.  15.) 

Asa  proper  application  of  this  subject,  our  Lord  addresses 
his  disciples,  apart  from  the  multitude,  and  reminds  them  of 
the  great  privileges  they  enjoyed,  not  only  in  being  under  the 
immediate  instruction  of  one  who  possessed  a complete  and 


infinite  knowledge  of  divine  mysteries;  hut  also  in  seeing  with 
their  own  eyes  the  fulfilment  of  those  things  which  prophets 
and  kings  had  in  ages  long  since  predicted,  but  were  suffered 
only  to  glance  at  through  the  medium  of  prophetic  vision. 

Ver.  25 — 37.  1'he  self-righteous  lawyer  reproved  by  the 
parable  of  the  good  Samaritan. — “In  attempting  to  discover 
the  sense  of  a parable,  (says  Mr.  Preb.  Townsend ,)  we  are  re- 
uired  to  take  into  consideration  the  purpose  for  which  it  was 
elivered,  and  the  circumstances  that  occasioned  it.  We  find 
here  that  the  young  lawyer,  wishing  to  justify  himself,  and 
considering  that  he  had  observed  the  law,  as  far  as  it  related  to 
the  Jews,  whom  only  he  acknowledges  as  his  neighbours,  in- 
quires, “ Who  is  my  neighbour  ?”  Our  Lord  answers  the  ques- 
tion by  a parable,  in  which  the  duties  we  owe  to  our  neighbour 
are  forcibly  defined,  and  the  extent  of  those  duties  pointedly 
demonstrated.  We  are  taught  that  not  only  our  acquaintance, 
our  friends,  and  countrymen,  are  included  under  this  term ; 
hut  that  our  very  enemies,  when  in  distress,  are  entitled  to 
our  sympathy,  our  mercy,  and  our  best  exertions  for  their  re- 
lief. The  Jews  held  the  Samaritans  in  utter  abhorrence ; in 
order,  therefore,  to  impress  the  mind  of  the  inquirer  more  fully, 
our  Saviour  obliges  the  young  man  to  reply  to  Ins  own  question  ■ 
for  he  was  compelled  to  acknowledge  that  he  who  showeo 
mercy  on  him  was  his  neighbour.  Our  Lord  having  repre- 
sented to  him  the  extent  of  the  law,  commands  him  to  follow 
the  example  of  the  good  Samaritan,  and  to  go  and  do  likewise. 
The  circumstances  mentioned  in  this  parable  are,  by  many, 
considered  as  real : the  road  from  Jerusalem  to  Jericho  lay 
through  a desert  infested  by  robbers,  and  which  was  principal- 
ly frequented  hy  priests  and  Levites,  in  their  journeyings  from 
the  latter  to  the  former  place.  The  parable  itself  has  been  va- 
riously interpreted,  and  by  some  commentators  it  is  supposed 
to  relate  only  to  the  compassionate  love  of  Christ  (who  was 
called  by  the  Jews  a Samaritan)  to  mankind.  In  whatever 
way  we  consider  it,  the  duty  it  inculcates  is  most  evident ; and 
the  parable  must  be  regarded  as  a beautiful  exemplification  of 
the  law  of  loving  our  neighbours  as  ourselves,  without  any 
distinction  of  person,  country,  or  party.”  (New  Test.  Arr.) 

“Let  us  go  and  do  likewise,  regarding  every  man  as  our 
neighbour,  who  needs  our  assistance.  Let  us  renounce  that 
bigotry  and  party  zeal  which  would  contract  our  hearts  into  an 


Ver.  22.  All  thing  s,&c. — “Anri  turning  to  these  disciples,  lie  said,  All  things,” 
•fee.  So  Campbell.  The  all  things  delivered  to  the  Son,  may,  in  the  first  place, 
intend  the  doctrines  and  mysteries  of  the  Gospel,  but  are  not,  we  conceive,  to  he 
confined  to  these.  See  Mat.  xxviii.  18. 

Ver.  23.  Blessed  are  the  eyes , &c.— Compare  the  parallel  text,  Mat.  xiii.  26  ; 
and  1 Peter  i.  1 o,  11,  which  seems  a full  illustration  of  the  passage  before  us. 

Ver.  25.  And,  behold , a certain  lawyer ; i.  e.  a student,  or  doctor  of  the  Mo- 
saic law,  stood  up,  and  tempted  him  ; Doddridge , “to  try  him.”  Similar  inci- 
dents occur  Mat.  xix.  16  ; xxii.  35  ; but  the  parfy  is  not  thought  to  be  the  same. 

Ver.  26.  How  readest  thou ? — V it  ring  a observes,  that  the  text  quoted  by  the 
lawyer,  in  the  next  verse,  was  read  daily  in  the  temple. 

Ver.  30.  And  fell  among  thieves  — From  the  testimony  of  Josephus,  it  ap- 
pears, that  not  only  was  Judea  at  that  time  miserably  infested  with  robbers, 
but  that  this  road,  in  particular,  was  deplorably  harassed  by  these  banditti,  as 
it  lay  through  wild  and  dreary  solitudes.  Hence  Jerome  tells  us  it  was  called 
‘ tiie  bloody  way.”  Mr.  Buckingham,  in  his  late  travels,  says,  here  pillage, 
wounds,  and  death,  would  he  accompanied  with  double  terror, Trom  the  fright- 
ful aspect  of  every  thing  around  ; here  the  unfeeling  act  of  passing  by  a fellow 
creature  in  distress,  strikes  one  with  horror,  as  an"  act  more  than  inhuman  ; 
and  here,  too,  the  compassion  of  the  good  Samaritan  is  doubly  virtuous,  from 
the  purity  of  the  motive  which  must  have  led  to  it,  in  a spot  where  no  eyes 
were  fixed  upon  him,  and  from  the  bravery  which  was  necessary  to  admit  of 
u man’s  exposing  himself,  by  such  delay,  to  the  risk  of  a similar  fate. 

Ver.  31.  By  chance.— Doddridge,  “It  happened:”  Wesley,  “It  came  to 
1110 


pass  who  adds,  “ There  is  no*  such  thing  in  the  universe  as  either  chance  or 
fortune.” 

Ver.  32.  Came  and  looked. — Curiosity  might  induce  the  T evite  to  do  this  ; 
but  the  priest  passed  on  without  even  stopping  to  look. 

Ver.  33.  A certain  Samaritan  — From  the  benevolence  of  character  here 
exhibited,  the  principal  person  in  the  fable  has  been  distinguished  hy  I he  epi- 
thet of  good,  and  a desire  to  honour  the  Saviour  of  mankind,  no  doubt  led  the 
ancient  fathers,  and  from  their  time  the  allegorical  preachers  of  every  suc- 
ceeding age,  to  apply  this  character  to  Jesus  Christ,  though  he  was  neither  a 
Samaritan  nor  a sectary.  To  complete  the  allegory,  the  Jew  is  supposed  to 
represent  Adam;  his  going  down  from  Jerusalem  to  Jericho,  the  fall;  the 
thieves  which  attacked  him,  sin  and  Satan  ; and  his  being  left  half  dead.,  the 
miserable  state  of  man  since  the  fall.  The  priest  and  Levite  who  passed  him 
by,  the  moral  and  ceremonial  law ; the  inn,  the  church  ; the  host,  the  minis- 
ters of  the  gospel  ; the  two  pence , the  two  dispensations,  oil  and  wine,  the 
sacraments,  &c.  and  the  repayment,  the  rewards  of  another  world.  We  shall 
cite  no  name  to  this  interpretation,  because  we  think  it  unwarranted  ; but  we 
believe  it  is  ancient,  as  Origen,  and  as  modern  as  Wm.  Huntington. 

Ver.  34.  OH  and  wine — Mingled  together,  were  used  medicinally  by  the  an- 
cients.  To  an  inn. — Of  the  eastern  inn,  see  note  on  chap.  ii.  7.  But  Ibis 

inn  is  not  described  by  the  same  term,  but  was  probably  a mere  resting  place, 
(as  the  original  implies,)  and  where  some  person  attended,  here  -ailed  the 
host,  or  innkeeper,  to  assist  strangers.  To  him  the  goon  Samaritu.  gave  two 
pence,  about  28  cents  of  our  money,  with  a promise  of  more,  if  needed 


Christ  teachet.h  to  pray. 


LUKE. — CHAP.  XI.  The  prevalence  of  prayer. 


3S  ^ Now  it  came  to  pass,  as  they  went,  that 
he  entered  into  a certain  village  : and  a cer- 
tain woman  named  p Martha  received  him 
into  her  house. 

39  And  she  had  a sister  called  Mary,  which 
also  sat  i at  Jesus’  feet,  and  heard  his  word. 

40  But  Martha  was  cumbered  about  much 
serving,  and  came  to  him,  and  said,  Lord, 
dost  thou  not  care  that  my  sister  hath  left  me 
to  serve  alone  ? bid  her  therefore  that  she 
help  me. 

41  And  Jesus  answered  and  said  unto  her, 
Martha,  Martha,  thou  art  r careful  and  trou- 
bled about  many  things: 

42  But  one  thing  s is  needful : and  Mary  hath 
chosen  that  good  part,  which  shall  not  be  ta- 
ken away  from  her. 

CHAPTER  XI. 

1 Christ  teachelh  to  pray,  and  that  instantly  : 11  assuring  that  God  so  will  give  ua  good 
things.  14  He.  casting  out  a dumb  devil,  rebuketh  the  blasphemous  Pharisees:  28 
and  showcth  who  are  blessed  : 29  preacheth  to  the  people  : 37  and  reprehendeth  the 
outward  show  of  holiness  in  the  Pharisees,  scribes,  and  lawyers. 

AND  it  came  to  pass,  that,  as  he  was  pray- 
ing in  a certain  place,  when  he  ceased, 
one  of  his  disciples  said  unto  him,  Lord,  teach 
us  to  pray,  as  John  also  taught  his  disciples. 

2 And  he  said  unto  them,  When  ye  pray, 
say,  Our  a Father  which  art  in  heaven,  Hal- 
lowed be  thy  name.  Thy  kingdom  come. 
Thy  will  be  done,  as  in  heaven,  so  inearth. 

3 Give  us  b day  by  day  our  daily  bread. 

4 And  forgive  us  our  sins  ; for  c we  also  for- 


A.  M.  4032. 
A.  D.  28. 


p Jn.lt. 1. 
12.2,3. 

q c.8.35. 

Ac. 22.3. 

r Ma.4.19. 
c.21.34. 

1 Co.7.32, 
35. 

a Pb.27.4. 
73.25. 
Ec.12.13. 
Ma.8.36. 
c.  18.22. 

1 Co.  13.3. 


A.  M.  4033. 
A.  D.  29. 


a Mat.6.9, 
&c. 


b or,  for 
the  day. 

c Ma.ll. 
25,26. 


d or,  out  of 
his  way. 

e c. 18.1. .8. 


f Mat. 7.7. 
21.22. 
Jn.15.7. 
Ja.1.5. 

1 Jn.3  22. 


g give. 


give  every  one  that  is  indebted  to  us.  And 
lead  us  not  into  temptation  ; but  deliver  us 
from  evil. 

5 And  he  said  unto  them,  Which  of  you  shall 
have  a friend,  and  shall  go  unto  him  at  mid- 
night, and  say  unto  him,  Friend,  lend  me 
three  loaves ; 

6 For  a friend  of  mine  d in  his  journey  is 
come  to  me,  and  I have  nothing  to  set  before 
him  ? 

7 And  he  from  within  shall  answer  and  say, 
Trouble  me  not:  the  door  is  now  shut,  and 
my  children  are  with  me  in  bed ; I cannbt 
rise  and  give  thee. 

8 I say  unto  you,  Though  he  will  not  rise 
and  give  him,  because  he  is  his  friend,  yet 
because  of  his  importunity  e he  will  rise  and 
give  him  as  many  as  he  needeth. 

9 And  I say  unto  you, f Ask,  and  it  shall  be 
given  you  ; seek,  and  ye  shall  find  ; knock, 
and  it  shall  be  opened  unto  you. 

10  For  every  one  that  asketh  receiveth  ; and 
he  that  seeketh  findeth ; and  to  him  that 
knocketh  it  shall  be  opened. 

11  If  a son  shall  ask  bread  of  any  of  you  that 
is  a father,  will  he  give  him  a stone?  or  if  he 
ask  a fish,  will  he  for  a fish  give  him  a serpent  ? 

12  Or  if  he  shall  ask  an  egg,  will  he  e offer 
him  a scorpion  ? 

13  If  ye  then,  being  evil,  know  how  to  give 


insensibility  to  all  the  human  race,  but  a small  number,  whose 
sentiments  and  practices  are  so  much  our  own,  that  our  love 
to  them  is  but  self-love  reflected.  With  an  honest  openness 
of  mind,  let  us  always  remember  the  kindred  between  man 
and  man,  and  cultivate  that  happy  instinct  whereby,  in  the 
original  constitution  of  our  nature,  God  has  strongly  bound  us 
to  each  other.” — Wesley. 

Ver.  33 — 42.  The  characters  of  Martha  and  Mary. — These 
were  the  sisters  of  Lazarus,  and  lived  with  him,  where  Jesus 
visited,  and  all  of  whom  he  loved,  as  we  shall  find  in  St.  John’s 
narrative  (chap,  xi.)  of  the  sickness,  death,  and  resurrection  of 
the  latter.  At  present  we  shall  briefly  sketch  their  characters. 

All  the  anxieties  of  Blartha  were,  not  to  secure  the  wealth, 
nor  enjoy  the  pleasures  of  the  world ; but  Jesus  was  come 
with  his  disciples,  probably  a large  company.  She,  as  the 
elder  sister,  had  welcomed  him  to  the  house,  and  she  was 
anxious  to  afford  him  the  best  entertainment  in  her  power. 
She  could  therefore  find  no  time  to  sit  at  the  feet  of  Jesus, 
and  probably  thought  her  sister  very  selfish,  to  sit  and  feast 
herself  with  his  discourse,  while  she  lent  no  hand  to  prepare  a 
suitable  entertainment  for  the  Lord  and  his  disciples:  she 
therefore  ventures  to  complain  of  her  sister,  doubtless  expect- 
ing that  Jesus  would  immediately  order  Mary  to  assist  her. 
But  what  says  Jesus?  He  reproves  the  busy,  anxious  Martha, 
and  excuses  Mary.  “ Martha,  Martha,  thou  art  careful, 
anxious,  and  troubled  about  many  things:  but  one  thing  is 
needful , the  salvation  of  the  soul,  and  Mary  hath  chosen  that 
good  part.” 

But  what  is  that  one  thing?  “It  is  hearing  the  Saviour’s 
words;  it  is  an  attention  to  the  soul;  it  is  religion.  What! 
is  nothing  else  necessary?  Yes,  many  things  ; but  compared 
with  this,  they  are  less  than  nothing,  and  vanity.  Other 
things  are  accidentally  needful;  this  is  essentially  so.  Other 
things  are  occasionally  needful : this  is  invariably  so.  Other 
things  are  partially  needful ; this  is  universally  so : needful 
for  prosperity  and  adversity ; needful  for  the  body  and  the 


Ver.  39.  Which  also  sat. — This  conjunction  (also)  does  not  imply  that  Mar- 
tha sat  with  her,  for  it  is  evident  from  the  next  verse  that  she  did  not.  The 
also  is  therefore  omitted  both  by  Doddridge,  end  Campbell. 

Ver.  41.  Careful  and  troubled.— Doddridge,  “ Anxious  and  disturbed.” 

Ver.  42.  One  thing  is  needful. — What  this  is,  has  been  almost  as~much  dis- 
puted as  the  summum  bonum  among  the  ancients.  Some  have  suggested, 
that  one  dtih  might  be  intended  ; but  surely  one  dish  would  not  serve  Jesus 
and  his  apostles,  to  9ay  nothing  of  the  seventy  disciples.  This,  besides,  sup- 
poses, when  Mary  chose  the  better  part , that  she  had  taken  care  to  secure 
that  dish  to  herself:  a most  degrading  interpretation ! When  the  sacred  wri- 
ters speak  of  one  thing  as  particularly  important,  it  is  something  of  a spi- 
ritual and  sublime  nature.  See  Ps.  xxvii.  4.  Prov.  iii.  13  ; iv.  7.  Mark  x.  21. 

Chap.  XI.  Ver.  2.  When  ye  pray— Vast  of  the  address,  and  the  petitions, 
“ Thy  will  he  done,”  and  “ deliver  U3  from  evil,”  being  wanting  in  some  co- 

&ies,  MSS.,  and  Versions,  Campbell  and  others  have  supposed  they  do  not 
elong  to  this  copy  of  the  prayer ; but  have  been  inserted  from  Matthew  by 
some  transcribers  : we  are,  however,  more  inclined  to  think  they  have  been 
dropped  in  the  deficient  copies,  than  inserted  in  the  others.  At  any  rate,  the 
words  were  uttered  by  our  Lord  on  one  occasion,  if  not  the  other. 

Ver.  3.  Give  us  daj/  by  day —Campbell,  “ Each  day.” Our  daily  bread. 

—The  word  is  peculiar  to  the  LXX.  and  New  Testament.  Chrysostom  and 
Theophylact  explain  it  of  bread  convenient,  or  sufficient  for  our  subsistence. 

Ver.  4.  Deliver  us  from.  evil.  — “ The  adjective  (evil)  being  preceded  by  the 
definitive  article,  and  having  no  substantive  expressed  in  the  same  sentence 
‘o  agree  with  it,  is  rendered  By  the  article  a personal  substantive,  and  of  course 
s applicable,  in  the  first  place,  to  that  personal  character,  which  is  most  no- 


soul ; needful  for  time  and  eternity.  Some  things  are  needful 
for  some  individuals,  but  not  for  others  : but  this  is  needful  for 
all ; needful  for  kings  and  subjects ; needful  for  rich  and  poor ; 
needful  for  old  and  young. 

“Finally,  it  is  worthy  of  remark,  that  real  godliness  is  not 
only  a necessary,  but  a durable  acquisition.  ‘Mary  hath 
chosen  that  good  part  which  shall  not  be  taken  from  her.’ 
Permanency  adds  bliss  to  bliss.  ...  If  we  choose  honours, 

riches,  pleasures,  friendships,  they  will  be  sure  to  fail  us 

when  we  most  need  their  aid.  But  the  blessings  we  derive 
from  godliness  are  our  own  for  ever.  ....  Even  the  desolations 
of  death,  which  strip  us  of  every  thing  else,  cannot  touch  the 
believer’s  portion.  It  is  an  inheritance  incorruptible,  and  which 
fadeth  not  away.”  ( Jay’s  Short  Disc.  vol.  ii.  disc.  13.) 

Chap.  XI.  Ver.  1 — 8.  Jesus  again  teaches  his  disciples  to 
pray. — As  we  have  already  considered  this  prayer  in  Matt.  vi. 
9,  our  plan  might  have  justified  us  in  passing  it  over,  but  that 
it  is  a formulary  of  so  much  interest,  and  so  extensive  use. 
On  these  grounds  we  shall  reconsider  it,  without  repeating  any 
of  our  former  observations. 

The  occasion  of  this  request  of  the  disciples  appears  to  have 
been  their  hearing  the  simple,  ardent,  and  importunate  peti- 
tions of  their  divine  Teacher,  in  whose  recorded  prayers  we 
find  nothing  like  sermonizing,  or  artificial  eloquence  ; and  it 
is  truly  mortifying  to  us  to  hear  any  thing  of  the  kind  from  his 
professed  disciples. 

The  foundation  of  all  prayer  lies  in  the  character  of  God  as 
a Father ; but  to  authorize  us  to  call  him  ‘'our  Father,”  we 
should  have  evidence  that  we  are  his  children — the  children 
of  God  by  faith  in  Christ  Jesus.  And  when  we  contemplate 
his  residence  in  heaven,  where  he  is  surrounded  by  adoring 
seraphim,  with  perpetual  ascriptions  of  Holy,  holy,  holy!  we 
cannot  but  desire  that  his  name,  so  revered  in  heaven,  should 
also  be  sanctified  upon  earth.  In  praying  for  the  accomplish- 
ment of  the  divine  will  on  earth,  we  should  restrain  our  de- 
sires to  nothing  short  of  the  full  accomplishment  that  it  receives 


torious  for  evil  or  malice  : viz.  the  evil  one , or  prince  of  demons.”  Mr.  Gran- 
ville  Sharp  on  the  two  last  Petitions  in  the  Lord’s  Prayer. 

For  the  correctness  of  this  version,  Dr.  Whitby  (who  adopts  it)  cites  Ter- 
tullian,  Origen,  and  Chrysostom,  three  of  the  most  learned  among  the  Chris- 
tian Fathers.  Mr.  Sharp  also  cites  Beza,  the  Reformer,  two  learned  Jesuits, 
and  Dr.  Lort.  Doddridge,  Campbell,  &c.  And  in  eight  passages  out  of  eleven,  in 
which  the  same  word  occurs,  the  translators  have  rendered  it  as  here  proposed. 

Ver.  5.  Go  unto  him  at  midnight.—  The  eastern  journeys  are  often  per- 
formed in  the  night ; this  circumstance,  therefore,  of  a friend  arriving  at  mid- 
night is  very  probable.  Harrner,  vol.  i.  p.  468. 

Ver.  6.  In  his  journey.— Campbell,  Off  his  road.”  The  most  corres- 
ponding English  phrase  is,  “ Off  his  journey that  is,  just  arrived. 

Ver.  7.  My  children  are  with  me  in  bed. — Sir  John  Chardin  says,  it  i3 
usual  for  a whole  family  to  sleep  in  the  same  room,  especially  those  in  lower 
life,  laying  their  beds  on  the  ground. 

Ver.  9—13.  I say  unto  you , Ask.— These  five  verses  literally  correspond 
with  Mat.  vii.  7—11,  except  that  in  the  last  verse  of  Mat.  for  “good  things,” 
Luke  substitutes  “ the  Holy  Spirit:”  one  of  the  best  gifts  certainly  that  we 
can  implore,  or  God  bestow. 

Ver.  12.  A scorpion— \ The  scorpion  is  a species  of  insect  without  wings, 
generally  two  inches  in  length,  of  a yellow,  brown,  or  black  colour,  of  an  oval 
form,  not  unlike  a lobster, , tail  long  and  slender,  with  several  joints  or  divi- 
sions, find  a sharp  pointed  weapon  at  the  end,  in  which  the  poison  is  lodged, 
the  whole  covered  with  a hardish  skin,  and  having  eight  eyes  and  eight  legs. 
Bochart  produces  testimonies  to  prove  that  a species  of  scorpion  in  Judea 
was  similar  in  size  and  form  to  an  egg.  ] — Bags  ter. 


Hll 


Christ  preacheth  to  the  people.  LUKE. — CHAP.  XI.  He  reproveth  the  Pharisees. 


good  gifts  unto  your  children  : how  much 
more  shall  your  heavenly  Father  give  the 
Holy  Spirit  to  them  that  ask  him? 

14  If  And  '■  he  was  casting  out  a devil,  and 
it  was  dumb.  And  it  came  to  pass,  when  the 
devil  was  gone  out,  the  dumb  spake  ; and  the 
people  wondered. 

15  But  some  of  them  said,  He  casteth  out 
devils  through  * Beelzebub  the  chief  of  the 
devils. 

16  And  others,  tempting  him,  ) sought  of  him 
a sign  from  heaven. 

17  But  he,  knowing  k their  thoughts,  said  unto 
them,  Every  ' kingdom  divided  against  itself 
is  brought  to  desolation  ; and  a house  divided 
against  a house  falleth. 

18  If  Satan  also  be  divided  against  himself, 
how  shall  his  kingdom  stand  ? because  ye  say 
that  I cast  out  devils  through  Beelzebub. 

19  And  if  I by  Beelzebub  cast  out  devils,  by 
whom  do  your  sons  cast  them  out?  therefore 
shall  they  be  your  judges. 

20  But  if  I with  the  finger  m of  God  cast  out 
devils,  no  doubt  the  kingdom  of  God  is  come 
upon  you. 

21  When  a strong  man  armed  keepeth  his 
palace,  his  goods  are  in  peace : 

22  But  when  a stronger  "than  he  shall  come 
upon  him,  and  overcome  him,  he  taketh  from 
him  all  his  armour  wherein  he  trusted,  and  di- 
videth  his  spoils. 

23  He  that  is  not  with  me  is  against  me : and 
he  that  gathereth  not  with  me  scattereth. 

24  When  the  unclean  spirit  is  gone  out  of  a 
man,  he  walketh  through  dry  places,  seeking 
rest;  and  finding  none,  he  saith  I will  return 
unto  my  house  whence  I came  out. 

25  And  when  he  cometh,  he  findeth  it  swept 
and  garnished. 

26  Then  goeth  he,  and  taketh  to  him  seven 
other  spirits  more  wicked  than  himself ; and 
they  enter  in,  and  dwell  there:  and  the  last 
state  of  that  man  is  ° worse  than  the  first. 

27  T1  And  it  came  to  pass,  as  he  spake  these 
things,  a certain  woman  of  the  company  lift- 
ed up  her  voice,  and  said  unto  him,  Blessed 
p is  the  womb  that  bare  thee,  and  the  paps 
which  thou  hast  sucked. 

28  But  he  said,  Yea,  rather,  blessed  i are  they 
that  hear  the  word  of  God,  and  keep  it. 

29  U And  when  the  people  were  gathered 
thick  together,  he  began  to  say,  This  is  an 
evil  generation  : they  seek  a sign  ; and  r there 


A.  M.  4033. 
A D.  29. 


h Miu.9.31 
12.21,4c. 

i Beelzebul, 
so  v.18,19 

1 Mat.  12. 
38. 

16.1. 

k Jn.2.25. 


1 Mat.  12. 
25. 

Ma.3.24. 


n Is.53.12. 
Col. 2. 15 

o Jn.5.14. 
He.6.4. 
10.26,27. 

2 Pe.2.20, 
21. 

p c.1.28,48. 
q Ps.119.1, 

Mat.7.2l. 

c.8.21. 

Ju.1.25. 

r Mat-12. 
40, &c. 
Ma.8.12. 


s Jo. 1.17. 
2.10. 

t 1 Ki.  10.1, 
&c. 

u Jo. 3.5, 10. 

v Mat.5.15, 
&c. 

Ma.4.21. 

c.8.16. 

w Mat.6.22, 
&c. 

x Pr.28.22. 
Ma.7.22. 

y Ps.119. 

105. 

Pr.6.23. 

Is.  8. 20. 

2 Co.4.6. 

z a candle 
by  its 
bright 
shining. 

a Pr.4.18. 

20.27. 

b Ma.7.3. 

c Mat.  23. 

25. 

d Tit. 1.15. 

e Is.58.7. 
c.12.33. 

f or,  as  you 
are  able. 

g Mat.  23. 

23.27. 

h Mat. 23. 6. 
Ma.  1238.  ; 


shall  no  sign  be  given  it,  but  the  sign  of  Jonas 
the  prophet. 

30  For  as  'Jonas  was  a sign  unto  the  Nine- 
vites,  so  shall  also  the  Son  of  man  be  to  this 
generation. 

31  The  1 queen  of  the  south  shall  rise  up  in 
the  judgment  with  the  men  of  this  generation, 
and  condemn  them  : for  she  came  from  the 
utmost  parts  of  the  earth  to  hear  the  wisdom 
of  Solomon;  and,  behold,  a greater  than 
Solomon  is  here. 

32  The  men  of  Nineveh  shall  rise  up  in  the 
judgment  with  this  generation,  and  shall  con- 
demn it : for  “ they  repented  at  the  preaching 
of  Jonas ; and,  behold,  a greater  than  Jonas 
is  here. 

33  No  v man,  when  he  hath  lighted  a candle, 
putteth  it  in  a secret  place,  neither  under  a 
bushel,  but  on  a candlestick,  that  they  which 
come  in  may  see  the  light. 

34  The  w light  of  the  body  is  the  eye  : there- 
fore when  thine  eye  is  single,  thy  whole  body 
also  is  full  of  light ; but  when  thine  eye  is  x evil, 
thy  body  also  is  full  of  darkness. 

35  Take  heed  therefore  that  the  light  which 
is  in  thee  be  not  darkness. 

36  If  thy  whole  body  therefore  be  full  of 
y light,  having  no  part  dark,  the  whole  shall 
be  full  of  light,  as  when  2 the  bright  shining 
aof  a candle  doth  give  thee  light. 

37  T[  And  as  he  spake,  a certain  Pharisee 
besought  him  to  dine  with  him:  and  he  went 
in,  and  sat  down  to  meat. 

38  And  fc  when  the  Pharisee  saw  it,  he  mar- 
velled that  he  had  not  first  washed  before 
dinner. 

39  And  the  Lord  said  unto  him,  Now  do  c ye 
Pharisees  make  clean  the  outside  of  the  cup 
and  the  platter ; but  your d inward  part  is  full 
of  ravening  and  wickedness. 

40  Ye  fools,  did  not  he  that  made  that  which 
is  without  make  that  which  is  within  also  ? 

41  But  e rather  give  alms  f of  such  things  as 
ye  have  ; and,  behold,  all  things  are  clean 
unto  you. 

42  But  e wo  unto  you,  Pharisees  ! for  ye  tithe 
mint  and  rue  and  all  manner  of  herbs,  and 
pass  over  judgment  and  the  love  of  God : 
these  ought  ye  to  have  done,  and  not  to  leave 
the  other  undone. 

43  Wo  unto  you,  Pharisees!  for  h ye  love 
the  uppermost  seats  in  the  synagogues,  and 
greetings  in  the  markets. 


in  heaven,  where  no  interposing  power  can  even  for  a moment 
appear  to  thwart  it.  On  earth,  it  is  true,  that  will  is  constantly 
opposed  : but  as  we  know  it  is  omnipotent,  we  look  with 
pleasure  and  with  hope  to  that  period,  when  every  rebellious 
spirit  on  earth  shall  be  subdued,  and  holy  and  uniform  obe- 
dience rendered  to  the  Lord. 

When  we  pray  for  temporal  blessings,  our  terms  must  be 
more  limited  ; we  are  authorized  to  ask  only  provisions  neces- 
sary or  convenient  for  the  present  time ; not  what  the  rich 
fool  aspired  after — “ goods  laid  up  for  many  years  to  come.” 
“ For  spiritual  blessings,”  says  Bishop  Taylor , “ let  our  prayers 
be  particularly  importunate,  perpetual,  and  persevering ; for 
temporal  blessings,  let  them  be  general,  short,  conditional, 
and  modest.” 

Pardon  of  sin  is  one  of  those  spiritual  blessings  for  which 


Ver.  13.  Your  heavenly  Father  give. — “ Your  Father  give  from  heaven/’ 
Ver.  14—26.  And  he  was  casting  out  a devil , &c. — This  appears  to  us  the 
same  as  Mat.  xii.  22—30,  aud  43—45.  Only  there  the  subject  is  said  to  have 
been  blind  as  well  as  dumb.  There  is  another  case,  however,  of  a dumb  de- 
mon cast  out.  Mat.  i\.  32-  34,  but  the  context  does  not  bo  well  agree. 

Ver.  20.  Kingdom  of  G(d.— [For  the  destruction  of  the  kingdom  of  Satan 
plainly  implies  the  setting  up  pf  the  kingdom  of  God.  The  reasoning  of  the 
Pharisees,  (ver.  17,  and  Mat.  xii.  24,  25,)  was  not  expressed,  and  Jesus,  knowing1 
their  thoughts , gave  ample  proof  of  his  omniscience.  This,  with  our  Lord’s 
masterly  confutation  of  their  reasonings,  by  a conclusion  drawn  from  their 
own  premises,  one  would  have  supposed  might  have  humbled  and  convinced 
those  men  ; hut  the  most  conclusive  reasoning,  and  the  most  astonishing  mi- 
racles, were  lost  upon  a people  who  were  obstinately  determined  to  disbelieve 
every  thing  that  was  good  relative  to  Jesus  of  Nazareth.] — Bolster. 

Ver.  24.  He  walketh  through-- i.  e.  the  unclean  spirit  walketh,  &c. He  | 

1112 


we  are  encouraged  to  employ  “ the  most  importunate,  per- 
petual, and  persevering  requests;”  with  which  we  must  in  all 
cases  connect  our  readiness  to  forgive  others,  as  our  Lord  has 
taught  us.  As  in  our  Courts  of  Law,  a man  who  seeks  for 
justice  must  go  into  Court  with  ‘‘clean  hands,”  that  is,  com- 
mitting no  injustice  against  the  party  of  whom  he  complains  ; 
so  it  is  in  vain  for  us  to  plead  for  mercy  in  the  court  of  heaven, 
unless  we  can  add,  “we  also  forgive  everyone  that  is  indebted 
to  us,”  or  has  trespassed  against  us. 

The  two  following  petitions,  Mr.  Granville  Sharpe  thinks, 
have  a particular  reference  to  the  circumstances  of  our  Lord 
himself— He  was  led  into  temptation,  but  he  was  delivered 
from  the  evil  one;  to  both  which  circumstances  he  may  pro- 
bably allude.  He  was  led  into  the  wilderness  to  be  tempted 
of  the  devil — he  wrestled  with  the  enemy  and  prevailed — he 


saith — i.  c.  the  unclean  spirit  saith,  &c. Swept  and  garnished— i.  c.  Com- 

pletely furnished  with  every  thing  that  can  make  the  man  a commodious  ha- 
bitation for  an  evil  spirit. 

Verses  27  , 28.  And  it  came  to  pass,  &c.— This  occurred,  probably,  when  hiv 
mother  and  his  brethren  came  around  him.  Mat.  xii.  46—50. 

Ver.  29 — 32.  And  when  the  people  were  gathered  thick  together.— The  pa- 
rallel verses  in  Matthew,  are  chap.  xii.  38—42. 

Ver.  33—36.  No  man,  when  he  hath  lighted  a candle,  &c. — ' This  appears  to 
he  a fragment  of  the  sermon  on  the  mount,  Mat.  v.  15,  16  ; vi.  22,  23. 

Ver.  34.  Eye  is  single— i.  e.  Free  from  disease,  sound. Eye  is  evil—  i.  o. 

Diseased,  unsound. 

Ver.  36.  When  the  bright  shining  of  a candle— Campbell,  " Its  flame  ” 

Ver.  37—54.  And  as  he  spake,  &c. — ' This  passage  very  much  resembles  Mat 
xxiii.  23—36,  and  several  verses  agree  verbatim. 

Ver.  40.  Ye  fools. — Campbell,  * Unthinking  men!”  Doddridge,  “Thought- 


The.  lawyers  reproved.  LUKE. 

44  Wo  unto  you,  scribes  and  Pharisees,  hy- 
pocrites ! for  ye  are  as  > graves  which  appear 
not,  and  the  men  that  walk  over  them  are  not 
aware  of  them. 

45  Then  answered  one  of  the  lawyers,  and 
said  unto  him,  Master,  thus  saying  thou  re- 
proachest  us  also. 

46  And  he  said,  Wo  unto  you  also,  ye  law- 
yers ! for  ye  lade  men  with  burdens  grievous 
to  be  borne,  and  ye  yourselves  touch  not  the 
burdens  i with  one  of  your  fingers. 

47  Wo  unto  you  ! for  ye  build  the  sepulchres 
of  the  prophets,  and  your  fathers  killed  them. 

48  Truly  ye  bear  witness  that  ye  allow  k the 
deeds  of  your  fathers : for  they  indeed  killed 
i them,  and  ye  build  their  sepulchres. 

49  Therefore  also  said  the  wisdom  of  God,  I 
will  send  them  prophets  and  apostles,  and 
some  of  them  they  shall  slay  and  persecute  : 

50  That  the  blood  of  all  the  prophets,  which 
was  shed  from  the  foundation  of  the  world, 
may  be  required  m of  this  generation  ; 

51  From  the  blood  of  n Abel  unto  the  blood 
of  0 Zacharias,  which  perished  between  the 
altar  and  the  temple : verily  I say  unto  you, 

It  shall  be  required  of  this  p generation. 

52  Wo  unto  you,  lawyers  ! for  ye  have  taken 
away  the  key  of  '’knowledge  : ye  enter  notin 
yourselves,  and  them  that  were  entering  in 
ye  r hindered. 

53  And  as  he  said  these  things  unto  them, 
the  scribes  and  the  Pharisees  began  to  urge 
him  vehemently,  and  to  8 provoke  him  to 
speak  of  many  things: 

54  Laying  wait  for  him,  and  ‘ seeking  to 
catch  something  out  of  his  mouth,  that  they 
might  accuse  him. 

CHAPTER  XII. 

. Christ  preacheth  to  his  disciples  to  avoid  hypocrisy,  and  fearfulness  in  publishing  his 
doctrine : 13  wameth  the  people  to  beware  of  covetousness,  by  the  parable  of  the  rich 
man  who  set  up  greater  barns.  22  We  must  not  be  over  careful  of  earthly  things, 

31  bnt  seek  the  kingdom  of  God,  33  give  alms,  36  be  ready  at  a knock  to  open  to 
our  Lord  whensoever  he  cometh.  41  Christ’s  ministers  are  to  see  to  their  charge,  49 
and  look  for  persecution.  54  The  people  must  take  this  time  of  grace,  53  because  it  is 
a fearful  thing  to  die  without  reconciliation. 

IN  a the  mean  time,  when  there  were  gathered 
together  an  innumerable  multitude  of  peo- 
ple, insomuch  that  they  trode  one  upon  an- 
other, he  began  to  say  unto  his  disciples  first 
of  all,  Beware  ye  of  the  leaven  of  the  Phari- 
sees, which  is  hypocrisy. 


-CHAP.  XII.  Of  avoiding  hypocrisy 

2 For  b there  is  nothing  covered,  that  shall 
not  be  revealed ; neither  hid,  that  shall  not  be 
known. 

3 Therefore  whatsoever  ye  have  spoken  in 
darkness  shall  be  heard  in  the  light;  and  that 
which  ye  have  spoken  in  the  ear  in  closets 
shall  be  proclaimed  upon  the  house-tops. 

4 And  I say  unto  you  my  'friends,  d Be  not 
afraid  of  them  that  kill  the  body,  and  after 
that  have  no  more  that  they  can  do. 

5 But  I will  forewarn  you  whom  ye  shall  fear : 
Fear  him,  which  after  he  hath  killed  hath 
power  to  cast  into  hell ; yea,  I say  unto  you, 
Fear  him. 

6 Are  not  five  sparrows  sold  for  two  e far- 
things, and  not  one  of  them  is  forgotten  before 
God  ? 

7 But  even  the  very  hairs  of  your  head  are 
all  numbered.  Fear  not  therefore:  ye  are  of 
more  value  than  many  sparrows. 

8 Also  I say  unto  you,  f Whosoever  shall  con- 
fess me  before  men,  him  shall  the  Son  of  man 
also  confess  e before  the  angels  of  God: 

9 But  he  that  denieth  h me  before  men  shall 
be  denied  before  the  angels  ■ of  God. 

10  And  whosoever  shall  speak  a word  against 
the  Son  of  man,  it  shall  be  forgiven  him  : but 
unto  him  that  blasphemeth  against  the  Holy 
Ghost  it  shall  not  ibe  forgiven. 

11  And  when  they  bring  you  unto  the  syna- 
gogues, and  unto  magistrates,  and  powers, 
take  kye  no  thought  how  or  what  thing  ye 
shall  answer,  or  what  ye  shall  say  : 

12  For  the  Holy  Ghost  shall  teach  ’ you  in 
the  same  hour  what  ye  ought  to  say. 

13  T[  And  one  of  the  company  said  unto  him, 
Master,  speak  to  my  brother,  that  he  divide 
the  inheritance  with  ra  me. 

14  And  he  said  unto  him,  Man,  “who  made 
me  a judge  or  a divider  over  you? 

15  And  he  said  unto  them,  Take  heed,  andbe- 
ware  of  0 covetousness:  for  a man’s  life  rcon- 
sisteth  not  in  the  abundance  of  the  things 
which  he  possesseth. 

16  And  he  spake  a parable  unto  them,  say- 
ing, The  ground  of  a certain  rich  man  brought 
forth  plentifully : 

17  And  he  thought  within  himself,  saying, 


J la.  £ 


1 He.11.35, 
37. 


p Je.7.29. 
q Mal.2.7. 


a Mat.  16.6, 
&c. 

Ma.8.15. 

&c. 


b Mat.  10. 26 
Ma.4.22. 
c.8.17. 


d Is.51.7.. 
13. 

Mat.  10. 
2S.&c. 


f 1 Sa.  2.30. 
Ps.119.46. 
2 Ti.2.12. 
Re.  2. 10. 

g Jude  24. 
h Ac.3.13. 


j Mat.  12. 
31. 

1 Jn.5.16. 

k Mat.  10. 
19. 

Ma.13.11. 

0.21.14. 


p Job  2.4. 
Mat.6.25. 


came  off  conqueror,  and  more  than  conqueror : but  we  are 
unequal  to  such  a contest,  and  should  therefore  pray  to  be  de- 
livered from  it.  But  though  we  admit  that  “ the  evil  one,” 
the  devil,  may  be  here  particularly  intended,  we  are  far  from 
wishing  to  see  the  translation  so  restrained.  Not  only  from 
Satan,  but  from  every  evil  being , and  every  thing , we  should 
certainly  pray  to  be  delivered. 

To  this  prayer,  our  Lord  adds  some  arguments  for  importu- 
nity ; observing,  that  in  many  cases  importunity  may  prevail 
with  men,  and  God  loves  to  be  importuned : but  this  subject 
is  reviewed  chap,  xviii.  1. 

Chap.  XII.  Ver.  13 — 21.  The  parable  of  the  richfool. — The 
occasion  of  this  must  be  considered.  A man  who  had  had 
some  dispute  with  his  brother,  relative  to  an  inheritance,  of 
which  he  considered  himself  entitled  to  at  least  a moiety,  find- 
ing our  Lord’s  authority  highly  respected  as  a prophet,  wished 
to  engage  him  to  arbitrate  between  himself  and  his  brother,  in 


less  creatures Did  not  he  that  made  ttiat  which  is  without  make  that 

which  is  vjithin  also  ?— That  is,  Did  not  he  which  made  the  body,  likewise 
make  the  soul?  Doddridge  and  Campbell.  Mat.  xxiii.  25. 

Ver.  47  For  ye  build. — [Their  guilt  did  not  lie  in  building  and  adorning  the 
tombs  of  the  prophets,  considered  simply  in  itself;  but  in  their  hypocrisy,  in 
giving  t his  testimony  of  respect  to  the  prophets,  whilst  they  were  actuated 
oy  the  spirit,  and  followed  the  example  of  their  persecutors  and  murderers.] — B. 

Ver.  48.  Truly  ye  bear  witness—  As  in  your  conduct  you  imitate  your 
fathers,  truly  ye  bear  witness  to  them  ; and  in  effect  approve  the  works  of 
your  fathers  : for  one  would  imagine  that  you  erected  these  monuments,  not 
so  much  iri  honour  of  the  prophets,  as  of  the  persecutors  by  whom  they  were 
ao  wickedly  destroyed.  Doddridge. 

Ver.  49.  The  wisdom  of  God.— [Probably  by  the  Wisdom  of  God  we  are  to 
understand  the  Logos , or  Word  of  God , that  is,  our  Lord  himself ; this  being 
a dignified  and  Oriental  mode  of  expression  for  I say,  as  it  is  in  the  parallel 
massage.  1—Bagster. 

Ver.  51.  Zacharias , which  perished  between  the  altar  and  the  temple. — 
it  is  said  a space  of  nine  feet  wa3lef>.  between  the  altar  of  burnt-offerings  and 
the  temple  (or  tabernacle)  itself,  as  an  asylum  for  criminals,  which  might  not 
be  violated,  but  in  cases  of  decided  murder.  See  Ex.  xxxviii.  2. 

Ver.  52.  The  key  of  knowledge— We  conceive  to  bo,  the  right  of  private 
U0 


hope  to  gain  his  point.  Our  Lord,  who  carefully  avoided  any 
interference  in  secular  concerns,  replied  sharply,  “ Man,  who 
made  me  a judge  or  a divider  over  you?”  and  evidently  per- 
ceiving that  he  was  influenced  by  a principle  of  covetousness, 
delivered  the  following  parable  to  caution  him  against  that 
evil  and  dangerous  disposition.  A certain  great  agriculturist 
had  an  estate,  rich  and  fertile,  insomuch  that  he  was  distressed 
for  room  to  bestow  the  produce.  He  resolves  therefore  to  pul: 
down  his  contracted  barns,  and  build  greater;  and  instead  of 
labouring  in  future,  to  retire  from  business  and  enjoy  his  riches. 
It  is  worthy  of  remark,  that  this  man  proposed  no  plan  oi 
aggression  against  his  neighbours,  nor  of  oppression  of  the 
poor ; hut  merely  a life  of  ease  and  indolence,  which  men 
generally  consider  as  innocent  and  harmless.  He  was  pro- 
bably a Sadducee,  or  Jewish  Epicurean  philosopher,  who 
thought  he  had  done  enough,  and  now  looked  only  to  enjoy- 
ment. But  how  miserable  his  disappointment ! Instead  of 


judgment ; i.  e.  of  reading  and  judging  for  ourselves.  The  scribes  took  away 
this  right  by  referring  the  explanation  of  Scripture  wholly  to  tradition,  as  the 
Papists  have  since  done. 

Ver.  53.  To  urge  him  vehemently—  Literally,  “to  mouth  him.”  Somo 
think  this  an  allusion  to  hunting  with  dogs  ; but  we  conceive  it  to  refer  to  their 
vulgar  and  overbearing  language,  in  order  to  provoke  our  Lord,  and  put  him 
off  his  guard. 

Chap.  XII.  Ver.  1.  An  innumerable  multitude. — Campbell,  “ Myriads 
i.  e.  “ tens  of  thousands.” The  leaven  of  the  Pharisees—  See  Mat.  xvi.  12. 

Ver.  3.  Proclaimed  upon  the  house-tops—  [The houses  in  Judea  being  flat- 
roofed,  with  a balustrade  round  about,  were  used  for  the  purpose  of  taking  tho 
air,  sleeping,  and  prayer,  and,  it  seems,  for  announcing  things  in  the  most  pub- 
lic manner.  So  among  the  Turks,  a crier  announces  the  hours  of  public  woi- 
ship  from  the  minaret  or  tower  of  the  mosque.  1 — Bagster. 

Ver.  8.  Before  the  angels.—  In  Matthew  it  is  “ Eeforc  my  Father;”  i.  e. 
before  the  Father,  and  the  holy  angels  which  attend  his  presence.  See  note 
on  Mat.  xviii.  1U. 

Ver.  16.  Spake  a parable,  &c  — The  design  of  this  parable,  as  is  evident  frorn 
the  context,  was  to  li.ustrate  what  covetousness  is.  Christ  makes  it  to  con- 
sist in  using  property  simply  for  personal  gratification,  and  not  as  a steward 
for  the  honour  of  God.  TTe  in  ver.  21,  maxes  it  universal  in  its  application 

1113 


Caution  against  covetousness.  LUKE. — CHAP.  XII.  The  office  of  Christ's  ministers. 


What  shall  I do,  because  I have  no  room 
Where  to  bestow  my  fruits  ? 

18  And  he  said,  This  will  ■» 1 do  : I will  pull 
down  my  barns,  and  build  greater  ; and  there 
will  I bestow  all  my  fruits  and  my  goods. 

19  And  I will  say  to  my  soul,  f Soul,  thou 
hast  much  goods  laid  up  for  many  years ; take 
thine  ease,  eat,  ■ drink,  and  be  merry. 

20  But  God  said  unto  him,  Thou  fool,  this 
night  ‘thy  “soul  shall  be  required  of  thee: 
then  whose  shall  those  things  be,  which  thou 
hast v provided 

21  So  is  he  that  layeth  up  treasure  for  w him- 
self, and  is  not  rich  1 toward  God. 

22  TI  And  he  said  unto  his  disciples,  Therefore 
I say  unto  you,  Take  i no  thought  for  your 
life,  what  ye  shall  eat;  neither  for  the  body, 
what  ye  shall  put  on. 

23  The  life  is  more  than  meat,  and  the  body 
is  more  than  raiment. 

24  Consider  the  1 ravens:  for  they  neither 
sow  nor  reap ; which  neither  have  storehouse 
nor  barn;  and  God  feedeth  them:  how  much 
more  are  ye  better  than  the  fowls  ? 

25  And  which  of  you  with  taking  thought  can 
add  to  his  stature  one  cubit  ? 

2(3  If  ye  then  be  not  able  to  do  that  thing 
which  is  least,  why  take  ye  thought  for  the 
rest  ? 

27  Consider  the  lilies  how  they  grow:  they 
toil  not,  they  spin  not ; and  yet  I say  unto  you, 
that  Solomon  in  all  his  glory  was  not  arrayed 
like  one  of  these. 

28  If  then  God  so  clothe  the  grass,  which  is 
to-day  in  the  field,  and  to-morrow  is  cast  into 
the  oven  ; how  much  more  will  he  clothe  you, 
3 ye  of  little  faith  ? 

29  And  seek  not  ye  what  ye  shall  eat,  or  what 
ye  shall  drink,  a neither  be  ye  of  doubtful 
mind. 

30  For  all  these  things  do  the  nations  of  the 
wot  Id  seek  after:  and  your  Father  knoweth 
that  ye  have  need  of  these  things. 

31  But b rather  seek  ye  the  kingdom  of  God; 
and  all  “these  things  shall  be  added  unto  you. 

32  Fear  not,  little  d flock ; for  it  is  your 
Father’s  good  pleasure  to  give  you  the  e king- 
dom. 


A.  M.  4033. 
A.  D.  29. 


q Ja.4  15, 
16. 

r Pn.  49.18. 
■ Ec  11.9. 

1 Co.  15. 
32. 


t or,  do 
they  re- 
quire  thy 
soul. 

u Job  20.20 
..23 ; 27.8. 
Pa.  52.7. 
Ja.4. 14. 
v Pa.39.6. 
49.16,17. 
Je.17.ll. 
w Ha.2.9. 
x 1 Ti.  6.18. 
Ja.2.5. 
ver.  33. 
y Mat  .6.25, 
Sic. 

z Job  38.41. 

Ps.  147.9. 
a or,  live 
not  in 
careful 
suspense. 
b Mat.6.33. 
c Pa.  34. 10. 
Is.33.16. 
Ro.8.31, 
32. 

d Is.  40.11. 
Jn.  10.27, 
28. 

e Mat.25. 
34. 

Jn.  18.36. 
He.  12.28. 
Ja.2.5. 

2 Pe.l.  11. 
Re.  1.6. 
22.5. 


f Mat,  19. 
21. 

Ac.2.45. 

4.34. 

g Mat.6.20. 

1 Ti.6.19. 
h Ep. 6. 14. 

1 Pe.  1.13. 
i Mat 25.1 

13. 

J Mat.24. 

46, &c. 
k 1 Th.5.2. 

2 Pe.3. 10. 
Re.3.3. 
16.15. 

1 c.21.34, 
36. 

m l Co. 4. 2. 
n ver.37. 
o Mat. 22. 6. 
p or,  cut 
him  off. 
q Pa.  37.9. 

94.14. 
r J a.  4.17. 


33  Tf  Sell  Ghat  ye  have,  and  give  alms:  pro- 
vide yourselves  bags  which  wax  not  old,  a 
k treasure  in  the  heavens  that  faileth  not, 
where  no  thief  approacheth,  neither  moth  cor- 
rupteth. 

34  For  where  your  treasure  is,  there  will 
your  heart  be  also. 

35  TI  Let  h your  loins  be  girded  about,  and 
your  lights  > burning  ; 

36  And  ye  yourselves  like  unto  men  that 
wait  for  their  lord,  when  he  will  return  from 
the  wedding;  that  when  he  cometh  and  knock- 
eth,  they  may  open  unto  him  immediately. 

37  Blessed  ) are  those  servants,  whom  the 
lord  when  he  cometh  shall  find  watching: 
verily  I say  unto  you,  that  he  shall  gird  him- 
self, and  make  them  to  sit  down  to  meat,  and 
will  come  forth  and  serve  them. 

38  And  if  he  shall  come  in  the  second  watch, 
or  come  in  the  third  watch,  and  find  them  so, 
blessed  are  those  servants. 

39  And  this  know,  that  if  the  good  man  of  the 
house  had  known  what  hour  the  thief k would 
come,  he  would  have  watched,  and  not  have 
suffered  his  house  to  be  broken  through. 

40  Be  ye  therefore  ready  'also:  for  the  Son 
of  man  cometh  at  an  hour  when  ye  think  not. 

41  TI  Then  Peter  said  unto  him,  Lord,  speak- 
est  thou  this  parable  unto  us,  or  even  to  all '? 

42  And  the  Lord  said,  Who  then  is  that  faith- 
ful and  wise  m steward,  whom  his  lord  shall 
make  ruler  over  his  household,  to  give  them 
their  portion  of  meat  in  due  season  1 

43  Blessed  " is  that  servant,  whom  his  lord 
when  he  cometh  shall  find  so  doing. 

44  Of  a truth  I say  unto  you,  that  he  will 
make  him  ruler  over  all  that  he  hath. 

45  But  and  if  that  servant  say  in  his  heart, 
My  lord  delayeth  his  coming  ; and  shall  begin 
to  beat  ° the  men-servants  and  maidens,  and  to 
eat  and  drink,  and  to  be  drunken  ; 

46  The  lord  of  that  servant  will  come  in  a 
day  when  he  looketh  not  for  him,  and  at  an 
hour  when  he  is  not  aware,  and  will  p cut  him 
in  ^sunder,  and  will  appoint  him  his  portion 
with  the  unbelievers. 

47  And  that  servant,  which  rknew  his  lord’s 
will,  and  prepared  not  himself. \ neither  did 


enjoyment,  the  decree  was  gone  forth  which  assigned  over  all 
his  property  to  his  heirs;  and  the  summons  which  called  him 
to  the  bar  of  judgment.  What  a warning  this  to  thousands  ! 
but  by  how  few  has  it  been  attended  to!  Had  he  formed 
plans  of  benevolence  and  charity:  had  he  said,  Soul,  bestir 
thyself  in  the  cause  of  God,  or  of  the  poor,  perhaps,  as  in  the 
case  of  Hezekiah,  fifteen  more  years  might  have  been  added 
to  his  life ; or  if  not,  the  intention  would  have  been  accepted 
for  the  deed,  by  him  who  reads  the  intentions  of  the  heart. 

Ver.  32—48.  The  duty  of  watchfulness  enforced  by  two  short 
parables. — In  the  first  of  these  the  lord  is  represented  as  having 
gone  to  a marriage,  the  time  of  his  return  from  which  is  quite 
uncertain  : his  servants  are  therefore  required  to  wait  for  him, 
with  lights  in  their  hands,  and  their  loins  girded,  ready  to  at- 
tend him;  in  which  case  he  is  pleased  to  Intimate,  that  they 
shall  find  the  kindest  returns  when  he  shall  come.  (Ver.  37.) 

Peter,  upon  this,  inquires  whether  the  parable  was  intended 
for  them  (the  apostles)  only,  or  for  all  his  followers.  This 
question  is  answered  by  another  parable,  still  more  alarming, 
because  a severe  punishment  is  attached  to  the  neglect,  espe- 
cially of  those  who  knew  their  lord’s  wdl,  and  were  warned 


of  his  approach, — which  is  both  their  case  and  ours.  To  be 
prepared  for  our  Lord’s  coming  implies  two  things:  1.  To 

be  truly  and  cordially  engaged  in  his  service;  and,  2.  To  be 
constantly  on  the  look  out,  as  expecting  his  arrival.  Christian 
watchfulness,  remarks  a pious  writer,  “implies  that  the  per- 
son is  careful  to  have  his  affections  happily  loosened  from  the 
world;  for  without  this,  he  will  not  be  willing  to  leave  it- 
Bound  by  those  ties  in  their  full  strength,  he  must  be  torn 
piecemeal  from  the  earth;  and  in  such  a case,  how  unfit 
either  to  meet  death,  or  to  enter  upon  the  joys  which  are  at 
God’s  right  hand  ! 

“ It  farther  implies,  that  there  is  no  guilt  oppressing  the  con- 
science ; but  that  the  person  has  washed  his  garments,  and 
made  them  white  in  the  blood  of  the  Lamb.  It  is  faith  in  the 
Redeemer  ....  which  can  alone  remove  the  fear  of  death,  by 
removing  guilt  from  the  conscience,  and  by  giving  us  ‘ a good 
hope  through  grace.’  But  without  a heavenly  mind,  our  pre- 
paration is  not  complete;  that  is,  we  cannot ‘long  to  depart, 
and  to  be  with  Christ,’  as  far  better  than  any  portion  in  the 
present  world. 

“All  this  is  implied  in  that  watchfulness  which  our  Lord 


Ver.  19.  Much  goods.— Doddridge.  “ An  abundance  of  goods.” 

Ver.  20.  Thy  soul  shall  be  required. — See  margin  ; i.  e.  the  angels,  or  mes- 
sengers of  death.  See  chap.  xvi.  9. 

Ver.  21.  Rich  toward  God— That  is,  in  faith  and  chaiity.  The  expression 
is  forcible,  and  seems  to  imply  that  God  is  the  good  man's  hanker 
Ver.  24.  Consider  the  ravens. — [The  raven  is  a species  of  thp  corpus , or 
crow  tribe,  of  tiie  order  Picte,  known  by  its  large  size,  its  plumage  being  of  a 
bluish  nlack.  and  tail  roundish  at  the  end.  It  was  probably  selected  by  our 
Lorn  as  being  unclean.  (—Bagster.  Mat.  " Fowls,”  or  birds.  If  these  senti- 
ments were  repeated  at  different  times,  probably  our  Lord  might  have  clif 
terent  kinds  of  birds  within  his  view.  Ravens  live  on  flesh,  which  might 
make  Hie  argument  more  striking. 

Ver.  27.  Consider  the  lilies. — IThe  lily  is  a genus  of  the  hexondria  mono- 
gv iiia class  of  plants  ; of  which  there  are  two  species,  the  white  lily  and  the 


?:(/.  The  latter  seems  intended  here,  the  royal  robes  bein a purple.) — 11. 

Fear  uni.  little  flock— Gr.  “ little,  little  a <1  luble  diminutive. 
1114 


Vo 


Ver.  34.  For  where  your  treasure  is.— [Bishop  Pearce  on  Matthew  cites 
the  following  passage  Irom  Plautus : I am  here  ; but  my  mind  is  at  home,  i.  e. 
with  my  money.] — Bagster. 

Ver.  35,  36.  Let  yov.r  loins  be  girded,  Ac — This  seems  to  refer  to  the  pnra- 
ble  of  the  marriage,  Mat.  xxv.  1 — 13. 

Ver.  42—46.  That  faithful  and -wise  steward.— This  parable  bears  a close 
analogy  to  that  in  Mat.  xxiv.  45—51,  which  therefore  see. 

Ver.  46.  Cut  him  in  sunder. — Compare  note  on  Mat.  xxiv.  51. 

Ver.  47.  And  that  servant , which  knew  his  lord's  will , &c. — [”  The  anti- 
thesis in  this  passage.”  ofiserves  Bishop  Jebb,  (Sac.  Lit.)  " has  prodigious 
moral  depth  : lie  who  sins  against  knowledge,  though  his  sins  were  only  sins 
of  omission,  shall  be  beaten  with  many  stripes ; hut  lie  who  sins  wirhrut 
i knowledge,  though  his  sins  were  eins  of  commission , shall  he  beaten  only  with 
I few  stripes.  Mere  negligence  against  the  light  of  conscience.  shalLbe  seveiely 
I punished,  wh'Ie  an  offence,  in  itself  comparatively  heinous,  if  committed  iguo- 
I natty,  and  without  light,  shall  he  mildly  dealt  with.”] — Bagster. 


Instruction  to  the  people.  LUKE. 

according  to  his  will,  shall  be  beaten  5 with 
many  stripes. 

48  But  he  ‘that  knew  not,  and  did  commit 
things  worthy  of  stripes,  shall  be  beaten  with 
few  stripes.  For  u unto  whomsoever  much  is 
given,  of  him  shall  be  much  required:  and  to 
whom  men  have  T committed  much,  of  him 
they  will  ask  the  more. 

49  I am  come  to  send  fire  on  the  earth; 
and  what  will  I,  if  it  be  already  kindled? 

50  But  I have  a baptism  to  be  baptized  with  ; 
and  how  am  I w straitened  till  it  be  accom- 
plished ! 

51  Suppose  1 ye  that  I am  come  to  give 
peace  on  earth  ? I tell  you,  Nay  ; but  rather 
division. 

52  For  from  henceforth  there  shall  be  five  in 
one  house  divided,  three  against  two,  and  two 
against  three. 

53  The  father  * shall  be  divided  against  the 
son,  and  the  son  against  the  father ; the  mother 
against  the  daughter,  and  the  daughter  against 
the  mother ; the  mother-in-law  against  her 
daughter-in-law,  and  the  daughter-in-law 
against  her  mother-in-law. 

54  j[  And  he  said  also  to  the  people,  2 When 
ye  see  a cloud  rise  out  of  the  west,  straightway 
ye  say,  There  cometh  a shower ; and  so  it  is. 

55  And  when  ye  see  the  south  wind  blow,  ye 
say,  There  will  be  heat : and  it  cometh  to  pass. 

56  Ye  hypocrites,  ye  can  discern  the  face  of 
the  sky  and  of  the  earth  ; but  how  is  it  that  ye 
do  not  discern  this  time  ? 

57  If  Yea,  and  why  even  of a yourselves  judge 
ye  not  what  is  right  ? 

58  When  b thou  goest  with  thine  adversary 
to  the  magistrate,  as  thou  art  in  c the  way,  give 
diligence  that  thou  mayest  be  delivered  from 


u Le.5.17. 
Jn.15.S2. 
1 Ti.1.13. 


x Mat.  10. 
34. 


Y Mi.7.6. 


z Mat.  16.2, 
See. 


■ — CHAP.  XIII.  Jesus  preacheth  repentance. 

him ; lest  he  hale  thee  to  the  judge,  and  the 
judge  deliver  thee  to  the  officer,  and  the  officer 
cast  thee  into  prison. 

59  I tell  thee,  thou  shalt  not  depart  thence, 
till  thou  hast  paid  the  very  d last  mite, 
CHAPTER  XIII. 

1 Christ  preacheth  repentance  upon  the  punishment  of  the  Galileans,  and  others.  6 Th« 
fruitless  fig  tree  may  not  stand.  11  He  healelh  the  crooked  woman  : 18  showeth  the 
powerful  working  of  the  word  in  the  hearts  of  his  chosen,  by  the  parable  of  the  grain 
of  mustard  Beed,  and  of  leaven  : 24  exhorteth  to  enter  in  at  the  strait  gate  : 31  and  re- 
proveth  Herod  and  Jerusalem. 

T^HERE  were  present  at  that  season  some 
-L  that  told  him  of  the  a Galileans,  whose 
blood  Pilate  had  mingled  b with  their  sacri- 
fices. 

2 And  Jesus  answering  said  unto  them,  Sup- 
pose ye  that  these  Galileans  were  sinners 
above  all  the  Galileans,  because  they  suffered 
such  things? 

3 I tell  you,  Nay : but,  except  ye  c repent,  ye 
shall  all  likewise  perish. 

4 Or  those  eighteen,  upon  whom  the  tower 
in  Siloam  fell,  and  slew  them,  think  ye  that 
they  were  d sinners  above  all  men  that  dwelt 
in  Jerusalem  ? 

5 I tell  you,  Nay  : but,  except  ye  repent,  ye 
shall  all  likewise  perish. 

6 TT  He  spake  also  this  parable ; e A certain 
man  had  a fig  tree  planted  in  his  vineyard ; 
and  he  came  and  sought  f fruit  thereon,  and 
found  none. 

7 Then  said  he  unto  the  dresser  of  his  vine- 
yard, Behold,  these  three  years  I come  seeking 
fruit  on  this  fig  tree,  and  find  none : cut  it 
s down  ; why  cumbereth  it  the  ground  ? 

8 And  he  answering  said  unto  him,  Lord, 
let  it  alone  h this  year  also,  till  I shall  dig 
about  it,  and  dung  it: 

9 And  if  it  bear  fruit,  well:  and  if  not,  then 
after  that  i thou  shalt  cut  it  down. 


c Ac.3.19. 
Re.2.21, 
22. 


f Jn. 15.16. 
Ga.522. 
Ph.4.I7. 

g Ei.32.10. 

h I’s.106.23. 
2 Pe.3.9. 


Jesus  Christ  here  inculcates.  The  argument  which  he  urges 
to  enforce  the  necessity  of  being  thus  ready  is,  the  uncertainty 
of  life : ‘ be  ye  also  ready,  for  in  such  an  hour  as  ye  think  not, 
the  Son  of  man  cometh.’ 

“ The  apostle  (Peter)  speaks  of  it  as  the  posture  of  mind 
common  to  the  primitive  Christians,  that  they  continued  1 look- 
ing for,  and  hastening  to  the  day  of  God,’  like  persons  press- 
ing to  a desired  object.  O that  this  may  be  my  frame!  May 
I not  act  like  those  who  say,  ‘ Where  is  the  promise  of  his 
coming?’  but  like  those  who  consider  him  at  the  very  door  : 
and  in  this  posture  may  I say  with  David,  ‘Now,  Lord,  what 
wait  I for  ? Truly  my  hope  is  in  thee.’  ” 

Chap.  XIII.  Yer.  1 — 9.  The  death  of  certain  Galileans , 
and  other  national  calamities , improved  by  the  parable  of  the 
fig-tree. — To  understand  the  propriety  of  our  Lord’s  discourse, 
we  must  first  briefly  state  the  melancholy  facts  now  alluded 
to.  The  Galileans  here  mentioned,  were  the  followers  of  Ju- 
das Gaulonitis,  a factious  leader,  and  the  same,  probably, 
which  is  alluded  to  Acts  v.  37.  He  contended,  that  God  be- 
ing the  only  rightful  sovereign  of  the  Jews,  they  ought  by  no 
means  to  pay  tribute  to  Cesar,  or  acknowledge  the  power  of 
the  Romans.  Josephus,  in  addition  to  the  above  principles  of 
this  sect,  mentions  their  incredible  fortitude,  and  contempt  of 
sufferings ; but  does  not  mention  the  particular  fact  of  any 
being  slain  in  the  temple,  as  the  words  of  Luke  seem  to  imply : 
but  Lardner  thinks  the  reason  was,  the  popularity  of  their 
notions  among  the  Jews,  and  the  abhorrence  in  which  they 
were  held  by  the  Romans,  rendered  it  impossible  for  him  to 
record  such  facts  without  offending  one  party  or  the  other. 

The  fall  of  the  tower  of  Siloam,  which  was  probably  sudden, 
and  accidental,  is  neither  recorded  by  Josephus,  nor  by  any 
contemporary  historian.  For  in  those  days  there  were  no  pub- 
lic journals,  and  those  of  the  government  were  nearly  confined 
to  their  own  transactions.  There  is  no  reason,  however,  to 
question  either  of  the  facts,  and  both  had  doubtless  occurred 
very  recently,  since  they  were  brought  to  Jesus  by  some  per- 
son who  visited  the  temple.  We  may  see,  however,  by  the 

Ver.  46.  lie  that  Jcnew  not. — Sec  John  ix.  41.  Acts  xvii.  30.  James  iv.  17. 

Ver.  49—53.  I am  rjrme.  to  send,  &c. — Campbell,  “ 1 came  to  tfirow  fire  on 
the  earth  : and  what  would  1 but  that  it  were  kindled’”  That  is,  " since  the 
advancement  of  true  religion,  which  is  the  greatest  blessing  to  mankind,  must 
De  attended  with  such  unhappy  divisions,  I even  long  till  they  take  place.” 

Ver.  50.  I have  a baptism,  &e.,  and  houj  am  1 straitened.  — Margin  and 
Campbell.  “ Pained."  This  baptism  refers  doubtless  to  our  Lord's  sufferings, 
in  which  he  was  literally  bathed  in  blood,  both  in  the  garden  and  on  the  cross. 
D ith  verses  express,  in  the  strongest  manner,  our  Lord’s  desire  for  the  accom- 
plishment of  his  mission,  whatever  might  he  the  consequences. 

Chap  XIII.  Ver.  3.  All  likewise  perish. — Doddridge,  " Thus  perish,"  im- 
plying a similarity  between  their  fate  and  that  ofthe  whole  nation. 

Ver.  7.  These,  three  years. — Archbishop  Newcome  ami  others  suppose  this 


remark  of  our  Lord,  the  proper  way  in  which  such  events 
should  be  improved.  We  should  not  vent  our  feelings  in  exe- 
crations on  the  sufferers ; but  consider  that  we  also  are  sin- 
ners, and  liable  to  the  same  calamities.  Indeed  these  events 
pourtrayed,  in  a very  lively  manner,  the  subsequent  sufferings 
of  the  nation,  great  numbers  of  whom  were  slain  by  the  Ro- 
mans in  the  temple,  during  the  celebration  of  one  of  their 
great  public  festivals,  while  many  thousand  others  were  buried 
under  the  ruins  of  the  temple  itself,  when  taken  by  the  Ro- 
mans. In  this  discourse  our  Lord  also  sets  a very  excellent 
example  to  his  ministers  in  every  age.  While  he  carefully 
avoids  political  discussion,  he  improves  all  public  events  to 
the  best  moral  and  religious  ends;  showing  the  uncertainty 
of  life,  the  perpetual  danger  of  death,  and  the  great  importance 
of  being  prepared  for  all  circumstances,  by  a timely  and  sincere 
repentance ; for  death  often  strikes  with  little  or  no  warning. 

In  order  to  fix  these  things  upon  the  memory  of  his  hearers, 
our  Lord  introduces  the  parable  of  a barren  fig-tree,  which 
having  repeatedly  disappointed  the  reasonable  expectations  of 
its  owner,  is  ordered  to  be  cut  down,  as  “ a cumberer  of  the 
ground and  is  spared  only  through  the  intercession  of  the 
keeper  of  the  vineyard,  under  which  character  our  Lord  him- 
self is  represented  as  interceding  on  their  behalf,  and  labour- 
ing to  rouse  them  to  national  andpersonal  repentance  by  every 
proper  means. 

This  parable  very  forcibly  depicts,  not  only  the  moral  bar- 
renness of  the  Jews,  but  of  other  nations  also,  which  being 
favoured  with  peculiar  privileges,  like  our  own,  still  do  not 
bring  forth  “ fruits  meet  for  repentance.”  Nor  is  the  emblem 
less  applicable  to  the  case  of  individuals,  who,  favoured  with 
all  the  culture  of  Christian  education,  and  with  all  the  advan- 
tages of  evangelical  preaching,  still  remain  barren  and  un- 
fruitful, even  in  God’s  vineyard. 

• 

“ Still  may  this  barren  fig-tree  stand  ! 

And,  cultivated  by  thy  band, 

Verdure,  and  bloom,  and  fruit  afiord. 

Meet  tribute  to  its  bounteous  Lord  !” 


to  refer  to  the  time  of  our  Lord’s  ministry,  which  had  now  continued  about 
that  period  ; but  we  should  think  it  referred  rather  to  the  numerous  and  re- 
peated warnings  the  nation  had  received  by  former  and  later  prophets  ; (Je. 
vii.  13,  25,  &c. ;)  by  Jesus  and  his  apostles.  And  after  all  these  warnings,  the 
nation  was  spared  not  one  year  only,  but  nearly  40  years,  before  Jerusalem  was 
destroyed. 

Ver.  8.  I shall  dig  about  it , and  dung  it  —Harmer  objects  that  spades  (or 
shovels)  were  not  used  in  the  eastern  agriculture  : perhaps  not  generally,  but 
here  is  a single  tree  marked  out,  which  could  not  be  cultivated  by  the  plough, 
and  which  the  keeper  of  the  vineyard  proposes  to  treat  with  peculiar  attention, 
typifying  God’s  special  care  for  his  favoured  nation.  . 

Ver.  9.  Well !— The  expression  in  the  original  is  elliptical,  and  this  word  is 
not  improperly  supplied. 

1115 


l\e  crooked  woman  healed.  LUKE. — CHAP.  XIII. 


Of  the  strait  gate. 


10  If  And  he  was  teaching  in  one  of  the  syna- 
gogues on  the  sabbath. 

11  And,  behold,  there  was  a woman  which 
had  a spirit  of  infirmity  i eighteen  years,  and 
was  bowed  together,  and  could  in  no  wise  lift 
up  herself. 

12  And  when  Jesus  saw  her,  he  called  her  to 
him,  and  said  unto  her.  Woman,  thou  k art 
loosed  from  thine  infirmity. 

13  And  i he  laid  his  hands  on  her  : and  im- 
mediately she  was  made  straight,  and  glori- 
fied God. 

14  And  the  ruler  of  the  synagogue  answer- 
ed with  indignation,  because  that  Jesus  had 
healed  m on  the  sabbath  day,  and  said  unto 
the  people,  There  11  are  six  days  in  which  men 
ougnt  to  work  : in  them  therefore  come  and 
be  healed,  and  not  on  the  sabbath  day. 

15  The  Lord  then  answered  him,  and  said, 
Thou  ° hypocrite,  doth  not  each  one  of  you 
on  the  sabbath  loose  p his  ox  or  his  ass  from 
the  stall,  and  lead  him  away  to  watering  ? 

16  And  ought  not  this  woman,  being  a daugh- 
ter 11  of  Abraham,  whom  Satan  hath  bound, 
lo,  these  eighteen  years,  be  loosed  from  this 
bond  on  the  sabbath  day  ? 

17  And  when  he  had  said  these  things,  all  his 
adversaries  were  r ashamed  : and  all  the  peo- 
ple rejoiced  for  all  the  “glorious  things  that 
were  done  by  him. 

IS  If  Then  said  he,  Unto  1 what  is  the  king- 
dom of  God  like?  and  whereunto  shall  I re- 
semble it  ? 

19  It  is  like  a grain  of  mustard  seed,  which 
a man  took,  and  cast  into  his  garden  ; and  it 
grew,  and  waxed  a great  tree  ; and  the  fowls 
o'r  the  air  lodged  in  the  branches  of  it. 


A.  M 1CK). 
A-  I)  29. 


) Pe.6.2. 
k Joel  3.10. 

1 Mr.  16. 18. 

Ac.9.17. 
m Mat  12. 

10. 

Mo.  3.2. 

e.G.7. 

14.3. 

Jn.5.16. 
n Ex.20.9. 
o Pr.11.9. 

Mat. 7.5. 

23.13,28. 

c.12.1. 
p c.14.5. 
q c.19.9. 
r Is .45.24. 

I Pe.3.16. 
s Ex.15.11. 

Ps.111.3. 

1 8.4. 2. 
t Mat.  13. 

31. 

Ma.4.30. 

&c. 


u See  Mat 
13.33. 

v Mat.7.13. 
w Jn.7.34. 
8.21. 
Ro.9.31. 
x Ps.32.6. 
Is.55.6. 

y Mat.25. 
10. 

z c.6.46. 

a Mat.7.22, 
23. 

25.12,41. 

b Ps.6.8. 
101.8. 

c MaL8. 12. 
13.42. 
24.51. 

d Re.7.9,10. 

e Mat  19. 
30. 


20  T1  Aral  again  he  said,  Whereunto  shall 
I liken  the  kingdom  of  God  ? 

21  It  is  like  leaven,  which  a woman  took  and 
hid  in  three  u measures  of  meal,  till  the  whole 
was  leavened. 

22  And  he  went  through  the  cities  and  villages, 
teaching,  and  journeying  toward  Jerusalem. 

23  TI  Then  said  one  unto  him,  Lord,  are  there 
few  that  be  saved?  And  he  said  unto  them, 

24  Strive  T to  enter  in  at  the  strait  gate : for 
w many,  I say  unto  you,  will  seek  to  enter  in, 
and  shall  not  be  able. 

25  When  x once  the  master  of  the  house  is 
risen  up,  and  hath  shut  * to  the  door,  and  ye 
begin  to  stand  without,  and  to  knock  at  the 
door,  saying,  Lord,  1 Lord,  open  unto  us  ; and 
he  shall  answer  and  say  unto  you,  I know  you 
not  whence  ye  are  : 

26  Then  shall  ye  begin  to  say,  We  have  eaten 
and  drunk  in  thy  presence,  and  thou  hast  taught 
in  our  streets. 

27  But  “ he  shall  say,  I tell  you,  I know  you 
not,  whence  ye  are  ; depart  from  me,  all  ye 
workers  b of  iniquity. 

28  There  c shall  be  weeping  and  gnashing  of 
teeth,  when  ye  shall  see  Abraham,  and  Isaac, 
and  Jacob,  and  all  the  prophets,  in  the  king- 
dom of  God,  and  you  yourselves  thrust  out. 

29  And  they  d shall  come  from  the  east,  and 
from  the  west,  and  from  the  north,  and  from 
the  south,  and  shall  sit  down  in  the  kingdom 
of  God. 

30  And  behold,  there  ' are  last  which  shall 
be  first,  and  there  are  first  which  shall  be  last. 

31  "[[The  same  day  there  came  certain  of  the 
Pharisees,  saying  unto  him,  Get  thee  out,  and 
depart  hence  : for  Herod  will  kill  thee. 


Ver.  10 — 17.  An  aged  and  bowed  woman  cared  of  her  in- 
firmity on  the  sabbath  day.—ll  was  doubtless  by  design  that 
our  Lord  wrought  so  many  miracles  on  the  sabbath  day:  not 
that  he  meant  to  lessen  their  reverence  for  the  day;  but  to 
correct  their  superstitious  notions,  who,  because  they  were 
forbidden  secular  labour  on  that  day,  converted  it,  in  a great 
measure,  into  a day  of  idleness  and  indulgence;  whereas,  to  a 
good  man,  especially  in  this  age  of  Christian  activity,  between 
devotion  and  benevolence,  it  affords  equal  employment  to  any 
day  of  the  week.  Such  it  did  to  our  Lord  himself.  On  that 
day  we  always  find  him  in  either  the  temple  or  the  synagogue; 
either  instructing  the  minds  or  healing  the  diseases  of  the 
poor;  and  thereby  marking  it  out  as  a proper  season,  not  only 
for  devotion,  but  for  the  religious  instruction  of  all  classes: 
and  though  the  healing  of  the  sick  is  necessarily  confined  to 
those  only,  who  are  professionally  qualified ; yet  the  visiting 
of  the  sick,  and  carrying  to  thorn  the  instructions  and  conso- 
lations of  the  gospel,  is  a holy  work,  eminently  suited  to  this 
holy  day.  In  the  case  before  us,  here  is  a woman  long  bent 
double,  either  through  disorder  in  the  spine,  or  extreme  ner- 
vous weakness,  so  that  she  was  unable  to  lift,  or  raise  her- 
self upright,  till  our  Lord  had  spoken  the  strengthening  word. 
This  disorder  is  attributed  to  Satan,  as  Job’s  was,  (Job  ii.  7,) 
for  this  evil  spirit  loses  no  opportunity  pf  doing  mischief  when 
permitted ; but  as  here  is  no  mention  either  of  a demon  or  his 
being  ejected,  we  doubt  her  being  properly  a demoniac. 

The  ruler  of  the  synagogue,  fired  with  indignation,  and  pro- 
bably seeing  other  miserable  objects  applying  for  mercy,  flies 
at  the  people,  telling  them  that  they  ought  not  to  come  to  be 
healed  on  the  sabbath  day.  At  this  our  Lord  is  evidently  in- 
censed, and  in  the  severest  terms  reproves  him,  as  no  better 
than  a hypocrite,  using  the  same  argument  as  he  had  formerly 
used,  when  he  cured  the  man  with  a withered  hand  : if  they 
scrupled  not  (as  it  appears  was  the  case)  to  water  their  cattle 
on  the  sabbath  day,  that  they  might  not  suffer  a temporary 
thirst,  surely  they  ought  not  to  be  angry  that  a daughter  of 
Abraham  had  on  this  day  been  delivered  from  so  terrible  a 
complaint.  Upon  this  the  ruler  and  his  companions  were  all 
struck  dumb  with  shame,  while  “ the  people  rejoiced  for  all 
the  glorious  things”  that  the  Lord  had  done. 

Ver.  22 — 30.  The  necessity  of  striving  for  salvation. — An 
impertinent  question  here  produces  a very  interesting  reply. 
The  question  is,  “Are  there  few  that  be  saved?”  The  an- 
swer is,  “ Strive  to  enter  in  at  the  strait  gate,”  that  you  may 

Ver.  11.  A spirit  of  infirmity. — H js  generally  supposed  that  this  woman 
was  a demoniac,  but  we  see  no  proof  of  this.  A spirit  of  infirmity  or  weak- 
ness no  more  implies  it  than  n spirit  of  fear,'’  s Tim.  i.  7,  "of  slumber,” 
Rom.  xi.  S,  or  “ of  jealousy,”  Num.  v.  It.  To  us  it  appears  to  mean  no  more, 
than  some  great  weakness  which  hud  lung  bent  her  double. 

ms 


be  one  of  them.  The  number  rests  with  God,  and  we  have 
no  business  with  it : but  the  secret  purpose  of  God  offers  no 
impediment  to  our  salvation.  The  fewer  there  are,  the  more 
necessary  it  is  for  us  to  strive,  to  struggle,  literally  to  agonize. 
that  we  may  be  found  among  the  number.  This  doctrine  had 
been  laid  down  in  the  sermon  on  the  mount,  but  is  here  en- 
forced by  an  additional  argument.  Not  only  is  the  entrance 
difficult,  but  the  time  is  limited.  “ When  once  the  door  is 
shut,”  it  will  be  in  vain  to  knock,  or  “strive  to  enter.”  Then 
many  shall  strive  to  enter  in,  and  shall  not  be  able.  What 
are  the  arguments  likely  to  be  made  use  of?  Some  will  plead, 
“We  have  eaten  and  drank  in  thy  presence.”  Yes,  Judas 
may  say  this  ; for  he  was  a daily  guest  at  his  master’s  table. 
Others  will  say,  “ Thou  bast  taught  in  our  streets,”  and  we 
have  listened  to  thy  preaching  with  delight:  so  Herod  heard 
John  gladly,  and  did  many  things  at  his  suggestion,  and  after- 
wards cut  off  his  head.  Others,  mentioned  in  the  sermon  on 
the  mount,  went  still  farther:  they  even  prophesied  and 
wrought  miracles,  (Matt.  vii.  22;)  yet  Jesus  never  knew,  that 
is,  never  acknowledged  them  for  his  children,  or  disciples; 
and  will  never  receive  them  to  his  glory,  because  they  never 
departed  from  iniquily.  On  the  contrary,  they  shall  be  ba- 
nished into  “ outer  darkness.”  Thus,  those  who  were  first 
in  respect  of  privilege,  were  last  in  respect  of  salvation,  ot 
rather  utterly  excluded  from  it. 

But  to  revert  again  to  the  question  with  which  we  set  out— 
“Are  there  few  that  be  saved?”  Yes:  few  indeed,  compared 
with  those  who  profess  to  be  so.  From  those  who  profess 
the  Christian  name,  which  are  yet  altogether  vastly  inferior  to 
those  who  do  not,  we  must  subtract  the  ignorant  and  self- 
deceived,  the  fearful  and  unbelieving,  the  hypocritical  and  false 
professors,  whose  object  is  any  thing  but  the  salvation  of  their 
souls,  and  alas!  how  few  remain!  And  yet  when  these  few 
are  collected  from  every  age , from  Adam  to  the  end  of  the 
world ; from  every  country  of  Asia,  Africa,  Europe,  and  Ame- 
rica ; from  every  denomination  of  those  who  profess  the 
Christian  name,  then  shall  they  truly  form  “ a great  multi- 
tude, which  no  man  can  number.”  Rev.  vii.  9. 

Ver.  31 — 35.  Herod  threatens  the  life  of  Jesus.  Jesus  la- 
ments over  Jerusalem. — The  Herod  here  mentioned  was  the 
tetrarch  of  Galilee,  in  whose  territories  Jesus  now  was  so- 
journing; but  the  Pharisees  bore  so  little  kindness  to  our 
Lord,  tiiat  we  are  compelled  to  refer  to  some  other  motive,  to 
account  for  this  communication.  Doddridge  suspects  that 

Ver.  15.  Thou  hypocrite  ! doth  not  each  one,  &c.— See  Mat*  xii.  11. 

Ver.  24.  Strive  to  enter,  &c.— Literally,  agonize,  because  the  lime  is  near 
when  the  master  of  the  house  shall  shut  to  the  door ; when  probation  having 
closed,  agonizing  will  be  in  vain.  The  force  of  this  passage  is  lost  by  a wrong 
punctuation.  It  should  be  punctuated  bo  as  to  read  thus  : “ for  many,  I sa# 


Christ  hcalelh  the  dropsy.  LUKE. 

32  And  he  said  unto  them,  Go  ye,  and  tell 
that f fox,  Behold,  1 cast  out  devils,  and  I do 
cures  to-day  and  to-morrow,  and  the  third 
dmj  I shall  be  s perfected. 

33  Nevertheless  I must  walk  to-day,  and  to- 
morrow, and  the  day  following:  for  it  cannot 
be  that  a prophet  perish  out  of  Jerusalem. 

34  O h Jerusalem,  Jerusalem,  which  killest  the 
prophets,  and  stonest  them  that  are  sent  unto 
thee  ; how  often  would  I have  gathered  thy 
children  together,  as  a hen  doth  gather  her 
brood  under  her  wings,  and  ye  would  not ! 

35  Behold,  ■ your  house  is  left  unto  you  deso- 
late: and  verily  I say  unto  you,  Ye  shall  not 
see  me,  until  the  time  come  when  ye  shall  say, 
j Blessed  is  he  that  cometh  in  the  name  of  the 
Lord. 

CHAPTER  XIV. 

2 Christ  healeth  the  dropsy  on  the  sabbath  : 7 teacheth  humility  : 12  to  feast  the  poor  : 
16  under  the  parable  of  the  great  supper,  showeth  how  worldly  minded  men,  who 
contemn  the  word  of  God,  shall  be  shut  out  of  heaven.  25  Those  who  will  be  his  dis- 
ciples, to  bear  their  cross  must  make  their  accounts  aforehand,  lest  with  shame  they 
revolt  from  him  afterward,  34  and  become  altogether  unprofitable,  like  salt  that  hath 
lost  his  savour. 

AND  it  came  to  pass,  as  he  went  into  the 
house  of  one  of  the  chief  Pharisees  to  eat 
bread  on  the  sabbath  day,  that  they  watched 
a him. 

2 And  behold,  there  was  a certain  man  be- 
fore him  which  had  the  dropsy. 

3 And  Jesus  answering  spake  unto  the  law- 
yers and  Pharisees,  saying,  Is  b it  lawful  to 
heal  on  the  sabbath  day  ? 

4 And  they  held  their  peace.  And  he  took 
him , and  healed  him,  and  let  him  go ; 


— CHAP.  XIV  He  teacheth  humility. 


A.  M.  4(133. 
A.  D.  29. 


f Zep.3.3. 

g He.2.10. 

h Mat.  23. 
37. 


i Le.28.31, 
32. 

Ps. 69.25. 
Is.  1.7. 
5.5,6. 
Da.9.27. 
Mi.3.12. 


c.  19.39 
Jn.12.13. 


a Ps. 37.32. 
Is. 29.20, 
21. 

Je.20.10, 

11. 


b c.13.14. 


c c.13.15. 


d Pr.25.6,7. 

e 1 Sa.15. 
17. 

Job  22.29. 
Ps.  18.27. 
Pr.15.33. 
29.23. 
Mat- 23. 
12. 

c.18.14. 

Ja.4.6. 

1 Pe.5.5. 


f Pr.22.16. 


g Ne.8.10. 
12. 


5 And  answered  them,  saying,  c Which  of 
you  shall  have  an  ass  or  an  ox  fall  into  a pit, 
and  will  not  straightway  pull  him  out  on  the 
sabbath  day  ? 

6 And  they  could  not  answer  him  again  to 
these  things. 

7 H And  he  put  forth  a parable  to  those  which 
were  bidden,  when  he  marked  how  they  chose 
out  the  chief  rooms;  saying  unto  them, 

8 When  d thou  art  bidden  of  any  man  to  a 
wedding,  sit  not  down  in  the  highest  room 
lest  a more  honourable  man  than  thou  be  bid- 
den of  him  ; 

9 And  he  thatbadc  thee  and  him  come  and  say 
to  thee,  Give  this  man  place  ; and  thou  begin 
with  shame  to  take  the  lowest  room. 

10  But  when  thou  art  bidden,  go  and  sit  down 
in  the  lowest  room  ; that  when  he  that  bade 
thee  cometh,  he  may  say  unto  thee,  Friend,  go 
up  higher:  then  shalt  thou  have  worship  in 
the  presence  of  them  that  sit  at  meat  with  thee. 

11  For  e whosoever  exalteth  himself  shall  be 
abased  ; and  he  that  humbleth  himself  shall  be 
exalted. 

12  T[  Then  said  he  also  to  him  that  bade  him, 
When  thou  makest  a dinner  or  a supper,  call 
not  thy  friends,  nor'thy  brethren,  neither  thy 
kinsmen,  nor  thy  f rich  neighbours  ; lest  they 
also  bid  thee  again,  and  a recompense  be 
made  thee. 

13  But  when  thou  makest  a feast,  call  the 
s poor,  the  maimed,  the  lame,  the  blind : 


Herod  employed  the  Pharisees  to  make  this  report,  with  a 
view  to  drive  Jesus  out  of  Galilee,  where  his  long  residence 
had  given  him  great  uneasiness;  though,  at  the  same  time, 
the  ill  will  he  had  gained  by  the  murder  of  John,  made  him 
afraid  to  lay  hands  upon  him.  Jesus  seems  to  have  under- 
stood this  somewhat  in  the  light  of  a message,  by  his  sending 
back  an  answer : Go,  and  tell  that  fox.  We  all  know  the 
character  of  the  fox  (both  eastern  and  western)  to  be  a com- 
pound of  cunning  and  of  cruelty : yet  Jesus,  knowing  both 
when  and  where  lie  was  to  suffer,  could  entertain  no  fear  of 
the  time  being  shortened ; and  therefore  bids  him  defiance 
for  the  present,  knowing  that  (as  every  prophet)  he  was  im- 
mortal till  his  work  was  done.  Tell  him,  said  he,  that  “ I 
cast  out  demons  to-day  and  to-morrow,  and  the  third  day  I 
shall  be  perfected;”  meaning,  that  in  a few  days  his  work 
would  be  done  in  Galilee,  and  then  he  must  go  to  Jerusalem 
to  suffer. 

But  we  find  Jesus  here  anticipating  what  he  afterwards  re- 
peated with  tears,  (ch.  xix.  42 — 44,)  the  sad  destruction  both 
of  Jerusalem  and  the  Jews,  which  they  were  now  hastening 
upon  themselves  by  their  infidelity;  an  event  which  in  no 
point  of  view  could  he  contemplate  without  anxiety  and  pain. 
He  was  a man , and  could  be  indifferent  to  no  human  suffer- 
ings. He  wrns  a Jew,  and  loved  his  country;  nor  could  he, 
as  a prophet,  look  forward  to  its  unexampled  miseries  with- 
out agony  and  distress.  He  was  a Saviour,  and  saw,  not 
only  the  temporal  misery  of  which  we  know,  but  he  looked 
into  the  invisible  world,  and  saw  thousands  of  immortal  souls, 
enwrapped  in  the  blackest  guilt,  rushing  headlong  into  the 
eternal  world.  O Jerusalem!  the  blindness  of  thy  Scribes 
and  Pharisees,  the  madness  of  thy  priests  and  zealots,  is  pre- 
paring for  thee  the  cup  of  divine  vengeance. 

Chap.  XIV.  Ver.  1 — 14.  Jesus  dining  on  the  sabbath  day 
with  a Pharisee,  cures  a man  of  the  dropsy,  and  delivers  a 
lecture  on  humility. — The  first  remark  which  offers  itself  to 
our  notice  is,  that  the  sabbath  ought  not  to  be  considered  as 
a fast-day;  nor  is  it  unlawful  for  a minister  to  dine  with  his 
people  on  a sabbath,  though  in  present  circumstances  it  may 
often  be  very  inconvenient.  It  should  seem  too,  by  ver.  8, 
that  this  was  at  a wedding,  the  festivities  of  which,  we  learn 
from  the  instance  of  Sampson,  lasted  seven  days,  (Judges  xiv. 
12,)  and  consequently  always  included  a sabbath.  On  this 


unto  you.  will  seek  to  enter  in,  and  shall  not  he  able,  when  once  the  master,” 
&c.  Tills  gives  great  emphasis  to  the  direction  to  strive  now,  for  it  may  soon 
l.c  toe  late. 

Ver.  32.  Tell  that  fox.— [This  was  probably  Herod  Antipas,  tetrarch  of  Ga- 
lilee. wiio  is  described  by  Josephus  as  a crafty  and  incestuous  prince,  witli 
which  Liu*  character  given  him  by  our  Lord,  and  the  narratives  of  the  Evan- 
gelists. exactly  coincide.] — Bagster. 

Chap.  XIV.  Ver.  1.  One  of  the  chief  Pharisees.— Campbell,  “ One  of  the 
rulers,  who  was  a Pharisee.”  Some  think  he  was  a member  of  the  Sanhe- 
drim * all  agree  that  he  was  a magistrate,  and  a man  of  rank,  who. had  pro- 
bably a country  house  in  Galilee. 

Ver.  2.  A certain  man  before  him  ioh ich  had  the  dropsy.— Campbell,  " A 
man  who  had  a dropsy  stood  before  him.” 

Ver.  7.  The  chief  rooms.— Doddridge  renders  it,  ‘‘The  chief  seats  Camp- 

bed,  ” The  higher  places.”  The  company  w*ere  all  doubtless  in  one  room. 

Ver.  6.  Sit  not  down  in  the  highest  room— 0:  place  —[That  there  were 


sabbath,  it  should  seem,  this  Pharisee,  who  appears  to  have 
been  a ruler,  or  magistrate,  and  perhaps  a member  of  the  San- 
hedrim, was  desirous  to  obtain  the  company  of  our  Lord ; 
probably  induced  to  this  by  the  fame  of  his  preaching  and  his 
miracles,  thSugh  others  of  the  sect  who  were  present,  evident- 
ly sought  to  entrap  him  in  his  conversation  Jesus,  who 
could  read  their  hearts,  could  not  be  ignorant  of  their  motives; 
but  it  is  probable  he  might  have  gathered  their  design  from 
their  conversation,  and  therefore,  in  answer  to  some  of  their 
observations,  put  the  question,  ‘‘Is  it  lawful  to  heal  on  the 
sabbath  day?”  having  at  the  same  time  before  him  a dropsi- 
cal subject,  on  whom  he  designed  to  exercise  his  miraculous 
power,  and  who  might  probably  be  one  of  the  Pharisee’s  do- 
mestics, as  it  is  not  very  likely  that  the  diseased  poor  would 
be  suffered  to  break  in  upon  their  festivity. 

Feeling,  however,  the  weakness,  either  of  their  cause  or 
their  talents,  to  enter  into  controversy  with  a prophet,  as  our 
Lord  was  now  generally  considered,  they  remained  silent; 
and  Jesus  taking  hold  of  the  man,  probably  to  show  the  mi- 
serable condition  he  was  in,  immediately  healed  and  dismissed 
him  ; observing,  as  he  had  repeatedly  done  before,  that  a man 
was  better  than  an  ox  or  an  ass;  and  none  of  them  would 
have  the  inhumanity  to  refuse  assistance  to  a domestic  ani- 
mal, who  had  fallen  accidentally  into  a pit  on  the  sabbath 
day. 

Our  Lord  now  turns  the  attention  of  the  company  to  another 
subject,  with  a view  to  correct  two  great  evils,  which  on  the 
present,  and  doubtless  many  other  occasions,  he  had  observed. 
First,  he  reproves  the  eagerness  and  perhaps  rudeness,  with 
which  many  of  them  crowded  toward  the  head  of  the  table, 
that  they  might  obtain  the  uppermost  seats,  and  most  honour- 
able places,  recommending  an  opposite  conduct  to  his  disci- 
ples. 2.  He  censures  the  principle  on  which  the  guests  had 
been  selected  ; the  persons  invited  being  not  those  who  might 
need  a feast,  but  those  who  were  thought  likely  ter  return  it : 
a principle,  we  believe,  still  acted  upon  pretty  universally. 
“ When  (said  he)  thou  makest  a feast,  call  the  poor,  the  maim- 
ed, the  lame,  the  blind.”  As  if  he  had  said,  “Let  the  object 
of  thy  future  feasts  be  neither  interest  nor  ostentation;  hut 
benevolence  and  charity.”  O how  few  are  the  Christians  who 
act  on  this  principle ! 

This  brings  our  Lord  to  his  favourite  topic,  which  was  un- 


amori£  the  Jews  of  these  times  many  disputes  about  seats  at  banquets,  we 
learn  Doth  from  Josephus  and  the  Rabbins  ; n»r  were  these  matters  unattend- 
ed to  by  the  Greeks  and  Romans.  Similar  admonitions  to  this  of  our  Lord, 
also  occur  in  the  Rabbinical  writers.  Rabbi  Akiba  said,  Go  two  or  three 
seats  lower  than  the  place  that  belongs  to  thee,  and  sit  there  till  they  say  unto 
thee,  Go  up  higher ; hut  do  not  take  the  uppermost  scat,  lest  they  say  unto 
thee,  Come  down  : for  it  is  better  they  should  say  unto  thee,  Go  up,  go  up, 
than  they  should  say,  Go  down,  go  down.  See  Schoetsren.]— Bolster. 

Ver.  13.  Call  the  poor.— Dr.  Pococke  mentions,  that  in  the  East  they  some- 
times admit  the  poor  to  their  tables.  In  his  account  of  an  entertainment  made 
by  an  Egyptian  magistrate,  each,  when  he  had  done  eating,  retired,  and  others 
in  succession  came,  till  at  last  the  poor  came,  ?nd^‘  eat  up  all.”  The  Arabs 
also,  when  thev  kill  a sheep,  dress  the  whole,  and  call  in  their  neighbours  and 
the  poor,  till  all  is  consumed  : for  they  never  set  by  meat  that  has  been  brought 
to  table.  Thus  the  sequel  of  the  parable  is  quite  in  harmony  withoriente) 
manners.  Orient.  Cvst.  No.  450. 


1U7 


—CHAP.  XIV.  great  supper. 

21  So  that  servant  came,  and  showed  his  lord 
these  things.  Then  the  master  of  the  house 
being  “angry  said  to  his  servant,  Go  out  quick- 
ly into  the  ° streets  and  lanes  of  the  city,  and 
bring  in  hither  the  p poor,  and  the  maimed, 
and  the  ” halt,  and  the  blind. 

22  And  the  servant  said,  Lord,  it  is  done  as 
thou  hast  commanded,  and  r yet  there  is  room. 

23  And  the  lord  said  unto  the  servant,  Go 
out  into  the  highways  and  hedges,  and  compel 
• them  to  come  in,  that  my  house  may  be  filled. 

24  For  I say  unto  you,  That  * none  of  those 
mdfi  which  were  bidden  shall  taste  of  my 
supper. 

25  H And  there  went  great  multitudes  with 
him  : and  he  turned,  and  said  unto  them, 

26  If  any  man  come  to  me,  and  “ hate  not 
his  father,  and  mother,  and  wife,  and  child- 
ren, and  brethren,  and  sisters,  yea,  and  his 
own  life  v also,  he  cannot  be  my  disciple. 

27  And  w whosoever  doth  not  bear  his  cross, 
and  come  after  me,  cannot  be  my  disciple. 


I Is.  25.6,7. 
k Pr.0.2,6. 
Ca.5.1. 

Is. 55. 1 ,2. 
l c.y.14. 
m vcr.26. 

I Co.7.33. 


n Ps.2.12. 
o Re. 22. 17. 
p lSa.2.8. 
Pa.  113.7, 
8. 

q Pa. 38.7. 
Is.  33.23. 
35.6. 

r Pa.  103.6. 

130.7. 
s Pa.  11 0.3. 
t Pr.1.24. 
Mat.  21. 

4a 

He.  12  25. 
u De.33.9. 
Mat.  1U. 
37. 

v Ac.20.21. 

Re.  12.11. 
w Mat.  16. 
24. 

Ma.8.31. 

c.9.23. 

2 Ti.3.12. 


Parable  of  the  LUKE. 

14  And  thou  shalt  be  blessed  ; for  they  can- 
not recompense  thee : for  thou  shalt  be  re- 
compensed at  the  resurrection  of  the  just. 

15  Tf  And  when  one  of  them  that  sat  at  meat 
with  him  heard  these  things,  he  said  unto  him, 
Blessed  h is  he  that  shall  eat  bread  in  the  king- 
dom of  God. 

16  Then  said  he  unto  him,  A i certain  man 
made  a great  i supper,  and  bade  many : 

17  And  sent  his  servant  at  supper  time  to  say 
to  them  that  were  bidden,  Come ; for  k all 
things  are  now  ready. 

18  And  they  all  with  one  consent  began  to 
make  excuse.  The  'first  said  unto  him,  I 
have  bought  a piece  of  ground,  and  I must 
needs  go  and  see  it : I pray  thee  have  me 
excused. 

19  And  another  said,  I have  bought  five  yoke 
of  oxen,  and  I go  to  prove  them  : I pray  thee 
have  me  excused. 

20  And  another  said,  I have  ■"  married  a wife, 
and  therefore  I cannot  come. 

questionably  humility.  “ Humility,”  says  Mr.  Robert  Hall, 

_ is  the  first-fruit  of  religion.  In  the  mouth  of  our  Lord  there 
is  no  maxim  so  frequent  as  the  following : Whosoever  exalteth 
himself  shall  be  abased ; and  he  that  humbleth  himself  shall 
be  exalted.  Religion,  and  that  trlone,  teaches  absolute  humili- 
ty, by  which  I mean  (adds  Mr.  H.)  a sense  of  our  absolute 
nothingness  in  the  view  of  infinite  greatness  and  excellence. 
That  sense  of  inferiority  which  results  from  the  comparison  of 
men  with  each  other,  is  often  an  unwelcpme  sentiment,  forced 
upon  the  mind,  which  may  rather  embitter  the  temper  than 
soften  it : that  which  devotion  impresses,  is  soothing  and  de- 
lightful. The  devout  man  loves  to  lie  low  at  the  footstool  of 
his  Creator,  because  it  is  then  he  attains  the  most  lively  per- 
ceptions of  the  divine  excellence,  and  the  most  tranquil  con- 
fidence in  the  divine  favour.  In  so  august  a presence,  he  sees 
all  distinctions  lost,  all  beings  reduced  to  the  same  level;  he 
can  look  at  his  superiors  without  envy,  and  his  inferiors  with- 
out contempt;  and  when  from  this  elevation  he  'descends  to 
mix  in  society,  the  conviction  of  superiority,  which  must  in 
many  instances  be  felt,  is  a calm  inference  of  the  understand- 
ing, and  no  longer  a busy,  importunate  passion  of  the  heart.” 

Ver.  15 — 24.  The  remark  of  a Pharisee  leads  our  Lord  to 
introduce  the  subject  of  the  great  Gospel  feast. — One  of  the 
Pharisees  hearing,  and  perhaps  applauding  our  Lord’s  obser- 
vations on  public  feasts,  seems  to  wish  to  carry  the  conversa- 
tion farther  on  the  same  subject,  and  therefore  adds,  “ Bless- 
ed is  he  that  shall  eat  bread  in  the  kingdom  of  God.”  Bread 
being,  as  we  call  it,  “ the  staff'  of  life.’”  was  used  by  the  Jews 
for  food  in  general ; and  doubtless  he  meant.  " Blessed  are 
they  that  shall  feast  in  the  kingdom  of  God;”  but,  whether 
by  the  kingdom  of  God  he  meant  the  kingdom  of  Messiah  on 
earth,  or  the  enjoyments  of  another  world,  is  not  so  clear  : 
we  believe,  however,  the  expression  was  generally  used  by  the 
Jews  in  reference  to  the  former,  and  therefore  forms  a more 
pertinent  introduction  to  our  Lord’s  parable,  which  now  de- 
mands our  notice. 

The  Prophet  Isaiah  often  represents  the  blessing  of  Mes- 
siah’s kingdom  under  the  notion  of  a feast—"  a feast  of  fat 
things,”  and  of  “ wine  on  the  lees  well  refined.”  (Isa.  xxv. 
6.)  It  is  a feast  also  for  the  poor,  for  men  are  invited  to  par- 
take of  it,  “ without  money  and  without  price.”  (Chap.  lv.  1.) 
The  first  invitation  was  given  by  the  prophets  of  the  Old  Tes- 
tament. It  was  repeated  by  the  Baptist,  and  afterwards  by 
the  Apostles  and  the  seventy  disciples ; and  even  by  our  Lord 
himself,  the  master  of  the  feast.  This  was  at  the  hour  of  sup- 
per, and  the  message  ran  in  these  terms—"  Come,  for  all 
things  are  now  ready.”  But  the  persons  invited  “ all  with  one 
consent  began  to  make  excuse” — such  excuses  as  persons 
might  be  supposed  to  make,  who  have  no  inclination  to  the 
feast.  The  first  said,  “I  have  bought  a piece  of  ground” — a 
field  for  instance,  either  for  cultivation  or  for  building;  and  he 
who  seems  to  have  been  fool  enough  to  buy  it  before  he  had 
seen  it,  is  now  so  anxious  to  go  to  see  it,  that  he  not  only  loses 
his  supper,  but  risks  the  displeasure  of  that  great  Lord  by 
whom  he  had  been  invited.  A second,  somewhat  wiser,  bar- 
gained for  five  yoke  of  oxen,  on  the  condition  that  he  should 
have  the  opportunity  to  prove  them,  and  must  needs  fix  this 
for  the  time  of  trial.  The*  third  has  a reason  still  more  insur- 
mountable : he  has  married  a wife,  and  therefore  “ cannot 


Ver.  17.  And  sent  his  servant  at  supper  time. — It  is  customary  in  the  East 
to  repeat  their  invitations  in  this  manner.  Among  the  Chinese,  it  is  said  an 
invitation  is  not  considered  hearty  unless  it  be  three  times  given.  Orient. 
Cust.  No.  1-271. 

Ver.  18.  With  one  consent.— So  Beza  and  Doddridge;  but  Campbell , “ With- 
out exception  !”  and  Hammond,  “ Presently.” 

Ver.  as.  Compel  them  — After  adverting  to  the  influence  of  God’s  grace, 
the  Rhemish  translators  add,  “ St.  Augustin  also  referreth  this  compellins  to 
the  penal  laws  which  Catholic  princes  do  justly  use  against  heretics  and 
schismatics,  proving  that  they  who  are  by  their  former  profession  in  baptism, 
subject  to  the  Catholic  church,  and  are  departed  from  the  same  after  sects. 
1 1 IS 


come.”  Thus  business  and  pleasure  are  the  great  impedi- 
ments to  religion.  “Little  things”  and  “lawful  things,”  as 
Mr.  Henry  remarks,  may  impede  our  salvation.  With  the 
world  in  general,  every  tiling  is  of  more  importance  than  the 
soul ! 

But  “ the  Master  of  the  house”— the  God  of  Israel— “is  an- 
ry” — and  why  so?  1.  Because  of  the  immense  expense  he 
ad  been  at  to  provide  the  feast — “ He  spared  not  his  own 
Son,  but  freely  gave  him  up  for  us  all !”  2.  Because  of  the 
pains  he  has  taken  to  invite  his  guests — prophet  after  prophet 
— messenger  after  messenger  hath  he  sent — “rising  up  early 
and  sending  them,”  as  the  expression  is,  Jer.  vii.  25.  3.  He  is 
angry,  “ being  grieved  for  the  hardness  of  their  hearts.”  (Mark 
iii.  5.)  He  who  knows  all  the  consequences  trembles  on  their 
behalf,  who  are  themselves  insensible  to  danger.  He  who 
wept  over  Jerusalem  weeps  over  sinners,  both  Jews  and  Gen- 
tiles, and  pathetically  exclaims — “ O,  if  thou  hadst  known,  in 
this  thy  day,  the  things  which  belong  to  thy  peace!” 

But  shall  God  be  disappointed  ? Shall  all  his  preparations 
be  in  vain  ? Ah,  no ! if  Jews  will  not  partake  fiis  feast,  he 
will  invite  the  Gentiles;  and  if  they  refuse,  at  least  the  greater 
part  of  them,  he  will  send  out  servants  that  shall  compel  at 
least  so  many  to  come  in,  that  his  house  may  be  filled,  and  his 
provision  not  be  made  in  vain.  But  here  a very  grave  inquiry 
presents  itself— How  shall  we  compel  sinners  to  come  in  to 
partake  of  this  feast?  To  this  the  Gospel  and  common  sense 
give  but  one  answer — by  argument  and  entreaty.  These  are 
the  only  means  which  God’s  messengers  are  allowed  to  em- 
ploy ; but  he  has  other  means,  and  we  conceive  a farther  refer- 
ence may  be  here  intended  to  the  almighty  and  overwhelming 
influences  of  God’s  Holy  Spirit  on  the  day  of  Pentecost,  when 
that  important  promise  to  Messiah  was  fulfilled  : “ Thy  people 
shall  be  willing  in  the  day  of  thy  power.”  (Ps.  cx.  3.)  Tho 
same  grace  is  still  omnipotent,  and  we  hope  for  a day  wherein 
it  shall  be  again  poured  out  with  the  like  effect.  But  as  to  co- 
ercing the  consciences  of  men  by  human  authority,  we  agree 
with  the  great  and  amiable  Fenelon,  in  his  “Directions 
for  the  conscience  of  a King.” — “Above  all  things,  never  force 
your  subjects  to  change  their  religion.  No  human  power 
can  invade  the  impenetrable  recesses  of  the  human  heart. 
Force  can  never  convince  men  ; it  can  only  make  them  hy- 
pocrites  Allow  to  all  legal  toleration,  not  in  approving 

all  as  indifferent ; but  in  suffering  with  forbearance  that  which 
God  suffers,  and  in  endeavouring  to  reclaim  men  by  mild  per- 
suasion.” 

Before  we  close  this  exposition,  it  may  be  necessary  to  re- 
mark the  character  of  the  guests  which  are  finally  collected 
to  partake  of  this  feast;  they  are  “poor,  and  maimed,  and 
halt,  and  blind,”— a description  morally  explained,  including 
every  class  of  sinners,  Rev.  iii.  17;  and  the  situations  in  which 
they  are  found  may  point  to  the  two  great  objects  of  Missiona- 
ry exertion  : those  in  “the  streets  and  lanes  of  the  city,”  may 
describe  the  objects  of  home  missionary  exertion ; those  at  a 
distance,  in  “ the  highways  and  hedges,”  the  objects  of  fo- 
reign missions. 

Ver.  25—35.  The  consequences  of  becoming  Christ’s  disci- 
ple.— Nothing,  perhaps,  creates  so  much  dissension  in  fami- 
lies, as  vvhen  any  of  them  openly  change  their  religion — espe- 
cially if  it  be  for  the  better ; for,  unhappily,  the  interests  of  er- 


may  and  ought  to  be  compelled  into  the  unity  and  society  of  the  universal 
church  again  and  that  “ not  only  by  gentle  means,  but  by  just  'punishment 
also.”  As  to  the  “just  punishment”  of  burning  heretics  for  their  conversion* 
we  hope  it  is  too  universally  exploded  to  he  restored  ; and  as  to  the  right  of 
burning  protestants  from  the  consideration  of  their  having  been  baptized,  it 
will  require  both  higher  authority  than  Augustin’s,  and  much  better  logic  than 
he  makes  use  of.  to  prove  it.  We  admit,  indeed,  that  he  was  a great  and  good 
man.  hut  wofullv  in  the  dark  on  the  doctrine  of  toleration  I a doctrine  undei- 
stood  by  few  fathers,  or  reformers,  and  which  Cranmer  himself  learned  only 
at  the  ptake. 

Ver.  26.  Hate — i.  e.  regard  w ith  less  affection. 


Of forsaking  all  to  follow  Christ.  LUKE. — CHAP.  X V.  Parable  of  the  lost  sheep 


28  For  which  of  you,  intending  x to  build  a 
tower,  sitteth  not  down  first,  and  counteth  the 
cost,  whether  he  have  sufficient  to  finish  it? 

29  Lest  haply,  after  he  hath  laid  the  founda- 
tion, and  is  not  able  to  finish  it,  all  that  behold 
it  begin  to  mock  him, 

30  Saying,  This  man  began  to  build,  and 
was  not  able  to  ? finish. 

31  Or  what  king,  going  to  make  war  against 
another  king,  sitteth  not  down  first,  and  con- 
sulted! z whether  he  be  able  with  ten  thousand  to 
meet  him  that  cometh  against  him  with  twenty 
thousand  ? 

32  Or  else,  while  the  other  is  yet  a great  way 
off,  he  sendeth  an  ambassage,  and  desireth 
conditions  of  peace. 

33  So  likewise,  whosoever  he  be  of  you  that 
forsaketh  not  all  a that  he  hath,  he  cannot  be 
my  disciple. 

34 Salt b is  good  : but  if  the  salt  have  lost  his 
savour,  wherewith  shall  it  be  seasoned  ? 

35  It  is  neither  fit  for  the  land,  nor  yet  for  the 
dunghill ; but  men  c cast  it  out.  He  that  hath 
ears  to  hear,  let  him  hear. 

CHAPTER  XV. 

1 The  partible  of  the  lost  sheep : 8 of  the  piece  of  silver : 11  of  the  prodigal  son. 

THEN  a drew  near  unto  him  all  the  publi- 
cans and  sinners  for  to  hear  him. 

2  And  the  Pharisees  and  scribes  murmured, 


A.  M.  4033. 
A.  D 29. 


x Pr.24.27. 
y He.  6. 11. 
z Pr.20.18. 
a Ph. 3.7,8. 
I)  Mat.5.13. 

Ma.9.50. 
c Jn.15.6. 
a Mat.9.10, 
&c. 


b Ac.11.3. 

1 Co.  5. 9.. 

11. 

Ga.2.12. 
c Mat.  18. 

12. 

d Ps.119. 
176. 

1 Pe.2.25. 
e Ac. 5. 32. 
f Drachma, 
here 

translated 
a piece  of 
silver,  is 
the  eighth 
part  of  an 
ounce, 
which 
cometh 
to  14  cents 
4 mills, 
and  is 
equal  to 
the  Ro- 
man pen- 
ny. 

See  Mat 
18.28. 

g Eze.  18.23, 
6 32. 

33.11. 

Ac. 11. 19. 
Phil.  15. 
16. 


saying,  This  man  receiveth  sinners,  and  eat- 
eth  b with  them. 

3 If  And  he  spake  this  parable  unto  them 
saying, 

4 What  c man  of  you,  having  a hundred 
sheep,  if  he  lose  one  of  them,  doth  not  leave 
the  ninety  and  nine  in  the  wilderness,  and  go 
after  that  which  is  lost,  until  he  find  it  ? 

5 And  when  he  hath  found  it,  he  layeth  it  on 
his  shoulders,  rejoicing. 

6 And  when  he  cometh  home,  he  calleth  to- 
gether his  friends  and  neighbours,  saying  unto 
them,  Rejoice  with  me;  for  I have  found  my 
sheep  d which  was  lost. 

7 I say  unto  you,  that  likewise  joy  shall  be 
in  heaven  over  one  sinner  that  repenteth, 
more  than  over  ninety  and  nine  just  persons, 
which  'need  no  repentance. 

8 T[  Either  what  woman  having  ten  r pieces 
of  silver,  if  she  lose  one  piece,  doth  not  light 
a candle,  and  sweep  the  house,  and  seek  dili- 
gently till  she  find  it  ? 

9 And  when  she  hath  found  it,  she  calleth 

her  friends  and  her  neighbours  together,  say- 
ing, Rejoice  with  me ; for  I have  found  the 
piece  which  I had  lost.  _ 

10  Likewise,  I say  unto  you,  e there  is  joy  in 
the  presence  of  the  angels  of  God  over  one 
sinner  that  repenteth 


ror  and  of  sin  too  often  operate  more  forcibly  on  the  human 
mind  than  those  of  virtue  and  religion ; in  consequence  of 
which  the  desertion  of  any  persons  from  the  religion  of  their 
ancestors  alarms  their  friends,  far  more  than  we  are  wont  to 
be  alarmed  by  a desertion  from  Christian  truths  and  practice. 
In  these  words,  however,  there  is  thought  to  be  an  allusion  to 
the  case  of  proselytes  to  the  Jewish  religion,  concerning  whom 
Dr.  Jennings  informs  us,  that  “When  proselytes  were  re- 
ceived into  the  Jewish  Church,  the  bond  of  natural  relation 
between  them  and  their  (heathen)  kindred  was  considered  as 
dissolved.  (See  Ps.  xlv.  10.)  To  this  maybe  added,  Tacitus , 
in  his  character  of  the  Jews,  having  mentioned  their  custom 
of  circumcision  as  adopted  by  proselytes,  adds,  “They  then 
quickly  learn  to  despise  the  gods,  to  renounce  their  country, 
and  to  hold  their  parents,  children,  and  brethren,  in  the  utmost 
contempt.” 

It  is  most  certain,  however,  that  the  term  hate  must  not  be 
taken  absolutely  ; (“  For  no  man  ever  hated  his  own  flesh 
Ephes.  v.  29;)  but  as  it  is  explained  by  St.  Matthew,  (chap, 
x.  37,)  “He  that  loveth  his  father  and  mother  more  than  me, 
is  not  worthy  of  me.”  If  it  be  true  that  our  attachment  to 
objects  should  bear  a proportion  to  their  intrinsic  excellence, 
then  all  our  love  to  creatures  should  be  as  nothing  compared 
to  what  we  owe  to  the  “ supreme  good — the  eternal  fair.” 

It  is  added,  and  “ Whosoever  doth  not  bear  his  cross,  and 
come  after  me,  cannot  be  my  disciple;”  in  which  expression 
is  an  evident  allusion  to  the  cruel  death  which  our  Lord  sus- 
tained. Having  himself  “endured  the  cross,  despising  the 
shame,”  (Heb.  xii.  2,)  he  expects  all  his  disciples  to  follow  his 
example;  that  is,  “ to  go  forth  without  the  camp  bearing  his 
reproach.”  (Heb.  xiii.  13.) 

Such  being  what  our  heavenly  master  expects  from  us,  let 
all,  then,  who  enter  upon  a Christian  profession,  seriously 
“ count  the  cost,”  whether  they  are  prepared  tojabour  heartdy 
jn  his  service,  or  to  endure  reproach  and  persecution  for  bis 
sake,  or  it  were  better  never  to  assume  the  name  of  Chris- 
tian. To  illustrate  this  doctrine,  our  Lord  supposes  two  cases, 
the  one  of  a certain  lord  (as  we  understand  it)  who  begins  to 
build  a tower  to  defend  his  patrimony  from  hostile  hordes, 
but  is  obliged  to  leave  it  unfinished,  and  therefore  useless,  be- 
cause he  wants  the  means  of  its  completion  ; and  thus  he  be- 
comes exposed  to  general  contempt  and  ridicule.%The  other 
case  is  that  of  some  petty  monarch,  who  is  assailed  by  a 
neighbouring  power  with  a superior  force,  and  who  therefore 
wisely  sends  forth  an  embassy  to  negotiate  peace  before  things 
come  to  an  extremity.  So  let  every  “ man  count  the  cost” 
before  he  enters  his  name  as  Christ’s  disciple;  and  let  him  not 
lay  t’.ie  foundation  of  a Christian  profession,  unless  he  be  pre- 
pared to  part,  with  all,  if  necessary,  to  complete  the  structure. 

Ver.  34.  Salt  is  good. — (Common  salt,  ox  muriate  of  soda,  consists  of  soda  in 
combination  with  muriatic  acid,  and  is  for  the  most  part  an  artificial  prepara- 
tion from  sea  water,  though  found  in  some  countries  in  a solid  and  massive 
state.  That  it  might  lose  its  strength,  we  have  proof  from  Maundrell, 
who  states,  that  in  the  Valley  of  salt  he  broke  a piece  which  had  been  ex- 
posed to  the  rain,  sun,  and  air,  and  it  had  'perfectly  lost  its  savour.  ) — Bagster. 

Chap.  XV.  Ver.  4.  Leave  the  ninety  and  nine  in  the  wilderness— Or  de- 
sert. If  is  certain  that  in  many  parts,  commonly  called  desert , in  Judea,  and 
even  Arabia,  there  arc  spots  of  very  fertile  pasture,  which,  as  they  are  not 
private  property,  answer  to  our  commons,  to  which  any  who  please  may  lead 
their  flocks.  Compare  Mat.  xviii.  12,  and  note. 

Ver.  7.  Just  persons,  which  need  no  repentance.— As  there  is  “ not  a man 


Or,  let  no  man  engage  in  the  Christian  warfare,  unless  he  se- 
cures on  his  side  that  power  which  alone  is  equal  to  the  vic- 
tory. It  were  better  even  to  give  up  the  contest,  and  compro- 
mise with  the  enemy,  than  to  carry  on  the  warfare  without 
any  just  hope  of  succeeding. 

What  is  said  in  the  close  of  this  chapter  with  respect  to  salt 
which  has  lost  its  savour,  has  been  already  explained  on  Mat. 
v.  13.  All  that  is  here  necessary  is  to  show  its  connexion 
with  the  context,  which  we  understand  thus  : — If  we  engage 
in  Christ’s  service,  it  must  be  with  all  our  hearts,  or  it  avails 
nothing.  A heartless,  wavering,  undecided  profession,  is  as 
insipid  as  salt  which  has  lost  its  savour,  and  which  is  neither 
fit  for  the  land,  nor  for  the  dung  heap,  but  only  to  be  thrown 
away  as  utterly  useless  and  good  for  nothing. 

Chap.  XV.  Ver.  1 — 10.  The  parables  of  the  lost  sheep , and 
of  the  piece  of  silver. — Whether  our  Lord  supped  with  any 
company,  which  the  Pharisees  were  pleased  to  denominate 
sinners,  (probably  meaning  Gentiles,)  on  the  evening  after  he 
had  dined  with  the  wealthy  Pharisee;  or  whether  it  was  on 
some  other  occasion,  we  know  not,  nor  is  it  material  to  in- 
quire. We  know  that  the  Pharisees  seldom  thought  any  one 
fit  to  associate  with,  but  their  own  party;  and  we  know  also 
that  our  Lord  preferred  penitent  publicans,  sinners,  and  bar. 
lots,  before  self-righteous  hypocrites,  Moreover,  he  frequently 
inculcates  upon  them  this  obvious  and  important  truth,  that 
he  was  sent— not  to  call  the  righteous,  as  they  professed  to  be, 
but  sinners  to  repentance;  for  (as  he  also  told  them)  “tho 
whole  need  not  a physician,  but  those  only  that  are  diseased 
it  would  therefore  be  throwing  away  both  time  and  labour  to 
attempt  the  conversion  of  persons  so  good  and  holy  as  they 
considered  themselves  to  be—  “ Stand  by,  fori  am  holier  than 
thou !” 

But  to  attend  to  the  parables  before  us.  A sheep-owner 
having  a flock  of  a hundred  sheep  feeding  in  the  pastures  of 
the  desert,  and  missing  one  only,  flies  to  seek  it  in  the  adjoin- 
ing  mountain,  and  having  found  it,  naturally  testifies  more 
joy  in  that  than  in  all  the  flock  which  had  not  strayed.  So  a 
woman,  having  ten  pieces  of  silver,  and  losing  one,  seeks  it 
with  unwearied  diligence,  and  having  found  it,  calls  together 
her  female  friends  and  neighbours  to  rejoice  with  her ; not, 
surely,  over  what  she  had  not  lost,  but  over  what  it  had  cost 
her  so  much  trouble  and  anxiety  to  recover.  So  there  is  joy 
in  heaven,  not  over  spotless  angels  that  never  sinned,  but  over 
sinners  of  the  human  race  brought  back  to  God.  This  joy  is 
said  to  be  in  heaven,  in  the  presence  of  the  angels;  but  wnat 
share  the  angels  take  in  it  is  not  distinctly  stated.  In  the  first 
place,  God  himself  is  represented  as  rejoicing  with  singing 
over  his  redeemed  ones;  (Zepli.  iii.  17;)  and  when  God  is 
pleased  to  communicate  to  his  celestial  hosts,  whether  saints 

upon  t'arth  that  sinneth  not,”  Eccles.  vii.  20,  so  there  can  be  none  who 
strictly  speaking,  “ need  no  repentance but  as  our  Lord  is  arguing  with  the 
Jews  upon  their  own  principles,  he  may  fairly  he  supposed  to  allude  to  those 
‘‘who  trusted  in  themselves  that  they  were  righteous,  and  despised  others.'1 
Luke  xviii.  9.— The  Saviour’s  language  in  this  is  exceedingly  ironical— as 
elsewhere,  the  whole  need  not  a physician,  &c. ; I came  not  to  call  the  right- 
eous, but  sinners  to  repentance  The  Saviour  teaches,  that  there  is  more  ioy 
in  heaven  over  one  true  penitent , than  over  any  number  of  self-righteous 
men,  who,  according  to  their  own  estimate  of  themselves,  need  no  repentance. 
There  is  no  joy  in  heaven  over  “ that  generation  who  are  pure  in  their  own 
eyes,  but  who  have  never  been  washed  fnan  their  w ckedness 

Ver.  9.  Hex  friends.— 1 The  Greek  is  feminine,  meaning  feiua.it  friend*. 

1110 


’Phe  parable  of 


LUKR. — CTIAP.  XV. 


the  prodigal  son. 


11  f And  he  said,  A certain  man  had  two 
sons : 

12  And  the  younger  of  them  said  to  his  father, 
Father,  give  me  the  portion  of  goods  that  fall- 
eth  to  me.  And  he  divided  unto  them  his 
“ living. 

13  And  not  many  days  after  the  younger  son 
gathered  all  together,  and  took  his  journey 
into  a far  country,  and  there  wasted  his  sub- 
stance with  riotous  living. 

14  And  when  he  had  spent  all,  there  arose  a 
mighty  famine  ' in  that  land ; and  he  began 
to  be  in  want. 

15  And  he  went  and  joined  himself  to  a citi- 
zen of  that  country  ; and  he  sent  him  into  his 
fields  to  feed  swine. 

16  And  he  would  fain  have  filled  his  belly 
with  the  husks  j that  the  swine  k did  eat : and 
no  man  gave  unto  him. 

17  And  when  he  came  to  himself,  he  said, 
How  many  hired  servants  of  my  fathers  have 
bread  enough  and  to  spare,  and  I perish  with 
hunger ! 

18  I i will  arise  and  go  to  my  father,  and  will 
say  unto  him,  Father,  I have  sinned  against 
heaven,  and  before  thee, 

19  And  am  no  more  worthy  to  be  called  thy 
son  : make  me  as  one  of  thy  hired  servants. 

20  And  he  arose,  and  came  to  his  father. 

But  when  he  was  yet  a great  way  m off',  his 
father  saw  him,  and  had  compassion,  and  ran, 
and  fell  on  his  neck,  and  kissed  him. 

21  And  the  son  said  unto  him.  Father,  I 
nave  sinned  against  "heaven,  and  in  thy  sight, 

or  angels,  that  in  which  he  takes  delight,  there  can  be  no  doubt 
but  they  must  rejoice  also,  and  tune  their  harps  and  voices  to 
songs  of  gratitude  and  praise. 

Ver.  11 — 32.  The  parable  of  the  Prodigal  Son. — Among 
the  Hindoos  it  is  not  only  customary,  as  Mr.  Halhed  (in  his 
Code  of  Gentoo  Laws)  informs  us,  for  a father  to  divide  his 
nheritance  among  his  children  in  his  lifetime,  but  the  sons 
can,  if  they  unite,  insist  on  it.  How  far  such  a custom  might 
be  known  among  the  Jews  we  are  unable  to  ascertain  ; but  as 
our  Lord’s  parables  are  always  in  harmony  with  the  laws  and 
customs  of  the  times,  we  have  no  doubt  but  something  of  the 
kind,  at  least  occasionally,  obtained. 

As  to  the  interpretation,  that  this  parable  may  have  a prima- 
ry reference  to  the  Jews  and  Gentiles,  we  shall  not  dispute  ; 
the  former  boasting  themselves  of  having  adhered  to  the  wor- 
ship of  the  one  true  God,  and  the  latter  having  ran  into  all  the 
sins  and  follies  of  promiscuous  and  multifarious  idolatry,  until 
at  last  they  were  reduced  to  the  extreme  of  moral  poverty 
and  wretchedness.  We  must  confess,  however,  that  we  con- 
sider the  design  of  our  Lord  as  more  general,  and  much  in 
harmony  with  that  of  the  two  short  parables  preceding,  name- 
ly, to  show  the  readiness  with  which  the  Almighty  receives 
all  true  penitents  on  their  returning  to  him. 

“The  interesting  parable  before  us,  (says  Mr.  Ward,  late 
Missionary  at  Serampore,)  relates  the  history  of  a profligate 
youth  brought  to  repentance.  After  obtaining  his  fortune,  he 
wanders  from  home,  and  wastes  it  in  riotous  living.  Thus  do 
men  abuse  divine  mercies,  and  devote  their  time,  their  strength, 
their  faculties,  to  the  service  of  the  great  destroyer.  Reduced 
to  want,  the  prodigal  is  driven  to  extremity.  And  thus  God 
frequently  afflicts  men  in  order  to  humble  them,  and  bring 
them  to  themselves:  that  is,  to  know  their  state,  and  the  ruin 
that  must  follow — I perish  with  hunger  ! Sinking  almost  into 
despair,  the  prodigal  bethinks  himself  of  his  father’s  house, 
and  of  the  happiness  of  those  who  are  even  servants  there. 
When  the  sinner  is  thus  awakened,  he  is  drawn  by  the  Divine 
Spirit  to  look  toward  an  injured  and  forsaken,  though  merci- 
ful God  ; and  he  resolves  to  try  the  divine  goodness — I will 
arise , and  goto  my  Father.  He  not  only  resolves,  but  acts  up 
to  his  resolution.  When  the  returning  prodigal  was  seen  yet 
a great  way  off,  but  in  the  act  of  returning,  the  father’s  bow- 


anri  am  no  more  worthy  to  be  called  thy  son. 

22  But  the  father  said  to  his  servants,  Bring 
“forth  the  best  robe,  and  put  it  on  him,  and 
put  a ring  on  his  hand,  and  shoes  on  his  feet: 

23  And  bring  hither  the  fatted  calf,  and  kill 
it ; and  let  us  eat,  and  be  merry: 

24  For  Pthis  my  son  was  * dead,  and  is  alive 
r again  ; he  was  ■ lost,  and  is  found.  And  they 
began  to  be  merry. 

25  Now  his  elder  son  was  in  the  field:  and  as 
he  came  and  drew  nigh  to  the  house,  he  heard 
music  and  1 dancing. 

26  And  he  called  one  of  the  servants,  and 
asked  what  these  things  meant. 

27  And  he  said  unto  him,  Thy  brother  is 
come;  and  thy  father  hath  killed  the  fatted 
calf,  because  he  hath  received  him  safe  and 
sound. 

28  And  he  was  " angry,  and  would  not  go  in: 
therefore  came  his  father  out,  and  entreated 
him. 

29  And  he  answering  said  to  his  father,  Lo. 
these  many  years  do  I v serve  thee,  neither 
transgressed  w I at  any  time  thy  command- 
ment: and  yet  thou  never  gavest  me  a kid, 
that  I might  make  merry  with  my  friends : 

30  But  as  soon  as  this  thy  son  was  come, 
which  hath  devoured  thy  living  with  harlots, 
thou  hast  killed  for  him  the  fatted  calf. 

31  And  he  said  unto  him,  Son,  thou  art  xever 
with  me,  and  all  that  I h&ve  is  thine. 

32  It  was  meet  y that  we  should  make  merry, 
and  be  z glad  : for  a this  thy  brother  was  dead, 
and  is  alive  again  ; and  was  lost,  and  is  found. 

els  yearn  over  him,  and  he  runs  to  meet  him,  and  falls  on  his 
neck,  and  kisses  him.  How  is  the  tender  mercy  of  God  here 
set  forth  ! What  encouragement  to  return,  notwithstanding 
all  that  a guilty  conscience  and  unbelief  may  suggest!  The 
sinner  brings  with  him  a broken  heart,  a sense  of  his  errors 
and  of  his  unworthiness ; and  the  father  buries  all  in  immedi- 
ate, in  everlasting  oblivion.  He  puts  on  him  the  garment  of 
salvation,  the  robe  of  righteousness,  and  all  heaven  rings  with 
joy.  A soul  is  rescued  from  ruin,  made  capable  of  happiness, 
and  the  divine  mercy  is  eminently  glorified.” 

We  must  not,  however,  leave  this  parable  without  noticing 
the  conduct  of  the  elder  brother,  in  which  we  find  a lively  de- 
scription of  the  proud  and  self-righteous  Pharisees.  At  the 
time  of  the  prodigal’s  return,  his  brother  appears  to  have  been 
at  his  labours  in  the  field  ; and  the  first  intimation  he  receives 
of  it  is  by  the  sound  of  music  and  of  dancing ; but  had  it  been 
the  music  of  angels,  it  would  have  afforded  no  pleasure  to  him 
when  he  came  to  find  the  cause.  The  first  thing  which  here 
strikes  us  is,  the  different  style  in  which  these  brothers  address 
their  common  parent.  “Father,  (says  the  penitent,)  I hav6 
sinned  against  heaven  and  before  tnee.”  He  becomes  now 
sensible  that  he  had  not  only  offended  his  earthly  father,  but 
his  heavenly;  and  the  penitence  of  a prodigal  can  never  be 
depended  on  till  he  becomes  sensible  of  his  sin  against  God,  as 
well  as  his  deficiency  of  filial  duty.  As  to  the  father,  he  is  re- 
resented as  every  way  amiable  and  respectable,  but  he  is  un- 
appy  in  his  children.  The  one  profligate,  the  other  proud 
and  haughty:  but  both  disobedient.  “ This  thy  son!”  said 
the  elder  as  disowning  him  for  a brother,  however  the  father, 
might  own  him  as  a son.  And  then  he  complains  that  his  fa- 
ther, while  he  had  made  this  rejoicing  for  his  younger  son,  had 
shown  no  testimony  of  regard  for  what  he  was  pleased  to  con- 
sider his  own  meritorious  services.  This  was  exactly  the  case 
with  the  Scribes  and  Pharisees.  “This  man  (said  they)  re- 
ceiveth  sinners,  and  eateth  with  them but,  as  for  us,  he  ne- 
ver sits  down  with  us  but  to  reprove  us. 

The  tenderness  of  the  father  is  no  less  conspicuous  toward 
the  elder  than  the  younger  son.  He  does  not  say,  as  he  might 
have  done,  “I  have  a right  to  do  as  I will  with  my  own,”  or 
threaten  to  disinherit  the  angry  murmurer ; but  he  attempts  to 
conciliate  him  by  gentle  reasoning,  as  if  he  had  said,  “ Consi- 


h Mn.llMl. 
i Am.  8.1 1, 


k Pn.73.22. 

1 Pa.  32.5. 

m Ac.2.39. 
Ep.2.13, 

i)  Ps-51.4. 


p vcr.32. 

q Ep.2.1. 
5.14. 

Re.  3.1. 

r Ro.6.11, 


» Eze.34-4, 
16. 

c.19.10. 


t P6.30.ll. 
126.1,2. 


Ver.  12.  His  living. — Rather,  “ a living,”  or  the  means  of  livelihood  to  each. 
It  appears,  however,  that  the  elder  son  aid  not  take  his  share  of  the  property, 
but  left  it  in  his  father’s  hands,  in  consequence  of  which  he  was  considered  as 
the  heir  of  all  at  his  father’s  death.  See  ver.  31. 

Ver%  15  To  feed  swine.—  This,  to  a Jew,  must  be  a most  degrading  and 
mortifying  employment. 

Ver.  16  With  the  husks.— It  may  be  recollected  that  this  was  in  a time  of 
acur'*it  y 

Ver.  l&  Thy  hired  servants. — We  should  lay  the  accent  on  the  pronoun 
thy . he  had  been  a hired  servant  in  a strange  land  ; he  now  begs  only  to  fill 
the  like  capacity  in  his  father’s  house. 

Ver.  22.  23.  Bring  forth  the  best  robe.  —There  is  no  need  to  allegorize  these 
circumstances  particularly.  The  penitent  prodigal  came  home  naked,  and  was 
clothed  ; hungry,  and  was  fed  : and  in  both  cases  bountifully.  He  was  clo- 
1120 


thpd  in  the  best  robe  in  his  father’s  wardrobe,  and  fed  with  the  fatted  calf. 
These  preparations  show  that  he  was  to  be  received,  not  as  a servant,  but  a son. 

Ver.  24.  And  they  began  to  be  merry—  Namely,  with  music  and  dancing, 
both  which  were  doubtless  hired,  dancers  being  professionally  employed  on 
these  occasions,  as  mourners  were  at  funerals. 

Ver.  25.  Now  his  elder  son—  By  the  unamiable  and  selfish  character  of  the 
elder  son,  the  Saviour  portrays  an  admirable  and  exact  picture  of  the  Pharisees. 
They  must  have  been  blind  indeed  not  to  have  “ perceived  that  he  spake  ol 
them.” 

Ver.  29.  Lo  these  many  years.... neither  transgressed  I.—"  I fast  t wice  in  the 
week,  I give  tithes,”  &c.  (chap,  xviii.  12.,)  is  in  the  same  spirit.  A kid— Air 
pears  to  nave  been  considered  as  a delicacy,  perhaps  equal  to  a lamb.  See 
Le.  v.  6. 

Ver.  32.  Was  dead,  and  is  alive  again.— A life  of  sin,  is  a spiritual  death  • 


Parable  of  the  unjust  steward.  LUKE. — CHAP.  XVI.  Hypocrisy  of  the  Pharisees  reproved. 


CHAPTER  XVI.  ' 

1 The  parable  of  the  unjust  steward.  14  Christ  reproveth  the  hypocrisy  of  the  covet- 
ous Pharisees.  19  The  rich  glutton,  and  Lazarus  the  beggar. 

AND  he  said  also  unto  his  disciples,  There 
was  a certain  rich  man,  which  had  a 
steward ; and  the  same  was  accused  unto  him 
that  he  had  wasted  his  goods. 

2  And  he  called  him,  and  said  unto  him, 
How'  is  it  that  I hear  this  of  thee  ? give  an  ac- 
count of  thy  a stewardship ; for  thou  mayest 
be  no  longer  steward. 

3  Then  the  steward  said  within  himself, 
What  shall  I do?  for  my  lord  taketh  away 
from  me  the  stewardship : I cannot  dig ; to 
beg  I am  ashamed. 

4  I am  resolved  what  to  do,  that,  when  I am 
put  out  of  the  stewardship,  they  may  receive 
me  into  their  houses. 

5  So  he  called  every  one  of  his  lord’s  debtors 
unto  him,  and  said  unto  the  first,  How  much 
owest  thou  unto  my  lord? 

6  And  he  said,  A hundred  b measures  of 
oil.  And  he  said  unto  him,  Take  thy  bill,  and 
sit  down  quickly,  and  write  fifty. 

7  Then  said  he  to  another,  And  how  much 
owest  thou  ? And  he  said,  A hundred  c mea- 
sures of  wheat.  And  he  said  unto  him,  Take 
thy  bill,  and  write  fourscore. 

8  And  the  lord  commended  .the  unjust  stew- 
ard, because  he  had  done  wisely:  for  the 
children  of  this  world  are  in  their  generation 
wiser  than  the  d children  of  light. 

9  And  I say  unto  you,  Make  e to  yourselves 
friends  of  the  f mammon  of  unrighteousness; 


A.  M.  4033. 
A.  D.  29. 


a c.  12.42. 

1 Co.4.2. 

1 Ti.4.14. 
1 Pe.4.10. 
b The  word 
Bat  us  in 
the  origi- 


nate gal- 
lons three 
quarts: 
See  Eze. 
45. 10..  14. 
c The  word 
here  in- 
terpreted 
a mea- 
sure, in 
the  origi- 
nal con- 
tained 
about  14 
bushels 
and  a 
pottle, 
d Jn.12.36. 

Ep.5.8. 
e Ec.11.1. 

1 Ti.6.18, 
19. 

f ox, riches. 


g Mat.25. 
21,23. 

h Jos.24.15. 

Mat.  6.24. 
i Mat.23. 
14. 

j c.  10.29. 
k Ps.7.9. 

Je.17.10. 

1 Pr.16.5. 

Mai. 3.15. 
m Mat.  11. 
12,13. 

n Ps.  102.26. 
Is.  40.8. 
51.6. 

o Mat.  5. 32. 
1 Co.7.10, 
11. 


that,  when  ye  fail,  they  may  receive  you  into 
everlasting  habitations. 

10  He  e that  is  faithful  in  that  which  is  least 
is  faithful  also  in  much  : and  he  that  is  unjust 
in  the  least  is  unjust  also  in  much. 

11  If  therefore  ye  have  not  been  faithful  in 
the  unrighteous  f mammon,  who  will  commit 
to  your  trust  the  true  riches  ? 

12  And  if  ye  have  not  been  faithful  in  that 
which  is  another  man’s,  who  shall  give  you 
that  which  is  your  own? 

13  No  h servant  can  serve  two  masters : for 
either  he  will  hate  the  one,  and  love  the  other  ; 
or  else  he  will  hold  to  the  one,  and  despise 
the  other.  Ye  cannot  serve  God  and  mam- 
mon. 

14  jj  And  the  Pharisees  also,  who  * were 
covetous,  heard  all  these  things  : and  they  de- 
rided him. 

15  And  he  said  unto  them,  Ye  are  they  which 
justify  yourselves  i before  men ; but  God 
k knoweth  your  hearts : for  that  which  is  highly 
esteemed  i among  men  is  abomination  in  the 
sight  of  God. 

16  The  m law  and  the  prophets  were  until 
John : since  that  time  the  kingdom  of  God  is 
preached  and  every  man  presseth  into  it. 

17  And  " it  is  easier  for  heaven  and  earth  to 
pass,  than  one  tittle  of  the  law  to  fail. 

18  Whosoever  0 putteth  away  his  wife,  and 
marrieth  another,  committeth  adultery:  and 
whosoever  marrieth  her  that  is  put  away  from 
her  husband  committeth  adultery. 


der,  son,  it  was  meet  that  we  should  rejoice,  for  thy  lost  bro- 
ther (whom,  probably,  he  had  lamented  with  much  hypocrisy) 
is  now  found:  and  he  whom  we  had  considered  as  long  since 
dead — behold,  he  is  now  alive!  Besides,  what  is  it  to  bestow 
a calf  or  a garment  on  such  an  occasion?  Thou  art  always 
with  me,  and  if  thou  dost  not  forfeit  it  by  thy  rebellion,  remem- 
ber thou-  art  the  eldest  son,  and  all  that  I have  is  thine.” 

Chap.  XVI.  Ver.  1 — 12.  The  parable  of  the  unjust  stew- 
ard.—'This  chapter  is  quite  detached  from  the  preceding,  and 
we  know  nothing  of  the  occasion  of  this  parable  being  deli- 
vered. It  gives  us  an  insight,  however,  into  the  character  of 
oriental  stewards,  by  no  means  to  their  advantage.  This 
man  had  been  accused  of  neglect,  and  wasting  of  his  master’s 
property;  but  it  appears  he  was  also  unfaithful  and  dishonest. 
He  therefore  forms  a combination  with  his  master's  trades- 
men to  defraud  him,  and  secure  his  own  interest.  The  bills 
here  alluded  to  were  evidently  not  analogous  to  our  bills  of 
parcels,  but  rather  bonds,  or  promissory  notes,  which  this  un- 
faithful steward  having  under  his  care,  allowed  his  master’s 
debtors  to  exchange  for  others  of  only  half  the  value,  on 
condition  (understood  at  least)  that  they  should  afford  him  an 
asylum  when  he  became  destitute. 

This  parable  has  been  particularly  objected  to  by  infidel 
writers,  as  countenancing  the  villany  of  the  unjust  steward, 
because  he  is  commended  by  our  Lord  ; but  this  is  a gross 
mistake.  It  is  not  our  Lora,  but  the  lord  or  master  of  the 
servant,  who  expresses  his  commendation;  not,  we  maybe 
sure,  of  the  villany,  but  of  the  policy  and  prudence  of  the  vil- 
lain. In  the  next  verse,  indeed,  Jesus  improves  the  incident 
by  setting  before  his  disciples  an  example,  in  this  respect  only , 
worthy  of  their  imitation,  and  exhorting  them  to  make  a similar 
provision  for  another  and  better  world,  by  so  improving  their 
earthly  riches  as  to  lay  up  treasures  in  that  world  whither  they 
are  going.  (See  Mat.  vi.  19,  20.) 

It  is  perfectly  true,  as  Dr.  Doddridge  remarks,  that  “no- 


thing can  be  more  contrary  to  the  genius  of  the  Christian  re- 
ligion, than  to  imagine  that  our  Lord  would  exhort  men  to  lay 
out  their  ill-gotten  goods  in  works  of  charity,  when  justice  re- 
quired that  they  should  make  restitution.”  Yet  there  are 
many  cases,  in  which  ill-gotten  wealth  cannot  be  returned  to 
the  persons  from  whom  it  has  been  obtained,  as  in  the  case  of 
trade,  legacies,  and  hereditary  possessions.  The  eloquent 
Saurin,  adverting  to  this  parable  in  hjs  Sermon  on  Alms- 
giving, says,  “I  recollect  an  epitaph  said  to  be  engraven  on 
the  tomb  of  Atolus  of  Rheims,  ‘ He  exported  his  fortune  be- 
fore him  into  heaven  by  his  charities  : he  is  gone  thither  to 
enjoy  it.’  Happy  he  who  has  a right  to  such  an  epitaph  !” 

In  the  close  of  this  parable  our  Lord  adds,  “He  that  is  faith- 
ful in  that  which  is  least,  is  faithful  also  in  much,”  &c.  that 
is,  where  there  is  a principle  of  grace  in  the  heart,  it  will  lead 
persons  to  be  uniformly  diligent  and  faithful  in  the  improve- 
ment of  whatever  talents  they  may  be  intrusted  with  ; and  those 
who  neglect  to  improve  their  talents  from  the  consideration  of 
their  being  of  minor  importance,  would  be  equally  negligent  of 
greater.  What  is  added,  “Who  shall  give  you  that  which  is 
your  own?”  seems  best  explained  by  the  parable  of  the  ta- 
lents, (Mat.  xxv.  14—30,)  where  we  find  the  one  talent  which 
had  been  totally  neglected  and  misirnproved  by  its  possessor, 
is  presen  ted  as  a reward  to  him  who  had  received  the  five  talents 
and  had  improved  them— it  was  given  to  him  as  his  own.  Our 
Lord  then  repeats  several  things  delivered  in  his  Sermon  on 
the  Mount,  and  on  other  occasions,  respecting  the  impossibility 
of  serving  those  opposite  masters,  God  and  Mammon;  theone 
always  forbidding  what  is  required  by  the  other.  But  these 
things  have  been  already  noticed. 

The  Pharisees,  who  were  covetous  as  well  as  hypocritical, 
hearing  all  these  observations,  derided  the  holy  preacher  who 
delivered  them,  and  brought  upon  themselves  severer  admoni- 
tions. “Ye  are  they  which  justify  yourselves  before  men,  but 
God  knoweth  your  hearts  !” 


the  conversion  of  a sinner  is  of  course  a renewed  life,  or,  in  figurative  terms, 
“ life  from  the  dead.”  Compare  1 Ti.  v.  6,  with  Ro.  xi.  15. 

Chap.  XVI.  Ver.  2.  No  longer  steward. — He  appears,  however,  to  have  had 
time  given  him  to  wind  up  his  accounts,  which  was  employed  in  the  artifice 
here  related. 

Ver.  3.  I cannot  dig — That  is,  I cannot  work  as  a labourer,  in  the  cultiva- 
tion of  the  soil ; the  term  not  being  confined  to  the  use  of  the  spade.  The  ex- 
pression was  proverbial  among  the  Greeks,  and  perhaps  the  Jews. 

Ver.  6.  A hundred  measures  of  oil. — The  Greek  Batus  answers  to  the 
Hebrew  Baths,  or  ephaiis,  explained  by  our  translators  to  contain  9 gallons 
3 quarts  each;  but  by  Bishop  Cumberland,  little  more  than  7 and  a half 
gallons. 

Ver.  7.  A hundred  measures  of  wheat.— This  is  dry  measure,  answering 
to  the  cor  or  chormer  of  the  Jews,  which  in  our  margin  is  valued  at  14  bushels 
and  a pottle  ; or,  according  to  more  modern  authorities,  little  more  than  eight 
bushels,  Winchester  measure.  Doddridge  supposes  the  measures  of  oil  and 
wheat  to  be  of  nearly  equal  value. 

Ver.  8.  Because  he  had  done  wisely —Doddridge,  “ Prudently;”  Camp- 
bell, “ Commended  the  prudence  of  the  unjust  steward  see  his  note.  Abp. 
Newcome  says.  1 lie  commended  the  prudence  of  the  expedient ; though  he 

could  nor.  bur  condemn  its  dishonesty.” Wiser  than  the  children  of  light. 

CompheV.  " More  prudent.”  A trick  of  villany  very  similar  to  the  above  is 
related  in  Capt.  Iladleifs  Hindostanee  Dialogues,  (p.  79.)  One  addressing  the 
1-1! 


Captain  says,  “ Your  Sirkar’s  deputy,  whilst  his  master  was  gone  to  Calcutta, 
established  a Court  of  Justice.  Having  searched  for  a good  many  debtors  and 
creditors,  he  learned  the  amounts  of  their  bonds.  He  then  made  an  agree- 
ment with  them  to  get  the  bonds  out  of  the  bondsmen’s  hands  for  half  the  debt, 
if  they  would  give  him  one  fourth.  Thus  every  debtor  for  100  rupees,  having 
given  50  to  the  creditor,  and  25  to  this  knave,  got  his  bond  for  75  rupees.  Hav- 
ing seized  and  flogged  125  bondmen,  he  has  m this  manner  determined  their 
loans,  and  has  done  this  business  in  your  name.” 

Ver.  9.  Mammon  of  unrighteousness— Mammon  is  a Syriac  word  for 
riches.  See  note  on  Mat.  vi.  24.  “The  mammon  of  unrig  iteousness,”  is 
a Hebraism  for  unrighteous  mammon,  or  unjust  riches,  which  some  explain 
of  ill-gotten  wealth  ; (as  this  was  ;)  and  others  of  wealth  itself,  as  being  de- 
ceitful. or  unjust  to  its  possessors.  Compare  ver.  11,  where  it.  is  contrasted 

with  the  true  riches. That  when  ye  fail— That  is,  at  death,  when  all  are 

required  to  give  up  their  stewardship. Everlasting  habitations. — Greek. 

“tents,”  or  “ tabernacles  ;”  a term  used  in  contrast  with  the  tabernacles  on 
earth,  which  are  described  as  temporary  and  perishing.  Compare  Heb.  xi.  9. 

Ver.  13—18.  No  servant  can  serve,  &c.— These  verses  contain  independent 
maxims,  extracted  from  our  Lord’s  sermon  o»  the  Mount,  and  other  discourses, 
as  below  marked.  This  verse  (13)  agrees  aln,  >st  literally  with  Mat.  vi.  24. 

Ver.  16.  The  law  and  the  prophets,  &c.— Compare  Mat.  xi.  12,  13. 

Ver.  17.  It  is  easier,  &c.— See  Mat.  v.  18. 

Ver.  18.  Whosoever  putteth  away  his  wife.—  Mat.  v.  32  ; xix.  9. 

mi 


T^ie  parable  <j/'  the 


LUKE.— CHAP.  XVII. 


rick  man  and  Lazarus 


19  If  There  was  a certain  rich  man,  which 
was  clothed  in  purple  and  fine  linen,  and  fared 
sumptuously  every  day: 

20  And  there  was  a certain  beggar  named 
Lazarus,  which  was  laid  at  his  gate,  full  of 
sores, 

21  And  desiring  to  be  fed  with  the  crumbs 
which  fell  from  the  rich  man’s  table:  more- 
over the  dogs  came  and  licked  his  sores. 

22  And  it  came  to  pass,  that  the  beggar  died, 
and  was  carried  by  the  angels  into  Abraham’s 
p bosom:  the  <>  rich  man  also  died,  and  was 
buried ; 

23  And  in  hell  he  lifted  up  his  eyes,  being  in 
torments,  and  seeth  Abraham  afar  off,  and 
Lazarus  in  his  bosom. 

24  And  he  cried  and  said,  Father  Abraham, 
have  mercy  on  me,  and  send  Lazarus,  that  he 
may  dip  the  tip  of  his  finger  in  water,  and 
cool  my  r tongue  ; for  I am  tormented  in  this 

flame. 

25  But  Abraham  said,  Son,  remember  that 
thou  in  thy  lifetime  < receivedst  thy  good 
things,  and  likewise  Lazarus  evil  things:  but 
now  he  is  comforted,  and  thou  art  tormented. 

26  And  besides  all  this,  between  us  and  you 
there  is  a great  gulf  fixed:  so  that  they  which 


A.  M.  4033. 
A.  D.  '49. 


p Mul.8.11. 


q P».  14.32. 
Rtf.  14. 10, 
11. 


r Zee.  14. 12. 


a Is.G6.24. 
Ma.9.44, 
&c. 


t Job  21.13. 
Ps.73.12.. 
19. 

c.6.24. 


u Eze. 28.24. 


v Is.  34. 16. 
J n.5. 39. 


vr2  Co.4.3. 


x Jn.12.10, 
11. 


a Mat  18. 
6,7. 

Ma.9.42. 


would  pass  from  hence  to  you  cannot ; neithei 
u can  they  pass  to  us,  that  would  come  from 
thence. 

27  Then  he  said,  I pray  thee  therefore,  father, 
that  thou  wouldest  send  him  to  my  father’s 
house : 

28  For  I have  five  brethren;  that  he  may 
testify  unto  them,  lest  they  also  come  into  this 
place  of  torment. 

29  Abraham  saith  unto  him,  They  v have 
Moses  and  the  prophets;  let  them  hear  them. 

30  And  he  said,  Nay,  father  Abraham:  but  if 
one  went  unto  them  from  the  dead,  they  will 
repent. 

31  And  he  said  unto  him,  If  w they  hear  not 
Moses  and  the  prophets,  neither  will  11  they  be 
persuaded,  though  one  rose  from  the  dead. 

CHAPTER  XVII. 

1 Christ  teacheth  to  avoid  occasions  of  offence.  3 One  to  forgive  another.  6 Tht 

1 lower  of  faith.  7 How  we  are  bound  to  God,  and  not  he  to  us.  11  He  healeth  ten 
epera  22  Of  the  kingdom  of  God,  and  die  coming  of  die  Son  of  man. 

THEN  said  he  unto  the  disciples,  It  * is  im- 
possible but  that  offences  will  come : but 
wo  unto  him , through  whom  they  come  ! 

2 It  were  better  for  him  that  a millstone  were 
hanged  about  his  neck,  and  he  cast  into  the 
sea,  than  that  he  should  offend  one  of  these 
little  ones. 


Ver.  19—31.  The  parable  of  the  rich  man  and  Lazarus. — 
A very  awful  subject  now  presents  itself,  and  gives  us  a glance 
into  tne  eternal  worlds  of  bliss  and  misery. 

Two  characters  are  here  introduced  : the  one  a rich  man. 
splendidly  arrayed,  and  luxuriously  fed.  In  the  present  world 
he  seems  to  have  enjoyed  all  that  heart  could  wish.  In  his 
lifetime  he  was  “comforted”  with  all  the  “ good  things”  which 
earth  affords  ; and  he  appears  not  to  have  extended  a wish  be- 
yond them.  Ask  what  he  did  ? His  mornings  seem  to  have 
been  taken  up  in  dressing  for  his  company,  and  his  afternoons 
in  feasting  with  them. 

Nor  was  lie  by  any  means  the  worst  of  characters.  We  hear 
nothing  of  his  oppressing  the  poor,  or  defrauding  the  widow. 
He  was  not  a hero  or  a ruffian.  We  hear  no  tale  of  blood  or 
murder.  He  even  did  some  good  works.  He  suffered  a 
poor  beggar  to  lie  at.  his  gate,  and  solicit  alms  from  his  visit- 
ers : nay,  probably,  he  even  sent  him  “ the  crumbs”  from  his 
own  table,  as  desired.  But  let  us  turn  to  the  beggar,  whose  very 
name  (Lazarus)  implies  that  he  was  helpless,  and  the  circum- 
stance of  his  being  laid  at  the  rich  man’s  gate  seems  to  imply 
that  he  was  daily  carried  there  to  beg.  He  was  not  only  poor 
and  necessitous,  but  he  was  diseased — “ full  of  sores,”  and  con- 
sequently subject  to  much  pain.  It  has  been  doubted  whether 
the  circumstance  of  dogs  licking  his  sores  is  to  be  considered 
as  an  alleviation  or  aggravation  of  his  misery;  thus  much, 
however,  it  shows,  that  his  sores  were  not  dressed,  nor  cover- 
ed from  the  cold.  But  death  was  sent  to  his  deliverance,  and 
attending  angels  wafted  him  to  “Abraham’s  bosom,”  the  Pa- 
radise of  the  Hebrews,  where  Abraham  is  placed  at  the  head 
of  the  table,  and  his  children  round  him  ; but  Lazarus  was 
placed  next  him  in  his  seat  of  honour  and  affection,  leaning 
upon  his  bosom,  even  as  the  beloved  John  leaned  on  the  bo- 
som of  our  Lord. 

But  the  rich  man  died  also,  and  was  buried,  doubtless,  ac- 
cording to  his  rank  in  life;  but  his  soul  entering  the  eternal 
world,  and  no  kind  angel  being  in  waiting  to  conduct  him  to 
the  skies,  his  sins  and  follies  sunk  him  into  “ hell,”  the  recepta- 
cle of  sinners  in  another  life.  There  he  “ lifted  up  his  eyes”  to 
heaven,  who  seldom  or  nevejhad  lifted  them  up  before,  either 
in  praise  or  prayer.  But  he  was  now  in  torment.  He  saw 
Abraham,  of  whom  he  had  doubtless  often  heard  with  apathy, 
or  perhaps  scepticism ; but,  alas  ! it  was  afar  off,  and  Lazarus, 
the  beggar,  was  in  his  bosom. 

Behold , heprayeth — but,  perhaps,  never  having  addressed  a 
prayer  to  God,  he  dare  not  presume  to  raise  his  thoughts  so 
high:  besides,  he  saw  Abraham,  and  a sensible  object  before 
his  eyes  was  calculated  (as  many  argue)  to  assist  the  fervour 
of  his  devotions.  He  saw  Lazarus  also  in  his  bosom,  and  the 
gratitude  with  wh  ch  the  beggar  had  formerly  received  the 
crumbs  sent  from  the  rich  man’s  table,  mgiht  induce  him  to 
think  he  would  readily  engage  in  any  act  of  kindness  on  his 
behalf.  His  request  alsp  was  small ; it  was  not  to  return  to 
earth,  much  less  to  be  raised  to  heaven;  but  merely  for  a slight 
alleviation  ot  his  pain,  “ a drop  of  water  to  cool  his  tongue 


and  such,  perhaps,  he  had  sometimes  ordered  to  be  given  to 
Lazarus  with  his  broken  meat , when  lying  at  his  gate.  But, 
alas!  “the  door  was  shut,” — “ a great  gulf  is  fixed,”  which 
cannot  be  repassed.  The  present  life  is  the  day  of  grace  ; and, 
at  its  termination,  God’s  “mercies  are  clean  gone  for  ever.” 

Apb.  'rillotson  has  remarked,  that  this  is  the  only  instance 
recorded  in  Scripture  of  praying  to  a departed  saint,  and  the 
application  was  totally  in  vain  : whateverknowledge  the  bless- 
ed and  the  miserable  might  have  of  each  others’  situation,  they 
could  have  no  intercourse.  No  miserable  prisoner  can  escape 
his  dungeon,  nor  can  any  compassionate  spirit  among  the 
blessed  stoop  to  his  relief. 

The  nature  of  future  punishment  is  a subject  so  full  of  ter- 
ror, that  no  good  man  can  speculate  thereon  with  pleasure : 
the  only  use  to  be  made  of  this  awful  doctrine  is  in  the  way  ol 
warning  to  ourselves  or  others,  as  a fiery  beacon  to  guard  us 
from  the  entrance  to  the  bottomless  pit. 

“ Tremble,  my  soul,  and  kis9  the  Son  : 

Sinners  obey  the  Saviour’s  call ; 

Else  your  damnation  hastenson, 

And  hell  gapes  wide  to  meet  your  fall !”—  Watts. 

The  rich  man — once  so  called — finding  he  can  obtain  no 
mercy  for  himself,  thinks  of  five  younger  brethren  in  his  fa- 
ther’s house,  with  whom  he,  as  the  elder  brother,  had  been  in 
the  habit  of  carousing ; and  who  having  shown  the  same  love 
of  dissipation,  and  the  same  neglect  of  moral  and  religious 
duties,  he  had  every  reason  to  fear  they  might  come  to  the  same 
place  of  torment.  Some,  supposing  that  it  must  be  impossible 
for  a lost  spirit  to  feel  any  sympathy  or  affection,  conclude  that 
he  must  have  acted  solely  from  the  apprehension  of  their  in- 
creasing his  own  misery  by  their  presence.  Of  this  we  are 
not  quite  certain  ; but  we  are  fully  sensible  that  sinners  who 
have  united  in  crime,  meeting  together  in  a state  of  punish- 
ment, may  mutually  aggravate  each  other’s  sufferings. 

But  what  shall  we  say  of  his  request  to  send  Lazarus  to  his 
father’s  house?  It  was  made,  undoubtedly,  under  the  idea  that 
the  testimony  of  a departed  spirit,  or  a re-animated  body  from 
the  grave,  would  afford  evidence  incontrovertible  of  the  reali- 
ties of  an  eternal  world,  and  at  the  same  time  make  an  irresist- 
ible impression  on  the  mind.  But  this  does  not  appear  to  be 
founded  in  a correct  knowledge  of  human  nature.  No  mira- 
cles except  miracles  of  grace  (so  to  speak)  can  reach  the 
heart.  We  read  of  many  angelical  appearances  under  the 
Old  Testament,  but  very  few  of  them  were  to  wicked  men  ; 
indeed,  the  only  one  we  recollect,  that  to  Balaam,  left  him  as 
vile  a hypocrite  as  it  found  him.  Nor  have  we  any  instance  ot 
persons  being  converted  either  by  apparitions  or  by  the  resurrec- 
tion of  the  dead,  farther  than  their  being  convinced  thereby  of 
our  Saviour’s  mission.  Even  some  of  the  Jews  who  saw  La- 
zarus after  his  resurrection,  would  fain  have  put  him  to  death 
again.  (John  xii.  10.)  So  true  is  it,  that  if  men  “regard  not 
Moses  and  the  Prophets,  neither  will  they  be  persuaded  though 
one  rose  from  the  dead.” 

It  has  indeed  been  maintained  (by  Bp.  Warburton)  that 


Vpr.  19.  A certain  rich  man. — The  word  Dives  being  the  Latin  for  rich, 
nas  occasioned  tins  to  be  called  the  parable  of  “ Dives  and  Lazarus.” 

Ver.  21.  The  crumbs. — See  note  '-n  Mat.  xv.  27. — Licked  his  sores. — This 
shows  that  they  “ had  not  been  ch  ^ed,  neither  bound  up,”  &c.  Seels,  i.  6. 

Jer.  23.  In  hell.—  Greek,  Hade-'  -answering  to  the  Heb.  Sheol,  which  wp 
have  repeatedly  explained  in  ref  .rence  to  both  its  departments  of  bliss  and 
misery.  Mat.  xvi.  18.  But  we  mist  here  confine  its  import  to  the  world  of 
ir.isery  foi  ‘ he  lifted  up  his  eves,  being  in  torment.”  Compare  Mark  ix.  45  ; 
Luke  vi.  24. 


Ver.  29.  Moses  and  the  provhets. — See  Job  xix.  25,  &c.  Ps.  xvi.  ; xvii.  : 
l.xxiii..  &c.  Ec.  xii.  7.  Is.  xxvi.  19—21  ; li.  6,  &c.  Our  Lord  also  directs  us 
to  look  into  the  Old  Testament  for  the  doctrine  of  “ eternal  life.”  See  Jn.  v.  39. 

Ver.  31.  If  they  hear  not  Moses—  From  this  answer  of  Abraham  we  learn, 
that  the  Sacred  Writings  contain  such  proofs  of  a divine  origin,  that  though  all 
the  dead  were  to  rise,  the  proofs  could  not  he  more  evident,  nor  the  conviction 
greater  ; and  that  to  escape  eternal  perdition,  and  obtain  eternal  glory,  a man 
is  to  receive  the  testimonies  of  God,  and  to  walk  accordingto  their  dictates. 

Chap.  XVII.  Ver.  2.  Better  that  a millstone.  &e.— This  was  a proverbial 


1 129 


Of  forgiveness  to  one  another.  LUKE. — CHAP.  XV  II.  Of  the  coming  of  Chr  ist. 


3 T-  Take  heed  to  yourselves  : If  thy  brother 
trespass  against  thee,  rebuke  b him  ; and  if  he 
repent,  forgive  him. 

4 And  if  he  trespass  against  thee  seven  times 
in  a day,  and  seven  times  in  a day  turn  again  to 
thee,  saying,  I repent ; thou  c shalt  forgive  him. 

5 If  And  the  apostles  said  unto  the  Lord,  In- 
crease d our  faith. 

6 And  the  Lord  said,  If  e ye  had  faith  as  a 
grain  of  mustard  seed,  ye  might  say  unto  this 
sycamine  tree,  Be  thou  plucked  up  by  the  root, 
and  be  thou  planted  in  the  sea ; and  it  should 
obey  you. 

7 But  which  of  you,  having  a servant  plough- 
ing or  feeding  cattle,  will  say  unto  him  by  and 
by,  when  he  is  come  from  the  field,  Go  and 
sit  down  to  meat  ? 

8 And  will  not  rather  say  unto  him,  Make 
ready  wherewith  I may  sup,  and  gird  thyself, 
and  serve  me,  till  I have  eaten  and  drunken ; 
and  afterward  thou  shalt  eat  and  drink  ? 

9 Doth  he  thank  that  servant  because  he  did 
the  things  that  were  commanded  him  ? I trow 
not. 

10  So  likewise  ye,  when  ye  shall  have  done 
all  those  things  which  are  commanded  you, 
say,  We  are  f unprofitable  servants  : we  have 
done  that  which  was  our  duty  to  do. 

11  TT  And  it  came  to  pass,  as  he  went  to  Je- 
rusalem, that  he  passed  through  the  midst  of 
* Samaria  and  Galilee. 

12  And  as  he  entered  into  a certain  village, 

there  met  him  ten  men  that  were  lepers,  which 
stood  afar  h off : . 

13  And  they  lifted  up  their  voices,  and  said, 
Jesus,  Master,  have  mercy  on  us. 

14  And  when  he  saw  them,  he  said  unto  them, 
Go  show  i yourselves  unto  the  priests.  And 
it  came  to  pass,  that,  as  i they  went,  they  were 
cleansed. 

15  And  one  of  them,  when  he  saw  that  he 
was  healed,  turned  back,  and  with  a loud 
voice  glorified  kGod, 


A.  M.  4033. 
A.  D.  29. 


b Le.  19.17. 

c Mat.6.12, 
14. 

Col.3.13. 

d He.  12.2. 

e Mat.  17. 
20. 

21.21. 

Ma.9.23. 

11.23. 

f Job  22.3. 
35.7. 

Pe.  16.2,3. 
Is.64.6. 
Ro.  11.35. 

J Co.9.16. 
17. 

g c. 9.51,52. 
Jn.4.4. 

h Le.13.46. 

i Le.13.2. 
14.3 
Mat.8.4 
c.5.14. 

J 2 Ki.5.14. 
Is. 65. 24. 

k Ps.30.1,2. 


I Jn.4.39.. 
42. 

m Ps.  106. 13. 

n Mat.9.22. 

o or,  with 
outward 
show. 

p Ro.14.17. 

q or, among 
you. 
Jn.1.26. 

r Mat.  19. 
15. 


s Mat.24. 
23, &c. 
Ma.  13.21. 
c.21.8. 

t Ma.8.31. 
c.9.22. 

u Ge.7.11, 

23. 

v Ge.  19.23, 

24. 

w 2 Th.1.7. 


16  And  fell  aown  on  his  face  at  his  feet, 
giving  him  thanks : and  he  was  a i Samaritan. 

17  And  Jesus  answering  said,  Weretherenot 
ten  cleansed?  but  where  are  the  nine? 

18  There  are  not  m found  that  returned  to 
give  glory  to  God,  save  this  stranger. 

19  And  he  said  unto  him,  Arise,  go  thy  way : 
thy  n faith  hath  made  thee  whole. 

20  T[  And  when  he  was  demanded  of  the  Pha- 
risees, when  the  kingdom  of  God  should 
come,  he  answered  them  and  said,  The  king- 
dom of  God  cometh  not  0 with  observation : 

21  Neither  shall  they  say,  Lo  here  ! or,  lo 
there!  for,  behold,  the  p kingdom  of  God  is 
i within  you. 

22  ]]  And  he  said  unto  the  disciples,  The 
r days  will  come,  when  ye  shall  desire  to  see 
one  of  the  days  of  the  Son  of  man,  and  ye 
shall  not  see  it. 

23  And  8 they  shall  say  to  you,  See  here ; or, 
see  there  : go  not  after  them,  nor  follow  them. 

24  For  as  the  lightning,  that  lighteneth  out  of 
the  one  part  under  heaven,  shineth  unto  the 
other  part  under  heaven;  so  shall  also  the 
Son  of  man  be  in  his  day. 

25  But  ' first  must  he  suffer  many  things,  and 
be  rejected  of  this  generation. 

26  And  as  it  was  u in  the  days  of  Noe,  so 
shall  it  be  also  in  the  days  of  the  Son  of  man.. 

27  They  did  eat,  they  drank,  they  married 
wives,  they  were  given  in  marriage,  until  the 
day  that  Noe  entered  into  the  ark,  and  the 
flood  came,  and  destroyed  them  all. 

28  Likewise  also  as  it  was  in  the  days  of  Lot ; 
they  did  eat,  they  drank,  they  bought,  they 
sold,  they  planted,  they  budded; 

29  But  the  same  day  that  Lot  went  out  y of 
Sodom  it  rained  fire  and  brimstone  from  hea- 
ven, and  destroyed  them  all. 

30  Even  thus  shall  it  be  in  the  day  when  the 
Son  of  man  is  v revealed. 

31  In  that  day,  he  which  shall  be  upon  the 
house-top,  and  his  stuff  in  the  house,  let  him 


Moses  nowhere  asserts  “ a future  state  of  rewards  and  punish- 
ments yet  our  Lord  has  shown  that  his  language  necessarily 
implies  it.  (.See  our  exposition  of  Mat.  xxii.  15—46  :)  and  in  the 
Psalms  and  Prophets  we  have  many  decisive  passages  to  that  ef- 
fect. some  of  which  we  have  noticed  as  we  have  passed  through 
them.  (See  note  on  v.  39.)  But  the  Epistle  to  the  Hebrews 
affords  the  most  decisive  refutation  of  this  dangerous  hypothe- 
sis, and  shows  that  both  Patriarchs  and  Prophets  lived  and 
died  in  the  faith  of  a resurrection  to  eternal  life.  (Heb.  xi. 
13,  &c.) 

Chap.  XVII.  Ver.  7—19.  Against  human  merit:  ten  lep- 
ers healed , one  only  of  whom  turned  back  to  give  thanks. — Of 
all  the  errors  of  anti-Christianity,  there  is  no  one  so  opposite 
to  the  spirit  and  temper  of  Christ,  nor  so  dangerous  in  its  na- 
ture and  tendency,  as  the  doctrine  of  human  merit.  Instead 
of  leading  to  humility,  the  great  Christian  grace,  it  fosters 
pride;  it  even  leads  men— sinful  men — to  assume  airs  of  con- 
sequence in  the  sight  of  God  ; and  yet  how  natural  this  is  to 
the  human  mind,  we  see  in  the  example  of  the  apostle  Peter, 
Matt.  xix.  27;  “We  have  forsaken  all,  and  followed  thee; 
what  shall  we  have  therefore'?”  True,  they  had  left  their  fish- 
ing-smacks and  their  nets;  but  what  could  Cesar  have  said 
more  if  he  had  left  his  throne?  To  humble  this  consequence 


in  the  disciples,  our  Lord  teaches  them  that  they  are  nothing 
superior  to  the  humblest  class  of  domestic  servants,  even 
slaves,  who  on  coming  from  their  field-labour  are  required  first 
to  wait  upon  their  master  before  they  are  allowed  to  eat  or 
drink  themselves;  and  after  all,  they  could  claim  no  thanks, 
as  they  had  done  no  more  than  was  their  duty.  This  may 
seem  degrading;  but  is  not  this  the  doctrine  of  the  New  Tes- 
tament throughout?  “Ye  are  not  your  own  : for  ye  are 
bought  with  a price  ; therefore  glorify  God  in  your  body,  and 
in  your  spirit,  which  are  God’s.”  (1  Cor.  vi.  19,  20.) 

In  our  Lord’s  journey  through  Samaria,  in  his  way  to  Jeru- 
salem, (as  mentioned  chap.  ix.  51,  52,)  on  entering  into  a vil- 
lage he  was  met  by  ten  lepers,  who,  being  obliged  to  live 
separately  without  the  limits,  stood  afar  off  and  implored  his 
mercy,— “ Jesus,  Master,  have  mercy  on  us  !”  When  he  saw 
them,  and  the  condition  in  which  they  were,  he  directed  them, 
as  on  other  occasions,  to  go  and  show  themselves  to  the 
priests  serving  in  the  temple,  and  on  the  way  they  were  all 
healed  ; but  one  only  returned  to  glorify  God,  and  thank  the 
Saviour,  and  this  one.  to  the  disgrace  of  the  Jewish  character, 
was  a Samaritan,  “an  alien  from  the  commonwealth  of 
Israel.” 

“ These  lepers  (says  Bishop  Hall ) obeyed,  and  went  [as  di- 


saying,  used  both  by  Jews  and  Gentiles,  and  it  was  one  of  the  ancient  Hin- 
doo punishmi  nts  for  murder— especially  when  committed  by  females.  Orient. 
Lit.  No.  1312. 

Ver.  6.  This  sycamine  tree— Doddridge,  “Sycamore  tree.”  [The  syca- 
mine is  probably  the  same  as  the  shekem,  or  sycamore,  of  the  ancients,  (for 
a description  if  which  see  1 Ch.  xxvii,  28.)  and  must  not  be  confounded  with 
our  sycamore,  which  is  the  acer  majus,  or  greater  maple.  Dr.  Shaw  says  it  is 
one  of  the  mo3t  common  timber  trees  of  the  Holy  Land  ; and  that,  from  hav- 
ing a large  and  more  extensive  root  than  other  trees,  it  is  alluded  to  as  the 
most  difficult  to  be  rooted  up.  It  must,  however,  be  observed,  that  the  Syriac, 
Arabic,  and  Latin,  render  it  the  rnorus,  or  mulberry  tree,  for  which  Hiller, 
Celsius,  and  other  learned  men,  contend.!— Bagster. 

Ver.  7.  Will  say  unto  him  by  and  by.— Doddridge,  “ As  soon  as  he  comps 

in  from  the  field.”  Campbell,  “On  his  return  from  the  field.” Go  and  sit 

down  — Doddridge,  “Come  in,  and  sit  down.”  &c. 

Ver.  9.  I trow  not.— Campbell,  “ I suppose  not.” 

Ver.  18.  Save  this  stranger. — Campbell,  “This  alien.”  So  the  Jews  con- 
sidered the  Samaritans  from  the  time  of  the  captivity. 

Ver.  2C.  When  the  kingdom  of  God  should  come  ?— When,  or  on  what  oc- 
casion. this  question  was  proposed,  is  not  mentioned  ; but  many  of  the  fol- 
lowing remarks  correspond  with  our  Lord’s  discourse  in  Mat,  xxiv.,  as  will  be 


seen  by  the  following  references.  By  “ the  kingdom  of  God”  is  undoubtedly 
meant  the  reign  of  the  Messiah.- — Cometh  not  with  observation.— Camp- 
bell, “ Parade.”  The  meaning  is  agreed  to  he,  “ Not  with  circumstances  of 
outward  show  and  splendour.” 

Ver.  21—23.  Lo  here  ! or,  Lo  there  /—See  Mat.  xxiv.  23  —Is  within  you.— 
Margin  and  Doddridge,  “Among  you.”  So  Bcza,  Raphelius,  &c.  ; and  ho 
adds,  “ Our  Lord  coqld  not  say  the  kingdom  of  God  was  in  the  ^hariseea  ” 
Campbell,  however,  contends,  that  neither  in  the  Classics,  the  LXX.,  or 
the  New  Testament,  is  the  Greek  ( entos ) used  fur  among.  If  we  mi?ht  pre- 
sume  to  suggest  another  rendering,  it  should  be,  “ in  the  midst  of  you;”  mean- 
ing himself  and  disciples,  the  constituents  of  that  kingdom. 

Ver.  25.  But  first  must  he  suffer—  Compare  chap.  ix.  22. 

Ver.  26,  27.  yls  . . . . in  the  days  of  Noe  (or  Noah.)— Compare  Mat.  xxiv 
37,  38. 

Ver.  28.  In  the  days  of  Lot.— See  Ge.  xix. 

Ver.  31.  In  that  day,  &c.— [The  flat-roofed  eastern  houses  have  stairs  on  the 
outside,  by  which  a person  may  ascend  and  descend  without  coming  into  th> 
house  ; and  in  walled  cities  they  usually  form  continued  terraces,  lrom  one 
end  of  the  city  to  the  other,  terminating  at  the  gates  ; so  that  one  may  pass 
along  the  tops  of  the  houses  and  escape  out  of  the  city,  without  commgdowp 
into  the  street..  Shaw's  Travels.  Bagster.  See  Mat.  xxiv.  17.  and  note. 

1 123 


-CHAP.  XVIII. 


Of  the  Pharisee  and  publican. 


A.  M.  4033. 
A.  D.  29. 


x Ge.  19.2a 

y Mat  16. 

25. 

Ma.8.35. 

0.9.24. 

Jn.  12.25. 

z Mat 24. 
40,41. 

a ver.36th 
is  want- 
ing in 
most  Gr. 
copies. 

b Job  39.30. 
Mat.24. 
28. 

a Ps.65.2. 
102.17. 
c.11.8. 

21.36. 

Ro.12.12. 

Kp.6.18. 

1*11.4.6. 

b in  a cer- 
tain city. 


cl  Ps.46.5. 
He.  10.37. 
2Pe.3.8,9. 


g or,  as  be. 
ing  right- 
eous. 


J Job  22.29. 
Mat.23. 
12. 

k Mat  19. 
13. 

Ma.10.13. 

Ac. 

1 Pa.  131.2. 
Ma.10.15. 
1 Pe.1.14. 

m Mat.  19. 
16, &c. 
Ma.10.17, 
&c. 

n Ex. 20.12 
..16. 

De.5.16.. 


o Mat.6.19, 
20. 

1 Ti.6.19. 

p Pr.  11.28. 

1 Ti.6.9. 


11  The  Pharisee  stood  and  prayed  thus  with 
himself;  God,  I thank  thee,  that  I am  not  h a3 
other  men  are,  extortioners,  unjust,  adulterers, 
or  even  as  this  publican. 

12  I fast  twice  in  the  week,  I give  tithes  of  all 
that  I possess. 

13  And  the  publican,  standing  afar  off,  would 
not  lift  up  so  much  as  his  eyes  unto  heaven, 
but  smote  « upon  his  breast,  saying,  God  be 
merciful  to  me  a sinner. 

14  I tell  you,  this  man  went  down  to  his  house 
justified  rather  than  the  other:  for  ) every  one 
that  exalteth  himself  shall  be  abased;  and  he 
thathumbleth  himself  shall  be  exalted. 

15  T[  And  k they  brought  unto  him  also  in- 
fants, that  he  would  touch  them : but  when 
his  disciples  saw  it,  they  rebuked  them. 

16  But  Jesus  called  them  unto  him , and  said, 
Suffer  little  children  to  come  unto  me,  and 
forbid  them  not : for  of  such  is  the  kingdom 
of  God. 

17  Verily  I say  unto  you,  Whosoever  shall  not 
receive  the  kingdom  of  God  as  a little  1 child 
shall  in  no  wise  enter  therein. 

18  Tf  And  m a certain  ruler  asked  him,  saying, 
Good  Master,  what  shall  I do  to  inherit  eter- 
nal life? 

19  And  Jesus  said  unto  him,  Why  callest 
thou  me  good  ? none  is  good,  save  one,  that 
is,  God. 

20  Thou  knowest  the  "commandments,  Do 
not  commit  adultery,  Do  not  kill,  Do  not  steal, 
Do  not  bear  false  witness,  Honour  thy  father 
and  thy  mother. 

21  And  he  said,  All  these  have  I kept  from 
my  youth  up. 

22  Now  when  Jesus  heard  these  things,  he 
said  unto  him,  Yet  lackest  thou  one  thing: 
sell  all  that  thou  hast,  and  distribute  unto  the 
poor,  and  thou  shalt  have  treasure  0 in  hea- 
ven : and  come,  follow  me. 

23  And  when  he  heard  this,  he  was  very  sor- 
rowful : for  he  was  very  rich. 

24  f[  And  when  Jesus  saw  that  he  was  very- 
sorrowful,  he  said,  How  p hardly  shall  they 
that  have  riches  enterinto  the  kingdom  ofGod ! 

25  For  it  is  easier  for  a camel  to  go  through 


Of  the  importunate  widow.  LUKE.- 

not  come  down  to  take  it  away:  and  he  that 
is  in  the  field,  let  him  likewise  not  return  back. 

32  Remember  Lot’s  x wife. 

33  Whosoever  r shall  seek  to  save  his  life 
shall  lose  it;  and  whosoever  shall  lose  his  life 
shall  preserve  it. 

34  I tell  you,  in  that  night  there  z shall  be  two 
men  in  one  bed  ; the  one  shall  be  taken,  and 
the  other  shall  be  left. 

35  Two  women  shall  be  grinding  together; 
the  one  shall  be  taken,  and  the  other  left. 

36  " Two  men  shall  be  in  the  field;  the  one 
shall  be  taken,  and  the  other  left. 

37  And  they  answered  and  said  unto  him, 
Where,  Lord  ? And  he  said  unto  them, 
Wheresoever  the  body  is,  b thither  will  the 
eagles  be  gathered  together. 

CHAPTER  XVIII. 

5 Of  the  importunate  widow.  9 Of  the  Pharisee  and  the  publican.  15  Children  brought 
to  Christ.  18  A ruler  that  would  follow  Christ,  but  is  hindered  by  his  riches.  28  The 
reword  of  them  that  leave  all  for  his  sake.  31  He  foreshowelh  his  death,  35  and  re- 
storcth  a blind  man  to  bis  sight. 

AND  he  spake  a parable  unto  them  to  this 
end,  that  men  ought  *■  always  to  pray,  and 
not  to  faint; 

2 Saying,  There  was  b in  a city  a judge, 
which  feared  not  God,  neither  regarded  man : 

3 And  there  was  a widow  in  that  city  ; and 
she  came  unto  him,  saying,  Avenge  me  of 
mine  adversary. 

4 And  he  would  not  for  a while : but  after- 
ward he  said  within  himself,  Though  I fear 
not  God,  nor  regard  man  ; 

5 Yet  because  this  widow  troubleth  me,  I 
will  avenge  her,  lest  by  her  continual  coming 
she  weary  me. 

6 And  the  Lord  said,  Hear  what  the  unjust 
judge  saith. 

7 And  shall  not  God  avenge  his  c own  elect, 
which  cry  day  and  night  unto  him,  though  he 
bear  long  with  them? 

8 I tell  you  that  he  will  avenge  them  d speedi- 
ly. Nevertheless  when  the  Son  of  man  cometh, 
shall  e he  find  faith  on  the  earth  ? 

9 T[  And  he  spake  this  parable  unto  certain 
which  f trusted  in  themselves  s that  they  were 
righteous,  and  despised  others  : 

10  Two  men  went  up  into  the  temple  to  pray  ; 
the  one  a Pharisee,  and  the  other  a publican. 

rected,  to  the  priests.]  1 As  they  went  they  were  healed.’  Lo  ! 
had  they  stood  still  they  had  remained  lepers;  now  they  went, 
they  are  whole.  What  haste  the  blessing  makes  to  overtake 
their  obedience  ! This  walk  was  required  by  the  very  law,  if 
they  should  have  found  themselves  healed The  hor- 

ror of  the  disease  adds  to  the  grace  of  the  cure  ; and  that  is  so 
much  more  gracious  as  the  task  is  easier  : it  shall  cost  them 
Dut  a walk.  It  is  the  bounty  of  that  God  whom  we  serve,  to 
reward  our  worthless  endeavours  with  infinite  requitals.  He 
would  not  have  any  proportion  between  our  acts  and  his  re- 
munerations.” ( Contem . bk.  iv.  Con.  10.) 

Chap.  XVIII.  Ver.  1 — 14.  The  parables  of  the  unjust  judge, 
and  of  the  Pharisee  and  publican. — The  object  of  these  para- 
bles, which  appear  to  have  been  delivered  in  continuance  of 
the  preceding  discourse,  is  stated  to  be,  that  “men  ought  al- 
ways to  pray,  and  not  to  faint  which  certainly  does  not 
mean  that  men  should  be  always  employed  in  exercises  of  de- 
votion, but  that  when  they  feel  the  want  of  any  blessing  from 
God,  they  ought  never  to  give  up  praying  for  it,  (with  proper 
submission  to  the  divine  will,)  till  they  obtain  it.  And  this  duty 
is  enforced  by  the  example  of  a poor  widow,  who  applied  to  a 
judge  or  magistrate  for  justice  between  her  and  one  who  had 
injured  her  ; and  who  pressed  her  cause  upon  the  judge  with 
so  much  perseverance,  that,  in  theissue,  she  obtained  judgment, 
though  he  neither  regarded  her  nor  her  cause.  Now,  says  our 


Ver.  3*2.  Remember  Lot's  wife—  i.  e.  her  destruction,  through  lingering. 

Ver.  33.  Whosoever  shall  seek,  <fcc.—  See  Mat.  x.  39. 

Ver.  34,  35.  One  taken — i.  e.  by  the  enemy. 

Ver.  37.  The  body,  &c:— [A  dead  carcass,  in  Mat.  xxiv.  28,  by  which 
is  intended  the  Jewish  nation,  which  was  morally  and  judicially  dead,  doom- 
ed to  be  devoured  by  the  Roman  armies,  called  eagles,  partly  from  their 
strength  and  fierceness,  and  partly  from  their  military  ensigns , which  were  cold 
or  silver  eagles.  The  Roman  fury  pursued  these  wretched  men  wherever  they 
were  found  : see  the  horrible  account  in  Joseph.  Bel.]—Bagster. 

Chap.  XVllJ.  Ver.  3.  Avenge  me— Doddridge,  “Do  me  justice;”  who 
adds,  ‘ this  is  the  undoubted  import  of  the  phrase.” 

Ver.  5.  Lest she  weary  me. — The  original  term  fbv  its  derivation)  im- 

1124 


Lord,  if  this  woman  prevailed  with  such  a man,  merely  through 
importunity,  how  much  more  shall  you  prevail  with  the  Al- 
mighty, who  waiteth  only  to  be  gracious,  and  delighteth  in 
avenging,  that  is,  in  doing  justice  to  the  oppressed.  Nor  is 
there  any  inconsistency  in  saying,  that  though  God  long 
bears  with  sinners,  yet  will  he  avenge  his  people  speedily,  or 
rather  suddenly  ; for  it  is  an  old  proverb,  that  “ Justice  has  a 
leaden  foot,  but  an  iron  hand:”  that  is,  it  advances  slowly, 
but  it  strikes  suddenly.  So  it  was  with  the  Jews;  their  pu- 
nishment was  long  delayed,  but  struck  them  like  a thunder- 
bolt when  it  came,  and  no  one  saw  it  coining;  for  they  had 
no  faith  in  the  many  warnings  which  our  Lord  gave  them. 
This  seems  to  be  the  import  of  his  question,  “When  the  Son 
of  man  cometh,  shall  he  find  faith  upon  the  earth?” 

The  next  parable  represents  the  opposite  characters  of  a 
haughty  Pharisee  and  a penitent  publican , in  order  to  reprove, 
the  former,  and  to  justify  our  Lord’s  attention  to  the  latter. 
The  Pharisee  stood  by  himself,  careful  to  receive  no  contami- 
nation from  any  publican  or  sinner  that  might  approach  him. 
He  began  his  prayer  with  an  affectation  of  piety,  thanking 
God  that  he  was  not  like  other  men,  and  especially  the  publi- 
can which  he  saw  before  him  ; and  he  concluded  with  boast- 
ing of  his  abstinence  and  charity.  The  former  part  of  his 
assertion  is  in  direct  opposition  to  the  character  given  of  this 
sect  by  our  Lord,  Matt,  xxiii.  14,  and  elsewhere;  and,  as  for 


plies,  as  Doddridge  remarks,  a blow  which  stuns  a person,  and  knocks  them 
down  ; i.  e.  “ lest  she  heals  me  down  by  her  importunity.”  So  Macknight. 

Ver.  8.  Speedily . — Campbell,  “ Suddenly.” 

Ver.  14.  This  man  loent  down— i.  e.  from  the  temple— justified,  rather  than 
the  other. — Campbell , “ more  approved  than  the  other.” 

Ver.  15.  That  he  would  touch  them.—  Matthew  says,  “ that  he  should  put 
his  hands  on  them  and  pray.” 

Ver.  25.  A camel.—  [Some  would  render  a cable;  hut  it  may  justly  be  doubted 
whether  Kamelos  ever  have  this  sense  ; the  word  lor  a cable,  as  the  Scholiast 
on  Aristophanes  expressly  affirms,  being  written  Kamitos.  This  is  the  reading 
of  a few  MSS.  hut  it  evidently  appears  to  be  a gloss.  It  was  a common  mode 
of  expression  among  the  Jews.  Hence  Rabbi  Shesheth  said  to  Rabbi  Amrarn 


A blind  man  restored  to  sight.  LUKE. — CHAP.  XIX.  Of  Zaccheus  the  publican. 


a needle’s  eye,  than  for  a rich  man  to  enter 
into  the  kingdom  of  God. 

26  And  they  that  heard  it  said,  Who  then  can 
be  saved  l 

27  And  he  said,  The  things  which  are  im- 
possible with  men  are  possible  with  God. 

28  T[  Then  Peter  said,  Lo,  we  have  left  all, 
and  followed  thee. 

29  And  he  said  unto  them,  Verily  I say  unto 
you,  There  is  no  man  that  hath  r left  house, 
or  parents,  or  brethren,  or  wife,  or  children, 
for  the  kingdom  of  God’s  sake, 

30  Who  shall  not  receive  manifold  more  in 
this  present  time,  and  in  the  world  to  come 
life  ' everlasting. 

31  T[  Then  he  took  unto  him  the  twelve,  and 
said  unto  them,  Behold,  we  go  up  to  Jerusa- 
lem, and  t all  things  that  are  written  by  the 
prophets  concerning  the  Son  of  man  shall  be 
accomplished. 

32  For  he  shall  be  delivered  u unto  the  Gen- 
tiles, and  shall  be  mocked,  and  spitefully  en- 
treated, and  spitted  on : 

33  And  they  shall  scourge  him , and  put  him 
to  death  : and  the  third  day  he  shall  rise  again. 

34  And  v they  understood  none  of  these  things: 
and  this  saying  was  hid  from  them,  neither 
knew  they  the  things  which  were  spoken. 

35  T[  And  it  w came  to  pass,  that  as  he  was 
come  nigh  unto  Jericho,  a certain  blind  man 
sat  by  the  way  side  begging: 

36  And  hearing  the  multitude  pass  by,  he 
asked  what  it  meant. 

37  And  they  told  him,  that  Jesus  of  Nazareth 
passeth  by. 

38  And  he  cried,  saying,  Jesus,  thou  son  of 
David,  have  mercy  1 on  me. 

39  And  they  which  went  before  rebuked  him, 
that  he  should  hold  his  peace : but  he  cried 
" so  much  the  more,  Thou  son  of  David,  have 
mercy  on  me. 

40  And  Jesus  stood,  and  commanded  him  to 
be  brought  unto  him : and  when  he  was  come 
near,  he  asked  him, 


A.  M.  4033. 
A.  D.  29. 


q Je.32.17. 
Zee.  8.6. 
c.1.37. 


r De.33.9. 


o Re.  2.10. 


t Ps.22. 
Ia.c.63. 


u Mat.27.2. 
c.23.1. 

Jn. 18.28. 
Ac.3.13. 


v Ma.9.32. 
Jn.  12.16. 

w Mat- 20. 
29, &c. 
Ma.  10.46, 
&c. 

x Ps.62.12. 
y Ps.141.1. 


z c.  17. 19. 


a Ps.30.2. 


b c.5.26. 
Ac.4.21. 
11.18. 
Ga.1.24. 


a Jos.  6.26. 
IKi. 16.34. 


b Ps.  139.1.. 
3. 


c Jn.14.23. 
Re.3.20. 

d Mat  9. 11. 
c.5.30. 


e Ps.41.1. 

f Ex.20.16. 
c.3.14. 


g Ex.22.1. 
2 Sa.12.6. 


h c.13.16. 


i Mat  18. 
11. 


I Eze.34.16. 
Ro.5.6. 


41  Saying,  What  wilt  thou  that  I shall  do 
unto  thee  ? And  he  said,  Lord,  that  I may  re- 
ceive my  sight. 

42  And  Jesus  said  unto  him,  Receive  thy 
sight : thy  1 faith  hath  saved  thee. 

43  And  immediately  he  received  tt  his  sight, 
and  followed  him,  glorifying  b God : and  all  the 
people,  when  they  saw  it,  gave  praise  unto 
God. 

CHAPTER  XIX. 

1 Ol  Zaccheus  a publican.  11  The  ten  pieces  of  money.  28  Christ  rideth  into  Jert  • 
salem  with  triumph : 41  weepeth  over  it : 45  driveth  the  buyers  and  sellers  out  of  the 
temple : 47  teaching  daily  in  it.  The  rulers  would  have  destroyed  him,  but  for  fear 
of  the  people. 

AND  Jesus  entered  and  passed  through 
a Jericho. 

2 And  behold,  there  was  a man  named  Zac- 
cheus, which  was  the  chief  among  the  publi- 
cans, and  he  was  rich. 

3 And  he  sought  to  see  Jesus  who  he  was ; 
and  could  not  for  the  press,  because  he  was 
little  of  stature. 

4 And  he  ran  before,  and  climbed  up  into  a 
sycamore  tree  to  see  him : for  he  was  to  pass 
that  way. 

5 And  when  Jesus  came  to  the  place,  he  look- 
ed up,  and  saw  b him,  and  said  unto  him, 
Zaccheus,  make  haste,  and  come  down;  for 
to-day  I must  abide  c at  thy  house. 

6 And  he  made  haste,  and  came  down,  and 
received  him  joyfully. 

7 And  when  they  saw  it,  they  all  murmured, 
saying,  That  d he  was  gone  to  be  guest  with  a 
man  that  is  a sinner. 

8 And  Zaccheus  stood,  and  said  unto  the 
Lord  ; Behold,  Lord,  the  half  of  my  goods  I 
give  to  the  c poor ; and  if  I have  taken  any 
thing  from  any  man  by  f false  accusation,  I 
restore  = him  four-fold. 

9 And  Jesus  said  unto  him,  This  day  is  sal- 
vation come  to  this  house,  forasmuch  as  he 
also  is  a son  h of  Abraham. 

10  For  i the  Son  of  man  is  come  to  seek  and 
to  save  that  which  was  i lost. 

11  H And  as  they  heard  these  things,  he 
added  and  spake  a parable,  because  he  was 


his  good  deeds,  they  amounted  to  an  ostentatious  abstinence 
on  Mondays  and  Thursdays,  (their  fast  days,)  and  a punctilious 
observance  of  paying  tithes  even  in  herbs : but,  this  excepted, 
they  included  not  one  moral  or  religious  duty.  Love  to  God, 
and  even  charity  to  the  poor,  (unless  when  it  could  be  osten- 
tatiously displayed,)  made  no  part  of  Pharisaic  righteousness. 
(See  ch.  xi.  41,  42.)  As  to  the  spiritual  intent  of  the  divine 
law,  as  reaching  to  the  secret  imaginations  of  the  heart;  of 
this  they  appear  to  have  had  no  idea,  and  consequently  no 
humbling  sense  of  their  own  depravity. 

But  we  must  glance  at  the  character  here  placed  in  contrast : 
the  humble — the  dejected  publican,  (or  tax-collector,)  who, 
conscious  of  his  numerous  violations  of  the  divine  commands, 
stands  afar  off,  perhaps  upon  the  steps  only  of  the  temple,  and, 
smiting  his  guilty  breast,  with  downcast  eyes,  and  in  a sup- 
pressed tone  of  voice,  exclaims,  “ God  be  merciful  to  me,  a sin- 
ner!” He  who  readeth  the  characters  of  men,  not  in  their 
countenances,  but  in  their  hearts,  accepts  the  publican  and 
condemns  the  Pharisee. 

“ The  Lord  their  different  language  knows, 

And  different  answers  he  bestows  : 

The  humble  soul  with  grace  he  crowns, 

And  on  the  proud  his  anger  frowns  1” — Watts. 

Chap.  XIX.  Ver.  1 — 10.  The  conversion  of  Zaccheus , the 
chief  publican. — Many  of  the  publicans  appear  to  have  been 
men  of  property;  in  gathering  for  the  state  they  did  not  for- 
get themselves.  We  need  not  wonder,  therefore,  to  find  the 
chief  publican— the  bead  tax-gatherer  of  the  district— charac- 
terized as  rich.  But,  though  rich,  his  mind  was  not  wholly 
occupied  in  getting  money.  He  had  heard  that  a great  Pro- 
phet had  arisen  in  Israel,  and  had  an  earnest  desire  to  see  him — 


who  had  advanced  an  absurdity,  “ Perhaps  thou  art  one  ofthePambidithians, 
who  can  make  an  elephant  pass  through  the  eye  of  a needle.”]— Bagster. 

Ver.  31—35.  Then  he  took,  unto  him  the  twelve,  &c.— The  parallel  to  this  is 
Mat.  xx.  IT— 19. 

Ver.  35 — 43.  A certain  blind  man. — Matthew  mentions  two  blind  men  ; 
Mark  x.  46,  one  only  ; as  also  Luke  here. 

Ver.  35.  As  he  was  come  nigh.— Doddridge,  “As  he  was  (yet)  nigh.”  So 
Grotlus,  which  reconciles  the  three  Evangelists. 

Chap  XIX.  Ver.  2.  Chief  among  the  publicans—  Zaccheus  seems  to  have 
lieen  what  was  called  a pramagUttr , or  chief  officer  of  the  customs . who  had 


not  merely  from  an  idle  curiosity,  as  we  would  hope,  but  pro- 
bably from  a desire  to  hear  some  of  his  discourses,  and  see 
some  of  his  miracles ; but,  being  short  of  stature,  his  only 
chance  seemed  to  be  in  climbing  a tree,  which  accordingly  he 
did.  Jesus,  passing  by,  saw  him  also,  and  knowing  bis  heart 
prepared  to  receive  nim,  called  him  down,  and  desired  him  to 
hasten  home,  and  prepare  to  receive  both  himself  and  his  disci- 
ples. He  did  so,  and  received  him  heartily  and  joyfully ; and 
frankly  owned  that,  in  the  course  of  his  profession,  he  had 
been  guilty  of  extortion.  Where  he  was  sensible  of  this,  he 
restored  four-fold,  according  to  the  law ; and  as  there  were, 
doubtless,  many  cases  in  the  course  of  his  office  in  which  he 
had  been  guilty  of  oppression,  he  now  devotes  the  half  of  his 
present  income  to  the  poor,  as  an  evidence  of  his  change  of 
conduct  and  disposition.  And  he  defers  neither  his  justice  nor 
liberality  to  his  deathbed,  as  too  many  do,  who  desire  to  re- 
tain the  whole  as  long  as  possible.  “Those  who  defer  their 
gifts  to  their  deathbed,  (Bishop  Hall  remarks,)  do  as  good  as 
say,  Lord,  I will  give  thee  something  when  I can  keep  it  no 
longer.  Happy  is  the  man  that  is  his  own  executor !” 

It  was  of  the  Pharisees  and  their  adherents,  doubtless,  that 
the  Evangelist  says,  that  “ they  all  murmured  (as  they  were 
wont  to  do)  that  he  was  gone  to  be  a guest  with  a man  that 
was  a sinner.”  Such  is  the  inconsistency  of  human  nature, 
as  if  the  Son  of  man  were  sent  to  save  only  those  who  had 
not  been  lost.  Jesus,  however,  acted  with  perfect  consistency. 
He  came  “ not  to  call  the  righteous  to  repentance ;”  but 
when  he  entered  the  door  of  a penitent,  he  proclaimed,  “This 
day  is  salvation  come  to  this  house.” 

Ver.  11 — 26.  The  parable  of  the  ten  pounds. — This  parable 
is  very  similar  to  that  of  the  talents,  Blatt.  xxv.  14 — 30.  Yet 


the  superintendence  of  the  sub-receivers  of  taxes,  who  collected  the  tolls 
of  harbours,  bridges,  &c.  Orient.  Lit.  No.  1319. 

Ver.  3.  Press — i.  e.  crowd — multitude  of  people. 

Ver.  7.  Gone  to  be  guest.— Campbell,  Gone  to  be  entertained  by.” 

Ver.  8.  By  false  accusation. — Doddridge,  “wrongfully.”  Campbell,  If 

in  aught  I have  wronged  any  man.” 1 restore  him  four-fold. — See  Ex 

xxii.  1.  2 Sa.  xii.  6.  Salmasius  adds,  that  publicans  convicted  of  oppression 
were,  by  the  Roman  law,  compelled  to  restore  four-fold.  See  Doddridge. 

Ver.  9.  Unto  him.— [Rather,  as  Eisner  renders  it,  concerning  him;  for  our 
Lord  speaks  of  him  in  the  third  person  ]-  Bagstcr. 

1125 


Parable  of  the  ten  pounds.  LUKE.— CHAP.  XIX.  Christ  rideth  into  Jerusalem. 


nigh  to  Jerusalem,  and  because k they  thought 
that  the  kingdom  of  God  should  immediately 
appear. 

12  He  said  therefore,  A certain  i nobleman 
went  into  a far  country  to  receive  for  himself 
a kingdom,  and  to  return. 

13  And  he  called  his  ten  servants,  and  deli- 
vered them  ten  m pounds,  and  said  unto  them, 
Occupy  till  I come. 

14  But  n his  citizens  hated  him,  and  sent  a 
message  after  him,  saying,  We  will  not  have 
1 his  man  to  reign  over  us. 

15  And  it  came  to  pass,  that  when  he  was  re- 
turned, having  received  the  kingdom,  then  he 
commanded  these  servants  to  be  called  unto 
him,  to  whom  he  had  given  the  0 money,  that 
he  might  know  how  much  every  man  had 
gained  by  trading. 

16  Then  came  the  first,  saying,  Lord,  thy 
pound  hath  gained  ten  pounds. 

17  And  he  said  unto  him,  Well,  thou  good 
servant:  because  thou  hast  been  faithful  p in  a 
very  little,  have  thou  authority  over  ten  cities. 

18  And  the  second  came,  saying,  Lord,  thy 
pound  hath  gained  five  pounds. 

19  And  he  said  likewise  to  him,  Be  thou  also 
over  five  cities. 

20  And  another  came,  saying,  Lord,  behold, 
here  is  thy  pound,  which  I have  kept  laid  up 
in  a napkin  : 

21  For  I feared  thee,  because  thou  art  an 
austere  man:  thou  takestup  that  thou  layedst 
not  down,  and  reapestthat  thou  didst  not  sow. 

22  And  he  saith  unto  him,  Out  t of  thine  own 
mouth  will  I judge  thee,  thou  wicked  servant. 
Thou  knewest  that  I was  an  austere  man,  ta- 
king up  that  I laid  not  dow’n,  and  reaping  that 
I did  not  sow  : 

23  Wherefore  r then  gavest  not  thou  my  mo- 
ney into  the  bank,  that  at  my  coming  I might 
have  required  mine  own  with  usury? 

24  And  he  said  unto  them  that  stood  by, 
Take  from  him  the  pound,  and  give  it  to  him 
that  hath  ten  pounds. 

25  (And  they  said  unto  him,  Lord,  he  hath 
ten  pounds.) 


A.  M.  4033. 
A.  D.  29. 


k Ac.  1.6. 


1 Mul. 25. 
14, Sic. 
Mo.  13.31. 


in  Afina, 
here 

translated 
a pound , 
in  12  oun- 
ces and 
a half, 
which,  at 
115  5-13 
cents  the 
ounce,  is 
14  dolU. 
42  cents 
3 mills. 


o silver, 
and  so 
ver.23. 


p c.16.10. 

q 2 Sa.1.16. 
Job  15.6. 
Mat.  12. 
37. 

22.12. 
Ro.3  19. 


r Ro.2.4,5. 


s Mat  13. 
12. 

25.29. 

Ma.4.25. 

c.8.18. 


t Ps.2.4,5,9. 
21.8,9. 

Is.  66.6. 14. 
Na.  1.2,8. 
He.  10. 13. 


u Mat.2l.l, 
&c. 

Ma.11.1, 

&c. 

v Pe.50.10. 
w 2 Ki.9.13. 


x Jn. 12.14. 

y Ps.118.26. 
c.  13.35. 

z c.2.14. 
Ro.5.1. 
Ep.2.14. 

a Ha. 2.11. 
Mat3.9. 


26  For  I say  unto  you,  That *  * unto  every  one 
which  hath  shall  lie  given;  and  from  him  that 
hath  not,  even  that  he  hath  shall  be  taken 
away  from  him. 

27  But  those  mine  * enemies,  which  wou'.d 
not  that  I should  reign  over  them,  bring  hither, 
and  slay  them ■ before  me. 

28  U And  when  he  had  thus  spoken,  he  went 
before,  ascending  up  to  Jerusalem. 

29  And  u it  came  to  pass,  when  he  was  come 
nigh  to  Bethphageand  Bethany,  at  the  mount 
called  the  mount  of  Olives,  he  sent  two  of  his 
disciples, 

30  Saying,  Go  ye  into  the  village  over  against 
you ; in  the  w'hich  at  your  entering  ye  shall 
find  a colt  tied,  whereon  yet  never  man  sat: 
loose  him,  and  bring  him  hither. 

31  And  if  any  man  ask  you,  Why  do  ye  loose 
him ? thus  shall  ye  say  unto  him,  Because  the 
Lord  hath  need  v of  him. 

32  And  they  that  were  sent  went  their  wTay, 
and  found  even  as  he  had  said  unto  them. 

33  And  as  they  were  loosing  the  colt,  the 
owners  thereof  said  unto  them,  Why  loose  ye 
the  colt  ? 

34  And  they  said,  The  Lord  hath  need  of 
him. 

35  And  they  brought  him  to  Jesus  : and  they 
cast  their  w garments  upon  the  colt,  and  they 
set  * Jesus  thereon. 

36  And  as  they  went,  they  spread  their  clothes 
in  the  way. 

37  And  when  he  was  come  nigh,  even  now 
at  the  descent  of  the  mount  of  Olives,  the 
whole  multitude  of  the  disciples  began  to  re- 
joice and  praise  God  with  a loud  voice  for 
all  the  mighty  works  that  they  had  seen  ; 

38  Saying,  Blessed  * be  the  King  that  cometh 
in  the  name  of  the  Lord  : 2 peace  in  heaven, 
and  glory  in  the  highest. 

39  And  some  of  the  Pharisees  from  among 
the  multitude  said  unto  him,  Master,  rebuke 
thy  disciples. 

40  And  he  answered  and  said  unto  them,  1 
tell  you  that,  if  these  should  hold  their  peace, 
the  a stones  would  immediately  cry  out. 


as  it  differs  in  several  interesting  particulars,  we  shall  give  it  a 
distinct  consideration.  It  appears  to  have  been  delivered  in 
the  house  of  Zaccheus,  in  answer  to  intimations,  probably 
dropped  by  some  of  the  company,  who  expected,  from  the  mul- 
titude which  followed  our  Saviour,  that  his  kingdom  was  now 
about  to  be  established.  The  parable  is  not  so  clear  as  many, 
having  two  aspects,  if  we  may  so  express  it,  in  one  of  which 
is  exhibited  the  rebellious  conduct  of  the  Jews,  who  refused  to 
have  Jesus  to  reign  over  them,  and  the  other,  the  negligent 
conduct  of  some  of  his  own  professed  disciples,  who  took  no 
care  to  improve  the  deposit  which  he  had  intrusted  with  them. 

“ He  came  unto  his  own,  and  his  own  received  him  not.” 
(John  i.  11.)  They  hated  hint,  and  would  by  no  means  sub- 
mit to  his  authority;  and,  therefore,  after  ne  had  reckoned 
with  his  own  confidential  servants,  he  commanded — “Those 
mine  enemies,  which  would  not  that  I should  reign  over  them, 
bring  hither,  and  slay  them  before  me”— an  allusion,  perhaps, 
to  some  of  the  summary  executions  of  which  we  read  in  the 
Old  Testament ; as,  for  ir-.stance,  Agag,  whom  Samuel  slew. 
(1  Sam.  xv.  2,  33.) 

But  to  turn  to  the  other  part  of  the  parable;  it  differs  from 
that  of  the  talents,  which  were  bestowed  in  different  propor- 
tions. Here  they  are  supposed  to  be  the  same — a pound  (or 
mina)  intrusted  with  each  servant  for  the  purposes  of  trade: 
but  which  was  variously  improved,  according  to  the  care  and 
industry  of  each  possessor.  And  here  we  may  remark,  that 
though  our  temporal  benefits,  separately  taken,  as  wisdom, 


riches,  power,  &c.  are  bestowed  in  great  variety;  yet,  taken 
collectively,  the  blessings  of  Providence  are  distributed  in 
more  equal  proportions  than  is  commonly  supposed.  To  one, 
God  gives  health  and  poverty  : to  another,  riches  and  the 
gout : and  even  where  sickness  attends  on  poverty,  and  health 
on  riches,  another  article  may  be  thrown  in,  which  more  than 
balances  the  portion  : thus,  the  consolations  of  religion  will 
more  than  counterpoise  the  combined  evils  in  the  former  case; 
or,  in  the  letter  case,  an  unhappy  temper  or  a guilty  conscience 
may  render  health  and  wealth  altogether  unavailing  to  confer 
happiness,  or  even  comfort. 

Tne  parable,  however,  appears  to  us  to  have  a particular  re- 
ference to  the  gospel  ministry,  which  is  described  as  ti  easuro 
deposited  in  earthen  vessels  ; and  of  which  treasure  the  apos- 
tles, and  their  successors  in  the  ministry,  are  appointed  stew- 
ards, and  respecting  which  the  utmost  fidelity  is  required. 
(See  2 Cor.  iv.  7.  1 Cor.  iv.  1,  2.) 

Among  these  servants  there  is  one  who  proves  totally  negli- 
gent, or  unfaithful  to  his  trust;  who,  instead  of  employing  his 
pound  like  the  others,  wrapped  it  in  a cloth  or  napkin  ; just  as 
a like  idle  servant  in  another  parable  buried  his  talent  in  the 
earth.  (Matt.  xxv.  25.)  And  it  is  observable,  that  the  mis- 
conduct in  both  cases  arose  from  erroneous  notions  of  the  di- 
vine character  ; supposing  that,  as  God  is  the  author  of  all  our 
graces,  and  all  our  mercies  come  from  him,  that  no  duty  re- 
mains with  us,  either  to  exercise  the  one  or  improve  the  other. 
Whatever  notion  reduces  human  nature  to  mere  machinery,  is 


Ver.  A certain  nobleman.  &c. — The  similarity  of  this  narrative  to  the 
case  of  Archelaus,  who  went  to  Rome  to  have  his  kingdom  confirmed  over 
Ins  rebellions  subjects,  has  been  remarked  ; but,  besides  that  there  is  in  other 
respects  a great  disparity,  our  Lord  appears  to  us  to  have  exercised  a particular 
degree  of  caution  in  avoiding  political  allusions. 

Ver.  13.  His  fen  servants— Doddridge  and  Campbell,  “Ten  of  his  ser- 
vants.” Ten  pounds— Or  minas.  The  mina , on  the  usual  estimate,  was 
equivalent  to  $14.  According  to  some  it  is  estimated  as  high  as  $39. 

Ver.  15.  The  money—  Greek,  “the  silver.”  So  ver.  23. 

• y?r-  ,17-  Over  ten  cities.—  This  prince  being  now  supposed  to  be  established 
in  Ins  kingdom,  distributes  the  subordinate  governments  among  those  of  his 
1 12G 


servants  who  had  proved  themselves  faithful  to  their  trust,  in  proportion  to 
iheir  talents  and  assiduity. 

Ver.  26.  Unto  every  one  that  hath  shall  be  given.— See  Mat.  xiii.  12,  and 
note. 

Ver.  28.  He  went  before — i.  e.  at  the  head  of  his  company,  to  show  the 
readiness  with  which  he  met  his  sufferings.  Compare  chap.  xii.  50. 

Ver.  30.  Ye  shall  find  a colt  tied—  Mat.  xxi.  2,  mentions  ari  ass  and  a colt, 
hut  the  other  Evangelists  a colt  only  ; but  from  ver.  7,  in  Matthew,  it  «eema 
both  were  employed. 

Ver.  40.  The  stones  would  immediately  cry  out—  Some  of  the  Jews,  as 
appears  by  the  preceding  verse,  being  shocked  at  whal  they  thought  blasphemy 


Christ  purijieth  the  temple.  LUKE. — CHAP.  XX.  The  parable  of  the  vineyard. 


41  If  And  when  he  was  come  near,  he  beheld 
ihe  city,  and  wept  over  b it, 

42  Saying,  If  thou  hadst  known,  even  thou, 
at  least  in  this  thy  c day,  the  things  which  be- 
long unto  thy  peace  ! but  now  they  are  hid 
from  thine  eyes. 

43  For  the  days  shall  come  upon  thee,  that 
thine  enemies  shall  cast  d a trench  about  thee, 
and  compass  thee  round,  and  keep  thee  in  on 
every  side, 

44  And  e shall  lay  thee  even  with  the  ground, 
and  thy  children  within  thee  ; and  they  f shall 
not  leave  in  thee  one  stone  upon  another ; be- 
cause e thouknewest  not  the  time  of  thy  visit- 
ation. 

45  T[  A nd h he  went  into  the  temple,  and  began 
to  cast  out  them  that  sold  therein,  and  them 
that  bought ; 

46  Saying  unto  them,  It  is  '<  written,  My  house 
is  the  house  of  prayer  : but  ye  have  made  it  a 
den  i of  thieves. 

47  Tf  And  he  taught  k daily  in  the  temple. 
But  the  chief  priests  and  the  scribes  and  the 
chief  of  the  people  sought  to  destroy  him, 

48  And  could  not  find  what  they  might  do  : 
for  all  the  people  ' were  very  attentive  to  hear 
him. 

CHAPTER  XX. 

I Christ  avoucheth  his  authority  by  a question  of  John’s  baptism.  9 The  parable  of 
the  vineyard.  19  Of  giving  tribute  to  Cesar.  27  He  convincelh  the  Saduucees  that 
denied  the  resurrection.  41  How  Christ  is  the  son  of  David.  45  He  warneth  his  dis- 
ciples to  beware  of  the  scribes. 

AND  a it  came  to  pass,  that  on  one  of  those 
days,  as  he  taught  the  people  in  the  tem- 
ple, and  preached  the  gospel,  the  chief  priests 
and  the  scribes  came  upon  him  with  the  elders, 


b Ps.119. 
136. 

Te.9.1. 

13.17. 

17.16. 

Jn. 11.35. 
c Ps. 95.7.8. 
He.3.7,13, 
15. 

d Is.29.2,9. 

Je.6.5,6. 
e 1 Ki.9.7,8. 
Mi. 3. 12. 
Mat. 23. 
37,38. 
c. 13.34, 

35. 

f Mat.24.2. 
Ma.13.2. 


h Mat-21. 
12,13. 
Ma.ll. 
15.. 17. 
Jn.2.15, 
17. 


i Is. 56.7. 
j Je.7.11. 
k Jn.  18.20. 

1 or  flang- 
ed. on 
him. 

a Mat.21. 
23, &c. 
Ma.  11.27, 
&c. 


b Ac.4.7.. 
10. 

7.27. 

c Mat  14.5. 
d Mat  21. 
33, &c. 

M a.  12.1, 
&c. 

e Ca.8.11, 
12. 

Is.5.1..7. 
f Jn.15.16. 
Ro.7.4. 


2 And  spake  unto  him,  saying,  Tell  us,  by 
b what  authority  doest  thou  these  things?  or 
who  is  he  that  gave  thee  this  authority  ? 

3 And  he  answered  and  said  unto  them,  I will 
also  ask  you  one  thing  ; and  answer  me  : 

4 The  baptism  of  John,  was  it  from  heaven, 
or  of  men  ? 

5 And  they  reasoned  with  themselves,  saying, 
If  we  shall  say,  From  heaven ; he  will  say, 
Why  then  believed  ye  him  not  ? 

6 But  and  if  we  say,  Of  men;  all  the  people 
will  stone  us:  for  c they  be  persuaded  that 
John  was  a prophet. 

7 And  they  answered,  that  they  could  not 
tell  whence  it  was. 

8 And  Jesus  said  unto  them,  Neither  tell  I 
you  by  what  authority  I do  these  things. 

9 T[  Then  began  he  to  speak  to  the  people 
this  parable  ; A d certain  man  planted  a e vine- 
yard, and  let  it  forth  to  husbandmen,  and  went 
into  a far  country  for  a long  time.  _ 

10  And  at  the  season  he  sent  a servant  to  the 
husbandmen,  that  they  should  give  him  of  the 
fruit  f of  the  vineyard  : but  the  husbandmen 
beat  him,  and  sent  him  away  empty. 

11  And  again  he  sent  another  servant:  and 
they  beat  him  also,  and  entreated  him  shame- 
fully, and  sent  him  away  empty. 

12  And  again  he  sent  a third : and  they 
•wounded  him  also,  and  cast  him  out. 

13  Then  said  the  lord  of  the  vineyard,  What 
shall  I do  ? I will  send  my  beloved  son  : it  may 
be  they  will  reverence  him  when  they  see  him. 

14  But  when  the  husbandmen  saw  him,  they 


alike  injurious  to  the  divine  character,  and  hostile  to  practical 
religion. 

Ver.  41 — 48.  Jesus  weeps  over  Jerusalem. — “ We  have  here 
(says  the  excellent  Mr.  Howe)  a compassionate  lamentation  in 
the  midst  of  a solemn  triumph.  Our  Lord’s  approach  to  Je- 
rusalem at  this  time,  and  his  entrance  into  it,  as  the  foregoing 
history  shows,  carried  with  them  some  face  of  regal  and  tri- 
umphal pomp ; but  with  such  alloys  as  discovered  a mind 
most  remote  from  ostentation  ; and  led  by  judgment,  not  vain 
glory,  to  transmit  through  a dark  umbrage  [or  shadow]  some 
glimmerings  of  that  excellent  majesty  which  both  his  sonship 
and  mediatorship  entitled  him  unto  : a very  modest  specimen 
of  ...  . his  kingly  state.  Such  as  might  rather  intimate 
than  plainly  declare  it,  and  rather  afford  an  after  instruction 
to  teachable  minds,  than  beget  a present  conviction  and  dread 
in  the  obstinate  and  unleacnable.  And  this  effect  we  find  it 
had,  as  is  observed  by  another  evangelical  historian,  who,  re- 
lating the  same  matter,  how,  in  his  passage  to  Jerusalem,  the 
people  met  him  with  branches  of  palm  trees  and  joyful  hosan- 
nas; he  riding  upon  an  ass’s  colt,  as  princes  or  judges  (to  sig- 
nify meekness  as  well  as  state)  were  wont  to  do,  (Judges  v. 
10,)  tells  us,  ‘ These  things  his  disciples  understood  not  at  the 
first;  but  when  Jesus  was  glorified,  then  remembered  they 
that  these  things  were  written  of  him.’  (John  xii.  26.)  . . . . . 
How  little  he  was  taken  with  this  piece  of  state  is  sufficiently 
to  be  seen  in  this  paragraph  of  the  chapter.  His  mind  is  much 
more  taken  up  in  the  foresight  of  Jerusalem’s  sad  case  ; and 
therefore  being  come  within  view  of  it,  (which  he  might  com- 
modiously  have  in  the  descent  of  the  opposite  hill.  Mount 
Olivet,)  ' He  beheld  the  city,  it  is  said,  and  wept  over  it.’” 

Two  things  concurred,  according  to  Mr.  Howe , to  cause 
this  sorrow  and  these  tears,  as  respected  Jerusalem  and  the 
Jews.  1.  The  greatness  of  the  calamity  as  respected  the  city 
and  nation,  of  which  some  particulars  have  been  stated  in  our 
exposition  of  Matt.  xxiv. : and,  2.  The  lost  opportunity  of 
preventing  this ; “ If  thou  hadst  known,”  &c. ; implying  that 
they  had,  through  their  perverseness,  and  the  wickedness  of 
their  rulers,  lost  an  opportunity  of  mercy  which  could  never 
be  recovered. 

But  it  has  been  objected,  if  Jesus  were  that  divine  person 
whom  we  represent  him,  could  he  not  have  prevented  the 
calamities  which  he  lamented  I and,  if  so,  Why  thus  passion- 
ately lament  them  1 To  this  we  reply,  1.  That  our  Lord  Jesus 
must  here  be  considered  in  his  mediatorial  capacity,  and  his 
inferior  nature,  in  which  he  could  have  no  control  oyer  the 
divine  decrees.  His  office  was  not  to  alter,  but  to  fulfil  them. 
And,  2.  That  however,  as  a man,  he  might  weep,  yet,  as  a 


in  the  multitude,  applied  to  the  Lord  Jesus  to  reprove  them  ; but  he,  instead  of 
censuring,  justifies  them  as  fully  warranted  by  the  occasion.  This  is  a strong 
iiybcrbole,  but  quite  in  Ihe  Oriental  style.  See  Hab.  ii.  II. 

■' er.  13.  Cast  a trench  about  thee.— Campbell  says,  “ Surround  thee  with  a 
rampart.”  [This  was  literally  fulfilled  when  Jerusalem  was  besieged  by  Ti- 
tus ; w.  ii«»  surrounded  it  with  a wall  of  cireuinvallation  in  three  days,  though 


sinless  man,  he  could  have  no  will  nor  desire  in  opposition  to 
the  will  of  his  heavenly  Father : “ Not  my  will  (said  he)  but 

thine  be  done.”  And  thus  hath  he  taught  us  also  to  pray,  ‘‘Thy 
will  be  done  in  earth  as  it  is  in  heaven,”  where  no  considera- 
tion of  creature  happiness  can  for  a moment  be  put  in  compe- 
tition with  the  divine  glory.  Hence  we  find  in  “ the  fall  of 
Babylon,”  so  pathetically  described  by  St.  John,  (Rev.  xviii, 
xix.,)  the  elders,  the  mystic  animals,  and  the  whole  company 
of  the  redeemed,  say,  “ Amen,  Hallelujah.”  It  is  certainly  our 
duty  to  lament  over  the  sins  and  miseries  of  our  friends  and  of 
mankind  ; and  yet  when  we  see  the  divine  judgments  fall  upon 
them,  to  be  silent,  as  Aaron  was,  at  the  death  of  Nadab  and 
Abihu,  (Levit.  x.  3;)  or  to  say  with  the  Church,  (in  Acts  xxi. 
14,)  “ the  will  of  the  Lord  be  done.” 

The  circumstances  here  predicted  were  certainly,  in  a most 
remarkable  manner,  fulfilled.  It  is  predicted,  (verse  43,) 
“Thine  enemies  shall  cast  a trench  about  thee,”  &c. ; and 
Josephus  says,  though  it  was  thought  impracticable,  yet  Titus 
so  animated  his  soldiers,  that  in  the  course  of  three  days  he 
surrounded  the  city  with  a wall  39  furlongs  in  circumference, 
with  13  castles  in  its  circuit ; and  by  this  means  all  hope  was 
cut  off'  that  any  Jews  within  the  city  should  escape.  When 
Titus  also  had  taken  the  city,  and  when  the  temple  was  burnt, 
contrary  to  his  wishes,  he  caused  the  foundations  both  of  the 
city  and  temple  to  be  dug  up,  and  levelled  with  the  ground  ; 
and  afterwards,  as  Socrates  relates,  the  whole  was  so  entirely 
destroyed,  that  “ notone  stone  was  left  upon  another.”  ( Dodd . 
Harm,  and  Jos.  Jew.  Wars.) 

What  follows  of  Jesus  casting  out  buyers  and  sellers  from 
the  temple,  is  evidently  parallel  to  the  relation  of  Matthew, 
(xxi.  12,  &c.,)  and  need  not  be  reconsidered  ; but  it  is  here 
added,  “He  taught  daily  in  the  temple,”  at  which  times  also 
it  appears,  by  the  former  evangelist,  “ that  the  blind  and  the 
lame  came  to  him  in  the  temple,  and  he  healed  them.”  This, 
however,  only  enraged  hts  bitter  enemies,  the  chief  priests  and 
scribes,  who  sought  means  for  his  destruction,  but  feared  the 
people,  who  hung  upon  his  lips  with  the  utmost  attention  and 
admiration. 

Chap.  XX.  Yer.  1 — 18.  “ Men  often  profess  to  inquire  into 

the  evidences  or  doctrines  of  Revelation,  when  they  are  se- 
cretly determined  not  to  submit  to  its  authority;  and  are,  in 
fact,  only  seeking  plausible  apologies  for  their  infidelity  and 
disobedience.  But  the  fear  of  man,  and  regard  to  reputation, 
deter  them  from  avowing  their  real  sentiments  and  purposes. 
Objectors  of  this  character  should  be  answered  with  perti- 
nence, brevity,  and  caution.  It  is  doing  them  too  much  honour 
in  general,  to  enter  into  a formal  controversy  with  them;  the 

not  less  than  39  furlongs  in  circumference  ; and  when  this  was  effected,  the 
Jews  were  so  enclosed  <m  every  side , that  no  person  could  escape  from  the 
city,  and  no  provision  could  be  brought  in.  Josephus .] — Bagstcr. 

Ver.  48.  Were  very  attentive.— Literally,  they  hung  upon  him  hearing 
which  is  beautifully  expressive  of  their  earnest,  attention  and  high  gratifi 
cation. 


1127 


Of  giving  tribute  lo  Cesar.  LUKE. — CHAP.  XXI. 


Of  the  resurrection. 


reasoned  among  themselves,  saying,  T his  is 
the  * heir:  come,  let  b us  kill  him,  that  the  in- 
heritance may  be  ours. 

15  So  they  cast  him  out  of  the  vineyard,  and 
killed  him.  What  therefore  shall  the  lord  of 
the  vineyard  do  unto  them  ? 

It3  He  shall  come  and  destroy  these  husband- 
men, and  shall  give  the  vineyard  to  i others. 
And  when  they  heard  it,  they  said,  God  forbid. 

17  And  he  beheld  them,  and  said,  What  is  this 
then  that  is  written,  The)  stone  which  the  build- 
ers rejected,  the  same  is  become  the  head  of 
the  corner? 

18  Whosoever  shall  fall  upon  that  stone  shall 
be  broken  ; but  k on  whomsoever  it  shall  fall, 
it  will  grind  him  to  powder. 

19  TI  And  the  chief  priests  and  the  scribes  the 
same  hour  sought  to  lay  hands  on  him  ; and 
they  feared  the  people : for  they  perceived  that 
he  had  spoken  this  parable  against  them. 

20  And  they  watched  him,  and  sent  forth  spies, 
which  Siould  feign  themselves  just  men,  that 
> they  might  take  hold  of  his  words,  that  so  they 
might  deliver  him  unto  the  power  and  autho- 
rity of  the  governor. 

21  And  they  asked  him,  saying,  Master,  we 
know  that  thou  sayest  and  teachest  rightly, 
neither  acceptest  thou  the  person  of  any,  but 
teachest  the  way  of  God  m truly  : 

22  Is  it  lawful  for  us  to  give  tribute  unto 
Cesar,  or  no  ? 

23  But  he  perceived  their  craftiness,  and  said 
unto  them,  Why  tempt  ye  me? 

24  Show  me  a " penny.  Whose  image  and 
superscription  hath  it?  They  answered  and 
said,  Cesar’s. 

25  And  he  said  unto  them,  0 Render  there- 
fore unto  Cesar  the  things  which  be  Cesar’s, 
and  unto  God  the  things  which  be  God’s. 

26  And  they  could  not  take  hold  of  his  words 
oefore  the  people:  and  they  marvelled  at  his 
answer,  and  held  p their  peace. 

27  Tf  Then  came  to  him  certain  of  the  r Sad- 
ducees,  which  deny  that  there  is  any  resurrec- 
tion ; and  they  asked  him, 

28  Saying,  Master,  Moses  wrote  s unto  us,  If 
any  man’s  brother  die,  having  a wife,  and  he 
die  without  children,  that  his  brother  should 
take  his  wife,  and  raise  up  seed  unto  hisbrother. 

29  There  were  therefore  seven  brethren  : and 
the  first  took  a wife,  and  died  without  children. 

30  And  the  second  took  her  to  wife,  and  he 
died  childless. 

31  And  the  third  took  her ; and  in  like  man- 


A.  M.  4033. 
A.  D.  23. 


g P.2.S. 
Ko.8.17. 

lie  1.2. 


h Mat 27. 
21.  .25. 
Ac.  2.23. 
3.15. 


i Ne.9.36. 
37. 

j Pa.  118.22. 

k Da. 2.31, 
35. 


1 Mat. 22. 
15, &c. 
Mu.  12. 13. 


m or,  of  a 
truth. 

n See  Mat 
18.28. 


o Ro.  13.7. 

p Tit  1.10, 
11. 

q Mat.22. 
23, &c. 
Ma.12.18, 
&c. 

r Ac.23.6,8. 

a De.25.5.. 
8. 


t c.21.36. 
Re.3.4. 

u Re.21.4. 

v 1 Co.15. 
49,52. 

1 Jn.3.2. 

w Ro.8.17. 

x Ex. 3.2.. 6. 

y Ro.14.8,9. 

z Mat.22. 
42. 

Ma.12. 

35, &c. 
a Ps.110.1. 
Ac.2.34. 

b 1 Ti.5.20. 

c Ma.  12.38, 
&c. 

d c.11.43. 

e Is.  10.2. 
Mat23. 

11. 

2 Ti.3.6. 

f 1 Th.2.5. 

g c.H).  12,14. 
Ja.3.1. 

a Ma.  12.41. 

b See  Ma. 
12.42. 

c 2 Co.8.12. 


ner  the  seven  also:  and  they  left  no  children, 
and  died. 

32  Last  of  all  the  woman  died  also. 

33  Therefore  in  the  resurrection  whose  wife 
of  them  is  she  ? for  seven  had  her  to  wife. 

34  And  Jesus  answering  said  unto  them,  The 
children  of  this  world  marry,  and  are  given  in 
marriage : 

35  But  they  which  shall  be  accounted  worthy 
1 to  obtain  that  world,  and  the  resurrection 
from  the  dead,  neither  marry,  nor  are  given 
in  marriage: 

36  Neither  u can  they  die  any  more  : for  they 
are  equal  unto  the  T angels ; and  are  the 
w children  of  God,  being  the  children  of  the 
resurrection. 

37  Now  that  the  dead  are  raised,  even  Moses 
showed  * at  the  bush,  when  he  calieth  the  Lord 
the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob. 

38  For  he  is  not  a God  of  the  dead,  but  of 
the  living;  for  y all  live  unto  him. 

39  Then  certain  of  the  scribes  answering 
said,  Master,  thou  hast  well  said. 

40  And  after  that  they  durst  not  ask  him  any 
question  at  all. 

41  If  And  2 he  said  unto  them,  How  say  they 
that  Christ  is  David’s  son  ? 

42  And  David  himself  saith  ain  the  book  of 
Psalms,  The  Lord  said  unto  my  Lord,  Sit 
thou  on  my  right  hand, 

43  Till  I make  thine  enemies  thy  footstool. 

44  David  therefore  calieth  him  Lord,  how  is 
he  then  his  son  ? 

45  If  Then  in  the  audience  of b all  the  people 
he  said  unto  his  disciples, 

46  Beware  c of  the  scribes,  which  desire  to 
walk  in  long  robes,  and  love  greetings  d in  the 
markets,  and  the.  highest  seats  in  the  syneu 
gogues,  and  the  chief  rooms  at  feasts  ; 

47  Which  e devour  widows’  houses,  and  for  a 
show  f make  long  prayers  : the  same  shall  re 
ceive  greater  e damnation. 

CHAPTER  XXI. 

1 Christ  commenrteth  the  poor  widow.  5 He  foretelleth  the  destruction  of  the  temple, 

and  of  the  city  Jerusalem  : 25  the  signB  also  which  shall  be  before  the  last  day.  34 

He  exhorleth  them  to  be  watchful. 

AND  he  looked  up,  and  “saw  the  rich  men 
casting  their  gifts  into  the  treasury. 

2 And  he  saw  also  a certain  poor  widow 
casting  in  thither  two  b mites. 

3 And  he  said,  Of  a truth  I say  unto  you, 
that  this  poor  widow  hath  cast  in  more  c than 
they  all : 

4 For  all  these  have  of  their  abundance  cast 


best  way  is  lo  address  their  consciences  by  apt  illustrations, 
closely  applied ; and  so  to  detect  those  corrupt  affections  or 
secret  sins,  which  are  the  real  grounds  of  their  dislike  to  the 
Bible,  but  which  they  endeavour  to  conceal  even  from  them- 
selves. 1 They  flatter  themselves  in  their  own  sight,  until  their 
iniquity  be  found  to  be  hateful.’  In  this  way  it  may  often  be 
shown,  that  they  resemble  in  pride,  perverseness,  ingratitude, 
enmity  to  God,  and  aversion  to  his  holy  service,  those  men 
who  murdered  the  prophets,  and  crucified  the  Son  of  God;  in 
order  to  establish  their  own  authority  and  reputation,  and  to 
live  according  lo  their  own  ungodly  lusts  without  control. 
But  it  behooves  every  one  of  us  who  are  favoured  with  the 
word  and  ordinances  of  God,  to  inquire  whether  we  make  a 
proper  and  adequate  improvement  of  our  advantages,  and  act 


Chap.  XX.  Ver.  18.  Whosoever  shall  fall,  &c.— Dr.  Whitby  thinks  here  is  an 
allusion  to  two  different  ways  of  stoning  amone  the  Jews  ; the  former  by  throw- 
in?  a person  down  upon  a great  stone  ; the  other,  bv  letting  a stone  fall  upon 
him  — [This  is  an  allusion  to  tlic  Jewish  mode  of  stoning.  The  place  of 
stoning  was  twice  as  high  as  a man.  From  the  top  of  this  one  of  the  wit- 
nesses struck  the  culprit  on  the  loins,  -and  felled  him  to  the  ground  : if  he  died 
of  this,  well  ; if  not,  the  other  witness  threw  a stone  upon  his  heart,  &c.  Our 
Lord  seems  to  refer  not  only  to  the  dreadful  crushing  of  the  Jews  by  the 
Romans,  out  also  to  their  general  dispersion  to  the  present  day.] —Bagster. 

Ver  21.  Show  me  a penny—  [The  image  was  the  head  of  the  emperor ; 
the  superscription,  his  titles.  Julius  Cesar  was  the  first  who  caused  his 
image  to  he  struck  on  the  Roman  coin;  and  Tiberius  was  emperor  at  this 
*ime.  This  therefore  was  a denarius  of  Cesar , and  consequently  this  was 
respecting  the  tribute  required  by  the  Roman  government.]— Bagster. 

Ver.  36.  Erjualvnto  the  angels—  Matthew  and  Mark  sar.  “ as  (or  like)  the 
\\2S 


consistently  with  our  professed  subjection  to  the  gospel.  For 
awful  will  be  the  doom,  not  only  of  builders  that  reject  him 
who  is  ‘ the  Head-Stone  of  the  corner,’  but  of  those  who  pro- 
fess to  1 reverence  the  Son,’  and  yet  render  not  the  fruits  ol 
the  vineyard  indue  season.” — T.  Scott. 

Chap.  XXI.  Ver.  1—19.  “Our  gracious  Lord  particularly 
notices  the  small  oblations  which  spring  from  the  love  of  his 
name  in  the  hearts  of  his  poor  people;  because  men  are  apt  to 
despise  and  discourage  them : 1 for  man  looketh  at  the  out- 
ward appearance,  but  the  Lord  looketh  at  the  heart.’  The 
spiritual  mind  will  not  be  satisfied  except  with  a city  and  a 
temple,  the  foundations  of  which  cannot  be  subverted,  and 
the  ornaments  of  which  cannot  be  removed  or  defaced  ; fore- 
seeing the  time  when  ‘ the  fashion  of  this  world  will  pass 


angels.”  Luke’s  expression  is  stronger;  but  we  understand  it  to  mean  only, 
that  in  respect  of  marriage,  they  are  on  equal  footing. 

Ver.  37.  Lord  God  of  Abraham—  [There  is  a remarkable  passage  in  Jose- 
phus, DeMaccab,  which  proves  that  the  best  informed  among  the  Jews  believed 
in  the  immateriality  and  immortality  of  the  soul,  and  that  the  souls  of  right- 
eous men  were  in  the  presence  of  God  in  a state  of  happiness.  “ They  who 
lose  their  lives  for  the  sake  of  God,  live  unto  God,  as  do  Abranam,  Isaac,  and 
Jacob,  and  the  rest  of  the  Patriarchs.”  Not  less  remarkable  is  a passage  in 
Shemoth  Rabba.  “ Why  doth  Moses  say,  (Ex.  xxxii.  13,X  Remember  Abraham, 
Isaac,  and  Jacob?  R.  Ahin  saith.  The  Lord  said  unto  Moses.  1 look  for  ten 
men  from  thee,  as  I looked  for  that  number  in  Sodom.  Find  me  out  ten 
righteous  persons  among  the  people,  and  I will  not  destroy  thy  people.  Then 
saith  Moses,  Behold  here  am  I and  Aaron.  Eleazar  and  Ithamar,  Phii.ehas 
and  Caleb,  and  Joshua  ; hut,  saith  God,  there  are  hut  seven,  where  are  the  other 
throe  1 When  Moses  knew  not  what  to  do,  he  saith.  O Eternal  God%  do  those 


r 


P 


- cmaMW  B2U£Sft2sraa>  jurarmLH  ^snriusisisKr 

Luke  18. 15.. 17. 

PAINTED  Br3.WEST.PRA.  ENGRAVED  BY  F KEABNY. 


Destruction  of  the  temple-foretold.  LUKE.— CHAP.  XXI.  Signs  that  shall  precede  its  destruction. 


in  unto  the  offerings  of  God : but  she  of  her 
penury  hath  cast  in  all  the  living  that  she  had. 

5 H And  d as  some  spake  of  the  temple,  how 
it  was  adorned  with  goodly  stones  and  gifts, 
he  said, 

6 As  for  these  things  which  ye  behold,  the 
days  will  come,  in  the  which  ' there  shall  not 
be  left  one  stone  upon  another,  that  shall  not 
be  thrown  down. 

7 T[  And  they  asked  him,  saying,  Master,  but 
when  shall  these  things  be  ? and  what  sign 
■will  there  be  when  these  things  shall  come  to 
pass'? 

8 And  he  said,  Take  f heed  that  ye  be  not 
deceived  : for  many  shall  come  in  my  name, 
saying,  I am  Christ ; and  & the  time  draweth 
near  : go  ye  not  therefore  after  them. 

9 But  when  ye  shall  hear  of  wars  and  com- 
motions, be  h not  terrified : for  these  things 
must  first  come  to  pass  ; but  the  end  is  not  by 
and  by. 

10  Then  said  he  unto  them,  i Nation  shall  rise 
against  nation,  and  kingdom  against  kingdom  : 

11  And  great  earthquakes  shall  be  in  divers 
places,  and  famines,  and  pestilences;  and 
fearful  sights  and  great  signs  shall  there  be 
from  heaven. 

12  But  before  all  these,  they  shall  lay  their 
bands  on  you,  and  persecute  you , delivering 
you  up  to  the  synagogues,  and  into  i prisons, 
being  brought  before  k kings  and  rulers  for 
my  name’s  sake. 

13  And  i it  shall  turn  to  you  for  a testimony. 

14  Settle  it  therefore  in  your  hearts,  not  to 
m meditate  before  what  ye  shall  answer: 

15  For  I will  give  you  a mouth  and  wisdom, 
which  all  your  adversaries  shall  not  be  able 
to  gainsay  " nor  resist. 

16  And  0 ye  shall  be  betrayed  both  by  parents, 
and  brethren,  and  kinsfolks,  and  friends  ; and 
p some  of  you  shall  they  cause  to  be  put  to  death. 

17  And  ye  shall  be  hated  « of  all  men  for  my 
name’s  sake. 

18  But  r there  shall  not  a hair  of  your  head 
perish. 

19  In  your  patience  3 possess  ye  your  souls. 

20  And  when  ye  shall  see  Jerusalem  com- 
passed with  armies,  then  know  that  the  deso- 
lation thereof  is  nigh. 

21  Then  let  them  which  are  in  Judea  flee  to 
the  mountains  ; and  let  them  which  are  in  the 


A.  M.  4033. 
A.  D.  29. 


d Mat. 24.1, 
See. 

M a.  13.1. 
&c. 

e c.  19.44, 
&c. 

f 2 Th.2.3, 
9,10. 


x J 11 ./. 

g Re.  1.3. 
h Pr.3.25, 
26. 

i Hag.2.22. 
) Ac. 4.3. 
5.18. 

12.4. 
16.24. 
Re.2.10. 
k Ac. 25.23. 
1 Ph.1.28. 

2 Th.1.5. 
m MatlO. 


n Ac.6.10. 
o Mi.7.5,G. 
p Ac. 7.59. 
12.2. 
26.10. 

Re.  2. 13. 
6.9. 

12.11. 

q Jn.17.14. 
r Mat.  10. 
30. 

s Ro.5.3. 
He.  10.36. 
Ja.1.4. 


t De.28.25, 
48. 

Da.9.26, 

27. 

Zec.11.6. 
14.1,2. 
u La.4.10. 
v Da.  12.7. 
Re.  1 1.2. 

w Ro.11.25. 
x Da.12.1. 
y 2Pe.3.I0 
..12. 

z Re.  1.7. 

14.14. 
a Ro.8.23. 
b Mat.24. 
32. 

Ma.  13.28. 
c Is. 40.8. 
51.6. 

d Ro.  13.12, 
13. 

1 Th.5.6.. 

8. 

1 Pe.4.7. 
e Is  28.1.  .3. 

1 Co.  6. 10. 
f 1 Th.5.2. 

2 Pe.3. 10. 
Re.  16. 15. 

g Mat.25. 
13. 

h c.20.35. 
i Pa.  1.5. 

) Jude  24. 


midst  of  it  depart  out;  and  let  not  them  that 
are  in  the  countries  enter  thereinto. 

22  For  these  be  the  days  of  vengeance,  that 
all  ‘ things  which  are  written  may  be  fulfilled. 

23  But  wo  unto  them  u that  are  with  child, 
and  to  them  that  give  suck,  in  those  days  ! 
for  'here  shall  be  great  distress  in  the  land, 
and  wrath  upon  this  people. 

24  And  they  shall  fall  by  the  edge  of  the 
sword,  and  shall  be  led  away  captive  into  all 
nations:  and  Jerusalem  v shall  be  trodden 
down  of  the  Gentiles,  until  the  times  w of  the 
Gentiles  be  fulfilled. 

25  IT  And  there  shall  be  signs  in  the  sun,  and 
in  the  moon,  and  in  the  stars  ; and  upon  the 
earth  distress  x of  nations,  with  perplexity ; 
the  sea  and  the  waves  roaring; 

26  Men’s  hearts  failing  them  for  fear,  and  for 
looking  after  those  things  which  are  coming 
on  the  earth  : for  the  * powers  of  heaven  shall 
be  shaken. 

27  And  then  shall  they  see  the  Son  of  man 
coming  z in  a cloud  with  power  and  great 
glory. 

28  And  when  these  things  begin  to  come  to 
pass,  then  look  up,  and  lift  up  your  heads;  for 
your  redemption  “ draweth  nigh. 

29  And  b he  spake  to  them  a parable;  Behold 
the  fig  tree,  and  all  the  trees  ; 

30  When  they  now  shoot  forth,  ye  see  and 
know  of  your  own  selves  that  summer  is  now' 
nigh  at  hand. 

31  So  likewise  ye,  when  ye  see  these  things 
come  to  pass,  know  ye  that  the  kingdom  of 
God  is  nigh  at  hand. 

32  Verily  I say  unto  you,  This  generation 
shall  not  pass  away,  till  all  be  fulfilled. 

33  c Heaven  and  earth  shall  pass  away:  but 
my  words  shall  not  pass  away. 

34  T[  And  take  heed  to  d yourselves,  lest  at 
any  time  your  hearts  be  overcharged  with 
surfeiting,  e and  drunkenness,  and  cares  of 
this  life,  and  so  that  day  come  upon  you  un 
awares. 

35  For  f as  a snare  shall  it  come  on  all  them 
that  dwell  on  the  face  of  the  whole  earth. 

36  Watch  £ ye  therefore,  and  pray  always, 
that  ye  may  be  accounted  h worthy  to  escape 
all  these  things  that  shall  come  to  pass,  and  to 
i stand  before  j the  Son  of  man. 

37  And  in  the  daytime  he  was  teaching^ in 


away.’ — Instead  of  curious  inquiries  and  speculations,  every 
wise  man  will  take  heed  ‘that  he  be  not  deceived,’  or  led  to 
countenance  deceivers,  and  so  add  energy  to  delusion,  in  the 
great  concerns  of  eternity.  Whatever  calamities  may  be  in 


ihe  world,  or  persecutions  in  the  church,  ‘before  the  end 
come;’  we  are  sure  it  will  be  well  with  those  who  serve  the 
Lord,  and  their  very  trials  shall  ‘turn  to  them  for  a testi- 
mony.’ ” — 7’.  Scott. 


live  ivho  are  dead?  Yes,  sarth  God.  Then,  saith  Mosea,  If  those  that  are 
dead  do  live,  remember  Abraham.  Isaac,  and  Jacob.”}— Bolster. 

Chap.  XXI.  Ver.  5 How  it  was  adorned  with  goodly  stones  and  gifts. — 
The  gifts  here  referred  to  were  consecrated  and  votive  gifts,  in  which  Tacitus 
speaks  of  the  temple  as  immensely  rich.— IThe  temple  was  enriched  with  the 
gifts  of  ages,  the  offerings  of  kings  and  emperors,  as  well  as  those  of  the  Jews, 
which  were  probably  displayed  conspicuously  in  the  temple,  either  by  being 
hung  up,  or  otherwise  serving  to  adorn  it.  See  Josephus , who  among  other 
offerings,  particularly  specifies  the  golden  vase  presented  by  Herod.] — B. 

Ver.  8.  For  many  shall  come.—[ Such  were  Simon  Magus,  (Ac.  viii.  9,  10.) 
Dositheus  the  Samaritan,  Theudas,  when  Fadus  was  procurator,  and  the 
numerous  impostors  who  arose  when  Felix  was  procurator,  who  “ were  appre- 
hended and  killed  every  day.” ]—Bagster. And  the  time  draweth  near— 

Namely,  when  some  of  these  impostors  shall  appear. 

Ver.  9.  Not  by  and  by. — Mat.  xxiv.  6,  “ Not  yet.”  Campbell , “Will  not 
immediately  fid  low.” 

Ver.  10.  Nation  shall  rise.— [This  portended  the  dissensions,  insurrections, 
amt  mutual  slaughter  of  the  Jews,  and  those  of  other  nations,  who  resided  in 
the  same  cities,  in  which  thousands  perished,  the  open  wars  of  different 
tetrarchies,  and  ihe  civil  wars  in  Italy  between  Otho  and  Vitellius.]— Bagster. 

Ver.  li.  Erirtlujuakes—i As  that  at  Crete,  Smyrna,  Miletus,  Chios,  Samos, 
Rome,  Laodicea,  Hierapolis,  Colosse,  Campania,  and  Judea.] — Bagster. 

Fearful  sights.— Josephus,  in  the  oreface  to  his  history  of  tne  Jewish 

wars,  relates,  that  a star  ruing  over  the  city  like  a sword,  and  a comet  con- 
tinued a whole  year ; that  the  people  being  at  the  feast  of  unleavened  bread, 
at.  the  9th  hour  of  the  night,  a great  light  9hone  around  the  altar  and  temple, 
and  continued  an  hour : that  a cow  led  to  sacrifice  brought  forth  a lamb  ; that 
just  before  sunset  chariots  and  armies  were  seen  all  over  the  country  fighting 
in  the  clouds,  and  besieging  cities,  &c.  &c. 

Ver.  29.  Jerusalem  compassed  with  armies — Namely,  of  the  Romans. 
See  Dan.  ix.  26,  and  Matthew’s  reference  thereto,  ch.  xxiv.  15. 

Ver.  21.  Flee  to  the  mountains—  r Accordingly , when  Cestius  Gallus  came 
142 


against  Jerusalem,  and  unexpectedly  raised  the  siege,  Josephus  states,  that 
many  of  the  noble  Jews  departed  out  of  the  city,  as  out  of  a sinking  ship  ; 
and,  when  Vespasian  afterwards  drew  towards  it,  a great  multitude  fled  to  the 
mountains.  And  we  learn  from  Eusebius  and  Epiphanius , that,  at  this 
juncture,  all  who  believed  in  Christ  left  Jerusalem,  and  removed  to  Pella,  and 
oilier  places  beyond  Jordan  ; and  so  escaped  the  general  shipwreck  of  their 
country,  that  we  do  not  read  of  one  who  perished  in  Jerusalem.}— Bagster. 

Ver.  24.  Shall  fall,  &c.— IThose  who  perished  in  the  siege  were  1,100,000, 
besides  vast  numbers  who  were  slain  at  other  times  and  places  ; and  nearly 
100,000  were  taken  and  sold  for  slaves  ; and  their  nation  has  been  dispersed 
in  all  countries  for  upwards  of  1700  years,  while  their  city  has  been  trodden 
under  foot  of  the  Romans,  Saracens,  Mamalukes,  Franks,  and  Turks,  who 
possess  it  to  this  day.  I —Bagster. Until  the  times  of  the  Gentiles  be  ful- 

filled.— Some  refer  this  to  the  end  of  the  time  when  the  Gentiles  shall  be 
allowed  to  oppress  the  Jews  ; others  to  the  time  w hen  all  the  nations  of  the 
then  known  world  shall  he  converted  to  true  Christianity,  which  St.  Paul  seems 
to  call  “ the  fulness  of  the  Gentiles,”  Rom.  xi.  25,  26.  Probably  these  events 
may  coincide,  or  nearly  so  for  nations  truly  Christian  will  not  oppress  the 
Jews. 

Ver.  25.  Signs  in  the  sun.  &c.— So  Mat.  xxiv.  8.  Josephus  mentions  se- 
veral things  of  this  nature  in  his  Jewish  wars. 

Ver.  32.  Till  all  be  fulfilled.— See  Mat.  xxiv.  34.  But  we  suppose  the  term 
all,  here,  as  in  many  other  cases,  must  not  be  taken  too  rigidly.  All  these 
things  certainly  received  a partial  fulfilment  in  the  destruction  of  Jerusalem  ; 
but  we  cannot  but  think  many  of  them  have  a farther  aspect,  and  will  receive 
their  full  and  final  accomplishment  only  at  the  day  of  judgment. 

Ver.  34  Overcharged.— Doddridge,  “ Overloaded  by  gluttony  and  drunken 
ness.” 

Ver.  37.  In  the  daytime — rOr,  “ every  day,”  which  probably  refers  to  the 
four  last  days  of  his  life.  He  taught  all  day  in  the  temple,  and  withdrew 
every  evening,  and  lodged  in  Bethany,  a town  on  the  eastern  declivity  of  the 
Mount  '_>f  Olives.  ]— Bagster. 


1120 


The  Jews  conspire  against  Christ.  LUKE.— CHAP.  XXII.  Christ  instituteth  his  holy  supper. 


the  temple ; and  at  night  he  went  out,  and 
abode  in  the  mount  k that  is  called  the  mount 
of  Olives. 

38  And  all  the  people  came  early  in  the  morn- 
ing to  him  in  the  temple,  for  to  hear  him. 
CHAPTER  XXII. 

\ fhe  Jew*  conspire  against  Christ.  3 Satan  preparelli  Judas  to  betray  him.  7 The 
apostles  prepare  the  passover.  19  Christ  instituteth  his  holy  supper,  ‘21  covertly 
foretellelh  ol  tin-  traitor,  24  denortetl)  the  rest  of  his  apostles  from  ambition,  32  assn* 
rcth  Peter  his  faith  should  not  fail:  31  and  yet  hesnould  deny  him  thrice*  39  He 
pray  ell  i in  the  mount,  and  sweatetli  blood,  47  is  betrayed  with  a kiss:  50  he  healeth 
Malehus's  ear.  51  he  is  thrice  denied  of  Peter,  63  shamefully  abused,  66  and  confess- 
eih  himself  to  be  the  Son  of  God. 

NOW  a the  feast  of  unleavened  bread  drew 
nigh,  which  is  called  the  Passover. 

2 And  b the  chief  priests  and  scribes  sought 
how  they  might  kill  him;  for  they  feared  the 
people. 

3 Tf  Then  c entered  Satan  into  Judas  sur- 
named  Iscariot,  being  of  the  number  of  the 
twelve. 

4 And  he  went  his  way,  and  communed  with 
the  chief  priests  and  captains,  how  he  might 
betray  him  unto  them. 

5 And  they  were  glad,  and  covenanted  d to 
give  him  money. 

6 And  he  promised,  and  sought  opportunity 
to  betray  him  unto  them  e in  the  absence  of 
the  multitude. 

7 Tf  Then  came  the  day  f of  unleavened 
bread,  when  the  passover  must  be  killed. 

8 And  he  sent  Peter  and  John,  saying,  Go 
and  prepare  us  the  passover,  that  we  may  eat. 
9 And  they  said  unto  him,  Where  wilt  thou 
that  we  prepare? 

10  And  he  said  unto  them,  Behold,  when  ye 
are  entered  into  the  city,  there  shall  a man 
meet  you,  bearing  a pitcher  of  water  ; follow 
him  into  the  house  where  he  entereth  in. 

11  And  ye  shall  say  unto  the  good  man  of  the 
house,  The  Master  saith  unto  thee,  Where  is 
the  guest-chamber,  where  I shall  eat  the  pass- 
over  with  my  disciples  ? 

12  And  he  shall  show  you  a large  upper  room 
furnished  : there  make  ready. 

13  And  they  went,  and  found  as  he  had  said 
unto  them  : and  they  made  ready  the  passover. 

14  And  s when  the  hour  was  come,  he  sat 
down,  and  the  twelve  apostles  with  him. 

15  And  he  said  unto  them,  h With  desire  I 


A.  M.  4033. 
A.  D.  29. 


k Jn.8.1,2. 

n Mnl.28.2. 
Mu.14.1, 
&c. 

b Ph.2.2. 

Ac. 4. 27. 


c Mat. 26. 
14. 

Mn. 14. 10, 
&c. 

Jn.  13  2, 
27. 


«l  Zee. II. 

12. 

e or,  irith-- 
out  tu- 
mult. 
f Ex.c.12. 

g Mat. 26. 
20. 

Mu.  14.17. 

h or,  I have 
hear  tilt/ 
desired. 


i c.14.15. 

I Co.5.7, 
8. 

Re.  19.9. 

) 1 Co.  10. 
16. 

ll.24,&c. 

k Ps.41.9. 
Jn.  13.26. 

1 c.24.46. 
Ac. 2. 23. 
4.28. 

1 Co.  15.3. 

m Ma.9.34. 
c.9.46. 


n Mat. 20. 
25. 

Ma.  10.42. 

o l Pe.5.3. 
3 Jn.9.10. 

p Jn.  13. 13, 
14. 

Ph.2.7. 

q Hc.4.15. 

r Mat.25. 
■M. 

c.  12.32. 

I Co.  9.25. 
1 Pe.5.4. 

s Re.  19.9. 

t Mat  19. 
28. 

1 Co.6.2. 
Re.3.21 . 


have  desired  to  eat  this  passover  with  you  be- 
fore I suffer : 

16  For  I say  unto  you,  I will  not  any  more 
eat  thereof,  until  > it  be  fulfilled  in  the  king- 
dom of  God. 

17  And  he  took  the  cup,  and  gave  thanks,  and 
said,  Take  this,  and  divide  it  among  your- 
selves: 

18  For  I say  unto  you,  I will  not  drink  of  the 
fruit  of  the  vine,  until  the  kingdom  of  God 
shall  come. 

19  If  And  ) he  took  bread,  and  gave  thanks, 
and  brake  it,  and  gave  unto  them,  saying, 
This  is  my  body  which  is  given  for  you  : this 
do  in  remembrance  of  me. 

20  Likewise'also  the  cup  after  supper,  saying, 
This  cup  is  the  new  testament  in  my  blood, 
which  is  shed  for  you. 

21  *[  But,  behold,  the  hand  of  him  that  be- 
trayeth  me  is  with  me  k on  the  table. 

22  And  truly  the  Son  of  man  goeth,  as  it  was 
i determined  : but  wo  unto  that  man  by  whom 
he  is  betrayed  ! 

23  And  they  began  to  inquire  among  them- 
selves, which  of  them  it  was  that  should  do  this 
thing. 

24  1[  And  m there  was  also  a strife  among 
them,  which  of  them  should  be  accounted  the 
greatest. 

25  And  he  said  unto  them,  The  "kings  of  the 
Gentiles  exercise  lordship  over  them  ; and  they 
that  exercise  authority  upon  them  are  called 
benefactors. 

26  But  0 ye  shall  not  be  so:  but  he  that  is 
greatest  among  you,  let  him  be  as  the  young- 
er ; and  he  that  is  chief,  as  he  that  doth  serve. 

27  For  whether  is  greater,  he  that  sitteth  at 
meat,  or  he  that  serveth?  is  not  he  that  sit- 
teth at  meat?  but  p I am  among  you  as  he 
that  serveth. 

28  Ye  are  they  which  have  continued  with 
me  in  my  <>  temptations. 

29  And  I appoint  unto  you  a r kingdom,  as 
my  Father  hath  appointed  unto  me  ; 

30  That  E ye  may  eat  and  drink  at  my  table 
in  my  kingdom,  and  sit  on  thrones  judging 
t the  twelve  tribes  of  Israel. 


Chap.  XXII.  Ver.  14 — 30.  Our  Lord's  last  Passover , and 
the  institution  of  his  Supper. — Tile  preceding  verses  inform 
us,  that  our  Lord  sent  two  of  his  disciples,  Peter  and  John,  to 
prepare  for  him  the  Passover— the  last  Passover  which  he  was 
to  tat  on  earth— according  to  certain  directions  which  he  had 
given.  The  appointed  hour  being  come,  he  now  sat  down,  and 
the  twelve  apostles  with  him.  And  he  said  unto  them,  “ With 
desire  have  I desired that  is,  I have  most  ardently  desired 
“ to  eat  this  passover  with  you  before  I suffer.  For  I will  not 
any  more  eat  thereof  until  it  be  fulfilled  in  the  kingdom  of 
God;”  that  is,  savs  Dr.  Doddridge , “till  the  institutions  of 
the  Gospel  shall  have  perfected  those  of  the  law;  and  the 
ordinances  of  both  are  superseded  by  the  enjoyments  of  the 
heavenly  world.” 

During  the  Paschal  Supper,  it  was  customary  for  the  master 
of  the  family  to  take  a cup  of  wine,  and  after  having  blessed 
it,  or  rather  implored  the  blessing  of  God  upon  it,  to  distribute 
it  among  his  family  : so  our  Lord  distributed  this  cup  of  wine 


among  his  disciples:  but  this  was  not  the  sacramental  cup; 
for  after  the  passover  was  closed,  he  took  both  bread  and  wine, 
and  instituted  the  solemn  ordinance  of  his  Supper.  On  this 
new  institution  we  refer  to  Matthew,  (chap.  xxvi.  26—29,)  and 
shall  offer  some  farther  observations  hereafter.  At  present  we 
shall  confine  our  remarks  to  some  parts  of  this  conversation, 
not  before  noticed. 

Supposing  Judas  to  have  left  the  room,  (as  seems  very  pro- 
bable, see  note,  verse  21,)  Jesus  was  now  addressing  the  faith- 
ful eleven  only  ; and  might  with  great  propriety  say,  “ Ye  are 
they  which  have  continued  with  me  in  my  temptations”  and 
trials  throughout  my  ministry:  and  your  fidelity  shall  not  go 
unrewarded.  But  be  not  anxious  for  temporal  honours  or  dis- 
tinctions, nor  dispute  who  shall  be  the  greatest : but  rather 
imitate  me,  your  Master,  who  am  ever  ready  to  serve  and  to 
assist  the  poorest  and  the  meanest  of  my  followers.  Thus, 
however  you  may  be  despised  here,  when  1 take  possession  of 
my  kingdom,  thrones  also  shall  be  set  for  you,  and  ye  shall  eat 


Chap.  XXII.  Ver.  i,  2.— Now  the  .feast  of  unleavened  bread  drew 
nigh— i.  c.  within  two  days.  Mut.  xxvi.  2—5. 

Ver.  4.  Captain ? — [These  were  not  military  officer?:,  hut  presidents  of  lire 
temple.  Among  the  pru-sts  who  were  in  waiting  in  the  temple,  says  Bishop 
Pearce,  some  were  api  uinlcil  for  a guard  to  the  temple  ; anil  over  these 
were  commanding  officers  : both  sorts  are  mentioned  by  Josephus. \—B. 

Ver.  6.  In  the  absence  of  the  multitude. — Doubt  less  rightly  judging,  that  if 
he  committed  such  an  net  of  villany,  while  ail  the  people  were  hanging  will) 
attention  on  his  lips,  lie  should  lie  tom  to  pieces. 

ver.  7 — 14.  Then  came  ’he  day — i.  e.  th c first  day  ; as  in  Mat.  xxvi.  17 — 20. 

Ver.  10.  Bearing  a pitcher. — This  little  incident  is  not  mentioned  by  Mat- 
thew, lint  in  Mark  xiv.  18. 

Ver.  13.  And  found  as  he  had  said. — The  divine  knowledge  of  Jesus  is 
strikingly  apparent  in  the  prediction  of  such  minute  circumstances,  which 
could  never  have  been  conjectured. 

Vc-r  19.  This  do  in  remembrance. — [That  l he  ancient  Jews,  in  celebrating 
[lie  passover,  had  in  view  the  sufferings  of  the  Messiah,  is  evident  from 
Pesarhim,  quoted  by  Schoetgen ; where,  among  the  live  things  said  to  lie 
contained  in  the  ( treat  Ballet,  or  the  hymn  composed  of  several  Psalms  sung 
after  the  paschal  supper,  one  is,  the  sufferings  of  the  Messiah.  I'or  which  they 
refer  to  Ps.  cxvi.  9.  Bolster. 

Win 


Ver.  21.  The  hand  of  him  that  betrayelh  me  is  with  me  on  the  table — The 
vcrli  (is)  being  wanting  in  the  text,  lias  led  many  to  supply  the  past  tense 
(was,)  supposing  that  Judas  had  now  lei't  the  table.  But  Mr.  Uesteysays,  “ It 
.is  evident  Christ  spake  tiiese  words  before  lie  instituted  the  Lord's  Supper,  for 
all  t lie  other  Evangelists  mention  the  sop,  immediately  after  receiving  which 
lie  went  out.  John  xiii.  30.  (Nor  did  lie  return  any  more  till  lie  came  into  the 
garden  to  betray  his  Master.)  Now  this  could  not  lie  dipped,  or  given,  hut 
while  tile  meat  was  on  tile  table  : but  this  was  all  removed  before  that  cup  and 
bread  were  brought.” 

Ver.  22.  fioeth.  as  it  was  determined— Sac  Acts  ii.  23. 

Ver.  21—27.  There  tons. — Campbell,  " hud  beun,”  namely,  a few  days  before 
—also  a contention  which  of  them  should  be  accounted  greatest.  Compare 
Mat.  xx.  24—28. 

Ver.  25  Are  called  benefactors. — Some  think  this  refers  to  the  title  Euer- 
getai,  or  " benefactors,”  conferred  on  the  Ptolemies  and  Seicucidie:  the  ob- 
ject is  to  guard  the  disciples  of  Christ  against  flattering,  or  being  flut  tered. 

Ver.  29  I appoint  unto  you  a kingdom. — The  word  properly  signifies  to 
covenant,  or  to  bestow  in  virtue  of  a covenant ; and  therefore  I lie  last  clause 
may  properly  refer  to  what  divines  call  the  covenant  of  redemption. 

Ver.  30.  That  ye  may  eat  and  drink  at  my  table,  &c.— See  chap,  xiv  is. 
1 Sam.  xx  29.31.  2 Sam.  ix.  7.  1 Kings  ii.  7.  &c- 


Pater  forewarned  of  his  denial.  LUKE. — CHAP.  XXII.  *’  Judas  betray  eth  Christ. 


31  TI  And  the  Lord  said,  Simon,  Simon,  be- 
hold, Satan  hath  desired  u to  have  you,  that  he 
may  sift  v you  as  wheat : 

32  But  I w have  prayed  for  thee,  that  thy  faith 
fail  not:  and  when  thou  art  converted,  strength- 
en * thy  brethren. 

33  And  he  said  unto  him,  Lord,  I am  ready 
to  go  with  thee,  both  into  prison,  and  to  death. 

34  And  he  said,  I tell  thee,  Peter,  the  cock 
shall  not  crow  this  day,  before  that  thou  shalt 
thrice  deny  that  thou  knowest  me. 

35  If  And  he  said  unto  them,  When  ? I sent 
you  without  purse,  and  scrip,  and  shoes,  lack- 
ed ye  any  thing  ? And  they  said,  Nothing. 

36  Then  said  he  unto  them,  But  now,  he  that 
hath  a purse,  let  him  take  it,  and  likewise  his 
scrip : and  he  that  hath  no  sword,  let  him  sell 
his  garment,  and  buy  one. 

37  For  I say  unto  you,  that  this  that  is  writ- 
ten 1 must  yet  be  accomplished  in  me,  And 
he  was  reckoned  among  the  transgressors : 
for  the  things  concerning  me  have  an  end. 

38  And  they  said,  Lord,  behold,  here  are  two 
swords.  And  he  said  unto  them,  It  is  enough. 

39  IT  And  a he  came  out,  and  went,  as  he  was 
wont,  to  the  mount  of  Olives;  and  his  disci- 
ples also  followed  him. 

40  And  when  he  was  at  the  place,  he  said  unto 
them'  Pray  that  ye  enter  not  into  temptation. 

41  And  he  was  withdrawn  from  them  about  a 
stone’s  cast,  and  kneeled  down,  and  prayed, 

42  Saying,  Father,  if  thou  be  b willing,  re- 
move this  cup  from  me:  nevertheless  not  my 
will,  but  thine,  be  done. 

43  And  there  appeared  an  angel  c unto  him 
from  heaven,  strengthening  him. 


A.  M.  4033. 
A.  D.  29. 


•j  1 Pe.5.8. 


w Jn.17.9, 
15. 

He.7.25. 
1 Jn.2.1. 


i Ps.51.13. 
Jn.21.15.. 
17. 


y c.9.3. 
z Is.53.12. 


a Mat.  26. 
36. 

Ma.  14.32, 
&c. 

Jn.18.1, 

&c. 


b willing  to 
i emove. 


c Mat4  11. 


d La.1.12. 
Jn.  12.27. 
He  5.7. 


e ver.40. 


f Mat. 26.47, 
&c. 

Ma.14. 

43, &c. 

Jn.18.3, 

&e. 


g Job  20.5. 
Jn. 12.27. 


h Mat.26.69 
Ma.14.6, 
17. 

Jn.  18.17. 


44  And  d being  in  an  agony  he  prayed  more 
earnestly  : and  his  sweat  was  as  it  were  great 
drops  of  blood  falling  down  to  the  ground. 

45  And  when  he  rose  up  from  prayer,  and 
was  come  to  his  disciples,  he  found  them 
sleeping  for  sorrow, 

46  And  said  unto  them,  Why  sleep  ye  ? rise 
and  e pray,  lest  ye  enter  into  temptation. 

47  If  And  while  he  yet  spake,  f behold  a mul- 
titude, and  he  that  was  called  Judas,  one  of 
the  twelve,  went  before  them,  and  drew  near 
unto  Jesus  to  kiss  him. 

48  But  Jesus  said  unto  him,  Judas,  betrayest 
thou  the  Son  of  man  with  a kiss  ? 

49  When  they  which  were  about  him  saw 
what  would  follow,  they  said  unto  him,  Lord, 
shall  we  smite  with  the  sword  ? 

50  Ti  And  one  of  them  smote  the  servant  of 
the  high  priest,  and  cut  off  his  right  ear. 

51  And  Jesus  answered  and  said,  Suffer  ye 
thus  far.  And  he  touched  his  ear,  and  heal- 
ed him. 

52  Then  Jesus  said  unto  the  chief  priests,  and 
captains  of  the  temple,  and  the  elders,  which 
were  come  to  him,  Be  ye  come  out,  as  against 
a thief,  with  swords  and  staves  1 

53  When  I was  daily  with  you  in  the  temple, 
ye  stretched  forth  no  hands  against  me:  but 
this  is  your  s hour,  and  the  power  of  darkness. 

54  IT  Then  took  they  him,  and  led  him,  and 
brought  him  into  the  high  priest’s  house.  And 
Peter  followed  afar  off. 

55  And  when  they  had  kindled  a fire  in  the 
midst  of  the  hall,  and  were  set  down  together, 
Peter  sat  down  among  them. 

56  But  h a certain  maid  beheld  him  as  he  sat 


and  drink  at  my  table — an  honour  assigned  only  to  princes  and 
tributary;  kings.  As  my  Father  has  engaged  to  me  a kingdom 
by  promise  and  by  oath,  (Ps.  ii.  7,)  into  which  I am  shortly  to 
be  installed ; so  do  I hereby  engage  that  you  shall  participate 
of  my  honours  and  felicity.”  This  honour  have  all  his  saints; 
and  the  meanest  of  them  shall  one  day  unite  in  that  anthem 
of  eteriial  praises,  “ Unto  him  that  hath  loved  us,  and  washed 
us  from  our  sins  in  his  own  blood  ; and  hath  made  us  kings 
and  priests  unto  God  and  his  Father ; to  him  be  glory  and 
dominion  for  ever  and  ever.  Amen.”  (Rev.  i.  5,  6.) 

Ver.  31 — -16.  Jesus  admonishes  and  encourages  Peter,  and 
is  himself  agonized  in  prayer. — It  is  an  extraordinary  circum- 
stance, that  our  Lord  predicts  the  recovery  of  Peter  in  the  same 
sentence  as  his  fall ; and  while  he  tells  him  that  he  certainly 
will  sin,  assures  him  of  repentance  and  a pardon.  For  any  but 
himself  to  do  this  might  have  been  dangerous,  and  would  have 
been  imprudent.  But  he  who  made  man,  knoweth  what  is  in 
man  : he  knoweth  all  the  secret  springs  within  the  human  heart, 
and  he  has  a key  which  commands  and  controls  the  whole. 

This  discourse,  though  addressed  to  Simon  Peter,  appears, 
in  the  first  instance,  to  have  reference  to  the  whole  of  the  apos- 
tles, Judas  excepted,  who  had  already  given  himself  up  to  Sa- 
tan. “ Simon,  Simon,  (says  our  Lord,)  Satan  has  desired  to 
have  vou  within  his  snares,  as  he  formerly  had  Job,  (ch.  ii.  4,  5,) 
that  he  may  sift  you  as  wheat  is  sifted  in  a sieve,  by  being 
tossed  up  and  down.”  But,  as  the  Lord  had  promised  Israel  of 
old  time.  “Not  the  least  grain  (of  wheat)  shall  fall  upon  the 
earth,”  (Amos  ix.  9.)  so  says  our  Saviour,  “ I have  prayed  for 
thee , Simon,  that  thy  faith  fail  not that  is,  that  it  fall  not  to 
the  ground  to  be  trampled  upon  and  lost.  Happy  for  those 
who  nave  such  an  advocate,  whom  the  Father  heareth  always, 
and  who  never  prays  in  vain  ! His  prayers,  too,  we  see,  are  not 


Ver.  34.  The  cock  shall  not  crow. — See  note  on  Mark  xiv.  72.  How  many 
times  Peter,  in  the  agitation  of  his  mind,  denied  his  Master,  or  how  many 
times  the  cock  crew,  is  not  clearly  expressed,  or  has  been  perplexed  by  the 
mistake  of  some  transcriber.  Doddridge  renders  it,  “ It  shall  not  be  (the 
time  of)  cock-crowing  to-day,  before,”  &c.  But  there  are  two  times  of  cock- 
crowing,  one  at  midnight,  the  other  about  daybreak.  By  this  term  the 
Romans  distinguished  their  two  morning  watches  with  the  sound  of  trumpets, 
fas  some  think  in  mimicry  of  the  cocks  crowing;)  the  times  of  which  were, 
’m mediately  after  midnight,  and  at  three  o’clock  in  the  morning.  See  note 
on  Mat.  xxvi.  34. 

Ver.  35.  And  scrip  —A  hag  for  provisions. 

Ver.  33.  It  is  enough— That  is,  enough  for  the  fulfilment  of  prophecy  and 
the  designs  of  Providence.  This  (as  Campbell  observes)  is  a strong  intima- 
tion that  he  did  not  mean  for  them  to  fight.  What  were  two  swords  to  resist 
even  the  Jews  only  1 

Ver.  44.  Being  in  an  agony. — See  notes  on  Mat.  xxvi.  33.  and  Mark  xiv. 

33,  34. His  sweat  was,  as  it  were,  great  drops  of  blood—  The  note  of 

comparison  here  introduced  has  led  many  to  explain  this,  as  though  the  drops 
of  sweat  were  large,  like  those  of  blood:  so  Justin  Martyr.  But  Dr.  Whitby 
observes,  that  “both  Aristotle  and  Diodorus  Siculus  mention  bloody 
sweats  as  attending  some  extraordinary  agonies  of  mind  and  several  similar 
instances  mav  he  found  in  later  writers.  See  Doddridge— [ Dr.  Mead,  ob- 


only  general,  but  personal  and  particular,  and  with  especial 
earnestness  for  those  who  are  m special  danger — “ Simon,  I 
have  prayed  for  thee.” 

We  may  here  also  remark,  that  when  public  characters  are 
tried  and  tempted,  it  is  generally  for  some  public  benefit.  Peter, 
in  some  respects  the  weakest  of  the  disciples,  is  subjected  to  a 
temporary  trial,  that  when  he  is  recovered  he  may  strengthen 
others.  This  is  God’s  method — to  make  use  of  weak  instru- 
ments, that  his  own  power  may  be  more  conspicuous.  And 
we  shall  see  in  the  book  of  the  Acts  of  the  Apostles,  with  what 
zeal  and  energy,  fortitude  and  perseverance,  and  success,  Pe- 
ter laboured  for  the  conversion  of  his  nation  and  the  world. 

Peter  was,  however,  at  this  time  so  little  sensible  of  his  own 
weakness,  that  he  defies  imprisonment  and  death,  with  all  their 
terrors ; and  yet,  within  a few  hours  after,  he  denies  his  Master 
in  the  most  awful  manner.  Let  us  learn  thereby,  never  to  be 
confident  in  our  own  strength,  but  daily  pray  to  be  delivered 
from  temptation. 

The  following  conversation  seems  unconnected  with  either 
what  precedes  or  follows;  but  we  connect  them  thus : — Peter 
must  have  anticipated,  both  from  our  Lord’s  conversation  and 
from  the  temper  of  the  Jews,  that  a violent  attempt  would  be 
made  for  the  apprehension  of  his  Master,  and  had  therefore 
privately  provided  a sword,  and  persuaded  one  of  his  brethren 
to  do  the  same ; intending,  doubtless,  at  this  time,  to  risk  liis 
life  in  his  cause ; and  hoping,  probably,  if  the  attack  was  made 
in  the  daytime,  that  the  multitude  would  second  his  efforts  for 
a rescue.  The  Jews  themselves  might  anticipate  something  of 
the  same  kind,  and  therefore  made  their  attack  by  night.  Our 
Lord  brought  this  circumstance  to  light,  that  Peter  might  after- 
wards be  the  more  ashamed  of  his  cowardice  in  denying  his 
Master,  after  being  the  first  to  prepare  for  his  defence. 


serves  from  Galen,  “ Cases  sometimes  happen,  in  which,  through  mental 
pressure , the  pores  may  be  so  dilated  that  tne  blood  may  issue  from  them,  so 
that  there  may  be  a bloody  sweat and  Bishop  Pearce  gives  an  instance  from 
Thuanus,  of  an  Italian  gentleman  being  so  distressed  through  the  fear  of 
death,  that  his  body  was  covered  with  a bloody  sweat.  Our  Lord  was  in  the 
bloom  of  life,  and  in  perfect  health,  and  it  is  evident  the  fear  of  death  could 
have  no  place  in  his  mind  ; and  consequently,  this  must  have  been  produced 
by  a preternatural  cause.]— Bagster. 

Ver.  45.  Found  them ■ sleeping.— See  Mat.  xxvi.  43. 

Ver.  47—53.  Andwliilehe  yet  spake , &c.— The  parallel  passages  to  this  are 
Mat.  xxvi.  47—55 ; and  Mark  xiv.  43—49. 

Ver.  49.  Shall  we  smite.—' This  was  probably  Peter  who  spoke,  but  it  is  evi- 
dent he  did  not  wait  an  answer. 

Ver.  51.  Suffer  ye  thus  far— i e.  “ Allow  me  to  heal  it”— an  expression  full 
of  courtesy,  and  discovering  the  utmost  calmness  and  self-possession. 

Ver.  52.  Captains  of  the  temple. — Campbell , “ Officers  of  the  temple  guard,” 
which  was  composed  of  Levites.  See  Acts  v.  26. 

Ver.  53.  But  this  is  your  hour—i.  e.  the  time  in  which  you  are  permitted 
to  accomplish  your  designs. 

Ver.  54—62.  Then  took  they  him , &c.— Compare  the  parallel  texts,  Mat. 
xxvi.  57—75  ; and  Mark  xiv.  53—61.  . 

Ver.  55.  In  the  midst  of  the  halt— Campbell  makes  this  expression  m the 

1131 


Peter's  denial  of  Chris  t 


LUKE. — CHAP.  XXIII.  Jesus  is  accused  before  Pilate. 


by  the  fire,  and  earnestly  looked  upon  him, 
and  said,  This  man  was  also  with  him. 

57  And  he  denied  him,  saying,  Woman,  I 
know  him  not. 

58  And  after  a little  while  ■ another  saw  him, 
and  said,  Thou  art  also  of  them.  And  Peter 
said,  Man,  I am  not. 

59  And  about  the  space  of  one  hour  after 
another  i confidently  affirmed,  saying,  Of  a 
truth  this  fellow  also  was  with  him  : for  he  is 
a Galilean. 

60  And  Peter  said,  Man,  I know  not  what 
thou  sayest.  And  immediately,  while  he  yet 
spake,  the  cock  crew. 

61  And  the  Lord  turned,  and  looked  upon 
Peter.  And  k Peter  remembered  the  word  of 
the  Lord,  how  he  had  said  unto  him,  Before 
• the  cock  crow,  thou  shalt  deny  me  thrice. 

62  And  m Peter  went  out,  and  wept  bitterly. 

63  If  And  n the  men  that  held  Jesus  mocked 
him,  and  smote  him. 

64  And  when  they  had  blindfolded  him,  they 
struck  him  on  the  face,  and  asked  him,  saying, 
Prophesy,  who  is  it  that  smote  thee? 

65  And  many  other  things  blasphemously 
spake  they  against  him. 

66  Tf  And  0 as  soon  as  it  was  day,  the  elders 
of  the  people  and  the  chief  priests  and  the 
scribes  came  together,  and  led  him  into  their 
council,  saying, 

67  Art  p thou  the  Christ  ? tell  us.  And  he 
said  unto  them,  If  I tell  you,  ye  will  not  be- 
lieve : 

68  And  if  I also  ask  you , ye  will  not  answer 
me,  nor  let  me  go. 


A.  M.  4033. 
A.  D.  29. 


i Mnt26.7I. 
Ma.  14.69. 
Jn.  18.25. 

J Mttt.26.73 
Ma.  14.70. 
Jn.  18.26. 
k Mat.26.75 
Mu.  14.72. 
1 ver.34. 
m Pe.  130.1.. 
4. 

143.1. .4. 
Jc.3l.18. 
Ezc.7.16. 
IUo.  10. 12. 
2 Co.7.10, 
11. 

n Mat.26. 
67,68. 

Mu.  14.65. 
o Mat. 27.1. 
Ac.4.26.. 
28. 

p Mat.26. 

63, &c. 

Ma. 14-61, 
&c. 


q He.  1.3. 
8.1. 

Re. 3.21. 
a Mat.27.2, 
11, &c. 
Ma.  15.1. 
&c. 

Jn. 18.28, 
& c. 

b Zec.11.8. 
c ver.5. 

Ac.  16.20, 
21. 

17.6,7. 
d Mat.  17.27 
22.21. 

Mu.  12. 17. 
e Jn. 18.36. 

19.12. 
f 1 Ti.6.13. 
g Jn. 18.38. 
19.4. 
He.7.26. 

1 Pe.2.22. 
h Ps.57.4. 
i c.3.1. 
j c.9.9. 


69  Hereafter  shall  the  Son  of  man  sit  on  the 
right  hand  i of  the  power  of  God. 

70  Then  said  they  all,  Art  thou  then  the  Son 
of  God?  And  he  said  unto  them,  Ye  say  that 
I am. 

71  And  they  said,  What  need  we  any  farther 
witness  ? for  we  ourselves  have  heard  of  his 
own  mouth. 

CHAPTER  XXIII. 

1 Jeans  Is  accused  before  Pilate,  and  sent  to  Herod.  8 Herod  inocketh  him.  12  Herod 
and  Pilate  are  made  friends.  18  Barabbaa  is  desired  of  the  people,  and  ia  loosed  by 
Pilule,  and  Jesus  is  given  to  be  crucified.  27  He  tellelh  the  women,  that  lament  him, 
the  destruction  of  Jerusalem  : 34  prayeth  for  his  enemies.  39  Two  evil-doers  are 
crucified  with  him.  46  His  death.  50  His  burial. 

AND  “the  whole  multitude  of  them  arose, 
and  led  him  unto  Pilate. 

2  And  they  began  to  accuse  b him,  saying, 
We  found  this  fellow  c perverting  the  nation, 
and  forbidding  to  give  tribute  d to  Cesar,  say- 
ing, that  he  e himself  is  Christ  a King. 

3  And  Pilate  asked  him,  saying,  Art  thou  the 
King  of  the  Jews  ? And  f he  answered  him 
and  said,  Thou  sayest  it.. 

4  Then  said  Pilate  to  the  chief  priests  and  to 
the  people,  I find  no  e fault  in  this  man. 

5  And  they  were  the  more  h fierce,  saying, 
He  stirreth  up  the  people,  teaching  through- 
out all  Jewry,  beginning  from  Galilee  to  this 
place. 

6  When  Pilate  heard  of  Galilee,  he  asked 
whether  the  man  were  a Galilean. 

7  And  as  soon  as  he  knew  that  he  belonged 
unto  Herod’s  i jurisdiction,  he  sent  him  to 
Herod,  who  himself  also  was  at  Jerusalem  at 
that  time. 

8  Tf  And  when  Herod  saw  Jesus,  he  was  ex- 
ceeding glad : for  i he  was  desirous  to  see  him 


But  our  Lord  had  evidently  a view  also  to  the  accomplish- 
ment of  the  prophecies  concerning  him,  that  he  should  be 
“ numbered  with  transgressors,”  or  public  criminals,  and  at  the 
same  time  deserted  by  his  disciples;  “for  the  things  concern- 
ing me,”  says  he,  (must)  “have  an  end” — that  is,  be  accom- 
plished, as  foretold.  (See  Zech.  xiii.  7.) 

We  are  now  again  introduced  to  the  garden  of  Gethsemane, 
which  lay  at  the  foot  of  the  Mount  of  Olives,  whither  Jesus  was 
wont  to  retire  for  prayer.  We  have  already  noticed  on  Matt, 
xxvi.  38,  the  very  strong  language  there  used  in  speaking  of 
our  Lord’s  agonies  on  this  occasion ; but  Luke’s  language  is. 
if  possible,  still  more  energetic.  “ Being  in  an  agony,  he  prayed 
more  earnestly,  and  his  sweat  was,  as  it  were,  great  drops  of 
blood  falling  to  the  ground.” 

u A writer,  not  remarkable  for  his  orthodoxyj  here  observes, 
“Many  of  our  divines  urge  this  argument  with  great  force  in 
proof  of  the  doctrine  of  vicarjous  satisfaction  for  sin.  I con- 
fess (adds  he)  I never  met  with  any  tolerable  account  of  the 
terror  of  Christ  in  view  of  death,  commonly  called  his  agony, 
his  cup,  except  in  that  system  which  goes  on  the  doctrine  of 
the  atonement.  Innocence  had  no  cause  to  fear  on  its  own 
account;  and  yet  Christ  had  more  terror  in  dying  [or  in  the 
prospect  of  death]  than  any  of  his  followers.”— (Robinson's 
Notes  to  Claude’s  Essay.) 

Professor  Witsius  treats  the  subject  more  practically.  “ Go, 
sinner,  to  Mount  Olivet : behold  Christ  rolling  in  the  dust : see 
that  brave  and  magnanimous  Prince  stretched  on  the  ground — 
that  generous  Lion  of  the  tribe  of  Judah  prostrate  on  the  earth ; 
hear  him,  who  is  the  only  consolation  of  wounded  spirits,  .... 
complaining  bitterly  of  sprrow  surrounding  him  on  every  side; 
see  the  drops  of  blood  with  which,  owing  to  the  incredible  an- 
guish of  his  soul,  his  sacred  body  is  stained  ; hear  the  suppli- 
cations offered  up  with  strong  crying  and  tears Ask  the 

Saviour,  what  was  the  real  cause  of  anguish  so  immense,  when 
hitherto  no  hostile  bands,  no  chains,  no  scourge,  no  accusers, 
no  judge,  no  cross,  were  present — when,  on  the  contrary,  he  was 
in  a pleasant  garden,  and  at  no  great  distance  from  his  faithful 
disciples — andyou  will  learn,  that  those  very  sins,  which  you 
have  hitherto  regarded  so  lightly,  were  the  causes  of  his  un- 
paralleled sorrows : those  very  sins,  now  laid  on  Christ,  [by 
imputation,]  afflicted  and  weighed  him  down,  and  failed  only 
to  overwhelm  him  utterly.  And  can  any  one  presume,  that 
either  no  atonement  for  sin  is  necessary,  or  that  a very  slight 


atonement  or  satisfaction  is  sufficient  1 . ...  Behold,  I beseech 
you — behold  again  and  again,  the  inconceivable  bitterness  oi 
those  sufferings  which  Christ  endured,  when  he  bore  the  trans- 
gressions of  tne  elect,  in  order  to  expiate  their  guilt.” 

One  other  circumstance  remains  to  be  observed,  and  is  men- 
tioned only  by  this  Evangelist,  (ver.  43.)  “ And  there  appeared 
unto  him  an  angel  from  heaven  strengthening  him.”  We  have 
no  intimation  that  this  angel  appeared  to  his  disciples,  much 
less  to  his  enemies;  and,  we  believe,  in  two  instances  only 
(the  one  before  us,  and  the  other  in  the  temptation  in  the  wil- 
derness) is  such  aid  mentioned,  and  both  related  to  his  conflicts 
with  the  powers  of  darkness.  We  pretend  not  to  penetrate 
the  manner  in  which  angels  might  console  the  Son  of  God; 
but  one  thing  seems  clear,  that  though  they  might  strengthen 
him  under  suffering,  they  did  not  aid  diim  in  the  warfare. 

Chap.  XXIII.  Ver.  ; — 12.  Jesus  carried  to  Pilate,  who 
sends  him  to  Herod. — His  trial  before  Pilate  has  been  already 
noticed  in  our  exposition  of  St.  Matthew  ; but  several  addi- 
tional circumstances  are  here  added,  which  we  must  now  no- 
tice. When  Jesus  was  accused  before  the  High  Priest  and 
Sanhedrim,  they  charged  him  with  blasphemy;  but  when  he 
was  brought  before  Pilate,  the  accusation  was  changed  to  se- 
dition, and  even  treason.  “We  found  this  fellow”— but  this 
word  being  in  italics,  shows  it  is  not  in  the  original ; and 
Campbell  reads  more  literally,  “ this  man,”  which  is  suffi- 
ciently contemptuous,  as  applied  to  the  Son  of  God  and  the 
King  of  Israel.  “ We  found  this  man  (say  they)  perverting  the 
people,  and  forbidding  to  give  tribute  to  Cesar,  saying,  that  he 
himself  is  Christ,  a King;5’  for  that  the  Messiah  should  be  a 
king,  and  a great  king,  is  well  known  to  have  been  the  uni- 
versal expectation. 

This  charge  of  rebellion  against  Cesar  we  know  to  have 
been  false:  for,  1.  When  they  asked  him  the  question,  as  to  the 
lawfulness  of  tribute,  he  answered  in  the  affirmative — “Ren- 
der unto  Cesar  the  things  that  are  Cesar’s.”  (Matt.  xxii.  21.) 
2.  When  applied  to  for  the  tribute-money,  he  actually  wrought 
a miracle  to  enable  him  to  pay  it.  (Matt.  xvii.  27.)  3.  When 
Jesus  found  that  the  multitude  desired  to  take  him  by  force, 
and  make  him  a king,  he  withdrew  in  order  to  avoid  them. 
(John  vi.  15.)  It  may  be  said  that  this  is  disputed  authority ; but 
it  should  be  recollected  that  there  is  no  conflicting  evidence, 
except  the  acclamation  of  the  mob,  which  became  the  more 
fierce,  as  they  had  nothing  but  their  fierceness  to  support  their 


midst,”  an  argument  to  prove  that  the  Gr.  Aule.  here  means,  not  an  inclosed, 
nut  an  open  court.  This , however,  is  not  demonstrative,  since  fires  may  be 
made  (with  proper  care)  upon  a stone  pavement.  See  John  xriii.  18. 

Ver.  58.  Another. — [A  maid  challenged  Peter  in  the  second  instance  accord- 
ing to  Matthew  and  Mark  ; yet  here  it  is  said  eteros,  another  (man)  and  he 
also  answers  to  a man.  But  eteros,  as  Wctstein  shows,  may  be,  and  is  in 
innumerable  instances,  applied  to  a fema'e ; anil  Matthew  says,  " she  said  to 
them  that  were  there,"  and  Mark,  she  began  to  say  to  them  that  stood  by.” 
So  that  the  maid  gave  the  information  to  those  around  her,  and  some  man 
1132 


charged  Peter  with  it.  Probably  several  joined  in  the  accusation,  though  he 
answered  to  an  individual,  for  St.  John  says,  “ They  said  unto  him,”  &c.]— 
Bolster. 

Ver.  66.  The  elders  of  the  people— i.  e.  the  Sanhedrim,  Mat.  xxvii.  1. 

Ver.  68.  If  I aslc  you,  &c  —Campbell,  “ If  I put  a question,  ye  will  neither 
answer  me  ncr  dismiss  me.” 

Ver.  70.  Ye  say  that  I am— i.  e.  I am. 

Chap.  XXIII.  Ver.  3.  Thau  sayest  it. — rTliis  was  the  most  solemn  modo 
of  affirmation  used  by  the  Jew's.  ]— Bolster- 


Christ  is  mocked  by  Herod.  LUKE. — CHAP.  XXIII.  ' Barabbas  is  released. 


of  a long  season,  because  k he  had  heard  many 
things  of  him ; and  i he  hoped  to  have  seen 
some  miracle  done  by  him. 

9 Then  he  questioned  with  him  in  many 
words ; but  m he  answered  him  nothing. 

10  And  the  chief  priests  and  scribes  stood 
and  vehemently  accused  him. 

11  And  Herod  with  his  men  of  war  set  him 
at  " nought,  and  mocked  him , and  arrayed 
him  in  a gorgeous  0 robe,  and  sent  him  again 
to  Pilate. 

12  T[  And  the  same  day  p Pilate  and  Herod 
were  made  friends  together : for  before  they 
were  at  enmity  between  themselves. 

13  If  And  Pilate,  when  he  had  called  together 
the  chief  priests  and  the  rulers  and  the  people, 

14  Said  unto  them,  Ye  have  brought  this 
man  unto  me,  as  one  that  perverteth  the  peo- 
ple : and  behold,  I,  i having  examined  him 
before  you,  have  found  no  fault  in  this  man 
touching  those  things  whereof  ye  accuse  him : 

15  No,  nor  yet  Herod : for  I sent  you  to 
him  ; and,  lo,  nothing  worthy  of  death  is  done 
unto  him. 

16  I will  therefore  chastise  r him,  and  release 

him. 


17  (For  of  necessity  he  must  release  one  unto 
them  at  the  feast.) 

18  And  they  cried  out  all  at  once,  saying. 
Away  with  this  man , and  release  unto  us  Ba- 
rabbas : 

19  (Who  for  a certain  sedition  made  in  the 
city,  and  for  ■ murder,  was  cast  into  prison.) 

20  Pilate  therefore,  willing  to  release  Jesus, 
spake  again  to  them. 

21  But  they  cried,  saying,  Crucify  him , cru- 
cify him. 

22  And  he  said  unto  them  the  third  time, 
Why,  what  evil  hath  he  done  ? I have  found 
no  cause  of  death  in  him:  I will  therefore 
chastise  him,  and  let  him  go. 

23  And  they  were  instant  ‘ with  loud  voices, 
requiring  that  he  might  be  crucified.  And  the 
voices  of  them  and  of  the  chief  priests  pre- 
vailed. 

24  And  Pilate  u gave  sentence  that  it  should 
be  as  they  v required. 

25  And  he  released  unto  them  w him  that  for 
sedition  and  murder  was  cast  into  prison, 
whom  they  had  desired  ; but  he  delivered  Je- 
sus to  their  will. 

26  If  And  x as  they  led  him  away,  they  .aid 


k Mat.  14.1. 
Ma.G.14. 


m Ps.38.13, 
14. 

39.1,9. 

Is.53.7. 


o Jn.19.5. 
p Ac.4.27. 
q ver.4. 
r Is.  53. 5. 


v Ex.23.2. 

w Ac.3.14. 

x Mat.27. 
32, &c. 
Ma.  15.21, 
See. 

Jn.19.17. 


claim.  In  the  close  of  this  part  of  their  charge  they  happen  to 
mention  Galilee — “beginning  from  Galilee  to  this  place” — 
Jerusalem.  Pilate  eagerly  caught  at  this  word,  in  hopes  pro- 
bably to  extricate  himself  from  his  dilemma;  and  because  he 
thought  it  a likely  means  of  reconciling  himself  to  Herod  An- 
tipas,  the  Tetrarch  of  Galilee,  and  son  of  Herod  the  Great, 
with  whom  (ver.  12)  he  had  been  some  time  at  enmity.  Herod 
happened  at  this  time  to  be  at  Jerusalem,  to  keep  the  Passo- 
ver ; Pilate  therefore  sent  Jesus  immediately  to  him,  who  was 
thereby  much  pleased,  having  long  desired  to  see  him,  and 
hoped  to  have  seen  some  miracle  wrought  by  him.  Our  Lord, 
however,  who  never  wrought  a miracle  to  gratify  an  idle  curi- 
osity, not  only  refused  to  gratify  him,  but  to  answer  any  of  his 
interrogatpries,  not  considering  him  legally  entitled  thus  to 
question  him,  after  having  been  before  tried,  both  by  the  Jewish 
High  Priest  and  Roman  Governor — in  which  he  has  set  an  ex- 
ample of  resisting  illegal  authority,  which,  however,  should  be 
followed  cautiously,  since  we  may  not  always  be  qualified  to 
judge  of  such  authority. 

The  Chief  Priests  and  Scribes,  howbver,  who  followed  Jesus 
to  Herod’s  palace,  seem  to  have  taken  advantage  of  his  silence, 
to  accuse  him  the  more  violently,  probably  construing  his  si- 
lence into  either  a confession  of  guilt,  or  a proof  of  obstinacy 
and  contempt.  And  Herod  might  consider  his  conduct  in  the 
same  light,  though  the  stings  of  conscience  he  had  suffered  for 
putting  to  death  John  the  Baptist,  might  probably  deter  him 
from  repeating  the  like  conduct  toward  our  Saviour.  Per- 
haps, also,  he  might  equally  gratify  his  resentment  by  holding 
him  up  to  contempt  and  ridicule.  He,  therefore,  with  his  men 
of  war,  that  is,Jiis  military  captains,  set  him  at  defiance, 
mocked  him,  ana  dressed  him  in  a gorgeous  or  splendid  robe 
— probably  one  of  his  own  official  cast-off  garments,  as  Pilate 
had  before  (with  the  same  motive)  dressed  him  in  a robe  of 
purple.  See  note  on  Mark  xv.  17. 

For  a judge  or  chief  magistrate  thus  to  insult  the  feelings 
of  a prisoner,  is  so  contrary  to  our  ideas  of  justice  and  princely 
dignity,  that  it  might  seem  incredible,  if  it  were  not  certain. 
The  following  instance,  quoted  from  Philo,  by  Dr.  Lardner,  in 
illustration  of  this  passage,  will  show  the  character  of  the  peo- 
ple, in  perfect  accordance  with  that  of  their  rulers.  Caligula, 
the  successor  of  Tiberius,  under  whom  Jesus  suffered,  in  the 
beginning  pf  his  reign,  conferred  on  Herod  Agrippa  (the  ne- 
phew of  this  Herod  who  mocked  our  Saviour)  the  tetrarchy 
of  his  uncle  Philip,  with  the  right  of  wearing  a crown.  On 
returning  from  Rome  through  Alexandria,  they  were  so  dis- 
pleased with  the  idea  of  a Jew  assuming  that  consequence, 
that  they  took  the  following  means  to  mortify  him. 

“ There  was  one  Carabas,  a sort  of  distracted  fellow,  who 

went  naked  about  the  streets This  wretch  they  brought 

into  the  theatre,  and  placed  him  on  a lofty  seat,  that  he  might 
be  conspicuous  to  all.  Then  they  put  a thing  made  of  paper 
on  his  head  for  a crown,  the  rest  of  his  body  they  covered  with 
a mat  instead  of  a robe,  and  for  a sceptre  one  put  into  his  hand 

a iittle  piece  of  a reed Having  thus  given  him  a mimic 

royal  dress,  several  young  fellows,  with  poles  on  their  shoul- 
ders, came  and  stood  on  each  side  of  him  as  his  guards.  Then 
came  people  ....  some  to  pay  homage  to  him,  others  to  ask 
justice  of  him,  and  some  to  know  his  will  and  pleasure  con- 
fer. 11.  Whereof  ye  accuse  him — That  is, lie  found  him  not  guiliy  of  either 
treason  or  sedition.  See  ver.  1. 

Ver.  15.  So,  nor  yet  Herod. — Both  Herod  and  Pilate  seem  to  have  treated 
Jesus  as  an  enthusiast,  not  as  a criminal.  -wSothing  worthy  of  death  is  done 
unto  him —Doddridge,  "By  him  ” Campbell.  “He  hath  done  nothing  to 
deuervp  death.  ’ So  Itavhelh/t.  <Vc 


cerning  affairs  of  state;  and  in  the  crowd  were  loud  and  con- 
fused acclamations  of  Maris , Maris!  that  being  (as  they  say) 
the  Syriac  word  for  Lord;  thereby  intimating  "Whom  they 
meant  to  ridicule  by  all  this  mock  show.” — Agrippa  being  a 
Syrian,  and  king  of  a large  country  in  Syria. — Lardner' sCred. 

Ver.  13 — 26.  Pilate  delivers  Jesus  to  the  Jews , with  an  order 
for  his  crucifixion. — Much  of  this  section  corresponds  with  the 
accounts  of  the  pther  F.vangelists.  We  shall  confine  our  re- 
marks to  two  points  only ; Pilate’s  surrender  of  Jesus  to  the 
hands  of  the  Jews,  and  the  address  of  Jesus  to  the  spectators 
on  his  being  led  forth  to  execution. 

1.  That  neither  Pilate  nor  Herod  considered  Jesus  as  a cri- 
minal, is  most  certain  from  Pilate’s  own  words,  (ver.  14,  15,) 
“I  find  no  fault  in.  him;  nor  yet  Herod  but  what  apology 
can  be  offered  for  a judge  that  should  deliver  a prisoner  to  be 
executed  under  such  circumstances?  There  is  no  doubt  but  he 
was  influenced  by  the  fear  of  the  Jews,  either  ns  to  their  offer- 
ing him  some  personal  violence,  or  accusing  him  to  his  impe- 
rial master.  But  “the  fear  of  man  bringeth  a snare;”  and 
“ He  that  justifieth  the  wicked,  and  condemneth  the  just,  even 
they  both  are  an  abomination  to  the  Lord.”  (Prov.  xvii.  15.) 
Pilate  virtually  did  both.  He  justified  the  wicked  priests  and 
scribes,  by  giving  sentence  against  the  innocent  Jesus  accord- 
ing to  their  wishes,  but  against  the  judgment  of  his  own  con- 
science. Ah,  Pilate ! circumstances  must  be  one  day  reversed  ; 
and  when  the  Son  of  man  shall  ascend  his  throne  of  judgment, 
and  thou  shalt  he  placed  at  his  bar,  can  he  then  say  of  thee,  “ I 
find  no  fault  in  him?”  Alas,  no!  Pilate  had  condemned  the 
innocent,  and  released  the  guilty  ; and  both  to  oblige  an  aban- 
doned priesthood,  who  afterwards  pursued  him  with  their  ac- 
cusations and  curses  till  they  drove  him  to  commit  suicide. 

2.  But  let  us  turn  to  the  conduct  of  the  patient  and  illustri- 
ous Sufferer,  who  is  now  led  to  crucifixion,  followed  by  “ a 
great  number  of  people,  and  of  women,  which  also  bewailed 
and  lamented  him.”  Some  of  these  women  are  distinctly 
mentioned  by  St.  Matthew,  (chap,  xxvii.  55,)  and  we  have 
there  remarked  the  honourable  testimony  borne  to  female  ten- 
derness and  piety.  We  have  here  to  notice  the  compassionate 
language  of  our  Lord  to  the  multitude  of  the  spectators,  and 
especially  to  the  women.  For  though  the  term  “daughters  of 
Jerusalem,”  as  well  as  “the  daughters  of  Zion,”  certainly  in- 
cludes the  inhabitants  of  both  sexes,  (see  1 Kings  xix.  21, 
Lam.  ii.  13.  Zeph.  iii.  14,)  yet  as  the  softer  sex  were  undoubt- 
edly distinguished  by  their  weeping,  so  the  following  words, 
(ver.  29,)  “Blessed  are  the  barren,  and  the  wombs  that  never 
bare,”  were  doubtless  addressed  to  them  in  reference  to  the 

redicted  destruction  of  Jerusalem,  respecting  which  our  Lord 

ad  said,  “Wo  to  them  that  are  with  child,  and  to  them  that 
give  suck  in  those  days !”  (Matt.  xxiv.  19;)  language  parallel 
in  effect  witll  that  before  us.  The  proverbial  expression  of 
calling  upon  “rocks  and  hills  to  cover”  us  “ and  hide”  its,  im- 
plies an  extreme  of  approaching  misery,  which  would  not  pass 
away  with  the  sufferings  of  a few  hours,  but  last  through  many 
generations;  and,  as  respected  many  of  the  guilty  individuals, 
we  fear  through  everlasting  ages. 

The  expression  is  (we  believe)  applied  only  to  this  event, 
and  to  that  o£  which  this  was  a type — the  day  of  judgment. 
“ Weep  not  for  me as  if  he  had  said,  my  sufferings,  extreme 

Ver.  16.  I to  ill  therefore  chastise  him. — Nut  as  a criminal,  but  as  a weak 
and  obstinate  enthusiast.  Compare  the  preceding  note. 

Ver.  17.  For  of  necessity— i.  e.  according  to  annual  custom.  See  Mat.  x.wii.  15 

Ver.  SO.  Spake  again  to  them.— To  the  same  eft'ect  as  before  ; being  desirous 
to  spare  the  life  of  Jesus,  which  Herod  also  seems  to  have  had  no  desire  to 
take. 


1133 


Christ  is  crucified. 


LUKE. — CHAP.  XXIII.  The  rulers  deride  him. 


hoid  upon  one  Simon,  a Cyrenian,  coming  out 
of  the  country,  and  on  him  they  laid  the  cross, 
that  he  might  bear  it  after  Jesus. 

27  And  there  followed  him  a great  company 
of  people,  and  of  women,  which  also  bewail- 
ed and  lamented  him. 

28  But  Jesus  turning  unto  them  said,  Daugh- 
ters of  Jerusalem,  weep  not  for  me,  but  weep 
for  yourselves,  and  for  your  children. 

29  For,  behold,  the  days  * are  coming,  in  the 
which  they  shall  say,  Blessed  are  the  barren, 
and  the  wombs  that  never  bare,  and  the  paps 
which  never  gave  suck. 

30  Then  * shall  they  begin  to  say  to  the  moun- 
tains, Fall  on  us ; and  to  the  hills,  Cover  us. 

31  For  a if  they  do  these  things  in  a green 
tree,  what  shall  be  done  in  the  dry? 

32  T[  And  there  were  also  two  other,  h male- 
factors, led  with  him  to  be  put  to  death. 

33  And  when  they  were  come  to  the  place 
which  is  called  c Calvary,  there  they  crucified 
him,  and  the  malefactors,  one  on  the  right 
hand,  and  the  other  on  the  left. 

34  If  Then  said  Jesus,  d Father,  forgive  them  ; 


A.  M.  4033. 
A.  B.  -JO. 


y Mat. 21. 19 
e.21. 23 

i Ir.2.19. 

Ho.  10.8. 
Re.6. 16. 
9.6. 

a Pr.ll.3l. 
Je.25.29. 
Exe.20.47. 
21.4. 

1 Pe.4.17. 
b Is.  53. 12. 

c or,  the 
place  of  a 
skull. 

d Mat. 5. 44. 
Ac.7.60. 

1 Co.4. 12. 


e Ps.22.7. 

f C.17.34..36 

g Ps.36.1. 

h Je.5.3. 

i 1 Pe.1.19. 

j Pa.  106.4, 5. 
Ro.10.9, 
10. 

lCo.6.10, 

11. 


for  they  know  not  what  they  do.  And  they 
parted  his  raiment,  and  cast  lots. 

35  if  And  the  people  stood  beholding.  And 
the  rulers  also  with  them  e derided  him , say- 
ing, He  saved  others;  let  him  save  himself,  if 
he  be  Christ,  the  chosen  of  God. 

36  And  the  soldiers  also  mocked  him,  coming 
to  him,  and  offering  him  vinegar, 

37  And  saying,  If  thou  be  the  king  of  the 
Jews,  save  thyself. 

38  And  a superscription  also  was  written  over 
him  in  letters  of  Greek,  and  Latin,  and  Hebrew. 
THIS  IS  THE  KING  OF  THE  JEWS.  ' 

39  If  And  r one  of  the  malefactors  which  were 
hanged  railed  on  him,  saying,  If  thou  be 
Christ,  save  thyself  and  us. 

40  But  the  other  answering  rebuked  him,  say- 
ing, Dost  not  thou  fear  s God,  seeing  thou  art 
in  the  same  h condemnation  ? 

41  And  we  indeed  justly  ; for  we  receive  the 
due  reward  of  our  deeds:  but  this  man  hath 
done  nothing  ‘ amiss. 

42  And  he  said  unto  Jesus,  Lord,  remember 
) me  when  thou  comest  into  thy  kingdom. 


as  they  be,  will  soon  come  to  a termination,  and  will  end  in 
infinite  and  everlasting  felicity,  both  to  me  and  tjiultitudes  for 
whom  I suffer;  but  for  the  judgments  coming  upon  Jerusa- 
lem, alas!  weep  “for  yourselves,  and  for  your  children  !”  Our 
Lord  Jesus,  amidst  all  the  pain  and  ignominy  he  suffered,  was 
more  affected  by  the  approaching  calamities  of  others,  than 
by  any  thing  which  he  himself  either  foresaw  or  felt. 

Ver.  27 — 38.  Jesus  crucified  between  two  malefactors. — Every 
circumstance  attending  the  crucifixion  of  our  Saviour  was  cal- 
culated to  excite  pity  towards  himself  and  to  provoke  execra- 
tions from  him  upon  his  enemies.  But  behold  the  reverse ! 
instead  of  pity  from  his  persecutors,  they  revile  and  blaspheme 
him.  “ He  saved  others,  (say  they,)  himself  he  cannot  save.” 
True,  indeed,  had  he  saved  himself,  they  and  we  must  have 
been  lost  for  ever.  But  what  says  the  illustrious  sufferer? 
Does  he  imprecate  curses  upon  them?  On  the  contrary : he 
prays  for  them — “Father,  forgive  them, Jor  they  know  not 
what  they  do.” 

“ Who  is  it  that  offers  up  this  prayer?  It  is  not  the  language 
of  one  ....  on  whom  good  or  bad  treatment  makes  little  im- 


pression  The  Son  of  man  had  a heart  peculiarly 

soft  and  tender It  is  not  the  prayer  of  an  angel  hover- 


ing by  the  cross — a being  superior  to  human  weakness  and 
passions ; but  of  one  who  was  in  all  things  made  like  unto  his 
brethren,  yet  without  sin;  and  who  hath  shown  himself  as 
glorious  in  the  generosity  of  his  prayers  as  in  the  lessons  of 
his  wisdom,  and  in  the  miracles  of  his  power. 

“ This  praver  he  addresses  to  his  Father.  Jesus  was  at  this 
moment  enduring  the  wrath  of  God,  as  well  as  the  cruelty  of 

man  ; yet  faith  and  hope  operate  strongly  within  him 

Not  all  the  sorrows  of  death  that  were  compassing  him  about, 
not  all  the  pains  of  hell  that  were  taking  hold  on  him,  could 
shake  his  confidence  in  G id 

“ The  blessing  which  Jesus  asks  is  forgiveness.  Father , 
forgive  them.  If  the  murder  of  a fellow-creature  is  considered  as 
a most  heinous  offence — if  to  kill  a monarch  brings  on  a traitor 
the  severest  tortures  which  man  can  inflict — what  vengeance 
must  not  they  have  deserved  who  slew  the  Prince  of  Life? 
The  vengeance  of  eternal  Jire  was  their  doom,  and  from  this 

Jesus  lifts  up  his  voice  to  save  them Our  Lord  was  now 

offering  up  that  sacrifice  by  which  sin  was  expiated  ; and  in 
praying  for  forgiveness  to  them,  he  asks  a pledge  of  the  honour 
that  should  be  conferred  on  him,  and  the  happiness  which  he 
would  bestow,  when  God  exalted  him  to  give  repentance  and 
remission  of  sins  to  Israel  .... 

“ The  lime  when  our  Lord  put  up  this  prayer  demands  our 
notice.  In  the  first  moments  after  we  have  been  injured,  re- 
sentment is  strong But  it  was  immediately  after  our  Lord 

was  fixed  to  the  cross  that  he  offered  up  this  prayer.  The 
hills  around  Jerusalem  had  scarcely  ceased  echoing  back  the 
cry,  Away  with  him , when  Jesus  cried,  Father , forgive  them. 
Nor  was  this  a transient  impulse  of  generosity  in  the  Saviour’s 
bosom  ; it  mingled  with  the  last  throbbings  of  his  heart;  and 
it  was  among  the  last  of  his  injunctions  before  he  went  to 
heaven,  “ that  repentance  and  remission  of  sin  should  be 


preached  in  his  name  to  all  nations,  beginning  at  Jerusalem.” 
The  conversion  of  many  of  his  murderers  shows  the  efficacy 
of  this  prayer.  The  three  thousand  Jews,  who  on  the  day  ol 
Pentecost  gladly  received  the  word,  were  charged  by  Peter 
with  having  crucified  his  Master.  The  victim  of  their  fury 
they  now  honour  as  the  author  of  their  salvation. 

“ Our  Lord  urges  as  a reason  for  the  forgiveness  of  his  ene- 
mies, that  they  knew  not  what  they  did.  Deceived  by  the  art- 
ful misrepresentations  of  their  leaders,  and  disappointed  in 
their  favourite  hope  of  a temporal  Messiah,  which  our  Lord’s 
miracles  had  raised  to  the  highest  pitch,  they  now  considered 
him  as  an  impostor,  and  were  eager  to  destroy  him,  as  one 
who  had  crueily  sported  with  the  feelings  of  an  oppressed 
people.  Christ  pitied  their  delusion,  and  ....  offers  for  the 
cruelty  of  his  murderers  the  only  extenuation  of  which  their 
conduct  admitted  ....  Instead  of  the  language  of  rebuke  and 
execration,  he  utters  that  only  of  apology  and  forgiveness.” — 
(Dr.  Belfrage’s  Sacram.  Addresses,  No.  xxvii.) 

This  prayer,  however,  had  so  little  effect  upon  the  miscreants 
around  him,  that  the  cruel  executioners  coolly  sat  down  at  the 
foot  of  the  cross  to  part  his  garments;  and  the  rulers  who 
were  present,  and  ought  to  have  suppressed  the  excesses  of  the 
multitude,  were  the  first  to  deride  him:  “ He  saved  others ! let 
him  save  himself  if  he  be  the  Christ,  the  chosen  of  God  !” 
Thus  shared  our  divine  Master  in  the  reproach  of  ridicule  too 
often  poured  upon  his  people  as  “ the  elect  of  God” — which  is 
also  one  of  the  peculiar  characters  of  Messiah,  a«  well  as  of  his 
people.  (See  Isa.  xlii.  I.) 

Upon  some  individuals,  however,  th;«  painlui  scene  had  a 
most  salutary  effect ; namely,  upon  one  of  the  malefactors,  and 
upon  thecenturion  who  commended  the  guard  which  attended 
tne  execution,  as  we  shall  see  in  the  next  section. 

Ver.  39 — 43.  The  base  conduct  of  one  maWf  actor,  and  the 
conversion  of  the  other. — “It  is  a great  comfort  to  dying  per- 
sons to  have  their  friends  near  them;”  but  our  Lord’s  suffer- 
ings were  aggravated  by  the  company  of  two  thieves  in  his 
dying  moments,  who  at  first,  as  should  seem  by  Matthew’s 
Gospel,  (chap,  xxvii.  44,)  united  with  his  enemies  to  reproach 
and  blaspheme  him.  The  other,  whether  co  vinced  by  the 
meekness  and  piety  of  our  Saviour’s  conduct,  or  overawed 
by  the  awful  darkness  which  accompanied  his  last  hours,  is 
satisfied  both  of  his  personal  innocence,  and  his  divine  mis- 
sion. He  therefore,  in  the  first  place,  reproves  his  obdurate 
fellow-sinner,  and  in  the  next  place  confesses  his  own  guilt, 
and  implores  the  mercy  of  our  Saviour  : “ Lord,  remember 
me  when  thou  comest  into  thy  kingdom.” 

A question  here  arises,  What  ideas  could  this  man  have  of 
Christ's  kingdom  ? It  is  not  impossible  that,  before  he  com- 
mitted the  crime  for  which  he  was  apprehended,  (or  at  least 
before  his  apprehension,)  he  might  have  heard  some  of  our 
Lord’s  public  discourses,  in  which  he  declared  himself  the  Son 
of  God,  and  the  King  of  Israel.  It  is  not  improbable  that  he 
might  be  (as  a prisoner)  in  Pilate’s  judgment-hall  when  Jesus 
avowed  himself  to  be  a King,  and  for  that  end  expressly  born  ; 
or,  perhaps,  in  the  palace  of  Caiaphas,  when  he  said,  “ Here- 


Ver.  29.  Behold , the  days  are  coming'.— rOur  Lord  here  refers  to  the  destruc- 
tion of  Jerusalem,  and  the  final  desolation  of  the  Jewish  state  ; an  evil  asso- 
ciated with  so  many  miseries,  that  sterility,  which  had  otherwise  been  con- 
sidered an  opprobrium,  was  accounted  a circumstance  most  felicitous.  No 
history  can  furnish  us  with  a parallel  to  the  calamities  and  miseries  of  the 
Jews  ; rapine  and  murder,  famine  and  pesilence.  within  ; fire  and  sword,  and 
all  the  terrors  of  war  without.  Our  Saviour  himself  wept  at  the  foresight  of  these 
calamities  ; and  it  is  almost  impossible  for  persons  of  any  humanity  to  read  the 
relation  of  them  in  Josephus  without  weeping  also.  He  might  justly  affirm,  “ if 
he  misfortunes  of  all,  from  the  beginning  of  the  world,  were  compared  with 
hose  of  the  Jews,  they  would  appear  much  inferior  in  the  comparison.”)— i*. 

Ver.  31.  If  they  do  these  things  in  a green  tree.  &c.— Campbell  gives  the 
1 13-1 


sense,  “ For  if  it  fare  thus  with  the  green  tree,  how  shall  it  fare  with  the  dry  ?” 

Our  Lord  (here)  makes  use  of  a proverbial  expression  frequent  among  the 
Jews,  who  compare  n good  man  to  a green  tree,  and  a bad  man  to  a dead  one  : 
as  if  he  had  said,  4 If  an  innocent  person  suffer  thus  (for  sins  not  his  own,l 
what  will  become  of  the  wicked,  who  are  ready  [prepared]  for  destruction,  us 
dry  wood  for  the  fire.’  Wesley. 

Ver.  32.  Two  other,  malefacto? s.— Campbell , “ Two  malefactors  were  also 
led  with  him  to  execution.” 

Ver.  33.  Calvary. — From  the  Latin,  Calvaria;  but  the  Greek  is,  Kranion , 
(whence  Cranium,)  of  nearly  the  same  import  with  Golgotha.  See  note  oB 
Mat.  xxvii.  33. 

Ver.  38.  This  is  the  King  &/v—  See  John  xix.  19,  20. 


-CHAP.  XXIV. 


Joseph  begs  his  body  for  burial. 


1 2Co.12.4- 
Re.2.7. 


o Mat.27. 
50, &c. 
Ma.  15.37, 
&c. 

Jn.  19.30. 
p P8.38.ll, 
142.4. 


q Ma.  15.43. 

c. 2.25, 38. 
r Is.53.9. 

6 Mat.27.62. 


u Ma.16.1. 
i Ex.20.8.. 
10. 

a Mat. 28.1, 
&c. 

Ma.16.2, 

&c. 

Jn.20.1, 

&c. 


51  (The  same  had  not  consented  to  the  coun- 
sel and  deed  of  them  ;)  he  was  of  Arimathea, 
a city  of  the  Jews  : who  i also  himself  waited 
for  the  kingdom  of  God. 

52  This  man  went  unto  Pilate,  and  begged 
the  body  of  Jesus. 

53  And  he  took  it  down,  and  wrapped  it  in 
linen,  and  laid  it  in  a r sepulchre  that  was  hewn 
in  stone,  wherein  never  man  before  was  laid. 

54  And  that  day  was  the  * preparation,  and 
the  sabbath  drew  on. 

55  Tf  And  the  women  ‘ also,  which  came  with 
him  from  Galilee,  followed  after,  and  beheld 
the  sepulchre,  and  how  his  body  was  laid. 

56  And  they  returned,  and  “prepared  spices 
and  ointments ; and  rested  the  sabbath  day 
according  v to  the  commandment. 

CHAPTER  XXIV. 

1 Christ’s  resurrection  is  declared  by  two  angels  to  the  women  that  come  to  the  sepul- 
chre. 9 These  report  it  to  others.  13  Christ  himself  appeareth  to  the  two  disciples 
that  went  to  Enimans:  36  afterwards  he  appeareth  to  the  apostles,  and  reproveth 
their  unbelief:  47  giveth  them  a charge  : 49  proiniseih  the  Holy  Ghost:  51  and  so 
ascendeth  into  heaven. 

NOW  a upon  the  first  day  of  the  week,  very 
early  in  the  morning,  they  came  unto  the 


The  death' of  Christ.  LUKE.- 

43  And  Jesus  said  unto  him, k V erily  I say  unto 
thee, To-day  shalt  thou  be  with  me  in  i paradise. 

44  T[  And  it  was  about  the  sixth  hour,  and 
there  was  a darkness  over  all  the  m earth  un- 
til the  ninth  hour. 

45  And  the  sun  was  darkened,  and  the  veil  of 
the  temple  was  rent  in  the  midst. 

46  TT  And  when  Jesus  had  cried  with  a loud 
voice,  he  said,  Father,  into  n thy  hands  1 
commend  my  spirit:  and  “having  said  thus, 
he  gave  up  the  ghost. 

47  Tl  Now  when  the  centurion  saw  what  was 
done,  he  glorified  God,  saying,  Certainly  this 
was  a righteous  man. 

48  And  all  the  people  that  came  together  to 
that  sight,  beholding  the  things  which  were 
done,  smote  their  breasts,  and  returned. 

49  And  all  his  acquaintance,  and  the  women 
that  followed  him  from  Galilee,  stood  afar 
p off,  beholding  these  things. 

50  f And,  behold,  there  was  a man  named 
Joseph,  a counsellor  ; and  he  i cas  a good  man, 
and  a just : 

after  shall  the  Son  of  man  sit  on  the  right  hand  of  God.”  It 
is  not  to  be  doubted  that  he  heard  the  Jews,  in  mockery,  style 
him  king , or  that  he  heard  the  inscription  on  the  cross  read  by 
passengers  and  spectators;  yet  all  this  might  give  him  but  a 
very  imperfect  idea  of  the  nature  of  Messiah’s  kingdom.  He 
might,  however,  have  been  blessed  with  a religious  education, 
and  accustomed  in  youth  to  read  the  Scriptures.  We  know 
also  the  advantages  which  many  persons,  similarly  circum- 
stanced, have  derived  from  early  instruction,  when  these 
things  have  been  brought  to  their  recollection,  and  applied  to 
their  consciences,  by  the  influences  of  the  Holy  Spirit,  under 
whose  instructions  this  privileged  criminal  was  now  placed. 
Yet  we  cannot  pretend  to  determine  how  far  his  views  were 
enlightened  or  correct. 

Our  Lord  had  been  wont,  in  speaking  of  his  second  coming, 
to  describe  himself  as  “ coming  in  the  clouds  of  heaven,”  and 
attended  by  the  heavenly  hosts,  (see  Matt.  xvi.  27  ; xxiv.  30, 
&c.  ;)  we  think  it  probable,  therefore,  that  the  penitent  thief 
might  allude  to  this,  without  any  very  distinct  idea  of  the  na- 
ture of  our  Redeemer’s  kingdom  ; for  even  his  most  intimate 
disciples  at  this  time  seem  to  have  had  very  confused  notions 
on  this  subject.  (See  next  chap.  ver.  21.) 

Most  certain  it  is,  however,  that  he  looked  not  for  secular 
honours,  nor  rewards,  for  he  was  now  entering  the  eternal 
world,  as  was  also  Jesus,  whom  he  addressed  as  his  Lord  and 
Saviour.  It  was  in  another  state,  therefore,  that  he  looked  for 
an  answer  to  his  prayers  : it  was  to  sit  down  with  him  on  his 
throne — to  eat  and  drink  witn  him  in  his  kingdom.  May  we 
all  be  enabled  to  adopt  the  same  prayer  in  dying  circumstances ; 
but,  alas  ! there  are  many,  very  many,  who  would  rather  be 
forgotten  than  remembered  by  their  judge! 

This  brief  but  very  interesting  narrative  furnishes  us  with  a 
caution  against  presumption,  and  a caveat  against  despair.  An 
ancient  writer  has  observed,  that  the  Scriptures  present  us 
with  one  instance,  and  but  one,  of  conversion  in  the  article  of 
death,  to  the  end  that  no  person  may  presume  upon  the  like 
grace  ; nor  any  one  despair  in  like  circumstances.  To  presume 
is  madness;  for  who  knows  that  death  will  give  the  warning 
of  an  hour,  or  even  a moment?  To  despair  is  folly;  for  who 
can  allege  circumstances  more  desperate  or  alarming  than 
these— a criminal  dying  by  the  hand  of  iustiee,  with  no  friendly 
hand  to  direct  him  to  the  hope  of  mercy;  yet  mercy  finds 
him,  with  a pardon  perfectly  gratuitous  and  free. 

But  we  must  attend  to  our  Lord’s  uracious  answer,  with  the 
when  and  where  implied  in  it.  1.  When  shall  the  penitent  be 
remembered  ? Not  merely  at  a future  period— in  the  day  of 
judgment— but  this  day , which  not  only  implies  an  interme- 
diate state  between  death  and  judgment,  but  entrance  on  it  in 
the  day  that  closes  our  mortal  me— this  day  of  salvation. 
Now,  though  we  would  not  contend  for  a rigid  construction  of 
the  term  day  in  all  cases,  (for  we  know'  it  is  often  used  with 
much  latitude  of  interpretation,)  yet  here  it  is  necessarily  con- 
fined to  a literal  interpretation.  Our  Lord,  wdio  probably  died 
a few  moments  before  his  fellow-sufferers,  (see  John  xix.  32, 
33.)  committed  his  soul  into  the  hands  of  his  heavenly  Father, 
who  doubtless  instantly  received  it ; and  by  the  morning  of  the 
third  day  it  returned  to  reanimate  his  mortal  frame;  it  must, 
therefore,  have  been  within  this,  or  another  day  at  most,  that 
the  supplicant  could  be  with  Christ  in  Paradise,  or  we  shall 
not  be  able  to  give  it  any  definite  import. 

But  where  is  Paradise?  The  same  place  and  state,  we  ap- 
prehend, as,  in  the  parable  of  the  rich  man  and  Lazarus,  is  call- 

Vcr.  16.  Gave  up  the  ghost —Doddridge,  “dismissed  the  spirit."  Camp- 
hell,  “ expired." 

Ver.  50.  Joseph,  a counsellor— i.  e.  “ a member  of  the  sanhedrim."  Dodd- 
ridge. 

Ver.  51.  Arimathea. — A city  of  the  Jews,  which  was  situated  on  a mountain 
west  of  Jerusalem.  Calmet. 


ed  “ Abraham’s  bosom.”  (Chap.  xvi.  19 — 31.)  Whither  Paul 
was  taken  up,  and  heard  and  saw  things  indescribable;  and 
whither,  at  death,  he  desired  to  depart  and  be  with  Christ,  as 
“ far  better”  than  the  present  state.  (2  Cor.  xii.  4.  Phil.  i.  23.) 
None  of  which  things  can  surely  be  asserted  respecting  a state 
of  utter  insensibility,  and  non-exertion — a state,  assuredly, 
which  no  good  man  would  desire  in  preference  to  activity  in  the 
seiviee  of  God  and  man  upon  the  earth. 

Ver.  44 — 56.  'The  death  and  burial  of  Christ. — The  dark- 
ness and  other  prodigies  which  attended  the  death  of  our  Sa- 
viour have  been  already  noticed,  with  his  subsequent  inter- 
ment. and  the  conversion  of  the  centurion.  (See  Matt,  xxvii. 
45 — 60.)  The  darkness  here  mentioned  appears  to  have  lasted 
from  noon  till  about  three  in  the  afternoon,  when  our  Saviour 
died,  immediately  after  which  it  began  to  disperse.  The  darkness 
itself  must  have  made  an  awful  impression  on  the  spectators. 
Many  of  the  enemies  of  Jesus  were  perhaps  driven  thereby 
from  the  awful  scene,  which  made  even  the  Roman  soldiers 
tremble;  and  upon  some  of  them,  particularly  on  their  com- 
manding officer,  a salutary  effect  appears  to  nave  been  pro- 
duced. The  spectators  also  smote  their  breasts  with  anguish, 
and  silently  withdrew ; but  the  faithful  women,  the  beloved 
John,  and  others  of  his  acquaintance,  stood  and  viewed  the 
scene  unto  the  last.  The  following  circumstances  also  re- 
main to  be  here  observed  : — 

I.  The  dying  words  of  Jesus—  “ Father,  into  thy  hands  I 
commend  my  spirit,  and,  having  said  thus,  he  gave  up  the 
ghost,”  i.  e.  his  immortal  spirit  into  the  hands  of  God.  On 
this  we  remark,  1.  That  Jesus  died  with  the  utmost  calmness 
and  resignation,  an  example  to  all  his  followers;  but,  2.  He 
died  a voluntary  death:  so  himself  tells  us,  (John  x.  17,  18:) 
“ I lay  down  my  life  that  1 might  take  it  again.”  This  was 
peculiar  to  himself:  “ This  commandment,”  (or  commission,) 
says  he,  “ have  I received  of  my  Father  ;”  implying  that,  as 
“Christ  died  for  our  sins,”  so  also  “he  rose  again  for  our 
justification.”  (Rom.  iv.  25.)  3.  On  comparing  this  address  to 
the  Father  of  mercies,  with  the  complaint  uttered  just  before, 
(Matt,  xxvii.  46,)  it  is  evident  that  that  complaint  was  not 
uttered  under  any  apprehensions  of  our  Saviour’s  being  aban- 
doned by  his  heavenly  Father  to  his  enemies ; but  only  that 
while  bearing  our  sins,  and  making  atonement  for  them,  those 
smiles  of  approbation — that  comfortable  sense  of  the  divine 
presence  with  which  Jesus  had  been  supported  throughout 
his  arduous  ministry,  had  been  withdrawn.  The  sun  of  di- 
vine approbation  had  set  in  obscurity,  to  arise  in  fairer  skies, 
where  darkness  is  never  felt,  and  where  clouds  are  never  seen. 
“ If  (says  Bishop  Horne ) the  Master  thus  underwent  the  trial 
of  a spiritual  desertion  (while  he  suffered  for  our  sins,)  why 
doth  the  disciple  think  it  strange,  unless  the  light  of  heaven 
shine  continually  upon  his  tabernacle?  Let  us  comfort  our- 
selves in  such  circumstances  with  the  thought  that  we  are 
thereby  conformed  to  the  image  of  our  dying  Lord.”  ( Horne 
on  Ps.  xxii.  1.) 

What  follows  in  the  close  of  this  chapter  relative  to  oar 
Lord’s  burial,  differs  little  from  the  account  of  Matthew  ; only 
Joseph  of  Arimathea,  who  is  there  styled  a disciple  of  Jesus,  is 
here  said  to  be  one  who  “himself  waited  for  the  kingdom  of 
God.”  This  also  was  the  character  of  holy  Simeon;  and  it 
appears  that  all  who  were  waiting  for  the  coming  of  God’s 
kingdom,  readily  embraced  his  Son. 

Chap.  XXIV.  Ver.  1 — 12.  The  resurrection  of  Jesus  de- 
clared by  two  angels  to  the  women  who  attended  the  sepulchre, 

Ver.  54.  The  sabbath  dr  for  cm.— Campbell,  “ approached.”  Vulgate,  “ la. ran 
to  shine.”  so  the  Greek  is  allowed  to  mean  literally  : and  some  think  it  reltra 
to  the  lighting  of  the  sabbath  lamp,  which  is  done  at  sunset.  See  Orient, 
Cast.  No.  1283.  ...... 

Chap.  XXIV.  Ver.  I.  Very  early  in  the  morning. — See  note,  Mat  xxvm.  1. 
Bringing  the  spices—  [To  embalm  the  body  of  our  Lord ; which  shows 


7Vie  resurrection  of  Christ.  LUKE. — CHAP.  XXIV.  lie  appears  to  two  disciples. 


sepulchre,  bringing  the  spices  which  they  had 
prepared,  and  certain  others  with  them. 

2 And  they  found  the  stone  rolled  away  from 
the  sepulchre. 

3 And  they  entered  in,  and  found  not  the 
body  of  the  Lord  Jesus. 

4 And  it  came  to  pass,  as  they  were  much 
perplexed  thereabout,  behold, b two  men  stood 
by  them  in  shining  garments: 

5 And  as  they  were  afraid,  and  bowed  down 
their  faces  to  the  earth,  they  said  unto  them, 
Why  seek  ye  c the  living  among  the  dead  ? 

6 He  is  not  here,  but  is  risen : remember  how 
he  spake  11  unto  you  when  he  was  yet  in  Galilee, 

7 Saying,  The  Son  of  man  must  be  delivered 
into  the  hands  of  sinful  men,  and  be  crucified, 
and  the  third  day  rise  again. 

8 And  they  remembered  his  words, 

9 And  returned  from  the  sepulchre,  and  told 
all  these  things  unto  the  eleven,  and  to  all  the 
rest. 

10  It  was  Mary  Magdalene,  and  e Joanna, 
and  Mary  the  mother  of  James,  and  other 
women  that  were  with  them,  which  told  these 
things  unto  the  apostles. 

11  And  their  words  seemed  to  them  as  idle 
f tales,  and  they  believed  them  not. 

12  If  Then  e arose  Peter,  and  ran  unto  the 


A.  M.  4033. 
A.  D.  29. 


b Jn.au .12 
Ac.l  10. 

c or,  him 
thatlivelh 

Re.l.ia 

d Matl6.2l 
17.23. 
Ma.3.31. 
9.31. 
c.9.22. 
Jn.2.22. 


f Ge.19.14. 

2 Ki.7.2. 
Job  9.16. 
Ps.  126.1. 
Ac.  12.9, 
15. 

g Jn.20.3,6. 


h Ma.16.12. 

i Mai. 3. 16. 
Mat.  18.20 
ver.36. 

J Jn. 20.14. 
15. 

21.4. 

k Jn.  19.25. 

1 c.7.16. 
Jn.3.2. 

Ac. 2.22. 

m Ac.7.22. 

n c.23.1. 

Ac.  13.27, 
28. 


sepulchre  ; and  stooping  down,  he  beheld  the 
linen  clothes  laid  by  themselves,  and  departed, 
wondering  in  himself  at  that  which  was  come 
to  pass. 

13  If  And  behold,  two  h of  them  went  that 
same  day  to  a village  called  Emmaus,  which 
was  from  Jerusalem  about  threescore  fur- 
longs. 

14  And  they  talked  together  of  all  these 
things  which  had  happened. 

15  And  it  came  to  pass,  that,  while  they  com- 
muned i together  and  reasoned,  Jesus  himself 
drew  near,  and  went  with  them. 

16  But  their  eyes  were  holden  ) that  they 
should  not  know  him. 

17  And  he  said  unto  them,  What  manner  of 
communications  are  these  that  ye  have  one 
to  another,  as  ye  walk,  and  are  sad  ? 

18  And  the  one  of  them,  whose  name  was 
k Cleopas,  answering  said  unto  him,  Art  thou 
only  a stranger  in  Jerusalem,  and  hast  not 
known  the  things  which  are  come  to  pass 
there  in  these  days  ? 

19  And  he  said  unto  them,  What  things? 
And  they  said  unto  him,  Concerning  Jesus  of 
Nazareth,  which  was  a 'prophet  m mighty  in 
deed  and  word  before  God  and  all  the  people  : 

20  And  " how  the  chief  priests  and  our  rulers 


and  reported  by  them  to  others—  God  is  pleased  generally  to 
make  use  of  men  to  communicate  his  will  to  men,  that  they 
may  not  be  alarmed  and  terrified.  So  Elihu  said  to  Job: 
“ My  terror  shall  not  make  thee  afraid  : I also  am  formed  out 
of  the  clay.”  (Job  xxxiii.  6,  7.)  But  there  are  cases  in  which 
numan  agents  are  improper  and  inefficient.  “ No  man  hath 
ascended  into  heaven,”  and  therefore  no  man  can  bring  down 
messages  from  thence.  But  angels,  who  wait  constantly  on 
the  divine  presence,  are  always  ready,  and  seem  to  delight 
when  they  are  commissioned  on  errands  of  mercy  or  benevo- 
lence to  mankind.  In  the  case  before  us,  with  what  tender- 
ness and  gentleness  doth  the  angel  address  the  women  who 
came  to  perform  the  last  office  of  tenderness  to  their  departed 
Lord  : “ Why  seek  ve  the  living  among  the  dead  ? I know 
that  ye  seek  Jesus  that  was  crucified  ; but  he  is  not  here  : he 
is  risen  and  to  confirm  his  words,  he  brings  to  their  recol- 
lection the  conversation  of  their  divine  Master,  “ Remember 
how  he  spake  unto  you,  when  he  was  yet  in  Galilee.”  On 
these  words  we  may  remark  — 1.  That  much  of  religion  con- 
sists in  recollection — in  recollecting  what  Christ  has  said  and 
done  for  us  ; and  one  of  his  last  affectionate  admonitions  was, 
as  he  surrounded  his  supper  table,  “ Do  this  in  remembrance 
of  me!”  Israel  of  old  were  commanded  to  remember  “ all  the 
way  which  the  Lord  their  God  had  led  them  ;”  and  much  of 
the  bliss  of  the  celestial  paradise  will  probably  consist  in  the 
like  employment.  So  Dr.  Watts  : — 

" There  on  a green  am]  flowery  mount, 

Our  weary  souls  shall  sit  ; 

And  with  transporting  joys  recount 
The  labours  of  our  feet.” 

2.  That  our  duty,  next  to  the  recollection  of  God’s  goodness, 
is  to  report  it  to  others.  The  women  remembered  these  words 
of  their  now  risen  Lord,  “and  returned  from  the  sepulchre, 
and  told  all  these  things  unto  the  eleven,  and  to  all  the  rest;” 
and  they  shortly  after  went  forth  into  all  the  then  known 
world  to  preach  a risen  Saviour.  3.  Women  had  the  honour 
to  be  the  first  believers  in  the  resurrection  of  their  Lord  : for 
some  time,  even  the  eleven  apostles  were  incredulous,  and  the 
reports  of  the  women  were  to  them  as  “idle  tales.”  Blame- 
able,  as  this  might  be,  it,  however,  clears  them  from  the  charge 
of  a weak  credulity,  and  gives  strength  to  their  subsequent 

that  they  had  no  hope  of  his  resurrection  on  the  third  day.  Nicodemus  and 
Joseph  of  Arin.athea  had  done  this  before  the  body  was  laid  in  I he  tomb  ; but 
on  account  of  the  approach  of  the  sabbath,  it  was  probably  hastily  and  imper- 
fectly performed  ; and  hence  a second  embalming  would  he  deemed  necessary, 
for  whi'  h purpose  the  spices  now  brought  by  tin?  women  were  intended.! — B. 

Ver.  4.  Two  men  stood  by  them.— Matthew  and  Mark  speak  only  of  one— 

a young  man.”  and  him  {i silting.”  It  is  not  uncommon  for  one  Evangelist 
to  name  one  only  of  two  named  by  others,  as  in  the  case  of  Barlimeus,  &c  : 
and  the  angel  singled  out  by  the  two  first  Evangelists  was  probably  the  one 
who  spoke.  As  to  the  word  rendered  stood , Archbishop  Newcrnne  says,  it 
“ does  not  necessarily  import  a posture,  hut  may  be  rendered,  ‘appeared  to 
them.-'  ” So  it  is  used  Luke  ii.  9. 

Ver.  5.  The  living,  &c.— [Mary  Magdalene  and  the  other  Mary  saw  only 
one  angel  in  white,  sitting  on  the  stone  which  he  had  rolled  from  the  door  of 
the  sepulchre  ; but  the  women  here  mentioned  saw  no  angel  till  they  had  en- 
tered the  sepulchre,  when  two  appeared  to  them  in  “ garments  shining  like 
lightning,”  as  the  word  imports.  This,  and  several  other  variations,  show 
there  were  two  distinct  companies  of  women,  who  went  successively  to  the 
tomb  on  the  morning  of  the  resurrection  ; which  renders  the  whole  account 
clear  and  consistent.) — Bngster. 

Ver.  12.  And  departed,  wondering.  &c  — Dr.  Campbell  observes,  that  by 
a slight  change  in  the  pointing,  (a  thing  very  allowable  when  it  clears  the 
sense,)  some  render  the  phrase.  “ And  he  went  home,  wondering  at  what  Imd 
happened.”  So  Hammond  &c..;  hut  he  ( Campbell ) prefers  the  common 

1 13* 


testimony.  Even  Peter,  who  went  to  examine  the  sepulchre, 
and  found  it  empty,  does  not  yet  appear  satisfied  : the  most 
that  is  said  of  him  is,  that  he  “ departed,  wondering  in  himsell 
at  that  which  was  come  to  pass.” 

Ver.  13 — 3r>.  Jesus  appears  to  two  disciples  in  their  way  tc 
Emmaus. — This  Emmaus  was  a village  little  more  than  seven 
miles  from  Jerusalem.  (See  note,  ver.  13.)  One  of  these  dis- 
ciples is  named  Cleopas,  vvho  is  asserted  by  some  of  the 
ancient  fathers  to  have  married  the  sister  of  the  Virgin  Mary, 
and  to  have  been  father  to  James  the  less,  to  Jude,  and  Joses, 
the  cousins  of  our  Lord.  The  other  disciple  is  not.  named, 
which  has  led  many  to  suppose  it  might  be  Luke  himself, 
which  seems  the  more  probable  from  the  particularity  of  the 
account.  While  these  disciples  were  conversing  by  the  way 
of  the  death  of  Jesus,  and  the  circumstances  which  accompa- 
nied it,  Jesus  himself,  in  the  garb  of  a traveller,  joined  in  the 
conversation  here  related,  and  which  now  calls  for  our  obser- 
vation. 

Dr.  D.  Hunter , an  elegant  and  pious  writer  before  quoted, 
remarks  the  peculiar  delicacy  and  tenderness  of  Jesus  in  the 
gradual  discovery  of  himself  to  his  disciples,  after  his  resur- 
rection. Adverting  to  the  narrative  now  before  us,  he  re- 
marks,— “ It  is  beautiful  to  observe  the  steps  by  which  the 

disciples  were  led  on  to  the  discovery The  sadness  of 

their  countenance,  the  conversation  in  which  they  were  en- 
gaged on  the  subject  of  their  distress,  and  the  opportunity 
presented  of  mixing  familiarly  with  them,  were  circumstances 
inviting  the  attention  of  Jesus,  and  which  we  behold  him  im- 
proving, to  tlie  great  purpose  of  ihe  interview.  Persons  in 
distress  arc  easily  set  a talking  on  the  subject  of  their  distress  : 
there  is  a fulness  and  overflowing  of  the  heart  in  such  situa- 
tions. The  disciples,  encouraged  by  the  inquiries  of  Jesus, 
easily  enter  on  the  subject  of  his  sufferings,  and  discover 
themselves  to  be  under  the  power  of  prejudices,  which,  pre- 
viously to  a discovery,  it  was  highly  proper  fur  him  to  correct. 
In  the  mean  time,  he  was  concealed  by  these  very  prejudices 
of  the  disciples,  and  by  the  casualty  of  the  interview.  Be- 
sides, “their  eyes  were  holden  (perhaps  miraculously)  that 
they  should  not  know  him.”  With  this  advantage  on  his  side, 
he  enters  on  the  subject  of  his  sufferings — with  freedom  cen- 
sures them  for  their  slowness  and  unbelief — and,  with  his 

punctuation,  as  heat  supported  by  the  ancient  versions.  He  reads,  therefore, 
“ He  (Peter)  went  away,  musing  with  astonishment,”  &c. 

Ver.  13.  Emmaius. — [Emmaus  was  situated,  according  to  the  testimony  both 
of  Luke  ami  Josephus , 60  furlongs  from  Jerusalem,  that  is,  about  seven  miles 
and  a half.  It  has  generally  been  confounded  with  Emmaus , a city  of  Judah, 
afterwards  called  Nicopolis;  hut  Reland  has  satisfactorily  shewn,  that  they 
were  distinct  places  : ihe  latter,  according  to  the  old  Itinerary  of  Palestine, 
being  situated  ten  miles  from  Lydda,  and  22  miles  from  Jerusalem.  D'Arvieux 
states,  that  going  from  Jerusalem  to  Kama,  he  took  the  right  from  the  high 
road  to  Rama,  at  some  little  distance  from  Jerusalem,  ami  “ travelled  a good 
league  over  rocks  and  flint  stones,  to  the  end  of  the  valley  of  terehinthine 
trees,”  till  he  reached  Emmaus;  which  “seems,  by  the  i*iins  which  sur- 
round it,  to  have  been  formerjy  larger  than  it  was  in  our  Saviour’s  linie.  The 
Christians,  while  masters  of  the  Holy  Land,  re-established  it  a little,  and 
built  several  churches.  Emmaus  was  not  worth  the  trouble  of  having  come 
out.  of  the  way  to  see  it.  Ruins,  indeed,  we  saw  on  all  sides  ; and  failles  we 
heard  from  every  quarter,  though  under  the  guise  oftraditio  a.”l — Bagster. 

Ver.  17.  And  are  sad.— Doddridge,  “ appear  with  a sorrow.ol  countenance,” 
which  is  evidently  the  sense,  though  the  conciseness  of  the  original  might  be 
preserved,  by  rendering,  “ And  look  sad,”  or  gloom v. 

Ver.  19.  Art  thou  only  a stranger ? &c. — Campbell,  ‘Art  thou  the  only 
stranger  in  Jerusalem  who  is  unacquainted,”  &c.;  implying  that  these  events 
occupied  the  whole  conversation  of  the  day.  and  of  the  people. 

Ver.  19.  In  de-ed  and  word—  i.  e.  in  preaching  and  working  miracle* 


THE  CROSS. 


Now  there  stood  by  the  cross  of  Jesus,  his  mother,  and  his 
mother’s  sister,  (Mary  the  wife  of  Cleophas)  and  Mary’  Magda- 
lene.— John  xix,  5. 


and  cateth  with  them. 


delivered  him  to  be  condemned  to  death,  and 
have  crucified  him. 

21  But  we  trusted  that  it  had  been  0 he  which 
should  have  redeemed  Israel : and  besides  all 
this,  to-day  is  the  third  day  since  these  things 
were  done. 

22  Yea,  and  certain  women  p also  of  our 
company  made  us  astonished,  which  were 
early  at  the  sepulchre; 

23  And  when  they  found  not  his  body,  they 
came,  saying,  that  they  had  also  seen  a vision 
of  angels,  which  said  that  he  was  alive. 

24  And  certain  q of  them  which  were  with  us 
went  to  the  sepulchre,  and  found  it  even  so 
as  the  women  had  said  : but  him  they  saw  not. 

25  Then  he  said  unto  them,  r O fools,  and 
slow  of  heart  to  believe  all  that  the  prophets 
have  spoken ! 

26  Ought  not  * Christ  to  have  suffered  these 
things,  and  to  enter  ‘ into  his  glory  ? 

27  And  beginning  at  u Moses  and  all  the 
’ prophets,  he  expounded  unto  them  in  all  the 
scriptures  the  things  concerning  himself. 

28  And  they  drew  nigh  unto  the  village, 
whither  they  went : and  he  w made  as  though 
he  would  have  gone  farther. 

29  But  they  constrained  him,  saying,  Abide 
with  us  : for  it  is  toward  evening,  and  the  day 
is  far  spent.  And  he  went  in  to  tarry  with 
them. 

30  And  it  came  to  pask,  as  he  sat  at  meat  with 
them,  he  1 took  bread,  and  blessed  it,  and 
brake,  and  gave  to  them. 

31  And  their  eyes  were  opened,  and  they 
knew  him ; and  he  y vanished  out  of  their 
sight. 

32  And  they  said  one  to  another,  Did  notour 


LUKE. — CHAP.  XXIV.  He  appearelh  to  the  aposllea. 

heart  burn  * within  us,  while  he  talked  with  us 


p ver.9,10. 
q ver.  12. 
r He.5.11. 
12. 

s ver.46. 

Ac. 17.3. 
He.9.22, 
23. 

t lPe.1.3,11. 

a ver.44. 
Ac.  3.22. 

v Ac.  10.43. 
26.22. 

w Ge. 32.26. 
Ma.6.48. 

x Mat  14. 19 

y or , ceased 
to  be  seen 
of  them. 


z Ps.39.3. 
Je.20,9. 
23.29. 

a 1 Co.  15.5. 

b Ma.16.14, 
&c. 

Jn.20.19, 

&c. 

c Ma.6.49. 
d Ge. 45.26. 


f Ac. 10.41. 

g Mat.16.2l 

h c.21.22. 
Ac.3.18. 
13.27,33. 


J Pa. 22, 110, 
&c. 


by  the  way,  and  while  he  opened  to  us  the 
scriptures  ? 

33  And  they  rose  up  the  same  hour,  and  re- 
turned to  Jerusalem,  and  found  the  eleven 
gathered  together,  and  them  that  were  with 
them, . 

34  Saying,  The  Lord  is  risen  indeed,  and 
hath  a appeared  to  Simon. 

35  And  they  told  what  things  were  done  in  the 
way,  and  how  he  was  known  of  them  in  break- 
ing of  bread. 

36  TI  And  bas  they  thus  spake,  Jesus  himself 
stood  in  the  midst  of  them,  and  saith  unto 
them,  Peace  be  unto  you. 

37  But  they  were  terrified  and  affrighted,  and 
supposed  c that  they  had  seen  a spirit. 

38  And  he  said  unto  them,  Why  are  ye 
troubled  ? and  why  do  thoughts  arise  in  your 
hearts  ? 

39  Behold  my  hands  and  my  feet,  that  it  is  1 
myself : handle  me,  and  see  ; for  a spirit  hath 
not  flesh  and  bones,  as  ye  see  me  have. 

40  And  when  he  had  thus  spoken,  he  showed 
them  his  hands  and  his  feet. 

41  And  while  they  yet  believed  d not  for  joy, 
and  wondered,  he  said  unto  them,  Have  c ye 
here  any  meat  ? 

42  And  they  gave  him  a piece  of  a broiled 
fish,  and  of  a honeycomb. 

43  And  he  took  it,  and  did  eat  f before  them. 

44  And  he  said  unto  them,  e These  are  the 
words  which  I spake  unto  you,  while  I was 
yet  with  you,  that  all  h things  must  be  fulfilled, 
which  were  written  in  the  law  of  Moses,  and 
in  the  < prophets,  and  in  the  J psalms,  concern- 
ing me. 


wonted  kindness,  begins  to  instruct  them.  It  was  not  yet 
time  to  open  their  eyes,  or  to  risk  a discovery,  by  reminding 
them  of  his  own  predictions  : “ But,  beginning  at  Moses  and 
nil  the  prophets,  he  expounded  to  them,  in  all  the  Scriptures, 
the  things  concerning  himself.”  This  he  did  with  such  ardour 
and  energy,  that,  after  he  had  left  them,  they  said  one  to 
another,  Did  not  our  hearts  burn  within  us,  while  he  talked 
with  us  by  the  way,  and  opened  to  us  the  Scriptures  ?”  The 
fulness  and  freedom  of  his  discourse,  the  impressions  which 
it  made  upon  the  disciples,  their  importunate  invitation,  his 
indulgent  acceptance  of  it,  and,  after  his  wonted  manner, 
sitting  down  to  eat  with  them,  are  circumstances  which  had 
the  most  happy  tendency  to  enlarge  their  views,  and  to  pre- 
pare them  for  seeing  with  open  eyes.  Jesus,  their  master,  risen 
from  the  grave.  The  historian  doth  not  leave  us  to  conjecture 
the  use  which  they  made  of  the  discovery:  “ They  rose  up  the 
same  hour,  and  returned  to  Jerusalem,  and  found  the  eleven  ; 
and  they  told  them  what  things  were  done  in  the  way,  and 
how  he  was  known  of  them  in  the  breaking  of  bread.” 

But  we  cannot  pass  over  the  interesting  conversation  here 
referred  to,  without  offering  a remark  or  two  on  the  subject  of 
it.  We  observe,  1.  That  in  Moses,  and  the  prophets,  and  in 
all  the  Scriptures,  and  especially  the  types  and  prophecies, 
there  is  much  which  concerns  the  character  and  work  of 
Christ ; and  if  this  be  true,  as  respects  the  Old  Testament, 
much  more  must  it  be  admitted  in  reference  to  the  New, 
where  he  is  “ the  Alpha  and  the  Omega,  the  beginning  and 


Ver.  20.  And  have  crucified  him. — So  also  this  crime  is  charged  upon  the 
Jews  repeatedly  by  St.  Peter,  (Acts  ii.  22,  23  ; iv.  8, 10, J because  they  were  the 
guilty,  procuring  cause. 

Ver.  21.  Redeemed  Israel— That  is,  from  the  Roman  yoke,  and  set  up  a 
temporal  kingdom. 

Ver.  25.  O fools  !— Doddridge,  “thoughtless  creatures.”— (Justly  termed 
such,  because  they  had  not  attended  to  the  description  of  the  Messiah  by  the 
prophets,  nor  to  his  teaching  and  miracles,  as  proofs  that  he  alone  was  the 
person  described  ] — Bagster. 

Ver.  27.  In  all  the  scriptures — Namely,  of  the  Old  Testament,  for  none  of 
the  New  Testament  was  yet  written.  “We  may  hence  learn  that  the  Mosaical 
sacrifices,  and  especially  the  solemn  anniversary  expiation,  typified  the  suffer- 
ings of  Christ  das  also  did  the  oblalion  of  Isaac,  and  the  lifting  up  of  the  bra- 
zen serpent.” — Whitby. 

Ver.  28.  lie  made  as  though— [That  is,  he  was  directing  his  steps  as  if  to  go 
onwards  ; and  so  he  doubtless  would,  had  he  not  been  withheld  by  their 
friendly  importunities.  There  is  not  the  smallest  ground  for  founding  a charge 
of  dissimulation  against  our  Saviour,  or  affording  any  encouragement  to 
dissimulation  in  olhers.]— Bagster. 

Ver.  29.  They  constrained  him. — See  note  on  Luke  xiv.  23,  where  the 
same  word  is  used. 

Ver.  30.  S 'at  at  meat  — The  ancients  always  reclined  on  couches  when  at  a 

meal. lie  look  bread,  and  blessed  it,  and  brake,  and  gave  to  them.. — This 

was  the  appropriate  office  of  the  master  of  the  feast.  Though  he  was  in  their 
house  lie  acted  as  master.  This  probably  first  attracted  their  attention. 
Ih*  now  acted  as  he  had  been  accustomed  to  do  ; and  as  he  handed  them  the 
143 


the  end.”  2.  That  in  the  history  of  Christ,  in  both  Testa- 
ments, the  great  points  kept  in  view  are  his  atonement  and 
resurrection,  his  sufferings  and  glory  : “ Ought  not  Christ  to 
have  suffered  these  things,  and  (afterwards)  to  enter  into 
glory  1”  Alas  1 that  Christians  should  ever  tire  in  conversing 
on  such  a subject!  When  Moses  and  Elijah  met  with  Jesus 
upon  Mount  Tabor,  “ they  spake  of  the  decease  which  he 
should  accomplish  at  Jerusalem  and  in  all  the  interviews 
which  Jesus  had  with  his  disciples  after  his  resurrection,  this 
appears  to  have  been  the  reigning  topic  of  conversation,  which 
he  closed  by  showing  them  his  wounds  : “ Behold  my  hands 
and  my  feet  1” 

Ver.  36 — 53.  Jesus , after  farther  proofs  of  his  resurrection , 
returns  to  heaven. — In  the  preceding  section  we  find  that  the 
two  disciples  to  whom  Jesus  discovered  himself  at  Emmaus, 
hastened  back  immediately  to  Jerusalem,  where  they  found 
the  apostles  collected  together,  and  other  disciples  with  them. 
These  had  already  received  the  happy  intelligence  of  the  re- 
surrection from  other  quarters,  and  excitingly  exclaimed  when 
they  saw  Cleopas  and  his  fellow  disciple — “The  Lord  is  risen, 
indeed ! and  hath  appeared  to  Simon  !”  While  they  were  thus 
rejoicing  and  conversing,  our  Lord  himself  suddenly  appeared 
in  the  midst  of  them,  and  blessed  them  in  his  accustomed 
manner,  saying,  “Peace  be  unto  you!”  Instead  of  being 
calmed,  however,  they  were  terrified;  and,  instead  of  hailing 
him  as  their  risen  Saviour,  they  thought  it  was  his  spirit — for 
that  spirits  did  occasionally  appear  on  earth,  was  in  those  days 


bread,  they  observed  the  prints  in  his  hands,  and  thus  certainly  knew  that  it 
was  Christ. 

Ver.  31.  Eyes  were  opened— Thai  is,  they  now  recognized  him  not  only  to 

be  Jesus,  hut  also  the  true  Messiah He  vanished  out  of  their  sight. — 

Doddridge,  “ Withdrew  himself  (suddenly)  from  before  them.”  Campbell, 
“ He  disappeared.” 

Ver.  32.  Heart  burn  within  us  — They  felt  a very  deep  interest  in  his  dis- 
course. It  moved  their  hearts,  as  ne  convincingly  elucidated  the  Scriptures. 

Ver.  33.  Same  hou  r. — Here  was  disinterested  joy.  Though  it  was  late,  and 
Jerusalem  was  more  than  seven  miles  distant,  still  they  hasten  to  communi- 
cate to  their  fellow  disciples,  the  joyful  tidings  that  Christ  had  risen. The 

eleven. — So  the  apostles  were  usually  called  after  the  loss  of  Judas,  though 
ten  only  could  have  been  present ; for  we  know  that  Thomns  was  not  there. 
See  John  xx.  24.  1 Co.  xv.  5. 

Ver.  34.  And  hath  appeared  to  Simon.— This  appearance  is  not  related  hv 
either  of  the  Evangelists,  but  is  referred  to  by  St.  Paul,  1 Co.  xv.  5.— (From 
Mark  xvi.  13,  we  learn  that  the  Apostles  did  not  believe  the  testimony  even  of 
the  two  disciples  from  Emmaus,  while  it  is  here  asserted  they  wore  SLying, 
when  they  entered  the  room,  “ The  Lord  is  risen,”  &c.  This  difficulty  is  re- 
moved by  rendering  interrogatively,  “ Has  the  Lord  risen,”  &c.] — Bagster. 

Ver.  35.  Known  of  them  in  breaking  of  bread. — As  neither  of  these  dis- 
ciples were  present  at  our  Lord’s  last  supper,  this  seems  to  imply  that  there 
was  a peculiar  and  characteristic  solemnity  in  his  manner  of  asking  a blessing 
on  their  food. 

Ver.  36.  Peace  be  unto  you.— The  usual  form  of  salutation  in  the  East 

Ver.  37.  Terrified  and  affrighted— Doddridge,  “ Amazed  and  terrified.” 

1137 


Christ  pt omiseth  the  Holy  Ghost,  LUKE. — CHAP. 


45  Then  opened  he  their  understanding,  that 
they  might  understand  the  scriptures, 

4t>  And  said  unto  them,  Thus  it  is  written, 
and  thus  it  behoved  Christ  k to  suffer,  and  to 
rise  1 from  the  dead  the  third  day : 

47  And  that  repentance  and  m remission  of 
sins  should  be  preached  in  his  name  among  all 
nations,  beginning  at  Jerusalem. 

48  And  ye  are  witnesses  " of  these  things. 

49  Tf  And  behold,  I send  the  promise  of  my 
Father  upon  you  : but  tarry  ye  in  the  city  of 


A.  M.  4033. 
A.  D.  a). 

k i*.53.3.5. 

Ac.4.12. 

I 1 He.  1.3. 
m Ac.5.31. 

13.38. 
n Ac.  1.8. 


o 1 s.44. 3. 
Joel  2.28, 
&c. 

Ac. 1.8. 
2.1. .21. 
p Ac.  1.9. 

He. 4 14. 
q Mnt.28.9, 
17. 

r Ac.2.46,47 
5-42. 


XXIV.  and,  ascendeth  into  heaven. 

Jerusalem,  until  ye  be  endued  with  power 
0 from  on  high. 

50  TI  And  he  led  them  out  as  far  as  to  Bethany, 
and  he  lifted  up  his  hands,  and  blessed  them. 

51  And  it  came  to  pass,  while  he  blessed  them, 
he  was  parted  from  them,  and  carried  n up 
into  heaven. 

52  And  ithey  worshipped  him,  and  returned 
to  Jerusalem  with  great  joy  . 

53  And  were  continually  in  the  temple,  prai- 
sing r and  blessing  God.  Amen. 


never  questioned.  It  is,  however,  strange  to  hear  them  talk 
thus  inconsistently;  but  it  is  possible  that  all  were  not  of  one 
mind  ; that  some  could  not  make  up  their  opinion,  and  that 
his  appearance  might  be  attended  with  a splendour  by  which 
others  were  dazzled  and  confounded.  Certain  it  is,  that  the 
Apostles  were,  in  general,  men  hard  to  be  persuaded,  even  by 
ocular  demonstration  ; a circumstance,  which  however  it  may 
tell  against  their  faith,  certainly  pleads  strongly  in  behalf  of 
the  evidence  they  afterwards  bore  in  favour  of  Christianity. 
As  to  the  proofs  of  identity  which  Jesus  gave  them  by  exhibit- 
ing his  wounds  and  eating  before  them,  it  is  certain  nothing 
could  be  better  calculated  to  satisfy  men  of  their  class — plain, 
honest  fishermen.  But  our  Lord’s  arguments  were  not  ad- 
dressed only  to  their  senses,  but  also  to  their  understandings. 
He  reminded  them  of  what  he  had  told  them  before  his  death, 
relative  to  the  fulfilment  of  the  Old  Testament  prophecies  in 
relation  both  to  his  sufferings  and  subsequent  glory  : that  these 
important  truths  were  to  be  disseminated  through  the  world  by 
their  instrumentality,  as  the  means  of  converting  others  ; but 
they  were,  in  the  mean  time,  to  wait  at  Jerusalem  until  they 
received  such  extraordinary  powers  as  might  be  necessary  to 
qualify  them  for  the  undertaking;  for  it  must  be  supposed  that, 
whatever  powers  they  had  previously  been  intrusted  with,  had 
ceased  with  their  former  missions. 

This  account  closes  with  a very  brief  narrative  of  our  Lord’s 
ascension  into  heaven  from  Mount  Olivet,  the  foot  of  which 


Vcr.  46.  Thus  it  behoved. — Doddridge , “ was  necessary.”  Compare  ver.  26. 

Ver.  48.  Witnesses. — ” Christ’s  resurrection  being  a matter  of  fact  must  be 
proved  by  the  testimony  of  eye- witnesses,  who,  if  they  be  honest  men,  and  such 
as  suffer  the  greatest  prejudices  in  fortunes,  reputation,  and  life,  for  this  testi- 
mony. we  have  the  greater  reason  to  believe  it : for  their  honesty  must  render 
them  unwilling  to  testify  a falsehood:  their  interest  and  prudence  would  not 
suffer  them,  without  any  necessity  laid  upon  them,  to  testify  a lie  ; much  more 
to  testify  the  grossest  falsehood,  to  their  utmost  damage,  and  without  any 
prospect  of  advantage.  But,  farther,  if  they  confirm  this  testimony  by  all  kinds 
of  signs,  miracles,  and  wondrous  powers,  exercised  by  themselves,  and  others 


seems  to  have  formed  one  of  the  boundaries  of  Bethany.  But 
we  shall  defer  our  remarks  pn  this  extraordinary  event  till  we 
enter  on  the  Book  of  Acts,  in  the  first  chapter  of  which,  this 
same  inspired  writer  (Luke)  gives  an  account  of  it  more  dis- 
tinct and  circumstantial.  In  the  mean  time  we  close  our  ex- 
position of  this  interesting  Gospel  by  two  or  three  brief  re- 
marks on  the  temper  and  conduct  of  the  apostles  and  disciples, 
while  waiting  at  Jerusalem  for  the  promise  of  the  Father,  as 
above  mentioned. 

1.  They  worshipped  their  divine  Master  immediately  as  he 
was  departed  from  them.  Prostration,  the  outward  action 
here  intended,  was  so  common  a token  of  respect  toward  the 
higher  classes,  that  anti-trinitarian  writers  contend,  that  such 
worship  can  afford  no  conclusive  argument  in  favour  of  his 
divinity.  But  now  Jesus  was  “parted  from  them,  and  carried 
up  into  heaven.”  While  he  was  going,  they  were  gazing. 
(Acts  i.  10.)  When  he  was  gone,  they  fell  down  and  wor- 
shipped ; and  such  has  been  the  practice  of  Christians  gene- 
rally,, to  the  present  day. 

2.  While  they  thus  honoured  their  departed  Saviour,  they 
were  continually  (that  is,  at  every  opportunity  of  public  wor- 
ship) praising  and  blessing  God.  Thus  demonstrating  that 
their  love  to  Jesus,  as  their  Saviour,  was  not  inconsistent  with 
the  worship  of  the  temple.  For  ‘ the  hour  was  now  come, 
when  the  true  worshippers  should  worship  the  Father  in  spirit 
and  in  truth.” 


who  embraced  their  testimony  ; if  this  was  done  in  all  places,  on  all  kinds  of 
persons,  for  a whole  age,  or  ages,  this  renders  it  impossible  that  they  should 
attest  a lie  : and  therefore  Christ  bids  them  stay  at  Jerusalem,  till  they  were 
empowered  by  virtue  from  on  high,  to  confirm  this  testimony.”—  Whitby. 

Ver.  49.  Promise  of  my  Father. — Mat.  x.  19.  John  xiv.  16.  Reference  was 
doubtless  also  made  by  Christ  to  the  promise  of  God  made  in  the  days  of  Joel 
respecting  the  outpouring  of  the  Holy  Spirit,  and  which  was  so  strikingly  ful- 
filled on  the  day  of  Pentecost.  See  Joel  ii.  28,  29.  also  Acts  ii.  16-21.-- — 
Endued  with  power , &c. — Power  of  working  miracles  and  speaking  with 
tongues. 


CONCLUDING  REMARKS  ON 

Luke  the  Evangelist  was  born  at  Antioch,  the  metropolis  of  Syria  ; a city 
celebrated  by  the  great  orators  of  antiquity,  for  the  pleasantness  of  its  situation, 
the  fertility  of  its  soil,  the  richness  of  its  trade,  the  wisdom  of  its  senate,  and 
the  learning  of  its  professors,  and  from  its  wealth  and  splendour  called  the 
Queen  of  the  East,  and  yet  renowned  for  this  one  peculiar  honour  above  all 
these,  that  here  it  was  the  disciples  were  first  called  Christians. 

Jews  abounded  in  Antioch,  who  had  here  their  synagogues  and  schools  of 
education,  and  to  their  religion  Luke  became  a proselyte,  and  was  afterwards 
converted  to  Christianity.  Luke  possessed,  in  this  city,  ample  opportunity  of 
obtaining  the  advantage  of  a sound  and  learned  education,  and  he  excelled 
particularly  in  the  art  of  physic.  After  his  conversion,  our  Evangelist  became 
the  inseparable  companion  and  fellow  labourer  of  St.  Paul  in  the  ministry  of 


THE  GOSPEL  OF  ST.  LUKE. 

the  Gospel,  and  Epiphanius  states,  that  his  labours  were  messed  to  the  con- 
version of  very  many  persons  : thus  he  who  had  been  a successful  physician  of 
the  body,  became  also  a successful  physician  of  the  soul. 

The  manner  of  his  death  is  not  certain,  but  Nicephorus  gives  the  following 
account:  In  the  prosecution  of  his  labours  in  preaching  the  gospel,  Luke  came 
into  Greece,  where  a party  of  infidels,  ‘Miraged  at  his  success,  drew  him  to 
execution  ; and  that  for  want  of  a cross  whereon  to  crucify  him,  they  hanged 
him  on  an  olive  tree,  in  the  80th,  or  according  to  Jerome,  the  84th,  year  of  his  age. 

As  an  historian,  Luke  was  minutely  faithful  in  his  nariations,  and  elegant  in 
his  style  ; .is  a minister  of  Jesus  Christ,  laborious,  and  zealous  for  the  good  of 
souls.  Anil  at  last  he  crowned  all,  and  sealed  the  testimony  of  his  lip  and 
pen,  in  laying  down  his  life  for  the  Gospel.— Polymicrian  Testament. 


THE  GOSPEL  ACCORDING  TO  ST.  JOHN. 


John,  who,  according  to  the  unanimous  testimony  of  the  ancient  fathers, 
and  ecclesiastical  writers,  was  the  author  of  this  Gospel,  was  the  son  of  Ze- 
hedee,  a fisherman  of  Bethsaida,  by  Salome  his  wife,  (compare  Mat.  x.  4,  with 
Mat.  xxvii.  55,56,  and  Ma.  xv.  40,)  and  brother  of  James  the  elder,  whom  14  He- 
rod killed  with  the  sword.”  (Ac.  xii.  2.)  Theophylact  says,  that  Salome  was 
the  daughter  of  Joseph  the  husband  of  Mary,  by  a former  wife  ; and  that  con- 
sequently she  was  our  Lord’s  sister,  and  John  was  his  nephew.  He  followed 
the  occupation  of  his  lather  till  his  call  to  the  apostleship,  (Mat.  iv.  21. 22.  Ma. 
i.  19,  20.  Lu.  v.  1—10.)  which  is  supposed  to  have  been  when  he  was  about 
25  years  of  age  ; after  which  he  was  a constant  eye-witness  of  our  Lord’s  la- 
bours, journeyings,  discourses,  miracles,  passion,  crucifixion,  resurrection,  and 
ascension.  After  the  ascension  of  our  Lord,  he  returned  with  the  other  apos- 
tles to  Jerusalem,  and  with  the  rest  partook  of  the  outpouring  of  the  Holy 
Spirit  on  the  day  of  Pentecost,  by  which  he  was  eminently  qualified  for  the 
office  of  an  Evangelist  and  Apostle.  After  the  death  of  Mary  the  mother  of 
Cnnst,  which  is  supposed  to  have  taken  place  about  fifteen  years  after  the  cru- 
cifixion, and  probably  after  the  council  held  in  Jerusalem  about  A.  D.  49  or  5U, 
(Ac.  xv.)  at  which  he  was  present,  he  is  said  by  ecclesiastical  writers,  to  have 
proceeded  to  Asia  Minor,  where  he  formed  and  presided  over  seven  churches 
.n  as  many  cities,  but  chiefly  resided  at  Ephesus.  Thence  he  was  banished  by  the 
Emperor  Domitian,  in  the  15th  year  of  his  reign,  A.  D.  95,  to  the  isle  of  Patmos 
in  the  JEgean  sea,  where  he  wrote  the  Apocalypse.  (Re.  i.  9.)  On  the  acces- 
sion of  Nerva  the  following  year,  he  was  recalled  from  exile,  and  returned  to 
Ephesus,  where  he  wrote  his  Gospel  and  Epistles,  and  died  in  the  100th  year 
of  lus  age,  about  A.  D.  100,  and  in  the  third  year  of  the  Emperor  Trajan.  It  is 
generally  believed  that  St.  John  was  the  youngest  of  the  twelve  apostles,  and 
that  he  survived  al  the  rest.  Jerome , in  his  comment  on  Gal.  vi.  says,  that 
he  continued  preaching  when  so  enfeebled  with  age,  as  to  be  obliged  to  be  car- 
ried into  the  assembly  ; and  that,  not  being  able  to  deliver  any  long  discourse, 
his  custom  was,  to  say  in  every  meeting,  My  dear  children,  love  one  another  ! 
An  opinion  has  prevailed,  that  he  was,  previous  to  his  banishment  to  Patmos, 
thrown  into  a caldron  of  boiling  oil,  by  order  of  Domitian,  before  the  gale 
culled  Porta  Latina  at  Rpme,  and  that  he  came  out  unhurt ; hut  on  examin- 
ing into  the  foundation  of  this  account,  we  find  that  it  rests  almost  entirely  on 
tLc  authority  of  Tertullian;  and  since  it  is  not  mentioned  h \ Iren  ecus  Or/ 
1138 


gen,  and  others,  who  have  related  the  sufferings  of  the  apostles,  it  seems  to 
deserve  but  little  credit.  The  general  current  of  ancient  writers  declares,  that 
the  apostle  wrote  his  Gospel  at  an  advanced  period  of  life,  with  which  the 
internal  evidence  perfectly  agrees  ; and  we  may  safely  refer  it,  with  Chrysos- 
tom, Epiphanius,  Mill,  Le  Clerc,  and  others,  to  the  year  97.  “The  Gospel 
of  John  (says  Dr.  Pye  Smith)  is  distinguished  by  very  observable  characters, 
from  the  composition  of  the  other  Evangelists,  ft  has  much  less  of  narrative, 
and  is  more  largely  occupied  with  the  doctrines  and  discourses  of  the  Lord 
Je?.us.  The  topics  also  of  the  discourses  possess  a marked  character,  indicating 
that  they  have  been  selected  with  an  especial  view  to  the  presenting  of  what, 
during  his  earthly  ministry,  Jesus  himself  had  taught  concerning  his  own 
person,  and  the  spiritual  and  never-dying  blessings  which  he  confers  upon  those 
who  believe  on  his  name.  The  design  of  St.  John  in  writing  his  Gospel  is  said 
by  some  to  have  been  to  supply  those  important  events  which  the  other  Evan- 
gelists had  omitted,  and  to  refute  the  notions  of  the  Cerinthians  and  Nicolai- 
tans,  or,  according  to  others,  to  confute  the  heresy  of  the  Gnostics  and  Sabians. 
But,  though  many  parts  of  his  Gospel  may  be  successfully  quoted  against  the 
strange  doctrines  held  by  those  sects,  yet  the  Apostle  had  evidently  a more 
general  end  in  view  than  the  confutation  of  their  heresies.  His  own  words 
sufficiently  inform  us  of  his  motive  and  design  in  writing  this  Gospel— “ These 
things  are  written  that  ye  might  believe  that  Jesus  is  the  Christ,  the  Son  of 
God  ; and  that  believing,  ye  might  have  life  through  his  name.”  Learned  men 
are  not  wholly  agreed  concerning  the  language  in  which  this  Gospel  was  ori- 
ginally written.  Sabnasius,  Grotius,  and  other  writers,  have  imagined,  that 
St.  John  wrote  it  in  his  own  native  tongue,  the  Aramean  cr  Syriac,  and  that 
it  was  afterwards  translated  into  Greek.  This  opinion  is  not  supported  by  any 
strong  arguments  ; and  is  contradicted  hy  the  unanimous  voice  of  antiquity, 
which  affirms  that  he  wrote  it  in  Greek,  which  is  the  general  and  most  proba- 
ble opinion.  Michaclis  prefers  his  style,  in  respect  of  purity,  to  the  other  Evan 
golists,  which  he  attributes  to  his  long  residence  at  Ephesus.  Whether  the 
Evangelist  had  herein  any  allusion  to  Cennthus,  or  other  ancient  heretics,  i> 
much  disputed  among  the  learned.  That  he  might  have  some  reference  to 
them,  is,  we  think,  hardly  to  be  doubted ; but  the  Scripture  method  of  con 
futing  error,  was  by  stating  the  opposite  truths,  which  John  does  very 
fully. 


The  divinity , humanity, 


JOHN.— CHAP.  I. 


and  office  of  Christ. 


CHAPTER  I 

I TLe  aivir.itv.  huiranity,  and  office  of  Tesus  Christ.  Id  The  testimony  of  John.  39 
The  culling  of  Andrew,  Peter,  &c. 

IN  a the  beginning  was  the  b Word,  and  the 
Word  was  with  c God,  and  the  Word  was 
d God. 

2 The  same  was  in  the  beginning  with  God. 
3 All  e things  were  made  by  him  ; and  with- 
out him  was  not  any  thing  made  that  was 
made. 

4  In  him  f was  life  ; and  the  life  was  the  light 
e of  men. 

5  And  the  light  shineth  in  h darkness  ; and 
the  darkness  comprehended  > it  not. 

6  II  There  was  a man  j sent  from  God,  whose 
name  was  John. 

7  The  same  came  for  a witness,  to  bear  wit- 


a Col.  1.16. 
b Re.  19. 13. 
c c.  17.5. 
cl  Ph.2.6. 

A.  M.  1. 
B.  C.  4004. 
e Ps.33.6. 

Ep.3.9. 
f c.5.26. 

I Jn.5.11. 
g c.8.12. 
h c.3.19. 
i t Co. 2. 14. 
A.  M.  3999. 

B.  C.  5. 

j Lu.3.2,3. 

k Ac.  19.4. 

1 Is  49.6. 
m ver.5. 
n Ac.3.26. 
13.46. 

o Is.56.4,5. 

lJn.3.1. 
p or,  the 
right , or, 
privilege. 
q Ga.3.26. 
r Ja.  1.18. 


ness  of  the  Light,  that  all  men  through  him 
might  believe. 

8 He  k was  not  that  Light,  but  was  sent  to 
bear  witness  of  that  Light. 

9 That  was  the  true  i Light,  which  lighteth 
every  man  that  cometh  into  the  world. 

10  He  was  in  the  world,  and  the  world  was 
made  by  him,  and  m the  world  knew  him  not. 

11  He  n came  unto  his  own,  and  his  own  re- 
ceived him  not. 

12  But  as  many  0 as  received  him,  to  them 
gave  he  p power  to  become  the  sons  of  God, 
even  to  them  i that  believe  on  his  name  : , 

13  Which  were  rborn,  not  of  blood,  nor  of 
the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
of  God. 


Chap.  I.  Ver.  1—18.  Christ , the  word  of  God. — There  can 
be  no  reasonable  doubt  that  the  Word  here  (in  Greek,  Logos ) 
is  used  personally,  and  intends  the  Son  of  God.  (See  notes.) 

Such  we  consider  to  be  the  meaning  of  the  term  Logos, 
which  our  translators  have  rightly  rendered  “ the  Word. 
This  Word,  it  is  said,  “was  in  the  beginning,”  and  when  that 
phrase  is  not  limited  by  the  context,  we  conceive  it  always 
carries  us  back  to  “ the  beginning  of  the  creation  of  God,”  at 
least  of  the  Mosaic  creation  ; for  this  only  is  the  subject  of  di- 
vine revelation.  The  Son  of  God  then,  from  the  beginning, 
was  “ with  God.”  Not  as  then  first  brought  into  being,  but 
as  Solomon  speaks  of  Wisdom  in  his  book  of  Proverbs,  (chap, 
vii.  30.)  “ Then  was  I by  him  as  one  brought  up  with  him.”  It 
is  added,  “Rejoicing  in  the  habitable  parts  of  the  earth,  and 
my  delights  were  with  the  sons  of  men and  if,  with  Bishop 
Patrick , Holden,  and  many  others,  we  refer  this  passage  to 
the  Son  of  God,  we  may  trace  this  analogy  farther  than  is 
commonly  done.  “ The  word  (or  wisdom,  for  Logos  means 
both,)  was  made  flesh,  and  dwelt  among  us — full  of  grace  and 
truth.”  Thus  “ the  word”  was  with  God,  and  came  down  to 
dwell  with  us. 

But  the  Word  was  not  only  “with  God ;”  he  also  “was  God.” 
Some  translators  have  rendered  it  “ was  a god;”  but  this  is  a 
Pagan  translation,  and  implies  a plurality  of  gods.  Neither 


Chap.  I.  Ver.  1.  In  the  beginning. — “ I cannot  embrace  the  opinion  of  those 
critics,”  says  Moses  Stuart  in  his  letters  to  Dr.  Channing,  “ who  think  that 
the  phrase  ‘in  the  beginning*  of  itself  simply , signifies  from  eternity.  Al- 
though I believe  that  the  Word,  Greek  Logos,  did  exist  from  eternity,  1 do  not 
think  it  is  proved  directly  by  this  expression.  (Compare  Gen.  i.  1.)  That 
existence  from  eternity  is  implied,  however,  may  be  properly  admitted.  ‘ In 
the  beginning,’  i3  equivalent  to  in  the  beginning  of  the  world , i.  e.  before 
the  world  was  made  ; and  so  agreeing  in  this  particular  with  the  phrase,  John 
xvii.  5,  ‘ the  glory  that  I had  with  thee  before  the  world  was  and  Eph.  i.  4, 

‘ before  the  foundation  of  the  world.’ 

“ Before  the  world  was  created,  then,  the  Logos  existed.  Who  or  what  was 
this  Logos?  A real  existence  ; or  only  an  attribute  of  God?  A real  sub- 
stance ; or  only  the  wisdom,  or  reason,  or  power  of  God  ? 

“ The  Logos  appears  to  be  a real  existence,  and  not  merely  an  attribute. 
For,  first ; the  attributes  of  God  are  no  where  else  personified  by  the  New 
Testament  writers  ; i.  e.  the  usage  of  the  New  Testament  authors  is  against 
this  inode  of  writing.  Secondly ; Logos,  if  considered  as  an  abstract  term,  or 
as  merely  designating  an  attribute,  must  mean  either  wisdom  or  word ; and 
in  what  intelligible  sense  can  the  wisdom  or  the  word  of  God.  in  the  abstract 
sense,  he  said  to  have  * become  flesh  and  dwelt  among  us ,’  v.  14  ; or  why 
should  John  select  either  the  wisdom  or  word  of  God,  as  any  more  concerned 
with  the  incarnation,  than  the  benevolence  of  God,  or  the  mercy  of  God, 
which  one  might  suppose  would  be  the  attributes  more  especially  displayed  in 
the  incarnation  ? Thirdly ; it'  Logos  mean  here  the  power  of  God,  as  many 
assert,  the  exposition  is  attended  with  the  same  difficulties.  Fourthly  ; if  it 
mean,  as  others  aver,  the  pot  ver  of  God  putting  itself  forth,  i.  e.  in  creation, 
it  is  liable  to  the  same  objections.  In  short,  make  it  any  attribute  of  God 
thus  personified,  and  you  introduce  a mode  of  writing  that  the  New  Testa- 
ment no  where  else  displays.  Is  it  probable,  that  a revelation  from  heaven  is 
made  to  inform  us  that  the  attributes  of  a being  are  with  that  being ; or 
what  can  be  thought  of  the  assertion,  that  the  wisdom  or  power  of  God,  is 
God  himself? 

“ Let  us  proceed,  now,  to  the  second  clause,  ‘ and  the  Logos  was  with  God 
f.  e.  as  all  agree,  with  God  the  Father.  Compare  verses  14  and  18  ; also  chap, 
xvii.  5,  and  1 John  i.  I,  2;  which  make  the  point  clear.  Is  this  expression 
capable  of  any  tolerable  interpretation,  without  supposing  that  the  Logos,  who 
was  with  God , was  in  some  respect,  or  other  different,  or  diverse  from  that 
God,  with  whonn  he  was?  This  Logos  was  the  same  that  became  incar- 
nate, ver.  11;  that  made  the  most  perfect  revelation  of  the  will  and  cha- 
racter of  God  to  men,  ver.  18;  and  was  called  Christ.  He  was  therefore, 
in  some  respect,  diverse  from  the  Father,  and  therefore  by  no  means  to  be 
confounded  with  him.  The  phrase,  ‘and  the  Logos  was  with  God,’  amounts 
to  asserting  that  the  Logos  was  most  intimately  connected  with  God.  See 
John  i.  18,  where  the  only  begotten  is  said  to  he  in  the  bosom  of  the  Father, 
which  is  a phrase  of  similar  import  to  the  one  under  consideration. 

" ’ And  the  Logos  was  God.'  It  is  said,  that  ‘ Theos  is  destitute  of  the  article, 
an:i  therefore  cannot  designate  the  Divine  Being,  who  is  Supreme.’  This  ob- 
servation, however,  is  far  from  being  justifiable,  either  by  the  usage  of  the 
sacred  writers,  or  the  principles  of  Greek  syntax.  Among  instances  where  the 
Supreme  God  is  certainly  designated,  and  yet  the  article  is  omitted,  the  in- 
quirer rnay  consult  the  very  chapter  in  question,  ver.  6,  13,  18  ; also,  Mat.  xix. 
26.  Luke  xvi.  13.  John  ix.  33  ; xvi.  30.  Rom.  viii.  8.  1 Co.  i.  3.  Gal.  i.  1. 
E plies,  ii.  8.  Heb.  ix.  14.  Besides,  every  reader  of  Greek  knows,  that  where 
th*)  subject  of  a proposition  has  the  article,  the  predicate  omits  it. 

“ I understand  John  as  affirming,  that  the  Logos  was  God,  and  yet  was  with 
God  ; viz.  that  he  was  truly  divine,  but  still  divine  in  such  a manner,  that 
there  die  exist  a distinction  between  him  and  the  Father.  I take  the  word 
God.  in  one  case,  to  mean,  as  in  a great  number  of  cases  it. does  mean,  God  as 
Fa!  her ; in  the  other  case,  I regard  it  as  a description  of  Divine  Being,  of  the 
Di\  inity.  without  reference  to  the  distinction  of  Father  ;-a  U9e  whicn  is  very 

common.’’ The  Word. — ‘‘The  Greek  word  Logos,  is  susceptible  of  several 

interpretations,  the  chief  of  which  are  reason  and  speech The  latter 

acceptation  has  been  adopted  hy  most  interpreters.  If  the  practice  of  preced- 
in'-' translators  is  ever  entitled  to  implicit  regard  from  their  successors,  it  is 
where  the  subject  is  of  so  abstruse  a nature,  as  hardly  to  admit,  an  exposition 


would  it  do  to  introduce  the  definite  article,  and  render  it  “was 
the  God,”  as  that  would  exclude  from  the  rights  of  Deity  the 
sacred  person  of  the  Father. 

The  beginning  here  is,  by  some,  referred  to  “ the  beginning 
of  the  Gospel,”  which  is  the  expression  of  the  evangelist  Mark, 
(ch.  i.  1 :)  but  he  goes  no  farther  back  than  the  preaching  of 
John  the  Baptist:  John,  the  apostle,  to  the  creation  of  all 
things.  For,  speaking  of  the  same  Word,  he  says,  “All  things 
were  made  by  him,  and  without  him  was  not  any  thing  made 
that  was  made  but  this  comes  short  of  the  original,  and  is 
very  tamely  expressed.  Doddridge  renders  it,  “ without  him 
was  not  made  so  much  as  one  single  being  Campbell , (per- 

haps better,)  “ not  a single  creature.”  Both  versions  exclude 
the  Word  from  being  himself  a creature.  On  the  contrary,  he 
is  represented  as  the  source  of  life  and  light,  and  every  other 
blessing  to  mankind.  John  the  Baptist  is  then  introduced  as 
bearing  witness  to  “ this  light,”  which,  by  becoming  incar- 
nate, enlightened  the  world  with  the  knowledge  of  the  truth. 
John,  however,  declares,  that  he  was  not  that  light,  but  only 
came  (so  the  morning  star  precedes  the  sun)  as  his  harbinger 
and  prophet. 

But  this  same  Word,  by  whom  were  made  all  things  both 
in  heaven  and  earth,  was  himself  “ made  flesh.”  He  had 
often,  indeed,  under  the  old  dispensation,  assumed  a human  or 


which  is  not  liable  to  great  objections "Were  I to  desert  it,  (which  I do 

not  think  there  is  here  sufficient  evidence  to  warrant,)  I should  prefer  the  word 
reason. 

“ I entirely  a^ree  with  those  who  think  it  most  likely  that  the  allusion  here  is 
to  a portion  of  holy  writ,  and  not  to  the  reveries  of  either  Philo  or  Plato.  The 
passage  referred  to  is  Proverbs  viii.  throughout.  There  is  such  a coincidence 
in  the  things  attributed  to  each,  as  evidently  shows,  that  both  were  intended  to 
indicate  the  same  divine  personage.  The  passage  in  Proverbs,  I own,  admits 
of  a more  familiar  explanation,  as  regarding  the  happy  consequences  of  that 
mental  quality,  which  we  call  tine  or  heavenly  wisdom  : but  it  is  suitable  to 
the  genius  of  scripture  prophecy  to  convey,  under  such  allegorical  language, 
the  most  important  and  sublime  discoveries.”— Campbell.  Compare  our  expo- 
sition, which  was  written  before  we  observed  this  note. 

In  our  exposition  of  this  verse,  we  have  mentioned  the  Chaldee  word  Memra , 
which  the  Targums  use,  as  corresponding  both  to  the  Heb.  Debar,  and  the 
Gr.  Logos.  They  use  it  not  only  for  the  Word  of  God,  the  Angel  of  God,  and 
the  Messiah,  but  for  God  himself;  and  sometimes  in  a way  that  can  only  be 
accounted  for  by  considering  it  as  a favourite  term,  w hich  they  seem  often  to 
introduce  without  occasion,  and  even  without  anv  distinct  meaning.  But  it 
had  been  impbrted  from  the  Alexandrian  School,  and  become  naturalized 
among  the  Jews  before  the  time  of  John  ; and  in  Greek,  Logos  was  always 
used  as  corresponding  with  it,  and  was  the  only  term,  therefore,  adapted  to 
the  use  of  the  Evangelist.  See  the  Bishop  of  St.  David’s  “The  Bible,  and 

nothing  but  the  Bible.”  Also,  Dr.  Smith's  Messiah. The  word  was  God.— 

Luther , and  the  English  translators  of  Henry  VIII.,  adhering  to  the  order  of 
the  original,  read,  “God  wras  the  word.”  The  sense  is  the  same,  but  it  is 
worse  English.  Because  the  Greek  article  i9  prefixed  to  the  word,  but  not  to 
God,  some  would  render  it,  (as  the  Unitarian  version,)  “ The  word  was  A God.” 
But  Campbell  remarks,  that  “though  the  article  prefixed  show's  a noun  to  be. 
definite,  the  bare  want  of  the  article  is  not  sufficient  evidence  that  the  noun 
is  used  indefinitely.  See  verses  6,  12,  13,  and  18,  of  this  chapter,  in  all  which, 
though  the  word  “ God”  (Theos)  has  no  article,  there  can  be  no  doubt  that  it 
means  God,  in  the  strictest  sense.” 

Ver.  3.  All  things  were  made  by  him.—  ' The  all  things  which  the  Logos 
created,  means,  (as  common  usage  and  the  exigency  of  the  passage  require,) 
the  universe ; the  worlds  material  and  immaterial.  (Ver.  10.)  Here,  conse- 
quently, in  the  first  chanter  of  John,  is  a passage  in  which,  beyond  all  reason- 
aide  doubt,  Christ  is  called  God  ; and  where  the  context,  instead  of  furnishing 
us  with  reasons  for  understanding  the  word  God  in  an  inferior  sense,  (as  is 
usual,  when  this  designation  is  applied  to  inferior  beings,)  has  plainly  and  urn 
equivocally  taught  us,  that  this  God,  who  was  the  Logos,  created  the  unU 
verse.  The  Bible  every  where  appeals  to  creative  power,  as  the  peculiar  and 
distinguishing  prerogative  of  the  Supreme  God  ; and  attributes  it  solely  to 
Jehovah.  Read  Gen.  ii.  2,  3.  Ex.  xx.  11.  Is.  xliv.  24.  Je  x.  12.  Ps.  viii.  3,  4. 
cii.  25,  and  other  passages  of  the  same  tenor.  Read  Isaiah  xl.,  and  onward, 
where  God  by  his  prophet  makes  a most  solemn  challenge  to  all  polytheists, 
to  bring  the  objects  of  their  worship  into  competition  with  him  ; and  declares 
himself  to  be  distinguished  from  them  all,  by  his  being  “the  Creator  of  the 
ends  of  the  earth,”  (v.  28  ;)  and  by  his  having  formed  and  arranged  the 
heavens,  (v.  2 6.)"— Stuart's  Letters  to  Channing. 

Ver.  5.  The  darkness  comprehended  it  not— Doddridge,  “ apprehended  it 
not.” — Campbell,"  admitted  it  not.”  The  allusion  seems  to  be  to  air,  so 
gross  and  foul  as  to  extinguish  any  light  (link  or  torch)  that  maybe  introduced 
into  it. 

Ver.  7.  That  all  men  through  him—i.  e.  all  who  heard  his  testimony— 
might  believe— In  Jesus. 

Ver.  9.  Which  lighteth  every  man  that  cometh,  See..— Doddridge,  “ which 
coming  into  the  world  enlighteneth  every  man.” — “ He  that  rometh,”  was  a 
periphrasis  for  the  Messiah.  See  ch.  vi.  14,  &c. 

Ver.  10.  Knew  him  not.— They  neither  knew  nor  acknov  ledged  him,  as 
the  word  often  means. 

Ver.  n.  He  came  unto  his  men,  and  his  own,  &c— The  *vord  ‘own,”  in 
the  first  instance,  is  neuter ; in  the  second,  masculine;  it  is,  therefore,  pro- 
perly rendered  by  Campbell,  “He  came  unto  his  own  (land  ) and  his  own 
(people!  received  him  not.”  Sec  Luke  xx.  9 — 16 

1139 


The  testimony  of 


JOHN.— CHAP.  I. 


John  the  Baptist. 


M If  And  the  Word  was  made  flesh,  and 
dwelt  among  us,  (and  ‘ we  beheld  his  glory, 
the  glory  as  of  the  only  begotten  of  the  Fa- 
ther,) full  “ of  grace  and  truth. 

15  Tf  John  Y bare  witness  of  him,  and  cried, 
saying,  This  was  he  of  whom  1 spake,  He 
that  cometh  after  me  is  preferred  before  me : 
for  he  was  before  me. 

16  And  of  his  fulness  w have  all  we  received, 
and  grace  for  grace. 

17  For  the  law  was  given  by  Moses,  hut  grace 
1 and  truth  came  by  Jesus  Christ. 

18.  No  man  hath  seen  God  y at  any  time ; the 
* only  begotten  Son,  which  is  in  the  bosom  of 
the  Father,  he  hath  declared  him. 

19  Tf  And  this  1 is  the  record  of  John,  when 
the  Jews  sent  priests  and  Levites  from  Jeru- 
salem to  ask  him,  Who  art  thou  ? 

20  And  he  confessed,  and  denied  not;  but 
confessed,  I am  not  the  Christ. 

21  And  they  asked  him,  What  then  ? Art 


A.  M.  39J9. 
I).  C.  6. 


a Lu.1.35. 

1 Ti.3.16. 

I 2Pe.l.(7. 

1 J n.1.1,1 
u Pa.  45.2. 

Col.2.3,9. 
A.  M.  4030. 

A.  I).  26. 
t Mat.3.13, 
&c, 

w c.3.34. 
x Ps.85.l0. 

Ro.5.21. 
y Ex. 33.20. 

1 Ti.6.16. 
z lJn.4.9. 
a Lu.3.15, 
&c. 


b or,  a 
prophet. 
c Mat. 3. 3. 
Ma.1.3. 
Lu.3.4. 
c.3.28. 
d Is.10.3. 
e Mai. 3.1. 
f Ju.7.24. 


thou  Elias'?  And  he  saith,  I am  not.  Art  thou 
b that  prophet  ? And  he  answered,  No. 

22  Then  said  they  unto  him,  Who  art  thou? 
that  we  may  give  an  answer  to  them  that  sent 
us.  What  sayest  thou  of  thyself  ? 

23  He  c said,  I am  the  voice  of  one  crying  in 
the  wilderness,  Make  straight  the  way  of  the 
Lord,  as  said  the  11  prophet  Esaias. 

24  And  they  which  were  sent  were  of  the 
Pharisees. 

25  And  they  asked  him,  and  said  unto  him, 
Why  baptizest  thou  then,  if  thou  be  not  that 
Christ,  nor  Elias,  neither  that  prophet? 

26  John  answered  them,  saying,  I baptize 
with  water:  but  there  standeth  e one  among 
you,  whom  ye  know  not ; 

27  He  it  is,  who  coming  after  me  is  preferred 
before  me,  whose  shoe’s  latchet  I am  not  wor- 
thy  to  unloose. 

28  These  things  were  done  in  f Beth-abara 
beyond  Jordan,  where  John  was  baptizing. 


angelic  form,  and  sometimes  appeared  in  the  “form  of  God;” 
but  now  he  became  or  was  “ made  flesh  not  transiently  ap- 
pearing, as  of  old,  in  the  human  form,  but  he  tabernacled , or, 
ns  Doddridge  expresses  it,  “pitched  his  tabernacle.”  to  abide 
for  some  time  with  men  : the  glory  of  the  Divine  Nature  being 
veiled  in  the  humanity,  just,  as  that  of  the  Shechinah  was 
shrouded  in  the  accompanying  cloud:  and  as  the  glory  shone 
at  times  more  or  less  conspicuously  through  the  cloud,  so  the 
glory  of  the  Word,  “as  of  the  only  begotten  of  the  Father,” 
shone  through  the  veil  of  human  nature  with  beams  of  grace 
and  truth.  These  beams,  however,  were  seen  but  by  a few 
only.  He  came  to  the  world  which  he  had  made,  to  the  na- 
tion whom  he  had  chosen,  but  they  received  him  not ; a few 
only  excepted,  on  whom  he  bestowed  the  privilege  of  becoming 
sons  of  God  by  adoption  and  by  grace.  This  St.  John  ex- 
presses in  his  usual  manner,  both  negatively  and  positively. 
They  were  “ born,  not  of  blood  that  is,  they  were  not  sons 
of  God  merely  by  natural  generation,  as  sons  of  Abraham — 
not  by  circumcision,  as  in  the  case  of  proselytes  from  other 
nations—  not  by  “ the  will  of  the  flesh,”  that  is,  by  any  natural 
effort  of  their  own,  nor  “ of  the  will  of  ” any  other  “ man,” 
as  in  the  case  of  adoption,  at  this  time  a common  practice 
with  the  Romans,— “but  of  God;”  by  which  we  understand 
that  th e true  regeneration  of  which  our  Lord  here  and  else- 
where discourses,  is#  wholly  of  divine  grace.  This  passage 
might  lead  us  to  inquire  into  the  Scripture  doctrine  of  Regene- 
ration, but  as  that  subject  will  necessarily  come  more  fully 
under  discussion  in  the  third  chapter  of  this  Gospel,  we  shall 
not  here  enlarge ; but  only  add  one  remark,  that  it  is  by  faith 
m Christ  only  that  we  obtain  the  privilege  of  becoming  sons  of 
God  : it  is  a favour  gran  ted  to  them  only  who  believe  in  his  name. 

The  14th  verse  of  this  chapter  speaks  of  Christ  in  reference 
to  his  two  natures,  divine  and  human : considered  in  respect 
to  the  former,  he  is  “ the  only  begotten  of  the  Father  ;”  that 
is,  he  is  his  Son  in  a sense  to  which  neither  men  nor  angels 
can  pretend;  he  is  “the  express  image  of  the  Father.”  (Heb.i. 
3.)  And  in  respect  of  the  latter,  as  man  and  mediator,  he  is 
full  of  grace  and  truth  : he  is  the  great  depository,  and  the 
only  channel  of  revealed  truth  and  grace  to  men.  Taking  the 
15th  verse  as  a parenthesis,  as  we  are  strongly  inclined  to  do, 
(see  note,)  we  defer  the  consideration  of  it  till  after  the  18th, 
(which  some  consider  its  proper  place,)  and  connect  it  with 
the  14th,  the  16th,  and  two  following,  which  leaves  the  nar- 
rative unbroken.  John  had  said  that  the  Word , or  Son  of 
God,  was  full  of  grace  and  truth,  and  therefore  very  naturally 
adds,  “ And  of  his  fulness  have  all  we  received,  and  grace  for 
grace,”  1.  He  was  “full  of  grace,”  and  therefore  his  minis- 
ters and  people  receive  from  him  an  accumulation  of  grace — 
grace  in  rich  abundance.  And,  2.  He  possessed  a rich  variety 
of  graces,  and  therefore  does  he  communicate  to  us  “grace 
answerable  unto”  all  the  graces  which  himself  possesses, 


Ver.  14.  The  Word  was  made  flesh. — Campbell.  “ became  incarnate,” 
which  is  doubtless  the  true  sense,  though  not  so  simple.  The  word  made,  is 
the  same  that  is  used  ver.  3 ; it  is  of  very  extensive  use,  and  in  most  of  its 
senses  is  applied  to  Christ.  Ver.  3 and  10,  Schleusner  understands  it  of 
creation;  so  also  Heb.  xi.  3.  James  iii.  9.  It  is  also  applied  tohis  incarnation, 
'‘made  of  a woman,”  Gal.  iv.  4 ; to  his  being”  made,”  or  constituted.  '' a pro- 
phet,” Luke  xxiv.  19;  and  in  various  other  ways. And  dwelt— Literally, 

‘tabernacled.”  (So  Wesley.)  Campbell,  “ sojourned.”  See  Heb.  xi.  9. 
But  Doddridge  thinks  it  an  allusion  to  the  Shechinah  or  (divine)  glory  which 
resided  in  the  tabernacle. 

The  incarnation  of  the  Son  of  God  was  doubtless  anticipated  under  the  Pa- 
triarchal dispensation.  Abraham,  and  othei  Old  Testament  believers,  by  faith 
saw  “ his  day,”  and  rejoiced  in  it.  (Chap.  viii.  56.)  From  (hem  the  doctrine 
spread  among  the  heathen,  all  whose  deities  became  occasionally  incarnate  ; 
but  the  most  extraordinary  notions  of  this  kind  are  to  be  found  among  the  Hin- 
doos. According  to  them,  Veeshnu  (or  Chreeshna)  was  nine  times  incarnate, 
for  various  great  and  important  purposes,  of  which  the  last  was,  to  put  an  end 
to  human  sacrifices.  See  “ Dictionary  of  Religions,”  3d  edition,  under  Hin- 
doos.  Full  of  grace  and  truth.— Grace  and  truth,  the  sum  of  that  emana- 

tion of  divine  (illness,  called  in  Scripture,  the  glory  of  God.— Edwards. 

Ver.  15.  John  bare  witness , See— Campbell  includes  this  verse  in  a paren- 
thesis, and  connects  the  16th  With  the  14th,  thus,— The  Word  was  “ full  of 

grace  and  truth  and  ‘‘of  his  (illness  have  all  we  received,”  &c. He  was 

1140 


though  at  humble  distance  in  respect  of  measure  and  perfec- 
tion. x 

It  is  added,  “ the  law  was  given  by  Moses,  but  grace  and 
truth  came  by  Jesus  Christ.”  The  law  given  by  Moses  was 
either  the  moral  law,  and  that  had  no  grace:  “The  soul  that 
sinneth,  it  shall  die,”  (Ezek.  xviii.  4 ;)  or  it  was  the  ceremonial 
law,  and  that  had  no  truth;  that  is,  no  reality;  for  it  was 
only  “ the  shadow  of  good  things  to  come,”  of  which  Christ 
was  the  substance.  (Heb.  x.  1,  &c.)  For  “grace  and  truth 
came  by  Jesus  Christ.”  Chrysostom,  the  eloquent  Greek 
father,  remarks,  these  words  are  evidently  not  the  language 
of  the  Baptist,  who  uses  not  the  name  of  Jesus.  “ No  man 
hath  seen  God  [the  Father]  at  any  time:”  the  divine  nature  is 
invisible;  “but  the  only  begotten  Son,  who  is  in  the  bosom  of 
the  Father,” — that  is,  who  occupies  the  seat  next  to  him  in  dig- 
nity and  power,  (see  expos,  of  Luke  xvi.  22,)  “He  hath  made 
him  known.”  He  is  come  upon  the  express  errand  of  making 
known  his  Father’s  character,  and  to  reveal  his  will  to  men 
for  their  salvation.  Let  us  therefore  resign  ourselves  into  the 
hands  of  God  our  Saviour,  and  implore  his  aid,  to  study  and 
to  practice  whatever  he  is  pleased  to  teach  us. 

“ O that  the  Lord  would  guide  my  ways 
To  keep  big  statutes  still  I 
O that  my  God  would  grant  me  grace 
To  know  and  do  his  will.” — Watts. 

Ver.  19 — 34.  John’s  testimony  to  Jesus.— No  one  of  our 
Lord’s  disciples  discovered  more  of  the  cardinal  virtue  of  hu- 
mility than  did  John  the  Baptist.  In  the  midst  of  his  great 
popularity,  respected  by  all  classes,  and  even  feared  by  Herod, 
still  he  sinks  in  his  own  estimation,  and  shrinks  from  public 
notice.  Speaking  of  Messiah,  he  says,  “ He  must  increase, 
but  I must  decrease.”  I am  his  herald  only,  and,  having  in- 
troduced him  to  public  notice,  I must  withdraw  into  obscuri- 
ty. This  conduct  of  John  reminds  us  of  the  Pagan  philoso- 
pher, Antisthenes,  who  kept  a school  of  rhetoric ; but,  when 
lie  heard  Socrates,  he  shut  up  his  school,  and  told  his  pupils, 
“Go  seek  for  yourselves  a master,  I have  found  one:”  but 
John  did  better  ; when  he  had  found  a master  for  himself,  he 
recommended  him  to  all  his  followers. 

But  there  seems  some  difficulty  to  reconcile  what  John  here 
says,  “ I knew  him  not,”  with  the  account  of  Matthew,  that 
when  Jesus  came  to  be  baptized,  John  forbade  him,  as  having 
more  need  to  be  baptized  by  him,  which  shows  that  he  knew 
who  he  was.  We  have,  indeed,  no  doubt  that  he  was  per- 
suaded in  his  own  mind:  but  he  had  not  yet  received  that  mi- 
raculous attestation  to  the  fact  which  he  had  been  taught  to 
expect,  and  without  which  he  was  not  authorized,  in  ins  pro- 
phetic character,  to  announce  him  as  Messiah,  which  there- 
fore he  did  not  until  he  saw  “ the  sign  from  heaven,” — the  de- 
cisive proof  of  his  divine  mission.  (See  Mat.  iii.  16.)  Then, 
says  he,  “ I saw  and  bare  record,  that  this  is  the  Son  of  God.’ 

before  me. — Though  the  Greek  protos , is  sometimes  used  for  pre-eminence, 
(as  Lardner  shows,)  yet  as  the  preceding  clause  (“  he  that  cometh  after  me”) 
refers  to  time,  it  seems  far  the  most  natural  to  understand  this  in  the  same 
manner  as  Doddridge  does,  “ He  existed  before  me.”  This  verse  seems  in 
anticipation  of  verse  19  See  verse  30. 

Ver.  16.  Grace  for  grace— The  Greek  preposition  (anti)  rendered  for.  is 
capable  of  various  acceptations  ; we  shall  mention  only  two,  which  we  think 
most  probable.  “ Grace  for  grace”  is  then  either,  1.  Grace  upon  grace  ; so 
Doddridge , Wesley,  and  others  ; or,  2.  Grace  answering  to  grace.  Sac  Park- 
hurst. 

Ver.  18.  He  hath  declared  him  —Doddridge  and  Campbell , 4 Hath  made 
him  known.”  Compare  chap.  vi.  46. 

Ver.  19.  Levites. — The  posterity  of  Levi— appointed  by  the  Mosaic  law,  to 
be  the  ministers  or  servants  of  the  priests. 

Ver.  21.  Art  thou  Elias?  And  he  saith,  Iain  not. — He  was  riot  Elijah  come 
from  the  invisible  world,  as  the  Jews  doubtless  meant : (for  such  was  their  ex 
pectation  ;)  yet  he  was  the  Elias  intended  by  the  prophet  Malachi.  Mat.  xi. 
1—19—  That  prophet— ’The  Greek  is  more  accurately  rendered  by  Camp- 
bell. ‘ The  Christ,”  and  14  The  Prophet.”  See  Dent,  xviii.  15. 

Ver.  28.  In  Bethabara. — Campbell  reads,  44  in  Bethany:”  and  adds,  thal 
“ the  MSS.  which  read  Bethany,  are,  both  in  number  and  in  value,  more  than 
a counterpoise  to  those  in  which  we  find  the  vulgar  reading  (Bethabara.)  Ado 
to  thesp.  rhe  Vulgate,  the  Saxon,  and  both  the  Syriac  versions.”  &c.  So  Gries- 


Christ  the  Lamb  of  God.  JOHN.— CHAP.  I.  Andrew , Peter,  $c.,  called . 


29  Tf  The  next  day  John  seeth  Jesus  coming 
unto  him,  and  saith,  Behold  the  Lamb  s of  God, 
which  h taketh  i away  the  sin  of  the  worid. 

30  This  is  he  of  whom  I said,  After  me 
cometh  a man  which  is  preferred  before  me  : 
for  he  was  before  me. 

31  And  I knew  him  not:  but  that  he  should 
be  made  manifest  to  Israel,  therefore  am  I 
come  baptizing  with  water. 

32  And  John  bare  record,  saying,  I saw  the 
Spirit  descending  from  heaven  like  a dove, 
and  it  abode  upon  him. 

33  And  I knew  him  not : but  he  that  sent  me 
to  baptize  with  water,  the  same  said  unto  me, 
Upon  whom  thou  shalt  see  the  Spirit  descend- 
ing, and  remaining  i on  him,  the  same  is  he 
which  baptizeth  ]t  with  the  Holy  Ghost. 

34  And  I saw,  and  bare  record  that  this  is  the 
Son  of  God. 

35  % Again  the  next  day  after,  John  stood, 
and  two  of  his  disciples ; 

36  And  looking  upon  Jesus  as  he  walked,  he 
saith,  Behold  the  Lamb  of  God  ! 

37  And  the  two  disciples  heard  him  speak, 
and  they  followed  Jesus. 

38  Then  Jesus  turned,  and  saw  them  follow- 
ing, and  saith  unto  them,  What  seek  ye  ? They 


A.  M.  4030. 
A.  D.  ‘26. 


g 


Ex.  12. 3. 
Is.  53.7,11. 
Re.5.6. 


h or,bcarcth 
He. 9.28. 


i Ac. 13.39. 
1 Pe.2. 14. 
Re.  1.5. 


J c.3.34. 

k Ac.  1.6. 
2.4. 


1 or, cibidest. 

m That  was 
two  hours 
before 
mght. 

n or,  the 
anointed. 


o Mat.  16. 18 


p or,  Peter. 


q Lu.24.27, 
44. 

r c.7.41. 


said  unto  him,  Rabbi,  (which  is  to  say,  be- 
ing interpreted,  Master,)  where  i dwellest 
thou  ? 

39  He  saith  unto  them,  Come  and  see.  They 
came  and  saw  where  he  dwelt,  and  abode 
with  him  that  day : for  it  was  about  m the 
tenth  hour. 

40  One  of  the  two  which  heard  John  speak, 
and  followed  him,  was  Andrew,  Simon  Peter’s 
brother. 

41  He  first  findeth  his  own  brother  Simon, 
and  saith  unto  him,  We  have  found  the  Mes- 
sias,  which  is,  being  interpreted, " the  Christ. 

42  And  he  brought  him  to  Jesus.  And  when 
Jesus  beheld  him,  he  said,  Thou  art  Simon 
the  son  of  Jona  : thou  ° shalt  be  called  Cephas, 
which  is  by  interpretation,  p A stone. 

43  If  The  day  following  Jesus  would  go  forth 
into  Galilee,  and  findeth  Philip,  and  saith  unto 
him,  Follow  me. 

44  Now  Philip  was  of  Bethsaida,  the  city  of 
Andrew  and  Peter. 

45  Philip  findeth  Nathanael,  and  saith  unto 
him,  We  have  found  him,  of  whom  Moses  Un 
the  law,  and  the  prophets,  did  write,  Jesus  of 
Nazareth,  the  son  of  Joseph. 

46  And  Nathanael  sefid  unto  him, r Can  there 


From  this  time,  it  seems,  he  recommended  his  disciples  to  fol- 
low Jesus.  Some  of  them,  at  least,  did  so,  as  for  instance, 
Andrew,  Simon’s  brother,  (ver.  40;)  and  afterwards,  when  any 
appear  to  have  doubted  the  fact  of  Jesus  being  the  Messiah, 
John  sent  them  to  hear  his  preaching,  and  see  his  miracles,  as 
affording  the  most  decisive  evidence.  (Matt.  xi.  3 — 5.) 

But  tne  evidence  which  John  gave  concerning  Jesus,  is 
chiefly  confined  to  two  points, — 1.  The  divinity  of  nis  charac- 
ter, as  “ the  Son  of  God  and,  2.  The  efficacy  of  his  atone- 
ment, as  being  “The  Lamb  of  God,  which  taketh  away  the 
sins  of  the  world.”  These  great  truths  should  never  be  lost 
sight  of  by  a preacher  of  the  cross,  as  being  the  foundation  of 
the  Christian  system.  If  John  insisted  on  these  points,  even 
before  the  death  of  Christ,  how  much  more  should  ministers  of 
the  Gospel  do  so,  in  subsequent  ages,  after  the  atonement  has 
been  offered,  and  after  the  doctrine  of  the  cross  has  been  made 
the  power  of  God  to  the  salvation  of  so  many  thousands  of 
mankind. 

We  may  also  here  remark  how  much  clearer  views  the  Bap- 
tist had  of  the  office  and  work  of  Christ  than  any  of  his  own 
apostles ! No  sooner,  however,  was  the  Holy  Ghost  poured 
down  on  the  day  of  Pentecost,  than  even  Peter,  who  would 
not  hear  of  the  death  of  Christ  before,  made  it  nis  continual 
theme. 

“ Let  the  vain  world  pronounce  it  shame, 

And  fling  their  scandals  on  the  cause  ; 

We  boast  our  Saviour’s  (worthy)  name, 

And  make  our  triumphs  in  liis  cross.” — Watts. 

Ver.  35 — 51.  The  calling  of  Andrew  and  Peter.  Philip  and 
Nathanael. — Andrew  appears  to  have  been  the  first  called  of 
all  the  twelve  apostles.  He  was  previously  a disciple  of  the 
Baptist,  and,  as  we  here  see,  followed  Jesus  in  consequence  of 
the  recommendation  of  John,  his  master.  The  other  disciple 
with  him,  is  supposed  to  have  been  John  the  Apostle;  but 
this  conjecture  is  founded  only  on  the  concealment  of  his 
name,  which  is  believed  to  have  been  the  case  with  John  in 
other  instances,  where  himself  was  meant. 

When  they  followed  Jesus  it  was  about  the  tenth  hour  of 
the  day,  which,  reckoning  from  six  in  the  morning,  makes  it 
four  in  the  afternoon,  from  which  hour  they  remained  with 
Jesus,  at  his  apartment,  til!  the  evening.  Before,  however, 
Andrew  went  in  to  sit  down,  he  went  in  search  of  his  brother 
Simon,  who  appears  to  have  been  near  upon  the  spot,  and 
went  with  him ; and  they  sat  down  together,  listening,  and 
doubtless  “wondering,”  as  others  had  done  before,  at  the  gra- 
cious words  which  proceeded  from  the  Saviour’s  mouth.  On 
this  occasion,  it  should  seem,  Jesus  first  gave  to  Simon  the 
name  of  Peter,  which  is  here  explained  to  signify  “ a stone.” 


In  Matt.  xvi.  18,  our  Lord  alludes  to  the  same  interpretation  : 
but,  by  this  passage,  the  name  had  been  imposed  long  before. 
It  does  not  appear,  however,  that  these  disciples  immediately 
forsook  their  callings  and  followed  Jesus  : the  probability  is, 
that  their  constant  attendance  was  not  required  till  Jesus 
formed  an  establishment,  and  provided  them  a home. 

Next  day — the  frequent  use  of  this  term  seems  to  imply  that 
John,  when  not  occupied  in  his  official  duties,  used  to  walk 
with  some  of  his  disciples  on  the  banks  of  the  Jordan,  and 
Jesus  probably  did  the  same.  Whenever  John,  therefore,  saw 
Jesus,  he  pointed  his  disciples  to  hint  as  “ the  Lamb  of  God,” 
or  the  Saviour  of  the  world  : and  thus  bare  record  of  him  in 
the  face  of  his  disciples  and  the  public.  The  consequence  was, 
that  many  of  John’s  disciples  followed  Jesus,  as  he  had  him- 
self predicted — “ He  must  increase,  but  I must  decrease.” 

But  what  most  interests  us  in  this  section,  is  the  calling  of 
Nathanael,  whom  we  have  supposed  to  be  the  same  with  Bar- 
tholomew the  apostle,  (see  expos,  of  Luke  vi.  12 — 19,)  and  on 
whose  amiable  character  we  shall  here  offer  a few  observa- 
tions. 1.  We  mark  his  simplicity—  he  was  “ an  Israelite  in- 
deed, in  whom  was  no  guile ;”  no  hypocrisy,  no  dissimula- 
tion : yet,  2.  Though  simple,  he  was  not  credulous  ; so  far 
from  it,  he  scrupled  to  believe  in  Jesus  because-he  came  from 
Nazareth,  a town  inhabited  by  ignorant,  rude,  and  vicious 
characters;  so  that  it  appears  to  have  been  a proverbial  say- 
ing, “ Can  any  good  thing  come  out  of  Nazareth  7”  Thus  the 
good  physician  placed  himself  in  the  centre  of  the  diseased. 
3.  Though  not  credulous,  he  did  not  obstinately  resist  evi- 
dence • when  Jesus  convinced  him  that  he  knew  what  passed 
in  his  secret  retirement,  he  at  once  acknowledged  the  divinity 
of  his  character:  “ Rabbi,  [master  or  doctor,]  thou  art  the 
Son  of  God ; thou  art  the  King  of  Israel.”  4.  We  have  here 
an  instance  not  only  of  Nathanael’s  simplicity  and  honesty, 
but  of  his  piety;  since  “under  the  fig-tree”  appears  to  have 
been  his  usual  place  for  retirement  ana  prayer,  where  he  knew 
that  he  was  excluded  front  every  eye  but  his  who  readeth  the 
heart. 

Our  Lord  here  adds,  addressing  Nathanael,  and  the  other 
disciples  with  him,  “Verily,  verily,  I say  unto  you , hereafter  ye 
shall  see  heaven  open,  and  the  angels  of  God  ascending  and  de- 
scending [to  wait]  upon  the  Son  of  man.”  Several  instances  of 
this  nature  occurred  to  the  apostles  (of  whom  we  have  reckoned 
Nathanael  to  be  one)  during  their  master’s  life  ; but  the  grand 
instance  of  it  was  at  his  ascension,  (Acts  i.  11,)  to  be  exceeded 
only  at  the  day  of  judgment.  (See  Matt.  xxiv.  31,  32 ; xxvi.  30.) 
It  appears  to  us  that  angels  were  constantly  in  attendance 
upon  our  Lord,  though  not  always  visible  to  others;  and  who 
can  say  that  they  attend  not  on  his  disciples  also  7 “ Are  they 


bach.  Bethany  signifies  a ferry  house  ; but  this  Bethany  was  not  where  La- 
zarus and  his  sisters  lived,  but  beyond,  or  “ upon  the  Jordan,”  where  probably 
a ferry-boat  was  stationed. 

Ver.  31.  I knew  him.  not.—  This  is  differently  explained.  Doddridge  says, 
* knew  him  not”  personally . which  seems  difficult  to  believe,  since  all  the 
male  branches  of  families  used  to  meet  at  the  three  great  feasts  at  Jerusalem, 
which  we  know  Jesus  was  accustomed  to  attend  ; and  Zacharias,  the  father 
of  John,  being  a priest,  would  naturally  bring  up  his  family  in  that  duty.  Camp- 
bell thinks  that  John  might  have  known  Jesus  to  be  a prophet,  yet  not  the 
Messiah  ; but  being  himself  a prophet,  even  supposing  he  had  not  heard  of  his 
miraculous  conception,  or  early  devotedness  to  God,  (which  is  scarcely  proba- 
ble,) he  must  have  naturally  suspected  that  he  was  the  person  to  whom  he 
was  appointed  forerunner. 

Ver.  33.  I knew  him  not.—  There  seems  to  have  been  a special  providence 
in  the  circumstance  of  John  and  Jesus  being  brought  up  at  such  a distance — 
one  in  the  desert  of  Judea,  and  the  other  in  Lower  Galilee,  (not  less  than  60 


or  70  miles  apart,)  and  never  seeing  each  other,  but  at  the  three  great  festivals, 
which  cut  off  all  reasonable  suspicion  of  confederacy  or  collusion. 

Ver.  36.  Behold  the  Lamb.—[ An  allusion  to  the  morning  and  evening  sacn 
fice,  which  typified  the  Lamb  of  God,  who  should  bear  away  the  sins  of  the 
world.]— Bagster.  , , , , 

Ver.  39.  About  the  tenth  hour—  Supposing  these  hours  to  be  reckoned  ac 
cording  to  the  Roman  method,  from  six  in  the  morn  ing,  they  bring  us  to  four  in 
the  afternoon,  which  our  translators,  in  their  marginal  note,  remark,  was  two 
hours  before  night,  reckoning  their  day  from  six  to  six. 

Ver.  42.  Son  of  Jona— Ox  Jonas  ; probably  an  abridgment  of  Joanna,  oi 

Tr»  Qmi'an  «mnn,nnt)l  P/> tor-  in  rtmok,  (so  our  English  mar- 

-20. 

“ next  time;”  for  the 
village  on  the  lake  of 


Gcnnesareth. 


O L/l  J 1 1 . V t y.  I IW  All  J I IIM/I  VTII-A,  M.  , A**  •' 

gin,)  both  signifying  a stone.  See  note  on  Mat.  xvi.  17- 
Ver.  43.  The  day  follmoing—  Or  “ on  the  morrow,”  or 
word  "day”  need  not  be  taken  strictly. 

Ver.  44.  Bethsaida—W as  at  this  time  a poor  fishing  11 


1141 


The  marriage  in  Cana. 


JOHN. — CHAP.  II.  Christ  turnelh  water  into  wine. 


any  good  thing  come  out  of  Nazareth?  Philip 
saith  unto  him,  Come  and  see. 

47  Jesus  saw  Nathanael  coming  to  him,  and 
saith  unto  him,  Behold  ■ an  Israelite  indeed, 
in  whom  is  no  guile  ! 

48  Nathanael  saith  unto  him,  Whence  know- 
est  thou  me  ? Jesus  answered  and  said  unto 
him,  Before  that  Philip  called  thee,  when  thou 
wast  under  the  fig  tree,  I saw  ‘ thee. 

49  Nathanael  answered  and  saith  unto  him, 
Rabbi,  thou  " art  the  Son  of  God  ; thou  art 
the  King  v of  Israel. 

50  Jesus  answered  and  said  unto  him,  Because 
I said  unto  thee,  I saw  thee  under  the  fig  tree, 
believest  thou  ? thou  shalt  see  greater  things 
than  these. 

51  And  he  saith  unto  him,  Verily,  verily,  I 
say  unto  you,  Hereafter  ye  shall  see  heaven 
w open,  and  the  angels  * of  God  ascending 
and  descending  upon  the  Son  of  man. 

CHAPTER  II. 

1 Christ  turneth  water  into  winet  12  rtepartelh  into  Cnpernaum,  ami  to  Jerusalem,  14 
where  he  purgeth  the  letnple  ot  buyeis  and  sellers.  19  He  foretelleth  his  death  and 
resurrection.  23  Many  believed  because  of  his  miracles,  but  he  would  not  trust  him- 
self with  them. 

AND  the  third  day  there  was  a marriage  in 
Cana  a of  Galilee : and  the  mother  of  Je- 
sus was  there : 

2  And  both  Jesus  was  -called,  and  his  disci- 
ples, to  the  b marriage. 

3  And  c when  they  wanted  wine,  the  mother 
of  Jesus  saith  unto  him,  They  have  no  wine. 


A.  M 4030. 
A.  1).  26. 

a I’m.%2.2. 
Ko.2. 23,29 

t Pa.  139. 1,2. 

u Mat.  14.33 
o. 20.28, 29. 

v Mat. 21. 5. 
27.11. 

w Ezc.1.1. 

X Ge.28.12. 
Da.7.9,10. 
Ac.1.10, 
11. 

A.  M.  4031. 
A.  D.  27. 

a Joa.  19.28. 
c.4.46. 

b He.  13.4. 

c Ec.10.19. 
Is.  24. 11. 


d Lu.5.5,6. 

e Ec.9.7. 

f Ro.13.7. 

g Pa  119. 
100. 
c.7.17. 

h Ps.  104. 15. 
Pr.  9.2,5. 


j lJn.5,13. 


4 Jesus  saith  unto  her,  Woman,  what  have  l 
to  do  with  thee?  mine  hour  is  not  yet  come. 

5 His  mother  saith  unto  the  servants,  What- 
soever ll  he  saith  unto  you,  do  it. 

6 And  there  were  set  there  six  water-pots  of 
stone,  after  the  manner  of  the  purifying  of  the 
Jews,  containing  two  or  three  firkins  apiece. 

7 Jesus  saith  unto  them,  Fill  the  water-pots 
with  water.  And  they  filled  them  up  to  the 
brim. 

8 And  he  saith  unto  them,  Draw  « out  now, 
and  bear  unto  the  governor *  1 of  the  feast. 
And  they  bare  it. 

9 When  the  ruler  of  the  feast  had  tasted  the 
water  that  was  made  wine,  and  knew  not 
whence  it  was;  (but  the  « servants  which 
drew  the  water  knew  ;)  the  governor  of  the 
feast  called  the  bridegroom, 

10  And  saith  unto  him,  Every  man  at  the  be- 
ginning doth  set  forth  good  wine  ; and  when 
men  have  well  drunk,  then  that  which  is 
worse : but  thou  hast  kept  the  good  h wine 
until  now. 

11  This  beginning  of  miracles  did  Jesus  in 
Cana  of  Galilee,  and  manifested  > forth  his 
glory  ; and  his  disciples  believed  ) on  him. 

12  Tf  After  this  he  went  down  to  Capernaum, 
he,  and  his  mother,  and  his  brethren,  and  his 
disciples:  and  they  continued  there  not  many 
days. 


not  all  ministering  spirits,  sent  forth  to  minister  for  (or  on  be- 
half of)  them  who  shall  be  heirs  of  salvation  7”  (Heb.  L 14.) 

“ Are  they  not  all  thy  servants,  Lord  ? 

At  thy  command  they  go  and  come  : 

With  cheerful  haste  obey  thy  word, 

And  guard  thy  children  to  their  home.” — Watts. 

Chap.  II.  Ver.  1 — 11.  Our  Lord  attends  a marriage  feast, 
and  changes  water  into  wine—  In  explaining  this  narrative, 
it  is  necessary  to  glance  at  the  nature  of  the  Jewish  mar- 
riages, which  lasted  seven  days,  persons  coming  and  going, 
perhaps,  all  the  time.  (Judg.  xiv.  17.)  From  a deficiency  of 
wine  it  has  been  inferred  that  the  married  couple  were  poor; 
but  it  is  equally  possible  that  the  report  of  Jesus  being  present 
at  the  feast,  had  drawn  together  an  accession  of  guests,  quite 
unexpected.  On  these  occasions  a president,  or  governor  of  the 
feast,  was  appointed  to  regulate  the  festival  and  preserve  de- 
corum. 

Many  reasons  may  be  assigned  for  the  attendance  of  Jesus 
on  this  occasion.  The  marriage  was  probably  an  alliance 
formed  in  his  own  family;  and  though  circumstances  would 
not  permit  his  sanctioning  the  sacred  ordinance  by  his  ex- 
ample, his  presence  on  this  occasion  might  be  designed  to 
express  his  approbation  of  a union  instituted  by  God  Himself, 
and  sanctioned  by  holy  men  of  every  age.  He  might  wish  it  to 
be  understood  also,  that  he  was  no  cynical  philosopher,  but  de- 
signed to  mix  in  all  the  innocent  enjoyments,  as  well  as  duties, 
of  civil  life,  which  were  not  incompatible  with  his  divine  cha- 
racter. He  was  no  ascetic,  nor  affected  the  retirement  of  a 
desert;  but  he  came  eating  and  drinking,  even  with  reputed 
sinners,  that  he  might  have  the  better  opportunity  of  introdu- 
cing his  holy  doctrines  and  precepts  among  all  classes  of 
society. 

The  language  of  Jesus  on  this  occasion,  to  his  virgin  mother, 
appears  mysterious,  and  cannot  perhaps  be  fully  explained. 
The  epithet  “ Woman,”  however  abrupt  it  may  sound  to  Eng- 
lish ears,  in  Greek  means  nothing  disrespectful ; but  was  ad- 
dressed, by  men  the  most  accomplished,  to  females  of  the 
highest  rank.  And  the  expression,  “ What  have  I to  do  with 
thee?”  (or,  rather,  “ What  hast  thou  to  do  wilh  me?”)  though 
it  may  imply  a gentle  reproof,  may  only  be  designed  to  intimate 
that  whatever  filial  duty  Jesus  might  owe  to  Mary,  as  his  mo- 


ver. 46.  Nazareth. — This  was  a town  of  Lower  Galilee,  about  two  leagues 
East  from  Mount  Tabor.  It  bore  a bad  character,  even  among  the  Galileans, 
which  is  fully  justified  by  the  treatment  which  our  Lord  himself  received  from 
thorn,  Luke  iv.  23,  29.  This  is  one  instance  in  which  our  Saviour  “ made  him- 
self of  no  reputation.” 

Ver.  51.  Verily,  verily.— Greek,  Amen,  Amen,  which  is,  in  fact,  a Hebrew 
word,  signifying  “ certainly,”  or  “in  truth;”  but  it  is  remarkable  that  John, 
in  adopting  this  word,  always  doubles  it,  while  the  other  Evangelists  use  it 
singly ; a circumstance  we  can  account  for  only  from  the  earnestness  of  his 
manner. Angel?  ....  ascending  and  descending,  to  wait,  &c.— So  Dod- 

dridge. But  Campbell  renders  it,  "ascending  from.  . . .and  descending 
upqn.” 

Chap.  II.  Ver.  1.  Cana  of  Galilee. — A small  town,  four  or  five  miles  from 
Nazareth. 

Ver.  4.  Woman. — It  is  evident  that  there  is  nothing  disrespectful  in  this  address, 
ns  it  was  used  by  our  Lord  on  the  most  affecting  bf  all  occasions,  arid  when  he 
evinced  his  exquisite  sympathy  and  tender  regard  for  this  very  parent,  eh.  xix. 
26.  Xenophon  puts  it  into  the  mouth  of  a Persian  chief,  when  consoling  a cap- 
tive lady  of  the  highest  rank.  Augustus  is  made  to  use  it  to  Cleopatra,  and  An- 
Untor  to  Helen.  It  may,  therefore,  lie  considered  as  equivalent  to  Madam.  See 

Orient.  I.it.  No.  IS37. What  have  I to  do  with  theel—Parkhurst  anil 

1142 


tlier,  that  relation  gave  her  no  right  to  interfere  with  his  public 
duties.  He  was  “ about  his  Father’s  business,”  as  he  had 
said  many  years  before,  (Luke  ii.  49,)  and  knew  when  and  how 
to  act,  without  any  human  direction.  His  “ hour”  (as  lie 
said  on  other  occasions)  was  not  yet  come,  and  he  might  have 
wise  reasons  for  delay,  unknown  to  her  as  well  as  to  us ; and 
it  is  evident  she  did  not  understand  this  as  a refusal,  because 
she  directed  the  servants  to  obey  his  orders. 

“ At  the  command  of  Jesus  (says  Bishop  Taylor)  the  water- 
pots  were  filled  with  water,  and  the  water  was,  by  his  divine 
power,  turned  into  wine,  where  the  different  economy  of  God 
and  the  world  is  highly  observable.  Every  man  sets  forth 
good  wine  at  first,  and  then  the  worse;  but  God  not  only 
turns  the  water  into  wine,  but  into  such  wine  that  the  last 
draught  is  most  pleasant.  The  world  presents  us  with  fair 
language,  promising  hopes,  convenient  fortunes,  pompous 
honours,  and  these  are  the  outside  of  the  bowl ; but,  when  it 
is  swallowed,  these  dissolve  in  the  instant,  and  there  remains 
bitterness,  and  the  malignity  of  colliquintida,  (i.  e.  the  wild  cu- 
cumber, bitter  and  acrid  in  the  extreme.)  Every  sin  smiles  in 
the  first  advance,  and  carries  light  in  the  face  and  honey  on 
the  lip;  but,  when  we  have  well  drunk , then  comes  that  which 
is  worse, — fears  and  terrors  of  conscience,  and  shame  and  dis- 
pleasure, and  diffidence  [we  might  add,  despair]  in  the  day  of 
death — [But]  Jesus  keeps  the  best  wine  till  the  last:  not  only 
because  of  the  direct  reservation  of  the  highest  joys  till  the 
near  approaches  of  glory,  but  also  because  our  relishes  are- 
higher  after  a long  fruition  than  at  the  first  essays ; such  being 
the  nature  of  grace,  that  it  increases  in  relish  as  it  does  in 
fruition.”  (Life  of  Christ.) 

This  is  called  “ the  beginning,”  or  “first,”  of  Christ’s  mi- 
racles, as  Dr.  Campbell  renders  it ; for  we  pay  no  regard  to  the 
reports  of  the  juvenile  miracles  which  compose  the  pseudo- 
gospels of  “the  apocryphal  New  Testament:”  and  by  this 
miracle  he  showed  forth  not  only  the  glory  of  his  power,  but 
of  his  beneficence;  and  all  his  miracles  were  of  the  same  bene- 
volent cast.  As  lie  turned  water  into  wine,  so  he  turned  pain 
into  ease,  darkness  into  light,  and  death  into  life  : in  this  case 
also  he  kept  the  best  wine  till  last. 

Ver.  12 — 25.  Jesus  purges  the  temple,  and  foretels  his 
own  death. — It  seems  evident,  and  is  so  generally  understood, 

Campbell,  “ What  hast  thou  to  do  with  me  .*”  The  expression,  though  nor- 

tainly  not  disrespectful,  implies  reproof:  ” Why  dost  thou  interfere?” Mint 

hour  is  not  yet  come — i.  e.  The  time  for  me  to  act  is  not  yet  come. 

Ver.  6.  Two  or  three  firkins. — This  is  an  English  measure,  unknown  to  the 
Greeks  or  Jews.  Doddridge , Campbell , and  others,  suppose  the  Hebrew  Baths 
to  be  intended,  which  are  reckoned  to  contain  from  lour  to  seven  gallons  each  ; 
but  it  were  better  to  leave  it  indefinite — measures. 

Ver.  8.  The  governor  of  the  feast — i.  e.  the  president  or  chairman,  whosAS 
duty  on  such  occasions  isdescribed  by  the  author  of  Ecclesiasticus,  chap.  xxxiL 

1.  The  Greek  term  is  architriclinos,  who  sat  at  the  head  of  the  table,  which 
was  shaped  like  the  Greek  letter  II,  as  represented  by  ancieni  painters.  Com- 
pare note  on  Mat.  xxvi.  20. 

Ver.  9.  When  the  ruler— Or  governor  ; it  is  the  same  word. 

Ver.  10.  When  men  have  well  drunk —Doddridge,  ‘‘drank  plentifully 
Campbell,  “largely,”  or  “freely,”  which  last  term  seems  best.  Tncl  XX.  use 
the  same  word  in  Gen.  xliii.  34.  Sol.  Song  v.  1.  Hag.  i.  6 ; in  none  ol  which 
does  it  imply  intoxication. 

Ver.  11.  Cana. — [Cana,  a town  of  Galilee,  now  called  Cane  Galil,  or  Ke- 
phtr  Kenna,  is  situated,  according  to  the  authority  of  modern  travellers  be- 
tween fifteen  and  sixteen  miles  west  of  Tiberias, about  six  miles  S.  E of  £e- 
phoris  orSafoury,  and  between  four  and  five  miles  N.  E.  by  E.  of  Nazareth.  It 


( hr ist  purgeth  the  temple.  JOHN. — CHAP.  III. 


Many  believe  on  him. 


13  li"  And  the  Jews’  passover  k was  at  hand, 
and  Jesus  ' went  up  to  Jerusalem, 

14  And  found  m in  the  temple  those  that  sold 
oxen  and  sheep  and  doves,  and  the  changers 
of  money  sitting: 

15  And  when  he  had  made  a scourge  of  small 
cords,  he  drove  them  all  out  of  the  temple, 
and  tne  sheep,  and  the  oxen  ; and  poured  out 
the  changers’  money,  and  overthrew  the  tables ; 

16  And  said  unto  them  that  sold  doves,  Take 
these  things  hence ; make  not  my  Father’s 
house  a house  of  merchandise. 

17  And  his  disciples  remembered  that  it  was 
n written,  The  zeal  of  thy  house  hath  eaten 
me  up. 

18  Tf  Then  answered  the  Jews  and  said  unto 
him,  What  sign  0 showest  thou  unto  us,  seeing 
that  thou  doest  these  things  1 

19  Jesus  answered  and  said  unto  them,  De- 
stroy Pthis  temple,  and  in  three  days  I will 
raise  it  up. 

20  Then  said  the  Jews,  Forty  and  six  years 
was  this  temple  in  building,  and  wilt  thou  rear 
it  up  in  three  days  ? 

21  But  he  spake  of  the  temple  i of  his  body. 


A.  M,  4031. 
A.  D.  27. 


k Ex.  12. 14. 
1 ver.23. 
c 5.1:  6.4. 
11.55. 

m Mat.21.12 
Ma.ll.  15 
Lu.iy.45. 
n Ps.69.9. 
oMat.12.38, 
&c. 
c.6.30. 
p Mat.26.61 
27.40. 

He.8.2. 


r Lu.24.8. 
s 1 Sa.16.7. 

1 Ch.28.9. 
29.17. 

Je.  17.9,10 
Mat.  9. 4. 
c.  16.30. 
Ac.  1.21. 
Re. 2.23. 
a c. 7.50, 51. 
19.39. 

bc.9.16,33. 

Ac.  2.22. 
c Ac.  10.38. 
d c.1.13. 
Ga.6.15. 
Eji.2.1. 

Ti  1.3.5. 
Ja.1.18. 

1 Pe.1.23. 
1 Jn.2.29. 
?.9. 

e or,  from 
above. 


22  When  therefore  he  was  risen  from  the 
dead,  his  disciples  remembered  r that  he  had 
said  this  unto  them  ; and  they  believed  the 
scripture,  and  the  word  which  Jesus  had  said. 

23  TI  Now  when  he  was  in  Jerusalem  at  the 
passover,  in  the  feast  day,  many  believed  in 
his  name,  when  they  saw  the  miracles  which 
he  did. 

24  But  Jesus  did  not  commit  himself  unto 
them,  because  he  "knew  all  men, 

25  And  needed  not  that  any  should  testify  of 
man  : for  he  knew  what  was  in  man. 

CHAPTER  III. 

1 Christ  teacheth  Nicodemus  the  necessity  of  regeneration.  14  Of  faith  in  his  death. 

16  The  great  love  of  God  towards  the  world.  18  Condemnation  for  unbelief.  23 

The  baptism,  witness,  and  doctrine  of  John  concerning  Christ. 

THERE  was  a man  of  the  Pharisees,  named 
a Nicodemus,  a ruler  of  the  Jews : 

2 The  same  came  to  Jesus  by  night,  and  said 
unto  him,  Rabbi,  we  know  that  thou  art  a 
teacher  come  from  God:  for  b no  man  can 
do  these  miracles  that  thou  doest,  except 
c God  be  with  him. 

3 Jesus  answered  and  said  unto  him,  Verily, 
verily,  I say  unto  thee,  d Except  a man  be  born 
0 again,  he  cannot  see  the  kingdom  of  God. 


that  our  Lord  twice,  at  least,  cleansed  the  temple  of  these 
cattle-traders  and  money-changers.  This,  which  was  the  first 
instance,  must  have  happened  soon  after  the  miracle  just  re- 
lated ; the  latter  instance  occurred  near  the  close  of  his  minis- 
try, and  is  related  by  the  three  other  Evangelists.  (Matt.  xxi. 
12.  Mark  xi.  15.  Luke  xix.  45.) 

To  avoid  repetition,  we  beg  to  refer  our  readers  to  the  obser- 
vations offered  by  us  on  Matthew,  so  far  as  the  circumstances 
agree  ; we  add  only  a remark  on  the  proneness  there  is  in  mere 
professors  of  religion  to  make  a gain  of  godliness  ; and  to  pur- 
sue their  own  interests,  under  the  pretence  of  serving  God. 
For  it  was  doubtless  the  pretence  of  these  men,  in  bringing 
their  cattle  into  the  courts  of  the  temple,  to  serve  the  conve- 
nience of  those  who  wanted  them  for  sacrifice;  and  of  the 
money-changers,  to  accommodate  either  buyers  or  sellers  with 
exchange  for  money  or  drafts  : but,  careless  as  they  were  in 
religion,  we  cannot  believe  that  the  priests  would  have  tole- 
rated these  excesses,  had  they  not  reaped  advantages  there- 
from, either  in  the  form  of  rentage  for  the  ground,  or  fees  for 
the  privilege  of  their  standing ! Strong  and  severe  as  was  the 
language  of  our  Lord,  relative  to  these  guardians  of  the  tem- 
ple, we  doubt  not  but  that  it  was  perfectly  just ; and  we  fear  that 
there  are  few  temples,  few  churches,  few  chapels,  few  religious 
institutions  of  any  kind,  in  which  his  eyes,  which  are  ‘“as  a 
flame  of  fire,”  do  not  discern  some  thieves  who  rob  God  and 
oppress  his  poor  1 Alas ! if  the  sons  of  Aaron — if  the  sons  of 
Eli,  practised  villany,  we  need  not  wonder  to  find  the  like  in 
the  degenerate  days  of  Herod  and  Caiaphas.  And  when  the 
Son  of  Man  again  “ cometh,  shall  he  find  faith  in  the  earth,” — 
fidelity  in  the  church — or  integrity  in  its  ministers?  (See  Luke 
xviii.  8.) 

It  is  not  wonderful  that  the  Jews,  both  priests  and  laymen, 
should  be  alarmed  on  this  occasion.  A Reformer  comes 
among  them,  under  the  character  of  a Prophet,  and  by  the 
zeal  he  manifests,  they  know  not  how  far  the  reform  may 
spread  ; and  every  priest  and  every  ruler,  conscious  of  abuses, 
trembles  lest  it  should  extend  to  him; — the  more  so,  as  reform- 
ers are  naturally  sanctioned  by  the  injured  and  oppressed. 
Certain  Jews,  therefore,  probably  deputed  by  the  Sanhedrim, 
demand  of  him  a sign,  or  miracle,  in  proof  of  his  divine  autho- 
rity as  a Reformer  : “ What  sign  showest  thou  unto  us,  seeing 
that  thou  doest  these  things?” 

Jesus  replied,  no  doubt,  with  such  an  expressive  action  (point- 
ing to  himself)  as  might  have  led  them  to  a just  interpreta- 
tion of  his  meaning  : “ Destroy  this  temple,”  meaning  the 
temple  of  his  body  ; “ and  in  three  days  I will  raise  it  up.  The 
Jews,  however,  whether  through  inattention  or  perverseness, 
understood  Jesus  as  speaking  of  the  temple  in  which  they  then 
were ; and,  therefore,  shocked  with  the  impossibility  of  such 
a thing,  they  exclaim,  “Forty  and  six  years  was  this  temple 
in  building,  and  wilt  thou  rear  it  in  three  days?”  “ But  (says 
the  historian)  he  spake  of  the  temple  of  his  body.” 


A difficulty  has  been  felt  in  making  out  the  “forty  and  six 
years”  here  mentmned,  since,  by  the  account  of  Josephus,  it 
was  built  within  eight  or  nine.  Lardner  remarks,  however, 
that  this  refers  to  what  Herod  did  at  his  own  expense ; but  the 
Jews  were  continually  adding  improvements  and  embellish- 
ments, as  late  as  A.  D.  55,  within  a few  years  of  its  final  de- 
struction by  Titus.  Yet  they,  as  well  as  the  Christians,  called 
this  the  second  temple. 

Not  only  did  the  Jews  misunderstand  our  Lord,  as  to  the 
temple  of  which  he  spake,  but  his  disciples  appear  not  to  have 
comprehended  his  meaning  till  after  his  resurrection  : “ then 
remembered  they  that  he  had  said  this.”  So  our  Lord  had 
promised,  that  after  his  resurrection  the  Holy  Spirit  should 
bring  “all  things  to  their  remembrance”  which  he  had  said  to 
them.  (Ch.  xiv.  26.) 

In  this,  and  in  every  instance  in  which  the  Jews  demanded 
a miracle,  our  Lord  constantly  refused  to  gratify  them,  because 
his  miracles  were  mostly  designed  to  relieve  the  poor  and  the 
distressed:  during  the  time  of  the  Passover,  however,  Jesus 
remaining  at  Jerusalem,  wrought  many  miracles,  and  those 
who  saw  them  believed  in  him ; but  these  people,  though  they 
actually  witnessed  many  miracles  of  this  nature,  were  always 
inquiring  after  others — probably  wishing  to  see  some  splendid 
exhibition  of  his  power — such  as  that  to  which  Satan  tempted 
him,  (Matt.  iv.  6,)  to  cast  himself  down  from  a pinnacle  of  the 
temple,  before  all  the  congregation.  But  Jesus,  though  he 
never  sent  away  a poor  ana  miserable  object  in  distress,  never 
wrought  a miracle  merely  to  exhibit  himself,  or  gratify  curious 
hearers. 

As  to  those  who  did,  or  at  least  professed  to  believe  in  him, 
he  knew  too  much  of  human  nature  to  trust  in  them.  “He 
knew  man”— his  weakness,  frailness,  and  inconstancy;  and 
he  knew  “ what  was  in  man,”  namely,  the  deceitfulness  and 
depravity  which  was  in  his  heart.  (Matt.  xv.  18,  19.)  He, 
therefore,  never  trusted  himself  in  the  hands  of  his  enemies  till 
his  hour  was  come,  to  offer  himself  in  sacrifice  for  our  salva- 
tion. 

Chap.  III.  Ver.  I — 8.  Our  Lord’ s discourse  with  Nicodemus. 
— The  doctrine  of  regeneration,  or  the  new  birth,  is  here  pro- 
posed in  terms  so  clearly  indicative  of  its  high  importance,  as 
to  call  for  our  particular  attention.  Nicodemus  was  not  only 
a ruler,  or  magistrate  of  the  Jews,  but,  from  chap.  vii.  50,  of 
this  gospel,  has  been  generally  considered  as  a member  of  the 
Sanhedrim,  or  great  council  of  Jewish  rulers.  He  came  to 
Jesus  by  night,  partly,  perhaps,  for  the  sake  of  privacy;  and 
partly,  because  then  less  liable  to  be  interrupted,  either  by  his 
own  friends  or  Jesus’s  disciples.  And  though  he  had  probably 
heard  of  his  mean  origin,  he  had  heard  also  of  his  miracles 
and  discourses,  which  marked  him  as  the  great  prophet  to  be 
sent  from  heaven,  (Deut.  xviii.  15,)  and  consequently  entitled 
to  very  high  respect.  He  therefore  addresses  him  by  the  title 
of  Rabbi,  which  was  always  appropriated  to  their  learned 


U a neat  little  village,  pleasantly  situated  on  the  descent  of  a hill,  facing  the 
south-west,  with  a copious  spring,  surrounded  with  plantations  of  olive  and  other 
fruit  trees  : and  contains  about  300  inhabitants,  chiefly  Catholic  Christians. 
Pococ're  saw  a large  ruined  building,  the  walls  of  which  were  entire,  and 
which  they  said  occupied  the  site  of  the  house  of  the  marriage.  Near  it  was  a 
large  new  Greek  church  ; and  on  the  south  side  of  the  village,  near  the  foun- 
tain, there  were  the  mins  of  another  church,  dedicated  to  St.  Bartholomew, 
and  said  to  haveheen  his  house.  1 —Bagster. 

Ver.  15.  Of  small  cords— i.  e.  the  cords  that  had  been  employed  to  tie  up 

the  cattle. Oxen. — Campbell , “cattle.”  Oxen  (properly  speaking:  being 

castrated  animals,  could  not  be  sacrificed.  The  common  idea  that  Jesus 
scourged  the  money  changers  is  unfounded.  The  scourge,  as  is  evident  from 
the  original,  was  used  only  in  driving  the  sheep  and  oxen  from  the  temple. 

Ver  Ik  Ahryuseof  merchandise.  — Doddridge  and  Campbell,  “traffic"-  a 


public  market : and  the  extent  of  that  market  may  be  judged  of  from  what  Jo- 
sephus tells  us,  that  at  one  passover  the  Jews  sacrificed  256,500  victims  of  dif- 
ferent kinds,  which  amount  to  more  than  32,000  daily.  It  is  possible,  how- 
ever. that  Josephus  exaggerated,  as  well  as  the  Jews : he  mentions,  that  He- 
rod, in  his  15th  year,  in  repairing  the  temple,  doubled  the  space  of  ground 
which  had  enclosed  it,  which  will  account  for  this  large  market.  See  Lard- 
ner’s  Cred.  ii.  290.  • 

Chap.  III.  Ver.  3.  Except  a man  be  born  again. — The  Greek  lanothen)  is 
mbiguous,  and  means  either  “ again,”  or  " from  above  and  some  exposi- 
tors prefer  the  latter  interpretation,  which  it  is  clear  the  word  bears,  both  in 
verse  31,  of  this  chapter,  and  in  ch.  xix.  11.  “ Bu  t that  the  common  version  is 
here  preferable,  (says  Dr.  Campbell,)  is  evident  from  the  answer  given  byNi- 
codemus,  which  shows  that  he  understood  it  no  otherwise  than  as  a second 
birth  And  let  it  he  remembered,  that  in  the  Chaldee  language  spoken  by  our 

1143 


Christ  teacheth  the 


JOHN. — CHAP.  III.  necessity  of  regeneration. 


4 Nicodemus  saith  unto  him,  How  can  a 
man  be  born  when  he  is  old  ? can  he  enter 
the  second  time  into  his  mother’s  womb,  and 
be  born  ? 

5 Jesus  answered,  Verily,  verily,  I say  unto 
thee,  Except  a man  be  born  of  f water  and  of 
the  e Spirit,  he  cannot  enter  into  the  kingdom 
of  God. 

6 That  h which  is  born  of  the  flesh  is  flesh; 
and  that  which  is  born  of  the  Spirit  is  spirit. 

7 Marvel  not  that  I said  unto  thee,  Ye  must 
be  born  ' again. 

8 The  wind  bloweth  where  it  listeth,  and 
thou  hearest  the  sound  thereof,  butcanst  not 
tell  whence  it  cometh,  and  whither  it  goeth : 


A.  M.  4031. 
A.  I).  27. 


f Ma.16.lG. 
Ac.  2.33. 

g Ro.8.2. 

1 Co.2.13. 

h 1 Co.  15. 
47..  49. 

2 Co. 5. 17. 

1 or,  from 
above. 


J 1 Co.2.11. 

k 1 Jn.1.1.. 
3. 

1 Ep. 4.9,10. 


so  ) is  every  one  that  is  born  of  the  Spirit. 

9 Nicodemus  answered  and  said  unto  him, 
How  can  these  things  be? 

10  Jesus  answered  and  said  unto  him,  Art 
thou  a master  of  Israel,  and  knowest  not  these 
things? 

11  Verily,  verily,  I say  unto  thee,  kWe  speak 
that  we  do  know,  and  testify  that  we  have 
seen  ; and  ye  receive  not  our  witness. 

12  If  I have  told  you  earthly  things,  and  ye 
believe  not,  how  shall  ye  believe,  if  I tell  you 
of  heavenly  things? 

13  And  i no  man  hath  ascended  up  to  heaven, 
but  he  that  came  down  from  heaven,  even  the 
Son  of  man  which  is  in  heaven. 


men,  and  considered  as  equivalent  to  Doctor,  among  ourselves. 
“We  know,”  said  he — that  is,  we  rulers  know,  though  few  of 
us  have  ihe  courage  to  confess  it — “ that  thou  art  a teacher, 
come”  express  “ from  God  ; for  no  man  can  do  these  miracles 
that  thou  doest,  except  God  be  with  him.”  Under  this  im- 
pression, the  Jewish  ruler  comes  to  make  farther  inquiries  into 
the  doctrines  of  Jesus,  and  into  the  religious  system  he  was 
about  to  introduce  among  the  people.  Our  Lord,  meaning  at 
once  to  direct  him  to  the  most  important  part  of  true  religion, 
cuts  off  all  farther  inquiries  by  abruptly  stating,  but  in  the 
most  solemn  manner,  “ Except  a man  be  born  again,  he  can- 
not see  the  kingdom  of  God.”  By  “ the  kingdom  of  God,”  it 
is  admitted  that  our  Lord  must  mean  the  gospel  dispensa- 
tion, which  could  neither  be  understood  nor  enjoyed  without 
this  indispensable  qualification  ; but  what  can  this  being  born 
again  mean  1 Not,  surely,  moral  reformation  ; for,  whatever 
might  be  the  case  with  others,  this  man’s  morals  appear  to 
be  irreproachable.  Nor,  2,  any  merely  outward  rite  ; for  after 
this  solemn  introductipn,  to  make  the  great  essential  of  Chris- 
tianity consist  merely  in  an  outward  rite,  would  be  an  instance 
of  the  bathos  in  Theology,  which  be  far  from  our  Redeemer ! 
But  to  us  it  appears  to  be  that  same  great  point  which' is  else- 
where represented,  both  by  our  Lord  and  nis  apostles,  under 
images  very  similar.  Thus,  when  his  disciples  discovered  a 
spirit  of  pride  and  ambition,  (Matt,  xviii.  3,)  he  set  a little 
child  before  them,  and  said,  “Except  ye  be  converted,  and 
become  as  little  children,  ye  shall  not  enter  into  the  kingdom 
of  heaven.”  And  what  is  this  becoming  as  little  children,  but 
the  being  bom  again  ? It  is  to  have  the  heart  humbled  by  re- 
pentance, and  renewed  by  grace.  So  St.  Peter,  after  the  day 
of  Pentecost,  addresses  the  murderers  of  his  Lord,  (Acts  iii.  19.) 
“ Repent,  therefore,  and  be  converted,  [or  become  as  little 
children,]  that  your  sins  may  be  blotted  out,  when  the  times 
of  refreshing  shall  come  from  the  presence  of  the  Lord”—  that 
is,  when  he  shall  come  in  the  glory  of  his  gospel  kingdom. 
And  the  same  apostle,  speaking  of  persons  thus  converted, 
states,  that  they  were *  1 born  again  ; not  of  corruptible  seed,” 
that  is,  of  erroneous  doctrines,  “ but  of  incorruptible,  by  the 
word  of  God,  which  liveth  and  abideth  for  ever.”  (1  Pet.  i.  23.) 
So  the  apostle  John,  who  relates  this  conversation  with  Nico- 
demus, tells  us,  that  “ whosoever  [in  his  heart]  believes  that 
Jesus  is  the  Christ,”  is  “ born  of  God” — the  very  phrase  used 
by  our  Lord,  ver.  13 ; and  that  whosoever  loveth  his  brother 
is  “ born  of  God  and  knoweth  God,  and  doth  not  commit 
sin” — that  is,  doth  not  live  in  its  allowed  practice.  (See 
1 John  iii.  9 ; iv.  7 ; v.  1,  4,  18.)  On  a comparison  of  these  pas- 
sages, then,  it  appears  to  us,  that  the  regeneration  of  which 
the  Scriptures  speak,  implies  faith,  repentance,  and  good 
works,  or  “ works  meet  for  repentance.”  (Acts  xxvi.  20.) 

But  what  has  chiefly  led  to  a different  interpretation  seems 
to  be,  that  these  persons  are  said  to  be  born  both  “ of  water 
and  the  spirit.”  With  respect  to  the  latter,  there  can  be  no 
difficulty  in  believing  that  spiritual  regeneration  is  the  work  of 
God’s  Holy  Spirit ; but  what  is  it  to  “ be  born  of  water  1” 
This  is  generally  understood  of  baptism,  considered  as  a sign 
or  emblem  of  true  regeneration,  rather  than  the  thing  itself: 
and  so  it  seems  to  be  considered  by  St.  Paul.  Writing  to  the 
believing  Romans,  (ch.  vi.  3,  4,)  he  says—  “ Know  ye  not,  that 
as  many  of  us  as  were  baptized  into  Jesus  Christ,  were  bap- 
tized into  his  death  1”  that  is,  into  the  belief  of  his  death  and 
atonement  on  our  behalf.  “ Therefore,”  adds  he,  in  allusion 
to  what  then  seems  to  have  been  the  usual  mode  of  baptism, 
“we  are  buried  with  him  by  baptism  into  death” — dying  to 
sin  as  he  did  to  the  world ; “ that  like  as  Christ  was  raised  up 
from  the  dead  by  the  glory  of  the  Father,  even  so  we  also 
should  walk  m newness  of  life.”  And  again,  (1  Cor.  v.  17,)  “ If 
any  man  be  in  Christ,  he  is  a new  creature which  corresponds 
with  the  spiritual  regeneration  inculcated  by  our  Lord. 


That  baptism,  or  the  being  “born  of  water,”  stands  con- 
nected with  regeneration,  or  being  “born  of  the  spirit,”  as  its 
sign  or  emblem,  is  freely  admitted,  and  for  that  reason  also,  as 
we  humbly  conceive,  it  cannot  be  the  thing  signified.  It  was 
this  similarity,  however,  as  we  suppose,  which  led  the  Greek 
and  Latin  fathers  to  call  baptism  by  the  names  of  regenera- 
tion, illumination,  &c. ; in  consequence  of  which,  this  became 
the  doctrine  of  the  Greek  and  Latin  churches,  from  the  latter 
of  which  it  has  been  adopted  by  many  Protestant  diving  un- 
der different  modifications  of  opinion,  or  expression,  which  we 
are  not  called  upon  to  examine.  The  fatal  mistake  against 
which  we  wish  to  guard  our  readers,  is,  that  true  Christianity 
consists  merely  in  outward  rites  and  forms,  rather  than  in 
“ an  honest  and  good  heart,”  derived  not  by  natural  genera- 
tion from  our  depraved  first  parents,  but  renewed  by  God’s 
Spirit,  and  filled  with  holy  dispositions  and  desires,  which  ne- 
cessarily produce  good  works,  and  a virtuous  conversation. 

That  this  is  not,  and  cannot  be,  effected  by  any  outward 
form  or  ceremony,  is,  we  think,  abundantly  evident  from  our 
Lord’s  own  words — “That  which  is  born  ol  the  flesh  is  flesh,” 
that  is,  merely  carnal  and  corrupt ; but  that  which  is  “ born 
of  the  Spirit”  of  God  is  purely  “spiritual,”  both  in  its  nature 
and  effects.  Nor  is  it  certain  that  material  water  is  at  all 
meant,  any  more  than  material  fire  was  intended  by  the  fiery 
baptism  which  our  Lord  promised  to  his  disciples,  Luke  iii.  16. 
Water,  and  fire,  and  air,  the  great  purifying  agents  in  Nature, 
are  all  used  as  emblems  of  the  Spirit’s  influences  on  man  ; so 
“ the  washing  of  water  by  the  word,”  and  “ the  washing  of 
regeneration,”  are  explained  by  some  of  our  best  commenta- 
tors and  divines,  of  the  purifying  influences  of  the  Spirit,  by 
means  of  the  written  or  preached  word.  (See  Ephes.  v.  26; 
and  Titus  iii.  5.) 

Our  Lord  proceeds  to  illustrate  this  by  the  operation  of  the 
air  or  wind  : “The  wind  bloweth  where  it  listeth,  and  thou 
hearest  the  sound  thereof ; but  canst  not  tell  whence  it  cometh, 
nor  whither  it  goeth  : so  is  every  one  that  is  born  of  the 
spirit.”  This  verse  is  thus  illustrated  by  Dr.  Campbell:— 
“Nor  is  there  (as  if  he  had  said)  any  thing  in  this  either  absurd 
or  unintelligible.  The  wind,  which  in  Hebrew  is  expressed  by 
the  same  word  as  spirit , shall  serve  for  an  example.  It  is 
invisible;  we  hear  the  noise  it  makes,  but  cannot  discover 
what  occasions  its  rise  or  its  fall.  It  is  known  to  us  solely  by 
its  effects.  Just  so  it  is  with  this  second  birth.  The  Spirit 
himself,  the  great  agent,  is  invisible  ; his  manner  of  operating 
is  beyond  our  discovery;  but  the  reality  of  his  operation  is  per- 
ceived by  the  effects  produced  on  the  disposition  and  life  of  the 
regenerate.” 

We  shall  conclude  this  section  with  another  admirable  ex- 
tract from  Bishop  'Vaylor  : — “This  was  strange  philosophy  to 
Nicodemus  ; but  Jesus  bade  him  not  to  wonder ; for  this  is  not 
a work  of  humanity,  but  a fruit  of  God’s  Spirit,  and  an  issue 
of  predestination.  For  the  Spirit  bloweth  xchere  it  listeth,  and 
is,  as  the  wind,  certain  and  notorious  in  its  effects  ; but  secret 
in  the  principle,  and  in  the  manner  of  production;  and,  therefore, 
this  doctrine  was  not  to  be  estimated  by  any  proportions  to 
natural  principles,  and  experiments  of  sense,  but  to  the  secrets 
of  a new  metaphysics,  and  abstracted  separate  speculations. 
Then  Christ  proceeds  in  his  sermon,  telling  him  that  there  are 
yet  higher  things  for  him  to  apprehend  and  believe;  for  this, 
In  respect  of  some  other  mysteriousness  of  his  gospel,  was  but 
as  earth  in  comparison  of  heaven.  Then  he  tells  of  his  own 
descent  from  heaven,  foretels  his  death  and  ascension,  and  the 
blessing  of  redemption,  which  he  came  to  work  for  mankind; 
he  preaches  of  the  love  of  the  Father,  the  mission  of  the  Son, 
the  rewards  of  faith,  and  the  glories  of  eternity.” 

Ver.  9 — 2t.  Our  Lord’s  discourse  with  Nicodemus  con- 
tinued.— Dr.  Campbell  here  remarks — “ The  reproof  conveyed 
in  this  verse,  is  thought  to  have  an  allusion  to  certain  figures 


Lord,  there  is  not  the  same  ambiguity  which  we  find  in  the  Greek.”  The  old- 
est  versions  concur  in  the  former  interpretation,  which  is  also  clearly  the  sense 

ol  the  word  in  Gal.  iv.  9. 

Ver.  5 Except  a man  be  born  of  water  and  of  the  Spirit- i.  e.  except  a 
man  be  born  not  only  of  water,  but  also  of  the  Spirit.  Christian  baptism,  strictly 
speaking,  was  not  vet  instituted  ; the  only  baptism  known  to  Nicodemus  was 
that  of  proselytism,  which  had  been  long  practised  by  the  Jews,  and  was  now 
practised  both  py  John  and  Jesus  ; but  are  the  advocates  of  baptismal  regene- 
ration prepared  to  say,  that  John’s  baptism  was  attended  with  a regenerating 
power?  or  that  it  was  necessary  to  salvation?  For  our  parts,  without  under- 
valuing any  divine  ordinance  we  are  far  from  thinking  eitlier  of  the  Christian 
1 1 44 


Sacraments  by  any  means  absolutely  essential  to  salvation,  though  certainly 
highly  important  in  their  proper  place.  So  are  there  many  things  highly  im- 
portant to  our  health  and  comfort  in  the  present  life,  which  are  by  no  means 
necessary  to  our  existence. 

Ver.  S.  The  wind,  bloweth—  Not  only  does  the  same  word  stand  for  both 

wind  and  spirit,  in  the  Hebrew,  but  also  in  the  Greek  and  Latin. Where  it 

listeth— e.  chooseth. 

Ver.  10.  Art  thou  a master. — Campbell,  “The  Teacher  ( didaskalos ) of  Is- 
rael,” intimating,  by  the  emphatic  article  in  Greek,  that  he  was  eminent  for 
learning  and  talent,  as  a teacner  of  religion. 

Ver.  13.  Which  is  in  heaven  — Campbell.  “ Whose  abode  is  heaven. 


Cod’s  great  love  to  the  world.  JOHN. — CHAP.  III. 


The  baptism  of  Christ. 


14  Tf  And  m as  Moses  lifted  up  the  serpent  in 
the  wilderness,  even  so  must  the  Son  of  man 
be  lifted  up  : 

15  That  whosoever  "believeth  in  him  should 
not  perish,  but  have  eternal  life. 

16  If  For  0 God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever 
believeth  in  him  should  not  perish,  but  have 
everlasting  life. 

17  For  p God  sent  not  his  Son  into  the  world 
to  condemn  the  world  ; but  that  the  world 
through  him  might  be  saved. 

18  Tf  He  i that  believeth  on  him  is  not  con- 
demned : but  he  that  believeth  not  is  con- 
demned already,  because  he  hath  not  believed 
in  the  name  of  the  only  begotten  Son  of  God. 

19  And  this  is  the  condemnation,  that  light 
r is  come  into  the  world,  and  men  loved  dark- 
ness rather  than  light,  because  their  deeds 
were  evil. 


A.  M.  4031. 
A.  D.  27. 


m Nu. 21. 9. 
n ver.36. 

He.  7. 25. 
o 1 Jn.4.9. 
p Lu.9.50. 
q c.6. 40,47. 
r «.  1.4,9.. 

11. 


b Job  24. 13, 
17. 

Pr.4.18, 

19. 

t or,  dis- 
covered. 
u 1 J n.1.6. 
v 3 Jn.  11. 
w c.4.2. 
x 1 Sa.9.4. 
j Mal.3.5, 
6. 

z Mat.  14.3. 
a c.  1.7, 15. 

&c. 

b Ps.65.2. 

Is. 45.23. 


20  For  every  one  that  doeth  evil  hateth  the 
light,  neither  ” cometh  to  the.  light,  lest  I.ia 
deeds  should  be  1 reproved. 

21  But  he  that  doeth  "truth  cometh  to  the 
light,  that  his  deeds  may  be  made  manifest, 
that  they  are  wrought  vin  God. 

22  Tf  After  these  things  came  Jesus  and  his 
disciples  into  the  land  of  Judea  ; and  there  he 
tarried  with  them,  and  w baptized. 

23  Tf  And  John  also  was  baptizing  in  iEnoil 
near  to  * Salim,  because  there  was  much  water 
there  : and  r they  came,  and  were  baptized. 

24  For  2 John  was  not  yet  cast  into  prison. 

25  If  Then  there  arose  a question  between 
some  of  John’s  disciples  and  the  Jews  about 
purifying. 

26  And  they  came  unto  John,  and  said  unto 
him,  Rabbi,  he  that  was  with  thee  beyond  Jor- 
dan, to  whom  thou  a barest  witness,  behold, 
the  same  baptizeth,  and  all  b men  come  to  him. 


of  speech,  pretty  similar  to  those  used  on  this  occasion  by  our 
Lord,  and  not  unfrequent  among  the  Rabbies,  who  considered 
the  baptism  of  proselytes  as  a new  birth.  To  this  sort  of  lan- 
guage, therefore,  it  might  be  thought  extraordinary  that  Nico- 
demus should  be  so  much  a stranger.  I think,  however,  that 
our  Lord’s  censure  rather  relates  to  his  being  so  entirely  un- 
acquainted with  that  effusion  of  the  Spirit  which  would  take 
place  under  the  Messiah,  and  which  had  been  so  clearly  fore- 
told by  the  prophets.”  Dr.  Doddridge  also  doubts  whether 
the  metaphorical  language  of  the  new  birth  of  proselytes  was 
known  at  such  an  early  age:  but  however  that  might  be, 
Nicodemus  was  puzzled,  as  many  Masters  in  Israel  have  since 
Deen,  not  at  the  term  “born  of  w'ater,”  which  our  Lord  had 
not  yet  used,  but  at  the  notion  of  a second  birth.  He  might 
have  heard  of  the  Pythagorean  philosophy,  and  of  the  trans- 
migration of  souls,  and  might  think  that  our  Lord  had  some 
reference  to  such  a notion  ; his  mind  was,  however,  evidently 
confused,  and  not  less  so  when,  in  the  next  verse,  Jesus  spake 
of  being  “ born  of  the  spirit,”  of  which  he  was  capable  of  form- 
ing no  idea,  and  therefore  puts  that  first  question  in  an  igno- 
rant man’s  catechism,  (as  an  old  writer  calls  it,)  “How  can 
these  things  be?”  This  language,  however,  clearly  shows 
the  miserable  state  of  religious  knowledge  among  the  Jewish 
Rabbies,  where  all  their  study  was  spent  on  questions  of  no 
importance,  and  ritual  services  of  no  utility.  We  wish  the  case 
were  not  similar  in  any  modern  schools  of  learning.  We 
venerate  both  literature  and  science  ; but  we  could  name  some 
schools  of  high  fame,  where,  not  many  years  since,  the  state 
of  religious  knowledge  was  inferior  to  what  it  now  is  in  many 
Sunday  schools.  O why  will  men  learn  every  thing,  or  any 
thing,  in  preference  to  the  “one  thing  needful  ?” 

But  we  must  proceed  with  our  Lord’s  discourse.  “We 
teach  what  we  do  know,”  which  seems  to  include  a strong, 
though  tacit  reflection  on  Nicodemus  and  his  brethren,  who 
taught  without  knowing  what  they  ought  to  teach  : “and  we 
testify  that  we  have  seen  intimating  that  none  were  quali- 
fied to  teach  divine  truths,  but  those  who  had  in  themselves 
the  witness  of  their  reality.  “The  deep  mysteries  of  godli- 
ness, (says  Bishop  Hall ,)  which,  to  the  great  clerks  of  the 
world,  are  as  a book  clasped  and  sealed  up,  lie  open  before 
him,  [the  pious  and  devout  man,]  fair  and  legible  ; and  while 
those  book-men  know  whom  they  have  heard  of,  he  knows 
in  whom  he  hath  believed.” 

Our  Lord  proceeds  farther -to  instruct  this  learned  man  in 
'he  principles  of  the  gospel  of  his  kingdom.  “If  (says  he)  I 
have  told  you  earthly  things” — the  simplest  truths  of  religion — 
“ and  ye  believe  not,  how  shall  ye  believe  if  I tell  you  of  heaven- 
ly things?”  that  is,  of  things  far  more  sublime.  “No  man 
hath  ascended  up  into  heaven,”  to  search  into  the  deep  and 
mysterious  things  of  God,  “ but  he  who  came  down  from 
heaven,  even  the  Son  of  man,  who,”  in  reference  to  his  divine 
nature,  “is”  still  “in  heaven,”  and  whose  proper  residence  is 
there.  That  Jesus  Christ  “came  down  from  heaven,”  is,  in- 
deed, repeatedly  asserted,  both  by  himself  and  his  apostles. 
“He  that  cometh  from  above,  is  above  (or  over)  all.”  Chap, 
vi.  38,  “ I came  down  from  heaven,  not  to  do  mine  own  will,” 
&c.  St.  Paul  also  describes  the  second  Adam  as  “the  Lord 


from  heaven;”  (1  Cor.  xv.  47;)  and  many  similar  expressions 
occur  in  the  New  Testament,  which  prove  the  divine  pre-ex- 
istence of  our  Saviour. 

But  to  return  to  the  case  of  Nicodemus : our  Lord  having 
explained  to  him  his  divine  origin,  goes  on  to  state  the  errand 
of  mercy  on  which  he  came  down  from  heaven,  namely,  to 
offer  his  life  upon  the  cross,  as  an  atonement  for  the  sins  of 
men.  This  he  does,  first  in  figurative  language,  in  allusion  to 
the  brazen  serpent — "As  Moses  lifted  up  the  serpent  in  the 
wilderness,  even  so  must  the  Son  of  man  be  lifted  up.”  The 
typical  allusion  has  been  already  considered  in  our  exposition 
of  Numbers  xxi.  8,  9,  where  the  history  occurs.  The  grand 
doctrine  of  redemption  is  then  thus  stated : “ God  so  loved  the 
world,  that  he  gave  his  only  begotten  Son,  that  whosoever 
believeth  on  him  should  not  perish,  but  have  everlasting  life.” 
The  type  explains  by  what  means  this  should  be  effected.  As 
the  serpent  was  raised  up  on  high  to  the  view  of  Israel,  so  must 
the  Son  of  man  be  lifted  up  on  the  cross,  that  is,  crucified ; 
and  thus  become  the  standard  of  salvation  : by  these  means, 
eventually,  all  nations  shall  be  drawn  unto  him,  that  is,  to  be- 
lieve on  him  ; as  he  says,  chap.  xii.  32  : “And  I,  if  I be  lifted 
up,  will  draw  all  men  unto  me.” 

Though  these  verses  contain  no  difficulty  to  explain,  they 
contain  a volume  of  important  truth  for  enlargement,  did  our 
room  permit ; but  we  must  confine  ourselves  to  two  or  three 
brief  remarks.  1.  Our  salvation  originates  in  the  pure  love  of 
God.  To  imagine  that  we  have  any  merits  to  claim  that  love, 
is  alike  absurd  and  impious.  2.  The  only  meritorious  cause  of 
our  salvation,  is  the  voluntary  atonement  of  God’s  only  begot- 
ten Son  : “ Christ  once  suffered  for  sins,  the  just  for  the  un- 
just, that  he  might  bring  us  to  God  :”  (1  Pet.  iii.  18 ;)  or,  as  it 
is  here  expressed,  (ver.  17,)  that  the  world  through  him  might 
be  saved.”  3.  Faith  in  the  gospel  is  the  only  and  all-sufficient 
instrument  of  our  salvation.  God  sent  his  Son,  that  “who- 
soever believeth  in  him  should  not  perish,  but  have  everlasting 
life.”  4.  “Everlasting  life,”  or  endless  happiness  in  a future 
world,  is  the  great  end  which  God  had  in  view  in  the  gift  of 
his  Son  ; and  which  Christ  had  in  view  in  dying  for  us  on  the 
cross.  5.  Nothing  can  prevent  this  most  desirable  issue,  but 
our  own  obstinate  unbelief.  It  is  true,  that  man  is  miserably 
fallen  through  sin,  and  can  by  no  means  save  himself:  but 
God  hath  provided  “ a Saviour,  and  a great  one  ;”  and  nothing 
is  required  of  us,  but  to  receive  freely  the  salvation  which  he 
has  freely  provided. 

But  it  may  be  asked,  How  is  it,  then,  that  all  men  are  not 
saved?  “ This  is  the  condemnation”— that  is,  the  true  cause 
of  it — “ that  light  is  come  into  the  world,  (for  Christ  is  the  true 
light,  chap.  i.  9,)  but  men  [have]  loved  darkness  rather  than 
light,  because  their  deeds  [were]  evil.”  Infidelity,  it  has 
often  been  remarked,  is  rather  a disease  of  the  heart  than 
of  the  head.  Men  easily  disbelieve  what  they  wish  not  to  bs 
true.  When  the  light  offends  our  eyes,  we  naturally  close 
them,  at  least  partially  ; we  will  see  no  more  than  is  agreeable. 
And  so  is  it  also  with  our  mental  eyes:  the  holy,  mortifying 
truths  of  the  gospel  pain  us,  and  we  will  not  see  them. 

Ver.  22 — 36.  The  baptism  of  John , and  his  doctrine  con- 
cerning Christ. — We  have  had  repeated  occasions  to  advert  to 


Ver.  16.  For  God  so  loved , Ate.—  Mr.  Nott , missionary  in  the  South  sea 
Islands,  was  on  one  occasion  readme  a portion  of  the  Gospel  of  John  to  anutn- 
jer  of  the  natives.  Witen  he  had  finished  the  sixteenth  verse  of  the  th-rd  chap- 
ter. a native,  who  had  listened  will)  avidity  and  joy  to  the  words,  intemipted 
him,  and  said,  “ What  words  were  those  you  read!  What  sounds  were  those  I 
heard?  Let  me  hear  those  words  attain  ?”  Mr.  Nott  read  attain  the  verse, 
" God  so  loved,”  &c.,  when  the  native  rose  from  his  seat,  and  said,  “ Is  that 
tme?  Can  that  be  true?  God  love  the  world,  when  the  world  not  love  him. 
God  so  love  the  world,  as  to  give  his  Son  to  die,  that  man  might  not  die.  Can 
that  he  true  ?”  Mr.  NoU  again  read  the  verse,  ” God  so  loved  the  world,”  Ate. 
told  him  it  was  true,  aud  that  :c  was  the  message  God  had  sent  to  them,  and 
that  whosoever  believed  in  Ilirn,  wo.i.d  not  perish,  but  be  happy  after  deal h. 
The  overwhelming  feelings  of  the  wondering  native  were  too  powerful  for  ex- 
ression  or  restraint.  He  hurst  into  tears,  and  as  these  chased  each  other  down 
is  countenance,  he  retired  to  meditate  in  private  on  the  amazing  love  of  God, 
which  liad  that  day  touched  liis  soul ; anti  there  is  every  reason  to  believe  he 
144 


was  afterwards  raised  to  share  the  peace  and  happiness  resulting  from  the  love 
of  God  sited  abroad  in  his  heart. 

Ver.  20.  For  every  one  that  doeth  evil.— The  meaning  of  which  is— 
wicked  men  hate  and  reject  Gods  truth,  but  good  men  love  and  receive  it  into 
their  hearts,  and  rejoice  in  its  purifying  influence.  If  then  we  find  that  any 
system  of  doctrine  is  generally  embraced  by  the  wicked  and  rejected  by  the 
righteous,  we  have  strong  presumptive  evidence  that  the  system  is  false. 

Ver.  21.  lie  that  doeth  truth. — Doddridge , “ practiseth."  See  chap.  vii.  17. 

Wrought  in  God — i.  e.  in  the  strength  of  God,  or  by  divine  assistance. 

But  Campbell  and  others  render  it,  ” Wrought  according  to  God,”  or  accord’ 
ing  to  the  divine  will. 

Ver.  23.  JEnon. — The  name  of  a plaoe  or  fountain. Much  -water. — Lite- 

rally, many  springs,  or  streams  of  water. 

Ver.  25.  And  the  Jews. — Campbell  says,  "Though  the  common  editions 
read  Jews,  the  greater  number  of  MSS.,  among  which  are  some  of  the  mos 
valuable,  the  Syriac,  some  ancient  exnositors  also,  and  critics,  read  in  the  sin 

1145 


John's  doctrine  concerning  Christ.  JOHN.— CHAP.  IV.  The  woman  of  Samaria. 


27  John  answered  and  said,  A c man  can 
d receive  nothing,  except  it  be  given  him  from 
heaven. 

28  Ye  yourselves  bear  me  witness,  that  I 
said,  ' I am  not  the  Christ,  but  that  f I am 
sent  before  him. 

29  He  that  hath  the  £ bride  is  the  bride- 
groom : but  the  friend  h of  the  bridegroom, 
which  standeth  and  heareth  him,  rejoiceth 
greatly  because  of  the  bridegroom’s  voice : 
this  my  joy  therefore  is  fulfilled. 

30  He  must  increase,  but  I must  decrease. 

31  He  that  cometh  from  i above  is  above  all : 
he  i that  is  of  the  earth  is  earthly,  and  speak- 
eth  of  the  earth : he  that  cometh  from  heaven 
is  above  all. 

32  And  what  he  hath  seen  and  heard,  that  he 
testifieth ; and  no  k man  receiveth  his  testimony. 

33  He  that  hath  received  his  testimony  hath 

set  to  his  seal  that  God  is  true. 

34  For  m he  whom  God  hath  sent  speaketh 
the  words  of  God : for  God  giveth  not  the 
Spirit  by  measure  n unto  him. 

35  The  Father  loveth  the  Son,  0 and  hath 
given  all  things  into  his  hand. 

36  He  p that  believeth  on  the  Son  hath  ever- 
lasting life  : and  he  that  believeth  not  the  Son 
shall  not  see  life ; but  the  wrath  « of  God 
abideth  on  him. 


A.  M.  4031. 
A.  D.  2T. 


c 1 Co.2.12 
..14. 


He  5.4. 

Jr.  1.17. 
d or,  take 
unto  him- 
sdf. 

o c.  1.20, 27. 
f Lu.1.17. 


6 


C0.4.8..12 
Je.2.2. 
Er.e.16.8. 
II  o.2. 19,20 

Mat.  22. 2. 
2 Co.  11.2 
Kp.5.25, 

Re.  21. 9. 


h Ca.5  1. 
i c.6.33. 
8.23. 
Kp.1.20, 
21. 

j lCo.15  47. 
k c.  1 11. 

I lJn.5.10. 
m c 7.16. 


n Ps.45.7. 
18,11.2 


c.1.16. 
Col.  1.19. 
oMat.28.18. 


P 

Q 


Ha.2.4. 

vcr.15,16. 

Ro.1.18. 


a c.  3. 22,26. 
b Lu.2.49. 
c Ge.33.19. 

48.22. 

Jos.  24. 32 
d Ac.  10.28. 
e Ep.2.8. 


CHAPTER  IV. 

1 Christ  Utlketh  with  n woman  of  Sanmriu,  und  reveuletli  hirnaelf  unto  her.  27 
disciples  marvel-  31  He  declareth  to  them  his  zeal  to  God’s  glory.  39  Many 
ritans  believe  on  him.  43  He  departeth  into  Galilee,  and  henlcui  the  ruler’s  **:<.  Gial 
lay  sick  nl  Capernaum. 

WHKN  therefore  the  Lord  knew  how  the 
Pharisees  had  heard  that  Jesus  made 
and  a baptized  more  disciples  than  John, 

2 (Though  Jesus  himself  baptized  not,  but 
his  disciples,) 

3 He  left  Judea,  and  departed  again  into 
Galilee. 

4 And  he  must  needs  b go  through  Samaria. 
5 Then  cometh  he  to  a city  of  Samaria, 
which  is  called  Sychar,  near  to  the  parcel  of 
ground  that  Jacob  gave  c to  his  son  Joseph. 

6 Now  Jacob’s  well  was  there.  Jesus  there- 
fore, being  wearied  with  his  journey,  sat  thus 
on  the  well : and  it  was  about  the  sixth  hour. 

7 There  cometh  a woman  of  Samaria  to  draw 
water:  Jesus  saith  unto  her,  Give  me  to  drink. 
8 (For  his  disciples  were  gone  away  unto  the 
city  to  buy  meat.) 

9 Then  saith  the  woman  of  Samaria  unto 
him,  How  is  it  that  thou,  being  a Jew,  askest 
drink  ofme,  which  am  a woman  of  Samaria? 
for  the  Jews  have  no  dealings  d with  the  Sa- 
maritans. 

10  Jesus  answered  and  said  unto  her,  If  thou 
knewest  the  gift  'of  God,  and  who  it  is  that 
saith  to  thee,  Give  me  to  drink  ; thou  wouldest 


John’s  mission,  and  his  testimony  to  that  of  Christ.  (See  on 
chap.  L 19,  &c. ; also  on  Matt.  iii.  and  Luke  iii.)  In  what  we 
add,  it  will  be  our  study  to  avoid  all  unnecessary  repetition. 
What  the  particular  question  agitated  between  John’s  disciples 
and  the  Jews  was,  we  are  not  informed,  but  judging  from  the 
context,  it  might  probably  regard  the  different  claims  of  their 
respective  masters ; the  disciples  of  John  being  not  so  willing 
as  their  master  to  yield  the  pre-eminence  to  Jesus.  John  ap- 
peals to  them,  that  he  never  assumed  any  thing  like  equality, 
but  on  all  occasions  sunk  into  the  back  ground,  while  ne  pro- 
claimed the  honours  of  his  Master ; and,  therefore,  when  he 
found  his  popularity  increase,  and  his  own  decline,  instead  of 
complaining,  as  they  seem  disposed  to  do,  he  not  only  acqui- 
esces, but  rejoices  in  it.  Like  a faithful  bride-man,  or  friend 
of  the  bridegroom,  instead  of  envying,  he  participates  in  the 
bridegroom’s  joy. — “He  must  increase,  (said  he,)  but  I must 
decrease.”  So  the  moon  modestly  withdraws  before  the  rising 
sun.  But  he  withdraws  not  till  he  has  again  and  again  borne 
witness  to  Christ’s  superior  glory.  “He  that  is  of  the  earth,” 
as  he  (John)  was,  “is  earthly,  and  speaketh  of  the  earth,”  and 
earthly  things : “ He  that  cometh  from  heaven  is  above  (or 
over)  all and,  as  it  is  elsewhere  expressed,  “ God  blessed 
for  ever.”  iRom.  ix.  5.) 

Our  great  business  with  this  Saviour  is  cordially  to  receive 
him;  for,  in  rejecting  him,  we  forfeit  our  own  salvation.  Sal- 
vation is  not  proposed  to  us  as  a matter  of  option,  that  we 
may  take  or  leave  it;  for  we  reject  it  at  our  peril.  The  fatal 
unbelief  here  and  elsewhere  spoken  of,  is  not  merely  that  want 
of  faith  which  may  arise  from  ignorance,  or  a deficiency  of 
evidence,  but  a positive  rejection  of  the  divine  testimony, 
arising  from  an  aversion  to  receive  it;  and  therefore  the 
wrath  of  God,  originally  denounced  against  sin,  remaineth,  or 
‘abideth,”  on  all  such  persons. 

On  the  other  hand,  those  who  submit  to,  and  receive  Christ 
as  their  Saviour,  thereby  set  their  seal,  as  it  were,  to  the  truth 
of  divine  revelation,  and  to  the  covenant  of  divine  mercy. 
“Truth,  Lord,”—  hy  servant  is  a dog — “but  the  dogs  eat  of 
the  crumbs  which  fall  from  theirmaster’s  table.”  (Matt.  xv.  27.) 

Chap.  IV.  Ver.  1 — 15.  Christ’s  conversation  with  the  wo- 
man of  Samaria. — On  this  very  interesting  narrative  we  offer 
the  following  observations,  acknowledging  such  as  have  been 
oorrowed.— l.  “When  the  holy  Jesus,  (sajrs  Bishop  Taylor,) 
perceiving  it  unsafe  to  be  at  Jerusalem,  returned  to  Galilee, 
where  the  largest  scene  of  his  prophetical  office  was  to  be  re- 
presented, he  journeyed  on  foot  through  Samaria ; and,  being 

gular— ‘ John's  disciple.-  had  a dispute  with  a Jew,’  or  ‘one  of  the  Jews.’” 

About  purifying. ~i.  e.  about  baptism,  and  other  ablutions.  So  also  Dodd- 

ridge. 

Ver.  29.  He  that  hath  the  bride,  fee. — Doddridge,  “It  is  the  bridegroom  that 
hatli  the  bride.” 

Ver.  31.  He  that  cometh  from  above  is  above. — Dr.  Smith,  “over”  all. 

He  that  cometh  from  heaven  is  above,  or  “ over”  all. 

Ver.  36.  He  that  believeth  not. — Doddridge,  “ He  lhat  is  disobedient.” 
Campbel. , ” He  that  rejecter  1 1 The  word  here  used  (apeithon ) is  not  a mere 

negative,  implying  ,r  simple  want  of  faith,  hut  a positive  disbelief.”  ” It  signifies 
Isays  the  judicious  Leigh ) the  want  of  obedience  of  faith. " 

Chap.  IV.  Ver.  1.  More  disciples  than  John. — Namely,  at  this  period,  when 
John’s  popularity  wa3  on  the  decline,  and  that  of  Jesus  on  the  advance.  See 
chap.  iii.  30. 

\ er.  2.  Jesus  himself  baptized  not. — So  Paul  baptized  very  few,  being  sent 
on  the  higher  errand,  that  of  preaching  Ihe  gospel,  l Cor.  i.  13—17. 

Ver.  4.  He  must  needs  go  through  Samaria.— !Ve  need  not,  as  some  have 
1146 


weary  and  faint,  hungry  and  thirsty,  he  sat  down  by  a well, 
and  begged  water  of  a Samaritan  woman  that  was  a sinner, 
who  at  first  refused  him,  with  some  incivility  of  language.  Bui 
he,  instead  of  returning  anger  and  passion  to  her  rudeness, 
which  was  commenced  upon  the  interest  of  a mistaken  reli- 
gion, preached  the  coming  of  Messias  to  her,  unlocked  the  se- 
crets of  her  heart,  and  let  in  his  grace;  and  made  a fountain 
of  living  water  to  spring  up  in  her  soul,  to  extinguish  the  im- 
pure flames  of  lust.” 

2.  We  observe  the  wisdom  and  kindness  of  God,  in  pro- 
ducing good  out  of  evil.  The  enmity  of  the  Jews,  in  driving 
Jesus  out  of  Judea,  was  the  means  of  sending  Christ  and  his 
Gospel  to  the  Samaritans.  So,  oftentimes,  when  Ministers  of 
the  Gospel  have  been  persecuted  in  one  city,  and  they  have 
Hed  to  another,  the  Gospel  has  been  heard  with  eagerness,  and 
has  produced  the  happiest  effects. 

3.  We  observe  the  liberality  of  Jesus  in  freely  conversing 
with  this  woman,  though  he  knew  that  she  was  a Samaritan  and 
a sinner,  with  whom  neither  priest  nor  Pharisee  would  have 
deigned  to  speak.  Even  the  woman  herself  seems  to  have 
been  astonished  at  this  circumstance,  for  the  Jews,  in  the  true 
spirit  of  sectarianism,  would  have  no  dealings  with  the  Sama- 
ritans, nor,  in  fact,  the  Samaritans  with  the  Jews,  for  they 
were  equally  bigoted  and  hostile.  Alas!  that  men,  whom  Go" 
hath  made  of  the  same  flesh  and  blood— men  on  whom 
daily  causes  his  sun  to  rise  and  his  rain  to  fall — men,  involved 
in  the  same  just  condemnation,  and  dependent  on  the  same 
revelation  of  mercy — alas!  lhat  such  men,  lhat  any  man, 
should  dare,  to  say  to  his  fellow-man,  “Stand  hy,  for  I am 
holier  than  thou !” 

4.  We  observe  the  important  subject  of  conversation.  Jesus 
had,  indeed,  asked  for  water,  and  was  probably  much  oppress 
ed  with  thirst;  but  he  waves  his  request,  and  directs  her  tc 
the  consideration  of  her  own  wants.  “If  thou  knewest  the 
gift  of  God.  and  who  it  is  that  saith  to  thee,  Give  me  to  drink 
thou  wouldest  have  asked  of  him,  and  he  would  have  given  thee 
living  water.”  The  Lord  Jesus  wastes  not  his  time  in  genera, 
and  trifling  conversation  ; but  applies  directly  to  pne  of  the 
great  topics  of  the  gospel,  the  necessity  of  divine  influences: 
“ Whosoever  drinketh  of  this  water  shall  thirst  again,  but 
whosoever  drinketh  of  the  water  that  1 shall  give  him  shall 
never  thirst.”  How  so?  That  water  “shall  be  in  him  a well 
of  water,  springing  up  unto  eternal  life.”  Little  indeed  did  this 
woman  think  (as  is  observed  by  the  Prelate  just  quoted)  of 
the  dignity  of  him  who  talked  with  her — That  “he  that  sat 


done,  refer  for  the  reason  of  this  to  the  divine  decrees,  for  a single  glance  at 
any  map  of  Judea  will  show  that  this  was  the  direct  way,  and  only  tube 
avoided,  (as  Doddridge  remarks.)  by  a long  and  inconvenient  circuit. 

Ver.  5.  Called  Sychar—  The  Jews  gave  this  name  in  reproach,  meaning  me 
country  of  drunkards,  as  belonging  to  the  tribe  of  Ephraim.  See  Isa.  xxviii.  1 

Ver.  6.  Noio  Jacob's  well  teas  there—  [Over  Jacob's  well . the  Emperess  He- 
lena is  said  to  have  built  a church  in  the  form  of  a cross,  of  which  “ nothing  hut 
a few  foundations”  remained  in  the  time  of  Maun  dr  ell.  He  states  that  it  is 
situated  about  one-third  of  an  hour,  or  about  a mile  east  of  Naplosa,  the  an- 
cient Sychar  ; and  Buckingham  says  it  is  called  Beer  Samareea.ux  the  Well 
of  Samaria,  and  “stands  at  the  commencement  of  the  round  vale  which  is 
thought  to  be  the  parcel  of  ground  bought  by  Jacob,  and  which,  like  the  narrow 
valley  east  of  Nablous,  is  rich  and  fertile.  The  mouth  of  the  well  itself  had  an 
arched  or  vaulted  building  over  it  ; and  the  only  passage  down  to  it  at  this  mo- 
ment is  by  a small  hole  in  the  roof.”  “It  is,”  says  Mavndre.il , “dug  in  the 
firm  rock,  and  contains  about  three  yards  in  diameter,  and  35  in  depth  ; five  of 
which  wc  found  full  of  water.' "\—Bagater.  Neither  Buckingham,  nor  Dr.  E. 


0 

Christ  ruvealeth  hivisetj  JOHN.— CHaP.  IV.  to  the  woman  of  Samaria. 


have  asked  of  him,  and  he  (vould  have  given 
thee  living  f water. 

11  The  woman  saith  unto  him,  Sir,  thou  hast 
nothing  to  draw  with,  and  the  well  is  deep: 
from  whence  then  hast  thou  that  living  water  ? 

12  Art  thou  greater  than  our  father  Jacob, 
which  gave  us  the  well,  and  drank  thereof 
himself,  and  his  children,  and  his  cattle? 

13  Jesus  answered  and  said  unto  her,  Who- 
soever drinketh  of  this  water  shall  thirst  again : 

14  But  s whosoever  drinketh  of  the  water 
that  I shall  give  h him  shall  never  thirst ; but 
the  water  that  I shall  give  him  shall  be  in  him 
* a well  of  water  springing  up  into  everlast- 
ing life. 

15  The  woman  saith  unto  him,  Sir,  give  me 
this  water,  that  I thirst  not,  neither  come  hither 
to  draw. 

16  Jesus  saith  unto  her,  Go,  call  thy  husband, 
and  come  hither. 

17  The  woman  answered  and  said,  I have  no 
husband.  Jesus  said  unto  her,  Thou  hast 
well  said,  I have  no  husband: 

13  For  thou  hast  had  five  husbands  ; and  he 
whom  thou  now  hast  is  not  thy  husband:  in 
that  saidst  thou  truly. 

19  The  woman  saith  unto  him,  Sir,  I perceive 
j that  thou  art  a prophet. 

20  Our  fathers  worshipped  in  this  k moun- 


A.  M.  4031. 
A.  D.  in. 


f Is.  1 2.3. 

41.17,18. 

Je.2.13. 

Zec.13-1. 

14.8. 

Re.22.17. 


g c. 6.35,58. 


h c.17.2,3. 
Ro.6.23. 

i c.7.38. 


) c.l.48,49. 


k Ju.9.7. 


I De.12.5.. 
11. 

1 Ki.9.3. 


m Mol. 1.11. 
Mai.  18.20 


n 2Ki.17.29. 


o Is.2.3. 
Ro.9.5. 


p Ph.3.3. 


q 2Co.3.17. 


r c.9.37. 


tain  ; and  ye  say,  that  in  Jerusalem  ' is  the 
place  where  men  ought  to  worship. 

21  Jesus  saith  unto  her,  Woman,  believe  me, 
the  hour  cometh,  when  mye  shall  neither  in 
this  mountain,  nor  yet  at  Jerusalem,  worship 
the  Father. 

22  Ye  worship  n ye  know  not  what:  we  know 
what  we  worship  : for  0 salvation  is  of  the 
Jews. 

23  But  the  hour  cometh,  and  now  is,  when 
the  true  worshippers  shall  worship  the  Father 
in  spirit  rand  in  truth  : for  the  Father  seeketh 
such  to  worship  him. 

24  God  i is  a Spirit:  and  they  that  worship 
him  must  worship  him  in  spirit  and  in  truth. 

25  The  woman  saith  unto  him,  I know  that 
Messias  cometh,  which  is  called  Christ:  when 
he  is  come,  he  will  tell  us  all  things. 

26  Jesus  saith  unto  her,  r I that  speak  unto 
thee  am  he. 

27  T1  And  upon  this  came  his  disciples,  and 
marvelled  that  he  talked  with  the  woman,  yet 
no  man  said,  What  seekest  thou  ? or,  Why 
talkest  thou  with  her  ? 

28  The  woman  then  left  her  water-pot,  and 
went  her  way  into  the  city,  and  saith  to  the 
men, 

29  Come,  see  a man,  which  told  me  all  things 
that  ever  I did  : is  not  this  the  Christ? 


upon  the  well  had  a throne  above  the  cherubim.  In  his  arms, 
who  there  rested  himself,  was  the  sanctuary  of  rest  and  peace, 
where  wearied  souls  were  to  lay  their  heads,  and  dispose  their 
cares,  and  there  to  turn  them  into  joys,  and  gild  their  thorns 
with  glory.  That  holy  tongue,  which  was  parched  with  heat, 
streamed  forth  rivulets  of  holy  doctrine,  which  were  to  water 
all  the  world,  to  turn  our  deserts  into  paradise.  And  though 

he  begged  water  at  Jacob’s  well,  yet  Jacob  drank  at  his 

But  because  this  well  was  deep,  and  the  woman  had  nothing 
to  draw  with,  and  of  herself  could  not  fathom  so  great  a depth, 
therefore  she  refased  him  ; just  as  we  do,  when  we  refuse  to 
give  drink  to  a thirsty  disciple.  Christ  comes  in  that  humble 
manner  of  address,  under  the  veil  of  poverty  or  contempt : and 
we  cannot  see  Christ  from  under  that  robe,  and  we  send  him 
away  without  an  alms;  little  considering,  that  when  he  begs 
of  us  an  alms,  in  the  instance  of  any  of  nis  poor  relatives,  he 
asks  of  us,  but  to  give  him  occasion  to  give  [us]  a blessing.” 

5.  But  what  is  this  living  water  of  which  our  Saviour  speaks  ? 
He  has  himself  explained  it  in  a subsequent  discourse  to  the 
Jew's,  where,  speaking  of  “rivers  of  living  water,”  he  says, 
“This  spake  he  of  the  Spirit  which  they  that  believe  on  him 
should  receive.”  (Chap.  vii.  39.)  Under  this  image  two  things 
are  intended,  instruction  and  consolation,  both  which  are  of 
the  most  satisfying  nature.  Those  who  are  brought  under  the 
teachings  of  God’s  Holy  Spirit  will,  in  spiritual  things,  desire 
no  other  teacher  : those  who  partake  of  his  consolations,  wall 
say  to  all  the  riches  and  pleasures  that  the  world  gives,  (as 
Job  to  his  friends,)  “ Miserable  comforters  are  ye  all,  and  phy- 
sicians of  no  value !”  Thus  they  thirst  no  more  on  earth,  and 
in  heaven  they  cannot  thirst. 

“ Saviour  1 subdue  our  worldly  thirst. 

Our  love  to  vanity  and  dust: 

On  us  thy  consolations  pour. 

And  we  shall  drink,  and  thirst  no  more.” 

Ver.  16 — 30.  Jesus  continues  his  conversation  with  the  Sa- 
maritan woman. — Our  Lord  having  thus  "ained  the  attention 
of  this  poor  Samaritan,  is  now  about  to  address  her  conscience. 

Go  (said  he)  and  call  tby  husband.”  On  this  question  M. 
Claude  judiciously  remarks  : “ Jesus  Christ  did  not  speak  thus 
because  he  was  ignorant  what  sort  of  a life  this  woman  lived. 
He  knew  that,  to  speak  properly,  she  bad  no  husband.  It 
was  a word  of  trial ; for  the  Lord  said  this  to  give  her  an  op- 
portunity of  making  a free  confession,  I have  no  husband.  It 
was  a word  of  kincf reproof,  for  he  intended  to  convince  her 
of  the  sin  in  which  she  lived.  It  was  a word  of  grace,  for  the 
censure  tended  to  the  woman’s  consolation.  It  was  farther  a 


word  of  wisdom,  for  our  Lord  intended  to  take  occasion  at  this 
meeting  to  discover  himself  to  her,  and  more  clearly  to  con- 
vince her,  that  he  had  a perfect  knowledge  of  the  secrets  of 
her  life,  as  he  presently  proved,  by  saying,  ‘ Thou  hast  well 
said,  I have  no  husband;  for  thou  hast  had  five  husbands ; and: 
he  whom  thou  now  hast  is  not  thy  husband.’  ” 

Thus  she  stands  charged  with  adultery,  which  she  endea 
vours  artfully  to  evade  by  turning  the  conversation  : “ Sir,” 
said  she,  “I  perceive  that  thou  art  a prophet;”  and  then  she 
proposes  the  question  as  to  the  right  place  for  vyorship, 
whether  in  Samaria,  or  at  Jerusalem.  Our  Lord  avoids  this 
now  unimportant  controversy,  and  tells  her  that  the  hour  is 
fast  approaching,  when  the  service  of  God  should  not  be  con- 
fined either  to  this  place  or  that;  but  when  they  who  worship 
God,  must  “ worship  him  in  spirit  and  in  truth.”  Here  two  very 
important  points  arrest  our  attention — the  object  and  the  na- 
ture of  religious  worship. 

1.  The  object  of  worship,  God,  who  is  a spirit.  Metaphysi- 
cians know,  that  matter  itself,  with  which  our  senses  are  con- 
tinually conversant,  is  not  easy  to  be  defined  ; much  less  is 
spirit,  of  which  almost  all  w'e  know  is  negative — it  is  immate- 
rial. The  excellent  Ckarnock  advises  to  endeavour  to  “ Con- 
ceive of  God  as  excellent,  without  any  imperfection ; a spirit 
without  parts ; great  without  quantity,  perfect  without  quality, 
everywhere  without  place,  powerful  without  members,  under- 
standing without  ignorance,  wise  without  reasoning,  light 
without  darkness;  and  when  you  have  risen  to  the  highest, 
conceive  him  yet  infinitely  above  all  you  can  conceive,”  &c. 
Nor  is  this  a truth  merely  speculative  ; it  is  of  the  highest 
practical  importance.  If  he  be  a spirit,  a pure  and  perfect 
spirit,  he  cannot  hold  communion  with  carnal  and  polluted 
men,  but  through  a Mediator.  This  leads  us  to  consider, 

2.  The  nature  of  divine  worship.  It  must  be  sincere,  or  “in 
truth,”  otherwise  it  is  a solemn  mockery;  and  it  must  be 
spiritual,  or  we  can  hold  no  communion  with  the  Supreme 
Spirit.  But,  alas  ! we  are  carnal,  hence  then  arises  the  ne- 
cessity of  a Mediator:  out  of  Christ,  that  is,  irrespective  of  his 
merits  and  atonement,  “God  is  a consuming  fire.”  Nor  is 
this  all,  we  are  carnal,  and  can  offer  no  spiritual  worship,  but 
as  assisted  hy  his  Holy  Spirit.  How  good  is  God ! He  not 
only  expresses  his  readiness  to  receive  sinners,  but  he  sends  a 
Mediator  to  introduce  us  to  his  presence ; and  lends  the  aid  of  his 
Holy  Spirit  to  assist  us.  Even  this  poor  Samaritan  woman 
seems  to  have  had  some  idea  of  ihese  things:  “I  know  (said 
she)  that  Messiah  cometh,  and  when  he  is  come  he  will  teach  us 
all  things.”  Jesus  replies;  “ I that  speak  unto  thee  am  he.” 


Cfirke,  seem  lo  doubt  the  identity  of  the  well.  Orient.  Lit.  No.  1343. Sat 

thu * o*i  the  well— That  is,  says  Manner , as  a weary  traveller. About  the 

tilth  hour — i.  e.  Noon.  See  note  on  Mat.  xxvii.  45. 

Ver.  iu.  Living  water—  By  living  water,  the  Hebrews  evidently  understood 
wutei  always  in  motion,  whether  in  a rising  spring,  or  a flowing  stream.  Stag- 
nant waters  were  considered  dead— as  the  Dead  sea. 

Vor.  il.  Them  hast  nothing  to  drain  with.— Ra-uwolf  speaking  of  the  well 
i*l  Bethlehem,  says,  the  j>eople  that  go  to  dip  water  are  provided  with  small 
leathern  buckets  and  a line,  as  is  usual  in  these  countries.— Orient.  Oust.  No. 467. 

Ver.  1R.  la  not  thy  husband  — Mr.  Maaan  supposed  that  four  of  her  hus- 
bands were  deceased,  or  had  been  divorced  ; that  she  had  married  a fifth,  and 
deserted  him,  and  now  lived  with  another  man.  The  one  she  had  deserted 
mus*,  however,  still  have  been  her  husband,  and  the  other  with  whom  she 
now  lived,  our  Lord  says,  was  not  her  husband. 

Ver.  20.  Our  fathers  loorshivved  in  this  mountain.— \ Mount  Gerizim , to 


which  the  woman  probably  pointed,  and  at  the  foot  of  which  Sychar  was 
situated, where  Abraham  and  Jacob  had  erected  altars  and  sacrificed.  On  this 
mountain  Sanballat  had  built  a temple  for  them,  which  was  destroyed  by  John 
Hyrcanus.— Josephus.)— B.  See  Deut.  x.  29 ; xxvii.  12.  The  origin  of  this  schism 
was  as  follows  -Manasseh  having  been  expelled  the  priesthood  for  marry- 
ing the  daughter  of  Sanballat,  the  Moabite,  his  father-in-law  obtained  leave 
from  Alexander  the  Great  to  build  a temple  on  Mount  Gerizim,  which  moun- 
tain they  still  continued  to  reverence,  though  the  temple  had  been  long  since 
destroyed.  The  people  were  a mixture  of  Cuthites,  and  other  Pagan  nations, 
introduced  at  various  times  into  the  province  by  various  conquerors  feee 
2 Kings  xvii.  24  , 25.  It  is  certain  that  the  Samaritans  were  always  bitter  enemies 
to  the  Jews,  as  well  as  the  Jews  to  the  Samaritans.  See  Ne.  u.  1-.  19  ; iv. 
27,  &c.  and  vi.  1,  &c. 

Ver.  27.  With  the  woman.— Cainpbell,  ' with  a woman.  ugntjooi  bi.ru, 
it  was-disreput able  for  any  man  of  respectability  to  talk  publicly  with  a woman 

1147 


Okrist's  zeul  Jor  God's  glory  JOHN. — CHAP.  IV.  He  heultih  the  nobleman's  son. 


30  Then  they  went  out  of  the  city,  and  came 
unto  him. 

31  H In  the  mean  while  his  disciples  prayed 
him,  saying,  Master,  eat. 

32  But  he  said  unto  them,  I have  meat  to  eat 
that  ye  know  not  of. 

33  Therefore  said  the  disciples  one  to  another, 
Hath  any  man  brought  him  aught  to  eat? 

34  Jesus  saith  unto  them,  My  ' meat  is  to  do 
the  will  of  him  that  sent  me,  and  to  finish  » his 
Work. 

35  Say  not  ye,  There  are  yet  four  months, 
and  then  cometh  harvest  ? behold,  I say  unto 
you,  Lift  up  your  eyes,  and  look  on  the  fields ; 
for  they  are  white  already  to  u harvest. 

36  And  he  that  reapeth  receiveth  wages,  and 
gathereth  fruit  v unto  life  eternal : that  both 
w he  that  soweth  and  he  that  reapeth  may  re- 
joice together. 

37  And  herein  is  that  saying  true,  One  * sow- 
eth, and  another  reapeth. 

38  I sent  you  to  reap  that  whereon  ye  be- 
stowed no  labour:  other  f men  laboured,  and 
ye  are  entered  into  their  labours. 

39  U And  many  of  the  Samaritans  of  that  city 
believed  on  him  for  the  saying  1 of  the  woman, 
which  testified,  He  told  me  all  that  ever  I did. 

40  So  when  the  Samaritans  were  come  unto 
him,  they  besought  him  that  he  would  tarry 
with  them  : and  he  abode  there  two  days. 


A.  M.  4031. 
A.  D.  ‘27. 

b Job 23.12. 
c.0.38. 

t c.17.4. 

u Mat.0.37. 

v Ro.6.22. 


w lCo.3.6..9 
x Mi. 6.15. 
y l Pc.  1.12. 
z ver.29. 


a c.17.8. 

1 Jn.4.14. 


b Mat  13.57. 
Me.  6.4. 
Lu.4.24. 


c c.2.23. 


d De.16. 16. 


e c.  2.1,11. 

f or,  cour- 
tier, or, 
ruler. 


g 1 Co.  1.22. 

h Mat.  8. 13. 
Mu.7.29, 
30. 

Liu  17. 14. 


41  And  many  more  believed  because  of  his 
own  word  ; 

42  And  said  unto  the  woman,  Now  we  believe, 
not  because  of  thy  saying  : “ for  we  have  heard 
him  ourselves,  and  know  that  this  is  indeed 
the  Christ,  the  Saviour  of  the  world. 

43  Tf  Now  after  two  days  he  departed  thence 
and  went  into  Galilee. 

44  For  Jesus  himself  testified,  that  b a pro- 
phet hath  no  honour  in  his  own  country. 

45  Then  when  he  was  come  into  Galilee,  the 
Galileans  received  him,  having  seen  c all  the 
things  that  he  did  at  Jerusalem  at  the  feast : 
for  d they  also  went  unto  the  feast. 

46  So  Jesus  came  again  into  Cana  of  Galilee, 
where  he  made  c the  water  wine.  And  there 
was  a certain  f nobleman,  whose  son  was  sick 
at  Capernaum. 

47  When  he  heard  that  Jesus  was  come  out 
of  Judea  into  Galilee,  he  went  unto  him,  and 
besought  him  that  he  would  come  down,  and 
heal  his  son  : for  he  was  at  the  point  of  death. 

48  Then  said  Jesus  unto  him,  Except  ye  see 
signs  s and  wonders,  ye  will  not  believe. 

49  The  nobleman  saith  unto  him,  Sir,  come 
down  ere  my  child  die. 

50  Jesus  saith  unto  him,  Go  h thy  wayj  thy 
son  liveth.  And  the  man  believed  the  word 
that  Jesus  had  spoken  unto  him,  and  he  went 
his  way. 


The  conversation  is  now  interrupted  by  the  arrival  of  Christ’s 
disciples ; and  the  woman  leaves  her  water-pot,  and  runs 
home  to  invite  her  neighbours  to  come  and  see  this  extraordi- 
nary person:  “ Come  see  a man  (who)  has  told  me  all  that  I 
ever  did.  Is  not  this  the  Christ?” 

Ver.  31 — 42.  The  disciples  return,  and  the  woman  also , 
bringing - others  with  her. — Christ’s  disciples  were,  we  know, 
at  this  time  deeply  imbued  with  Jewish  prejudices.  They  were 
surprised  to  find  Jesus  talking  familiarly  with  a Samaritan 
woman,  and  that  of  the  lower  class,  as  her  occupation  seems 
to  have  been  to  fetch  water.  Knowing,  however,  they  should 
meet  reproof,  they  make  no  remark  on  this  circumstance,  but 
merely  entreat  their  Master,  who  probably  appeared  exhausted 
and  fatigued,  to  take  some  food  ; but  he  said,  “ I have  meat  to 
eat  that  ye  know  not  of.— My  meat  is  to  do  the  will  of  him  that 
sent  rne,  and  to  finish  his  work.”  This  is  the  perfection  of 
obedience,  when,  like  Job,  (chap,  xxiii.  12,)  we  esteem  the  di- 
vine commands  “ more  than  our  necessary  food and  can  say 
with  the  Psalmist,  (Ps.  cxix.  92,)  “O  how  I love  thy  law ! it  is 
my  meditation  all  the  day.”  But  it  was  not  merely  in  obe- 
dience to  the  moral  law',  that  our  Lord  Jesus  delighted  ; it 
was  in  suffering  for  our  sins  also.  “I  have  a baptism  to  be 
baptized  with,”  said  he,  alluding  to  his  last  extreme  sufferings, 
“and  how  am  I straitened  till  it  be  accomplished!”  (Luke  xii. 
50.)  This  was  the  finishing  of  Christ’s  work  for  our  salvation, 
and  to  this  he  looked  through  all  the  intermediate  step  - of  his 
ministerial  labour.  Deeply  impressed  with  these  ideas  tie  ani- 
mates his  disciples  to  like  diligence  in  their  labours.  At  this 
time,  it  should  seem,  there  were  about  four  months  unto  the 
harvest;  but  he  points  to  another  harvest  close  approaching, 
in  which  he  evidently  alludes  to  the  Samaritar  s,  whom  the 
woman  was  now  bringing  with  her,  and  who  being  probably 
dressed  in  white,  (as  the  Asiatics  generally  are,)  gave  him  oc- 
casion to  say,  “ look  on  the  fields,  for  they  are  white  already 
unto  harvest.”  These  Samaritans  were  a mixed  race  of  Jews 
and  heathens,  but  they  tvere  running  eagerly  to  receive  the 
word,  for  which  they  had  been  prepared  by  their  country- 
woman. Such,  he  remarks,  accorded  with  the  usual  course 
of  Providence.  One  man  sows  and  another  reaps,  but  when 
the  work  is  complete,  sower  and  reaper  rejoice  together. 
Many  believed  Jesus  to  be  the  Messiah  from  what  the  woman 
said;  and  when  they  came,  they  were  so  delighted  with  his 
conversation,  that  they  requested  him  to  remain  two  days 
•onger  with  them.  Then,  “ many  more  believed,  because  of 
nis  own  word  : and  said  unto  the  woman” — what  it  is  of  great 
importance  for  all  of  us  to  be  able  to  say — “ Now  we  believe, 
not  because  of  thy  saying ; for  we  have  heard  him  ourselves, 
and  know'  that  this  is  indeed  the  Christ,  the  Saviour  of  the 
world” — and  not  of  the  Jews  only. 

It  is  hardly  to  be  supposed  that  the  disciples  took  no  part  in 
this  work,  after  being  thus  stimulated  by  their  Master:  it  is 


Ver.  42.  The  Saviour  of  the  world.  —Whether  they  learned  this  from  Christ 
himself,  or  from  the  prophecies  of  the  Old  Testament,  or  from  lioth,  is  not 
stated. 

Ver.  46.  Into  Cana  of  Galilee. — [Or.  E.  D.  Clarke,  who  visited  Cana  a few 
years  ago,  says."  that,  walking  among  the  ruins  ofa  church,  we  saw  large  massy 
pots,  answering  the  description  given  of  the  ancient  vessels  of  the  country  ; 
out  preserved,  but  lying  about,  disregarded  by  the  present  inhabitants,  as  anti- 
1 148 


to  be  hoped  they,  entering  into  this  woman’s  labours,  reaped 
a rich  harvest.  At  the  same  time,  the  seed  now  sown  seems 
to  be  in  preparation  for  another  harvest ; for,  upon  the  con- 
version of  the  apostle  Paul,  from  being  a persecutor  to  become 
a preacher,  w'e  are  told  that,  “then  had  the  Churches  rest 
throughout  all  Judea  and  Galilee  and  Samaria,  (Acts  ix.  31 ;) 
which  seems  to  imply,  that  many  souls  had  been  gathered  in 
those  parts,  within  about  seven  years  of  this  period. 

Ver.  43—54.  Jesus  cures  a nobleman' s son  in  Galilee. — The 
report  of  the  miracle  which  Jesus  had  here  wrought,  in  turn- 
ing water  into  wine,  with  other  miracles  which  followed,  had 
spread  through  the  surrounding  country,  and  naturally  occa- 
sioned the  present  application.  The  two  days  he  had  been  de- 
tained in  Samaria  being  expired,  Jesus  now  proceeds  to  Gali- 
lee; but  not  to  Nazareth,  which  lie  avoided,  and  passed  on  to 
Cana,  becaues  he  himself  bare  witness  that  “a  prophet  hath 
no  honour  in  his  own  country.”  (See  Matt.  xiit.  57,  58.) 
When  he  came  to  Galilee,  however,  he  was  joyfully  and  grate- 
fully received.  But  he  is  applied  to  by  a nobleman  at  Caper- 
naum, one  of  Herod’s  immediate  attendants,  (as  the  word 
seems  to  imply,)  and  not  improbably  Chusa,  Herod’s  steward, 
whose  wife  became  afterwards  an  attendant  upon  our  Lord, 
(Luke  viii.  3;)  and  it  has  been  supposed,  in  consequence  of  the 
miracle  wrought  upon  her  son.  As  to  this  nobleman,  it  is 
said,  that  “ himself  believed,  with  his  whole  house,”  though 
we  hear  nothing  farther  of  him  as  a disciple  of  our  Saviour.  If 
he  relumed  to  court,  it  was  not  a place  friendly  to  the  culti- 
vation of  religion,  nor  was  Herod  a master  likely  to  counte- 
nance religious  servants.  As  to  his  faith,  (as  Dr.  Henry  Hunter 
observes,)  it  appears  to  have  been  “blended  with  much  infirm- 
ity. He  reposed  confidence  in  the  power  of  Christ  to  heal  the 
sfck  ; but  he  weakly  imagined  that  his  power  could  operate 
only  on  the  spot.  Under  this  impression  he  travels  from  Ca- 
pernaum "to  Cana,  in  hope  of  being  able  to  persuade  Jesus  to 
accompany  him  to  the  former  city.  . . . He  besought  him  that 
he  would  come  down  and  heal  his  son,  for  he  was  at  the  point 
of  death.  He  urges  the  importance  of  despatch,  lest  death 
should  interpose  and  extinguish  hope  for  ever  ; for  his  faith 
carried  him  no  farther  than  to  the  brink  of  the  grave,  and 

there  gave  up  all  for  lost It  was  meet  that  he  should 

be  taught  to  enlarge  his  ideas  of  the  power  and  grace  of  the 
Redeemer,  as  extending  to  universal  space,  and  to  every  possi- 
ble state  of  things.  This  seems  to  be  the  only  rational  inter- 
pretation which  can  be  given  of  the  apparent  coldness  of  the 
reception  given  him  by  our  Lord.  Instead  of  his  usual  prompti- 
tude to  fly  to  the  relief  of  distress,  the  importunate  father 
meets,  from  the  lips  of  Christ,  with  a seemingly  ungracious 
reflection,  which  had  nearly  chilled  his  heart.  Then  said 
Jesus  unto  him,  ‘ Except  ye  see  signs  and  wonders  ye  will  not 

believe.’ Parental  affection  perseveres  in  following  up 

the  request.  He  tacitly  admits  the  justice  of  Christ’s  censure, 


quities  with  whose  original  use  the  / were  unacquainted.  From  their  appear- 
ance, and  the  number  of  them,  it  v as  quite  evident  that  a practice  of  keeping 
water  in  largo  pots,  each  honuiig  from  eighteen  to  twenty-seven  gallons,  was 

once  common  in  the  country. ’J —Bagster. A certain  nobleman.—  The 

word  ( basilikos ) signifies  properly,  as  the  Syriac  and  Arabic  versions  render 
it,  “ a minister  or  servant  of  the  king  i.  e.  Herod,  who,  though  tctrarchonly 

was  allowed  to  bear  that  title. 


The  imoptenl  man  healed.  JOHN. — CHAP.  V. 


The  Jems  cavil  at  it. 


51  And  as  lie  was  now  going  down,  his  ser- 
vants met  him,  and  told  him,  saying,  Thy  son 
iiveth. 

52  Then  inquired  he  of  them  the  hour  when 
he  began  to  amend.  And  they  said  unto  him, 
Yesterday  at  the  seventh  hour  the  fever  left 
him. 

53  So  the  father  knew  that  it  was  at  the  same 
i hour,  in  the  which  Jesus  said  unto  him,  Thy 
son  Iiveth  : and  himself  ) believed,  and  his 
whole  house. 

-54  This  is  again  the  second  miracle  that  Je- 
sus did,  when  he  was  come  out  of  Judea  into 
Galilee. 

CHAPTER  V. 

1 Jesus  on  the  sabbath  day  curelh  him  that  was  diseased  eight  and  thirty  years.  10 
The  Jews  therefore  cavil,  and  persecute  him  for  it.  17  He  answereth  for  himself, 
and  reproveth  them,  showing  by  the  testimony  of  his  Father,  32  of  John,  36  of  his 
works,  39  and  of  the  scriptures,  who  he  is. 

AFTER  this  there  was  a feast a of  the  Jews ; 

and  Jesus  went  up  to  Jerusalem. 

2  Now  there  is  at  Jerusalem  by  the  sheep 
b market  a pool,  which  is  called  in  the  Hebrew 
tongue  Bethesda,  having  five  porches. 

3  In  these  lay  a great  multitude  of  impotent 
folk,  of  blind,  halt,  withered,  waiting  for  the 
moving  of  the  water. 

4  For  an  angel  went  down  at  a certain  sea- 
son into  the  pool,  and  troubled  the  water : who- 
soever then  first  c after  the  troubling  of  the  wa- 
ter stepped  in  was  made  whole  d of  whatsoever 
disease  he  had. 


A.  M.  4031. 
A.  D.  27. 


i Ps.  107.20. 
i Ac.16.34. 
1S.8. 

a Le.23.2, 
&c. 

De.16.16. 
c.2.13. 
b or,  gate. 
Ne.3.l. 
12.39. 
c Pr.8.17. 
Ec.9.10. 
Mat  11.13 
d Eze.47.8,9 
Zee.  13.1. 


e Lu.8.43. 

13.16. 
fPs.  142.3. 

g De.32.36. 
Ps.T2.12. 
142.4. 
Ro.5.6. 
2Co.  1.9,10 

h Mat.9.6. 
Ma.2.11. 
Lu.5.24. 

i c.9.14. 

j Je.  17.21, 
&c. 

Mat  12.2, 
&c. 

k c.14.9. 

1 Lu.4.30. 

m or ,from 
the  multi- 
tude that 


a c.8.11. 


5 And  a certain  man  was  there,  which  had 
an  infirmity  e thirty  and  eight  years. 

6 When  Jesus  saw  him  lie,  and  f knew  that 
he  had  been  now  a long  time  in  that  case,  he 
saith  unto  him,  Wilt  thou  be  made  whole  ? 

7 The  impotent  man  answered  him,  Sir,  I 
have  e no  man,  when  the  water  js  troubled,  to 
put  me  into  the  pool:  but  while  I am  coming, 
another  steppeth  down  before  me. 

8 Jesus  saith  unto  him,  h Rise,  take  up  thy 
bed,  and  walk. 

9 And  immediately  the  man  was  made  whole, 
and  took  up  his  bed,  and  walked  : and  on  i the 
same  day  was  the  sabbath. 

10  T|  The  Jews  therefore  said  unto  him  that 
was  cured,  It  is  the  sabbath  day  : i it  is  not 
lawful  for  thee  to  carry  thy  bed. 

11  He  answered  them,  He  that  made  me 
whole,  the  same  said  unto  me,  Take  up  thy 
bed,  and  walk. 

12  Then  asked  they  him,  What  man  is  that 
which  said  unto  thee,  Take  up  thy  bed,  and 
walk  ? 

13  And  he  that  was  healed  wist  k not  who  it 
was  : for  Jesus  had  conveyed  i himself  away, 
m a multitude  being  in  that  place. 

14  Afterward  Jesus  findeth  him  in  the  temple, 
and  said  unto  him,  Behold,  thou  art  made 
whole  : sin  n no  more,  lest  a worse  thing  come 
unto  thee. 


but  waves  discussion,  and  in  the  anguish  of  his  soul  renews 

his  application ‘ Sir.  come  down  ere  my  child  die !’ 

Where  the  heart  is  deeply  interested  the  words  are  few;  but, 
oh,  how  forcible  ! The  feelings  of  a parent  are  seen  with  ap- 
probation by  the  friend  of  mankind,  to  whom  nothing  that 
affects  humanity  can  be  a matter  of  indifference.  Jesus  saith 

unto  him,  ‘ Go  thy  way,  thy  son  Iiveth.’ He  receives 

Ids  son  as  one  alive  from  the  dead ; he  learns  to  correct  his  false 
ideas  of  the  power  of  Christ,  and  to  submit  implicitly  to  his 
decisions.  ‘ And  the  man  believed  the  word  that  Jesus  had 
spoken  unto  him,  and  he  went  his  way.’  ” By  the  way,  how- 
ever, a servant  met  him  with  the  joyful  news  of  his  son’s  re- 
covery, and  upon  inquiring  the  time,  it  was  found  that  the 
fever  left  him  at  the  very  hour  when  Jesus  spoke  the  word. 
Thus  in  the  world  of  Grace,  as  in  that  of  Nature,  “ He  spake, 
and  it  was  done  : he  commanded,  and  it  was  established.” 

Chap.  V.  Ver.  1 — 1C.  The  lame  man  cured  at  the  pool  of 
Bethesda. — This  is  considered  as  one  of  the  most  difficult  nar- 
ratives to  explain  in  all  the  gospels.  We  shall  consider, — 

1.  The  pool  itself,  which  was  called  Bethesda , or  the  House 
of  ?ilercy,  being  a kind  of  infirmary  where  there  was  a bath 
for  the  benefit  of  the  poor,  of  which  there  are  some  remains  to 
the  present  day.  Maundrell  describes  it  as  120  paces  long,  40 
broad,  and  8 deep.  At  its  west  end,  he  adds,  may  be  discovered 
some  old  arches  which  are  now  dammed  up,  which  are  sup- 
posed to  be  the  remains  of  the  porches  or  cloisters  built  round 
it  for  the  convenience  of  the  poor  who  came  to  bathe ; but  the 
pool  is  supposed  to  have  been  formerly  employed  to  wash  the 
sacrifices  for  the  temple. 

2.  But  the  most  remarkable  part  of  this  narrative  respects  the 
descent  of  an  angel  at  certain  times  to  disturb  the  water,  which 
gave  it  a sanative  or  healing  quality.  It  seems  to  be  generally 
supposed  that  this  water  possessed  medicinal  properties,  which, 
at  certain  times,  were  rendered  the  more  effective  by  a certain 
agitation  of  them,  which  the  Jews  attributed  to  the  agency  of 
an  angel  • and  how  far  the  agency  of  angels  may  be  employed 
in  producing  the  phenomena  of  nature  is  not  for  us,  in  the  pre- 
sent state,  to  ascertain:  but  the  most  extraordinary  circum- 
stance attending  this  agitation  was  the  transient  efficacy  of 
the  waters,  so  that  only  the  few  persons  that  immediately  en- 
tered the  pool  while  thus  agitated  were  cured.  We  do  not  see 

Chap.  V.  Ver.  1.  A feast  of  the  Jews—  Generally  understood  to  be  the 
Passover.  So  Doddridge. 

Ver  2.  By  the  sAeep-market.— So  Doddridge;  but  Campbell  renders  it 
“ sheep-gate  because  (he  says)  we  have  good  evidence  that  one  of  the  gates 
was  called  the  sheap-gate,  (Ne.  iii.  1.  32;  xii.  39.)  but  no  evidence  that  there 
was  a sheep-market. Bethesda—  [The  supposed  remains  of  the  pool  of  Be- 

thesda are  situated  on  the  east  of  Jerusalem,  contiguous  on  one  side  to  St. 
Stephan's  gate,  and  on  the  other  to  the  area  of  the  temple.  Maundrell  states, 
that  “ it  is  120  paces  long,  and  40  broad,  and  at  least  8 deep,  but  void  of  wa- 
ter. A»  its  west  end  it  discovers  some  old  arches,  now  dammed  up.  These 
some  will  have  to  be  the  five  porches  in  which  sate  that  multitude  of  lame, 
halt,  and  blind.  Eut  the  mischief  is,  instead  of  five,  there  are  but  three  of 
fJiem.’!J —Bagster. 

Ver.  1.  Tor  an  angel  loent  down , &c. — [The  sanative  property  of  this  pool 
has  been  supposed  by  some  to  have  been  communicated  by  the  blood  of  the 
sacrifices,  and  others  have  referred  it  to  the  mineral  properties  of  the  waters. 
But.  1.  The  beasts  for  sacrifice  were  not  washed  here,  hut  in  a laver  in  the 
temple.  2.  No  natural  property  could  cure  nil  manner  of  diseases.  3.  The 
cure  only  extended  to  the  first  who  entered.  4.  It  took  place  only  at  one  par- 
ticular time.  5.  As  the  healing  was  effected  by  immersion  if  must  have  been  in- 
utantaneous  : and  it  was  never  failing  in  its  effects  All  which,  not  being  ob 


the  necessity,  however,  of  supposing  its  virtues  were  confined 
to  a single  individual,  but  to  the  few  only  that  entered  the  bath 
during  its  agitation,  which  this  poor  man  was  not  able  to  do 
on  account  of  his  extreme  debility,  which  had  lasted,  it  should 
seem,  almost  forty  years,  though  nothing  is  said  of  the  time 
he  had  here  waited.  The  narrative  is  certainly  full  of  mystery, 
in  whatever  way  it  may  be  viewed.  Dr.  Hammond  supposes 
it  might  have  derived  its  medicinal  virtues  from  washing  the 
sacrifices ; we  should  rather  suspect  that  the  springs  which 
supplied  the  bath  might  have  some  secret  connexion  either 
with  a subterraneous  sea,  or  an  exhausted  volcano.  Thus 
much  is  certain,  that  the  Dead  sea,  at  no  great  distance  from 
Jerusalem,  is  remarkable  for  the  quantity  of  salt  and  bitumen 
which  it  contains.  Leaving  these  circumstances,  however,  in 
that  mystery  in  which  nature  is  often  shrouded,  we  must  now 
devote  our  attention  to  the  signal  miracle  which  our  Saviour 
wrought  upon  this  miserable  invalid. 

Jesus  asked  no  question  of  the  man,  but  whether  he  was 
willing  to  be  cured,  and  then  immediately  commanded  him  to 
take  up  his  bed  and  walk.  This  command,  however,  was  de- 
livered on  the  sabbath,  and  gave  such  offence  to  ihe  Jews,  as 
to  raise  their  enmity,  and  excite  a persecution  against  him,  on 
pretence  that  he  violated  the  sabbath.  But  what  was  this 
poor  man’s  bed?  Perhaps  only  his  hyke,  or  upper  garment, 
or  a piece  only  of  old  carpeting  ; or,  at  most,  an  old  mattress 
stuffed  with  hay  or  straw,  on  which  he  had  been  accustomed 
to  be  lifted  from  place  to  place;  and  whether  he  carried  it 
upon  his  arm  or  his  shoulder,  could  make  no  difference  to  the 
law,  since  it  was  probably  of  less  weight  than  the  robes  of 
the  Pharisee,  when  full  dressed  for  prayers.  Jesus,  however, 
had  withdrawn  from  the  crowd  without  making  himself 
known,  either  to  the  man  or  to  the  people  ; when,  therefore,  they 
inquired  of  him— not,  Who  made  him  whole?  but  who  dared 
to  bid  him  carry  his  bed?  he  very  properly  replied,  “ He  that 
made  me  whole,  the  same  said  unto  me,  take  up  thy  bed,  and 
walk.”  And.  surely,  he  who  was  able  to  work  such  a mira- 
cle, had  a rignt  to  be  obeved. 

Soon  after  this,  however,  Jesus  finding  the  poor  man  in  the 
temple,  where  he  doubtless  came  to  return  thanks  to  God,  after 
carrying  home  his  bed,  he  made  himself  known  to  him;  and 
the  man,  probably  with  a view  to  do  him  honour,  told  the  Jews 

served  in  medicinal  waters,  determine  the  cures  to  have  been  miraculous,  as 
expressly  stated  in  the  text .] — Bagster.  This  verse  is  admitted  to  be  wanting 
in  the  Vatican,  the  Ephrem,  and  Cambridge  MSS.,  and  in  others  is  marked  as 
doubtful;  but  it  is  found  in  all  other  MSS.,  (including  the  Alexandrian,)  the 
Syriac,  and  other  ancient  versions  ; and  its  connexion  with  verse  7 (which  is 
not  wanting)  renders  it  impossible  to  make  sense  of  the  narrative  without 
it.  In  our  opinion,  the  omission  of  this  verse  (and  in  some  MSS.  the  con- 
cluding clause  of  the  third  verse)  only  shows  that  the  copyists  were  as  much 
perplexed  as  we  are  to  understand  the  passage. — The  late  ingenious  Editor  ot 
Calmet  (Mr.  Taylor)  was  of  opinion,  that  here  were  two  waters : the  one  in 
which  the  cattle  were  washed  before  they  were  sent  to  the  market,  or  to  the 
priests  ; and  in  this  the  poor  were  permitted  to  bathe  : but  he  think®  there 
was  another  water,  far  more  efficacious,  w^ich  ran  only  periodically,  and  in 
small  quantities. 

Ver.  5.  Thirty  and  eight  years. — There  is  no  evidence  that  this  man  wait- 
ed at  the  pool  38  years.  He  was  diseased  that  length  of  time.  No  argument 
for  the  sinner  to  wait,  can  fairly  he  drawn  from  this,  as  the  man  immediately 
complied  with  the  command  of  Christ. 

Ver  13.  Conveyed  himself  aio ay.— Doddridge,  “ slipped  away  ” Accord- 
ing to  Casaubon,  the  word  has  an  allusion  to  swimmers,  who  glide  through 
the  water  without  leaving  any  impression  in  it. 


UJ9 


Christ  answereth  for  himself , JOHN. — CHAP.  V. 


and  reproveth  the  Jews. 


15  The  man  departed,  and  told  the  Jews  that 
it  was  Jesus,  which  had  made  him  whole. 

16  And  therefore  did  the  Jews  persecute  Je- 
sus, and  sought  to  slay  him,  because  he  had 
done  these  things  on  the  sabbath  day. 

17  T[  But  Jesus  answered  them,  “My  Father 
worketh  hitherto,  and  I work. 

18  Therefore  the  Jews  sought  the  more  to  kill 
p him,  because  he  not  only  had  broken  the  sab- 
bath, but  said  also  that  God  was  his  Father, 
making  <•  himself  equal  with  God. 

19  Tf  Then  answered  Jesus  and  said  unto 
them,  Verily,  verily,  I say  unto  you,  r The  Son 
can  do  nothing  of  himself,  but  what  he  seeth 
the  Father  do : for  what  things  soever  he  doeth, 
these  also  doeth  the  Son  likewise. 

20  For  • the  Father loveth  the  Son,  and  show- 
eth  him  all  things  that  himself  doeth  : and  he 
will  show  him  greater  works  than  these,  that 
ye  may  marvel. 

21  For  as  the  Father  raiseth  up  the  dead, 
and  quickeneth  them;  even  ‘so  the  Son  quick- 
eneth  whom  he  will. 

22  For  the  Father  judgeth  no  man,  but  hath 
committed  " all  judgment  unto  the  Son  : 

23  That  all  men  should  honour  the  Son,  even 
as  they  honour  the  Father.  He  that  honour- 


A.  M.  <031. 
A.  D.  27 


o c.9.4. 

14. 10. 

p c.7.19. 

q Zee. 13.7. 
c.  10.30,33 
Ph.2.6. 

r ter.  30. 

a Mat. 3. 17. 
c.3.35. 
17.36. 

t Lu.8.54. 
c.l  1.25. 
17.2. 

u Mat. 11. 27 
Ac.  17.31. 
2 Co.  5. 10. 


v c.6.40,47. 
w 1 Ju.3.14. 


x ver.28. 


Ep.2.1. 


ylCo.  15.45. 
z ver.22. 
a Da.  12.2. 


b Mat.25.4G 


c ver.19. 

d Ps.40.7,8. 
Mat.  26. 39 
c 4 34. 
6.38. 


eth  not  the  Son  honoureth  not  the  Father 
which  hath  sent  him. 

24  Verily,  verily,  I say  unto  you,  He  * that 
heareth  my  word,  and  believeth  on  him  that 
sent  me,  hath  everlasting  life,  and  shall  not 
come  into  condemnation;  butis  passed  w from 
death  unto  life. 

25  Verily,  verily,  I say  unto  you,  The  hour 
is  coming,  and  now  is,  when  the  dead  1 shall 
hear  the  voice  of  the  Son  of  God  : and  they 
that  hear  shall  live. 

26  For  as  the  Father  hath  life  in  himself;  so 
hath  he  given  to  the  Son  to  have  life  * in  him- 
self ; 

27  And  hath  given  him  authority  ’■  to  execute 
judgment  also,  because  he  is  the  Son  of  man. 

28  Marvel  not  at  this : for  the  hour  is  coming, 
in  the  which  all  that  are  in  the  graves  shall 
hear  his  voice, 

29  And  shall  come  forth  ; they  “ that  have 
done  good,  unto  the  resurrection  of  life ; and 
they  that  have  done  evil,  unto  the  resurrection 
of  b damnation. 

30  I c can  of  mine  own  self  do  nothing:  as  I 
hear,  I judge  : and  my  judgment  is  just;  be- 
cause 1 seek  not  mine  own  will,  but  the  will 
d of  the  Father  which  hath  sent  me. 


that  it  was  Jesus — not,  who  had  bid  him  carry  hisbed,  but  who 
had  made  him  whole.  Our  Lord,  at  the  same  time  as  he  thus 
made  himself  known,  added  this  friendly  caution — “ Sin  no 
more,  lest  a worse  thing  come  unto  thee;”  namely,  a worse 
thing  than  total  helplessness  and  poverty,  which,  we  con- 
ceive, can  intend  nothing  short  of  the  miseries  of  an  eter- 
nal state.  This  discovery  of  Jesus,  however,  exposed  him  to 
the  malice  of  his  enemies,  who  even  now  sought  his  death, 
and  would  gladly  have  procured  it,  either  by  legal  or  illegal 
means.  They  hated  the  light,  because  their  minds  were  full  of 
darkness. 

Ver.  17 — 30.  Jesus  maintains  the  divinity  of  his  character. — 
The  charge  b now  turned  from  the  poor  patient  who  had  been 
cured,  to  the  good  Physician  who  had  wrought  the  cure.  The 
Jews  sought  to  slay  him  because  he  had  done  these  things : — 
not  only  for  his  direction  to  his  patient  to  carry  his  bed,  but 
because  he  had  wrought  this  and  other  cures  upon  the  sabbath 
day.  This  seenrs  to  nave  been  the  way  in  which  they  endea- 
voured to  get  rid  of  the  evidence  in  favour  of  his  divine  charac- 
ter and  mission,  by  accusing  him  as  a sabbath-breaker.  Jesus 
now  enters  on  his  defence, — “My  Father  worketh  hitherto, 
and  I work.”  It  is  true  that  the  Almighty  rested  from  his 
work  of  creation  on  the  sabbath-day,  and  left  us  both  precept 
and  example  to  do  the  same:  but  has  the  Deity  ceased  from 
works  of  benevolence  to  men?  Are  not  his  infinite  energies 
perpetually  exerted  on  our  behalf?  “My  Father  worketh  hi- 
therto, and  I work,— and  what  are  my  works  but  an  imitation 
of  his  infinite  benevolence?  He  causes  his  sun  to  shine,  and 
his  rains  to  descend,  both  upon  the  evil  and  the  good  ; I exert 
the  like  benevolence  in  healing  the  sick,  and  instructing  the 
ignorant.”  It  is  a grand  mistake  to  think  that  the  sabbath 
can  be  sanctified  by  sloth  and  idleness.  To  heal  the  sick,  to 
relieve  the  poor,  and  to  instruct  the  ignorant,  were  the  em- 
ployments of  the  Son  of  God,  and  are  duties  incumbent,  not 
only  on  all  his  ministers,  but  also  on  all  his  followers,  as  they 
have  ability  and  ppportunity.  But  Jesus  called  God  “his  Fa- 
ther f with  a familiarity  which  implied  a peculiar  relation  to  him 
as  his  own  Father.  (See  note  on  ver.  IS.)  This  they  thought 
blasphemous,  and  it  would  have  been  so,  had  he  been  a mere 
man,  as  they  supposed. 

Dr.  Waterland  justly  remarks,  that  had  their  inference  been 
unjust,  he  would  have  had  only  to  deny  it;  whereas,  in  the 
following  verses,  he  not  only  admits  but  justifies  it,  and  claims 
nonour  equal  to  the  Father. 

In  attempting  to  expound  our  Lord’s  doctrinal  discourses 
relative  to  the  divine  Being,  weJeel  a peculiar  awe,  lest  we 
should  step  beyond  the  boundary  of  revelation,  which  we  be- 
lieve has  been  the  true  cause  of  all  the  theological  errors  with 
which  the  church  has  been  afflicted  : in  truth,  we  would  rather 
stop  short  than  step  beyond.  We  have  already  suggested  our 
opinion  that  St.  John,  in  the  first  chapter,  has  an  allusion  to 
Solomon’s  beautiful  allegory  in  the  8tn  chapter  of  Proverbs, 


where  Wisdom  i3  represented  as  the  first-born  of  God  the  Fa- 
ther, brought  up  under  his  immediate  care,  and,  as  a darling 
child,  witnessing  the  mysterious  process  of  the  creation. 
“When  he  prepared  the  heavens  — when  he  appointed  the 
foundations  of  the  earth — Then  (says  Wisdom)  1 was  by  him, 
as  one  brought  up  with  him,”  and  witnessed  all  his  works. 
(Prov.  viii.  22 — 31.)  Thus  our  apostle,  speaking  of  the  divine 
Logos , says,  “The  Son  can  do  nothing  of  himself,  but  what 
he  seeth  the  Father  do  : for  what  things  soever  he  doeth,  these 
doeth  the  Son  likewise.”  Did  the  Father  create  all  things  in 
the  beginning?  No  less  true  is  it  of  the  Word,  or  Son  of  God  : 
“All  things  were  made  by  him,  and  without  him  was  not  any 
thing  made  that  was  made.”  (Chap.  i.  3.) 

“ For  the  Father  loveth  the  Son,  and  showeth  him  all  things 
that  himself  doeth,  (as  already  instanced  in  creation;)  and  he 
will  show  him  greater  things  than  these,  that  ye  may  marvel.” 
Then  our  Lora  goes  on  to  state  his  participation  in  the 
most  mysterious  works  of  the  resurrection  and  future  judg- 
ment : “ For  as  the  Father  raiseth  up  the  dead,  and  quickeneth 
them,  even  so  the  Son  quickeneth  whom  he  will.”  And  as  to 
the  last  judgment,  “the  Father  judgeth  no  man;  but  hath 
committed  all  judgment  to  the  Son.”  And  wherefore  is  all 
this?  Is  it  to  show  that  the  Son  is  inferior  to  the  Father? 
Most  assuredly  not.  It  is,  that  notwithstanding,  and,  indeed, 
because , the  Son  hath  “humbled  himself  and  become  of  no 
reputation” — because  he  “became  obedient  to  death,  even  the 
death  of  the  cross,  therefore  hath  God  (the  Father)  exalted 
hint,  and  given  him  a name  above  every  name,”  (Phil.  ii.  7—9,) 
“ that  all  (men  and  angels  too)  should  honour  the  Son,  even 
as  they  honour  the  Father.” 

The  inspired  writers  represent  the  Lord  Jesus  as  he  whom 
the  Father  “delights  to  honour” — whom  he  hath  clothed  in 
his  own  robes  of  Tight  and  glory — whom  he  hath  placed  upon 
his  own  throne,  and  hath  stationed  his  own  angels  to  attend 
him  ; and,  finally,  he  hath  solemnly  declared,  before  earth  and 
heaven,  that  “ lie  that  honoureth  not  the  Son,  honoureth  not 
the  Father  which  hath  sent  him.”  (Compare  Matt.  xvi.  27  ; 
xxiv.  30,  31.) 

When  our  Saviour  declares  that  “the  hour  is  coming,  anJ 
now  is,  when  the  dead  shall  hear  his  voice,”  he  is  geneially 
(and  we  think  justly)  understood  to  speak  with  a double  re-, 
fereuce;  first,  to  the  quickening  power  of  divine  grace  attending 
his  ministry  on  earth,  and  rendering  it  successful  among  men 
dead  in  trespasses  and  sins;  (Ephes.  ii.  1;)  and,  secondly,  to 
the  resurrection  of  certain  individuals  from  the  grave,  as  the 
widow’s  son,  Lazarus,  &c.  ; and  he  tells  them  they  need  not 
wonder  at  this,  as  the  time  would  hereafter  come,  when  “ali. 
the  dead”  should  hear  his  voice,  and  obey  it. 

Nor  let  it  be  supposed,  that  any  of  us  are  uninterested  in  this 
great  event;  for,  at  the  last  day,  all  that  are  in  their  graves 
shall  come  forth  ; they  that,  being  animated  by  a lively  faith, 
have  “done  good  (works)  to  the  resurrection  of  life”  eternal; 


Ver.  18.  iris  Father.— Doddridge  am]  Campbell,  “ Hia  own  Father.”  The 
former  says.  This  is  th  j plain  ana  literal  sense  of  the  original — Pateraidion." 
See  Luke  vl  41  ; x.  34.  Acts  iv.  32.  l Co.  vii.  2 Equal  with  God— Camp- 

bell renders  it  ‘ By  calling  God  peculiarly  his  Father,  (he)  had  equalled  him 
self  with  God.” 

Ver.  19.  Nothing  of  himself— Thai  is,  independently,  or  without  his  con- 
currence. 

Ver  26.  Given  to  the  Son  to  have  life.— As  the  Father  is  self-existent,  so, 
according  to  the  divine  economy,  the  Son  is  also  self-existent 
_ Ver.  27.  Because  he  is  the  Son  ofman.—Campbelh  “ A Son  of  man,”  the 
3reek  here  omitting  the  usual  article  The  Saviour,  in  applying  this  appella- 


tion to  himself,  claims  attributes  that  show  him  divine.  He  is  to  execute 
judgment  and  to  raise  the  dead,  ver.  29.  See  Dan.  vii.  9—14.  Phi.  ii.  5—11. 

Ver.  29.  Resurrection  of  life. — Life  is  sometimes  taken  for  religion,  as  ver. 
24.  John  x.  23.  Sometimes  it  means  the  just,  Luke  xiv.  14.  Here,  it  means 

the  eternal  favour  of  God,  a freedom  from  sin  and  from  dying. Resurrection 

of  damnation.— Damnation  means  the  sentence,  the  judgment,  the  condem- 
nation passed  upon  a criminal  In  the  text,  it  means  the  judgment  pro- 
nounced by  God  upon  the  wicked.  So  the  resurrection  to  damnation  is  tnis 
those  who  have  done  evil  shall  be  raised  up  to  be  condemned  or  damned  eter- 
nally. To  oppose,  as  an  objection,  that  a different  meaning  is  to  be  given  to  the 
word  everlasting  when  applied  to  the  wicaed,  than  what  is  used  when  applied 


. — CHAP.  VI.  and  of  himself 

42  But  I know  you,  that  ye  have  not  the  love 
of  God  in  you. 

43  I am  come  in  my  Father’s  name,  and  ye 
receive  me  not : if  another  shall  come  in  his 
own  name,  him  ye  will  receive. 

44  Howcanye  believe,  which  ” receive  honour 
one  of  another,  and  seek  <■  not  the  honour  that 
cometh  from  God  only  ? 

45  IT  Do  not  think  that  I will  accuse  you  to 
the  Father : there  is  u one  that  accuseth  you, 
even  Moses,  in  whom  ye  trust. 

46  For  had  ye  believed  Moses,  ye  would 
have  believed  me  : for  he  'wrote  of  me. 

47  But  if  ye  w believe  not  his  writings,  how 
shall  ye  believe  my  words  ? 

CHAPTER  VI. 

1 Christ  feecleth  five  thousand  men  with  five  loaves  and  two  fishes.  15  Thereupon  the 
people  would  have  made  him  king  : 16  but  withdrawing  himself,  he  walked  on  iht 
sea  to  his  disciples:  26  reproveth  the  people  flocking  after  him.  and  all  the  fleshly 
hearers  of  his  word : 32  declaretb  himself  to  he  the  bread  of  fife  to  believers.  6o 
Many  disciples  depart  from  him.  68  Peter  confesseth  him.  70  Judas  is  a devil. 

AFTER  1 these  things  Jesus  went  over  the 
sea  of  Galilee,  which  is  the  sea  of  Tiberias. 
2 And  a great  multitude  followed  him,  be- 
cause they  saw  his  miracles  which  he  did  on 
them  that  were  diseased. 

3 And  Jesus  went  up  into  a mountain,  and 
there  he  sat  with  his  disciples. 

4 And  the  passover,  a feast  of  the  Jews,  was 
nigh. 

5 When  Jesus  then  lifted  up  his  eyes,  and  saw 


e Pr.27.2. 

C.8.U. 

Re.  3. 14. 
f c.8.18. 

Ac.  10.43. 

1 Jn.5  7..9 
g c.  1.7,32. 
h c. 20.31. 

Ro.3.3. 
i Mut.2l.26. 

Ma.G.20. 
j c.  10.25. 
15.24. 
Ac.2.22. 
k c 17.4. 

1 Mat.  3. 17. 
17.5. 

m De.4.12. 

ITi  6.16. 
n l J n.2. 14. 
o Is.  8.20. 
34.16. 

Lu.  16.29. 
p Lu.24.27. 

1 Pe.1.10, 
11. 

q c.3.19. 
r ver.34. 

1 Th.2.6. 


s c.12.43. 
t Ro.2.10. 
u Ro.2.12. 
v Ge.3.15. 
2218. 

De. 18.15, 
18. 

Ac.26.22. 
w Ln.  16.31. 
A.  M.  4032. 

A.  D.  28. 
a Mat.  14. 
15,  &c. 
Ma.6.34, 
&c. 

Lu.9.12, 

&c. 


Christ’s  testimony  of  John,  JOHN 

31  If  If  I bear  witness  e of  myself,  my  witness 
is  not  true. 

32  There  is  another  f that  beareth  witness  of 
me : ana  I know  that  the  witness  which  he  wit- 
nesseth  of  me  is  true. 

33  Ye  sent  unto  John,  and  e he  bare  witness 
unto  the  truth. 

34  But  I receive  not  testimony  from  man : 
but h these  things  I say,  that  ye  might  be  saved. 

35  He  was  a burning  and  a shining  light : 
and  ye  were  willing  ■ for  a season  to  rejoice 
in  his  light. 

36  T[  But  I have  greater  witness  than  that  of 
John  : for  the  i works  which  the  Father  hath 
given  me  to  k finish,  the  same  works  that  I do, 
bear  witness  of  me,  that  the  Father  hath  sent 
me. 

37  And  the  Father  i himself,  which  hath  sent 
me,  hath  borne  witness  of  me.  m Ye  have 
neither  heard  his  voice  at  any  time,  nor  seen 
his  shape. 

3S  And  ye  have  not  his  word  "abiding  in  you: 
for  whom  he  hath  sent,  him  ye  believe  not. 

39  If  Search  ° the  scriptures  ; for  in  them  ye 
think  ye  have  eternal  life  : and  they  are  p they 
which  testify  of  me. 

40  And  ye  will  not  come  i to  me,  that  ye 
might  have  life. 

41  If  I receive  not  honour  from  r men. 

and  “ they  that  have  done  evil,  unto  the  resurrection  of  con- 
demnation.” 

Ver.  31 — 47.  Jesus  appeals  to  his  heavenly  Father , to  John 
the  Baptist , to  his  own  miracles,  and  to  the  Scriptures,  in  evi- 
dence of  his  divine  mission. — Our  Lord  having  before  told  the 
Jews,  "The  Son  can  do  nothing  of  himself,”  now  repeats  it 
in  the  first  person,  11 1 can  of  mine  own  self  do  nothing;”  but 
the  two  propositions  do  not  refer  exactly  to  the  same  point. 
In  the  former  he  is  speaking  of  his  miracles,  all  which  were 
wrought  in  harmony  with  the  divine  operations  of  the  Father. 
Here  he  speaks  of  passing  judgment  at  the  last  day:  “As  I 
hear  (says  he)  I judge  that  is,  I judge  from  evidence  : “ and 
my  judgment  is  just,  because  I seek  not  mine  own  will,  but 
the  will  of  the  Father  which  hath  sent  me.”  Nothing  so  much 
biases  the  mind  in  judgment  as  having  some  interest  in  the 
cause,  or  a wdl  of  our  own  to  be  consulted.  The  will  of  Christ 
is  wholly  absorbed  in  that  of  his  heavenly  Father.  So  he 
prayed,  when  in  the  scene  of  his  deepest  mental  agonies,  “ Fa- 
ther, not  my  will,  but  thine  be  done.” 

In  evidence  of  his  mission,  Jesus  appeals  first  to  his  hea- 
venly Father:  “If  I only  bear  witness  of  myself,”  says  our 
Lord,  “ my  witness  is  not  valid,"  not  admissable  in  evidence. 
(See  note  on  ver.  31 .)  “But  there  is  another  who  beareth  wit- 
ness,” referring  to  God  his  Father,  “ and  I know  (adds  he) 
that  his  witness  is  true,”  and  valid,  and  indisputable — referring 
to  the  witness  borne  from  heaven  at  his  baptism,  “This  is  my 
beloved  Son.”— “Ye  sent  messengers  unto  John  the  Baptist, 
and  he  bare  witness  unto  the  truth.”  “ But  I receive  not,”  or 
rather  take  not,  “witness  from  men.”  I look  to  higher  au- 
thority. “The  works  which  the  Father  hath  given  me  to 
finish” — the  miracles  I perform,  the  doctrines  I deliver,  and  the 
sufferings  I am  about  to  endure — all  “ bear  witness  of  me” — 
all  testify  the  divinity  of  my  character  and  mission. 

But  the  following  verse  demands  a more  particular  attention. 
“The  Father  himself  hath  borne  witness  of  me  : ye  have  nei- 
ther heard  his  voice  at  any  time,  nor  seen  his  shape,”  or 
appearance;  that  is,  the  glory  of  his  person.  It  is  true,  that 
D.  ity  is  invisible,  and  it  is  only  in  a figurative  sense  that  men 
can  be  said  to  hear  his  voice;  yet  we  so  frequently  read  of 
Moses  and  other  prophets  seeing  the  divine  glory,  and  hearing 
the  voice  of  God,  that  we  are  strongly  inclined  to  read  the 
passage  interrogatively,  as  is  done  by  several  modern  critics 
and  divines,  as  follows  : “Have  ye  neither  heard  his  voice  at 
any  time,  nor  seen  his  appearance'!  and  have  ye  not  his  word 
abiding  in  (or  among)  you,  that  ye  believe  not  on  him  whom 
he  hath  sent  1”  The  former  question  is  understood  to  refer  to 


to  the  righteous,  is  coni  rary  to  all  rules  of  interpretation.  As  rationally  might  the 
advocates  of  universal  salvation  contend  for  a different  meaning  of  tile  word 
resurrection.  .Sec  notes  on  Mat.  xxv.  fit. 

Ver.  31.  My  witness  is  not  true. — Wesley, 11  Not  valid.”  A man  may  bear 
a true  witness  concerning  himself,  but  because  it  is  iiis  own,  therefore  is  it  in- 
admissible in  evidence.  See  ch.  viii.  13—13  ; also  Parkhursl  in  Atethes,  iii. 

Ver.  34.  1 receive  not. — The  Greek  verb  Uambano ) is  often  used  for  taking 
in  the  hand,  as  bread  or  fishes.  Campbell  renders  it  exegeticaiiy,  " 1 need  no 
human  testimony." 

Ver.  35.  He  was  a burning  and  a shining  light. — Compare  Mat.  v.  It-  1C. 

Ver.  37.  Ye  have  neither  heard.  Ac. — The  different  reading  we  have  given 
uljove,  depends  merely  on  the  insertion  of  two  marks  ofinteirueation  ; and  their 
insertion  seems  to  have  been  first  suggested  by  Turner,  of  Wakefield,  in  Pr  est- 
ley's  Harmony  : it  is  adopted  and  ably  defended  by  Campbell,  and  by  Bnoth- 
-oyd — - \o-  seen  his  sl/^pe. — The  Or.  eldos,  evidently  signifies  any  object 


the  divine  appearance  which  bore  witness  to  the  Saviour  at 
his  baptism,  as  above-mentioned,  when  the  Father  testified 
from  heaven,  “ This  is  my  beloved  Son.”  The  latter  question 
relates  to  the  sacred  oracles  intrusted  with  them,  of  which 
our  Lord  speaks  distinctly  in  the  following  verse:  “Search 
the  Scriptures,”  or,  as  some  read  the  text  indicatively,  “Ye 
(do)  search  the  Scriptures,  for  in  them  ye  think  ye  have  eter- 
nal life,  and  they  are  they  which  testify  of  me.”  (See  note  on 
verse  37.) 

But  whether  these  words  be  taken  indicatively  or  impera- 
tively, they  contain  a most  important  duty— the  searching  of 
the  Scriptures,  which  should  certainly  be  diligently  attended  to, 
by  all  who  consider  them  as  containing  eternal  life.  But  the 
searching  here  is  more  than  barely  reading  them,  more  than 
idly  criticising  them  : the  Jews  did  both  these,  but  they  did  not 
seek  for  eternal  life  in  them,  or  they  would  have  led  them  to 
Jesus  for  that  eternal  life ; for  they  spake  of  him — and  to  “him 
gave  all  the  prophets  witness.” 

“ We  read  the  heavenly  word. 

We  take  the  offer’d  grace  : 

Obey  tiie  statutes  of  the  Lord, 

And  trust  his  promises.” — Watts. 

Chap.  VI.  Ver.  1 — 21.  Jesus  feedeth  Jive  thousand  by  ■mira- 
cle ; then  withdraws  from  them , and  walks  on  the  sea  to  his 
disciples. — Both  these  miracles  having  been  already  brought 
before  our  readers,  we  shall  here  chiefly  confine  ourselves  to 
incidents,  or  circumstances,  not  before  mentioned.  The  mira- 
cle of  feeding  five  thousand  men,  beside  women  and  children, 
with  a few  loaves  and  fishes,  is  recorded  by  all  the  Eyangelists  : 
our  remarks  have  been  confined  to  the  narrative  ot  Matthew, 
(ch.  xiv.  14 — 21.)  We  shall  subjoin  two  or  three  more. 

1.  We  observe,  that  this  being  just  before  Passover  time, 
(ver.  4, ) almost  the  whole  population  of  the  country  was  now 
gathering  together,  (particularly  of  the  males,)  and  that  a great 
part  of  them  were  at  a distance  front  home,  and  had  no  occu- 
pation here,  but  to  attend  the  feast ; hearing,  therefore,  that  a 
new  prophet  was  arisen,  who  had  wrought  great  miracles, 
they  naturally  thronged  to  see  and  hear  him  ; and  his  miracles 
appeared  so  extraordinary,  and  his  discourses  so  much  superior 
to  those  of  their  Rahbies,  that  they  were  unwilling  to  separate, 
or  leave  him,  notwithstanding  the  inconveniences  of  hunger 
and  fatigue.  Jesus,  however,  who  felt  for  every  one’s  suffer- 
ings hut  his  own,  determined  at  once  both  to  satisfy  their 
necessities,  and  to  demonstrate  his  own  miraculous  powers. 
He  did  so  ; and  to  make  the  demonstration  mure  complete,  as 
well  as  to  exclude  all  waste,  the  fragments  were  gathered  up, 


of  sight,  even  when  no  definite  image  has  been  visible  ; so  it  is  used  by  the 
LXX.  Ex.  xxiv.  17.  Num.  ix.  15,  16  ; xii.  8.  Compare  Dent.  iv.  12. 

Ver.  39.  Search  the  scriptures. — The  words  may  he  read  either  imperatively 
or  indicatively  : our  translator  prefer  the  former ; both  Doddridge  and  Campbell 
the  latter.  But.  some  read  this  also  interrogatively,  “ Do  ye  search,  ’ &c. 
The  term  search  is  noted  by  the  critics  as  remarkably  emphatic  and  expressive. 
It  is  a compound  word,  signifying,  literally,  to  seek  a bird,  and  is  an  allusion  to 
miners  in  search  of  the  precious  metals  : Homer  uses  it  in  reference  to  a ion 
scouring  the  plain,  to  trace  the  footsteps  of  a man  who  had  robbed  ms  uen. 
The  same  word  is  also  used  to  denote  the  fidelity,  perseverance,  and  accuracy, 
w ith  which  the  dog  traces  the  game,  by  the  scent  of  the  foot,  to  the  very  place 

Ver.  43.  If  another  shall  come  in  his  own  name  —Some  think  this  refers 
particularly  to  Barchochebas,  a noted  impostor  in  the  succeeding  age  ; but,  as 
Doddridge  observes,  there  were  many  other  false  Messiahs. 

1 1 PI 


Christ  feedelh  Jioe  thousand.  JOHN. — CIIAP.  VI. 


He  walketh  on  the  sea. 


a great  company  come  unto  him,  he  saith  un- 
to Philip,  Whence  shall  we  buy  bread,  that 
th£se  may  eat  ? 

6 And  this  he  said  to  prove  him  : for  he  him- 
self knew  what  he  would  do. 

7 Philip  answered  him,  Two  b hundred  pen- 
ny-worth of  bread  is  not  sufficient  for  them, 
that  every  one  of  them  may  take  a little. 

8 One  of  his  disciples,  Andrew,  Simon  Pe- 
ter’s brother,  saith  unto  him, 

9 There  is  a lad  here,  which  hath  five  barley 
loaves,  and  two  small  fishes : but  what  are 
they  among  so  many  ? 

10  And  Jesus  said,  Make  the  men  sit  down. 
Now  there  was  much  grass  in  the  place.  So 
the  men  sat  down,  in  number  about  five  thou- 
sand. 

11  And  Jesus  took  the  loaves  ; and  when  he 
had  given  thanks,  he  distributed  to  the  disci- 
ples, and  the  disciples  to  them  that  were  set 
down  ; and  likewise  of  the  fishes  as  much  as 
they  would. 

12  When  they  were  c filled,  he  said  unto  his 
disciples,  Gather  up  the  fragments  that  remain, 
that  nothing  d be  lost. 

13  Therefore  they  gathered  them  together, 
and  filled  twelve  baskets  with  the  fragments 
of  the  five  barley  loaves,  which  remained 
over  and  above  unto  them  that  had  eaten. 

14  Then  those  men,  when  they  had  seen  the 
miracle  that  Jesus  did,  said,  This  is  of  a truth 
that  e prophet  that  should  come  into  the  world. 

15  If  When  Jesus  therefore  perceived  that 
they  would  come  and  take  him  by  force,  to 
make  him  a king,  he  departed  again  into  a 
mountain  himself  alone. 


A.  M.  4032- 
A.  D.  2d. 


b Nu.ll.2l, 

2L 

2 Ki.4.43. 


c Nc.9.23. 


d Ne.8. 10. 


e Ge.4y.10. 
De.  18.15.  . 
18. 


f Mat.14.23. 
Ma.6.47, 
&c. 


g Pa.  107.25. 


h Ps.35.3. 

Is.  43. 1,2. 
Re.  1.17,18 


i ver.ll. 


16  And  r when  even  was  now  come,  his  disci 
pies  went  down  unto  the  sea, 

17  And  entered  into  a ship,  and  went  over 
the  sea  toward  Capernaum.  And  it  was  now 
dark,  and  Jesus  was  not  come  to  them. 

18  And  the  sea  e arose  by  reason  of  a great 
wind  that  blew. 

19  So  when  they  had  rowed  about  five  and 
twenty  or  thirty  furlongs,  they  see  Jesus  walk- 
ing on  the  sea,  and  drawing  nigh  unto  the 
ship  : and  they  were  afraid. 

20  But  he  saith  unto  them,  It  is  h I ; be  not 
afraid. 

21  Then  they  willingly  received  him  into  the 
ship:  and  immediately  the  ship  was  at  the 
land  whither  they  went. 

22  Tf  The  day  following,  when  the  people 
which  stood  on  the  other  side  of  the  sea  saw 
that  there  was  none  other  boat  there,  save  that 
one  whereinlo  his  disciples  were  entered,  and 
that  Jesus  went  not  with  his  disciples  into  the 
boat,  but  that  his  disciples  were  gone  away 
alone ; 

23  (Howbeit  there  came  other  boats  from 
Tiberias  nigh  unto  the  > place  where  they  did 
eat  bread,  after  that  the  Lord  had  given 
thanks :) 

24  When  the  people  therefore  saw  that  Jesus 
was  not  there,  neither  his  disciples,  they  also 
took  shipping,  and  came  to  Capernaum,  seek- 
ing for  Jesus. 

25  And  when  they  had  found  him  on  the 
other  side  of  the  sea,  they  said  unto  him, 
Rabbi,  when  earnest  thou  hither? 

26  Jesus  answered  them  and  said,  Verily, 
verily,  I say  unto  you,  Ye  seek  me,  not  be- 


and  filled  twelve  baskets,  which  showed  that  the  surplus  only, 
far  exceeded  the  food  originally  set  before  them.  The  people 
were  hereby  fully  convinced  that  he  must  be  the  Great  Prophet, 
so  long  and  so  often  predicted  from  the  time  of  Moses  to  that 
of  Malachi;  and  therefore,  without  consulting  him,  intended 
to  take  him  “ by  force,”  and  proclaim  him  Messiah  the  King. 
Our  Lord  Jesus,  however,  whose  kingdom  was  of  a very  dif- 
ferent kind  from  that. which  they  contemplated,  knowing  their 
design,  withdrew  from  them,  probably  while  they  were  matu- 
ring their  design,  in  order  to  spend  some  time  in  private  prayer, 
as  he  was  accustomed  to  do,  both  night  and  morning,  in  the 
lonely  solitude  of  a mountain.  When  evening  came  on,  the 
disciples,  by  his  previous  direction,  took  shipping  to  cross  the 
sea  or  lake  of  Galilee,  toward  Capernaum,  while  the  people, 
finding  themselves  deserted  by  Jesus  not  returning,  as  they 
probably  expected,  naturally  dispersed  themselves  to  their  se- 
veral homes. 

2.  We  now  find  the  disciples  embarked  upon  the  sea,  the 
night  dark  and  stormy,  ana,  what  was  worse  than  all,  their 
Master  was  not  with  them.  After  rowing  hard  for  between 
twenty  and  thirty  furlongs,  they  at  last  see  an  object  upon  the 
water,  at  which  they  are  startled,  and,  in  their  agitation,  con- 
clude it  must  be  a spirit,  which  adds  not  a little  to  their  terror. 
Their  fears,  however,  as  often  ours  do,  prove  unfounded.  It 
was  their  Master,  whose  care  and  sympathy  had  brought  him 
to  their  aid,  and  immediately  as  he  stepped  into  the  vessel,  the 
storm  subsided,  and  they  reached  the  land.  On  this  miracle, 
which  is  also  related  by  Matthew,  immediately  after  the  pre- 
ceding, we  have  there  offered  a few  observations,  and  shall 
here  add  only  a recollection  of  the  principal  circumstances 
from  the  meditations  of  the  pious  Bishop  Taylor : — 

‘‘He  that  left  his  Father’s  kingdom  to  take  upon  him  the 
miseries  and  infelicities  of  this  world,  fled  from  the  offers  of  a 
kingdom,  and  their  tumultuary  election,  as  from  an  enemy; 
and,  therefore,  sending  his  disciples  to  the  ship  before  towards 
Bethsaida,  he  ran  into  the  mountains  to  hide  himself,  till  the 

Chap.  VI.  Ver.  7.  Two  hundred  penny-worth.— [This  sum  would  amount 
to  about  S 27.75  of  our  money ; which  appears  to  have  been  more  than  our 
Lord,  and  all  his  disciples,  were  worth  of  this  world’s  goods.] — Bagster. 

Ver.  10.  Now  there  was  much  grass.— [No  wonder,  since  it  was  the  spring, 
being  near  the  passover ; and,  from  the  plenty  of  grass,  it  would  be  a place 
much  more  suitable  to  the  purpose.  This  circumstance,  says  Palcy , is 
plainly  the  remark  of  an  eye-witness.)— Bagster 

Ver.  13.  And,  filled  twelve  baskets. — Jit  is  scarcely  possible  to  imagine  a 
more  wonderful  proof  of  the  creative  power  of  Christ,  than  was  here  displayed, 
the  loaves  were  ot  the  small  kind,  common  in  the  country  ; and  the  fishes 
were  also  small  ; and  yet,  alter  the  5000  were  fed.  twelve  times  as  much,  at 
least,  remained,  as  they  at  first  sat  down  to ! ]— Bagster. 

Ver.  15.  To  snake  him  a kin?. — Doddridge  suggests,  that  hjs  ability  of 
feeding  multitudes  by  miracle  might  suggest  to  them,  how  easy  it  might  be  for 
rum  to  maintain  an  army  ! 

. Ver.  17.  Went  oyer  the  am  toward  Capernaum.— Mark  says,  “ to  the  other 
«iue,  as  wo  read  it;  but  Campbell  renders  it,  "and  pass  over  toward  Beth- 
1152 


multitude  should  scatter  to  their  several  habitations;  he,  in 
the  mean  time,  taking  the  opportunity  of  that  retirement  for 
the  advantage  of  his  prayers.  But  when  the  apostles  were 
far  engaged  in  the  deep,  a great  tempest  arose,  with  which  they 
were  pressed  to  the  last  extremity  of  danger  ....  labouring  in 
sadness  and  hopelessness  till  the  fourth  watch  of  the  night, 
when,  in  the  midst  of  their  fears  and  labour,  Jesus  came  walk- 
ing on  the.  sea,  and  appeared  to  them,  which  turned  their  fears 
into  affrightmerits  ; for  they  supposed  it  to  have  been  a spirit  , 
but  he  appeased  their  fears  with  his  presence,  and  the  mani- 
festation who  he  was  ; which  yet  they  desired  to  have  proved 
by  a sign.  For  Simon  Peter  said,  ‘ Lord,  if  it  be  thou , bid  me 
come  unto  thee  on  the  water.’  (Matt.  xiv.  28.)  The  Lord  did 
so,  and  Peter,  throwing  himself  upon  the  confidence  of  his 
Master’s  power  and  providence,  came  out  of  the  ship,  when 
his  fears  began  to  weigh  him  down,  and  he  cried,  ‘Lord,  save 
me.’  Jesus  took  him  by  the  hand,  reproved  the  timorousness 
of  his  faith,  and  went  with  him  inlo  the  ship;  where,  when 
they  had  worshipped  him,  and  admired  the  divinity  of  his 
power  and  person,  they  came.  . . .to  their  (desired)  port  imme- 
diately.” 

Ver.  22 — 40.  Many  of  the  people  follow  Jesus  to  Capernaum , 
who  reproves  them  for  their  improper  motive,  an  d rccom  mends 
himself  to  them  as  the  bread  of  life. — Among  the  multitudes 
which  followed  our  Lord,  it  must  be  expected  that  they  were 
influenced  by  different  motives,  as  are  doubtless  most  nume- 
rous congregations  in  the  present  day.  Those  who  had  form- 
ed a plan  of  aggrandizement,  and  who  thought  of  being  made 
ministers  of  state,  by  making  him  a king,  were  probably  so 
much  disappointed,  that  they  followed  him  no  farther.  Those, _ 
however,  who  were  gratified  by  being  feasted  with  the  loaves' 
and  fishes,  at  free  cost,  followed  him  to  Capernaum,  proba- 
bly expecting  to  he  fed  again  in  like  manner.  To  these  our 
Lord  now  addresses  himself,  exhorting  them  to  labour,  and 
strive,  not  for  the  food  that  perishes,  but  for  that  which  en- 
duretri  unto  eternal  life,  and  which  the  Son  of  man  alone 


saida.”  Now  these  places  were  ull  on  the  same  side  of  the  lake  with  Tibe- 
rias, and  might  all  be  travelled  by  land  ;— but,  I.  They  wished  to  avoid  any  of 
the  people  following  them.  2.  They  were  sailors,  and  had  got  their  boat,  and 
therefore  preferred  going  by  water  ; but  a storm  arising,  instead  of  Bethsaida, 
they  were  driven  farther,  even  to  Capernaum.  The  term,  other  side,  seems 
equally  applicable  to  the  other  end.  Doddridge  understands  it,  of  the  other 
side  a creek , near  Bethsaida. 

Ver.  19.  About  five  and  twenty  furlongs— That  is,  between  three  and  foui 
miles. 

Ver.  22.  None  other  boat.— The  sumo  vessel  is  in  ver.  17  called  a ship 
which  shows  what  humble  ships  these  w re.  It  is  evident  they  hud  both  sails 
and  oars. 

Ver.  23.  From  Tiberias. — [Tiberias  was  a celebrated  city  of  Galilee,  on  the 
western  shore  of  the  lake  to  which  it  gave  name,  so  called  because  built  by 
Herod  Agr.ppa  in  honour  of  the  Kmperor  Tiberius,  distant  30  furlongs  from 
Hippos.  60  from  Gadara,  120  from  Scythopolis,  and  30  from  Tarichea.  It  is 
still  called  Tabaria.  or  Tabbareeah.  bv  the  natives,  is  situated  close  to  the 


Christ  the  bread  of  life  JOHN. — CHAP.  VI. 


to  those  that  believe. 


cause  ye  saw  the  miracles,  but  because  ye  did 
eat  of  the  loaves,  and  were  filled. 

27  ) Labour  not  for  the  meat  which  perisheth, 
but  for  that 11  meat  which  endureth  unto  ever- 
lasting life,  which  the  Son  of  man  shall  give 
unto  you : for  > him  hath  God  the  Father 
sealed. 

28  Then  said  they  unto  him,  What  shall 
we  do,  that  we  might  work  the  works  of 
God? 

29  Jesus  answered  and  said  unto  them,  This 
m is  the  work  of  God,  that  ye  believe  on  him 
whom  he  hath  sent. 

30  T[  They  said  therefore  unto  him,  What 
sign  n showest  thou  then,  that  we  may  see, 
and  believe  thee  ? what  dost  thou  work  ? 

31  Our  fathers  0 did  eat  manna  in  the  de- 
sert ; as  it  is  p written,  He  gave  them  bread 
from  heaven  to  eat. 

32  Then  Jesus  said  unto  them,  Verily,  verily, 

I say  unto  you,  Moses  gave  you  not  that  bread 
from  heaven  ; but  my  i Father  giveth  you  the 
true  bread  from  heaven. 

33  For  the  bread  of  r God  is  he  which  co- 
meth  down  from  heaven,  and  giveth  life  unto 
the  world. 

34  Then  said  they  unto  him,  Lord,  evermove 
give  us  this  bread. 

35  And  Jesus  said  unto  them,  I am  the  bread 


A.  M.  4032. 
A.  D.  28. 


j or,  Work 
not. 

k Je.  15. 16. 
c.4.14. 
ver.54,58. 
1 Pe.2.7. 


Is.  42.1. 
c.8.18. 
Ac.222 
2Pe  1.17. 
m 1 Jn.3.23. 
n Mat  12.38 
1 Co.  1.22. 
o Ex.16.I5. 
Nu.11.7. 

1 Co.  10.3. 
p Ne.9.15. 
Ps. 78.24, 
25. 

q Ga.4.4. 
er.  48,58. 


s Rff.7.16. 
t c.4.14. 
7.38. 

u ver.64. 
v ver.45. 

c.  17.6,8. 
wPs.102.17. 
Is.  1.18. 
55.7. 

Mat.ll.28 

Lu.23.42, 

43. 

1 Ti  1.15, 
16. 

Re. 22. 17. 
x Ps.40.7,8 
c.5.30. 
y Mat.  18. 14 
c.  10.28. 

17. 12 
18.9. 

2 Ti.2.19. 
z ver.47,54 

c.3. 15,16 
a c.  11.25. 
b Mat.  13. 55 
Ma.G.3. 
Lu.4.2i 


of  life:  he  ‘that  cometh  to  me  shall  never 
hunger;  and  he  ‘that  believeth  on  me  shah 
never  thirst. 

36  But  I said  unto  you,  That  ye  u also  have 
seen  me,  and  believe  not. 

37  All  v that  the  Father  giveth  me  shall  come 
to  me  ; and  him  w that  cometh  to  me  I will  in 
no  wise  cast  out. 

38  Fori  came  down  from  heaven,  not  to  do 
mine  own  will,  but  x the  will  of  him  that  sent 
me. 

39  And  this  is  the  Father’s  will  y which  hath 
sent  me,  that  of  all  which  he  hath  given  me 
I should  lose  nothing,  but  should  raise  it  up 
again  at  the  last  day. 

40  And  this  is  the  will  of  him  that  sent  me, 
that  z every  one  which  seeth  the  Son,  and  be- 
lieveth on  him,  may  have  everlasting  life : 
and  I will  * raise  him  up  at  the  last  day. 

41  The  Jews  then  murmured  at  him,  because 
he  said,  I am  the  bread  which  came  down 
from  heaven. 

42  And  they  said,  Is  11  not  this  Jesus,  the  son 
of  Joseph,  whose  father  and  mother  we  know  ? 
how  is  it  then  that  he  saith,  I came  down  from 
heaven  ? 

43  Jesus  therefore  answered  and  said  unto 
them,  Murmur  not  among  yourselves. 

44  No  man  can  come  to  me,  except  the  Fa- 


could  give  them.  They  now  inquire,  and  our  Lord  explains, 
what  that  work  or  labour  is,  which  he  recommends ; and 
what  that  food  is,  which  endures  unto  eternal  life. 

The  work  of  God  is  faith.  By  “ the  work  of  God,"  it  is 
evident  that  the  Jews  meant,  the  work,  or  duty,  which  God 
required  of  them  ; and,  by  our  Lord’s  answer,  this  is  stated  to 
be  faith  in  him,  and  a cordial  reception  of  him,  as  the  Messiah. 
This  faith  is  explained  as  receiving  him,  and  living  upon  him 
spiritually,  as  we  do  upon  bread  and  animal  food,  naturally. 
The  mention  of  bread  naturally  enough  reminded  the  Jews  of 
the.  marina  which  their  fathers  ate  in  the  desert — as  it  is 
written,  “He  gave  them  bread  from  heaven.”  (Ps.  lxxviii. 
24.)  That  is,  manna  was  rained  upon  them  from  the  clouds; 
but  this  true  “ bread  of  heaven”  was  from  a higher  source. 
“Our  Lord’s  declaration,  as  I imagine,  (says  Dr.  Campbell ,) 
imports,  that  it  is  in  a subordinate  sense  only,  that  what 
dropped  from  the  clouds,  and  was  sent  for  the  nourishment 
of  the  body,  still  mortal,  could  be  called  the  bread  of  heaven; 
being  but  a type  of  that  which  descended  from  the  heaven  of 
heavens,  for  nourishing  the  immortal  soul  unto  eternal  life, 
and  which  is  therefore,  in  the  most  sublime  sense,  the  bread 
of  heaven .” 

But  some  of  the  Jews,  for  we  must  not  suppose  they  were 
all  of  the  same  class,  demand  a miracle  to  support  their  faith. 
Perhaps  these  had  not  been  at  the  miraculous  feast  on  the  pre- 
ceding day,  but  had  subsequently  joined  the  party.  If  they 
had  been,  it  confirms  our  Lord’s  assertion,  that  they  followed- 
him  “ for  the  loaves  and  fishes,”  and  therefore  wished  for 
another  miracle  of  the  same  nature;  which  is  the  more  like- 
ly, if,  as  we  may  reasonably  suppose,  the  miraculous  bread 
and  fishes  of  which  they  had  partaken,  were  of  the  same  su- 
perior flavour  as  the  miraculous  wine  of  Cana.  (Chap.  ii.  10.) 

But  to  return  to  our  Lord’s  discourse.  He  tells  them,  that 
the  true  “ bread  of  heaven”  had  not  only  the  power  of  main- 
taining, but  also  of  giving  life — “ The  bread  of  God  is  he  (or 
rather  that)  which  cometh  down  from  heaven,  and  giveth 
life  unto  the  world.”  Then  said  they  unto  him,  “ Lord,  ever- 
more give  us  this  bread  !”  By  this  answer,  it  is  evident  that 
they  did  not  understand  our  Lord  as  speaking  of  a person, 


but  their  minds  probably  adverted  to  the  miraculous  feast 
which  they  had  enjoyed  the  day  before,  and  of  which  they 
wanted  a repetition. 

Jesus  now  more  fully  explains  himself:  “I  am  the  bread  of 
life;  he  that  cometh  to  me  shall  never  hunger;  and  he  that 
believeth  on  me  shall  never  thirst.”  Here  coming  to  Christ  is 
explained  by  believing  on  him  ; and  the  expression,  “ never 
hunger,”  as  well  as  “never  thirst,”  must  be  taken  in  the 
same  sense  as  in  his  conversation  with  the  woman  of  Sama- 
ria, (ch.  iv.  14,)  namely,  that  the  spiritual  appetite  shall  be 
perpetually  supplied  and  satisfied. 

Some  commentators  understand  this  of  our  Lord’s  doc- 
trine, and  it  is  certain  that  doctrine  is  food  to  the  mind ; but, 
from  the  subsequent  part  of  the  discourse,  we  shall  find  that 
our  Lord  had  here  a reference  to  his  death  ana  atonement,  as 
well  as  to  his  doctrine.  Our  Lord  now  continues  his  dis- 
course more  plainly,  and  reproves  their  unbelief.  “ I said 
unto  you”  before,  namely,  in  ver.  26,  “Ye  have  even  seen 
me,  and  believe  not ;”  or,  as  Dr.  Campbell  renders  it  more 
clearly,  “ Though  ye  have  seen  me,  ye  do  not  believe.” 

“All  that  the  Father  giveth  me  shall  come  to  me.”  This 
corresponds  with  the  promise  made  to  Messiah,  in  the  2d 
Psalm,  “Ask  of  me,  and  I shall  give  thee  the  heathen  for 
thine  inheritance;”  and  in  the  1 10th  Psalm,  “ Thy  people  shall 
be  willing  in  the  day  of  thy  power.”  No  one  can  truly  “ come 
to  Christ,  except  the  Father  draw  him.”  “All  that  the  Fa- 
ther draweth  will  come” — and  “ him  that  cometh  to  the  Son, 
he  will  by  no  means  cast  out ;”  he  will  “ lose  none,  but  raise 
up”  every  such  person  to  life  and  glory  in  the  last  day.  Here, 
then,  is  the  greatest  possible  encouragement  to  humble  minds. 
He  who  has  invited  all  the  miserable  and  distressed — “ Come 
unto  me  all  ye  that  labour  and  are  heavy  laden,”  (Matt.  xi. 
28)—  will  by  no  means  reject  any  who  come  and  look  unto  him 
by  faith,  for  life  and  salvation. 

“ Jesus,  we  come  at  thy  command, 

With  faith  and  hope,  and  humble  zeal 
Resign  our  spirits  to  thy  hand, 

Ta  mould  and  guide  us  by  thy  will.”—  Watts. 

Ver.  41 — 58.  'The  Jews  murmur , and  our  Lord  explains  - - 


edge  of  the  lake,  has  tolerably  high  but  ill-buill  walls  on  three  of  its  sides, 
flanked  with  circular  towers,  and  is  of  nearly  a quadrangular  form,  according 
to  Pococke , containing  a population  estimated  at  from  2000  to  4000  souls.]— 
Bolster. 

Ver.  27.  Labour  not  for  the  meat  which  per isheth.—This  is  a precept  very 
liable  to  be  abused  by  idle  people,  as  in  the  following  instance  from  an  ancient 
writer  “ A certain  brother  came  to  the  Convent  of  Mount  Sinai,  and  finding 
the  Monks  all  at  work,  shook  his  head,  and  said  to  the  Abbot,  ‘ Labour  not 
for  the  meat  that  perisheth— Mary  chose  the  good  part.’—*  Zachary,’  said  the 
old  Abbot  to  his  servant,  * give  the  brother  a book,  and  show  him  into  a cell.’ 
There  sat  the  Monk  alone  all  day  long.  At  night,  wondering  that  nobody  had 
called  him  to  dinner,  he  goes  to  the  Abbot.  ‘Father,’  (says  he,)  ‘don’t  the 
brethren  eat  to-day?’— ‘ O yes.’  replied  the  Abbot,  ‘ they  have  eaten  plentifully.’ 
‘Arid  why  (added  the  Monk)  did  you  not  call  me?’  ‘Because,  brother,’  (re- 
plied the  Abbot,)  ‘ you  are  a spiritual  man,  and  have  no  need  of  carnal  food. 
For  our  parts  . . . we  are  obliged  to  eat,  and  therefore  we  work.’  ....  ‘Par- 
don me,  father,  I perceive  my  mistake.’—1 1 do,’  subjoined  the  old  man  ; ‘but 
remember,  Martha  is  as  necessary  a Christian  as  Mary.’  Claude's  Essay. 

IUm  hath  God  the  Father  sealed— That  is,  ratified  his  mission  by  the 

power  ot  working  miracles'. 

Ver.  32.  Moses  gave  you  not  that  bread  from  heaven —Campbell,  “Not 
the  bread  of  heaven.”  He  observes—"  Here,  though  the  difference  in  expres- 
sion is  jut  small,  the  difference  in  meaning  i3  considerable.”  The  expression, 
* bread  freon  heaven,”  seems  to  “ point  only  to  the  place  from  which  the 
145 


manna  came.  The  pronoun  that,  which  is  quite  unwarranted,  conduces  much 
to  this  appearance.” 

Ver.  33.  He  which  cometh  down  from  heaven— Doddridge  and  Campbell 
“ That  which  descendeth  from  heaven.  ” The  latter  says,  “ Let  it  be  observed, 
that  {ho  artos ) to  which  this  participle  (descendeth)  refers,  is  of  the  masculine 
gender,  and,  by  consequence,  susceptible  of  the  interpretation  I have  given  it. 
. . . The  request  in  the  next  verse  shows  that,  he  was  not  yot  understood,  as 
speaking  of  a person.” 

Ver.  37.  Shall  come  to  me. — Doddridge  renders  it,  “will come;”  because 
(add3  he)  “ I would  not  lead  any  in  mere  dependence  on  a translation,  to 
build  a weak  argument  on  the  word  shall,  which  it  is  well  known  has  some- 
times been  done.” 1 ivill  in  no  wise— Doddridge,  “ By  no  means.”  The 

original  is  very  emphatical. 

Ver.  39.  This  is  the  Father's  ivill  which  hath  sent  me— Campbell  ie 
marks,  the  word  patros , (father,)  is  wanting  in  several  MS.  versions  and  fa- 
thers, and  is  omitted  by  Mill,  and  other  critics.  He  therefore  reads,  “ This 

is  the  will  of  him  that  sent  me;”  as  in  the  next  verse. Lose  nothing.  ■ 

Doddridge  and  Campbell , “Lose  none,”  referring  to  persons. 

Ver.  40.  Every  one  which  seeth  the  Son  - Campbell.  “ recogniseth.”  Dod- 
dridge, “ who  views  the  Son  with  an  attentive  ej’e.”  But  both  are  foreign  to 
the  Scripture  style : we  should  rather  render  it,  “ who  looketh  to  the  Son,”  al- 
luding, perhaps,  to  the  brazen  serpent.  See  ch.  iii.  14,  15. 

Ver.  42.  Whose  father  and  mother  we  know— i.  e.  we  know  his  mean  ex- 
traction and  education. 


1153 


Christ  the  bread  oflije. 


JOHN. —CHAP.  VI.  Many  depart  from  Christ. 


ther  which  hath  sent  me  draw  c him  : and  I 
will  raise  him  up  at  the  last  day. 

45  It  is  written  d in  the  prophets,  And  they 
shall  be  all  taught  of  God.  Every  man  c there- 
fore that  hath  heard,  and  hath  learned  of  the 
Father,  cometh  unto  me. 

46  Not  f that  any  man  hath  seen  the  Father, 
save  he  which  is  of  God,  e he  hath  seen  the 
Father. 

47  Verily,  verily,  I say  unto  you,  h He  that 
believeth  on  me  hath  everlasting  life. 

48  I ' am  that  bread  of  life. 

49  Your  fathers  did  eat  manna  in  the  wilder- 
ness, and  i are  dead. 

50  This  is  the  bread  which  cometh  down 
from  heaven,  that  a man  may  eat  thereof, 
and  k not  die. 

51  I am  the  living  bread  which  came  down 
from  heaven  : if  any  man  eat  of  this  bread, 
he  shall  live  for  ever:  and  the  bread  that  I 
will  give  is  my  i flesh,  which  I will  give  for 
the  life  m of  the  world. 

52  The  Jews  therefore  strove  among  them- 
selves, saying,  How  "can  this  man  give  us 
his  flesh  to  eat  ? 

53  Then  Jesus  said  unto  them,  Verily,  verily, 
I say  unto  you,  Except  0 ye  eat  the  flesh  of 
the  Son  of  man,  and  drink  his  blood,  ye  have 
no  life  in  you. 

54  Whoso  p eateth  my  flesh,  and  drinketh  my 
blood,  hath  eternal  life ; and  I will  raise  him 
up  at  the  last  day. 

55  For  my  flesh  is  meat  i indeed,  and  my 
blood  is  drink  indeed. 


A.  M.  4034 
A.  D.  44. 

0 Co.  1.4. 

<1  Ia.54.13. 
Je.3t.3l. 
Mi. 4. '4. 

e Mut.  11.27 
f c.5.37. 

6 I. u.  10.24 
h ver.40. 

1 ver.33,35, 
51. 

j Zee. 1.5. 

k ver.58. 

1 He.  10. 5, 
10,20. 

m c.3.16. 

I J n.2.2. 

n c.3.9. 

o Mat. 26. 
26,28. 

p ver.40. 

q Pa.4.7. 


r La.  3.24. 

s c.15.4. 

1 J».a24. 
4.15,16. 

t lCo.15.22. 
u ver.49..51 

v c.3.13. 
Ma.IG  19. 
Ep.4.8..10 
w 2Co.3.6. 
x Ro.8.29. 

2 Ti.2  19. 
y ver.44,45. 

z Zep.1.6. 
Lu.9.62. 
He.  10.33. 


56  He  that  eateth  r my  flesh,  and  drinketh 
my  blood,  dwelleth  ■ in  me,  and  I in  him. 

57  As  the  living  Father  hath  sent  me,  and  I 
live  by  the  Father:  so  1 he  that  eateth  me. 
even  he  shall  live  by  me. 

58  This  is  that  bread  which  came  down  from 
heaven  : not  as  your  fathers  “ did  eat  manna, 
and  are  dead:  he  that  eateth  of  this  bread 
shall  live  for  ever. 

59  These  things  said  he  in  the  synagogue, 
as  he  taught  in  Capernaum. 

60  1[  Many  therefore  of  his  disciples,  when 
they  had  heard  this,  said,  This  is  a hard  say- 
ing; who  can  hear  it? 

61  When  Jesus  knew  in  himself  that  his  dis- 
ciples murmured  at  it,  he  said  unto  them, 
Doth  this  offend  you  ? 

62  What  and  if  ye  shall  see  the  Son  of  man 
ascend  v up  where  he  was  before? 

63  It  w is  the  spirit  that  quickeneth  ; the  flesh 
profiteth  nothing  : the  words  that  I speak  unto 
you,  they  are  spirit,  and  they  are  life. 

64  But  there  are  some  of  you  that  believe  not. 
F or  Jesus  knew  1 from  the  beginning  who  they 
were  that  believed  not,  and  who  should  betray 
him. 

05  And  he  said,  Therefore  said  I y unto  you, 
that  no  man  can  come  unto  me,  except  it  were 
given  unto  him  of  my  Father. 

66  If  From  that  time  many  of  his  disciples 
went  2 back,  and  walked  no  more  with  him. 

67  Then  said  Jesus  unto  the  twelve,  Will  ye 
also  go  away  ? 

68  Then  Simon  Peter  answered  him,  Lord, 


The  more  carnal  part  of  the  Jews  probably  now  finding  they 
were  not  likely  to  be  entertained  with  any  more  loaves  and 
fishes,  began  to  murmur:  “Who  is  this  man,  that  talks  of 
having  come  down  from'  heaven?  Is  not  this  the  son  of  Jo- 
seph and  Mary?”  and  thus  they  depreciate  the  message  from 
the  humble  appearance  of  the  messenger,  notwithstanding  the 
extraordinary  miracle  they  had  so  lately  witnessed.  But  Je- 
sus meekly  replies,  I know  that  “no  man  can  come  unto  me, 
except  the  Fa  her  which  hath  sent  me  draw  him;”  as  it  is 
written  in  the  prophets,  “ They  shall  be  all  taught  of  God.” 
However  humbling,  and  even  mortifying,  to  proud  minds  it 
may  be,  this  is  the  doctrine  of  both  the  Old  Testament  and 
the  New,  that  “ Salvation  is  of  God;”  and  that  to  his  grace 
we  are  indebted  for  its  first  beginning,  and  final  completion. 

Our  Lord  now  returns  to  his  former  allegory,  and  speaks 
still  more  explicitly: — “The  bread  that  I will  give  is  my  flesh, 
which  I will  give  for  the  life  of  the  world.  Except  ye  eat  the 
flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  have  no  life 
in  you.”  The  blood  is  here  mentioned  in  distinction  from  the 
flesh,  fsays  a learned  divine,)  to  denote  the  suffering  by  a vio- 
lent death.  “ My  death  is  equally  useful  and  necessary  to  the 
obtaining  of  eternal  life,  as  food  and  drink  are  to  the  suste- 
nance of  the  present.” — “ 7 'o  eat  the  flesh  and  drink  the  blood 
of  Christ , (says  another,)  denotes  to  receive  and  appropriate 
the  blessings  resulting  from  his  bloody  death — pardon  of  sin, 
and  peace  of  mind.”  Thus,  under  the  cover  of  figurative  lan- 
guage, but  easy  to  be  understood  by  pious  Jews,  accustomed 
to  read  the  Old  Testament,  our  Lord  not  only  predicts  his 
death,  but  preaches  the  doctrine  of  his  atonement,  as  neces- 
sary to  “ give  life  unto  the  world,”  or,  in  other  words,  for  the 
salvation  of  mankind.  (See  Dr.  J.  P.  Smith's  Messiah.) 

We  are  accustomed  to  appropriate  this  language  to  the 
Lord’s  Supper,  and  very  properly,  as  that  is  founded  on  this 
doctrine  of  atonement ; but  it  can  only  refer  to  it  prophetical- 
ly, as  it  was  not  yet  instituted ; nor  could  it  be  intended,  at 
that  time,  so  to  be  understood.  The  carnal  Jews,  it  is  plain, 
did  not  understand  it  at  all;  for  they  murmured  among  them- 
selves, “ How  can  this  man  give  us  his  flesh  to  eat?”  They 
had  no  idea  of  eating  or  drinking  but  in  the  grossest  sense; 
and  it  is  evident,  ,n  the  sequel,  that  his  own  disciples  knew 
not  what  to  make  of  it. 

But  this  living  upon  Christ  by  faith,  implies  something  more 
than  even  trusting  to  his  atonement ; it  implies  a daily  com- 
munion with  him,  and  a constant  dependance  on  him,  as  on 
our  daily  food.  It  implies;  lhat  the  Holy  Spirit  which  anima- 

Vyr.  51.  And  the  bread. — [This  was  one  of  the  things  which  tiie  Jews  expect- 
ed from  the  Messiah,  as  we  learn  from  Midrash  Kohelclh , " Rabbi  Berckiah 
in  the  name  of  Rabbi  Isaac  said.  As  was  the  first  Redeemer,  so  also  shall  be 
the  latter.  The  first  Redeemer  made  manna  descend  from  heaven,  as  it  is  said 
in  Ex.  xvi.  4,  ‘And  I will  rain  bread  from  heaven  for  you.’  So  also  the  latter 
Redeemer  shall  make  manna  descend,  ns  il  is  said.  Ps.  Ixxii.  16,  ' There  shall 
he  a handful  of  corn  in  the  earth,'  ” Arc ,]—Bagster. 

Ver.  52.  His  flesh.— Boothroyd  and  others,  think  this  refers  to  the  Jew- 
ish custom  of  feasting  on  their  sacrifices 

it  m 


ted  Christ  the  head,  animates  also  his  believing  members. 
“As  the  living  Father  hath  sent  me.  and  I live  by  the  Father; 
so  he  that  eateth  me,  even  he  shall  live  by  me.” 

“ Tho'  Christ  was  dead,  he  ever  lives  ; 

To  sinners  life  divine  he  gives  ; 

And  saints,  to  keep  each  grace  alive, 

From  hirn  must  constant  power  derive." — Simon  Browne. 

Ver.  59 — 71.  Many  of  the  disciples  of  Jesus  desert  him  ; 
Peter’s  noble  profession  of  attachment.— The  preceding  dis- 
course, we  here  learn,  was  delivered  in  the  synagogue  of  Ca- 
pernaum, on  which  occasion  many  of  our  Lord’s  own  disci- 
ples were  offended,  and  murmured  among  themselves,  say- 
ing, “This  is  a hard  saying;  who  can  hear  (or  understand) 
it.”  As  to  the  dialogue,  or  altercation,  that  took  place,  we 
have  several  similar  instances  recorded  by  the  Evangelists. 
(See  Matt.  xii.  10.  Luke  xiii.  14.  Acts  xtii.  45,  &e.)  For  it 
seems  to  have  been  the  custom  to  allow  objectors,  in  certain 
cases,  to  reply  to  ihe  speaker  or  preacher ; or  to  ask  questions, 
to  which  the  speaker  was  expected  to  reply.  Jesus  did  so  in 
the  present  instance:  “And  what  (said  he)  if  you  shall  (or 
should)  see  the  Son  of  man  ascending  up  where  he  was  be- 
fore?” This  passage  has  been  considered  by  different  persons 
as  a key  to  the  whole  of  our  Lord’s  preceding  discourse,  and 
in  that  view  we  insert  Dr.  Poe  Smith’s  judicious  paraphrase : 
“If  your  prejudices  are  so  shocked  by  my  assurance  that  the 
Messiah  must  go  through  the  lowest  degradation,  and  an  ex- 
cruciating death,  how  will  your  disappointment  be  increased 
when  you  find  that,  on  his  reassuming  his  pristine  dignity, 
and  ascending  to  the  throne  of  his  glory,  in  the  exercise  of  all 
power  in  heaven  and  on  earth,  he  will  confer  on  his  disciples 
no  such  happiness  as  you  desire.  He  will  give  no  provinces 
nor  estates ; no  titles,  riches,  nor  carnal  gratifications.  The 
blessings  of  his  reign  are  not  those  of  sense,  but  are  of  an  in- 
tellectual and  holy  kind.  The  divine  energy  which  accom- 
panies the  truth  taught  by  me,  is  the  only  cause  of  the  enjoy- 
ment of  those  immortal  blessings:  while  every  profession, 
observance,  or  privilege,  that  is  merely  external,  can  be  of  no 
avail  to  your  real  and  eternal  happiness;  nor  could  even  the 
actual  feeding  on  my  flesh  and  blood,  if  so  horrid  an  attempt 
were  made.  My  doctrine  teaches,  and,  when  sincerely  be- 
lieved, communicates  that  divine  energy  and  that  real  happi- 
ness.”— Smith’s  Messiah. 

The  following  words  (ver.  ti3)  have,  indeed,  some  obscurity, 
but  Doddridge  thus  explains  them  : “ 'J'ns  morels  which  J 
speak , they  are  spirit;  that  is,  to  be  taken  in  a spiritual  sense; 

Ver.  53.  Except  ye  eat  the  flesh.— The  Rhcmish  annotators  absurdly  apply 
this  passage  to  the  Sacrament  of  tha  Lord’s  Supper,  (or  of  the  Mass,  as  they 

call  it,)  though  that  was  not  instituted  till  just  before  his  death. Yehave 

no  life.— Campbell,  “ Not  life  i.  e.  spiritual  life. 

Ver.  57.  As  the  living  Father  hath  sent  me.— Campbell,  “ As  the  Fathor 
livelh  who  -sent  me." 

Ver.  61.  Doth  this  offend  you  ?— Campbell,  " scandalize  you  ’" 

Ver.  62.  Ascend  up  where  he  was  before,— Doubtless  in  heaven,  from  whence 
he  entne. 


-CHAP.  VII.  lie  goetli  to  the  feast  oj  tabernacles. 

6 Then  Jesus  said  unto  them,  My  c time  is  not 
yet  come  : but  your  time  is  alway  ready. 

7 The  d world  cannot  hate  you;  but  me  it 
hateth,  because  I testify  of  it,  that  the  works 
thereof  are  evil. 

8 Go  ye  up  unto  this  feast : 1 go  not  up  yet 
unto  this  feast;  for  my  time  is  not  yet  full  come. 

9 When  he  had  said  these  words  unto  them, 
he  abode  still  in  Galilee. 

10  But  when  his  brethren  were  gone  up,  then 
went  he  also  up  unto  the  feast,  not  openly,  but 
as  it  were  in  secret. 

11  Tf  Then  c the  Jews  sought  him  at  the  feast, 
and  said,  Where  is  he  ? 

12  And  f there  was  much  murmuring  among 
the  people  concerning  him  : for  some  said, 
He  is  a good  man:  others  said,  Nay ; but  he 
deceiveth  the  people. 

13  Howbeit  no  man  spake  openly  of  him  for 
fear  of  the  Jews. 

14  If  Now  about  the  midst  of  the  feast  Jesus 
went  up  into  the  temple,  and  taught. 

15  And  s the  Jews  marvelled,  saying,  How 
knoweth  this  man  h letters,  having  never 
learned  ? 


a Ac.5.20. 
7,38. 

b Mai.  16.6. 
c.  1.29. 
11.27. 


a Le.23.34. 
b Mu. 3.21. 


c c.2.4. 

8.20. 

ver.8,30. 

d c.15.19. 
e c.  11.56. 
f c.9.16. 
g Mat.  13.51 
h or,  learn - 


Christ  reproveth  his  kinsmen.  JOHN 

to  wnom  shall  we  go?  thou  hast  the  a words 
of  eternal  life. 

69  And  b we  believe  and  are  sure  that  thou 
art  that  Christ,  the  Son  of  the  living  God. 

70  Jesus  answered  them,  Have  not  I chosen 
you  twelve,  and  one  of  you  is  a c devil? 

71  He  spake  of  Judas  Iscariot  the  son  of  Si- 
mon : for  he  it  was  that  should  betray  him, 
being  one  of  the  twelve. 

CHAPTER  VII. 

i Jesus  reproveth  the  ambition  and  boldness  of  his  kinsmen  : 10  gocth  up  from  Gidilee 
to  the  feast  of  tabernacles  : 14  teaclieth  in  the  temple.  40  Divers  opinions  of  him 
among  the  people.  45  The  Pharisees  are  angry  that  their  officers  took  him  not,  and 
chide  with  Nicodemus  for  taking  his  part. 

AFTER  these  things  Jesus  walked  in  Gali- 
lee : for  he  would  not  walk  in  Jewry,  be- 
cause the  Jews  sought  to  kill  him. 

2  Now  the  Jews’ 11  feast  of  tabernacles  was  at 
hand. 

3  His  brethren  therefore  said  unto  him,  De- 
part hence,  and  go  into  Judea,  that  thy  disci- 
ples also  may  see  the  works  that  thou  doest. 

4  For  there  is  no  man  that  doeth  any  thing 
in  secret,  and  he  himself  seeketh  to  be  known 
openly.  If  thou  do  these  things,  show  thyself 
to  the  world. 

5  For  neither  did  his  brethren  b believe  in  him. 


and  then  you  will  find  that  they  are  life  to  your  souls  ; where- 
as, to  take  them  in  a literal  sense,  they  are  most  unprofitable 
and  monstrous.”  This  Jesus  said,  knowing  that  among  those 
who  followed  him,  were  many  who  believed  not,  and  one 
even  of  his  apostles,  who  would  betray  him,  and  who  proba- 
bly now  first  began  to  entertain  such  a diabolical  intentipn; 
and  therefore  our  Lord  calls  him  a devil — that  is,  a traitor 
and  false  accuser. 

But  let  us  hear  Peter,  whose  honest  heart  spurned  at  treach- 
ery, though  lie  afterwards  proved  a coward,  through  over  con- 
fidence in  his  own  strength.  When  Jesus  saw  one  and  ano- 
ther, who  had  been  fed  miraculously  at  his  table,  now  slinking 
away  privately  from  his  society,  till  the  number  seems  greatly 
to  have  been  reduced,  he  said  to  the  twelve,  “ Will  ye  also  go 
away?”  Peter,  who,  as  we  have  said,  scorned  the  thoughts 
of  such  conduct,  boldly  answered,  “ To  whom,  Lord,  shall 
(or  can)  we  go?  thou  hast  the  words  of  eternal  life;”  allu- 
ding evidently  to  what  our  Lord  had  just  said,  of  his  words  be- 
ing ‘'spirit  and  life.”  And  here  we  are  furnished  with  the 
best  possible  answer  to  every  temptation  to  apostacy,  from 
whatever  quarter  it  may  arise.  Does  Infidelity  tempt  us  to 
desert  the  standard  of  the  cross?  What  has  she  to  offer? 
Nothing  but  an  awful  blank  to  every  Christian  hope;  eternal 
sleep  instead  of  eternal  bliss;  and  annihilation,  instead  of  end- 
less glory.  Does  the  world  tempt  us  to  desert  from  Christ  for 
its  wealth,  its  splendour,  or  its  joys  ? Alas  ! they  pass  away 
like  a rising  vapour,  or  the  fleeting  clouds  of  summer.  To 
whom  then  can  we  go ? Thou,  Lord,  and  thou  alone,  hast  11  the 
words  of  eternal  life.” 

The  warm-hearted  apostle  adds,  “ And  we  believe,  and  are 
sure,  that  thou  art  [the]  Christ,  the  Son  of  the  living  God.” 
Happy  i it  for  us'  to  be  able  to  adopt  this  language  from  our 
hearts;  but  we  should  always  bear  upon  our  minds  the  sequel 
of  Peter’s  history.  He  who  now  was  most  sure  of  Christ’s 
character,  but  a short  lime  afterwards  protested  that  he  did 
not  know  the  man  ! The  most  forward  professors  are  often 
the  most  cowardly : and  sometimes  the  most  diffident,  the 
most  victorious. 

“ A feeble  Baint  shall  win  the  day, 

'Tho’  death  and  hell  obstruct  the  way.” 

Chap.  VII.  Ver.  I — 13.  Jesus  reproves  his  brethren  ; but 
follows  them  to  the  feast  of  'Tabernacles. — After  these  things , 
that  is,  after  the  preceding  conversations,  Jesus  still  walked  in 
Galilee,  teaching  as  he  went,  whether  in  the  public  roads  or 
rivate  houses,  or  in  the  synagogues  on  the  Sabbath  day  ; for 
e would  not  yet  walk  in  Jewry,  or  Judea,  because  the  Jews 
sought  to  kill  him,  and  his  time  was  not  yet  come  to  die.  His 
brethren,  however,  or  cousins  rather,  who  did  not  cordially 
believe  on  him,  though,  for  his  mother’s  sake,  probably,  they 
did  not  choose  openly  to  oppose  him  : these  false  friends,  who 
are  always  worse  than  open  enemies,  persuade  iiim  to  go  di- 

Ver.  70.  One  of  you  is  a devil. — Campbell , “ A spy.”  Locke , “ An  inform- 
er, or  false  accuser all  which  characters  apply  to  Judas. 

Ver.  71.  That  should  betray  him.—  Campbell , “ For  it  was  he  who  was  to 
betray  him.”  Doddridge.,  ‘‘Had  thoughts  of  betraying  him;”  which,  he 
thinks,  Judas  now  began  to  entertain.  From  this  awful  circumstance  it  lias 
been  justly  inferred,  that  the  Almighty  does  foresee  what  we  call  future  contin- 
gencies, even  those  most  dependent  on  the  human  will : 

“ But  his  foreknowledge  causes  not  the  fault, 

Which  had  no  less  proved  certain  unforeknown.” 

C h a p.  VII.  Ver.  1.  After  these  things.— Campbell  and  others  join  this  verse 

to  tli"  preceding  chapter. Jewry.— [Jewry , or  Judea,  as  distinguished  from 

Ha.'ilee  and  Samaria,  contained  the  tribes  of  Judah,  Benjamin,  Simeon,  and 
Dan,  being  hounded  on  the  north  by  the  village  Annach  or  Dorceus,  on  the  bor- 
ders of  Samaria  ; on  the  south,  by  a village  called  Jarda,  in  Arabia  ; and  ex- 
tending in  breadth  from  the  river  Jordan  to  Joppa  and  th°  Mediterranean,  hav- 
in'/ Jerusalem  in  its  centre.  Josephus.]— Bagster 


rectly  to  Judea,  and  there  to  exhibit  his  miracles  before  the 
Jews,  who  (as  they  probably  well  knew)  were  already  plotting 
his  destruction.  “Go  into  Judea,  (say  they,)  that  thy  disciples 
[there]  also  may  see  the  works  that  thou  doest : for  no  man 
doeth  any  thing  in  secret  who  himself  seeketh  to  be  publicly 
known,”  or  noticed.  “If  (or  since)  thou  [art  able  to]  do  these 
things,  show  thyself  to  the  world,”  and  convince  them  that 
thou  art  the  great  prophet  which  thou  givest  thyself  out  to  be. 

It  should  seem  that  many  persons  associated  themselves 
among  our  Lord’s  disciples,  with  the  expectation  that  he 
would  shortly  assume  a public  character,  and  promote  them 
to  situations  of  influence  and  honour,  and  they  probably  grew 
weary  with  delay,  and  therefore  urged  him  to  bring  matters  to 
a crisis.  This  might  be  the  case  in  the  present  instance : or 
it  may  be  these  kinsmen  of  our  Lord,  who  were  going  them- 
selves to  Jerusalem,  hoped  to  see  some  splendid  miracles 
wrought  there,  of  which  they  bad  heard  much  in  Galilee, 
though  probably  they  had  seen  but  few;  our  Lord  always 
avoiding  any  thing  like  display,  and  always  refusing  to  gratify 
an  idle  curiosity. 

“ My  time  is  not  yet  come  ; but  your  time  is  always  ready.” 
As  if  our  Lord  had  said,  “I  have  reasons  for  delay  which 
affect  not  your  case.  You  are  always  ready  to  push  your- 
selves forward  to  public  notice,  and  you  may  do  so  without 
danger.  You  have  not  provoked  them  by  any  exposure  of 
their  crimes,  or  by  any  protest  against  their  errors ; but  the  case 
is  widely  different  with  me.  I have  protested  both  against  their 
principles  and  conduct,  and  they  therefore  hate  me  and  seek 
my  life,  the  time  for  me  to  resign  which  is  not  yet  come.” 

For  these  reasons  Jesus  refused  to  go  up  at  first,  and  when 
he  did  go,  went  up  privately,  that  he  might  not  prematurely 
attract  their  notice.  In  the  mean  time,  he  heard  their  secret 
whisperings  and  debates  respecting  him.  His  enemies  inquired 
for  him,  “ Where  is  he?”  and  this  bringing  on  a conversation 
respecting  him,  some  said,  “ He  is  a good  man  ;”  others  said, 
“Nay;  but  he  deceiveth  the  pe;  pie.”  Howbeit,  “no  man 
spake  openly  [in  favour]  of  him  for  fear  of  the  Jews,”  that  is, 
those  who  were  in  authority — the  Jewish  rulers.  It  may  seem 
strange  that,  after  the  lapse  of  eighteen  centuries,  there  should 
still  be  the  same  diversity  of  opinions  respecting  the  person 
and  character  of  our  Saviour;  but  so  it  always  will  be  while 
the  world  is  divided  into  saints  and  sinners,  and  while  of  those 
who  profess  his  name,  many  are  ashamed  or  afraid  to  own  it 
before  his  enemies. 

Ver.  14 — 27.  Jesus  goes  up  about  the  middle  of  the  feast, 
and  justifies  both  his  doctrine  andhis  conduct. — What  particu- 
lar circumstance  might  render  it  proper  for  Jesus  to  go  up  to 
the  feast  now , and  not  before,  it  is  impossible  to  ascertain.  No 
sooner,  however,  did  he  arrive,  than  ne  went  up  into  the  tem- 
ple, and  his  teaching,  as  usual,  soon  attracted  attention  and 
admiration  ; and  they  who  knew  his  limited  education,  ex- 


Ver.  2.  The  Jews'  feast  of  tabernacles— Or  “ of  ingathering,”  as  it  is  some- 
times called.  See  Ex.  xxxiii.  16.  Num.  xxix.  12. 

Ver.  3.  His  brethren—  W e have  repeatedly  remarked  the  vague  and  extort- 
sive  sense  in  which  this  term  is  often  used  in  Scripture  : here  it  seems  to  in- 
tend his  half  brethren,  or  cousins  rather,  who  resided  in  the  same  family. 

Ver.  4.  If  thou  do.— Campbell,  “ Since  thou  perforjnest.” 

Ver.  6.  Your  time  is  always  ready— i.  e.  you  are  never  backward  to  show 
yourselves  to  the  world. 

Ver.  8.  I go  not  up  yet.— A few  MSS.  and  versions  omit  the  last  word,  yet ; 
but  the  sense  seems  to  require  it,  and  the  words  imply  it.  [Porphyry  here  ac- 
cuses our  Lord  of  falsehood  ; hut  He  does  not  say,  ‘‘  I will  not  go  u>  this  feast,” 
but  merely,  “ I go  not  yet,"  i.  e.  at  present.  ]—Eag8ter. 

Ver.  10.  In  secret— Campbell,  “ privately.” 

Ver.  12.  Much  murmuring— Campbell,  “ Whispering  private  inquiry 
among  each  other,  which  sense  the  word  sometimes  bears.  This  may  refer 
I more  particular! v to  strangers  from  distant  parts,  who  earn*  up  to  the  feast. 


. — CHAP.  Vll  in  the  temple. 

have  made  a man  every  whit  whole  on  the 
sabbath  day  ? 

24  Judge  u not  according  to  the  appearance, 
but  judge  righteous  judgment. 

25  Then  said  some  of  them  of  Jerusalem,  Is 
not  this  he,  whom  they  seek  to  kill  ? 

26  But,  lo,  he  speaketh  boldly,  and  they  say 
nothing  unto  him.  Do  v the  rulers  know  in- 
deed that  this  is  the  very  Christ? 

27  Howbeit  w we  know  this  man  whence  he 
is  : but  when  Christ  cometh,  no  man  knoweth 
whence  he  is. 

28  Then  cried  Jesus  in  the  temple  as  he 
taught,  saying,  Ye  both  know  me,  and  ye 
know  whence  I am  : and  x I am  not  come  of 
myself,  but  he  that  sent  me  r is  true,  whom 
* ye  know  not. 

29  But a I know  him : for  I am  from  him,  and 
he  hath  sent  me. 

30  Then  b they  sought  to  take  him  : but  no 
man  laid  hands  on  him,  because  his  hour  was 
not  yet  come. 

31  And  many  'of  the  people  believed  on  him, 


,/t  ids  teaches  JOHN 

16  Jesus  answered  them,  and  said,  My  doc- 
trine is  not  i mine,  but  his  that  sent  me. 

17  If  ) any  man  will  do  his  will,  he  shall  know 
of  the  doctrine,  whether  it  be  of  God,  or  whe- 
ther I speak  of  myself. 

18  He  k that  speaketh  of  himself  seeketh  his 
own  glory : but  he  that ' seeketh  his  glory  that 
sent  him,  the  same  is  true,  and  no  unright- 
eousness is  in  him. 

19  Did  not  Moses  m give  you  the  law,  and  yet 
none  “ of  you  keepeth  the  law  ? Why  go  ye 
about  to  kill  0 me  ? 

20  The  people  answered  and  said,  p Thou 
hast  a devil  : who  goeth  about  to  kill  thee  ? 

21  Jesus  answered  and  said  unto  them,  I have 
done  one  work,  and  ye  all  marvel. 

22  Moses  therefore  gave  unto  you  circum- 
cision ; (not  because  it  is  of  Moses,  but  r of  the 
fathers ;)  and  ye  on  the  sabbath  day  circum- 
cise a man. 

23  If  a man  on  the  sabbath  day  receive  cir- 
cumcision, ■ that  the  law  of  Moses  should  not 
be  broken ; are  ye  angry  at  me,  because  1 1 

claimed,  “How  knoweth  this  man  letters,  having  never 
learned?”  This  certainly  cannot  refer  to  the  mere  elements 
of  reading,  for  every  Jewish  child  was  taught  to  read  ; but  let- 
ters must  be  here  taken  in  the  higher  sense  of  literature , or 
“ learning,”  as  our  margin  reads  it.  Not  that  we  apprehend 
our  Lord  made  any  display  of  secular  or  polite  literature,  which 
was  foreign  to  his  style  and  manner ; but  he  employed  an  easy 
and  popular  elocution,  a force  of  reasoning,  and  a deep  ac- 
quaintance with  the  Hebrew  Scriptures,  which  eminently  dis- 
tinguished his  discourses  from  those  of  the  scribes  and  Phari- 
sees, and  thus  excited  the  admiration  of  the  people,  and  the 
envy  and  malevolence  of  their  accustomed  teachers. 

But  the  great  point  before  us  is  the  doctrine  here  laid  down, 
that  the  best  way  to  understand  the  will  of  God  is  by  studying 
to  obey  him  ; “ If  any  man  will  do  his  will,  he  shall  know  of 
the  doctrine  [I  preach]  whether  it  be  of  God.”  But  on  this 
subject  we  shall  present  our  readers  with  another  beautiful 
extract  from  Bishop  Taylor,  of  pious  memory.  “ We  (says 
the  Bishop)  have  examined  all  ways  in  our  inquiries  after  reli- 
gious truth,  but  one;  all  but  God’s  way.  Let  us,  having 
missed  in  all  the  other,  try  this.  Let  us  go  to  God  for  truth; 
for  truth  comes  from  God  only.  If  we  miss  the  truth,  it  is  be- 
cause we  will  not  find  it;  for  certain  it  is,  that  all  the  truth 
which  God  hath  made  necessary,  he  hath  also  made  legible 
and  plain  ; and  if  we  will  open  our  eyes  we  shall  see  the  sun  ; 
and  if  we  will  ‘walk  in  the  light,’  we  shall  ‘rejoice  in  the 
light.’  . . . . ‘ The  fear  of  the  Lord  is  the  beginning  of  wisdom, 
and  a good  understanding  have  all  thev  that  do  his  command- 
ments.’ -And  so  David  says  of  himself,  ‘ I have  more  under- 
standing than  my  teachers,  because  I keep  thy  precepts.’  And 
this  is  the  only  way  which  Christ  has  taught  us.  If  you  ask 
What  is  truth?  you  must  not  do  as  Pilate  did,  ask  the  ques- 
tion, and  then  go  away  from  him  that  only  can  give  you  an 
answer  : for  as  God  is  the  author  of  truth,  so  he  is  the  teacher 
of  it,  and  the  way  to  learn  is  this ; for  so  saith  our  blessed 
Lord— 'If  any  man  will  do  his  will,  he  shall  know  of  the  doc- 
trine whether  it  be  of  God.’  ” 

We  must  not,  however,  attribute  this  discovery  to  our  own 
wisdom  or  our  own  strength.  “ There  is  (continues  the  good 
prelate)  in  every  righteous  man  a new  vital  principle.  The 
spirit  of  grace  is  the  spirit  of  wisdom,  and  teaches  us  by  se- 
cret inspirations,  by  proper  arguments,  by  actual  persuasions, 
by  personal  applications,  by  effects  and  energies:  and  as  the 
soul  of  man  is  the  cause  of  all  his  vital  operations,  so  is  the 
Spirit  of  God  the  life  of  that  life,  and  the  cause  of  all  actions 
and  productions  spiritual ; and  the  consequence  of  this  is, 
what  St.  John  tells  us,  ‘Ye  have  received  the  unction  from 
above,  and  that  anointing  teacheth  you  all  things’— all  things 
that  pertain  to  life  and  godliness;  all  that  by  which  a man  is 
wise  and  happy.  Unless  the  soul  have  a new  life  put  into  it, 


Doddridge  justly  observes,  this  cannot  be  the  same  journey  related  in  Lu.  ix. 
51 — 56  ; which  see. 

Ver.  17.  If  any  man  will. — Doddridge , “ is  determined.”  Campbell  and 

Pearce.  “ is  minded  to.” Do  his  xaill.  he  shall  know  of  (peri,  concerning) 

the  doctrine  (which  1 preach)  whether  it  be  of  ( ek , from)  God. 

Ver.  16.  No  unrighteousness. — Doddridge,  “imposture,  deception.” 

Ver.  ‘to.  Thou  hast  a devil,  (ordemon.) — So  ch.  x.  20,  “ He  hath  a devil,  and 
is  mad which  “ plainly  shows,  (says  Doddridge.)  that  they  (the  Jews) 
thought  that  (at  least)  some  of  the  worst  kinds  and  decrees  of  lunacies  pro- 
ceeded from  the  agency  of  some  demon  ; as  many  considerable  Greek  writers 
plainly  did.” 

Ver.  21.  One  work — Namely,  healing  the  infirm  man  at  the  pool  of  Bethes- 
da._ — -And  yeall  marvel  (or  wonder)  on  account  of  it.— Doddridge. 

Ver.  22.  Moses  therefore. — The  word  therefore,  (in  Greek,  dia  touto.)  be- 
gins this  verse  in  our  common  Greek  Testaments,  and  is  therefore  included  in 
it  by  our  translators  : but  Doddridge,  Campbell,  Wesley,  and  most  modern 
translators,  (following  Theophylacl  and  Beza.)  attach  it  to  the  preceding  verse 
as  the  ground  of  the  Jews'  marvelling.  Thus  Wesley,  (ver.  21.)  “ I did  one 

work  and  ye  all  marvel  at  it.” Not  because  < Doddridge , “ that”)  it  was  of 

Moses,  but  yf  the  fathers—  Or  early  patriarchs,  namely,  Abraham.  Gen.  xvii.  16. 

J15fi 


unless  there  be  a vital  principle  within,  unless  the  spirit  of  life 
be  the  informer  of  the  spirit  of  man,  unless  there  be  in  our 
hearts  a secret  conviction  by  the  Spirit  of  God,  the  Gospel 
itself  is  a dead  letter.’'  ( Via  Intellig.  quoted  in  Dr.  Knox’s 
Christ.  Philos.  § 6.) 

In  thus  admonishing  the  Jews  that  the  way  to  acquire  a 
fuller  knowledge  of  the  divine  will  was  to  practise  what  they 
already  did  know,  our  Lord  strongly  implies  that  their  igno- 
rance arose  from  disobedience  of  heart : they  hated  ihe  truth, 
and  therefore  rejected  him  that  taught  it.  They  sought  their 
own  glory,  and  the  honour  which  comes  of  men  : they  were 
therefore  insensible  to  his  merits,  who  sought  not  his  own 
glory,  but  that  only  which  comes  from  God.  (See  ch,  v.  41.) 

Our  Lord  then  adverts  to  the  signal  miracle  which  he  had 
wrought  at  the  pool  of  Bethesda,  as  related  in  the  beginning 
of  chapter  v.,  and  which,  while  it  had  excited  the  admiration 
of  the  multitude,  excited  also  the  enmity  of  their  rulers,  under 
the  pretence  that  it  was  a violation  of  the  sabbath,  though  they 
themselves  made  no  scruple  of  performing,  on  the  same  holy 
day,  the  rite  of  circumcision.  “But  if  ye  yourselves  perform 
this  work  of  circumcision,  to  prevent  one  duty  from  interfering 
with  another,  why  are  ye  angry  with  me  for  performing  such  a 
miracle  of  mercy  as  the  cure  of  this  miserable  son  of  Abra- 
ham on  the  sabbath-day.”  Such  is  the  tenor  of  our  Lord’s 
argument,  which  seems  for  the  moment  to  have  silenced  his 
enemies  and  satisfied  the  people.  “What,”  said  some  of 
them,  “is  not  this  he  whom  they  seek  to  kill?  But,  lo  ! he 
speaketh  boldly,  and  they  say  nothing  to  him.  Do  the  rulers 
know”— are  they  at  length  convinced— “ that  this  is  the  very 
Christ  ?” — the  true  Messiah  ? Recollecting  themselves,  how- 
ever, and  adverting  to  some  tradition  of  the  elders,  (as  it  seems 
to  us,)  they  conclude  he  surely  could  not  he  ihe  Messiah,  on 
account  of  his  parentage  being  so  well  known  : “ When  Christ 
cometh,  no  man  knoweth  whence  he  is.”  This,  however, 
could  only  be  true  in  reference  to  his  divine  nature,  in  which 
they  certainly  did  not  believe;  but  his  iribe,  his  family,  his 
birth-place,  were  all  marked  out,  and  all  exactly  corresponded 
in  Jesus,  the  son  of  Mary,  though  they  did  not  know  it.  The 
fact  is,  they  did  not  search  the  Scriptures  for  themselves— they 
did  not  pray  for  divine  illumination — they  did  not  dare  reason 
on  the  evidence  before  them,  or  they  must  surely  have  con- 
cluded that  he  who  could  restore  the  sick  and  the  blind  must 
be  “ the  very  Christ” — the  true  Messiah. 

Ver.  28 — 39.  Jesus  proclaims  his  origin  as  sent  from  God, 
and  gives  the  promise  of  his  Holy  Spirit. — It  may  seem 
strange  that  our  Saviour,  who  was  so  backward  to  go  up  to 
the  feast,  should  now  thus  expose  himself  to  his  enemies  in 
the  most  public  manner,  by  proclaiming  his  character  and  ' 
mission  in  the  temple.  But  ne  had  doubtless  his  reasons : and 
as  to  his  enemies,  “They  sought  to  take  him  ; but  no  man  did 


Ver.  23.  'Every  whit  whole— Or  sound  throughout.  See  Doddridge.  [Ra- 
ther, “I  have  healed  a whole  man,”  and  not  the  circumcised  member  only 
This  reasoning  ^vas  in  perfect  accordance  with  the  principles  of  the  Jews.  So 
Tanchuma , “ Circumcision,  which  is  performed  on  one  of  the  218  mem! tern  of 
a man,  vacates  the  sabbath  ; how  much  more  the  whole  body  of  a man  ?”] — B. 

Ver.  24.  Judge  not  according  to  the  appearance—  Literally,  according  to 
the  face,  or  outward  surfaces  of  things  ; weigh  the  evidence  before  you,  und 
judge  equitably,  or,  righteous  judgment. 

Ver.  25.  He,  whom  they  seek  to  kill  ?— Notwithstanding  some  of  the  people 
affected  to  think  Jesus  mad,  because  lie  said,  “ Ye  go  about  to  kill  me,”  yet 
it  is  very  evident  from  this,  and  several  other  expressions  in  this  chapter,  that 
they  really  had  such  a design,  and  had  made  no  great  secret  of  it. 

Ver.  26.  The  very  Christ  — The  word  ( alethos ) “ very,”  or  “ true,  ’ 
Campbell  remarks,  is  wanting  in  many  MSS.  and  versions,  and  in  some  early 
edilions.  and  is  not  necessary  to  the  sense. 

Ver.  28.  Ye  both  know  me,  and  ye  know  whence  I aw.— Bishop  Chandle~. 
who  is  followed  by  Doddridge,  Campbell,  and  Wesley,  reads  these  words  in- 
terrogatively ; hut,  we  humbly  conceive,  without  sufficient  reason. 

Ver.  30  His  hour  was  not  yet  come — i.  e.  the  time  in  which  he  was  toht 
delivered  up. 


Divens  opinions 


JOHN. — CHAP  VII. 


concerning  Chris!. 


and  said,  When  Christ  cometh,  will  he  do  more 
miracles  than  these  which  this  man  hath  done  ? 

32  The  Pharisees  heard  that  the  people  mur- 
mured such  things  concerning  him  ; and  the 
Pharisees  and  the  chief  priests  sent  officers  to 
take  him. 

33  1[  Then  said  Jesus  unto  them,  d Yet  a little 
while  am  I with  you,  and  then  I go  unto  him 
that  sent  me. 

34  Ye  e shall  seek  me,  and  shall  not  find  me  : 
and  where  I am,  thither  ye  cannot  come. 

35  Then  said  the  Jews  among  themselves, 
Whither  will  he  go,  that  we  shall  not  find 
him  ? will  he  go  unto  the  dispersed  f among 
the  s Gentiles,  and  teach  the  Gentiles? 

36  What  manner  o/saying  is  this  that  he  said, 
Ye  shall  seek  me,  and  shall  not  find  me:  and 
where  I am,  thither  ye  cannot  come  ? 

37  In  the  last  h day,  that  great  day  of  the 
feast,  Jesus  stood  and  cried,  saying,  If  * any 
man  thirst,  let  him  come  unto  me,  and  drink. 

38  He  that  believeth  on  me,  as  the  scripture 
hath  said,  out  i of  his  belly  shall  flow  rivers  of 
living  water. 

39  (But  this  spake  he  of  the  k Spirit,  which 
they  that  believe  on  him  should  receive : for 
the  Holy  Ghost  was  not  yet  given  ; because 
that  Jesus  was  not  yet  glorified.) 


A.  M.  4033. 
A.  D.  39. 


d c.  13.33. 
16.16. 
e Ho. 5.6. 

c.8.21. 
f Is.ll.12. 
Ja.1.1. 
IPe.I.l. 
g or, 
Greeks. 
h Le.23.36. 


J Pr.18.4. 

Is.  53.11. 
c.4.14. 
k Is. 44. 3. 
Joel  2.23. 
c.  16.7. 
Ac.2. 17,33 


1 De.18.15, 
18. 

c.6.14. 
m c.4.42. 

6.69. 
n c.1.46. 

ver.52. 
o Ps.132.11. 

Je.23.5. 
p Mi.5.2. 

Lu.2.4. 
q ISa.  16.1,4 
r Lu.4.22. 
s Je.5.4,5. 
c.  12.42 
1 Co.  1.26. 
t c.3.2. 
u to  him. 
v De.17.8. 
Pr.18. 13. 


40  “[[  Many  of  the  people  therefore,  when  they 
heard  this  saying,  said,  Of  a truth  this  is  the 
i Prophet. 

41  Others  said,  This  is  the  m Christ.  But 
some  said,  Shall  "Christ  come  out  of  Galilee? 

42  Hath  not  the  scripture  said,  That  Christ 
0 cometh  of  the  seed  of  David,  and  out  of  the 
town  of  p Bethlehem,  where  David  i was? 

43  So  there  was  a division  among  the  pec 
pie  because  of  him. 

44  And  some  of  them  would  have  taken  him  : 
but  no  man  laid  hands  on  him. 

45  IF  Then  came  the  officers  to  the  chief 
priests  and  Pharisees ; and  they  said  unto 
them,  Why  have  ye  not  brought  him? 

46  The  officers  answered,  r Never  man  spake 
like  this  man. 

47  Then  answered  them  the  Pharisees,  Are 
ye  also  deceived  ? 

48  Have  any  of  the  rulers  ■ or  of  the  Phari- 
sees believed  on  him? 

49  But  this  people  who  knoweth  not  the  law 
are  cursed. 

50  Nicodemus  saith  unto  them,  (‘  he  that 
came  11  to  Jesus  by  night,  being  one  of  them,) 

51  Doth  v our  law  judge  any  man,  before  it 
hear  him,  and  know  what  he  doeth  ? 

52  They  answered  and  said  unto  him,  Art 


(or  could)  lay  hands  on  him,  because  his  time  was  not  yet 
come.”  They  were  bound  by  an  invisible  power,  and  he  was 
“ immortal  till  his  work  was  done.” 

But  how  shall  we  reconcile  this  declaration,  “ Ye  both 
know  me,  and  whence  I am,”  with  his  assertion  in  the  next 
chapter,  (verse  19,)  “Ye  neither  know  me  nor  my  Father?” 
This  we  explain  by  the  following  paraphrase : — “Ye  know  me 
as  the  Son  of  Mary,  the  wife  of  Joseph  the  carpenter  of  Naza- 
reth ; but  ye  know  me  not  as  the  Son  of  God  from  heaven  ; 
neither  do  ye  know  him  that  sent  me;  who  is  true,  and  who 
hath  sent  me  in  fulfilment  of  his  promises  of  mercy  to  man- 
kind.” 

Nothing  is  here  said  of  any  particular  miracles  wrought  on 
this  occasion,  yet  such  seem  to  be  implied  on  their  saying, 

“ When  Christ  cometh,  will  he  do  more  miracles  than  this 
man  hath  done  !”  And  many  of  the  people  believed  on  him. 
These  he  informed  that  he  had  not  long  to  remain  with  them, 
but  was  going  whither,  in  present  circumstances,  they  could 
not  follow  him— namely,  to  heaven  ; but  they  understood  it  of 
his  design  to  go  among  the  Gentiles:  “Will  he  leave  Judea, 
and  offer  himself,  as  the  Messiah,  to  the  Jews  scattered  in  the 
surrounding  nations?  or  even  to  the  Greeks  themselves?” 

The  last  day  of  the  feast  of  Tabernacles  (at  which  they  were 
now  assembled)  was  considered  as  a great  and  high  day  ; and 
on  this  it  was  customary  to  draw  water  in  the  sacred  vases 
from  the  fountain  of  Siloah,  (or  Siloam,)  which  was  a little 
without  the  wall,  and  was  brought  up  to  the  temple  with  the 
sound  of  trumpets  and  with  great  rejoicings,  ana  afterwards 
“ poured  out  before  the  Lord”  at  the  time  of  the  evening  sacri- 
fice. The  mystical  design  of  this  ceremony  has  been  differ- 
ently explained.  Some  suppose  it  to  have  been  designed  to 
supplicate  rain  upon  the  seed  just  sown ; and  others,  to  invoke 
the  influences  of  the  Holy  Spirit ; but  we  see  no  difficulty  in 
embracing  both,  as  the  rain  itself  was  the  established  emblem 
of  the  diffusion  of  the  Spirit,  (Isa.  lv.  10,  11,)  which  has  the 
express  sanction  of  our  Lord’s  interpretation.  For,  “In  the 
last  day,  that  great  day  of  the  feast,  Jesus  stood  and  cried, 
saying,  If  any  man  thirst,  let  him  come  unto  me  and  drink. 
He  that  believeth  on  me,  as  the  Scripture  hath  said,  out  of  his 
belly,”  or  from  his  heart,  “ shall  flow  rivers  of  living  water 
that  is,  copious  streams  of  piety  and  benevolence.  Believers 
in  Christ  are  here  compared  to  the  golden  vases  of  the  tempie — 
they  are  filled  with  the  influences  of  the  Spirit,  as  were  the 
bellies  of  those  vases  with  the  living  waters  of  Siloah. 

This  passage  undoubtedly  received  a signal  accomplishment 
on  the  day  of  Pentecost,  but  is  certainly  not  to  be  confined  to 
that  period,  or  to  miraculous  influences  only,  as  we  shall  find 
abundant  evidence,  both  in  the  sequel  of  our  Lord’s  discourses 
with  his  apostles,  and  in  the  history  of  that  event.  The  final 
remark  in  this  section,  that  “the  Holy  Ghost  was  not  yet 
given,  because  that  Jesus  was  not  yet  glorified,”  teaches  us  that 
the  gifts  of  the  Spirit,  both  ordinary  and  miraculous,  are  the 

Vcr.  34.  Where  I am— i.  e.  where  I reside  ; namely,  in  heaven. 

Ver.  35.  The  dispersed— i.  e.  the  Jews  dispersed  among  the  Gentiles. 

Ver.  38.  As  the  scripture  hath  said. — There  is  no  one  passage  which  says 
this  verbatim;  hut  there  are  several  which  speak  of  the  blessings  of  the  Gos- 
pel to  be  bestowed  through  the  Messiah,  under  the  image  of  streams  of  water. 

milk,  and  wine,  to  which  all  are  freely  invited.  See  Isa.  lv.  l,  10  &c. Out 

of  his  belly— i.  e.  from  within  him,  alluding  to  the  sacred  vessels.  The  first 
instance  remarked  of  pouring  out  water  before  the  Lord,  occurs  1 Sam.  vii.  6. 

Vcr.  39.  Shcruld  receive. — This  was  spoken  prophetically,  of  the  effusion  of 
the  Spirit  on  the  day  of  Pentecost.  See  Acts.  ch.  ii. 


fruits  of  Christ’s  mediatorial  work;  and  bestowed  on  us  in 
consequence  of  his  being  exalted  to  the  right  hand  of  the  Ma- 
jesty on  high.  (See  Acts  ii.  33.) 

Ver.  40 — 53.  Divers  opinions  of  Christ:  and  the  Phari- 
sees exasperated  by  the  officers  refusing  to  arrest  him. — The 
discourses  of  Christ  appear  to  have  been  equally  convincing 
with  his  miracles,  and  sometimes  even  more  effectual.  An 
unction  doubtless  attended  his  ministry,  and  where  his  hearers 
were  not  converted,  his  addresses  might  often  make  a con- 
siderable impression,  as  in  the  case  before  us.  for  we  are  not 
told  that  any  of  them  believed.  Some  said,  “Of  a truth  (or 
truly)  this  is  the  prophet” — namely,  the  great  prophet  long 
foretold  by  Moses.  (Deut.  xviii.  15.)  Others  said,  this  is  the 
Christ,  or  Messiah,  alluding  probably  to  David,  speaking  of  the 
Lord’s  Anointed,  (which  is  of  the  same  import,)  in  the  second 
and  other  Psalms.  But  an  angry  dispute,  a division,  here 
arises  among  the  people.  Some  say,  “ Shall  Christ  come  out 
of  Galilee  ?”  And  others  of  them  are  learned  enough  to 
ascertain  that  he  was  to  be  of  Bethlehem,  the  city  of  David. 
True;  but  might  he  not  be  born  in  Bethlehem,  and  yet  preach 
in  Galilee?  It  seems,  indeed,  a little  strange  that,  though  they 
remembered  well  enough  the  obscure  parentage  and  education 
of  Jesus,  they  seem  to  have  no  tradition  of  the  visit  of  the 
Magi,  or  of  Herod’s  subsequent  cruelties  at  Bethlehem. 

Among  those  who  debated  thus  about  Christ,  were  the 
officers  sent  by  the  Sanhedrim  to  apprehend  him,  but  who 
were  so  overcome  by  the  eloquence  and  unction  with  which 
he  spake,  that  they  could  not  execute  their  warrant.  And 
when  they  returned,  and  were  called  to  account,  why  they 
had  not  brought  their  prisoner,  they  honestly  confessed  the 
cause  was,  that,  in  their  opinion,  “Never  man  spake  like  this 
man.”  Upon  this  the  Pharisees  fly  into  a rage,  and  exclaim, 
“ Are  ye  also  deceived  ? Have  any  of  the  rulers,  or  of  the 
Pharisees,  believed  on  him  ?”  As  if  truth  always  dwelt  with 
the  higher  ranks  of  society ; and  as  if  the  lower  orders  were 
not  accountable  to  their  Maker  for  either  their  principles  or 
conduct,  but  were  bound  to  surrender  their  consciences  to 
their  superiors— a sentiment  now  happily  exploded,  as  equally 
irrational  and  unscriptural : for  “ every  one  of  us  must  give  an 
account  of  himself  to  God.”  (Rom.  xiv.  12.) 

Nicodemus,  one  of  the  rulers,  is  here  again  introduced  to 
notice — the  same  who  came  to  Jesus  by  night  for  fear  of  the 
Jews,  and  who  now  assumes  a little  more  courage,  and  ven- 
tures to  put  in  a word  on  his  behalf “ Doth  our  law” — the 
law  of  Moses  and  of  God — “judge  any  man  before  it  hear 
him?”  Certainly  not;  but  his  wise  fellow-senators,  instead 
of  answering  that  question,  give  a sneering  reply — “Art  thou 
also  of  Galilee  ? Search  and  look;  for  out  of  Galilee  arisetb 
no  prophet.”  And  yet  here  they  betray  their  ignorance;  for 
the  prophets  Jonah  and  Nahum,  as  Doddridge  observes,  (if 
no  others,)  were  both  of  that  country.  In  consequence  of 
this  dissension  among  the  people,  the  demur  of  Nicodemus, 

Ver.  43.  There  was  a division  (Gr.  schism)  among  the  people. — "A  warm 
dissension” — ” an  angry  debate  so  the  word  signifies,  whether  it  he  attended 
with  separation  or  not  —Doddridge. 

Ver.  44.  No  man  laid  hands  on  him. — Compare  verse  30. 

Vcr.  46.  Never  man  spake,  &c.— Doddridge  quotes  from  Plutarch,  as  a 
proof  of  the  extraordinary  eloquence  of  Mark  Anthony,  that  when  Marius  sent 
soldiers  to  kill  him,  he  addressed  them  with  such  eloquence,  that  he  quite  dis- 
armed their  resolution,  and  melted  them  into  tears.  But  these  were  disarmed, 
not  by  an  appeal  to  their  passions,  but  their  consciences. 

Ver.  50.  He  that  came  to  Jesus  — Greek,  “ to  him  Jesus  being  understood 

H5T 


Of  the  woman 


JOHN.— CHAP.  VIII. 


taken  in  adultery. 


thou  also  of  Galilee  ? Search  and  look  : for 
out  of  Galilee  w ariaeth  no  prophet. 

53  And  every  man  went  unto  his  own  house. 
CHAPTER  VIII. 

i Christ  delivered!  the  woman  taken  in  adultery.  12  He  preacheth  himself  the  light  of 
the  world,  and  Jusiitleili  his  doctrine:  33  answered)  the  Jews  that  boasted  of  Abra- 
ham, 55)  and  conveyed)  himself  from  their  cruelty. 

JESUS  went  unto  the  mount  of  Olives. 

2 And  early  in  the  morning  he  came  again 
into  the  temple,  and  all  the  people  came  unto 
him;  and  he  sat  down,  and  taught  them. 

3 And  the  scribes  arid  Pharisees  brought  un- 
to him  a woman  taken  in  adultery;  and  when 
they  had  set  her  in  the  midst, 

4 They  say  unto  him.  Master,  this  woman 
was  taken  in  adultery,  in  the  very  act. 

5 Now  aMoses  in  the  law  commanded  us, 
that  such  should  be  stoned : but  what  sayest 
thou  ? 

6 This  they  said,  tempting  him,  that  they 
might  have  to  accuse  him.  But  Jesus  stooped 
down,  and  with  his  finger  wrote  on  the  ground, 
as  though  he  heard  them  not. 

7 So  when  they  continued  asking  him,  he 
lifted  up  himself,  and  said  unto  them,  He  that 
is  without  sin  among  you,  b let  him  first  cast 
a stone  at  her. 


A.  M.  4033. 
A.  D.  20. 


w Is. 9.1, 2. 


a I, c. 20.10. 


b De.17.7. 
Ro.2.1,22. 


o c.3.17. 


<1  c.5.14. 


e c.1.4 ; 9.5. 

f c.12.35,46. 

g c.5.31. 

h c.7.28. 
9.29,30. 


8 And  again  he  stooped  down,  and  wrote  on 
the  ground. 

9 And  they  which  heard  it,  being  convicted 
by  their  own  conscience,  went  out  one  by  one, 
beginning  at  the  eldest,  even  unto  the  last: 
and  Jesus  was  left  alone,  and  the  woman 
standing  in  the  midst. 

10  When  Jesus  had  lifted  up  himself,  and 
saw  none  but  the  woman,  he  said  unto  her, 
Woman,  where  are  those  thine  accusers? 
hath  no  man  condemned  thee  ? 

11  She  said,  No  man,  Lord.  And  Jesus  said 
unto  her,  Neither  do  I condemn  c thee : go, 
and  sin  d no  more. 

12  Tf  Then  spake  Jesus  again  unto  them,  say- 
ing, I e am  the  light  of  the  world  : he  that  f fol- 
loweth  me  shall  not  walk  in  darkness,  but 
shall  have  the  light  of  life. 

13  The  Pharisees  therefore  said  unto  him, 
Thou  e barest  record  of  thyself ; thy  record  is 
not  true. 

14  Jesus  answered  and  said  unto  them, 
Though  I bear  record  of  myself,  yet  my  record 
is  true : for  I know  whence  I came,  and  whither 
I go  ; but  h ye  cannot  tell  whence  I come,  and 
whither  I go. 


and  especially  the  disobedience  of  the  officers,  the  council  ap- 
pears to  have  broken  up  without  coming  to  any  determination, 
and  every  man  departed  to  his  own  house.  Jesus,  however, 
retired  to  the  Mount  of  Olives;  hut  whether  he  spent  the 
whole  night  in  devotion,  as  he  sometimes  did,  or  retired  after- 
wards to  rest  at  the  house  of  I.azarus,  in  Bethany,  at  the  foot 
of  it,  we  are  not  informed  : we  find  him,  however,  in  the  tem- 
ple early  on  the  following  morning. 

Chap.  VIII.  Ver.  1—11.  'I'he  woman  taken  in  adultery , 
brought  to  Jesus. — Notwithstanding  the  division  among  the 
people,  and  the  attempt  of  the  rulers  to  apprehend  him,  we 
find  Jesus  again  in  the  temple  early  on  the  following  morning; 
and  no  sooner  does  he  appear,  than  the  people  again  draw 
round  him,  and  he  sits  down  in  one  of  the  cloisters  of  the 
temple  to  instruct  them.  The  Scribes  and  Pharisees,  how- 
ever, seeking  by  every  possible  means  to  ensnare  him,  bring 
before  him  a woman  taken  in  adultery,  whom  they  say  Moses 
commanded  to  be  stoned;  but  they  wish  to  know  his  judg- 
ment on  the  case — “ Master,  what  sayest  thou  1” 

The  case  indeed  seems  but  obscurely  stated.  The  law  of 
Moses  (Deut.  xxii.  22 — 24)  made  the  crime  capital  only  in  the 
case  of  a betrothed  woman,  and  then  both  parties  were  equally 
liable  to  the  punishment.  4'he  woman  is  brought  for  the 
purpose  of  tempting  our  Saviour,  lhat  they  mightliave  some- 
what whereof  to  accuse  him.  Had  he  consigned  her  to  pun- 
ishment, they  might  have  censured  his  severity  to  the  woman  : 
“ Is  this  he  that  came  to  seek  and  to  save  that  which  was  lost?” 
Had  he  discharged  her,  they  might  have  blamed  him  for  lack 
of  zeal  for  the  law  and  for  good  morals  : “Behold  the  friend 
of  publicans  and  of  sinners  !”  The  snare  was  laid  artfully,  but 
he  avoided  it  by  his  prudence.  He  is  silent  for  some  time,  and 
takes  no  notice,  as  if  he  did  not  hear  them,  writing  with  his 
linger  in  the  dust,  until  their  importunity  at  length  compels 
him;  and  then,  raising  himself  erect,  he  says  to  her  accusers, 
“Let  him  among  you  that  is  without  sin,  cast  the  first  stone 
at  her.”  It  seems  going  too  far  to  say,  that  all  her  accusers 
w’ere  guilty  of  the  same  crime,  though  it  was,  unhappily,  very 
common  ; but  it  should  seem,  if  not  of  the  same,  they  were 
conscious  of  other  enormities,  though  secret,  w'htch  no  less 
disqualified  them  to  punish  ber  with  seventy.  At  length, 
however,  they  gradually  withdrew,  beginning  with  the  elders, 
who,  first  seeing  the  impropriety  of  their  conduct,  were  of 
course  followed  by  the  younger. 

This  very  unexpected  answer  seems  to  have  disconcerted 
their  design.  Their  consciences  stung  them,  and  they  were 
silenced.  “These  men’s  sins,  (says  Bp.  Hall,)  as  they  had 


Ver.  53.  Even / man  went  unto  his  (non  house.— Wesley,  and  some  others, 
attach  to  this  sentence  the  first  verse  of  the  following  chapter.  “ But  (Greek 
de)  Jesus  went  to  the  mount  of  Olives.” 

Chap.  VIII.  Ver.  1— 11.  “ It  is  well  known,  (says  Doddridge ,)  that  this 
story  is  wanting  in  the  Syriac  version,  in  the  Alexandrian  and  Bodleian  copies, 
•ind  in  most  of  the  oldest  MSS.,  which  engaged  Beza  to  question,  and  Le  C/erc, 
A'ith  many  others,  to  reject  its  authority.”  But  it  is  ably  vindicated  by  Dr. 
Mill,  Bp.  Pearce,  and  th  • learned  Nolan.  Doddridge  appears  satisfied  of  its 
authenticity,  but  Campbell  is  doubtful.  It  is  certainly  more  easy  to  account 
lor  its  omission  than  its  insertion  ; and  many  think  it  was  omitted  from  a mis- 
taken notion  ofourLord  being  too  indulgent  to  the  adulteress.  SeePreb.  Town- 
send's New  Testament  Arr.  [The  subject  of  the  story,  says  that  eminent  cri- 
tic, Eusebius,  forms  as  convincing  a proof  in  support  of  its  genuineness,  as  it 
does  in  the  subversion  of  the  contrary  notion,  that  it  is  an  interpolation.  There 
could  be  no  possible  inducement  for  fabricating  such  a passage,  while  there  is 
an  obvious^  motive  for  removing  it  from  the  canon.  It  has.  besides,  internal 
evidence  of  authenticity,  in  the  testimony  of  the  Vulgate,  in  which  it  is  uni- 
formly found  ; and  external , in  the  express  acknowledgment  of  its  genuine- 
ness by  St.  Chrysostome,  St.  Jerome,  St  .Augustine,  and  St.  Ambrose;  and 
St.  Augustine  has  specified  the  reason  of  its  having  been  withdrawn  from  the 
text  of  the  Evangelist.  Add  to  this,  that  the  plain  and  simple  style  is  that  of 
115P 


been  secret,  so  they  were  forgotten.  It  is  long  since  they 
were  done,  neither  did  they  think  to  have  heard  any  more 
news  of  them.  And  now,  when  time  and  security  had  quite 
worn  them  out  of  thought,  he  that  shall  one  day  be  their 
judge,  calls  them  to  a back-reckoning. 

“ One  time  or  other  shall  that  just  God  lay  our  sins  in  our 
dish,  and  make  us  possess  the  sins  of  our  youth.  ‘These 
things  thou  didst  and  I kept  silence,. and  thoughtest  that  I 
was  like  unto  thyself : but  I will  reprove  thee,  and  set  them  in 
order  before  thee.’  The  penitent  man’s  sin  lies  before  him, 
for  his  humiliation  ; the  impenitent’s,  for  his  shame  and  con- 
fusion. 

“ It  is  but  just  that  there  should  be  a requisition  of  inno- 
cence in  them  that  prosecute  the  vices  of  others.  The  offender 
is  worthy  of  stoning,  but  who  shall  cast  them  ? How  ill  would 
they  become  hands  as  guilty  as  her  own  ? What  do  they  but 
smite  themselves,  who  punish  their  own  offences  in  other 
men?  Nothing  is  more  unjust  or  absurd,  than  for  the  beam 
to  censure  the  mote ; the  oven  to  upbraid  the  kiln.  It  is  a 
false  and  vagrant  zeal  that  begins  not  first  at  home. 

“No  sooner  did  these  hypocrites  hear  of  their  sins  from  the 
mouth  of  Christ,  than  they  are  gone.  Had  they  been  sin- 
cerely touched  with  a true  remorse,  they  would  nave  rather 
come  to  him  upon  their  knees,  and  have  said,  ‘Lord,  we  find 
that  thou  knowest  our  secret  sms  : this  argues  thy  divine  om- 
niscience. Thou  that  art  able  to  know  our  sins,  art  able  to 
remit  them.  O pardon  the  iniquities  of  thy  servants.” 

But  what  becomes  of  the  woman?  She  is  left  standing 
among  the  people,  struck,  probably,  with  the  wisdom  of  his 
decision,  and  waiting  for  a word  of  mercy  to  herself.  She  re- 
ceives it,  and  departs;  “Go,  and  sin  no  more.”— “ God  sent 
not  his  Son  into  the  world  to  condemn  the  world;  but  that 
the  world  through  him  might  be  saved.”  John  iii.  17. 

Ver.  12 — 32.  Christ  the  light  of  the  world — the  reveal  er  of  the 
Father’s  will. — Our  Lord  now  speaks  of  himself  as  the  light  ol 
the  world,  under  which  character  he  is  spoken  of  by  this 
evangelist  in  the  first  chapter  of  this  Gospel,  ver.  4 and  5. 
When  Christ  is  thus  called,  it  must  always  be  understood  in 
reference  to  the  sun,  under  which  image  ne  was  promised  by 
the  prophet  Malachi,  (ch.  iv.  2 :)  “ Unto  you  that  fear  my  name 
shall  the  Sun  of  righteousness  arise,  with  healingin  his  wings 
and  it  is  on  account  of  this  “ healing  under  his  wings,”  oi 
beams,  that  he  is  called  “ the  light  of  life.”  This  true  light 
is  not  like  the  cold  light  of  philosophy,  which,  though  it  may 
eniighten  the  intellect,  does  not  affect  the  heart ; nor  is  it  like 
the  sickly  light  of  enthusiasm,  which  destroys  the  healthful 


the  Evangelist;  and  that  every  circumstance  is  completely  in  character;  ex- 
actly what  might  be  expected  from  the  scribes  and  Pharisees,  and  from  out 
Lord  ; while  his  answer,  though  perfectly  suited  to  the  purpose,  would  scarcely 
have  ever  been  thought  of  by  human  ingenuity.  ]—Eagster. 

Ver.  6.  Wrote  on  the  ground. — This  is  not  uncommon  in  the  East.  Some 
commentators  think  our  Lord's  conduct  had  some  reference  to  the  law  ol  jea- 
lousy, Nil.  v.  11,  &c.—  to  the  priest’s  stooping  to  take  up  dust,  and  writing 

the  curses  pronounced  upon  her;  but  of  this  we  are  very  doubtful. As 

though  he  heard  them  not.— What  Christ  wrote  we  know  not,  and  it  is  in  vain 
to  guess  ; but  if  these  words  are  genuine,  bis  writing  could  have  no  reference  to 
her  case,  or  they  must  have  known  he  heard  them.  Dr.  Mill,  however,  oinit9 
these  words,  and  Doddridge  thinks  justly,  as  they  are  wanting  in  the  most  va- 
luable MSS.,  and  several  other  printed  editions  besides  Mill's. 

Ver.  9.  Being  convicted  by  their  own  conscience— Campbell  sa vs  this 
clause  is  wanting  in  many  MSS.,  and  several  versions  and  printed  editions. 

Beginning  at  the  eldest—  If  would  be  straining  the  text  too  far,  to  suppose 

they  all  went  out  in  exact  rotation  ; but  the  elder  and  most  respected  mem- 
bers of  the  council,  being  self-convicted,  first  withdrew,  and  the  others  fol- 
lowed. 

Ver.  11.  Neither  do  I condemn  thee—  Our  Lord  carefully  avoids  assuming 
any  appearance  of  magisterial  authority.  See  Luke  xii.  14. 


-CHAP.  VIII. 


He  jw&tifieth  his  doctrine . 


A.  M.  4033. 
A.  D.  29. 


i c.3.17. 
12.47. 

J 1 Sa.16.7. 
Ps.45.6,7. 
72.2. 
k ver.29. 

c.  16.32. 

1 De.17.6. 

19.15. 
in  c.5.37. 
n ver.55. 
c.16.3. 
17.25. 

0 c.14.7,9. 

p Ma.  12.41. 
q c.7.30. 
r c.7.34. 

6 Job  20.11. 
Ps.73.18.. 
90. 

Pr.14.32. 
ls.65.20. 
Ep.2.1. 
t Lu.  16.26. 

1 ver.21. 

• Ma.16.16. 
v c.7,28. 

x c.3.14. 

12.32. 
y c.10.42. 
z Ro.2.7. 
Col.  1.23. 
He.  10.33, 
39. 

i Ho.6.3. 
b Ps.  119.45. 
c.17.17. 
Ro.6.14. 
18.22. 

J a.  1.25. 
2.12. 

c Le.25.42. 
d Ro.6.16, 
20. 

2 Pe.2.19. 
e Ga.4.30. 
f Is.Gl.l. 
g Ro.8.2. 

Ga.5.1. 
h c.  14.10,21 
i Mat.3.9. 
j Ro.2.28,29 
9.7. 

Ga.3.7,29. 


28  Then  said  Jesus  unto  them,  When  ye  liave 
lifted  up  ‘the  Son  of  man,  then  shall  ye  know 
that  I am  he,  and  that  I do  nothing  of  myself; 
but  as  my  Father  hath  taught  me,  I speak 
ihese  things. 

29  And  he  that  sent  me  is  with  i me:  the 
Father  hath  not  left  me  alone ; for  I do  always 
those  things  that  please  him. 

30  As  he  spake  these  words,  many  believed 
on  him. 

31  T[  Then  said  Jesus  to  those  Jews  which  be- 
lieved on  him,  If  ye  continue  1 in  my  word, 
then  are  ye  my  disciples  indeed  ; 

32  And  ye  shall  know  " the  truth,  and  the 
truth  shall  make  you  b free. 

33  H They  answered  him,  We  be  Abraham’s 
seed,  and  were  never  in  c bondage  to  any 
man  : J ow  sayest  thou,  Y e shall  be  made  free  ? 

34  Jesus  answered  them,  Verily,  verily,  I say 
unto  you,  Whosoever  d committeth  sin  is  the 
servant  of  sin. 

35  And  the  servant  e abideth  not  in  the  house 
for  ever  : but  the  Son  abideth  ever. 

36  If f the  Son  therefore  shall  make  you  free, 
ye  « shall  be  free  indeed. 

37  I know  that  ye  are  Abraham’s  seed  ; but 
ye  seek  to  kill  me,  because  my  word  hath  no 
place  in  you. 

38  I h speak  that  which  I have  seen  with  my 
Father : and  ye  do  that  which  ye  have  seen 
with  your  father. 

39  They  answered  and  said  unto  him,  Abra- 
ham i is  our  father.  Jesus  saith  unto  them, 
If  iye  were  Abraham’s  children,  ye  would  do 
the  works  of  Abraham. 

40  But  now  ye  seek  to  kill  me,  a man  that 


(thrift  the  light  of  the  world.  JOHN.- 

15  Ye  judge  after  the  flesh  ; I '•  judge  no  man. 

16  And  yet  if  I judge,  my  j judgment  is  true  : 
lor  I k am  not  alone,  but  I and  the  Father  that 
sent  me. 

17  It  is  also  written  i in  your  law,  that  the 
testimony  of  two  men  is  true. 

18  I am  one  that  bear  witness  of  myself,  and 
the  Father  m that  sent  me  beareth  witness  of 
me. 

19  Then  said  they  unto  him,  Where  is  thy 
Father?  Jesus  answered,  Ye  "neither  know 
me.  nor  my  Father:  if  u ye  had  known  me,  ye 
should  have  known  my  Father  also. 

20  These  words  spake  Jesus  in  the  p treasury, 
as  he  taught  in  the  temple : and  no  man  laid 
hands  on  him ; for  a his  hour  was  not  yet  come. 

21  Then  said  Jesus  again  unto  them,  I go  my 
way,  and  ye  r shall  seek  me,  and  8 shall  die  in 
your  sins:  whither  I go,  ye  1 cannot  come. 

22  Then  said  the  Jews,  Will  he  kill  himself?  be- 
cause he  saith,  Whither  I go,  ye  cannot  come. 

23  And  he  said  unto  them,  Ye  are  from  be- 
neath ; I am  from  above  : ye  are  of  this  world ; 

I am  not  of  this  world. 

241"  said  therefore  unto  you,  that  ye  shall  die 
in  your  sins:  for  v if  ye  believe  not  that  I am 
he,  ye  shall  die  in  your  sins. 

25  Then  said  they  unto  him,  Who  art  thou? 
And  Jesus  saith  unto  them,  Even  the  same  that 
I said  unto  you  from  the  beginning. 

26  I have  many  things  to  say  and  to  judge  of 
you : but  w he  that  sent  me  is  true ; and  I speak 
to  the  world  those  things  which  I have  heard 
of  him. 

27  They  understood  not  that  he  spake  to 
them  of  the  Father. 


vigour  of  the  mind.  It  is  life,  and  light,  and  joy,  and  peace, 
and  happiness  : and  those  who  follow  this  light  cannot  walk 
in  darkness;  they  shall  neither  be  frozen  to  insensibility,  nor 
heated  to  extravagance. 

But  he  says,  “ I am  the  light  of  the  world implying  that, 
though  he  arose  fir3t  upon  the  Jews,  yet  should  he,  like  the 
natural  sun,  pursue  his  course  till  all  nations  should  see  and 
enjoy  his  light. 

The  Pharisees  take  offence  at  this  discourse.  “Thou  bear- 
est  record  of  thyself,”  (say  they,)  and  therefore,  by  thine  own 
showing,  thy  evidence  is  invalid  and  inadmissible.  (See  chap, 
v.  31,  and  note  there.)  To  this  Jesus  replies,  “ Though  I bear 
witness  of  myself,  I do  not  alone  bear  witness  ; my  heavenly 
Father  bears  witness  with  me,  in  the  doctrines  which  I de- 
liver, and  in  the  miraculous  powero  with  which  I am  endowed. 
J cannot  be  deceived,  because  J certainly  know  whence  I 
came,  and  whither  I am  going.  Nor  can  you  be  deceived  by 
me,  because  my  witness  is  thus  confirmed  by  him  who  1 can- 
not lie  my  Father  himself  beareth  witness  of  me.” — “Thy 
Father?”  return  the  Jews,  — “ Where  is  thy  Father  ?”  Let  us 
see  him  and  believe.  True,  indeed,  replies  our  Saviour,  “Ye 
neither  know  me,  nor  my  Father  ;”  for,  “ had  ye  known  me, 
ye  would  have  known  my  Father  also  Had  ye  known  my 
true  character,  ye  would  have  known  that  the  most  high 
God  is  indeed  my  Father. 

“These  words  spake  Jesus  in  the  treasury,  as  he  taught  in 
the  temple  ;”  and  notwithstanding  he  spake  so  openly,  and  so 
boldly,  claiming  God  to  be  his  own  Father,  as  he  had  done  be- 
fore, to  their  great  offence  and  scandal,  (in  chap.  v.  18,)  yet  no 
man  laid  hands  on  him,  “ for  his  time  was  not  yet  come.” 

Our  Lord  here  repeats  a sentiment  which  he  had  already 

Ver.  15.  Ye  judge  after  the  flesh— That  is.  from  outward  appearances,  and 
on  carnal  principles.  Compare  chap.  vii.  24. 1 judge  no  man — i.  e.  my  pre- 
sent commission  is  to  save,  and  not  to  judee.  See  note  on  verse  1 1. 

Ver.  20.  Treasury  .—In  the  court  of  the  women  in  the  temple  there  was 
placed  one  chest,  or  more  ; the  Jews  say  eleven,  for  receiving  the  voluntary 
contributions  of  the  people  towards  defraying  the  chorees  of  public  worship  ; 
such  as  providing  the  public  sacrifices,  wood  for  the  altar,  salt,  and  other  ne- 
cessaries. That  part  of  the  area  where  these  chests  were  placed  was  the  trea- 
sury. Mark  xii.  41.  Perhaps  the  whole  court,  or  at  least  the  piazza  on  one 
side,  with  the  chambers  over  it,  in  which  the  sacred  stores  were  kept,  was 
from  hence  called  by  the  same  name. — Jennings's  Jew.  Ant. 

Ver.  24.  Ye  shall  die  in  your  sins — That  is,  if  ye  accept  not  the  Saviour 
whom  God  has  provided,  ye  must  die  without  pardon  or  salvation.  Our  Lord 
here  tells  the  Jews,  11, ut  they  should  die  in  their  sins , and  whither  he  went 
they  could  not  cosne.  But,  according  to  thesc.heme  of  Universalists,  theymight 
die  in  their  sins,  and  yet  he  able  to  go  whither  he  went,  and  inherit  eternal 
life.  Whom  shall  we  believe  ? Voltaire  spent  his  whole  life  in  malignant  but 
vain  attempts  to  ridicule  ar.d  overturn  Christianity.  He  was  the  idol  of  a large 
portion  of  tne  French  nation  : hut  just  when  they  were  decreeing  tiew  honours 
for  him,  and  loading  him  with  fresh  applause,  then  the  hour  of  his  ignominy 
and  shame  was  fully  come.  In  a moment  the  approach  of  death  dissipated  his 
delusive  dreams,  and  filled  his  guilty  soul  with  inexpressible  horror.  As  if  moved 
by  magic,  consciencestarted  from  her  long  slumbers,  and  unfolded  before  him 


advanced  in  the  preceding  chapter  : “ I go  my  way,  and  whither 
I go  ye  cannot  come;”  upon  which  some,  more  extravagant 
than  those  who  had  heard  him  before,  now  exclaim,  “ Will  he 
kill  himself,”  and  escape  to  the  other  world,  where  we  cannot 
follow  him?  Far  be  it  from  the  Saviour  of  the  world  in  any 
degree  to  countenance  suicide.  No:  they  were  the  murderers, 
and  the  fatal  principle  was  already  fixed  in  their  hearts— they 
sought  his  life. 

Jesu3  now  explains  the  reason  why  they  cannot  enter  into 
his  views  and  principles.  They  were  carnal  and  worldly  men, 
and  acted  upon  carnal  and  worldly  principles:  they  “judged 
according  to  the  flesh.”  On  the  other  hand,  He  was  of  another 
world ; judged  and  acted  on  far  different  principles ; and 
always  did  and  said  those  things  which  pleased  God  his 
Father. 

While  delivering  this  discourse,  of  which  (as  of  all  his  dis- 
courses) we  have  only  an  outline,  many  believed  on  him,  or 
at  least  professed  to  do  so,  to  whom  he  said,  “If  ye  continue 
in  my  word,  then  are  ye  my  disciples  indeed  :”  “ And  ye  shall 
know  the  truth,  and  the  truth  shall  make  you  free  ;”  that  is, 
my  doctrine,  which  is  from  above,  and  is  as  true  as  God  is 
true,  shall  set  you  at  liberty  from  the  slavery  of  ignorance  and 
vice — ye  “ shall  be  free  indeed.” 

“ Oh  t still  that  needful  grace  impart, 

On  thee  my  trembling  soul  I cast : 

Perfect  thy  work  within  my  heart, 

And  own  my  worthless  name  at  last!” 

Ver.  33 — 47.  The  Jews  boast  of  being  Abraham’s  seed , and 
therefore  free,  which  Jesus  controverts. — We  must,  for  a mo- 
ment, turn  back  to  the  preceding  section,  and  notice  the 
nature  of  the  liberty  here  spoken  of;  which  is  illustrated  by 


the  broad  extended  roll  of  all  his  crimes.  Ah  ! whither  shall  he  fly  fot  relief? 
Fury  and  despair  succeed  each  other  by  turns,  and  he  has  more  ihe  appearance 
of  a demon  than  a man.  To  his  physician  he  said,  “ Doctor,  1 will  give  you 
half  of  what  I am  worth  if  you  will  give  me  six  months  life.  ” The  Doctor  an- 
swered, “Sir.  you  cannot  live  six  weeks.”  Voltaire  replied,  ‘‘Then  shall  I 

go  to  hell,  and  you  shall  go  with  me  and  soon  after  expired. Thai  lam 

he— Namely,  the  Messiah,  as  I have  told  you— even  from  the  beginning.  See 
next  verse. 

Ver.  26.  Judge  of  you. — Campbell  “ Reprove  in  you.” 

Ver.  28.  When  ye  have  lifted  wp—\.  e.  crucified. Then  shall  yeknoio.— 

See  Luke  xxiii.  46, 47. 

Ver.  33.  They  an  sioered  — Campbell,  “ Some  answered  i;  o.  not  the  per- 
sons who  believed  in  him,  as  the  context  shows,  but  others  of  them  who  be- 
lieved not.  So  Doddridge. 

Ver.  34.  Whosoever  committeth— Doddridge,  " ' practiseth”— sm.  He 
thinks  it  exactly  parallel  to  “ worketh  iniquity,”  and  implying  a course  ot  ha- 
bitual transgression. Is  the  servant — Doddridge,  “the  slave”— of  sin ; 

which  is  more  literal.  , 

Ver.  36.  If  the  Son.  . . . make  you  free.  &c— Abp.  Tillotsofi  says, that  in 
some  cities  of  Greece,  the  son  and  heir  had  a right  to  adopt  brethren  into  the 
family  ; hut  Dr.  Gill  thinks  that  this  refers  to  a custom  among  the  Romans,  oi 
a son,  after  his  father’s  death,  making  free  all  the  slaves  that  had  been  bom  in 
the  house. 

159 


Christ's  authority 


JOHN.— CHAP.  VIII. 


and  dignity. 


hath  told  you  the  truth,  which  I have  heard  of 
God:  this  k did  not  Abraham. 

41  Ye  do  the  deeds  of  your  father.  Then 
said  they  to  him,  We  be  not  born  of  fornica- 
tion ; we  i have  one  Father,  even  God. 

42  Jesus  said  unto  them,  If  m God  were  your 
Father,  ye  would  love  me:  for  I proceeded 
forth  and  came  from  God  ; neither  came  I of 
myself,  but " he  sent  me. 

43  Why  do  ye  not  understand  my  speech  ? 
even  because  ye  cannot  hear  my  0 word. 

44  Ye  p are  of  your  father  the  devil,  and  the 
lusts  of  your  father  ye  will  do.  He  was  a 
murderer  from  the  beginning,  and  abode  i not 
in  the  truth,  because  there  is  no  truth  in  him. 
When  he  speaketh  a lie,  he  speaketh  of  his 
own:  for  he  is  a liar,  and  the  father  of  it. 

45  And  because  r I tell  you  the  truth,  ye  be- 
lieve me  not. 

46  Which  of  you  convinceth  8 me  of  sin  ? And 
if  I say  the  truth,  why  do  ye  not  believe  me  ? 

47  He  that  is  of  God  heareth  God’s  words  : 
ye  therefore  hear  them,  not,  because  ye  are 
not  of  God. 

48  1[  Then  answered  the  Jews,  and  said  unto 
him,  Say  we  not  well  that  thou  art  a Samari- 
tan, and  ' hast  a devil  ? 

49  Jesus  answered,  I have  not  a devil ; but  I 


A.  M.  4U33. 
A.  D.  29. 


k Ro.4.12. 


1 Is.  63. 16. 
64.8. 


m Mai.  1.6. 
1 Jn.5,1. 


n c.  17.8,25. 


o Is.6.9. 


p Mat  13.38 
lJn.3.8. 

q Jude  6. 

r Ga.4.16. 
2TI1.2.10. 

a He.  4. 15. 

t c.7.20. 


u c-5.41. 
v Zee.  1.5. 
w c. 5.31, 41. 
x c.  17.1. 


y He.  11. 13. 

z Ex. 3. 14. 
Is.  43. 13. 
c.  1.1,2. 
Col.  1.17. 
Re.  1.8. 


honour  my  Father,  and  ye  do  dishonour  me. 

50  And  I n seek  not  mine  own  glory  : there 
is  one  that  seeketh  and  judgeth. 

51  Verily,  verily,  1 say  unto  you,  If  a man 
keep  my  saying,  he  shall  never  see  death. 

52  Then  said  the  Jews  unto  him,  Now  we 
know  that  thou  hast  a devil.  * Abraham  is 
dead,  and  the  prophets ; and  thou  sayest,  If 
a man  keep  my  saying,  he  shall  never  taste 
of  death. 

53  Art  thou  greater  than  our  father  Abraham, 
which  is  dead  ? and  the  prophets  are  dead ; 
whom  makest  thou  thyself? 

54  Jesus  answered,  If  w I honour  myself,  my 
honour  is  nothing  : it  is  my  Father  x tnat  ho- 
noureth  me  ; of  whom  ye  say,  that  he  is  your 
God: 

55  Yet  ye  have  not  known  him  ; but  I know 
him  : and  if  I should  say,  I know  him  not,  I 
shall  be  a liar  like  unto  you  : but  I know  him, 
and  keep  his  saying. 

56  Your  father  Abraham  rejoiced  to  see  my 
day : and  he  i saw  it,  and  was  glad. 

57  Then  said  the  Jews  unto  him,  Thou  art 
not  yet  fifty  years  old,  and  hast  thou  seen 
Abraham  ? 

58  Jesus  said  unto  them,  Verily,  verily,  I say 
unto  you,  Before  Abraham  was,  8 1 am. 


showing  them  the  nature  of  sin,  and  the  misery  to  which  it 
subjects  mankind,  (verse  34.)  “ Whosoever  committeth  sin,  is 

the  servant  (or  slave)  of  sin.”  The  unbelieving  Jews  take 
offence  at  the  offer  of  spiritual  liberty,  as  if  it  were  a reflection 
upon  their  present  situation.  “ We  are  Abraham’s  children,” 
say  they,  “and  never  were  in  bondage  to  any  man  which 
cannot  mean  that  none  of  the  children  of  Abraham  had  ever 
been  in  bondage,  for  they  surely  could  not  have  forgotten 
Egypt  and  Babylon;  but  it  must  refer  to  themselves,  the  pre- 
sent generation  of  Jews,  as  not  in  bondage ; and  even  this  was 
hardly  true,  for,  with  all  their  show  of  freedom,  Judea  was 
subject  to  a Roman  governor  and  his  military  guard.  Our 
L.ord,  however,  had  no  reference  to  political  circumstances  : 
His  kingdom  was  “ not  of  this  world  and  the  liberty  which 
he  offered  them  was  of  a nature  purely  spiritual — a freedom 
from  the  curse  of  the  law,  and  from  the  power  of  sin,  to 
wnich  they  were  now  under  a worse  subjection  than  that  of 
Rome. 

They  call  themselves  children  of  Abraham ; and  our  Lord, 
alluding  to  his  family,  remarks,  that  there  were  slaves  therein 
as  well  as  children;  and  that  the  bondwoman  and  her  son, 
Hagar  and  Ishmael,  were  expelled  thence,  while  Isaac,  the 
heir,  remained  to  possess  the  inheritance : therein  intimating 
that,  if  they  ill-treated  the  Son  of  God,  as  Ishmael  did  Isaac, 
they  also  should  be  cast  out  of  God’s  house,  and  banished  to 
foreign  lands,  as  indeed  proved  to  be  the  case. 

To  understand  our  Lord’s  subsequent  discourse,  we  must  re- 
member that  Abraham  had  a twofold  posterity — the  children 
of  his  body,  and  of  his  faith.  In  respect  of  the  former  he  ad- 
mits— “I  know  that  ye  are  Abraham’s  seed;”  but  in  respect 
of  die  latter,  he  denies  their  relation  to  the  patriarch  : “ If  ye 
were  [truly]  Abraham’s  children,  ye  would  do  the  works  of 
Abraham  ;’’  but  ye  are  the  offspring  of  another  father,  and  his 
deeds  ye  do.  Ye  seek  to  kill  me,  because  I tell  you  the  truth  : 
Abraham  did  not  thus.  Ye  therefore  are  the  children,  not  of 
Abraham,  but  of  him  who  was  a murderer  from  the  beginning, 
and  an  enemy  to  the  truth.  “I  speak  [and  do]  that  which  I 
have  seen  with  my  Father  [God  ;]  ye,  that  which  ye  have  seen 
with  yours  LSatan.]  Hence  the  contrariety  of  our  conduct 
and  character — hence  I seek  to  enlighten  you ; and  hence  ye 
seek  to  kill  me.” 

Ver.  48 — 59.  Jesus  accused  of  being  a demoniac , challenges 


a higher  rank  and  antiquity  than  even  Abraham. — In  the  close 
of  the  preceding  section,  Jesus  tells  the  cavilling  Jews  around 
him,  “ He  that  is  of  God  heareth  God’s  words  ; namely,  those 
which  I deliver  in  his  name  : “Ye  therefore  hear  [them]  not,  be- 
cause ye  arenot  of  God  ;”  that  is,  not  under  divine  influence,  as 
he  told  them  before.  “No  man  can  come  unto  me,  unless  tho 
Father  who  hath  sent  me  draw  him.”  (Chap.vi.  44.)  This  is 
indeed  an  humbling  truth,  that  salvation  is  of  God  alone;  and, 
tq  proud  hearts,  the  most  humbling  truths  are  the  most  offen- 
sive; and  hence  the  Jews  again  cry  out,  “Say  we  not  well, 
that  thou  art  a Samaritan  and  hast  a devil  V’  (or  rather  de- 
mon.) The  most  spiteful  names  they  could  think  of  are  now 
called  forth.  To  the  former  of  them  he  makes  no  reply ; they 
must  know  that  he  was  a Jew : to  the  latter  he  gives  a simple 
and  dignified  denial  : “ I have  not  a devil.”  God  is  my  Father, 
and  I Honour  him  by  attributing  to  him  the  glory  that  is  his 
due.  Ye  dishonour  me  by  such  ridiculous  and  unfounded  in- 
sinuations. Whatever  you  may  think,  I solemnly  assure  you, 
(ver.  51.)  “ If  a man  keep  my  saying,  he  shall  never  see  death.” 
To  see  death,  and  to  taste  of  death,  (ver.  52,)  appear  to  be  syno- 
nymous expressions,  meaning  to  experience  it ; the  only  ques- 
tion is — What  death  is  here  intended?  Certainly  not  mere  mor- 
tality, for  Abraham  was  dead,  and  the  prophets  were  dead,  nor 
did  our  Lord  ever  intimate  that  either  himself  or  his  apostles 
should  be  exempted  from  it.  But  there  is  a second  death,  for 
which  the  expression  is  sometimes  used,  (see  Rev.  ii.  11  ; xx.  6, 
14;)  and  the  phrase  is  evidently  equivalent  to  that  which  Jesus 
used  to  Martha,  the  sister  of  Lazarus,  (ch.  xi.  25,  26  :)  “ He 
that  believeth  in  me  shall  never  die;”  and  both  phrases,  lite- 
rally taken,  mean,  “ shall  not  die  for  ever.” 

“Now  (say  they)  we  know  that  thou  hast  a devil:  Abraham 
is  dead,  and  the  prophets  are  dead : whom  makest  thou  thy- 
self ?”  Here  our  Lord  introduces  some  expressions  respecting 
his  pre-existence  and  divinity,  which  have  been  the  subject  of 
no  little  controversy,  even  to  the  present  time.  But  instead 
of  offering  any  observations  of  our  own,  we  shall  present  our 
readers  with  the  following  extract  from  a very  superior  pen 
“The  opponents  of  Jesus,  in  their  virulent  cavils  against 
him,  had  mentioned  Abraham,  their  national  ancestor,  a man 
so  signally  favoured  of  God,  that  his  name  served  as  a prover- 
bial example  of  dignity  and  honour.  They  understood  our 
Lord’s  declarations  as  involving  such  assumptions  of  superi- 


Ver.  43.  Because  ye  cannot  hear  my  word.—  Doddridge  read?  the  latter 
clause  interrogatively  : “ Is  it  because  ye  cannot  hear  my  word  ?”  But  Camp- 
bell thinks  the  Greek  word  hear,  in  this  place,  means  to  hear  patiently , and 
renders  it,  “ ye  cannot  bear  my  words.”  Compare  verse  47. 

Ver.  44.  He  was  a murderer. — Greek,  “A  killer  of  men.”  He  “ brought. 

death  into  the  world.” He  is  a liar , and  the  father  ofit—i.  e.  of  lying.  So 

Campbell. 

Ver.  46.  Which  of  you  convinceth  me— Campbell,  “convicteth  me”— of 
sin  ? — i.  c.  of  falsehood,  here  contrasted  with  the  truth. 

Ver.  48.  And  hast  a devil. — Greek,  “ Demon  so  verses  49,  52  Compare 
chap.  vii.  20,  and  note.  The  word  “devil,”  in  the  original  of  verse  41,  is  di- 
dbolos. 

Ver.  51.  Shall  never  see  death.— Campbell  admits  that  this  refers  to 
eternal  death  ; but  remarks,  that  the  ambiguity  of  the  original  should  be  pre- 
served, as  it  is  by  our  translators,  to  give  a just  idea  of  the  dialogue. 

Ver.  53.  And  the  prophets  are  dead—  Rather,  “ And  the  prophets  [which 
arel  dead.” 

Ver.  55.  I shall  be  a liar. — Campbell , “ I should  speak  falsely,  like  you.” 

Ver.  56.  Abraham  rejoiced— Campbell,  “ longed”— to  see  my  day.  Bishop 
Warburton  conceives  this  passage  refers  to  a prophetic  vision  which  Abraham 
was  favoured  with  at  the  time  he  offered  up  his  son  Isaac,  and  to  which  St. 
Paul  refers,  Heb.  xi.  t9. 

1160 


Ver.  57.  Thou  art  not  yet  fifty  years  old.— He  could  not  be  more  than  35, 
(nor,  we  think,  so  much,)  but  his  visage  was  marred  more  than  any  man’s,’1 
(Isa.  lii.  14,)  which  might  well  give  him  the  appearance  of  advanced  age. 

Ver.  58.  Before  Abraham  was , 1 am. — IThat  our  Lord  by  this  expression 
asserted  his  divinity  and  eternal  existence,  as  the  great  I AM,  appears  evident 
from  the  use  of  the  present  tense,  instead  of  the  preter,  from  its  being  in  an- 
swer to  the  Jews,  who  inquired  whether  he  had  seen  Abraham,  and  from  its 
being  thus  understood  by  the  multitude,  who  were  exasperated  at  it  to  such  a 
degree,  that  they  took  up  stones  to  stone  him.  The  ancient  Jews  not  only 
believed  that  the  Messiah  was  superior  to  and  Lord  of  all  the  Patriarchs,  and 
even  of  angels,  but  that  his  celestial  nature  existed  with  God,  from  whom  it 
emanated,  before  the  creation,  and  that  the  creation  was  effected  by  his  mi- 
nistry.]— Baxter.  A celebrated  foreign  Professor  remarks,  that  the  common 
“ interpretation  is  required  by  the  tenor  of  the  discussion.  The  objection 
turned  upon  existence  ; therefore  the  reply  must  refer  to  existence  also.  The 
objection  was,  * Thou  canst  not  have  seen  Abraham,  for  thou  art  not  vet  fift> 
years  old  ; thou  wast  not  then  bom.’  Jesus  answered,  ‘ I was  before  he  was.' 

Thus  the  reply  corresponds  to  the  objection.”  Rosenmuller. 1 am  — This 

clause,  according  to  Dr.  Smith,  is  attended  with  some  difficulty.  We  sluti! 
give  an  outline  of  his  remarks.— 1.  Some  suppose  it  alludes  to  Exodus  iii.  14, 
j but  tho  Hebrew  is  in  the  future.  2.  The  predicate  of  the  proposition  may  be 
i left  to  be  supplied  by  the  minds  of  the  hearers— 1 am  [the  Christ.]  Compare 


A.  man  born  blind 


JOHN.— CHAP.  IX. 


restored  to  sight . 


59  H Then  took  they  up  stones  to  cast  at 
him  : but  Jesus  hid  himself,  and  went  out  of 
the  temple,  going  through  the  midst  of  them, 
and  so  passed  by. 

CHAPTER  IX. 

\ The  man  that  waa  bom  blind  restored  to  sight  3 He  is  brought  to  the  Pharisees. 
18  They  are  offended  at  it.  and  excommunicate  him : 35  but  he  is  received  of  Jesus, 
and  confesseth  him.  39  Who  they  are  whom  Christ  enlighteneth. 

AND  as  Jesus  passed  by,  he  saw  a man 
which  was  blind  from  his  birth. 

2 And  his  disciples  asked  him,  saying,  Mas- 
ter, who  did  sin,  this  man,  or  his  parents,  that 
he  was  born  blind  ? 

3 Jesus  answered,  Neither  hath  this  man  sin- 
ned, nor  his  parents  : but  that a the  works  of 
God  should  be  made  manifest  in  him. 

4 I must  work  the  works  of  him  that  sent  me, 
while  it  is  day : the  night  cometh,  when  no 
man  can  work. 

5 As  long  as  I am  in  the  world,  I b am  the 
light  of  the  world. 

6 When  he  had  thus  spoken,  he  c spat  on  the 
ground,  and  made  clay  of  the  spittle,  and  he 
d anointed  the  eyes  of  the  blind  man  with  the 
clay, 

7 And  said  unto  him,  Go,  wash  in  the  pool  of 
* Siloam,  (which  is  by  interpretation,  Sent.) 
He  f went  his  way  therefore,  and  washed,  and 
came  seeing. 


A.  M.  4033. 
A.  D.  29. 


a c.11.4. 


b c.  1.6,9. 
8.12. 


12.35,46. 


c Ma.8.23. 


d or, spread, 
the  clay 
upon  the 
eyes  of  the 
blind 
man. 


e Ne.3.15. 
f 2 Ki.5.14. 


g ver.6,7. 

h ver.31. 
c.3.2. 

i c.7. 12,43. 


8 Tf  The  neighbours  therefore,  and  they  which 
before  had  seen  him  that  he  was  blind,  said, 
Is  not  this  he  that  sat  and  begged  ? 

9 Some  said,  This  is  he  : others  said,  He  is 
like  him  : but  he  said,  I am  he. 

10  Therefore  said  they  unto  him,  How  were 
thine  eyes  opened  ? 

11  He  answered  and  said,  A man  that  is  call- 
ed Jesus  made  s clay,  and  anointed  mine 
eyes,  and  said  unto  me,  Go  to  the  pool  of  Si- 
loam,  and  wash : and  I went  and  washed,  and 
I received  sight. 

12  Then  said  they  unto  him,  Where  is  he  1 
He  said,  I know  not. 

13  Tf  They  brought  to  the  Pharisees  him  that 
aforetime  was  blind. 

14  And  it  was  the  sabbath  day  when  Jesus 
made  the  clay,  and  opened  his  eyes. 

15  Then  again  the  Pharisees  also  asked  him 
how  he  had  received  his  sight.  He  said  unto 
them,  He  put  clay  upon  mine  eyes,  and  I wash- 
ed, and  do  see. 

16  Therefore  said  some  of  the  Pharisees, 
This  man  is  not  of  God,  because  he  keepeth 
not  the  sabbath  day.  Others  said,  How  h can  a 
man  that  is  a sinner  do  such  miracles?  And 
i there  was  a division  among  them. 

17  They  say  unto  the  blind  man  again,  What 


ority,  that  they  demanded,  “Art  thou  greater  than  our  father 
Abraham?  Whom  makest  thou  thyself?”  With  his  character- 
istic calmness  he  assured  them,  that  Abraham  had  indeed  re- 
garded him  as  a superior;  that,  guided  by  supernatural  revela- 
tion, the  patriarch  had  really  enjoyed  such  a mental  prospect  of 
the  time  when  the  Messiah  should  appear,  and  of  the  blessings 
of  his  reign,  as  filled  him  with  pleasure  and  exultation  ! “Your 
father  Abraham  earnestly  desired  that  he  might  see  my  day  ; 
and  he  did  see  it  and  rejoiced.”  This  turned  the  conversation. 
The  Jews,  not  understanding,  or  affecting  not  to  understand, 
that  Jesus  spake  of  an  anticipative  vision,  exclaimed,  “Thou 
art  not  yet  fifty  years  old,  and  hast  thou  seen  Abraham?”— 
Now,  therefore,  the  question  was  brought  to  the  single  point 
of  co- existence..  It  was  necessary  for  Jesus  either  to  deny  the 
assumption,  or  to  admit  and  confirm  it.  He  did  not  do  the 
former;  but  he  gave  an  answer  which  his  opponents  viewed 
as  being  either  directly  or  constructively  impious  and  blasphe- 
mous, i.  e.  as  admitting  their  imputation.”  (Smith’s  Messiah.) 

The  last  declaration  of  our  Lord,  that  he  existed  before 
Abraham,  so  enraged  his  enemies,  that  they  took  up  stones  to 
stone  him  ; but  he  was  not  to  die  by  stoning,  nor  was  his  time 
yet  come;  Jesus  therefore  concealed  himself  for  the  moment, 
and  then  mixing  in  the  crowd,  (and  having  nothing  peculiar  in 
his  dress,)  he  passed  through  the  midst  of  them  without  being 
perceived,  and  thus  again  for  the  present  escaped  the  malice 
of  his  enemies. 

Chap.  IX.  Ver.  1 — 21.  Jesus  gives  sight  to  a man  bom 
blind. — Whether  this  event  followed  on  the  same  day  after  Je- 
sus left  the  temple,  or  on  a subsequent  one,  is  neither  certain 
nor  important,  only  we  know  that  it  was  on  the  sabbath.  The 
question  of  the  disciples  seems  to  have  reference  to  some  pre- 
vious conversation  which  they  had  held  with  the  Scribes  and 
Pharisees,  on  the  subject  of  the  transmigration  of  souls,  which 
some  of  their  Rabbies  had  borrowed  from  the  Pythagoreans  ; 
or,  perhaps,  as  Dr.  Lightfoot  suggests,  they  might  have  imbi- 
bed the  stranger  notion,  that  an  infant  might  commit  sin  even 
in  his  mother’s  womb.  Our  Lord,  however,  always  avoided 
such  curious  questions;  and  merely  replies,  that  this  blindness 
had  happened  to  the  man,  neither  for  his  own  sins  nor  for 
those  of  his  parents,  but  that  an  opportunity  might  be  afforded 


Mark  xiii.  6,  with  Mat.  xxiv.  5.  3.  The  present,  “ I am,”  may  be  taken  in  the 
sense  of  the  past,  “ I was.”  This  is  not  unusual.  Doddridge  and  Campbell 
render  it,  " Before  Abraham  was  born  I am  which  is  perfectly  literal. 

Ver.  59.  Going  through  the  midst,  Ac. — This  latter  part  of  the  verse  is 
wanting  in  some  MSS.  and  versions,  and  is  omitted  by  some  learned  Editors. 

Chap.  IX.  Ver.  1.  And  as  Jesus  passed  by. — The  omission  of  this  name 
in  the  original,  seems  to  intimate  a connexion  between  this  event  and  the 
preceding.' The  New  Testament,  (any  more  than  the  Old,)  we  must  recollect, 
was  not  divided  into  verses,  or  even  chapters,  by  the  inspired  writers.  This 
chapter  may  therefore  connect  with  the  preceding,  thus — Jesus,  “ going 
through  the  mirl-t  of  t hem  [the  multitude,]  passed  by  [them.J  and  as  he  passed 
by  [or,  in  passing  byl  lie  saw,”  &c. 

Ver.  2.  Who  did  sin  7 — If  this  question,  as  is  generally  supposed,  referred  to 
toe  Pythagorean  notions,  it  may  he  illustrated  by  the  following  note  from 
Doan  Prideaux: — "As  to  lesser  crimes,  [i.  e.  those  which  might  not  require 
everlasting  punishment,]  their  opinion  was,  that  they  were  punished  in  the 
bodies,  which  the  souls  which  committed  them  were  next  sent  into.  Accord- 
ing to  this  notion  it  was  that  the  disciples  asked  Christ,  in  the  case  of  the  man 
who  was  bom  blind,  who  had  sinned,  that  he  should  he  bom  blind.”  Bishop 
Pearce  renders  this,  " Who  sinned  ? This  man  that  lie  is  become  blind  ? or  his 
parents,  that  he  was  born  blind  1”  But  we  doubt  much  if  this  can  be  justified. 

Ver.  3.  Neither  hath  this  man  sinned.,  nor  his  parents— That  is,  so  as  to 
be  the  occasion  of  his  misfortune  : this  seems  necessarily  implied. 

Ver.  5.  I am  the  light  of  the  world— [Out  Lord  here  claims  one  of  the 
utles  given  by  the  Jews  to  the  Divine  Being.  So  in  Bammidbar  Rabba,  “ The 
14G 


to  display  the  powder  of  God  through  him.  “ As  long  as  I am 
in  the  world,”  says  he,  “ I am  the  light  of  the  world ;”  and,  in 
perfect  harmony  with  that  character,  he  proceeds  to  give  sight 
to  this  poor  man  who  had  been  born  blind,  and  who  nad  never 
yet  seen  the  sun  : and  knowing  that  his  time  was  short,  he 
sets  us  an  example  that  well  illustrates  his  own  precept — to 
work  while  it  is  called  to-day!  The  day  of  our  Saviour’s  la- 
bours was  hastening  to  a close,  and  so  is  ours.  The  night 
is  coming,  when  we  can  no  more  work  either  for  God’s  glory, 
or  our  own  salvation.  “ There  is  no  work,  nor  device,  nor 
knowledge,  nor  wisdom,  in  the  grave,”  whither  we  all  are  hast- 
ening. (Eccles.  ix.  10.) 

This  blind  man  was  a beggar  ; on  which  circumstance  Bp. 
Hall  beautifully  remarks  : — “ Those  that  have  eyes,  and  hands, 
and  feet  of  their  own,  may  be  able  to  help  themselves ; those 
that  want  these  helps  must  be  beholden  to  the  eyes,  hands, 
and  feet  of  others.  The  impotent  are  cast  upon  our  mercy. 
Happy  are  we,  if  we  can  lend  limbs  and  senses  to  the  needy. 
Affected  beggary  is  odious  : that  which  is  of  God’s  making 
justly  challengeth  relief.” 

The  cause  of  this  man’s  affliction  is  uncharitably  supposed 
to  be  some  personal  transgression  of  either  the  man  himself 
or  of  his  parents.  Though  sin  was,  indeed,  primarily  the 
cause  of  all  the  misery  in  the  world;  yet  it  is  both  uncharit- 
able and  unjust  to  refer  the  misfortunes  of  the  afflicted  to 
their  personal  transgressions.  Afflictions  are  often  sent  for 
our  benefit,  and  to  exercise  our  patience  under  them,  or  to  dis- 
play the  glory  of  God  in  our  deliverance  from  them. 

We  are  not  disposed  to  allegorize  away  the  facts  of  Scripture 
history;  yet  we  rnay  often  derive  useful  and  important  reflec- 
tions from  the  analogy  between  natural  and  spiritual  objects. 
There  is  a mental  blindness,  to  which  our  whole  race  is  sub- 
jected through  sin  ; for  we  are  born  spiritually  blind,  and  it  is 
Christ  alone,  who  is  the  light  of  the  world,  that  is  able  to  en- 
lighten our  minds  in  the  knowledge  of  himself  and  of  divine 
truth.  The  means  used  in  the  recovery  of  spiritual  sight,  are 
often  as  strange  and  unpromising  as  tne  clay  plaster  on  this 
poor  man’s  eyes.  The  efficacy  is,  in  this  case,  in  the  physi- 
cian, and  not  in  the  remedy  employed. 

But  to  return  to  our  history.  The  object  in  sending  this 


Israelites  said  to  God,  O Lord  of  the  universe,  thou  commandest  us  to  light 
lamps  to  thee,  yet  thou  art  the  light  of  the  world.”  It  was  also  a title  of 
the  Messiah,  (see  Isa.  xlix.  6 ; lx.  1 ;)  and  in  a remarkable  passage  of  Yalkut 
Ruben?,  fol.  6,  it  is  said,  on  Gen.  i.  4,  “ From  this  we  learn,  that  the  Holy  and 
Blessed  God  saw  the  light  of  the  Messiah,  and  his  works,  before  the  world 
was  created  ; and  reserved  it  for  the  Messiah  and  his  generation,  under  the 
throne  of  his  glory.  Satan  said  to  the  Holy  and  BlesseJ  God,  For  whom  dost 
thou  reserve  that  light  which  is  under  the  throne  of  thy  glory?  God  answered, 
For  him  who  shall  subdue  thee,  and  overwhelm  thee  with  confusion.  Satan 
rejoined,  Lord  of  the  universe,  show  that  person  to  me.  God  said.  Come,  and 
see  him.  When  he  saw  him,  lie  was  greatly  agitated,  and  fell  upon  his  face, 
saying,  Truly  this  is  the  Messiah,  who  shall  cast  me  and  idolaters  into  hell.”J 
— Bagster 

Ver.  6.  He  spat  ....  and  made  clay. — Several  Eastern  travellers,  particu- 
larly Captain  Light,  speak  of  a superstitious  notion  of  the  use  of  saliva  in 
curing  bad  eyes,  and  other  disorders,  hut  none  of  them  speak  of  a clay  salve 
for  that  purpose  : this,  indeed,  seems  more  calculated  to  destroy  sight  than  to 
restore  it. 

Ver.  7.  Go,  wash—  i.  e.  “wash  thine  eyes'*  in  the  pool  of  Siloam— This 
was  supplied  by  a fountain  of  the  same  name,  which  arose  in  the  south-west 
part  of  Jerusalem.  Siloam  is  by  interpretation  sew?— and  therefore  tallies 

with  the  circumstance  of  his  being  sent  thither. He  washed  and  came 

seeing—  There  is  this  remarkable  difference  between  cures  wrought  natu- 
rally and  miraculously  ; the  former,  effected  by  some  surgical  operation,  al- 
ways require  great  caution  to  present  relapse : the  eyes,  for  instance,  must  bo 

116* 


The  blind  man  examined,  JOHN.— CHAP.  IX.  and  excommunicated  by  the  Jews 


sayest  thou  of  him,  that  he  hath  opened  thine 
eyes  ? He  said,  He  is  a ) prophet. 

18  But  the  Jews  did  not  believe  k concerning 
him,  that  he  had  been  blind,  and  received  his 
sight,  until  they  called  the  parents  of  him  that 
had  received  his  sight. 

19  And  they  asked  them,  saying,  Is  this  your 
.son,  who  ye  say  was  born  blind  ? how  then 
doth  he  now  see  ? 

20  His  parents  answered  them  and  said,  We 
know  that  this  is  our  son,  and  that  he  was 
born  blind : 

21  But  by  what  means  he  now  seeth,  we  know 
not ; or  who  hath  opened  his  eyes,  we  know 
not : he  is  of  age  ; ask  him : he  shall  speak  for 
himself. 

22  These  words  spake  his  parents,  because 
they  i feared  the  Jews : for  the  Jews  had 
agreed  already,  that  if  any  man  did  confess 
that  he  was  Christ,  he  m should  be  put  out  of 
the  synagogue. 

23  Therefore  said  his  parents,  He  is  of  age  ; 
ask  him. 

24  Then  again  called  they  the  man  that  was 
blind,  and  said  unto  him,  Give  God  n the 
praise  : we  know  that  this  man  is  a sinner. 

25  He  answered  and  said,  Whether  he  be  a 
sinner  or  no,  I know  not:  one  thing  I know, 
that,  whereas  I was  blind,  now  I see. 

26  Then  said  they  to  him  again,  What  did 
he  to  thee?  how  opened  he  thine  eyes? 


A.  M.  4033. 
A.  D.  29. 

) c.4.19. 

k ls,26  II. 

1 Pr.29.25. 
c.7. 13. 
12.42. 

ra  ver.34. 
c.  16.2. 

n J os.7. 19. 
Ps.50.L4. 
15. 


o 1 Pe.2.23. 
p Ps.  103.7. 

He.3.5. 
q c.8.14. 
r c.3.10. 

b Pb.119.18. 
Is.29.18, 
19. 

35.5. 

2 Co.4.6. 

t Job  27.9. 
Ps.66  18. 
Pr.23.9. 

Te.  1.15. 
Je.ll.ll. 
Eze.8.16. 
Mi. 3.4. 
Zec.7. 13. 

u Pb.34.15. 
Pr.  15.29. 

v ver.2. 

w or,  ex- 
communi- 
cated him 

x Ib.66.5. 

y lJn.5.13. 

z c.4.26. 


27  He  answered  them,  I have  told  you  al- 
ready, and  ye  did  not  hear : wherefore  would 
ye  hear  it  again  ? will  ye  also  be  his  disciples  ? 

28  Then  they  reviled  0 him,  and  said,  Thou 
art  his  disciple ; but  we  are  Moses’  disciples. 

29  We  know  rthat  God  spake  unto  Moses: 
as  for  this  fellow , we  i know  not  from  whence 
he  is. 

30  The  man  answered  and  said  unto  them, 
Why  r herein  is  a marvellous  thing,  that  ye 
know  not  from  whence  he  is,  and  yet  he  hath 
opened  5 mine  eyes. 

31  Now  we  know  that  God  ‘ heareth  not 
sinners  : but  if  u any  man  be  a worship- 
per of  God,  and  doeth  his  will,  him  he  hear- 
eth. 

32  Since  the  world  began  was  it  not  heard 
that  any  man  opened  the  eyes  of  one  that 
was  born  blind. 

33  If  this  man  were  not  of  God,  he  could  do 
nothing. 

34  1[  They  answered  and  said  unto  him,  Thou 
v wast  altogether  born  in  sins,  and  dost  thou 
teach  us  ? And  they  w cast  him  x out. 

35  H"  Jesus  heard  that  they  had  cast  him  out ; 
and  when  he  had  found  him,  he  said  unto  him, 
Dost  thou  believe  y on  the  Son  of  God  ? 

36  He  answered  and  said,  Who  is  he,  Lord, 
that  I might  believe  on  him  ? 

37  And  Jesus  said  unto  him,  Thou  hast  both 
seen  him,  and  2 it  is  he  that  talketh  with  thee. 


poor  man  to  Siloam  was  evidently  to  excite  public  attention  to 
this  miracle,  and  to  spread  the  report  of  it  in  the  temple,  from 
which  persons  were  continually  coming  and  returning  from 
Siloam  ; and  this  publicity  was  necessary  to  introduce  the 
subsequent  conversation,  on  the  poor  man’s  case,  between 
himself  and  the  Pharisees,  in  which  the  former  discovers  un- 
common shrewdness. 

They  first  inquire  how  the  miracle  was  wrought,  and  affect- 
ing not  to  believe  his  own  account,  attempt  to  catechise  his 
parents,  who  very  prudently  refer  them  back  to  him,  as  they  do 
not  appear  to  have  been  present  at  the  time  ; and,  besides,  the 
Pharisees  had  threatened  with  exclusion  from  the  synagogue, 
any  person  who  should  own  Jesus  to  be  the  Christ.  There- 
fore they  said,  “ He  is  of  age,  ask  him.” 

But  the  great  offence  with  which  they  charge  our  Lord,  is 
that  of  working  this  miracle  on  the  sabbath,  as  it  appears  to 
have  been  contrary  to  their  traditions,  to  use  eye-salves,  &c. 
on  that  holy  day ; and  it  was  for  this  reason,  probably,  that 
our  Lord  used  the  clay,  as  it  would  have  been  as  easy  for  him 
to  have  wrought  the  cure  by  a word  speaking  only,  but  that  he 
set  his  face  steadfastly  against  those  traditions  by  which  they 
established  their  own  paramount  authority,  and  made  void  the 
law  of  God. 

Having  ascertained  the  identity  of  the  man,  and  the  reality 
of  the  cure,  the  great  point  in  dispute  is,  whether  a good  man 
and  a prophet  would  work  miracles  on  the  sabbath  day. 
Some  ol  the  Pharisees  said,  “This  man  is  not  of  God,  because 
he  keepeth  not  the  sabbath  day  not  distinguishing  between 
their  own  traditions-  and  the  divine  commands.  Others  very 
naturally  asked,  “ How  can  a man  that  is  a sinner” — that  is, 
a wicked  man,  or  an  impostor — “ do  such  miracles?”  Thus 
was  there  a division  among  the  people,  and  as  it  should  seem, 
(by  ver.  16, f among  the  Pharisees  themselves. 

On  the  difference  between  the  Christian  doctrine  of  the  Sab- 
bath, and  that  of  the  Rabbies,  we  have  offered  some  remarks 
on  Matt.  xii.  1 — 21,  which  we  shall  not  here  repeat.  It  is  re- 
markable, certainly,  that  our  Lord  so  often  chose  this  day  for 
the  performance  of  his  miracles,  and  it  may  serve  to  teach  us, 
that  active  benevolence  to  the  souls  and  bodies  of  our  fellow- 
creatures  ought  to  be  blended  with  our  devotions  As  this  is 
the  dav  in  wnich  God  blesses  us,  we  cannot  choose  a better 
for  blessing  others  “ I will  bless  thee,  and  make  thee  a 
blessing.”  (Gen.  xii.  2.) 

_Ver.  22 — 41.  Th~  Pharisees  reproach  Jesus,  and  excommu- 
nicate the  blind  man  whom  he  had  cured. — The  man’s  parents 
having  declined  to  answer  any  questions  about  their  son.  he  is 
again  called  before  the  Pharisees,  who  exhort  him  to  “ give 
God  the  praise  which  Doddridge  thus  paraphrases:  “ Give 
glory  to  God , by  a free  confession  of  the  fraud,  if  there  be  any 
collusion  in  this  affair ; or  if  the  cure  was  really  wrought  in 


guarded  afainsl  tno  sudden  a display  of  light,  and.  in  general,  very  gradually 
exposed  to  it ; but  this  man  came  seeing— i.  e.  in  the  full  possession  of  his 
eyesight,  without  either  shade  or  guard. 

Ver  17.  That  he  hath  opened— Doddridge,  " Since  he  hath  opened”— 
thine  eyes. 

Ver.  27.  And  ye  did  not  hear.— Campbell,  “ And  did  ye  not  hear?” 

Ver.  32.  Since  the  loor/d  began,  dec. — Campbell , " Never  war  it  heard  he- 
ll 62 


the  manner  thou  affirmest,  acknowledge  the  power,  sove- 
reignty, and  goodness  of  the  Divine  Being,  in  working  by  so 
unworthy  an  instrument  ; for  we  certainly  know  that  this  man, 
Jesus  of  Nazareth,  is  a.  sinner.”  The  man  wisely  answered, 
“ Whether  he  be  a sinner,  I know  not : one  thing  I know, 
that  whereas  I was  blind,  now  I see an  answer  that  may 
be  employed  to  silence  the  cavils  of  others  besides  these  Pha- 
risees. In  the  course  of  our  Christian  experience,  difficulties 
may  often  arise  which  we  may  not  be  able  to  explain  : but  if 
we  can  say,  “ Whereas  I was  once  blind  to  my  own  state,  and 
the  excellence  and  necessity  of  Christ  the  Saviour,  now  I see; 
now  is  my  mind  enlightened  duly  to  appreciate  his  salvation, 
it  is  well : let  us  not  deny  what  he  hath  done,  nor  doubt  his 
power  and  grace  to  complete  the  work.” 

But  to  return  to  the  Pharisees  : they  cross-question  the  poor 
man,  in  hopes  of  detecting  something  inconsistent  or  contra- 
dictory in  his  answers,  but  in  vain.  He  tartly  replies — for  he 
does  not  appear  to  be  now  before  any  public  authorities  who 
had  a right  thus  to  question  him — “ I told  you  before,  and  ye  did 
not  (or  would  not)  near : will  ye  also  be  bis  disciples?”  Upon 
this  they  revile  both  him  and  his  deliverer  “ We  are  Moses’ 
disciples  : as  for  this  fellow,  we  know  not  from  whence  be  is.” 
The  man  again  shrewdly  retorts  upon  them,  that  it  was  very 
strange  that  they,  the  teachers  and  guides  of  the  people,  could 
not  tell  whence  he  was  when  he  had  wrought  so  extraordi- 
nary a miracle,  whereas  a plain  man  like  him  was  satisfied  by 
the  work  itself,  that  he  must  be  of  God,  for  “ if  he  were  not  of 
God,  he  could  do  nothing.”  Upon  this  they  lose  their  tem- 
per, reprove  his  supposed  insolence,  and  excommunicate,  or 
cast  him  out  of  their  synagogue.  “Thou  wast  altogether 
born  in  sins,  and  dost  thou  teach  us  ?”  by  which  expression 
we  do  not  understand  them  as  referring  to  the  Scripture  doc- 
trine of  original  sin,  but  the  Pythagorean  figment  of  the  trans- 
migration of  souls,  already  mentioned. 

As  tq  the  argument  in  favour  of  Christ’s  mission,  we  do  not 
found  it  on  his  miracles,  separately  considered ; but  as  taken 
in  connexion  with  the  whole  of  his  character — the  purity  of 
his  doctrine  and  of  his  life.  At  the  same  time,  though  bad 
men  may  have  done  “ many  wonderful  works,”  there  is  not  in 
the  records  of  history  any  thing  like  the  series  of  miracles  re- 
corded of  our  Lord,  either  in  the  power  or  benevolence  which 
they  displayec  neither  the  miracles  of  Moses  or  Elijah,  much 
less  those  of  their  pretended  prophets  or  impostors,  can  be 
brought  into  competition  with  his  miracles 
Our  Lord  hearing  that  the  poor  man  was  expelled  the  syna- 
gogue, which,  of  course,  deprived  him  of  all  aid  from  Jewish 
charity,  sought  him  out,  as  the  first  confessor  who  had  suf- 
fered on  his  account,  and  instructs  him  privately,  as  it  should 
seem,  in  the  mysteries  of  his  kingdom.  “ Dost  tnou  believe  in 
the  name  of  the  Son  of  God  ?”  And  he  answered,  “ Who  is 


fore,  that  any  man  gave  sight  to  one  bom  blind.”— [That  there  are  cases  in 
which  a person  born  blind  may  be  restored  to  sight  by  surgical  means,  we 
know  ; but  it  is  perfectly  evident  that  no  such  means  were  used  by  our  Lord. 
And  it  is  worthy  of  remark,  that,  from  the  foundation  of  the  world,  no  person 
born  blind  had  been  restored  to  sight,  even  by  surgical  operation,  till  about 
the  year  1728  ; when  the  celebrated  Dr.  Cheselden , by  couching  the  eyes  of  a 
young  man,  14  years  of  age,  restored  them  to  perfect  vision.  This  was  the 


Christ  is  the  door, 


JOHN. — CHAP.  X.  and  the  good  shepherd. 


38  And  he  said,  Lord,  I believe.  a And  he 
worshipped  him. 

39  Tf  And  Jesus  said,  For  b judgment  I am 
come  into  this  world,  that  they  which  see  not 
c might  see  ; and  that  they  which  see  might  be 
made  d blind. 

40  And  some  of  the  Pharisees  which  were 
with  him  heard  these  words,  and  said  unto 
him,  Are  we  e blind  also  ? 

41  Jesus  said  unto  them,  If  f ye  were  blind, 
ye  should  have  no  sin  : but  now  ye  say,  We 
see  ; therefore  e your  sin  remaineth. 

CHAPTER  X. 

1 Christ  is  the  door,  and  the  good  shepherd.  19  Divers  opinions  of  him.  24  He  pro- 
veth  by  his  works,  that  he  is  Christ  the  Son  of  God : 39  escapelh  the  Jews,  40  and 
went  again  beyond  Jordan,  where  many  believed  on  him. 

VERILY,  verily,  I say  unto  you,  a He  that 
entereth  not  by  the  door  into  the  sheep- 
fold,  but  climbeth  up  some  other  way,  the 
same  is  a thief  and  a robber. 

2  But  he  that  entereth  in  by  the  b door  is  the 
shepherd  of  the  sheep. 

3  To  him  c the  porter  openeth  ; and  the  sheep 
hear  his  voice  : and  he  calleth  d his  own  sheep 
by  name,  and  leadeth  'them  out. 

4  And  when  he  putteth  forth  his  own  sheep, 
he  goeth  before  them,  and  the  sheep  follow 
him  : for  they  know  his  f voice. 

5  And  a stranger  will  they  not  follow,  but 
will  flee  e from  him  : for  they  know  not  the 
voice  of  strangers. 

6  This  parable  spake  Jesus  unto  them  : but 
they  understood  not  what  things  they  were 
which  he  spake  unto  them. 

7  Then  said  Jesus  unto  them  again,  Verily, 
verily,  I say  unto  you,  I h am  the  door  of  the 
sheep. 

8  All  that  ever  came  before  me  are  thieves 
and  robbers : but  the  sheep  did  not  hear  them. 


A.  M.  4033. 
A.  D.  29. 

a Mat.  14.33 
b c.5.22,27. 

12.47. 
c 1 Pe.2.9. 
d Mat  13. 13 
c.3.19. 
e Ro.2.19. 

Re.3.17. 
f c.  15.22,24. 
g Is.  5.21. 
Lu.18.14. 

1 Jn.l.a. 
10. 

a Ro.10.15. 

He.5.4. 
b ver.7,9. 
c Re.3.20. 
d E m.34.11. 

Ro.8.30. 
e Is.40.ll. 
f Ca.2.8. 

5.2. 

g 2 Ti.3.5 
Re.2.2. 
h Ep.2.18. 

i He. 13.20. 

1 Pe.2.25. 

j Eze.34.2.. 
6. 

Zec.ll.  17 
k 2 Ki.2.19. 

1 1 Jn.5.20. 
m Mat.  11.27 

n c.15.13. 
Is.53  4,5. 

o Is. 49.6. 
56.8. 

p Eze.37.22. 
Ep.2.14. 

q ls.53.7,.12 
He.  2.9. 

r Ph.2.6,.8. 

s c.2. 19. 

t c.6.38. 

u c.7.20. 


9 I am  the  door  : bv  me  if  any  man  enter  in, 
he  shall  be  saved,  and  shall  go  in  and  out,  and 
find  pasture. 

10  The  thief  cometh  not,  but  for  to  steal,  and 
to  kill,  and  to  destroy:  I am  come  that  they 
might  have  life,  and  that  they  might  have  it 
more  abundantly. 

HI'  am  the  good  shepherd : the  good  shep- 
herd giveth  his  life  for  the  sheep. 

12  But  he  that  is  a hireling,  and  not  the  shep- 
herd, whose  own  the  sheep  are  not,  seeth  the 
wolf  coming,  and  leaveth  ; the  sheep,  and 
fleeth  : and  the  wolf  catcheth  them,  and  scat- 
tereth  the  sheep. 

13  The  hireling  fleeth,  because  he  is  a hire- 
ling, and  careth  not  for  the  sheep. 

14  I am  the  good  shepherd,  and  k know  my 
sheep,  and  am  known  > of  mine. 

15  As  m the  Father  knoweth  me,  even  so 
know  I the  Father : and  n I lay  down  my  life 
for  the  sheep. 

16  And  “other  sheep  I have,  which  are  not 
of  this  fold  : them  also  I must  bring,  and  they 
shall  hear  my  voice  ; and  p there  shall  be  one 
fold,  and  one  shepherd. 

17  Therefore  doth  my  Father  love  me,  be- 
cause 1 1 lay  down  my  life,  that  I might  take 
it  again. 

18  No  man  taketh  it  from  me,  but  rI  lay  it 
down  of  myself.  I have  power  to  lay  it 
down,  and  I s have  power  to  take  it  again. 
This  ‘commandment  have  I received  of  my 
Father. 

19  If  There  was  a division  therefore  again 
among  the  Jews  for  these  sayings. 

20  And  many  of  them  said,  He  u hath  a devil, 
and  is  mad  ; why  hear  ye  him  ? 

21  Others  said,  These  are  not  the  words  of 


he,  Lord,  that  I might  believe  on  him  ?”  Jesus  replied,  “Thou 
hast  both  seen  him,  and  it  is  he  that  talketh  with  thee.”  The 
man  had  been  prepared  for  this  discovery.  He  was  convinced 
by  the  miracle  of  which  he  had  been  the  subject,  that  Jesus 
was  indeed  a prophet,  and  has  no  hesitation  in  admitting  this 
farther  discovery  of  his  glory — “ Lord,  I believe  and  as  a 
proof  thereof,  he  fell  down  and  “ worshipped  him.” 

Some  persons  had  now  collected  round  them,  and  our  Lord 
says  in  their  hearing,  “ For  judgment  am  I come  into  this 
world,  that  they  which  see  not  might  see;”  and  that  they 
which  boast  that  they  “ do  see,  may  be  made  blind,”— or  have 
their  blindness  discovered  and  exposed.  This  occasioned  some 
of  the  standers  by,  who  were  Pharisees,  to  exclaim,  What ! 
and  “ are  we  blind  also  ?”  To  whom  our  Lord  calmly  replied, 
“ If  ye  were  blind,”  as  this  poor  man  was,  or  if  you  had  no 
means  of  information,  “ ye  should  have,”  comparatively,  “ no 
sin but  since  ye  think  yourselves  wise,  and  boastingly 
“ say,  We  see  ; therefore  your  sin  remaineth”  without  excuse, 
and  without  remedy. 

Chap.  X.  Ver.  I — 21.  Jesus  the  door  of  God's  sheep-fold — 
and  the  Good  Shepherd  himself. — In  part  of  this  allegory,  Je- 
sus Christ  speaks  of  himself  as  the  only  dooi — the  only  way  by 
which  men  can  enter  into  the  true  church,  or  fold  of  God. 
The  allusion  is  to  the  gate  by  which  the  shepherd  leads  his 
sheep  into  the  blessed  pastures.  When  he  says,  “ All  who 
came  before  me  are  thieves  and  robbers,”  he  does  not  reflect 
on  the  prophets  of  the  Old  Testament,  who  made  no  preten- 
sions to  be  themselves  the  way,  or  the  door,  unto  eternal  life, 
but  pointed  only  to  the  Messiah  as  such.  The  thieves  and 
robbers  here  alluded  to,  were  those  false  teachers  who  pre- 
tended lo  point  out  some  other  way  o‘  life  and  salvation,  than 
through  his  mediation  and  atonement : whether  by  men's 

effect  of  well  directed  surgery:  that  performed  by  Christ  was  wholly  a mi- 
racle. effected  by  the  power  of  God.  The  simple  means  employed  could  have 
had  no  effect  in  this  case  ; and  were  merely  employed  as  symbols. ) — Bagster. 

Chap.  X.  Ver.  I.  That  entereth  not  bathe  door— That  is,  by  the  gate  of 
the  sbeepfold.  The  sheepfbld  was  an  inclosure  sometimes  in  the  manner  of 
a building,  and  made  of  stone,  or  fenced  with  reeds.  In  it  was  a large  door, 
at  which  the  shepherd  went  in  and  out,  when  he  led  in  or  brought  out  the 
sheep.  At  tithing,  which  was  done  in  the  sheepfold,  they  made  a little  door, 
so  that  two  lambs  could  not  come  out  together.  To  this  inclosure  there  is  an 
aliusion  in  these  words.— Orient.  Oust.  No.  1293. 

Vnr.  2.  He  that  entereth  in  by  the  door  is  the  shepherd— That  is.  thieves  and 
robbers  are  not  allowed  to  enter  in  by  the  door,  but  those  only  who  belong  to 
the  slieepfold. 

Ver.  3.  He  calleth  his  won  sheep  by  name.— In  Judea,  and  other  Eastern 
countries,  the  shepherds  give  naine9  to  their  sheep,  who  answer  to  them,  as 
do  our  doss  and  horses,  following  them  when  called. — Macknight. 

Ver.  4.  'The  sheep  follow  him : for  they  know  his  voice.— Not  only  is  this 
the  case  in  the  East,  but.  Polybius  mentions,  that  in  Italy  the  shepherds  were 
accustomed  to  sound  a horn,  and  the  sheep  would  follow  them.— Orient.  Oust. 


own  moral  obedience,  or  by  a course  of  ritual  ceremonies  and 
observances. 

But  Christ  is  also  here  spoken  of  as  “the  Good  Shepherd,” 
which  is  an  allegory  much  more  familiar  to  us  than  the  pre- 
ceding. Under  this  figure  he  is  repeatedly  represented  to  us  by 
the  prophets,  (see  Isa.  xl.  11.  Ezek.  xxxiv.  23.  Zech.  xiii.  7, 
&c.,)  as  well  as  in  the  latter  parts  of  the  New  Testament. 
As  the  Good  Shepherd,  he  is  distinguished  front  “ the  hireling, 
who  careth  not  for  the  sheep,”  as  well  as  from  the  robber, 
who  comes  to  steal  them.  He  is  the  Good  Shepherd,  as  that 
character  expresses  his  tenderness  towards  them  : — “ He  shall 
feed  his  flock  like  a shepherd  : he  shall  gather  the  lambs  with 
his  arm,  and  carry  them  in  his  bosom,  and  gently  lead  those 
that  are  with  young.”  (Is.  xl.  11.)  A good  shepherd  will  also 
risk  his  life  in  defence  of  the  sheep,  as  David  did  when  he  kept 
his  father’s  sheep,  (l  Sam.  xvii.  34 — 36  ;)  but  the  Good  Shep- 
herd not  merely  risked,  but  gave,  or,  as  it  is  here  expressed, 
laid  down  his  life  for  his  sheep.  Jesus  is  not  only  the  Good 
Shepherd,  but  “the  Great  Shepherd  of  the  sheep.”  (Heb. 
xiii.  20.’  “The  Chief  Shepherd,”  (1  Pet.  v.  2.)  “ whose  own  the 
sheep  are,”  having  “purchased  them  with  his  own  most  pre- 
cious blood.” 

We  are  farther  informed,  that  this  Good  Shepherd  intimately 
knows  his  sheep,  and  is  known  of  them  : He  calls  them  all  by 
name — they  know  his  voice  and  follow  him  ; but  will  not  follow 
strangers,  for  they  know  not  the  voice  of  strangers  ; all  which 
circumstances  relate  to  the  divine  communion  which  subsists 
between  Christ  and  true  believers:  being  drawn  to  him  by  the 
Father’s  grace  ; as  he  hath  said,  “No  man  can  come  unto  me 
unless  the  Father  which  hath  sent  me  draw  him.”  (Ch.  vi.  44.) 

But  Christ  has  other  sheep  beside  those  of  the  Jewish  fold. 
Blessed  be  God,  his  sheep  are  not  confined  to  one  quarter  of 

Ver.  8.  All  that  ever  came  before  me. — Campbell  says,  the  \v0rd9  “ before 
me,”  are  wanting  in  some  of  the  mo9t  ancient,  and  in  a great  number  of  other 
MSS.  and  in  some  ancient  versions  of  early  editions.  He  reads.  “ All  who 
have  entered  in  another  manner.”  The  double  comparison  of  Christ  to  a 
sheep  door  and  to  a shepherd,  introduces  a confusion  of  metaphor,  not  un- 
common in  the  East. 

Ver.  12.  But  . ...  a hireling. — "It  is  not  the  bare  receiving  hire  which 
denominates  a man  a hireling ; for  the  labourer  is  worthy  of  his  hire,  (Jesus 
himself  being  Judge,  Luke  x.  7,)  but  the  loving  hire  more  than  the  work — 
the  working  for  the  sake  of  hire.,;  Wesley. 

Ver.  14,  15  And  knoiv  my  sheep,  &c. — Campbell  reads,  (we  think  prefei- 
ably,)  “ I both  know  my  own,  and  am  known  by  them,  (even  as  the  Father 
knoweth  me.  and  I know  the  Father,)  and  I give  my  life  for  the  sheep.” 

Ver.  18.  No  man  taketh  it— Campbell,  “ No  man  forceth  it”— from  me. 
See  chap.  xix.  11. 

Ver.  20.  He  hath  a devil , and  is  mad—  They  suppose  him  mad  in  conse- 
quence of  being  possessed. 

Ver.  20,  21.  Hath  a devil. — The  Greek  in  both  these  verses  is  not  diabolot, 
hut  daimo'n , or  demon. 


1163 


Christ  proves  himself  the  SonoJ  God.  JOHN. — CHAP.  XI. 


He  escapeth  from,  the  Jews. 


him  that  hath  a devil.  QJan  a devil  open  Y the 
eyes  of  the  blind  ? 

22  If  And  it  was  at  Jerusalem  the  feast  of  the 
dedication,  and  it  was  winter. 

23  And  Jesus  walked  in  the  temple  in  Solo- 
mon’s w porch. 

24  Then  came  the  Jews  round  about  him,  and 
said  unto  him,  How  long  dost  thou  x make  us  to 
doubt?  If  thou  be  the  Christ,  tell  us  plainly. 

25  Jesus  answered  them,  I told  you,  and  ye 
believed  not:  the  y works  that  I do  in  my  Fa- 
ther’s name,  they  bear  witness  of  me. 

26  But  * ye  believe  not,  because  ye  are  not  of 
my  sheep,  as  I said  unto  you. 

27  My  11  sheep  hear  my  voice,  and  I know 
them,  and  they  follow  me : 

28  And  I give  unto  them  eternal  life  ; and 
they  b shall  never  perish,  neither  shall  any 
man  pluck  them  out  of  my  hand. 

29  My  c Father,  which  gave  A them  me,  is 
greater  than  all ; and  no  man  is  able  to  pluck 
them  out  of  my  Father’s  hand. 

30  I e and  my  Father  are  one. 

31  Tf  Then  r the  Jews  took  up  stones  again  to 
stone  him. 

32  Jesus  answered  them,  Many  good  works 
have  I showed  you  from  my  Father;  for  which 
of  those  works  do  ye  stone  me  ? 

33  The  Jews  answered  him,  saying,  For  a 
good  work  we  stone  thee  not ; but  for  blas- 
phemy ; and  because  s that  thou,  being  a man, 
makest  thyself  God. 


A.  M.  4033. 
A.  D.  29. 


v c.6.9,  Slc. 

w Ac.3.11. 
6.2. 

x or,  hold 
us  in  sus- 
pense. 

y c.5.36. 

t c.8.47. 

1 Jn.4.6. 

a ver.4. 

b c.17.12. 
18.9. 
He.7.25. 

c c.14.28. 

d c.17.2. 

e c. 17. 11, 22 

f c.8.59. 

g c.5. 18. 
ver.30. 
Ps.82.6. 
Ro.13.1. 


h Is.  11.2,3. 
49.1,3. 
c.6.27. 

i PI i.2.6. 

J c.14. 10,11 
15.24. 

k c.1.28. 

1 Mat  3.11. 

12. 

C.3.30..36. 

a Ln.10.38, 
39. 

h Ma.14.3. 
c.  12.3. 


34  Jesus  answered  them,  Is  it  not  written  in 
your  law,  I said,  Ye  are  gods? 

35  If  he  called  them  gods,  unto  whom  the 
word  of  God  came,  and  the  scripture  cannot  be 
broken  ; 

36  Say  ye  of  him,  whom  the  Father  hath 
h sanctified,  and  sent  into  the  world,  Thou 
blasphemest ; because  I said,  I am  ■ the  Son 
of  God? 

37  If  I ) do  not  the  works  of  my  Father,  be 
lieve  me  not. 

38  But  if  I do,  though  ye  believe  not  me,  be- 
lieve the  works  : that  ye  may  know,  and  be- 
lieve, that  the  Father  is  in  me,  and  I in  him. 

39  If  Therefore  they  sought  again  to  take 
him  : but  he  escaped  out  of  their  hand, 

40  And  went  away  again  beyond  Jordan  in- 
to the  place  k where  John  at  first  baptized  ; 
and  there  he  abode. 

41  And  many  resorted  unto  him,  and  said, 
John  did  no  miracle  : but  all  things  that  John 
spake  i of  this  man  were  true. 

42  And  many  believed  on  him  there. 

CHAPTER  XI. 

1 Christ  raisetii  Lazarus,  four  days  buried.  45  Many  Jews  believe.  47  The  high 

priests  and  Pharisees  gather  a council  against  Christ  49  Caiaphas  prophesieth.  54 

Jesus  hid  himself.  55  At  the  passover  they  inquire  after  him,  and  lay  wait  for  him. 

NOW  a certain  man  was  sick,  named  Laza- 
rus, of  Bethany,  the  town  of  1 Mary  and 
her  sister  Martha. 

2 (It  was  that  Mary  which  b anointed  the 
Lord  with  ointment,  and  wiped  his  feet  with 
her  hair,  whose  brother  Lazarus  was  sick.) 


the  world;  he  hath  a flock  in  almost  every  country  of  the 
globe,  which  it  is  the  object  of  his  gospel  ministry  gradually  to 
collect  into  one  sheep-fold,  under  the  great  Chief  Shepherd  of 
our  souls.  For  these  he  hath  laid  down  his  life,  and  taken  it 
again,  as  he  told  the  Jews,  according  to  “the  command’’  or 
commission,  which  he  received  from  his  Father. 

At  this  the  Jews  were  startled,  and  some  profanely  said, 
“ He  hath  a demon  and  is  mad  : why  hear  ye  him  V’  while 
others  shrewdly  asked,  “ Can  a demon  open  the  eyes  of  the 
blind  1”  or  can  madmen  perform  miracles  like  this  1 

Ver.  22 — 42.  Jesus  disputes  with  the  Jews  in  Solomon's 
porch. — According  to  Josephus,  this  porch  was  the  eastern 
part  of  a gallery  erected  on  the  inside  of  the  outer  court  of  the 
temple.  It  was  the  custom  of  the  ancients  to  teach  and  con- 
verse walking;  and  it  being  now  winter,  it  is  probable  that 
Jesus  and  the  Jews  resorted  thither  for  protection  from  the 
wind  and  rain.  There  has  been  some  dispute,  however,  what 
could  be  intended  by  this  Feast  of  Dedication.  Doddridge 
concludes  that  it  could  not  refer  to  the  dedication  of  Solomon’s 
temple,  for  that  was  in  autumn,  (1  Kings  viii.  2 :)  nor  that  of 
Nehemiah,  which  was  in  spring,  (Ezra  vi.  15,  16;)  but  that  of 
Judas  Maccnboeus,  on  his  having  purified  the  temple  and  altar 
from  the  profanations  of  Antiochus  Epiphanes.  This  was  kept 
annually  for  eight  days,  in  the  month  of  December. 

This  conversation  originated  with  the  Jews  themselves,  who 
affecting  not  clearly  to  understand  the  character  under  which 
our  Lord  wished  to  be  considered,  “ If  thou  be  the  Christ,  (said 
they,)  tell  us  plainly.”  Jesus  replies,  “ I have  told  you,  and 
ye  believed  not:”  referring,  probably,  to  the  preceding  dis- 
course, in  which  he  had  represented  himself  as  the  Good 
Shepherd,  a character  (as  we  nave  seen)  specially  appropriated 
by  the  prophets  to  Messiah.  “ But  ye  believe  not,  (said  he,) 
because  ye  are  not  of  my  sheep:  as  I said  unto  you,  [but  just 
now,!  My  sheep  hear  my  voice,  &c.  It  is  to  us  fully  evident, 
that  by  Christ’s  sheep  are  meant  his  true  disciples — who  are 
humble,  simple,  and  affectionate,  as  sheep  are — and  follow 
Christ  as  (in  that  country  at  least)  sheep  do  their  shepherd.  Of 
these  he  says,  “ I give  unto  them  eternal  life;  and  they  shall 
never  perish,  neither  shall  any  (one)  pluck  (or  wrest)  them  out 
of  my  Father’s  hand.” 

This  conversation  leads  directly  to  the  subject  of  our  Lord’s 
divinity,  which  doctrine  was  not  only  a stumbling-block  to  the 


Ver.  21.  How  long  dost  thou  make  ns  to  doubt — i.  e.  hold  us  in  suspense*. 

Ver.  28.  ye  it  her  shall  ani / man  pluck. — Campbell.  " Neither  shall  any  one 
wrest.”  The  noun  *'  man”  is  certainly  improperly  supplied,  (as  in  many  other 
places  ;)  and  Ur.  Campbell's  version  is  more  literal. 

Ver.  29.  To  pluck.— Campbell.  “ to  wrest.”  as  before. 

Ver.  30.  I and  my  Father.— Doddridge.  "The  Father;”  for  the  pronoun 

is  not  in  the  original,  nor  is  it  wanted. Are  one. — Not  eis,  one  person, 

but  cn.  one  thing  ; meaning  one  divine  Being — one  God. 

Ver.  3-t.  In  your  law— i.  e.  in  the  sacred  hooks  ; thus  the  Psalmist  himself 
UBed  the  term  frequently,  Ps.  cxix. 

Ver.  35.  The  word  of  God  came. — Some  refer  this  to  the  divine  decree  which 
made  them  magistrates,  or  judges  ; but  Doddridge  refers  it  rather  to  the  di- 
vine message,  “ I said,  Ye  are  gods.”  Ps.  Ixxxii.  6. And  the  scripture  can- 

not be  broken. — We  should  prefer  reading  these  words  as  Doddridge  does,  in 
a parenthesis,  thus—"  If  he  called  them  gods  to  whom  the  word  of  God  came, 
(and  the  scripture  cannot  be  broken,)  Say  ye  ” dtc. 

1 164 


Jews,  but  has  been  so  to  many  in  every  succeeding  age.  The 
argument  seems  somewhat  obscure,  but  we  shall  attempt  to 
illustrate  it  by  a short  analysis.  The  Jews  very  clearly  under- 
stood, from  the  manner  in  which  our  Lord  spake  of  his  hea- 
venly Father,  that  he  claimed  the  character  of  Son  of  God  in  a 
sense  in  which  it  would  be  blasphemy  for  any  mere  man  to  do, 
(see  on  chap.  v.  17 — 30;)  and  if  he  had  not  meant  to  assume 
such  equality,  it  would  have  been  most  easy  to  have  silenced 
them  by  such  an  explanation  : on  the  other  hand,  had  lie 
openly  avowed  such  an  equality,  it  would  have  required  a mi 
racle  to  have  restrained  them  front  stoning  him,  as  they  pro- 
posed. He  therefore  pursues  a middle  course.  He  remarks 
that  the  term  God  is,  in  an  inferior  sense,  applied  to  magis- 
trates and  princes.  (Ps.  Ixxxii.  1,  6.)  How,  then,  could  it 
be  blasphemy  for  Jesus  to  assume  the  character  of  God’s  Son, 
especially  when  the  works  which  he  did  contained  the  demon- 
stration of  a divine  power,  and  fully  justified  the  claim  ? “ If 
I do  not  the  works  of  my  Father,  believe  me  not : but  if  I do, 
though  ye  believe  me  not”  on  my  own  assertion,  “ believe  the 
works”  which  you  behold  done,  and  from  them  ye  may  be 
convinced  “ that  the  Fatheris  in  me,  and  I am  in  the  Father.” 
But  these  men,  instead  of  being  softened  to  attend  either  to 
reason  or  to  fact,  took  up  stones  to  throw  at  the  divine  speaker, 
and  drove  from  their  temple  the  Lord  thereof,  and  who  would 
have  been  its  highest  glory. 

“These  (says  the  eloquent  Massillon)  were  the  returns  of 
gratitude  which  Jesus  Christ  received  of  men  : these  the  con- 
solations with  which  heaven  permitted  him  to  be  exercised  in 
the  painful  course  of  his  ministry.  At  one  time  they  treated  him 
as  a Samaritan,  as  one  that  had  a devil;  at  another  they  ‘ took 
up  stones  to  stone  him.’  And  thus  the  Son  of  God  passed  the 
whole  time  of  his  life,  always  exposed  to  the  most  obstinate 
contradictions,  meeting  with  almost  none  but  such  as  were 
insensible  of  his  benefits,  and  rebellious  against  his  preaching; 
and  all  this  without  his  letting  fall  the  least  sign  of  impatience, 
or  ihe  least  complaint.” 

Our  Lord  retreated  now  beyond  Jordan,  into  the  place  where 
John  at  first  baptized  ; and  the  seed  which  he  had  then  sown 
now  appeared,  for  “many  believed  on  Jesus  there,”  and  re- 
sorted to  him,  saying,  “John  did  no  miracle:  but  all  things 
which  John  spake  of  this  man  were  true.” 

Chap.  K I.  Ver.  1 — 19.  The  sickness  and  death  of  Lazarus. 


Ver.  36.  Whom  the  Father  hath  sanctified.—  This  term.  ” sanr.lify,”  does 
not  always  mean  to  make  holy  ; but  often,  especially  in  the  Old  Testament, 
to  devote  to  a sacred  purpose  or  office. 

Chap.  XI.  Ver.  I.  A certain  man.— Doddridge,  “ There  was  one  Lazarus.'’ 
— {The  raising  of  Lazarus  from  the  dead,  being  a work  of  Christ  beyond  mea- 
sure great,  the  most  stupendous  of  all  he  had  hitherto  performed,  and  heyood 
all  others  calculated  to  evince  his  divine  majesty,  was  iherelbre  puqiosely  re- 
corded by  the  Evangelist  John  ; while  it  was  omitted  by  the  oilier  Evange- 
lists, probably,  as  Orotius  supposes,  because  they  wrote  their  histories  during 
the  life  of  Lazarus  ; and  they  did  not  mention  him  for  tear  ol  exciting  Ihe  ma- 
lice of  ihe  Jews  against  him;  as  we  lind  Irom  chap.  xii.  10,  lliat  they  sought 
to  put  him  to  death,  that  our  Lord  might  not  have  such  a monument  of  liia 
power  and  goodness  remaining  in  the  land  \—llagster. 

Ver.  2.  It  was  that  Mary  which  anointed  the  Lerd.— Doddridge,  “ who 
(afterwards)  anointed  ;”  as  mentioned  in  the  next  cnaplcr.  ver.  3.— ITIua  is 
said  by  prolepsis.  or  anticipation,  and  may  lie  rendered,  she  who  (somo  time 


'The  death  of  Lazarus.  JOHN. — CHAP.  XT.  Martha  meets  Christ. 


3 Therefore  his  sisters  sent  unto  him,  saying, 
Lord,  behold,  he  c whom  thou  lovest  is  sick. 

4 When  Jesus  heard  that , he  said,  This  sick- 
ness is  not  unto  death,  but  d for  the  glory  of 
God,  that  the  Son  of  God  might  be  glorified 
thereby. 

5 Now  Jesus  loved  Martha,  and  her  sister,  and 
Lazarus. 

6 When  he  had  heard  therefore  that  he  was 
sick,  he  abode  two  days  still  in  the  same  place 
where  he  was. 

7 Then  after  that  saith  he  to  his  disciples,  Let 
us  go  into  Judea  again. 

8 His  disciples  say  unto  him,  Master,  the 
Jews  of  late  'sought  to  stone  thee;  and  goest 
thou  thither  f again  ? 

9 Jesus  answered,  Are  there  not  twelve  hours 
in  the  day  ? If  s any  man  walk  in  the  day,  he 
stumbleth  not,  because  he  seeth  the  light  of 
this  world. 

10  But  if  a man  walk  in  the  h night,  he  stum- 
bleth, because  there  is  no  light  in  him. 

11  These  things  said  he  : and  after  that  he 
saith  unto  them,  Our  friend  Lazarus  ' sleepeth  ; 
but  I go,  that  I may  awake  him  out  of  sleep. 

12  Then  said  his  disciples,  Lord,  If  he  sleep, 
he  shall  do  well. 

13  Howbeit  Jesus  spake  of  his  death  : but 
they  thought  that  he  had  spoken  of  taking  of 
rest  in  sleep. 

14  Then  said  Jesus  unto  them  plainly,  Laza- 
rus is  dead. 

15  And  I am  glad  for  your  sakes  that  I was 
not  there,  to  the  intent  ye  may  believe  ; never- 
theless let  us  go  unto  him. 

16  Then  said  Thomas,  which  is  called  Didy- 
mus,  unto  his  fellow  disciples,  Let  us  also  go, 
that  we  may  die  with  him. 

17  Then  when  Jesus  came,  he  found  that  he 
had  Iain  in  the  grave  four  days  already. 

18  Now  Bethany  was  nigh  unto  Jerusalem, 
i about  fifteen  furlongs  off : 

19  And  many  of  the  Jews  came  to  Martha 
and  Mary,  to  k comfort  them  concerning  their 
brother. 

20  Then  Martha,  as  soon  as  she  heard  that 


A.  M.  4033. 
A.  D.  29. 


c lie.  12.6. 
He.3.19. 


d c.9.3. 
ver.40. 


e c.  10.31. 


f Ac. 20.21. 


g c.  12.35. 


h Ec-2.14. 


i De.31.16. 
Ac. 7.60. 

1 Co.  15. 
18,51. 


j i.  e.  about 
two  miles. 


k 1 Ch.7.22. 
Job  2.11. 
42.11. 
Ro.12.15. 
1 Th.4.18. 


1 c.9.31. 


m c.5.29. 


n c.6. 40,44. 

o Is.38.16. 
c. 14.6. 

1 Jn.1.2. 


p Job  19.26. 
Is.  26. 19. 
Ro.1.17. 


q c.3  15. 
4.14. 


r c.21.7. 


s c. 13.13. 


t Ma.  10.49. 


u ver.19. 


v c.4.49. 
ver.21,37. 


w he  trou- 
bled him- 
self. 

x Is.63.9. 
Lu. 19.41. 

He.2.16, 

17. 


Jesus  was  coming,  went  and  met  him  : but 
Mary  sat  still  in  the  house. 

21  Then  said  Martha  unto  Jesus,  Lord,  if  thou 
hadst  been  here,  my  brother  had  not  died. 

22  But  I know,  that  even  now,  whatsoever 
i thou  wilt  ask  of  God,  God  will  give  it  thee. 

23  Jesus  saith  unto  her,  Thy  brother  shall  rise 
again. 

24  Martha  saith  unto  him,  I know  that  he 
shall  rise  again  in  the  m resurrection  at  the 
last  day. 

25  Jesus  said  unto  her,  I am  the  "resurrection, 
and  the  0 life  : he  that  belie  veth  in  me,  though 
p he  were  dead,  yet  shall  he  live  : 

26  And  whosoever  Miveth  and  believeth  in 
me  shall  never  die.  Believest thou  this? 

27  She  saith  unto  him,  Yea,  Lord : I believe 
that  thou  art  the  Christ,  the  Son  of  God,  which 
should  come  into  the  world. 

28  And  when  she  had  so  said,  she  went  her 
way,  and  called  Mary  her  sister  r secretly, 
saying,  The  Master  ■ is  come,  and  calleth  > for 
thee. 

29  As  soon  as  she  heard  that , she  arose  quick- 
ly, and  came  unto  him. 

30  Now  Jesus  was  not  yet  come  into  the  town, 
but  was  in  that  place  where  Martha  met  him. 

31  The  “Jews  then  which  were  with  her  in 
the  house,  and  comforted  her,  when  they  saw 
Mary,  that  she  rose  up  hastily  and  went  out, 
followed  her,  saying,  Shegoeth  unto  the  grave 
to  weep  there. 

32  Then  when  Mary  was  come  where  Jesus 
was,  and  saw  him,  she  fell  down  at  his  feet, 
saying  unto  him,  Lord,  if  vthou  hadst  been 
here,  my  brother  had  not  died. 

33  When  Jesus  therefore  saw  her  weeping, 
and  the  Jews  also  weeping  which  came  with 
her,  he  groaned  in  the  spirit,  and  w was  trou- 
bled, 

34  And  said,  Where  have  ye  laid  him  ? They 
said  unto  him,  Lord,  come  and  see. 

35  Jesus  1 wept. 

36  Then  said  the  Jews,  Behold  how  he  loved 
him  ! 

37  And  some  of  them  said,  Could  not  this 


— “ Sickness  (says  Bishop  Hall ) is  the  common  preface  to 
death:  no  mortal  nature  is  exempted  from  this  complaint; 

even  Lazarus,  whom  Jesus  loved,  is  sick It  was  a 

stirring  message  that  Mary  sent  to  Jesus:  1 Lord,  he  whom 
thou  lovest  is  sick  :’  as  if  she  would  imply  that  his  part  was 
no  less  deep  in  Lazarus  than  hers.  Neither  doth  she  say,  ‘He 
that  loves  thee  is  sick  but  ‘ He  whom  thou  lovest :’  not 
pleading  the  merits  of  Lazarus’  affection  to  Christ,  but  the 
mercy  and  favour  of  Christ  to  him. 

“ Jesus  well  heard  the  first  groan  of  his  dear  Lazarus ; every 
short  breath  that  he  drew,  every  sigh  that  he  gave,  was  upon 
account;  yet  this  Lord  of  life  lets  his  Lazarus  sicken,  and 
languish,  and  die 

“ What  a happy  family  was  this ! I find  none  upon  earth  so 
much  honoured!  ‘Jesus  loved  Martha,  and  her  sister,  and 
Lazarus.’  ....  But,  O,  Saviour,  how  doth  this  agree?  Thou 
lovedst  this  family,  yet,  hearing  of  their  distress,  thou  heldest 
off  two  days  more  from  them.  Canst  thou  love  those  thou 
regardest  not  ? Canst  thou  regard  them  from  whom  thou 
willingly  absentest  thyself  in  their  necessity?  Behold,  thy 
love,  as  it  is  above  ours,  so  it  is  oft  against  ours.  Even  out  of 
very  affection  art  thou  not  seldom  absent.  None  of  thine,  but 
have  sometimes  cried,  How  long,  Lord?” 

A few  other  particulars  may  be  here  observed  : 

1.  Our  Lord  says,  “ This  sickness  is  not  unto  death,”  when 
he  well  knew  that  Lazarus  was  dying;  but  the  meaning  evi- 
dently is,  that  it  should  not  terminate  in  death,  but  “in  the 
glory  of  God,”  by  his  resurrection  from  the  grave. 


afterwards)  anointed,"  &c.  By  rendering  thus,  we  avoid  the  error  of  suppos- 
ing that  Mary  the  sister  of  Lazarus  was  the  same  as  Mary  Magdalene,  and 
her  who  is  termed  a sinner.] — Bagster. 

Ver.  4.  Sot  unto  death. — Campbell , “ Will  not  prove  fatal.” 

Ver.  7.  Lelusgo  into  Juice.— From  the  country  east  of  Jordan,  whither  he 
had  retired  some  #me  before,  when  the  Jews  sought  to  stone  him  ; ch.  x.  39,  40. 

Ver.  9.  Are  there  not  twelve  hours  in  the  day? — The  Jews  divided  the 
space  from  sunrise  to  sunset,  were  the  days  longer  or  shorter,  into  twelve 
parts  : so  that  the  hours  of  their  day  were  all  tho  year  the  same  in  number, 
though  much  shorter  in  winter  than  in  summer. 


2.  Jesus,  we  may  remark,  delayed  his  visit  to  Bethany  till 
after  Lazarus  was  dead  and  buried,  and  his  body  (in  that  cli- 
mate particularly)  must  in  the  natural  course  of  events,  have 
begun  to  decay,  and  the  smell  become  so  offensive  as  to  satisfy 
every  one  of  the  certainty  of  its  dissolution. 

3.  The  gentle  manner  in  which  our  Lord  informs  his  disci- 
ples of  the  decease  of  Lazarus  : first  he  says,  “ Our  friend  La- 
zarus sleepeth,  but  I go  that  I may  awake  him.”  Believers 
sleep  in  death  ; but,  in  the  resurrection,  they  awake  in  the  Sa- 
viour’s likeness.  Shortly  afterwards  he  explains  himself: 
“ Lazarus  is  dead  ;”  but  he  adds  immediately,  “ I am  glad  for 
your  sakes,  that  I was  not  there,  to  the  intent  ye  may  believe.” 

4.  We  have  an  affectionate  proof  of  the  attachment  of  the 
apostles  to  their  Lord  and  Master.  No  sooner  does  he  speak 
of  going  back  to  Judea,  than  Thomas,  one  of  the  most  affec- 
tionate,proposes  to  his  l'ellow-disciples  to  go  with  him;  and 
anticipating  the  Jews  would  do  him  some  mischief,  he  says, 
with  a mixture  of  love  and  desperation,  “ Let  us  also  go,  that 
we  may  die  with  him.” 

Ver.  20 — 40.  Jesus  converses  with  the  sisters  of  Lazarus.— 
The  news  that  Jesus  was  coming,  soon  spread  itself  in  the 
neighbourhood,  and  Martha  immediately  set  out  to  meet  him, 
and  left  Mary  weeping  in  the  house.  Immediately  as  she  sees 
Jesus,  she  lamems  that  he  had  not  come  sooner,  saying, 
“ Lord,  if  thou  hadst  been  here,  my  brother  had  not  died  : but 
even  now” — What ! after  he  had  been  dead  four  days,  and  the 
corpse  had  become  offensive  to  the  smell  ? Yes,  even  now,  “ I 
know  that  whatsoever  thou  wilt  ask  of  God,  God  will  give  it 


Ver.  to.  So  light  in  him— Campbell,  “ In  it i.  e.  in  the  night. 

Ver.  16.  Thomas—  In  Hebrew,  ns  Didymus  in  Greek,  signifies  a twin. 

Ver.  18.  About  fifteen  furlongs— i.  e.  nearly  I wo  miles. 

Ver.  19.  And  many  of  the  Jems.— Their  usual  time  of  mourning  (as  well 
as  feasting)  lasted  seven  days,  during  which,  as  it  was  passover  time,  tliere 
would  he  many  coming  and  going. 

Ver.  20.  Mary  sat  still. — Campbell.  “ Mary  remained.  ” The  word  'slu 
is  heller  omitted,  as  equivocal,  and  not  in  the  original. 

Ver.  26.  Shall  never  die. — See  note  on  John  yiii.  51. 

Ver.  33.  Groaned  in  the  spirit— Or  in  spirit ; i.  e.  inward. v 

1166 


Vhrist  raisrth  Lazarus.  JOHN.— CIIAP.  XL  Caiaphas  prophesieth. 


rnan,  which  ’'opened  the  eyes  of  the  blind, 
have  caused  that  even  this  man  should  not 
have  died  ? 

38  Jesus  therefore  again  groaning  in  himself 
cometh  to  the  grave.  It  was  a cave,  and  a 
stone  lay  upon  it. 

39  Jesus  said,  Take  ye  away  1 the  stone. 
Martha,  the  sister  of  him  that  was  dead,  saith 
unto  him,  Lord,  by  this  time  a he  stinketh  : for 
he  hath  been  dead  four  days. 

40  Jesus  saith  unto  her,  Said  b I not  unto  thee, 
that,  If  thou  wouldest  believe,  thou  shouldest 
see  the  glory  of  God  7 

41  Then  they  took  away  the  stone  from  the 
place  where  the  dead  was  laid.  And  Jesus 
lifted  up  his  eyes,  and  'said,  Father,  I thank 
thee  that  thou  hast  heard  me. 

42  And  I knew  that  thou  hearest  me  always: 
but  because  of  the  people  which  stand  by  I 
said  it , that  they  may  believe  that  thou  hast 
sent  me. 

43  And  when  he  thus  had  spoken,  he.  cried 
with  a loud  voice,  Lazarus,  come  forth. 

44  And  d he  that  was  dead  came  Forth,  bound 
hand  and  foot  with  grave-clothes  : and  his  face 
e was  bound  about  with  a napkin.  Jesus  saith 
unto  them,  Loose  him,  and  let  him  go. 

45  Then  many  of  the  Jews  which  came  to 
Mary,  and  had  seen  f the  things  which  Jesus 
did,  believed  on  him. 

46  But  some  of  them  went  their  ways  to  the 


A.  M.  4033. 
A.  D.  ‘29. 


jr  c.9.6. 
x Ma.16.3. 
a Ps.49.7,9. 

Ac.  2.27. 
b ver.4,23. 
c c.12.28.. 
30. 

d I Ki.  17.22. 
2 Ki.4.34, 
35. 

Lu.7.14. 

15. 

Ac. 20. 9 . 
12. 

e c.20.7. 
f c.2.23. 
10.41,12. 
12.11,19. 


g Ps.2.2. 
h Ac. 4. 16. 
i c.12.19. 


c- 18. 14. 
Ac.4.6. 
k Lu.21.4G. 

1 Is.49.6. 
Ro.3.29. 

1 J n. 2.2. 

m c. 10.16. 

Kjp.2.14.. 

n Ps.109.4,5 

o c.7.1. 
18.20. 

p 2 Sa.  13.23 
2Cli.13.19 

q c.2.13. 

5.1. 

5.1. 


Pharisees,  and  told  them  what  things  Jesus  had 
done. 

47  Tf  Then  « gathered  the  chief  priests  and 
the  Pharisees  a council,  and  said,  What  h do 
we  7 for  this  man  doeth  many  miracles. 

48  If  we  let  him  thus  alone,  all  i men  will  be- 
lieve on  him  : and  the  Romans  shall  come  and 
take  away  both  our  place  and  nation. 

49  And  one  of  them,  named  ) Caiaphas,  being 
the  high  priest  that  same  year,  said  unto 
them,  Ye  know  nothing  at  all, 

50  Nor  consider  that  it.  is  k expedient  for  us, 
that  one  man  should  die  for  the  people,  and 
that  the  whole  nation  perish  not. 

51  And  this  spake  he  not  of  himself:  but  be- 
ing high  priest  that  year,  he  prophesied  that 
Jesus  should  die  for  that  nation  ; 

52  And  not  ' for  that  nation  only,  but  that 
also  he  should  gather  together  in  one  the  child- 
ren of  God  that  were  m scattered  abroad. 

53  Then  from  that  day  forth  they  took  coun- 
sel together  ” for  to  put  him  to  death. 

54  Jesus  therefore  walked  no  more  openly 
“among  the  Jews;  but  went  thence  unto  a 
country  near  to  the  wilderness,  into  a city 
called  p Ephraim,  and  there  continued  with 
his  disciples. 

55  T[  And  9 the  Jews’  passover  was  nigh  at 
hand  : and  many  went  out  of  the  country  up 
to  Jerusalem  before  the  passover,  to  purify 
themselves. 


thee.”  Jesus  here,  as  it  were,  put  words  into  her  mouth  ; 
“ Thy  brother  shall  rise  again  as  if  he  had  said,  “ Ask  then 
the  life  of  thy  brother:”  but  she  understands  him  of  a distant 
resurrection  at  the  end  of  the  world  : “I  know  that  he  shall 
rise  again  in  the  resurrection  at  the  last  day.”  Jesus  now  an- 
nounces himself  as  “the  resurrection  and  the  life;”  and  encou- 
rages her  to  believe,  that  even  yet  her  brother  might  be  restored 
to  her  through  his  almighty  power.  And  he  goes  farther — 
“ He  that  believeth  on  me,  though  he  were  [spiritually]  dead, 
vet  shall  he  [spiritually]  live  : and  he  that  [thus]  liveth,  and 
believeth  in  me,  shall  never  die” — that  is,  shall  not  die  for 
ever;  shall  not  suffer  the  pain  of  a second,  an  everlasting 
death.  “ Believest  thou  this?”  said  he:  she  replies,  “Yea, 
Lord,  I believe  that  thou  art  the  Christ,  the  Son  of  God,  which 
should  come  into  the  world  :”  and  having  thus  said,  she  in- 
stantly runs  to  tell  her  sister  Mary  secretly,  what  doubtless 
was  the  fact — “The  Master  is  come,  and  calleth  for  thee;” 
and  Mary  as  suddenly  and  privately  leaves  her  company — 
those  who  had  come  to  mourn  with  her — and  they  very  natu- 
rally conclude  that  she  was  gone  to  her  brother’s  grave,  as  the 
custom  was,  “to  weep  there.”  She  went  not,  nowever,  to 
“ seek  the  living  among  the  dead  ;”  but  she  flies  to  her  adored 
Lord — she  casts  herself  at  his  feet,  overwhelms  him  with  her 
tears,  and  repeats  the  same  gentle  complaint  as  her  sister — 
“ Lord,  if  thou  hadst  been  here,  my  brother  had  not  died.” 

Jesus  inquires  now  for  the  tomb  of  Lazarus,  and  as  they 
lead  him  thither— “ Jesus  wept.” 

We  attempt  no  comment  on  these  interesting  words:  those 
inclined  to  do  so,  might  observe  that  these  Tears  were — 
Tears  of  affection  to  Lazarus -of  sympathy  to  his  sisters— and 
of  compassion  to  the  Jews. 

The  remark  of  the  Jews  was  certainly  very  natural : “ Be- 
hold, (said  they,)  how  he  loved  him!”  And  some  of  them 
who  had  witnessed  his  late  miracle  on  the  man  born  blind, 
said,  “Could  not  this  man,  which  opened  the  eyes  of  the  blind, 
have  caused  that  even  this  man  should  not  have  died?”  but 
none  of  them  seem  to  have  anticipated  the  miracle  now  about 
to  be  performed.  The  Lord  Jesus,  “groaning  in  himself, 

Ver.  39.  He.  hath  been  dead  four  days. — Ver.  17,  it  is  said,  “ he  had  lain  four 
days  in  the  grave.”  The  Jews  generally  buried  their  dead  on  the  same  day  on 
which  they  died. 

Ver.  41.  I thank  thee  that  thou  hast  heard  me—  It  does  not  appear  that 
Christ  uttered  uny  prayer  audibly  ; but  God  “ licareth  the  desire  of  the  hum- 
ole.”  Ps.  x.  17. 

Ver.  42.  I said  it  .—Doddridge,  “ I speak  [thus  r1  -i.  e I thank  thee,  that  the 
people  may  know  that  I act  by  commission  from  thee.” 

Ver.  44.  Bound  hand  and  foot.—["  Swathe''  about  with  rollers,”  or  land- 
ag es,  long .strips  of  linen,  a few  inches  in  breadth,  brought  round  the  sheet  of 
linen  in  which  the  corpse  was  involved,  and  by  which  the  spices  were  kept  in 
contact  with  the  flesh.] — Bagstcr.  The  Jewish  sepulchres  were  generally 
caves  or  rooms  hewn  out  of  rocks.  And  us  the  Jews  did  not  make  use  o'f 
coftins,  they  placed  their  dead  separately  in  niches  or  little  cells  cut  into  the 
side.s  of  these  caves  or  rooms.  ( Maundrel/'.s  Travels.)  This  form  of  the  Jew- 
ish sepulchre  suggests  an  easy  solution  of  a very  imp.. rtant  difficulty  in  the 
history  ol  Lazarus’s  resurrection.  It  is  said,  that  wlu-n  Jesus  called  upon  La- 
zarus to  come  forth,  he  came  out  bound  hand  and  foot.  But  deists,  talking 
of  this  miracle,  commonly  ask  with  a s leer,  how  he  could  come  out  of  a cTave 
who  was  bound  in  that  manner?  The  answer,  however,  is  obvious.  The  Evan 
Relist  does  not  mean  that  Lazarus  walked  out  of  the  sepulchre,  but  that,  lav- 
ing on  his  back,  he  raised  himself  into  a sitting  posture,  then  puttine  his  legs 
over  the  edge  of  his  niche  or  cell,  slid  down  and  stood  uoright  upon  the  floor  • 
l!*6 


cometh  to  the  grave” — doubtless  still  weeping  over  his  be- 
loved Lazarus.  He  then  orders  the  stone  to  be  removed  from 
the  mouth  of  the  cave  in  which  he  had  been  buried,  as  was  the 
Jewish  custom.  Martha  objects  to  this,  perhaps  thinking  it 
dangerous,  as  she  observed  the  body  must  be  so  far  putrified 
as  to  emit  an  unpleasant,  and  perhaps  infectious  smell ; but 
our  Lord  rebukes  this  attempt  to  disannul  his  order:  “ Said  I 
not  unto  thee,  if  thou  wouldest  believe  thou  shouldest  see  the 
glory  of  God?”  Alas!  how  much  of  the  glory  of  God  do  we 
lose  the  sight  of  through  our  unbelief! 

Ver.  41 — 57.  The  resurrection  of  Lazarus , and  its  effect 
upon  the  Jews. — The  stone  at  the  cave’s  month  being  removed 
by  some  of  the  bystanders,  Jesus,  after  a short  but  inaudible 
address  to  his  heavenly  Father,  that  the  people  might  know 
in  whose  name  he  ac‘ed}  and  with  whose  sanction  he  acted, 
“ He  cried  with  a loud  voice.  Lazarus,  come  forth  !”  He  came 
forth  from  the  tomb  where  nis  body  had  been  laid;  but  being, 
of  course,  entangled  and  encumbered  with  his  grave-clothes, 
the  Lord  commanded,  “ Loose  him,  and  let  him  go” — that  is, 
set  him  at  liberty. 

In  this  miracle  we  re m ark,  1.  Its  extraordinary  nature  : it 
was  the  restoration  of  life  to  the  dead.  2.  The  decisive  evi- 
dence of  this  fact : the  body  had  lain  in  the  tomb  four  days. 

3.  The  manner  in  which  it  was  wrought,  by  a word  speaking; 
but  not  till  after  a solemn  address  to  the  Deity.  4.  The  wit- 
nesses : not  only  the  sisters  themselves,  but  also  the  Jews 
who  came  to  condole  and  to  mourn  with  them  ; some  of 
whom,  it  appears,  had  also  witnessed  the  cure  of  the  man  born 
blind. 

We  are  now  to  consider  the  effects  of  this  miracle.  I.  On 
the  witnesses  of  the  miracle,  many  of  whom  believed  on  him. 
2.  On  others,  who  did  not  believe,  who  went  immediately  and 
informed  the  Scribes  and  Pharisees.  3.  The  debate  among  his 
enemies:  “What  do  we?”  say  thev,  for  this  man  doeth  many 
miracles,  and  if  we  let  him  alone  all  men  will  believe  on  him. 

4.  The  alarm  excited  : “ If  all  men  believe  on  him,  the  Ro- 
mans shall  come  and  take  away  both  our  place  and  nation  :” 
that  is,  supposing  the  nation  to  own  him  as  Messiah,  the  jea- 


all  which  he  might  easily  do,  notwithstanding  his  arms  were  close  bound  to 
l.is  body,  and  his  legs  were  tied  slrait  together  by  means  of  the  shroud  and 
rollers  with  which  he  was  swathed.  Accordingly,  when  he  was  come  forth, 
it  is  said,  that  Jesus  ordered  them  to  loose  him  and  let  him  go;  a circum- 
stance plainly  importing,  that  the  historian  knew  that  Lazarus  could  not  walk 
till  he  was  unbound  .—Mack  night's  Harmony. 

Ver.  48.  And  take.  aa'ay  both  our  place  and  nation— “ The  meaning  is. 
that  then  the  Romans  would  no  longer  protect  them  in  their  religion  and 
laws  ; but  send  an  army  to  destroy  them,  as  rebels  and  enemies.” — Lardnsr, 
who  refers  to  Josephus'  Antiq. 

Ver.  49.  High  priest  that  same  ycar.—  Lardncr,  “ that  year;”  i.  e.  at  that 
time.  Pontius  Pilate  was  governor  of  Judea  ten  years,  and  ( aiaphas  was  put 
into  the  priesthood  by  Valerius  Gracchus,  Pilate’s  predecessor,  and  continued 
in  it  till  after  Pilate'ft.remova!.—  Lard.  Cred. 

Ver.  54.  A city  called.  Ephraim  — [Ephraim  appears  to  be  the  same  city 
which  is  called  Ephrain,  2 Chron.  xiii.  19.  and  Ephron , Jos.  xv.  9,  which 
was  situated  eight  miles  north  of  Jerusalem,  near  Bethel,  and  apparently  be* 
t voen  that  city  and  Jericho.  Accordingly,  we  find  that  a desert , or  wilder- 
ness, extended  from  Jericho  to  Bethel,  (Jos.  xvi.  1.)  called  the  wilderness  of 
Bcth-aven,  (Jos.  xviii.  12.)  in  which  Joshua  and  the  Israelites  slew  the  inhabit- 
ants of  Ai.  Jos.  viii.  24 .]—Bcgster. 

Ver.  55.  Purify  themselves— By  some  preparatory  services,  before  they  are 
the  Pas-sov.  r. 


Mary  anointeth  Christ's  feet.  JOHN. 

56  Then  r sought  they  for  Jesus,  and  spake 
among  themselves,  as  they  stood  in  the  temple, 
What  think  ye,  that  he  will  no'  come  to  the 
feast  ? 

57  Now  both  the  chief  priests  and  the  Phari- 
sees had  given  a commandment,  that,  if  any 
man  knew  where  he  were,  he  should  show  it, 
that  they  might  take  him. 

CHAPTER  XII. 

1 Jesus  excuseth  Mary  anointing  his  feet.  9 'Hie  people  flock  to  see  Lazarus.  10  The 
high  priests  consult  to  kill  him.  12  Christ  riilelh  into  Jerusalem.  20  Greeks  desire 
to  6ee  Jesus.  23  He  forelelleth  his  death.  37  The  Jews  are  generally  blinded  : 42 
yet  many  chief  rulers  believe,  but  do  not  confess  him  : 44  Therefore  Jesus  callelh 
earnestly  for  confession  of  faith. 

f'PHEN  Jesus  six  days  before  the  passover 
-L  came  to  Bethany,  where  a Lazarus  was 
which  had  been  dead,  whom  he  raised  from 
the  dead. 

2 There  they  made  him  a supper;  and  Mar- 
tha b served  : but  Lazarus  was  one  of  them 
that  sat  at  the  table  with  him. 

3 Then  c took  Mary  a pound  of  ointment  of 
spikenard,  very  costly,  and  anointed  the  feet 
of  Jesus,  and  wiped  his  feet  with  her  hair:  and 
the  house  was  filled  with  the  odour  of  the 
ointment. 

4 Then  saith  one  of  his  disciples,  Judas  Isca- 
riot, Simon’s  son,  which  should  betray  him, 

5 Why  was  not  this  ointment  sold  for  three 
hundred  pence,  and  given  to  the  poor  ? 

6 This  he  said,  not  that  he  cared  for  the 
poor;  but  because  he  was  a d thief,  and  had 
e the  bag,  and  bare  what  was  put  therein. 


— CHAP.  XII.  Christ  ridtth  into  Jerusalem. 

7 Then  said  Jesus,  Let  her  alone:  against  the 
day  of  my  burying  hath  she  kept  this. 

8 For  1 the  poor  always  ye  have  with  you  ; 
but  e me  ye  have  not  always. 

9 Tf  Much  people  of  the  Jews  therefore  knew 
that  he  was  there:  and  they  came  not  for  Je- 
sus’ sake  only,  but  that  they  might  see  Laza- 
rus also,  whom  he  had  raised  from  the  dead. 

10  But  the  chief  priests  consulted  that  they 
might  put  Lazarus  also  h to  death  ; 

1 1 Because  that  i by  reason  of  him  many  of 
the  Jews  went  away,  and  believed  on  Jesus. 

12  On  ) the  next  day  much  people  that  were 
come  to  the  feast,  when  they  heard  that  Jesus 
was  coming  to  Jerusalem, 

13  Took  branches  of  palm  trees,  and  went 
forth  to  meet  him,  and  cried,  k Hosanna: 
Blessed  is  the  King  of  Israel  that  cometh  in 
the  name  of  the  Lord. 

14  And  Jesus,  when  he  had  found  a young 
ass,  sat  thereon  ; as  it  is  i written, 

15  Fear  not,  daughter  of  Sion  : behold,  thy 
King  cometh,  sitting  on  an  ass’s  colt. 

16  These  things  m understood  not  his  dis- 
ciples at  the  first:  but  when  Jesus  was  "glo- 
rified, then  remembered  0 they  that  these 
things  were  written  of  him,  and  that  they  had 
done  these  things  unto  him. 

17  The  people  therefore  that  was  with  him 
when  he  called  Lazarus  out  of  his  grave,  and 
raised  him  from  the  dead,  bare  record. 


A M.  4033. 
A.  D.  29. 

r c.5.  IG, 13 
ver.  8. 

a c.  11.1,43. 

b Lu. 10.38.. 
42. 

c Mat.26.6, 
&e. 

Ma.14.3, 

&c. 

d 2K1.5.20.. 
27. 

Ps.50.18. 
e c.  13.29. 


f De.  15.11. 
Mut.26.11 
Ma.14.7. 


c.8.21. 
ver.35. 
c.  13.33. 

16. 5.  .7. 

h Lu.  16.31. 

i c.11.45. 
ver.18. 

j Mat.21.8, 

&c. 

Ma.11.8, 

&c. 

Lu. 19.36, 
&c. 

k Ps.  11 8.25, 
26. 

1 Zec.9.9. 
in  Lu.  18.31. 
n c.7.39. 
o c.  14.26. 


lousy  of  the  Romans  would  be  excited,  and  they  would  put  an 
end  to  the  Jewish  polity.  Pilate,  however,  appears  to  have 
had  no  suspicion  of  this  nature,  when  he  heard  Jesus  declare, 
that  his  kingdom  was  not  of  this  world.  (.See  chap.  xviii.  36.) 
On  the  other  hand,  the  rejection  of  Jesus  really  brought  on 
the  destruction  both  of  their  temple  and  city.  5.  The  advice 
and  prediction  of  Caiaphas,  the  High  Priest,  that  it  were  better 
to  sacrifice  one  man,  however  innocent,  than  to  risk  the  safety 
of  the  nation.  As  a maxim  of  political  expediency  this  may  be 
admitted,  and  has  been  often  acted  upon  : but  there  are  many 
things  approved  and  acted  upon  in  human  governments,  which 
will  not  bear  the  scrutiny  of  the  great  Supreme,  who  judges  all 
actions  either  just  or  unjust,  without  any  regard  to  political 
considerations. 

This  iniquitous  advice,  however,  was  approved  by  the  great 
majority,  and  from  that  day  they  determined  on  his  death. 
His  time,  however,  was  not  yet  come;  Jesus  therefore  re- 
treated to  an  obscure  town,  at  some  considerable  distance  from 
the  metropolis,  for  a time ; and  the  people  debated  among 
themselves  whether  lie  would  be  likely  to  attend  the  approach- 
ing Passover,  in  which  case  the  Pharisees  had  strictly  charged 
them,  that  if  any  one  saw  him,  he  should  give  them  notice, 
that  lie  might  be  apprehended. 

But  the  chief  difficulty  in  this  chapter  regards  the  prophecy 
of  Caiaphas.  “ This  he  (Caiaphas)  spake  not  of  himself;” 
that  is,  he  did  not  understand  his  own  prediction,  which, 
through  the  overruling  providence  of  God,  was  accomplished 
in  a manner  far  beyond  his  meaning  or  comprehension.  Yes  ; 
blessed  be  His  name!  Jesus  did  die  for  the  nation — even  for 
his  murderers — and  for  all  the  children  of  God  (whom  the  Fa- 
ther had  given  into  his  hands)  that  were  scattered  abroad 
throughout  the  world. 

Chap.  XII.  Ver.  1 — LI.  Jesus  anointed  by  Wary,  the  sister 
of  Lazarus. — It  has  been  doubted  whether  this  is  the  same 
anointing  mentioned  by  Matthew,  (cn.  xxvi.  6,  &c.)  and  by 
Mark,  (xiv.  3 ;)  but  the  reasoning  of  Preb.  Townsend  (who 
follows  Doddridge  and  Michaelis)  has  fully  satisfied  us  that  it 
is;  and  the  few  circumstances  which  seem  to  disagree  will  be 
explained  in  our  notes.  (See  New  Test.  Arran.)  The  enter- 
tainment, as  Matthew  says,  was  “ at  the  house  of  Simon  the 
leper,”  who  probably  was  a wealthy  man,  whom  Jesus  had 
cured  ; Martha,  whose  character  is  elsewhere  given  by  Luke, 
as  “cumbered  about  much  serving,”  (chap.  x.  40,)  here  also 


seems  to  have  superintended  the  preparations : Lazarus  was 
one  of  the  guests,  and  Mary,  as  before,  was  wholly  occupied 
with  her  beloved  Lord,  whom  she  anointed,  first  by  breaking 
open  the  box,  and  pouring  part  of  its  precious  contents  upon 
his  head,  as  stated  by  Matthew;  but  also,  as  John  informs  us, 
with  the  same  ointment  of  spikenard,  she  bathed  his  feet. 

On  this  account  we  may  remark:— 1.  The  publicity  of  the 
miracle  which  had  been  wrought  on  Lazarus,  in  raising  hint 
from  the  dead.  For  “ much  people  (or  many)  of  the  Jews” 
came,  “ not  for  Jesus’  sake  onlv,  but  that  they  might  see  La- 
zarus alst,  whom  he  had  raised  irom  the  dead.”  The  report, 
therefore,  must  have  been  widely  spread  in  a short  period. 
2.  We  remark  the  grateful  attentions  of  Mary  to  the  Lord,  and 
the  precious  ointment  wherewith  she  anointed  him,  which 
some  think  was  the  remainder  of  what  she  had  purchased  to 
anoint  her  own  brother  at  his  funeral  : and  which  could  not 
now  be  better  bestowed  than  in  expressing  her  gratitude  for 
his  resurrection.  3.  The  surly  reproof  of  Judas,  in  which  he 
appears,  for  the  moment,  to  have  been  joined  with  other  disci- 
ples, though  not  from  the  same  motive  ; for  Judas  carried  the 
bag.  4.  The  defence  which  the  Lord  made  for  Mary,  as  if  he 
had  said,  “ Talk  not  now  of  the  poor;  them  you  have  always 
with  you,  and  can  at  any  time  relieve  ; me  ye  have  not  always. 
I am  about  to  leave  you,  and  she  hath  done  this  very  oppor- 
tunely, just  before  my  departure.”  “ Against  the  day  of  my 
burial  hath  she  kept  this;”  and  these  words  will  have  an  ad- 
ditional force,  if  we  adopt  the  above  supposition,  that  some  of 
the  same  ointment  had  been  used  at  the  burial  of  her  brother. 
5.  We  remark  the  effects  and  consequences  of  this  meeting  of 
the  Jews  with  Lazarus,  and  of  the  circumstances  which  at- 
tended it.  “ Many  of  the  Jews  went  away”  from  the  enter- 
tainment, as  we  understand  it,  and  believed  on  Jesus;  though 
some  think  the  expression  “ went  away,”  (ver.  11,)  means 
they  deserted  from  the  Pharisees,  with  whom  they  had  been 
connected.  6.  And  lastly,  we  observe  how  liberally  our  Lord 
rewards  acts  of  kindness  and  sympathy  in  his  people.  “ She 
hath  done  what  she  could”  to  honour  me;  and  ‘Verily  I say 
unto  you,  wheresoever  this  gospel  shall  be  preached  through- 
out the  whole  world,  this  also  that  this  woman  hath  done 
shall  be  spoken  of  for  a memorial  of  her.”  (Matt.  xxvi.  13.) 

Ver.  12 — 10.  Jesus  enters  Jerusalem  in  triumph. — Tli is  cir- 
cumstance is  mentioned  by  all  the  Evangelists,  and  upon  the 
narrative  of  Matthew  we  have  offered  some  remaiks  : to  those 


Ver.  5G.  What  think.ye,  that  he  will  not  come,  Gee— Doddridge,  Campbell, 
ami  oilier  critics.  point  tills  us  two  question*,  thus  : “ What  think  ye?  IDo  ye 
uhinkl  that  he  will  not  come  up  to  the  feast?1' 

Chap.  XII.  Ver  1.  Six  days  before  the  Passover. — From  the  account  of 
Matthew,  it  should  seem  not  to  nave  been  more  than  two  days.  To  us  it 
seems  probable,  that  though  Jesus  came  to  Bethany  six  days  before  tiie  Pass- 
over,  yet  the  entertainment  might  not  he  given  till  lour  days  afterwards. 

Ver.  ■ l . Lazarus  ....  sal  at  the  table. — This  describes  him  as  a guest,  anti 
not  as  master  of  tiie  house:  for  Matthew  telis  us,  it  was  “in  die  house  of 
Simon  the  letter. 11  that  is,  who  had  been  a leper.  If  it  be  asked,  “ Why  was 
no’  this  entertainment  given  al  the  house  of  Lazarus?”  it  maybe  replied, 
Probably  lor  f ar  of  interrupiidn  from  die  Jews  ; for  John  informs  us,  (ver.  10,} 
that  the  chief  priests  were  already  plotting  to  destroy  Lazarus  also. 

Ver.  3.  Spikenard. — [Spikenard  is  a highly  aromatic  plant  growing  in  In- 
dia. whence  was  made  a very  valuable  unguent  or  perfume,  used  at  the  an- 
cient l uiibs  and  feasts.  It  is  identified  by  Sir  IF.  Jones  vvTIi  the  sumbul  of 


the  Persians  and  Arabs,  and  jatama.nsi  of  the  Hindoos  ; and  lie  considers  it 
a species  of  tiie  Valerian,  of  the  triandria  monogynia  class  of  plants.  Tiie 
root  is  from  three  to  twelve  inches  long,  fibrous,  sending  up  above  the  earth 
between  thirty  and  forty  ears  or  spikes,  from  which  it  has  its  name  ; stem 
lower  pait  perennial,  upper  part  herbaceous,  suberect,  simple,  from  six  to 
twelve  inches  long;  leaves,  entire,  smooilt,  four-lold,  the  inner  radical  pair 
pctioled  and  cordale,  tiie  rest  sessile  and  lanceolute  ; pericarp,  a single  seed 
crowned  with  a pappus.] — Vagster. 

Ver.  4.  Judas  Iscariot. — See  note  on  Luke  vi.  16. 

V.-r.  fi.  Had  the  bag—  i.  e.  he  was  steward  and  treasurer  to  tiie  whole 
family.  , . , , , 

Ver.  10.  Consulted  that  they  might. — Campbell , Determined  (or  resolved) 
to  put,”  <5cc.  Compare  chap.  xi.  49. 

Ver.  n.  Went  away— Namely,  from  the  company  of  Lazarus.  But  Camp 
bell  renders  il,  “forsook  them;”  namely,  the  Pharisees,  and  joined  them 
selves  to  Christ’s  disciples. 


11 R7 


The  Greeks  desire  to  see  Christ.  JOHN. — CHAP.  XII.  Christ  foretelleth  his  death. 


18  For  p this  cause  the  people  also  met  him,  for 
that  they  heard  that  he  had  done  this  miracle. 

19  The  Pharisees  therefore  said  among  them- 
selves, Perceive  iye  how  ye  prevail  nothing? 
behold,  the  world  is  gone  after  him. 

20  If  And  there  were  certain  r Greeks  among 
them  that  • came  up  to  worship  at  the  feast: 

21  The  same  came  therefore  to  <■  Philip,  which 
was  of  Bethsaida  of  Galilee,  and  desired  him, 
saying,  Sir,  we  would  see  Jesus. 

22  Philip  cometh  and  telleth  Andrew:  and 
again  Andrew  and  Philip  tell  Jesus. 

23  If  And  Jesus  answered  them,  saying,  The 
hour  is  “come,  that  the  Son  of  man  should  be 
glorified. 

24  Verily,  verily,  I say  unto  you,  T Except  a 
corn  of  wheat  fall  into  the  ground  and  die,  it 
abideth  alone : but  if  it  die,  it  bringeth  forth 
much  fruit. 

25  He  w that  loveth  his  life  shall  lose  it;  and 
he  that  hateth  his  life  in  this  world  shall  keep 
it  unto  life  eternal. 

26  If  x any  man  serve  me,  let  him  follow  me ; 

and  where  * I am,  there  shall  also  my  servant  I 
be : if  1 any  man  serve  me,  him  will  my  Father  I 
honour.  I 


p ver.ll. 
q c.  11.47,48 
r Ac.  17.4. 

Ro.l.lG. 
a 1 Ki.S.41, 
42. 

t c.  1.44. 

u c.  13.32. 

17.1. 

V 1 Co.  15.86 
w MaL  io  39 
16.25. 

M a.8.35. 
L ii. 9.24. 
17.33. 
x Lu.6.46. 
c.  14.15. 

1 Jn.5.3. 
y c.14.3. 
17.24. 

1 Th.4.17. 
i 1 Sa.2.30. 
Pr.27. 18. 

a Mat.26. 
33,39 
Lu.  12.50. 
c.  13.21. 
b c. 18.37. 
c MaL3. 17. 
d c.  11.42. 
e Lu.10.18. 
c.IG.ll. 
Ac.  26. 18. 
Ep.2.2. 
f c.o.28. 
e Ro.5. 1 8. 
h c.  13.32. 
i Ps. 89.36. 
37. 

110.4. 

Is.9.7. 

J Ro.5. 18. 
k c.8.12. 

1 Je.  13.16. 
me.  11. 10. 


27  Now  » is  my  soul  troubled ; and  what  shall 
I say?  Father,  save  me  from  this  hour:  bul 
b for  this  cause  came  I unto  this  hour. 

28  Father,  glorify  thy  name.  Then  came 
there  a voice  c from  heaven,  saying,  I have 
both  glorified  it,  and  will  glorify  it  again. 

29  The  people  therefore,  that  stood  by,  and 
heard  it,  said  that  it  thundered:  others  said, 
An  angel  spake  to  him. 

30  Jesus  answered  and  said,  This  voice  came 
not  because  of  me,  but  d for  your  sakes. 

31  Now  is  the  judgment  of  this  world:  now 
shall  e the  prince  of  this  world  be  cast  out. 

32  And  I,  if  I be  lifted  f up  from  the  earth, 
will  draw  all  e men  unto  me. 

33  This  he  said,  signifying  h what  death  he 
should  die. 

34  The  people  answered  him,  We  have 
' heard  out  of  the  law  ) that  Christ  abideth  for 
ever : and  how  sayest  thou,  The  Son  of  man 
must  be  .lifted  up  ? who  is  this  Son  of  man? 

35  Then  Jesus  said  unto  them,  Yet  a little 
while  is  the  light  k with  you.  > Walk  while  ye 
have  the  light,  lest  darkness  come  upon  you  : 
for  he  that  walketh  in  darkness  knoweth  not 
whither  he  goeth. 


we  shall  here  add  a few  others.  This  event,  we  have  already 
remarked,  was  in  the  fulfilment  of  an  ancient  prophecy,  (see 
on  Matt.  xxi.  1,  &c.  ;)  and  it  has  been  already  shown  by  an 
eminent  prelate  and  acute  writer,  (Dr.  Sherlock,)  “ that  the 
figure  of  Jesus  riding  on  an  ass,  was  not  only  not  contemptible 
in  any  degree,  but  strongly  descriptive  of  his  [Messiah’s]  cha- 
racter as  the  King  of  Israel.  He  (Bishop  S.)  observes,  that  the 
Israelites,  by  their  law,  were  forbidden  the  use  of  horses,  and 
that  this  statute  was  complied  with  for  a long  course  of  time; 
during  which,  neither  for  the  purposes  of  war  nor  of  state,  were 
those  animals  ever  employed.  On  occasions  of  the'  greatest 
solemnity,  we  find  the  Judges  and  Kings  of  Israel  riding  upon 
asses.  We  see  Absalom,  when  aspiring  to  the  crown,  and  in 
the  day  of  battle,  riding  upon  a mule,  the  colt  of  an  ass  ; and 
Solomon,  on  the  day  of  his  accession,  riding  through  Jerusa- 
lem on  the  King’s  mule,  amidst  the  joyful  acclamations  of  the 
people.  In  many  respects  this  illustrious  Prince  was  a type  of 
the  Messiah.  In  the  appearance  of  Jesus  upon  this  occasion,  the 
resemblance  was  so  very  striking,  that  the  multitude  could  not 
avoid  observing  it.  Accordingly  they  saluted  him  as  the  Son 
of  David,  the  King  of  Israel,  that  came  in  the  name  of  the  Lord. 

“ This  transaction  is  dignified  by  the  particular  description 
given  of  it,  long  before  its  accomplishment,  and  in  terms  so 
clear  and  expressive,  as  if  the  prophet  himself  had  been  a spec- 
tator. Warmed  with  the  prospect,  he  breaks  out  into  an  ex- 
clamation, glowing  with  the  majesty  of  the  person  described  : 

‘ Rejoice  greatly.  O daughter  of  Zion  : behold  thy  King  cometh 
unto  thee,’  &c The  following  particulars  in  the  pro- 

phecy are  clear  and  determined  : — 1.  That  the  prophet  is  de- 
scribing a King  or  Prince,  the  very  character  in  which  the 
Jews  expected  their  Messiah.  2.  The  peculiar  relation  of  this 
person  to  them  : 1 Thy  king  cometh  to  thee.’  3.  The  distin- 
guishing features  of  his  character  and  government:  1 He  is 
just,  and  having  salvation.’  4.  His  external  appearance; 
lowly , (or  ineek,)  to  correct  their  notions  of  a temporal  Mes- 
siah. And  lastly,  as  a mark  of  distinction  from  all  other 
kings,  easy  to  be  apprehended,  ‘ Riding  on  an  ass,  even  a 
colt,  the  foal  of  an  ass.’  In  short,  a king,  not  only  superior 
to  their  kings,  who  lived  nearest  the  age  of  the  prophet,  but  to 
those  of  the  highest  antiquity  and  renown  in  their  nation.” 

Several  things  have  been  alleged  to  pour  contempt  on  the 
acclamations  of  the  multitude  : “ They  are  easily  attracted  by 
novelty,  fickle  in  their  attachment,  and  tumultuary  in  their 
manner.”  In  the  present  instance  they  were  excited(  not  by 
parade  or  show,  but  by  what  they  had  seen  and  heard  of  the 
miracles  of  Jesus,  and  particularly  “ for  that  they  heard  of  the 
miracle  of  calling  Lazarus  from  the  grave.”  (ver.  17,  18.) 

Their  language  in  the  present  instance  had  nothing  in  it 
either  vulgar  or  profane,  but  clearly  expresses  their  senti- 
ments “ 1.  That  Jesus  was  the  Son  of  David.  2.  That  he 
was  a king.  3.  That  he  was  a king  by  divine  ordination.  4. 
That  he  came  on  purpose  to  save  them.  Lastly,  we  have  their 
wishes  and  their  prayers  that  the  ends  of  his  coming  might  be 
accomplished. 

“ The  impression  made  by  this  event  on  the  enemies  of  Jesus, 
is  a circumstance  that  dignifies  it  very  considerably.  When 
we  behold  the  city  of  Jerusalem  moved,  and  in  some  measure 


Ver.  20.  Certain  Greeks. — ‘These  Greeks  were  foreign  Jews  and  prose- 
lytes. who agj Kike  the  Greek  language:  these  were  called  Greeks,  or  Helle- 
nists.”— Dr.  Benson  in  Doddridge. 

Ver.  27.  What  shall  I say?— Campbell  inserts  IShall  I say]  Father  save 

me,  &c. But  for  this  cause —Campbell,  “But  I came  on  purpose  for  this 

hour.” 

Ver.  32.  And  I,  if  I be  lifted,  &c. — That  is,  “And  I,  being  crucified,  will,  by 
1 1 68 


alarmed,  with  his  approach — when  we  see  the  Pharisees,  his 
watchful  enemies,  compelled  to  stand  on  their  defence,  diffi- 
dent of  themselves,  and  jealous  of  his  growing  influence,  can 
we  allow  ourselves  to  think  meanly  of  the  appearance  or  of  the 
person,  whose  figure  in  it  is  the  most  considerable  ? Can  we, 
consistently  with  common  sense,  ascribe  effects  so  great  to 
any  trivial  cause  ? ....  Or  must  we  not  raiher  ascribe  it  to  the 
presence  of  him;  who  is  described  in  the  following  majestic 
character — consuming  his  enemies  [with  the  breath  of]  his 
mouth,  and  destroying  them  with  the  brightness  of  his  com- 
ing.”— Dr.  D.  Hunter’s  Observ. 

Ver.  20 — 36.  Certain  Greeks  desire  to  see  Jesus,  who  pre- 
dicts his  own  sufferings  and  death. — These  Greeks,  we  may 
reasonably  conclude,  had  forsaken  the  idolatry  of  their  ances- 
tors, and,  as  some  suppose,  had  submitted  to  circumcision ; 
but  the  latter  is  by  no  means  certain.  They  desired,  however, 
to  see  Jesus,  we  may  hope  with  the  best  motives,  and  Philip 
and  Andrew  introduced  them  to  him.  He  immediately  an- 
nounces to  them  the  necessity  of  his  death  and  resurrection, 
by  both  which  he  was  to  he  glorified,  and  to  glorify  his  hea- 
venly Father.  He  illustrates  this  by  the  simile  of  a grain  of 
corn  being  cast  into  the  ground,  without  which  it  bears  no 
fruit,  but  on  being  sown  it  appears  to  die,  (as  St.  Paul  says, 
1 Cor.  xv.  36  ;)  but  in  so  doing  really  vegetates,  and,  in  the  end, 
brings  forth  much  fruit.  So  Christ  dying  upon  the  cross, 
glorified  the  divine  perfections  by  his  obedience  and  sufferings ; 
and  in  like  manner  his  disciples,  by  resigning  the  present 
temporary  life,  would  secure  to  themselves  one,  unfading  and 
eternal.  His  faithful  servants  in  the  present  world  should  be 
honoured  bv  his  Father  with  an  admission  into  the  heavenly 
state — and  “ so  be  for  ever  with  the  Lord.” 

Jesus  now  approaches  the  last  great  hour  of  trial,  and  be- 
gins to  feel  the  hitter  pangs  of  suffering  for  our  sins.  “ Now  is 
my  soul  troubled,  (exclaims  he,)  anil  what  shall  I say  ? Fa- 
ther, save  me  from  this  hour!  but  for  this  cause  came  I unto 
this  hour,”  and  cannot  shrink  from  my  covenant  engagements. 
“Father,  glorify  thy  name.”  therefore,  whatever  be  the  expense 
o1'  suffering  I may  incur.  Upon  this,  the  Eternal  Father  an- 
nounced from  heaven  the  acceptance  of  the  Saviour’s  prayer, 
in  these  remarkable  words — “I  have  both  glorified  it,  [by  thy 
entrance  into  this  hour,]  and  will  glorify  it  again,”  by  thy 
passing  through  it.  It  may  reasonably  be  concluded  that  St. 
John,  who  records  these  words,  heard  them  distinctly,  and 
perhaps  the  other  apostles  with  him.  To  the  bystanders,  how- 
ever, it  was  a sound  only.  Some  said  it  thundered,  and  pos- 
sibly it  did  ; and  others  took  it  for  the  voice  of  an  angel.  This, 
Dr.  Lightfoot  observes,  is  the  third  time  that  Jesus  had  the 
sanction  of  a voice  from  heaven,  the  others  being  at  his  bap- 
tism and  transfiguration  ; and  of  the  others,  as  well  as  of  this, 
it  might  be  said,  “ This  voice  came,  not  because  of  me,”  or 
for  my  satisfaction,  “but  for  your  sakes,”  that  is,  for  the  con- 
firmation of  their  faith. 

The  salvation  of  believers  implies  the  condemnation  of  the 
world  : when  Satan,  the  prince  of  fallen  spirits,  is  cast  down 
from  the  throne  which  he  has  usurped,  then  shall  the  Saviour 
draw  all  men  (that  is,  men  of  all  nations)  round  him  ; raise 
them  from  the  degradation  into  which  they  have  been  sunk  by 


that  means,  bring  a great  part  of  the  wnole  world  to  believe  on  me.  Gentiles 
as  well  as  Jews.” — Hammond. 

Ver.  34.  Out  of  the  law — i.  e.  the  Scriptures.*  See  chap.  x.  34,  where  the 
Psalms  are  included  under  this  term,  law , as  they  are  here  also.  See  Psahr 
Ixxxix.  4.  36,  37,  &c. 

Ver.  35.  Yet  a little  while  is  the  light  with  you.  &c.— Compare  ch.  viii.  12 
ix.  5.  &c. 


—CHAP.  XIII. 


but  do  not  confess  Christ. 


n Ep.5.8. 
o Is.  53.1. 
p Is. 6.9, 10. 
q 16.6.1. 
r c.9.22. 


wDe.18.19. 

Lu-9.26. 


b c.17.1,11. 


Ep.5.2. 

1 Jn.4.19. 
Re.  1.5. 


I I.u.22.3, 
53. 

r.6. 70. 


47  And  if  any  man  hear  my  words,  and  be- 
lieve not,  I judge  him  not:  for  I came  ’not 
to  judge  the  world,  but  to  save  the  world. 

48  He  that  rejecteth  me,  and  receivetn  not 
my  w words,  hath  one  that  judgeth  him:  the 
word  that  I have  spoken,  the  same  shall  judge 
him  in  the  last  day. 

49  For  I have  not  spoken  of  myself;  but  the 
Father  which  sent  me,  he  gave  me  a com- 
mandment, what  I should  say,  and  what  I 
should  speak. 

50  And  I know  that  his  commandment  1 is 
life  everlasting : whatsoever  I speak  therefore, 
even  as  the  Father  said  unto  me,  so  I speak. 

CHAPTER  XIII. 

1 Jesus  washeth  the  disciples’  feet : 14  exhorteth  them  to  humility  and  charity.  18  Ha 
foretelleth,  and  discovereth  to  John  by  a token,  that  Judas  should  betray  him  : 31 
commandeth  them  to  love  one  another,  36  and  forewarneth  Peter  of  his  denial. 

1YT  OW  a before  the  feast  of  the  passover, 
-L ^ when  Jesus  knew  that  his  hour  b was 
come  that  he  should  depart  out  of  this  world 
unto  the  Father,  having  c loved  his  own  which 
were  in  the  world,  he  loved  them  unto  the  end. 

2 And  supper  being  ended,  the  d devil  having 
now  put  into  the  heart  of  Judas  Iscariot,  Si- 
mon’s son , to  betray  him  ; 

3 Jesus  knowing  e that  the  Father  had  given 
all  things  into  his  hands,  and  that  f he  was 
come  from  God,  and  went  to  God ; 

4 He  riseth  from  supper,  and  laid  aside  his 
garments ; and  took  a towel,  and  girded  him- 
self. 

5 After  that  he  poureth  water  into  a basin, 


Many  of  the  rulers  believe,  JOHN.- 

36  While  ye  have  light,  believe  in  the  light, 
that  ye  may  be  "the  children  of  light.  These 
things  spake  Jesus,  and  departed,  and  did 
hide  himself  from  them. 

37  T[  But  though  he  had  done  so  many  mira- 
cles before  them,  yet  they  believed  not  on  him  : 

38  That  the  saying  of  Esaias  the  prophet 
might  be  fulfilled,  which  he  “spake,  Lord,  who 
hath  believed  our  report?  and  to  whom  hath 
the  arm  of  the  Lord  been  revealed  ? 

39  Therefore  they  could  not  believe,  because 
that  Esaias  said  p again, 

40  He  hath  blinded  their  eyes,  and  hardened 
their  heart ; that  they  should  not  see  with  their 
eyes,  nor  understand  with  their  heart,  and  be 
converted,  and  I should  heal  them. 

41  These  things  said  Esaias,  when  “he  saw 
his  glory,  and  spake  of  him. 

42  T[  Nevertheless  among  the  chief  rulers  also 
many  believed  on  him;  but  r because  of  the 
Pharisees  they  did  not  confess  him.,  lest  they 
should  be  put  out  of  the  synagogue: 

43  For  8 they  loved  the  praise  of  men  more 
than  the  praise  of  God. 

44  1[  Jesus  cried  and  said,  He  8 that  believeth 
on  me,  believeth  not  on  me,  but  on  him  that 
sent  me. 

45  And  he  that  seeth  me  seeth  him  that  sent 
me. 

46  I ° am  come  a light  into  the  world,  that 
whosoever  believeth  on  me  should  not  abide 
in  darkness. 

idolatry  and  vice,  and  make  them  his  willing  subjects.  Christ 
had  many  conflicts  with  the  enemy,  both  before  and  during 
his  public  ministry:  but  his  great  triumph  was  on  the  cross. 
Thereon  he  “ spoiled  principalities  and  powers,  and  made  a 
show  of  them  openly,  triumphing  over  them  in  (or  upon!  it.” 
(Col.  ii.  15.)  The  Jews  being  utterly  ignorant,  both  as  to  Mes- 
siah’s death  and  resurrection,  knew  not  how  to  reconcile  his 
abiding  for  ever  with  the  idea  of  his  sufferings ; but  now  those 
sufferings  are  accomplished,  and  succeeded  by  his  ascension 
to  glory,  this  difficulty  is  completely  solved.  “ He  triumphed 
when  fie  fell.” 

Ver.  37—50.  The  infidelity  of  the  Jews  remarked  and 
accounted  for. — The  last  words  of  the  preceding  section  were 
certainly  addressed  to  the  Jewish  multitude,  who,  though  Christ 
had  dpne  so  many  miracles  before  them,  “ believed  noton  him.” 
To  this,  however,  we  must  admit  various  exceptions.  Not 
only  a considerable  number  of  the  common  people  believed  on 
him,  but  also  “ many  individuals”  even  among  the  Sanhedrim, 
though  they  had  not  courage  to  acknowledge  it.  How  shall 
we  account  for  these  things'?  1.  As  to  those  who  refused  to 
believe  upon  the  testimony  of  their  own  eyes  and  ears,  we  can 
only  account  for  their  obduracy  from  the  language  of  the  pro- 
phet Esaias,  (or  Isaiah,  ch.  vi.  9,)  which  has  been  already  con- 
sidered in  our  exposition  of  Matt.  xiii.  14  ; and  which  commen- 
tators generally  explain  of  a judicial  hardening.  So  Wes- 
ley: “By  the  just  judgment  of  God,  for  their  obstinacy, 
and  wilful  resistance  of  the  truth,  they  were  at  length  so  left 
to  the  hardness  of  their  hearts,  that  neither  the  miracles  nor 
doctrine  of  our  Lord  could  make  any  impression  upon  them.” 
2.  As  to  the  rulers,  though  it  is  admitted  that  many  individuals 
among  them  were  convinced  of  the  truths  of  ( hrist’s  miracles 
and  doctrine,  so  much  were  they  in  love  with  the  praise  of  men, 
so  much  afraid  of  public  censure,  that  they  dared  not  own  their 
conviction-)  for  they  loved  the  honours  which  come  from  men 
more  than  those  which  come  from  God  : in  which  there  is  evi- 
dently a reference  to  their  fondness  for  honorary  titles,  as 
Rabbi,  or  doctor;  and  to  their  love  of  greetings,  or  the  flatter- 
ing notice  taken  of  them  in  the  markets  and  other  puhlicplaces. 
Bo  our  Lord  had  remonstrated  with  them  in  the  early  part  of 
his  ministry — “How  can  ye  [truly]  believe,  which  receive  ho- 
nour one  of  another,  and  seek  not  the  honour  that  cometh  from 
God  only?”  (Chap.  v.  44:  see  also  Matt,  xxiii.  6 — 10.)  They 
were  likewise,  afraid  of  persecution,  for  the  Pharisees,  who 
were  evidently  the  ruling  party,  had  threatened  that  whoever 
did  confess  his  belief  in  Jesus,  should  be  put  out  of  the  syna- 

Ver.  36.  Jesus  departed,  and  did  hide  himself  from  them— Campbell, 
“ He  withdrew  himself  privately  from  them.” 

Ver.  38.  That  the  saying  ....  might  be  fulfilled. — Doddridge,"  So 
that  the  saying  . . might  be  fulfilled.”  So  Campbell,  Wesley,  &c. 

Ver.  40.  He  hath  blinded.  <fcc. — Dr.  Gill  explains  this  of  a judicial  blindness. 

Ver.  42.  Among  the  chief  rulers  also  many— Campbell,  “several cer- 
tainly far  fr  >m  the  majority. 

Ver.  43.  The  praise  of  men,  See. — Campbell,  “ the  approbation.”  The  word 
i?  of  extensive  meaning.  Chap.  v.  44,  it  i3  properly  rendered  honour,  and 
sometimes  glory.  Lu.  xiv.  10,  it  is  translated  worship,  meaning  high  respect, 
reverence. 

Ver.  48.  Hath  one  that  judgeth. — Campbell , “ Hath  what  condemneth  him 

147 


gogue,  (chap.  ix.  22 ;)  which  certainly  implied  the  loss  of  many 
privileges,  and  seems  to  have  been  equally  dreaded  with  ex- 
communication  from  the  Church  of  Rome  in  modern  times. 

The  language  of  the  two  following  verses  is  evidently  ellipti- 
cal, in  which  some  words  must  be  supplied,  as  thus:  “Jesus 
cried  and  said,  He  that  believeth  on  me,  believeth  not  on  me 
[only,]  but  [also]  on  him  that  sent  me  : and  he  that  seeth  me, 
seeth  [also]  him  that  sent  me.”  (See  Mark  ix.  37.)  This  re- 
fers not  simply  to  bodily  sight,  but  to  a believing  view  by  faith ; 
and  is  a necessary  result  from  the  doctrine  before  laid  down, 
“ I and  the  Father  are  one,”  (ch.  x.  30  ;)  and  which  we  shall 
find  farther  confirmed  in  the  next  chapter  to  which  we  come. 

A like  ellipsis  to  what  we  have  just  remarked  occurs  in  verse 
47  of  this  chapter.  “ If  any  man ....  believe  not,  I judge  him 
not,  [now ;]  for  I came  [now]  not  to  judge  the  world,  but  to 
save  the  world.” — Christ  shall  come  again  to  judge  the  quick 
and  dead  at  the  last  day.  (Ver.  48.) 

As  our  Lord  Jesus  made  the  commandment  of  the  Father 
the  rule  of  all  his  words  and  conduct,  let  us  imitate  him  also 
in  all  we  say  or  do. 

“ Such  was  thy  truth,  and  such  thy  zeal, 

Such  deference  to  thy  Father’s  will ; 

Such  love,  and  meekness  so  divine, 

I would  transcribe,  and  make  them  mine." — Watts. 

Chap.  XIII.  Ver.  I — 17.  Jesus,  at  the  Paschal  supper, 
washes  the  feet  of  his  disciples. — Of  the  institution  of  the  Pass- 
over  we  gave  an  account  in  our  exposition  of  Exod.  xii.  1 — 28 : 
and  on  this  celebration  of  it,  some  observations  will  be  found 
in  our  exposition  of  Matt.  xxvi.  17 — 30.  We  shall  here  sub- 
join, in  order  to  throw  farther  light  upon  the  subject,  a few  par- 
ticulars relative  to  the  manner  of  its  celebration,  collected  by 
Ainsworth  from  the  most  learned  Rabbies,  and  abridged  by 
Doddridge  for  the  same  purpose.  “ The  master  of  the  fa- 
mily began  the  feast  with  a cup  of  wine,  which  being  solemn- 
ly blessed, ....  he  divided  among  the  guests,  (Luke  xxii.  17,) 
and  afterwards  washed  his  hands.  Then  the  supper  began 
with  unleavened  bread  and  bitter  herbs,  which,  when  the  mas- 
ter and  the  rest  of  the  family  had  tasted,  one  of  the  younger 
persons  present  (generally  a child)  asked  the  reason  of  what 
was  peculiar  in  that  feast,  (according  to  Exod.  xii.  26,)  which 
introduced  thehaggadah,  that  is,  the  showing  forth,  or  declara- 
tion of  it,  (alluded  to  1 Cor.  xi.  26.)  Then  the  master  rose  up 
and  took  another  cup,  and  washed  his  hands  again,  before  the 
lamb  was  tasted  ; and  in  this  interval  I suppose  (says  Dod- 
dridge) Christ  also  washed  the  feet  of  his  disciples.  Then, 
after  eating  the  Passover,  followed  another  cup,  which,  after 


namely,  “ the  word”  or  doctrine  which  Christ  delivered.  So  Doddridge, 
“ That  (very  word)  shall  judge  him.” 

Chap.  XTII.  Ver.  2.  Supper  being  ended.— Rather,  “come.”  SoDrs.  Ham- 
mond, Doddridge,  Guise,  and  Jennings;  but  Campbell  reads,  "while  they 

were  at  supper,”  which  is  to  the  same  effect. The  devil. — The  word  here  is 

diabolos,  meaning  Satan  ; not  a demon. 

Ver.  4.  His  garments—  (That  is,  his  gown,  or  upper  coat,  with  the  girdle  by 
which  it  was  girded  close  to  his  tunic,  or  inner  coat ; and  instead  ot  this  gir- 
dle, he  tied  a towel  about  him,  that  he  might  have  it  in  readiness  to  dry  their 
feet,  and  that  he  might  appear  as  a servant.  Indeed  the  whole  action  was 
a servile  one  ; and  never  performed  by  a superior  to  an  inferior. ]—Bag 
ster. 


1169 


He  icasheth  his  disciples'  feet.  JOHN. 

and  began  to  wash  the  disciples’  feet,  and  to 
wipe  them  with  the  towel  wherewith  he  was 
girded. 

6 Then  comcth  he  to  Simon  Peter : and  sPeter 
said  unto  him,  Lord,  h dost  thou  wash  my  feet? 

7 Jesus  answered  and  said  unto  him,  What 
I do  thou  knowest  not  now ; but  thou  shalt 
know  hereafter. 

8 Peter  saith  unto  him,  Thou  shalt  never 
wash  my  feet.  Jesus  answered  him,  If  ■ I wash 
thee  not,  thou  hast  no  part  with  me. 

9 Simon  Peter  saith  unto  him,  Lord,  not  my 
feet  only,  but  also  my  hands  and  my  head. 

10  Jesus  saith  to  him,  He  that  is  washed 
needeth  not  save  to  wash  his  feet,  but  is  clean 
every  whit:  and  ye  are  clean,  but  not  all. 

11  For  i he  knew  who  should  betray  him; 
therefore  said  he,  Ye  are  not  all  clean. 

12  So  after  he  had  washed  their  feet,  and  had 
taken  his  garments,  and  was  set  down  again, 
he  said  unto  them,  Know  ye  what  I have  done 
to  you  ? 

13  Ye  kcall  me  Master  and  Lord:  and  ye 
say  well ; for  so  I am. 

14  If  I then,  your  Lord  and  Master,  have 
washed  your  feet;  ye  also  ought  to  wash  one 
another’s  feet. 

15  For  i I have  given  you  an  example,  that 
ye  should  do  as  I have  done  to  you. 

16  Verily,  verily,  I say  unto  you,  The  servant 
is  not  greater  than  his  lord  ; neither  he  that  is 
sent  greater  than  he  that  sent  him. 


CHAP.  XIII.  He  point  eth  out  Ins  betrayer. 

17  If  m ye  know  these  things,  happy  are  ye 
if  ye  do  them. 

18  If  1 speak  not  of  you  all : I know  whom  l 
have  chosen:  but  that  the  " scripture  may  be 
fulfilled,  He  that  eateth  bread  with  me  hath 
lifted  up  his  heel  against  me. 

19  0 Now  I tell  p you  before  it  come,  that, 
when  it  is  come  to  pass,  ye  may  believe  that 
I am  he. 

20  Verily,  verily,  I say  unto  you,  i He  that 
receiveth  whomsoever  I send  receiveth  me; 
and  he  that  receiveth  me  receiveth  him  that 
sent  me. 

21  When  r Jesus  had  thus  said,  he  was  troubled 
in  spirit,  and  testified,  and  said,  Verily,  verily, 
l say  unto  you,  that  oneofyou  shall  betray  me. 

22  1’hen  the  disciples  looked  one  on  another, 
doubting  of  whom  he  spake. 

23  Now  there  was  leaning  on  Jesus’  bosom 
one  "of  his  disciples,  whom  Jesus  loved. 

24  Simon  Peter  therefore  beckoned  to  him, 
that  he  should  ask  who  it  should  be  of  whom 
he  spake. 

25  He  then  lying  on  Jesus’  breast  saith  unto 
him,  Lord,  who  is  it? 

26  Jesus  answered,  He  it  is,  to  whom  I shall 
give  a i sop,  when  I have  dipped  it.  And 
when  he  had  dipped  the  sop,  he  gave  it  to  Ju- 
das Iscariot,  the  son  of  Simon. 

27  And  after  the  sop  Satan  u entered  into 
him.  Then  said  Jesus  unto  him,  That  thou 
doest,  do  quickly. 


g he. 

h Mr1.3.  14. 

i 1 Co.6.11. 
Kp.5.26. 
Tit.3.5. 

J c.6.64. 

k Mat. 23.8 
..10. 

Ph.2.11. 


m J a.  1.25. 
n Ps.41.9. 


o or,  from 
hence- 
forth. 


q Mat.10.40 


r Mat.26.21 
Ma.14.18. 
Lu. 22.21. 


t or, morsel. 

u Lu.22.3. 


having  delivered  to  each  a piece  of  [unleavened]  bread,  was 
the  sacramental  cup  at  this  supper.  Then,  after  some  pious 
and  friendly  discourse,  the  whole  family,  after  having  drank  at 
least  a fourth  cup,  sang  some  Psalms  of  praise ; (see  note  on 
Matt.  xxvi.  30 ;)  and  so  the  solemnity  ended.”  ( Doddridge .) 
We  return  now  to  our  evangelist,  John. 

Jesus  knowing  that  his  time  on  earth  was  nearly  expired, 
was  desirous,  by  some  significant  action,  to  show  his  unabated 
love  toward  his  apostles:  he  therefore  rose  from  table  before 
the  feast  was  concluded,  girded  himself  with  a towel,  and,  ac- 
cqrding  to  the  ancient  laws  of  hospitality,  began  to  wash  his 
disciples’  feet,  and  wipe  them  with  the  towel  with  which  he 
was  girded.  On  this  narrative  we  subjoin  a few  remarks. 

1.  That  the  love  pf  Jesus  was  not  diminished,  either  by  the 
cruelty  of  his  enemies  or  the  baseness  of  his  pretended  friends, 
who  had  gradually  deserted  him  on  every  appearance  of  perse- 
cution. There  were,  indeed,  still  a faithful  few  who  continued 
steady  to  him  and  to  his  cause ; and  to  these  his  attachment 
continued,  under  every  change  of  circumstances,  unabated. 
He  did  not  show  the  fickleness  common  to  earthly  masters, 
who  often  grow  weary  and  change  their  servants : there  is  no 
instance  of  his  dismissing  one  of  them;  but  having  loved  them 
at  the  first,  he  loves  them  to  the  last:  not  to  the  end  of  his 
life  only,  but  for  ever. 

2.  So  much,  however,  cannot  be  said  of  his  servants  or  dis- 
ciples. One  had  even  now  deserted  and  betrayed  him.  Another, 
he  well  knew,  would  not  only  desert,  but  deny  him  in  the  hour 
»f  danger:  and  he  even  foresaw  that,  of  the  whole  twelve,  not 
one  of  them  would  have  the  courage  to  speak  in  his  behalf,  or 
even  to  attend  him  at  his  trial. 

3.  The  action  he  fixes  upon,  as  a mark  of  his  continued  at- 
tachment, and  as  a model  for  their  conduct  towards  each  other, 
was  that  of  washing  their  feet,  a well-known  instance  of  hos- 
pitality in  eastern  countries,  of  which  we  have  several  ex- 
amples in  the  life  of  Abraham.  (Gen.  xviii.  4;  xix.  2;  xxiv. 
32.)  It  afterwards  became  the  office  of  the  lowest  menial  ser- 
vants. (l  Sam.  xxv.  41,)  but  was  not  wholly  discontinued  du- 
ring the  times  of  Scripture,  nor  is  even  now  in  those  countries 
where  shoes  are  not  worn. 

4.  We  must  notice  the  conduct  of  Peter,  who  thinks  the  wash- 
ing of  his  feet  such  an  act  of  degradation  to  his  Master,  that  he 
determines  never  to  consent  to  it — “ Thou  shalt  not  wash 
my  feet :”  yet,  when  he  finds  obedience  indispensable  to  his 
discipleship,  his  language  is  instantly  changed:  sooner  than  | 
lose  his  part  in  Christ,  he  cries,  “Not  my  feet  only,  but  also 
my  hands  and  my  head.”  Jesus,  however,  gives  Peter  to  un- 
derstand that,  as  he  had  doubtless  bathed  before  the  feast,  he 

Ver.  10  He  that  is  washed. — Doddridge  and  Campbell , “He  lhat  hath 
Deen  bathing.’’  Yet  as  the  feet  might  he  soiled  in  going  from  the  hath,  they 
might  need  washing. 

Ver.  13.  Master.— (Greek,  didaskalos,)  i.  e.  “ teacher.”  So  Campbell. 

Ver.  19.  I tell  you  before , &c. — Christianity  derives  much  support  from  a ful- 
filment of  the  New  Testament  prophecies,  particularly  from  those  of  our 
Lord  respecting  the  destruction  of  Jerusalem. 

Ver.  23.  Leaning  on  Jesus'  bosom.—' This  was  John,  who  was  accustomed 
Ur  sit  next  to  Jesus,  and  in  the  leaning  attitude  then  customary,  reclined  as  it 

mn 


needed  to  wash  only  those  parts  (his  feet)  which  might  have 
contracted  defilement  since.  Peter  at  length  submits,  under 
the  assurance,  “what  Ido  thou  knowest  not  now;  but  thou 
shalt  know  hereafter.”  A maxim  of  primary  importance  to  us 
all ; for  there  are  many  things  in  the  present  state  incompre- 
hensible, with  which  it  is  yet  our  duty  to  comply  without  in- 
quiring into  the  reason. 

5.  We  observe  a mystical  or  figurative  intention  in  the  sign 
here  used.  If  Jesus  wash  us  not  by  his  Spirit  and  by  his  blood, 
we  have  no  part  in  him.  Jay  justly  observes,  “Our  Saviour 
was  accustomed  to  teach  by  facts  and  imagery  ; to  pass  fr  in 
the  body  to  the  mind ; to  ascend  from  particular  hints  to  gene- 
ral truths ; and  to  express  more  than  is  immediately  perceived, 
in  order  that  it  might  be  discovered  by  repeated  meditation,  or 
illustrated  by  subsequent  events.” 

6.  The  action  was  not  merely  figurative,  it  was  exemplary. 
“I  have  given  you  an  example,  that  you  should  do  as  1 have 
done  to  you  :”  that  is,  condescend  to  the  meanest  offices  that 
may  contribute  to  the  comfort  and  the  happiness  of  your  bre- 
thren, though  it  were  to  “ wash  each  other’s  feet.”  “Nothing 
short  of  perfect  affection,  (says  Ward.,)  and  a disposition  to  do, 
the  meanest  offices  for  each  other,  comes  up  to  the  standard 
laid  down  in  the  New  Testament.  Nor  should  these  tempers 
prevail  among  members  of  the  same  society  merely,  but  he 
cultivated  toward  all  who  are  in  actual  communion  wilh  the 
Father  and  his  Son,  Jesus  Christ.” 

Ver.  18 — 38.  Jesus  predicts  the  treachery  of  Judas,  and 
the  cowardice  of  Peter. — It  is  evident  that  Jesus  suffered  much 
in  his  own  mind  from  the  contemplation  of  these  painful  events 
— “ He  was  troubled  in  spirit.”  Both  events  have  been  antici- 
pated by  the  other  evangelists  ; and  some  observations  on 
them  will  be  found  in  our  exposition  of  Matt.  xxvi.  throughout, 
and  Luke  xxii.  14 — 30.  We  shall  therefore  only  add  a few  ad- 
ditional remarks  on  the  opposite  characters  of  Judas  and  . f 
Peter.  The  crime  of  the  former,  no  doubt,  sprang  from  co- 
vetousness and  ambition,  as  we  have  already  observed ; and 
his  treachery  was  carried  on  with  that  secrecy  and  address, 
which  show  him  to  have  been  an  accomplished  villain.  Satan 
seems  to  have  entered  first  into  his  heart  in  the  form  of  Mam- 
mon. Hearing  that  the  chief  priests  and  scribes  sought  life 
of  his  Master,  it  is  likely  that  he  expected  a much  larger  reward 
for  his  treachery  than  he  obtained  ; but  it  was  not  till  he  was 
reproved  for  his  conduct  in  censuring  the  sister  of  Lazarus,  for 
her  costly  attentions  to  his  Master,  that  his  mind  appears  to 
have  been  fully  made  up  to  his  crime;  then  both  resentment 
and  covetousness  urged  him  to  commit  the  fatal  deed  : hut 
this  was  no  sooner  completed,  than  his  conscience  reproached 

were  on  his  bosom  ; but  in  this,  as  in  many  other  instances,  he  modestly  omits 
his  own  name. 

Ver.  24.  Beckoned. — Doddridge , “ nodded.”  The  we'd  implies  a motion  of 
the  head. 

Ver.  26.  Dipped  the  sop: — Buxtorfa.nd  others  inform  us,  that  at  this  feast 
the  Jews  have  a thick  kind  of  sauce,  called  charoseth,  which  is  made  of  dates, 
raisins,  and  other  ingredients,  to  about  the  consistence  of  a thick  paste,  to  re- 
present the  clay  with  which  their  fathers  wrought  in  Egypt.  In  this  sauce  ili& 
supposed  that  our  Eord  dipped  the  sop  which  he  gave  to  Judas. 


Pfter  forewarned  of  his  denial.  JOHN. 

26  Now  no  man  at  the  table  knew  for  what 
intent  lie  spake  this  unto  him. 

29  For  some  of  them  thought, v because  Judas 
had  the  bag,  that  Jesus  had  said  unto  him, 
Buy  those  things  that  we  have  need  of  against 
the  feast;  or,  that  he  should  give  something 
to  the  poor. 

30  He  then  having  received  the  sop  went  im- 
mediately out : and  it  was  night. 

31  T[  Therefore,  when  he  was  gone  out,  Jesus 
said,  Now  w is  the  Son  of  man  glorified,  and 
God  x is  glorified  in  him. 

32  If  God  be  glorified  in  him,  God  shall  also 
glorify  him  in  himself,  and  shall  straightway 
glorify  him. 

33  Little  children,  yet  a little  while  I am  with 
you.  Ye  shall  seek  me  : and  ' as  I said  unto 
the  Jews,  Whither  I go,  ye  cannot  come ; so 
now  I say  to  you. 

34  A new  z commandment  I give  unto  you, 
That  ye  love  one  another;  as  I have  loved 
you,  that  ye  also  love  one  another. 

35  By  this  shall  all  men  know  that  ye  are  my 
disciples,  if  ye  have  love  one  to  another. 

36  if  Simon  Peter  said  unto  him,  Lord,  whi- 
ther goest  thou  ? Jesus  answered  him,  Whither 
I go,  thou  canst  not  follow  me  now ; but a thou 
shalt  follow  me  afterwards. 

37  Peter  said  unto  him,  Lord,  why  cannot  I 
follow  thee  now?  I will  b lay  down  my  life 
for  thy  sake. 

38  Jesus  answered  him,  Wilt  thou  lay  down 
thy  life  for  my  sake  ? Verily,  verily,  I say  unto 
thee,  The  cock  shall  not  crow,  till  thou  hast 
denied  me  thrice. 

CHAPTER  XIV. 

1 Christ  comforteth  his  disciples  with  the  hope  of  heaven,  6 professeth  himself  the  way, 
the  truth,  and  the  life,  and  one  with  the  Father : 13  assureth  their  prayers  in  his  name 
to  be  etjectual : 15  requesteth  love  and  obedience,  16  promiseth  the  Holy  Ghost  the 
Comforter,  27  and  leavelh  his  peace  with  them. 

LET  1 not  your  heart  be  troubled  : ye  believe 
in  God,  believe  b also  in  me. 


\ XIV.  Christ  comforteth  his  disciples. 

2 In  my  Father’s  house  are  many  mansions: 
if  it  were  not  .so,  I would  have  told  you.  I 
go  c to  prepare  a place  for  you. 

3 And  if  I go  and  prepare  a place  for  you,  I 
will  come  again,  and  receive  you  unto  my- 
self; that e where  I am,  there  ye  may  be  also. 

4 And  whither  I go  ye  know,  and  the  way  ye 
know. 

5 If  Thomas  saith  unto  him,  Lord,  we  know 
not  whither  thou  goest ; and  how  can  we 
know  the  way  ? 

6 Jesus  saith  unto  him,  I am  the  f way,  the 
s truth,  and  the  h life  : no  i man  cometh  unto 
the  Father,  but  by  me. 

7 If  ye  had  known  me,  ye  should  have  known 
my  F ather  also  : and  from  henceforth  ye  know 
him,  and  have  seen  him. 

8 T[  Philip  saith  unto  him,  Lord,  show  us  the 
Father,  and  it  sufficeth  us. 

9 Jesus  saith  unto  him,  Have  I been  so  long 
time  with  you,  and  yet  hast  thou  not  known 
me,  Philip?  he  i that  hath  seen  me  hath  seen 
the  Father,  and  how  sayest  thou  then , Show  us 
the  Father  ? 

10  Believest  thou  not  that  I am  in  the  Father, 
and  the  Father  in  me  ? the  words  that  I speak 
unto  you  I speak  not  of  myself:  but  the  Fa- 
ther that  dwelleth  in  me,  he  doeth  the  works. 

11  Believe  me  that  I am  in  the  Father,  and 
the  Father  in  me  : or  else  btlieve  me  for  the 
very  works’  sake. 

12  H Verily,  verily,  I say  unto  you,  He  k that 
believeth  on  me,  the  works  that  I do  shall  he 
do  also  ; and  greater  works  than  these  shall 
he  do  ; because  I go  unto  my  Father. 

13  And  i whatsoever  ye  shall  ask  in  my 
name,  that  will  I do,  that  the  Father  may  be 
glorified  in  the  Son. 

14  If  ye  shall  ask  any  thing  in  my  name,  I 
will  do  it. 


-CHAF 


y c.7.34. 
8.21. 

I Le.19.18. 
c.15. 12,17 
Ep.5.2. 

1 Th.4.9. 
Ja.2.8. 

1 Pe.1.22. 
1 Jn.2,7,8. 
3.11,23. 
4.20,21. 


b Mat. 26. 
33, 4c. 
Ma.  14.29, 
&c. 

Lu.22.33, 

&c. 

a Is  43.1,2. 
vei.27. 

2 Th.2.2. 

b Is.  12.2,3. 
Ep.L12, 
13. 

1 Pe.1.21. 


c He  6.20. 
9.8,24. 
Re.21.2. 


e c.  12.26. 
17.24. 

1 Th.  4. 17. 

f Is.35.8,9. 
c.10.9. 

He.  10. 19, 
20. 


i Ac. 4. 12. 
j Col.  1.15. 
k Mat.21.21 
1 lJn.5.14. 


him  both  as  a villain  and  a fool— the  former,  for  betraying  “ in- 
nocent blood and  the  latter,  for  doing  it  for  a sum  so  inade- 
quate to  his  crime ! 

From  this  confession,  however,  an  ingenious  Scottish  clergy- 
man ( Bonar , of  Perth)  derives  an  important  argument  in  fa- 
vour of  Christianity.  His  confession  that  Jesus  was  innocent , 
implies  his  conviction  that  Jesus  was  not  only  a good  man,  but 
the  character  he  assumed  to  be,  namely,  the  Messiah ; for  an 
impostor  could  never  be  an  innocent  and  good  man.  It  im- 
plies, also,  that  he  (Judas)  was  privy  to  no  design  of  sedition 
or  rebellion  against  either  the  Jewish  or  Roman  government: 
that  Jesus  was  no  magician,  and  had  no  dealings  with  impure 
spirits,  as  his  enemies  had  pretended.  Had  he  been  guilty  of 
either  of  these  charges,  we  can  hardly  think  the  remorse  of 
Judas  would  have  gone  so  far  as  to  lead  him  to  hang  himself, 
for  bringing  a criminal  to  justice ! 

But  let  us  turn  to  Peter.  He  was  naturally  impetuous  in 
temper,  warm  in  his  attachments,  and  most  sincere  inhis  pro- 
fessions ; but  weak  in  faith,  and  irresolute  in  action ; yet  not 
a little  vain  and  self-confident.  In  the  absence  of  danger,  bold 
as  a lion ; but  soon  as  it  appeared,  timid  as  a deer.  Such  was 
Peter  in  himself.  He  sinned  awfully — wept  bitterly — and  was 
freely  pardoned.  If  we  view,  however,  the  sequel  of  his  life,  we 
find  what  grace  can  do.  No  apostle  was  more  courageous, 
more  determined,  more  faithful.  He  was  faithful  unto  death, 
and  received  the  crown  of  martyrdom  and  glory. 

The  new  commandment  here  mentioned  (ver.  34)  will  come 
more  fully  under  our  notice  in  the  following  chapters,  where  it 
is  somewhat  amplified,  and  explained  to  be  founded  on,  and 
measured  by  the  Saviour’s  love  to  his  disciples. 

Chap.  XIV.  Ver.  1 — 14.  Jesus  encourages  and  comforts  his 
disciples. — In  these  last  discourses  of  our  Saviour,  he  endea- 
vours to  comfort  his  apostles  by  a variety  of  considerations, 
at  which  we  can  only  glance.  “Let  not  your  heart  be  trou- 

Ver.  33.  Little  children. — A term  of  endearment;  dear  as  if  they  were  his 
own  little  children. 

Vor.  34.  A neio  ccmimandmcnt. — [The  Mosaic  law  commanded  men  to 
“ love  their  neighbour  as  themselves  and  this  implied  that  reciprocal  and 
social  Love  of  believers  of  which  our  Lord  spake  : but  this  wa9  now  to  be  ex- 
plained with  neto  clearness,  enforced  by  new  motives  and  obligations,  illustra- 
ted by  a neo  example,  obeyed  in  a neio  manner,  and  carried  to  anew  extent. 
They  were  required  to  love  each  other  for  his  sake,  and  in  imitation  of  him, — 
'*  even  as  I have  loved  you.”— and  be  ready  on  all  occasions  to  lay  down  their 
lives  for  each  other.  Ey  this,  the  primitive  Christians  were  particularly  known 
azu ong  the  Gentiles  ; “ See,  said  they,  how  they  love  one  another  : and  are 
»eady  to  lay  down  their  lives  for  each  other.”  Tertullian  in  Apol.]— Basster. 

;hap.  XIV  Ver.  f.  Believe  in  God.— The  original  is  ambiguous,  and  may 


bled  : ye  believe  in  God,  believe  also  in  me  that  is,  ye  believe 
in  the  power  and  goodness  of  my  heavenly  Father;  rely  no 
less  on  my  promises  of  grace  and  mercy  : “ I and  the  Father 
are  one.” 

He  then  assures  them,  that  though  he  is  about  to  leave  the 
world,  and  that  in  the  most  awful  way,  by  a cruel  and  igno- 
minious death,  yet  will  he  not  finally  forsake  them.  He  is  only 
going  home  to  his  Father’s  house,  where  there  are  “ many 
mansions”  of  bliss  and  glory,  that  he  may  prepare  a place  for 
them  to  reside  with  him  for  ever.  Thomas,  with  the  same 
difficulty  to  understand,  and  reluctance  to  believe,  that  he 
manifested  in  another  case,  affects  not  to  know  whither  his 
Lord  is  going,  nor  yet  the  way  : and  Philip,  uniting  with  him, 
seems  to  require  a corporeal  sight  of  God,  and  of  these  heavenly 
mansions  of  which  he  speaks  : “ Lord,  show  us  the  Father, 
and  it  sufficeth  us.”  Jesus  then  exhibits  himself  as  the  way 
to  the  Father— the  true  and  living  way,  as  he  had  before  taught 
them,  (chap.  x.  9,  &c.  ;)  the  only  way  by  which  men  can  have 
access  to  God  and  heaven. 

He  farther  informs  them,  (as  before,)  that  such  a union 
subsists  between  the  Father  and  himself,  that  whosoever 
seeth  the  Son  seeth  the  Father  also.  There  is  such  an  inti- 
mate union  between  these  divine  persons,  that  whosoever 
communeth  with  the  one,  communeth  with  the  other  also. 

Jesus  then  addresses  the  twelve,  and  as  Elijah  said  to  Eli- 
sha— “ Ask  what  I shall  do  for  thee,  before  I am  taken  from 
thee so  Jesus  says,  “ If  ye  ask  any  thing  in  my  name,  I will 
do  it.”  Let  this  then  encourage  us  to  pray  in  the  name  of 
Jesus,  who  is  not  only  our  intercessor,  but  our  agent.  “ What- 
soever ye  shall  ask  in  my  name,  that  will  I do,  that  the  Father 
may  be  glorified  in  the  Son.”  This  extensive  promise,  how- 
ever, must  be  limited  within  the  boundaries  of  common  sense. 
It  is  not  to  be  supposed  that  our  Lord  would  sanction  the  ex- 
travagancies of  enthusiasm,  much  less  of  crime:  the  con- 

be  rendered  either  as  by  our  translators,  or  as  by  Doddridge  and  Campbell , 
“ Believe  in  God,  believe  also  in  ine  or,  “ Ye  believe  (or  believe  ye)  in  God, 
and  ye  believe  in  me.” 

Ver.  5.  We  know  not  whither  thou  goest.— 'Ey  this  answer  of  Thomas,  it 
should  seem  that  this  apostle  thought  our  Lord  was  about  to  retreat  to  some 
distant  part  of  the  country  to  avoicfhis  enemies  ; or,  as  Doddridge  suggests,  to 
some  other  country,  to  set  up  his  kingdom. 

Ver.  12.  Because  I go  unto  my  Father.— This  refers  lo  the  day  of  Pentecost, 
when  Christ,  having  ascended  up  on  high,  poured  forth  therefrom  the  gilts  he 
had  received  of  the  Father  for  that  purpose.  (See  Acts  ii.)  Archbp.  Fenelon 
beautifully  remarks  on  the  simple  language  Christ  here  uses.  So  a prince,  edu 
cated  in  his  father’s  palace,  would  sneak  of  it  as  perfectly  familiar  to  him,— rs 
going  home,— without  being  dazzled  with  the  contemplat’on  of  its  spit  odour* 

1171 


The  Comforter  promised.  JOHN.— CHAP.  XV.  Christ  giveth  his  disciples  peace. 


1ft  TT  If  m ye  love  me,  keep  my  commandments. 

16  And  I will  pray  the  Father,  and  he  shall 
give  you  another  n Comforter,  that  he  may 
abide  with  you  for  ever  ; 

17  Even  the  Spirit  of  truth  ; whom  0 the  world 
cannot  receive,  because  it  sceth  him  not,  nei- 
ther knoweth  him  : but  ye  know  him  ; for  he 
dwelleth  with  you,  and  p shall  be  in  you. 

18  I will  not  leave  you  ■>  comfortless  : I r will 
come  to  you. 

19  Yet  a little  while,  and  the  world  seeth  me 
no  more ; but  ye  see  me  : because  • I live,  ye 
shall  live  also. 

20  At  that  day  ye  shall  know  that  I am  in  my 
Father,  and  ye  in  me,  and  I in  you. 

21  He  1 that  hath  my  commandments,  and 
keepeth  them,  he  it  is  that  loveth  me  : and  he 
that  loveth  me  shall  be  loved  of  my  Father, 
and  I will  love  him,  and  will  manifest  myself 
to  him. 

22  Judas  u saith  unto  him,  not  Iscariot,  Lord, 
how  is  it  that  thou  wilt  manifest  thyself  unto 
us,  and  not  unto  the  world  ? 

23  Jesus  answered  and  said  unto  him,  If  a 
man  love  me,  he  will  keep  my  words:  and 
my  Father  will  love  him,  and  T we  will  come 
unto  him,  and  make  our  abode  with  him. 

24  He  that  loveth  me  not  keepeth  not  my 
sayings : and  the  word  which  ye  hear  is  not 
mine,  but  the  Father’s  which  sent  me. 


A.  M.  4033. 
A U.  29. 


m c.  15. 10,14 

ver.2l£J. 

1 Jn.5.3. 

n 0.15.26. 

o 1 Co.2.14. 

p Ro.8.9. 

1 J u.2.27. 

q or,  or- 
phans. 

r ver.3,28. 

■ He.7.25. 

I ver.  15,23. 

u Lu.6.16. 

v 1 Jn.2.24. 
Re.  3. 20. 


w ver.  16. 

x c.16.13. 

1 J n.2.20, 
27. 


Ph.4.7. 
z ver.  12. 
a 1 Co.  15. 

27,28. 
b c. 16.11. 

Ep.2.2. 
c 2 Co.  5.21. 

He. 4. 15. 

lJn.3.5. 
d Ps.40.8. 

Ph.2.8. 
a Is.4.2. 
b Ca.8.12. 


25  These  things  have  I spoken  unto  you,  be- 
ing yet  present  with  you. 

26  But  w the  Comforter,  which  is  the  Holy 
Ghost,  whom  the  Father  will  send  in  my  name, 
he  x shall  teach  you  all  things,  and  bring  all 
things  to  your  remembrance,  whatsoever  I 
have  said  unto  you. 

27  Tf  Peace  * I leave  with  you,  my  peace  I 
give  unto  you : not  as  the  world  giveth,  give 
I unto  you.  Let  not  your  heart  be  troubled, 
neither  let  it  be  afraid. 

28  Ye  have  heard  how  I said  unto  you,  I go 
away,  and  come  again  unto  you.  If  ye  loved 
me,  ye  would  rejoice,  because  I said,  1 2 go  unto 
the  Father  : for  1 my  Father  is  greater  than  I. 

29  And  now  I have  told  you  before  it  come 
to  pass,  that,  when  it  is  come  to  pass,  ye  might 
believe. 

30  Hereafter  I will  not  talk  much  with  you : 
for  the  prince  b of  this  world  cometh,  and  hath 
nothing  c in  me. 

31  But  that  the  world  may  know  that  I love 
the  Father ; and  as  d the  Father  gave  me 
commandment,  even  so  I do.  Arise,  let  us 
go  hence. 

CHAPTER  XV. 

1 The  consolation  and  mutual  love  between  Christ  and  his  members,  under  the  parable 
of  the  vine.  18  A comfort  in  the  hatred  and  persecution  of  the  world.  26  The  oflic* 
of  the  Holy  Ghost,  and  of  the  apostles. 

I AM  the  true  11  vine,  and  my  Father  is  the 
b husbandman. 


eluding  phrase,  indeed,  limits  it  to  things  in  which  “ the  Father 
may  be  glorified  through  the  Son.”  Many  “ ask  and  have 
not,  because  they  ask  amiss.”  (James  iv.  2,  3.) 

Ver.  15 — 31.  Our  Lord  enjoins  a strict  obedience  to  his  com- 
mands, and  promises  another  Comforter. — Love  is  the  true 
source  of  Christian  obedience,  and  that  obedience  is  the  great 
te9tof  love  : “If  ye  love  me,  keep  my  commandments.”  In 
that  case  I will  ask  the  Father,  and  he  will  send  you  another 
Comforter , Advocate,  and  Friend,  who  will  more  than  supply 
the  loss  of  my  bodiiy  presence  ; and  he  shall  remain  with  you, 
not  for  a few  years,  as  I have  been,  but  for  ever.  The  primary 
idea  of  the  original  term  ( Paraklcte ) appears  to  be  that  of  an 
Advocate , or  a person  called  upon  to  plead  one’s  cause  in  a 
court  of  judicature;  and  as  the  same  is  also  the  adviser  or 
counsellor  of  his  client,  and  being  thus  the  means  of  great  sup- 
port and  consolation,  he  may  be  also  called  a Comforter.  Thus 
our  Lord  Jesus,  who  is  the  great  Advocate,  and  wonderful  Coun- 
sellor of  his  people,  is  also  their  Comforter,  in  all  cases  of  diffi- 
culty and  affliction;  and  hence  the  Holy  Spirit  here  promised  is 
called  another  Comforter.  There  is  this  difference,  however, 
between  these  illustrious  Advocates : Christ  is  our  Advocate 
with  his  Father  in  the  court  of  heaven  ; but  the  office  of  the 
Holy  Spirit  is  rather  to  instruct,  advise,  and  assist  us  here  be- 
low, and  thus  he  becomes  our  Comforter  on  earth.  And  this 
he  does  in  perfect  harmony  with  tlie  wprk  of  Christ  himself; 
nor  is  there  more  harmony  in  the  operations  of  the  Father  and 
the  Son,  than  there  is  between  those  of  the  Son  and  the  Holy 
Spirit  : for  as  the  Son  doth  nothing  of  himself,  or  independent 
of  the  Father,  so  also  the  Holy  Spirit,  in  all  the  consolations 
which  he  offers,  (as  it  is  afterwards  expressed,)  takes  of  “ the 
things  of  Christ,”  and  exhibits  them  to  his  people.  In  fact, 
all  the  comforts  which  the  Holy  Spirit  administers  to  believers 
are  derived  from  the  doctrine  and  work  of  Christ — his  obe- 
dience and  sufferings  ; his  death  and  resurrection. 

This  Holy  Spirit  is  also  called  the  Spirit  of  Truth,  because 
it  is  his  office  to  reveal  truth,  and  to  apply  it  to  the  consolation 
of  the  human  mind,  nor  is  any  consolation  derived  from  him 
but  what  is  founded  in  truth  and  righteousness.  The  Spirit 
also  teaches  and  instructs  us,  by  bringing  to  our  recollection, 
and  impressing  on  our  minds — not  new  truths,  but  those 
which  Christ  himself  taught : for  as  Christ  himself  taught 
nothing  but  what  he  had  heard  and  learned  of  the  Father, (chap, 
viii.  26,  <10, ) so,  it  is  said,  “ the  Holy  Spirit  shall  speak  nothing 
of  himself,  but  whatsoever  he  shall  hear"  from  the  Father  and 
from  Christ,  “ that  shall  he  speak,”  and  reveal  to  men,  (ch. 
xvi.  13.)  These  things  we  introduce  by  way  of  anticipation, 
in  order  to  show  that  there  is,  in  all  the  operations  of  the  Di- 
vine Persons,  the  most  penect  harmony  that  can  be  con 
ceived,  and  even  more  than  creatures  can  possibly  conceive ; 
and  yet,  in  the  economy  of  our  redemption,  each  has  a distinct 
department. 

In  the  eastern  countries,  on  entering  a house,  (and  we  be- 
lieve also  in  departing,)  it  is  usual  to  pronounce  a Salaam,  that 
is,  a wish  of  Peace;  and  it  is,  we  presume,  in  conformity  with 


Ver.  18.  Comfortless. — Margin,  11  Orphans,"  the  mo-t  ” comfortless”  part  of 
society — having  none  to  help,  and  none  to  care  for  them. 

Ver.  30.  The  prince  of  this  world-i.  e.  Satan,  (chap.  xii.  31  ;)  elsewhere 

sailed  "the  god  of  this  world.”  1 Co.  iv.  4. Hath  nothing  in  me — i.  e. 

11*2 


that  custom  that  our  Lord  made  this  his  parting  blessing: 
“Peace  I leave  with  you  : my  peace  I give  unto  you  : not  as 
the  world  giveth.  give  I unto  you.”  How  does  the  world 

five  ? In  a cold,  complimentary,  heartless  manner.  How 
oes  Christ  give  I All  the  blessings  which  he  bestows  are 
sprinkled  with  his  blood.  “ He  laid  down  his  life”  for  us.  Let 
not,  therefore,  our  hearts  be  troubled  ; neither  let  us  be  afraid. 

Our  Lord  proceeds,  (ver.  28 :)  “Ye  have  heard  howl  have 
said  unto  you  I go  away,  and  come  again  unto  you.:  If  ye 
loved  me  as  ye  ought  to  do,  ye  would  rejoice,  because  I said, 
I go  unto  the  Father;  for  my  Father  is  greater  than  I. 
Far  be  it  from  us  to  attempt  to  dive  into  the  mysteries  of  the 
divine  nature,  which  must  necessarily  be  incomprehensible. 
That  God  is  greater  than  man  seems  a trui-m  unworthy  of  the 
occasion  : but  where  there  is  a perfect  equality  of  nature,  we 
may  easily  conceive  a gradation  in  rank  between  a son  and  his 
father — between  a messenger  and  him  that  sent  him.  In  all 
the  offices  of  Christ,  as  Prophet,  Priest,  and  King,  he  evidently 
sustains  a rank  below  the  Father.  But  what  ground  of  joy 
could  it  afford  to  Christ’s  disciples  that  he  was  going  to  his 
Father?  Plainly  this : That  as  he  was  about  to  be  advanced 
to  higher  honours,  so  he  had  promised  to  his  disciples  that 
they  should  be  with  him  to  behold  and  partake  his  glory. 
“ Because  I live,  ye  shall  live  also.”  When  I am  raised  from 
the  dead,  ye  also  shall  be  raised  to  newness  of  life.  When  lam 
raised  to  the  right  hand  of  God,  ye  shall  sit  with  me  in  hea- 
venly places.  I will  not  (long)  leave  you  orphans,  without 
hope  and  comfort ; but  will  provide  you  a home  in  my  Father’s 
house,  that  where  I am  there  shall  ye  be  also.  “ He  that  loveth 
me  shall  be  loved  of  my  Father;  and  I will  love  him  and  ma- 
nifest myself  unto  him.” 

Judas  (not  Iscariot)  saith  unto  him,  “Lord,  how  is  it  that 
thou  wilt  manifest  thyself  unto  us,  and  not  unto  the  world  ?” 
This  is  a question  that  leads  us  into  the  very  essence  of  vita! 
religion,  into  the  doctrine  of  communion  with  God  through 
Christ.  “ If  any  man  love  me  he  will  keep  my  words  ; and  my 
Father  will  love  him,  and  we  will  come  unto  him  and  make 
our  abode  with  him.”  This  is  what  the  same  Evangelist  means, 
in  his  Epistles,  by  “Fellowship  with  the  Father,  and  with  his 
Son,  Jesus  Christ.”  (1  John  i.  3.) 

Chap.  XV.  Ver.  1 — 11.  Christ  the  true  Vine , and  his  disci- 
ples the  branches. — Dr.  Doddridge  supposes  the  following 
discourse  was  also  delivered  in  the  guest-chamber,  where  our 
Lord  partook  the  Passover,  and  instituted  the  Holy  Supper; 
others,  as  Hammond  and  Guise,  suppose  it  delivered  in  their 
wav  through  some  vineyards  to  the  garden  of  Gethsemane; 
and  we  know  that  our  Lord  was  used  to  converse  walking 
with  his  disciples.  It  is  very  possible,  however,  on  the  former 
supposition,  that  the  guest-chamber  might  nave  a view  over 
some  neighbouring  vineyards,  which  the  Passover  full-moon 
would  enable  them  to  contemplate  with  advantage;  and  we 
know  that  it  was  our  Lord’s  custom  to  notice  any  natural 
objects  which  might  present  themselves,  in  order  to  deliver 
spiritual  truths  under  the  most  instructive  figures. 


according  to  Doddridge , “ No  guilt  of  mine,  to  give  him  power  over  me  ; nor 
any  inward  corruption,  to  take  part  with  his  temptation.” 

Ver.  31.  Arise , let  us  go  hence—  This  leads  to  the  supposition,  that  the 
following  conversation  took  place  on  the  way  to  Gethsemane. 


—CHAP  XV. 


They  are  to  love  one  another. 


e c. 17.17. 
Ep.  5. 26. 

1 Pe.  1.22. 


g Ho.  14.8. 
Ga.2.20. 
Ph.l.ll. 
h or.  sever- 
ed from 
me. 


J c.16.23. 
k c.  14.21 ,23 
1 c.16.24. 

17.13. 
mc.13.34. 
n Ro.5.7,8. 
o ver.10. 


p Ja.2.23. 

q 1 Jn.4.10, 
19. 

r Ep.2.10. 

s ver.7. 
c.14.13. 

t vcr.12. 

u lJn.3.1,3. 

v c.17.14. 

wMatl0.24 

Lu.6.40. 

c.13.16. 


24.9. 
z c.9.41. 
a Ja.4.17. 
b or, excuse. 
c c.7.31. 


15  Henceforth  I call  you  not  servants;  for 
the  servant  knoweth  not  what  his  lord  doeth  : 
but  I have  called  you  •>  friends ; for  all  things 
that  I have  heard  of  my  Father  I have  made 
known  unto  you. 

16  Ye  i have  not  chosen  me,  but  I have  cho- 
sen you,  and  ordained  r you,  that  ye  should 
go  and  bring  forth  fruit,  and  that  your  fruit 
should  remain : that  whatsoever  • ye  shall  ask 
of  the  Father  in  my  name,  he  may  give  it 
you. 

17  These  ‘things  I command  you,  that  ye  love 
one  another. 

18  H If  u the  world  hate  you,  ye  know  that  it 
hated  me  before  it  haled  you. 

19  If  ye  were  of  the  world,  the  world  would 
love  his  own  : but  because  ye  are  not  of  the 
world,  but  I have  chosen  you  out  of  the  world, 
therefore  v the  world  hateth  you. 

20  Remember  w the  word  that  I said  unto 
you,  The  servant  is  not  greater  than  his  lord. 
If  they  have  persecuted  me,  they  will  also 
persecute  you ; if  x they  have  kept  my  say- 
ing, they  will  keep  yours  also. 

21  But  -v  all  these  things  will  they  do  unto 
you  for  my  name’s  sake,  because  they  know 
not  him  that  sent  me. 

22  If  z I had  not  come  and  spoken  unto  them, 
they  had  not  had  sin:  but a now  they  have  no 
b cloak  for  their  sin. 

23  He  that  hateth  me  hateth  my  Father  also. 

24  If  I had  not  done  among  them  the  works 
c which  none  other  man  did,  they  had  not  had 
sin  : but  now  have  they  both  seen  and  hated 
both  me  and  my  Father. 

25  But  this  cometh  to  pass , that  the  word  might 
be  fulfilled  that  is  written  in  their  law,  They 
d hated  me  without  a cause. 


Christ's  love  to  his  members.  JOHN. 

2 Every  0 Branch  in  me  that  beareth  not  fruit 
he  taketh  away  : and  every  branch  that  d bear- 
eth fruit,  he  purgeth  it,  that  it  may  bring  forth 
more  fruit. 

3 Now  e ye  are  clean  through  the  word  which 
I have  spoken  unto  you. 

4 Abide  f in  me,  and  I in  you.  As  e the 
branch  cannot  bear  fruit  of  itself,  except  it 
abide  in  the  vine ; no  more  can  ye,  except 
ye  abide  in  me. 

5 I am  the  vine,  ye  are  the  branches  : He  that 
abideth  in  me,  and  I in  him,  the  same  bring- 
eth  forth  much  fruit : h for  without  me  ye  can 
do  nothing. 

6 If  i a man  abide  not  in  me,  he  is  cast  forth 
as  a branch,  and  is  withered  ; and  men  ga- 
ther them,  and  cast  them  into  the  fire,  and  they 
are  burned. 

7 If  ye  abide  in  me,  and  my  words  abide  in 
you,  ye  > shall  ask  what  ye  will,  and  it  shall 
be  done  unto  you. 

8 Herein  is  my  Father  glorified,  that  ye  bear 
much  fruit ; so  shall  ye  be  my  disciples. 

9 As  the  Father  hath  loved  me,  so  have  I lo- 
ved you : continue  ye  in  my  love. 

10  If  k ye  keep  my  commandments,  ye  shall 
abide  in  my  love  ; even  as  I have  kept  my 
Father’s  commandments,  and  abide  in  his 
love. 

11  These  things  have  I spoken  unto  you,  that 
my  joy  might  remain  in  you,  and  that  > your 
joy  might  be  full. 

12  Tf  This  m is  my  commandment,  That  ye 
love  one  another,  as  I have  loved  you. 

13  Greater  n love  hath  no  man  than  this,  that 
a man  lay  down  his  life  for  his  friends. 

14  Ye  0 are  my  friends,  if  ye  do  whatsoever 
I command  you. 

The  Old  Testament  frequently  represents  to  us  the  Jewish 
church  under  this  image  ; but  here  we  are  not  to  understand 
the  church,  but  Christ  himself,  as  the  true  Vine;  and  the 
members  of  his  Church,  including  all  true  believers,  as  branches 
of  this  vine : and  as  the  branches  can  only  live  and  bear  fruit 
while  existing  in  and  deriving  sap  from  the  parent  vine,  so 
Christ’s  disciples,  whatever  they  profess,  can  only  bear  fruit  in 
virtue  of  communion  with  him,  and  grace  derived  from  him. 

Sweetly  instructive  as  is  this  allegory,  it  has  produced  some 
bitter  controversy ; but  in  arguing  theological  truths  from  para- 
bles, as  this  is,  we  should  be  very  cautious  not  to  go  beyond 
first  principles.  It  is  very  certain  that  both  churches  and  indi- 
viduals, though  branches  of  this  vine,  may  need  pruning;  and 
some  divines,  we  think  too  hastily,  have  inferred  the  final  apos- 
taey  of  real  believers,  from  the  circumstance  of  branches  being 
separated  from  this  vine,  in  which  we  think  one  material  cir- 
cumstance has  been  overlooked.  Believers  are  not  naturally 
branches  of  this  vine,  but  are  engrafted  into  the  stock,  which 
is  Christ,  and  form  a vital  union  with  him.  The -grafting  of 
vines,  though  not  usual,  is  sometimes  practised,  and  probably 
in  the  vine  countries  much  more  frequently.  Now  we  know 
that  grafting  does  not  always  succeed,  and  the  branch  grafted 
can  only  be  considered  as  stuck  on,  till  it  becomes  united  with 
the  stem.  If  it  do  not  thus  unite  in  due  time,  as  it  can  bear  no 
fruit,  so  it  is  thrown  away  as  useless,  and  fit  only  for  the  fire  : 
but  if  it  properly  unites,  then  it  becomes  fruitful;  but  still  is 
liable  to  the  pruning  knife,  that  it  may  bring  forth  more 
fruit. 

But  the  great  doctrine  of  the  parable  is,  “Without  me,”  that 
is,  severed  from  or  independent  of  me,  “ye  can  do  nothing;” 
that  is,  bear  no  fruit : and  the  great  use  of  the  doctrine  is  to 


Chap.  XV.  Ver.  2.  Every  branchinme  that  bearethnot fruit. — By  this  it  is 
evident,  that  to  be  in  Christ,  implies  only  a profession  ; for  those  who  hear  no 
fruit  cannot  be  real  Christians : that  such  are  taken  away,  argues,  therefore,  no- 
thing against  the  perseverance  of  true  believers.  In  allusion  to  the  practice  of 
grafting,  it  may  be  observed,  that  persons  may  be  grafted  into  the  Christian 
profession,  without  being  vitally  united  to  Christ  by  faith,  though  none  can  he 
thus  united  without  being  grafted,  since  we  are  not  naturally  so.  We  may  be 
grafted  by  baptism,  or  by  education,  but  it  requires  the  quickening  influences  of 
the  Holy  Spirit  to  produce  a vital  union  and  fruitful  branches.  As  to  grafting 
vines,  that  this  was  formerly,  and  still  is  the  practice  in  certain  cases,  we  may 
safely  infer  from  the  directions  given  for  its  performance  in  works  of  hus- 
bandry  He  purgeth  it— i.  e.  by  pruning  ; the  only  way  in  which  a vine  can 

be  purged. 

Ver.  3.  Now  ye  are  clean— Ox  purged  : the  same  word  as  is  used  in  the  pre- 
ceding verse.  The  expression  may  refer  to  chap.  xiii.  10—“  Now  ye  are 
clean,  but  not  all Judas  being  then  present ; but  now  he  was  gone  out,  they 
were  all  clean. 

Ver.  4.  Abide  in  rme,  and  [I  will  abidel  in  you.— The  expression  is  evident- 
ly elliptical,  and  mu9t  be  thus  explained. 

Ver.  5.  Without  me— Doddridge,  “ Separate  from  me.” 


guard  Christians  against  self-confidence,  and  its  natural  effect 
— apostacy.  It  is  not  necessary  here  to-enter  far  into  the  doc- 
trine of  final  perseverance.  Three  things  are  certain  ; first, 
that  we  cannot  be  saved  without  it : “ He  that  endureth  to  the 
end,  the  same  shall  be  saved.”  2.  That  grace  to  persevere  can 
be  aerived  from  Christ  only  ; “ Without  me  ye  can  do  nothing.” 
3.  That  it  is  extremely  dangerous  to  trust  our  salvation  to 
former  experiences,  without  competent  evidence  from  the  fruit 
we  bear,  that  we  still  belong  to  Christ.  “ Herein  is  my  Fa- 
ther glorified,  that  ye  bring  forth  much  fruit ; so  shall  ye  be 
my  disciples.” 

Ver.  12 — 27.  The  great  law  of  Christianity.—  Farther  pro- 
mises respecting  the  Holy  Spirit. — “ These  things  I command 
you,  (says  our  Saviour,)  that  ye  love  one  another on  which 
passage  we  offer  two  brief  remarks — the  authority  enjoining, 
and  the  nature  of  the  command.  1.  “ I command  you,”  says 
the  Saviour:  angels  and  prophets  spake  “in  the  name  of  tne 
Lord;”  and  nothing  like  this,  in  matters  of  religion,  occurs, 
except  when  God  himself  speaks,  in  all  the  Old  Testament. 
And  not  only  does  Christ  command  in  his  own  name,  but  dele- 
gates to  apostles  and  evangelists  to  act  and  to  command  in  his 
name,  from  whom  all  their  authority  was  derived.  Does  not 
this  place  the  authority  of  Christ  above  both  men  and  angels  ? 
Is  it  not  assuming  the  style  of  Deity? 

2.  The  command  is  also  worthy  of  the  authority — a precept 
the  most  unexceptionable  that  heaven  ever  gave.  This,  in 
another  place,  (chap.  xiii.  34,)  our  Lord  calls  a new  command- 
ment ; not  that  it  was  absolutely  so,  for  love  to  God  and  man, 
we  have  seen,  was  the  substance  of  the  ten  commands.  But, 
1.  It  was  a neglected  command.  Doddridge  remarks,  (from 
Raphelius,)  that  Xenophon  calls  the  laws  of  Lycurgus  very 


Ver.  6.  Cast  forth— i.  e.  thrown  away. And  is  withered.—  Campbell, 

“ which  is  withered  a Hebrew  idiom,  the  copulative  often  supplying  the 
place  of  the  relative. 

Ver.  7.  Unto  you— Doddridge.  “ for  you.” 

Ver.  8.  So  shall  ye  be— i.  e.  evidently  appear  to  be. 

Ver.  9.  Continue  ye  in  my  love— i.  e.  according  to  Campbell,  “ Study  to 
maintain  your  place  in  my  affections.” 

Ver.  11.  That  my  joy  might  remain  in  you.— Doddridge,  “ That  my  joy 
in  you  flight  continue.”  Campbell,  “ That  I might  continue  to  have  joy  in 
you.” 

Ver.  16.  That  your  fruit  should  remain— i.  e.  that  ye  should  continue  to 
bear  fruit  even  in  old  age.  Ps.  xcii.  14. 

Ver.  18.  Hated  me  before  it  hated  you.—Lardner,  “ Hated  me,  your  chief  ;** 
which  Doddridge  approves,  but  Campbell  strenuously  opposes. 

Ver.  20.  My  saying. — Campbell,  “ My  word.” 

Ver.  24.  But  now  have  they  both  seen  and  hated,  &c.— Compare  chapter 
xiv.  9.  . 

Ver.  25.  But  this  cometh  to  pass. — Doddridge,  “ This  is  permitted  ’ theee 
words,  indeed,  are  merely  supplementary,  not  Deing  in  the  original;  yet  are 
properly  supplied. 


1173 


Christ  comfortelh  his  disciples,  JOHN. — CHAP.  XVI.  by  the  promise  of  the  Holy  Ghost 


26  H But  when  the  Comforter  ' is  come,  whom 
1 will  send  unto  you  from  the  Father,  even  the 
Spirit  of  truth,  which  proceedeth  from  the  Fa- 
ther, he  f shall  testify  of  me  : 

27  And  s ye  also  shall  bear  witness,  because 
h ye  have  been  with  me  from  the  beginning. 

CHAPTER  XVI  . 

I Christ  comforteth  his  disciploa  against  tribulation  by  the  promise  of  the  Holy  Ghost, 
and  by  his  resurrection  und  ascension  : 23  assured)  their  prayera  made  in  his  name  to 
be  acceptable  to  his  Father.  33  Peace  in  Christ,  and  in  the  world  affliction. 

rpHESE  things  have  I spoken  unto  you, 
J-  that  ye  should  not  be  offended. 

2 They  shall  put  you  out  of  the  synagogues: 
yea,  the  time  cometh,  a that  whosoever  killeth 
you  will  think  that  he  doeth  God  service. 

3 And  b these  things  will  they  do  unto  you, 
because  'they  have  not  known  the  Father, 
nor  me. 

4 But  these  things  have  I told  you,  that  when 
the  time  shall  come,  ye  may  remember  that  I 
told  you  of  them.  And  these  things  I said  not 
unto  you  at  the  beginning,  because  I was 
with  you. 

5 If  But  now  I go  my  way  to  him  that  sent 


A M.  4033. 
A.  D.  29. 


e e.14.17. 


f 1 J n.5. 6. 


g l.u.21.48. 


4.20,33. 

2 Pe.1.16. 
h I J u.1.2. 
a Ac. 26.9.. 
11. 


b e.  15.21. 
c 1 Co  2.8. 

1 Ti.1.13. 


d ver.21. 


e or,  con- 
vince. 
Ac.2.37. 
f fio.  3. 20. 
7.9. 


h Ac.  17.31. 
Ro  2.2. 
Ke.2U.  12, 
13. 


i c.  12.31. 


J He. 5. 12. 
k c 14.26. 

1 Re.  1.1,19 


me  ; and  none  of  you  asketh  me,  Whither 
goest  thou  ? 

6 But  because  I have  said  these  things  unto 
you,  sorrow  ;l  hath  filled  your  heart. 

7 Nevertheless  I tell  you  the  truth  ; It  is  ex- 
pedient for  you  that  I go  away : for  if  I go  not 
away,  the  Comforter  will  not  come  unto  you  ; 
but  if  I depart,  I will  send  him  unto  you. 

8 And  when  he  is  come,  he  will  ' reprove  the 
world  of  sin,  and  of  righteousness,  and  of 
judgment : 

9 Of  f sin,  because  they  believe  not  on  me  ; 

10  Of  e righteousness,  because  I go  to  my 
Father,  and  ye  see  me  no  more; 

11  Of 11  judgment,  because  * the  prince  of  this 
world  is  judged. 

12  I have  yet  many  things  to  say  unto  you, 
but  )ye  cannot  bear  them  now. 

13  Howbeit  when  he,  the  Spirit  of  truth,  is 
come,  he  k will  guide  you  into  all  truth : for 
he  shall  not  speak  of  himself;  but  whatsoever 
he  shall  hear,  that  shall  he  speak:  and  he  1 will 
show  you  things  to  come. 


new  laws,  several  ages  after  they  were  made  ; because,  though 
widely  known,  they  had  been  little  acted  upon.  So  the  Scribes 
and  Pharisees  had,  by  their  traditions,  in  great  measure  made 
void  this  first  and  great  command.  2.  It  was  a renewed  law  : 
our  Lord  had  largely  explained,  and  amply  illustrated  it,  in  his 
Sermon  on  the  Mount,  and  on  other  occasions  which  we  have 
noticed.  3.  It  was  newly  illustrated  and  enforced  by  his  own 
example,  which  was  made  the  future  model  of  their  obedience : 
“This  is  my  commandment,  that  ye  love  one  another  as  I 
have  loved  you;”  namely,  by  laying  down  their  lives  for  one 
another,  if  required,  as  he  had  done  for  them. 

Our  Lord  then  places  his  attachment  to  his  disciples  in  an- 
other point  of  view:  it  was  npt  only  compassion,  but  it  was 
friendship.  He  had  treated  his  disciples,  and  particularly  the 
apostles,  as  friends,  to  whom  he  had  communicated  his  mind 
freely  and  fully,  and  not  with  that  reserve  which  men  exercise 
toward  their  slaves  or  servants.  “All  things  which  I have 
heard  from  my  Father  I have  declared  to  you.”  He  had  re- 
cently opened  to  them  the  mystery  of  his  sufferings  and  death, 
and  the  glory  which  should  follow,  both  to  him  and  them.  He 
admonishes  them,  also,  that  they  were  indebted  to  his  grace 
and  favour  for  all  the  privileges  which  they  enjoyed.  They 
had  not  chosen  him  for  a Blaster  or  a Saviour;  but  he  had  cho- 
sen them  for  disciples,  and  ordained  them  to  bring  forth  much 
fruit,  and  that  in  continuance,  to  the  divine  glory.  He  prepares 
them,  however,  for  the  hatred  of  the  worldj  and  for  the  perse- 
cution which  would  necessarily  arise  out  of  it ; reminding  them 
that  he  had  sustained  and  conquered  both.  The  world  had 
hated  both  him  and  the  Father,  which  implies  not  only  the 
absence  of  love,  (as  the  expression  is  sometimes  used.)  but  an 
enmity  of  heart  against  those  truths  and  duties  which  the 
gospel  enjoined  upon  them.  They  shut  their  eyes  that  they 
might  not  see  the  former,  and  they  hardened  their  hearts  that 
they  might  not  feel  the  latter. 

Chap.  XVI.  Ver.  1 — 15.  'Hie  office  of  the  Holy  Ghost — the 
Comforter. — Our  Lord,  in  the  beginning  of  this  chapter,  repeats 
the  warning  which  he  had  previously  given  to  his  apostles 
against  persecution  from  the  world,  with  this  addition  : “Yea, 
the  time  cometh,  that  whosoever  killeth  you  will  think  that  he 
doeth  God  service.”  A remarkable  instance  of  this  occurs  in 
the  case  of  Paul,  who,  before  his  conversion,  “verily  thought” 
-that  is,  conscientiously— that  he  “ ought  to  do  many  things 
contrary  to  the  name  of  Jesus  of  Nazareth,”  whose  disciples 
he  persecuted  to  prison  and  tp  death.  (Acts  xxvi.  9,  10.)  And 
we  doubt  not  but  other  Jewish  persecutors  might  be  equally 
conscientious.  And,  even  in  more  modern  times,  we  are  per- 
suaded that  many  persecutors  in  the  Romish  Church  thought 
that  they  were  doing  God  service  when  burning  his  saints  under 
the  name  of  heretics.  But  it  is  to  be  observed  that  Paul  never 
urges  this  in  apology  for  his  conduct : on  the  contrary,  though 
one  of  the  most  successful  and  accomplished  of  the  Apostles, 
he  never  thought  himself  worthy  of  the  name,  because  he  had 
persecuted  the  church  of  God.  (1  Cor  xv.  9.)  Ignorance, 
arising  from  depravity,  is  no  excuse  for  sin. 

The  predicted  sufferings  of  their  Lord,  and  the  persecutions 

( Chap.  XVI.  Ver.  1.  Not  be  offended, — Campbell,  “ensnared.”  Literally, 
scandalized  i.  e.  that  p rsecution  should  not,  by  coming  unexpectedly, 
prove  a stumbling-block  to  their  faith. 

Ver.  2.  They  shall  put  you  out  of. —Campbell,  “ expel  you  from.”  This 

refere  to  Jewish  excommunication. Whosoever  killeth  you  — The  highest 

oegree  of  excommunication  included  a forfeiture  both  of  property  and  life. 

Will  think  he  doeth  God  service.— Doddridge,  " Will  think  he  oftereth  [ac- 
ceptable] service  to  God.”  Campbell,  " Otfereth  sacrifice  to  God.”  This 
explains  Rom.  viii.  36  : “ For  thy  sake  we  are  killed  all  the  day  long  ; we  are 
accounted  as  sheep  for  the  slaughter.”  Paul  says,  Acts  xxvi.  9—11,  “ I verily 
thought  I ought  to  do  many  things  contrary  to  the  name  of  Jesus  of  Nazareth, 
which  thing  I did  in  Jerusalem  : and  many  of  the  saints  did  1 shut  up  in  prison, 
and  when  they  were  put  to  death  I gave  my  voice  against  them.”  (See  note, 
Rev.  xvii.  fl.l 


they  were  warned  to  expect,  having  filled  their  hearts  with 
sorrow,  the  apostles  seem  to  have  sunk  into  silent  grief,  asking 
no  farther  questions:  our  Lord,  however,  recalls  their  atten- 
tion to  the  mission  of  the  Great  Comforter  whom  he  had 
promised  to  send,  but  who,  according  to  the  economy  of  re- 
demption, and  the  tenor  of  prophecy,  could  not  come  till  after 
his  death  and  resurrection.  “ It  is  expedient  for  you  that  I go 
away  : for  if  I go  not  away  the  Comforter  will  not  come ; but 
if  I depart,  I will  send  him  unto  you.”  Our  Lord  then  goes  on 
to  explain  more  particularly  the  office  of  the  Holy  Spirit  in  the 
conversion  of  the  world.  “ He  will  reprove,”  or,  more  pro- 
perly, convince  the  world  (l)  of  sin — and  especially  of  unbelief, 
because  they  rejected  the  Messiah  and  Saviour  of  the  world: 
(2)  Of  righteousness — that  is,  of  Christ’s  personal  innocence 
and  purity;  “because  (says  he)  I go  to  my  Father,  and  ye  see 
me  no  more;”  intimating  that,  were  he  the  least  defiled  with 
sin,  the  Father  would  not  accept  the  sacrifice  he  offered,  nor 
receive  him  into  glory.  (3)  Of  judgment — i.  e.  of  the  divine 
judgment  already  inflicted  upon  Satan,  the  prince  of  this  world, 
ana  soon  after  to  fall  upon  a guilty  nation,  who  have  been  led 
by  him  into  the  deepest  ol  all  crimes.  (See  exposition  of  chap, 
xii.  31.) 

The  Holy  Spirit  is  then  spoken  of  as  their  Guide  into  “all 
the  truth”— that  is,  evangelical  or  divine  truth  ; for  this  pro- 
mise hath  no  reference  to  other  truths,  whether  natural  or 
scientific.  But  he  endowed  them  with  the  spirit  of  prophecy ; 
and  revealed  to  them  the  character  the  offices,  and  work  of 
the  Saviour,  and  thus  promoted  his  glory : it  being,  as  the 
Scriptures  assure  us,  a constant  object  with  the  divine  persons 
to  promote  each  other’s  glory  : the  Father  glorifies  the  Son, 
the  Son  the  Father,  and  the  Holy  Spirit  both. 

When  our  Lord  subjoins,  “ All  things  that  the  Father  hath 
are  mine,”  it  implies  an  assumption  of  the  divine  perfections 
utterly  unjustifiable  in  a mere  creature;  but  it  has  here  refer- 
ence more  particularly  to  the  great  scheme  of  human  redemp- 
tion, revealed  by  the  Father  to  the  Son,  by  both  to  the  Holy 
Ghost,  and  by  him  to  the  apostles  and  first  preachers,  and 
through  their  means  to  all  succeeding  ages. 

But  the  sanctifying  and  consoling  influences  of  the  Holy 
Spirit  must  not  be  confined  to  the  first  preachers  only,  nor  to  the 
apostolic  age.  The  learned  Calvin  remarks  on  this  passage  : 
“He  [the  Holy  Spirit]  shall  receive  of  mine,  and  shall  show  it 
unto  you  that  “ the  words  imply,  that  we  may  receive  the 
Spirit  to  this  end,  that  we  may  enjoy  the  benefits  of  Christ. 
And  what  does  the  Spirit  confer  on  us  1 To  be  washed  in  the 
blood  of  Christ ; to  have  sin  removed  and  abolished  in  us  bv 
his  death  and  passion  ; to  have  our  old  man  crucified  ; and  to 
experience  the  power  of  his  resurrection,  by  causing  us  to  walk 
in  newness  of  life;  in  short,  to  be  made  partakers  of  all  his 
blessings.  The  Spirit  then  bestows  nothing  on  us  that  was 
not  in  Jesus  Christ,  of  whom  he  receives  it  to  give  to  us.  In 
the  same  manner  we  ought  to  think  of  the  doctrine;  for  he 
does  not  enlighten  us  with  the  view  of  leading  us  the  least 
astray  from  the  Son  of  God  ; but  he  displays  and  opens  to  us 
the  treasures  which  are  hid  in  Jesus  Christ.  In  short,  the 


Ver.  7.  It  is  expedient  for  you  that  I go  away. — The  presence  of  the  Com- 
forter is  now  more  to  be  desired  in  a church  than  the  bodily  presence  of  Jesus 
Christ. 

Ver.  8.  He  will  reprove.— Doddridge  and  Campbell,  “Convince.”  So  it 
often  signifies. 

Ver.  12.  I have  yet  many  things  to  say- That  is,  much  farther  instruction 
to  give  ; but  as  you  are  not  yet  prepared  to  receive  it,  the  Holy  Spirit  shall  be 
given  to  instruct  you  after  my  resurrection. 

Ver.  13.  When  he,  the  Spirit  of  truth.— Hervey  long  since  remarked  tho 
strong  evidence  which  this  passage  affords  to  the  personality  of  the  Holy 
Spirit : for  though  the  Greek  word  for  Spirit  ( pneuma ) is  neuter,  all  the  pro- 
nouns are  masculine — He,  himself  \ & c.  which  he  thinks  can  only  be  account- 
ed for  by  the  personality  of  the  Holy  Spirit.  Letters,  No.  24.  See  also  Dr. 
Smith's  Messiah,  where  the  argument  i9  ably  justified. 


1174 


—CHAP.  XVII. 


The  disciples  profess  their  Jaith. 


n v ;r.  16. 
c.7.33. 

13.3a 

14.19. 


p Is.  26. 17. 

q ver.6. 

r Lu.24.41. 
52. 

c. 20.20. 


t Mat.7.7,8. 
Ja.4.2,3. 


w ver.23. 
x c.  14.21,23. 


d c.  14.27. 
Ro.5.1. 
Ep.2.14. 

c.15.19.. 

21. 

2Ti.3.12. 


name  : * ask,  and  ye  shall  receive,  that  " your 
joy  may  be  full. 

25  These  things  have  I spoken  unto  you  in 
T proverbs  : but  the  time  cometh,  when  I shall 
no  more  speak  unto  you  in  T proverbs,  but  I 
shall  show  you  plainly  of  the  Father. 

26  At  w that  day  ye  shall  ask  in  my  name : 
and  I say  not  unto  you,  that  I will  pray  the 
Father  for  you  : 

27  For  * the  Father  himself  loveth  you,  be- 
cause ye  have  loved  me,  and  have  believed 
that  y I came  out  from  God. 

28  I came  forth  from  the  Father,  and  am 
come  into  the  world : again,  I leave  the  world, 
and  go  to  the  Father. 

29  II  His  disciples  said  unto  him,  Lo,  now 
speakest  thou  plainly,  and  speak est  no  2 pro- 
verb. 

30  Now  are  we  sure  that  thou  knowest  all 
things,  and  needest  not  that  any  man  should 
ask  thee : by  this  we  believe  that  thou  earnest 
forth  from  God. 

31  Jesus  answered  them,  Do  ye  now  believe  ? 

32  tt  Behold,  the  hour  cometh,  yea,  is  now 
come,  that  ye  shall  be  scattered,  every  man  to 
b his  own,  and  shall  leave  me  alone:  and  yet 
c I am  not  alone,  because  the  Father  is  with  me. 

33  These  things  I have  spoken  unto  you,  that 
in  d me  ye  might  have  peace.  In  e the  world  ye 
shall  have  tribulation  : but  be  of  good  cheer; 
I have  overcome  the  world. 

CHAPTER  XVII. 

I Christ  prayeth  to  his  Father  to  glorify  him,  6 to  preserve  his  apostles,  II  in  unity 
17  and  truth,  20  to  glorify  them,  and  all  other  believers  with  him  in  heaven. 

THESE  words  spake  Jesus,  and  lifted  up 
his  eyes  to  heaven,  and  said,  Father,  the 
a hour  is  come;  glorify  thy  Son,  that  thy  Son 
also  may  glorify  thee  : 


Christ  foretelleth  his  death.  JOHN.- 

14  He  shall  glorify  me : for  he  shall  receive 
of  mine,  and  shall  show  it  unto  you. 

15  All  things  that  the  Father  hath  are  mine: 
therefore  said  I,  that  he  shall  take  of  mine, 
and  show  it  unto  you. 

16  Tj  A little  while,  and  ye  shall  not  see  me: 
and  again,  a little  while,  and  ye  shall  see  me, 
because  I go  to  the  Father. 

17  Then  said  some  of  his  disciples  among 
themselves,  What  is  this  that  he  saith  unto  us, 

A little  while,  and  ye  shall  not  see  me : and 
again,  a little  while,  and  ye  shall  see  me : and, 
Because  I go  to  the  Father? 

18  They  said  therefore,  What  is  this  that  he 
saith,  A little  while  ? we  cannot  tell  what  he  saith. 

19  Now  Jesus  knew  m that  they  were  desirous 
to  ask  him,  and  said  unto  them,  Do  ye  inquire 
among  yourselves  of  that  I said,  A "little 
while,  and  ye  shall  not  see  me : and  again,  a 
little  while,  and  ye  shall  see  me  ? 

20  Verily,  verily,  I say  unto  you,  That  ye 
“shall  weep  and  lament,  but  the  world  shall 
rejoice : and  ye  shall  be  sorrowful,  but  your 
sorrow  shall  be  turned  into  joy. 

21  A »’  woman  when  she  is  in  travail  hath  sor- 
row, because  her  hour  is  come : but  as  soon 
as  she  is  delivered  of  the  child,  she  remem- 
bereth  no  more  the  anguish,  for  joy  that  a 
man  is  born  into  the  world. 

22  And  ye  now  therefore  have  sorrow  : but 
I will  see  you  again,  and  r your  heart  shall  re- 
joice, and  your  joy  * no  man  taketh  from  you. 

23  And  in  that  day  ye  shall  ask  me  nothing. 
Verily,  verily,  I say  unto  you,  Whatsoever  ye 
shall  ask  the  Father  in  my  name,  he  will  give 
it  you. 

24  Hitherto  have  ye  asked  nothing  in  my 

Holy  Ghost  bestows  on  us  no  other  riches  than  those  of  Jesus, 
to  the  end  that  he  may  manifest  the  glory  of  Christ,  and  mag- 
nify it  in  all  and  by  all.” 

Ver.  16 — 33.  Christ  farther  discourses  of  his  death  and  re- 
surrection, and  of  the  trials  awaiting  his  Apostles. — In  our 
last  section  we  affirmed  that  the  gift  of  the  Holy  Spirit  was 
by  no  means  confined  to  apostolic  times,  but  is,  and  was  in- 
tended to  be  continued,  so  long  as  Christ  shall  have  a church 
on  earth.  We  now  resume  this  most  important  topic,  in  order 
to  show,  by  a brief  quotation,  that  this  was  most  decidedly 
and  explicitly  the  doctrine  of  the  Reformers  of  the  Church  of 
England,  to  prove  which  we  shall  quote  one  of  the  Homilies 
which  they  published,  and  ordered  to  be  read  in  that  Church 
“Our  Saviour  Christ,  departing  out  of  the  world  unto  his 
Father,  promised  his  disciples  to  send  down  another  Com- 
forter, that  should  continue  with  them  for  ever,  and  direct 
them  into  all  truth  ; which  thing  to  be  faithfully  and  truly  per- 
formed, the  Scriptures  do  sufficiently  bear  witness.  Neither 
must  we  think  that  this  Com  orter  was  either  promised,  or 
else  given,  only  to  the  Apostles,  but  also  to  the  universal  Church 
of  Christ,  dispersed  through  the  whole  world.  For  unless  the 
Holy  Ghost  had  been  always  present,  governing  and  preserv- 
ing the  church  from  the  beginning,  it  could  never  have  sus- 
tained so  many  and  great  brunts  of  affliction  and  persecution, 
with  so  liitle  damage  and  harm  as  it  hath.  And  the  words  of 
Christ  are  most  plain  in  this  behalf,  saying,  that  ‘ the  Spirit 
of  Truth  should  abide  with  them  for  ever;  that  he  would  be 
with  them  always,  (he  meaneth  by  grace,  virtue,  and  power,) 
even  to  the  world’s  end.’ 

“Also  in  the  prayer  that  he  made  to  his  Father,  a little 
before  his  death,  he  maketh  intercession,  not  only  for  himself 
and  his  apostles,  but  indifferently  for  all  them  that  should  be- 
lieve in  him  through  their  words,  that  is,  to  wit,  for  his  whole 
church.  And  again,  St.  Paul  saith,  ‘If  any  man  have  not  the 
spirit  of  Christ,  the  same  is  not  his.’  Also,  in  the  words  fol- 
losving : ‘ We  have  received  the  spirit  of  adoption,  whereby  we 
cry,  Abba , Father.’  Hereby,  then,  it  is  evident  and  plain  to  all 
men,  that  the  Holy  Ghost  was  given,  not  only  to  the  Apos- 
tles, but  als9  t ; the  whole  body  of  Christ’s  congregation,  al- 
though not  in  like  form  and  majesty  as  he  came  down  at  the 
feast  of  Pentecost.” 

In  the  following  words  our  Lord  expresses  himself  some- 
what enigmatically;  “A  little  while  and  ye  shall  not  see  me.” 
The  meaning  of  which  we  take  to  be,  that  for  a little  while  he 
should  be  taken  from  their  view  by  death,  but  soon  return  ; 


Ver.  as.  In  proverbs.— (Twice.)  Margin,  “Parables.”  So  Doddridge. 
Though  this  is  not  the  game  word  usually  rendered  parables , it  is  sometimes 
used  as  synonymous  with  it  for  the  eastern  proverbs  are  often  highly  figurative 
and  enigmatical 


and  then  they  should  see  him  again,  after  his  resurrection : but 
this  also  would  be  only  for  a little  while,  because  he  must  go 
to  the  Father,  and  they  should  see  him  ascend.  This  is  called 
a proverb,  but  more  properly  a parable,  or  enigma,  which  our 
Lord,  finding  their  minds  thus  perplexed,  elucidates  by  another. 
He  compares  their  situation,  during  the  time  of  his  death,  to 
that  of  a woman  in  travail,  full  of  anxiety  and  pain  till  she  is  de- 
livered, and  then  filled  with  a reverse  of  joy  and  transport, 
which  must  undoubtedly  have  been  the  case,  when  they  beheld 
their  risen  Saviour,  and  saw  him  ascend  to  glory.  “ Ana  in  that 
day  ye  shall  ask  me  nothing;”  that  is,  after  our  Lord’s  resurrec- 
tion and  ascent  to  glory,  they  should  need  to  make  no  more 
personal  inquiries  ; and  so  it  was : for  in  a few  days  afterwards, 
the  miraculous  influences  of  the  Holy  Spirit  were  poured  down 
in  such  a wonderful  manner,  as  to  furnish  them  with  all  the 
wisdom  and  knowledge  requisite  to  their  important  office. 

Previously  to  this  conversation,  our  Lord  had  instructed  his 
disciples  to  offer  their  petitions  to  the  almighty  Father  in  his 
name;  but  it  should  seem  that  they  had  done,  as  we  too  often 
do,  neglected  to  use  their  privilege ; for  “ hitherto  they  had 
asked”  little  or  “nothing”  in  that  name.  He  therefore  now 
encourages  them  thus  to  ask,  by  assuring  them  (if  we  rightly 
understand  the  26th  verse)  to  this  effect ; that  the  Father  would 
be  so  well  pleased  to  receive  their  petitions  in  his  Son’s  name, 
as  a proof  of  their  attachment  to  him,  that  (if  of  a proper  na- 
ture) he  would  immediately  grant  them,  without  any  particu- 
lar application  from  him  to  second  it.  “ For  the  Father  him- 
self loveth  you,  because  ye  have  loved  me.”  Haying  said 
these  things  for  their  encouragement,  he  concludes  with  telling 
them — “In  the  world  ye  shall  have  tribulation  ; but  be  of  good 
cheer,  I have  overcome  the  world.” 

“ Yes:  the  promis’d  tribulation, 

Saviour,  in  the  world  we  find  ; 

Find  the  pledge  of  pure  salvation 
In  a patient,  cheerful  mind. 

“ We  on  all  our  foes  shall  trample, 

Sharers  of  thy  victory  ; 

Followers  of  thy  great  example, 

Conqueror  of  the  world  through  thee.”-  -C.  Wesley. 

Chap.  XVII.  Ver.  1 — 12.  Christ’s  prayer,  both  for  himself 
and  his  disciples. — Supposing,  as  we  are  much  inclined  to  do, 
that  our  Saviour  left  the  supper-room,  when  he  said,  (chap, 
xiv.  31,)  “Arise,  let  us  go  hence,”  we  are  not  to  conceive  of 
the  conversation  in  chap.  xv.  and  xvi.  taking  place  in  the 
streets  of  Jerusalem  ; but  rather  that  our  Lord  hastened  with- 
out the  walls  with  his  disciples,  while  the  Jews  were  all  busily 


Ver.  30.  That  any  man  should  ask  thee — That  is,  “ so  plain,  that  no  man 
need  ask  thee  for  an  explanation.”  , . . . 

Ver.  32.  To  his  own. — Margin,  “ His  own  home.”  The  Gr^ek  is  equivocal, 
and  may  comprehend  house,  family,  occupation.  &c.  &c. 

1175 


Christ  prayeth  to  his  Father  JOHN. — CHAP.  XVII. 


to  preserve  his  apostles. 


t As  thou  hast  given  him  power  over  all 
ilesh,  that  k he  should  give  eternal  life  to  as 
many  as  thou  hast  given  him. 

3 And  this  c is  life  eternal,  that  they  might 
know  d thee  the  « only  true  God,  and  Jesus 
Christ,  whom  f thou  hast  sent. 

4 I e have  glorified  thee  on  the  earth:  I 
h have  finished  the  work  which  thou  gavest 
me  to  do. 

5 And  now,  O Father,  glorify  thou  me  with 
thine  own  self  with  the  glory  which  I ■ had 
with  thee  before  the  world  was. 

6 Tf  I ) have  manifested  thy  name  unto  the 
men  which  thou  k gavest  me  out  of  the  world  : 
thine  they  were,  and  thou  gavest  them  me ; 
and  they  have  kept  ' thy  word. 

7 Now  they  have  known  that  all  things  what- 
soever thou  hast  given  me  are  of  thee. 

8 For  I have  given  unto  them  the  words 


A.  M.  40.13. 
A.  D.  29. 


b c.5.27. 
'er.24. 

c 1 Jn.5.11. 
d Je.9.23,24. 
e 1 Th.  1.9. 
f c.  10.36. 

; c.14  13. 
l c.  19.30. 

2TL4.7. 
i c. 1.1,2. 
Ph.2.6. 


He.  1.3,10. 
J Pa. 22.22. 

vcr.26. 
k lio.8.30. 


ver.2.9,11 
I He. 3.6. 


m c.G.68. 
14.10. 

n lJn.5.19. 
o c.16.15. 


r Pr.18.10. 
i Pa.  109.8. 
Ac.  1.20. 


m which  thou  gavest  me  ; and  they  have  re- 
ceived them,  and  have  known  surely  that  I 
came  out  from  thee,  and  they  have  believed 
that  thou  didst  send  me. 

9 I pray  for  them  : I pray  not  for  the  ” world, 
but  for  them  which  thou  hast  given  me ; for 
they  are  thine. 

10  And  all  °mine  are  thine,  and  thine  are 
mine;  and  I p am  glorified  in  them. 

11  And  now  I aip  no  more  in  the  world,  but 
these  are  in  the  world,  and  I come  to  thee. 
Holy  Father,  keep  through  « thine  own  name 
r those  whom  thou  hast  given  me,  that  they 
may  be  one,  as  we  are. 

12  While  I was  with  them  in  the  world,  1 
kept  them  in  thy  name:  those  that  thou  gavest 
me  I have  kept,  and  none  of  them  is  lost,  bui 
the  son  of  perdition  ; that  the  scripture  • might 
be  fulfilled. 


engaged  within  ; and  choosing  the  most  retired  way,  by  the 
side  of  the  brook  Kedron,  he  might  walk  to  some  distance  be- 
fore he  found  it  conveniently  fordable,  (as  there  was  often  much 
rain  about  this  season,)  and  during  that  time  might  hold  this 
conversation  with  them;  and  in  some  secret  and  retired  spot, 
(possibly  in  some  house  of  prayer — see  Luke  vi.  12,  expos.) 
close  it  with  the  following  prayer,  to  which,  as  it  was  undoubt- 
edly offered  in  their  hearing,  and  contained  much  instructive 
and  consolatory  truth,  they  might  listen  with  a pious  pleasure. 

It  has  been  properly  remarked,  that  our  Lord,  having  in  the 
preceding  discourses  discharged  the  office  of  a prophet,  is  now 
commencing  his  priestly  office,  by  praying  for  hts  disciples, 
previously  tp  offering  his  atoning  sacrifice. 

The  opening  of  the  prayer  snows  the  earnestness  and  so- 
lemnity with  which  it  was  uttered.  The  Jewish  High  Priest 
had  to  offer,  “first  for  his  own  sins,  and  then  for  the  sins  of  the 
people;”  (Heb.  vii.  27 ;)  but  our  great  High  Priest  had  no  sins 
of  his  own  to  atone  for;  yet  he  prayed  for  himself  as  man 
and  Mediator,  as  weii  as  for  his  apostles  and  disciples.  Nor 
must  his  petitions  be  confined  to  his  disciples  of  that  age  or 
country,  any  more  than  the  Holy  Spirit  which  he  promised,  as 
we  shall  find  clearly  expressed  in  verse  20.  We  shall,  how- 
ever, consider  the  petitions  as  they  occur. 

The  first  petition  is,  in  substance,  that  as  the  Son  had  glo- 
rified the  Father  while  on  earth,  so,  that  the  Father  would  glo- 
rify the  Son  with  the  glory  which  he  had  enjoyed  with  him 
“ before  the  world  was,”  that  is,  with  heavenly  glory  ; for  we 
can  no  way  reconcile  this  with  the  notion  of  Christ  having  no 
existence  previous  to  his  incarnation.  2.  Our  Lord  prays  that 
he  may  be  glorified  on  earth  also,  by  the  diffusion  of  his  gospel 
through  the  world.  “As  thou  hast  given  him  power  over 
all  flesh,  that  he  should  give  eternal  life,  —not  to  all  flesh,  but 
— “ to  as  many  as  thou  hast  given  him.”  Calvinistic  expositors 
generally  explain  this  expression  of  the  decree  of  election;  or 
refer  it  to  the  stipulations  of  the  covenant  of  redemption,  as 
the  excellent  Dr.  Doddridge — “ That  he  may  give  eternal  life 
to  all  that  thou  hast  given  him  by  that  covenant,  to  be  redeem- 
ed and  saved.”  But  others  think,  if  we  allow  our  Lord  to  be 
his  own  interpreter,  his  words  may  more  directly  intend,  all 
those  who  had  been  “ drawn”  by  the  Father’s  grace  to  believe 
on  him,  chap.  vi.  44.  This,  in  the  first  place,  intends  the  apos- 
tles; and  in  the  next,  those  other  disciples  who  had  been 
drawn  by  the  same  grace  also  to  believe  on  him.  To  them  he 
had  manifested  the  Father’s  name,  and  to  them  delivered  the 
Father’s  message,  and  they  had  kept  his  words.  But  the  pe- 
tition is  afterwards  extended  to  all  who  should  believe  in  him 
throughout  the  world,  and  to  the  end  of  time. 

Unitarian  writers  lay  great  stress  upon  the  third  verse,  as  ap- 
propriating the  term  true  God”  to  the  Father  only;  but  as 
most  of  the  august  epithets  applied  to  God  the  Father  (inclu- 
ding every  thing  great,  and  wise,  and  good)  are  also  applied  to  the 
Son,  (see,  for  instance,  John  xxi.  17.  Rev.  ii.  23.  Mat.  xviii.  20; 
xxviii.  20,  &c.,)  so  we  conclude  that  the  term  only  was  not  in- 
tended to  exclude  the  Son  of  God,  but  merely  the  false  gods  of 
the  Gentiles,  who  had  no  just  title  to  the  name.  This  may 
seem  a little  strange  to  us,  who  “know  that  an  idol  is  nothing 
in  the  world  ;”  but  it  must  have  appeared  different  in  that  age, 
when  the  far  greater  part  of  the  world  were  accustomed  to  ap- 
ply many  of  tne  same  epithets  to  Jupiter,  and  other  “gods  ma- 
jor’ of  the  heathen.  But,  surely,  if  Jesus  Christ  be  not  truly 
God,  to  associate  the  knowledge  of  him  with  that  of  the  Fa- 
ther, and  to  make  it  equally  essential,  is  highly  indecorous; 
and  is,  if  we  may  be  allowed  to  use  a commercial  term,  put- 
ting the  Creator  and  the  creature  in  the  same  firm. 

But  how  is  this  knowledge  “life  eternal?”  Of  scientific 
knowledge  it  has  been  said,  that  “knowledge  is  power,”  be- 
cause it  enables  men  to  effect  what  mere  bodily  strength  never 
could  : much  more  so  is  the  knowledge  of  the  true  God,  and 

Chap.  XVII.  Ver.  2.  To  as  many  as— Doddridge  and  Campbell,  “ To  all 
Jiat.” 

Ver.  4.  I havefnished— i.  e.  I am  upon  the  point  of  finishing. 

Ver.  It.  And  now  I am  no  more  - Doddridge,  "No  longer/’- — That 
1176 


Jesus  Christ  his  Son.  This  directs  the  conduct  and  purifies 
the  heart:  this  guides  us  in  every  difficulty,  and  supports  us 
under  every  trial ; and  when  death  draws  his  black  veil  over 
every  object  of  earthly  comfort  or  enjoyment,  this  opens  to  us 
a view  into  the  celestial  world,  and  points  to  him  that  sits  upon 
the  throne  and  to  the  Lamb.  This  knowledge  prepares  us  for 
eternal  life,  and  directs  us  thither. 

In  connexion  with  our  Lord’s  prayer  for  his  disciples,  occurs 
thisjemarkable  expression,  which  has  occasioned  much  theo- 
logical debate  “ I pray  for  them : I pray  not  for  the  world  : 
but  for  them  which  thou  hast  given  me,  for  they  are  thine.’ 
The  question  is,  who  constitute  the  world  for  which  Christ  did 
not  pray?  We  apprehend  it  intends  the  unbelieving  Jewish 
nation,  out  of  which  his  own  disciples  had  been  selected ; and, 
in  this  view,  we  may  see  a reason  why  he  refused  to  pray  for 
them,  for  he  had  charged  them  with  the  sin  against  the  Holy 
Ghost,  which,  in  its  own  nature  is  unpardonable;  (Mat.  xii. 
31,  32,  &c. ;)  and  concerning  which  sin,  as  many  think,  the 
same  evangelist  (1  John  v.  16)  has  this  remarkable  expres- 
sion— “ I do  not  say  that  he  shall  pray  for  it.”  These  men  also 
(many  of  them  at  least)  had,  in  the  most  awful  manner,  impre- 
cated upon  themselves  the  vengeance  of  the  Almighty— “ His 
blood  be  on  us  and  on  our  children;”  (Mat.  xxvii.  25;)  and  our 
Lord  accordingly  tells  them,  that  upon  them  should  come  the 
punishment  “of  all  the  righteous  blood  shed  upon  the  earth, 
from  the  blood  of  righteous  Abel  unto  the  blood  of  Zacha- 
rias.”  (Mat.  xxiii.  35.) 

This,  however,  does  not  exclude  from  our  Saviour’s  prayers, 
or  from  the  Father’s  mercy,  all  who  were  then  unbelieving,  but 
only  the  finally  impenitent ; for  we  know  that  he  prayed  for 
his  murderers  while  on  the  cross  ; and  we  know  also  that  St. 
Peter  preached  the  doctrine  of  pardon  to  them  on  the  day  of 
Pentecost ; when  many  “ looked  on  him  whom  they  had 
pierced,”  and  mourned  for  him,  (Zech.  xii.  10,)  and  were  con- 
sequently forgiven,  and  received  into  the  bosom  of  his  church; 
but  of  tne  mass  of  Scribes  and  Pharisees,  and  Priests,  it  is 
much  to  be  feared  that,  with  few  exceptions,  they  died  impeni- 
tent, and  perished.  “ Our  Lord  knew  (says  Dr.  Boothroyd) 
that  they  were  to  be  rejected  for  their  hardness  of  heart,  im- 
penitency,  and  unbelief;  and  hence  submitted  to  the  will  of 
the  Father,  in  this,  as  on  all  other  occasions.” 

There  is,  however,  another  difficulty  in  this  section  of  Scrip- 
ture, which,  as  it  is  an  essential  part  of  our  plan  to  obviate  dif- 
ficulties, we  cannot  pass  unnoticed.  Speaking  of  his  Apostles 
more  particularly,  our  Lord  says,  “ I kept  them  in  thy  name,” 
and  none  of  them  is  lost  but  the  son  of  perdition,  that  the  Scrip- 
ture might  be  fulfilled.  1.  We  cannot  suppose  that  ' this  has 
any  reference  to  the  divine  decrees,  or  that  any  one  soul  could 
be  lost  whom  God  had  predestined  to  salvation  ; nor,  2.  does 
it  appear  that  Judas  ever  gave  any  proof  of  being  drawn  by 
the  Father’s  grace:  his  character,  though  artfully  concealed, 
was  perfectly  consistent,  and  was  most  decidedly  that  of  a 
worldly-minded  man.  The  text  is,  therefore,  thus  judiciously 
paraphrased  by  Dr.  Doddridge, — “ None  of  them  is  lost,  un- 
less it  be  counted,  as  a kind  of  exception,  that  the  son  of  per- 
dition perishes  by  his  iniquity— that  the  Scripture  mighthe  ful- 
filled.” (See  Ps.  cix.  8.  Acts  i.  20.)  For  this  man,  therefore, 
Christ  offered  up  no  prayer. 

For  the  faithful  eleven,  however,  and  for  all  other  sincere 
disciples  associated  with  them,  our  Lord  presents  this  simple 
and  earnest  petition  : “ Holy  Father,  keep,  through  thine  own 
name,  those  whom  thou  hast  given  me,  that  they  may  be  one. 
as  we  are ;”  united  in  heart,  in  object,  and  design  : but  the  full 
import  of  (his  prayer  we  can  nevsr  comprehend  till  we  under- 
stand the  union  between  the  Father  and  the  Son.  It  is  enough 
that  we  know,  that  to  be  like  God,  and  to  be  conformed  to  the 
image  of  the  Saviour,  constitute  complete  and  eternal  happi- 
ness. 


they  may  be  one—  Not  one  person,  but  thing.  See  note  on  chapter  x.  30. 

Ver.  12.  But  the  son  of  perdition.— “The  son  of  perdition,”  is  one  who 
deserves  to  be  destroyed : so,  "a  son  of  death,”  is  one  who  deserves  to  die  • t 
Sam  xii.  5. 


Christ  prayeth 


JOHN.— CHAP.  XVIII. 


for  his  people. 


13  And  now  come  I to  thee ; and  these  things 
I speak  in  the  world,  that  they  might  have  my 
joy  fulfilled  in  themselves. 

14  I have  given  them  thy  word ; and  > the 
world  hath  hated  them,  because  they  are  not 
of  the  world,  even  as  I am  not  of  the  world. 

15  TT  I pray  not  that  thou  shouldest  take  them 
out  of  the  world,  but  u that  thou  shouldest 
keep  them  from  the  evil. 

16  They  are  not  of  the  world,  even  as  1 am 
not  of  the  world. 

17  Tf  Sanctify  T them  through  thy  truth:  thy 
v word  is  truth. 

18  As  thou  hast  sent  me  into  the  world,  even 
so  have  I also  sent  them  into  the  world. 

19  And  x for  their  sakes  I sanctify  myself,  that 
they  also  might  be  r sanctified  through  the 
truth. 

20  If  Neither  pray  I for  these  alone,  but  for 
them  also  which  shall  believe  on  me  through 
their  word ; 

21  That  they  all  may  be  2 one ; as  thou, 
Father,  art  in  me,  and  I in  thee,  that  they  also 
may  be  one  in  us  : that  the  world  may  believe 
that  thou  hast  sent  me. 


A.  M.  4033. 
A.  D.  29. 


t c.15.18,19. 


u Ga.1.4. 


v Ac.  15.9. 
Ep.5.26. 

2 Th.2.13. 


wPs.119. 

151. 


x 1 Co.  1.2, 
30. 


y or, truly 
sanctified. 


z Ro.12.5. 


a 2 Co.3.18. 


b 1 Th.4.17. 

a 2 Sa.  15.23 


22  And  1 the  glory  whicn  thou  gavest  me  I 
have  given  them ; that  they  may  be  one,  even 
as  we  are  one : 

23  I in  them,  and  thou  in  me,  that  they  may 
be  made  perfect  in  one  ; and  that  the  world 
may  know  that  thou  hast  sent  me,  and  hast 
loved  them,  as  thou  hast  loved  me. 

24  Father,  I will  that  they  also,  whom  thou 
hast  given  me,  be  b with  me  where  I am  ; that 
they  may  behold  my  glory,  which  thou  hast 
given  me : for  thou  lovedst  me  before  the 
foundation  of  the  world. 

25  O righteous  Father,  the  world  hath  not 
known  thee  : but  I have  known  thee,  and  these 
have  known  that  thou  hast  sent  me. 

26  And  I have  declared  unto  them  thy  name, 
and  will  declare  it : that  the  love  wherewith  thou 
hast  loved  me  may  be  in  them,  ana  I in  them. 

CHAPTER  XVIII 

1 Judas  betrayeth  Jesus.  6 The  officers  fall  to  the  ground.  10  Peter  smiteth  off  Mai* 

chus’ ear.  12  Jesus  is  taken,  and  led  unto  Annas  and  Caiaphas.  15  Peter’s  denial. 

19  Jesus  examined  before  Caiaphas.  28  II is  arraignment  before  Pilate.  36  Hub 

kingdom.  40  The  Jews  ask  Barabbas  to  be  let  loose. 

WHEN  Jesus  had  spoken  these  words,  he 
went  forth  with  his  disciples  over  the 
brook  “ Cedron,  where  was  a garden,  in  the 
which  he  entered,  and  his  disciples. 


Ver.  13 — 26.  Our  Lord  continues  to  pray  for  his  disciples, 
that  they  may  be  preserved  in  peace,  and  truth,  and  love. — Our 
Lord  here  gives  his  disciples  to  understand  that  the  reason  of 
his  praying  for  them  thus  audibly  was,  the  coinfort  and  satis- 
faction they  might  derive  from  hearing  the  interest  which  they 
had  in  his  affections  and  his  prayers ; that  their  joy  in  him 
might  be  complete  and  perfect.  (See  note  on  verse  13.) 

The  term  sanctify,  (ver.  17  and  19,)  as  applied  to  Christ  and  to 
his  people,  must  be  somewhat  differently  explained.  Christ  be- 
ing himself  without  sin,  could  need  not  to  be  sanctified,  in  the 
usual  meaning  of  the  term  : but  for  their  sakes,  who  were 
sinners  as  we  are,  he  sanctified,  devoted,  or  (as  some  express 
it)  con  ecrated  himself  as  an  atoning  sacrifice  tp  God  in  their 
behalf,  that  through  their  cordial  belief  in  this  truth,  they 
might  be  sanctified,  both  in  their  personal  experience,  and  in 
their  ministerial  character  and  be  devoted  to  the  circulation  of 
the  truth  and  the  conversion  of  the  world. 

Our  Saviour  then  extends  his  prayers  beyond  his  present  dis- 
ciples—beyond  the  limits  of  the  then  present  age,  and  beyond 
the  boundary  of  the  Jewish  church  “ Neither  pray  I for 
these  alone,  but  for  them  also  that  shall  believe  on  me  through 
their  word  : that  they  be  one — that  is,  perfectly  united  in  heart 
and  affection,  in  a like  holy  and  mysterious  manner  as  thou, 
Father,  art  with  me  : “ that  they  also  may  be  one  in  us : that 
the  world  [Gentile  as  well  as  Jewish]  may  believe  that  thou 
hast  sent  me.” 

This  passage  presents  some  very  interesting  inquiries,  which 
we  have  only  room  to  suggest  to  the  meditations  of  our  readers. 
1.  How  does  the  word  of  God  become  the  means  or  instru- 
ment of  our  sanctification?  Undoubtedly  by  the  perusal  and 
contemplation  of  the  Scriptures,  under  the  influences  of  the 
Holy  Spirit.  The  doctrines  of  Scripture  show  its  nature  and 
indispensable  necessity ; the  precepts  urge  and  enforce  it  on 
us;  the  promises  animate  and  encourage  us  to  pursue  it;  and 
its  histories  present  us  with  the  purest  and  most  instructive 
examples.  David  was  sanctified  thereby,  as  he  informs  us  at 
large  in  the  119th  Psalm.  2.  How  do  love  and  unity  among 
Christians  promote  the  conversion  of  the  world?  Certainly 
nothing  has  a rrfore  direct  tendency  thereto,  if  we  consult  either 
reason  or  matter  of  fact.  Love  and  union  are  things  in  them- 
selves so  estimable,  that  they  are  readily  acknowledged  by  all 
men  to  be  divine  : and  what  did  the  heathen  say  when  they 
saw  this  in  the  lives  and  conduct  of  the  primitive  Christians? 
“See  how  these  Christians  love!”  And  it  is  much  to  be  fear- 
ed that  the  schisms  and  animosities  among  Christians  have 
made  more  infidels  than  the  writings  of  all  the  sceptical  phi- 
losophers in  the  world.  Few  men  can  argue  deeply,  but  all 
men  can  read  our  lives-. 

But  to  proceed  with  our  exposition.— It  may  be  asked. 
“What  is  that  glory  which  the  Father  gave  to  Christ,”  ana 
which  he  in  like  manner  gave  to  his  apostles?  (Verse  22.) 
Some  refer  this  to  the  miraculous  powers  with  which,  as  man, 
Jesus  was  endued,  and  which  he  conferred  on  his  apostles  ; 
others  to  that  Christian  love  and  unity  spoken  of  in  the  prece- 
ding verse,  and  which,  wherever  they  prevail,  are  truly  the 

lory  of  Christianity  ; but  we  are  inclined  to  think  it  should 

e understood  more  literally,  of  that  glory  to  which  Christ 
hirnself  was  about  to  be  advanced ; to  which  he  had  promised 


Ver.  13.  That  they  might  have  my  joy  fulfilled  in  themselves.— Campbell, 
“That  their  joy  in  me  may  be  complete,”  or  fulfilled. 

Ver.  15.  From  the  evil — viz.  the  evil  that  is  in  the  world. 

Ver.  17.  Sanctify  them  through  thy  truth—  Some  ancient  MSS.  and  ver- 
sions read,  “ the  truth and  Mill  and  other  critics  reject  the  pronoun  as  un- 
necessary. 

Ver.  24.  Father.  I will. — Campbell  "I  would.*’  So  Beza,  IVitsius,  &c. . 
HS 


to  advance  them,  and  concerning  which  he  thus  speaks  in  the 
next  verse  : “ Father,  I would  that  they  whom  thou  hast  given 
me  be  with  me  where  I am  [going,]  that  they  may  behold  [and 
participate]  my  glory.”  For  wherever  our  Lord  speaks  of  his 
disciples  beholding  his  glory,  it  is,  we  believe,  always  with  the 
understanding  that  they  were  to  participate  in  the  glory  which 
they  beheld  : and  this  glory  is  here  expressly  stated  to  be  that 
which  our  Lord  himself  enjoyed  with  the  Father  “ before  the 
foundation  of  the  world.”  This  most  interesting  prayer  con- 
cludes with  requesting  that  the  love  which  the  Father  had 
shown  to  him,  as  Mediator,  might  also  be  shown  to  them,  and 
that  they  might  enjoy  the  indwelling  residence  both  of  the  Fa- 
ther and  of  the  Son — according  to  his  former  promise:  “If 
any  man  love  me  he  will  keep  my  words : and  my  Father  will 
love  hint,  and  we  will  come  unto  him,  and  make  our  abode 
with  him.”  (Ch.  xiv.  23.) 

Chap.  XVIII.  Ver.  1—18.  Jesus  betrayed,  and  carried  be- 
fore the  High  Priest.— Our  Lord  had  no  sooner  concluded  his 
address  to  his  disciples,  and  the  prayer  which  followed,  than 
he  crossed  the  brook  Kidron,  and  entered  his  favourite  retreat, 
the  garden  of  Gethsemane;  and  as  Judas  might  have  heard, 
or  at  least  strongly  suspected,  that  Jesus  was  going  thither,  he 
thither  came  with  the  Jewish  officers,  who  were  appointed  to 
apprehend  him,  and  with  the  Roman  guard.  Jesus,  knowing 
that  his  hour  was  now  come,  instead  of  withdrawing,  as  on 
former  occasions,  now  came  forward  and  demanded,  Whom 
seek  ye?  and  when  they  answered,  Jesus  of  Nazareth,  he  im- 
mediately replied,  “I  am  he.”  Upon  this,  whether  confound- 
ed by  the  courage  and  majesty  with  which  our  Saviour  ex- 
pressed himself,  or  whether  alarmed  by  suddenly  recollecting 
the  conduct  of  Elijah,  who,  when  Ahab  sent  to  arrest  him, 
suddenly  struck  the  men  dead  with  lightning— so  it  was,  that 
upon  hearing  these  words,  “ they  drew  back,  and  fell  to  the 
ground  before  him.”  Jesus  then  repeating  his  avowal,  that  he 
was  the  person  they  sought,  added,  “If  ye  seek  me,  let  these 
go  their  way.”  This,  it  should  seem,  was  acceded  to,  when 
Peter  rashly  drew  his  sword,  and  cut  off  the  ear  of  Malchus, 
one  of  the  High  Priest’s  servants.  This  was  immediately  re- 
stored by  the  miraculous  power  of  our  Lord.  But  the  incident 
probably  occasioned  some  confusion,  when  the  Roman  sol- 
diers, who  had  remained  hitherto  in  the  back  ground,  came  for- 
ward to  assist  the  Jews;  and  our  Saviour  suffered  himself  to 
be  bound  by  them,  and  led  away,  first  to  Annas,  and  then  to 
Caiaphas,  who  had  already  predicted  that  he  should  die  for  the 
people,  and  who  was  now  active  to  fulfil  his  own  prediction. 

We  must  not,  however,  pass  over  our  Lord’s  reproof  of  Pe- 
ter—“Put  up  thy  sword;”  which  applies,  not  only  to  military 
heroes,  who  delight  in  blood  ; but,  more  especially  to  religious 
zealots,  who,  like  Saul  of  Tarsus,  “breathe  out  threatening 
and  slaughter”  against  all  who  differ  from  them  in  religion. 
It  is  “ the  sword  of  the  Spirit”  only,  which  becomes  the  hand 
of  an  apostle,  or  Christian  minister.  Our  Lord  adds  these  me- 
morable words—  “ The  cup  which  my  Father  giveth  me,  shall 
I i.o t drink  it  ?”  This  was  the  dreadful  “ cup”  from  which  our 
Saviour  prayed  to  be,  if  possible,  delivered  : but  if  he  had  not 
drank  it,  the  whole  human  race  must  have  drank  it  to  the 
dregs,  and  have  drank  it  in  everlasting  misery.  But  what  a 
lesson  is  this  to  us,  in  our  comparatively  tasteless  cup  of  wo  ? 

and  compare  Mark  vi.  25  ; x.  35.  Doddridge  includes  both  senses — “ I im- 
ortunately  ask  and  in  consequence  of  the  mutual  transactions  between  us,  am 
old  to  claim.”  It  is  a petition  founded  on  a previous  engagement. 

Chap.  XVIII.  Ver.  1.  The  brook  Cedron—  Kedron,  or  Kidron,  is  a rivulet 
running  between  Jerusalem  and  mount  Olivet,  which  empties  itself  into  the 
Dead  sea.  It  is  a narrow  stream,  with  little  water,  except  in  the  rainy  sea- 
son, when  it  carried  ofi'  all  the  filth  of  the  city  and  temple  into  the  Dead  sea. 

1177 


Judas  betrayeth  Jesus. 


JOHN. — CHAP.  XVIII.  He  is  examined  by  Caiaphas. 


2 And  Judas  also,  which  betrayed  him,  knew 
the  place  : for  Jesus  ofttimes  resorted  thither 
with  his  disciples. 

3 Judas  b then,  having  received  a band  of 
men  and  officers  from  the  chief  priests  and 
Pharisees,  cometh  thither  with  lanterns  and 
torches  and  weapons. 

4 Jesus  therefore,  knowing  e all  things  that 
should  come  upon  him,  went  forth,  and  said 
unto  them,  Whom  seek  ye? 

5 They  answered  him,  Jesus  of  d Nazareth. 
Jesus  saith  unto  them,  I am  he.  And  Judas 
also,  which  betrayed  him,  stood  with  them. 

6 As  soon  then  as  he  had  said  unto  them,  I 
am  he , they  e went  backward,  and  fell  to  the 
ground. 

7 Then  asked  he  them  again,  Whom  seek 
ye  ? And  they  said,  Jesus  of  Nazareth. 

8 Jesus  answered,  I have  told  you  that  I am 
he:  if  therefore  ye  seek  f me,  let  these  go 
their  way  : 

9 That  the  saying  might  be  fulfilled,  which 
e he  spake,  Of  them  which  thou  gavest  me 
have  I lost  none. 

10  H Then  11  Simon  Peter  having  a sword 
drew  it,  and  smote  the  high  priest’s  servant, 
and  cut  off  his  right  ear.  The  servant’s  name 
was  Malchus. 

11  Then  said  Jesus  unto  Peter,  Put  up  thy 
sword  into  the  sheath : the  ' cup  which  my 
Father  hath  given  me,  shall  I not  drink  it  ? 

12  If  Then  the  band  and  the  captain  and 
officers  of  the  Jews  took  Jesus,  and  bound 
him, 

13  And  led  him  away  to  Annas  i first;  for  he 
was  father-in-law  to  Caiaphas,  which  was  the 
high  priest  that  same  kyear. 

14  Now  Caiaphas  was  he,  which  gave  coun- 
sel i to  the  Jews,  that  it  was  expedient  that  one 
man  should  die  for  the  people. 


A.  M.  4033. 
A.  D.  29. 


b M«U26. 
47,4c. 
Mx.11. 43, 
Ac. 

Lu.22.47, 

ic. 

c c.  10  17,18. 
Ac.2.28. 

d Mat.2.23. 
c.19.19. 

e Pb.27.2. 
40.14. 

f Is.53.6. 
Ep.5.25. 

g c.17.12. 

h Mat.26.51 
Ma.  14.47. 
Lu. 22.49, 
50. 


i Mat. 20. 22 
26.39,42. 

J Lu.3.2. 

k And  An- 
nas sent 
Christ 
bound 
unto  Cai- 
aphas the 
hi?h 
priest. 
ver.24. 

1 c.11.49,50 


m Mat.  26. 
53,&c. 
Ma.  14.54. 
Lu.22.54. 


n Lu.4.15. 
c.7.14,26, 
28. 

8.2. 

o Ac.26.26. 

p Job  16.10. 
Je.20.2. 
Ac.23.2,3. 

q or,  with 
a rod. 

r 1 Pe.2.19.. 
23. 

s See  ver.  13. 


15  If  And  m Simon  Peter  followed  Jesus,  and 
so  did  another  disciple:  that  disciple  was 
known  unto  the  high  priest,  and  went  in  with 
Jesus  into  the  palace  of  the  high  priest. 

16  But  Peter  stood  at  the  d lor  without.  Then 
went  out  that  other  disciple,  which  was  known 
unto  the  high  priest,  and  spake  unto  her  that 
kept  the  door,  and  brought  in  Peter. 

17  Then  said  the  damsel  that  kept  the  door 
unto  Peter,  Art  not  thou  also  one  of  this  man’s 
disciples  ? He  saith,  I am  not. 

18  And  the  servants  and  officers  stood  there, 
who  had  made  a fire  of  coals ; for  it  was  cold  : 
and  they  warmed  themelves:  and  Peter  stood 
with  them,  and  warmed  himself. 

19  Tf  The  high  priest  then  asked  Jesus  of  his 
disciples,  and  of  his  doctrine. 

20  Jesus  answered  him,  I spake  n openly  to 
the  world ; I ever  taught  in  the  synagogue, 
and  in  the  temple,  whither  the  Jews  always 
resort;  and  0 in  secret  have  I said  nothing. 

21  Why  askest  thou  me?  ask  them  which 
heard  me,  what  I have  said  unto  them  : be- 
hold, they  know  what  I said. 

22  And  when  he  had  thus  spoken,  one  of  the 
officers  which  stood  by  struck  p Jesus  9 with 
the  palm  of  his  hand,  saying,  Answerest  thou 
the  high  priest  so  ? 

23  Jesus  answered  him,  If  I have  spoken  evil, 
bear  witness  of  the  evil : but r if  well,  why  smi- 
test  thou  me  ? 

24  Now  8 Annas  had  sent  him  bound  unto 
Caiaphas  the  high  priest. 

25  Tf  And  Simon  Peter  stood  and  warmed 
himself.  They  said  therefore  unto  him,  Art 
not  thou  also  one  of  his  disciples  ? He  denied 
it,  and  said,  I am  not. 

26  One  of  the  servants  of  the  high  priest,  be- 
ing his  kinsman  whose  ear  Peter  cut  off,  saith, 
Did  not  I see  thee  in  the  garden  with  him  ? 


Whatever  portipn  of  affliction  Providence  may  present  to  us, 
shall  we  not  drink  it  from  our  Father’s,  and  especially  from 
our  Saviour’s  hand,  who  drank  for  us  that  cup  of  wrath  which 
our  sins  had  merited  ? We  may  pray  submissively  to  have  the 
cup  removed,  but  it  is  base  ingratitude  to  refuse  it. 

Peter,  it  should  seem,  now  put  away  his  sword  forever,  and 
followed  his  Master  in  disguise,  as  though  he  had  been  a 
stranger,  with  another  disciple,  who  being  known  at  the  palace, 
procured  admission  ; but  Peter  stood  without  till  that  other 
disciple  (supposed  to  be  John  himself)  interceded  for  his  admis- 
sion with  the  woman  who  kept  the  door,  and  who,  upon  his 
admission,  directly  challenged  him  with  being  a disciple ; but 
Peter  promptly  denied  this,  and,  no  farther  notice  being  taken 
for  the  present,  he  stood  and  warmed  himself  with  tne  ser- 
vants, at  a fire  which  they  had  kindled  for  the  occasion. 

It  is  mentioned  that  the  officers  first  look  Jesus  to  Annas,  who 
had  beer,  previously  High  Priest,  and  perhaps  still  acted  occa- 
sionally in  that  office  for  his  son-in-law,  on  whom  the  office 
had  been  since  conferred:  but  Annas  seems  to  have  taken  no 
cognizance  of  the  affair,  but  sent  him  immediately  to  Caiaphas, 
from  whom  he  had  the  first  hearing.  In  our  next  section  we 


The  titimo  signifies  dark  nr  bine's,  and  it  was  so  called,  as  some  suppose,  from 
the  darkness  of  the  narrow  valley  through  which  it  runs  ; hut  others  think, 
from  the  blackness  of  its  waters. 

Ver.  3 A band  of  men. — Cainpbt.ll , “ The  Cohort,”  a Homan  troop  of  about 
50U  men,  to  guard  against  a rescue. 

Ver.  4.  Went  forth. — lour  Lord  not  only  knew  in  general,  savs  Dr.  Dodd- 
ridge, that  he  should  sutler  some  great  evil,  and  even  death  itself,  hut  was  ac- 
quainted  also  with  all  the  particular  circumstances  of  ignominy  and  horror  t hat 
should  attend  his  sufferings  : which,  accordingly,  lie  largely  foretold,  (see  Mat. 
xx  18,  19.)  thougn  many  of  these  circumstances  were  as  contingent  as  can 
well  be  imagined.  It  is  impossible  to  enter  aright  into  the  heroic  behaviour  of 
our  Lord  Jesus  Christ,  without  carrying  tin's  circumstance  along  with  us.  The 
critics  are  in  raptures  a the  gallantry  of  Achilles  in  going  to  the  Trojan  war, 
when  lie  knew,  according  to  Homer,  that  he  should  fall  there  : but  he  must 
nave  a very  low  way  of  riiinking,  who  does  not  see  infinitely  more  fortitude  in 
our  Lord’s  conduct  on  this  great  occasion,  when  this  circumstance,  so  judi- 
ciously, though  so  modestly  suggested  by  St.  John,  is  duly  attended  to.]— B. 

Ver.  5.  Judas  . . stood  with  them—  Judas  was  probably  aware  of 

Peter's  rashness,  and  thought  it  safest  to  shelter  himself  among  the  officers. 

Ver.  6.  They  went  baclcward.—{  Doubtless  by  the  interposition  of  Divine 
power ; and  it  was  thus  shown  that  Jesus  voluntarily  resigned  himself  into 
their  hands.) — Bolster. 

Ver.  9.  Have  I lost  none. — This  shows  that  Judas  was  not  one  whom  the 
rather  had  really  given  to  Christ.  See  note  on  ch.  xvii.  12. 

Ver.  tl.  Put  up  thy  sword.— See  Mat.  xxvi.  52,  S3. The  cup.— See  note 

on  Mat.  xxvi.  39. 

Ver.  12.  The  captain. — The  Greek  ( Chiliarkos ) is  properly  the  commander 
of  .000  men,  and  answers  to  our  term  colonel.  The  Romans  called  them  Mi 
uttiry  Tribunes, 


shall  follow  them  into  the  hall,  and  see  the  Lord  of  life  and 
glory  arraigned  before  a time-serving  Jewish  priest. 

Ver.  19 — 2s.  Jesus  examined  before  Caiaphas. — Of  this  pre- 
vious examination  the  only  account  is  here  given  by  the  Evan- 
gelist John,  and  this  merely  states  that  he  was  questioned,  by 
the  High  Priest,  of  his  disciples  and  his  doctrine;  in  answer  to 
which  he  appealed  to  those  who  had  heard  him,  denying  that 
he  had  taught  any  secret  doclrines,  (as  the  Greek  philosophers 
were  known  to  do.)  or  formed  any  private  faction.  But  speak- 
ing, as  the  Messiah,  with  more  freedom  than  the  under  officers 
of  the  Court  thought  becoming  the  rank  of  their  master,  one 
of  them  presumed  to  strike  our  Saviour,  with  this  reproof— 
“ Answerest  thou  the  High  Priest  so  ?”  The  reply  of  our 
Lord  may,  perhaps,  be  thus  paraphrased  “ If  now,  or  on  any 
other  occasion,  I have  spoken  what  is  contrary  to  the  law, 
bear  witness  against  me,  (as  I just  now  said  ;)  but  if  not,  why 
strikest  thou  me  uncondemned?”  (See  Acts  xvi.  37.)  Here 
John  closes  this  part  of  his  narrative;  probably  because  the 
other  evangelists  had  related  the  process  of’our  Lord’s  trial 
before  the  Sanhedrim,  which  immediately  followed. 

But  Peter  is  here  again  brought  before  us,  and  we  see  the 


Ver.  13.  And  led  him  away  to  Annas  first  .—In  the  margin  of  our  larger 
Bibles,  ver.  24  is  here  introduced,  which  seems  to  be  its  natural  place,  with  the 
omission  only  of  “had  “ And  Annas  sent  Christ  bound  unto  Caiaphas  the 
high  priest.” 

Ver.  15.  The  palace— ( Greek,  aulen ,)  which  means  an  open  court  or  hail  ; 
which  the  late  Mr.  Taylor  understood  of  a part  of  the  temple  appropriated  to 
his  use. 

Ver.  16.  Her  that  kept  the  door—  Among  the  ancients,  (and  probably  the 
Jews,)  women  were  often  employed  as  door-keepers. — Orient.  Lit.  No.  1372. 

Ver.  18.  Afire  of  coals—  Not  pit-coal,  we  suppose,  but  wood  or  charcoal. 
Cainpbell  reads,  ‘rNow  the  servants  and  officers  stood  near  a fire  which  they 
had  made,  because  it  was  cold,”  &c.  The  nights  at  this  season  were  often 
very  cold,  though  I he  days  were  hot. — Harmer. 

Ver.  20.  I spake  openly. — The  Gemera  of  Babvlon  mentions  proclamation 
being  made  by  a public  crier  for  any  one  who  could  witness  the  innocence  of  a 
prisoner  to  come  forward,  before  punishment  was  executed,  .'ind  that  this  was 
done  forty  days  before  the  death  of  Jesus  ; but  we  know  this  to  be  false. 

Ver.  22.  Struck  Jesus  with  the  palm  of  his  hand. — Some  explain  this  word 
(rapisjtia)  of  a blow  with  a staff  or  stick  ; so  Beza;  but  Doddridge  says. 
“ the  word  is  used  apparently  for  any  bloio."  So  Campbell. 

Ver.  24.  Note  Annas—  I Annas  wras  dismissed  from  boing  high  priest.  A.D.  23. 
after  filling  that  office  for  fifteen  years,  ( Josephus , Ant.  1.  xviii.  c.  2 ;)  but  being 
a person  of  distinguished  character,  and  having  had  no  less  than  five  sons  who 
had  successively  enjoved  the  dignity  of  the  high  priesthood,  and  the  present 
high  priest  Caiaphas  being  his  son-in-law,  he  must  have  possessed  njnch  au- 
thority in  the  nation.  It  was  at  the  nulace  of  Caiaphas  where  the  chief  priests, 
elders,  and  scril>es,  were  assembled  the  whole  of  the  night  to  see  the  issue  of 
their  stratagem.  \—BagstC7. 

Ver.  26.  Being  his  kinsman—  i.  e.  the  kinsman  of  Malchus.  See  ver.  W- 


I \7S 


Jesus  arraigned  before  Pilate.  JOHN- — CHAP.  XIX.  Pilate  scourges  Christ. 


27  Peter  then  denied  again  : and  ‘ immedi- 
ately the  cock  crew. 

28  If  Then  u led  they  Jesus  from  Caiaphasunto 
r the  hall  of  judgment : and  it  was  early  ; and 
they  themselves  went  not  into  the  judgment 
hall,  lest  w they  should  be  defiled ; but  that 
they  might  eat  the  passover. 

29  Pilate  then  went  out  unto  them,  and  said, 
What  accusation  bring  ye  against  this  man? 

30  They  answered  and  said  unto  him,  If  he 
were  not  a malefactor,  we  would  not  have  de- 
livered him  up  unto  thee. 

31  Then  said  Pilate  unto  them,  Take  ye  him, 
and  judge  him  according  to  your  law.  The 
Jews  therefore  said  unto  him,  It  is  not  lawful 
for  us  1 to  put  any  man  to  death  : 

32  That  the  saying  of  Jesus  might  be  fulfilled, 
which  he  y spake,  signifying  what  death  he 
should  die. 

33  Then  Pilate  entered  into  the  judgment 
hall  again,  and  called  Jesus,  and  said  unto 
him,  Art  thou  the  king  of  the  Jews  ? 

34  Jesus  answered  him,  Sayest  thou  this  thing 
of  thyself,  or  did  others  tell  it  thee  of  me  ? 

35  Pilate  answered,  Am  I a Jew?  Thine  own 
’nation  and  the  chief  priests  have  delivered 
thee  unto  me  : what  hast  thou  done  ? 

3fi  Jesus  a answered,  My  b kingdom  is  not  of 
this  world : if  my  kingdom  were  of  this  world, 
then  would  my  servants  fight,  that  I should  not 
be  delivered  to  the  Jews  : but  now  is  my  king- 
dom not  from  hence. 

37  Pilate  therefore  said  unto  him,  Art  thou  a 


A.  M.  4033. 
A.  D.  59. 


t Mat.2G.74 
Mo.  14.72. 
Lu.22.60. 
c.  13.38. 

u Mat.27.2, 
&c. 

Ma.15.1, 

&c. 

Lu.23.1, 

&c. 

v or,  Pi- 
late’s 
house. 

w Ac.  10.28. 

x Ge.49.10. 
Eze.2l.27. 

y Mat.20.19 
Lu.  18.32, 
33. 

% c.19.11. 
Ac.3.13. 

a lTi.6.13. 

b Pp.  45.3,6. 
Is.9.6,7. 
Da. 2.44. 
7.14. 

Zee.  9.9. 
Lu.  12. 14. 
c.6.15. 

Ro.  14.17. 
Col.  1.13. 


c Is.55.4. 
Re.  1.5. 
3.14. 

d c.8.47. 

1 Jn.4.6. 

a Mat.27, 
26,  &c. 
Ma.15.15, 
&c. 

b Is.  53.5. 

c c.18.38. 
ver.  6. 


king  then  ? Jesus  answered,  Thou  sayest  that 
I am  a king.  To  this  end  was  I born,  and  for 
this  cause  came  I into  the  world,  that  I should 
bear  c witness  unto  the  truth.  Every  one  d that 
is  of  the  truth  heareth  my  voice. 

38  Pilate  saith  unto  him,  What  is  truth  ? And 
when  he  had  said  this,  he  went  out  again  unto 
the  Jews,  and  saith  unto  them,  I find  in  him  no 
fault  at  all. 

39  But  ye  have  a custom,  that  I should  re- 
lease unto  you  one  at  the  passover:  will  ye 
therefore  that  I release  unto  you  the  King  of 
the  Jews  ? 

40  Then  cried  they  all  again,  saying,  Not 
this  man,  but  Barabbas.  Now  Barabbas  was 
a robber. 

CHAPTER  XIX. 

1 Christ  is  scourged,  crowned  with  thorns,  and  beaten.  4 Pilate  is  desirous  to  release 
him,  but  being  overcome  with  the  outrage  of  the  Jews,  he  delivered  him  to  be  crucifi- 
ed. 23  They  cast  lots  for  his  garments.  26  He  commendeth  his  mother  to  John.  28 
He  dieth.  31  His  side  is  pierced.  38  He  is  buried  by  Joseph  and  Nicodeuius, 

THEN  a Pilate  therefore  took  Jesus,  and 
scourged  b him. 

2  And  the  soldiers  platted  a crown  of  thorns, 
and  put  it  on  his  head,  and  they  put  on  him  a 
purple  robe, 

3  And  said,  Hail,  King  of  the  Jews  ! and  they 
smote  him  with  their  hands. 

4  f[  Pilate  therefore  went  forth  again,  and  saith 
unto  them,Behold,Ibring  him  forth  to  you,  that 
ye  may  know  that  c I find  no  fault  in  him. 

5  Then  came  Jesus  forth,  wearing  the  crown 
of  thorns,  and  the  purple  robe.  And  Pilate 
saith  unto  them,  Behold  the  man  1 
6 When  the  chief  priests  therefore  and  offi- 


d anger  of  running  uncalled  into  the  way  of  temptation.  Had 
Peter  boldly  come  forward  as  a witness  to  justify  his  Master, 
he  might  probably  have  died  for  him,  as  he  proposed ; (chap.  xiii. 
37  ;)  and  he  would  have  anticipated  Stephen  in  the  honour  of 
being  the  first  Christian  martyr;  but  for  this  he  disqualified 
himself  by  his  rash  attack  on  Malchus.  Had  he  then  staid 
without,  and  waited  the  issue  of  his  Master’s  trial,  he  might 
have  avoided  the  temptation  to  deny  him,  which  he  was  not 
able  to  resist,  and  saved  himself  from  many  bitter  tears. 

Ver.  29 — 40.  Jesus  examined  by  Pilate , the  Roman  go- 
vernor.— Here  the  first  circumstance  which  strikes  us  is  the 
hypocrisy  of  the  priests  and  other  members  of  the  Sanhedrim, 
who,  though  (in  a body,  as  it  should  seem)  they  led  Jesus  from 
Caiaphas  to  Pilate,  dared  not  enter  into  the  Roman  hall  of 
judgment,  lest  they  should  be  defiled  by  mixing  with  the  Gen- 
tiles. They  were  not  alarmed  at  the  guilt  of  shedding  inno- 
cent blood,  but  they  were  afraid  of  entering  the  house  of  a 
Gentile,  lest  they  should  be  polluted  during  all  the  feast.  And 
even  here,  it  is  to  be  remarked,  they  were  not  afraid  lest  they 
should  be  incapacitated  from  offering  sacrifices  to  God ; but  lest 
they  should  be  prevented  from  eating  that  part  of  the  sacri- 
fices to  which  they  were  entitled,  which  was  considerable.  (See 
Numb,  xxviii.  19 — 24.) 

Pilate  so  accommodated  himself  to  their  wishes,  that  he 
came  out  to  the  door  of  the  hall,  probably,  to  hear  what  they 
had  to  say.  At  this,  however,  they  seem  to  take  offence;  for 
they  wish  him  to  take  it  for  granted,  that  the  prisoner  was 
guilty  of  a capital  offence,  or  they  would  not  have  brought 
him:  and  therefore,  had  thought  it  not  necessary  (or  at  least 
prudent)  to  bring  him  any  account  of  their  proceedings.  On 
this,  Pilate  tells  them  to  take  him  back  again,  and  judge  him 
according  to  their  own  law,  as  he  did  not  wish  to  interfere. 
They  are  now  obliged  to  confess  that  they  wanted  not  his  judg- 
ment on  the  case,  but  merely  that  he  would  order  the  execu- 
tion, which  they  were  not  allowed  to  do.  Upon  this,  Pilate 
went  back  into  the  hall,  and  called  Jesus  to  him,  (under  custo- 
dy, doubtless,  of  their  officers,)  and  began  himself  to  ques- 
tion him. 

Tt.  is  evident  that  the  only  charge  they  had  brought  against 
him  was,  that  he  made  himself  “ King  of  the  Jews?”  ana  upon 
this,  therefore,  he  examines  him — “ Art  thou  the  King  of  the 


Ver.  23.  The  hull  of  judgment. — Campbell,  " The  Pretorium.” Lest  they 

should  be  defiled;  but  that,  Sic. — Doddridge,  “ Leat  they  shoultl  he  polluted, 
and  prevented  from  eating  the  Passover  i.  e.  the  sacrifices  which  followed 
the  paschal  supper,  during  the  feast  of  unleavened  bread. 

Ver.  30.  . If  he  were  not  a malefactor , Sic. — “ These  words  import,  1.  If  the 
crime  he  is  charged  with  were  not  capital,  we  should  have  punished  him  our- 
selves. anu  not  have  come  to  you.  2.  If  he  were  not  guilty,  we  should  not  have 
accused  him.” — Lardner's  Cred. 

Ver.  31.  It  i8  not  lawful  for  us  to  put  any  man  to  death — That  is,  a cri- 
minal we  cannot  punish  according  to  his  deserts.  “ It  is  not  one  of  the  lesser 
faults,  for  which  we  are  wont  to  scourge  men,  or  to  cast  out  of  the  synagogue  ; 
but  he  is  guilty  of  blasphemy,  which  Dy  our  law  is  punishable  with  death. 
And  since  we  cannot  be  permitted  to  punish  any  man  capitally,  we  have 
brought,  him  to  vour  tribunal,  where  alone  we  can  have  satisfaction.” — Lard- 
ner  e Cred. 


Jews?”  Jesus,  wishing  to  draw  from  him  the  fact,  that  the 
Jews  had  reported  this,  in  reply  asked,  “Sayest  thou  this 
thing  of  thyself,  or  did  others  tell  it  thee  of  me  ?” — Pilate  re- 
joins, “Am  I a Jew?  Thine  own  nation  (the  Jews)  and  the 
chiei  priests  have  delivered  thee  unto  me  under  that  charge : 
confess  what  thou  hast  done  to  occasion  it.”  Jesus  now  takes 
an  opportunity  to  explain  the  nature  of  his  kingdom,  which 
he  does  in  such  a manner  as  disarms  the  jealousy  of  the  Ro- 
man governor:  “My  kingdom  is  not  of  this  world,”  &c.,  as 
if  hte  had  said,  “ I interfere  not  with  your  authority,  neither  am 
I an  enemy  to  Cesar.  I assume  no  worldly  state  nor  riches  : 
my  throne  is  on  high,  and  surrounded  with  celestial  guards. 
Were  I indeed  about  to  institute  a temporal  kingdom,  these 
would  fight  for  me,  and  even  Roman  legions  would  in  vain  op- 
pose celestial  hosts.  But  mine  is  a kingdom  of  truth,  and 
righteousness,  and  peace;  and  I came  from  heaven  to  pro- 
claim this  truth  on  earth,  and  to  prepare  the  world  for  its  es- 
tablishment.” 

Pilate  understood  enough  of  this  discourse  to  perceive  that 
Jesus  interfered  not  with  his  authority,  nor  with  the  preroga- 
tives of  his  royal  master.  He  asks,  indeed,  “What  is  truth?” 
but  recollecting  he  had  nothing  to  do  with  truth,  instead  ol 
waiting  for  an  answer,  he  goes  back  to  the  Jewish  priests,  who 
were  waiting  still  without,  and  frankly  tells  them,  “ I find  no 
fault  in  him  ; but  as  you  have  a custom  that  I should  release 
to  you  a prisoner  at  the  Passover,  will  you  that  I release  unto 
you  the  King  of  the  Jews,  as  you  call  him  ?”  This,  however, 
only  made  them  more  clamorous — “ Not  this  man,  hut  Barab- 
bas”— a man  convicted  both  of  sedition  and  murder.  To  si- 
lence their  importunity  and  violence,  having  heard  that  Jesus 
had  chiefly  preached  and  wrought  his  miracles  in  Galilee,  he 
hopes  to  get  rid  of  the  business  by  sending  him  to  Herod, 
whose  curiosity  Jesus  refusing  to  gratify,  he  sends  him  back 
again  to  Pilate,  without  any  judgment  on  the  ease.  Pilate 
again  calls  together  the  chief  priests  and  rulers,  and  tells  them 
that  neither  he  nor  Herod  had  found  him  guilty  of  any  capital 
offence ; he  proposes,  therefore,  to  scourge  him,  and  let  him  go. 

Chap.  XIX.  Ver.  1 — 15.  Christ’s  last  hearing  before  Pi- 
late.— It  appears  by  St.  Luke,  (chap,  xxiii.  22,)  thatPdate  pro- 
posed to  scourge  Jesus,  and  let  him  go  : it  has  been  thought, 
therefore,  that  by  this  severity,  and  the  cruel  mockery  which 


Chap.  XIX.  Ver.  2-  A crown  of  thorns.— [These  words,  some  would  render 
an  acanthine  crown , or  wreath  formed  out  of  the  brandies  of  the  herb  tears 
foot , a prickly  plant,  though  not  like  thorns  ; hut  this  version  is  solidly  refuted 
by  Campbell.  The  Gr.  word  akanthinos,  in  sacred  use  and  classical,  plainly 
denotes  thorny,  and  never  made  of  bear's  foot : and  it  was  so  understood  by  ail 
the  ancient  and  modern  translators,  and  by  the  Greek  and  Latin  Fathers.  “The 
Naba  or  Nabka  of  the  Arabians,”  says  Hasselouwt,  “ is,  in  all  probability,  the 
tree  which  afforded  the  crown  of  thorns  put  on  tne  head  of  Christ : it  grows  very 
common  in  the  East.  This  plant  was  very  fit  for  the  purpose,  for  it  has  many 
sharp  spines,  which  are  well  adapted  to  give  pain  ; the  crown  might  be  easily 
made  of  these  soft,  round,  and  pliant  branches  : and  what,  in  my  opinion, 
seems  to  be  the  greatest  proof  is,  that  the  leaves  much  resemble  those  of  the 

ivy,  as  they  are  of  a very  deep  green.”] — Bagster. A purple  robe.— See 

note  on  Mat  xxvii.  28.  Perhaps  so  decayed  that  the  colour  was  scarce  distm- 
gir?bable 


1170 


f Ps.3ti.13. 
Is.  53.7. 
Mat  27. 
12,14. 
Ph.1.28. 


— CHAP.  XIX.  He  delivers  him  for  crucifixion. 

ing,  he  brought  Jesus  forth,  and  sat  down  in 
the  judgment  seat  in  a place  that  is  called  the 
Pavement,  but  in  the  Hebrew,  Gabbatha. 

14  And  " it  was  the  preparation  of  the  pass- 
over,  and  about  the  sixth  hour:  and  he  saith 
unto  the  Jews,  Behold  your  King ! 

15  But  they  cried  out,  Away  with  him,  away 
with  him , crucify  him.  Pilate  saith  unto  them, 
Shall  I crucify  your  King?  The  chief  priests 
answered,  We  0 have  no  king  but  Cesar. 

16  Then  p delivered  he  him  therefore  unto 
them  to  be  crucified.  And  they  took  Jesus, 
and  led  him  away. 

17  Tf  And  he  bearing  his  cross  i went  forth 
into  a place  called  the  place  of  a skull,  which 
is  called  in  the  Hebrew  Golgotha  : 

18  Where  they  crucified  him,  and  two  other 
with  him,  on  either  side  one,  and  Jesus  in  the 
midst. 

19  Tf  And  r Pilate  wrote  a title,  and  put  it  on 
the  cross.  And  the  writing  was,  JESUS  OF 
NAZARETH  THE  KING  OF  THE  JEWS. 

20  This  title  then  read  many  of  the  Jews : 
for  the  place  where  Jesus  was  crucified  was 
nigh  to  the  city  : and  it  was  written  in  He- 
brew, and  Greek,  and  Latin. 


n Mnt.27.62 
o Ge.49  10. 
p Mat. 27. 
26,  ftc. 

Ma.  15.15, 

&c. 

Lu. 23.24, 
&c. 


r Mat. 27. 37 
Ma.  15.26. 
Lu.23.33. 


Pilate  desires  to  release  Christ.  JOHN. 

ccrs  saw  him,  they  cried  out,  saying,  Crucify 
him,  crucify  him.  Pilate  saith  unto  them,  Take 
ye  him,  and  crucify  him:  for  I find  no  fault 
in  him. 

7 The  Jews  answered  him,  We  d have  a law, 
and  by  our  law  he  ought  to  die,  because  ' he 
made  himself  the  Son  of  God. 

8 If  When  Pilate  therefore  heard  that  saying, 
he  was  the  more  afraid  ; 

9 And  went  again  into  the  judgment  hall,  and 
saith  unto  Jesus,  Whence  art  thou  ? But f Je- 
sus gave  him  no  answer. 

10  Then  saith  Pilate  unto  him,  Speakest  thou 
not  unto  me  ? knowest  s thou  not  that  I have 
power  to  crucify  thee,  and  have  power  to  re- 
lease thee  ? 

11  Jesus  answered,  Thou  h couldest  have  no 
power  at  all  against  me,  except  it  were  given 
thee  from  ‘ above:  therefore  he  i that  deliver- 
ed me  unto  thee  hath  the  greater  k sin. 

12  And  from  thenceforth  Pilate  sought  to  re- 
lease him : but  the  Jews  cried  out,  saying,  If 
thou  let  this  man  go,  thou  art  not  Cesar’s 
friend : whosoever  > maketh  himself  a king 
speaketh  against  Cesar. 

13  When  m Pilate  therefore  heard  that  say- 


followed,  that  he  might  hope  to  impress  the  Jews  with  some 
feelings  of  humanity,  and  therefore  did  he  bring  forth  an  ob- 
ject as  pitiable  as  misery,  without  guilt,  could  render  him — and 
pointing  to  him  in  the  robes  of  mock  royalty,  covered  with 
blood— ne  cries,  “Behold  the  man!” — Vain  nope!  as  well 
might  he  impress  compassion  on  the  marble  pavement  on 
which  he  stood.  All  they  had  to  say  was  comprised  in  two 
words,— “ Crucify  him  ! Crucify  him  !” 

The  chief  priests  aimed,  in  the  first  instance,  to  prejudice 
the  governor  against  the  prisoner,  bv  pretending  that  he  was  an 
enemy  to  Cesar,  for  every  man  that  made  himself  a king, 
they  said,  was  so.  (Verse  12.)  But  when  they  saw  this  had  no 
effect,  they  said,  “ We  have  a law,  and  by  that  law  he  ought  to 
die,  because  he  made  (that  is,  represented)  himself  to  be  the 
Son  of  God.”  It  is  doubtful  whether  Pilate  understood  what 
they  meantj  by  this  title.  Many  of  the  heathen  emperors  re- 
presented themselves  as  of  immortal  origin,  and  it  is  possible 
he  might  think  Jesus  aimed  at  such  an  honour;  or,  if  he  un- 
derstood the  term  as  equivalent  to  Messiah , he  might  be  aware 
that  all  pretenders  to  that  character  had  hitherto  mixed  with 
it  more  or  less  of  political  ambition— “ he  was  (therefore)  the 
more  afraid,”  and  thus  addressed  our  Saviour,  “Whence  art 
thou?”  From  our  Lord’s  giving  no  answer  to  this  question, 
we  conclude  that  it  was  improper,  though  we  do  not  perceive 
the  reason. 

When,  however,  Pilate  adds,  “ Knowest  thou  not  that  I have 
power  to  crucify  thee,  and  have  power  to  release  thee  ?”  Jesus 
replies  immediately,  to  correct  his  error ; “ Thou  couldest  have 
no  power  at  all  against  me,  except  it  were  given  thee  from 
above” — that  is,  from  heaven — “ therefore .”  subjoins  our  Lord, 
“he  [Caiaphas]  that  delivered  me  unto  thee  hath  the  greater 
sin.”  In  this  reply  our  Lord  gives  the  heathen  governor  a les- 
son on  the  doctrine  of  Providence;  that  all  power  is  from  God 
alone,  who  says  to  governors  and  kings,  as  he  does  to  the 
waves  of  the  sea,  “Hitherto  shall  ye  come,  but  no  farther.” 
(Job  xxxviii.  11.)  Knowing,  therefore,  what  was  determined 
concerning  him,  and  the  great  object  to  be  accomplished  by 
his  sufferings,  namely,  the  salvation  of  his  church  and  people, 
he  was  willing  to  endure,  (as  he  had  undertaken,)  whatever 
might  be  necessary  to  accomplish  that  object,  and  to  satisfy 
the  demands  of  eternal  justice.  As  to  the  governor’s  conduct 
in  this  affair,  he  gives  him  to  understand  that,  though  nothing 


Ver.  6.  Take  ye  him. — (Pilate  neither  did  nor  could  say  this  seriously  ; for 
crucifixion  was  not  a Jewish  but  a Roman  mode  of  punishment.  The  cross 
was  made  of  two  beams,  either  crossing  at  the  top,  at  right  angles,  like  a T, 
or  in  the  middle  of  their  length,  like  an  X : with  a piece  on  Ihe  centre  of 
the  transverse  beam  for  the  accusation,  and  another  piece  projecting  from  the 
middle,  on  which  the  person  sat.  The  ctoss  on  which  our  Lord  suncred  was 
of  the  former  kind,  being  thus  represented  in  all  old  monuments,  coins,  and 
crosses.  The  body  was  usually  fastened  to  the  upright  beam  by  nailing  the 
feet  to  it.  and  on  the  transverse  piece  by  nailing  the  hands  ; and  the  person 
was  frequently  permitted  to  hang  in  this  situation,  till  he  perished  through 
agony  and  lack  of  food.  This  horrible  punishment  was  usually  indicted  only 
on  slaves  for  the  worst  of  crimes.  1—Bagster. 

Ver.  8.(  He  was  the  more  afraid— Lardner,  on  this  text,  quotes  Beza,  as 
saying,  “ He  was  not  without  reason  afraid,  that  an  open  sedition  might  hap- 
pen, if  he  did  not  comply  with  the  multitude.” 

Ver.  12.  Maketh  himself  aking—i.e.  represents  himself  as  such. 

Ver.  13.  The  Pavement. — A curious  tesselated  pavement,  such  as  are  often 
found  among  Roman  antiquities,  formed  of  small  stones,  in  various  forms,  on 
which  possibly  the  seat,  ot  judgment  might  be  erected,  as  the  Hebrew  name 
Gabbatha  implies  elevation. 

Ver.  14.  The  preparation  of  the  passover.— Campbell,  “ Of  the  Paschal 
Sabbath.”  He  says  it  occurs  six  times  in  the  New  Testament,  and  always 

means  the  daybefore  the  Sabbath,  (Friday.)  So  Dr.  Jennings. And  about 

the  sixth  hour.— We  cannot  but  suspect  with  Doddridge,  and  for  the  reasons 
which  he  gives,  that  a slight  error  has  here  crept  into  the  text,  and  that  we 
should  hem  read  with  Mark  xv.  25,  " the  third  hour,”  which  has  the  sanction 
I1S0 


could  justify  him  in  condemning  the  innocent,  the  wicked 
High  Priest,  and  his  Jewish  confederates,  had  certainly  the 
greater  sin  to  answer  for. 

This  reply  not  only  softened  Pilate’s  resentment,  but  led 
him  to  make  one  more  effort  to  save  him  from  crucifixion ; but 
it  was  a weak  one,  and  shows  that  he  was  worried  out  by  the 
priests,  and  had  not  the  courage  to  follow  the  dictates  of  his 
conscience  at  the  expense  of  his  secular  interest.  We  might 
have  pitied  this  man’s  weakness  more,  had  we  not  known  that 
this  was  not  the  only  instance  in  which  he  violated  justice. 
In  fact,  though  he  was  thus  obsequious  to  the  Jews  in  this  in- 
stance, they  procured  from  Rome  his  recal  and  banishment, 
for  many  acts  of  cruelty  and  oppression,  but  a very  few  years 
after  this;  and  such  was  his  mortification,  that  he  soon  after 
committed  suicide. 

We  have  now  closed  the  trial  of  our  Saviour,  and  shall 
conclude  this  section  with  two  or  three  brief  remarks  upon  it. 

In  examining  the  trial  of  any  person  of  celebrity,  we  natu- 
rally look  to  the  character  of  the  judges  and  the  witnesses. 
In  this  case,  the  great  majority  of  the  members  of  the  Sanhe- 
drim had  shown  themselves  decidedly  prejudiced  against  the 
prisoner,  and  they  had  held  repeated  meetings  to  concert  his 
death  ; and  the  judge  himself  (Caiaphas)  had  openly  avowed  the 
necessity  of  it,  as  a measure  of  political  expediency.  Thev  had 
even  bribed  one  of  his  disciples  to  betray  him.  and  had  effectu- 
ally intimidated  any  others  from  speaking  in  his  behalf ; while, 
at  the  same  time,  they  had  suborned  false  witnesses  respecting 
words  uttered  three  years  before,  whose  evidence  they  could 
not  reconcile,  (Mark  xiv.  57 — 59,)  or,  if  reconciled,  it  did  not 
amount  to  any  capital  charge  against  him ; so  that  the  Roman 
governor,  with  the  utmost  disposition  to  oblige  them,  was  fully 
satisfied  of  his  innocence,  arid  would  have  gladly  dismissed 
the  prisoner,  but  that  they  threatened  to  accuse  him  as  an  ene- 
my to  Cesar.  Jesus  was  not  only  acquitted  by  his  judge,  and 
justified  by  the  false  disciple  who  betrayed  him  ; but  his  subse- 
quent resurrection  and  the  triumphs  of  his  gospel  put  the  ques- 
tion out  of  doubt.  Many  of  those  who  crucified  him  repented 
of  their  crime,  and  afterwards  became  his  faithful  disciples; 
and  we  look  with  anxious  hope  for  the  promised  day  when  the 
great  body  of  the  Jewish  nation  shall  do  the  same. 

Ver.  16 — 30.  The  crucifixion  and  death  of  Christ. — No 
sooner  had  Pilate  given  the  fatal  word  of  consent,  than  the 

of  some  good  MSS.;  otherwise  we  must  suppose  the  Evangelists  used  different 
ways  of  reckoning,  which  is  very  possible. 

Ver.  17.  Bearing  his  cross.— Whether  the  cross  was  put  together,  or  in  two 
separate  pieces,  it  appears  to  us,  (on  mature  reflection,)  that  they  compelled 
Jesus  to  drag  it  to  the  gate  of  the  city  nearest  Calvary  ; at  which  gate  they 
met  Simon  of  Cyrenc,  and  finding  Jesus  unable  to  proceed  with  it,  they  compel- 
led this  countryman  to  carry  it  the  rest  of  the  way  to  Calvary.  Compare  note  on 

Mat.  xxvii.  32. Golgotha— [Golgotha,  of  which  the  Greek  Kranion , and 

Calvaria,  are  merely  translations,  is  supposed  to  have  been  a hill,  or  a ri- 
sing on  a greater  hill,  on  the  north-west  of  Jerusalem.  ]—Bagster. 

Ver.  19.  Wrote  a title  and  -put  it  on  the  cross. — “ This  was  the  usual  cus- 
tom of  the  Romans,  when  any  were  condemned  to  death,  to  affix  to  the  in- 
strument of  their  punishment,  or  to  order  to  be  carried  before  them,  a writing, 
expressing  the  crime  for  which  they  suffered  : and  this  writing  was  called  in 
Latin,  Title. — Lardner's  Cred.  (The  apparent  discrepancy  between  the  ac- 
counts of  this  title  given  by  the  Evangelists,  which  has  been  urged  as  an  ob- 
jection against  their  inspiration  and  veracity,  has  been  most  satisfactorily  ac- 
counted-for  by  Dr.  Townson;  who  supposes,  that,  as  it  was  written  in  He- 
brew, Greek,  and  Latin,  it  might  have  slightly  varied  in  each  language ; and 
that,  as  St.  Luke  and  St.  John  wrote  for  the  Gentiles,  they  would  prefer  the 
Greek  inscription  ; that  St.  Matthew,  addressing  the  Jews,  would  use  the  He- 
brew ; and  that  St.  Mark,  writing  to  the  Romans,  would  naturally  give  the 
Latin.] — Bagster. 

Ver.  20.  Nigh  to  the  city. — The  cross  stood  by  the  way-side,  where  per- 
sons were  continually  passing,  and  where  it  wa9  usual  to  erect  crosses  to 
make  public  examples  of  malefactors,  to  deter  others  from  committing  the  like 


-CHAP.  XIX.  The  death  and  burial  of  Christ. 

vinegar,  he  said,  It  c is  finished  : and  he  bow- 
ed his  head,  and  gave  d up  the  ghost. 

31  If  The  Jews  therefore,  because  it  was  the 
e preparation,  that  the  bodies  should  not  re- 
main f upon  the  cross  on  the  sabbath  day, 
(for  e that  sabbath  day  was  a high  day,)  be- 
sought Pilate  that  their  legs  might  be  broken, 
and  that  they  might  be  taken  away. 

32  Then  came  the  soldiers,  and  brake  the 
legs  of  the  first,  and  of  the  other  which  was 
crucified  with  him. 

33  But  when  they  came  to  Jesus,  and  saw  that 
he  was  dead  already,  they  brake  not  his  legs : 

34  But  one  of  the  soldiers  with  a spear  pier- 
ced his  side,  and  forthwith  came  thereout 
h blood  and  < water. 

35  And  J he  that  saw  it  bare  record,  and  his 
record  is  true  : and  he  knoweth  that  he  saith 
true,  that  ye  might  believe. 

36  For  these  things  were  done,  that  the  scrip- 
ture k should  be  fulfilled,  A bone  of  him  shall 
not  be  broken. 

37  And  again  another  scripture  > saith,  They 
shall  look  on  him  whom  they  have  pierced. 

38  Tf  And  after  this  Josephof  Arimathea,  being 
a disciple  of  Jesus,  but  secretly  for  m fear  of  the 
Jews,  besought  Pilate  that  he  might  take  away 
the  body  of  Jesus:  and  Pilate  gave  him  leave. 
He  came  therefore,  and  took  the  body  of  Jesus. 

39  And  there  came  also  n Nicodemus,  which 
at  the  first  came  to  Jesus  by  night,  and  “brought 
a mixture  of  myrrh  and  aloes,  about  a hundred 
pound  weight. 


wrought. 
t Ex. 39. 22. 
u Ps.22.18. 

r or,  Clo- 
pas. 

w Lu.24.18. 
x c.13.23. 
y c.2.4. 
z I Ti.5.2. 
i c.16.32. 
b Pa. 69.21. 


d Is.53. 10,12 
He.2.14, 
15. 

* ver.42. 

f De.21.23. 

g Le.23.7,8. 

h He.9.22, 
23. 

I Jn.5.6,8. 

i 1 Pe.3.21. 

j 1 Jn.l.  1.  .3 

k Ex.  12.46. 
Nu.9.12. 
Ps.34.20. 

1 Ps.22.16. 
Zee.  12. 10. 
Re.  1.7. 


Christ  commendeth  his  mother  to  John.  JOHN.- 

21  Then  said  the  chief  priests  of  the  Jews  to 
Pilate,  Write  not,  The  King  of  the  Jews  ; but 
that  he  said,  I am  King  of  the  Jews. 

22  Pilate  answered,  What  I have  written  I 
have  written. 

23  If  Then  the  soldiers,  when  they  had  cruci- 
fied Jesus,  took  his  garments,  and  made  four 
parts,  to  every  soldier  a part ; and  also  his 
coat:  now  the  coat  was  without  seam,  8 wo- 
ven t from  the  top  throughout. 

24  They  said  therefore  among  themselves, 
Let  us  not  rend  it,  but  cast  lots  for  it,  whose 
it  shall  be : that  the  scripture  might  be  ful- 
filled, which  u saith,  They  parted  my  raiment 
among  them,  and  for  my  vesture  they  did  cast 
lots.  These  things  therefore  the  soldiers  did. 

25  If  Now  there  stood  by  the  cross  of  Jesus 
his  mother,  and  his  mother’s  sister,  Mary  the 
wife  of  T w Cleophas,  and  Mary  Magdalene. 

26  When  Jesus  therefore  saw  his  mother,  and 
the  disciple  standing  by,  * whom  he  loved,  he 
saith  unto  his  mother,  ’Woman,  behold  thy 
son  ! 

27  Then  saith  he  to  the  disciple,  Behold  thy 
1 mother  ! And  from  that  hour  that  disciple 
took  her  unto  his  own  a home. 

23  Tf  After  this,  Jesus  knowing  that  all  things 
were  now  accomplished,  that  the  scripture 
b might  be  fulfilled,  saith,  I thirst. 

29  Now  there  was  set  a vessel  full  of  vinegar: 
and  they  filled  a sponge  with  vinegar,  and  put 
it  upon  hyssop,  and  put  it  to  his  mouth. 

30  When  Jesus  therefore  had  received  the 


Priests  were  ready  (notwithstanding  it  was  Passover  time)  to 
hurry  our  Saviour  to  the  dreadful  death  of  crucifixion,  which 
he  had  himself  repeatedly  predicted,  and  which  was  brought 
about  by  a remarkable  train  < f providences.  This  was  not  a 
Jewish  punishment,  and  would  hardly  have  been  adopted,  had 
they  not  been  under  restraint,  as  to  the  power  of  life  and  death, 
which  made  it  necessary  to  obtain  his  consent ; but  for  the  ne- 
cessity of  which,  it  is  not  likely  that  Pilate  would  have  inter- 
fered. This,  however,  obliged  the  Jews  themselves  to  confess 
that  the  sceptre  was  indeed  departed  from  Judah,  and  that 
Shiloh  was  now  c me.  (See  Gen.  xlix.  10.)  Another  remark- 
able circumstance  is,  the  title  which  Pilate  put  upon  the  cross, 
proclaiming  him  King  of  the  Jews , whom  they  now  crucified. 
This,  indeed,  sorely  displeased  the  Jews,  who  would  fain  have 
had  it  altered  : but  Pilate,  who  had  sacrificed,  as  himself  own- 
ed, an  innocent  man  to  please  them,  would  not,  from  the  same 
motive,  alter  a line  or  a letter  of  what  he  had  himself  written; 
and  though  the  different  inscriptions  seem  in  some  respects  to 
have  varied,  they  all  agreed  in  this  obnoxious  sentence,  “The 
King  of  the  Jews,”  and  proclaimed  in  the  three  chief  tongues 
of  the  then  known  world,  that  the  Jews  had  crucified  their 
king,  for  whom  they  had  so  long  wished  and  prayed.  In  this 
event  several  remarkable  prophecies  were  fulfilled,  as  we  shall 
presently  observe;  in  the  meantime  we  must  notice  the  affec- 
tionate language  which  Jesus  uses  towards  his  mother  and  his 
beloved  Apostle  John.  Though,  upon  his  apprehension,  his  dis- 
ciples generally  were  each  scattered  to  his  own  home,  an  excep- 
tion must  be  made  for  Peter  and  John  : the  former,  indeed,  had 
better  have  fled  with  the  rest,  than  have  stopped  to  deny  his 
Master;  but  the  latter,  who  was  the  youngest  of  them,  kept 
hovering  about  him  during  the  trial,  and,  when  that  was  over, 
secured  a station  as  near  as  he  could  to  the  foot  of  the  cross, 
with  our  Lord’s  mother  and  other  pious  women,  whom  neither 
danger  nor  disgrace  could  separate  from  him.  Jesus,  in  the 
midst  of  his  acute  sufferings,  could  not  contemplate  with  in- 
difference the  forlorn  situation  of  his  mother,  now  a widow, 
as  is  generally  believed,  and  a sword  having  pierced  through 
her  own  howels,  as  had  been  predicted.  (See  Luke  ii.  35.) 

While,  there  ore,  he  calls  her  attention  to  his  own  sufferings, 
he  calls  also  the  attention  of  the  young  apostle  to  his  mother; 


crimes.  Alexander  the  emperor  ordered  a eunuch  to  be  crucified  by  the 
way-side,  in  which  his  servants  used  commonly  to  go  to  his  country-house. — 
Orient.  Oust.  No.  1305. 

Ver.  23.  Without  seam— Josephus  represents  the  tunic  of  Aaron  as  wove 
in  tins  manner  ; nor  is  this  unusual.  See  Orient.  Lit.  No.  1376. 

Ver.  29.  A vessel  full  of  vinegar , &c.— See  notes  on  Mat.  xxvii.  34,  48.  [This 
hyssop  is  termed  a reed  by  Matthew  and  Mark  ; and  it.  appears  that  a species 
of  hys  op  with  a reedy  stalk,  about  two  feet  long,  grew  about  Jerusalem. 
See  Bocharl.] — Bagsler.  But  some  think  the  herb  itself  was  mixed  with  the 
vinegar  upon  the  sponge,  before  being  raised  by  a reed.  Harris's  Nat.  Hist. 

Ver.  30.  If.  is  finished. — These  do  not  appear  to  have  been  absolutely  the 
last  words  of  our  Saviour,  for  the  three  other  Evangelists  state,  “ That  he  cried 
again  with  a loud  voice,  Father,  into  thy  hands  I commend  my  spirit,”  and 
then  gave  up  the  ghost. 

Ver.  31.  That  the  bodies  should  not  remain.— See  Deut.  xxi.  22,  23. A 

hi"h  day.— Not  only  a Sabbath,  but  the  second  day  of  the  feast  of  unleavened 
Dread,  on  which  they  offered  the  sheaf  of  new  corn. 


and  he  so  well  understood  the  Saviour’s  hint,  that  from  that 
hour  he  took  her  to  his  own  home  : it  is  also  believed,  on  the 
authority  of  an  early  tradition,  that  she  lived  and  died  with 
him.  Jesus  now  recollecting  that  there  was  one  prophecy  re- 
specting him  yet  unfulfilled  said,  “I  thirst;”  and  the  soldiers 
themselves  fulfilled  the  prediction  of  the  patriarch  David,  by 
giving  him  vinegar  to  drink.  He  now  said,  “It  is  finished:” 
and  bowing  down  his  head,  “gave  up  the  ghost.” 

Thus  closes  the  awful  history  of  our  Saviour’s  sufferings,  in 
which  grief  rapidly  follows  grief,  like  as  wave  follows  wave  in 
the  agitated  ocean.  Weli,  indeed,  might  the  Saviour  cry,  “ O 

my  God,  my  soul  is  cast  down  within  me All  thy 

waves  and  billows  are  gone  over  me.”  (Ps.  xlii.  7.)  Let  us 
hastily  recount  his  successive  scenes  of  misery.  He  celebrated 
the  Passover  on  the  Thursday  evening  at  Jerusalem — at  mid- 
night was  arrested  in  the  garden,  and  carried  before  the  High 
Priest,  and  then  the  Sanhedrim — about  six  in  the  morning  of 
Friday  taken  before  Pilate,  who,  after  several  vain  attempts 
to  pacify  the  Jews,  surrendered  him  to  their  fury — nailed  to  the 
cross  at  nine-at  noon  came  on  the  miraculous  darkness, 
which  continued  till  three,  when  he  expired  ; and  the  same 
evening  about  sunset  was  entombed.  Addison  describes  the 
closing  scene  in  the  following  few,  hut,  striking  lines  : — “ See 
where  they  have  nailed  the  Lord  and  giver  of  life  ! How  his 
wounds  blacken,  his  body  writhes,  and  his  heart  heaves  with  pi- 
ty and  with  agony  1 O,  Almighty  sufferer,  look  down,  look  down 
from  thy  trumphant  infamy  1 Lo,  he  inclines  his  head  to  his 
sacred  bosom  ! — Hark,  he  groans! — See,  heexpires! — Theearth 
trembles;  the  temple  rends;  the  rocks  burst;  the  dead  arise 
— which  are  the  quick? — which  are  the  dead? — Sure  Nature, 
all  Nature,  is  departing  with  her  Creator.” 

Ver.  31 — 42.  Circumstances  which  followed  the  death  of 
Christ , including  his  entombment. — We  confine  our  remarks 
here  to  the  circumstances  related  by  St.  John  : for  those  re- 
lated by  the  other  Evangelists,  see  our  remarks  on  Matt,  xxvii. 
and  Luke  xxiii.  It  was  not  only  by  a special  Providence,  for 
the  fulfilment  of  prophecy,  that  the  legs  of  Jesus  were  pre- 
served unbroken,  and  his  side  pierced,  but  there  seems  also  a 
mystical  design,  as  our  Evangelist  afterwards  explains  it  in 
his  first  epistle,  (ch.  v.  6;)  “This  is  he  that  came  by  water 


Ver.  32.  Brake  the  legs.—lLactantius  says,  that  it  was  a common  custom 
to  break  the  legs  of  criminals  upon  the  cross  . which  was  done,  we  are  told, 
at  the  instep,  with  an  iron  mallet ; ami  appears  to  have  been  a kind  of  coup 
de  grace,  the  sooner  to  put  them  uut  of  pain.  I — Bagster. 

Ver.  34.  Blood,  and  water.— Blootl  from  the  heart  itself,  and  water  from  the 
pericardium , or  hair  which  contains  the  heart.  [It  appears  liom  ibis,  that  the 
spear  went  through  the  pericardium,  and  pierced  the  heart ; and  that  the  wa- 
ter, or  aqueous  humour,  proceeded  from  the  former,  and  the  blood  from  the  lat- 
ter. It  affords  the  most  decisive  evidence  that  Jesus  died  for  our  sins  ; and 
thus  the  conduct  of  the  soldiers  was  overruled  to  take  away  all  pretences  to 
the  contrary,  by  which  his  enemies  might  have  attempted  to  invalidate  the 
reality  of  his  resurrection  ; and  to  accomplish  two  most  important  prophe- 
cies. ) — Bagster. 

Ver.  36.  A bone  of  him  shall  not  be  broken.— See  Exod.  xii.  26  ; also  PsaL 
xxxiv.  20. 

Ver.  37.  They  shall  look—  See  Zech.  xii.  10. 

Ver.  39  A hundred  pound  weight.— This  has  been  thought  incredible  ; bat 

1181 


Tde  resurrection  of  Christ.  JOHN. — CHAP.  XX.  He  appeareth  to  Mary  Magdalene. 


40  Then  took  they  the  body  of  Jesus,  and 
wound  p it  in  linen  clothes  with  the  spices,  as 
the  manner  of  the  Jews  is  to  bury. 

41  Now  in  the  place  where  he  was  crucified 
there  was  a garden;  and  in  the  garden  a new 
sepulchre,  wherein  was  never  man  yet  laid. 

42  There  ’’laid  they  Jesus  therefore  because 
r of  the  Jews’  preparation  day  ; for  the  sepul- 
chre was  nigh  at  hand. 

CHAPTER  XX. 

1 Mary  cometh  to  the  sepulchre  : 3 so  do  Peter  and  John,  ignorant  of  the  resurrection. 
11  Jesus  appeareth  to  Mary  Magdalene,  19  and  to  his  disciples.  24  The  incredulity 
and  confession  of  Thomas.  30  The  scripture  i**  sufficient  to  salvation. 

HHHE  1 first  day  of  the  week  cometh  Mary 
Magdalene  early,  when  it  was  yet  dark, 
unto  the  sepulchre,  and  seeth  the  stone  taken 
away  from  the  sepulchre. 

2 Then  she  runneth,  and  cometh  to  Simon 
Peter,  and  to  the  other  disciple,  whom  b Jesus 
loved,  and  saith  unto  them,  They  have  taken 
away  the  Lord  out  of  the  sepulchre,  and  we 
know  not  where  they  have  laid  him. 

3 Peter  c therefore  went  forth,  and  that  other 
disciple,  and  came  to  the  sepulchre. 

4 So  they  ran  both  together:  and  the  other 
disciple  did  outrun  d Peter,  and  came  first  to 
the  sepulchre. 

5 And  he  stooping  down,  and  looking  in,  saw 
the  linen  clothes  e lying;  yet  went  he  not  in. 

6 Then  cometh  Simon  Peter  following  him, 
and  went  into  the  sepulchre,  and  seeth  the 
linen  clothes  lie, 

7 And  the  f napkin,  that  was  about  his  head, 
not  lying  with  the  linen  clothes,  but  wrapped 
together  in  a place  by  itself. 

8 Then  went  in  also  that  other  disciple, 


A.  M.  4033. 
A.  D.  a9 


p Ac.5.6. 
q I s.  53.9. 

1 Co.lo.4. 
r ver.31. 
a Mat-28. 1. 
&c. 

Ma.16.1 

&c. 

Lu.24.1, 

&c. 

b c.  13.23. 
19.26. 
21.7,24. 
c Lu.24.12. 
d Lu  13.30. 
e c.  19.40. 
f c.  1 1.44. 


g Pb  16.10. 
Ac. 2.25.. 
31. 

13.34,35. 
h M a.  16.5. 
i Mat.28.9. 

Ma.16.9. 
j till!  24. 16, 
31. 

c.21.4. 
k Ca.3.2. 

1 Is.43.1. 

c.10.3. 
m Ca.3.4. 
n Ps. 22.22. 
Ro.8.29. 
He.  2. 11. 
o c. 16.28. 
p Ro.8.14, 
15. 

2 Co.  6. 18. 

Ga.3.26. 

4.6,7. 

q Ep.1.17. 
r Ge.  17.7,8. 
Ps.  43.4,5. 
48.14. 

Is. 41. 10. 
Je.31.33. 
Eze. 36.28. 
Zee.  13.9. 
He.  11.16. 
Re.21.3. 
s Mat.  28. 10 


which  came  first  to  the  sepulchre,  and  he  saw, 
and  believed. 

9 For  as  yet  they  knew  not  the  e scripture, 
that  he  must  rise  again  from  the  dead. 

10  Then  the  disciples  went  away  again  unto 
their  own  home. 

11  U But  Mary  stood  without  at  the  sepulchre 
weeping : and  as  she  wept,  she  stooped  down, 
and  looked  h into  the  sepulchre, 

12  And  seeth  two  angels  in  white  sitting,  the 
one  at  the  head,  and  the  other  at  the  feet, 
where  the  body  of  Jesus  had  lain. 

13  And  they  say  unto  her,  Woman,  why 
weepest  thou  ? She  saith  unto  them,  Because 
they  have  taken  away  my  Lord,  and  I know 
not  where  they  have  laid  him. 

14  And  when  she  had  thus  said,  she  turned 
herself  back,  and  ’ saw  Jesus  standing,  and 
knew  not  j that  it  was  Jesus. 

15  Jesus  saith  unto  her,  Woman,  why  weep- 
est thou?  whom  seekest  thou?  She,  sup- 
posing him  to  be  the  gardener,  saith  unto  him, 
Sir,  ifthou  have  borne  him  hence,  tell  me  where 
thou  hast  laid  him,  and  k I will  take  him  away. 

16  Jesus  saith  unto  her,  Mary.  ’ She  turned 
“ herself,  and  saith  unto  him,  Rabboni ; which 
is  to  say,  Master. 

17  Jesus  saith  unto  her,  Touch  me  not;  for 
I am  not  yet  ascended  to  my  Father:  but  go 
to  my  " brethren,  and  say  unto  them,  I " ascend 
unto  my  Father,  and  p your  Father;  and  to 
my  ” God,  and  your  r God. 

18  Mary  Magdalene  6 came  and  told  the  dis- 
ciples that  she  had  seen  the  Lord,  and  that  he 
had  spoken  these  things  unto  her. 


and  blood on  which  we  shall  only  at  present  remark,  that 
we  conceive  the  fact  had  a figurative  allusion  to  those  two 
reat  doctrines  of  the  Christian  system — atonement  by  the 
lood  of  Christ,  and  the  washing  of  regeneration  and  the  re- 
newal of  our  nature  by  the  influences  of  the  Holy  Spirit.  So 
Dr.  Watts  explains  it : — 

“ Our  Saviour’s  pierced  side 
Pour’d  out  a double  flood. 

By  water  we  are  purified, 

And  pardon’d  by  the  blood.” 

We  have  already  hinted  at  the  many  prophetic  allusions  ac- 
complished in  this  great  event.  “ To  him  give  all  the  prophets 
witness,”  (Acts  x.  43 ;)  and  none  more  copiously  than  the  pa- 
triarch David,  who  by  the  prophetic  spirit  clearly  anticipated 
this  day  of  sorrows,  when  he  cried,  “ My  God,  my  God,  why 
hast  thou  forsaken  me?”  and  when  he  speaks  of  himself  as 
exposed  to  public  scorn  and  ridicule — “ I am  a worm  and  no 
man  ; a reproach  of  men,  and  despised  of  the  people.  All  they 
that  see  me  laugh  me  to  scorn:  they  shoot  out  the  lip,  they 
shake  the  head;  saying,  ‘ He  trusted  on  the  Lord  that  he 
would  deliver  him  : let  him  deliver  him,  seeing  he  delighteth 
in  him’  ....  For  dogs  have  compassed  me:  the  assembly  of 
the  wicked  have  enclosed  me  : they  pierced  my  hands  and  my 
feet.  They  part  my  garments  among  them,  and  cast  lots  upon 
my  vesture.”  (Ps.  xxii.  1,  6,  7,  16 — 18.)  “ They  gave  me  gall 

for  my  meat ; and  in  my  thirst  they  gave  me  vinegar  to  drink.” 
But  the  most  important  words  of  Jesus  in  this  part  of  the 
narrative,  and  nearly  the  last  which  he  uttered,  were,  “It  is  I 
finished” — meaning,  not  only  that  his  prophetic  and  mediato- 
rial work,  but  the  whole  series  of  types  and  prophecies  re- 
specting him,  was  accomplished. 

“ In  this  hour  the  long  series  of  prophecies,  visions,  types, 
and  figures,  was  accomplished;  this  was  the  centre  in  which 
thev  all  met;  this  the  point  towards  which  they  had  tended 
and  verged  throughout  the  course  of  so  many  generations. 
You  behold  the  law  and  the  prophets  standing,  if  we  may 
speak  so.  at  the  foot  of  the  cross,  and  doing  homage.  You 
behold  Moses  and  Aaron  bearing  the  ark  of  the  covenant; 


David  and  Elijah  presenting  the  oracle  of  testimony.  You 
behold  all  the  priests  and  sacrifices,  all  the  rites  and  ordi- 
nances, all  the  types  and  symbols,  assembled  together  to  re- 
ceive their  consummation.  Without  the  death  of  Christ,  the 
worship  and  ceremonies  of  the  law  would  have  remained  a 
pompous,  but  unmeaning  institution.  In  the  hour  when  he 
was  crucified,  1 the  book  with  the  seven  seals’  was  opened. 
Every  rite  assumed  its  significancy,  every  prediction  met  its 
event,  every  symbol  displayed  its  correspondence.”  {Blair’s' 
Sermons,  vol.  Ser.  5.) 

Chap.  XX.  Ver.  1 — 18.  Jesus  appears  to  Mary  Magdalene, 
at  the  sepulchre. — Besides  Mary  Magdalene,  Matthew  men- 
tions another  Mary,  (meaning,  most  probably,  Mary  the  wife 
of  Cleopas,  who  stood  with  her  at  the  foot  of  the  cross,  chap, 
xix.  25,)  and  Mark  mentions  other  women  ; so  that  it  appears 
there  were  at  least  three : but  John’s  narrative  concerns  one 
only,  though  at  the  same  time  her  language  implies  that  there 
was  at  least  another;  for  she  says,  verse  2,  “We  know  not,” 
&c.  Notwithstanding  all  that  Jesus  had  intimated  about 
rising  from  the  dead,  it  does  not  appear  that  any  one  of  Ins 
disciples,  male  or  female,  anticipated  such  an  event ; and  how 
they  interpreted  his  language  on  such  occasions,  is  to  us  in- 
comprehensible. It  should  seem  as  if  Providence  had  cast,  as 
it  were,  a mist  over  the  eyes  of  their  minds,  that  they  might 
fall  under  no  suspicion  of  acting  a part  to  deceive  others.  Had 
they  but  suspected  that  lie  were  risen,  they  would  not  have 
carried  spices  to  embalm  him,  nor  would  they  have  been  under 
any  anxiety  about  rolling  away  the  stone;  much  less  would 
they  have  been  alarmed  when  they  found  the  stone  removed, 
lest  the  body  should  have  been  stolen.  Nor  does  even  Mary 
Magdalene,  with  all  her  sanguine  attachment  to  him,  seem  to 
have  entertained  an  idea  of  his  resurrection,  till  Jesus  spoke  to 
her ; and  then,  though  she  did  not  recollect  his  person,  (perhaps 
not  being  dressed  as  usual,)  she  in  a moment  recognised  his 
voice,  the  well  known  sound  of  which  vibrated  with  rapture 
on  her  ear,  and  perhaps  she  was  eager  to  embrace  him  ; but 
he  desires  her  not  to  stop  at  present,  for  he  was  not  yet  as- 
cended, nor  about  immediately  to  leave  them.  Shortly,  how- 


the  Talmud  says,  eighty  pounds  were  used  at  the  funeral  of  Rabbi  Gamaliel 
the  elder.  At  the  funeral  of  Herod.  Josephus  says,  five  hundred  domestics  fol- 
lowed, carrying  spices. — Orient.  Oust.  No.  1303. 

Ver.  40.  As  the  manner  of  the  Jews  is  to  bury. — Campbell,  “ Which  is  the 
Jewish  manner  of  embalming.” 

Chap.  XX.  Ver.  1.  Cwneth  Mary  Magdalene. — [Mary  Magdalene,  as  well  as 
Peter,  was  evidently  at  the  sepulchre  twice  on  the  morning  of  the  resurrection. 
The./i  rst  time  of  her  going  was  some  short  time  before  her  companions,  the  other 
Mary  and  Salome,  (Mat.  xxviii.  1;)  and  observing  that  the  stone  had  been  re- 
moved, she  returned  to  infomi  Peter  and  John.  In  the  mean  time,  the  oil  er 
Mary  and  Salome  came  to  the  sepulchre,  and  saw  the  angel,  as  recorded  by 
Matthew  and  Mark.  While  these  women  returned  to  the  city,  Peter  and  John 
went  to  the  sepulchre,  passing  them  at  some  distance,  or  going  another  way, 
followed  by  Mary  Magdalene,  who  staid  after  their  return.  This  was  her  se- 
cond journey,  when  she  saw  two  angels,  and  then  Jesus  himself  as  here  re- 
lated ; and  immediately  after.  Jesus  appeared  to  the  other  women,  as  thev  rc- 
1189 


turned  tn  the  city.  (Mat.  xxviii.  9,10.)  In  the  meantime.  Joanna  and  her  company 
arrived  at  the  sepulchre,  when  two  angels  appeared  to  them,  and  addressed  them 
as  the  one  angel  had  done  the  other  women.  (Lu.  xxiv.  1 — 10.)  They  immediately 
returned  to  the  city,  and  by  some  means  found  the  apostles  before  the  others  ar- 
rived, and  informed  them  of  what  they  had  seen  : upon  which.  Peter  went  a se- 
cond time  to  the  sepuichre.but  saw  only  the  linen  clothes  lying.  Lu. xxiv. 12.] — B. 

Ver.  8.  Saw,  and  believed, — Were  convinced  that  he  must  indeed  lie  risen 
from  the  dead. 

Ver.  10.  Unto  their  own  home. — Doddridge  and  Campbell,  ” To  their  com- 
panions." 

Ver.  17.  Touch  me  not. — Sherlock . ‘‘Hang  not  about  me.”  Doddridge, 
” Embrace  me  not.”  Campbell  says,  ” The  verb  Omptesthai)  in  the  use  of  the 
LXX.,  denotes  not  only  to  touch,  but  to  cleave  to.  as  in  Job  xxxi.  7.  Ezek. 
xli.  6,  and  other  places.”  The  sense  here  plainly  is,  “ Do  not  detain  me  at  pre- 
sent  Lose  not  a moment  in  carrying  the  joyful  tidings  of  my  resurrec 

tion  to  my  disciples.” 


— CHAP.  XX. 


The  incredulity  of  Thomas. 


t Ma.  16  14. 
Lu.24.36. 

1 Co.  15.5. 
u c.  16.22. 
v c.  14.27. 
w Mat.  28. 19 
c.17.18. 
2TL2.2. 
He.3.1. 
x Ac.2.4,33. 


i c.  11.16. 
i P6.7S.ll, 


b 16.26. 12. 
c 1 Jll.1.1. 
d 1 Ti.1.14. 
e Ps.  1 18.28. 
c.5.23. 

1 Ti.3. 16. 
f 1 Pc.  1.8. 
g c.21.25. 
h Lu.1.4. 

i c.3. 15,16. 
5.24. 
10.10. 

1 Pe.1  9. 


nails,  and  put  my  finger  into  the  print  of  the 
nails,  and  thrust  my  hand  into  his  side,  I will 
not  believe. 

26  H And  after  eight  days  again  his  disciples 
were  within,  and  Thomas  with  them:  then 
came  Jesus,  the  doors  being  shut,  and  stood 
in  the  midst,  and  said,  Peace  b be  unto  you. 

27  Then  saith  he  to  Thomas,  Reach  hither 
thy  finger,  and  behold  my  hands;  and  reach 
hither  thy  c hand,  and  thrust  it  into  my  side : 
and  be  d not  faithless,  but  believing. 

28  And  Thomas  answered  and  said  unto  him, 
My  e Lord  and  my  God. 

29  Jesus  saith  unto  him,  Thomas,  because 
thou  hast  seen  me,  thou  hast  believed  : blessed 
f are  they  that  have  not  seen,  and  yet  have 
believed. 

30  And  s many  other  signs  truly  did  Jesus 
in  the  presence  of  his  disciples,  which  are  not 
written  in  this  book  : 

31  But  h these  are  written,  that  ye  might 
believe  that  Jesus  is  the  Christ,  the  Son  of 
God  ; and  ‘ that  believing  ye  might  have  life 
through  his  name. 


Christ  appeareth  to  his  disciples.  JOHN. 

19  If  Then  1 the  same  day  at  evening,  being 
the  first  day  of  the  week,  when  the  doors  were 
shut  where  the  disciples  were  assembled  for 
fear  of  the  Jews,  came  Jesus  and  stood  in  the 
midst,  and  saith  unto  them,  Peace  be  unto 
you. 

20  And  when  he  had  so  said,  he  showed  unto 
them  his  hands  and  his  side.  Then  “were  the 
disciples  glad,  when  they  saw  the  Lord. 

21  Then  said  Jesus  to  them  again,  Peace  ’ be 
unto  you : as  my  Father  hath  sent  me,  even 
so  w send  I you. 

22  And  when  he  had  said  this,  he  breathed 
on  them,  and  saith  unto  them,  Receive  x ye 
the  Holy  Ghost: 

23  Whose  soever  y sins  ye  remit,  they  are  re- 
mitted unto  them  ; and  whose  soever  sins  ye 
retain,  they  are  retained. 

24  Tf  But  z Thomas,  one  of  the  twelve,  called 
Didymus,  was  not  with  them  when  Jesus 
came. 

25  T he  other  disciples  therefore  said  unto  h im, 

We  have  seen  the  Lord.  But  he 1 said  unto  them, 
Except  I shall  see  in  his  hands  the  print  of  the 

ever,  he  should  “ ascend  to  his  Father  and  their  Father — to  his 
and  their  God.”  The  text  does  not  say  that  she  did  not 
touch  him  ; her  laying  hold  of  him  might  be  the  reason  of  his 
desiring  her  not  to  hold  him  at  the  present. 

Ver.  19 — 31.  Jesus  again  appears  to  his  disciples , and  after- 
wards to  Thomas , and  shows  them  his  hands  and  his  feet. — 
It  is  worthy  of  observation,  that  while  our  Lord  Jesus  shows 
the  utmost  anxiety  to  satisfy  his  own  disciples  of  the  reality  of 
his  resurrection,  by  repeated  appearances  and  conversations, 
accompanied  by  circumstances  decidedly  miraculous,  as  in  the 
present  instance,  he  does  not  in  any  one  instance  appear  to 
his  enemies,  the  priests  and  unbelieving  Jews.  This  has  been 
objected  to  by  infidel  writers  as  a suspicious  circumstance  : it 
should  be  considered,  however,  that  he  had  in  his  lifetime,  and 
even  at  his  death,  wrought  a great  number  of  miracles,  the 
which,  when  they  could  not  deny  their  reality,  they  perversely 
attributed  to  demons,  though  at  the  same  time  they  were  of 
the  most  benevolent  character : and,  after  all  this,  not  only 
refused  to  credit  them,  but  persecuted  him  to  death  on  account 
of  them.  What  claim  could  these  men  have  to  more  mi- 
racles 1 

In  the  next  place,  it  should  be  considered  that  this  is  in  har- 
mony with  the  conduct  of  God,  as  respects  the  principles  of 
what  is  called  natural  religion.  On  the  doctrine  of  a future 
state,  for  instance,  though  reason  furnishes  a variety  of  argu- 
ments sufficient  to  convince  men  who  are  not  unwilling  to 
believe  it,  yet  is  the  evidence  not  of  that  overwhelming  nature 
as  lo  preclude  the  possibility  of  doubt,  or  to  counterbalance 
the  influence  of  the  corrupt  passions  of  mankind.  As  it  is 
hard  in  secular  things  to  convince  a man  against  his  will,  so 
is  it  difficult  to  convince  a libertine  that  he  will  be  called  to 
account  before  the  bar  of  God,  when  his  hopes,  his  wishes,  his 
passions,  all  say— No  ! Those  who  would  not  be  convinced, 
were  justly  left  to  perish  in  their  sins. 

But  let  us  consider  the  incidents  here  related.  The  evening 
of  the  same  day  on  which  our  Lord  had  appeared  early  in  the 
morning  to  Mary  Magdalene  and  others,  he  appeared  to  the 
body  of  his  disciples,  who  were  assembled  with  closed  doors, 
on  account  of  the  Jews.  A report  had  been  raised  that  these 
disciples  had  stolen  the  body  of  their  Master,  and  it  was  na- 
tural to  expect  that  the  Jews  would  prosecute  them  with  the 
same  virulence  as  they  had  done  him.  The  doors  being  fas- 
tened, however,  seems  mentioned  for  the  purpose  o'  showing 
that  our  Saviour’s  entrance  among  them  was  miraculous  ; and 
the  exhibition  of  his  wounds  was  evidently  designed  to  de- 
monstrate the  identity  of  his  person.  The  Salaam  he  pro- 
nounced, “ Peace  be  unto  you  !”  was  in  perfect  harmony  with 
his  farewell  discourse,  (chap.  xiv.  27,)  in  which  he  promises 
them  peace  and  happiness.  At  first,  however,  Luke  informs 
us  (eh.  xxiv.  37)  they  were  much  alarmed,  under  the  idea  that 
it  was  his  ghost,  till  he  allowed  them  to  handle  his  limbs  and 
inspect  his  wounds.  “ A spirit  hath  not  flesh  and  bones,  as 
ye  s e me  have and,  for  their  farther  conviction,  he  did  eat 
h-iore  them,  (Luke  xxiv.  42,  43;)  for  it  must  be  recollected 
that,  though  cur  Lord  was  raised  from  the  dead  as  Lazarus 
and  others  h?d  been  his  body,  probably,  did  not  undergo  its 


Ver.  19.  Same  day  at  evening.— This  verse,  compared  with  ver.  1,  may  help 
tortile  the  question  as  to  the  time  when  the  Christian  Sabbath  commences. 
“ Mary  went  early  the  firstT&iy" — this  verse  says,  evening  of  the  same  day : 
this  was  the  evening  of  the  Christian  Sabbath. 

V er.  23.  Whose  soever  sins  ye  remit. — The  ministerial  sentence  of  absolution, 
except  where  it  relates  to  ecclesiastical  censures,  is  merely  a declaration  of 
what  God  h&»  done. 

. Ver.  26.  And  after  eight  days — i.  e.  on  the  eighth  day,  or  the  first  of  the 
following  week.  So  “ after  three  days,”  Mat.  xxvii.  63  ; Mark  viii.  31,  means 
evidently  on  the  third  day. 

Ver.  2*  My  Lord  and  my  God. — fThe  disbelief  of  the  apostles  is  the  means 


final  change,  so  as  to  become  spiritual  and  glorified,  till  the 
time  of  his  ascension  into  glory.  Then,  as  St.  Paul  says  of 
those  who  shall  be  found  alive  at  the  sounding  of  the  last 
trumpet,  “in  a moment,  in  the  twinkling  of  an  eye,”  that 
mysterious  change  might  be  induced. 

On  the  same  occasion  our  Lord  breathed  upon  them,  as  in- 
dicative of  the  gift  of  the  Holy  Spirit,  which,  not  many  days 
after  this,  they  were  to  receive,  and  whereby  they  were  quali- 
fied to  “ discern  spirits,”  or  to  read  tl.«  hearts  of  men,  and  to 
announce  their  pardon,  or  otherwise,  as  the  case  might  be. 
Farther  than  as  every  minister  of  God’s  word  is  authorized  to 
denounce  his  judgments  against  all  sin,  and  promise  pardon  to 
all  penitent  believers.  This  clearly  refers  to  miraculous  pow- 
ers, and  is  confined  to  apostolic  times. 

But  to  return  to  our  history. — Thomas  not  being  present  on 
the  above  occasion,  was  so  incredulous  as  to  protest  against 
the  truth  of  what  was  stated  to  him  by  the  other  apostles ; 
but  Jesus,  knowing  his  objection  did  not  arise  from  infidelity 
of  heart,  but  from  a fear  that  the  news  was  (as  we  sometimes 
say)  too  "ood  to  be  true,  was  pleased  to  appear  to  them  again 
on  that  day  week,  when  Thomas  himself  was  present ; and 
so  far  was  he  from  persevering  in  his  objection,  that  he  no 
sooner  saw  the  Lord  than  he  both  confessed  and  adored  him 
— Thomas  answered,  “My  Lord,  and  my  God!” 

These  words  have  indeed  been  variously  explained,  and  to 
avoid  the  evidence  resulting  from  them  in  favour  of  our  Lord’s 
divinity,  some  have  supposed  this  tp  be  the  language  merely 
of  surprise  and  astonishment ; a vain,  and,  indeed,  a profane 
exclamation!  But  the  text  says,  “Thomas  answered  and 
said  unto  him,”  that  is,  unto  Christ  himself—11  My  Lord,  and 
my  God  !”  and  our  Lord  himself  plainly  so  understood  it,  for 
he  replies,  “ Thomas,  because  thou  hast  seen  me  thou  hast 
believed.”  So  the  learned  Reformer,  Beza : “ From  the  pro- 
noun to  him , it  appears  that  the  words  which  follow  are  not 
merely  the  expression  of  the  Apostle’s  admiration,  as  the 
Nestorians  used  to  evade  this  passage;  but  the  words  repre- 
sent him  addressing  Jesus  himself  as  the  true  God  and  his 
Lord  : . . . . and  there  is  not  a more  express  instance  in  the 
Gospels,  of  the  invocation  of  Christ  as  the  true  God.”  (See 
Dr.  Smith’s  Messiah.) 

It  is  not  necessary  to  suppose  that  Thomas’s  incredulity  so 
far  prevailed  as  to  induce  him  to  feel  the  Saviour’s  wounds, 
but  rather  the  contrary  ; for  Jesus  adds,  11  Because  thou  hast 
seen  me  thou  hast  believed:  blessed  are  they  that  have  not 
seen,  and  yet  have  believed” — that  ts,  as  Doddrid ge  judiciously 
explains  it,  who  “ have  believed  on  the  credible^  testimony  of 
others;  for  they  have  shown  a greater  degree  of  candour  and 
humility,  which  renders  the  faith  it  produces  so  much  the 
more  acceptable.” 

The  chapter  closes  with  stating  that  Jesus  did  many  more 
things  than  are  stated  in  this  Gospel,  (or  indeed  in  all  the 
Evangelists,)  and  the  end  of  all  is — not  to  gratify  curiosity,  or 
furuisn  an  amusement,  as  is  the  case  of  most  other  writings ; 
but  that  we  “may  believe  that  Jesus  is  the  Christ,  and  that 
believing  we  may  have  life  through  his  name  ;”  for  “ the  end” 
of  all  true  “ faith  is  the  salvation  of  our  souls.” 


of  furnishing  us  with  a full  and  satisfactory  demonstration  of  the  resurrection 
of  our  Lord.  Throughout  the  divine  dispensations,  every  doctrine  and  every 
important  truth  is  gradually  revealed;  and  here  we  have  a conspicuous  in- 
stance of  this  progressive  system.  An  angel  first  declares  the  glorious  event. 
The  empty  sepulchre  confirms  the  women’s  report.  Christ's  appearance  to 
Mary  Magdalene  showed  that  he  was  alive ; that  to  the  discipies  at  Emmaiii 
proved  that  it  was  at  least  the  spirit  of  Christ  ; that  to  the  eleven  showed  the 
reality  of  his  body  ; and  the  conviction  given  to  St.  Thomas,  proved  it  the 
self-same  body  that  had  been  crucified.  Incredulity  itself  is  satisfied ; and 
the  convinced  apostle  exclaims,  in  the  joy  of  his  heart,  "My  Lord  and  mj 
God  !”1 —Bagster. 


11.93 


Christ  appears  again  to  his  disciples. 

CHAPTER  XXI. 

1 Christ  appearing  again  tohia  rliaeiplen,  wan  known  of  them  bv  the  great  draught  of 
fisliua  12  Hetuncth  with  them:  15  cnruevtly  commanduth  re  tor  to  feed  liis  lambs 
and  sheep  : 18  foretelleth  him  of  his  death  : 22  rebuketh  his  curiosity  touching  John. 
25  The  conclusion. 

AFTER  these  things  Jesus  showed  himself 
again  to  the  disciples  at  the  sea  of  Tibe- 
rias; and  on  this  wise  showed  he  himself. 

2 There  were  together  Simon  Peter,  and 
Thomas  called  Didymus,  and  a Nathanael  of 
Cana  in  Galilee,  and  the  sons  b of  Zebedee, 
and  two  other  of  his  disciples. 

3 Simon  Peter  saith  unto  them,  I go  a fishing. 
They  say  unto  him,  We  also  go  with  thee. 
They  went  forth,  and  entered  into  a ship  imme- 
diately ; and  that  night  they  caught  nothing. 

4 But  when  the  morning  was  now  come, 
Jesus  stood  on  the  shore:  but  the  disciples 
knew  c not  that  it  was  Jesus. 

5 Then  d Jesus  saith  unto  them,  e Children, 
have  ye  any  meat  ? They  answered  him,  No. 
6 And  he  said  unto  them,  Cast  f the  net  on 
the  right  side  of  the  ship,  and  ye  shall  find. 
They  cast  therefore,  and  now  they  were  not 
able  to  draw  it  for  the  multitude  of  fishes. 

7 Therefore  that  disciple  whom  Jesus  loved 
saith  unto  Peter,  It  is  the  Lord.  Now  when 
Simon  Peter  heard  that  it  was  the  Lord,  he 
girt  his  fisher’s  coat  unto  him,  (for  he  was 
naked,)  and  did  cast  himself  into  the  sea. 

S And  the  other  disciples  came  in  a little 
ship;  (for  they  were  not  far  from  land,  but 
as  it  were  two  hundred  cubits,)  dragging  the 
net  with  fishes. 

9 As  soon  then  as  they  were  come  to  land, 
they  saw  a fire  of  coals  there,  and  fish  laid 
thereon,  and  bread. 

10  Jesus  saith  unto  them,  Bring  of  the  fish 
which  ye  have  now  caught. 


lie  givelh  a charge  to  Peter. 

11  Simon  Peter  went  up,  and  drew  the  net 
to  land  full  of  great  fishes,  a hundred  and 
fifty  and  three : and  for  all  there  were  so 
many,  yet  was  not  the  net  broken. 

12  )f  Jesus  saith  unto  them,  Come  and  dine. 
And  none  of  the  disciples  durst  ask  him, 
Who  art  thou?  knowing  that  it  was  the 
Lord. 

13  Jesus  e then  cometh,  and  taketh  bread,  and 
giveth  them,  and  fish  likewise. 

14  This  h is  now  the  third  time  that  Jesus 
showed  himself  to  his  disciples,  after  that  he 
was  risen  from  the  dead. 

15  If  So  when  they  had  dined,  Jesus  saith  to 
Simon  Peter,  Simon,  son  of  Jonas,  lovest  thou 
me  more  > than  these  ? He  saith  unto  him, 
Yea,  Lord;  thou  knowest  that  I love  thee. 
He  saith  unto  him,  Feed  ) my  lambs. 

16  He  saith  to  him  again  the  second  time, 
Simon,  son  of  Jonas,  lovest  thou  me?  He 
saith  unto  him,  Yea,  Lord  ; thou  knowest  that 
I love  thee.  He  saith  unto  him,  Feed  my 
k sheep. 

17  He  saith  unto  him  the  third  time,  Simon, 
son  of  Jonas,  lovest  thou  me  ? Peter  was 
grieved  > because  he  said  unto  him  the  third 
time,  Lovest  thou  me  ? And  he  said  unto 
him,  Lord,  thou  m knowest  all  things  ; thou 
knowest  that  I love  thee.  Jesus  saith  unto 
him,  Feed  my  sheep. 

18  Verily,  verily,  I say  unto  thee,  "When 
thou  wast  young,  thou  girdedst  thyself,  and 
walkedst  whither  thou  wouldest:  but  when 
thou  shalt  be  old,  thou  shalt  stretch  forth  thy 
hands,  and  another  shall  0 gird  thee,  and 
carry  thee  whither  thou  wouldest  not. 

19  This  spake  he,  signifying  by  what  death 


JOHN.— CHAP.  XXI. 

A.  M.  4033. 

A.  D.  29. 

a c.1.45. 


b Mat. 4.21. 


c c. 20.11. 


d Lu.24.41. 


e or,  Sirs. 


f Lu.5.4.,7. 


g Ac.  10.41. 


h c.20. 19,26 


i Mat. 26 
33,35. 


j Is.40  11. 
Je.3.15. 
Eze.34.2.. 
10. 

Ac. 20.23. 

1 Pe.5.2,4. 


k He.  13.20. 
1 Pe.2.25. 


1 La.  3. 33. 


me- 16.30. 


Chap.  XXI.  Ver.  1 — 14.  Jesus  appears  again  to  his  dis- 
ciples at  the  sea  of  Tiberias. — This  sea  was  no  other  than  the 
lake  of  Gennesareth,  so  often  mentioned  in  the  Gospels.  It  is 
evident  from  this  narrative,  that  the  greater  part  of  the  dis- 
ciples had  returned  to  their  former  occupation,  that  of  fishing, 
and  perhaps  were  compelled  to  do  so  for  their  support.  Their 
dreams  of  temporal  honour  were  now  vanished,  and  it  does 
not  appear  that  they  yet  understood  any  thing  of  their  future 
destination  or  employment.  It  was  a night  scene,  (or  rather 
very  early  in  the  morning,)  like  that  in  which  Jesus  once  be- 
fore appeared  to  them,  walking  on  the  water-now  they  saw 
him  standing  on  the  shore.  The  moon  beams  silvered  over 
the  waves,  and  they  were  probably  lamenting,  as  they  had 
once  done  before,  that  after  toiling  all  night  they  had  caught 
nothing.  A voice  from  the  shore  now  directed  them  to  cast 
the  net  on  the  right  side  of  the  ship,  when,  lo  ! they  were  not 
able  to  draw  it  ashore,  from  the  multitude  of  fishes  which  it 
enclosed.  The  similarity  of  these  circumstances  to  those  of 
the  former  miracle,  to  which  we  have  above  alluded,  probably 
led  the  beloved  disciple,  John,  to  conclude  that  it  was  the 
same  voice  that  had  before  given  them  the  like  success,  and 
he  intimated  this  to  Peter,  who.  with  his  usual  impetuosity, 
threw  an  upper  garment  over  him,  and,  jumping  into  the 
water,  waded  eagerly  through  it  somewhat  more  than  the  dis- 
tance of  a hundred  yards,  while  the  other  disciples  in  the  boat 
dragged  the  full  net  with  them  to  the  shore.  Upon  the  land 
they  found  a fire  with  fish  laid  lo  broil  thereon,  and  bread  with  it. 
They  were  now  directed  to  bring  some  of  the  fresh  caught  fish, 
when  Peter  ran  hastily  to  fetch  them  from  the  boat,  and"  though 
the  net  was  so  heavily  laden  it  did  not  break;  another  circum- 
stance that  must  call  to  mind  the  former  miracle,  and  confirm 
the  opinion  they  had  formed.  This  opinion  must  arrive  to 
certainty  when  Jesus,  in  his  usual  manner,  distributed  to  them 
food,  and  ate  with  them— the  great  pledge  of  friendship  among 
the  eastern  nations.  This  was  as  much  as  to  say — You  may 


Chap.  XXI.  Ver.  1.  After  these  things. — Grotius  and  Le  Clerc  have  a 
strange  notion,  that  this  chapter  was  written  by  some  elders  oflhe  Church  of 
Ephesus,  from  a verbal  relation  they  had  received  from  the  apostle.  But  Dr. 
fli/t  haB  refuted  this  notion,  which  seems  sufficiently  contradicted  by  verse  24 
of  the  text  itself. — After  these  things , does  not  mean  immediately,  but  some 
days  after. 

Ver.  5.  Children. — Doddridge  and  Campbell,  “My  lads.” Have  ye  any 

meal ?— Campbell , “ victuals.”  Doddridge,  “ any  thing  to  eat?”  i.  e.  have 
ye  caught  any  fish? 

Ver..  His  fisher's  coat. — Doddridge,  “his  coat.”  Campbell,  “upper 

garment;  ’ we  might  say  more  characteristically,  “ his  jacket.” He  was 

naked— [That  is,  he  was  only  in  iiis  vest,  or  under  garment ; for  gumnos, 
naked  like  the  Hebrew . arom,  is  frequently  applied  to  one  who  has  merely  laid 
aside  his  outer  garment.  To  which  may  be  added  what  we  read  in  the  LXX. 
Fob  xxii.  6 : “ Thou  hast  taken  away  the  covering  of  the  naked."  tho  plaid  or 
5iR4 


now  rely  upon  me  for  the  pardon  of  all  your  offences,  and  the 
continuance  of  my  favour. 

Ver.  15 — 25.  Our  Lord  puts  the  attachment  of  Peter  to  the 
test,  and  reproves  his  curiosity.  The  conclusion. — Dinner 
being  over,  our  Lord  thus  addresses  Peter : “ Simon,  son  of 
Jonas,  lovest  thou  me  more  than  these?”  Than  these  what? 
The  expression  has  been  generally  understood  as  referring  to 
the  other  disciples;  “ Simon,  lovest  thou  me  more  than  Tho- 
mas, and  Nathanael,  and  the  sons  of  Zebedee?”  If  so,  “feed 
my  sheep.”  But  it  may  bear  another  interpretation  —“Lovest 
thou  me  more  than  thy  means  of  livelihood?  Canst  thou 
again  forsake  thy  boats  and  nets,  and,  abandoning  those 
means  of  support,  devote  thyself  to  feed  my  scattered  sheep?” 
And  Peter’s  reply  may  be  thus  understood:  “ Lord,  notwith- 
standing my  cowardice  and  ingratitude,  in  forsaking  and  deny- 
ing thee,  thou  knowest  that  I love  thee.”  The  repetition  of  this 
question  seems  designed  to  give  him  time  to  reflect  on  his 
former  conduct.  Thrice  haa  he  denied  his  Master,  thrice 
therefore  is  he  put  upon  considering:  as  if  his  Lord  had  said 
— “ Simon,  be  not  hasty  in  thy  reply — consider  what  it  may 
cost  thee  to  be  my  disciple.”  Peter  yvas  now  wounded  to  the 
quick,  and  replied,  with  all  his  energies,  “Lord,  thou  knowest 
all  things — thou  knewest  that  I should  deny  thee;  and  now 
thouknowest,  notwithstanding  all  my  cowardice— thou  knowest 
that  I love  thee.” — “ Jesus  saith  unto  him,  (again,)  Feed  my 
sheep.” 

Our  Lord  then  adds  this  alarming  prediction : “ Verily, 
verily,  I say  unto  thee,  When  thou  wast  young,  thou  girdedst 
thyself  and  walkedst  whither  thou  wouldest : but  when  thou 
sh  It  be  old,  thou  shalt  stretch  forth  thy  hands,  and  another 
shall  gird  thee,  and  carry  thee  whither  thou  wouldest  not. 
This  spake  Jesus  Christ  testifying  by  what  death  Peter  should 
glorify  God.”  Ecclesiastical  History  informs  us  that  this  was 
fulfilled  in  Peter’s  crucifixion,  about  A..D.  68  ; and  that,  by  his 
own  request,  he  was  executed  with  his  head  downward,  con- 


blanket,  in  which  they  wrapped  themselves,  and  besides  which  they  had  no 
other.  In  this  sense  Virgil  says,  Nudus  ara,  sere  nudus , “ plough  naked,  and 
sow  naked.”  i.  e.  strip  off  your  upper  garments.]— Bagster. 

Ver.  9.  Andjish  laid  thereon. — “ It  was  common  to  dress  fish  on  the  sea- 
shore.”— Harmer. 

Ver.  12.  Come  and  dine.—  Bishop  Fearce  prefers,  “ Come  (and)  breakfast,” 
because  it  was  early  in  the  morning.  Doddridge , “ Come,  refresh  yourselves.” 
Wesley , “ Come,  eat.”  The  ancients  had  usually  but  two  meals,  thuner  and 
supper ; the  word  here  used  strictly  means  the  former,  whether  taken  sooner 
or  later  Times  change  ; “ Our  ancestors,”  says  Campbell , ‘‘dined  at  eleven, 
and  supped  at  five.” 

Ver.  14.  The  third  Time. — Grotius  understands  this  of  the  third  day  of  our 
Lord’s  appearing ; Doddridge,  of  the  third  time  of  las  appearing  to  such  a 
number  of  disciples. 

Ver.  18.  Stretch  forth  thy  hands.—  It  was  customary  in  the  ancient  combats 


.John  19, 17.37, 


* 


* A 

' [ H 

Mb*!. 


■ 


Christ  rebuketh  Peter , for  his 

p he  should  glorify  God.  And  when  he  had 
spoken  this,  he  saith  unto  him,  Follow  'me. 

20  Then  Peter,  turning  about,  seeth  the  dis- 
ciple whom  Jesus  loved  following;  which  also 
leaned  on  his  breast  at  supper,  and  said,  Lord, 
which  is  he  that  betrayeth  thee  ? 

21  Peter  seeing  him  saith  to  Jesus,  Lord, 
and  what  shall  this  man  do? 

22  Jesus  saith  unto  him,  If  I will  that  he  tarry 
till  I r come,  what  is  that  to  thee  ? follow  s thou 
me. 

23  Then  went  this  saying  abroad  among  the 


curiosity  touching  John. 

brethren,  that  that  disciple  should  not  die : yet 
Jesus  said  not  unto  him,  He  shall  not  die ; but, 
If  I will  that  he  tarry  till  I come,  what  is  that 
to  thee  ? 

24  IT  This  is  the  disciple  which  testifieth  of 
these  things,  and  wrote  these  things : and  ‘ we 
know  that  his  testimony  is  true. 

_ 25  And  “there  are  also  many  other  things 

ic.i9.j3.  which  Jesus  did,  the  which,  if  they  should  be 
3Jn.w.  written  every  one,  I suppose  that  even  the 
u c.20.30.  world  itself  could  not  contain  the  v books  that 
v Am.7.10.  should  be  written.  Amen. 


JOHN.— CHAP.  XXL 

A.  M.  4033. 

A.  D.  29. 


p 2Pe.l.l4. 

q Nil.  14.24. 
LSa.  12.20. 
Mat.  19.28 

c.  12.26. 
r Mo.t25.3I 
Re.  1.7. 
22.20. 


sidering  himself  unworthy  to  suffer  in  the  same  manner  as  his 
Lord.  ( Cave’s  Lives  of  the  Apostles,  and  Milner's  Church 
Hist.) 

Peter  being  ordered  to  follow  Jesus,  turned  round  and  saw 
John  also  following  with  him,  and  had  the  boldness  to  ask, 
“ Lord,  and  what  shall  this  man  (do)'?”  or.  as  Dr.  Campbell 
translates  it,  “ Lord,  what  shall  become  of  this  man?”  which 
certainly  better  suits  the  answer,  “ If  I will  that  he  tarry  till 
I come,  what  is  that  to  thee?  follow  thou  me.”  We  need  not 
wonder,  however,  if  this  saying  be  now  misunderstood,  since 
it  was  so  at  the  time  by  those  who  heard  it ; for  “ then  went 
this  saying  abroad  among  the  brethren,  that  that  disciple  should 
not  die;”  yet  Jesus  said  not  so.  By  tarrying  till  Christ  should 


for  the  vanquished  person  to  stretcli  out  his  hands  to  the  conqueror,  sivnityin': 
that  he  declined  the  battle,  acknowledging  that  he  was  conquered,  and  sub- 
mitting to  the  direction  of  the  victor.  Orient.  Oust.  No.  1308. 

Ver.  25.  The  world  could  not  contain,  &c.— [This  is  a very  strong  eastern 
expression  to  represent  the  number  of  miracles  which  Jesus  wrought.  But 
however  strong  and  strange  it  may  appear  to  us  of  the  Western  world,  we  find 
sacred  and  other  authors  using  hyperboles  of  the  like  kind  and  signification. 
See  Nu.  xiii.  33.  De.  i.  28.  Dan.  iv.  11.  Eccle.  Ixvii.  15.  Easnage  gives  a very 
similar  hyperbole  taken  from  the  Jewish  writers  ; in  which  Jochanan  is  said  to 
have  “composed  such  a great  number  of  precepts  and  lessons, that  if  the  heavens  ! 


CONCLUDING  REMARKS  ON 

(St.  John  is  generally  considered,  with  respect  to  language,  as  the  least  cor- 
rect writer  in  the  New  Testament.  His  style  indicates  a ereat  want  of  those 
advantages  which  result  from  a learned  education  ; but  this  defect  is  amply 
comrrensated  by  the  unexampled  simplicity  with  which  lie  expresses  the  sub- 
limest  truths.  Though  simplicity  ot  manner,  says  Campbell , is  common 
to  all  our  Lord’s  historians,  there  are  evidently  difrerences  in  the  simplicity  of 
one  compared  with  that  of  another.  One  tiring  very  remarkable  in  John’s 
Mjle,  is  an  attempt  to  impress  important  truths  more  strongly  on  the  minds  of 


come,  is  generally  understood,  till  the  destruction  of  Jerusalem. 
This  is  sometimes  called  Christ’s  coming,  which  the  apostle 
John  is  believed  to  have  survived  many  years. 

The  last  verse— the  world  itself  “ could  not  contain  the 
books  that  should  be  written,”  to  record  every  minute  circum- 
stance of  the  Saviour’s  life,  is  generally  considered  as  a strong 
hyperbole,  and  expressions  of  the  like  kind  may  be  found  in 
Nu.  xiii.  33.  Ju.  vii.  12.  1 Ki.  x.  27.  Matt.  xix.  24.  Jn.  xii.  19, 
&c.  The  words  are,  however,  capable  of  a more  literal  in- 
terpretation, and  are  thus  explained  by  Dr.  Doddridge  : — “The 
world  itself  (that  is,  its  inhabitants)  would  not  receive  them 
that  is,  they  would  neither  purchase  nor  read  the  voluminous 
records,  much  less  could  we  expect  them  to  be  believed. 


were  paper,  anil  all  the  trees  of  the  forests  so  many  pens,  and  all  the  children 
of  men  so  many  scribes,  they  would  not  suffice  to  write  all  his  lessons.”]— B. 

“ Could  we  with  ink  the  ocean  fill, 

And  were  the*  skies  of  parchment  made  ; 

Were  every  stalk  on  earth  a quill. 

And  every  man  a scribe  by  trade ; 

To  write  the  love  of  God  above, 

Would  drain  the  ocean  dry; 

Nor  could  the  scroll  contain  the  whole. 

If  stretch’d  from  sky  to  sky.” 


THE  GOSPEL  OF  ST.  JOHN. 


his  readers,  by  employing  in  the  expression  of  them,  both  an  affirmative  pro- 
position and  a negative.  It  is  manifestly  not  without  design  that  he  com- 
monly passes  over  those  passages  of  our  Lord’s  history  and  teaching,  which 
had  been  treated  at  large  by  the  other  Evangelists,  or,  if  he  touches  them  at 
all,  he  touches  them  but  slightly,  whilst  he  records  many  miracles  which  had 
been  overlooked  by  the  rest,  and  expatiates  on  the  sublime  doctrines  of  the 
pre-existence,  the  divinity,  and  the  incarnation  of  the  Word,  the  great  ends  of 
his  mission,  and  the  blessings  of  his  purchase.] — Bagster. 


A SHORT  HARMONY  OF  THE  LAST  AND  MOST  IMPORTANT  EVENT, 
OUR  LORD’S  RESURRECTION. 


MATTHEW  XXVIII. 

Fact  No.  1.  Ver.  1.  In  the 
end  of  the  sabbath,  as  the  first 
day  of  the  week  began  to 
dawn,  came  Mary  Magda- 
lene. and  the  other  Mary,  to 
the  sepulohrej  and  found  the 
stone  roiled  trom  the  mouth 
of  the  sepulchre. 

II.  (Omitted.) 


III.  Ver.  5 — 7.  They  see  an 
angel,  who  comforts  them, that 
Jesus  was  risen,  and  gone  to 
Galilee,  where  his  disciples 
should  meet  wilh  him. 


MARK  XVI. 

Fact  No.  I.  Ver.  1.  When 
the  sabbath  was  past,  Mary 
Magdalene,  and  other  women, 
brought  spices  to  the  sepulchre, 
just  as  the  sun  was  rising,  and 
Ver.  4.  Found  the  stone 
rolled  from  the  mouth  of  the 
sepulchre. 

II.  (Omitted.) 


III.  Ver.  5.  Entering  the 
sepulchre,  she  sees  an  angel, 
who, 

Ver.  6,  7.  Comforts  the  wo- 
en,  and  assures  them  Jesus 
ould  meet  his  disciples  in 
Galilee. 


LUKE  XXIV. 

Fact  No.  I.  Ver.  1.  Very 
early  the  first  day  of  the  week 
Mary  Magdalene  and  other 
women  came  to  the  sepulchre, 
and 

Ver.  2.  Found  the  6tone 
rolled  away  from  its  mouth. 

II.  (Omitted.) 


III.  Ver.  4 — 8.  Entering  the 
sepulchre,  they  see  two  angels, 
who  comfort  the  women,  as- 
suring them  that  Jesus  would 
meet  his  disciples  in  Galilee. 


JOHN  XX. 

Fact  No.  I.  Ver.  1.  The  first 
day  of  the  week  Mary  Mag- 
dalene came  to  the  sepulchre 
while  it  was  yet  (somewhat) 
dark,  and  she  seeth  the  stone 
rolled  away  from  its  mouth. 

II-  Ver.  2 — 10.  Sherunsim- 
mediately  to  the  apostles  Peter 
and  John,  both  of  whom  run 
to  the  sepulchre : John  geta 
there  first,  and  looks  in  ; Peter 
comes  up  and  iroes  first  in,  and 
then  John  follows;  both  see 
nothing  but  the  tomb  and  grave 
clothes,  and  both  return  home. 

III.  Ver.  11— 13.  Mary  Mag- 
dalene having  this  while  stood 
weeping  without, now  looks  in, 
and  sees  two  angels,  who  en- 
deavour to  comfort  her ; but 


IV.  They  run,  with  a mix- 
ture of  fear  and  joy,  to  the  dis- 
ciples ; but  meet  Jesus  by  the 
way. 


V.  (Omitted.) 


VL  (Omitted.) 


VII.  Ver.  16,  17.  The  dis- 
ciples go  to  Galilee,  where  they 
see  him,  as  was  appointed, 
and  he  commissions  them  to 
preach. 


IV.  Ver.8,9.  They  run  away 
trembling  to  the  disciples,  but 
by  the  way  he  appears  to 
Mary. 

Ver.  10, 11.  Mary  goes  and 
tells  the  rest  of  the  disciples, 
but  they  believe  not. 

V.  (Omitted.) 


VI.  Ver.  12.  He  appears  to 
two  disciples  going  into  the 
country. 

Ver.  13-  They  report  it  to 
the  rest  of  the  disciples,  who 
still  believe  not. 

VII.  Ver.  14,15.  He  appears 
to  the  apostles  and  disciples  at 
supper,  and  commissions  them 
to  go  and  preach. 


IV.  Ver.  9,  10.  They  return 
to  tell  the  rest  of  the  disciples, 
who  believe  not. 


V.  Ver.  12.  But  Peter  runs 
(a  second  time)  to  the  sepul- 
chre, sees  only  the  clothes,  and 
returns  wondering. 

VI.  Ver.  13—32.  Jesus  ap- 
pears to  two  disciples  going  to 
Emmaus,and  stops  to  sup  with 
them. 

Ver.  33 — 35.  They  return  to 
Jerusalem,  and  acquaint  the 
rest 

VII.  Ver.  36.  Jesus  appears 
to  the  apostles  and  others,  and 
commissions  them  to  preach 
the  Gospel,  beginning  at  Jeru- 
salem. 


IV.  Ver.  14 — 18.  Turning 
back,  6he  sees  Jesus,  whom  she 
takes  for  the  gardener,  till  he 
discovershiinself.  Then  Mary 
goes  to  tell  the  other  disciples 
that  she  had  seen  the  Lord. 

V.  (Omitted.) 


VI.  (Omitted. ) 


VII.  Ver.  19.  The  same 
evening  Jesus  appears  to  his 
apostles,  &c. , and  particularly 
addresses  Peter. 


The  leading  facts  are  here  reduced  to  seven,  which  a e marked  with  numerical  letters,  I.  LI. , &c.  On 
No.  I.  it  may  be  proper  to  remark,  that,  on  comparing,  the  different  Evangelists,  it  seems  that  the 
women  did  not  come  all  to  the  sepulchre  at  one  time,  out  some  at  day-break,  and  the  other  women 
not  till  sun-rise.  None  of  them  seem  to  have  been  aware,  that  Nicodeinus  hud  brought  spices  on  the 
night  before,  or  that  the  sepulchre  bad  been  sealed  and  guarded. 

On  Fact  III.  we  may  remark,  that  Matthew  and  Mark  mention  the  appearance  of  one  angel— Luke 
and  John,  two.  Perhaps  one  only  spoke,  and  appeared  the  principal. 


L49 


nee 


THE  ACTS  OF  THE  APOSTLES. 


Tma  is  the  last  of  the  historical  hooks  of  the  New  Testament,  and  forms  a 
link  •»**  connexion  between  the  Gospels  and  Apostolical  Epistles.  The  Acts, 
or  transactions  of  the  Apostles,  is  the  title  given  to  this  book  in  the  Codex  lie- 
za,  and  in  all  the  modern  versions  or  editions. 

That  St.  Lake  was  the  author  of  this  book,  as  well  as  of  the  Gospel  which 
bears  his  name,  “is  evident,”  as  Hartwell  llorne  remarks,  ‘‘both  from  the 
introduction,  and  from  the  unanimous  testimonies  of  the  early  Christians. 
Both  are  inscribed  to  Theophilus,  and,  in  the  very  first  verse  of  the  Acts,  there 

is  a reference  made  to  his  Gospel,  which  he  calls  the  former  Treatise 

From  the  frequent  use  of  the  first  person  plural,  it  is  clear  that  he  was  present 
at  most  of  the  transactions  he  relates.  lie  appears  to  have  accompanied  St. 
Paul  to  Philippi ; he  also  attended  him  to  .Jerusalem,  and  afterwards  to  Rome, 


where  he  remained  two  years  during  that  AposJe’s  first  confinement.  Arm'.' 
mply  we  find  St.  Luke  particularly  mentioned  intwoot  the  Epistles  written  ttf 
St.  Paul,  from  Home,  dining  that  confinement.  And  as  lh«-  Book  of  Ads  h 
continued  to  the  end  ol  the  second  year  of  St.  PuiiI'h  imprisonment,  it  could 
not  have  been  written  before  the  year  63 ; and  as  the  death  of  that  Apostle  i- 
not  mentionod,  it  is  probable  that  the  hook  was  composed  before  that  even* 
which  is  supposed  to  have  happened  A.  I).  G5.”  Mfchae/is,  Dr.  LarAner . Hi. 
Benson , Rosenrnuller.  Bp.  Tomline , and  the  generality  of  critics,  therefore, 
assign  the  date  of  this  book  to  the  year  63  or 64.  The  history,  os  it  gives  the 
only  credible  account  of  the  rise  and  spread  of  Christianity,  furnishes,  at  the 
same  time,  abundant  evidence  of  its  truth,  and  of  its  happy  effects  wncrevcr 
it  was  received,  in  raising  and  improving  the  character  of  man. 


CHAP  T ER  I . 

1 Christ  preparing  his  apostles  to  the  beholding  of  his  ascensh.n,  gullieieth  them  to.  ' 
gather  into  the  mount  Olivet,  common  leili  them  to  expect  in  Jerusalem  the  sending  j 
down  of  the  Holy  Ghost,  proin  seth  after  few  days  to  send  it : by  virtue  whereof  they 
should  he  witnesses  unto  him,  even  to  the  utmost  parts  of  the  earth.  9 After  his  as- 
cension they  are  warned  by  two  angels  to  depart,  and  to  set  their  minds  upon  his  j 
•eeond  coming.  152  They  accordingly  return,  and,  giving  themselves  to  prayer,  I 
choose  Matthias  apostle  in  the  place  of  Judas. 

mHE  former  treatise  have  1 made,  0 The- 
ophilus,  of  all  that  Jesus  began  both  to  do 
and  teach, 

2 Until  b the  day  in  which  lie  was  taken  up, 
after  that  he  through  the  Holy  Ghost  had 
given  commandments  c unto  the  apostles 
whom  he  had  chosen  : 

3 To  whom  also  he  showed  himself  alive  after 
his  passion  by  many  d infallible  proofs,  being 
seen  of  them  forty  days,  and  speaking  of  the 
things  pertaining  to  the  kingdom  of  God  : 

4 And,  e being  assembled  together  with  them, 
commanded  f them  that  they  should  not  de- 
part from  Jerusalem,  but  wait  for  the  promise 
of  the  Father,  which,  saithhe , ye  e have  heard 
of  me. 

5 For  John  h truly  baptized  with  water;  but. 


n Lu.I.l-.l. 

ij  I,u.!M.51. 

ver.9. 

1 Ti.3.16. 
c Mat. ‘23. 19 
Ma.  16.15 
..19. 

d Lu.24.15. 

J n.  c. *20, 21 
e or,  eali ng 
together. 
f Lu.24.-19. 
g Jn.c.14, 
15,16. 

h Mat. 3. 11. 
i c.*2.  J. 

10.45. 

11.15. 

) Mat. 24.3, 

k Is.  1.26. 

Da.7.27. 

I Mai. 24  36 
lTh.5.1,2. 
m or,  the 
power  of 
the  Holy 
Ghost 
coming 
upon 

n Sula.fl 
..19. 

Mat  28. 19 
o Jn.20.I2. 
p c.2.7. 
13.31. 


Chap.  I.  Ver.  1 — 11.  Our  Lord' a ascension. — The  excellent 
M.  Claude  remarks,  that  here  “ the  Evangelist  i T.uke]  speaks 
of  the  things  that  ‘Jesus  began  both  to  do  and  to  teach.'  Now 
he  says  the  same  of  Moses:  ‘He  was  mighty  in  words  and 
in  deeds,’  (Acts  vii.  22.) ....  These  two  things  joined  together, 
doing  and  teaching , are  distinguishing  characters  of  a true 
prophet,  who  never  separates  practice  from  doctrine.”  We 
may  remark,  hpwever,  that  there  was  a great  difference  be- 
tween Moses  and  Jesus,  both  in  their  teaching  and  doing. 
“One  taught  justice,  the  other  mercy;  one  abased,  the  other 
exalted  ; one  terrified,  the  other  comforted.  There  was  also 
a great  difference  between  the  deeds  of  the  one  and  of  the 
other.  Most  of  the  miracles  of  Moses  were  miracles  oft  de- 
struction. with  which  he  chastised  the  Egyptians : bul  the  mira- 
cles of  Jesus  Christ  were  always  miracles  of  benevolence , rais- 
ing the  dead,  giving  sight  to  the  blind,”  &c.  ( Claude's  Essay.) 

This  practice  of  teaching  and  working  miracles  our  Lord 
continued  through  the  whole  course  of  his  ministry,  “going 
about”  preaching  and  “doing  good,”  “until  the  day  that  he 
was  taken  up”  to  heaven  ; which,  however,  was  not  until 
“ after  that  he,  through  the  Holy  Ghost,  had  given  command- 
ments unto  the  apostles  whom  he  had  chosen,”  relative  to 
their  conduct  after  his  departure.  “ To  whom  also  (says 
Luke)  he  showed  himself  alive,  after  his  passion,  by  many  in- 
fallible proofs;  being  seen  of  them”  at  different  times  for 
“forty  days,”  and  at  each  time  speaking  to  them  “of  the 
things  pertaining  to  the  kingdom  of  God.”  He  particularly 
commanded  them  lhat  they  should  not  depart  from  Jerusalem, 
but  “ wait  for  the  promise  of  the  Father,” — the  baptism  of  the 
Holy  Ghost, — till  hey  should  receive  it.  In  one  of  his  last 
interviews  with  them  (within  about  ten  days  of  the  day  of 
Pentecost)  the  eleven  seem  to  have  agreed  to  ask  him,  “ Lord, 
wilt  thou  at  this  time  restore  the  kingdom  to  Israel  ?”  and 
assume  thy  throne  among  them  as  the  Messiah? 

As  this  was  a question  rather  of  curiosity  than  of  any  practical 
utility,  it  receives  a gentle  reproof  instead  of  a direct  answer. 
“It  is  not  for  you  to  know  the  times,  or  the  seasons,  which 
the  Father  hath  put  (or  reserved)  in  his  own  power.”  In  this 
question  of  the  disciples,  as  Calvin  remarks,  “ There  are  as 
many  errors  as  words.  They  dream  of  an  earthly  kingdom— 
they  assign  the  time,  this  time — they  shut  out  tne  Gentiles, 
restraining  the  kingdom  to  Israel.  Again,  they  would  fain 
know  what  was  not  revealed;  whereas,  true  wisdom  is  to 
stop  in  learning  where  < hrist,  our  Master,  pauses  in  teaching. 
Hence  we  see  the  absurdity  of  aiming  to  be  1 wise  above  what 
is  written  or  to  deal  in  mysteries,  which  are  either  not  re- 
vealed at  all,  or  but  doubtfully  and  obscurely.” 


Chap.  I.  Ver.  1.  The  former  treatise.—  Or,  as  logos  may  lie  rendered,  ac- 
count, history , or  narration  ; which  most  evidently  refers  to  the  Gospel  writ- 
ten by  St.  Luke,  which  he  also  inscribed  to  his  friend  Theophilus. 

Ver.  4.  Being  assembled  together. — Margin,  “ Eating  together  with  them 
and  we  know  that  our  Lord  <Gd  eat  with  his  disciples,  even  after  his  resurrec- 
tion. (Luke  xxiv.  42.)  But  the  original  word  seems  applicable  to  any  friendly 
1186 


ye  .shall  be  baptized  with  the  Holy  > Ghost  not 
many  days  hence. 

(J  When  they  therefore  were  come  together, 
they  asked  of  him,  saying,  Lord,  wilt  ) thou  at. 
this  time  restore  11  again  the  kingdom  to  Israel? 
7 And  he  said  unto  them,  It  i is  not  for  you 
to  know  the  times  or  the  seasons,  which  the 
Father  hath  put  in  his  own  power. 

S But  ye  shall  receive  power,  after  that  the 
Holy  Ghost  is  come  upon  you  : and  ye  " shall 
be  witnesses  unto  me  both  in  Jerusalem,  and 
in  all  Judea,  and  in  Samaria,  and  unto  the 
uttermost  part  of  the  earth. 

9 And  when  he  had  spoken  these  things, 
while  they  beheld,  he  was  taken  up;  and  a 
cloud  received  him  out  of  their  sight. 

10  TT  And  while  they  looked  steadfastly  toward 
heaven  as  lie  went  up,  behold,  two  0 men  stood 
by  them  in  white  apparel; 

11  Which  also  said,  Ye  men  p of  Galilee, 
why  stand  ye  gazing  up  into  heaven?  this 
same  Jesus,  which  is  taken  up  from  you  into 

Our  Lord  Jesus,  though  he  refused  to  gratify  the  curiosity  of 
his  apostles,  gave  them  to  understand  that,  in  a very  short 
time,  they  should  be  properly  instructed  in  their  duty;  and,  bv 
the  effusion  • f the  Holy  Spirit,  be  fully  qualified  to  become 
witnesses  for  him,  not  only  “in  Jerusalem,  and  in  all  Judea, 
and  in  Samaria,”  but  also  among  the  Gentiles,  even  unto  the 
u-  termost  parts  of  the  earth. 

We  now  come  to  another  most  interesting  scene,  that  of 
'he  Saviour’s  ascension  into  heaven.  After  tne  conversation 
above  referred  to,  and  the  commission  given  to  the  apostles, 
as  related  by  St.  Matthew,  eh.  xxviii.  18 — 20,  which  evidently 
took  place  at  or  near  Jerusalem,  St.  Luke  informs  us  he  led 
them  out  as  far  as  the  boundaries  of  Bethany,  which  vyas  by 
the  foot  of  Olivet,  or  the  Mount  of  Olives,  (Luke  xxiv.  50.) 
and  there  “he  blessed  them;”  and  probably  from  that  side 
of  the  Mount  nearest  to  the  village,  which  was  the  eastern 
side,  he  gradually  ascended  in  a cloud  sent  down  to  receive 
him,  while  his  disciples  stood  below,  lost  in  wpnder  and  ad- 
miration. Dr.  It.  Richardson , a pious  physician,  who  has 
lately  visited  the  Holy  Land,  and  particularly  this  mountain, 
offers  the  following  excellent  remarks  on  this  event t:— 

“ What  a dreadful  separation — Christ  and  his  disciples  ! No 
parting  on  earth  was  ever  like  unto  this.  Those  who  en- 
joyed his  visible  presence,  and  heard  the  heavenly  instruction 
that  flowed  from  his  lips,  could  best  describe  their  bereave- 
ment; but  they  were  stunned  and  speechless;  and  who  shall 
attempt  to  take  up  the  theme?  It  is  like  the  interruption  ot 
the  divine  intercourse  in  Paradise,  the  greatest  privation  that 
ever  was  sustained  by  man.  Yet  how  unlike!  The  separa- 
tion in  Paradise  left  wrath  and  tribulation,  and  the  curse  of  a 
broken  law  ; . . . . but  the  separation  on  the  Mount  of  Olives 
left  peace  and  blessing,  and  the  promises  of  consolation — a 
restoration  of  the  intercourse  with  God,  since  Christ  had 
healed  up  the  breach  by  which  they  were  divided  The  eyes 
of  the  apostles  gaze  up  into  heaven ; the  eye  of  the  body  is 
speedily  obscured  in  a heavenly  pursuit ; but  for  the  spirit  of 
the  ( hristian,  in  this  line  of  vision  there  is  no  vanishing  point; 
it  shoots  along  the  tract  with  its  ascending  Saviour,  enters  in 
his  presence  the  mansions  of  the  blessed,  and  appears,  for  the 
first  time  since  the  fall,  in  the  presence  of  a reconciled  God. 
This  was  an  ecstasy  not  soon  to  be  recovered  from ; the 
spirit  enjoyed  it,  but  tne  flesh  was  unconscious.  The  apostles 
stood  gazing  up  into  heaven,  till  two  of  its  messengers  in 
white  apparel  recalled  their  spirits  to  the  scene  of  their  terres- 
trial operations:  ‘Ye  men  of  Galilee,  why  stand  ye  gazing 
up  into  heaven  ? This  same  Jesus  which  is  taken  up  from  you 
into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him 


or  social  meeting. — -Saith  he.— These  words,  though  not  in  the  original,  are 
evidently  implied.  See  Doddridge. 

Ver.  6.  Will  thou  at  this  time  restore. — From  our  Lord's  promise,  that  the 
Holy  Spirit  should  convince  the  world  of  6in,  &c..  (John  xvi.  8.)  it  is  possible 
that  the  apostles  expected  that  this  effect  would  immediately  follow  the  gift  ol 
the  Holy  Ghost.  Seo  Doddridge. 


I'ht  disciples  return  tu  Jerusalem.  ACTS. — CHAP.  1. 


Peter  addresses  them. 


leaven,  shall  « so  come  in  like  manner  as  ye 
have  seen  him  go  into  heaven. 

12  Tf  Then  r returned  they  unto  Jerusalem 
from  the  mount  called  Olivet,  which  is  from 
Jerusalem  a sabbath  day’s  journey. 

13  And  when  they  were  come  in,  they  went 
up  into  an  upper  room,  where  abode  both 
* Peter,  and  James,  and  John,  and  Andrew, 
Philip,  and  Thomas,  Bartholomew,  and  Mat- 
thew, James  the  son  of  Alpheus,  and  Simon 
Zelotes,  and  Judas  the  brother  of  James. 

14  These  all  continued  with  one  accord  in 
prayer  and  supplication,  with  the  1 women, 
and  Mary  the  mother  of  Jesus,  and  with  his 
brethren. 

15  Tf  And  in  those  days  Peter  stood  up  in  the 
midst  of  the  disciples,  and  said,  (the  number 
of  the  names  together  were  about  a hundred 
and  twenty,) 

16  Men  and  brethren,  this  scripture  must 
needs  have  been  fulfilled,  which  u the  Holy 
Ghost  by  the  mouth  of  David  spake  before 
concerning  Judas,  which  was  guide  v to  them 
that  took  Jesus. 


A.  M.  4033. 
A.  D.  29. 


q Jn.14.3. 

1 Th.4.16. 

r Lu.24.52. 

s Lu.6.13.. 
16. 

( Lu. 23.49. 
55. 

24.10. 

u Ps.  11.9. 
Jii  13.18. 

v Mat. 26. 47 
Jn.  18.3. 


w Lu.6.16. 

x Mat.27.5 
..10. 

y 2 Pe.2.I5. 

z Ps.69.25. 

a Ps.  109.8. 

b or,  office, 
or,  charge 

c Lu.10.1,2. 
J a.  15.27. 

d c.  15.22. 


17  For  he  w was  numbered  with  us,  and  had 
obtained  part  of  this  ministry. 

18  Now  31  this  man  purchased  a field  with  the 
reward  y of  iniquity  ; and  falling  headlong, 
he  burst  asunder  in  the  midst,  and  all  his  bow- 
els gushed  out. 

19  And  it  was  known  unto  all  the  dwellers  at 
Jerusalem  ; insomuch  as  that  field  is  called  in 
their  proper  tongue,  Aceldama,  that  is  to  say, 
The  field  of  blood. 

20  For  it  is  written  in  the  book  of  Psalms, 
Let  z his  habitation  be  desolate,  and  let  nc 
man  dwell  therein  : and  a his  b bishoprick  let 
another  take. 

21  Wherefore  of  these  men  c which  have 
companied  with  us  all  the  time  that  the  Lord 
Jesus  went  in  and  out  among  us, 

22  Beginning  from  the  baptism  of  John,  unto 
that  same  day  that  he  was  taken  up  from  us, 
must  one  be  ordained  to  be  a witness  with  us 
of  his  resurrection. 

23  And  they  appointed  two,  Joseph  called 
11  Barsabas,  who  was  surnamed  Justus,  and 
Matthias. 


go  into  heaven.’  He  shall  not  come  as  the  avenging  God,  that 
planted  the  flaming  sword  to  keep  the  way  of  the  tree  of  life 
in  Paradise;  but  as  a reconciled  and  a blessing  God,  for  he 
was  taken  up  into  heaven  in  the  act  of  bestowing  his  blessing, 
and  in  like  manner  we  are  assured  he  is  to  return.  Such 
heavenly  strains  did  not  fall  ineffectual ; the  apostles  worship- 
ped their  God  and  Saviour,  and  returned  to  Jerusalem  with 
great  ioy.” — (Dr.  Richardson  s Travels  in  the  Mediterranean.) 

Archbishop  Tillotson  beautifully  u considers  the  cloud  in 
which  Jesus  ascended  as  a designed  contrast  to  the  fiery  cha- 
riot of  Elijah : as  an  emblem  of  that  mildness  which  distin- 
guished the  character  and  ministry  of  the  one,  in  opposition  to 
the  boldness  and  rudeness  of  the  other.  But  we  suspect  it 
was  chiefly  intended  to  convey  an  idea  of  that  divine  majesty 
which  Jesus  chose  to  exhibit  to  his  disciples,  when  about  to 
part  with  them,  and  to  preserve  that  idea  lively  upon  their 
minds.” 

The  connexion  of  this  event  with  the  second  coming  of 
Jesus,  is  also  a circumstance  which  exhibits  its  majesty;  a 
connexion  not  wholly  formed  by  the  present  juncture,  nor 
by  the  authority  of  the  heavenly  messengers;  but  by  the  pur- 
pose of  God,  and  by  the  repeated  affirmations  of  Jesus : “ The 
Father  judgeth  no  man  ; but  hath  committed  all  judgment  to 
the  Son.  The  Son  of  man  shall  come  in  all  his  glory,  and 
his  holy  angels  with  him.”  The  two  events  are  described  to 
be  similar  in  several  circumstances,  and  they  reflect  a lustre 
upon  each  other.  Indeed,  nothing  could  give  a more  grand 
idea  of  the  ascension  to  the  admiring  spectators,  than  the  fol- 
lowing address  of  the  angel : “ Ye  men  of  Galilee,  why  stand 
ye  gazing  up  into  heaven?  This  same  Jesus,  which  is  taken 
up  from  you  into  heaven,  shall  so  come  in  like  manner  as  ye 
see  him  go.”  (Dr.  D.  Hunter's  Observations.) 

li  Surely  as  he  shall  come,  so  he  went,”. says  Bishop  Hall: 
and  we  know  that,  when  he  ascended  up  on  high, 'he  was  at- 
tended by  “ thousands  of  angels,  as  at  Sinai,”  though  only 
two  of  them  might  appear  to  his  disciples.  (See  Ps.  lxix.  17.) 
As  it  was  at  Sinai,  so  was  it  at  Olivet,  and  so  shall  it  be  at  the 
last  day.  Behold,  he  cometh  with  clouds — and  with  ten 
thousands  of  his  holy  ones.  (Rev.  i.  7.  Jude  14.) 

Ver.  12 — 26.  Matthias  chosen  into  the  Apostleship.—A(ler 
reading  of  our  Lord’s  leaving  his  disciples  and  ascending  up 
to  heaven,  we  are  naturally  prepared  to  hear  of  their  lamenta- 
tion and  regret:  but  no  such  thing  occurred — “ they  returned 
to  Jerusalem  with  great  joy.'’  (Luke  xxiv.  52.)  How  shall 
we  account  for  this?  During  the  period  of  his  crucifixion, 
and  until  they  were  satisfied  of  his  resurrection,  they  seem  to 
have  sunk  into  sullen  grief  and  disappointment — “ We  trusted 


Ver.  12.  A sabbath  day's  journey — [Was  seven  and  a half  furlongs  from  Je- 
rusalem ; and  the  town  of  Bethany  was  fifteen.  But  the  first  region  or  tract 
of  mount  Olivet,  called  Bethphage.  extended  from  the  city  a sabbath  day’s  jour- 
ney, where  the  tract  called  Bethany  began  ; and  from  this  place  our  Lord  as- 
cended. SeeLightfoot.]—Baaster. 

Ver.  13.  An  upper  room— This  was  either  a room  in  the  temple,  or  (more 
likely,  as  we  think, ' in  the  house  of  some  friend.  Upper  rooms  were  generally 
large,  and  adapted  for  social  meetings  ; and  often  used,  according  to  Light- 
foot.  for  religious  purposes.  See  note  on  chap.  ii.  46. 

Ver.  15.  The  number  of  the  names—  i.  e.  ol  the  persons.  So  Rev.  iii.  4.  and 
ja.  13  Greek. 

Vet.  16.  J ten  and  brethren. — This  phrase.  Dr.  Campbell  remarks,  is  used 
thirteen  times  in  this  book,  and  alwaj-s  without  the  copulative,  which  he  thinks 
should  always  be  omitted  in  the  translation,  together  with  the  word  men. 
which  he  thinks  merely  idiomatic.  He  would  translate  only  “brethren,”  or 

brethren  and  fathers,’’  as  the  words  may  he.  See  note  on  chap.  iii.  14. 

Ver.  IS.  This  man  purchased  a field. — it  is  true  that  he  was  not  the  pur- 
chaser. hut  it  was  purchased  with  his  money,  and  at  his  expense.  So  persons 
in  scripture  are  often  charged  with  the  evils  which  their  conduct  had  occasion- 
ed ; as  fur  instance,  Tedekiah  with  the  burning  of  Jerusalem.  Je.  xxxviii.  23. 

- -Pa-'llng  headlong.  -The  Greek  tprenes)  strictly  means,  to  fall  forward,  or 
an  the  face.  Raphe/ius,  E'sner , Barkhurst. 

Ver  '9  And  It  was  known.  See  — Both  Doddridge  mid  Townsend  consider 


(said  they)  that  it  had  been  he  that  should  have  redeemed  Is- 
rael.” How,  then,  shall  we  account  for  this  reverse  of  feel- 
ing? Oh,  now  they  found  it  was  him;  that  he  had  redeemed 
them  by  his  death,  and,  as  he  had  promised,  that  he  had  not 
only  risen  from  the  dead,  but  was  gone  to  take  possession  of 
his  kingdom  ; and  that  not  for  himself  only;  but  that  he  was 
gone  “ to  prepare  a place  for  them,  that  where  he  is  they  might 
be  also.” 

When  arrived  at  Jerusalem,  in  an  upper  room  probably  of 
some  friend,  they  all  assembled  for  devotional  purposes,  toge- 
ther with  the  holy  women,  and  especially  Mary,  the  mother  of 
Jesus,  amounting  to  120  persons  of  both  sexes.  On  one  of 
these  occasions  Peter  stoed  up  and  addressed  the  meeting,  re- 
lative to  the  apostacy  of  Judas,  and  the  necessity  of  appoint- 
ing some  other  person  to  succeed  him  in  the  apostleship.  On 
the  character  of  Judas  we  have  already  offered  some  remarks 
in  our  exposition  of  Mat.  xxvii.,  Luke  xxii.,  and  John  xiii. 
We  shall  endeavour  to  avoid  repetition,  but  three  things  now 
demand  our  notice — the  miserable  fate  of  Judas — the  Scrip- 
tures which  predicted  it — and  the  means  by  which  his  place 
was  here  supplied : 

1.  We  advert  to  the  death  of  Judas;  but  when  and  where 
did  this  take  place?  It  was  not  till  Jesus  had  been  condemn- 
ed by  the  Jews,  and  delivered  over  to  Pilate,  when  it  was  very 
natural  to  suppose  his  death  certain,  (as  he  had  himself  pre- 
dicted,) that  Judas  repented,  and  returned  the  money  he  had 
received  ; but  if  we  may  be  allowed  such  a conjecture,  he  pro- 
bably did  not  actually  hang  himself  till  the  awful  hour  when 
“ the  sun  was  turned  into  darkness”— a darkness  which  made 
even  the  heart  of  a Roman  centurion  tremble.— This  awful 
phenomenon,  which  must  have  thrown  the  whole  city  into  con- 
fusion and  alarm,  might  probably  appear,  both  to  him  and 
others,  as  the  approach  of  the  day  of  judgment,  and  he  might 
seek  'o  hide  himself  in  death  from  the  presence  of  his  judge. 
Whether  the  cord  itself,  or  the  projection  to  which  it  was  fas- 
tened, now  gave  way,  we  presume  riot  to  determine  ; if  his  fall 
were  from  the  walls  of  the  city  or  the  battlements  of  the  tem- 
ple, as  has  been  supposed,  the  dreadful  effect  here  mentioned 
might  very  naturally  occur. 

i.  The  Scriptures  here  quoted  have  been  already  considered  in 
our  exposition  of  Psalms  lxix.  and  cix.  We  only  here  add,  that 
we  consider  David’s  imprecations  of  judgment  on  his  enemies 
(some  of  whom,  indeed  resembled  Judas)  as  predictive  of  the 
judgments  which  befell  Judas,  and  those  priests  and  Pharisees 
who  acted  with  him;  and  not  them  only,  but  likewise  all  those 
who  involved  themselves  in  the  same  guilt,  by  their  awful  im- 
precations— “ His  blood  be  upon  us  and  upon  our  children  !” 


this  as  a parenthesis,  and  the  language  of  the  Evangelist.  From  an  ancient 
nscription,  it  seems  that  the  fate  of  Judas  became  a proverbial  form  of  cursing 

See  Doddridge. Aceldama — [Also  called  the  Potter's  Field,  is  situated 

about  half  way  down  the  ravine  between  mount  Zion,  and  the  Hill  of  Evil 
Counsel,  on  the  side  of  the  hill,  and  south  of  Jerusalem.  It  is  described  by 
Manndrell , (Journey,  April  6,)  as  " a small  piece  of  ground,  not  above  thirty 
yards  long,  and  half  as  much  broad.  One  moiety  of  it  is  taken  up  by  a square 
fabric,  twelve  yards  high,  (an  oblong  square  cavern,  about  twenty-six  paces 
long,  twenty  broad,  and  about  twenty  feet  deep,  says  Pococke.)  built  for  a 
charnel  house.  The  corpses  are  let.  down  into  it  from  the  top,  there  being  five 
holes  left  open  for  that  purpose.  Looking  down  these  holes,  we  could  see  many 
bodies  under  several  degrees  of  decay  ; from  which  it  may  be  conjectured,  that 
this  grave  does  not  make  that  quick  despatch  with  the  corpses  committed  to  it, 
which  is  commonly  reported.”]— Bags  ter. 

Ver.  20.  His  bishopric/c.— (Greek,  Episcope.)  Our  translators,  who  use 
Bishopric  in  the  text,  put  “ office,”  or  “ charge,”  in  the  margin,  which  Ains- 
worth gives  as  the  9ense  of  the  Hebrew  here  quoted.  A bishop,  according  to 
its  derivation,  he  says,  is  the  common  name  of  all  overseers.  Hammond 
shows  it  was  applied  to  any  persons  in  authority,  civil  as  well  as  ecclesiastical, 
and  here  means  ” apostolic  power.”  . . 

Ver.  23.  Joseph,  called  Barsabas—  Supposed  to  be  the  Joses  (for  it  is  the 
same  name)  mentioned  Mat.  xxvii.  56.  the  brother  of  at  least  two  apostes. 
Doddridge. 

UST 


Another  apostle  chosen. 


ACTS. — CHAP.  II.  Descent  of  the  Holy  Ghost. 


24  And  they  prayed,  and  said,  Thou,  Lord, 
which  • knowest  the  hearts  of  all  men,  show 
whether  of  these  two  thou  hast  chosen, 

25  That  he  may  take  part  of  this  ministry 
and  apostleship,  from  which  Judas  by  trans- 
gression fell,  that  he  might  go  to  his  own 
place. 

26  And  they  gave  forth  their  lots,  and  the  lot 
fell  upon  Matthias ; and  he  was  numbered 
with  the  eleven  apostles. 

CHAPTER  II. 

i The  apostles,  filled  with  the  Holy  Ghost,  anil  speaking  divers  languages,  arc  admired 
by  some,  and  derided  by  others.  14  Whom  lVler  disproving,  and  showing  that  the 
apostles  spake  by  the  powei  of  the  Holy  Ghost,  that  Jesus  was  risen  from  the  tlea  1, 
ascended  into  heaven,  had  poured  down  the  same  Holy  Ghost,  and  was  the  Messius, 
a man  known  to  them  to  be  approved  of  God  by  his  miracles,  wonders,  and  signs, 
and  not  crucified  without  his  determinate  counsel,  and  foreknowledge:  37  he  bapti- 
zed! a great  number  that  were  converted.  11  Who  afterwards  devoutly  and  charita- 
bly converse  together  : the  apostles  working  many  miracles,  and  God  daily  increas- 
ing his  church. 

AND  when  the  day  of  Pentecost R was  fully 
come,  they  b were  all  with  one  accord  in 
one  place. 

2 And  suddenly  there  came  a sound  from 
heaven  as  of  a rushing  mighty  wind,  and  it 
filled  c all  the  house  where  they  were  sitting. 

3 And  there  appeared  unto  them  cloven 


A.  M 41)33. 
A.  D.  29. 


c Je.17.10. 
Ke.2.23. 


a Le.23.15. 


b c.1.14. 


o c.4.31. 


d c.  1.5 


e Ma.16.17. 
C.10.4G. 


f when  this 
voice  ions 
wade. 


r or,  trou’ 
bled  in 
mind. 


h c.1.11. 


tongues  like  as  of  fire,  and  it  sat  upon  each  of 
them. 

4 And  they  were  all  d filled  with  the  Holy 
Ghost,  and  began  'to  speak  with  other 
tongues,  as  the  Spirit  gave  them  utterance. 

5 And  there  were  dwelling  at  Jerusalem  Jews, 
devout  men,  out  of  every  nation  under  heaven. 

6 Now  f when  this  was  noised  abroad,  the 
multitude  came  together,  and  were  e con- 
founded, because  that  every  man  heard  them 
speak  in  his  own  language. 

7 And  they  were  all  amazed  and  marvelled, 
saying  one  to  another,  Behold,  are  not  all  these 
which  speak  h Galileans  ? 

8 And  how  hear  we  every  man  in  our  own 
tongue,  wherein  we  were  born? 

9 Parthians,  and  Medes,  and  Elamites,  and 
the  dwellers  in  Mesopotamia,  and  in  Judea, 
and  Cappadocia,  in  Pontus,  and  Asia, 

10  Phrygia,  and  Pamphylia,  in  Egypt,  and 
in  the  parts  of  Libya  about  Cyrene,  and  stran- 
gers of  Rome,  Jews  and  proselytes, 

llCretes  and  Arabians,  we  do  hear  them 


3.  We  are  to  notice  the  means  taken  to  fill  up  the  vacancy 
which  the  apostacyand  death  of  Judas  made  among  the  apos- 
tles. When  it  is  said,  “Let  another  take  his  bishoprick,”  the 
margin  reads,  consistent  with  the  Psahn  from  which  the  words 
are  quoted,  “office”  instead  of  bishoprick , (compare  with  Ps. 
cix.  8,)  for  Judas  was  not  a bishop,  but  an  apostle;  and  the 
former  term  can  only  be  applied  to  him  in  its  general  significa- 
tion, as  an  “overseer.”  Put  by  what  means  was  this  choice 
to  be  determined'?  It  should  seem  that  the  eleven,  or  perhaps 
the  body  of  believers  present,  pointed  out  two  persons  who 
had  accompanied  our  Lord  and  his  apostles  during  the  whole 
of  his  ministry,  and  who  had  doubtless  also  seen  him  since  his 
resurrection,  as  proper  persons  to  fill  the  vacancy ; and  then, 
after  solemn  prayer  to  God  for  his  interference,  they  appealed 
to  the  lot,  as  an  ancient  and  solemn  mode  of  deciding  in  such 
cases.  By  lot,  the  expiatory  goat  was  chosen,  and  the  other 
dismissed.  (Levit.  xvi.  8,  10  ) By  lot.  the  land  of  Canaan  was 
divided,  and  the  Levies  had  their  cities  assigned,  and  their 
turns  of  service  regulated.  &c.  The  lot  was  considered  by  the 
Jews  as  an  appeal  to  God,  equally  solemn  with  an  oath;  and 
was  regarded  as  no  less  sacred  by  the  Greeks,  as  appears  by 
various  parts  of  Homer.  The  primitive  church,  therefore,  for- 
bade games  of  chance  or  hazard,  as  calculated  to  lessen  our 
reverence  for  divine  Providence  ; G id  himself  claiming  it  as 
his  prerogative  to  decide  the  lot:  “ The  lot  is  cast  into  the  lap, 
but  the  whole  disposing  thereof  is  of  the  Lord.”  (Prov.  xvi. 
33.)  But  it  is  not  on  this  account  only  that  we  think  idle 
games  pf  all  sorts  ought  to  be  discountenanced  among  Chris- 
tians ; it  is  a waste  of  time,  when  we  know  not  that  we  have 
an  inch,  of  time  left;  for  who  can  say  that  he  has  yet  an  hour 
to  live  1 And  as  to  relaxation  from  business  or  study,  reading 
and  the  liberal  arts  afford  far  better  relaxation,  without  either 
debasing  the  mind  or  wasting  time — for  they  improve  both. 

Chap.  II.  Ver.  1 — 13.  The  gift  of  tongues  on  the  day  of 
Pentecost.—  " The  next  thing  to  be  observed,  (says  Pres.  Ed- 
wards,)  is  the  enduing  the  apostles  and  others  with  the  extra- 
ordinary and  miraculous  gifts  of  the  Holy  Ghost ; such  as  the 
gift  of  tongues,  the  gift  of  healing,  of  prophecy,  &c.  The  Spi- 
rit of  God  was  poured  out  in  great  abundance  in  this  respect : 
so  that  not  only  ministers  [of  the  Gospel]  but  a great  number 
of  [private]  Christians  through  the  world,  were  endued  with 
them,  both  old  and  young;  not  only  officers  and  more  ho- 


nourable persons,  but  the  meaner  sort  of  persons,  servants 
and  handmaids,  agreeable  to  Joel’s  prophecy,  of  which  the 
Apostle  Peter  takes  notice,  that  it  is  accomplished  in  this  dis- 
pensation  This  was  a great  means  of  the  success  of  the 

Gospel  in  that  age,  and  of  establishing  the  Christian  church 
in  all  parts  of  the  world;  and  [that]  not  only  in  that  age,  but 
in  all  ages  to  the  end  of  the  world  : for  Christianity  being  by 
this  means  established  through  so  great  a part  of  the  known 
world  by  miracles,  it  was  after  that  more  easily  continued  by 
tradition  : and  then  by  means  of  these  extraordinary  gifts  ol 
the  Holy  Ghost,  the  apostles,  and  others,  were  enabled  to 
write  the  New  Testament,  to  bean  infallible  rule  of  faith  and 
manners  to  the  church  to  the  end  of  the  world.  Further- 
more, these  miracles  stand  recorded  in  those  writings,  as  a 
standing  proof  and  evidence  of  the  truth  of  the  Christian  Re- 
ligion to  all  ages.”  (Hist,  of  Redemp.) 

The  manner  in  which  this  miracle  was  effected  next  de- 
mands our  notice.  When  the  day  of  Pentecost  was  fully  come, 
that  is,  fifty  days  after  the  Passover,  and  being  the  first  day  of 
the  week,  the  apostles,  with  doubtless  all  the  disciples  which 
could  possibly  attend,  “ were  all  with  one  accord  in  one  place,” 
which  was  probably  the  upper  room  before  mentioned,  (chap 
i.  13,)  when  suddenly  there  came  a sound  from  heaven,  as  of  a 
mighty  rushing  wind,  and  it  filled  all  the  house  where  they 
were  sitting,  and  there  appeared  unto  them  cloven  tongues  like 
as  of  fire,  resembling  a divided  flame,  and  it  (i.  e one  of  these 
flames)  “ abode  upon  each  of  them.”  The  tongues  being  em- 
blematic of  the  gift  of  languages  with  which  they  were  now 
endowed — the  wind  being  our  Lord’s  established  emblem  of 
the  Holy  Spirit,  (John  iii.  8,)  and  the  fire  expressive  of  the  ex- 
traordinary zeal  and  energy  with  which  they  were  hencefor- 
ward animated. 

An  event  like  this  was  not  to  be  long  kept  secret.  The 
“mighty  rushing  wind”  probably  first  excited  attention  to  the 
place,  when  the  tongues  of  fire  (or  divided  flame)  would  na- 
turally increase  the  surprise  of  the  spectators ; and  when  the 
pious  Jews  were  collected  together,  who  came  to  the  feasi 
from  “every  nation  under  heaven” — (for  so  widely  were  the 
Jews  scattered) — and  heard  the  apostles  speak,  each  “in  his 
own  language,”  they  were  “ all  amazed,  and  marvelled,  say- 
ing, Behold  1 are  not  all  these  which  speak  Galileans  ? and 
how  hear  we  every  man  in  our  own  tongue  wherein  we  were 


Ver.  24.  Thou , Lord. — Burgh  (a  learned  layman)  gives  several  reasons  for 
believing  that  this  prayer  was  addressed  personally  to  the  Lord  Jesus  ■,  hut 
that  the  case  should  be  doubtful,  from  the  same  language  being  indiscriminate- 
ly addressed  to  both  the  Father  and  the  Son,  is  with  us  a most  decisive  argu- 
ment for  the  divinity  of  the  latter.  “ That  Lord  here  means  the  Lord  Jesus, 
seems  evident  from  verses  21,  22.  It  is  the  usual  appellation,  moreover,  which 
the  book  of  Acts  gives  to  the  Saviour.” — Stuart's  Letters. 

Ver.  25.  That  he  might  go  to  his  own  place.—  ' If  we  are  right,”  says  Preb. 
Townsend,  44  in  interpreting  the  language  of  the  New  Testament  in  the  same 
sense  as  it  was  understood  by  those  to  whom  it  was  addressed,  and  no  canon 
of  criticism  seems  more  certain,  we  must  adopt  the  common  rendering  of  this 
passage.  It  was  a common  sentiment  among  the  Jews,  that  ‘ lie  that  betray- 
eth  an  Israelite  hath  no  part  in  the  world  to  come.’  And  Light  foot  quotes  a 
similar  expression  from  Baal  Turim , in  Nu.  xxiv.  25  : ‘ Balaam  went  to  his 
own  place,  i.  e.  into  hell.'"  After  various  other  quotations,  Mr.  T.  adds, 
4 After  such  evidence,  we  may  agree  with  Doddridge , that  the  interpreta- 
tion of  Hammond,  Le  Clerc , and  (Ecumenius , is  very  unnatural,  when  they 
explain  it.  of  a successor  going  into  the  place  of  Judas.”  New  Testament  Ar- 
rangement. 

Ver.  26.  The  lot  fell.—  According  to  Grotius,  the  method  was,  to  put  their 
lots  into  two  urns,  one  of  which  contained  the  names  of  Joseph  and  Matthias, 
and  the  other  a blank,  and  the  word  44  apostle.”  In  drawing  these  out  of  the 
urns,  the  blank  came  up  with  the  name  of  Joseph,  and  that  on  which  was 
written  “ apostle,”  with  Matthias  —Orient.  Oust.  No.  495.  On  the  lawful- 
ness of  Lots,  see  Pike's  Cases  of  Conscience,  No.  3. 

Chap  II.  Ver.  l.  Pentecost — Or  feast  of  weeks,  was  observed  the  50th  clay 
after  the  2d  of  the  feast  of  unleavened  bread,  which,  being  a week  of  weeks, 
or  49  davs,  occasioned  its  being  called  feast  of  weeks,  one  of  the  three  great 
Jewish  festivals,  in  which  all  the  males  were  required  to  appear  before  God.  at 
the  tabernacle  or  temple.  It  was  a festival  of  thanks  for  the  harvest,  which 
1188 


commenced  immediately  after  the  passover. Fully  come. — The  day  began  or. 

the  evening  preceding  ; hut  on  the  morning  following  it  was  fully  come. In 

one  place. — This  place  has  been  much  disputed,  many  supposing  that  they  ob- 
tained an  apartment  of  the  temple  ; but  we  conceive  that  they  neither  dared  tr 
ask  such  a favour,  nor  would  they  by  any  means  be  so  indulged,  as  they  lay  at  this 
time  under  the  charge  of  having  stolen  the  body  of  their  Master.  See  Mat 
xxviii.  11 — 15. 

Ver.  3.  Cloven  tongues— i.  e.  (says  Doddridge ) 44  bright  flames  in  a nyra 
midical  form,  which  were  so  parted  as  to  terminate  in  several  points,  and  there 
by  to  afford  a proper  emblem  of  the  marvellous  effect— a miraculous  diversity 
of  languages.”  , 

Ver.  4.  With  other  tongues— \.  e.  with  foreign  tongues,  to  which  they  htut 
not  been  accustomed. 

Ver.  5.  Dwelling  at  Jerusalem— i.  c.  during  the  feast. Of  every  nation 

under  heaven. — This  is  evidently  spoken  hyperbolical!}’,  and  is  exactly  para* 
lei  to  Deut.  ii.  25.  The  western  hemisphere,  it  may  be  recollected,  was  not  then 
discovered  ; but  there  were  individuals  present  from  all  the  countries  here 
named,  and  probably  many  more. 

Ver.  6.  When  this  ions  noised  abroad—  Greek,  44  When  the  voice  was 

made  i.  e.  when  it  was  reported. Every  man  heard  them  speak  in  his 

own  language—  From  this  expression,  some  have  supposed  that  the  miracle 
consisted  in  these  different  persons  hearing  in  their  own  language  what  wan 
spoken  only  in  the  Syro-Chaldaic,  or  vulgar  Hebrew  of  that  age.  But  this,  be- 
sides multiplying  the  miracle  more  than  twenty-fold,  would  be  the  gift  of  car-,, 
and  not  of  tongues. 

Ver.  9.  In  Judea— Where  the  popular  dialect  Ss  thought  to  have  been  very 
different  from  that  of  Galilee. 

Ver.  10.  Of  Rome,  Jews  and  proselytes.—  ‘7?  appears  from  Josephus,  &c. 
that  great  numbers  of  Jews  dwelt  at  Rome  abcat  this  time,  and  made  man* 

proselytes  "—Doddridge. 


Peter's  sermon. 


ACTS. — CHAP.  II.  He  proveth  the  resurrection 


speak  in  our  tongues  the  wonderful  works 
of  God. 

12  And  they  were  all  amazed,  and  were  in 
doubt,  saying  one  to  another,  j What  m’aneth 
this  ? 

13  Others  mocking,  said,  These  men  are  full 
of  new  wine. 

14  T[  But  Peter,  standing  up  with  the  eleven, 
lifted  up  his  voice,  and  said  unto  them,  Ye 
men  of  Judea,  and  all  ye  that  dwell  at  Jeru- 
salem, be  this  known  unto  you,  and  hearken 
to  my  words : 

15  For  these  are  not  drunken,  as  ye  suppose, 
seeing  k it  is  but  the  third  hour  of  the  day. 

16  But  this  is  that  which  was  i spoken  by  the 
prophet  Joel ; 

17  And  it  shall  come  to  pass  in  the  last  days, 
saith  God,  I will  pour  out  ra  of  my  Spirit  upon 
all  flesh:  and  your  sons  and  your  daughters 
shall  prophesj , and  your  young  men  shall  see 
visions,  and  your  old  men  shall  dream  dreams : 

18  And  on  my  servants  and  on  my  hand- 
maidens I will  pour  out  in  those  days  of  my 
Spirit;  and  they  n shall  prophesy  : 

19  And  I will  show  wonders  in  heaven  above, 
and  signs  in  the  earth  beneath : blood,  and  fire, 
and  vapour  of  smoke : 

20  The  °sun  shall  be  turned  into  darkness, 
and  the  moon  into  blood,  before  that  great 
and  notable  day  of  the  Lord  come : 

21  And  it  shall  come  to  pass,  that  whosoever 
p shall  call  on  the  name  of  the  Lord  shall  be 
saved. 

22  Ye  men  of  Israel,  hear  these  words  ; Jesus 


A.  M.  4033. 
A.  D.  29. 


i lCo.12. 10, 
28. 

) c.17,20. 
k 1 Th.5.7. 

1 Joel  2.23. 
31 

m Is.44.3. 

Eze. 36.27. 
n c.21.4,9, 
10. 

1 Co.  12. 10 
o Ma.13.24. 

2Pe.3.7,10 
p Ps.86.5. 
Ro.10.13. 

1 Co.  1.2. 
He.4.16. 


q Jn.14.10, 
11. 

He.  2.4. 
r J n.  15.24. 
s Lu. 22.22. 
24.44. 
c.3.18. 
t c.5.30. 
u Mat.27.1. 
v Lu.au. 
c.  13.30,34 
1 Co.6.14. 
Ep.  1.20. 
Col.  2. 12. 

I Th.1.10. 
He.  13.20. 

1 Pe.1.21. 
tv  Jn.  10. 18. 
x Ps.16.8.. 
11. 

y or, I may. 
z 2 Sa.23.2. 
a 2 Sa.7.12, 
13. 

Ps.I32.ll. 
b He.6.17. 
c 1 Pe.l.ll, 
12. 


I of  Nazareth,  a man  approved  of  God  amon«j 
| you  by  i miracles  and  wonders  and  signs, 
which  God  did  by  him  in  the  midst  of  you,  as 
ye  r yourselves  also  know: 

23  Him,  being  6 delivered  by  the  determinate 
counsel  and  foreknowledge  of  God,  ye  ‘have 
taken,  and  u by  wicked  hands  have  crucified 
and  slain : 

24  Whom  v God  hath  raised  up,  having  loos- 
ed the  pains  of  death  : because  it  was  not  pos- 
sible w that  he  should  be  holden  of  it. 

25  For  David  speaketh  ’'concerning  him,  I 
foresaw  the  Lord  always  before  my  face,  for 
he  is  on  my  right  hand,  that  I should  not  be 
moved  : 

26  Therefore  did  my  heart  rejoice,  and  my 
tongue  was  glad ; moreover  also  my  flesh 
shall  rest  in  hope : 

27  Because  thou  wilt  not  leave  my  soul  in 
hell,  neither  wilt  thou  suffer  thy  Holy  One  to 
see  corruption. 

28  Thou  hast  made  known  to  me  the  ways  of 
life  ; thou  shalt  make  me  full  of  joy  with  thy 
countenance. 

29  Men  and  brethren,  y let  me  freely  speak 
unto  you  of  the  pat.riaich  David,  that  he  is 
both  dead  and  buried,  and  his  sepulchre  is 
with  us  unto  this  day. 

30  Therefore  being  z a prophet,  and  knowing 
that  God  had  sworn  a with  an  oath  b to  him, 
that  of  the  fruit  of  his  loins,  according  to  the 
flesh,  he  would  raise  up  Christ  to  sit  on  his 
throne ; 

31  He  seeing  this  c before  spake  of  the  resur- 


born— the  wonderful  works  of  God?”— It  is  no  wonder,  there- 
fore, that  they  were  amazed,  and  said  one  to  another,  “ What 
meaneth  this  ?”  But  at  the  same  time  that  the  more  religious 
Jews  were  thus  struck  with  admiration,  others,  doubtless  “ of 
the  baser  sort,”  exclaimed,  “ These  men  are  full  of  new  (or 
sweet)  wine;”  that  is,  they  are  intoxicated.  Thus  it  is  that 
strangers  to  vital  religion,  burlesque  it  under  the  name  of  fana- 
ticism and  enthusiasm  : — “ They  speak  evil  of  things  which 
they  know  not,”  (Jude  10,)  nor  can  they  understand,  till  en- 
lightened from  the  same  divine  source. 

Various  opinions  have  been  advanced  respecting  this  miracle 
of  Pentecost.  The  most  rational,  and  the  most  general  is, 
that  the  gift  of  tongues  lasted  during  the  ministry  of  the  apos- 
tles, and  was  gradually  withdrawn  towards  the  close  of  the 
first  century ; but  on  this  subject  we  take  leave  to  transcribe 
the  following  passage  from  Mr.  Prebendary  Towns  end’s 'New 
Testament  arranged. 

“The  extraordinary  gifts  of  the  Holy  Spirit  being  vouch- 
safed for  one  especial  purpose  only,  the  benefit  of  the  Christian 
church,  as  soon  as  that  church  was  established,  and  the  ca- 
non of  Scripture  completed,  they  were  gradually  withdrawn  ; 
while  the  ordinary  operations,  without  which  no  child  of  Adam 
can  ‘be  renewed  unto  holiness,’  are  to  be  continued  for  ever, 
‘even  unto  the  end  of  the  world.’  This  was  the  consoling 
and  gracious  promise  our  Lord  gave  to  his  disciples  before  he 
was  visibly  parted  from  them ‘ Lo,  I am  with  you  al- 

ways, even  unto  the  end  of  the  world.’  This  most  merciful 
promise  was  at  first  given  to  the  apostles,  and  through  their 
ministry  to  the  Universal  Church  ; Christ  himself  having  ap- 
pointed outward  means  of  grace,  by  which  he  has  engaged  to 
maintain  a constant  communion  with  his  church,  through  the 
operations  of  the  Holy  Ghost. 

“ Every  amiable  feeling  and  affection,  every  virtue,  and  every 
grace,  are  the  fruits  of  the  Holy  Spirit.  He  alone,  by  a secret 
and  internal  operation,  changes  and  transforms  the  ‘spirit  of 
our  mind,’  and  enlarges  and  improves  every  faculty  of  our 
soul ‘ He,’  to  use  the  words  of  the  eloquent  Barrow, 


Ver.  13.  Nero  wine. — Hammond  and  Doddridge,  “sweet  wine.”  Plutarch 
says,  the  ancients  had  methods  of  preserving  their  wines  long  sweet,  and  that 
they  were  very  intoxicating.  Doddridge,  Calmet.  These  men  alluded  pro- 
bably to  the  wine  provided  for  the  feast. 

Ver.  15.  The  third  hour — That  is,  about  eight  in  the  morning.  See  note  on 
chap-  iii-  1. 

Ver.  19.  I loill  show  xoonders. — See  Mat.  xxiv. 

Ver.  20.  Notable. — Doddridge,  “illustrious.” 

Ver.  23.  Foreknowledge. — u Grotius,  as  well  as  Beza,  observes,  that  'prog- 
nosis must  here  signify  decree ; and  Eisner  has  shown  that  it  has  the  same 
signification  in  approved  Greek  writers.”  Dod.dridge. 

Ver.  25.  I foresaw.— P9.  xvi.  8,  “ I set.”  Doddridge,  “ I have  regarded  the 
Lord  as  always,”  &c. 

Ver.  27.  My  soul  in  hell. — The  apostle  Peter  here,  and  Paul  in  Acts  xiii.  35 — 
37,  explain  these  words  of  David,  found  in  the  16th  Psalm,  as  applicable  ex- 
clusively to  our  Saviour  Christ.  In  the  present  translation  there  is  some  ambi- 
guity. The  word  rendered  Hell  is  in  the  Hebrew  Sheol,  and  means  both  the 
rrave  and  the  invisible  world.  Our  translators  frequently  render  it  by  the 
former  word,  as  Gen.  xlii.  38;  xliv.  31.  I Kings  ii.  9.  Job  xvii.  13,  14.  and 


‘ sweetly  warmeth  our  cold  affections.,  inflaming  our  hearts 
with  devotion  towards  God  ; he  qualifieth  us,  and  encourageth 
us  to  approach  the  throne  of  grace,  breeding  in  us  faith  and 
humble  confidence,  prompting  in  us  fit  matter  of  request,  be- 
coming our  advocate  and  intercessor  for  the  good  success  of 
our  prayers.’  ” 

Ver.  14 — 36.  The  A-postle  Peter's  sermon  on  the  day  of 
Pentecost—  Without  repeating  any  part  of  this  extraordinary 
discourse,  we  shall  offer  two  or  three  general  remarks. 

1.  The  texts  on  which  St.  Peter  discourses  have  been  alrea- 
dy noticed  in  our  exposition  on  the  second  chapter  of  Joel,  and 
of  the  16th  and  110th  Psalms.  It  may  be  seen  in  our  notes, 
that  the  Jews  themselves  applied  the  former  to  the  days  of  the 
Messiah,  which,  as  we  have  repeatedly  remarked,  they  called 
the  latter  or  last  days  ; and  one  in  particular  asserts — “In  the 
days  of  the  Messiah  all  the  house  of  Israel  shall  prophesy,  as 
it  is  said  in  Joel  ii.  28.”  But  it  is  on  the  inspired  authority  oi 
our  apostle  only  that  we  refer  the  latter  to  him,  for  it  does  not 
appear  that  the  Jews  so  understood  it : we  are  not,  however, 
to  go  to  the  avowed  enemies  of  our  Lord  to  learn  the  interpre- 
tations of  the  prophecies  respecting  him  and  his  kingdom, 
though,  at  th  e same  time,  we  may  justifiably  quote  them  when 
consistent  with  the  New  Testament,  as  concessions  in  his  fa- 
vour. 

2.  This  extraordinary  effusion  of  the  Holy  Spirit,  accompa- 
nied with  the  miraculous  gift  of  tongues,  is  here  stated  as  the  ful- 
filment, not  only  of  Old  Testament  prophecies,  but  of  pur  Lord’s 
promise  of  sending  them  another  Comforter. — “ Having  receiv- 
ed of  the  Father  the  promise  of  the  Holy  Ghost,  he  hath  shed 
forth  this  which  ye  now  see  and  hear.”  (Verse  33.)  And  in 
this  promise  both  the  ordinary  and  extraordinary  gifts  of  the 
Spirit  must  be  included  ; since  we  find  that,  while  the  apostles 
were  by  the  latter  enabled  to  address  the  people  in  their  various 
languages,  the  great  truths  which  they  delivered  were  applied 
with  a saving  efficacy  to  their  minds,  so  that  no  less  than  3000 
persons  were  converted  under  this  sermon. 

3.  We  see  how  well  adapted  are  the  means  used  by  Divine 


often  Hell,  as  here,  Job  xxvi.  6.  Psalms  ix.  17.  But  it  is  generally  admitted 
to  include  (like  Hades ) the  invisible  world  in  general.  Bishop  Pearsom 
says,  “ It  appeareth  that  the  first  int  ention  of  putting  these  words  into  the  Creed 
was  only  to  express  the  burial  of  our  Saviour,  or  the  descent  of  his  body  into  the 
grave.”  It  is  most  certain,  however,  that  the  phrase  was  afterwards  explain- 
ed, even  by  the  Christian  fathers,  of  Christ’s  descent  into  the  place  of  punish- 
ment. See  1 Peter  iii.  18.  “ But  that  it  was  actually  so.  or  that  the  apostle 
intended  so  much,”  the  Bishop  confesses  is  “not  manifest.”  See  also  Pro 
fessor  Witsius,  who  contends,  “ that  Christ  descended  into  hell,  (the  place  ot 
torment,)  is  no  where  expressly  affirmed  in  Scripture,  nor  in  the  mo9t  ancient 
creeds.  The  creeds  which  mentioned  the  descent,  were  generally  silent  with 
respect  to  the  burial ; nor  was  it  without  some  mistake  that  both  were  after- 
wards joined  together.”  Dr.  J.  P.  Smith  renders  the  first  clause  of  Ps.  xvi.  10. 
“ Thou  wilt  not  leave  my  life  in  the  grave;”  which  nearly  corresponds  with 
Dr.  Kennicott's  version,  “Thou  wilt  not  abandon  my  life  to  the  grave.” — 
[The  word  hell , from  the  Saxon  Milan  or  helan,  to  hide,  or  from  hall,  a ca- 
vern, though  now  used  only  for  the  place  of  torment,  anciently  denoted  the 
concealed  or  unseen  place  of  the  dead  in  general.] — Bagster.  , 

Ver.  30.  That  of  the  fruit  of  his  loins,  [ according  to  the  flesh,  he  would 

1189 


Peter  exhorteth  to  repentance.  ACTS. — CHAP.  II. 


'l'hree  thousand  baptized . 


rection  of  Christ,  that  his  sou)  was  not  left  in 
hell,  neither  his  flesh  did  see  corruption. 

32  This  d Jesus  hath  God  raised  up,  whereof 
• we  all  are  witnesses. 

33  r Therefore  being  by  the  right  hand  of  God 
exalted,  and  having  e received  of  the  Father 
the  promise  of  the  Holy  Ghost,  he  hath  shed 
forth  11  this,  which  ye  now  see  and  hear. 

34  For  David  is  not  ascended  into  the  hea- 
vens: but  he  saith  himself,  The  Lord  i said 
unto  my  Lord,  Sit  thou  on  my  right  hand, 

35  Until  I make  thy  foes  thy  footstool. 

36  Therefore  let  all  the  house  ) of  Israel  know 
assuredly,  that  k God  hath  made  that  same 
Jesus,  whom  ye  have  crucified,  both  ' Lord 
and  m Christ. 

37  If  Now  when  they  heard  this,  they  were 
pricked  " in  their  heart,  and  said  unto  Peter 
and  to  the  rest  of  the  apostles,  Men  and  bre- 
thren, what  ° shall  we  do? 

38  Then  Peter  said  unto  them,  p Repent,  and 
be  baptized  every  one  of  you  in  the  name  of 


A M.  •1033. 
A.  D.  29. 


d ver.24. 
e Lu.2l.-18. 
f c.5.31. 

PI  i.29. 
g Jn.16.7, 
13. 

c.1.4. 
h c.  10.45. 

Ep.4.8. 
i Pb.  110.1. 

Mat.  22.44 
i Zee.  13.1. 
k c.5.31. 

1 J u.3.35. 
in  Ps.  2.2,0.. 
8. 

n E7.C.7.16. 

Zee.  12. 10 
o c.9.G. 
16.30. 

p Lu.5M.47. 
c.3.19. 


q Joel  2.28. 
r Ep.2.13, 
17. 

s 1 Co.  11. 2. 

He.  10.25. 
t Ma.16.17. 
u e.4.32,34. 
v Is. 58.7. 
2Co.9.1,9. 
1 Jn.3.17. 
\v  or,  at 
home. 


Jesus  Christ  for  the  remission  of  sins,  ana  ye 
shall  receive  the  gift  of  the  Holy  Ghost. 

39  For  the  promise  i is  unto  yon,  and  to  your 
children,  and  r to  all  that  are  afar  off,  even  as 
many  as  the  Lord  our  God  shall  call. 

40  And  with  many  other  words  did  he  testify 
and  exhort,  saying,  Save  yourselves  from  this 
untoward  generation. 

41  Tf  Then  they  that  gladly  received  his  word 
were  baptized:  and  the  same  day  there  were 
added  unto  them  about  three  thousand  souls. 

42  And  ■ they  continued  steadfastly  in  the 
apostles’  doctrine  and  fellowship,  and  in  break- 
ing of  bread,  and  in  prayers. 

43  And  fear  came  upon  every  soul:  and  many 
* wonders  and  signs  were  done  by  the  apostles. 

44  And  all  that  believed  were  together,  <ind 
" had  all  things  common  ; 

45  And  sold  their  possessions  and  goods,  and 
v parted  them  to  all  men, as  every  man  had  need. 

46  Andthey,  continuingdaily  with  one  accord 
in  the  temple,  and  breaking  bread  w from 


Providence  to  effect  the  designed  end.  The  end  was  to  con- 
vert the  nations,  the  means  employed  was  preaching;  but  as 
it  was  quite  useless  to  preach  to  any  in  an  unknown  tongue; 
so,  in  the  then  state  of  learning,  it  must  have  been  the  work  of 
many  years,  for  the  preachers  to  acquire  a knowledge  of  all 
the  languages  of  those  whom  they  would  have  to  address. 
At  present  the  case  is  somewhat  different.  Such  facilities  have 
been  afforded  for  acquiring  languages,  that  miraculous  powers 
seem  no  longer  necessary ; unless  it  be  considered  as  a mira- 
cle that  God  has  raised  up  men  with  such  extraordinary  abili- 
ties for  acquiring  new  languages,  as  in  the  instances  of  Carey, 
Morrison,  Martin.  Lee,  and  others ; who  have  already  been 
able  to  translate  tne  Scriptures  into  the  languages  of  more  than 
half  the  globe.  This  circumstance,  in  connexion  with  many 
others,  as  the  invention  and  recent  improvements  in  printing 
and  navigation,  has  already  performed  wonders,  and  shows  in 
how  many  unexpected  ways,  God  is  able  to  effect  his  designs, 
and  fulfil  his  promises. 

4.  This  Jeads  us  to  notice  a remark  of  the  Apostle  Peter  in 
the  sermon  now  before  us,  relative  to  the  mysterious  fulfil- 
ment of  the  divine  councils  in  the  sufferings  and  death  of  the 
Lord  Jesus.  He  was  “delivered”  up  to  his  enemies  “by  the 
determinate  counsel  and  foreknowledge  of  God,”  as  himself 
said  to  the  Roman  governor,  “Thou  couldest  have  no  power 
against  me,  except  it  were  given  thee  from  above.”  (John  xix. 
2.)  But  being  so  delivered,  they  took  him,  and  “by  wicked. 
hands”  he  was  “crucified  and  slain;”  so  that  neither  God’s 
foreknowledge,  nor  decree,  in  any  degree  lessened  the  wicked- 
ness of  those  who  acted  in  this  dreadful  tragedy.  They  fulfil- 
led the  divine  purposes  unintentionally;  yea,  contrary  to  their 
intention  ; and  were  fighting  against  God  with  all  their  might 
and  malice,  while  (poor,  feeble  creatures)  they  were  in  every 
instance  fulfilling  his  decrees.  “He  doeth  according  to  his 
will  in  the  army  of  heaven,  and  among  the  inhabitants  of  the 
earth.”  (Dan.  iv.  35.) 

Ver.  37 — 47.  The  happy  effects  of  Peter's  sermon. — 
Though  we  would  be  far  from  condemning  a sermon  from  its 
not  producing  any  sensibly  good  effects  upon  the  hearers, 
lor  our  Lord  himself  often  “ stretched  forth  his  hands  in 
vain  ;”  yet  when  a sermon  is  eminently  blessed,  as  God  seldom 
blesses  the  ministry  which  he  disapproves,  it  seems  justifiable 
for  preachers  themselves  to  look  back  on  such  discourses  as 
models  for  their  own  future  ministry.  In  looking  at  Peter’s 
sermon  in  this  point  of  view,  the  following  particulars  strike 
us  as  its  prominent  characteristics. 

1.  It  is  full  of  Christ : — His  divine  mission— his  holy  charac- 
ter— his  extraordinary  powers — his  vicarious  sufferings — his 
meritorious  death— his  triumphant  resurrection,  and  exalta- 
tion to  the  right  hand  of  the  Majesty  on  high,  where  he  re- 

raise  up  Christ ] to  sit  on  his  throne. — The  words  here  placed  between 
brackets  are  wanting  in  the  Alexandrian  and  Ephrem  MSS.,  and  in  the  Cam- 
bridge by  correction  ; also  in  the  Vulgate,  Syriac,  and  other  ancient  versions. 
Boothroyd  reads,  therefore,  after  Griesbach,  “ That  of  the  fruit  of  his  loins 
should  one  sit  on  his  throne.” 

Ver.  33.  By— Hammond  and  Doddridge,  “ To  the  right  hand.” See  and 

hear— That  is,  witness  the  effects  of. 

v Ver.  34.  David  is  not  ascended — i.  e.  in  his  body,  which  is  still  entombed. 
Jerome  mentions  the  remains  of  David’s  sepulchre,  and  a place  is  shown  as 
such,  even  to  this  day. The  Lord  said,  &c. — Ps.  cx.  1. 

Ver.  35.  Thu  foes  thy  footstool. — It  was  customary  for  conquerors  formerly 
to  put  their  feet  on  the  necks  of  the  vanquished,  Josh.  x.  24.  In  the  close  of 
the  negotiations,  after  a late  expedition  to  Algiers,  the  Dey  refused  to  give  up 
two  prisoners,  until  at  length  he  was  obliged,  and  then  he  said,  “ His  foot  is 
on  my  neck,  and  what  can  I do.”  Orient.  Lit.  No.  1386. 

Ver.  37.  They  ivere  pricked  in  their  heart. — Doddridge,  “ pierced  to  the 
neart.”  If  Christ  and  his  Apostles  believed  and  taught  the  salvation  of  all 
men,  how  account  for  the  fact,  that  their  preaching  so  much  alarmed  the  fears 
and  awakened  the  enmity  of  xoickcd  men.  The  fact  is  unquestionable. 
Christ  rarely  preached  a sermon,  which  did  not  excite  uneasiness  in  the  minds 
of  sinners,  and  send  them  away  dissatisfied  and  murmuring  against  the  preach- 
er. The  same  is  true  of  the  Apostles.  Under  their  preaching  sinners  were 
“pricked  in  their  hearts.” 

Ver.  38.  Repent,  and  he  baptized. — They  could  only  prove  the  sincerity  of 
1190 


ceivcs  the  adoration  of  bis  people,  and  whence  he  bestows  his 
blessings  on  them.  2.  It  is  full  of  the  doctrine  of  divine  influ- 
ences— that  Holy  Spirit  promised  by  the  Saviour,  and  now 
poured  out  upon  his  bearers ; and  that,»as  every  other  blessing, 
by  the  gift  of  the  Father  and  the  Son.  3.  These  and  every 
other  point  of  doctrine  incidentally  stated,  are  urged  with  en- 
ergy, and  in  reference  to  its  practical  tendency  and  effects. 
Thus,  for  instance,  the  death  of  Christ  is  not  merely  a fact;  it 
is  a crime  which  the  preacher  charges  home  upon  the  con- 
sciences of  his  hearers : “ Him  ye  have  crucified  and  slain,  and 
that  with  wicked,  hands.”  Again,  the  Spirit  is  poured  out  from 
on  high.  This  also  is  a fact;  but  it  is  not  to  be  considered  as 
a fact  only.  Here  are  divine  influences  poured  around,  and 
every  man  is  invited  to  partake  of  them.  “ If  any  man  thirst, 
let  him  come  and  drink.”  Nor  is  this  all : the  Spirit  is  com- 
pared, not  only  to  a spring  rising  up  unto  everlasting  life,  but 
to  a stream  perpetually  flowing;  and  it  is  required  of  everyone 
that  partakes  of  these  blessings,  that  he  should  himself  labour, 
by  prayer  and  exhortation,  to  communicate  them  to  others; 
for  the  promise  is  to  you  and  to  your  children,  and  to  all  that 
are  afar  off— either  in  respect  of  situation  or  date — though  it  be 
to  the  end  of  the  world,  or  to  the  end  of  time. 

Nor  is  this  all : there  is  a harmony  in  these  truths  that  con- 
nects and  combines  them  in  the  Christian  system.  “If  you 
stand  self-convicted  as  murderers  of  the  Lord  of  Glory,  re- 
pent, fall  before  him,  and  implore  his  mercy.  He  prayed  for 
ids  murderers  on  the  cross,  and  you  may  claim  an  interest  in 
that  prayer.  Present  yourselves  to  be  baptized  in  his  name, 
and  you  shall  receive  remission  of  sins,  and  the  gift  of  the 
Holy  Ghost.  For  whosoever  callelh  on  the  name  of  the  Lord 
[Jesus]  shall  [through  grace]  be  saved.” 

Such  is  the  strain  in  which  they  were  addressed,  and  what 
was  the  effect?  They  were  “pricked,”  or  pierced,  to  the 
heart,  and  cried  out,  “Men,  brethren!  what  shall  we  do?” 
The  advice  and  encouragement  which  Peter  gave  them,  we 
have  already  considered;  but  we  have  only  an  outline  of  his 
discourse;  for  “ with  many  other  words  did  he  exhort  [them,] 
saying,  Save  yourselves,”  or  rather,  “ Be  ye  saved,  from  this 
untoward  or  perverse  generation;”  that  is,  from  the  awful 
judgments  about  to  come  upon  them. 

Such  were  the  wonderful  effects  of  Peter’s  sermon,  or  rather 
of  the  divine  influences  which  attended  it,  that  nearly  three 
thousand  persons  were  thereby  converted,  and  united  to  the 
church  by  Christian  baptism.  As,  however,  Peter  could  speak 
but  in  one  language  at  a time,  and  was  evidently  addressing  the 
Jews  of  Jerusalem  in  the  Syriac  tongue,  it  is  well  conjectured 
by  Dr.  Doddridge,  that  other  apostles  or  disciples  might  bo 
at  the  same  time  employed  either  in  translating  Peter’s  sermon, 
or  in  giving  similar  addresses  to  the  Jews  of  other  countries, 


(heir  repentance  by  a public  profession,  of  which  baptism  was  the  appointed 
sign. 

Ver.  39.  As  many  as  the  Lord  our  God  shall  call— That  is,  all  of  every  age 
and  country,  to  whom  the  gospel  shall  be  sent. 

Ver.  40.  Save  yourselves — Or,  “ Be  ye  saved.”  Drs.  J.  Edwards  and  Dodd- 
ridge. 

Ver.  41.  Three  thousand  souls— i.  e.  persons  ; so  ver.  43. 

Ver.  44.  Were  together. — Doddridge,  “ In  the  same  ;”  certainly  not  in  the 
same  room,  nor  the  same  house,  hut  in  a quarter  of  the  town  probably  where 
their  friends  chiefly  resided. 

Ver.  45.  And  sold  their  possessions. — “That  this  unbounded  liberality  was 
not  commanded  by  St.  Peter,  is  evident  from  his  address  to  Ananias,  chap, 
v.  4.  And  that  it  was  not  intended  as  a precedent,  is  equally  clear  from  all  the 
Epistles,  in  which  frequent  mention  is  made  of  the  distinction  between  rich 
and  poor,”  &c. — Toivnsend's  New  Test.  Arr. 

Ver.  46.  They , continuing  daily — That  is,  they  daily  visited  the  temple. 

Breaking  bread  from  house  to  house. — Lightfoot , Pearson , and  others,  un- 
derstand this  phrase.  “ breaking  bread  ” as  signifying  the  Eucharist,  or  Lord’s 
Supper  ; but  the  words  following,  “ dia  eat  their  meat,”  &c.  strongly  inclines 
us  to  refer  the  expression  to  their  social  meals,  as  in  Luke  xxiv.  35.  So  Dodd- 
ridge. The  learned  Joseph  Mede  translates  the  Greek  phrase  (kaf  oikon,) 
“on  the  house,”  meaning,  in  the  upper  room  ; and  supposes  that,  after  the 
death  of  Christ,  the  apostles  held  their  religious  meetings  in  the  room  where 
Jesus  had  kept  the  Passover  &n.—  that  there  our  Lord  repeatedly  met  with 


• — CHAP.  III.  He  reprehends  the  Jr.wa, 

8 And  he  leaping  d up  stood,  and  walked, 
and  entered  with  them  into  the  temple,  walking, 
and  leaping,  and  praising  God. 

9 And  all  the  people  saw  him  walking  and 
praising  God  : 

10  And  they  knew  that  it  was  he  which  sat  for 
alms  at  the  Beautiful  gate  of  the  temple  : and 
they  were  filled  with  wonder  and  amazement 
at  that  which  had  happened  unto  him. 

11  And  as  the  lame  man  which  was  healed 
held  Peter  and  John,  all  the  people  ran  toge- 
ther unto  them  in  the  porch  e that  is  called  So- 
lomon’s, greatly  wondering. 

12  *|"  And  when  Peter  saw  it,  he  answered 
unto  the  people,  Ye  men  of  Israel,  why  mar- 
vel ye  at  this  ? or  why  look  ye  so  earnestly 
on  us,  as  though  by  our  own  f power  or  holi- 
ness we  had  made  this  man  to  walk  ? 

13  The  God  e of  Abraham,  and  of  Isaac,  and 
of  Jacob,  the  God  of  our  h fathers,  hath  glori- 
fied > his  Son  Jesus ; whom  ye  delivered  up, 
and  denied  i him  in  the  presence  of  Pilate, 
when  he  k was  determined  to  let  him  go. 

14  But  ye  denied  the  Holy  i One  and  the  m Just, 
and  desired  a murderer  to  be  granted  unto 
you  ; 

15  And  killed  the  n Prince  of  life,  whom  God 
hath  raised  ° from  the  dead  ; whereof  p we  are 
witnesses. 

16  And  his  name  through  faith  in  his  name 
hath  made  this  man  strong,  whom  ye  see  and 


f 2 Co.3.5. 
g Mat. 22. 32 
h c.5.30,31. 


Ep.1.20.. 

Pii.2.9,ll. 
He.2.9. 
Re. 1.5, 18. 

j Jn.19.15. 

k Mat 27. 17 
..25. 

Lu.23.16.. 

23. 


tlior. 

Jn.1.4. 

1 Jn.5.11. 


Ep.1.20. 
p c.2.32. 


1‘eter  r.ureth  a lame  man.  ACTS 

house  to  house,  did  eat  their  meat  with  glad- 
ness and  singleness  of  heart, 

*7  Praising  God,  and  having  x favour  with 
ail  the  people.  And  r the  Lord  added  to  the 
church  daily  such  as  should  be  saved. 
CHAPTER  III. 

1 Peter  preaching  to  the  people  that  came  to  see  a lame  man  restored  to  his  feet,  12 
professeth  the  cure  not  to  have  been  wrought  by  his  or  John’s  own  power,  or  holi- 
ness. but  by  God,  and  his  Son  Jesus,  and  through  faith  in  Ins  name : 13  withal  repre- 
hending them  for  crucifying  Jesus.  17  Which  because  they  did  it  through  ignorance, 
and  dial  thereby  were  fulfilled  God’s  determinate  counsel,  and  the  scriptures : 19  he 
exhorteth  them  by  repentance  and  faith  to  seek  remission  of  their  6ins,  aud  salvation 
iu  the  same  Jesus. 

NOW  Peter  and  John  went  up  together  into 
the  temple  at  a the  hour  of  prayer,  being 
the  ninth  hour. 

2  And  a certain  man  lame  from  his  mother’s 
womb  was  carried,  whom  they  laid  daily  at 
the  gate  b of  the  temple  which  is  called  Beau- 
tiful, to  ask  alms  of  them  that  entered  into  the 
temple ; 

3  Who  seeing  Peter  and  John  about  to  go 
into  the  temple  asked  an  alms. 

4  And  Peter,  fastening  his  eyes  upon  him  with 
John,  said,  Look  on  us. 

5  And  he  gave  heed  unto  them,  expecting  to 
receive  something  of  them. 

6  Then  Peter  said,  Silver  and  gold  have  I 
none  ; but  such  as  I have  give  I thee  : In  c the 
name  of  Jesus  Christ  of  Nazareth  rise  up  and 
walk. 

7  And  he  took  him  by  the  right  hand,  and 
lifted  him  up:  and  immediately  his  feet  and 
ankle  bones  received  strength. 

who  would  naturally  form  themselves  into  different  parties, 
according  to  their  different  languages. 

What  lollows  also  evidently  refers  to  successive  days — “ they 
continued,  steadfast  in  the  apostles’  doctrine  and  fellowship  ;’’ 
which  seems  to  imply,  that  they  met  with  some  temptations  to 
the  contrary,  probably  from  unbelieving  Jews.  Commenta- 
tors are  not  exactly  agreed,  whether  by  breaking  of  bread  is 
here  to  be  understood  the  observance  of  the  Lora’s  Supper,  or 
their  eating  together  in  a friendly  way  at  their  devotional  as- 
semblies, to  which  the  words  following  strongly  incline  us; 
“ they  did  eat  their  meat  with  gladness,”  &c.  Their  meals 
seem  to  have  been  provided  at  the  common  charge. 

As  to  the  community  of  goods,  we  apprehend  it  originated 
in  the  poverty  of  some,  and  the  benevolence  of  others.  Many 
poor  Jews  and  proselytes  who  came  from  far,  and  w;ere  de- 
tained by  the  extraordinary  things  they  saw,  and  desirous  to 
see  and  hear  more,  probably  found  their  money  exhausted,  and 
knew  not  what  to  do,  as  there  was  no  hope  of  their  receiving 
from  the  priests,  who  had  the  command  of  the  public  treasury, 
any  of  that  friendly  assistance  or  accommodation  which  had  at 
other  times  been  granted:  the  more  wealthy  converts  there- 
fore generously  came  forward,  and  shared  their  property  with 
them  ; and  those  who  had  not  money  sold  their  goods,  and  in 
some  eases,  as  we  shall  presently  see,  their  possessions  or  es- 
tates, to  enable  them  to  supply  the  necessities  of  their  poorer 
brethren.  Thus  did  they  eat  together  as  they  needed,  “with 
gladness  and  singleness  (or  simplicity)  of  heart ; praising  God, 
and  I:  i ring  favour  with  all  the  people;  and  the  Lord  added  to 
the  cnurch  daily  3uch  as  should  be,”  or  rather,  “such  as  were 
saved,”  by  the  grace  of  God,  “ from  the  wrath  to  come.” 
Chap.  III.  Ver.  1 — 11.  A lame  man  healed  by  Peter  and 
John , in  the  name  of  Jesus. — Peter  and  John  going  up  to  the 
temple  at  the  usual  hour  of  evening  prayer,  which  at  this  sea- 
son (the  latter  end  of  May)  must  have  been  about  four  o’clock 
in  the  afternoon,  they  found  there  a poor  lame  man,  whose 
friends  daily  carried  him  to  lie  by  the  side  of  the  beautiful  bra- 
zen gate  which  Hgrod  had  presented  to  the  temple,  to  receive 
the  alms  of  the  charitable  and  religious.  Peter  and  John  per- 
formed on  him  a perfect  cure,  as  the  Lord  Jesus  had  done  some 
time  before  on  the  paralytic  and  the  impotent  man  at  Bethes- 
da,  in  like  circumstances. 

On  this  miracle  we  remark: — 1.  That  there  is  no  ground  for 
the  infidel  insinuation,  that  the  apostles  enriched  themselves 
by  the  sale  of  the  property  of  their  converts ; for,  immediately 
after  that  sale,  we  see  that  two  of  the  chief  of  them  had  neither 
gold  nor  silver.  2.  We  notice  the  similarity  between  this  mi- 

them,  and  that  there  they  assembled  on  the  day  of  Pentecost,  and  afterwards. 
See  Townsend's  New  Test.  Arr. 

Ver.  47.  Such  aft  should  le  saved. — Doddridge,  “ Those  who  were  saved.” 
Dr.  J.  Edwards,  “ The  saved.” 

Chap.  III.  Ver.  L Together— { Rather,  “at  the  same  time,”  or  “at  that 
time,”  referring  to  the  time  when  the  transactions  took  place,  which  are  men- 

’.ioned  at  the  close  of  the  preceding  chapter.  1 —Bagster. The  ninth  hour— 

i.  e.  (with  us)  about  foui  in  the  afternoon.  “ The  Jews  divided  the  time,  from 
the  rising  to  the  setting  of  the  sun,  into  twelve  hours,  which  were  consequently, 
at  different  limes  of  tne  year,  of  unequal  length.  The  third  hour  was  (there- 
fore) the  middle  space  between  sun-rise  and  noon  ( Doddridge  :)  the  ninth 
«r as  consequently  the  medium  point  between  noon  and  sunset,  which  at  this 
time  of  the  year  (the  latter  end  of  May,  when  the  sun  does  not  set  till  near 


racle  and  some  wrought  by  our  Lord  Jesus,  particularly  the  pa- 
ralytic in  Mat.  ix.,  and  the  impotent  man  in  John  v.,  to  both 
whom  our  Lord  addressed  the  same  words — “ Arise,  take  up 
thy  bed  and  walk  !”  and  was  instantly  obeyed.  3.  Yet  we 
may  remark  also  a striking  difference  in  the  manner  of  ad- 
dress. Jesus  wrought  all  his  miracles  in  his  own  name;  but 
the  apostles  in  his  name — “In  the  name  of  Jesus  Christ  of 
Nazareth,  (saith  Peter,)  rise  up  and  walk.”  How  shall  we  ac- 
count for  this,  but  on  the  principle  of  our  Lord’s  divinity  I It 
is  the  duty  of  a mere  creature,  however  elevated,  to  render  glo- 
ry to  his  Maker ; and  of  a sinner  to  render  honour  to  his  Sa- 
viour. Peter  and  John  did  both,  and  were  particularly  careful 
to  take  no  honour  to  themselves : “ Why  look  ye  upon  us,  (said 
Peter,)  as  though  by  our  own  power  we  had  made  this  man  to 
walk  !”  But  when  did  Jesus  express  a fear  lest  his  disciples 
should  do  him  too  much  honour  I 4.  We  remark  the  attach- 
ment of  this  poor  healed  cripple  to  the  instruments  of  his  cure, 
and  his  gratitude  to  the  author.  He  held  Peter  and  John  that 
they  might  not  leave  him,  and  seems  to  have  been  active  in  col- 
lecting the  people  around  him,  that  they  might  see  what  God 
had  done  for  him  : and  at  the  same  time,  that  they  might  not 
confine  their  attention  to  the  instruments,  he  “entered  with 
them  into  the  temple,  walking,  leaping,  and  praising  God.” 
(Ver.  8.)  While  w'e  feel  due  gratitude  to  those  by  whom  we  re- 
ceive our  blessings,  at  the  same  time  we  should  not  forget  the 
great  Author,  from  whom  they  ultimately  come. 

Ver.  12 — 26.  Peter’s  second  sermon. — What  we  have  said 
respecting  Peter’s  first  sermon,  in  the  preceding  chapter,  will 
in  great  measure  apply  to  this.  He  was  a most  ardent  and 
zealous  preacher,  and  his  heart  was  full  of  the  great  subject 
of  his  ministry,  “Christ,  and  him  crucified.”  The  present  dis- 
course, as  the  reader  will  observe,  arises  out  of  the  miracle 
wrought  on  the  man  lame  from  his  birth,  and  the  amazement 
excited  by  that  event : and  from  the  important  circumstance 
of  the  miracle  being  wrought  in  “ the  name  of  Jesus  Christ  of 
Nazareth,”  he  presses  upon  them  the  enormity  of  their  guilt, 
in  having  rejected,  persecuted,  and  finally  crucified  this  illus- 
trious person  ; for,  after  all,  had  it  not  been  for  the  clamour  of 
the  multitude,  “ Crucify  him,  crucify  him,”  Pilate  would  cer- 
tainly have  released  him,  (ver.  13.)  And  their  guilt  in  this  is 
highly  aggravated  by  the  consideration  that  the  man  whom 
they  preferred,  and  of  whom  they  obtained  the  release,  was  a 
notorious  murderer,  (Luke  xxiii.  19  ;)  whereas  him  whom  they 
virtually  crucified,  was  the  Author  and  Prince  of  Life — the 
Captain  of  our  Salvation.  (See  note,  ver.  15.) 

The  apostle,  indeed,  admits  that  they  sinned  through  igno- 


eight)  must  have  been  about  four,  P.  M.  The  passover  full  moon  fell  this  year 
April  3,  according  to  Sir  I.  Neioton , and  the  Pentecost,  seven  weeks  alter. 

Ver.  2.  The  gate  ....  called  Beautiful—  This  gate,  which  was  added  by 
Herod  to  the  Court  of  the  Gentiles,  was  30  cubits  high,  and  15  broad,  and  made 
of  Corinthian  brass.  Jt 

Ver.  14.  A murderer—  Gr.  “ a man,  a murderer.”  So  Luke  xix.  7,  ‘ a man, 
a sinner;”  xxiv.  19.  (Gr.)  “ a man,  a prophet.” 

Ver.  15.  The  Prince  of  life. — The  original  term  is  variously  used  ; for  Prince, 
chap.  v.  31 ; Captain,  Heb.  ii.  10  ; Author,  Heb  xii.  2.  . 

Ver.  16.  And  his  name , thrtyugh  faith . &c— That  is,  bv  virtue  of  his  name, 
and  through  faith  therein  ; meaning,  the  faith  not  only  of  the  apostles,  but  also 
of  the  man  on  whom  the  miracle  was  wrought,  who  himself  doubtless  became 
a believer  in  the  Lord  Jesus. 


1191 


Pei  fir  e.vhorteth  to  repentance. 

know : yea,  the  faith  which  is  by  him  hath 
given  him  this  perfect  soundness  in  the  pre- 
sence of  you  all. 

17  And  now,  brethren,  I wot  that  through  ig- 
norance q ye  did  it,  as  did  also  your  rulers. 

18  But  those  r things,  which  God  before  had 
showed  by  the  mouth  of  all  his  prophets,  that 
Christ  should  suffer,  he  hath  so  fulfilled. 

19  Repent  ye  a therefore,  and  be  1 converted, 
that  your  sins  may  be  u blotted  out,  when  the 
times  of  refreshing  v shall  come  from  the  pre- 
sence of  the  Lord  ; 

20  And  he  w shall  send  Jesus  Christ,  which 
before  was  preached  unto  you: 

21  Whom  the  heaven  must  receive  until  the 
times  x of  restitution  of  all  things,  which  God 
hath  spoken  r by  the  mouth  of  all  his  holy  pro- 
phets since  the  world  began. 

22  For  Moses  truly  said  unto  the  fathers,  A 
1 prophet  shall  the  Lord  your  God  raise  up 
unto  you  of  your  brethren,  like  unto  me  ; him 
shall  ye  hear  in  all  things  whatsoever  he  shall 
say  unto  you. 

23  And  it  shall  come  to  pass,  that  every  soul, 
which  will  not  hear  that  prophet,  shall  be  de- 
stroyed from  among  the  people. 

24  Yea,  and  all  the  prophets  from  Samuel 
and  those  that  follow  after,  as  many  as  have 
spoken,  have  likewise  foretold  of  these  days. 

25  Ye  “ are  the  children  of  the  prophets,  and 
of  the  covenant  which  God  made  with  our  fa- 
thers, saying  unto  Abraham,  And  b in  thy  seed 
shall  all  the  kindreds  of  the  earth  be  blessed. 

26  Unto  c you  first  God,  having  raised  up  his 


ACTS. — CHAP.  IV.  Peter’s  Herman  offends  the  rulers. 


n l.u.23.31. 
Jn.  16.3. 

1 Co.2.8. 

r Ln.24.44. 
c.  26. 22 ,23. 


t Is.  1.16. .20 
Joel  2.13. 

a Is. 43.25. 

y Je.31.23.. 
25. 

Zep.3.14.. 

20. 

Re.21.4. 


x Mat.  17. 11 
y La.  1.70. 


z De- 18.15. . 
19. 


d Is. 59.20. 
Mat.  1.21. 
Tit.  2. 11.. 


c c.28.21, 
d Jn.18.13. 
e Mat.2l.23 
f c.7.55. 


Son  Jesus,  sent  him  to  bless  you,  in  turning 
away 


d every  one  of  you  from  his  iniquities. 
CHAPTER  IV. 


1 The  rulers  of  Uie  Jew*  offended  with  Peter’s  sermon,  4 (though  thousands  of  the  peo- 

■*' — i _.i  .■  ' 1 1 i i - Alter,  upon 

mime  of  Jesus, 


pie  were  converted  that  heard  die  word,)  imprison  him  and  John.  5 After,  upon 
examination.  Peter  boldly  avouching  the  lame  man  to  be  healed  by  the  r 


and  that  hy  the  name  Jei 


inly  we  must  be  eternully  saved,  13  they  command  him 


mey  ci 

and  John  to  r reach  no  more  in  that  name,  adding  also  threatening,  23  whereupon  the 
church  fleetfi  to  prayer.  31  And  God.  by  moving  the  place  where  they  were  assem- 
bled, testified  that  he  heard  their  prayer : confirming  die  church  with  die  gift  of  the 
Holy  Ghost,  and  widi  mutual  love  and  charity. 

AND  as  they  spake  jinto  the  people,  the 
priests,  and  the  “captain  of  the  temple, 
and  the  b Sadducees,  came  upon  them, 

2 Being  grieved  that  they  taught  the  people, 
and  preached  through  Jesus  the  resurrection 
from  the  dead. 

3 And  they  laid  hands  on  them,  and  put  them 
in  hold  unto  the  next  day  : for  it  was  now 
even-tide. 

4 Howbeit  many  c of  them  which  heard  the 
word  believed ; and  the  number  of  the  men 
was  about  five  thousand. 

5 IT  And  it  came  to  pass  on  the  morrow,  that 
their  rulers,  and  elders,  and  scribes, 

6 And  Annas  d the  high  priest,  and  Caiaphas, 
and  John,  and  Alexander,  and  as  many  as 
were  of  the  kindred  of  the  high  priest,  were 
gathered  together  at  Jerusalem. 

7 And  when  they  had  set  them  in  the  midst, 
they  asked,  By  e what  power,  or  by  what  name, 
have  ye  done  this  7 

8 Then  Peter,  filled  f with  the  Holy  Ghost, 
said  unto  them,  Ye  rulers  of  the  people,  and 
elders  of  Israel, 

9 If  we  this  day  be  examined  of  the  good 
deed  done  to  the  impotent  man,  by  what  means 
he  is  made  whole  ; 


ranee,  for,  “ had  they  known,  they  would  not  have  crucified 
the  Lord  of  glory  but  it  was  a most  culpable  ignorance ; for 
they  shut  their  eyes  against  evidence,  arising  both  from  Scrip- 
ture and  from  fact.  They  were  grossly  ignorant  of  the  wri- 
tings of  their  own  prophets,  and  they  were  wilfully  blind  with 
respect  to  the  miracles  wrought  before  their  own  eyes.  The 
Saviour,  however,  had  prayed  for  his  murderers,  who  knew 
not  what  they  did  : there  was,  therefore,  “ hope  in  Israel  con- 
cerning this  matter.”  “ You  have  the  Scriptures  of  the  pro- 
phets still  before  you,  which  you  have  fulfilled  in  his  cruel 
sufferings  and  death  ; and  you  have  the  evidence  of  miracles 
renewed,  which,  being  wrought  in  his  name,  give  no  less  evi- 
dence to  the  divinity  of  his  character  than  if  you  saw  them 
wrought  by  himself.” 

Upon  these  grounds,  therefore,  does  the  apostle  urge  his 
hearers  to  repentance,  that  their  sins  might  be  blotted  out,  and 
that  “ times  of  refreshment”  and  seasons  of  consolation  might 
be  experienced  by  them,  through  the  effusion  of  the  Holy 
Spirit,  as  refreshing  to  the  soul  as  cooling  breezes  to  the  body, 
which  are  peculiarly  desirable  in  warm  climates.  Nor  are 
such  seasons  to  be  confined  to  the  apostolic  age,  since  eccle- 
siastical history  records  many  similar  periods  of  divine  influ- 
ence, (as,  for  instance,  the  Reforma  ion,)  and  we  look  forward 
to  many  more  prior  to  his  second  coming,  to  regulate  all  the 
affairs  of  his  kingdom  upon  earth,  and  to  judge  the  world  in 
righteousness. 

This  coming  of  Jesus  Christ,  first  to  save  and  then  to  judge 
the  world,  God  had  predicted  by  the  mouth  of  all  his  holy 
prophets,  from  Samuel  to  John  the  Baptist ; and,  as  he  has 
accomplished  the  former,  so  certainly  will  he  do  the  latter.  In 
the  mean  time,  the  great  object  of  this  glorious  dispensation, 

Ver.  17. 1 wot— i.  e.  “ I know.” That  through  ignorance— Namely,  of  tlie 

true  character  of  Jesus.  See  1 Co.  ii.  8. 

Ver.  19.  When. — Doddridge  and  others,  “ that as  the  same  word  is  ren- 
dered in  Luke  h.  35.  Acts  xv.  17,  & c. The  times  of  refreshing  shall  come. 

—Perhaps  we  might  he  justified  in  supplying  the  adverb  farther — ” that  [far- 
ther] times  of  relreshing  may  come  referring  back  to  the  outpouring  of  the 
Spirit  on  the  day  of  Pentecost,  (which  was  introduced  by  a “ mighty  rushing 
wind,”)  and  forward,  to  other  similar  dispensations  of  divine  grace,  as  in 
chap.  x. 

Ver.  20.  And  he  shall  send. — Hammond  and  Doddridge . “ and  that  he  may 

send  that  is,  again  send. Jesus  Christ,  which  before  was  preached  unto 

you— That  is,  in  the  types  and  prophecies.  But  Hammond,  Doddridge, 
Wesley,  and  many  others,  read,  " That  he  may  send  unto  you  Jesus  Christ, 
who  was  before  appointed,”  or  designated,”— namely,  to  be  our  Saviour.  So 
read  tire  Alexandrian  and  many  other  valuable  MSS.  and  ancient  versions ; 
some  Christian  Fathers,  Beza,  Vitringa,  &c. 

Ver.  21.  The  times  of  restitution  of  all  things. — That  the  word  means  to 
restore,  or  regulate,  is  indisputable,  and  in  this  sense  we  have  properly  applied 
it  to  Elias.  Mat.  iii.  3 ; xvii.  11.  But  in  all  languages  there  are  many  words 
which,  in  different  connexions,  require  to  be  differently  rendered  ; and,  on  ma- 
ture consideration,  in  this  place  we  prefer  the  rendering  of  Hammond  and 
Campbell.  “ The  completion,”  or  rather,  “the  consummation,”  (i.e.  the  ful- 
filment,) of  all  things  which  God  hath  spoken,  &c.  “ The  restitution  here 
spoken  of."  says  Dr.  Hawes,  “does  not  n ean  the  restoration  of  all  men  to  ho- 
liness and  happiness,  but  simply  the  completion,  accomplishment,  fulfil- 
ment, (so  the  word  is  rendered  by  the  best  Greek  scholars)  of  all  that  God  has 
predicted  by  his  prophets  respecting  the  kingdom  and  glory  of  Messiah.  The 
119-2 


the  Messiah,  is  to  free  them  from  their  iniquities,  first,  by  the 
atonement  offered  in  his  death  ; and,  secondly,  by  the  gift  of 
his  Holy  Spirit,  to  renew  their  hearts  and  minds. 

Upon  this  discourse  of  Peter  we  offer  only  one  farther  ob- 
servation, namely,  that  it  affords  a fine  model  of  the  most 
direct  and  pointed  application  to  the  consciences  of  his  hearers, 
blended  with  the  most  affectionate  solicitude  for  their  salva- 
tion. Here  many  fail.  Some  thunder  the  denunciations  of 
God’s  wrath  against  sinners,  but  they  merely  terrify  them ; 
others,  on  the  contrary,  are  so  fearful  of  offending,  that  they 
deal  only  in  gentle  admonitions  and  consolations.  The  for- 
mer probe  the  wound,  but  apply  no  balm  : the  latter  apply  the 
balm  before  the  wound  is  probed.  The  latter  fault  may  pro- 
ceed from  want  of  courage,  but  both  discover  want  of  skill. 

Chap.  IV.  Ver.  1 — 22.  Peter  and  John  arrested , and  ex- 
amined by  the  rulers. — While  Peter  was  preaching  to  the 
people,  as  reported  in  the  preceding  chapter,  information  was 
sent  to  the  priests  and  rulers  of  his  proceedings,  who  accord- 
ingly sent  a military  party  to  arrest  him  and  his  brother  apostle, 
John.  They  were  accordingly  committed  for  trial  on  the  next 
day.  Before  we  attend  to  their  trial,  however,  we  may  remark 
the  party  by  whom  they  were  arrested  and  imprisoned— the 
Sadducees.  These  men,  we  have  seen  in  the  Gospels,  were  a 
sort  of  half  infidels,  who  indeed  professed  to  believe  the  five 
books  of  Moses,  but  neither  a separate  state  nor  resurrection, 
(Matt.  xxii.  23.)  Much  has  been  said  formerly  of  infidel  libe- 
rality ; but  the  events  that  followed  the  French  Revolution 
have,  we  believe,  completely  settled  this  point.  Neither  Pope 
nor  Turk  was  ever  more  intolerant.  They  have  also  boasted 
much  of  their  love  of  science  and  of  useful  knowledge;  and  so 
far  as  would  promote  their  secular  interests,  they  might  be 

passage  does  not  say  a word  respecting  the  salvation  of  all,  or  of  any  of  man- 
kind. It  only  asserts  the  completion  of  ail  the  predictions  contained  in  the  an- 
cient prophecies.  But  whether  the  restoration  of  all  men  to  divine  favour  is 
one  of  those  predictions,  remains  to  be  proved.-’ 

Ver.  22.  For  Moses  truly  said,  &c. — Doddridge  remarks,  that  both  Dr. 
Bullock  and  Mr.  Jeffery  have  excellently  shown,  that  this  promise  does  indeed 
primarily  refer  to  the  Messiah.  See  Bp.  Chandler's  Defence  of  Christianity. 

Ver.  26.  To  bless  you,  in  turning  away  every  one  of  you  from  his  ini- 
quities —Doddridge,  “ To  bless  you,  every  one  of  you  turning  from  his  ini- 
quities." 

Chap.  IV.  Ver.  1.  Captain  of  the  temple.— A.  Jewish  officer,  who  had  the 
command  of  the  division  of  Levites  then  in  waiting.  “ The  temple  had  always 
a guard  of  Levites.  who  kept  watch  in  it  by  turns,  day  and  night.”  Campbell. 
Compare  note  on  Luke  xxii.  52. 

Ver.  4.  About  five  thousand.— Doddridge  includes  those  before  converted 
in  this  number. 

Ver.  6.  Annas  the  high  priest.— Campbell  thinks  it  probable  that  at  this 
time  Annas  and  Caiaphas  might  hold  the  office  by  turns  annually.  Campbell 

in  Luke  iii.  2. John. — [Dr.  Lightfoot  supposes,  with  much  probability,  that 

this  was  Jochanan  ben  Zaccai,  (i.  e.  John  the  son  of  Zaccai,)  who  was  very 
famous  at  that  time  in  the  Jewish  nation.  He  was  a scholar  of  the  celebrated 
Hiliel,  and  was  president  of  the  Sanhedrim  after  Simeon  the  son  of  Gamaliel, 
and  lived  to  be  120  years  old.  It  is  said  that  a little  before  this  time  when  the 
gates  of  the  temple  flew  open  of  their  own  accord,  he  foretold  its  destruction  , 
which  he  lived  to  see  accomplished. Alexander. — This  was  probably,  as  se- 

veral learned  men  suppose,  Alexander  Lysimachus,  alabarch  or  governor  of 
the  Jews  at  Alexandria,  and  brother  of  the  famous  Philo  Judceus.  He  was 


Peter  and  John  threatened. 


ACTS. — CHAP.  IV.  The  disciples  filled  with  the  Holy  Gkoat. 


10  Be  it  known  unto  you  all,  and  to  all  the 
people  of  Israel,  that  = by  the  name  of  Jesus 
Christ  of  Nazareth,  whom  ye  crucified,  whom 
God  raised  from  the  dead,  even  by  him  doth 
this  man  stand  here  before  you  whole. 

11  This  is  the  stone  h which  was  set  at  nought 
of  you  builders,  which  is  become  the  head  of 
the  corner. 

12  Neither  is  there  salvation  in  any  other: 
for  i there  is  none  other  3 name  under  heaven 
given  among  men,  whereby  we  must  be  saved. 

13  ][  Now  when  they  saw  the  boldness  of  Pe- 
ter and  John,  and  perceived  that  they  were 
k unlearned  and  ignorant  men,  they  marvelled; 
and  they  took  knowledge  of  them,  that  they 
had  been  with  Jesus. 

14  And  beholding  the  man  which  was  healed 
standing  with  them,  they  could  say  nothing 
i against  it. 

15  But  when  they  had  commanded  them  to 
go  aside  out  of  the  council,  they  conferred 
among  themselves, 

16  Saying,  m What  shall  we  do  to  these  men? 
for  that  indeed  a notable  miracle  hath  been 
done  by  them  is  manifest  to  all  them  that  dwell 
in  Jerusalem  ; and  we  cannot  deny  it. 

17  But  that  it  spread  no  farther  among  the 
people,  let  us  straitly  threaten  them,  that  ’’they 
speak  henceforth  to  no  man  in  this  name. 

18  And  they  called  them,  and  commanded 
them  not  to  speak  at  all  nor  teach  in  the  name 
of  Jesus. 

19  But  Peter  and  John  answered  and  said 
unto  them,  Whether  it  be  right  in  the  sight  of 
God  to  0 hearken  unto  you  more  than  unto 
God,  judge  ye. 

20  For  p we  cannot  but  speak  the  things 
which  ^ we  have  seen  and  heard. 

21  So  when  they  had  farther  threatened  them, 
they  let  them  go,  finding  nothing  how  they 
might  punish  them,  because  r of  the  people  : 
for  all  men  glorified  God  for  that  which  was 
done. 

22  For  the  man  was  above  forty  years  old, 
on  whom  this  miracle  of  healing  was  showed. 


A.  M.  4033. 
A.  D.  a. 


g c.3.6,16. 

h Pb.1I3.22. 
Is.23.1G. 
Mat.2l.42 

i c.  10.43. 

1 Ti.2.5,6. 

j P3.45.17. 

k Mat.  11.25 
1 Co.  1.27. 

1 c.19.36. 

mJn.11.47. 

n c.5.40. 

o c.5.29. 

p Jc.20.9. 

q c.22.15. 
lJu. 1.1,3. 

r Mat.2l.26 
c.5.26. 


s c. 2. 44.. 46. 
t 2Ki.19.15. 
u Ps.2.1,2. 

v r.n.23.1.. 
8,  &c. 

wc.3.18. 

x Pr.21.30. 
Is.46.10. 
53.10. 


Z3.C>I. 

Ep.6.19. 

z c.2.43. 
5.12. 

a c.2.2,4. 
16.26. 

b ver.29. 

c Ro.  15.5,6. 
2Co.13.ll. 
Ph.2.2. 

I Pe.3.8. 

cl  c.2.44. 

e c.1.8. 

f Lu.1.48. 
49. 

c.1.22. 

g Jn.1.16. 

h ver.37. 
c.5.2. 

i c.2.45. 

6.1. 


23  IT  And  being  let  go,  they  went  *to  their 
own  company,  and  reported  all  that  the  chief 
priests  and  elders  had  said  unto  them. 

24  And  when  they  heard  that,  they  lifted  up 
their  voice  to  God  with  one  accord,  and  said, 
Lord,  t thou  art  God,  which  hast  made  heaven, 
and  earth,  and  the  sea,  and  all  that  in  them  is : 

25  Who  by  the  mouth  of  thy  servant  David 
hast  said,  Why  " did  the  heathen  rage,  and  the 
people  imagine  vain  things  ? 

26  The  kings  of  the  earth  stood  up,  and  the 
rulers  were  gathered  together  against  the  Lord, 
and  against  his  Christ. 

27  For  of  a truth  against  thy  holy  child  Jesus, 
whom  thou  hast  anointed,  both  v Herod,  and 
Pontius  Pilate,  with  the  Gentiles,  and  the  peo- 
ple of  Israel,  were  gathered  together, 

28  For  'v  to  do  whatsoever  thy  hand  and  thy 
counsel  determined  * before  to  be  done. 

29  And  now,  Lord,  behold  their  threatenings : 
and  grant  unto  thy  servants,  that  with  all 
v boldness  they  may  speak  thy  word, 

30  By  stretching  forth  thy  hand  to  heal ; and 
that  z signs  and  wonders  may  be  done  by  the 
name  of  thy  holy  child  Jesus. 

31  IT  And  when  they  had  prayed,  a the  place 
was  shaken  where  they  were  assembled  toge- 
ther ; and  they  were  all  filled  with  the  Holy 
Ghost,  and  b they  spake  the  word  of  God  with 
boldness. 

32  And  the  multitude  of  them  that  believed 
were  of  one  c heart  and  of  one  soul : neither 
said  any  of  them  that  ought  of  the  things  which 
he  possessed  was  his  own ; but  d they  had  all 
things  common. 

33  And  with  great  power  e gave  the  apostles 
witness  1 of  the  resurrection  of  the  Lord  Jesus : 
and  great  grace  s was  upon  them  all. 

34  Neither  was  there  any  among  them  that 
lacked : for  as  many  as  were  possessors  of 
lands  or  houses  sold  them,  and  brought  the 
prices  of  the  things  that  were  sold, 

35  And  h laid  them  down  at  the  apostles’  feet: 
and  i distribution  was  made  unto  every  man 
according  as  he  had  need. 


friends  to  learning ; but  they  were  grieved  that  these  men 
taught  the  common  people ; and  particularly,  that  theypreach- 
ed  “Jesus,  and  the  resurrection  from  the  dead.”  Jesus  they 
hated  equally  with  the  Pharisees,  and  the  resurrection  from 
the  dead  formed  no  part  of  their  creed.  They  therefore  laid 
hands  on  the  preachers,  and  the  evening  now  drawing  on, 
they  were  committed  till  the  next  morning.  In  the  mean  time 
we  may  remark,  the  Church  continued  to  increase.  Previous 
to  the  day  of  Pentecost  we  hear  of  only  120  believers  in  Jeru- 
salem, though  it  is  probable  there  were  many  more  in  Galilee : 
3000  were  at  that  time  added,  and  2000  more  soon  after. 

Next  morning  the  High  Priest,  with  his  relations  and  friends, 
(for  he  seems  to  have  secured  all  the  votes  he  could.)  assem- 
bled in  the  council  chamber,  and  called  Peter  and  John  before 
them,  and  demanded  of  them,  “ By  what  power,  or  by  what 
name  have  ye  done  this  7”  Peter,  filled  with  the  Holy  Ghost, 
and  armed  with  Christian  courage,  boldly  answered,  “ Be  it 
known  unto  you  all,  that  by  the  name  of  Jesus  Christ  of  Na- 
zareth, whom  ye  crucified,  whom  God  raised  from  the  dead, 
even  by  him  doth  this  man  stand  before  you  whole.”  Thus 
did  Peter  not  only  preach  the  same  doctrine  to  the  High  Priest 
and  the  Sanhedrim  that  he  had  before  preached  to  the  com- 
mon people,  but  he  applied  it  in  the  same  pointed  terms — 
“ Jesus  of  Nazareth,  whom  ye  crucified,  whom  God  raised 

from  the  dead He  is  become  the  head  of  the  corner , 

(a  phrase  which  they  must,  or  at  least  ought,  to  have  under- 
stood,) neither  is  there  salvation  in  any  other.” 

And  is  this  Peter,  who  was  but  lately  so  alarmed  at  the 
uestion  of  a servant-maid,  that  he  denied  his  Master?  Yes; 
ut  he  had  now  been  filled  with  the  Holy  Ghost,  and  affords 


one  of  the  noblest  and  richest  men  of  his  time,  and  in  great  favour  with  Clau- 
dius Cesar,  and  adorned  the  gates  of  the  temple  with  plates  of  gold  and  silver. 
Josephus.  ] — Bagster. 

Ver.  13.  Unlearned,  and  ignorant  men.— Doddridge,  “Illiterate  men,  and 
in  private  stations  of  life.”  So  Gardner,  who  remarks  that  they  were,  how- 
ever, well  acquainted  with  the  Scriptures.  Boothroyd,  “ Unlearned  and  ob- 
scure men.” 

Ver  17.  Straitly  threaten— i.  e.  severely  or  strongly  threaten. 

Ver  25.  Who  by  the  mouth  of  thy  servant  David.— See  Ps.  ii.  1, 

Ver.  26.  Against  his  Christ— l e.  his  Anointed— the  Messiah. 

.150 


a happy  example  of  what  a change  grace  can  make  in  men’s 
characters  and  tempers.  “Now,  when  they  saw  the  boldness 
of  Peter  and  John,”  well  might  they  marvel;  and  especially 
when  they  “perceived  that  they  were  illiterate men,”  who  had 
received  no  learned  education;  and  persons  “in  private  sta- 
tions plain  fishermen,  the  disciples  of  no  Rabbi.  But  they 
recognised  them  as  the  disciples  of  Jesus  Christ,  who  had 
been  with  him  during  the  whole  course  of  his  ministry  ; arid, 
as  they  doubtless  stated,  had  seen  him  since  he  was  risen  from 
the  dead.  They  beheld  also  the  man  which  was  healed  stand- 
ing before  them,  and  they  could  say  nothing  against  it.  They 
were  therefore  puzzled  and  confounded;  and,  when  they  had 
sent  them  out  of  court,  they  considered  among  themselves 
what  they  should  do  ; and  resolved,  as  their  only  resource,  to 
threaten  and  command  them  to  speak  no  more  in  this  name. 

To  this  Peter  and  John  nobly  replied,  as  a model  to  all  in- 
nocent and  persecuted  men,  “Whether  it  be  right. in  tne  sight 
of  God,  to  hearken  unto  you  more  than  unto  God,  judge  ye. 
For  we  cannot  but  speak  the  things  which  we  have  both  seen 
and  heard.”  This  was  an  appeal  to  justice  and  to  common 
sense  that  could  not  be  denied,  and  it  may  afford  a lesson  tc 
all  the  disciples  of  the  same  Master,  that  they  ought  by  no 
means  to  conceal  or  disguise  the  truth— 

“ But  tell  to  all  the  nations  round, 

"What  a great  Saviour  they  have  found.” 

Ver.  23—37.  The  Apostles  being  set  at  liberty , return  to  the 
brethren , who  unite  with  them  to  bless  God  for  their  deliver- 
ance. — “ Being  let  go,  they  returned  to  their  own  company.” 
The  liberated  bird  returns  to  the  fields  or  to  the  woods,  where 
he  resumes  his  former  melody.  So  these  apostles  no  sooner 

Ver.  27.  Thy  holy  child—  (Gr.  pais.)— This  term  may  probably  be  here  used 
to  intimate  that  the  opposition  commenced  in  our  Saviour’s  infancy  ; and  He- 
rod the  Great,  as  well  as  Herod  the  Tetrarch,  may  be  here  understood. 

Ver.  28.  Detennined.— Doddridge,  “ predetermined.”  Compare  chap,  il 
23,  with  Luke  xxii.  22.  . 

Ver.  31.  The  place  was  shaken. — See  chap.  ii.  2.  This  appears  to  have  been 
the  prelude  to  a farther  outpouring  of  the  Spirit.  ...... 

Ver.  35.  And  laid  them  down  at  the  apostles'  feet— i.  e.  for  their  distribution* 
This  shortly  after  occasioned  them  so  niuch  secular  employment,  that  they 
were  overwhelmed  with  it.  See  chap.  vi.  1,  &c. 


1193 


Ananias  and  Sapphira  ACT 

36  And  Joses,  who  by  the  apostles  was  sur- 
named  Barnabas,  ( which  is,  being  interpreted, 
The  son  of  consolation,)  a Levite,  and  of  the 
country  of  Cyprus, 

37  Having  land,  sold  it,  and  brought  the  mo- 
ney, and  laid  it  at  the  apostles’  feet. 

CHAPTER  V. 

1 After  that  Ananias  and  Sappliiru  his  wife  tor  their  hypocrisy  at  Peter’s  rebuke  had 
fallen  down  dead,  12  and  Unit  the  rest  of  the  apostles  had  wrought  many  miracles. 
14  to  die  increase  of  the  faith:  17  the  uposlles are  again  imprisoned,  19  but  delivered 
by  an  angel  bidding  them  to  preach  openly  to  tdl : 21  when,  after  their  teaching  ac- 
cordingly in  the  temple,  29  and  before  the  council,  33  they  are  in  danger  to  be  killed, 
through  the  advice  of  Gamaliel,  a great  counsellor  among  the  Jews,  they  he  kept 
alive,  40  and  are  but  beaten  : for  which  they  glorify  God,  and  cease  no  day  from 
preuching. 

BUT  a certain  man  named  Ananias,  with 
Sapphira  his  wife,  sold  a possession, 

2  And  kept  back  pari  of  the  price,  his  wife 
also  being  privy  to  it,  and  a brought  a certain 
part,  and  laid  it  at  the  apostles’  feet. 

3  But  Peter  said,  Ananias,  why  hath  Satan 
b filled  thy  heart  c to  lie  to  d the  Holy  Ghost, 
and  to  keep  e back  part  of  the  price  of  the 
land  ? 

4  While  it  remained,  was  it  not  thine  own? 


A.  M.  cir. 
•KOI. 

A.  1).  cir. 
30. 


) Ps.50.18. 


S. — CHAP.  V.  . smitten  for  their  hypocrisy. 

and  after  it  .was  sold,  was  it  not  in  thine  own 
power?  why  hast  thou  conceived  this  thing 
in  thy  heart?  thou  hast  not  lied  unto  men,  but 
r unto  God. 

5 And  Ananias  hearing  these  words  k feli 
down,  and  gave  up  the  ghost : and  great h fear 
came  on  all  them  that  heard  these  things. 

6 And  the  young  men  arose,  wound  t him  up, 
and  carried  him  out,  and  buried  him. 

7 And  it  was  about  the  space  of  three  hours 
after,  when  his  wife,  not  knowing  what  was 
done,  came  in. 

8 And  Peter  answered  unto  her,  Tell  me 
whether  ye  sold  the  land  for  so  much  ? And 
she  said,  Yea,  for  so  much. 

9 Then  Peter  said  unto  her,  How  is  it  that 
ye  have  agreed  i together  to  tempt  the  Spirit 
of  the  Lord?  behold,  the  feet  of  them  which 
have  buried  thy  husband  are  at  the  door,  and 
shall  carry  thee  out. 

10  Then  k fell  she  down  straightway  at  his  feet, 


• c.  1.31,37. 


c Nu.BU.2. 
Do.S3.Sl. 
Ec.5.4. 


return  to  the  church  than  they  unite  together  in  a hymn  of 
praise,  doubtless  dictated  to  them  by  the  Spirit  of  inspiration, 
and  in  which,  therefore,  they  were  unanimous — a hymn  parti- 
cularly worthy  our  attention,  and  on  which  we  therefore  pro- 
ceed to  remark — 

1.  That  the  apostles,  in  all  their  devotional  exercises,  recur 
to  the  Old  Testament  as  their  only  model,  both  of  sentiment 
and  expression  ; and  we  have  no  hesitation  in  saying,  that  the 
more  our  prayers  are  imbued  with  Scripture  sentiment  and 
language,  the  more  sublime  and  beautiful  will  they  be  in 
themselves,  and,  if  uttered  from  the  heart . the  more  acceptable 
to  God.  2.  In  the  time  of  our  Saviours  incarnation,  there 
was  a grand  confederacy  against  him,  both  of  Jews  and  Gen- 
tiles; Caiaphas  and  the  Priests,  with  Herod  and  Pontius 
Pilate,  all  conspired  against  him.  3.  That  the  very  object  of 
their  combination,  though  they  knew  it  not,  was  the  matter  of 
the  divine  decrees,  namely,  the  sufferings  and  death  of  the 
Lord  Jesus  ; and  all  they  did  was  but  an  undesigned  fulfilment 
of  tile  divine  predictions. 

“ Look  round,  (says  Bp.  Hurd,)  look  round  on  the  shifting 
scenes  of  glory  which  have  been  exhibited  on  the  theatre  of 
this  world,  and  see  the  success  of  mighty  conquerors,  the  po- 
licy of  states,  the  destiny  of  empires,  depend  on  the  secret  pur- 
pose of  God  in  his  Son  Jesus;  before  whom  ail  the  achieve- 
ments and  imaginations  of  men  must  bow  down  ; and  to 
whose  honour  all  the  mysterious  workings  of  his  providence 
are  now , have  hitherto  been,  and  will  for  ever  be  directed.” 

But  to  return  to  the  contemplation  of  this  primitive  and  pa- 
rent church  at  Jerusalem  : its  distinguishing  internal  cha- 
racteristics were  unanimity  and  charity.  “ This  section  (says 
Preb.  Townsend)  presents  us  with  a picture  of  what  every 
Christian  church  ought  to  be,  ...  . and  probably  will  be,  when 
the  fulness  of  the  Spirit  shall  be  poured  out  in  the  last  days. 
....  Here  we  meet  with  no  factions  or  divisions  on  the  part  of 
the  people:  no  jealousy — no  party  spirit— no  desire  of  distinc- 
tion disturbed  the  pure  harmony  of  the  primitive  church.  The 
apostles,  as  the  spiritual  fathers  of  God’s  household,  without 
opposition,  superintended  all  things,  and  directed  (he  disposal 
of  the  extensive  and  benevolent  contributions  of  the  faithful. 
The  first  law  of  their  divine  Master  was  fulfilled — mutual  and 
holy  love  was  the  sacred  bond  of  their  union,  the  ruling  prin- 
ciple of  their  life  and  actions.” 

As  to  the  community  of  goods,  mentioned  in  chap.  ii.  44, 
&c.,  and  again  here,  it  by  no  means  appears  to  have  been  in- 
tended for  a standing  practice  in  the  Christian  church,  for  it 
is  no  where  enjoined  : nor  is  it  desirable,  for  it  woidd  supersede 
the  exercise  of  the  most  amiable  grace  of  charily : for  if  the 
members  of  the  church  were  all  alike,  rich  or  poor,  they 
would  have  no  opportunity  to  relieve  each  other ; but  our 
Lord  told  his  apostles,  “ The  poor  ve  have  with  you  always, 
and,  whensoever  ye  will,  ye  may  do  them  good.”  (Mark  xiv.  7.) 

On  the  present  case,  Mr.  Scott  observes,  that  “ Many  of  the 
converts  were  strangers,  [as  we  before  hinted,]  who  probably 
were  detained  at  Jerusalem  longer  than  they  intended,  in  order 
to  get  a farther  insight  into  the  religion  which  they  had  em- 
braced ; and  others  were  poor : the  more  affluent,  therefore, 
of  the  company,  were  contented  to  share  their  abundance  in 
common  with  their  poorer  brethren.  This  was  a remarkable 
evidence  of  their  indifference  about  the  world;  of  their  joy  and 
cpnfidence  in  the  Lord;  in  his  providential  care,  as  well  as  in 
his  mercy  and  grace;  of  their  love  and  gratitude  to  him,  and 

Ver.  36.  Joses  (Heb.  Joseph)  . . . surnamed  Barnabas The  son  of 

consolation. — But  “ the  son  of  consolation”  needs  also  interpretation  ; and 
we  think  the  Heh.  idiom  will  justify  us  in  explainine.  “ a kind-hearted  man." 
So  on  the  other  hand,  “ a son  of  Belial”  is  a morose  and  wicked  man.  1 Sam. 
xxv.  17. Cyprus. — [Cyprus  is  one  of  the  largest  islands  of  tire  Mediterra- 

nean. distant  from  the  main  land  of  Syria  about  100  miles,  and  about  60  from 
Cilicia ; extending  in  length  from  east  to  west  at, out  -700  miles,  and  in  breadth 
60  ; between  lat.  34°  30‘  and  35°  30'  N.  and  ton.  32°  and  34°  35'  E.  It  was  cele- 
bralod  tor  its  fertility,  being,  say  Strabo  and  Ammtanus , sufficiently  provided 
with  all  things  within  itself : but  it  was  as  infamous  for  the  w orship  of  Venus, 
1191 


of  their  cordial  affection  to  one  another,  though  just  before 
they  had  been  strangers.  .....  What  a lovely  exhibition  [does 
this  give  us]  of  genuine  Christianity,  when  applied  and  blessed 
by  the  Spirit  of  God  ! What  excellent,  and  what  happy  cha- 
racters does  it  form  !”  (Comm,  in  Acts  ii.  44 — 47.) 

Among  the  most  liberal  on  this  occasion  was  a Levite,  after- 
wards known  as  the  friend  and  companion  of  St.  Paul,  and 
who  was  surnamed  Barnabas,  which  is  rendered  “ a son  of 
consolation;”  but  which,  according  to  the  Hebrew  idiom,  we 
should  be  inclined  to  explain  “ a kind-hearted  man.”  This  he 
evinced  in  being  one  of  the  first  arid  most  liberal  contributors 
to  this  charitable  fund,  and  it  often,  doubtless,  appeared  in  his 
subsequent  conduct.  The  estate  he  sold,  however,  could  not 
be  his  patrimony  as  a Levite,  but  probably  some  estate  in 
Cyprus,  which  he  now  left  to  devote  himself  to  the  ministry  of 
the  Gospel. 

Chap.  V.  Ver.  1 — 16.  The  sin  and  punishm  ent  of  Ananias 
and  Sapphira,  with  the  consequences  thereof. — The  opening  of 
this  chapter  furnishes  us,  in  the  instance  of  Ananias  and  Sap- 
phira, with  a distressing  contrast  to  the  pious  liberality  of  Bar- 
nabas, in  the  close  of  tne  preceding.  From  the  distinct  notice 
taken  of  hisdonation  to  the  church,  it  is  naturally  supposed  that 
the  estate  which  he  sold  was  somewhat  considerable,  and  ex- 
cited much  attention.  There  are  many  professors  who  love 
applause,  and  when  they  find  it  excited  by  acts  of  generosity, 
will  endeavour  to  ape  them  by  an  appearance  of  charity,  with- 
out the  principle;  by  certain  acts  of  liberality  adapted  rather 
to  draw  the  admiration  of  their  brethren,  than  to  relieve  the 
necessities  of  the  poor.  This  is  hypocrisy  ; but  hypocrisy  was 
not  the  only  crime  of  this  unhappy  pair  ; they  also  “ lied  to  the 
Holy  Ghost:”  for,  knowing  that  the  apostles  were  inspired, 
and  acted  under  his  influence,  the  deception  which  they  at- 
tempted to  practise  upon  them,  was  virtually  an  attempt  to 
deceive  Him,  under  whose  influence,  and  by  whose  authority, 
they  acted.  Therefore,  said  Peter.  “ Why  hath  Satan  filled 
thy  heart,  to  lie  to  the  Holy  Ghost  1"  That  is,  “ Why  has*, 
thou  suffered  Satan  thus  to  fill  thy  heart?  for  he  is  an  enemy 
to  be  resisted,  and  ought  to  be  resisted.”  The  crime  is  then 
clearly  stated.  It  was  keeping  back  part  of  the  purchase- 
money,  and  tendering  the  other  part  as  the  whole,  in  order  to 
excite  commendation.  He  was  not  obliged  to  sell  : those  who 
did,  acted  voluntarily,  and  from  a principle  of  charity  and 
kindness : when  he  had  sold,  he  was  not  required  to  bring  the 
money;  or  if  he  had  brought  part  of  it  as  a part,  the  rest 
would  not  have  been  required  ; it  was  bringing  a part  as  the 
whole,  and  thereby  attempting  to  deceive  men  who  acted  un- 
der the  immediate  influence  of  the  Holy  Spirit,  that  constitu- 
ted the  essence  of  their  crime. 

Ananias,  who  took  the  lead  in  this  crime,  was  first  punish- 
ed, and  in  the  most  exemplary  manner,  for  the  deterring  of 
others.  He,  in  whose  hands  our  life  and  breath  is,  has  cer- 
tainly the  right  to  withdraw  them  when  lie  pleases.  O that 
we  might  think  of  this  whenever  Satan  comes  to  tempt  us! 
Sapphira  coming  in  soon  after  her  husband’s  death,  (of  which 
she  was  plainly  ignorant,)  had  an  opportunity  to  save  herself, 
had  she  .confessed  the  truth  ; but  by  confirming  his  falsehood, 
she  participated  in  his  crime. 

“ Nothing  but  truth  before  liis  throne 
With  honour  can  appear ; 

The  painted  hypocrites  are  known 
Through  the  disguise  they  wear.” — Watts- 


hence  called  Kypris,  or  Cypria , and  for  the  luxury  and  debauchery  of  the  in- 
habitants. The  Jews  were  very  numerous  in  this  island.  ]— Bolster. 

Chap.  V.  Ver.  3.  To  lie  to  the  Holy  Ghost. — Marg.  “to  deceive.”  Dodd- 
ridge, “ To  impose  on  the  Holy  Spirit.”  But  this  attempt  to  impose  (or  de» 
ceive)  was  by  telling  a falsehood : we  therefore  prefer  the  common  rendering. 

Ver.  4.  Unto  men—i.  e.  “ unto  men  only.”  Compare  Exod.  xvi.  8.  1 Sam 
viii.  7. 

Ver.  5.  Gave  vp  the  ghost. — Doddridge , “ Expired.”  So  ver.  10.  Voltage, 
so  celebrated  for  wit  and  vice,  has  dressed  up  the  story  to  make  it  ridiculou*. 
just  as  Nero  did  some  of  the  Christians  in  pitch  jackets,  to  hum  them.  If  ant 


The  apostles  imprisoned, 

and  yielded  up  the  ghost:  and  the  young  men 
came  in,  and  found  her  dead,  and,  carrying 
her  forth,  buried  her  by  her  husband. 

11  And  i great  fear  came  upon  all  the  church, 
and  upon  as  many  as  heard  these  things 

12  If  And  by  the  hands  of  the  apostles  were 
m many  signs  and  wonders  Wrought  among 
the  people;  (and  they  were  all  with  one  accord 
in  Solomon’s  porch. 

13  And  " of  the  rest  durst  no  man  join  him- 
self to  them:  but  °the  people  magnified  them. 

14  And  believers  were  the  more  added  to  the 
Lord,  multitudes  rboth  of  men  and  women.) 

15  Insomuch  that  they  brought  forth  the  sick 
i into  the  streets,  and  laid  them  on  beds  and 
couches,  that  at  the  least  the  shadow  of  Peter 
passing  by  might  overshadow  some  of  them. 

16  There  came  also  a multitude  out  of  the 
cities  round  about  unto  Jerusalem,  bringing 
rsick  folks,  and  them  which  were  vexed  with 
unclean  spirits:  and  'they  were  healed  every 
one. 

17  If  Then  the  high  priest  rose  up,  and  all 
they  that  were  with  him,  (which  is  the  sect  of 
the  1 Sadducees,)  and  were  filled  with  u indig- 
nation, 

18  And  laid  their  hands  on  the  apostles,  and 
put  them  in  the  common  v prison. 

19  But  the  angel  of  the  Lord  by  night  opened 
the  prison  doors,  and  brought  them  forth,  and 
said, 

20  Go,  stand  and  speak  in  the  temple  to  the 
people  all  w the  words  * of  this  life. 

21  And  when  they  heard  that,  they  entered  fpii29 
into  the  temple  early  in  the  morning,  and 
taught.  But  y the  high  priest  came,  and  they  8 
that  were  with  him,  and  called  the  council  hMaL1,21' 


but  released  by  an  angeU 

together,  and  all  the  senate  of  the  children  of 
Israel,  and  sent  to  the  prison  to  have  them 
brought. 

22  But  when  the  officers  came,  and  found 
them  not  in  the  prison,  they  returned,  and  told, 

23  Saying,  The  prison  truly  found  we  shut 
with  all  safety,  and  the  keepers  standing  with- 
out before  the  doors  : but  when  we  had  opened, 
we  found  no  man  within. 

24  Now  when  the  high  priest  and  2 the  captain 
of  the  temple  and  the  chief  priests  heard  these 
things,  they  doubted  of  them  whereunto  this 
would  grow. 

25  Then  came  one  and  told  them,  saying, 
Behold,  the  men  whom  ye  put  in  prison  are 
standing  in  the  temple,  and  teaching  the 
people. 

26  Then  went  the  captain  with  the  officers, 
and  brought  them  without  violence  : for  a they 
feared  the  people,  lest  they  should  have  been 
stoned. 

27  And  when  they  had  brought  them,  they 
set  them  before  the  council : and  the  high 
priest  asked  them, 

28  Saying,  Did  not  we  b straitly  command 
you  that  ye  should  not  teach  in  this  name? 
and,  behold,  ye  have  filled  Jerusalem  with 
your  doctrine,  and  intend  to  bring  this  man’s 
blood  c upon  us. 

29  Tf  Then  Peter  and  the  other  apostles  an- 
swered and  said,  We  d ought  to  obey  God 
ra  ther  than  men. 

30  The  God  of  our  fathers  raised  up  Jesus, 
whom  ye  slew  and  hanged  € on  a tree. 

31  Him  hath  God  exalted  f with  his  right  hand 
to  be  a s Prince  and  a h Saviour,  for  to  give 
repentance  to  Israel,  and  forgiveness  of  sins. 


ACTS.— CHAP.  V. 

A.  M.  dr. 

4034. 

A.  D.  cir. 

30. 


1 c.2.43. 

m c.4.30. 
Ro.15.19. 
He.2.4. 

n J a.  12.42. 

o c.4.21. 

p c.2.47. 

q or,  in 
every 
street. 

r Ma.16.17, 
18. 

J n.14.12. 
s Ja.5.16. 
t c.4.1,2. 
u or,  envy. 

v c.  12.5.. 7. 
16.23.  .27. 

w Ex.24.3. 

x Jn. 6.63, 68 
17.8. 

y c.4.5,6. 


z c.4.1. 

a Mat.21.26 

b c.4.18. 

c Mat.27.25 
c.2.23,36. 
3.15. 


d c.4.19. 

e Ga.3.13. 

1 Pe.2.21. 


The  consequences  of  these  awful  judgments  from  God  were 
such  as  might  naturally  have  been  expected.  “ Great  fear  fell 
upon  all  the  church,”  and  not  upon  them  only,  but  also  “upon 
as  many  (others)  as  heard  these  things none  of  “ the  rest,” 
therefore,  who  were  not  sincere  converts,  dare  unite  them- 
selves with  the  believers.  Another  effect  of  this  awful  judg- 
ment was,  that  the  people,  fully  satisfied  of  the  miraculous 
powers  of  the  apostles,  brought  their  sick  and  demoniacs  for 
cure,  and,  consequently,  many  signs  and  wonders  were 
wrought  among  the  people — all  contributing  to  the  enlarge- 
ment and  giory  of  the  Christian  church,  wnich  by  this  time 
was  increased  to  5000,  or  more  persons,  as  stated  in  the  pre- 
ceding chapter,  (verse  4.) 

Ver.  17 — 42.  The  Apostles  again  imprisoned , and  called  to 
account  before  the  Sanhedrim. — It  is  shocking  to  learn  from 
Josephus  himself,  that  many  of  the  high  priests  were  Saddu- 
cees ; and  from  this  man  being  surrounded  with  persons  of 
that  sect,  it  is  very  natural  to  suppose  that  this  High  Priest 
was  one  of  them — God’s  high  priest,  believing  neither  in  angel 
nor  spirit,  nor  in  the  resurrection  from  the  dead  ! (Acts  xxiii.  8.) 
“The  Sadducees  (says  the  late  excellent  Milner ) appear  at 
this  time  to  have  had  the  chief  sway  in  the  Jewish  state. 
These  formed  a licentious,  worldly-minded  sect ; and  in  their 
opinions,  they  were  the  most  corrupt  of  all  those  which  at  that 
time  were  maintained  in  Judea.  The  High  Priest  and  his 
party  were  of  this  sect,  and  were  filled  with  indignation  to  see 
the  progress  of  the  gospel.  Their  first  step  was  to  imprison 
the  apostles,  who  by  night,  through  the  ministry  of  an  angel, 
were  set  free,  and  ordered  to  preach  in  the  temple.  The  next 
morning  a full  Sanhedrim  was  convened,  and  the  apostles 
were  ordered  to  be  brought  into  court.  An  angel  had  opened 
the  prison  doors,  and  tne  court  was  astonished  to  find  that 
the  prisoners  had  escaped  : they  were,  however,  informed,  that 
they  were  preaching  in  the  temple.  The  favourable  regard  of 

persons  wish  to  see  his  misrepresentations  exposed,  they  may  see  this  com- 
pletely done  in  Dr.  Findlay's  Vindication  of  the  Sacred  Books. 

Ver.  11.  And  great  fear. — There  is  some  difficulty  and  obscurity  in  the  ar- 
rangement of  this  and  the  following  verses,  to  ver.  47.  Doddridge,  following 
our  translators,  places  a part  of  verse  12,  (“  And  they  were  all,”  tfec. ) to  the 
end  of  verse  44,  in  a parenthesis,  connecting  verse  12  with  verse  15,  thus: 
” And  by  the  hands  of  the  apostles  were  many  signs  and  wonders  wrought ; 
insomuch  that  they  brought,”  &c.  Dr.  A.  Clarke , and  Preb.  Townsend,  ar- 
range the  verses  thus — 11,  13,  14.  12,  15,  <fec.  Bishop  Sherlock,  thus: — Verse 
11  to  14.  12  part  2,  13,  12  part  1,  15,  &c. 

Ver.  12.  Solomon's  porch. — [ Josephus  informs  us,  that  Solomon,  when  he 
built  the  temple,  finding  the  area  of  Mount  Moriah  loo  small  to  answer  his 
magnificent  plan,  filled  up  a part  of  the  adjacent  valley,  and  built  an  outward 
portico  over  it  toward  the  east.  This  is  what  was  called  Solomon's  Porch  : 
it  was  a most  noble  structure,  supported  by  a wall  400  cubits  high,  and  consist- 
ing of  stones  of  a vast  bulk,  being  20  cubits  long,  and  six  cubits  high.  It  was 
probably  left  standing  because  of  its  grandeur  and  beauty;  and  Josephus 
speaks  of  it  aB  continuing  even  to  the  time  of  Alhinus  and  Agrippa.]— B. 


the  common  people  obliged  the  Sanhedrim  to  use  some  ad- 
dress in  conducting  their  prisoners  in  a gentle  manner  before 
the  court.  The  High  Priest  upbraids  them  with  their  disobe- 
dience to  the  former  injunction  of  silence ; to  whom  they  re- 
turned their  former  answer,  that  they  “ought  to  obey  God 
rather  than  men.”  They  bore  witness  to  the  resurrection  of 
Christ,  and  declared  that  “ God  had  exalted  him  with  his 
right  hand,  to  be  a prince  and  a Saviour,  to  give  repentance  to 
Israel,  and  forgiveness  of  sins;”  and  that  the  Holy  Ghost, 
“ whom  God  bestows  on  those  who  obey  him,  witnessed”  the 
same  thing.  With  such  plainness  did  these  first  Christians 
lay  open  the  real  nature  of  the  gospel,  and  exhibit  it  as  some- 
thing extremely  different  from  a mere  system  of  morals,  though 
it  included  ail  good  morality  in  its  nature.  The  testimony  of 
Jesus,  the  forgiveness  of  sins  through  his  blood,  and  the  ope- 
rations of  the  Holy  Ghost,  as  they  were  doubtless  the  peculia- 
rities of  Christianity,  so  they  were  those  things  which  most 
offended  the  Jewish  rulers;  and  have  been,  indeed,  the  chief 
object  of  the  enmity  of  unconverted  men  in  all  ages.” 

“ The  spirit  of  persecution  was  proceeding  to  exercise  itself 
in  violent  counsels.  There  was,  however,  one  Gamaliel 
among  them,  a Pharisee;  of  a sect  not,  indeed,  inimical  to  the 
doctrine  of  a resurrection,  and  by  no  means  so  heterodox,  in 
general,  as  the  Sadducees,  though,  on  the  whole,  agreeing 
with  them  in  the  hatred  of  Christianity.  This  man  was  judi- 
cious, learned,  and  respectable,  and  possessed  much  worldly 
prudence.  Providence  made  an  important  use  of  him  at  this 
time,  to  prolong  twelve  most  valuable  lives,  who  were  design- 
ed to  spread  the  gospel  through  the  world  ; and  by  their  in- 
spired writings  (not  one  of  which  was  yet  published)  to  speak 
to  us  a t this  day.  Gamaliel,  by  some  authentic  historical  pre- 
cedents, instructed  the  members  of  the  court,  that  persons 
who  rose  up  to  propagate  new  sects,  if  not  sent  of  God,  were 
soon  annihilated.  He  wished  them  to  exercise  forbearance 


Ver.  16.  Them  which  were  vexed  with  unclean  spirits—  See  note  on  Luke 
iv.  33, 

Ver.  17.  The  sect  of  the  Sadducees. — Are  there  now  none,  high  in  the  church, 
and  yet  .infidel  in  heart? 

Ver.  20.  The  words  of  this  life — i.  e.  of  the  eternal  life  they  were  commis- 
sioned to  preach. 

Ver.  23.  We  found  no  man  within.—' This  shows  that  the  apostles  were  put 
into  a part  of  the  prison  by  themselves. 

Ver.  29.  We  ought  to  obey  God—  [There  is  a passage,  says  Doddridge, 
on  chap.  iv.  19.  which  beats  some  resemblance  to  this,  in  the  apology  of  So- 
crates, as  recorded  by  P/aro,  which  appears  to  me  among  the  finest  of  anti- 
quity. When  they  were  condemning  him  to  deatit  for  teaching  the  people,  he 
said,  “ O ye  Athenians,  1 embrace  and  love  you;  but  1 will  obey  God  rather 
than  you  ; and  if  you  would  dismiss  me,  and  spare  my  life,  on  condition  that 
I should  cease  to  teach  my  tenuv\ -citizens,  i would  rather  die  a thousand 
times  than  accept  the  proposal.”  What  are  ten  thousand  subtleties  of  the  an- 
cient philosophers,  when  compared  with  a sentiment  Jike  this  1)— Bagster 

Ver.  31.  With  his  right  hand.— Doddridge,  " At  his  right  hand.” 

1 195 


3.— CHAP.  VI. 


Seven  deacons  ordained. 


A.  M.  cir. 

•1031. 

A.  D.  cir. 
30. 


I Lu.24  -17. 

J c.2.4. 
k c.7.54. 

1 c.22.3. 
m In  the  3d 
year  be- 
fore On 
account 
called 
A.  D. 
n or,  be- 
lieved, 
o Lu.  13.1,2. 
p Pr.21.30. 
18.8.10. 
Mai.  15. 13 


r c.9.5. 

23.9. 

s Mai. 10. 17 
l c.4.13. 
u Mal.5.12. 
2Co.12.lO. 
Ph.  1.29. 
Ju.1.2. 

1 Pe.4.13.. 
16. 

v 2 Ti.4.2. 

A.  M.  4035. 

A.  D.  31. 
a c 9.29. 
11.20. 
b c.4.35. 
c Ex. 18.17 
..26. 

d De.1.13. 
e c.16.2. 

1 Ti.3.7,8, 
10. 

f 1 Ti.4.15. 
g c.  11.24. 
h c.8.5,26. 
21.8. 

i Re.2.6,15. 
) c.1.24. 
k c.9.17. 
13.3. 

1 Ti.4.14. 
5.22. 

2 Ti.  1.6. 

1 ls.55.il. 

c- 12.24. 
19.20. 

m Ps.  132.9, 
16. 

Jn.  12.42. 


house,  they  ceased  not  to  teach  and  preach 
Jesus  Christ. 

CHAPTER  VI. 

1 The  upostlea,  deairous  to  have  tlip  poor  regarded  for  their  bodily  sustenance,  ns  also 
careful  theniselves  to  dispense  the  word  of  God,  die  food  of  die  soul,  3 ar>po:nt  <ho 
office  of  dcaconship  to  seven  chosen  men.  5 Of  whom  .Stephen,  a man  full  of  faith, 
and  of  the  Holy  Ghost,  is  one.  12  Who  is  taken  of  those,  whom  he  confounded  in 
disputing,  13  and  after  falsely  accused  of  blasphemy  against  the  luw  and  the  temple. 

AND  in  those  days,  when  the  number  of' 
the  disciples  was  multiplied,  there  arose  a 
murmuring  of  the  Grecians  a against  the  He- 
brews, because  their  widows  were  neglected 
in  b the  daily  ministration. 

2  Then  the  twelve  called  the  multitude  of  the 
disciples  unin  them , and  said,  It  cis  notreason 
that  we  should  leave  the  word  of  God,  and 
serve  tables. 

3  Wherefore,  brethren,  look  d ye  out  among 
you  seven  men  of  e honest  report,  full  of  the 
Holy  Ghost  and  wisdom,  whom  we  may  ap- 
point over  this  business. 

4  But  we  will  f give  ourselves  continually  to 
prayer,  and  to  the  ministry  of  the  word. 

5  T[  And  the  saying  pleased  the  whole  multi- 
tude: and  they  chose  Stephen,  a man  full  s of 
faith  and  of  the  Holy  Ghost,  and  h Philip,  and 
Prochorus,  and  Nicanor,  and  Timon,  and  Par- 
menas,  and  i Nicolas  a proselyte  of  Antioch: 

6  Whom  they  set  before  the  apostles : and 
when  ) they  had  prayed,  they  k laid  their  hands 
on  them. 

7  H And  i the  word  of  God  increased;  and 
the  number  of  the  disciples  multiplied  in  Jeru- 
salem greatly ; and  a great  company  of  the 
priests  m were  obedient  to  the  faith. 

8  TI  And  Stephen,  full  of  faith  and  power,  did 
great  wonders  and  miracles  among  the  people. 
9 Then  there  arose  certain  of  the  synagogue, 
which  is  called  the  synagogue  of  the  Liber- 
tines, and  Cyrenians,  and  Alexandrians,  and 


I'he  counsel  of  Gamaliel.  ACTS 

32  And  we  are  his  witnesses  > of  these  things; 
and  so  is  also  the  ) Holy  Ghost,  whom  God 
hath  given  to  them  that  obey  him. 

33  H When  they  heard  that,  they  k were  cut 
to  the  heart , and  took  counsel  to  slay  them. 

34  Then  stood  there  up  one  in  the  council, 
a Pharisee,  named  > Gamaliel,  a doctor  of  the 
law,  had  in  reputation  among  all  the  people, 
and  commanded  to  put  the  apostles  forth  a 
little  space  ; 

35  And  said  unto  them,  Ye  men  of  Israel, 
take  heed  to  yourselves  what  ye  intend  to  do 
as  touching  these  men. 

36  For  before  these  days  m rose  up  Theudas, 
boasting  himself  to  be  somebody ; to  whom  a 
number  of  men,  about  four  hundred,  joined 
themselves  : who  was  slain  ; and  all,  as  many 
as  "obeyed  him,  were  scattered,  and  brought 
to  nought. 

37  After  this  man  rose  up  Judas  of  Galilee  in 
the  days  of  the  taxing,  and  drew  away  much 
people  after  him : he  0 also  perished  ; and  all, 
even  as  many  as  obeyed  him,  were  dispersed. 

38  And  now  I say  unto  you,  Refrain  from 
these  men,  and  let  them  alone : p for  if  this 
counsel  or  this  work  be  of  men,  it  will  come  to 
nought : 

39  But  if  it  be  of  God,  ye  cannot  overthrow 
it ; lest  haply  ye  be  found  even  to  fight r against 
God. 

40  And  to  him  they  agreed  : and  when  they 
had  called  the  apostles,  and  ■ beaten  them , 
they  commanded  » that  they  should  not  speak 
in  the  name  of  Jesus,  and  let  them  go. 

41  H And  they  departed  from  the  presence 
of  the  council,  rejoicing  “ that  they  were 
counted  worthy  to  suffer  shame  for  his  name. 

42  And  daily  7 in  the  temple,  and  in  every 

and  moderation  towards  the  apostles,  whose  influence  would 
soon  come  to  nothing,  if  it  were  merely  human  ; if  divine,  to 
attempt  its  destruction  would  be  equally  foolish  and  impious. 
This  sage  advice  was  followed,  and  the  apostles  were  dis- 
missed ; but  not  without  stripes,  and  a severe  charge  given 
them,  no  more  to  preach  in  the  name  of  Jesus.  They  ceased 
not,  however,  to  “ teach  and  preach  Jesus  Christ;  and  re- 
joiced that  they  were  counted  worthy  to  suffer  shame  for  his 
name.” 

We  must  not  here  forget  to  remark,  that  this  Gamaliel  was 
the  tutor  of  St.  Paul,  who  was  brought  up  at  his  feet,  and  per- 
haps had  not  yet  finished  his  Jewish  studies  : but  how  little 
did  this  man  think  that  he  was  now  training  up  a youth,  who, 
but  in  little  more  than  a year,  should  come  forward  as  the 
champion  of  that  Jesus,  and  that  Gospel,  which  they  were 
now  considering  the  best  means  to  suppress.  Perhaps  even 
Saul  himself  was  now  present,  attending  on  his  master:  per- 
haps in  his  own  mind  censuring  his  cautious  coolness,  and 
anticipating  the  day  when  he  might  be  at  liberty  to  persecute 
the  professors  of  this  new  sect.  But  Jesus  was  exalted  on 
high,  “to  give  repentance  to  Israel and  the  hour  of  Saul’s 
conversion  was  fast  approaching. 

Though  Gamaliel  was  evidently  an  enemy  of  Jesus,  yet  the 
temper  and  moderation  of  his  advice,  in  this  instance,  has 
been  commended  more  frequently  than  copied;  but  we  have 
more  to  admire  in  the  providence  of  God,  who  now  raised  up 
to  the  disciples  of  Jesus  an  unexpected  advocate,  and  one 
who,  by  his  prudence,  for  a while  checked  the  fury  of  his 


Ver.  33.  They  were  cut  to  the  heart — i.  e.  with  vexation  ; not  pierced  to  the 
heart  with  conviction,  as  those  in  chap.  ii.  37,  but  as  it  wero  sawn  (to  the 
heart)  with  vexation.  (See  Parkhurst  in  Diaprio.) 

Ver.  34.  Gamaliel. — The  elder  of  that  name,  a man  in  so  hich  honour  among 
the  Jews,  that  Onkelos  (author  of  the  Targum)  is  said  to  have  burnt  70lbs. 
weight  of  perfumes  at  iris  funeral.  Nay,  it  is  said,  the  honour  of  the  law  failed 
in  him. — Doddridge. 

Ver.  36.  Theudas. — [This  was  probably  the  same  witli  the  Judas , (for  Jude 
is  called  Thaddeus , Mat.  iii.  18.)  of  whom  Josephus  says,  that  11  a little  after 
the  death  of  Herod  the  great,  he  raised  an  insurrection  in  Galilee,  and  aimed 
at  getting  the  sovereignty  of  Judea,”  and  that  he  was  defeated  and  put  to 
death.  1 —Bagster. 

Ver.  37.  Judas  of  Galilee. — [Judas  the  Gaulonite , as  he  is  termed  by  Jose- 
phus, opposed  the  levying  of  taxes  by  Cyrenius ; but  he  was  soon  cut  off,  and 
ail  his  followers  dispersed.  \— Bagster. 

Ver.  42.  In  every  house. — It  was  long  after  this  before  any  places  of  worship 
were  expressly  built  for  Christians  : but  in  every  house  there  was  a worship- 
ing family;  frequently  several  of  them  united,  and  thus,  by  degrees,  the 
ouse  became  a church.  See  1 Co.  xvi  19. 

Chap.  VI.  Ver.  1.  The  Grecians  — Commonly  called  Hellenists ; namely, 
foreign  Jews,  who  used  the  Greek  language,  both  in  their  synagogues,  and  in 
their  common  conversation;  whereas  those  called  Hebrews  used  the  then  He- 
orew,  or  Syro-Chaldaic.  So  Doddridge , Campbell , Scott,  and  most  others. 

Ver.  3.  Among  you — i.  e.  among  the  body  of  believers  ; so  Drs.  Hammond 
1196 


brethren.  “ So  does  God  sometimes  use  the  good  sense  and 
temper  of  those  who  do  not  themselves  receive  the  Gospel,  for 
the  protection  of  those  who  are  faithfully  devoted  to  his 
service.”  Doddridge. 

Chap.  VI.  Ver.  1 — 15.  Seven  deacons  chosen , and  why. — 
Stephen  (one  of  them)  falsely  accused. — The  church  was 
now  much  enlarged,  consisting  partly  of  native,  and  partly  of 
foreign  Jews,  who  used  the  Greek  language,  (and  were)  on 
that  account  called  Hellenists , or  Grecians.  These  supposed 
that,  in  the  daily  supply  of  the  poor,  the  apostles  had  not  mi- 
nistered equal  relief  to  their  widows  as  to  those  of  the  He- 
brews. Men  who  know  any  thing  of  the  work  of  God,  in 
the  visitation  of  his  Holy  Spirit,  and  have  any  acquaintance 
with  the  fulness  of  employ,  which  Christian  ministers  have 
in  great  and  populous  cities,  in  instructing,  warning,  con- 
soling, and  directing  awakened  and  serious  minds,  will  not 
wonder,  if,  through  inadvertence,  some  temporary  neglects 
might  have  taken  place.  The  apostles,  however,  with  great 
mildness  and  wisdom,  soon  regulated  this  affair.  They  in- 
formed the  disciples  that  the  ministry  of  the  word  of  God 
must  be  attended  to  in  the  first  place,  and  must  not  be  neglect- 
ed for  the  sake  of  providing  for  the  poor.  They  therefore  ad- 
vised the  disciples  to  look  out  for  seven  holy  and  wise  men,  to 
whom  this  business  should  be  committed.  “But  we  (say 
they)  will  give  ourselves  continually  to  prayer,  and  to  the  mi- 
nistry of  the  word.” The  whole  multitude  consented 

with  pleasure,  and  seven  deacons  were  amicably  elected,  who 
are  above  enumerated,  and  who,  from  their  Greek  names,  are 


and  Whitby;  but  Preb.  Townsend  and  others  think  they  were  chosen  from 
the  sevontv  disciples,  of  which,  however,  we  have  no  decisive  proof.  We 
incline  to  think,  they  were  chosen  specially  from  among  the  complaining  Helle- 
nists, since  the  names  seem  all  of  Greek  extraction. 

Ver.  5.  Nicolas,  a proselyte  of  Antioch — Might  be  chosen  to  gratify  certain 
proselytes  among  those  who  had  complained. 

Ver.  6.  Laid  their  hands  on  them — As  expressive  both  of  their  approbation, 
consecration,  and  their  blessing  ; not  of  conferring  on  them  the  Holy  Spirit ; 
the  electors  were  to  choose  only  men  “ full  of  the  Holy  Ghost.”  Verse  3. 

Ver.  7.  A great  company The  priests,  on  their  return  from  captivity,  were 
between  four  and  five  thousand  ; Ezra  iii.  36—39  ; and  the  number  was  proba 
bly  much  increased. 

Ver.  8.  Full  of  faith.  &c.— Doddridge,  “Full  of  grace,”  &c.;  who  adds, 
“ so  many  valuable  copies,  read  grace  instead  of  faith,  that  I thoug.it  myself 
obliged  to  follow  them.”  So  Boothroyd. 

Ver.  9.  The  synagogue  of  the  Libertines , &c. — This  appears  to  us  to  be  a 
synagogue  for  foreigners  of  the  different  countries  here  named.  The  Liber- 
tines arc  admitted  to  be  liberated  slaves,  or  their  children,  at  Rome,  of  which 
there  appear  to  have  been  so  great  a number,  that  4000  were  sent  to  Sardinia, 
others  to  different  parts,  and  the  rest  banished  to  Judea;  hut  the  synagogue 
does  not  appear  to  have  been  restricted  to  these,  but  was  frequented  by  Cyre- 
nians, Alexandrians,  &c.,  some  of  whom  had  probably  a taste  for  the  Greek 
philosophy.  Lardner  thinks  that  each  of  these  parties  had  a synagogue,  which 
is  not  unlikely,  if.  as  the  Jews  say,  they  had  490  synagogues  in  Jerusalem. 


Stephen  is  falsely  accused,  ACTS. — CHAP.  VII.  and  permitted  to  answer. 


of  them  of  Cilicia  and  of  Asia,  disputing  with 
Stephen. 

10  And  they  were  not  able  n to  resist  the  wis- 
dom and  the  spirit  by  which  he  spake. 

11  Then  they  suborned  0 men,  which  said, 
We  have  heard  him  speak  blasphemous  words 
against  Moses,  and  against  God. 

12  And  they  stirred  up  the  people,  and  the  el- 
ders, and  the  scribes,  and  came  upon  him , and 
caught  him,  and  brought  Mm  to  the  council, 

13  And  set  up  false  witnesses,  which  said, 
This  man  ceaseth  not  to  speak  blasphemous 
words  against  this  holy  place,  and  the  law  : 

14  For  p we  have  heard  him  say,  that  this 
Jesus  of  Nazareth  shall  <<  destroy  this  place, 
and  shall  change  the  rcustoms  which  Moses 
delivered  us. 

15  And  all  that  sat  in  the  council,  looking 
steadfastly  on  him,  saw  his  8 face  as  it  had  been 
the  face  of  an  angel. 

CHAPTER  VII. 

i Stephen,  permitted  to  answer  to  the  accusation  of  blasphemy,  2 showeth  that  Abra- 
ham worshipped  God  rightly,  and  how  Got!  chose  the  fathers,  20  before  Moses  was 
born,  and  belore  the  tabernacle  and  temple  were  built : 37  that  Moses  himself  wit- 
nessed of  Christ  : 4-1  and  that  all  outward  ceremonies  were  ordained  according  to 
'he  heavenly  pattern,  to  last  but  for  a time:  51  reprehending  their  rebellion,  and 
murdering  of  Clirist,  the  Just  One,  whom  the  prophets  foretold  should  come  into  the 
world.  54  Whereupon  they  stone  him  to  death,  who  connnende.h  his  soul  to  Jesus, 
and  humbly  prayeth  for  them. 

THEN  said  the  high  priest,  Are  these  things 
so? 

2 And  he  said, a Men,  brethren,  and  fathers, 
hearken;  The  God  of  glory  appeared  unto 
our  father  Abraham,  when  he  was  in  Meso- 
potamia, before  he  dwelt  in  Charran, 

3 And  said  b unto  him,  Get  thee  out  of  thy 
country,  and  from  thy  kindred,  and  come  into 
the  land  which  I shall  show  thee. 

4 Then c came  he  out  of  the  land  of  the  Chal- 
deans, and  dwelt  in  Charran : and  from  thence, 
when  his  father  was  dead,  he  removed  him  into 
this  land,  wherein  ye  now  dwell. 


A.  M.  4035. 
A.  D.  31 


n Lu.21.15. 


o 2Ki.2l.10. 
13. 

Mat  26. 
59,60. 


p c.25.8. 

q Da.9.26. 

r or,  riles. 

s Ex.34.30, 
35. 

a c.22.1. 
b Ge.12.1. 
c Ge.12.5. 


d Ge.13.15. 

e Ge.15.13. 
16. 

f Ex. 12. 40, 
41. 

g Ex  3.12. 

h Ge.17.9.. 
11. 

i Ge.21.1..4 
j Ge.25.26. 

k Ge.29.32, 
&c. 

1 Ge.37.28. 
Ps.  105. 17. 

m Ge.39.2, 
21. 

n Ge.4l.40. 

o Ge.4l.54. 

p Ge.42.1,2. 

q Ge.45.4,16 

r Ge.46.27. 
De.10.22. 


5 And  he  gave  him  none  inheritance  in  it,  no, 
not  so  much  as  to  set  his  foot  on  : yet  he  pro- 
mised d that  he  would  give  it  to  him  for  a pos- 
session, and  to  his  seed  after  him,  when  as  yet 
he  had  no  child. 

6 And  God  spake  on  this  wise,  That  e his 
seed  should  sojourn  in  a strange  land ; and 
that  they  should  bring  them  into  bondage, 
and  entreat  them  evil  four  f hundred  years. 

7 And  the  nation  to  whom  they  shall  be  in 
bondage  will  I judge,  said  God  : and  after 
that  shall  they  come  forth,  and  serve  e me  in 
this  place. 

8 And h he  gave  him  the  covenant  of  circum- 
cision : and  so  > Abraham,  begat  Isaac,  and 
circumcised  him  the  eighth  day ; and  Isaac 
j begat  Jacob;  and  Jacob  k begat  the  twelve 
patriarchs. 

9 Tf  And  the  patriarchs,  moved  with  ' envy, 
sold  Joseph  into  . Egypt:  but  m God  was  with 
him, 

10  And  delivered  him  out  of  all  his  afflictions, 
and  gave  him  favour  and  wisdom  in  the  sight 
of  Pharaoh  kingof  Egypt;  and  he  " made  him 
governor  over  Egypt  and  all  his  house. 

11  Now  “there  came  a dearth  over  all  the 
land  of  Egypt  and  Chanaan,  and  great  afflic- 
tion : and  our  fathers  found  no  sustenance. 

12  But  p when  Jacob  heard  that  there  was 
coin  in  Egypt,  he  sent  out  our  fathers  first. 

13  And  at  the  second  time  Joseph  o was  made 
known  to  his  brethren;  and  Joseph’s  kindred 
was  made  known  unto  Pharaoh. 

14  Then  sent  Joseph,  and  called  his  father 
Jacob  to  him , and  all  ‘ his  kindred,  threescore 
and  fifteen  souls. 

15  So  Jacob  went  down  into  Egypt,  and  died, 
he,  and  our  fathers, 


supposed  to  have  been  all  (or  most  of  them)  Hellenists.  “ In 
this  easy  way  (says  Milner)  the  first  appearances  of  conten- 
tion were  blasted  in  the  church  ; and  seven  coadjutors  were 
appointed  to  the  apostles,  some  of  whom,  at  least,  were  of  sig- 
nal service,  not  only  in  temporal,  but  also  in  spiritual  things.” 

It  has  been  doubted  whether  these  were  all  employed  in  the 
Christian  ministry.  Those  who  think  so,  consider  them  as 
chosen  from  among  “ the  seventy,”  of  which,  however,  there 
is  no  direct  proof:  others  observing  them  as  chosen  expressly 
to  “serve  tables”  and  provide  for  the  poor,  consider  them  as 
merely  laymen,  though  some  of  them  were  afterwards  called 
to  the  exercise  of  the  Christian  ministry,  particularly  Stephen 
and  Philip. 

Wishing,  as  we  do,  to  avoid  all  unnecessary  controversies, 
we  shall  merely  observe,  that,  in  this  age  of  inspiration,  the 
Holy  Spirit  was  so  generally  poured  out  on  believers,  that  we 
feel  it. difficult  to  conceive  of  any  persons  eminent  for  wisdom 
and  piety,  not  being  employed,  more  or  less,  in  the  edification 
of  the  church  and  the  propagation  of  the  Gospel ; but  we 
shall  not  take  upon  us  to  say  now  far  this  is  to  be  considered 
as  a model  to  present  times. 

Stephen,  however,  one  of  the  deacons,  was  evidently  en- 
dowed with  the  talents  and  spirit  of  an  apostle,  which  ex- 
osed  him,  not  only  to  a share  in  their  persecutions,  but  raised 
im  to  the  honour  of  being  the  first  Christian  martyr. 

We  now  find  the  church  of  God  rapidly  increasing,  particu- 
larly at  Jerusalem,  where  a great  (or  considerable)  number  of 
the  priests  believed,  which  has  been  thought  incredible.  But 
“why  should  it  be  thought  incredible  that  God  should  raise 
the  dead”  spiritually,  any  more  than  literally?  (Acts  xxvi.  8.) 
Indeed,  the  manner  in  which  the  apostles  were  enabled  to  ex- 
plain the  prophecies,  in  which  we  may  naturally  suppose  the 
priests  to  be  conversant,  would  naturally  lea  I to  such  an  ex- 
pectation, especially  when  all  the  discourses  of  the  apostles 
were  confirmed  by  miracles,  and  miracles  generally  of  the 
same  benevolent  character  as  those  of  their  divine  Master. 

Stephen  also,  though  not  an  apostle,  we  have  remarked, 


Ver.  11.  Blasphemous  words —Campbell,  would  render  it,  “ reviling- words,” 
as  they  did  not  amount  to  blasphemy.  True  ; but  they  might  represent  them 
as  such  in  aggravation. 

Chap.  VII.  Ver.  2.  When  he  was  in  Mesopotamia. — [Both  Ur  of  the  Chal- 
dees. and  Haran,  were,  properly  speaking,  in  Mesopotamia,  though  Haran  was 

much  nearer  to  Canaan  than  Ur  wa3.]— Bagster. Charran—  Or  “ Haran,” 

Gen.  xi.  31.  32. 

Ver.  i.  When  his  father  toas  dead.— [From  Ge.  xi.  26,  it  appears  that  Abra- 
ham was  born  when  Terah  was  70  years  of  age  ; and  he  departed  from  Haran 
when  75,  (Ge.  xii.  4 ;)  while  Terah  lived  to  the  age  of  205  years,  (Ge.  xi.  32.) 
Instead  of  205.  however,  the  Samaritan  has  145,  which  reconciles  this  discre-  j 
I-aney  ; but  it  is  not  improbable,  that  Abram  wa9  in  reality  born  when  his  fa-  i 


ranks  in  every  point  of  view  on  a level  with  them  ; for  he  was 
“ full  of  faith  and  power,  and  did  great  wonders  and  miracles 
among  the  people.”  There  was,  however,  in  the  city,  a syna- 
gogue, or  perhaps  several  synagogues,  of  foreign  Jews,  some 
of  whom  (particularly  those  from  Alexandria)  might  have  a 
fondness  for  dispute,  and  therefore  eagerly  engagect  in  contro- 
versy with  St.  Stephen  ; but,  being  foiled,  were  so  aggravated, 
that  they  sought  revenge  in  charging  him  with  blasphemy  in 
predicting  the  ruin  of  the  temple  and  city ; but  were  probably 
guilty  of  the  same  kind  of  misrepresentation  as  those  who  ac- 
cused our  Lord  himself  before  Caiaphas.  (See  Mat.  xxvii.  61.) 
When  men  are  determined,  right  or  wrong,  to  make  good  a 
charge,  it  is  not  difficult  to  put  their  own  construction  on  al- 
most any  thing.  But  they  must  have  been  sadly  disconcerted, 
when,  “looking  steadfastly  on  his  countenance,”  they  savtHn 
it  a sweet  and  divine  placidness,  like  that  of  a celestial  being ; 
in  addition  to  which,  some  have  supposed  it  to  have  been  sur- 
rounded with  a heavenly  radiance. 

Chap.  VII.  Ver.  1 — 29.  Stephen’s  defence  before  the  sanhe- 
drim.— Stephen  being  now  called  upon  to  make  his  defence  be- 
fore the  highest  court  of  the  Jews,  proceeds  as  follows: 

First,  he  begins  by  endeavouring  to  convince  the  Jews  of 
their  mistake  relative  to  the  promise  given  to  Abraham  and  his 
seed,  which  they  interpreted  solely  in  relation  to  temporal 
blessings;  but  he  endeavours  to  demonstrate  to  them,  by  “a 
recapitulation  of  the  history  of  the  patriarchs,  that  such 
could  not  have  been  the  meaning  of  the  prediction ; for 
even  their  father,  Abraham,  (he  argues,)  to  whom  the  land 
[of  Canaan]  was  first  promised,  had  none  inheritance  in  it; 
no,  not  so  much  as  to  set  his  foot  on.”  The  other  patriarchs, 
in  the  same  manner,  passed  a life  of  pilgrimage  and  affliction, 
and  never  attained  to  the  blessed  inheritance.  Abraham,  the 
father  of  the  faithful,  and  the  friend  of  God,  had  no  possession 
till  his  death;  then  only  he  began  to  take  possession  of  his 
purchase,  [i.  e.  “ the  grave  which  he  had  bought.”  Gen.  xxv. 
9 :]  clearly  intimating  the  spiritual  signification  of  the  pro- 
mised Canaan.  Moses  had  a prospect  of  that  land,  but  he 


ther  Terah  was  130  years  old  ; and  that  he  is  merely  mentioned  first  in  Ge.  xi. 
26.  by  way  of  dignity.]— Bagster. 

Ver.  5.  So  much  as  to  set  his  foot  on. — To  this  it  is  objected,  that  he  pur- 
chased a family  grave  of  the  sons  of  Heth ; Gen.  xxv.  17.  True;  but,  1.  A 
grave  is  a place  for  a man  to  lay  his  bones,  and  not  to  set  his  feet.  2.  Even 
this  he  bought,  notwithstanding  the  whole  country  had  been  made  over  to  him 
by  Divine  promise.  3.  The  expression  is  evidently  proverbial,  and  means  that 
he  had  no  ground  whereon  he  might  either  build  or  walk. 

Ver.  6.  Four  hundred  years—  [Stephen  here  uses  the  round  number  400. 
leaving  out  the  odd  tens  • for  it  is  evident,  from  the  parallel  passages,  as  well 
as  Josephus,  that  the  real  number  of  years  was  430.]— Bagster. 

Ver.  14.  Threescore  and  fifteen—  (In  the  Hebrew  text,  the  number  of  per 

U97 


Stephen  answers  in  his  defence,  ACTS. — CHAP.  VII.  and  rehearses  the  history  of  Israel. 


16  And  ■ were  carried  over  into  Sycliem,and 
laid  in  the  sepulchre  that  Abraham  bought  for 
a sum  of  money  of  the  sons  of  Emmor  the 
father  of  Sychem. 

17  Tf  But  when  the  time  of  the  promise  drew 
nigh,  which  God  had  sworn  to  Abraham,  the 
people  1 grew  and  multiplied  in  Egypt, 

18  Till  another  king  arose,  which  knew  not 
Joseph. 

19  The  same  dealt  subtly  with  our  kindred, 
and  evil  entreated  our  fathers,  so  u that  they 
cast  out  their  young  children,  to  the  end  they 
might  not  live. 

20  In  which  time  Moses  v was  born,  and  was 
w exceeding  fair,  and  nourished  up  in  his  fa- 
ther’s house  three  months: 

21  And  when  he  was  cast  out,  Pharaoh’s 
daughter  took  him  up,  and  31  nourished  him 
for  her  own  son. 

22  And  Moses  was  learned  in  all  the  wisdom 
of  the  Egyptians,  and  -v  was  mighty  in  words 
and  in  deeds. 

23  And  z when  he  was  full  forty  years  old, 
it  came  into  his  heart  to  visit  his  brethren  the 
children  of  Israel. 

24  And  seeing  one  of  them,  suffer  wrong,  he 
defended  him , and  avenged  him  that  was  op- 
pressed, and  smote  the  Egyptian: 

25  a For  he  supposed  his  brethren  would  have 
understood  how  that  God  by  his  hand  would 
deliver  them  : but  they  understood  not. 

26  And  the  next  day  he  showed  himself unto 
them  as  they  strove,  and  would  have  set  them 
at  one  again,  saying,  Sirs,  ye  are  brethren  ; 
why  do  ye  wrong  one  to  another? 

27  But  he  that  did  his  neighbour  wrong  thrust 


A.  M.  -1035. 
A.  D.  31. 


n J oi.24.32. 


t Ex.I.7..9. 


u Ex. 1.22. 


v Ex.2.2, 
Sic. 


w or,  fair  to 
God. 


x Ex. 2. 10. 

y Lu.24.19. 

z Ex.2.11, 
Sic. 


a or,  Now. 


b Ex. 3.2, 
&c. 


c Mat.22.32 
He.  11. 16. 


cl  Jos.5  15. 
Ec.5.1. 


e Ex.  11.19. 
Nu.2Q.16. 


f Ex.c.7,8, 
9,10,11,14. 


g Ex. 16.35. 


h De.18.15, 
18. 

c.3.22. 


him  away,  saying,  Who  made  thee  a ruler  and 
a judge  over  us  ? 

28  Wilt  thou  kill  me,  as  thou  didst  the  Egyp- 
tian yesterday  ? 

29  Then  fled  Moses  at  this  saying,  and  was 
a stranger  in  the  land  of  Madian,  w here  he 
begat  tw'O  sons. 

30  And  b when  forty  years  were  expired, 
there  appeared  to  him  in  the  wilderness  of 
mount  Sina  an  angel  of  the  Lord  in  a flame 
of  fire  in  a bush. 

31  When  Moses  saw  it,  he  wondered  at  the 
sight : and  as  he  drew  near  to  behold  it,  the 
voice  of  the  Lord  came  unto  him, 

32  Saying,  I am  the  c God  of  thy  fathers,  the 
God  of  Abraham,  and  the  God  of  Isaac,  and 
the  God  of  Jacob.  Then  Moses  trembled,  and 
durst  not  behold. 

33  Then  said  the  Lord  to  him,  Put  d off  thy 
shoes  from  thy  feet:  for  the  place  where  thou 
standest  is  holy  ground. 

34  I have  seen,  I have  seen  the  affliction  of 
my  people  which  is  in  Egypt,  and  I have  heard 
their  groaning,  and  am  come  down  to  deliver 
them.  And  now  come,  I will  send  thee  into 
Egypt. 

35  This  Moses  whom  they  refused,  saying, 
Who  made  thee  a ruler  and  a judge?  the 
same  did  God  send  to  be  a ruler  and  a deli- 
verer by  the  hand  of  the  e angel  which  ap- 
peared to  him  in  the  bush. 

36  He  brought  them  out,  after  r that  he  had 
showed  wonders  and  signs  in  the  land  of 
Egypt,  and  in  the  Red  sea,  and  in  the  wilder- 
ness forty  e years. 

37  T[  This  is  that  Moses,  which  said  h unto  the 


died  before  he  could  attain  to  it ; and  all  those  who  came  out 
of  Egypt  with  him,  without  even  a glimpse  of  it,  fell  through 
unbelief  in  the  wilderness.  The  righteous  only  hath  hope  in 
his  death.  The  eminent  characters  here  brought  forward  by 
Stephen,  may  be  considered  (as  Mr.  Jones , of  Nayland,  re- 
marks) as  signs  so  exactly  suited  to  the  thing  signified,  as  if 
the  truth  itself  had  been  acted  beforehand.  In  Joseph,  says 
Preb.  Townsend , we  see  a man  wise,  innocent,  and  great, 
hated  by  his  brethren,  and  sold  for  a slave  to  heathen  Egyp- 
tians. In  his  humiliation  he  was  exalted.  Heathens,  to  whom 
he  bad  been  given  over,  bowed  the  knee  before  him— his  own 
family  were  preserved  from  perishing — he  became  the  Saviour 
of  all — administering  to  them  bread,  the  emblem  of  life ; and 
to  him  every  knee  bowed,  both  of  his  own  kindred  and  of 
strangers.  He  was  tempted,  and  triumphed  ; he  was  perse- 
cuted and  imprisoned  under  a malicious  and  false  accusation  ; 
he  was  not  actually  crucified,  but  he  suffered  with  two  male- 
factors, and  promised  life  to  one  of  them,  and  delivered  him- 
self by  the  Divine  Spirit  that  was  given  to  him.  He  was  seen 
twice  by  his  brethren  : the  first  time  they  knew  him  not,  but 
the  second  he  was  made  known  unto  them.  And  thus,  we 
trust,  it  will  be  at  some  future  day,  when  the  brethren  of  Jesus 
Christ  shall  become  like  the  brethren  of  Joseph,  sensible  of 
their  crime,  and  say  with  them,  in  the  bitterness  of  their  souls, 

We  are  verily  guilty  concerning  our  brother,  in  that  we  saw 
the  anguish  of  nis  soul.  . . . and  we  would  not  hear:  there- 
fore have  all  our  evils  come  upon  us.”  — ( Townsend’s  New 
Test.  Arr.) 

This  strain  of  typical  reasoning:  may  seem  strange  to  us,  but 
was  perfectly  familiar  to  Jewish  Priests  and  Rabbies,  and 
would  have  been  received  as  demonstration  on  any  point  that 
did  not  oppose  their  worldly  prejudices  and  preconceived  opi- 
nions. * Of  this  we  have  sufficient  evidence  in  what  follows  re- 
specting Moses;  for  when  he  avenged  his  countryman  in 
Egypt,  and  smote  the  offender,  “ He  (Moses)  supposed  his 
brethren  would  have  understood,  how  that  God  by  his  hand 
would  deliver  them.”  He  intended  it  as  an  allegorical  and 


eons  is  threescore  and  ten  ; but  Stephen  quotes  from  the  Septuagint,  which 
adds  the  Jive  son9  of  Ephraim  and  Manasseh  to  the  account.  ]—Bagster. 

Ver.  16.  That  Abraham  bought. — [Of  the  two  burying  places  of  the  patri- 
archs, one  was  at  Hebron,  the  cave  and  field  which  Abraham  purchased  of 
Ephron  the  Hittite,  (Gen.  xxiii.  16,  &e  ;)  the  other  in  Sychem,  which  Jacob 
(not  Abraham)  bought  of  die  sons  of  Emmor.  (Gen.  xxxiii.  19.)  To  remove 
this  alaring  discrepancy,  Markland  interprets  para.  from,  as  it  frequently  sig- 
nifies with  a genitive,  and  renders,  “ And  were  carried  over  to  Sychem  ; and 
afterwards  from  among  the  descendants  of  Emmor,  the  father,  or  son,  of  Sy- 
chem, they  were  laid  in  the  sepulchre  which  Abraham  bought  for  a sum  of 
money.”  This  agrees  with  the  account  which  Josephus  gives  of  the  patri- 
archs ; that  they  were  carried  out  of  Egypt,  first  to  Sychem,  and  then  to  He- 
bron, where  they  were  buried.] — Bagster 
Ver.  20.  Moses — The  illustrious  legislator  and  prophet  of  the  Hebrews,  who 

ed  the  Israelites  to  the  borders  of  the  promised  land. Exceeding  fair.— 

1196 


prophetic  action,  such  as  was  common  among  the  Hebrews  ; 
“but  they,”  having  lost  their  Hebrew  notions  and  modes  of 
reasoning,  “understood  not”  his  design,  but  said,  “Who  made 
thee  a ruler  and  a judge  over  us  ?”  as  the  Jews  did  virtually 
to  the  Messiah;  and  thus  the  fathers  protracted  their  deliver- 
ance, as  their  descendants  have  since  done,  to  a long  future 
day.  For  though  the  Jews  who  crucified  their  Lord,  as  a na- 
tion “ brought  upon  themselves  swift  destruction  ;”  yet  is  there 
hope  in  Israel  “concerning  this  matter:  for  the  Lord  hath 
not”  finally  nor  totally  “cast  away  his  [ancient]  people.” 
(Rom.  xi.  1,  &c.) 

Ver.  30 — 53.  The  continuation  of  Stephen’s  defence.— 

Taking  up  this  discourse  where  we  left  it,  Stephen  now  comes 
to  the  delivery  of  the  law  at  mount  Sinai — their  passage 
through  the  wilderness,  and  their  entrance  on  the  promised 
land;  and  he  endeavours  to  prove  to  his  persecutors,  that 
they  were  following  the  same  perverse  course  by  which  their 
fathers  had  formerly  brought  the  most  awful  judgments  upon 
themselves.  Tilts  they  did  in  rejecting  him  whom  God  had 
sent  to  be  “ a Prophet  like  unto  Moses” — “ a Prince  and  a Sa- 
viour,” to  deliver  them  from  their  sins.  And  whereas  their 
fathers  were  perpetually  falling  back  into  idolatry,  making  to 
themselves  gods  of  their  own  choice  to  worship;  and  this 
both  when  they  knew  Moses  was  gone  up  into  the  divine  pre- 
sence on  mount  Sinai,  and  even  during  all  the  forty  years 
they  were«vandering  through  the  wilderness ; when,  it  seems, 
they  secretly  carried  their  idols  with  them,  even  as  their  mo- 
ther Rachel  had  formerly  done,  unknown  to  Jacob,  when  she 
left  her  father’s  house.  (Gen.  xxxi.  19,  &c.) 

“It  is  evident  (says  Preb.  7 'ovmsend)  that,  through  even- 
part  of  this  discourse,  the  object  Stephen  had  in  view  was,  to 
represent  to  his  countrymen  the  nature  of  Christ’s  religion, 
and  to  set  before  them,  in  the  most  touching  manner,  his  suf- 
ferings, and  their  own  conduct,  which  was  an  aggravated 
completion  of  the  crimes  of  their  ancestors.  For  which,  says 
tlie  martyr,  with  indignant  eloquence,  ‘Which  of  the  prophet9 
have  not  your  fathers  persecuted?  and  they  have  slain  them 


11  Fair  to  God  where  the  name  of  God  is  considered  as  an  adjective,  and 
might  perhaps  be  rendereJ  ” divinely  fair.”  See-Exod.  ii.  2. 

Ver.  22.  All  the  loisdom  of  the  Egyptians.— ’Tins  may  he  fairly  inferred, 
from  his  being  educated  as  the  son  of  Pharaoh’s  daughter.  See  Heb.  xi.  24. 

Ver.  23.  Forty  years  old. — [This  was  a general  tratlition  among  the  Jews  :-- 
“ Moses  was  forty  years  in  Pharaoh’s  court,  forty  years  in  the  land  of  Midian. 
and  forty  years  lie  served  Israel.”]— Bagster. 

Ver.  29.  Madian—  Or,  “ Midian."  Ex.  ii.  16. 

Ver.  30.  Mount  Sina— Or  ‘ Sinai.”  See  Ex.  iii.  2,  &c.;  called  also  Horeh, 
a fanio  is  mountain  of  Arabia  the  Rocky,  thought  to  be  about  10,000  feet  in 
height. 

Ver.  34.  I have  seen.—  [Literally,  ” Seeing  I iiax-e  seen  a Hebraism  for  ‘ 1 
have  surely  seen.”  Tills  varies  considerably  from  the  Septuagint,  and  also 
from  the  Hebrew  ; but  gives  the  general  meaning  very  clearly  and  faith- 
Fully . 1 — Bagster. 


Stephen  answers  in  his  defence , 


ACTS. — CHAP.  VII.  and  rehearses  Ike  history  of  Israel. 


children  of  Israel,  A prophet  shall  the  Lord 
your  God  raise  up  unto  you  of  your  brethren, 

> like  unto  me ; him  i shall  ye  hear. 

3S  This  k is  he,  that  was  in  the  church  in  the 
wilderness  with  the  angel 1 which  spake  to  him 
"■  in  the  mount  Sina,  and  with  our  fathers:  who 
" received  ° the  lively  oracles  to  give  unto  us : 

39  To  whom  our  fathers  would  not  obey,  but 
thrust  him  from  them,  and  in  their  hearts  turn- 
ed back  again  into  Egypt, 

40  Saying  p unto  Aaron,  Make  us  gods  to  go 
before  us  : for  as  for  this  Moses,  which  brought 
us  out  of  the  land  of  Egypt,  we  wot  not  what 
is  become  of  him. 

41  And  they  made  a calf  i in  those  days,  and 
offered  sacrifice  unto  the  idol,  and  rejoiced  in 
the  works  of  their  own  hands. 

42  Then  God  turned,  and  gave  ' them  up  to 
worship  the  8 host  of  heaven;  as  it  is  written 
< in  the  book  of  the  prophets,  O ye  house  of 
Israel,  have  ye  offered  to  me  slain  beasts  and 
sacrifices  by  the  space  of  forty  years  in  the 
wilderness  ? 

43  Yea,  ye  took  up  the  tabernacle  of  Moloch, 
and  the  star  of  your  god  Remphan,  figures 
which  ye  made  to  worship  them  : and  I will 
carry  you  away  beyond  Babylon. 

44  Our  fathers  had  the  tabernacle  of  witness 
in  the  wilderness,  as  he  had  appointed,  “ speak- 
ing unto  Moses,  that  v he  should  make  it  ac- 
cording to  the  fashion  that  he  had  seen. 


A.  M.  4035. 
A.  D.  31. 


) Mat.  17.5. 
k He.2.2. 

] Is.  63. 9. 

Ga.3.19. 
m Ex  19.3, 
17. 

n De  5.27, 
31. 

Jn.1.17. 

0 Ro.3.2. 
p Ex. 32.1. 
q De.9.16. 

Ps.106.19, 

20. 

r Ps.81.12. 
s De.4.19. 
2Ki. 17.16. 
Je.19.13. 
t Ain. 5. 25, 
26. 

u or,  who 
spake. 
v Ex. 25.40. 
26.30. 
He.8.5. 

w Jos.  3. 14. 
x or, 
having 
received. 
y Ne.9.24. 
Ps.44.2. 
73.55. 

7.  1 Sa.16.1. 
a l Ch.22.7. 
b 1 Ki.6.1, 
&c. 

8.20. 

c 1 Kl  8.27. 

c.  17.24. 
d Is. 66. 1,2. 
e Ex. 32. 9. 

Is.4d.4. 
f Le. 26.41. 
Je.9.26. 

R 0.2.28, 
29. 

g 2 Cli. 36.16 
1 Th.2.15. 
h c.3.14. 

1 Ga.3. 19. 


45  Which  w also  our  fathers  x that  came  after 
brought  in  with  Jesus  into  the  possession  of 
the  Gentiles,  whom  * God  drave  out  before  the 
face  of  our  fathers,  unto  the  days  of  David ; 

46  Who  found  favour  z before  God,  and  de- 
sired a to  find  a tabernacle  for  the  God  of 
Jacob. 

47  But  Solomon  b built  him  a house. 

48  c Howbeit  the  Most  High  dwelleth  not  in 
temples  made  with  hands ; as  saith  the  prophet, 

49  Heaven  d is  my  throne,  and  earth  is  my 
footstool : what  house  will  ye  build  me  ? saith 
the  Lord  : or  what  is  the  place  of  my  rest  ? 

50  Hath  not  my  hand  made  all  these  things? 

51  Ye  'stiff-necked  and  f uncircumcised  in 
heart  and  ears,  ye  do  always  resist  the  Holy 
Ghost : as  your  fathers  did,  so  do  ye. 

52  Which  e of  the  prophets  have  not  your  fa- 
thers persecuted  ? and  they  have  slain  them 
which  showed  before  of  the  coming  of  the 
11  Just  One;  of  whom  ye  have  been  now  the 
betrayers  and  murderers  : 

53  Who  have  received  the  law  by  ■ the  dispo- 
sition of  angels,  and  have  not  kept  it. 

54  *jj  When  they  heard  these  i things,  they 
were  cut  to  the  heart,  and  they  gnashed  on 
him  with  their  teeth. 

55  But  he,  being  k full  of  the  Holy  Ghost, 
looked  up  steadfastly  into  heaven,  and  saw 
the  glory  of  God,  and  Jesus  standing  on  the 
right  hand  of  God, 


which  showed  before  the  coming  of  the  Just  One;  of  whom 
ye  have  been  now  the  betrayers  and  murderers’  The  truth 
and  justice  of  the  dying  Stephen’s  appeal  was  too  severely 
. . . . felt,  for  the  Jews  not  to  have  a perfect  knowledge  of  its 
intention  and  individual  application  ; and  unless  it  is  consider- 
ed in  this  light,  it  will  be  difficult  to  account  for  the  powerful 
bensation  it  occasioned.” 

7 he  holy  martyr  having  adverted  to  the  temple  built  by  So- 
lom  i.  reminds  them,  that  the  Most  High  confines  not  his 
pres-  ire  to  temples  made  with  hands;  as  he  has  said,  “ Hea- 
ven is  my  throne,  and  earth  is  my  footstool:  what  house  will 
ye  build  me,  saith  the  Lord,  and  where  is  the  place  of  my 
rest?”  Intimating  that  he  was  under  no  obligation  to  them 
for  their  temple,  though  it  had  been  as  splendid  as  that  of  So- 
lomon ; nor  must  they  trust  to  it  for  protection,  since  it  was 
built  by  human  hands,  and  might  be  shivered  to  atoms  in  a 
moment,  by  Him  who  made  “ the  earth  his  footstool.” 

“ The  destruction  of  the  Jewish  temple  imparts  this  impres- 
sive lesson  to  every  Christian  nation  and  individual,  that  the 
trueness  of  a church  does  not  constitute  its  safety;  but  that 
the  continuance  of  the  divine  blessing  is  only  secured  by  the 
maintenance  of  a pure  faith  and  consistent  conduct.  The 
temple  itself  was  to  be. esteemed  and  valued  as  the  habitation 
of  the  divine  presence,  making  the  building  holy — in  the  same 
way  that  our  bodies  are  sanctified  and  purified,  and  are  made 
the  temples  of  the  Holy  Ghost,  by  the  Spirit  of  grace  within 
us.  If,  with  the  Jews,  ....  we  resist  the  holy  influences  of 
God,  his  presence  will  be  withdrawn  from  us,  and  we  shall 
bringdown  upon  our  earthly  tabernacle  the  same  fearful  and 
inevitable  destruction  which  was  poured  down  upon  the  tem- 
ple of  Jerusalem.  We  shall  be  delivered  over  to  the  hand  of 
the  enemy.”  (New  Test.  Arr.) 

Ver.  54 — 60.  The  death  of  Stephen. — The  last  sentence 
Stephen  was  allowed  to  utter  was  in  connexion  with  the 
charge  of  murdering  the  Son  of  God  ; and  this  was  done  by 
you  (as  if  he  had  said)  who  “received  the  law  by  the  disposi- 
tion of  angels,  and  (yet)  have  not  kept  it.” — That  is,  though 
the  law  was  delivered  with  so  much  awful  majesty  that  Moses 
11  exceedingly  quaked  and  trembled;”  (Heb.  xii.  21;)  yet  no 
sooner  had  the  thunder  ceased  and  the  lightnings  been  with- 
drawn. than  they  totally  neglected  the  commands  that  had 
been  delivered.  And  thus,  at  the  death  of  our  Lord,  though 
the  most  stout-hearted  must  have  been  appalled,  as  the  Ro- 
man centurion  was,  at  the  earthquake  and  the  thick  darkness; 
yet,  perhaps,  they  so  far  misinterpreted  the  signs  of  heaven,  as 
to  consider  these  indicative  of  the  frowns  of  God  upon  the  il- 
lustrious sufferer.  However  this  might  be,  no  sooner  was  the 


Ver.  39.  Thu  is  he. — Compare  Ex.  xix.  19,  20. 

Ver.  40.  I Cot  not — i.  e.  “ Know  not.1' 

Ver.  43.  Moloch. — A heathen  deity  worshipped  by  the  Ammonites,  whose 

principal  saeiifices  were  human  victims. Remphan  — The  Coptic  name  of 

Saturn. Babylon. — [In  the  passage  of  Amos,  to  which  Stephen  refers,  it  is 

beyond  Damascus;  but  as  Assyria  and  Media,  to  which  they  were  carried, 
were  not  only  beyond  Damascus,  but  beyond  Babylon  itself  he  states  that 
tact,  and  thus  fixes  more  precisely  the  place  of  their  captivity.  \—Bagster. 

Ver.  45.  Brought  in  with  Jesus — Meaning  Joshua. Into  the  possession 

if  the  Gentiles — i.  e.  into  Canaan,  then  in  possession  of  the  Canaanites. 

Ver.  51.  Uncircumeised  in  heart  and  ears  — To  circumcise  the  heart,  is  to 


awful  scene  closed,  than  these  hardened  priests  went  to  Pi- 
late, to  obtain  means  to  secure  the  body  which  they  had  cruci- 
fied. This  charge  of  obduracy  and  rebellion  against  God, 
roused  all  their  evil  passions.  They  were  “ sawn  (as  it  were) 
to  the  heart,  and  gnashed  on  him  with  their  teeth  ;”  while  he, 
“ full  of  the  Holy  Ghost,”  and  favoured  with  a celestial  vision, 
calmly  said — “ Behold  ! I see  the  heavens  opened,  and  the 
Son  of  man  standing  on  the  right  hand  of  God  !” 

They  could  now  refrain  no  longer,  but  with  a loud  voice, 
and  stopping  their  ears  against  reply,  rushed  upon  him  with 
one  accord,  and  driving  him  without  the  gates  of  the  city, 
stoned  him.  So  “ they  stoned  Stephen,  calling  upon,  and  say- 
ing, Lord  Jesus,  receive  my  spirit !”  and  then  kneeling  down, 
he  added,  “ Lord,  lay  not  this  sin  to  their  charge after  this  lie 
fell  asleep,  and  thus  died,  in  the  very  act  of  worshipping  Jesus 
Christ. 

The  eccentric,  but  admirable  Lavater,  thus  depicts  the  feel- 
ings of  Saul  on  this  occasion  : — 

“ Stephen,  I confess,  was  such  a man  as  I never  before  be- 
held : he  appeared  as  innocent  as  a child,  wise  as  gray-headed 
age,  courageous  as  a hero,  and  true  to  what  he  deemed  the 
truth  as  a prophet  of  old.  His  learning  was  great,  his  elo- 
quence powerful,  his  conviction  inflexible,  his  fortitude  un- 
shaken. His  love  for  Jesus,  the  Son  of  man,  (as  he  called 
him,)  was  most  pure.  Could  I have  forgotten  he  was  a Na- 
zarene,  I would  have  fallen  on  his  neck  and  kissed  him.  What 
most  affected  me  (I  tell  thee  all,  even  what  appears  to  make 
against  me)  was  his  look  in  the  assemblies  of  priests ; still  more 
when  he  was  led  out  to  death  : but,  above  all,  when  the  wit- 
nesses against  him  took  off  their  garments;  that  look  which  he 
cast  on  those,  who,  as  I believe,  were  with  justice  most  invete- 
rate against  him.  On  me,  in  particular,  he  turned  his  eyes 
more  than  once  with  such  affection,  so  sorrowfully  tender,  so 
tremblingly  compassionate,  as  if  lie  would  have  called  me. 
with  bis  looks,  from  the  brink  of  an  abyss.  I cannot,  I will 
not  deny,  that  this  look  pierced  me  to  the  heart  ; that  for  a 
moment  I seemed  to  forget  myself,  and  shuddered,  while  the 
thought  darted  like  a flash  of  lightning  through  my  mind : 
‘ Thus  a holy  one  of  God  might  look  : thus  one  of  the  pro- 
phets, whom  Israel  put  to  death  !’  But  as  we  instantly  draw 
back  our  foot  when  we  see  an  adder  in  the  path,  I shuddered 
at  these  thoughts  and  feelings,  the  natural  effecls  of  humani- 
ty. I collected  all  the  strength  of  religion  and  virtue  I pos- 
sessed, to  quell  whatever  might  move  me  toward  the  worship- 
per of  one  who  denied  God  : for  a mere  man,  who  makes  him- 
self a god,  denies  God.”  ( Lavater' s Letters  of  St.  Paul.) 

If  such  were  the  feelings  of  Stephen’s  persecutors,  they 


remove  its  obduracy ; Ezek.  xxxvi.  26.  To  circumcise  the  ears,  is  to  remove 
the  backwardness  in  men  to  attend  to  divine  things  : it  is  compared  to  remov- 
ing the  hardened  wax,  which  sometimes  destroys  the  hearing.  To  circumcise 
these,  is  to  give  “ the  hearing  ear,  and  the  understanding  heart.” — — Ye  On  al- 
ways resist.—  Sinners  resist  and  provoke  the  Holy  Spirit,  and  Christians  grieve 
him.  Gen.  vj  3. 

Ver.  53.  By  the  disposition  of  angels  — Wesley,  “by  the  ministration  ot 
angels.”  Doddridge , “through  ranks  of  angels.”  See  Gal.  iii.  19. 

Ver.  54.  Cut  to  the  heart.—  The  same  word  which  is  used  in  ch.  v.  33,  with 
the  words.  “ to  the  heart,”  inserted  in  the  original,  which  in  the  former  pas- 
sage have  been  supplied. 


1199 


ISlevhen  is  stoneh. 


ACTS. — CHAP.  VIII.  Simon  the  sorcerer  baptized. 


56  And  said,  Behold,  i see  the  1 heavens 
opened,  and  ,n  the  Son  of  man  standing  on 
the  right  hand  of  God. 

57  Then  they  cried  out  with  a loud  voice, 
and  stopped  their  ears,  and  ran  upon  him 
with  one  accord, 

58  And  cast  n him  out  of  the  city,  and  stoned 
him : and  the  witnesses 0 laid  down  their  clothes 
at  a young  man’s  feet,  whose  name  was  p Saul. 

59  And  they  stoned  Stephen,  calling  upon 
God,  and  saying,  Lord  Jesus,  receive  i my 
spirit. 

60  And  he  kneeled  down,  and  cried  with  a 
loud  voice,  Lord,  rlay  not  this  sin  to  their 
charge.  And  when  he  had  said  this,  he  fell 
asleep. 

CHAPTER  VIII. 

I By  occasion  of  the  persecution  in  Jerusalem,  the  church  being  planted  in  Samaria, 
5 by  Philip  the  deacon,  who  preached,  did  miracles,  and  baptized  many,  among  the 
rest  Simon  the  sorcerer,  a great  seducer  of  the  people:  14  Peter  and  John  come  to 
confirm  and  enlarge  the  church : win  re,  by  prayer  und  imposition  of  hands  giving 
the  Holy  Ghost,  lo  wlien  Simon  would  have  bought  t e like  power  of  them,  20  Peter 
sharply  reproving  his  hypocrisy  and  covetou6iics  , and  exhorting  him  lo  repentance, 
together  with  John  preaching  the  word  of  the  Lord,  return  t*  Jerusalem.  26  But 
the  angel  sendeth  Pnilip  to  leach  and  baptize  the  Ethiopian  eunuch. 

AND  a Saul  was  consenting  unto  his  death. 

And  at  that  time  there  was  a great  perse- 
cution against  the  church  which  was  at  Jeru- 
salem ; and  they  were  all  scattered  b abroad 
throughout  the  regions  of  Judea  and  Samaria, 
except  the  apostles. 

2 And  devout  men  carried  Stephen  to  hisbu- 
rial,  and  made  great  hi  mentation  over  him. 

3 As  for  Saul,  he  c made  havoc  of  the  church, 
entering  into  every  house,  and  haling  men 
and  women  committed  them  to  prison. 


A.  M.  4036. 

A.  JJ.  . 1 

1 Kze.l.l. 
m Da. 7 13. 
n Lu.4.29. 
He.  13. 12, 
13. 


P8.315 
Lu. 23.46. 


r Mat.5.44. 
Lu. 23.34. 

A.  M.  403G. 
A.  D.  32. 


a c.7  58. 


b c 11.19. 
c c.26. 10.11 
Ga.1.13. 


d c.6.5. 
c 2Ch.30.12 
f Jn.4.41,42 
g Ma.16.17. 
h Ma  2.3.. 

11. 

c.9.33,34. 
i Mat  11.5. 


k c.5.36. 

2 Ti.3.2,5. 
1 2Co.ll. 19 


n ver.37. 
c.2.41. 

o c.1.3. 

p signs  and 
great 
miracles. 


4 Therefore  they  that  were  scattered  abroad 
went  every  where  preaching  the  word. 

5 Then  Philip  (l  went  down  to  the  city  of  Sa 
maria,  and  preached  Christ  unto  them. 

6 And  the  people  with  one  accord  'gave  heec. 
unto  those  things  which  Philip  spake,  f hear- 
ing and  seeing  the  miracles  which  he  did. 

7 For  e unclean  spirits,  crying  with  loud 
voice,  came  out  of  many  that  were  possessec 
with  them:  and  many  taken  with  h palsies,  and 
that  were  ' lame,  were  healed. 

8 And  there  was  great  joy  in  that  city. 

9 T[  But  there  was  a certain  man,  called 
Simon,  which  beforetime  in  the  same  city  used 
i sorcery,  and  bewitched  the  people  of  Sa- 
maria, giving  out  k that  himself  was  some 
great  one : 

10  To  whom  'they  all  gave  heed,  from  the 
least  to  the  greatest,  saying,  This  man  is  the 
great  power  of  God. 

11  And  to  him  they  had  regard,  because  that 
of  long  time  he  had  bewitched  rn  them  with 
sorceries. 

12  But  when  they  believed  " Philip  preaching 
the  things  0 concerning  the  kingdom  of  God, 
and  the  name  of  Jesus  Christ,  they  were  bap- 
tized, both  men  and  women. 

13  Then  Simon  himself  believed  also:  and 
when  he  was  baptized,  he  continued  with 
Philip,  and  wondered,  beholding  the  p mira- 
cles and  signs  which  were  done. 

14  If  Now  when  the  apostles  which  were  at 


must  naturally  consider  him  as  a blasphemer,  when  they  heard 
his  prayer  to  the  Lord  Jesus.  “I  shall  always  insist  (says 
Bp.  Horsley  in  his  answer  to  Priestley ) that  the  blessed  Ste- 
phen died  a martyr  to  the  Deity  of  Christ.  The  accusation 
against  him  was  ‘ his  speaking  blasphemous  things  against 
the  temple  and  the  law.’  You  have  forgotten  to  add  the  charge 
of  blasphemy  1 against  Moses  and  against  God.’  The  blas- 
phemy against  the  temple  and  the  law,  probably  consisted  in 
a prediction  that  the  temple  was  to  be  destroyed,  and  the  ritual 
law,  of  course,  abolished.  The  blasphemy  against  Moses  was, 
probably,  his  assertion  that  the  authority  of  Moses  was  inferior 
to  that  of  Christ.  But  what  could  be  the  blasphemy  against 
God  1 What  was  there  in  the  doctrine  of  the  apostles  which 
could  be  interpreted  as  blasphemy  against  God,  except  it  was 
this,  that  they  ascribed  divinity  to  one  who  had  suffered  public- 
ly as  a malefactor1?  - That  this  was  the  blessed  Stephen’s 
crime,  none  can  doubt  who  attends  to  the  conclusion  of  the  sto- 
ry : — ‘He  looked  up  steadfastly  into  heaven,’  says  the  inspired 
historian,  ‘ and  saw  the  glory  of  God,  (that  is,  he  saw  the 
splendour  of  the  Shechinah  ; for  that  is  what  is  meant  when 
the  glory  of  God  is  mentioned,  as  something  to  be  seen,)  and 
Jesus  standing  on  the  right  hand  of  God.’  He  saw  the  man 
Jesus  in  the  midst  of  this  divine  light.  His  declaring  what  he 
saw,  the  Jewish  rabble  understood  as  an  assertion  of  the  divi- 
nity of  Jesus.  They  stopped  their  ears  ; they  overpowered  his 
voice  with  their  own  clamours;  and  they  hurried  him  out  of 
the  city,  to  inflict  upon  him  the  death  which  the  law  appointed 
for  blasphemers.  He  died  as  he  had  lived,  attesting  the  Deity  of 
our  crucified  Master.  His  last  breath  was  uttered  in  a prayer 
to  Jesus  ; first  for  himself,  and  then  for  his  murderers.  ‘ They 
stoned  Stephen,  calling  upon  (God)  and  saying,  Lord  Jesus, 
receive  my  spirit : and  he  cried  with  a loud  voice,  Lord,  lay 
not  this  sin  to  their  charge.’  ” 

Only  one  other  circumstance  in  this  chapter  calls  for  our  re- 
mark, namely,  the  vision  which  Stephen  had  of  the  Lord  Jesus, 
which  we  consider  of  a nature  similar  with  those  of  the  pro- 
phets Isaiah  and  Ezekiel,  and  certainly  intended  for  his  sup- 
port and  encouragement  in  the  hour  of  death;  and  it  is  remark- 
able that,  in  this  instance,  the  Lord  Jesus  is  not  represented  in 


Ver.  59.  They  stoned  Stephen. — Dr.  Lardner,  whose  opinion  we  have  be- 
fore cited.  John  xviii.  31,  considers  this  and  all  other  similar  instances,  as 
tiotous  and  unlawful  acts.  He  says.  “ The  Jewish  people,  at  this  time,  seem 
to  have  made  no  scruple  of  stoning  a man  immediately,  without  any  trial.” 
Mr.  Milner  accounts  for  their  conduct  in  the  following  manner.  He  says, 
‘ Pilate  having  been  disgraced.  Judea  seems  at  this  time  to  have  been  without 
a procurator;  and  Vitelfius,  the  governor  of  Syria,  was  a man  of  great  mode- 
ration toward  the  Jews  ....  who  \yere  now  left  to  themselves,  at  least 
in  religious  concerns,  and  Stephen  was  their  first  Christian  victim.” 

Chap.  VIII.  Ver.  I.  And  Saul.— ITIiis  clause  evidently  belongs  to  the  con- 
clusion of  the  preceding  chapter ; there  is  scarcely  a worse  division  of  chap- 
ters than  this.] — Bolster. 

Ver.  3.  He  made  havoc  of  the  church — The  word  which  our  translators 
heve  rendered  “ made,  havoc,”  propeily  signifies  to  ravage  us  a wild  beast.  It 
is  thus  used  in  the  Septuagint,  Dan.  vi.  22,  of  lions  ; and  in  Ps.  lxxix.  H,  of  the 
wild  hoar  — Townsend. 

Ver.  5.  The  city  of  Samaria— [ Rather.  “ To  a city  of  Samaria,”  for  the 
city  of  Samaria  had  been  utterly  destroyed  by  Hyrcanus,  and  the  city  built  by 
Herod  on  its  site  was  called  Augusta,  in  honour  of  Augustus.  Samaria  rom- 
120(1 


the  ususl  posture  of  sitting,  but  as  standing,  as  if  in  the  act 
of  intercession  ; or,  perhaps,  as  intimating  to  the  dying  mar- 
tyr, that  he  was  ready  to  receive  the  precious  deposit  he  was 
committing  to  his  hands. 

Chap.  VIII.  Ver.  1 — 25.  The  church  being  dispersedby  per- 
secution, carry  the  gospel  with  them.  'Phe  sin  and  danger  of 
Simon  Magus. — It  may  appear  paradoxical,  but  there  seems 
truth  in  the  intimation  of  Milner,  that  this  persecution  was, 
in  great  measure,  owing  to  the  Romans  having  taken  off  all 
restraint  from  the  priestly  government  of  the  Jews,  who  seem 
now  to  have  vented  their  rage  against  the  Christians  without 
control.  Among  the  agents  in  this  cruel  business,  the  most 
active  and  zealous  was  a young  man  already  mentioned, 
whose  name  was  Saul ; and  though,  perhaps,  he  was  not  ac- 
tually engaged  in  stoning  Stephen,  as  not  being  one  of  the 
witnesses;  yet  he  took  care  of  their  clothes  while  so  engaged, 
and  was  not  only  content,  but  well  pleased  wilh  the  execu- 
tion. So  much  so,  that  lie  now  signalized  himself  as  the  chief 
persecutor  of  the  time,  and  made  havoc  of  the  church,  as  a 
wild  beast  does  of  a flock,  when  he  breaks  into  a sheep-fold. 
He  entered  into  every  house  he  could  find  where  the  Christians 
held  their  assemblies,  and  “haling”  thence  “men  and  wo- 
men,” without  regard  to  age  or  sex,  committed  them.  The 
prisons  would,  however,  at  this  time,  contain  only  a small 
part  of  the  Christians  ; but  the  others  being  threatened,  were 
scattered  abroad  throughout  the  surrounding  country.  Thus 
the  wrath  of  man  fulfilled  the  purposes  of  God  ; and  the  very 
riieans  used  to  suppress  the  gospel  contributed  to  its  wider  pro- 
pagation. 

Among  others,  Philip,  one  of  Stephen’s  fellow-deacons, 
went  down  into  Samaria,  and  there  preached  and  wrought 
miracles,  which  occasioned  great  joy  in  that  city.  A certain 
man,  called  Simon  Magus,  (or  the  Magician,)  had  resided 
there  some  time,  and  by  practising  the  arts  of  sorcery,  had  so 
far  bewitched  the  people,  that  he  was  considered  by  them  an 
extraordinary  person—  “ the  great  power  of  God!”  When, 
however,  they  heard  Philip,  they  soon  perceived  a vast  differ- 
ence; and  the  spirit  of  God  attending  his  ministry,  they  were 
converted,  and  then  baptized.  Even  Simon  himself  was  so 


prised  the  tract  of  country  formerly  occupied  by  the  tribes  of  Ephraim  and  Ma- 
nasseh  west  of  Jordan,  lying  between  Judea  and  Galilee  ; beginning,  says  Jo- 
sephus, at  Ginea  in  the  great  plain,  and  ending  at  the  toparchy  of  Acraba* 
teni.  1 —Bagster. 

Ver.  7.  Unclean  spirits,  crying , &c  — Compare  Matthew  x.  1.  Mark  iii. 
11,  &c. 

Ver.  9.  And  bewitched— Rather  “ astonished.”  This  is  the  same  word  that, 
in  ver.  13,  is  rendered,  “ wondered,”  and  implies,  that  he  excited  great  asto 
nishment,  as  magicians  and  conjurors  are  wont  to  (lo.  Simon  was  affected  by 
Philip’s  miracles,  as  the  people  had  been  by  Simon’s  wonders  ; and  perhaps 
thought  him  a practitioner  in  the  same  art,  but  of  higher  attainments.  See  ver. 

19. Some  great  owe.— Probably  wishing  it  to  be  understood,  that  he  was  the 

Messiah,  in  opposition  to  Jesus.  Some  of  the  fathers  say,  that  to  different 
characters  he  represented  himself  under  the  names  of  the  three  persons  of  the 
Trinity  : but  this,  we  conceive,  must  have  been  after  his  apostacy.  See  Dodd- 
ridge. 

ver.  13.  Then  Sim  on.— [This  Simon  was  probably,  as  several  learned  men 
suppose,  the  same  who  is  mentioned  by  Josephus,  as  persuading  Drusilla  to 
leave  her  husband,  and  live  with  Felix. )— Bagster. 


The  sin  oj  Simon  the  sorcerer.  ACTS. — CHAP.  VIII. 


Philip  and  the  eunuch. 


Jerusalem  heard  that  Samaria  had  received 
the  word  of  God,  they  sent  unto  them  Peter 
and  John : 

15  Who,  when  they  were  come  down,  prayed 
for  them,  that  they  might  receive  the  Holy 
Ghost: 

16  (For  as  ‘lyet  he  was  fallen  upon  none  of 
them : only  they  were  r baptized  in  the  name 
of  the  Lord  Jesus.) 

17  Then  laid  * they  their  hands  on  them,  and 
they  received  the  Holy  Ghost. 

18  T[  And  when  Simon  saw  that  through 
laying  on  of  the  apostles’  hands  the  Holy 
Ghost  was  given,  he  offered  them  1 money, 

19  Saying,  Give  me  also  this  power,  that  on 
whomsoever  I lay  hands,  he  may  receive  the 
Holy  Ghost. 

20  But  Peter  said  unto  him,  Thy  money 
perish  with  thee,  because  u thou  hast  thought 
that  the  gift  v of  God  may  be  purchased  with 
money. 

21  Thou  hast  neither  part  w nor  lot  in  this 
matter  : for  * thy  heart  is  not  right  in  the  sight 
of  God. 

22  Repent  therefore  of  this  thy  wickedness, 
and  pray  God,  if  * perhaps  the  thought  of  thy 
heart  may  be  forgiven  thee. 

23  For  I perceive  that  thou  art  in  the  gall  of 
1 bitterness,  and  in  the  bond  a of  iniquity. 

24  Then  answered  Simon,  and  said,  Pray  bye 
to  the  Lord  for  me,  that  none  of  these  things 
which  ye  have  spoken  come  upon  me. 

25  And  they,  when  they  had  testified  and 


q c.19.2. 
r c.2.38. 
10.48. 
19.5,6 
lCo.1.13. 


t lTi.6.5. 
u 2 Ki.5.15, 


x Ps.78.36, 
37. 

Eze.14.3. 


a Ps.116.16. 
Pr.5.22. 
Is.23.22. 
b Ex.8.8. 
Nu. 21. 7. 

1 Ki.13.6. 
Job  42.8. 
Ja.5.16. 


c Jos.  15.47. 
d Zep.3.10. 
e Is.56.3.  5. 
f 2 Ch.6.32. 
33. 

g Is. 65. 24. 

Ho.6.3. 
h Mat.  13. 
23,51. 
Ep.5.17. 
i Ro.10.14- 
j Ps.25.9. 
k Is.53.738. 


preached  the  word  of  the  Lord,  returned  to 
Jerusalem,  and  preached  the  gospel  in  many 
villages  of  the  Samaritans. 

26  T[  And  the  angel  of  the  Lord  spake  unto 
Philip,  saying,  Arise,  and  go  toward  the  south 
unto  the  way  that  goeth  down  from  Jerusalem 
unto  c Gaza,  which  is  desert. 

27  And  he  arose  and  went:  and,  behold,  a 
man  of  d Ethiopia,  a e eunuch  of  great  au- 
thority under  Candace  queen  of  the  Ethio- 
pians, who  had  the  charge  of  all  her  treasure, 
and  had  come  f to  Jerusalem  for  to  worship, 

28  Was  returning,  and  sitting  in  his  chariot 
read  Esaias  the  prophet. 

29  Then  e the  Spirit  said  unto  Philip,  Go  near, 
and  join  thyselfto  this  chariot. 

30  And  Philip  ran  thither  to  him , and  heard 
him  read  the  prophet  Esaias,  and  said,  Under- 
standest h thou  what  thou  readest  ? 

31  And  he  said,  How  s can  I,  except  some 
man  should  i guide  me  ? And  he  desired 
Philip  that  he  would  come  up  and  sit  with  him. 

32  The  place  of  the  scripture  which  he  read 
was  k this,  He  was  led  as  a sheep  to  the 
slaughter;  and  like  a lamb  dumb  before  his 
shearer,  so  opened  he  not  his  mouth : 

33  In  his  humiliation  his  judgment  was  taken 
away : and  who  shall  declare  his  generation  ? 
for  his  life  is  taken  from  the  earth. 

34  And  the  eunuch  answered  Philip,  and  said, 
I pray  thee,  of  whom  speaketh  the  prophet 
this?  of  himself,  or  of  some  other  man? 

35  Then  Philip  opened  his  mouth,  and  began 


overwhelmed  with  the  evidence  of  a truly  divine  power  in  Philip, 
that  he  was  convinced  of  the  truth  of  the  gospel,  and  became 
one  of  his  followers.  What,  however,  most  surprised  him, 
and  eventually  discovered  his  hypocrisy,  was,  that  when  the 
apostles  Peter  and  John  came  to  visit  Philip  and  the  new  con- 
verts, upon  their  praying  for,  and  laying  their  hands  upon 
them,  the  same  extraordinary  gifts  were  bestowed  on  others 
also.  Astonished  at  this,  anxious  to  possess  these  gifts,  and 
finding  that  the  apostles  did  not  offer  to  do  the  same  for  him, 
(being  probablv  suspicious  of  him,)  he  offered  money  to  be  en- 
dowed with  the  like  powers  that  the  apostles  were ; intending, 
no  doubt,  to  make  thereof  a profit.  Peter,  on  hearing  this, 
exclaimed  with  a holy  indignation,  “ Thy  money  perish  with 
thee  ! because  thou  hast  thought  that  the  gift  of  God  may  be 
purchased  with  money!  ....  I perceive  that  thou  art  in  the 
gall  of  bitterness,  and  bond  of  iniquity — or,  in  other  words, 
that  thou  art  a hypocrite.  And  yet,  notwithstanding  this, 
he  exhorts  him  to  penitence  and  prayer,  with  a “perhaps  the 
thought  of  thy  heart  may  be  forgiven  thee.”  On  this  Simon 
very  properly  replies,  “pray  for  me,  that  no  awful  judgments 
come  upon  me ;”  but  that  he  was  ever  truly  converted,  we 
have  no  account;  indeed,  on  the  contrary,  ecclesiastical  history 
describes  him'as  having  become  decidedly  an  apostate,  and 
bitter  enemy  to  the  gospel. 

“ From  this  infamous  attempt  [pf  Simon]  to  bargain  for  the 
power  of  conferring  the  Holy  Spirit,  (says  Scott ,)  all  mercena- 
ry contracts  for  church  benefices,  and  other  methods  of  turn- 
ing the  concerns  of  religion  into  a lucrative  trade,  are  called 
Simony  ; of  which  there  have  been,  and  are,  a great  variety  of 
species  ; and  will  be,  so  long  as  men  continue  covetous  and 
ambitious,  and  verily  suppose  that  gain  is  godliness.”  But 
there  is  a species  of  Simony,  or,  at  least,  according  to  an  emi- 
nent and  learned  prelate,  it  borders  on  it,  against  which  all 
ministers,  and  even  students,  should  be  guarded. 

“It  was  Simon  Magus’s  error  (says  Bp.  Sanderson)  to 
think  that  the  gift  of  God  might  be  purchased  with  money; 


and  it  hath  a spice  of  his  sin,  and  so  may  go  for  a kind  of  Si- 
mony, to  think  that  spiritual  gifts  may  be  purchased  with  la- 
bour. You  may  rise  up  early  and  go  to  bed  late,  and  study 
hard,  and  read  much,  and  devour  the  marrow  of  the  best  au- 
thors, and,  when  you  have  done  all,  unless  God  give  a bless- 
ing unto  your  endeavours,  be  as  thin  and  meagre  in  regard  of 
true  and  useful  learning,  as  Pharaoh’s  lean  kine  were  after  they 
had  eaten  the  fat  ones.  It  is  God  that  both  ministereth  seed 
to  the  sower,  and  multiplieth  the  seed  sown ; the  principal  and 
the  increase  are  both  his.” 

“It  is  clear  that  all  Christian  virtues  and  graces,  though 
wrought  immediately  by  us,  and  with  the  free  consent  of  our 
own  wills,  are  yet  the  fruit  of  God’s  Spirit  working  in  us. 
That  is  to  say,  they  do  not  proceed  originally  from  any  strength 
of  nature,  or  any  inherent  power  in  man’s  free-will;  nor  are 
they  acquired  by  the  culture  of  philosophy,  the  advantages  of 
education,  or  any  improvement  whatsoever  of  natural  abilities, 
bv  the  helps  of  art  or  industry;  but  are,  in  truth,  the  proper 
effects  of  that  supernatural  grace  which  is  given  unto  us  by 
the  good  pleasure  of  God  the  Father,  merited  for  us  by  the 
precious  blood  of  God  the  Son,  and  conveyed  into  our  hearts 
by  the  sweet  and  secret  inspirations  of  God  the  Holy  Ghost. 
Love,  joy,  and  peace,  are  the  fruits,  not  at  all  of  the  flesh,  but 
merely  of  the  Spirit.” 

Ver.  26 — -10.  The  conversion  of  an  Ethiopian  eunuch  of 
great  rank. — “It  is  well  knqwn,  that  persons  attached  to  the 
Jewish  religion  were  found  in  all  the  countries  around  Judea, 
and  that  among  these  were  many  persons  of  considerable  dis- 
tinction. In  this  way  the  Old  Testament  scriptures  were  ex- 
tensively known,  and  we  may  hope  that  their  influence  was 
not  inconsiderable.  These  persons  often  came  to  Jerusalem, 
(as  others  go  on  pilgrimage,)  especially  at  the  great  festivals. 
We  have  before  us  an  interesting  narrative  of  an  Ethiopian  eu- 
nuch, treasurer  to  the  queen  of  Ethiopia,  who  had  been  to  Je- 
rusalem to  worship  the  one  God  ; he  was  returning  home  in 
his  chariot  through  a desert  place,  and  was  reading,  as  he 


Ver.  16.  Baptized  in  the  name  of  the  Lord  Jesus. — So  ch.  ii.  38.  Comment- 
at ots  are  not  agreed  whether  A his  is  an  abridged  form  of  expression , instead 
of  naming  the  three  persons  of  the  Trinity  : or  an  abridged  form  of  adminis- 
tering the  ordinance  to  Jews,  who  had  already  been  initialed  into  the  doc- 
trine of  the  Trinity  in  the  Old  Testament.  (See  exposition  of  Gen.  i.  24—31.) 
It  is  observable,  that  where  the  command  is  given  to  baptize  in  the  name  of  the 
three  persons,  it  seems  to  have  particular  reference  to  the  Gentiles — “ all  na- 
ions.”  Mat.  xxviii.  19. 

Ver.  20.  Thy  money  perish  with  thee.— Doddridge,  “ Thy  money  go  with 
thee  to  destruction.’  Not  an  imprecation,  wishing  it  might  do  so,  which  he 
knew  to  be  impossible,  but  an  expression  of  alarm  and  danger.  See  note  on 
Mark  ii.  7. 

Ver.  22.  If  perhans.—TW\s  expression  is  thought  to  intimate,  in  Peter,  a fear 
lest  Simon  should  have  committed  the  unpardonable  sin— the  sin  against  the 
Holy  Ghost  See  l John  v.  16. 

Ver.  23.  The  gall  of  bitterness. — This  is  bitterness,  or  misery  itself. The 

bond  rtf  iniquity— Is  slavery  to  lust,  particularly  the  lust  of  covetousness,  call- 
ed the  lust  of  the  eye.  (1  John  ii.  16.)  The  bond  of  iniquity  is  explained 
by  Hammond  of  a league  with  8atan,  probably  referring  to  the  magical  arts 
which  he  had  practised. 

Ver.  24.  None  of  these  things. *-P<»ter  probably  enlarged  upon  the  awful  con* 
sequences  Simon  might  expect 
161 


Ver.  26.  Which  is  desert— i.  e.  the  way  through  the  desert,  or  wilderness  of 
Judea.  Doddridge.  It  is  probable,  that  we  should  refer  desert , not  to  Gaza , 
but  to  the  way  ; though  Gaza  was  situated  at  the  entrance  of  the  desert,  and 
the  ancient  city  was  in  ruins,  being  destroyed  by  Alexander.  Strabo,  1.  xvi. 

Ver.  27.  A eunuch.— & term  of  office.  See  note  on  Gen.  xxxvii.  36. Can- 

dace, queen  of  the  Ethiopians. — “ Candace”  is  said  to  be  a name  common  to 

the  queens  of  Ethiopia,  a9  Caesar  was  of  the  Roman  emperors. Ethiopia . 

— from  Aithomai,  to  burn,  and  ops,  1 he  face.  The  Ethiopia  here  mentioned  is 
upper  Ethiopia,  or  Habesch,  lying  south  of  Eygpt,  on  the  Nile,  and  including 
the  island  Merof*. 

Ver.  30.  Heard  him  read.— A late  respectable  traveller,  in  allusion  to  this 

— wl-.-  tk.t  In  Qvrin  11  tkz.i'  nonolli’  trn  nn  ruaflinir  nkllln  With  A 


searches.  The  ancient  chariots  were  generally  open,  like  our  common  chaises. 

Ver.  33.  In  his  humiliation  his  judgment  was  taken  away.  I his.^  which 
is  quoted  f rom  the  Septuagint  version  of  these  verses,  seems  to  mean.  In  nis 
degraded  state,  justice  wa9  denied  but  compare  Isaiah  as  above.  Prebend 
Townsend  proposes  a change  in  the  punctuation  of  the  original,  connecting 
verses  32  and  33  thus  “Like  a lamb  dumb, before  his  shearer,  so  opened  he 
not  his  mouth  because  of  affliction  ; and  his  just  judgmont  was  taken  away. 
The  learned  reader  will  judge  of  tlu‘s  matter  for  himself  See  New  T««t. 

J 201 


Saul  goeth  to  Damascus. 


ACTS. — CHAP.  IX.  His  miraculous  conversion . 


' at  the  same  scripture,  " and  preached  unto 
him  Jesus. 

36  And  as  they  went  on  their  way,  they  came 
unto  a certain  water:  and  the  eunuch  said, 
See,  here  is  water  ; what  doth  n hinder  me  to 
bo  baptized  ? 

37  A nd  Philip  said,  If  0 thou  believest  with  all 
thy  heart,  thou  mayest.  And  he  answered 
and  said,  I p believe  that  Jesus  Christ  is  the 
Son  of  God. 

38  And  he  commanded  the  chariot  to  stand 
still : and  they  went  down  both  into  the  water, 
both  Philip  and  the  eunuch  ; and  he  baptized 
him. 

39  And  when  they  were  come  up  out  of  the 
water,  the  Spirit  of  the  ''Lord  caught  away 
Philip,  that  the  eunuch  saw  him  no  more  : and 
he  went  on  his  way  r rejoicing. 

40  But  Philip  was  found  at  Azotus : and  pass- 
ing through  he  preached  in  all  the  cities,  till 
he  came  to  Cesarea. 

CHAPTER  IX. 

1 Saul,  going  towards  Damascus,  4 is  stricken  down  to  the  earth,  10  is  called  to  the 
apostleship,  18  and  is  baptized  by  Ananias.  20  He  preaclieth  Christ  boldly.  23  The 
Jews  lay  wait  to  kill  him : 29  so  do  the  Grecians,  but  he  escapeth  both.  31  The 
church  having  rest,  Peter  healeth  Eneas  of  the  palsy,  36  and  restore th  Tabitha  to  life. 

AND  Saul,  yet a breathing  out  threatenings 
and  slaughter  against  the  disciples  of  the 
Lord,  went  unto  the  high  priest, 

2  And  desired  of  him  letters  to  Damascus  to 
the  synagogues,  that  if  he  found  any  of  b this 
way,  whether  they  were  men  or  women,  he 
might  bring  them  bound  unto  Jerusalem. 

3  And  c as  he  journeyed,  he  came  near  Da- 
mascus: and  suddenly  there  shined  round 
about  him  a light  from  heaven: 

4  And  he  fell  to  the  earth,  and  heard  a voice 
saying  unto  him,  Saul,  Saul,  why  persecutest 
thou  d me  ? 


A.  M.  4036. 
A.  D.  32. 


1 Lu.24.27. 

me.  18. 28. 

n c.  10.47. 

o Ma.16.16. 
ver.  12. 

p Jn.  11.27. 

1 Co.  12.3. 
1 Jn.4.15. 

q lKi.18.12. 
Eze.3.12, 
14. 

r Pa.  119. 14, 
ML 

A.  M.  cir. 
4037. 

A.D.  cir.  33. 

a c.8.3. 

G a.  1.13. 

b the  way. 

c 1 Co.  15.8. 

d MaL25. 
40,45. 


e c.5.39. 
f c.  16.30. 
g Da.  10.7. 
h c. 22.12. 

i 1 Ti.1.13. 

j ver.2l. 

k 1 Co.1.2. 
2 Ti.2.22. 

1 e.13.2. 
Ro.l.l. 
lCo.15.10. 
Ga.1.15. 
Ep.3.7,8. 

m Ro.11.13. 
Ga.2.7,8. 

n c. 25.23, 
&c. 

o c.28.17, 
&c. 


5 And  he  said,  W ho  art  thou,  Lord  ? And  the 
Lord  said,  I am  Jesus  whom  thou  persecutest : 
it  is  hard  for  thee  to  kick  e against  the  pricks. 

6 And  he  trembling  and  astonished  said. 
Lord,  what  r wilt  thou  have  me  to  do?  And 
the  Lord  said  unto  him,  Arise,  and  go  into  the 
city,  and  it  shall  be  told  thee  what  thou  must 
do. 

7 And  the  men  which  journeyed  with  him 
stood  speechless,  hearing  a voice,  s but  seeing 
no  man. 

8 And  Saul  arose  from  the  earth;  and  when 
his  eyes  were  opened,  he  saw  no  man : but 
they  led  him  by  the  hand,  and  brought  him 
into  Damascus. 

9 And  he  was  three  days  without  sight,  and 
neither  did  eat  nor  drink. 

10  Tj  And  there  was  a certain  disciple  at  Da- 
mascus, named  h Ananias:  and  to  him  said 
the  Lord  in  a vision,  Ananias.  And  he  said, 
Behold,  I am  here,  Lord. 

11  And  the  Lord  said  unto  him,  Arise,  and 
go  into  the  street  which  is  called  Straight,  and 
inquire  in  the  house  of  Judas  for  one  called 
Saul  of  Tarsus:  for,  behold,  he  prayeth, 

12  And  hath  seen  in  a vision  a man  named 
Ananias  coming  in,  and  putting  his  hand  on 
him,  that  he  might  receive  his  sight. 

13  Then  Ananias  answered,  Lord,  I have 
heard  by  many  of  this  ■ man,  how  much  evil 
he  hath  done  to  thy  saints  at  Jerusalem: 

14  And  here  he  ) hath  authority  from  the 
chief  priests  to  bind  all  that  call  k on  thy  name. 

15  But  the  Lord  said  unto  him,  Go  thy  way  : 
for  i he  is  a chosen  vessel  unto  me,  to  bear  my 
name  before  m the  Gentiles,  and  "kings,  and 
the  ° children  of  Israel : 


passed  along,  a part  of  the  prophecies  of  Isaiah;  but  he  read 
it  as  a sealed  book:  he  knew  not  the  person  of  whom  the  pro- 
phet spake.  But  God,  who  accepts  all  in  every  nation  who 
fear  him  and  work  righteousness,  did  not  permit  him  to  remain 
ignorant  of  Christ;  though  it  does  not  appear  that  his  late 
journey  to  Jerusalem  had  made  him  acquainted  with  any  of 
the  disciples  of  our  Saviour.  How  many,  who  have  some  cor- 
rect views,  and  some  appearances  of  good  desire,  are  kept  from 
the  knowledge  of  real  Christians  by  their  peculiar  situations 
or  prejudices  1 By  an  extraordinary  commission,  Philip,  the 
deacon,  was  sent  to  this  Ethiopian  ; and,  beginning  at  the  53d 
of  Isaiah,  he  explains  to  him  the  whole  doctrine  of  Christ : the 
eunuch  listens,  believes  with  all  his  heart,  is  baptized,  and 
goes  on  his  way  rejoicing.  What  a vast  body  of  .new  and 
most  interesting  facts  had  been  made  known  to  him  in  one 
short  hour!  He  is  going  into  a dark  region  ; he  is  a man  of 
influence;  perhaps  he  may  be  able  to  lead  his  queen  and  her 
court  to  the  knowledge  of  Jesus,  and  their  example  may  have 
vast  influence  on  the  future  spread  of  the  gospel  in  Ethiopia. 
Surely  here  was  enough  to  fill  his  mind  with  gratitude,  and 
make  him  go  on  his  way  rejoicing.”  ( Ward's  Reflections.) 

Chap.  IX.  Ver.  1 — 22.  Saul's  miraculous  conversion. — 
“ Saul  yet  breathing  this  represents  to  us  Saul,  as  it  were, 
panting  with  zeal  and  fury,  breathing  out  threatenings  and 
slaughter  ! — The  Christians  in  consequence  of  Stephen’s  death, 
had  fled  to  all  the  surrounding  countries;  and  Saul,  by  some 
means,  obtained  intelligence  that  many  had  fled  even  to  Da- 


Ver.  37.  And  Philip  .said,  &c. — This  verse  is  omitted  in  many  (including 
the  best)  MSS.,  and  Griesback  and  other  critics  consider  it  only  as  a marginal 
gloss  brought  into  the  text.  So  Boothroyd  : but  Beza  and  Doddridge  think 
it  too  important  to  be  omitted ; and  Whitby  suggests  the  probability  of  its 
being  first  omitted  by  some  who  approved  of  delaying  baptism  as  long  as  pos- 
sible. 

Ver.  38.  Both  into  the  water. — Doddridge  says — “ Considering  how  frequent 
bathing  was  in  those  hot  countries,  it  is  not  to  be  wondered  that  baptism  was 
generally  administered  by  immersion,  though  I see  no  proof  that  it  was  essen- 
tial to  the  institution.”  And  the  candid  Lardner  says,  “ 1 do  not  see  any  proof 
that  the  Eunuch  was  baptized  by  immersion,”  How  differently  men  view  the 
same  facts  and  circumstances  ! 

Ver.  40.  Azotvs  i.  e.  Ashdod,  more  than  thirty  miles  from  Gaza  from 
whence  he  preached  in  all  the  cities  along  the  coast  of  the  Mediterranean. 

Chap.  IX.  ver.  1.  Breathing  out  threatenings  and  slaughter. — A strong 
poetical  expression.  So  Homer  speaks  of  breathing  rage,  and  Theocritus  of 
breathing  slaughter.  See  Orient.  Lit.  No.  1307. 

Ver, 2,  Letters  to  Damascus. — The  Jews  to  this  day  are  said  to  correspond 
with  their  brethren  through  most  parts  of  the  world  ; much  more  at  this  time, 
when  the  authority  ot  the  sanhedrim  seems  to  have  extended  more  or  less  to 
all  their  brethren.  Damascus  is  thought  to  be  the  oldest  city  on  the  globe. 
It  is  first  mentioned  Gen.  xiv.  15,  and  now  called  Demesk. 

Ver.  3.  Sear  Damascus.-— It  is  impossible  to  calculate  the  length  of  this 
:oumey  without  accurately  knowing  the  road  he  went.  Doddridge  supposes 
t to  have  been  150  miles,  and  it  might  he  more.  A great  way  to  bring  his 
prisoners,  as  he  proposed,  verse  2. 

yer.  4.  And  heard  a voice.—  It  is  only  here  said  that  Saul  saw  a light  from 
1202 


mascus,  where  a great  number  of  Jews  resided,  who  were  un- 
der control  of  the  sanhedrim  of  Jerusalem.  Saul,  therefore, 
obtained  letters  from  Caiaphas,  the  High  Priest,  to  pursue  the 
Christians  thither,  and  bring  all  that  he  could  find  unto  Jerusa- 
lem in  bonds.  By  great  exertions,  he  probably  soon  got  within 
sight  of  this  famous  city,  said  to  he  founded  by  Abraham  him- 
self; and  this  circumstance  might  animate  his  zeal,  and  make 
him  the  more  eager  to  clear  the  city  from  the  pestilent  heresy  of 
the  Nazarcnes , as  he  called  them.  For  we  must  by  no  means 
consider  him  as  actuated  by  a disposition  naturally  cruel;  but 
(as  he  told  king  Agrippa)  he  verily  thought  that  he  “ ought  io  do 
many  things  contrary  to  the  name  of  Jesus  of  Nazareth.” 
(Acts  xxv.  9.)  He,  therefore,  acted  from  a principle  of  duty, 
as  other  persecutors  have  doubtless  done ; and  this  shows  that 
good  motives  will  not  justify  bad  actions,  and  that  no  motives 
will  justify  persecution.  It  was,  perhaps,  while  he  was  flatter- 
ing himself  that  he  was  engaged  in  a most  meritorious  ser- 
vice, that  he  was  arrested  by  a light  from  heaven,  similar  to 
that  of  the  Shechinah,  or  sacred  glory,  which  generally  ac- 
companied the  Divine  presence.  At  the  same  time  a voice 
sounded  from  heaven:  “Saul,  Saul,  why  persecutest  thou 
me?”  Whether  this  voice  spake  to  him  in  thunder  (as  some 
suppose)  or  not,  no  thunder  could  have  so  much  alarmed  him. 
He  was  instantly  struck  to  the  earth,  and  trembling,  said, 
“Lord,  who  art  thou?” — “I  am  Jesus  of  Nazareth,  whom 
thou  persecutest,”  was  the  reply  ; and  it  was  added,  “ It  is  hard 
for  thee  to  kick  against  the  pricks,” — alluding  to  the  goads 


heaven,  ami  heard  a voice  : but  as  he  twice  asserts  that  he  did  sec  tiie  Lord, 
(1  Co.  xi.  1 ; xv.  8.)  it  is  most  reasonable  to  conclude  that  it  was  at  this  time. 
Another  appearance  of  the  Lord  Jesus  to  him  is  mentioned  chap,  xxiii  11,  but 
this  is  calculated  to  have  been  after  lie  had  written  the  first  Epistle  to  the  Co- 
rinthians, and  therefore  cannot  he  here  referred  to. 

Ver.  5.  It  is  hard  for  thee  to  kick  against  the  pricks— Ox"  goads.”  Com- 
pare De.  xxxii.  15.  t Sam.  ii.  29.  As  this  sentence  is  wanting  in  many  MSS., 
and  some  versions,  it  is  also  omitted  by  Griesbach,  who  supposes  it  taken 
from  ciiap.  xxvi.  14. 

Ver.  7.  Hearing  a voice. — Boothroyd , “a  sound,”  (as  phone  is  often  ren- 
dered,) hut  not  distinguishing  the  words. 

Ver.  3.  They  led  him—i.  e.  his  attendants. 

Ver.  11.  Catted  Straight.— This  street  is  still  existing,  and  was  visited  lately 
by  Mr.  Barker,  one  of  the  agents  of  the  Church  Missionary  Society.— IThe 
street  called  Straight,  says  Mavndrell,  " is  about  half  a mile  in  length,  run- 
ning from  east  to  west  through  the  city.  It  being  narrow,  and  the  houses 
jutting  out  in  several  places  on  hotli  sides,  you  cannot  have  a clear  prospect 
of  its  length  and  straightness.  In  this  street  is  shown  the  house  of  Judos, 
with  wdioin  Paul  lodged  ; and  in  the  same  house  Is  an  old  tomb,  said  to  he 

Ananias’s.”) — Bagster. Saul  of  Tarsus.— The  inhabitants  of  this  city  are 

described  by  Sttabo,  as  remarkable  for  their  attachment  to  literature  and 
polite  learning.  Orient.  Lit.  No.  1402. 

Ver.  15.  Gentiles.— Hammond  and  Doddridge,  “ Nations.”  It  was  not  yet 
understood  that  the  gospel  was  to  be  preached  to  the  uncircunicise'1  Gentiles : 
and  yet  the  thing  had  been  so  plainly  intimated  in  our  Lord's  command  to 
preach  it  to  “ all  nations,”  and  to  “ every  creature,”  that  it  seems  strange  it 
was  not 


Saul  preacheth  Christ  boldly. 

16  For  I will  show  him  how  great  things  he 
must  suffer  r for  my  name’s  sake. 

17  And  Ananias  went  his  way,  and  entered 
into  the  house ; and  putting  i his  hands  on 
him  said,  Brother  Saul,  the  Lord,  even  Jesus, 
that  appeared  unto  thee  in  the  way  as  thou 
earnest,  hath  sent  me,  that  thou  mightest  re- 
ceive thy  sight,  and  r be  filled  with  the  Holy 
Ghost. 

18  And  immediately  there  fell  from  his  eyes 
as  it  had  been  scales:  and  he  received  sight 
forthwith,  and  arose,  and  was  baptized. 

19  And  when  he  had  received  meat,  he  was 
strengthened.  Then  was  Saul  certain  days 
with  the  disciples  which  were  at  s Damascus. 

20  And  straightway  he  preached  Christ  in 
the  synagogues,  that  he  is  the  Son  of  God. 

21  But  all  that  heard  him  ‘ were  amazed,  and 
said  ; Is  not  this  he  “ that  destroyed  them 
which  called  on  this  name  in  Jerusalem,  and 
came  hither  for  that  intent,  that  he  might 
bring  them  bound  unto  the  chief  priests? 

22  But  Saul  increased  the  more  in  strength, 
7 and  confounded  the  w Jews  which  dwelt  at 
Damascus,  proving  that  this  is  very  Christ. 

23  And  after  that  many  days  were  fulfilled, 
the  Jews  took  counsel  xto  kill  him: 

24  But  their  laying  wait  was  known  of  Saul. 
And  they  watched  * the  gates  day  and  night 
to  kill  him. 

25  Then  the  disciples  took  him  by  night,  and 
let  2 him  down  by  the  wall  in  a basket.' 

26  If  And  when  Saul  wTas  come  to  a Jerusalem, 
he  assayed  to  join  himself  to  the  disciples : but 
they  were  all  afraid  of  him,  and  believed  not 
that  he  was  a disciple. 


A.  M.  4037. 
A.  D.  33. 


ACTS. — CHAP.  IX.  Eneas  healed  of  the  palsy. 

27  But  b Barnabas  took  him,  and  brought  him 
to  the  apostles,  and  declared  unto  them  how 
he  had  seen  the  Lord  in  the  way,  and  that  he 
had  spoken  to  him,  and  how  he  had  preached 
boldly  c at  Damascus  in  the  name  of  Jesus. 

28  And  he  was  with  them  coming  in  and 
going  out  at  Jerust  lem. 

29  And  he  spake  boldly  in  the  name  of  the 
Lord  Jesus,  and  disp  uted  against  the  Grecians : 
but  they  d went  abo  it  to  slay  him. 

30  Which  when  ti  e brethren  knew,  they 
brought  him  down  tJ  Cesarea,  and  sent  him 
forth  to  Tarsus. 

31  Then  e had  the  c Lurches  rest  f throughout 
all  Judea  and  Galilee  and  Samaria,  and  were 
s edified  ; and  walking  ■*  in  the  fear  of  the 
Lord,  and  in  the  * comfort  of  the  Holy  Ghost, 
were  i multiplied. 

32  1[  And  it  came  to  pass,  as  Peter  passed 
throughout  all  quarters , he  came  down  also 
to  the  saints  which  dwelt  at  Lydda. 

33  And  there  he  found  a certain  man  named 
Eneas,  which  had  Kept  his  bed  eight  years, 
and  was  sick  of  ti  e palsy. 

34  And  Peter  suid  unto  him,  Eneas,  Jesus 
Christ  maketh  k riiee  whole  : arise,  and  make 
thy  bed.  And  lie  arose  immediately. 

35  And  all  that  dwelt  in  Lydda  and  > Saron 
saw  him,  and  turned  m to  the  Lord. 

36  If  Now  there  was  at  Joppa  a certain  dis- 
ciple named  Tabitha,  which  by  interpretation 
is  called  " Dorcas : this  woman  was  full  0 of 
good  works  and  alms-deeds  which  she  did, 

37  And  it  came  to  pass  in  those  days,  that  she 
was  sick,  and  died:  whom  when  they  had 
washed,  they  laid  her  in  an  upper  chamber. 


p c. 20.23. 

2 Co.  11.23 
..27. 

2 Ti.l.ll, 
12. 

q c.8.17. 
r c.2.4. 


u c.8.3. 
v Ps.84.7. 
we-18.28. 

A.  M.  cir. 
404U. 

A.D.  cir.  36. 


y 2Co.ll. 
‘26,  &e. 
Ps.2l.Il, 
37. 

32.33. 
z Jos. 2.15. 
a Ga.1.18. 


b c.4.36. 
c ver. 20,22. 
d ver.23. 
e Zee. 9.1. 
c.8.1. 

f Ps.94.13. 
g Ro.14.19. 
h Ps.86.ll. 

Col.1.10. 
i Jn.14.16, 
17. 

j Zec.8.20.. 
22. 

A.  M.  4041. 

A.  D.  37. 
k c.3.6,16. 
4.10. 


n or,  Doe, 
or,  Roe. 
o 1 Ti.2.10. 
Tit. 2.7, 14. 


used  in  driving  cattle,  the  kicking  against  which  would  only 
make  them  pierce  the  deeper.  Thus  it  is  with  all  human  op- 
position to  the  divine  decrees.  When  “ the  heathen  raged,  and 
Jews  and  Romans  both  combined  against  the  Son  of  God,” 
what  did  they  ? They  fulfilled  the  very  decrees  which  they  re- 
sisted. And  when  Saul  went  with  a design  to  bring  the  disci- 
ples of  Jesus  bound  to  Jerusalem,  what  did  he  ? He  was  led 
blind  and  fasting  to  Damascus;  and  there  laid  praying  and  be- 
wailing himself,  till  he  was  relieved  by  another  miracle  of  mer- 
cy : Ananias  being  sent  to  restore  sight  to  his  eyeballs,  and 
consolation  to  his  mind. 

Another  sacred  vision  was  necessary  to  fulfil  the  divine  pur- 
poses. Ananias  must  be  directed  to  Saul’s  apartments ; and  he 
at  first  hesitated,  from  having  heard  so  much  of  his  persecuting 
spirit,  lest  it  should  have  been  a plan  to  entrap  him  : “ Lord) 
(says  he,)  I have  heard  by  many  of  this  man,  how  much  evil 
he  hath  done  to  thy  saints  but  his  fears  were  soon  allayed  by 
the  important  intelligence— “ Behold  heprayetb !”  And  he  is  far- 
ther assured  that  Saul  was  “a  chosen  vessel,  to  bear  the  name 
of  Jesus,  both  to  Jews  and  Gentiles.”  This  work  he  entered 
upon  without  delay,  and,  instead  of  persecuting  the  Christians, 
he  confounded  the  Jews  that  dwelt  at  Damascus,  proving  that 
this  Jesus,  of  whom,  but  a few  days  since,  he  hated  the  very 
name,  was  the  very  Christ — the  true  Messiah. 

To  return,  however,  to  the  circumstances  of  Saul’s  conver- 
sion : we  are  informed  that  the  men  who  journeyed  with  him 
at  the  time  stood  speechless— “hearing  a voice,”  or  sound,  and 
beholding  the  supernatural  light ; but  neither  understanding  the 
words  uttered,  (see  chap.  xxii.  9,)  nor  seeing  any  man  ; and  con- 
sequently not  distinguishing  the  person  of  our  Saviour.  Who  the 
men  were  that  accompanied  Saul  in  his  journey  to  Damascus, 
we  are  not  told ; whether  hi  own  servants,  or  the  High  Priest’s, 
cr  some  volunteer  zealots  from  Jerusalem,  we  know  not  ; pos- 
sibly some  of  each,  but  it  does  not  appear  that  any  of  them 
were  converted.  Thus  were  our  Lord’s  words,  in  reference  to 
another  case,  here  fulllfied,  “one  was  taken  and  another  left.” 
And  thus  it  is  to  this  day  in  our  worshipping  assemblies : ma- 


Ver.  17.  Putting  hit-  hands  on  him. — It  was  Ihe  custom  among  the  ancients 
to  lay  their  hands  gent  you  any  person  on  whom  they  conferred  their  blessing, 
or  any  benefit— as  1. ere  recovery  of  sight.  See  Mat.  xix.  13.  Mark  viii.  23. 

Ver.  18.  Seales. — Peihaps  the  external  coat  of  the  eye,  shrivelled  by  the 
splendour  of  the  fight  which  struck  him  down.— Taylor's  Expos. 

Ver.  24.  Watched  the  gates. — If  by  these  are  meant  the  gates  of  the  city,  it 
seems  to  intimate  that  the  conspirators  were  numerous,  for  the  city  was  very 
large,  and  had  manv  gates  : but  perhaps  the  gates  here  mentioned  were  those 
which  inclosed  the  house  where  he  lodged.  See  chap.  xii.  13,  14. 

Ver.  25.  Let  him  down  ly  the  wall. — In  2 Co.  xi.  32,  it  is  added,  “ through  a 
window  so  that  the  case  seems  very  like  that  of  the  Hebrew  spies.  Josh, 
ii.  15.— [Maundrell  states,  that  after  visiting  the  place  of  vision,  “ about  half 
a mile  distant  from  the  city  eastward."  they  returned  to  the  city,  and  “ were 
shown  the  gate  where  St.  Paul  was  let  down  in  a basket.  This  gate  is  at 
present  walled  up.  by  reason  of  its  vicinity  lo  the  east  gate,  which  renders  it 
ofliUle  use.”]— Bagster. 


ny  persons  may  sit  under  the  same  means  of  grace;  one  may 
be  converted  while  many  others  receive  no  benefit.  Now,  to 
whatever  we  may  attribute  this,  the  Scripture,  and  particularly 
St.  Paul  himself,  refers  the  cause  to  divine  grace.  “ Who  ma- 
keth thee  to  differ?— By  the  grace  of  God,  I am  what  I am,” 
(1  Cor.  iv.  7 ; xv.  10.) 

Ver.  23 — 43.  Paul  persecuted — Eneas  cured — and  Dorcas 
raised  from  the  dead— In  the  preceding  section  we  left  Saul 
preaching  “boldly”  at  Damascus;  but  it  appears  from  his 
Epistle  to  the  Galatians,  that  he  did  not  long  there  remain,  nor 
did  he  go  immediately  from  thence  to  Jerusalem  : for  he  there 
says,  that  before  he  visited  the  apostles,  “he  went  into  Arabia, 
and  laboured  there  for  a considerable  time  ; and,  after  his  return 
to  Damascus,  the  Jews,  enraged  at  his  supposed  apostacy,  and 
his  pertinacity  in  preaching  that  Jesus  was  the  Messiah,  took 
counsel  to  slay  him.”  (Gal.  i.  17,  18.)  It  seems  that  Aretaa, 
an  Arabian  king,  had  got  possession  of  Damascus  at  this 
time,  and  that  the  governor  appointed  by  him  abetted  the  de- 
sign against  Saul.  (2  Cor.  xi.  32,  33.)  (Mr.  Scott:  See  also  Dr. 
Paley's  Horae  Paulinas,  chap.  v.  N.  2.)  Providence  being, 
however,  his  protector,  and  his  Christian  brethren  having  got 
notice  of  their  design,  let  him  down  in  a basket  by  night, 
without  the  wal]s,  on  which  he  seems  at  this  time  to  have 
lodged.  But  whither  did  he  now  flee?  Not  to  hide  himself 
among  the  Gentiles,  but  directly  to  Jerusalem,  that  he  might, 
at  all  hazards,  preach  the  name  of  Jesus,  where  he  had  so 
often  and  so  outrageously  blasphemed  it. 

At  first  the  Christians  here,  like  those  at  Damascus,  were 
greatly  amazed,  and  recollecting  how,  formerly,  he  had 
“breathed  out  threatenings  and  slaughter”  against  them,  were 
afraid  to  receive  him,  until  the  kind-hearted  Barnabas  took 
him  by  the  hand  and  brought  him  to  the  apostles,  informing 
them  of  what  they  seem  yet  to  have  been  uninformed,  namely, 
his  extraordinary  conversion,  and  unexceptionable  conduct 
for  three  years  subsequently;  for  so  long  it  was  from  his  con- 
version to  his  first  journey  to  Jerusalem.  (Gal.  i.  19.) 

Here  Saul  resumed  his  activity,  speaking  boldly  in  the  name 


Ver.  27.  To  the  apostles—  Namely,  Peter  and  James,  Gal.  j.  19:  no  others 
appear  to  have  been  at  this  time  at  Jerusalem. 

Ver.  28.  Coming  in  and  going  ovt— i.  e.  as  we  should  say,  “ backwards 
and  forwards  but  the  whole  was  for  15  days  only.  Gal.  i.  18. 

Ver.  29.  The  Grecians—  i.  e.  the  Hellenists.  See  note  on  chap.  vi.  1. 

Ver.  30.  Cesarea — A celebrated  city  on  the  borders  of  the  Mediterranean  ; 
but  Doddridge  thinks  it  was  Cesarea  Philippi,  on  the  borders  of  Syria. 

Ver.  32.  Lydda.— A considerable  town,  but  one  day’s  journey  from  Jerusalem, 
in  the  way  to  Joppa.  Joppa  is  now  called  Jaffa. 

Ver.  34.  Make  thy  bed— i.  e.  smooth  it,  and  roll  it  up  out  of  the  way. 

Ver.  35.  Saron — Or  Sharon,  a district  between  Joppa  and  Cesarea  of  Pales- 
tine.— Calmet.  , . . . . , 

Ver.  36.  Dorcas.—  It  was  common  not  only  among  the  Arabs,  but  alsp 
among  the  Greeks,  to  give  their  females  the  names  of  agreeable  animals. 
Tabitna  appears  to  have  been  a word  used  in  the  Syriac,  which  being  inter- 
preted i9  Dorcas ; that  is,  an  antelope  ; an  anjnift)  repnafkab  e lor  beautiful 

1203 


Peter  raiseth  Tabitha  to  life.  ACTS. — CHAP.  X.  Cornelius  sendeth  for  Peter. 


.‘!8  And  forasmuch  as  Lydda  was  nigh  to 
Joppa,  and  the  disciples  had  heard  that  Peter 
was  there,  they  sent  unto  him  two  men,  desi- 
ring him  that  he  would  not  p delay  to  come  to 
them. 

39  Then  Peter  arose  and  went  with  them. 
When  he  was  come,  they  brought  him  into 
the  upper  chamber  : and  all  the  widows  stood 
by  him  weeping,  and  showing  the  coats  and 
garments  which  Dorcas  made,  while  " she  was 
with  them. 

40  But  Peter  put  r them  all  forth,  and  kneel- 
ed down,  and  prayed ; and  turning  him  to  the 
body,  said,  8 Tabitha,  arise.  And  she  opened 
her  eyes  : and  when  she  saw  Peter,  she  sat  up. 

41  And  he  gave  her  his  hand,  and  lifted  her 
up,  and  when  he  had  called  the  saints  and 
widows,  he  < presented  her  alive. 

42  And  it  was  known  throughout  all  Joppa  ; 
and  11  many  believed  in  the  Lord. 

43  And  it  came  to  pass,  that  he  tarried  many 
days  in  Joppa  with  one  Simon  a tanner. 

CHAPTER  X. 

1 Cornelius,  a devout  man,  5 being  commanded  by  an  angel,  sendeth  for  Peter:  11 
who  by  a vision  15,  20  is  taught  not  to  despise  the  Gentiles.  34  As  he  preacheth 
Christ  to  Cornelius  and  his  company,  41  the  Holy  Ghost  falleth  on  them,  48  and 
they  are  baptized. 

n^HERE  was  a certain  man  in  Cesarea  can- 
't- ed  Cornelius,  a centurion  of  the  band 
called  the  Italian  band , 

2 A a devout  man,  and  one  that  b feared  God 
with  all  c his  house,  which  gave  much  alms  to 
dthe  people,  and  prayed  ' to  God  alway. 

3 He  saw  in  a vision  evidently  about  the 


A.  M.  cir. 

4045. 

A.  D.  cir. 

41. 


p or,  be 
grieved. 

q Ec.9.10. 

r Mat.9.25. 


» Ma.5.41, 
42. 

Jn.11.43. 


t 1K1. 17.23. 
u Jn.  12.11. 


a c.8.2. 
22.12. 


b Ec.7.13. 


c Ge.KI9. 
P.-.  101.2.. 
7. 

c.18.8. 


d Ps.41.1. 


e Ps.  119.2. 
Pr.2.3..5. 


f He. 1.14. 


g Is.  45. 19. 
h c.9.43. 


i c.  11. 14. 


J c.U.5,&c. 

k c.7.56. 

Re. 19.11. 


ninth  hour  of  the  day  an  angel  f of  God 
coming  in  to  him,  and  saying  unto  him,  Cor 
nelius. 

4 And  when  he  looked  on  him,  he  was  afraid, 
and  said,  What  is  it,  Lord?  And  he  said  unto 
him,  Thy  prayers  and  thine  alms  are  come  up 
for  a memorial  e before  God. 

5 And  now  send  men  to  Joppa,  and  call  foi 
one  Simon,  whose  surname  is  Peter: 

6 He  lodgeth  with  one  Simon  h a tanner 
whose  house  is  by  the  sea  side ; he  shall  tell 
thee  « what  thou  oughtest  to  do. 

7 And  when  the  angel  which  spake  unto 
Cornelius  was  departed,  he  called  two  of  his 
household  servants,  and  a devout  soldier  o! 
them  that  waited  on  him  continually; 

8 And  when  he  had  declared  all  these  things 
unto  them,  he  sent  them  to  Joppa. 

9 T[  On  the  morrow,  as  they  went  on  their 
journey,  and  drew  nigh  unto  the  city,  Peter 
went  ) up  upon  the  house-top  to  pray  about  the 
sixth  hour : 

10  And  he  became  very  hungry,  and  would 
have  eaten  : but  while  they  made  ready,  he 
fell  into  a trance, 

11  And  saw  k heaven  opened,  and  a certain 
vessel  descending  unto  him,  as  it  had  been  a 
great  sheet,  knit  at  the  four  corners,  and  let 
down  to  the  earth  : 

12  Wherein  were  all  manner  of  four-footed 
beasts  of  the  earth,  and  wild  beasts,  and 
creeping  things,  and  fowls  of  the  air. 


of  the  Lord  Jesus,  and  disputing  with  the  Grecians,  (or  those 
Jews  who  spoke  the  Greek  language,)  till  at  length  they  also 
conspired  to  slay  him;  in  consequence  of  which  the  brethren 
privately  conducted  him  to  Cesarea,  and  then  sent  him  on  to 
his  native  city,  Tarsus.  “ Then  had  the  churches  rest,”  says 
St.  Luke;  partly  through  the  conversion  of  Paul,  their  great 
persecutor,  but  more  probably  through  an  alarm  among  the 
Jews,  owing  to  a threatened  attempt,  by  force  of  arms,  to 
introduce  a statue  of  Caligula  into  their  most  holy  place:  this 
turned  their  attention  from  persecuting  the  Christians  to  the 
necessity  of  seeking  their  own  preservation ; and  thus  does 
the  gracious  providence  of  God  produce  peace  to  his  church 
out  of  the  dangers  and  contentions  of  their  enemies.  This  fa- 
vourable interval  may  have  lasted,  according  to  Dr.  Lardner , 
from  one  to  three  years  before  A.  D.  40. 

Our  attention  is  now  drawn  to  the  history  of  Peter,  who,  in 

Eassing  through  Joppa,  found  a man  named  Eneas,  who  had 
een  bed-ridden  eight  years,  and  cured  him  in  the  name  of 
Jesus  Christ.  This  was  a mean  of  greatly  increasing  the 
number  of  believers;  and  the  report  reaching  Joppa,  where  a 
female  disciple  of  the  name  of  Tabitha,  (or  Dorcas,)  who  was 
greatly  beloved  and  respected  for  her  benevolence  and  charity, 
was  recently  deceased,  and  was  just  laid  out  in  an  upper  cham- 
ber, her  friends  sent  for  Peter  ; and,  after  secret  prayer  for  a 
divine  power,  he  raised  her  from  the  dead,  which  produced  a 
farther  enlargement  of  the  Christian  church. 

But  we  must  not  leave  the  short  account  here  given  of  Dor- 
cas, without  recommending  her  amiable  example  to  our  fe- 
male readers— to  such,  at  least,  as  have  not  already  copied  it ; 
for  we  have  the  pleasure  to  know,  that  there  are  many  Chris- 
tian ladies  already  thus  engaged  : and  though  we  cannot  pro- 
mise them  an  exemption  from  mortality;  yet,  to  such  as  en- 
gage in  these  "labours  of  love”  for  Christ’s  sake,  we  are  au- 
thorized to  say,  they  shall  not  pass  unrewarded. 

Chap.  X.  Ver.  1—33.  Hie  visions  of  Cornelius  and  of  Pe- 
ter.— “ Hitherto  (says  Mr.  Scott)  none  had  been  admitted  into 
the  Christian  church,  but  Jews,  Samaritans,  and  proselytes,” 
who  had  been  circumcised,  and  bound  themselves  to  keep  the 
whole  Jewish  law  ; but  it  is  the  opinion  of  Dean  Prideaux , 
Lord  Barrington , and  many  other  learned  men,  that  besides 
those  who  were  called  Proselytes  of  Justice,  (or  Righteous- 
ness,) there  were  others  called  Proselytes  of  the  Gate,  and 
understood  in  the  fourth  commandment  under  the  denomina- 
tion of  “ strangers  within  their  gates,”  meaning  devout  but 
uncircumcised  Gentiles,  who  renounced  idolatry,  and  ob- 
served the  moral  law,  and  the  seven  precepts  of  Noah,  but 

eyes.  On  this  account  it  might  have  been  given  to  the  person  here  designated 
by  it. — Parkhurst. 

Ver.  40.  Put  them  all  forth—  Compare  Mat.  ix.  23—25. 

Chap.  X.  Ver.  1.  Italian  band. — [The  Italian  band , or  rather  cohort,  (a 
regiment  sometimes  consisting  of  from  55S  to  1105  infantry,!  is  not  unknown  to 
the  Roman  writers.]— Bagster. 

Ver.  4.  What  is  it.  Lord? — If  this  be  addressed  to  the  angel,  perhaps  the 
go-gun  My  should  here  be  understood,  as  in  Num.  xi  28,  "My  lord  Moses, 

Ver.  6.  Simon  a tanner. — The  Rabbies  say,  that  this  was  considered  as  a 
mean  trade,  and  execrated  by  the  Jews.— —He  shall  tell  thee.  &o.— This  la«- 
1304 


paid  no  regard  to  the  Mosaic  ritual,  and  therefore  they  were 
admitted  into  the  temple,  no  farther  than  the  court  of  the  Gen- 
tiles. This  opinion  of  two  kinds  of  proselytes.  Prebend 
Townsend  has  lately  defended  at  great  length,  and  with  con 
sidcrable  ability.  The  principal  argument  which  weighs  with 
us  is,  that  Peter  objected  to  go  to  preach  to  Cornelius,  as  un- 
clean, till  he  received  a special  command  for  that  purpose, 
which  could  not  have  been  the  case  had  he  been  an  observer 
of  the  Jewish  laws,  like  the  proselytes  of  righteousness. 

Let  us  now  attend  to  the  two  visions  before  us,  and  first  to 
that  of  Cornelius.  He,  as  we  have  seen,  was  a Gentile  pro- 
selyte, who  “ feared  God  and  wrought  righteousness,”  not- 
withstanding he  belonged  to  the  military  profession,  whose 
works  are  too  often  of  a very  opposite  description.  This  man 
was  a Centurion , that  is,  he  commanded  a hundred  men  of 
the  band  called  Italian , probably  from  its  consisting  chiefly  of 
Italians.  The  military  profession  is  not  only  very  ineligible 
for  Christians,  as  it  presents  many  temptations  to  licentious- 
ness; but  that  of  a Roman  soldier  was  particularly  obnoxious, 
as  he  was  trained  up  to  violence  and  plunder — to  oppress  the 
weak,  and  to  enslave  the  world.  Engaged  in  the  profession, 
however,  previous  to  their  conversion,  it  could  be  no  easy  mat- 
ter, especially  for  the  common  soldiers,  to  disentangle  them- 
selves from  it;  and,  indeed,  the  attempt  cost  many  of  them 
their  lives.  The  only  case  in  which  we  can  contemplate  the 
soldiers’  character  with  pleasure  is,  when  we  see  them  enrolled 
for  ihe  protection  of  our  liberties  and  our  live9. 

Cornelius  was,  however,  under  these  most  unfavourable  cir- 
cumstances, still  a man  of  piety  and  benevolence;  insomuch 
that  an  angel  was  sent  to  announce  to  him  the  acceptance  of 
his  prayers  and  alms-deeds;  and,  at  the  same  time,  to  direct 
him  to  send  for  an  apostle,  who  should  direct  him  to  the  true 
way  of  salvation  and  eternal  life.  But  why  could  noi  the  an- 
gel himself  do  this?  For  this  plain  reason,  none  are  so  well 
qualified  to  recommend  a remedy,  as  those  who  have  felt  its 
efficacy.  An  angel  might  say,  “ He  shall  save  his  people  from 
their  sins:”  but  Peter  could  say,  “ He  hath  savtd  me,  a sin- 
ner, though  I forsook  him  and  denied  him.” 

But  Peter  needed  as  much  preparation  as  Cornelius.  What ! 
Peter,  the  apostle  of  the  Jews,  associate  himself  with  a sinner 
of  the  Gentiles?— a son  of  Abraham  visit  and  converse  with  a 
soldier  of  that  power  which  had  enslaved  his  country?  Far 
be  this  from  Peter.  But  behold  a large  sheet  let  down  from 
heaven,  and  filled  with  beasts  and  creeping  things,  unclean  as 
well  as  clean,  intended  to  represent  the  Gentile  world,  who 
were  regarded  by  the  Jews  as  no  better  than  dogs.  In  their 


ter  member  of  the  verse  is  omitted  in  four  ancient,  and  many  otner  MSS.,  in 
both  the  Syriac  versions,  &c.;  and  is  rejected  by  Wetstein , Griesbach,  and 
Michael is. 

Ver.  9.  The  sixth  hour— i.  e.  noon. 

Ver.  il.  A certain  vessel.— Doddridge,  “ Something  descending  to  him 
like  a gTeat  sheet,”  &c. — [ Skenos , any  thing  which  may  be  considered  as  a 
receptacle  ; and  is  therefore  applicable  to  a sheet,  or  any  thing  woven  from 
flax,  tied  up  at  the  four  comers,  which  our  word  vessel  is  not.] — Basster. 

Ver.  12.  Four-footed  beasts.— Both  clean  and  unclean,  sav  some  ; nut  Dodd 
ridge  remarks,  that  in  this  case  Peter  might  have  made  a selection.  He  thinks 
therefore,  that  they  were  fill  unclearv 


A.  M.  cir. 

4045. 

A.  D.  cir. 
41. 


I Le.11.2, 
&c. 

20.25. 

De.14.3, 

&c. 

Eze.4.14. 

m Matl5.ll 
ver.28. 

Ro.  14.14, 
6c  c. 

I Co.  10.25 
1 Ti.4.4. 

n c.9.43. 

o c.  11.12. 

p c.15.7. 

q ver.l,  &c. 


t c. 14.14, 15 
Re.  19. 10. 
22.9. 


-CHAP.  X.  Ueter  preacheth  to  Cornelius. 

27  And  as  he  talked  with  him,  he  went  in, 
and  found  many  that  were  come  together. 

28  And  he  said  unto  them.  Ye  know  how  that 
it  is  an  unlawful  thing  u for  a man  that  is  a 
Jew  to  keep  company,  or  come  unto  one  of 
another  nation ; but  God  hath  showed  me 
v that  I should  not  call  any  man  common  or 
unclean. 

29  Therefore  came  I unto  you  without  gain- 
saying, as  soon  as  I was  sent  for  : I ask  there- 
fore for  what  intent  ye  have  sent  for  me  ? 

30  And  Cornelius  said,  Four  days  ago  I was 
fasting  until  this  hour;  and  at  the  ninth  hour 
I prayed  in  my  house,  and,  behold,  a man 
stood  before  me  w in  bright  clothing, 

31  And  said,  Cornelius,  thy  x prayer  is  heard, 
and  thine  alms  are  had  in  remembrance  in 
the  sight  of  God. 

32  Send  therefore  to  Joppa,  and  call  hither 
Simon,  whose  surname  is  Peter;  he  is  lodged 
in  the  house  of  one  Simon  a tanner  by  thf  ea 
side:  who,  when  he  cometh,  shall  speak  unto 
thee. 

33  Immediately  therefore  I sent  to  thee  ; and 
thou  hast  well  done  that  thou  art  come.  Now 
y therefore  are  we  all  here  present  before  God, 
to  hear  all  things  that  are  commanded  thee  of 
God. 

34  Tf  Then  Peter  opened  his  mouth,  and  said, 
Of  a truth  I perceive  that  God  2 is  no  respect- 
er of  persons : 

35  But  in  a every  nation  he  that  feareth  him, 
and  worketh  righteousness,  is  accepted  with 
him. 

36  The  word  which  God  sent  unto  the  child- 
ren of  Israel,  preaching  peace  b by  Jesus 
Christ : (he  is  c Lord  of  all :) 

37  That  word,  I say,  ye  know,  which  was 
published  throughout  all  Judea,  and  began 
from  Galilee,  after  the  baptism  which  John 
preached ; 

38  How  God  anointed  d Jesus  of  Nazareth 
with  the  Holy  Ghost  and  with  power:  who 
e went  about  doing  good,  and  healing  all  that 
were  oppressed  f of  the  devil ; s for  God  was 
with  him. 


, c.  15.8,9. 
Ep.3.6. 


x ver.-l,  &c. 
Da.  10. 12. 
He.  6.10. 

y De.5.27. 

z De.10.17. 
2 Ch.19.7. 
Job  34. 19. 
Ro.2.11. 
Ga.2.6. 

I Pe.1.17. 

a Ro.2.13, 
27. 

3.22.29. 

10.12,13. 

JT'13" 


o Pb.24.7,. 
10. 

Mat.  23. 18 
Ro.11.9. 

1 Co.15.27 
Ep.1.20.. 
22. 


e Mat  12.15 
f lJn.3.8. 

S Jn.3.2. 


Meier’s  heavenly  vision.  ACTS.- 

13  And  there  came  a voice  to  him,  Rise,  Pe- 
ter ; kill,  and  eat. 

It  But  Peter  said,  Not  so,  Lord;  for  I have 
never  eaten  any  thing  that  is  i common  or  un- 
clean. 

15  And  the  voice  spake  unto  him  again  the 
second  time,  What  God  hath  m cleansed,  that 
call  not  thou  common. 

16  This  was  done  thrice:  and  the  vessel  was 
received  up  again  into  heaven. 

17  H Now  while  Peter  doubted  in  himself 
what  this  vision  which  he  had  seen  should 
mean,  behold,  the  men  which  were  sent  from 
Cornelius  had  made  inquiry  n for  Simon’s 
house,  and  stood  before  the  gate, 

18  And  called,  and  asked  whether  Simon, 
which  was  surnatned  Peter,  were  lodged  there. 

19  While  Peter  thought  on  the  vision,  the 
Spirit  0 said  unto  him,  Behold,  three  men  seek 
thee. 

20  Arise  p therefore,  and  get  thee  down,  and 
go  with  them  doubting  nothing:  for  I have 
sent  them. 

21  Then  Peter  went  down  to  the  men  which 
were  sent  unto  him  from  Cornelius  ; and  said, 
Behold,  I am  he  whom  ye  seek  : what  is  the 
cause  wherefore  ye  are  come? 

22  And  they  said,  Cornelius  qthe  centurion, 
a just  man,  and  one  that  feareth  God,  and  of 
good  report r among  all  the  nation  of  the  Jews, 
was  warned  from  God  by  a holy  angel  to  send 
for  thee  into  his  house,  and  to  hear  words  of 
thee. 

23  Then  called  he  them  in,  and  lodged  them. 
And  on  the  morrow  Peter  went  away  with 
them,  and  certain  a brethren  from  Joppa  ac- 
companied him. 

24  And  the  morrow  after  they  entered  into 
Cesarea.  And  Cornelius  waited  for  them, 
and  had  called  together  his  kinsmen  and  near 
friends. 

25  IT  And  as  Peter  was  coming  in,  Cornelius 
met  him,  and  fell  down  at  his  feet,  and  wor- 
shipped him. 

26  But  Peter  took  him  up,  saying,  Stand  ‘ up  ; 

I myself  also  am  a man. 

view,  as  Peter  says,  it  was  unlawful  for  a Jew  to  keep  com- 
pany with  one  of  another  nation ; but  now  God  showed  the 
apostle  that  he  ought  not  to  call  any  man  common  or  un- 
clean, whom  he  had  cleansed. 

From  the  fact  here  stated,  that  “ he  that  fears  God  and 
works  righteousness  may  be  accepted  by  him,”  previous  to  his 
knowledge  of  Jesus  Christ,  some  have  hastily  inferred,  that  an 
explicit  knowledge  of  Christ  is  by  no  means  necessary  to  sal- 
vation. When  we  speak  of  things  necessary  to  salvation,  we 
must  be  careful,  in  the  first  place,  not  to  attempt  to  “ limit  the 
Holy  fine  of  Israel,”  or  tie  up  the  Author  of  our  Being,  even  to 
methods  of  his  own  prescribing  to  his  creatures.  The  laws  of 
God  in  no  case  restrain  his  own  mercy.  There  is  nothing, 
however,  in  the  case  of  Cornelius,  to  show  that  the  knowledge 
of  Christ  is  not,  in  the  ordinary  course  of  things,  necessary  as 
the  foundation  of  our  faith  and  practice ; for  though  Christ  nad 
not  before  been  preached  to  him,  yet  as  he  was  a pious  man,  and 
so  friendly  to  the  Jews,  there  can  be  no  doubt  but  that  he  was 
acquainted  with  the  Old  Testament  Scriptures  in  the  Greek 
language,  and  had  been  in  the  practice  of  reading  them ; he  had 
also  (ver.  37)  some  knowledge  of  the  preaching  and  baptism  of 
John,  and  of  Jesus  himself,  who  went  about  doing  good : his 
preconceptions,  therefore,  were  much  in  favour  of  the  gospel 


Ver.  13.  Kill,  and  eat — [Or,  sacrifice  and  eat.  The  spirit  of  the  heavenly 
direction  seems  lobe  this,  says  Dr.  A.  Clarke, — “ The  middle  wall  of  partition 
is  now  pulled  down  ; the  Jews  and  Gentiles  are  called  to  become  one  flock, 
under  one  shepherd  and  bishop  of  soids.  Thou,  Peter,  shalt  open  the  door  of 
faith  to  the  Gentiles,  and  be  also  the  minister  of  the  circumcision.  Rise  up  ; 
already  a blessed  sacrifice  is  prepared  : go  and  offer  it  to  God ; and  let  thy 
soul  feed  on  ihe  fruits  of  bis  mercy/’&c  1 — Bagster. 

Ver.  24.  Cesarea.—, This  city,  once  an  obscure  fortress  called  Strato's 
Tower,  was  built  and  superbly  decorated  by  Herod  the  Great,  and  called 
tJtstitca,  in  honour  of  Augustus  Cesar,  to  whom  he  dedicated  it  in  the  28th 
year  of  his  reign.  It  was  situated  on  the  shore  of  the  Mediterranean,  between 
Joppa  and  Dora,  with  a haven,  rendered  by  Herod  the  most  convenient  on  the 
coast.  Thirty  miles  from  Jaffa,  or  Joppa,  32  from  Ramlay,  and  36  from  Acco, 
or  Ptolemais  ; and,  according  to  Josephus,  six  hundred  stadia,  or  75  miles, 
from  Jerusalem,  though  the  real  distance  is  probably  not  more  than  62  mijes. 
Nothin!.'  now  remains  of  the  former  splendour  of  Cesarea  *.  the  supposed  sites 
if  the  ancient  edifices  are  mere  mounds  of  indefinable  form  ; the  waves  wash 


revelation.  Where  God  prepares  the  heart  to  receive  Christ, 
we  have  every  reason  to  expect  Christ  will  be  revealed  to  it — 
though  perhaps  this  may  never  be  known  to  us. 

Ver.  34 — 48.  Peter’s  sermon  before  Cornelius  and  his 
friends , with  the  gift  of  the  Holy  Ghost,  and  the  baptism,  of  the 
first  Gentiles. — Cornelius  having  sent  for  Peter  to  preach  to 
him  the  glad  tidings  of  salvation,  rightly  judged  it  would  be 
wrong  to  confine  them  to  himself  and  family,  and  therefore  did 
well  to  invite  his  friends  and  neighbours  to  unite  with  him: 
accordingly,,  when  Peter  came,  (verse  27,)“  he  found  many  that 
were  come  together,”  and  what  is  especially  worthy  of  the 
remark  r f Christian  congregations,  they  did  not  come  drop- 
ping in  (as  we  often  see)  during  the  whole  time  of  service,  but, 
says  Cornelius,  “ We  are  all  here  present  before  God , to  hear 
all  those  things  that  are  commanded  thee  of  God.” 

“ Then  Peter  opened  his  mouth”— that  is,  he  spoke  with 
freedom  and  boldness.  “ I perceive  (said  he)  that  God  is  no 
respecter  of  persons;  but  in  every  nation,  he  that  feareth  God 
and  worketh  righteousness  (as  did  Cornelius)  is  accepted  with 
him.”  But  still  it  was  well  that  he  had  sent  for  Peter,  for  he 
had  still  more  good  news  to  tell  them : as  that  he  was  not  only 
a prophet  sent  of  God  ; but  also  Jesus  Christ,  the  Messiah,  the 
anointed  Saviour:  nor  was  this  all;  he  was  a person  of  su- 


the  ruins  of  the  mole,  the  tower,  and  the  port ; the  whole  of  the  surrounding 
country  is  a sandy  desert ; and  not  a creature,  except  beasts  of  prey,  resides 
within  many  miles  of  this  silent  desolation.]— Bearer. 

Ver.  26.  Stand  up  — Did  Jesus  say  so?  or  what  are  we  to  infer  upon  the 
doctrine  of  the  simple  humanity  of  Jesus  ? Was  he  less  pious,  or  less  humble 
than  St.  Peter  ? 

Ver.  28.  An  unlawful  thing— So  Josephus  :—u  Those  strangers  who  come 
to  us  on  any  other  account  but  that  of  religion,  Moses  permitted  not  to  be 
mixed  with  us  in  any  familiarities.” 

Ver.  33.  That  are  commanded  thee  of  God—  It  was  as  easy  for  God  to  reveal 
Christ  to  Cornelius  as  to  tell  him  where  to  find  Peter.  But  having  commis 
sioned  his  preached  gospel  for  the  conversion  of  the  world,  he  honours  that 
gospel,  and  makes  it  necessary  for  Peter  to  go  as  a missionary  to  Cornelius. 
So  God  has  recently  brought  heathen  men  to  Christian  countries,  where  they 
have  received  the  gospel,  (as  Obookiah ,)  or  the  inquiring  anxious  heathen  haa 
met  the  missionary,  and  rejoiced  in  the  preaching  of  Christ.  The  heathen  must 
have  the  preached  gospel. 


1205 


Peter  baptizes  Cornelius . ACTS.— CHAP.  XI.  His  defence  for  going  to  the  Gentiles 


39  And  11  we  are  witnesses  of  all  things  which 
he  did  both  in  the  land  of  the  Jews,  and  in  Je- 
rusalem ; whom  they  slew  and  hanged  on  a 
tree : 

40  Him  God  raised  up  • the  third  day,  and 
showed  him  openly ; 

41  Not)  to  all  the  people,  but  unto  witnesses 
chosen  before  k of  God,  even  to  us,  who  did  eat 
and  drink  with  him  after  he  rose  from  the  dead. 

42  And  he  commanded  us  i to  preach  unto 
the  people,  and  to  testify  that  10  it  is  he  which 
was  ordained  of  God  to  be  the  Judge  of  quick 
and  dead. 

43  To  him  " give  all  the  prophets  witness,  that 
through  his  name  0 whosoever  believeth  in  him 
shall  receive  remission  of  sins. 

44  T[  While  Peter  yet  spake  these  words,  the 
Holy  Ghost  p fell  on  all  them  which  heard  the 
word. 

45  And  i they  of  the  circumcision  which  be  - 
lieved were  astonished,  as  many  as  came  with 
Peter,  because  that  on  the  Gentiles  also  was 
poured  out  the  gift  of  the  Holy  Ghost. 

46  For  they  heard  them  r speak  with  tongues, 
and  magnify  God.  Then  answered  Peter, 

47  Can  8 any  man  forbid  water,  that  these 
should  not  be  baptized,  which  have  received 
the  Holy  Ghost  as  well  as  we? 

48  And  he  commanded  them  to  be  baptized 
in  the  name  of  the  Lord.  Then  prayed  they 
him  to  tarry  certain  days. 

CHAPTER  XI. 

1 Peter,  being  accused  for  going  in  to  the  Gentiles,  5 maketh  his  defence,  18  which  is 

accept©].  19  The  gospel  being  spread  into  Phenice,  and  Cyprus,  and  Antioch,  Bar- 
nabas is  sent  to  confirm  them.  26  The  disciples  there  are  first  called  ClrristianB.  27 

They  send  relief  to  the  bretliren  in  Judea  in  time  of  famine. 

AND  the  apostles  and  brethren  that  were  in 
Judea  heard  that  the  Gentiles  had  also  re- 
ceived the  word  of  God. 

2 And  when  Peter  was  come  up  to  Jerusa- 
lem, they  1 that  were  of  the  circumcision  con- 
tended with  him, 

3 Saying,  Thou  wentest  in  to  men  uncircum- 
cised, and  didst  eat  with  them. 


A.  M.  cir. 
•015. 

A.  D.  c r. 
41. 


h I.u  21  48. 
c.2.32. 


i Mut.28. 1, 
2. 


Jn.  14.22. 
20  6l 


21- 


k Jn.15.lG. 


1 Mut.28. 
19,20. 


mJn.5.22,27 

c.17.31. 

2 Co.5. 10. 

1 Pc.  4.5. 

n Iiii.24.27, 
44. 

Jn.5.39. 


o Jn.3.14.. 
17. 

Ro.10.11. 


p c.4.31. 
q ver.23. 


r c.2.4. 


8 c.8.12. 

A.  M.  cir. 
4046. 

A.D.  cir.  42. 


a c.  10.23,28 
Ga.2.12. 
c.10.9,&c. 


b Jn.16.13. 


c Ps.19.7.. 
11. 

Jn.6.63,68 
d c.2.4. 


e Mat. 3. 11. 
Jn.  1.26,33 
c.1.5. 


g c.  15.8,9. 


4 But  Peter  rehearsed  the  matter  from  the  be- 
ginning, and  expounded  it  by  order  unto  them, 
saying, 

5 I was  in  the  city  of  Joppa  praying:  and  in 
a trance  I saw  a vision,  A certain  vessel  de- 
scend, as  it  had  been  a great  sheet,  let  down 
from  heaven  by  four  corners;  and  it  came 
even  to  me  : 

6 Upon  the  which  when  I had  fastened  mine 
eyes,  I considered,  and  saw  four-footed  beasts 
of  the  earth,  and  wild  beasts,  and  creeping 
things,  and  fowls  of  the  air. 

7 And  I heard  a voice  saying  unto  me,  Arise, 
Peter  ; slay  and  eat. 

8 But  I said,  Not  so,  Lord  : for  nothing  com- 
mon or  unclean  hath  at  any  time  entered  into 
my  mouth. 

9 But  the  voice  answered  me  again  from 
heaven,  What  God  hath  cleansed,  that  call 
not  thou  common. 

10  And  this  was  done  three  times:  and  all 
were  drawn  up  again  into  heaven. 

11  And  behold,  immediately  there  were  three 
men  already  come  unto  the  house  where  I 
was,  sent  from  Cesarea  unto  me. 

12  And  the  Spirit  b bade  me  go  with  them, 
nothing  doubting.  Moreover  these  six  bre- 
thren accompanied  me,  and  we  entered  into 
the  man’s  house : 

13  And  he  showed  us  how  he  had  seen  an 
angel  in  his  house,  which  stood  and  said 
unto  him,  Send  men  to  Joppa,  and  call  for 
Simon,  whose  surname  is  Peter; 

14  Who  shall  tell  thee  c words,  whereby  thou 
and  all  thy  house  shall  be  saved. 

15  And  as  I began  to  speak,  the  Holy  Ghost 
fell  on  them,  as  d on  us  at  the  beginning. 

16  Then  remembered  I the  word  of  the  Lord, 
how  that  he  said,  John  e indeed  baptized  with 
water ; but f ye  shall  be  baptized  with  the  Holy 
Ghost. 

17  Forasmuch  then  as  God  s gave  them  the 


preme  dignity — He  was  “ Lord  of  all” — Lord  of  prophets  and 
apostles,  yea,  of  men  and  angels.  “ And  we  are  witnesses,” 
adds  Peter,  “ of  all  things  which  he  did  both  in  Judea,  and 
especially  at  Jerusalem.  Moreover,  when  the  Jews  slew  him 
and  hung  him  on  a tree,  we  are  witnesses  that  God  raised  him 
up  on  the  third  day,  and  showed  him  openly” — not  to  all  the 
people — “ but  unto  witnesses  chosen  of  God.  even  to  us,  who 
did  eat  and  drink  with  him  after  he  rose  from  tne  dead.  And  he 
commanded  us  to  preach  unto  the  people,  that  it  is  he  which 
is  ordained  of  God  to  be  the  Judge  of  quick  and  dead.  To  him 
(also)  give  all  the  prophets  witness,  that  through  his  name, 
whosoever  believeth  in  him  shall  receive  remission  of  sins.” 

Thus  boldly  and  clearly  did  Peter  display  this  gospel  of  the 
grace  of  God,  to  Gentiles  as  well  as  Jews,  and  his  word  was 
confirmed  by  the  miraculous  effusion  of  the  Holy  Ghost,  not 
only  in  its  ordinary,  but  in  its  extraordinary  gifts  on  Gentiles 
as  well  as  Jews — he  therefore  commanded  them  to  be  bap- 
tized; and  thus  was  the  Christian  church  opened  to  all  na- 
tions, and  the  party  wall  between  Jews  and  Gentiles  broken 
down  for  ever. 

Chap.  XI.  Peter , fo  the  council , defends  his  preaching  to 
the  Gentiles. — Nothing ismore  certain  than  that  the  infallibility 
of  the  apostles  extended  only  to  their  official  character,  as 
preachers  and  penmen  of  the  sacred  Scriptures.  Peter’s  con- 
duct, which  was  suspected  by  his  brethren  in  this  case  to  have 
been  improper,  was  in  another  instance  declared  by  Paul  to 
have  been  decidedly  wrong — “ He  was  to  be  blamed.”  (Gal.  ii. 
11.)  In  the  present  instance  he  justified  himself,  however,  in 
a manner  perfectly  satisfactory ; and  his  brethren  of  the  apos- 
tles and  other  disciples  at  Jerusalem,  when  they  heard  of  the 
extraordinary  manner  in  which  he  had  been  led  to  preach  to 
the  Gentiles,  and  the  remarkable  success  which  had  attended 
nis  labours,  glorified  God,  saying,  “ Then  hath  God  also  to 
the  Gentiles  granted  repentance  unto  life!”  A circumstance 


Ver.  41.  Not  to  art  the  people. — Thia  has  been  made  an  objection  by  many 
infidel  writers ; to  which  we  can  only  reply,  that  God  is  not  bound  to  satisfy 
those  who  are  unwilling  to  be  convinced. 

Ver.  43.  All  the  prophets , &c. — Most  of  them  in  a very  express  manner,  and 
others  indirectly  ; for  “ the  testimony  of  Jesua  ia  the  Spirit  of  prophecy.” 
Rev.  xix.  10. 

Chap.  XI.  Ver.  5.  A great  shect.  -lCamerari-us  would  render  the  word 
sheet  a table  napkin,  and  Daniel  Heinsius , by  a shepherd's  bag,  or  sack,  in 
which  they  were  accustomed  to  put  food,  platters,  trenchers,  and  other  things. 

1206 


in  which  we  also,  who  are  sinners  of  the  Gentiles,  are  called 
upon  to  rejoice,  and  magnify  the  grace  of  God. 

The  next  chapter  leads  us  back  to  the  time  of  Stephen’s 
death,  when  the  brethren  that  were  scattered  abroad  preached 
the  gospel  as  far  as  Phenice,  and  Cyprus,  and  even  Antioch  : 
but  to  the  Jews  only.  And  some  “ men  of  Cyprus  and  Cyrene, 
Greeks  by  birth,  “spake  unto  the  Grecians but  whether 
by  these  Grecians  we  are  to  understand  Jews  who  spake  the 
Greek  language,  (as  in  chap.  vi.  1,)  or  native  Greeks,  is  a 
point  much  disputed.  We  find  ourselves  strongly  inclined  to 
the  former,  which  is  supported  by  the  present  Greek  text ; for 
it  does  not  appear  that  Peter  had  yet  preached  to  Cornelius, 
or,  if  he  had,  that  it  could  be  known  so  far  off  as  Antioch. 
They  had  not  received  any  special  commission  to  preach  lo 
Gentiles,  nor  (strange  as  it  may  seem)  does  it  appear  that  they 
had  given  the  proper  interpretation  to  our  Lord’s  order  of 
preaching  to  “ all  nations but  seem  rather  to  have  under- 
stood it  of  preaching  to  the  Jews  and  proselytes  in  “all  na- 
tions” wherever  they  might  find  them  scattered. 

The  converts  at  Antioch  were,  however,  so  numerous,  that 
the  church  at  Jerusalem  thought  proper  to  send  thither  Bar- 
nabas to  see  how  the  cause  of  Christ  went  on  : and  “ when 
he  had  seen  the  grace  of  God,”  that  is,  the  effects  which  it 
produced  on  the  lives  and  characters  of  the  converts,  “ he  was 
glad,”  and  affectionately  exhorted  them  to  persevere:  “fprhe 
was  a good  man,  and  full  of  the  Holy  Ghost  and  of  faith.” 
He  was  not  only  a pious  and  sincere  convert,  but  generous 
and  “ kindhearted”  to  the  brethren,  as  we  have  explained  his 
name,  (see  note  on  ch.  iv.  36,)  and  “ zealously  affected”  al- 
ways in  “ a good  cause,”  as  this  evidently  was. 

It  may  be  recollected,  also,  that  Barnabas  was  the  person 
who  introduced  Saul  to  the  apostles  at  Jerusalem,  and  informed 
them  of  his  conversion,  (ch.  lx.  27  :)  and  from  that  time  there 
seems  to  have  been  a particular  attachment  formed  between 


It  was  a type  of  the  Christian  church,  separated  from  the  world  ; the  living 
creatures  ot  all  kinds  of  which  it  was  full,  were  the  people  of  all  nations  in- 
cluded in  the  church  ; it  was  knit  at  the  four  comers,  to  show  that  they  were 
Fathered  together  from  the  four  quarters  of  the  globe;  it  descended  from 
heaven,  in  the  same  manner  as  the  New  Jerusalem  is  represented  in  the 
Apocalypse,  to  intimate,  that  though  the  church  exists  in  the  world,  it  is  not 
of  the  world,  but  of  celestial  origin  ; and  the  drawing  back  of  it  into  heaven 
was  designed  to  teach  us,  that  as  the  church  has  its  origin  from  heaven,  so  it 
shall  return  victorious  thither.  In  this  representation,  the  condition  of  iho 


Harnabas  sent  to  Antioch. 


ACTS.— ( Ti A P. 


Persecution  of  the  Christians. 


lik^  gift  as  he  did  unto  us,  who  believed  on 
the  Lord  Jesus  Christ;  what  h was  I,  that  1 
could  withstand  God  ? 

18  When  they  heard  these  things,  they  held 
their  peace,  and  glorified  God,  saying,  Then 
hath  God  also  to  the  Gentiles  * granted  repent- 
ance unto  life. 

19  Tf  Now  they  ) which  were  scattered  abroad 
upon  the  persecution  that  arose  about  Stephen 
travelled  as  far  as  Phenice,  and  Cyprus,  and 
Antioch,  preaching  the  word  to  none  but 
k unto  the  Jews  only. 

20  And  some  of  them  were  men  of  Cyprus 
and  Cyrene,  which,  when  they  were  come  to 
Antioch,  spake  unto  the  ' Grecians,  preaching 
the  Lord  Jesus. 

21  And  the  m hand  of  the  Lord  was  with 
them:  and  a great  number  believed,  and  turn 
ed  " unto  the  Lord. 

22  Tf  Then  tidings  of  these  things  came  ur  to 
the  ears  of  the  church  which  was  in  Jerusa- 
lem : and  they  sent  forth  0 Barnabas,  that  he 
should  go  as  far  as  Antioch. 

23  Who,  when  he  came,  and  had  seen  the 
grace  of  God,  was  p glad,  and  exhorted  « them 
all,  that  with  purpose  r of  8 heart  they  would 
cleave  unto  the  Lord. 

24  For  he  was  a good  man,  and  full  ' of  the 
Holy  Ghost  and  of  faith : and  u much  people 
was  added  unto  the  Lord. 

25  Then  v departed  Barnabas  to  Tarsus,  for 
to  seek  Saul: 

26  And  when  he  had  found  him,  he  brought 
him  unto  Antioch.  And  it  came  to  pass,  that 
a whole  year  they  assembled  themselves  w with 
the  church,  and  taught  1 much  people.  And 
the  disciples  were  called  Christians  first  in 
Antioch. 

27  T[  And  in  these  days  came  * prophets  from 
Jerusalem  unto  Antioch. 


i Ro.10.12, 
13. 

15.9,10 
] c.8.1. 
k Mat. 10.6. 

I c.6.1. 

9.29. 

m Lu.1.66. 

II  c-15.19. 

1 Th.  1.9. 
A.  M.  4047. 

A.  D.  43. 
o c.  27. 
p 3 /n.4. 


' Ps.17.3. 

2 Co.  1.17. 
a Pr.23.15, 
26. 

t c.6.5. 
u ver.21. 
v c.9.27,30. 

w or,  in. 
x Mat.28.19 
y c.2.17. 
13.1. 
Ep.4.11. 


z c.21.10. 
a Ro.  15.26. 

1 Co.16.1. 
2Co.9.1,2. 

b c.  12.25. 

A.  M.  cir. 
4048. 

A.D.  cir.  44. 
a or,  began. 
b Mat. 4.21. 

20.23. 
c c.24.27. 
d Jn.21.18. 
e Ex.1214, 
15. 

f or, in- 
stant and 
earnest 
'prayer 
was  made 

2 Co.1.11. 
Ep.6.18, 
19. 

1 Th.5.17. 
Ja.5.16. 
g Ps.37.32, 
33. 

c.5.19. 
h c.  16.26. 


28  And  there  stood  up  one  of  them  named 
2 Agabus,  and  signified  by  the  spirit  that  there 
should  be  great  dearth  throughout  all  the 
world  : which  came  to  pass  in  the  days  of 
Claudius  Cesar. 

29  Then  the  disciples,  every  man  according 
to  his  ability,  determined  to  send  a relief  unto 
the  brethren  which  dwelt  in  Judea: 

30  Which  also  they  did,  and  b sent  it  to  the 
elders  by  the  hands  of  Barnabas  and  Saul. 

CHAPTER  XII. 

1 King  Herod  persecuteth  the  Christians,  killeth  JameB,  and  imprisoneth  Peter  : whom 
an  ungel  delivereth  upon  the  prayers  of  the  church.  20  In  his  pride  taking  to  himself 
the  honour  due  to  God.  he  is  stricken  by  an  angel,  and  dieth  miserably.  24  After  his 
death,  the  word  of  God  prospered!. 

NOW  about  that  time  Herod  the  king 
a stretched  forth  his  hands  to  vex  certain 
of  the  church. 

2 And  he  killed  James  b the  brother  of  John 
with  the  sword. 

3 And  because  he  saw  it  pleased  c the  Jews, 
he  proceeded  farther  to  take  Peter  d also. 
(Then  were  the  days  e of  unleavened  bread.) 
4 And  when  he  had  apprehended  him,  he 
put  him  in  prison,  and  delivered  him  to  four 
quaternions  of  soldiers  to  keep  him  ; intend- 
ing after  Easter  to  bring  him  forth  to  the 
people. 

5  Peter  therefore  was  kept  in  prison : but 
f prayer  was  made  without  ceasing  of  the 
church  unto  God  for  him. 

6  And  when  Herod  would  have  brought  him 
forth,  the  same  night  Peter  was  sleeping  be- 
tween two  soldiers,  bound  with  two  chains: 
and  the  keepers  before  the  door  kept  the 
prison. 

7  And,  behold,  the  angel  e of  the  Lord  came 
upon  him,  and  a light  shined  in  the  prison : 
and  he  smote  Peter  on  the  side,  and  raised 
him  up,  saying,  Arise  up  quickly.  And  h his 
chains  fell  off  from  his  hands. 

8  And  the  angel  said  unto  him,  Gird  thyself, 


them : finding,  therefore,  an  opening  for  great  usefulness  in 
that  city,  he  went  to  seek  Saul,  whose  active  and  ardent  mind 
he  knew  well  adapted  for  such  a sphere  of  labour ; and  it  was 
possibly  from  his  and  his  brethren’s  perpetual  and  zealous 
urging  of  the  doctrine  of  “ Christ,  and  him  crucified,”  that  the 
disciples  here  first  received  “ the  name  of  Christians.”  This 
name,  though  probably  given  them  first  by  way  of  reproach, 
met  their  own  wishes,  and  fulfilled  the  design  of  God.  O that 
this  name  had  been  alone  admitted,  instead  of  the  innumerable 
terms  since  adopted,  which  mark  one  an  admirer  of  Paul  and 
another  of  Apolios — one  a follower  of  Luther  and  another  of 
Calvin,  &c. ; for  who  are  all  these  but  servants  of  one  Master, 
even  Christ? 

At  this  period,  Luke  informs  us,  “ came  prophets  from  Jeru- 
salem to  Antioch,  one  of  whom,  named  Agabus,  signified,  by 
the  spirit”  of  inspiration,  the  approach  of  famine  in  Judea.  In 
consequence  of  this,  without  waiting  till  the  distress  should 
overwhelm  them,  the  new  converts  m Antioch  made  a liberal 
subscription  (or  collection)  for  their  brethren  in  Judea,  which 
they  sent  by  the  hands  of  Barnabas  and  Saul,  to  the  elders  of 
the  church  at  Jerusalem— those  doubtless  who  had  the  man- 
agement of  the  church’s  secular  concerns. 

Chap.  XII.  Ver.  1 — 19.  Herod's  cruelly  —Peter  s miraculous 
deliverance.— Of  all  the  royal  names  recorded  in  sacred  his- 


tory, those  of  Pharaoh  and  of  Herod  rank  the  highest  for  cruelty 
and  impiety.  Herod  the  Great  murdered  a number  of  infants, 
in  hope  of  destroying  the  infant  Jesus,  (Matt.  iii.  16;)  to  say 
nothing  of  his  cruelty  to  his  own  children,  which  led  Augustus 
to  say,  it  were  better  to  have  been  his  hog  than  his  son.  Herod 
Antipas,  his  son,  sacrificed  the  holy  prophet,  John  the  Baptist, 
in  order  to  gratify  an  adulteress,  with  whom  he  lived  in  incest. 
The  Herod  nere  introduced  to  our  notice  was  Herod  Agrip-pa, 
grandson  of  the  former,  whom  he  much  resembled,  both  in 
his  character  and  end.  St.  Luke  calls  him  “ Herod  the  king.” 
At  first  he  was  simply  a tetrareh,  with  a royal  title;  but  his 
dominions  were  gradually  increased,  till  they  became  equal  in 
extent  to  those  of  his  grandfather,  and  his  power  no  less  ab- 
solute and  tyrannical.  Josephus  speaks  of  his  great  kindness 
to  the  Jews  his  countrymen,  which  induced  hint  to  live  much 
at  Jerusalem,  where  he  “observed  the  Jewish  institutions, 
practised  the  purity  they  require,  and  did  not  let  a day  pass 
without  worshipping  God  according  to  the  law.”  Yet  not- 
withstanding ail  this  religion,  he  killed  James,  the  brother  of 
John  ; and  ‘because  it  pleased  the  Jews,”  he  ltnpiisoned  Pe- 
ter also,  meaning  to  bring  him  out  to  public  execution  at  the 
close  of  Easter,  or,  more  properly,  the  Passover. 

Here  we  stop  to  make  two  observations : 1.  That  the  strict- 
est forms  of  outward  religion  may  be  observed,  while  the 


believing  Gentiles  is  described  : they  were  about  tc  constitute  one  church  with 
the  believing  Jews,  and  be  made  partakers  of  the  heavenly  inheritance.] — 
Bagster. 

Ver.  17.  What  was  I.  that  I could  withstand  God?—"  O that  the  sin  of 
withstanding  God  Iby  laying  down  rules  of  Christian  communion,  which  ex- 
clude anv  whom  He  has  admitted]  may  not  be  laid  to  the  charge  ofthose  who 
[act]  with  a good  intention,  hut  in  an  over  fondness  for  their  own  forms.” — 
Wesley.  .... 

Ver.  18.  Held  their  ■peace— Doddridge,  acquiesced.” 

Ver.  19.  Antioch. — This  was  the  capital  of  3yria,  and  the  third  city  in  the 
Roman  empire  ; Rome  and  Alexandria  only  ranking  before  it  .—Doddridge. 

Ver.  20.  To  the  Grecians— ox  Hellenists  ; that  is,  Jews  who  used  the  Greek 
language.  See  note  on  chap.  vi.  1.  But  the  Alexandrian  MS.,  which  is  fa- 
voured by  the  Syriac  and  other  ancient  versions,  and  some  Christian  fathers, 
reads,  " the  Greeks  plainly  meaning  Gentile  Greeks,  which  Doddridge, 
Lardner,  and  Gr/esbach  decidedly  prefer  ; Campbell,  Scott,  and  Boothroyd, 
however,  defend  the  common  version. 

Ver.  25.  Tarsus. — The  metropolis  of  Cilicia,  situated  on  the  banks  of  the 
river  Cydnus.  which  flowed  through  it,  and  divided  it  into  two  parts. 

Ver.  28.  With  the  church.—1 " In  the  church.”  So  Hammond,  Doddridge, 
Ac.  ; meaning,  perhaps,  the  house  in  which  they  used  to  assemble  ; but 
Townsend  objects  to  this  on  the  ground  of  their  being  probably  too  numerous : 
ay  the  church,  then,  we  may  understand,  the  body  of  the  faithful  in  that  city. 

The  disciples  were  called  Christians  fir  si  in  Antioch.— Doddridge  thinks 

the  original  implies  that  they  were  so  named  by  divine  appointment,  but 


Parkhurst  denies  the  word  any  such  meaning  ; and  it  seems  much  more  pro- 
bable that  they  received  the  name  of  Christians,  as  they  had  done  those  of 
Nazarenes  and  Galileans,  from  the  populace.  So  in  modern  times  the  names 
of  Lutherans,  Calvinists,  were  not  assumed,  but  given. 

Ver.  28.  Great  dearth. — [This  was  probably  the  famine  which  took  place  in 
the  fourth  year  of  Claudius,  which  continued  for  several  years,  and  in  which, 

says  Josephus.  “ many  died  for  want  of  food.”] — Bagster. All  the  world. — 

So  tlie  Greek  word  confessedly  signifies  ; hut  the  best  interpreters  are  com.' 
pelled  with  Lardner  and  Doddridge,  to  restrict  it  to  Judea  ; and  the  former, 
for  authority,  quotes  theLXX.  on  Jos.  ii.  3 ; Isa.  xiii.  5 ; and  Luke  iv.  25  ; xxi.  26. 

Inthe  days  of  Claudius  Cesar. — [ Claudius  Cesar  succeeded  C. Caligula, 

A.  D.  1 1 ; and  after  a reign  of  upwards  of  13  years,  he  was  poisoned  by  bis  wife 
Agrippina,  and  succeeded  by  Nero.l — Bagster. 

Chap.  XII.  Ver.  1.  Herod  ....  stretched,  forth  his  hands.— Doddridge, 
“ laid  hands  on  some  of  the  church  to  afflict  them.” 

Ver.  2.  With  the  sword—  i.  e.  by  beheading  him. 

Ver.  4.  Four  quaternions— i.  e.  four  parties,  of  four  soldiers  each. After 

Easter. — Doddridge,  “ The  Passover.”  (Gr.  Pascha.) 

Ver.  5.  Without  ceasing.— Doddridge,  “ Earnest  and  continnal  prayer  was 
made,”  &c.  This  may  be  illustrated  Dy  an  allusion  to  Moses,  whose  hands 
being  stretched  out  in  prayer  for  Israel,  were  held  up  by  Aaron  and  Hur.  Ex. 
xvii.  II,  12. 

Ver.  6.  Bound  with  two  chains. — One  hand  being  chained  to  the  soldier  on 
his  right  hand,  the  other  to  another  on  his  left. 

Ver.  7.  His  chains. — [The  two  chains  with  which  his  hands  wero  fastened 

1207 


.—CHAP.  XII. 


Herod's  miserable  death. 


A.  M.  cir. 

40*8. 

A.  D.  cir. 
44. 


i Pa.126.1. 

J c.  10.3,17. 

k 2 Ch.  16.9. 
Ps.31.7. 
Da.  3.28. 
6.iii 
He.1.14. 

1 P«.33.19, 
19. 

97.10. 

2 Co.  1.10. 
2 Pe.2.9. 

m ver.6. 

n or,  to  ask 
who  was 
there. 


p c.  13. 16. 

q Pa.  66. 16. 

r or,  bare 
a hostile 
mind, in- 
tending 

s That  was 
over  the 
king's 
bed- 

chamber. 
t Eze.?7.17. 
u Jude  16. 
v Col.  1.6. 


17  But  lie,  beckoning  p unto  them  with  the 
hand  to  hold  their  peace,  i declared  unto  them 
how  the  Lord  had  brought  him  ®ut  of  the 
prison.  And  he  said,  Go  show  these  things 
unto  James,  and  to  the  brethren.  And  he  de- 
parted, and  went  into  another  place. 

18  Now  as  soon  as  it  was  day,  there  was  no 
small  stir  among  thesoldiers,  what  was  become 
of  Peter. 

19  And  when  Herod  had  sought  for  him,  and 
found  him  not,  he  examined  the  keepers,  and 
commanded  that  they  should  be  put  to  death. 
And  he  went  down  from  Judea  to  Cesarea, 
and  there  abode. 

20  If  And  Herod  r was  highly  displeased  with 
them  of  Tyre  and  Sidon  : but  they  came  with 
one  accord  to  him,  and,  having  made  Blastus 
• the  king’s  chamberlain  their  friend,  desired 
peace  ; because  their  ' country  was  nourished 
by  the  king’s  country. 

21  And  upon  a set  day  Herod,  arrayed  in 
royal  apparel,  sat  upon  his  throne,  and  made 
an  oration  unto  them. 

22  And  the  people  gave  a shout,  saying , It  is 
u the  voice  of  a god,  and  not  of  a man. 

23  And  immediately  the  angel  of  the  Lord 
smote  him,  because  he  gave  not  God  the  glory : 
and  he  was  eaten  of  worms,  and  gave  up  the 
ghost. 

24  H But  the  word  of  God  ’ grew  and  multi- 
plied. 

25  Tf  And  Barnabas  and  Saul  returned  from 
Jerusalem,  when  they  had  fulfilled  their  w mi- 


lJeter  released  by  an  angel.  ACTS 

and  bind  on  thy  sandals.  And  so  he  did.  And 
he  saith  unto  him,  Cast  thy  garment  about 
thee,  and  follow  me. 

9 And  he  went  out,  and  followed  him ; and 
wist  not  i that  it  was  true  which  was  done  by 
the  angel ; but  thought  he  saw  a j vision. 

10  When  they  were  past  the  first  and  the 
second  ward,  they  came  unto  the  iron  gate 
that  leadeth  unto  the  city ; which  opened  to 
them  of  his  own  accord  : and  they  went  out, 
and  passed  on  through  one  street;  and  forth- 
with the  angel  departed  from  him. 

11  And  when  Peter  was  come  to  himself,  he 
said,  Now  I know  of  a surety,  that  the  Lord 
hath  sent  k his  angel,  and  hath  ' delivered  me 
out  of  the  hand  of  Herod,  and  from  all  the 
expectation  of  the  people  of  the  Jews. 

12  And  when  he  had  considered  the  thing , he 
came  to  the  house  of  Mary  the  mother  of  John, 
whose  surname  was  Mark ; where  many 
m were  gathered  together  praying. 

13  And  as  Peter  knocked  at  the  door  of  the 
gate,  a damsel  came  " to  hearken,  named 
Rhoda. 

14  And  when  she  knew  Peter’s  voice,  she 
opened  not  the  gate  for  gladness,  but  ran  in, 
and  told  how  Peter  stood  before  the  gate. 

15  And  they  said  unto  her,  Thou  art  mad. 

But  she  constantly  affirmed  that  it  was  even 
so.  Then  said  they,  It  is  his  0 angel. 

16  But  Peter  continued  knocking  : and  when 
they  had  opened  the  door , and  saw  him,  they 
were  astonished. 

deepest  villany  still  lurlr*  within  the  heart.  Herod  failed  not 
daily  to  worship  God,  while  he  committed  one  murder  after 
another  to  gratify  the  .Tews.  - 2.  “It  is  hard  to  kick  against 
the  pricks,”  or  to  fight  against  the  Almighty  Herod  had 
seized  Peter,  and  held  him  now  in  prison,  under  guard  of  six- 
teen soldiers,  who  were  to  relieve  each  other  in  parties  of  four 
each,  to  watch  him  night  and  day,  and  he  was  kept  in  perfect 
6afety  till  the  very  night  before  his  intended  execution.  But  a 
machinery  was  now  at  work  of  which  Herod  had  no  concep- 
tion. While  soldiers  watched  him  night  and  day,  so  did  an- 
gels ; and  the  whole  church  of  God  at  Jerusalem  were  engaged 
in  prayer,  “ without  ceasing,”  on  his  behalf.  This  was  not 
necessary  for  his  deliverance,  for  the  eye  of  God  was  on  him  ; 
but  the  occasion  called  forth  all  the  pious  affections  of  the 
brethren,  and  all  the  holy  energy  of  prayer.  We  hear  nothing 
of  Peter’s  prayers,  but  he  was  a prisoner  in  Christ’s  cause,  and 
had  doubtless  committed  himself  into  his  hands  and  gone  to 
sleep.  Though  he  had  before  been  rescued  by  an  angel,  it 
does  not  appear  that  he  expected  the  visit  of  another  heavenly 
messenger,  or  he  would  have  kept  awake  for  him.  Peter  was 
secure,  however,  as  human  power  could  make  him,  bound  with 
chains,  and  sleeping  between  two  soldiers.  But  the  moment 
of  deliverance  is  now  come.  “ Man’s  extremity  is  God’s  op- 
portunity.” A heavenly  radiance,  in  the  dead  of  night,  pene- 
trates those  walls  which,  perhaps,  the  sunbeams  had  never 
entered.  An  .angel  enters  and  smiles  Peter  to  awake  him, 
while  probably  the  same  stroke  smote  the  guards,  both  within 
and  .vithout,  with  slumbers  irresistible.  Peter  rises  in  sur- 
rise ; his  chains  drop  from  him  like  burnt  flax ; locks  and 
olts  give  way  instantly  to  the  angelic  touch;  and  even  the 
massy  iron  gate  leading  outward  into  the  street  “ opens  of  its 
own  accord.”  The  angel  conveyed  him  so  far  as  he  was  com- 
missioned, and  then  vanished.  Hitherto  Peter  thought  it  was 
all  a dream  ; but,  finding  himself  at  liberty,  he  repaired  in- 
stantly to  the  house  of  John,  surnamed  Mark,  where  he  knew 
the  brethren  were  accustomed  to  assemble  for  devotion.  Here 
he  knocked,  and  the  maid  Rhoda,  who  kept  the  gate,  came  to 
listen  and  inquire  who  was  there.  She  knew  Peter’s  voice  in 
a moment,  and.  frantic  with  joy,  ran  in  to  announce  it.  At 
first  they  thought  the  woman  mad,  and,  when  she  still  per- 

to  those  of  the  two  soldiers  between  whom  he  slept.  This,  it  appears,  was  the 
Roman  method  of  securing  a prisoner  ; and  seems  to  be  that  which  is  intimated 
in  verse  6. 1—  Bagster. 

Ver.  9.  Wist  not— [That  is,  he  knew  not ; wist  being  the  preter  tense  of 
the  obsolete  verb  to  tois,  from  the  Saxon  wissan , in  German  xoissen , and 
Dutch  wysen , to  think , imagine,  kncnp.]— Bagster. 

Ver.  \\.  P e'er  was  come.— IHe  was  in  an  ecstacy  : and  it  was  only  when 
the  angel  left  him,  that  lie  was i fully  convinced  that  all  was  real.J — Bagster. 

Ver  \2.  When  he  had  considered. — Doddridge,  rather,  when  he  recollect- 
ed himself. 

Ver.  13.  Peter  knocked  at  the  door.— [The  door  was  probably  shut  for  fear 
of  the  Jews  ; and,  as  most  of  the  houses  in  the  East  have  an  area  before  the 
door,  it  might  have  been  this  outer  gate  at  which  Peter  stood  knocking.  j—B. 

Ver.  15.  It  is  his  angtl.  [They  spoke  according  to  the  notion,  whether 
true  or  false,  which  has  generally  prevailed,  that  when  a person  is  near  death, 
or  has  actually  expired,  a spirit  or  angel,  in  hia  exact  form,  and  speaking  with 
ins  voice,  sometimes  appears  to  his  friends. J — Bagster 
1208 


sisled  in  her  story,  they  concluded  it  must  be  his  angel,  or  per- 
haps his  ghost.  At  length  they  opened  the  door  and  saw  him, 
when  they  were  no  less  astonished  than  the  girl ; but  he  beck- 
oning to  them  to  be  quiet,  entered,  and  related  all  the  circum- 
stances. No  alarm  of  his  escape  was,  it  seems,  excited  till  the 
morning,  probably  at  the  time  of  relieving  guard  : then,  not 
the  prison  only,  but  the  palace  was  in  alarm.  Herod,  being 
able  to  obtain  no  information  from  the  keepers  or  the  guard, 
commanded  them  to  be  put  to  death,  and  thus  revenged  him- 
self for  the  escape  of  Peter.  But  we  shall  see,  in  our  next 
section,  that  vengeance  followed  Herod. 

Ver.  20 — 25.  The  impiety  and  awful  death  of  Herod. — The 
last  clause  of  the  preceding  verse  informs  us,  that  after  the 
mortification  (as  it  doubtless  was)  of  Peter’s  deliverance  from 
his  hands,  just  at  the  time  when  he  was  about  to  make  a pub- 
lic sacrifice  of  him  for  the  gratification  of  the  Jews,  “ Herod 
went  down  from  Judea  to  Cesarea,  and  there  abode.”  On 
some  occasion,  not  worthy  of  our  inquiry,  he  found  himself 
much  offended  with  the  inhabitants  of  Tyre  and  Sidon,  who., 
residing  upon  the  coast,  depended  on  Judea  for  a supply  of  corn 
and  other  provisions  : without,  therefore,  contending  for  the 
justice  of  tneir  cause,  they  thought  it  the  wisest  way  to  em- 
ploy the  king’s  chamberlain  to  speak  on  their  behalf;  beside 
which  they  sent  ambassadors  to  procure  reconciliation,  to 
which  Herod,  whose  inlerest  it  perhaps  equally  was,  seems  to 
have  made  no  objection. 

Herod  at  this  time  celebrating  by  command  a festival  in 
honour  of  the  emperor,  the  above  persons  were  invited  to  at- 
tend, while  the  great  and  the  gay  were  collected  together  from 
all  parts  of  the  country.  On  the  second  day  of  the  shows,  (says 
Josephus ,)  “Herod  came  into  the  theatre  early  in  the  morn- 
ing, dressed  in  a robe  of  silver,  of  most  curious  workmanship. 
The  rays  of  the  rising  sun,  reflected  from  so  splendid  a garb, 
gave  him  a majestic  and  awful  appearance.  In  a short  time 
they  began  in  several  parts  of  the  theatre  flattering  acclama- 
tions, which  proved  pernicious  to  him.  They  called  him  a 
god,  and  entreated  him  to  be  propitious  to  them,  saying,  Hi- 
therto we  have  respected  you  as  a man,  but  now  we  acknow- 
ledge you  to  be  more  than  mortal.  The  king  neither  reproved 
these  persons,  nor  rejected  the  impious  flattery Imme- 


Ver.  17.  Unto  James.— Not  James  the  kinsman  of  John,  for  he  was  be- 
headed ; but  James  the  less,  (as  he  is  called,)  author  of  the  general  Epistle. 

Into  another  'place—  Probably  to  secrete  himself  more  effectually— which 

he  did. 

Ver.  19.  Put  to  death.— Doddridge,"  Led  away  to  execution.”  So  Ham- 
mond. 

Ver.  20.  Was  highly  displeased— Doddridge,  **  Was  highly  incensed”  or. 
account  of  some  supposed  affront. 

Ver.  21.  And  upon  a set  day. — [Josephus  says,  that  this  was  upon  a day  in 
which  games  were  exhibited  in  honour  of  Claudius  ; and  that,  as  Herod  did 
not  rebuke  this  impious  flattery,  he  was  seized  with  a severe  pain  in  his  bowels, 
which  terminated  his  existence  in  five  days.l — Bagster. 

Ver.  22.  The  people  gave  a shout— Hammond,  “shouted.  The  voiced 
God,”  &c. 

Ver.  23.  The  angel  of  the  Lord—  Instead  of  this  angel , Josevhus  tells  us 
of  an  owl.  He  states  that,  “ presently  after  he  had  received  the  flattery  of 
the  multitude,  looking  up.  he  saw  an  owl,  sitting  on  a certain  rope  over  his 


Paul  and  Barnabas  chosen  ACTS. — CHAP.  XIII. 


to  preach  to  the  Gentiles. 


rustry,  and  took  with  them  John,  whose  sur- 
name was  Mark. 

• CHAPTER  XIII. 

I Paul  and  Barnabas  are  chosen  to  go  to  the  Gentiles.  7 Of  Sergius  Paulua,  and  Ely- 
mas  the  sorcerer.  14  Paul  preacheth  at  Antioch,  that  Jesus  is  Chri6L  42  The  Gen- 
tiles believe  : 45  but  the  Jews  gainsay  and  blaspheme  : 46  whereupon  they  turn  to 
the  Gentiles.  43  As  many  as  were  ordained  to  life  believed. 

NOW  there  were  in  the  church  that  was  at 
Antioch  certain  prophets  and  teachers  ; 
as  Barnabas,  and  Simeon  that  was  called 
Niger,  and  Lucius  of  Cyrene,  and  Manaen, 

* which  had  been  brought  up  with  Herod  the 
tetrarch,  and  Saul. 

2 As  they  ministered  to  the  Lord,  and  fasted, 
the  Holy  Ghost  said,  Separate  b me  Barnabas 
and  Saul  for  the  work  c whereunto  I have 
called  them. 

3 And  when  they  had  fasted  and  prayed,  and 
laid  their  hands  on  them,  they  sent  them.  away.  ; 
4 So  they,  being  sent  forth  by  the  Holy  Ghost,  j 
departed  unto  Seleucia ; and  from  thence  they  ! 
sailed  to  Cyprus. 

5 And  when  they  were  at  Salamis,  they 
preached  the  word  of  God  in  the  synagogues ! 


A.  M.  clr. 
4049. 

A.  D.  cir. 


a or, 
Herod's 
foster- 
brother. 


b Ga.1.15. 


c 1 Ti.2.7. 


d 2 Ti.3.8. 


of  the  Jews  : and  they  had  also  John  to  their 
minister. 

6 If  And  when  they  had  gone  through  the 
isle  unto  Paphos,  they  found  a certain  sorcerer, 
a false  prophet,  a Jew,  whose  name  was  Bar- 
jesus : 

7 Which  was  with  the  deputy  of  the  country, 
Sergius  Paulus,  a prudent  man  ; who  called 
for  Barnabas  and  Saul,  and  desired  to  hear 
the  word  of  God. 

8 But  Elymas  the  sorcerer  (for  so  is  his  name 
by  interpretation,)  d withstood  them,  seeking 
to  turn  away  the  deputy  from  the  faith. 

9 Then  Saul,  (who  also  is  called  Paul,)  filled 
with  the  Holy  Ghost,  set  his  eyes  on  him, 

10  And  said,  O full  of  all  subtlety  and  all 
mischief,  thou  child  of  the  devil,  thou  enemy 
of  all  righteousness,  wilt  thou  not  cease  to 
pervert  the  right  ways  of  the  Lord  1 

11  And  now,  behold,  the  hand  of  the  Lord  is 
upon  thee,  and  thou  shalt  be  blind,  not  seeing 
the  sun  for  a season.  And  immediately  there 


diately  after  this,  he  was  seized  with  pains  in  his  bowels,  ex- 
tremely violent  at  the  very  first.  Then  turning  himself  toward 
his  friends,  he  spoke  to  them  in  this  manner  : — ‘ I,  your  god, 
am  required  to  leave  this  world;  Fate  instantly  confuting 
these  feigned  applauses  just  bestowed  upon  me,  I,  who  have 
been  called  immortal,  am  hurried  away  to  death.  But  God’s 
appointment  must  be  submitted  to.  Nor  has  our  condition  in 
this  world  been  despicable;  we  have  lived  in  the  state  which 
is  accounted  happy.’  While  he  was  speaking  these  words,  he 
was  oppressed  with  the  increase  of  his  pains  : he  was  carried, 
therefore,  with  all  haste  to  his  palace.  These  pains  in  his 
bowels  continually  tormenting  him,  he  expired  in  five  days 
time,  in  the  fifty-fourth  year  of  his  age,  and  of  his  reign  the 
seventh.” 

We  have  given  this  extract  in  order  to  show  how  well  the 
Jewish  historian  here  agrees  with  the  Evangelist:  but  Jose- 
phus knew  nothing  of  the  angel,  or  the  final  cause  of  Herod’s 
death.  Yet  there  are  some  points  of  harmony  which  particu- 
larly call  for  our  remark.  St.  Luke  says,  that  when  the  mul- 
titude so  profanely  flattered  him,  “ he  gave  not  God  the  glo- 
ry Josephus,  though  he  had  before  represented  him  as  a 
pious  and  religious  man,  frankly  confesses  he  “ neither  re- 
proved these  persons,  nor  rejected  the  impious  flattery”  they 
offered.  Josephus  agrees  also  in  the  sudden  manner  in  which 
he  was  seized;  and  though  he  says  nothing  here  of  worms,  he 
describes  his  disorder  as  much  resembling  his  grandfather’s, 
which  produced  ulcerations  and  bred  worms.  (See  Lardner’s 
Cred.,  whence  most  of  our  observations  on  this  subject  are 
derived.) 

Men  of  every  rank  are  mortal.  Even  kings,  “ those  earthly 
gods,”  as  Watts  calls  them,  however  they  may  be  flattered, 
must  die:  and,  when  they  have  dared  to  persecute  the  church 
of  God,  they  have  been  often  cut  off  with  marks  of  the  divine 
displeasure.  Scripture  affords  many  instances  of  this,  and 
modern  history  is  not  without  them.  But  Jesus  lives  for 
ever:  and,  while  princes  die,  and  their  decrees  and  works 
perish,  the  word  of  God  must  grow  and  prosper. 

The  close  of  this  chapter  informs  us  that  “ Barnabas  and 
Saul  returned  from  Jerusalem  to  Antioch  when  they  had  ful- 
filled their  ministry :”  alluding,  particularly,  as  we  suppose,  to 
the  charitable  aid  which  they  had  carried  to  the  church  there. 
To  relieve  brethren  in  necessity  or  distress,  is  an  office  not 
unworthy  of  an  apostle. 

Chap.  XIII.  Ver.  I — 12.  The  church  at  Antioch. — Paul  and 
Barnabas  set  apart  to  preach  to  the  Gentiles. — “ When  it  is 
remembered  (says  Dr.  Morrison)  that  the  prophets  declared 
the  Messiah  should  be  ‘ a light  to  the  Gentiles,  and  for  salva- 
tion to  the  ends  of  the  earth  ’ (Isa.  lxix.  6 ;)  that  the  angels  at 
the  Saviour’s  birth  declared  the  Saviour’s  advent  was  ‘good 
tidings  to  all  people,’  (Luke  ii.  10;)  and  that  Jesus,  when  as- 
cending to  heaven,  commanded  his  gospel  to  be  taught  to  ‘all 
nations,’ — it  is  surprising  how  slow  of  apprehending  this  es- 
sential truth  the  first  Christians  were.”  Even  Peter,  zealous 
as  he  was,  Dr.  M.  goes  on  to  observe,  “ required  an  express 
revelation  from  heaven  to  induce  him  to  go  to  a Roman  milita- 
ry officer,  Cornelius;  and,  when  he  did  go,  the  apostles  and 
brethren  at  Jerusalem  censured  him  for  it,”  till  he  produced 


head,  and  immediately  understood  that  this  bird  was  the  messenger  (or  angel) 
of  ill  tidings  . . . and  fell  into  the  deepest  sorrow,”  &c.—Wtiiston's  Jose- 
phus. 

Ver.  25.  John  whose  surname  to  as  Mark. — This  was  evidently  a different  per- 
son from  Mark  the  Evangelist,  as  is  shown  by  Grotius , to  whom  Doddridge  re- 
fers with  approbation.  The  Mark  here  is  understood  to  have  been  the  son  of 
Mary,  at  whose  house  the  disciples  met  to  pray  for  Peter,  ch.  xii.  12 ; and  he  is 
called  “sister’s  son  to  Barnabas,”  Col.  iv.  10. 

Chap.  XIII.  Ver.  1.  Simeon,  called  Niger— Or  the  black  man ; possibly 

a negro. Lucius  of  Cyrene— Another  African,  according  to  Doddridge. 

[ Cyrene  was  a city  of  Libya,  situated  in  a fertile  plain  about  twelve  miles 
from  the  Mediterranean,  and  the  capital  of  Cyrenaica,  at  present  called 
Cairo  an  in  the  kingdom  of  Balca.  ] — Bags  ter. 

152 


divine  authority  in  his  defence.  And  it  is  not  certain  that  any 
Gentile  church  was  formed  anterior  to  the  period  now  before 
us,  about  A.  D.  45,  when  Barnabas  and  Saul  were,  by  divine 
direction,  sent  out  from  the  church  of  Antioch  on  a special 
mission  to  the  heathen. 

This  we  consider  as  the  first  missionary  tour  beyond  the 
pale  of  the  Jewish  church,  and  it  was  conducted  by  two  apos- 
tolic missionaries,  of  whom  Barnabas  was  evidently  much  the 
elder.  His  nephew,  John  Mark,  went  with  them,  both  as 
their  servitor,  or  attendant,  and  with  a view  to  his  future  em- 
ployment in  the  missionary  work.  A circumstance  that  seems 
to  intimate  the  proper  means  of  introduction  to  this  work ; 
namely,  after  receiving  such  previous  instruction  as  may  be 
judged  necessary,  to  send  them  out  under  the  direction  and 
advice  of  experienced  preachers,  none  of  whom  surely  ought  to 
be  above  following  the  example  of  Barnabas  and  Saul.  Their 
missionary  route  is  here  distinctly  marked  out.  They  departed 
first  to  Seleucia,  a sea-port  about  fifteen  miles  from  Antioch, 
and  sailed  thence,  as  it  should  seem,  immediately  to  Cyprus, 
the  native  place  of  Barnabas,  (ch.  iv.  36,)  and  where  probably 
he  was  well  known,  and  in  consequence  invited  to  preach  in 
the  synagogues  of  Salamis,  a sea-port  on  the  east  entrance  of 
the  island.  No  particular  success  is  hitherto  recorded  ; but 
when  they  had  gone  through  the  isle  to  Paphos,  a city  devoted 
to  the  most  gross  idolatry,  which  was  at  the  western  extremi- 
ty, they  met  with  opposition,  which,  as  it  respects  the  ministry 
of  the  gospel,  is  generally  the  harbinger  of  success.  Sergius 
Paulus,  “the  deputy  of  the  country,”  or  proconsul  appointed 
by  the  senate,  who  is  described  as  a prudent,  or  intelligent 
man,  called  for  Barnabas  and  Saul,  and  “desired  to  hear  from 
them  the  word  of  God,”  which  implied  a conviction  that  he 
considered  them  commissioned  to  deliver  it.  With  him,  pro- 
bably in  some  secular  capacity,  resided  a Jew  of  the  name  of 
Bar-]esus,  a false  prophet  and  a sorcerer,  or  magician,  as  the 
Arabic  name  Elymas  imports ; and  he,  knowing  that  if  the 
gospel  were  to  prevail,  he  must  lose  his  craft,  resolutely  with- 
stood their  preaching;  and,  when  he  found  the  deputy  disposed 
to  listen  thereto,  he  endeavoured  to  turn  him  from  it. 

Paul,  who  on  this  occasion  probably  was  the  preacher,  be- 
ing filled  with  the  Holy  Ghost,  fixed  his  eyes  upon  him,  “Ofull 
of  subtlety  and  all  mischief,  thou  child  of  the  devil!”  a name 
to  which  he  was  entitled  both  from  his  personal  character,  as 
a wicked  man,  and  from  his  iniquitous  profession  as  a sorcerer 
and  a false  prophet.  “ The  hand  of  the  Lord  is  upon  thee !” 
added  Paul,  and  he  was  immediately  struck  with  temporary 
blindness.  This  had  such  an  effect  with  the  deputy,  that,  be- 
ing astonished  at  the  power  which  attended  on  the  apostle’s 
doctrine,  he  became  a confirmed  believer. 

We  have  here  followed  Luke  in  adopting  the  name  of  Paul 
instead  of  Saul,  and  this  becomes  his  designation  throughout 
the  remainder  of  the  New  Testament.  This  apostle  being 
now  devoted  to  the  service  of  the  Gentiles,  it  might  be  proper 
that  he  sh'ould  now  assume  a Roman  name;  and  he  might 
adopt  this  in  honour  of  his  illustrious  convert,  the  governor. 
Others  suppose  it  the  name  which  he  assumed  when  he  be- 
came a Roman  citizen  ; but  this  seems  hardly  consistent  with 
his  being  born  free.  Beza  thinks  that  the  Greeks  and  Romans 


Ver.  2.  The  Holy  Ghost  said.— Either  by  an  inspired  person,  or  by  an  ora- 
cular voice. 

Ver.  4.  Seleucia—  [This  was  Seleucia  Pierice , a city  of  Syria,  on  the  coast 
of  the  Mediterranean,  north  of  the  mouth  of  the  Orontes.  The  ruins  are  now 
called  Kepse,  according  to  Dr.  Pococke.  and  are  situated  about  a mile  trom 
the  sea.  on  the  south-west  of  a rocky  mountain.)  —Bagster. 

Ver.  5.  Salamis.— [Salamis  was  a famous  city  on  the  eastern  coast  of  the 
isle  of  Cyprus,  opposite  Seleucia,  afterwards  called  Conslantia,  and  now 
Famagusta.]— Bagster. 

Ver.  6.  Paphos. — 1 Paphos,  now  Bafo.  or  Baff.  was  another  celebrated  city 
of  Cyprus,  on  the  western  part  of  the  island.] — Bagster 

Ver.  8.  The  sorcerer. — One  who  used  the  “ curious  arts  of  necromancy,  eft- 
trology,”  &c.  See  ch.  xix.  19. 

1209 


A.  M.  cir. 

•1049. 

A.  D.  cir. 
4.3. 


Paul  preacheth  at  Antioch  ACTS. — CHAP.  XIII. 

foil  on  him  a mist  and  a darkness;  and  he 
went  about  seeking  some  to  lead  him  by  the 
hand. 

12  Then  the  deputy,  when  he  saw  what  was 
done,  believed,  being  astonished  at  the  doc- 
trine of  the  Lord. 

13  1 [ Now  when  Paul  and  his  company  loosed 
from  Paphos,  they  came  to  Perga  in  Pam- 
phylia : and  John  departing  ' from  them  re- 
turned to  Jerusalem. 

14  But  when  they  departed  from  Perga,  they 
came  to  Antioch  in  Pisidia,  and  went  into  the 
synagogue  f on  the  sabbath  day,  and  sat 
down. 

15  And  after  the  reading  e of  the  law  and  the 
prophets,  the  rulers  of  the  synagogue  sent 
unto  them,  saying,  Ye  men  and  brethren,  if 
ye  have  any  word  h of  exhortation  for  the 
people,  say  on. 

16  Then  Paul  stood  up,  and  beckoning  with 
his  hand,  said,  Men  of  Israel,  and  ye  that  fear 
God,  give  audience. 

17  The  God  of  this  people  of  Israel  chose 
i our  fathers,  and  exalted  the  people  when 
they  dwelt  ) as  strangers  in  the  land  of  Egypt, 
and  with  a k high  arm  brought  he  them  out  of  it. 

18  And  about  the  time  of  forty  'years  "'suf- 
fered he  their  manners  in  the  wilderness. 

19  And  when  he  had  destroyed  " seven  na- 
tions in  the  land  of  Chanaan,  he  0 divided 
their  land  to  them  by  lot. 

20  And  after  that  he  gave  unto  them  p judges 
; bout  the  space  of  four  hundred  and  fifty 
years,  until  Samuel  the  prophet.  * 

21  And  afterward  they  i desired  a king:  and 
God  gave  unto  them  Saul  rthe  son  of  Cis,  a 
man  of  the  tribe  of  Benjamin,  by  the  space  of 
forty  years. 

22  And  when  8 he  had  removed  him,  he 
raised  up  unto  them  David  ‘ to  be  their  king; 
to  whom  also  he  gave  testimony,  and  said,  I 
have  found  David  the  son  of  Jesse,  a man 
u after  mine  own  heart,  which  shall  fulfil  all 
my  will. 

23  Of  this  man’s  seed  hath  God  according  to 
his  promise  v raised  unto  w Israel  a Saviour, 

Jesus : 

24  When  John  * had  first  preached  before 
his  coming  the  baptism  of  repentance  to  all 
the  people  of  Israel. 

25  And  as  John  fulfilled  his  course,  he  said, 


t c.15.38. 

A.  M.  1060. 

A.  D.  10. 
f c.18.4 
g ver.27. 
h He.  13.22. 
i De.7.6,7 
) Ps.  105.23. 
k Ex.  13. 11, 
16. 

1 Ex-16.35. 
raGr.ctropo- 
phoresen, 
perhaps 

etropho- 
phoreuen, 
bore , or, 
fed  them , 
as  a nurse 
bear  ell i , 
or  feedcth 
her  child. 

De.l.3l. 

according 
to  the 
LXX ; 
and  so 
Chrysos- 
tom. 

n De.7.1. 

0 Jo8.14,&c 
p Ju.2.16. 

q 1 Sa.8.5. 
r I Sa.10.1. 
s l Sa.31.6. 
t 2 Sa.5-3. 
u lSa.  13.11 
v Fs.l32.U. 
w Mat.  1.21. 
x Mat.3. 1.. 
11. 

y Mat.  10.6. 
z Lu.24.20, 
44. 

a c.1.3. 
b Ro.4  13. 
c 

utir.la  osiu, 
holy,  or, 
jus  l 
things  ; 
which 
word  the 
LXX, 
both  in 
the  place 

of  Is. 55.3, 
and  in 
many  oth- 
ers, use 
for  that 
which  is 
in  die 
Hebrew, 
mercies. 
e Ps.16.10. 
f or,  after 
he  had  in 
his  own 
age  served 
the  will 
of  God. 
g 1 Ki.2.10. 
h c.2.24. 

1 Da.9.24. 
Lu.24.47. 

1 Jn.2.12. 

j Is.53.ll. 
Ha.  2.4. 
Ro.3.23. 
8.1. 

k Is.29.14. 
Ha.  1.5. 


would  find  his  Hebrew  name  difficult  to  pronounce,  and  na- 
turally call  him  Paul. 

Ver.  13—41.  Paul  preaches  to  the  Jews. — Following  Barna- 
bas and  Saul,  who  is  henceforth  called  Paul,  we  now  trace 
them  from  Paphos  to  Perga  in  Painphylia  ; where,  for  some 
cause  with  which  we  are  not  well  acquainted,  John  Mark  de- 
serted them  and  returned  back  to  Jerusalem,  while  they  per- 
severed in  their  mission.  It  is  generally  supposed  that  his 
desertion  was  occasioned  by  versatility  of  temper,  or  perhaps 
the  dislike  of  an  itinerant  life,  either  of  which  circumstances 
would  render  him  unfit  for  missionary  work.  From  Perga, 
however,  the  apostles  proceeded  to  Antioch  in  Pisidia,  where 
they  went  into  the  synagogue  on  the  sabbath-day,  and  sat 
down,  as  usual,  during  the  reading  of  the  law.  After  service, 
understanding  that  they  were  preachers  of  popular  talents, 
and  having  had  intimation,  perhaps,  that  they  wished  to  ad- 


Vcr.  15.  Reading;  of  the  law,  &c. — The  custom  of  reading  the  law,  the  Jews 
say,  existed  a hundred  and  seventy  years  before  the  time  of  Christ.  The  divi- 
sion of  it  into  sections  is  ascribed  to  Ezra.  The  five  books  of  Moses,  here  called 
the  law,  contained  fifty-three  sections,  so  that  by  reading  one  on  each  sabbath, 
and  two  in  one  day,  they  read  through  the  whole  in  ihe  course  of  a year; 
finishing  at  the  feast  of  Tabernacles,  which  they  called  “ the  rejoicing  of  the 
law.”— Qricm.  Oust.  No.  1313. 

Ver  17  Exalted  the  people — That  is,  Jacob’s  family,  under  the  protection 
of  Joseph. 

Ver.  20.  Four  hundred  and  fifty  years — That  is,  according  to  the  chrono- 
logy of  Josephus  and  the  LXX.;  but  this  differs  from  the  Hebrew  chronology 
full  one  hundred  years.  Doddridge  reads,  ‘‘And  after  these  transactions, 
[which  lasted]  about  four  hundred  and  fiffy  years  which,  by  an  alteration 
in  the  nointing,  reads,  “ He  divided  the  land  to  them  by  lot,  about  four  hundred 
and  fifty  years,  and  after  that  he  gave  them  judges,”  &c.  He  cites  the  autho- 
rity of  some  copies  mentioned  by  Grotius  and  Usher. 

Ver.  21.  By  the  space  of  forty  years.— Beza,  Calvin , Grotius.  Doddridge, 
1210 


that  Jesus  is  Christ. 
Whom  think  ye  that  I am  ? I am  not  he  But, 
behold,  there  cometh  one  after  me,  whose  shoes 
of  his  feet  I am  not  worthy  to  loos#. 

26  Men  and  brethren,  children  of  the  stock 
of  Abraham,  and  whosoever  among  you  fear- 
eth  God,  to  you  ? is  the  word  of  this  salvation 
sent. 

27  For  they  that  dwell  at  Jerusalem,  and  their 
rulers,  because  they  knew  him  not,  nor  yet  the 
voices  of  the  prophets  which  are  read  every 
sabb  ath  day,  1 they  have  fulfilled  them  in  con- 
demning him. 

28  A nd  though  they  found  no  cause  of  death 
in  him,  yet  desired  they  Pilate  that  he  should 
be  si  a;  n. 

29  Ai  d when  they  had  fulfilled  all  that  was 
written  of  him,  they  took  him  down  from  the 
tree,  and  laid  him  in  a sepulchre. 

30  But  God  raised  him  from  the  dead  : 

31  And  he  was  seen  8 many  days  of  them 
which  came  up  with  him  from  Galilee  to  Je- 
rusalem, who  are  his  witnesses  unto  the  people. 

32  And  we  declare  unto  you  glad  tidings, 
how  that  the  promise  b which  was  made  unto 
the  fathers, 

33  God  hath  fulfilled  the  same  unto  us  their 
children,  in  that  he  hath  raised  up  Jesus  again  ; 
as  it  is  also  written  in  the  second  psalm,  Thou 
c art  my  Son,  this  day  have  I begotten  thee. 

34  And  as  concerning  that  he  raised  him  up 
from  the  dead,  now  no  more  to  return  to  cor- 
ruption, he  said  on  this  wise,  1 will  give  you 
the  sure  d mercies  of  David. 

35  Wherefore  he  saith  also  in e another  psalm, 
Thou  shaft  not  suffer  thy  Holy  One  to  see  cor- 
ruption. 

36  For  David,  f after  he  had  served  his  own 
generation  by  the  will  of  God,  e fell  on  sleep, 
and  was  laid  unto  his  fathers,  and  saw  corrup- 
tion : 

37  But  he,  whom  God  h raised  again,  saw  no 
corruption. 

38  Be  it  known  unto  you  therefore,  men  and 
brethren,  that  through  'this  man  is  preached 
unto  you  the  forgiveness  of  sins: 

39  And  by  i him  all  that  believe  are  justified 
from  all  things,  from  which  ye  could  not  be 
justified  by  the  law  of  Moses. 

40  Beware  therefore,  lest  that  come  upon  you 
which  is  spoken  of  in  kthe  prophets; 

41  Behold,  ye  despisers,  and  wonder,  and 

dress  the  people,  the  rulers  of  the  synagogue  invited  them  to 
speak. 

Paul,  who,  on  all  occasions,  was  “ the  chief  speaker,”  and 
was  doubtless  a man  of  distinguished  talents,  now  stood  for- 
ward, and,  soliciting  the  attention  both  of  Jews  and  pious 
proselytes,  gave  a brief  abstract  of  their  national  history  from 
the  time  of  the  Exodus  to  that  of  David,  from  whose  loins 
God  had  “raised  unto  Israel  a Saviour  (even)  Jesus.”  Paul 
then  adverts  to  the  witness  of  John  the  Baptist  in  his  favour, 
states  the  abominable  conduct  of  their  brethren  at  Jerusalem 
towards  their  Messiah,  and  the  indubitable  witness  that  God 
himself  had  given  to  him,  in  his  resurrection  Horn  the  dead. 
He  quotes,  on  this  occasion,  nearly  the  same  Scriptures  of  the 
Old  Testament  that  Peter  had  done  on  former  occasions,  and 
then  gives  them  this  beautiful  epitome  of  the  way  of  salvation 
by  Jesus  Christ.  “Be  it  known  unto  you,  men  and  brethren, 


&c.  include  Samuel’s  government  as  well  as  Saul’s  ; for  notwithstanding 
Saul’s  being  appointed  lung,  Samuel  still  retained  his  office  of  judge  as  long  as 
he  lived  ; 1 Sam.  vii.  15. 

Ver.  27.  They  hare  fulfilled  them  — See  ch.  iii.  17,  and  note. 

Ver.  33.  Raised  up  Jesus  again — i.  e.  from  the  dead,  as  many  understand 
these  words  ; but  as  there  is  no  distinct  word  for  “ again”  in  the  Greek,  and 
the  original  does  not  necessarily . imply  it,  Witsius  anti  others  understand 
the  words  rather  as  referring  to  the  birth  of  Jesus.  See  ch.  iii.  22  ; vii.  37.  Yet 
it  is  also  applied  by  the  apostle  Peter  to  the  resurrection  from  the  dead,  ch.  ii. 
21,  30,  32. 

Ver.  31.  No  more  to  return  to  corruption — i.  e.  to  the  place  of  corruption, 

namely,  the  grave.  So  Beza.  Doddridge,  &c. Sure  mercies  of  David— 

That  is.  covenanted  mercies  to  David  as  a type  of  Christ. 

Ver.  35.  Thou  shall  not  suffer , &c. — See  Ps.  xvi.  10.  Acts  ii.  27.  ’*  To  ueo 
corruption,”  is  to  experience  it ; so  to  see  death,  to  see  life,  &c 

Ver.  41.  Wonder,  and  perish.— See  Hab.  i.  5. Perish.— Doddridge 

" Tum  pale  and  disappear,”  or  “ vanish." 


Many  of  the.  Gentiles  believe. 


perish : for  I work  a work  in  your  days,  a 
work  which  ye  shall  in  no  wise  believe,  though 
a man  declare  it  unto  you. 

42  T[  And  when  the  Jews  were  gone  out  of 
the  synagogue,  the  Gentiles  besought  that 
these  words  might  be  preached  to  them  > the 
next  sabbath. 

43  Now  when  the  congregation  was  broken 
up,  many  of  the  Jews  and  religious  proselytes 
followed  Paul  and  Barnabas:  who,  speaking 
to  them,  persuaded  them  to  continue  m in  the 
grace  of  God. 

44  T[  And  the  next  sabbath  day  came  almost 
the  whole  city  together  to  hear  the  word  of  God. 

45  But  when  the  Jews  saw  the  multitudes, 
they  were  filled  with  envy,  and  spake  against 
those  things  which  were  spoken  by  Paul, 11  con- 
tradicting and  blaspheming. 

46  Then  Paul  and  Barnabas  waxed  bold,  and 
said,  It  was  necessary  that  the  word  of  God 
should  first  0 have  been  spoken  to  you : but 
seeing  ye  put  it  from  you,  and  judge  your- 
selves unworthy  of  everlasting  life,  lo,  we 
p turn  to  the  Gentiles. 

47  For  so  hath  the  Lord  commanded  us,  say- 
ing., 1 1 have  set  thee  to  be  a light  of  the  Gen- 
tiles, that  thou  shouldest  be  for  salvation  unto 
the  ends  of  the  earth. 

48  And  when  the  Gentiles  heard  this,  they 
were  glad,  and  glorified  the  word  of  the 
Lord:  and  r as  many  as  were  ordained  to 
eternal  life  believed. 

49  And  the  word  of  the  Lord  was  published 
throughout  all  the  region. 

50  Tf  But  the  Jews  stirred  up  the  devout  and 
honourable  women,  and  the  chief  men  of  the 
city,  and  ■ raised  persecution  against  Paul  and 
Barnabas,  and  expelled  them  out  of  their 
coasts. 

51  But  they  shook  1 otf  the  dust  of  their  feet 
against  them,  and  came  unto  Iconium. 


ACTS. — CHAP.  XIV.  Paul  and  Barnabas  persecuted. 

52  And  the  disciples  were  filled  with  "joy,  and 


1 in  the 
week  be- 
tween , or, 
i n the  sab- 
bath be- 
tween. 


nc.14.22. 

He.6.11, 

12. 

12.15. 


o MatlO.G. 
Lu.24.47. 
Ro.1.16. 

p De. 32.21. 
Mat.21.43 
Ro.10.19. 


q 16.49.6. 


t Ma.6.11. 
Lu.9.5. 
c.18.6. 


i Ma.  16.20. 
He.2.4. 


b c. 28.24. 
c Mat  10.23 
d c.3.2. 


! Mat.9.28, 
29. 


f Is.35.6. 
g c.28.6. 


with  the  Holy  Ghost. 

CHAPTER  XIV. 

1 Paul  and  Barnabas  are  persecuted  from  Iconium.  8 At  Lyatra  Paul  healeth  a cripple, 
whereupon  they  are  reputed  an  gods.  19  Paul  is  stoned.  21  They  pass  through 
divers  cnurches,  confirming  die  disciples  in  faith  and  patience.  26  Returning  to  An- 
tioch, they  report  what  God  had  done  with  them. 

A ND  it  came  to  pass  in  Iconium,  that  they 
went  both  together  into  the  synagogue  of 
the  Jews,  and  so  spake,  that  a great  multitude 
both  of  the  Jews  and  also  of  the  Greeks  be- 
lieved. 

2 But  the  unbelieving  Jews  stirred  up  the 
Gentiles,  and  made  their  minds  evil  affected 
against  the  brethren. 

3 Long  time  therefore  abode  they  speaking 
boldly  in  the  Lord,  which  a gave  testimony 
unto  the  word  of  his  grace,  and  granted  signs 
and  wonders  to  be  done  by  their  hands. 

4 But  the  multitude  of  the  city  was  divided  : 
and  b part  held  with  the  Jews,  and  part  with 
the  apostles. 

5 And  when  there  was  an  assault  made  both 
of  the  Gentiles,  and  also  of  the  Jews  with  their 
rulers,  to  use  them,  despitefully,  and  to  stone 
them, 

6 They  were  ware  of  it,  and  c fled  unto  Lys- 
tra  and  Derbe,  cities  of  Lycaonia,  and  unto 
the  region  that  lieth  round  about: 

7 And  there  they  preached  the  gospel. 

8 Tf  And  there  sat  a certain  man  at  Lystra, 
impotent  in  his  feet,  being  a d cripple  from  his 
mother’s  womb,  who  never  had  walked  : 

9 The  same  heard  Paul  speak:  who  stead- 
fastly beholding  him,  and  perceiving  that  he 
had  faith  e to  be  healed, 

10  Said  with  a loud  voice,  Stand  upright  on 
thy  feet.  And  he  leaped  f and  walked. 

11  A nd  when  the  people  saw  what  Paul  had 
done,  they  lifted  up  their  voices,  saying  in  the 
speech  of  Lycaonia,  The  ’ gods  are  come 
down  to  us  in  the  likeness  of  men. 

12  And  they  called  Barnabas,  Jupiter  ; and 


that  through  this  man  is  preached  unto  you  the  remission  of 
sins;  aridity  him  all  that  believe  are  justified  from  all  things 
from  which  ye  (bringing  the  matter  home  to  their  own  cases 
and  bosomsl  could  not  be  justified  by  the  law  of  Moses,” — 
which  indeed  forms  the  text  of  his  Epistle  to  the  Romans. 

The  discourse  concludes  with  warning  his  hearers  against 
copying  the  infidelity  of  their  brethren  at  Jerusalem,  and  bring- 
ing on  themselves  tne  same  judgments  that  were  hanging  over 
their  heads. 

Ver.  42 — 52.  Paul  and  Barnabas  preach  the  same  doctrine 
to  the  Gentiles  on  the  following  Sabbath. — “Now,  when  the 
congregation  was  broken  up,  many  of  the  Jews  and  religious 
(or  devout)  proselytes  followed  Paul  and  Barnabas”  for  far- 
ther instruction,  who  exhorted  them  to  “ continue  in”  the  ex- 
ercise and  profession  of  “the  grace  of  God,”  which  had  now 
been  preached  to  them.  The  Gentiles  also  hearing  what  doc- 
trines had  been  published,  and  that  they  were  equally  interested 
in  them,  requested  that  tne  same  might  be  preached  to  them 
also  on  the  following  sabbath.  Then  “ almost  the  whole  city,” 
both  Jews  and  Gentiles,  “ came  together,  to  hear  the  word  of 
God.”  But  when  the  unbelieving  Jews  " saw  the  multitudes 
that  were  attracted  by  this  new  doctrine  (as  they  considered  it,) 
“ they  were  filled  with  envy,  contradicting  and  blaspheming.” 

Upon  this  the  inspired  preachers  address  themselves  exclu- 
sively to  the  Gentiles,  quoting  their  authority  for  so  doing  from 


Ver.  43.  When  the  congregation  was  broken  up.— This  explains  the  pre- 
ceding verse — “ When  the  Jews  were  gone  out,”  then  the  Gentiles  came  about 
the  apostles  and  sought,  &c. 

Ver.  44.  Came  almost  the  whole  city— That  is,  both  Jews  and  Gentiles,  a 
great  multitude. 

Ver.  43.  As  many  as  were  ordained  to  eternal  life  believed.— For  ordained 
to,”  Doddridge  reads,  “ delermim  d for which  is  taking  a middle  path  be- 
tween the  Calvinists,  as  Gill,  who  refers  it  to  God's  predestination  ; and  the 
Arminians,  who,  with  Hammond.,  refer  it  to  men’s  own  self-determination  : for 
which  we  see  no  ground.  But  we  have  no  objection  to  understand  it  in  har- 
mony with  the  language  of  our  Lord  and  of  St.  Luke.  Our  Lord  “ gives  eter- 
nal life  to  ail  whom  the  Father  gives  him  by  the  operations  of  his  grace.”  Com- 
pare John  xvii.  9.  All  those  ” believe  unto  eternal  life”  whose  “ hearts  the 
Lord  opens,”  as  he  did  Lydia’s,  Acts  xvi.  14.  If  we  refer  our  conversion  wholly 
to  the  grace  of  God,  it  secures  to  him  the  honour,  and  to  us  the  certainty  of 
our  salvation.  Nevertheless,  God  does  nothing  but  what  he  ever  intended  to 
do  “ I am  the  Lord  : 1 change  not.” 

Ver.  51.  Iconium  .—[Iconium.  now  Cogni,  or  Konieh,  was  the  capital  of 
Lycaonia  in  Asia  Minor  ; a well  built  city,  situated  in  the  richest  part  of  that 
province.) — Bag  tier.  - , . . . , 

Chap  XIV.  Ver  3 Speaking  boldly— Doddridge,  freely i.  e.  without 

prfPhcy  or  reserve. 


the  prophecy  of  Isaiah,  (chap.  xlix.  6.)  And  the  Gentiles  no 
sooner  heard  this  than  “ they  were  glad,  and  glorified  the  word 
of  the  Lord:”  and  as  many  as  were  ordained  (or  appointed)  to 
eternal  life,  believed.  And  (thus)  the  word  of  the  Lord  was 
published  throughout  all  the  “ region,”  or  country,  round  about. 

The  unbelieving  Jews,  however,  became  more  and  more  in- 
censed, and  stirring  up  certain  devout  and  honourable  women 
who  had  hitherto  listened  to  the  apostles,  by  false  reports  and 
artful  insinuations,  drew  them  to  their  side  ; and  at  the  same 
time,  gaining  the  magistrates  of  the  city  in  their  support,  raised 
such  a persecution  as  compelled  the  apostles  to  leave  the  city ; 
and,  as  their  Lord  had  directed  them  to  do,  they  shook  off  the 
dust  pf  their  feet  as  a testimony  against  their  persecutors. 

This,  though  it  may  appear  to  us  a trifling  ceremony,  is 
always  mentioned  by  our  Lord  as  a matter  of  serious  alarm  to 
them.  It  shall  be  more  tolerable  for  Sodom  and  Gomorrah 
in  the  day  of  judgment,  than  for  those  who  treat  with  hostility 
and  contempt  the  message  of  salvation  to  mankind. 

Chap.  XIV  Ver.  1 — 28.  The  persecutions  and  success  of 
Paul  and  Barnabas , and  their  return  to  Antioch. — “ When  ye 
are  persecuted  in  one  city,  (said  our  Lord,)  flee  unto  another.” 
(Matt.  x.  23.)  The  apostles  being  driven  from  Antioch  in 
Pisidia,  flee  unto  Iconium,  and  thence  to  Lystra,  both  in  Lv- 
caoriia  : and  thus  persecution  in  one  country  has  uniformly 
proved  the  means  of  spreading  the  Gospel  into  others.  At 


Ver.  5.  When  there  ivasati  assault  made. — Doddridge  explains  this  of  a joint 
attempt  about  lo  be  made  by  the  bigoted  Jews  and  unbelieving  Gentiles,  which 
coming  to  the  ears  of  Barnabas  and  Paul,  they  fled  farther,  even  to  Lystra  and 
Derbe. 

Ver.  6.  Lystra. — [Lystra  and  Derbe,  two  cities  of  Lycaonia.  were  situated 
south  of  Iconium,  and  north  of  Mount  Taurus  ; the  former  being  to  the  west 

and  the  latter  to  the  cast. Lycaonia— Now  Konieh,  was  a province  o! 

Asia  Minor,  bounded  by  Phrygia  on  the  north,  Pisidia  on  the  west,  Pamphy- 
lia  and  Cilicia  on  the  south,  and  Cappadocia  on  the  east,  made  a Roman  pro- 
vince under  Augustus.] — Bagster. 

Ver.  9.  Had  faith  to  be  healed— See  Mat.  ix.  27—29.  The  man  had  probably 
heard  that  the  apostles  had  wrought  miracles,  and  might  show  in  his  counte- 
nance and  manner  (perhaps  in  words  also)  a desire  to  he  healed  ; or  Paul 
might  have  an  immediate  suggestion  by  the  Spirit  of  inspiration. 

Ver.  11.  The  speech  of  Lycaonia— Hot  Greek,  but  a dialect  perhaps  ap- 
proaching the  Syriac.  Doddridge. In  the  likeness  of  men.— The  Greeks 

supposed  that  their  gods  often  rendered  themselves  visible  in  human  form. 

Ver.  12.  Jupiter. — [Jupiter  was  the  supreme  god  of  the  heathen  ; and  Mer- 
cury was  considered  the  god  of  eloquence.  The  ancients  represen  t Jupiter  as 
an  aged  man,  large,  noble,  and  majestic  ; and  Mercury,  young,  light,  and  ac- 
tive ; and  it  is  very  probable  that  Barnabas  was  a large,  noble,  well-made  man, 
and  St.  Paul,  young,  active,  and  eloquent. [--Bagster. 

1211 


Paul  is  stoned.  ACTS 

Haul,  Mercurius,  because  he  was  the  chief 
speaker. 

13  Then  the  priest  of  Jupiter,  which  was  be- 
fore their  city,  brought  oxen  and  garlands 
unto  the  gates,  and  h would  have  done  sacri- 
fice with  the  people. 

14  Which  when  the  apostles,  Barnabas  and 
Paul,  heard  of,  they  » rent  their  clothes,  and 
ran  in  among  the  people,  crying  out, 

15  And  saying,  Sirs,  why  do  ye  these  things? 
We  j also  are  men  of  like  passions  with  you, 
and  preach  unto  you  that  ye  should  turn  from 
these  vanities  k unto  'the  living  God,  which 
made  m heaven,  and  earth,  and  the  sea,  and 
all  things  that  are  therein: 

16  Who  "in  times  past  suffered  all  nations  to 
walk  in  their  own  ways. 

17  "Nevertheless  he  left  not  himself  without 
witness,  in  that  he  did  good,  and  gave  us  rain 
pfrom  heaven,  and  fruitful  seasons,  filling  our 
hearts  with  food  and  gladness. 

18  And  with  these  sayings  scarce  restrained 
they  the  people,  that  they  had  not  done  sacri- 
fice unto  them. 

19  If  And  there  came  thither  certain  Jews 
from  Antioch  and  Iconium,  who  persuaded 
the  people,  and,  having  ‘'stoned  Paul,  drew 
him  out  of  the  city,  supposing  he  had  been 
dead. 

20  Howbeit,  as  the  disciples  stood  round 
about  him,  he  rose  up,  and  came  into  the 
city : and  the  next  day  he  departed  with 
Barnabas  to  Derbe. 

21  Tf  And  when  they  had  preached  the  gospel 


—CHAP.  XV.  Paul  and  Barnabas  return  to  Antioch. 

to  that  city,  and  r had  taught  many,  they  re- 
turned again  to  Lystra,  and  to  Iconium,  and 
Antioch, 

22  Confirming  the  souls  of  the  disciples,  and 
exhorting  them  to  continue  ■ in  the  faith,  and 
that  t we  must  through  much  tribulation  enter 
into  the  kingdom  of  God. 

23  And  when  they  had  ordained  them  elders 
in  every  church,  and  had  prayed  with  fasting, 
they  commended  them  to  the  Lord,  on  whom 
they  believed. 

24  And  after  they  had  passed  throughout  Pi- 
sidia,  they  came  toPamphylia. 

25  And  when  they  had  preached  the  word 
in  Perga,  they  went  down  into  Attaiia : 

26  And  thence  sailed  to  Antioch,  J from 
whence  they  had  been  recommended  v to  the 
grace  of  God  for  the  work  which  they  fulfilled. 

27  And  when  they  were  come,  and  had  ga- 
thered the  church  together,  they  rehearsed 
w all  that  God  had  done  with  them,  and  how 
he  had  opened  x the  door  of  faith  unto  the 
Gentiles. 

28  And  there  they  abode  long  time  with  the 
disciples. 

CHAPTER  XV. 

1 Great  dissension  ariseth  touching  circumcision.  6 The  apostles  consult  about  it,  22 
and  send  their  determination  by  letters  to  the  churches.  3o  Paul  and  Barnabas,  think* 
ing  to  visit  the  brethren  together,  fall  at  strife,  and  depart  asunder. 

AND  “certain  men  which  came  down  from 
Judea  taught  the  brethren,  and  said , Ex- 
cept b ye  be  circumcised  c after  the  manner  of 
Moses,  ye  cannot  be  saved. 

2 When  therefore  Paul  and  Barnabas  had  no 
small  dissension  and  disputation  with  them 


A.  M.  4050. 
A.  D.  46. 


h Da. 2. 46. 
i Mat. 26.65 
1 c.  10.26. 

Ja.5.17. 

Re.  19. 10. 
k ISa.  12.21 

1 Ki.  16. 13. 

Je.  14.22. 

Jo.2.8. 

1 Co.8.4. 

I lTh.1.9. 
mGe.1.1. 

Ps.33.6. 

146.6. 

Re.  14.7. 
n Ps.81.12. 

c.  17.30. 
o Ho.  1.20. 
p Job  5.10. 

Ps.  147.8. 

Mat. 5.45. 
A.  M.  4051. 

A.  D.  47. 
q 2Co.ll.25 


r had  made 
many 
disciples. 

s c.  13.43. 
t Ro.8.17. 
2TL3.L2. 
A.  M.  cir. 
4052. 

A.  D.  cir. 
48. 

u c.  13. 1,3. 
v c.  15.40. 
w c.  15.4. 
x 1 Co.  16.9. 
2 Co.2.12. 
Re.  3. 8. 

A.  M.  cir. 
4056. 

A.  D.  cir. 
52. 

a Ga.2.12. 
b Jn.7.22. 
c Le.12.3. 


the  former  nothing  particular  is  recorded,  but,  at  Lystra,  the 
healing  of  a cripple  occasions  a very  unexpected  incident. 
The  poor  heathens,  when  they  saw  the  man  whom  they  knew 
to  have  been  born  lame,  leaping  and  walking,  they  directly 
lifted  up  their  voices  and  exclaimed,  “ The  gods  are  come  down 
to  us  in  the  likeness  of  men  !”  Then  Barnabas,  who  was  much 
the  elder  and  more  reverend-looking  person,  they  called  Jupi- 
ter, “ the  father  of  gods  and  men  and  Paul,  Mercurius,  be- 
cause he  was  “the  chief  speaker.’’  And  so  much  were  they 
in  earnest,  that  the  priest  of  Jupiter  brought  oxen  and  garlands 
unto  the  gates,  and  would,  with  the  people,  have  offered  sacri- 
fices to  them,  had  not  the  apostles  exerted  all  their  energy  to 
restrain  them. 

The  address  delivered  on  this  occasion  is  quite  in  the  master- 
ly and  energetic  style  of  St.  Paul,  and  may  afford  us  some  use- 
ful observations.  1.  Ministers  of  the  Gospel,  even  Apostles, 
are  but  men  ; subjects  of  the  same  human  passions  and  in- 
firmities with  other  men  ; and  therefore  should  not  be  idolized. 
2.  Ministers  should  abase  themselves,  that  they  may  exalt 
him  that  sends  them  : “ We  are  (say  they)  as  you  are,  and  as 
your  imagined  gods  were,  weak  and  frail  creatures;  but  we 
come  to  teach  you  to  turn  from  these  lying  vanities,  and  wor- 
ship the  true  God,  the  maker  of  heaven  and  earth.”  3.  We  see 
the  superiority  of  Christian  ministers  to  heathen  philosophers. 
The  latter  believed  as  little  of  the  Pagan  theology  as  the  Chris- 
tians; but  none  of  them  had  the  fortitude  to  avow  it,  or  de- 
•.laim  against  idolatry:  on  the  contrary,  they  all  occasionally 
^informed  to  it,  not  excepting  Socrates  himself.  4.  God,  in 
many  instances,  suffers  what  ha  does  not  approve.  Thus 
(chap.  xiii.  18)  he  “suffered”  the  manners  of  Israel  in  the  wil- 
derness and  in  Canaan,  and  thus  did  he  “suffer  all  nations  to 
walk  in  their  own  ways.”  Yet,  5.  God  left  not  himself  with- 
out witness  to  his  being  and  providence — to  his  power  and 
goodness.  Yet,  with  all  these  just  and  temperate  observations, 
scarcely  could  these  poor  Pagans  be  restrained  from  rendering 
them  divine  honours.  Bur,  alas  ! how  changeable  is  mat;  1 

The  disciples  are  treated  as  their  Lord;  and  as  it  was  in  the 
case  of  Jesus,  many  of  the  same  voices  that  pronounced  “ Ho- 


ver. 13.  The  priest  of  Jupiter.— Doddridge  remarks,  (after  Eisner ,)  that 
it  was  customary  for  the  Greeks  to  build  temples  to  their  tutelar  deities,  in  the 
suburbs  of  the  cities,  and  to  set  up  their  images  before  the  city,  at  the  cates. 
According  to  this  practice,  the  priest  of  Jupiter,  who  was  esteemed  the  titu- 
lar deity  of  the  place,  and  whose  image  was  placed  in  a temple  erected  to  him 
before  the  gates  of  the  city,  “ brought  oxen  and  garlands,"  (or  chaplets,) 
with  which  they  crowned  botii  gods  and  sacrifices  on  such  occasions. 

Ver.  14.  The  apostles , Barnabas  and  Paul. — It  is  plain,  both  here  and  in 
verse  4,  that  Barnabas  is  called  an  apostle ; yet  we  hear  nothing  of  his  being 
chosen  to  the  apostleship.  Some  think  that  Barnabas  and  Paul  are  here  so 
called,  as  messengers  of  the  churches,  chap.  xiii.  1—3.  Yet  as  Paul  was  an 
apostle  in  the  higher  sense,  we  can  hardly  think  Luke  would  name  Barnabas 
before  him,  had  he  been  only  a messenger  of  the  churches.  One  thing  is  re- 
markable, that  Matthias,  who  was  chosen  to  replace  Judas,  is  heard  no  more 
of  alter  his  election  ; yet  Barnabas  is  one  of  the  most  conspicuous  characters 
in  the  book  of  Acts.  It  is  most  certain,  that  we  have  only  an  abstract  of  the 
transactions  of  the  apostles,  as  well  as  of  the  Lord  Jesus  Is  it  not  possible, 
1212 


snnna,”  also  shouted,  “Crucify  him!”  So  likewise  here. 
Certain  Jews,  distinguished  for  their  bigotry  to  Moses  and 
hatred  to  the  Lord  Jesus,  followed  the  apostles  even  hither, 
and  persuaded  the  multitude  that  they  were  impostors  and  per- 
haps necromancers;  they  therefore  joined  with  them  in  stoning 
Paul,  in  a riotous  and  tumultuous  manner,  till  they  supposed 
him  to  have  been  killed.  The  providence  of  God,  however, 
wonderfully  preserved  him ; and  while  the  brethren  were  col- 
lecting round  him,  probably  with  a view  to  his  interment,  he 
rose  up  in  the  midst  of  them,  and  next  day  was  so  far  reco- 
vered as  to  be  able  to  proceed  with  Barnabas  to  Derbe.  There 
they  made  many  disciples,  and  then  “ returned  to  Lystra,  and 
Iconium,  and  Antioch,  confirming  the  believers  and  encou- 
raging them  to  persevere,  notwithstanding  all  opposition.”  And 
when  they  had  ordained  (or  appointed)  them  elders  (or  pres- 
byters) to  instruct  and  preside  among  them,  they  affectionately 
commended  them  by  pvayer  “ to  the  Lord,  on  whom  they  had 
believed” — namely,  the  Lord  Jesus,  whom  they  doubtless  con- 
sidered as  well  able  to  preserve  those  whom  they  so  solemnly 
committed  to  his  care  : notwithstanding,  they  are  reminded, 
they  must  expect  “ to  pass  through  much  tribulation”  in  their 
way  to  the  New  Jerusalem. 

Proceeding  in  their  return,  after  passing  through  several 
countries  which  they  had  before  visited,  they  now  pass  by  sea 
to  Antioch,  from  whence  they  first  set  out  on  this  missionary 
tour ; and  there,  having  collected  the  church  of  that  city,  where 
they  had  received  their  commission,  (chap.  xiii.  1—3,)  “they 
rehearsed  all  that  God  had  done  with  (or  rather  6y)  them,  and 
how  he  had  opened  the  door  of  faith  among  the  Gentiles:” 
that  is,  an  opportunity  for  the  preaching  and  establishment  ol 
the  gospel  among  the  heathen  nations,  as  had  been  long  fore- 
told. 

Chap.  XV.  Ver.  1 — 21.  A dissension  in  the  cliurch  respect- 
ing circumcision. — Men  whose  hearts  are  not  deeply  engaged 
in  spiritual  religion,  are  the  first  to  spend  their  zeal  on  its  ex- 
ternal services.  The  persons  here  spoken  of  were  “ certain 
men  which  came  down  from  Judea”  to  Antioch;  and  they 
are  afterwards  mentioned  (verse  5)  as  being  of  the  sect  of  the 

therefore,  (.though  not  recorded,)  that  Matthias  might  have  died,  and  Barnabas 
have  been  chosen  in  his  stead? 

Ver.  23.  And  when  they  had  ordained  them  elders  in  every  church.—  Al- 
most every  word  in  this  short  passage  has  afforded  ground  for  controversy,  of 
a nature  which  we  purposely  avoid.  We  shall  only  remark  on  the  word  eidn. 
(Greek,  yreslmteros,)  that  it  is  agreed,  1st,  to  refer  to  age  ; and  2dly,  to  of- 
ficial character : and  that  consequently,  it  may,  in  different  texts,  refer  to 
persons  reverend  either  in  age  or  office.  See  Parkhurst. 

Ver.24.  Pisidia.— [Pisidia  was  a province  of  Asia  Minor,  situated  between 
Phrygia  on  the  north  and  west,  Lycaonia  on  the  east,  and  Pamphylia  on  the 
south.]— Bagster. 

Ver.  25.  Perga.— [Perga  was  a considerable  city  of  Pamphylia,  towards  tho 

sea  coast,  and  near  the  Caystrus,  famous  fora  temple  of  Diana. Attaiia. 

— Attaiia,  now  Antalia,  or  Satalie,  was  a maritime  city  of  Pamphylia,  the 
chief  residence  of  the  prefect.] — Bagster. 

Ver.  27.  With  them.— Doddridge,  “By  them.” Door  of  faith— That  >6, 

had  given  them  also  the  privilege  of  believing.  So  “ Door  of  nope,”  Ho.  Ii.  if*. 


Dissensions  about  circumcision.  ACTS. — CHAP.  XV. 


The  apostles'  decision. 


they  determined  that  d Paul  and  Barnabas, 
and  certain  other  of  them,  should  go  up  to 
Jerusalem  unto  the  apostles  and  elders  about 
this  question. 

3 And  being  e brought  on  their  way  by  the 
church,  they  passed  through  Phenice  and  Sa- 
maria, declaring  the  f conversion  of  the  Gen- 
tiles : and  they  caused  great  sjoy  unto  all  the 
brethren. 

4 And  when  they  were  come  to  Jerusalem, 
they  were  received  of  the  church,  and  of  the 
apostles  and  elders,  and  h they  declared  all 
things  that  God  had  done  with  them. . 

5 If  But  there  ‘ rose  up  certain  of  the  sect  of 
the  Pharisees  which  believed,  saying,  ) That  it 
was  needful  to  circumcise  them,  and  to  com- 
mand them  to  keep  the  law  of  Moses. 

6 And  the  apostles  and  elders  came  k together 
for  to  consider  of  this  matter. 

7 If  And  when  there  had  been  much  dispu- 
ting, Peter  rose  up,  and  said  unto  them,  Men 
and  brethren,  ye  know  i how  that  a good  while 
ago  God  made  choice  among  us,  that  the  Gen- 
tiles by  my  mouth  should  hear  the  word  of  the 
gospel,  and  believe. 

3 And  God,  which  m knoweth  the  hearts,  bare 
them  witness,  giving  them  the  Holy  Ghost, 
even  as  he  did  unto  us  ; 

9 And  put  no  difference  between  us  and  them, 
purifying  " their  hearts  by  faith. 

10  Now  therefore  why  tempt  ye  God,  to  put 
a yoke  0 upon  the  neck  of  the  disciples,  which 
neither  our  fathers  nor  we  were  able  to  bear  ? 

11  But  we  believe  that  through  p the  grace  of 


A M.  cir. 

4056. 

A.  D.  cir. 
52. 


d Ga.2.1. 
e Ro.  15.24. 

I Co.  16.6, 

II 

3 Jn.6. 
f c.  14.27. 
g Lu.I5.7, 
10. 

h c.21.19. 

I or,  rose 
up,  said 
they,  cer- 
tain. 

J ver.l. 
k Mat.  18.20 
1 Mat  16. 18, 
19. 

c.  10.20. 
m c.1.24. 
n He.9.13, 
14. 

1 Pe.1.22. 
o Ga.5.1. 
p Ro.3.24. 
Ep.2.8. 
Tit.3.4,5. 


q c. 14.27. 
r Lu.2.31, 
32. 

s Am. 9.11, 
12. 

t Nu. 23.19. 

ls.46.10. 
u 1 Th.  1.9. 
v Ex- 20.4, 5 
1 Co. 8.1, 


lO.ZO. 

Re.  2. 14, 
20. 

9.20. 

w 1 Co.6.9, 
18. 

Col.3.5. 

1 Th.4.3. 
x Le.  17.14. 
De.12.16, 
23. 

y c.  13. 15,27 


the  Lord  Jesus  Christ  we  shall  be  saved,  even 
as  they. 

12  Tf  Then  all  the  multitude  kept  silence,  and 
gave  audience  to  Barnabas  and  Paul,  decla- 
ring what  miracles  and  wonders  God  had 
wrought  <i  among  the  Gentiles  by  them. 

13  If  And  after  they  had  held  their  peace 
James  answered,  saying,  Men  and  brethren, 
hearken  unto  me : 

14  Simeon  hath  declared  r how  God  at  the 
first  did  visit  the  Gentiles,  to  take  out  of  them 
a people  for  ’ L xxame. 

15  And  to  this  agree  the  words  of  the  pro- 
phets ; as  it  is  • written, 

16  After  this  I will  return,  and  will  build  again 
the  tabernacle  of  David,  which  is  fallen  down  ; 
and  I will  build  again  the  ruins  thereof,  and  I 
will  set  it  up  : 

17  That  the  residue  of  men  might  seek  after 
the  Lord,  and  all  the  Gentiles,  upon  whom  my 
name  is  called,  saith  the  Lord,  who  doeth  all 
these  things. 

18  Known  1 unto  God  are  all  his  works  Irom 
the  beginning  of  the  world. 

19  Wherefore  my  sentence  is,  that  we  trouble 
not  them,  which  from  among  the  Gentiles  are 
turned  " to  God  : 

20  But  that  we  write  unto  them,  that  they 
abstain  from  pollutions  of  v idols,  and  from 
"fornication,  and  from  things  strangled,  and 
from  * blood. 

21  For  Moses  of  old  time  hath  in  every  city 
them  that  preach  him,  being  r read  in  the  syna- 
gogues every  sabbath  day. 


Pharisees ; and,  of  course,  more  zealous  for  the  ritual  than  for 
the  moral  law.  These  men  not  only  taught  the  perpetuity  of 
circumcision,  but  its  absolute  necessity  to  salvation  : they  in- 
sisted, therefore,  that  the  Gentile  converts  should  he  circum- 
cised to  be  received  into  the  Christian  church  : or,  in  other 
words,  that  the  Gentiles  must  become  Jews,  before  they  could 
be  Christians.  “It  is  good  always  to  be  zealously  affected  in 
a good  cause but  it  is  much  to  be  regretted,  when  men  not 
only  confine  their  zeal  to  external  religion,  but  spend  it  in  pro- 
moting schisms.  It  is  moreover  to  be  feared,  that  this  zeal  has 
its  foundatipn  generally  in  the  ambition  of  personal  distinction  ; 
at  least,  this  was  certainly  the  case  with  the  heresiarchs  of 
the  first  centuries.  While  they  remained  in  the  church,  many 
of  them  had  neither  character  nor  talents  to  raise  them  above 
others  ; but  the  propagation  of  a new  doctrine  excited  popular 
attention,  and  the  ability  called  forth  in  its  defence  often  ex- 
cited much  greater  admiration  than  the  same,  or  even  superior, 
talents,  exerted  in  the  common  cause  of  Christianity.  This 
remark  isn  A meant  to  discourage  freedom  of  inquiry  into  the 
truths  of  Scripture ; but  only  to  check  the  affectation  of  novel- 
ty and  sectarian  zeal,  by  which  the  peace  of  the  church  has 
been  so  often  unhappily  disturbed. 

These  Christian  Pharisees  ventured  to  dispute  even  with 
Paul  and  Barnabas ; the  church  at  Antioch  therefore  deputed 
those  apostles  to  go  and  consult  the  apostles  and  elders  at  Je- 
rusalem. On  the  way  thither,  through  Phenicia  and  Samaria, 
these  deputies  from  Antioch  related  the  success  with  which  God 
had  favoured  them  in  preaching  among  the  heathen,  which 
occasioned  great  joy  to  all  the  brethren  who  heard  it : but 
when  they  came  to  Jerusalem,  they  found  there  certain  Chris- 
tian Pharisees,  maintaining  the  same  opinions  with  those  who 
had  excited  these  disputes,  and  who  had  probably  been  de- 
puted from  them. 

The  apostles  and  elders  being  assembled,  Peter,  who  had  re- 
turned to  Jerusalem  after  Herod  Agrippa’s  death,  “ opened  the 
debate  by  observing,  that  a considerable  time  ago  God  had  se- 
lected him  to  preach  to  the  Gentiles,  and  had  blessed  his  labours 
with  unequivocal  success,  in  purifying  their  hearts  by  faith, 
and  in  dispensing  the  Holy  Ghost  among  them,  no  less  than 
on  the  Jews.  After  God  himself  had  thus  decided,  he  said  it 
appeared  presumptuous  in  any  person  to  impose  a yoke  on  the 
Gentiles,  from  which  the  divine  indulgence  had  exempted 
them.  He  insisted  that  the  yoke  itself,  especially  when  laid 


Chap.  XV.  Ver.  3.  Brought  on  their  way  — See  chap.  xx.  38  ; xxi.  5,  &c. 
Phenice. — [Phenice,  or  Phoenicia,  was  a province  of  Syria,  whose  boun- 
daries were  different  at  different  times.  It  may  be  said,  generally,  to  have  ex- 
tended from  Tripoli  on  the  north,  to  the  termination  of  the  ridges  of  Mount 
Lebanon  on  the  south,  where  it  met  the  border  of  Palestine : and  compre- 
hending in  breadth  the  narrow  tract  between  Lebanon  and  the  Mediterranean. 
Ptolemy,  however,  makes  it  extend  from  the  Eleutherus,  below  Aradus,  to 
Pelusium  in  Egypt,  including  all  the  sea  coast  of  Palestine.]— Bagster. 

Ver.  7.  After  much  disputing.— Not  among  the  apostles,  but  between  them 

and  the  advocates  of  the  necessity  of  circumcision. A good  while  ago. — it 

wnt  slj.e.i  ten  years  before  that  Peter  had  preached  to  Cornelius  and  his  com- 


on  the  conscience  as  necessary  to  salvation,  was  intolerable  : 
and  he  coucluded,  that  even  they  who  still,  for  charitable  and 
prudential  reasons,  persisted  in  the  ritual  observances,  were 
yet  obliged  to  repose  for  salvation  only  on  the  ‘grace  of  the 
Lord  Jesus  Christ,’  as  well  as  these  Gentiles,  who  never  had 
observed  them  at  all.  This  full  testimony  of  Peter  was  sup- 
ported by  Paul  and  Barnabas,  who  gave  large  proof  of  the  di- 
vine grace  vouchsafed  to  the  Gentiles.  James,  who  seems  to 
have  been  the  standing  pastor  of  Jerusalem,  confirmed  the 
same  argument,  by  the  prophets  of  the  Old  Testament,  agree- 
ably to  Peter’s  declaration  of  the  mercy  of  God  in  visiting  the 
Gentiles.  He  gave  his  opinion  that  the  Gentiles  should  no 
longer  be  molested  with  notions  subversive  of  the  grace  of 
God,  and  tending  to  teach  them  dependence  on  human  works, 
instead  of  the  atonement  of  Christ,  for  salvation.  Only  he  re- 
commended that  the  council  should  direct  them  to  abstain 
from  the  pollutions  of  idols,  and  from  fornication,  and  from 
things  strangled,  and  from  blood.”  ( Milner’s  Ch.  Hist.  vol. 
i.  chap,  l.) 

On  this  we  shall  only  here  add,  that  so  far  from  Peter  here 
appearing  as  “the  prince  of  the  apostles,”  as  the  Roman 
Catholics  consider  him,  he  speaks  with  no  authority,  but  as  an 
individual  apostle.  He  does  not  even  appear  to  have  presided 
as  moderator  ; that  office  being  filled  by  James,  who  sums  up 
the  argument,  and  concludes  with  adding — “ Wherefore  my 
opinion  (or  decision)  is,”  &c.  : which  words,  though  in  them- 
selves unassuming,  yel  had  they  been  used  by  Peter,  (as  Dodd- 
ridge observes,)  would  have  been  pleaded  as  decisive  of  his 
superiority.  As  the  case  stands,  they  are  content  to  argue 
from  his  speaking  first  on  this  occasion  : a clear  proof,  as  we 
understand  it,  that  he  was  not  even  the  president  on  this  occa- 
sion, much  less  did  he  dictate  the  decree  which  was  adopted. 
(See  Rhemish  Annol.  in  Acts  xv.) 

Yer.  22—41.  The  decree  of  the  Apostles,  formed  on  the  sug- 
gestion of  James,  sent  to  Antioch.— Though  James  claimed  no 
superiority,  it  is  evident  that  he  presided:  and  it  is  much  to 
the  honour  of  his  wisdom  and  prudence,  that  his  suggestions 
in  the  council  were  so  unanimously  adopted.  Oil  the  decree 
itself,  we  offer  the  following  observations.  1.  The  introduc- 
tion severely  censures  those  who,  without  a divine  command, 
attempt  to  introduce  laws  and  regulations  into  the  church  of 
God  : especially  when  those  laws  are  of  a nature  to  “ subvert 
the  faith,”  and  trouble  the  consciences  of  believers,  as  was  the 

pany,  according  to  the  vulgar  chronology  ; but  some  refer  this  expression  to  the 
divine  decrees.  See  ver.  18,  also  note  of  ver.  13. 

Ver.  14.  Simeon— \.  e.  Simon  Peter. 

Ver.  17.  The  residue  of  men. — In  Amos  ix.  12,  our  translation  reads  The 
remnant  of  Edom  but  tneLXX.  and  Arabic  read  Adam  (or  men)  for  ‘ Edom : ’ 
and  this  is  generally  considered  as  the  true  reading.  See  Kennicott  and  Naur- 
come. Whom  my  name  is  called—  i.  e.  who  are  converted  to  the  true  God. 

Ver.  18.  All  his  works— i.  e.  all  his  doings  or  designs  ; not  confining  it  to  the 
works  of  Nature. From  the  beginning  of  the  world— Or  ‘ from  etrrnity.  ■ 

Ver.  19.  My  sentence  is. — Doddridge,  I determine. ”- — Are  turned.— 
Doddridge,  " are  converted.” 

12151 


letters  to  the  churches. 


ACTS. — CHAP.  XVI.  Paul  and  Barnabas  separate. 


22  Then  pleased  it  the  apostles  and  elders, 
with  the  whole  church,  to  send  chosen  men  of 
their  own  company  to  Antioch  with  Paul  and 
Barnabas;  namely , Judas  surnamed  1 Barsa- 
bas,  and  Silas,  chief  men  among  the  brethren  : 

23  And  they  wrote  letters  by  them  after  this 
manner;  The  apostles  and  elders  and  bre- 
thren send  greeting  unto  the  brethren  which 
are  of  the  Gentiles  in  Antioch  and  Syria  and 
Cilicia : 

24  Forasmuch  as  we  have  heard,  that  certain 
* which  went  out  from  us  have  troubled  b you 
with  words,  'subverting  your  souls,  saying, 
Ye  must  be  circumcised,  and  keep  the  law : 
to  whom  d we  gave  no  such  commandment: 

25  It  seemed  good  unto  us,  being  assembled 
with  one  accord,  to  send  chosen  men  unto 
you  with  our  beloved  Barnabas  and  Paul, 

26  Mm  that  have  hazarded  e their  lives  for 
the  name  of  our  Lord  Jesus  Christ. 

27  We  have  sent  therefore  Judas  and  Silas, 
who  shall  also  tell  you  the  same  things  by 
f mouth. 

28  For  it  seemed  good  to  the  Holy  Ghost, 
and  to  us,  to  lay  upon  you  no  greater  burden 
e than  these  necessary  things  ; 

29  That  ye  abstain  h from  meats  offered  to 
idols,  and  from  blood,  and  from  things  stran- 
gled, and  from  fornication:  from  which  if  ye 
keep  > yourselves,  ye  shall  do  well.  Fare  ye 
well. 

30  So  when  they  were  dismissed,  they  came 
to  Antioch  : and  when  they  had  gathered  the 
multitude  together,  they  delivered  the  epistle : 

31  Which  when  they  had  read,  they  rejoiced 
for  the  ) consolation. 

32  And  Judas  and  Silas,  being  prophets  also 


A.  M.  cir. 
4036. 

A.  D.  cir. 
92. 

t c.1.23. 
a ver.l. 

b Ga.5  12. 

c Ga.5. 4. 

d Go. 2.4. 

e c.  13.50. 
14.19. 

f word. 

g Re.  2.24. 

h ver.20. 

I 2 Co. 11.9. 
Ja.1.27. 

1 Jo. 5.21. 
Jude  20,21 

J or,  exhor- 
tation. 


k c.  14.22. 

1 lCo.16.ll 
2Jn.lO. 

A.  M.  cir. 
4057. 

A.  D.  cir. 
53. 


me.  13.4,  &c 

n c.  12. 12.25 
Col.4.10. 


o c.13.13. 


p c.14.26. 
20.32. 

q c.16.5. 

a c.14.6. 


b c.  19.22. 
Ro.  16.21. 
1 Co. 4. 17. 


c 2 Ti.1.5. 


themselves,  exhorted  the  brethren  with  many 
words,  and  confirmed  k them. 

33  And  after  they  had  tarried  there  a space, 
they  were  let  go  ■ in  peace  from  the  brethren 
unto  the  apostles. 

34  Notwithstanding  it  pleased  Silas  to  abide 
there  still. 

35  Paul  also  and  Barnabas  continued  in  An- 
tioch, teaching  and  preaching  the  word  of  the 
Lord,  with  many  others  also. 

36  If  And  some  days  after  Paul  said  unto  Bar- 
nabas, Let  us  go  again  and  visit  our  brethren 
in  m every  city  where  we  have  preached  the 
word  of  the  Lord,  and  see  how  they  do. 

37  And  Barnabas  determined  to  take  with 
them  John,  " whose  surname  was  Mark. 

38  But  Paul  thought  not  good  to  take  him  with 
them,  who  departed  0 from  them  from  Pam- 
phylia,  and  went  not  with  them  to  the  work. 

39  And  the  contention  was  so  sharp  between 
them,  that  they  departed  asunder  one  from  the 
other:  and  so  Barnabas  took  Mark,  and  sail- 
ed unto  Cyprus ; 

40  And  Saul  chose  Silas,  and  departed,  being 
recommended  p by  the  brethren  unto  the  grace 
of  God. 

41  And  he  went  through  Syria  and  Cilicia, 
confirming  i the  churches. 

CHAPTER  XVI. 

I Paul  having  circumcised  Timothy,  7 and  being  called  by  the  Spirit  from  one  couu 

try  to  another,  14  converteth  Lydia,  16  castelh  out  a spirit  of  divination.  19  For 

which  cause  he  and  Silas  are  whipped  and  imprisoned.  26  The  prison  doora  are 

opened.  31  The  Jailer  is  converted,  o7  and  they  are  delivered. 

THEN  came  he  to 1 Derbe  and  Lystra  : and, 
behold,  a certain  disciple  was  there,  na- 
med b Timotheus,  the  son  of c a certain  woman, 
which  was  a Jewess,  and  believed;  but  his  fa- 
ther was  a Greek : 


case  here,  when  these  men  attempted  to  lay  the  yoke  of  the 
Mosaic  law  upon  the  necks  of  the  Gentiles. — 2.  What  relates 
to  the  question  of  circumcision  itself,  is  only  negatively  ex- 
pressed : “ It  seemed  good  to  the  Holy  Ghost,  and  to  us,  to 
lav  upon  you  no  greater  burden  than”  is  specified  in  the  articles 
following,  neither  of  which  mention  circumcision  ; conse- 
quently that  is  neither  enjoined  nor  forbidden. — 3.  The  articles 
named  are  stated  to  be  “ necessary” — that  is,  things  to  be  ne- 
cessarily refrained  from.  Not,  indeed,  all  equally  so  ; for  which 
reason  it  may  be  proper  to  examine  them  distinctly. 

1.  To  abstain  from  “ meats  offered  to  idols,”  knowing  them 
to  have  been  so  offered ; and  more  especially  from  partaking 
of  idolatrous  feasts,  in  which  the  meats  had  been  so  offered. 
To  these,  no  doubt,  Christians  were  frequently  invited,  and 
often  probably  with  the  view  of  ensnaring  them  : we,  in  this 
age,  (Paganism  being  abolished,)  are  not  under  the  same 
temptations  ; but  it  deserves  to  be  considered,  whether  the 
attendance  of  Christians  at  convivial  feasts,  where  “Jolly 
Bacchus”  and  “ Glorious  Apollo”  are  invoked  and  eulogized 
in  eons,  does  not  involve  conduct  very  similar  to  that  nere 
prohibited.  Meats  hung  up  in  the  shambles,  or  presented  for 
food,  without  any  notification  of  having  been  so  offered,  we 
are  elsewhere  directed  to  eat,  asking  no  questions,  (l  Cor.  x.  25.) 
-2.  As  to  refraining  “ from  blood  and  from  things  strangled,” 
eo  far  as  this  is  merely  a repetition  of  the  precept  given  to 
Noah,  we  consider  it  binding  on  Gentiles,  as  well  as  Jews. 
(See  exposition  and  nptes  on  Gen.  ix.  1 — 7.)  But  farther 
than  that,  we  consider  it  binding  only  in  cases  wherein  our 
liberty,  as  Gentiles,  might  hurt  the  minds  of  conscientious 
Jews. — 3.  11  Things  strangled  and  blood,”  are  understood  to 
comprehend  all  creatures  killed  for  food  without  discharging 
the  blood  from  them;  but  perhaps  the  original  precept  to  Noah 
did  not  go  so  far,  (see  our  exposition  above  referred  to,)  and 
farther  than  that  went  we  Gentiles  are  not  bound,  otherwise 
than  may  be  necessary  to  avoid  hurting  the  consciences  of  our 
weaker  brethren.  (Rom.  xiv.  15—20.  1 Cor.  viii.  8—13;  x.  28.) 
—4.  Fornication:  this  is,  in  all  cases,  a crime  against  the 
moral  law ; but  the  prohibition  seems  to  be  here  given  with 

Ver.  2*2.  Antioch. — [ Antioch  of  Syria,  now  Antakia , was  the  capital  of  the 
8yro-Macedonian  empire,  the  residence  of  the  Macedonian  kings  of  Syria  for 
several  hundred  years,  and  afterwards  of  the  Roman  governors  of  the  province. 
It  was  situated  on  the  Orontes,  about  67  miles  west  of  Aleppo,  and  12  miles 
from  the  Mediterranean,  and  is  said  to  have  been  4 miles  in  circumference.  It 
was  totally  ruined  by  an  earthquake  in  1822.1 — Bolster. 

Ver.  23.  Syria— [Syria  properly  so  called,  and  "in  the  sense  in  which  it  oc- 
curs in  the  New  Testament,  was  a country  of  Aaia.  bounded  by  the  Euphrates 
on  the  oast,  by  the  Mediterranean  and  Phmnicia  on  the  west,  by  Cilicia  on  the 

north,  and  by  Judea  and  Arabia  Deserta  on  the  south. Cilicia— Was  a 

country  of  Asia  Minor,  on  the  south  eastern  coast,  havine  Lycaonia  and 
Mount  Taurus  on  the  north,  Syria  on  the  east  and  south,  and  Pamphylia  on 
the  west.  Its  capital  city  was  Tarsus.  [—Bagster 
1211 


particular  reference  to  the  licentious  and  abominable  rites 
practised  in  Pagan  temples,  where  the  worst  crimes  made  part 
of  their  religious  services. 

With  this  definitive  decree,  Paul  and  Barnabas  were  dis- 
missed, to  return  back  to  the  church  at  Antioch,  accompanied 
by  Judas,  surnamed  Barsabas,  and  Silas,  both  ‘ prophets,”  or 
inspired  men,  who  confirmed  the  testimony  of  the  apostles, 
and  exhorted  the  brethren  to  resist  the  doctrine  of  the  Juda- 
izing  teachers.  Thus  was  harmony  restored  to  the  church,  and 
the  common  cause  of  Christianity  advanced  and  prospered. 

This  has  been  usually  called  the  first  Christian  council,  and 
so  it  was;  but  it  was  also  unique,  as  consisting  chiefly  (if  not 
entirely)  of  the  apostles  and  other  inspired  persons  ; on  which 
account  we  may  the  more  admire  the  mild  and  gentle  terms 
with  which  the  apostolic  epistle  concludes: — Not,  “If  any 
man  dispute  our  authority  let  him  be  Anathema  ;”  but,  “ From 
which  (namely,  the  things  here  prohibited)  if  ye  keep  your- 
selves, ye  shall  do  well.” 

A dissension,  however,  soon  arose  between  Paul  and  Barna- 
bas. They  had  agreed  to  revisit  the  churches  they  had  already 
established  among  the  Gentiles ; but  they  differed  as  to  the 
most  suitable  person  to  take  with  them.  Barnabas  determin- 
ed to  take  with  him  his  relation,  John  Mark  ; but  Paul,  oflend- 
cd  with  his  conduct  in  deserting  them  before,  refused ; and 
thus  they  divided,  Barnabas  went  to  his  native  country  with 
his  relation  above  named,  but  Paul  travelled  through  Syria 
and  Cilicia,  accompanied  by  Silas,  who  had  come  with  them 
from  Jerusalem.  Paul’s  farther  labours  and  sufferings  form 
the  chief  subject  of  the  remaining  chapters  of  this  book. 

Chap.  XVI.  Ver.  1—24.  Paul  circumcises  1'imothy—con 
verts  Lydia— casts  out  a demon,  and  is  imprisoned.— Paul 
meeting  with  Timothy  at  Lystra,  is  so  well  pleased  with  him, 
that  he  is  anxious  to  introduce  him  into  the  Christian  ministry 
under  his  immediate  sanction.  As  his  mother  was  a Christian 
Jewess,  (though  married  to  a Greek,)  he  thought  it  necessary 
for  him  to  be  circumcised,  as  otherwise  the  Jews  would  hold 
no  conversation  with  him.  This  done,  Paul  proceeds-in  his 
journey  as  far  as  Troas,  near  the  ruins  of  ancient  Troy,  on 

Ver.  27.  Judas  and  Silas  — The  former,  surnamed  Barsabas,  is  supposed  to 
have  been  the  brother  of  Joseph  Barsabas,  one  of  the  candidates  for  the  va- 
cant apostleship,  chap.  i.  23. By  mouth. — Gr.  “by  word.”  Doddridge. 

“ by  word  of  mouth.” 

Ver.  37.  Barnabas  determined— Hammond,  “counselled.”  Doddridge. 
“ advised.” 

Ver.  38.  Pamphylia.— [Pamphylia  was  a province  of  Asia  Minor,  bounded 
on  the  south  by  the  Mediterranean,  west  by  Lycia,  north  by  Pisidia,  and  east 
by  Cilicia.  J —Bagster. 

Ver.  39.  The  contention  was  so  sharp—  The  Greek  word  is  a medical  term 
—a  paroxysm  of  anger. 

Chap.  XVI.  Ver.  1.  Timotheus— In  English.  Timothy,  to  whom  Paul  after- 
wards addressed  two  epistles. 


Paul  circumciseth  Timothy.  ACTS. — CHAP.  XVI.  A spirit  of  divination  Ca.it  out, 


2 Which  was  well  d reported  of  by  the  bre- 
thren that  were  at  Lystra  and  Iconium. 

3 Him  would  Paul  have  to  go  forth  with  him  ; 
and  took  and  circumcised  e him  because  of  the 
Jews  f which  were  in  those  quarters : for  they 
knew  all  that  his  father  was  a Greek. 

4 And  as  they  went  through  the  cities,  they 
delivered  them  the  decrees  for  to  keep,  that 
were  ordained  s of  the  apostles  and  elders 
which  were  at  Jerusalem. 

5 And  so  were  the  churches  h established  in 
the  faith,  and  increased  in  number  daily. 

6 Now  when  they  had  gone  throughout  Phry- 
gia and  the  region  of  * Galatia,  and  were  for- 
bidden of  ) the  Holy  Ghost  to  preach  the  word 
in  k Asia, 

7 After  they  were  come  to  Mysla,  they  assay- 
ed to  go  into  Bithynia  : but  the  Spirit  suffered 
them  not. 

8 And  they  passing  by  Mysia  came  down  to 
i Troas. 

9 If  And  a vision  appeared  to  Paul  in  the 
night;  There  stood  a man  m of  Macedonia, 
and  prayed  him,  saying,  Come  over  into  Ma- 
cedonia, and  help  us. 

10  And  after  he  had  seen  the  vision,  immedi- 
ately we  endeavoured  to  go  " into  Macedonia, 
assuredly  gathering  that  the  Lord  had  called 
us  for  to  preach  the  gospel  unto  them. 

11  Therefore  loosing  from  Troas,  we  came 
with  a straight  course  to  Samothracia,  and 
the  next  day  to  Neapolis  ; 

12  And  from  thence  to  “Philippi,  which  is 
p the  chief  city  of  that  part  of  Macedonia, 
and  a colony : and  we  were  in  that  city  abi- 
ding certain  days. 

13  And  on  the  i sabbath  we  went  out  of  the 


A.  M.  cir. 
4U77. 

A.  D.  cir. 
53. 


cl  c.6.3. 

1 Ti.5.10. 
He.  11.2. 
e Ga.2.3..a 
5.1.. 3. 

f 1 Co.9.20. 
g c.  15.28,29 
h c.15.41. 
i Ga.1.2. 

1 Pe.1.1. 

J Am.8.11, 
12. 

1 Co.  12.11 
k Re.1.4,11. 
1 2Co.2.12. 

2 Ti.4.13. 
m c.  10.30. 

n 2 Co.2.13. 
o Phi.  1.1. 
p or,  the 
first. 
q sabbath 
day. 


r c.21.5. 
a Lu.24.45. 
t He.  13.2. 


x Ge.  14.18. 
22. 

y c.  18.26. 
He.  10.20. 

z Ma.1.25, 
34. 

a Ma.16.17. 
b c.  19.24.. 
27. 

c or,  court. 
d MatlO.18 
e lKi.18.17, 
c.17.6. 


city  by  a liver  side,  where  r prayer  was  wont 
to  be  made  ; and  we  sat  down,  and  spake 
unto  the  women  which  resorted  thither. 

14  Tf  And  a certain  woman  named  Lydia,  a 
seller  of  purple,  of  the  city  of  Thyatira,  which 
worshipped  God,  heard  us  : whose  heart  ' the 
Lord  opened,  that  she  attended  unto  the  things 
which  were  spoken  of  Paul. 

15  And  when  she  was  baptized,  and  her 
household,  she  besought  1 us,  saying,  If  ye 
have  judged  me  to  be  faithful  to  the  Lord, 
come  into  my  house,  and  abide  there.  And 
she  constrained  us. 

16  T|  And  it  came  to  pass,  as  we  went  to 
prayer,  a certain  damsel  possessed  u with  a 
spirit  of  v divination  met  us,  which  brought 
her  masters  much  gain  w by  soothsaying: 

17  The  same  followed  Paul  and  us,  and  cri- 
ed, saying,  These  men  are  the  servants  of  the 
most  high  x God,  which  show  unto  us  the 
way  of  y salvation. 

18  And  this  did  she  many  days.  But  Paul, 
being  grieved,  turned  and  said  z to  the  spirit, 
I command  thee  in  the  name  of  Jesus  Christ 
to  come  out  of  her.  And  a he  came  out  the 
same  hour. 

19  If  And  when  her  masters  saw  that  the 
hope  of  their  gains  b was  gone,  they  caught 
Paul  and  Silas,  and  drew  them  into  the  c mar- 
ket-place unto  d the  rulers, 

20  And  brought  them  to  the  magistrates,  say- 
ing, These  men,  being  Jews,  do  exceedingly 
trouble  e our  city, 

21  And  teach  customs,  which  are  not  lawful 
for  us  to  receive,  neither  to  observe,  being 
Romans. 

22  And  the  multitude  rose  up  together  against 


the  shore  of  the  JEgean  Sea.  While  there,  he  saw  in  a night 
vision  a Macedonian,  who  invited  his  assistance.  This  he 
considered  as  a call  in  providence  to  go  and  preach  the  gospel 
;n  that  country  : accordingly,  “ We,”  says  the  historian  Luke , 
“ came  with  a straight  course  to  Samothracia — to  Neapolis— 
to  Philippi;”  and  at  the  latter  place  he  continued  for  certain 
days,  during  which  the  following  events  occurred.  But  be- 
fore we  proceed,  it  may  be  proper  to  observe,  that  this  is  the 
first  time  St.  Luke  introduces  himself  as  the  companion  of 
St.  Paul,  and  that  in  the  most  modest  and  indirect  manner. 

Paul  and  Silas,  accompanied  by  Luke  and  Timothy,  on  the 
first  sabbath  after  their  arrival,  repair  to  a public  Oratory , or 
place  of  prayer,  where  the  pious  Jews  met  for  devotional  pur- 
poses, especially  the  females,  of  whom  the  far  greater  part  of 
the  congregation  usually  consisted.  Among  those  who  now 
attended  was  one  Lydia , a Jev/ish  proselyte,  “ whose  heart 
the  Lord  opened,”  so  that  she  attended  unto  Paul’s  discourses, 
and  received  Christian  baptism,  with  all  her  household.  One 
day,  however,  as  they  were  going  to  their  devotions,  they  vvere 
accosted  in  the  way  by  a female  slave,  who  was  a demoniac, 
and  possessed  a spirit  of  Python , or  divination,  like  that  of  the 
Pythic  oracle,  whereby  she  brought  her  masters  (or  owners) 
great  gain.  Seeing  the  apostle  and  his  companions  daily 
passing  that  way,  she  constantly  accosted  them,  and  followed 
them  for  many  days  together,  crying,  “ These  men  are  ser- 
vants of  the  most  High  God,  which  show  unto  us  the  way  of 
salvation.” 

On  the  subject  of  demoniacs,  and  the  reality  of  possessions, 
we  hav“e  already  given  our  opinion  freely,  and  are  happy  to 


Ver.  3.  They  knew  all  that  his  father  was  a Greek— And  consequently  that 
Ik*  was  uncircumcised,  which  would  be  an  insurmountable  barrier  to  his  useful- 
ness among  the  Jews 

Ver.  4,  5.  And.  they  went,  &c. — Toionsend,  on  the  authority  of  Lord  Bar- 
rington and  other  critics,  places  these  verses  at  the  end  of  chap,  xv.;  but 
Doddridge  disapproves  the  transposition. 

Ver.  6.  Phrygia— [A.  country  of  Asia  Minor,  had  Bithynia  and  Galatia  on 
the  north,  Cappadocia  on  the  east,  Lycaonia,  Pisidia,  Pamphylia,  and  Lycia 

on  the  south,  and  Lydia  and  Mysia  on  the  west. Galatia— Was  situated 

between  Phrygia  on  the  south,  Bithynia  and  Paphlagonia  on  the  north,  and 
Pont U9  on  the  east. Asia— That  is,  Proconsular  Asia,  which  included  Io- 

nia. iEolia,  and  Lydia.  1 —Bagster. 

Ver.  7.  Mysia— [Lay  between  Lydia  on  the^south,  Troas  on  the  west,  the 
Propontis  on  the  north,  and  Phrygia  and  Bithynia  on  the  east ; which  had  the 
Euxine  on  the  north,  Paphlagonia  on  the  east,  and  Galatia  and  Phrygia  on  the 
south.]— Bagster. But  the  Spirit  [of  Jesus]  suffered  them  not.— Dodd- 

ridge says.  “ So  many  ancient  versions,  readings,  and  citations,  add  the 
words  [of  Jesus,]  that  I thought  myself  not  only  authorized,  hut  obliged,  at 
'east  to  insert  them  thus,  and  perhaps  might  well  have  omitted  the  crotchets.” 
Even  “The  improved  (Unitarian)  version”  inserts  them;  and  adds,  “these 
word?  are  introduced  into  the  text  on  the  most  approved  authorities.”  See 
( riesbach. 

Ver.  11.  Samothracia—  [Now  Samandrachi , was  an  island  of  the  JEgean 
sea,  about  20  miles  in  circumference,  near  Thrace,  where  the  Hebrus  falls  into 


find  our  sentiments  coincide  with  those  of  Preb.  Townsend 
in  his  late  work.  He  says,  “ If  it  appeared  to  me  to  be  war- 
ranted by  the  sacred  text,  I would  willingly  interpret  this  pas- 
sage with  Michaelis  ....  and  many  pthers ; and  believe  that 
the  damsel  at  Philippi  was  either  an  impostor,  a ventriloquist, 
insane,  diseased  with  melancholy,  or  overpowered  with  her 
own  fancies;  but  I cannot  render  the  plain  language  of  St 
Luke  in  any  but  the  literal  manner.  My  reason  shall  always 
submit  to  Scripture;  and  I cannot  wrest  the  words  of  this 
Scripture  to  any  other  meaning  than  the  usual  one,  that  an 
evil  spirit  had  influence  over  the  mind  and  body  of  this  per- 
son, enabling  her  to  utter  oracular  responses.” 

Dr.  Doddridge  remarks,  “The  manner  in  which  Luke  re- 
lates the  story,  plainly  implies,  that  he  thought  it  a real  pos- 
session. and  that  Paul  took  it  nimself  in  that  view.  Nor  can 
I apprehend  that  her  behaviour,  or  his,  or  that  of  her  masters 
afterwards,  can  be  accounted  for,  without  allowing  it  to  have 
been  the  case.” 

Mr.  Scott,  taking  the  same  side,  remarks— “Had  this  dam- 
sel’s divination  been  a mere  juggle  between  her  and  her  mas- 
ters, the  command  of  the  apostle  could  not  have  detected  it, 

or  prevented  them  from  carrying  on  the  deception [But] 

The  owners  of  this  damsel,  being  sensible  that  no  farther 
lucre  could  be  made  by  her,  [especially  if  she  was  converted  to 
Christianity,]  and  that  her  value,  if  offered  for  sale,  was  greatly 
diminished,  were  exceedingly  exasperated  by  their  loss  : and 
when  they  had  seized  on  Paul  and  Silas,  and  accused  them 
before  the  magistrates  as  disturbers  of  the  peace,  and  teachers 
of  unlawful  customs;  the  multitude,  also,  being  enraged  at  the 


the  sea. Neapolis— Now  Napoli,  was  a sea  port  of  Macedonia,  a few  miles 

from  Philippi,  near  Thrace,  to  which  it  was  formerly  reckoned.]— Bagster. 

Ver.  12.  The  chief  city. — Doddridge , “ a city  of  the  first  part  of  Macedo- 
nia,” which  was  divided  into  four  parts—"  and  a Roman  colony.” 

Ver.  13.  Where  prayer  was  wont  to  be  made— Doddridge.  “Where,  ac- 
cording to  custom,  was  an  oratory.”  Lardner  quotes  Josephus  for  such  a 
custom  among  the  Jews,  tolerated  by  the  Roman  laws. 

Ver.  16.  A spirit  of  divination. — Margin,  “ of  Python,”  or  Apollo.  Virgil 
thus  describes  a Pythoness  : — 

“ The  virgin  cries — The  god  ! behold  the  god ! 

And  straight  her  visage  and  her  colour  change, 

Her  hair’s  dishevell’d,  and  her  heaving  breast, 

And  labouring  heart,  are  swollen  with  sacred  rage  ; 

Larger  she  seems,  her  voice  no  mortal  sound, 

As  the  inspiring  god,  near  and  more  near, 

Seizes  her  soul.”— Eneid,  vi.  46. 

Archbishop  Potter  says,  “There  were  but  few  that  pretended  to  inspiration 
but  raged  after  this  manner,  foaming  and  yelling,  and  making  a strange,  terri- 
ble noise;  sometimes  gnashing  their  teeth,  shivering,  and  trembling,  with  a 
thousand  antic  motions.”  The  Hebrews  called  sucn  a one  4 Mistress  of  the 
Ob”  (or  Aub.)  See  1 Sam.  xxviii.,  with  whict!  the  reader  may  compare  Job 

xxxii.  18—20. By  soothsaying— Doddridge, ,l  prophesying.” 

Ver.  19.  Market-place.— Sec  note  on  chap.  xvii.  17. 

1215 


Paul  and  Silas  imprisoned.  ACTS. — CHAP.  XVI. 


The  jailer  converted 


them : and  the  mr  gistrates  rent  off  their  clothes, 
and  commanded  to  beat  them. 

23  And  when  they  had  laid  f many  stripes 
upon  them,  they  cast  them  into  prison,  charg- 
ing the  jailer  to  keep  them  safely  : 

24  Who,  having  received  such  a charge, 
thrust  them  into  the  inner  prison,  and  made 
their  feet  fast  in  the  stocks. 

25  T[  And  at  midnight  Paul  and  Silas  e pray- 
ed, and  sang  h praises  unto  God:  and  the 
prisoners  heard  them. 

26  And  suddenly  there  was  a great  earth- 
quake, so  i that  the  foundations  of  the  prison 
were  shaken  : and  immediately  ) all  the  doors 
were  opened,  and  every  one’s  bands  were 
loosed. 

27  And  the  keeper  of  the  prison  awaking  out 
of  his  sleep,  and  seeing  the  prison  doors  open, 
he  drew  out  his  sword,  and  would  have  killed 
himself,  supposing  that  the  prisoners  had  been 
fled. 


A.  M.  clr. 
4057. 

A.  D.  CLT. 
53. 


f 3 Co.6.5. 

1 1.23,25. 

1 Th.2.2. 
g Ja.5.13. 
h Pb.34.1. 
i c.4.31. 

\ Is.  42.7. 
c.5.19. 
12.7,10. 


k Pr.24.11, 

12. 

1 Th.5.15. 
1 Ec.7.15.. 
17. 

m Je.5.22. 

n c.2.37. 

9.6. 

o Hab.2.4. 

J ii.3. 106 
6.47. 
c.  13.39. 
p c.2.39. 
q Ro.1.14, 
16. 

r Lu.5.29. 
s Ro.5.11. 


28  But  ''Paul  cried  with  a loud  voice,  saying, 
Do  thyself  ' no  harm  : for  we  are  all  here. 

29  Then  he  called  for  a light,  and  sprang  in, 
and  came  m trembling,  and  fell  down  before 
Paul  and  Silas, 

30  And  brought  them  out,  and  said,  Sirs 
what  " must  I do  to  be  saved  ? 

31  And  they  said,  Believe  ° on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved,  and  thy 
p house. 

32  And  they  spake  unto  him  the  word  of  the 
Lord,  and  to  all  ''that  were  in  his  house. 

33  And  he  took  them  the  same  hour  of  the 
night,  and  washed  their  stripes  ; and  was  bap- 
tized, he  and  all  his,  straightway. 

34  And  when  he  had  brought  them  into  his 
house,  he  set  meat  r before  them,  and  * rejoi- 
ced, believing  in  God  with  all  his  house. 

35  T[  And  when  it  was  day,  the  magistrates 
sent  the  serjeants,  saying,  Let  those  men  go. 

36  An  d the  keeper  of  the  prison  told  this  say- 


\oss  of  their  prophetess,  joined  in  the  tumultuous  accusation. 
Whereas,  had  the  apostle  satisfactorily  detected  an  artful  im- 
postor, [as  some  suppose  her,]  they  who  had  been  convinced 
of  the  cheat,  would  have  been  enraged  at  those  who  duped 
them  of  their  money,  and  not  at  him  who  had  undeceived  them.” 

The  supposition’ of  others,  that  the  girl  was  deranged,  ap- 
pears to  us,  however,  neither  improbable  nor  inconsistent  with 
her  being  a demoniac  ; for,  as  we  have  repeatedly  remarked, 
(on  Matt.  iv.  1-2 — 25,  and  notes;  viii.  28,  note,)  insanity  and 
possession  appear  to  us  to  have  been  frequently  connected, 
not  only  in  ancient  times,  but,  in  some  instances,  to  the  pre- 
sent day.  Nor  is  it  a valid  objection  that,  had  the  girl  been 
mad,  the  people  would  surely  not  have  regarded  her  oracles; 
this  can  never  rationally  be  pleaded,  wVl  ■ the  oracles  of  poor 
Brothers,  and  the  unhappy  Johanna  ui.ihcott,  shall  be  re- 
collected. It  is  too  true,  as  a popular  preacher  once  said, 
“ People  can  believe  any  thing  but  the  gospel  — and  this  was 
well  said  at  the  moment,  when  thousands  had  just  been  paid, 
by  the  higher  circles  of  society,  to  see  a man  jump  into  a 
guart  bottle  ! ! 

But  to  return  to  the  poor  slave  of  Philippi:  that  she  bore 
witness  to  the  truth,  is  no  objection  to  the  fact  of  her  being 
possessed,  since  demons  repeatedly  witnessed  to  the  divine 
character  of  our  Saviour  as  “ the  Holy  One  of  God.”  (Mark 
i.  24.  Luke  iv.  34.)  From  what  motive  the  girl,  or  the  de- 
mon, thus  bore  witness  to  the  truth,  is  not  for  us  to  inquire ; 
but  it  seems  to  have  given  Paul  much  uneasiness ; partly,  per- 
haps, lest  the  people  should  suppose  there  might  bo  a league 
between  them.  Why  he  did  not  work  the  miracle  in  the  first 
instance,  is  another  circumstance  not  within  our  province  to 
ascertain. 

The  first  effect,  however,  was  to  raise  a persecution  against 
the  apostles:  but  it  is  observable,  that  the  charge  brought 
against  them  is  not  that  of  ejecting  the  demon,  for  that  would 
have  established  their  power  of  working  miracles;  but  the  in- 
troduction of  a new  religion,  which  required  the  sanction  of 
the  state.  (Compare  chap.  xvii.  18.)  At  this  the  magistrates 
were  so  incensed,  that,  instead  of  calmly  inquiring  into  the 
circumstances,  they  flew  into  a rage,  and  ordered  them  to  be 
scourged,  contrary,  to  their  own  laws ; and  then  committed 
them  to  prison,  which  was  rendered  the  more  terrible  by  the 
charge  given  to  the  jailer,  to  keep  them  safely,  in  consequence 
of  which  they  were  thrust  into  the  dungeon  and  the  stocks. 
How  safely  they  were  kept,  we  shall  see  in  the  following  part 
of  the  chapter. 

Ver.  25 — 34.  Paul  and  Silas  delivered,  and  the  jailer  con- 
verted.— Paul  and  Silas  appear  to  have  been  the  only  persons 
here  sent  to  prison  ; at  least,  Luke  says  nothing  of  either  him- 
self or  Timothy  being  committed  with  them.  Let  us  now,  for 
a moment,  glance  into  the  dungeon  where  Paul  and  Silas  lie, 
their  backs  smarting  from  the  rods  wherewith  they  had  been 
scourged,  and  their  legs  and  feet  galled  and  excoriated  with 
the  stocks.  Let  us  listen  to  their  groans.  Groans  ? No  ; they 
are  occupied  in  prayer  and  singing!  rejoicing  that  thev  were 
counted  worthy  to  suffer  thus  for  Him  who  had  so  lately  died 
for  them— and  the  other  “prisoners  heard  them.”  Strange, 
indeed,  must  it  appear  to  them,  to  hear  these  men,  brought  in 
scourged,  and  with  a bitter  outcry  against  them  as  criminals 
of  the  deepest  guilt,  and  likely  to  be  sent  to  speedy  execution, 
and  yet  singing  as  if  they  expected — not  an  acquittal  only,  but 
a triumph  ! Great,  indeed,  must  be  that  grace  which  can 
make  men  happy  in  prison  and  in  torture ! 

But,  in  the  midst  of  this  scene  of  tranquil  happiness,  lo  ! a 
sound  from  heaven— the  prison  is  shaken  to  its  foundation  ; all 
the  doors  are  opened  and  the  fetters  broken.  The  jailer,  sud- 
denly awaking,  sees,  by  the  glimmer  of  his  midnight  lamp,  his 
chamber  door  is  open,  *nd  the  doors  leading  to  the  different 

Ver.  S2.  Commanded  to  beat  tlio  m— Doddridge.  “ Commanded  them  to  be 
beaten  with  rods." 

(21(5 


dungeons  if  the  prison  ; he  knows  that  his  life  must  answer 
for  the  escape  of  his  prisoners,  and  therefore,  in  the  first 
paroxysm  of  distress,  he  draws  his  sword  with  the  design  to 
stab  himself.  Paul,  who  was  set  at  liberty,  and  probably  near- 
ing something  from  the  jailer  which  lea  him  to  fear  his  de- 
sign of  suicide,  now  cries  out  aloud,  “ Do  thyself  no  harm,  for 
we  are  all  here.”  The  hand  of  self-murder  was  now  arrested, 
when  calling  for  lights  to  examine  the  prison,  and  leaving 
the  care  of  the  other  prisoners  probably  to  his  attendants,  he 
sprang  trembling  into  the  dungeon  where  Paul  and  Silas  were, 
and  perceiving  they  had  been  the  subjects  of  a signal  miracle 
in  their  liberation  from  confinement,  he  fell  at  their  feet,  and 
cried,  “ Sirs,  what  must  I do  to  be  saved?” 

Whether  the  jailer  had  heard  of  a day  of  future  judgment, 
and  thought  this  extraordinary  commotion  was  a prelude  to 
it ; or  whether  a reflection  on  his  own  severe  treatment  of 
these  extraordinary  men  now  filled  him  with  alarm,  we  cannot 
say  ; but  instances  have  occurred,  not  few  nor  distant,  in  which 
a sudden  conviction  of  guilt  has  led  persons,  under  the  influ- 
ence of  divine  grace,  to  a true  and  effectual  repentance,  as  was 
no  doubt  the  case  with  thishardened  sinner— for  such  were  the 
characters  generally  selected  for  offices  of  this  nature.  With- 
out any  regard,  however,  to  what  he  had  been,  these  apostolic 
preachers  proclaim  to  him  a free  and  full  salvation  through 
the  Lord  Jesus  Christ;  and  not  to  himself  only,  but,  as  his 
family  had  by  this  time  gathered  round  him,  to  them  also. 
“For  they  spake  unto  him  the  word  of  life,  and  to  all  that 
were  in  his  house.”  The  “same  hour  of  the  night’’ he  washed 
their  stripes,  and  did  what  he  could  to  heal  them  : immediately 
after  which  he  and  “all  his  were  baptized  straightway;”  and, 
when  they  all  returned  into  the  house,  “lie  set  meat  before 
them,  (his  prisoners,]  and  rejoiced,  believing  in  God  with  all 
his  house.” 

Before  we  leave  this  part  of  our  narrative,  we  beg  leave  to 
offer  a caution  against  a sin  unhappily  much  upon  the  increase 
in  this  country.  Suicide,  the  crime  contemplated  by  the  jail- 
er, is  a sin  both  against  the  gospel  and  the  law.  The  sixth 
command  as  strongly  opposes  this  as  any  other  species  of  mur- 
der: for  God,  who  only  can  give  life,  has  ah  ne  the  power  to 
dispose  of  it.  As  to  the  gospel,  that  teaches  us  that  death  is  only 
the  path  to  judgment  and  a future  state,  on  which  it  is  mad- 
ness to  rush  without  being  summoned  or  prepared.  We  hope 
there  are  but  few  Bible-readers  in  danger  from  this  crime,  but 
the  writer  has  known  some;  and  one  case  in  particular  that 
it  may  be  useful  to  record.  A pious  and  amiable  divine  of  the 
last  century,  at  no  great  distance  from  London,  laboured  under 
great  depression  Of  spirits.  Being  left  a short  time  alone,  his 
razor  presented  itself  to  him,  and,  by  the  suggestion  of  the 
enemy  of  souls,  he  seized  it,  and  instantly  cut  his  throat.  His 
family  soon  came  about  him,  and  he  uttered  these  impressive 
words, — “ The  Lord  has  left  me  but  one  moment,  and  see  what 
I have  done  !”  The  case  (to  the  best  of  our  recollection)  did 
not  prove  fatal : but  the  words  are  monitory,  and  should  place 
us  on  our  guard  against  a temptation  from  which  we  have  no 
defence,  but  confidence  in  God.  Generally  speaking,  however, 
we  believe  this  crime  arises  from  the  prevalence  of  infidelity. 
Fashionable  writers  have  argued  against  a future  state,  and 
readers  of  a gay  and  licentious  conduct,  have  flattered  them- 
selves that  “death  is  an  eternal  sleep”— till  at  length  they  have 
made  the  terrible  experiment. 

Ver.  35—40.  Paul  refuses  to  be  released  disgracefully.— 
The  remaining  verses  of  this  chapter  show  us  into  what  diffi- 
culties men  in  power  often  plunge  themselves,  by  making  their 
passions,  and  not  the  laws,  the  rule  of  their  conduct.  Whe- 
ther the  jailer  or  some  other  person  had  warned  the  magis- 
trates of  their  illegal  conduct,  they  were  greatly  alarmed  when 
they  perceived  that  they  had  violated  the  Roman  laws,  which 


Vnr.  35.  The  magistrates — i.  e.  the  Protore. Sent  the  serjeants. — Bea- 

dles, or  lietort.—  Doddridge. 


Paul  preaches  at  Tkessalonica. 

inji  to  Paul,  The  magistrates  have  sent  to  let 
you  go  : now  therefore  depart,  and  go  in  peace. 

37  But  Paul  said  unto  them,  They  have  beat- 
en us  openly  ‘ uncondernned,  being  Romans, 
and  have  cast  us  into  prison  ; and  now  do  they 
thrust  us  out  privily?  nay  verily;  but  let  them 
come  “themselves  and  fetch  us  out. 

38  And  the  serjeants  told  these  words  unto  the 
magistrates : and  they  feared,  when  they  heard 
that  they  were  Romans. 

39  And  they  came  and  besought  v them,  and 
brought  them  out,  and  desired  'v  them  to  de- 
part out  of  the  city. 

40  And  they  went  out  of  the  prison,  and  en- 
tered into  the  house  of x Lydia : and  when  they 
had  seen  the  brethren,  they  comforted  them, 
and  departed. 

CHAPTER  XVII. 

1 Paul  preacheth  at  Thessalouica,  4 where  some  believe,  and  others  persecute  him. 

10  He  is  sent  to  Berea,  and  preacheth  there.  13  B*ing  persecuted  at  Thessalonica, 

15  he  cometh  to  Athens,  and  disputeth,  and  preacheth  the  living  God,  to  them  un- 
known, 34  whereby  many  are  converted  unto  Christ 

NOW  when  they  had  passed  through  Amphi- 
polis  and  Apollonia,  they  came  to  Thes- 
salonica, where  was  a synagogue  of  the  Jews : 
2 And  Paul,  as  his  manner  was,  a went  in  un- 
to them,  and  three  sabbath  days  reasoned 
with  them  out  of  the  scriptures, 

3  Opening  and  alleging,  that  Christ  must 
b needs  have  suffered,  and  risen  again  from 
the  dead ; and  that  this  Jesus,  c whom  I preach 
unto  you,  is  Christ. 


ACTS.— CHAP.  XVII. 


He  is  sent  to  liereu 


A.  M.  cir. 

4057. 

A.  D.  cir. 
53. 


t e.22.25. 
ii  Da.  6. 18, 
19. 

Mat.10.16 


w Mat.8.34. 
x ver.14. 

a Lu.4.16. 
c.9.20. 
13.5,14. 
b Lu.24.26, 
46. 

c.  18.28. 
Ga.3.1. 
c or } whom. 
said  he,  I 
preach. 


d c.23.24. 
e 2 Co.3.5. 

ITh.  1.5,8 
f Ro.16.2l. 
g I,u.23.5. 

c.  16.20. 

h Lu.23.2 
/n. 19.12. 
i Mat  2.3. 

Jn.ll.48. 
j c.9.25. 

ver.14 
k Psl  19.99, 
100. 

1 Ja  1.21. 

1 Pe.2.2. 
m Is.34.16 
Lu. 16.29. 
24.44. 
Jn.5.39. 


4 And  some  d of  them  believed,  and  ' consori 
ed  with  Paul  and  Silas;  and  of  the  devout 
Greeks  a great  multitude,  and  of  the  chief  wo- 
men not  a few. 

5 Tf  But  the  Jews  which  believed  not,  moved 
with  envy,  took  unto  them  certain  lewd  fel- 
lows of  the  baser  sort,  and  gathered  a com- 
pany, and  set  all  the  city  on  an  uproar,  and 
assaulted  the  house  of  1 Jason,  and  sought  to 
bring  them  out  to  the  people. 

6 And  when  they  found  them  not,  they  drew 
Jason  and  certain  brethren  unto  the  rulers  of 
the  city,  crying,  s These  that  have  turned  the 
world  upside  down  are  come  hither  also  ; 

7 Whom  Jason  hath  received  : and  these  all 
do  contrary  h to  the  decrees  of  Cesar,  saying 
that  there  is  another  king,  one  Jesus. 

8 And  they  troubled  > the  people  and  the  ru- 
lers of  the  city,  when  they  heard  these  things. 

9 And  when  they  had  taken  security  of  Jason, 
and  of  the  other,  they  let  them  go. 

10  And  the  brethren  immediately  sent  away 
i Paul  and  Silas  by  night  unto  Berea  : who 
coming  thither  went  into  the  synagogue  of  the 
Jews. 

11  These  were  more  k noble  than  those  in 
Thessalonica,  in  that  they  received  the  word 
with  all  readiness  i of  mind,  and  searched  the 
scriptures  m daily,  whether  those  things  were  so. 

12  Therefore  many  of  them  believed  ; also 


the  imperial  power  generally  protected  by  exemplary  punish- 
ments. Paul,  they  found,  was  a Roman,  and  they  had  punished 
him  unheard— and  that  with  scourging,  both  which  exposed 
themselves  to  punishment.  It  is  probable  that  Paul  pleaded  his 
privilege  in  the  first  instance,  but  they  were  too  much  influ- 
enced by  his  accusers,  the  owners  of  the  slave,  to  attend  either 
to  facts  or  rights.  They  first  punished,  and  now  they  dare 
not  judge.  Wishing  to  compromise  the  matter,  they  therefore 
sent  their  serjeants , beadles,  or  lictors,  the  men  who  had  scourg- 
ed them  the  day  before,  to  order  the  jailer  to  release  them  in  a 
private  manner  : but  such  release  they,  and  especially  Paul,  re- 
fuse I accepting  without  a public  acknowledgment  of  his  ha- 
ving been  unjustly  treated.  This  may  be  thought  somewhat 
inconsistent  with  our  Lord’s  direction,  to  submit  to  injuries 
without  resistance.  These  men,  however,  made  no  resistance: 
they,  being  innocent,  suffered  as  evil-doers  ; and,  had  they  pri- 
vately withdrawn  from  prison,  it  would  naturally  have  been 
supposed  that  they  had  been  guilty  of  some  offence;  whereas, 
m ejecting  the  demon  from  the  girl,  as  already  mentioned,  they 
only  savr-l  the  public  from  the  deceptions  of  an  evil  demon  ; 
and  as  i‘  respects  her  owners,  whatever  claim  they  might  have 
upon  the  girl’s  d mestic  services,  they  had  certainly  no  right 
to  employ  her  to  deceive  the  people  and  render  her  unhappy, 
as  the  consequence  must  be  ; unless  we  are  to  believe  that  it  is  a 
good  thing  to  be  possessed  and  controlled  by  an  unclean  spirit. 

As  to  the  plea  of  Paul  and  Silas,  that  they  were  Romans , 
there  is  no  doubt  but  it  was  true ; and,  being  so,  it  could  not 
be  their  duty,  silently  and  tamely  to  give  up  privileges,  by  the 
surrender  of  which  others  might  be  in  jured,  and  the  laws  of 
their  country  violated  with  impunity,  firing  the  case  home: 
suppose  an  American  put  upon  his  trial  simply  for  preaching, 
and  another  Judge  Jefferies  should  wish  to  try  him  without 
empannelling  a jury;  would  it  be  consistent  with  his  duty  to 
submit,  and  resign  his  own  and  the  liberties  of  his  country, 
without  a struggle  or  a plea?  Undoubtedly  not  : nor  would  it 
have  been  right  in  Paul  and  Silas  to  have  given  up  silently 
their  Roman  privileges. 

They  did  not,  however,  refuse  to  be  liberated,  nor  demand 
satisfaction  for  their  imprisonment ; much  less  threaten  the 
magistrates  with  the  venge  mce  of  the  higher  powers.  “ When 
they  suffered  they  threatened  not:”  (1  Peter  ii.  23:)  but  im- 
mediately on  being  brought  forth,  retired  to  the  house  of  their 
amiable  convert,  Lydia,  and  “ having  seen  the  brethren?’  who 
probably  assembled  at  her  house,  and  engaged  with  tliem  in 
devotional  exercises,  and  comforted  them  by  an  exhibition  of 
divine  truth,  and  of  the  Lord’s  merciful  conduct  toward 
them,  they  departed  from  their  city,  as  they  had  been  desired. 


Chap.  XVII.  Ver.  I — 15.  Paul  preaches  at  Thessalonica 
and  at  Berea , but  is  driven  from  both  places  by  persecution  - - 
In  the  first  instance  we  find  Paul  preaching  in  a synagogue  of 
the  Jews  at  Thessalonica,  where  he  reasoned  with  them  for 
three  successive  sabbaths,  and  probably  on  some  of  the  inter- 
mediate days,  in  which  we  remark  two  important  circumstan- 
ces. 1.  He  did  not  confine  his  reasonings  to  the  subjects  of 
natural  religion,  nor  did  he  draw  his  arguments  from  the  Pa- 
gan philosophers.  These,  as  we  shall  see  presently,  he  would 
sometimes  quote,  but  they  never  formed  his  text — he  reasoned 
from  the  Scriptures.  2.  The  substance  of  all  his  disc  ourses 
was  “Jesus  Christ,  and  him  crucified.”  He  reasoned  from 
the  Scriptures,  “opening  and  alleging  that  Christ  must  needs 
have  suffered  [for  our  sins,]  and  have  risen  again  from  the 
dead  [for  our  justification.]  And  this  Jesus  [added  he]  whom 
I preach  unto  you  is  Christ,”  or  the  Messiah.  This  affords 
a pointed  condemnation  of  merely  moral  preaching,  which  will 
seldom  reform  and  never  convert  a sinner.  “One  may  more 
justly  complain  of  some  sermons  in  our  days  (says  Dr.  John 
Edwards)  than  the  father  of  old  did  of  Tully’s  works,  that 
there  is  not  a word  of  Christianity  in  them.  Tully’s  Offices 
and  Seneca’s  Epistles  serves  many  instead  of  the  Bible.” 

“ It  is  true  (said  the  late  learned  Bishop  Horsley)  that  it  is 
the  great  duty  of  a preacher  of  the  gospel  to  press  the  practice 
of  its  precepts  upon  the  consciences  of  men  ; but  then  it  is 
equally  true,  that  it  his  duty  to  enforce  this  practice  in  a parti- 
cular way,  namely,  by  inculcating  its  doctrines.  The  motives 
which  the  revealed  doctrines  furnish  are  the  only  motives  he 
has  to  do  with,  and  the  only  motives  by  which  religious  duties 
can  be  effectually  enforced.” 

In  answer  to  the  objection,  that  “ the  peculiar  doctrines  of 
Revelation,”  as  the  Trinity,  the  incarnation,  and  the  atone- 
ment, and  communion  with  God,  are  above  the  capacities  of 
the  common  people,  his  lordship  replies,  “If  this  were  really 
the  case,  the  condition  of  mankind  would  indeed  be  miserable, 
and  the  proffer  of  mercy  in  the  Gospel  little  better  than  a 
mockery  of  their  wo:  for  the  consequence  would  be,  that  the 
common  people  would  never  be  carried  beyond  the  first  prin- 
ciples of  natural  religion.  Of  the  efficacy  of  natural  religion 
as  a rule  of  action,  the  world  has  had  the  long  experience  of 
1600  years  : for  so  much  was  the  interval  between  the  institu- 
tion of  the  Mosaic  church  and  the  publication  of  the  Gos- 
pel  Among  the  vulgar,  natural  religion  never  produced 

any  effect  at  all  ; among  the  learned,  much  of  it  is  to  be 
found  in  their  writings,  tittle  in  their  lives.”  On  the  other 
hand,  “Upon  the  first  preaching  of  the  Gospel,  the  illiterate, 
the  scorn  of  Pharisaical  pride,  who  knew  not  the  law,  and 


Ver.  37.  They  have  beaten  us,  &c. — Cicero  says.  “ It  is  a transgression  of 
the  law  to  bind  a Roman  citizen : it  is  wickedness  to  scout ge  him.”  The  ille- 
gality of  the  proceeding  of  the  magistrates  was  farther  evident  in  their  con- 
demning and  punishing  Paul  unheard. 

Ver.  40.  Comforted  therm — i.  e.  by  affectionate  exhortation  See  Doddridge. 

Chap  XVII.  Ver.  l.  Amphipolis — [Was  the  capital  of  the  first  division  of 
Macedonia,  situated  on  the  Strymon,  which  nearly  surrounded  it,  from  whence 
it  took  its  name,  about  70  miles  east  of  Thessalonica.  It  is  now  a place  of  lit- 
tle consequence,  called  Emboli. Thessalonica — Now  Salonichi,  was  a 

celebrated  city  and  capital  of  the  second  part  of  Macedonia,  situated  at  the 
head  of  the  Thermaic  gulf,  now  the  gulf  of  Salonichi.  It  was  a noble  mart, 
and  the  most  populous  of  all  Macedonia ; and  it  still  retains  somewhat  of  its 
153 


ncient  spiendour,  being  five  miles  in  circumference,  and  containing  a popula- 
on  of  upwards  of  60,000  persons.  See  the  travels  of  Dr.  Clarke , &c.]—  B. 

Ver.  4.  Consorted — i.  e.  associated. Devout  Greeks — Or  Grecians  pro- 

ilyted  to  the  Jewish  religion. 


Ver.  6.  These  that  have  turned  the  world  upside  down.— The  word  pro- 
perly implies  sedition— an  attempt  to  ovejturn  the  government.  See  ch.  xxi.  38 
Ver.  10.  Berea— Was  a city  of  Macedonia,  not  far  from  the  Thermaic  gulf, 
west  of  Thessalonica,  and  near  Pella,  the  birth  place  of  Alexander  the  Great. 
Ver.  11.  More  noble.— Not  in  rank,  but  in  disposition—  ‘ more  ingenuous,  or 
I liberal  minded. 


1217 


Haul  cometh  to  Athens , 


ACTS. — CHAP.  XVII.  and  preacheth  the  living  God 


of  honourable  women  which  were  Greeks,  and 
of  men,  not  a few. 

13  ^ But  when  the  Jews  of  Thessalonica  had 
knowledge  that  the  word  of  God  was  preached 
of  Paul  at  Berea,  they  came  thither  also,  and 
stirred  up  n the  people. 

14  And  then  immediately  the  brethren  sent 
away  0 Paul  to  go  as  it  were  to  the  sea  : but 
Silas  and  Timotheus  abode  there  still. 

15  And  they  that  conducted  Paul  brought  him 
unto  Athens:  and  receiving  a commandment 
unto  Silas  and  Timotheus  ■*  for  to  come  to  him 
with  all  speed,  they  departed. 

16  If  Now  while  Paul  waited  for  them  at 
Athens,  <•  his  spirit  was  stirred  in  him,  when 
he  saw  the  city  r wholly  given  to  idolatry. 

17  Therefore  disputed  he  in  the  synagogue 
with  the  Jews,  and  with  the  devout  8 persons, 
and  in  the  market  daily  with  them  that  met 
with  him. 

18  Then  certain  philosophers  1 of  the  Epicu- 
reans, and  of  the  Stoics,  encountered  him. 
And  some  said,  What  will  this  u babbler  say  ? 
other  some,  He  seemeth  to  be  a setter  forth  of 
strange  gods : because  he  preached  unto  them 
Jesus,  and  the  resurrection. 

19  And  they  took  him,  and  brought  him  unto 


A.  M.  clr. 

4U57. 

A.  I).  cir. 
53. 


n Lu.12  51. 
o Mai. 10.23 
p c.18.5. 

A.  M.  cir. 
4058 

A.  D.  cir. 
54. 

q P8.1I9.136 
2 Pe.2.8. 
r or , full  of 
idol*. 
s c.8.2. 
t Col. 2. 8. 
u or,  bcust 
fellow. 


v or,  Mars' 
hill.  It 
w»b  the 
highest 
court  in 
Athens. 
wJn.  13.34. 

1 Jn.2.7,8. 
x Ho. 8. 12. 


the  Areo- 


pagiles. 
z Je. 50.38. 
a or,  gods 
tltfit  ye 
worship. 
Ga.4.8. 
b c.14.15. 
c Mat.  11.25 
d c.7.48. 
e Ps.50.8. 
f Job  12.10. 

Zee.  12.1 
g Ro  ll  36. 
h Mai. 2. 10. 
i Ps.31.15. 


’ Areopagus,  saying,  May  we  know  what  this 
new  w doctrine,  whereof  thou  speakest,  is  i 

20  For  thou  bringest  certain  1 strange  things 
to  our  ears  : we  would  know  therefore  what 
these  things  mean. 

21  (For  all  the  Athenians  and  strangers 
which  were  there  spent  their  time  in  nothing 
else,  but  either  to  tell,  or  to  hear  some  new 
thing.) 

22  Tf  Then  Paul  stood  in  the  midst  of  * Mars' 
hill,  and  said,  Ye  men  of  Athens,  I perceive 
that  in  all  things  ye  are  too  2 superstitious. 

23  For  as  I passed  by,  and  beheld  your  * de- 
votions, I found  an  altar  with  this  inscription, 
TO  THE  UNKNOWN  GOD.  Whom  there- 
fore ye  ignorantly  worship,  him  declare  I unto 
you. 

24  b God  that  made  the  world  and  all  things 
therein,  seeing  that  he  is  c Lord  of  heaven  and 
earth,  dwelleth  d not  in  temples  made  with 
hands ; 

25  Neither  is  worshipped  with  men’s  hands, 
as  though  e he  needed  any  thing,  seeing  he 
f giveth  to  all  life’,  and  breath  and  e all  things; 

26  And  hath  made  of  one  h blood  all  nations 
of  men  for  to  dwell  on  all  the  face  of  the 

! earth,  and  hath  determined  the  times  ' before 


were  therefore  deemed  accursed,  were  the  first  to  understand 
and  to  embrace  the  Christian  doctrine.” 

But  to  return  to  the  history  of  St.  Paul.  At  Thessalonica, 
some  of  the  Jews,  on  hearing  the  gospel  preached,  believed, 
and  associated  with  Paul  ana  his  companions ; “ of  the  de- 
vout Greeks  (or  proselytes)  a great  multitude,  and  of  the  chief 
women  not  a few ; but  the  Jews,  which  believed  not,  raised  a 
mob  and  a riot  among  the  lowest  classes,  thinking  to  bring  the 
holy  preachers  into  trouble,  and  perhaps  destroy  them.  They 
therefore  assaulted  the  house  of  Jason,  who  appears  to  have 
been  related  to  Paul,  and  gave  him  shelter ; and  drew  (or  drag- 
ed)  him  and  the  brethren  found  there  before  the  magistrates, 
under  the  usual' charge  of  being  troublers  of  the  public  peace. 
Paul  and  Silas,  however,  had  been  conveyed  away  by  night  to 
Berea,  and  the  magistrates  taking  security  of  Jason  and  the 
other  converts  to  keep  the  peace,  immediately  discharged  them. 
At  Berea  the  Christian  doctrine  was  much  more  favourably  re- 
ceived. For  as  Paul  reasoned  from  the  Scriptures,  these  more 
liberal-minded  Jews,  instead  of  contradicting  and  blaspheming, 
“ searched  the  Scriptures  daily,”  to  see  if  these  things  were  as 
they  were  represented.  The  consequence  was,  as  it  generally 
has  been,  when  received  with  the  same  candid  and  inquiring 
temper,  the  converts  were  very  numerous.  These  indefatiga- 
ble persecutors,  however,  the  unbelieving  Jews,  hearing  of 
this,  followed  to  Berea,  and  stirred  up  another  mob,  so  that 
the  brethren  were  again  compelled  to  secrete  Paul : they  ac- 
cordingly conveyed  nim  towards  the  sea,  whence  he  sailed 
to  Athens,  and  there  waited  for  Silas  and  Timotheus. 

Ver.  IK — 34.  Paul  preaches  at  Athens , and  with  what  suc- 
cess.— “On  a promontory,”  says  Dr.  Wardlaw , “formed  by 
the  confluence  of  two  classical  rivers,  stood  Athens , the  glory 
of  ancient  Greece.  High  in  political  eminence  andin  military 
fame,  it  was  still  more  distinguished  for  the  learning,  the  elo- 
quence, and  the  polished  refinement  of  its  inhabitants  ; and  for 
the  number,  variety,  and  excellence  of  the  works  of  art  pro- 
duced or  collected  within  its  walls : for  those  magnificent  struc- 
tures of  which  the  vpry  fragments  are  the  admiration  of  mo- 


ver. 13.  Stirred  up  the  people.—' " Raising  fa  storm  among]  the  people.” 
Blackmail  in  Doddridge. 

Ver.  14.  To  so  as  it  were  to  the  sea.— Doddridge,  “ As  if  he  were  to  go  by 
sea.”  Neiocome,  “ Towards  the  sea.”  So  Schleusner.  Bosl  and  Rephelius 
have  fully  proved,  that  “ towards,”  and  not  “ as  it  were  to,”  is  the  true  ren- 
dering.— Boothroyd. 

Ver.  15.  AMe/is— [Was  the  most  celebrated  city  of  Greece,  not  merely  for 
political  greatness  and  military  power,  but  for  the  learning,  eloquence,  and 
politeness  of  its  inhabitants^  and  for  the  cultivation  of  the  arts  and  sciences. 
It  was  situated  in  a delightful  plain  of  Attica,  on  the  Saronic  gulf,  opposite  the 
eastern  coast  of  Peloponnesus,  in  a sort  of  peninsula  formed  by  the  two  rivers, 
the  Ihssus  and  Cephisus.  about  35  miles  east  of  Corinth,  and  four  miles  from 
the  sea.  The  ruins  of  many  of  the  splendid  structures  for  winch  it  was  cele- 
brated yet  remain.  ] — Burster. 

Ver.  16.  His  spirit  was  stirred. — According  to  Doddridge,  the  Greek  word 
signifies  sharpened,  set  on  edge.  In  1 Co.  xiii.  5,  a kindred  term  is  rendered 

provoked,  ’ winch  word  some  use  here. Wholly  given  to  idolatry  — 

Marg.  fit  1 1 of  idols,”  which  is  more  literal. 

Ver.  17.  Devout  persons — i.  e.  Jewish  proselytes. And  in  the  market. — 

(Gr.  Agora)  the  market-place,  or  forum:  a large  open  place,  where  the  peo- 
ple assembled,  and  on  the  sides  of  which  there  were  generally  porticoes,  or 
cloisters,  where  the  philosophers  used  to  dispute  or  lecture  ; where  courts  were 
sometimes  held  ; and  where  temples  and  theatres  were  usually  built. 

Ver.  19.  Ep>-nreans. — [The  Epicureans  were  the  followers  of  Epicurus ; 
wno  acknowledged  no  gods  except  in  name,  and  denied  that  they  exercised 
any  government  over  the  world  ; and  held  that  the  chief  good  consisted  in  the 
gratification  ol  the  appetites.  The  Stoics  were  the  followers  of  Zeno,  and 
held  that  all  human  affairs  were  governed  by  fate  Both  denied  the  resurrec- 
tion of  the  body,  and  the  immortality  of  the  soul.]— Bagster. This  babbler. 

-Gr.  "a  word-scatterer;"  which  Beza  explains  in  allusion  to  a little  bird, 
called  ‘ the  seed-pirker,”  remarkable  for  picking  up  scattered  needs  • so  they 


dern  nations ; for  the  most  exquisite  productions  of  painting 
and  sculpture;  for  its  various  schools  of  philosophy;  and,  in 
a word,  for  all  that  was  elegant  and  admirable  in  every  branch 
of  science,  and  art,  and  literature.” 

Here  Paul  waited — some  weeks  perhaps — for  the  arrival  of 
his  friends  and  fellow-labourers,  Silas  and  Timothy;  and  what 
man  of  science,  or  literature,  or  taste,  would  not  have  waited 
with  complacency  and  delight  in  the  midst  of  such  an  assem- 
blage of  every  thing  elegant  and  splendid,  tasteful  and  ingeni- 
ous? But  not  so  Paul,  “His  spirit  was  stirred,  was  roused 
was  agitated  within  him,  when  he  saw  the  city  given  to  idola- 
try,” and  “ full  of  idols.”  What  were  those  beautiful  statues 
andpaintings,  which  at  theend  of  2000  years  are  still  envied  and 
admired  ? They  were  idols — the  images  of  imaginary,  perhaps 
of  diabolical  beings. — What  were  those  beautiful  and  yet  un- 
equalled piles  of  architecture  ? They  were  the  temples  ol 
those  gods. — W'hat  was  the  sum  of  all  their  literature  and  sci- 
ence? “The  world  by  wisdom  knew  not  God.” 

Paul’s  spirit  was  stirred,  and  what  did  he  ? First  he  dispu- 
ted with  the  Jews  and  proselytes  in  the  synagogue,  doubtless 
recommending  to  them  that  Messiah  10  whom  his  heart  was 
wholly  attached.  But  may  we  not  venture  to  believe  that, 
while  he  did  this,  he  could  not  refrain  from  mingling  reproof 
with  instruction  ? “ What ! children  of  Abraham,  do  you  not 
live  in  a city  full  of  idols,  and  do  you  never  put  in  a word  on 
behalf  of  the  one  true  God,  the  God  of  Abraham — the  only 
God  here  unknown  ?"  He  disputed  also  daily,  in  the  market- 
place, “with  them  that  met  with  him,”  whether  plebeians  oi 
philosophers.  And  here,  it  seems,  both  the  atheistical  Epicu- 
reans and  the  disciples  of  Zeno  fell  upon  him,  not  with  the 
weapons  of  violence,  but  with  a kind  of  sneer,  as  if  he  were 
come  to  recommend  to  them  some  new  gods,  or  demons , as 
they  expressed  it.  It  may  seem  strange  to  an  English  reader, 
that  they  should  take  the  resurrection  for  a deity  : but  this  is 
not  so  wonderful,  when  we  consider  that  they  were  total  stran- 
gers to  both  the  doctrine  and  the  name,  which  being  feminine 
in  the  Greek  language,  might  easily  be  mistaken  for  a goddess. 

mean  to  insinuate  that  Paul  had  picked  up  scraps  of  philosophy  in  the  market- 
place.  A setter  forth  of  strange  [i.  e.  foreign]  gods—  Or  ” demons.”  fGr. 

daimonia.)  The  Greeks  used  this  term  for  all  the  invisible  powers — celestial 

terrestrial,  or  infernal ; gods,  heroes,  or  devils. Jesus,  and  the  resurrection. 

—In  Gr.  Anastasis;  which  latter,  it  is  generally  thought,  these  Athenians  took 
for  a new  goddess.  The  Athenians  worshipped  Shame,  Fame,  Desire,  &c.  as- 
goddesses. 

Ver.  21.  Some  new  thing—  Literally,  “ newer  thing.”  The  Athenians  were 
as  anxious  to  hear  the  last  new  opinions  stated,  as  some  of  our  ladies  to  re- 
ceive the  last  new  fashions  from  Paris.  They  are  upbraided  more  than  once  by 
Demosthenes  for  this  excessive  love  of  novelty,  and  it  should  seem  that  they 
are  remarkable  for  the  same  weakness  to  the  present  day.  See  Orient.  Lit. 
No.  1420.  , , , 

Ver.  22.  Mars’  hill.— Gr.  Areopagus;  the  same  word  as  in  ver.  19.  but  here 

literally  translated  in  the  text— there  only  in  Ihe  margin. Too  superstitious. 

—This  translation  is  loo  harsh.  The  learned  Jos.  Mede  renders  it,  "Too  full 
of  demons.”  Doddridge,  “ Exceedingly  addicted  to  the  worship  of  invisible 
powers.”  St.  Paul  employs  the  most  inoffensive  terms  in  reproving  the  Athe- 
nians ; but  it  is  remarkable,  that  their  own  writers  mention  the  same  fact  of 
their  attachment  to  a multitude  of  idols.  It  is  said  there  were  more  gods  wor 
shipped  at  Athens  than  in  any  other  part  of  Greece,  and  that  they  kept  a double 
number  of  festivals.  Orient.  Lit.  No.  1421. 

Ver.  25.  Neither  is  worshipped— (Doddridge,  served) — with  men’s  hands 
— i.  e.  all  our  services  are  of  no  use  to  him  : he  needeth  nothing  from  us. 

Ver.  26.  And  hath  made  of  one  blood  all  nations  —By  this  the  apostle  as- 
sures the  Greeks,  that,  though  a Jew.  his  benevolent  affections  were  by  no 
means  confined  to  his  mvn  nation  : and  at  the  same  time  insinuates,  that 
theirs  ought  not  to  be  restrained  from  him  on  that  account.  The  whole  tainily 
of  man  have  one  Father,  and  men  of  all  nations  are  therefore  brethren.-— 
And  hath  determined  the  times  before  appointed.— Hete  he  addresses  both 
the  above  classes  of  philosophers,  equally  opposing  the  Epicureans,  who  refer 


Many  of  the  Athenians  ACTS. — CHAP.  XVIII.  are  converted  tin  to  Chi  ini. 


appointed,  and  the  bounds  of  their  habita 
tion  ; 

27  That  they  should  seek  the  Lord,  if  haply 
they  might  feel  aftei-him,  and  find  him,  though 
k he  be  not  far  from  every  one  of  us  : 

28  Korin  1 him  we  live,  and  move,  and  have 
our  being;  as  m certain  also  of  your  own 
poets  have  said,  For  we  are  also  his  offspring. 

29  Forasmuch  then  as  we  are  the  offspring 
of  God,  we  ought  not  " to  think  that  the  God- 
head is  like  unto  gold,  or  silver,  or  stone,  gra- 
ven by  art  and  man’s  device. 

30  And  the  times  of  this  ignorance  God  wink- 
ed “at;  but  now  pcommandeth  all  men  every 
where  to  repent : 

31  Because  he  hath  appointed  « a day,  in  the 
which  he  will  judge  the  world  in  righteousness 
by  that  man  whom  he  hath  ordained  ; whereof 
he  hath  r given  assurance  unto  all  men,  in  that 
he  hath  raised  him  from  the  dead. 


A.  M.  cir. 
4058. 

A.  D.  cir. 
54. 


J I b.45.21. 
k c.14.17. 

1 Col.  1.17. 


m Tit.  1.12. 

n Is.  40. 18, 
&c. 


o Ro.3.25. 


Lu.24.47. 
Tit-2. 1 L 


q Ro.2.16. 

r or  .offered, 
faith. 


s c.26.8. 

t Lu.14.18. 
c. 24.25. 

a Ro.16.3. 


32  T[  And  when  they  heard  of  the  resurrec- 
tion of  the  s dead,  some  mocked  : and  others 
said,  We  will  hear  thee  again  ‘of  this  matter. 

33  So  Paul  departed  from  among  them. 

34  Howbeit  certain  men  clave  unto  him,  and 
believed  : among  the  which  was  Dionysius  the 
Areopagite,  and  a woman  named  Damaris, 
and  others  with  them. 

CHAPTER  XVIII. 

3 Paul  laboureth  with  his  hands,  and  preacheth  at  Corinth  to  the  Gentiles.  9 The 

Lord  encouraged)  him  in  a vision.  12  He  is  accused  before  Gallio  the  deputy,  but  la 

dismissed.  18  Afterwards  passing  from  city  to  city  lie  strengthened!  die  disciple*. 

21  Apollos,  being  more  perfectly  instructed  by  Aquila  and  Priscilla,  28  preacheth 

Christ  with  great  efficacy. 

A FTER  these  things  Paul  departed  from 
-CA  Athens,  and  came  to  Corinth; 

2 And  found  a certain  Jew  named  a Aquila, 
born  in  Pontus,  lately  come  from  Italy,  with 
his  wife  Priscilla  ; (because  that  Claudius  had 
commanded  all  Jew's  to  depart  from  Rome  :) 
and  came  unto  them. 

3 And  because  he  was  of  the  same  craft,  he 


Of  the  two  philosophic  sects  here  mentioned,  it  may  be  suf- 
ficient for  us  here  to  remark  their  leading  principles.  The  for- 
mer, the  followers  of  Epicurus,  who  made  the  chief  good  to 
consist  in  enjoyment,  rid  themselves  of  all  fears  or  trouble  in 
religion,  by  denying  the  being  and  providence  of  God,  and 
maintaining  that  all  events  came  by  chance  or  accident.  The 
Stoics , disciples  of  Zeno,  on  the  other  hand,  admitted  both; 
but  then  they  tied  up  the  hands  of  deity  by  the  laws  of  fate, 
allowing  to  neither  god  nor  man  a freedom  of  will  or  action. 
These  sects,  who  were  perpetually  debating  with  each  other, 
united  in  attacking  Paul ; and  either  not  understanding,  or  at 
least  pretending  not  to  understand  him,  brought  him  to  the 
celebrated  court  of  Areopagus;  not,  so  far  as  appears,  under 
any  criminal  charge,  but  that  they  might  have  a full  exposition 
of  his  new  and  strange  principles. 

One  thing  is  here  necessary  to  be  observed,  that  though  one 
cf  the  sects  denied  the  being  of  a God,  and  the  other  robbed 
him  of  his  independence,  they  both  paid  so  much  complaisance 
to  the  vulgar,  that  they  were  willing  to  worship  any  god  or 
every  god  that  they  might  be  required  to  serve  ; and  therefore, 
doubtless,  looked  upon  Paul  as  unaccountably  precise  and 
scrupulous  in  his  objecting  to  idolatry. 

We  follow  Paul,  however,  into  this  ancient  and  august 
court ; not,  indeed,  as  a criminal,  but  as  a stranger,  from  whom 
they  requested  (and  perhaps  demanded)  an  account  of  the 
strange  notions  which  he  attempted  to  propagate,  relative  to 
one  Jesus  who  was  crucified,  and  to  the  resurrection,  (Anasta- 
sis ,)  whom  these  ignorant  philosophers  took  for  a new  god 
and  goddess  of  whom  they  had  never  before  heard.  Standing 
therefore  in  the  midst  of  the  court,  he  thus  courteously  ana 
eloquently  addressed  them — surrounded,  doubtless,  by  the  per- 
sons who  had  desired  the  statement  of  his  doctrines,  and 
whose  national  character  was  that  of  seeking  novelty. 

“Men  of  Athens,”  said  he,  “I  perceive  that,  in  all  things, 
ye  are  too  superstitious”— or,  more  literally,  “ too  much 
addicted  to  the  worship  of  demons,”  under  which  term  they 
understood  all  the  invisible  powers,  good  or  evil — “lor,  as 
I passed  by  and  beheld  your  devotions,  or,  rather,  the  objects 
and  instruments  of  your  devotion,  “ I found  an  altar  with  this 
inscription,  to  the  unknown  god.”  The  meaning  of  this  in- 
scription it  has  cost  critics  and  antiquaries  much  labour  to  dis- 
cover, without  attaining  absolute  certainty  on  the  subject. 
The  opinions  to  us  most  probable,  and  most  generally  re- 
ceived, are — 1.  That  the  inscription  referred  to  the  God  of  the 
Jews,  whose  peculiar  name  they  were  always  reluctant  to  dis- 
close to  the  Gentiles,  and  latterly  refused  to  pronounce  them- 
selves. But,  2.  the  far  more  general  opinion  seems  to  be  that 
adopted  by  Hammond  and  Doddridge,  and  which  depends  on 
the  following  narrative  : — Diogenes  Laertius  (in  his  Life  of 
Epimenides)  relates,  that  in  his  time  (about  600  years  before 
Christ)  there  was  a terrible  pestilence  in  Athens,  to  avert 
which  they  sacrificed  to  all  the  gods  whom  they  supposed  able 
to  assist  them,  but  without  success.  Epimenides  therefore  ad- 
vised them  to  bring  some  sheep  into  the  Areopagus,  and  then 


all  events  to  chance  and  accident,  and  the  Stoics,  who  attribute  all  to  fate  ; 
he  refers  all  things  to  the  determination  of  an  infinitely  wise  and  good  God, 
who.  as  he  is  the  only  infinite,  is  also  the  only  perfectly  independent  Being. 

Ver.  27.  If  haply— {Doddridge,  “possibly”) — they  might  feel  after  him  — 
The  allusion  is  to  people  groping  in  the  dark,  and  is  intended  to  represent  the 
difficulty  of  finding  out  God  by  the  mere  light  of  Nature. 

Ver.  29.  In  him  we  live,  and  move,  and  have  our  being. — Doddridge,  “ In 
him  we  live,  and  are  moved,  and  do  exist.” For  we  are  also  his  offspring. 

-The  passage  usually  supposed  to  be  here  referred  to,  is  thus  translated : — 

” Jove’s  presence  fills  all  space,  upholds  this  bail ; 

All  need  his  aid,  his  power  supports  us  all ; 

For  we  his  offspring  are,  and  he  in  love. 

Points  out  to  man  his  labour  from  above.” 

See  the  Phatnomena  of  Aratvs.  The  same  words,  with  the  variation  of  a 
letter  only,  are  to  be  found  in  t Ire  Hymn  of  Cleanthes.  See  Doddridge. 

Ver.  30.  God  winked  at. — Doddridge,  “ Overlooked.”  This  text  does  not, 
cannot  mean  that  God  is  in  any  case  indifferent  to  the  conduct  of  his  crea- 
tures : for  it  is  added,  that  he  commands  all  men  every  where  to  repent,  and 
has  appointed  a day  to  judge  them.  So  it  was  with  the  nations  of  Canaan — 
ne  winked,  he  appeared  to  close  his  eyes  against  their  iniquities,  until  they 


letting  them  loose,  to  follow  them,  and,  when  they  laid  down, 
to  sacrifice  to  the  god  whose  altar  was  nearest.  Some  of 
these  sheep,  it  is  supposed,  might  lie  down,  at  a time  when 
Athens  was  far  from  being  so  full  of  idols  as  in  Paul’s  time,  at 
a distance  from  any  statue  or  temple,  (or  perhaps  at  an  equal 
distance  between  two,)  when,  not  knowing  to  what  god  to  di- 
rect their  worship,  they  dedicated  an  altar  “ to  the  unknown 
god,”  who  presided  over  the  spot  where  the  sheep  rested. 
Thus  there  might  be  (as  is  indeed  reported)  more  than  one  al- 
tar of  this  description.  That  which  Paul  saw  furnished  him 
with  a text  for  his  address,  from  which  he  discoursed  to  them 
of  the  one  great  invisible  Being,  to  them  unknown,  who  form- 
ed and  governs  all  things.  “Him,  therefore,  whom  ye  igno- 
rantly worship,”  and  seem  to  grope  after  in  the  dark,  “ Him,  de- 
clare I unto  you.”  This  great  Being,  he  proceeds  to  state,  had 
“ made  of  one  blood  all  nations  of  men,” — or,  more  literally 
and  properly,  “the  whole  nation  of  mankind:”  representing 
the  world  as  one  great  family,  “ the  offspring”  of  the  same  Al- 
mighty Father,  in  whom  “all  live,  and  move,  and  do  exist.” 
He  thence  infers  that  this  Universal  Parent  of  mankind  could 
in  no  way  resemble  statues  of  metal  or  of  stone,  but  was  a 
being  of  infinite  power  and  activity,  presiding  over  all  his  crea- 
tures, and  taking  account  of  all  their  actions,  with  the  design, 
at  some  future  day,  of  bringing  all  before  his  bar.  With  this 
design  he  had  commanded  all  men  to  repent  of  their  idolatry 
and  other  crimes,  and  had  ordained  that  same  august  person, 
whose  name  he  preached,  to  be  the  judge;  and  though  he  had 
been  rejected  and  crucified  by  his  own  nation,  yet  had  God, 
most  nigh,  given  assurance  of  such  design  “in  that  he  had 
raised  him  from  the  dead.” 

Here  he  could  proceed  no  farther.  The  very  idea  of  a resur- 
rection appeared  to  them  all  so  absurd — to  Stoics  as  well  as 
Epicureans — that  they  began  to  mock  and  ridicule;  and  even 
others,  not  so  rude,  thought  it  a matter  of  so  little  conse- 
quence, that  it  were  better  to  defer  the  subject  “ to  a more  con- 
venient season.”  As,  however,  there  was  a Joseph  and  a Ni- 
codemus,  in  the  Jewish  sanhedrim,  who  believed  in  Jesus,  so, 
even  among  the  judges  of  the  Areopagus,  there  was  a Diony- 
sius who  believed,  as  well  as  a noble  lady,  of  the  name  ot 
Damaris,  which,  with  a few  others,  were  all  the  fruit  of  his  la- 
bours in  this  metropolis  of  science,  literature,  and  taste. 

Chap.  XVIII.  Ver.  I — 28.  Paul  preaches  at  Corinth , and 
afterwards  at  Ephesus— the  character  and  talents  of  Apollos. 
— From  Athens  Paul  went  to  Corinth,  at  that  time  the  me- 
tropolis of  Greece.  “It  was,  (says  Mr.  Milner)  at  once  full 
of  opulence,  learning,  luxury,  and  sensuality.  Here  Provi- 
dence gave  him  the  acquaintance  and  friendship  of  Aquila  and 
Priscilla,  two  Jewish  Christians  lately  expelled  from  Italy  with 
other  Jews  by  an  edict  of  the  Emperor  Claudius.  With  them 
he  wrought  as  a tent-maker,  being  of  the  same  occupation  ; 
for  every  Jew,  whether  rich  or  poor,  was  obliged  to  follow 
some  trade.”  After  the  arrival  of  Silas  and  Timothy,  the 
apostle  earnestly  addressed  his  countrymen  in  the  synagogue 
at  Corinth,  but  meeting  with  little  beside  opposition  and  abuse 


were  full,  and  then  fulfilled  at  once  his  threatenings  against  them,  and  his 
promises  to  Abraham.  See  Gen.  xv.  16. 

Ver.  31.  Given  assurance— i.  e.  evidence  to  support  our  faith  ; namely,  the 
evidence  of  Christ’s  resurrection. 

Ver.  31.  Dionysius  the  Areopagite.— A member  of  the  tribunal  Areopagus, 
the  supreme  tribunal  of  justice  at  Alliens.  There  are  two  volumes,  folio,  of 
writings  preserved  under  his  name,  supposed  to  be  written  by  him  after  his 
conversion  ; but ,Dr.  A.  Clarke  pronounces  them  to  be  ” a mere  and  foolish 
forgery  of  the  5th  or  6th  century.” 

Chap.  XVIII.  Ver.  1.  Corinth— [The  enpilal  of  Achaia,  and  the  ornament 
of  Greece,  was  situated  on  the  middle  of  the  isthmus  which  connects  Pelo- 
ponnesus with  Attica,  at  the  distance  of  60  stadia  from  the  Algcan  and  Ionian 
seas,  on  each  side.  It  was  celebrated  for  its  extensive  commerce,  wealth,  and 
luxury  ; for  its  magnitude  and  grandeur,  its  elegant  and  magnificent  temples, 
palaces,  theatres,  and  .other  public  buildings  ; and  for  the  learning  and  ingenuity 
of  its  inhabitants,  and  tire  number  of  its  seminaries,  where  philosophy  was 
publicly  taught.] — Bagster. 

Ver.  2.  Claudius  had  commanded , &c. — This  is  mentioned  by  Suetonius  in 
the  life  of  Claudius,  and  Christians  were  at  this  t'me  considered  only  as  a 
Jewish  sect.  See  Lardner's  Cred. 


1219 


Pam  is  encouraged  in  a vision.  ACTS. — CHAP.  XVIII.  He  strengthened  the  disctpies. 


abode  with  them,  and  b wrought : Tor  by  their 
occupation  they  were  tent-makers. 

4 And  he  reasoned  in  the  c synagogue  every 
sabbath,  and  persuaded  the  Jews  and  the 
Greeks. 

5 And  when  u Silas  and  Timotheus  were 
come  from  Macedonia,  Paul  was  pressed  in 
the  spirit,  and  testified  to  the  Jews  that  Jesus 
” was  Christ. 

6 And  when  they  opposed  f themselves,  and 
blasphemed,  he  shook  s his  raiment,  and  said 
unto  them,  Your  h blood  be  upon  your  own 
heads  ; I am  clean  : from  henceforth  I will  go 
unto  the  Gentiles. 

7 And  he  departed  thence,  and  entered  into 
a certain  man's  house,  named  Justus,  one  that 
worshipped  God,  whose  house  joined  hard  to 
the  synagogue. 

8 And  i Crispus,  the  chief  ruler  of  the  syna- 
gogue, believed  on  the  Lord  with  all  his 
house;  and  many  of  the  Corinthians  hearing 
believed,  and  were  baptized. 

9 If  Then  spake  the  Lord  to  Paul  in  the  night 
by  a vision,  Be  not  afraid,  but  speak,  and  hold 
not  thy  peace : 

10  For  I j am  with  thee,  and  no  man  shall 
set  on  thee  to  hurt  thee : for  I have  much 
people  in  this  city. 

11  And  he  k continued  there  a year  and  six 
months,  teaching  the  word  of  God  among 
them. 

12  T[  And  when  Gallio  was  the  deputy  of 
Achaia,  the  Jews  made  insurrection  with  one 
accord  against  Paul,  and  brought  him  to  the 
■ judgment  seat, 

13  Saying,  This  fellow  persuadeth  men  to 
worship  God  contrary  to  the  law. 

14  And  when  Paul  was  now  about  to  open 
his  mouth,  Gallio  said  unto  the  Jews,  If  it 
were  a matter  of  wrong  or  wicked  lewd- 
ness, O ye  Jews,  m reason  would  that  I should 
bear  with  you  : 

15  But  if  it  be  a question  of  words  and 


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A.  D.  cir. 
rA. 

b C.20.34. 
c c.17.2. 
d c.  17. 11,15 

e or.  is  the 
Christ. 

f 2 Ti.2.25. 

g Ne.5.13. 

h Eze.33.4. 

i lCdtl.14. 

j Mat. 28. 20 

k sat  there. 

A.  M.  cir. 
4059. 

A.  D.  cir. 
55. 

1 Ja.2.6. 
ra  Ro.13.3. 


n Jn.  18.31. 
c.  23.29. 
25.11,19. 

o 1 Co.1.1. 

p Nu.6.18. 
c.21.24. 

q Ro.16.1. 

r c.17.2. 

A.  M.  cir. 
4060. 

A.  D.  cir. 
56. 

b c.19.21. 
20.16. 

t 1 Co. 4.19. 
Ja.4.15. 

a Ga.1.2. 

v c.14.22. 
15.32,41. 

wl  Co.1.12. 
3.5,6. 
Tit.3.13. 

x Ro.  12.11. 
J a.  5.16. 

y c.19.3. 

z He. 6.1. 

2 Pe.3.18. 


names,  and  of  your  "law,  look  ye  to  it  j for 
I will  be  no  judge  of  such  matters. 

16  And  he  drave  them  from  the  judgment 
seat. 

17  Then  all  the  Greeks  took  ° Sosthenes,  the 
chief  ruler  of  the  synagogue,  and  beat  him  be- 
fore the  judgment  seat.  And  Gallio  cared  for 
none  of  those  things. 

18  H And  Paul  after  this  tarried  there  yet  a 
good  while,  and  then  took  his  leave  of  the 
brethren,  and  sailed  thence  into  Syria,  and 
with  him  Priscilla  and  Aquila  ; having  shorn 
p his  head  in  i Cenchrea  : for  he  had  a vow. 

19  And  he  came  to  Ephesus,  and  left  them 
there : but  he  himself  entered  into  the  syna- 
gogue, and  reasoned  r with  the  Jews. 

20  When  they  desired  him  to  tarry  longer 
time  with  them,  he  consented  not ; 

21  But  bade  them  farewell,  saying,  I must  by 
all  means  keep  this  feast  that  cometh  in  * Je- 
rusalem : but  I will  return  again  unto  you,  if 
t God  will.  And  he  sailed  from  Ephesus. 

22  And  when  he  had  landed  at  Cesarea,  and 
gone  up,  and  saluted  the  church,  he  went  down 
to  Antioch. 

23  And  after  he  had  spent  some  time  there, 
he  departed,  and  went  over  all  the  country  of 
u Galatia  and  Phrygia  in  order,  strengthening 
v all  the  disciples. 

24  H And  a certain  Jew  named  w Apollos, 
born  at  Alexandria,  an  eloquent  man,  and 
mighty  in  the  scriptures,  came  to  Ephesus. 

25  This  man  was  instructed  in  the  way  of  the 
Lord  ; and  being  fervent  * in  the  spirit,  he 
spake  and  taught  diligently  the  things  of  the 
Lord,  knowing  * only  the  baptism  of  John. 

26  And  he  began  to  speak  boldly  in  the  syna- 
gogue : whom  when  Aquila  and  Priscilla  had 
heard,  they  took  him  unto  them , and  expound- 
ed unto  him  the  way  of  God  more  2 perfectly. 

27  And  when  he  was  disposed  to  pass  into 
Achaia,  the  brethren  wrote,  exhorting  the  dis- 
ciples to  receive  him : who,  when  he  was 


from  them,  he  turned  to  the  Gentiles,  and  shaking  his  gar- 
ment, with  an  intimation  that  he  was  free  from  the  blood  of 
his  own  nation,  who  had  refused  his  message,  he  immediately 
devoted  his  whole  attention  to  the  idolatrous  Corinthians. 
Crispus,  however,  the  chief  ruler  of  the  synagogue,  believed 
on  the  Lord  with  all  his  house,  as  did  also  Justus,  at  whose 
house  he  lodged,  adjoining  to  the  synagogue.  Many  also  of 
the  idolatrous  Corinthians  believed,  and  were  baptized,  and  it 
is  possible  that  he  might  now  be  ready  to  think  his  work  here 
completed  : but,  in  a vision  of  the  night,  he  was  animated  and 
encouraged  to  persevere  by  the  assurance  of  his  heavenly 
Master  : “ Be  not  afraid  ; but  speak  and  hold  not  thy  peace, 
for  I have  much  people  in  this  city.”  He  accordingly  continued 
there  a full  year  and  a half,  “teaching  the  word  of  God  among 
them.” 

It  was  to  be  expected  that  the  Jews  would  be  exasperated 
by  his  success  among  the  Gentiles,  and  they  made  zealous  at- 
tempts to  hinder  him.  “ But  the  moderate  spirit  of  the  Roman 
government  (says  the  excellent  church  historian  above  cited) 
prevented  them  from  raising  any  serious  persecution.  Gallio, 
the  proconsul,  brother  to  the  famous  Seneca,  was  perfectly  in- 
different concerning  the  progress  of  Christianity,  and  refused 
to  pay  the  least  attention  to  their  complaints  against  St.  Paul, 


who  now  finding  himself  effectually  preserved  from  the  fury 
of  his  countrymen,  remained  in  Corinth  some  considerable 
time  longer  than  the  above-mentioned  year  and  a half. 

The  Romans  evidently,  and  indeed  justly,  considered  the 
Jews  as  a factious,  quarrelsome,  and  superstitious  people ; and 
it  was  upon  this  principle  that  Gallio  refused  to  listen  to  their 
complaints ; and,  indeed,  afterwards,  when  the  Greeks  took 
Sosthenes,  who  was  a ringleader  against  the  Christians,  and 
beat  him  before  the  judgment  seat,  he  refused  to  interfere  ; fot 
which,  however,  we  cannot  commend  him,  for  he  ought  to 
have  kept  the  peace:  but  “Gallio  cared  for  none  of  those 
things.” 

From  Corinth  Paul  came  to  Ephesus , another  celebrated 
Greek  city,  whither  Aquila  and  Priscilla  accompanied  him. 
Here  he  addressed  the  Jews  with  better  acceptance,  for  they 
wished  him  to  tarry  with  them;  but,  having  determined  to  at- 
tend the  next  feast  at  Jerusalem,  he  proceeded  on  his  journey 
promising  shortly  to  return. 

After  Paul  had  left  this  city,  Apollos  came,  an  Alexandrian 
Jew,  who  is  described  as  “ an  eloquent  man,  mighty  in  the 
Scriptures,  and  fervent  in  spirit,”  but  as  yet  but  partially 
acquainted  with  Christianity,  “ knowing  only  the  baptism  of 
John.”  Aquila  and  Priscilla,  however,  when  they  heard  his 


Ver.  3.  Tent-makers. — Avery  important  trade  at  that  time,  when  tents  were 
much  in  use  ; and  ranking  probably  with  our  trunk-making.  The  early  Rab- 
bies  made  no  secret  of  their  trades.  One  was  sumamed  the  shoemaker,  an- 
other the  baker,  &c.  (See  Doddridge.)  Paul’s  motive  was  evidently  that  he 
might  not  be  burdensome  to  the  churches  for  support.  See  1 Co.  iv.  12.  2 Co. 
xii.  14. 

Ver.  5.  Pressed  in  the  spirit.— Doddridge,  “borne  away  by  (his)  spirit.” 
Heitisius  and  others,  “ by  the  spirit,”  meaning  the  Holy  Ghost.  But  some  an- 
cient copies  read,  “ was  earnestly  employed  in  the  word ;”  i.  e.  in  preaching. 
See  Griesbach. 

Ver.  6.  Shook  his  raiment. — As  signifying,  as  he  said,  that  he  was  clean, 
‘ pure,”  or  “clear”  of  their  blood.  Compare  chap.  xx.  26.  A like  ceremony 
is  still  used  in  Turkey.  See  Orient.  Lit.  No.  1425. 

Ver.  7.  Justus,  one  that  worshipped  God— i.  e.  a Jewish  proselyte. 

Ver.  10.  Set  on  thee. — Doddridge,  “ fall  on  thee.” 

Ver.  12.  Gallio — [Was  the  eldest  brother  of  the  celebrated  philosopher  L.  A. 

Seneca,  who  describes  him  as  a most  mild  and  amiable  man.]— Bagster. 

Deputy — i.  e.  Proconsul  of  Achaia,  or  Greece. Achaia. — [Achaia  proper, 

was  a province  of  Peloponnesus,  bounded  on  the  north  by  the  eulf  of  Corinth, 
on  the  south  by  Elis  and  Arcadia,  on  the  east  by  Sicyon,  and  on  the  west  by 
tiie  Ionian  sea  ; but  in  its  largest  sense,  it  comprehended  all  Greece.  —11. 

IQ-20 


Ver.  14.  Wrong— i.  e.  injustice. 

Ver.  17.  Sosthenes,  the  chief  ruler.—  Probably  the  successor  of  Cr  ispus.  who 
had  been  converted,  (ver.  8.)  and  of  course  of  an  opposite  spirit,  and  in  this 
case  the  prosecutor. 

Ver.  18.  Cenchrea — [Now  Kenkri,  was  the  port  of  Corinth,  on  the  east  side 

of  the  isthmus,  and  about  nine  miles  from  the  city.]— Bagster. For  he  had 

a vow. — This  appears  to  have  been  the  vow  of  the  Nazarite,  for  it  is  said,  be 
had  “ shaved  Ins  head  at  Cenchrea.”  By  the  original  law,  it  appears  that  Na- 
zarites  were  to  shave  their  heads  “ at  the  door  of  the  tabernacle,”  Num.  vi  18  ; 
but  this  must  have  been  dispensed  with,  in  the  instance  of  persons  residing  in 
foreign  countries,  as  well  as  that  of  going  up  to  the  three  great  feasts  ; the 
Rabbies,  however,  considered  such  persons  as  bound  to  come  to  Jerusalem  to 
complete  their  vows:  and  this  is  supposed  to  be  the  reason  that  Paul  was  so 
anxious  to  go  up  and  keep  the  approaching  feast,  ver.  21.  It  should  not  be  con- 
cealed, however,  that  Grotius , Hammond,  Witsius,  and  others,  consider 
Aquila  (and  not  Paul)  as  the  person  who  had  made  the  vow  ; and  the  naming 
Aquila  after  Priscilla,  (contrary  to  every  other  instance,)  favours  this  interpret- 
ation. If  this  be  adopted,  the  word  there , in  ver  19,  must  refer,  not  to  Ephesus, 
but  to  Cenchrea.  , , A . 

Ver.  24.  Mighty  in  the  scriptures — Namely  of  the  Old  Testament,  the 
New  not  being  yet  written. 


I'he  Holy  Ghost  given.  ACTS. — CHAP.  XIX. 

come,  a helped  them  much  which  had  believ- 
ed b through  grace : 

28  For  he  mightily  convinced  the  Jews,  and 
that  publicly,  showing  by  c the  scriptures  that 
Jesus  d was  Christ. 


The  Jewish  exorcists  bealsn. 


CHAPTER  XIX. 

S The  Holy  Ghost  is  given  by  Paul’s  hands.  9 The  Jews  blaspheme  his  doctrine,  which 
is  confirmed  bv  miracles.  13  The  Jewish  exorcists  16  are  beaten  by  the  devil.  19 
Conjuring  books  are  burnt.  24  Demetrius,  for  love  of  gain,  raiseth  an  uproar  against 
Paul,  35  which  is  appeased  by  the  town  clerk. 

AND  it  came  to  pass,  that,  while  Apollos 
1 was  at  Corinth,  Paul  having  passed 
through  the  upper  coasts  came  to  Ephesus : 
and  finding  certain  disciples, 

2 He  said  unto  them,  Have  ye  received  the 
Holy  Ghost  since  ye  believed  ? And  they  said 
unto  him,  We  have  not  hso  much  as  heard 
whether  there  be  any  Holy  Ghost. 

3 And  he  said  unto  them,  Unto  what  then 
were  ye  baptized?  And  they  said,  Unto  c John’s 
baptism. 

4 Then  said  Paul,  John  d verily  baptized  with 
the  baptism  of  repentance,  e saying  unto  the 
people,  that  they  should  believe  on  him  which 
should  come  after  him,  that  is,  on  Christ  Jesus. 
5 When  they  heard  this , they  were  baptized 
in  the  name  f of  the  Lord  Jesus. 

6 And  when  Paul  had  laid  e his  hands  upon 
them,  the  Holy  Ghost  came  on  them  ; and 
“ they  spake  with  tongues,  and  > prophesied. 

7 And  all  the  men  were  about  twelve. 

8 T[  And  he  went  into  the  synagogue,  and 
spake  boldly  for  the  space  of  three  months, 
J disputing  and  k persuading  the  things  con- 
cerning the  kingdom  of  God. 

9 But  when  divers  were  i hardened,  and  be- 
lieved not,  but  spake  evil  ra  of  that  n way  be- 
fore the  multitude,  he  0 departed  from  them, 
and  separated  the  disciples,  disputing  daily  in 
the  school  of  one  Tyrannus. 


A.  M.  clr. 

4060. 

A.  D.  clr. 
56. 


a I Co.3.6. 
b Ep  2.8. 
c J n. 5.39. 


a lCo.3.5,6. 


c c.  18.25. 
d Mat3.11. 
e Jn.1.15, 
27,30. 
f c 8.16. 

1 Co.  1.13. 
g c.8.17. 

h c.2.4. 
10.46. 

i l Co  14.1, 
&c- 

J c.18.19. 
k c.28.23. 

A.  M.  cir. 

4061. 

A.  D.  cir. 
57. 

1 Ro.11.7. 

He.3.13. 

m2Ti.l.l5. 

2 Pe.2.2. 
Jude  10. 

n vcr.23. 
o 1 Ti.6.5. 


p c°0.31. 
q c.20.18. 
r Ma.  16.20. 
e c.5.15. 
t Ma.9.38. 

Lu.9.49 
u Jos.6.26. 

▼ Lu.8.29. 
w Lu.1.65. 
c.2.43. 
5.5,11. 
x Mat.3.6. 

Ro.10.10. 
y c.12.24. 
A.  M.  cir. 
4063. 

A.  D.  cir. 
59. 

z Ga.2.1. 


10  And  this  continued  by  the  space  p of  two 
years ; so  that  all  they  which  dwelt  in  Asia 

heard  the  word  of  the  Lord  Jesus,  both  Jews 
and  Greeks. 

11  And  God  wrought  special r miracles  by  the 
hands  of  Paul : 

12  So  that  from  his  body  were  brought  unto 
the  sick  8 handkerchiefs  or  aprons,  and  the 
diseases  departed  from  them,  and  the  evil 
spirits  went  out  of  them. 

13  If  Then  certain  of  the  vagabond  Jews,  ex 
orcists,  took  upon  them  1 to  call  over  them 
which  had  evil  spirits  the  name  of  the  Lord 
Jesus,  saying,  We  adjure  “ you  by  Jesus  whom 
Paul  preacheth. 

14  And  there  were  seven  sons  of  one  Sceva, 
a Jew,  and  chief  of  the  priests,  which  did  so. 

15  And  the  evil  spirit  answered  and  said,  Je- 
sus I know,  and  Paul  I know  ; but  who  are  ye? 

16  And  the  man  in  whom  the  evil  spirit  was 
leaped  v on  them,  and  overcame  them,  and 
prevailed  against  them,  so  that  they  fled  out  of 
that  house  naked  and  wounded. 

17  And  this  was  known  to  all  the  Jews  and 
Greeks  also  dwelling  at  Ephesus;  and  fear 
w fell  on  them  all,  and  the  name  of  the  Lord 
Jesus  was  magnified. 

18  And  many  that  believed  came,  and  * con- 
fessed, and  showed  their  deeds. 

19  Many  of  them  also  which  used  curious 
arts  brought  their  books  together,  and  burned 
them  before  all  men : and  they  counted  the 
price  of  them,  and  found  it  fifty  thousand 
pieces  of  silver. 

20  So  mightily  grew  y the  word  of  God  and 
prevailed. 

21  Tf  After  2 these  things  were  ended,  Paul 
purposed  in  the  spirit,  when  he  had  passed 


admirable  talents  and  slender  information,  took  him  to  their 
home,  instructed  him  more  fully  in  the  peculiar  truths  of  the 
gospel,  and  gave  him  letters  of  commendation  to  the  brethren 
whither  he  travelled,  to  whom  be  became  very  useful,  es- 
pecially in  preaching  to  the  Jews,  whom  “ he  mightily  con- 
vinced, and  that  publicly,  showing  by  the  Scriptures  that  Jesus 
was  the  Christ,”  the  true  Messiah,  promised  to  their  fathers. 

Chap.  XIX.  Ver.  1 — 22.  The  Holy  Ghost  given  by  Paul’s 
hands.  The  Jewish  exorcists  confounded , and  their  books 
burnt. — We  now  find  Paul  returned  to  Ephesus,  according  to 
his  promise,  (chap,  xviii.  21,)  where  he  finds  about  a dozen  of 
John’s  disciples,  who,  though  they  associated  with  the  Chris- 
tians, had  received  only  John’s  baptism,  and  appear  to  have 
heard  nothing  of  the  miraculous  events  of  the  day  of  Pentecost. 
They  now,  however,  willingly  consented  to  receive  baptism  in 
the  name  of  Jesus,  after  which,  Paul  laying  his  hands  on  them, 
they  received  the  extraordinary  gifts  of  the  Holy  Spirit,  and 
prophesied  and  spake  with  tongues. 

Paul,  during  his  three  months’  continuance  here,  attended 
and  preached  at  the  Jewish  synagogue,  “disputing”  with  ob- 


jectors, and“  persuading”  them  to  believe  in  Christ  Jesus,  and 
to  receive  the  doctrines  and  precepts  of  his  kingdom.  Some  of 
the  Jews,  however,  were  so  hardened,  that  tney  not  only  re- 
fused to  receive  the  truth  themselves,  but  abused  those  who  did 
believe,  insomuch  that  Paul  and  his  friends  were  obliged  to 
withdraw  from  them,  and  hold  their  meetings  in  the  school- 
room of  one  Tyrannus.  “All  at  Ephesus  and  the  adjacent 
country  heard  the  word  of  the  Lord  Jesus,  and  many  of  them, 
both  Jews  and  Greeks,  believed.” 

“ In  no  place  (says  Mr.  Milner ) does  the  word  of  God  seem 
so  much  to  have  triumphed  as  at  Ephesus.  No  less  numerous 
than  those  of  Corinth,  the  believers  were  much  more  spiritual. 
The  work  of  conversion  was  deep,  vigorous,  and  soul- trans- 
forming to  a great  degree.  Many  persons,  struck  with  the  hor- 
ror of  their  former  crimes,  made  an  open  confession ; and 
many,  who  had  dealt  in  the  abominations  of  sorcery,  now 
showed  their  sincere  detestation  of  them,  by  burning  their 
books  before  all  men,  the  price  of  which  amounted  to  a large 
sum.  ‘So  mightily  grew  the  word  of  God,  and  prevailed!’ 
Thus  triumphs  the  sacred  historian.  Satan  must  have  trem- 


Chap.  XIX.  Ver.  I.  The  upper  coasts — i.  e.  The  upper  parts  of  Asia  Minor, 

which  were  more  remote  from  the  Mediterranean  sea. Ephesus — [A  much 

celebrated  city  of  Ionia  in  Asia  Minor,  and  the  metropolis  of  Proconsular  Asia, 
was  situated  on  the  river  Cayster,  and  on  the  side  of  a hill,  about  35  miles 
north  of  Miletus,  40  south  of  Smyrna,  100  west  of  Laodicea,  and  5 miles  from 
the  iEgean  sea.  It  was  particularly  famous  for  a magnificent  temple  of  Diana, 
425  feet  long,  and  220  broad  ; which  was  supported  by  127  columns  70  feet  high. 
It  had  become  a ruinous  place  when  the  emperor  Justinian  filled  Constanti- 
nople with  its  statues,  and  raised  the  church  of  St.  Sophia  on  its  columns,  A. 
D.  528—566  ; and  all  that  remains  of  this  once  splendid  city,  about  half  a mile 
from  the  village  of  Aiasaluck,  when  visited  by  Dr.  Chandler , was  inhabited 
by  “a  few  Greek  peasants,  living  in  extreme  wretchedness,  dependence,  and 
insensibility.”  An  American  clergyman  who  visited  it  in  1821,  says,  “not  a hu- 
man being  lives  in  Ephesus  ; and  at  Aiasaluck  there  are  merely  a few  Turkish 
huts.”  The  candlestick  has  now  been  removed  out  of  its  place.  Re.  ii.  5.] — B. 

Ver.  2.  Whether  there  be  any  Holy  Ghost— That  is,  whether  it  be  yet  given. 
A parallel  ellipsis  occurs  John  vii.  39:  “ The  Holy  Ghost  was  not  yet  i.  e. 
“ not  yet  given  .”  as  our  translators  supply  the  word.  So  here,  they  “ had  not 
heard  whether  the  Holy  Ghost  wTere  yet  given."  This  is  the  sense  we  believe 
generally  given  to  the  passage  ; and  it  is  difficult  to  believe  that  any  of  John’s 
disciples  should  not  have  heard  of  the  Holy  Ghost,  for  he  said,  “ I indeed  bap- 
tize you  with  water  unto  i epentance -.  but  he  that  cometh  after  me  ....  he 
shall  baptize  you  with  the  Holy  Ghost.”  Mat.  iii.  11.  John  i.  33. 

Ver.  5.  Baptized  in  the  name  of  the  Lord  Jesus.— This  seems  clearly  to  in- 
dicate, that  John’s  was  not  Christian  baptism,  or  it  would  not  have  been  re- 
peated. 

Ver.  6.  The  Holy  Ghost  came  on  therm. — Namely,  his  miraculous  powers  ; 
for.  it  is  added,  “ They  spake  with  tongues,  and  prophesied.” 

Ver.  10.  AH  they  which  dwelt  in  Asia. — This  term  (Asia)  was  used  to  very 
different  extents  in  different  periods.  Paley  says.  “ Asia,  throughout  the  Acts 
of  the  Apostles  and  the  Epistles  of  St.  Paul,  does  not  mean  the  whole  of 
^sia  Minor,  or  Anatolia,  nor  even  the  whole  of  the  Proconsular  Asia  ; but  a 
hstrict  in  the  anterior  part  of  that  country,  called  Lydian  Asia,  divided  from 


the  rest,  much  as  Portugal  is  from  Spain,  and  of  which  district  Ephesus  was 
the  capital.” 

Ver.  12.  Handkerchiefs  or  aprons  — The  fonner  the  Asiatics  usually  carry  in 
their  hands  to  wipe  off  perspiration,  as,  we  are  informed  by  (Ecumenius  and 
Harmer , was  the  case  both  formerly  and  is  to  this  day ; the  latter  resembled 
napkins  tied  before  them,  (or  “ half  round,”  as  the  original  imports,  see  John 
xiii.  4,)  to  preserve  their  garments,  when  doing  any  thing  that  might  soil  them 
— as,  perhaps,  tent-making.  Even  these  were  made  the  instruments  of  curing 
diseases  and  ejecting  demons. 

Ver.  13.  Exorcists.— The  original  term  literally  means  those  who  cast  out 
demons,  by  adjuring  them  in  God’s  name.  That  some  of  the  Jews  made 
this  profession,  even  in  our  Lord’s  time,  is  certain  from  Mat.  xii.  26—28.  Mark 
ix.  33.  Luke  ix.  49,  &c.  The  Jewish  exorcists  certainly  used  the  name  of  the 
God  of  Abraham,  but  finding  the  name  of  Jesus,  as  they  supposed,  a more 
potent  charm,  were  willing,  as  Dr.  Hammond  remarks,  (on  Mat.  xii.  27,)  to 
exchange  it  for  that  of  Jesus. 

Ver.  19.  Curious  arts. — The  principal  of  these  were,  1.  Astrology,  or  the 
prediction  of  events  by  the  configuration  of  the  planets.  2.  Necromancy , or 
conferring  (whether  really  or  in  pretence)  with  the  souls  of  dead  men,  or  with 
infernal  spirits.  The  witch  of  Endor  was  a pretender  to  this  art.  1 Sam.  xxviik 
3.  Magic,  the  power  of  producing  wonderful  effects  by  secret  arts,  or  spiritual 
agency  : but  it  is  often  used  in  a sense  so  .extensive,  as  to  include  both  the 
preceding.  4.  A science  peculiar  to  this  people,  was  that  of  the  Ephesian 
Letters,  or  mystic  characters,  of  which  some  account  may  he  fount!  both  in 
Hammond  and  Doddridge,  but  which,  as  we  do  not  pretend  to  understand 
we  shall  not  attempt  to  explain:  They  were,  however,  used  as  magical  spells, 

or  charms,  by  these  people. Fifty  thousand  pieces  of  silver—  Probably 

about  $ 8000.  The  Earl  of  Rochester,  of  whom  it  has  been  said,  that  he  was 
“ a great  wit,  a great  scholar,  a great  poet,  a great  sinner,  and  a great  peni- 
tent,” left  a strict  charge  to  the  person  in  whose  custody  his  papers  were,  to 
burn  all  his  profane  and  lewd  writings,  as  being  only  fit  to  promote  vice  and 
immorality,  by  which  he  had  so  highly  offended  God,  and  shamed  and  blas- 
phemed that  holy  religion  into  whicn  he  had  been  baptized. 

1221 


Demetrius  raises  an  uproar,  ACTS. — CHAP.  XIX.  which  the  town  clerk  appeases 


through  Macedonia  and  Achaia,  to  go  to  Je- 
rusalem, saying,  After  I have  been  there,  I 
must  also  see  • Rome. 

22  So  he  sent  into  Macedonia  two  of  them 
that  ministered  unto  him,  Timotheus  and 
b Erastus ; but  he  himself  stayed  in  Asia  for 
a season. 

23  And  the  same  time  there  arose  no  small 
stir  c about  that  way. 

24  For  a certain  man  named  Demetrius,  a 
silversmith,  which  made  silver  shrines  for 
Diana,  brought  no  small  d gain  unto  the  crafts- 
men ; 

25  Whom  he  called  e together  with  the  work- 
men of  like  occupation,  and  said,  Sirs,  ye 
know  that  by  this  craft  we  have  our  wealth. 

26  Moreover  ye  see  and  hear,  that  not  alone 
at  Ephesus,  but  almost  throughout  all  Asia,  this 
Paul  hath  persuaded  and  turned  away  much 
people,  saying  f that  they  be  no  gods,  which 
are  made  with  hands  : 

27  So  that  not  only  this  our  craft  is  in  dan- 
ger to  be  set  at  nought ; but  also  that  the  tem- 
ple of  the  great  goddess  Diana  should  be 
s despised,  and  her  magnificence  should  be 
destroyed,  whom  all  Asia  and  the  world 
h worshippeth. 

28  And  when  they  heard  these  sayings , they 
were  full  of  i wrath,  and  cried  out,  saying, 
Great  is  Diana  of  the  Ephesians. 


A.  M.  ctr. 
4063. 

A.  D.  cir. 
59. 


a Ho.  15.23, 
28. 

b Ro.  16.23. 
2 Ti.4.20. 

c 2 Co.  1.8. 
6.9. 

d c.  16. 16,19 
e Re.18.11. 


f Ps.  115.4. 
Is.  44. 10.. 
20. 


g Zep.2.11. 

h 1 Jn.5.19. 
Re.  13.8. 


i Je.50.38. 


J Ro.16.23. 

1 Co.  1.14. 

k Col.  4. 10. 

1 c.21.12. 
m c.21.34. 

n 1 Ti.1.20. 

2 Ti.4.14. 

o Ep.2.12. 

p the  tem- 
ple-keeper 


29  And  the  whole  city  was  filled  with  confu- 
sion: and  having  caught  ) Gaius  and  k Aris- 
tarchus, men  of  Macedonia,  Paul’s  companions 
in  travel,  they  rushed  with  one  accord  info  the 
theatre. 

30  And  when  Paul  would  have  entered  in 
unto  the  people,  the  disciples  suffered  him  not. 

31  And  certain  of  the  chief  of  Asia,  which 
were  his  friends,  sent  unto  him,  desiring  i him 
that  he  would  not  adventure  himself  into  the 
theatre. 

32  Some  m therefore  cried  one  thing,  and 
some  another : for  the  assembly  was  confu- 
sed ; and  the  more  part  knew  not  wherefore 
they  were  come  together. 

33  And  they  drew  Alexander  out  of  the  mul- 
titude, the  Jews  putting  him  forward.  And 
Alexander  " beckoned  with  the  hand,  and 
would  have  made  his  defence  unto  the  people. 

34  But  when  they  knew  that  he  was  a Jew, 
all  with  one  voice  about  the  space  of  two 
hours  cried  out,  Great  is  Diana  of  the  Ephe- 
sians. 

35  And  when  the  town  clerk  had  appeased 
the  people,  he  said,  Yemen  0 of  Ephesus,  what 
man  is  there  that  knoweth  not  how  that  the 
city  of  the  Ephesians  is  p a worshipper  of  the 
great  goddess  Diana,  and  of  the  image  which 
fell  down  from  Jupiter  ? 

36  Seeing  then  that  these  things  cannot  be 


bled  for  his  kingdom : the  emptiness  of  all  the  systems  of  philo- 
sophy appeared  no  less  palpable  than  the  flagitiousness  of  vice, 
and  the  enormities  of  idolatry.  The  spiritual  power  of  Jesus 
was  never  seen  in  a stronger  light  since  the  day  of  Pentecost; 
and  the  venal  priesthood  of  Diana,  the  celebrated  goddess  of 
Ephesus,  apprehended  the  total  ruin  of  their  hierarchy.” 

We  are  farther  informed,  that  it  pleased  God  to  honour  Paul 
with  powers  singularly  miraculous,  such  as  the  cure  of  diseases 
and  the  ejection  of  demons,  by  means  of  handkerchiefs  and 
aprons  which  he  wore,  of  which  we  recollect  nothing  parallel 
in  the  New  Testament.  But  every  instrument  is  equally  ef- 
fective when  endued  with  a divine  virtue — the  power  is  alone 
of  God. 

Satan  is  ever  imitating  where  he  cannot  rival ; he  now  stir- 
red up  certain  vagabond  (or  travelling)  Jews,  the  seven  sons  of 
a chief  priest,  exorcists  by  profession,  who  took  upon  them  to 
call  over  ihem  that  had  evil  spirits,  saying,  11  We  adjure  you 
by  Jesus,  whom  Paul  preacheth.”  This  was  a dangerous  ex- 
periment. Jesus  they  knew,  and  Paul  they  knew,  but  these 
men  they  knew  not ; they  were  glad  therefore  to  escape  naked 
and  wounded  from  the  hands  of  one  of  these  demoniacs.  Dr. 
Boothroyd  says,  “ I should  think  that  this  man  was  insane.” 
We  should  think  so  too,  and  believe  that  maniacs  often  are 
possessed ; yet  we  would  by  no  means  assert  that  all  are  pos- 
sessed who  are  insane,  or  all  in  ane  who  are  possessed. 

This  miracle  had  a salutary  effect  in  calling  the  public  a'ten- 
tion  to  the  divine  superiority  of  the  Christian  religion  ; and  the 
present  contest  remi  ds  us  of  that  between  Moses  and  the  ma- 
gicians of  Egypt.  The  latter,  indeed,  did  wonders  in  the  sight 
of  Pharaoh,  by  turning  their  rods  (apparently)  into  serpents; 
but  that  of  Moses  evinced  a superior  power,  by  devouring  them. 
(See  on  Exod.  vii.  and  viii.  exposition  and  notes.)  Ephesus 
seems  to  have  been  at  this  time  as  much  fam  d for  curious  arts 
as  Egypt,  at  least  if  we  may  judge  by  the  quantity  of  books 
here  brought  together  to  be  burned,  which,  valued  at  the  lowest 
calculation,  were  worth  $8,436.  ( Doddridge .)  It  is  well 

known  in  what  estimation  curious  books  of  this  kind  were 
formerly  held,  both  astrological  and  magical;  yet  such  a fear 
now  fell  upon  the  professors  of  these  arts,  that  they  voluntari- 


Ver.  22.  Erastus — Chamberlain  of  Corinth.  — See  Rom.  xvi.  23. 

Ver.  23.  No  sjuall  stir  about  that  tray. — Namely,  the  Christian  worship,  in 
opposition  to  idolatry. 

Ver.  24.  Which  made  silver  shrines.— These  shrines  are  understood  to  mean 
small  models  of  the  temple,  with  the  goddess  within  ; and  Pliny  mentions 
such  of  the  Venus  of  Cnidus.  The  late  hlr.  Taylor , in  his  Fragments,  No. 
cxxvii.,  has  given  various  figures  of  this  goddess,  mostofthem  ending  in  what 
artists  call  a term  ; as  also  the  copy  of  a medal  exhibiting  the  famous  temple 

of  Diana,  with  the  idol  in  the  centre. Craftsmen— i.  e.  artisans,  including 

casters,  chasers,  engravers,  &c. 

Vet.  26.  Saying  that  they  be  no  gods,  which  are  made  with  hands—  Im- 
plying, as  Doddridge  remarks,  that  Demetrius  would  have  them  believe  they 
were. 

Ver.  23.  Diana. — IThe  Ephesian  Diana  is  represented  in  some  statues  all 
covered  with  breasts,  from  the  shoulders  down  lo  the  feet ; and  in  others  from 
the  breast  to  the  bottom  of  the  abdomen  ; from  which  we  find  that  she  was 
widely  different  from  Diana  the  huntress,  and  that  she  represented  Nature,  as 
is  stated  on  two  inscriptions  in  Monlfaucon.\—Bagster. 

Ver.  29.  Into  the  theatre — Theatres,  it  is  known,  were  sometimes  used  for 
public  meetings  ; hut  trom  the  great  tumult  raised  on  this  occasion,  and  other 
circumstances,  it  has  been  supposed  that  the  Ephesians  were  at  this  time  cele- 
brating games  tothe  honour  of  Diana. Macedonia— \ An  extensive  province 

of  Greece,  was  bounded  on  the  north  by  the  mountains  of  Hsemus,  on  the  south 
1222 


ly  brought  them  and  cast  them  into  the  fire;  and  those  who 
had  believed  in  Jesus,  by  this  act  confessed  their  guilt,  and  re- 
nounced such  practices  forever.  Much  do  we  regret  that  arty 
who  profess  the  name  of  Christian  (and  we  have  known  sonle 
such)  should  waste  (heir  precious  time  on  studies  so  unholy  and 
unprofitable. 

We  neither  pretend  nor  aspire  to  any  skill  in  these  myste- 
ries of  iniquity.  The  far  greater  part  of  them  are  unquestiona- 
bly artifice  and  trick  ; and  yet,  since  “ the  prince  of  the  power 
of  the  air”  holds  a mighty  dominion  in  this  world,  we  are  far 
from  considering  him  inactive,  or  attributing  all  to  human  skill 
or  effort.  Indeed  we  cannot,  without  a vio  ence  to  the  sacred 
narrative,  which  subverts  the  an  hority  of  the  Scriptures,  and 
sets  aside  their  inspiration.  Mrs.  Mure  remarks,  t ha i at  the 
time  of  the  French  Revolution,  many  persons  sold  their  copies 
of  the  infidel  writings  of  Voltaire  and  others  very  cheap;  but 
they  had  not  the  honesty  to  burn  them  : this,  therefore,  only 
increased  their  circulation,  instead  of  checking  it. 

Ver.  23 — 41.  Demetrius  raises  an  uproar  against  Paul, 
which  is  suppressed  by  the  town-clerk. — We  have  here  an  in- 
stance how  much  idolatry  was  supported  by  private  interest 
among  the  pagans.  Besides  a large  establishment  of  priests 
and  priestesses,  many  others  were  maintained  by  the  erection 
of  temples  and  the  manufacture  of  idols,  not  only  for  the  tem- 
ples and  public  processions,  but  also  portable  representaiions  of 
the  temple  and  the  indwelling  deity,  both  on  medals  and  en- 
closed in  boxes,  (like  those  of  the  French  musical  boxes,)  to 
be  carried  in  the  pocket  or  girdle,  for  the  purpose  of  private 
idolatry,  or  perhaps  of  fashion.  Demetrius,  and  a numerous 
body  of  fellow-craftsmen,  it  appears,  lived  by  the  various 
branches  of  this  trade,  and  he  makes  no  secret  o it  among 
them,  that  he  was  actuated  more  by  his  interest  than  devotion: 
“Ye  know  that  by  this  craft  we  Itave  our  wealth.”  It  was 
necessary,  however,  to  carry  this  point  with  the  populace,  that 
he  should  put  on  the  mask  of  religious  zeal,  and  praise  “ the 

treat  goddess  Diana,”  her  image,  and  her  temple,  which,  bl- 
eed, for  its  beauty  and  magnificence,  was  considered  as  one 
of  the  wonders  of  the  world. 

The  image  of  Diana  was  a female  figure,  crowned  with  a 


by  Epirus  and  Achaia,  on  the  east  by  the  iEgean  sea  and  Thrace,  and  on  the 
west  by  the  Adriatic  sea  ; celebrated  in  all  histories  as  being  the  third  kingdom 
which,  under  Alexander  the  Great,  obtained  the  empire  of  the  world,  and  had 
under  it  150  nations.] — Bagstcr. 

Ver.  31.  Certain  of  the  chief  of  Asia.—' The  Asiarchs,  here  mentioned, 
were  the  priests  who  presided  in  the  Greek  games,  whence  a principal  reason 
of  the  conjecture  in  the  last  note : some  of  these,  it  appears,  were  so  tar 
friendly  to  Paul,  (as  a man  of  talents,  perhaps,)  that  they  wished  to  save  his 
life. 

Ver.  33.  Alexander.— Who  this  was  is  uncertain  ; some  have  supposed  it  to 
have  been  “ Alexander  the  coppersmith,”  but  it  is  plain,  from  the  opposition 
made  to  him,  that  he  was  a friend  of  Paul. 

Ver.  35.  The  town  clerk— Doddridge,  “ The  Chancellor.”  Taylor,  “ The 
Recorder,"  which  is  more  literal.  This  appears  to  have  been  an  officer  of 
high  rank  and  great  influence. — Is  a to  or  shipper.— Doddridge,1'  Is  devoted 
to."  He  means  to  represent  the  city  of  Ephesus  as  the  guardian  ( Neoko/os ) 
of  her  temple,  her  image,  and  her  rites.  Sir.  Tat/lot  seems  to  think  it  impos- 
sible that  t lie  Ephesians  could  believe  that  a carved  statue  came  down  Horn 
heaven  ; hut  if  the  people  of  Rome  can  believe  that  Die  house  of  “ our  Lady 
of  Loretto"  was  removed  thither  font  Nazareth  it  a night,  what  is  there  mote 
incredible  in  I elieving  that  a statue  should  l e loweredfiom  the  skins?  This 
original  statue  of  Diana,  according  to  different  accounts,  was  of  ivory,  qf 
codar.  or  the  vine.— Orient.  L.,t.  No.  lhll.  1135. 


Paul  goeth  to  Macedonia.  ACTS. — CHAP.  AX.  He  celebratelh  the  Lord’s  supper. 


spoken  against,  ye  ought  to  be  quiet,  and  to 
do  11  nothing  rashly. 

37  For  ye  have  brought  hither  these  men, 
which  are  neither  r robbers  of  churches,  nor 
yet  blasphemers  of  your  goddess. 

38  Wherefore  if  Demetrius,  and  the  crafts- 
men which  are  with  him,  have  a matter  against 
any  man,  8 the  law  is  open,  and  there  are  de- 
puties.: let  them  implead  one  another. 

39  But  if  ye  inquire  any  thing  concerning 
other  matters,  it  shall  be  determined  in  a 
• lawful  assembly. 

40  For  we  are  in  danger  to  be  called  in  ques- 
tion for  this  day’s  uproar,  there  being  no  cause 
whereby  we  may  give  an  account  of  this  con- 
course. 

41  And  when  he  had  thus  spoken,  he  dismiss- 
ed the  u assembly. 

CHAPTER  XX. 

1 Paul  goeth  to  Macedonia.  7 He  celebratelh  the  Lord’s  supper,  and  preacheth.  9 
Eutychus  having  fallen  down  dead,  10  is  raised  to  life.  1/  At  Miletum  he  calleth 
the  elders  together,  telleth  them  what  shall  befall  to  himself,  28  comiuitteth  God’s 
flock  to  them,  29  warneth  them  of  false  teachers,  32  commendeth  them  to  God, 
36  prayeth  with  them,  and  goeth  his  way. 

AND  after  the  uproar a was  ceased,  Paul  call- 
ed unto  him  the  disciples,  and  embraced 
them,  and  departed  for  to  go  b into  Macedonia. 
2 And  when  he  had  gone  over  those  parts, 


A.  M.  cir. 
4063. 

A.  D.  cir. 

59. 


q Pr.  14.29 
r c.25.8. 
s or,  the 
court 
days  are 
kept. 

t or,  ordi- 
nary. 

u 2 Co.  18.. 
10. 

a c.19.40. 
b 1 Co.  16.5. 
1 Ti.1.8. 


c 1 Th.2.3, 
11. 

A.  M.  cir. 
4064. 

A.  D.  cir. 
60. 


d c.23.12. 
25.3. 

2Co.  11.26. 
e c.  19.29. 


Col. 4.7. 

2 Ti.4. 12. 
Tit.3.12. 
h c.21.29. 

2 Ti.4  20. 
i Ex. 23. 15 
i 2 Ti.4. 13. 
k 1 Co.  16.2. 

Re. 1.10. 

1 c.2.12,46. 
lCo.10.16- 
11.20  . 34. 
m c.1.13. 


and  had  given  them  much  ' exhortation,  he 
came  into  Greece, 

3 And  there  abode  three  months.  And  when 
the  Jews  laid  wait  d for  him,  as  he  was  about 
to  sail  into  Syria,  he  purposed  to  return  through 
Macedonia. 

4 And  there  accompanied  him  into  Asia  So- 
pater  of  Berea ; and  of  the  Thessalonians, 
e Aristarchus  and  Secundus ; and  Gaius  of 
Derbe,  and  r Timotheus  ; and  of  Asia,  s Ty- 
chicus  and  h Trophimus. 

5 These  going  before  tarried  for  us  atTroas. 

6 And  we  sailed  away  from  Philippi  after  the 
days  i of  unleavened  bread,  and  came  unto 
them  to  j Troas  in  five  days  ; where  we  abode 
seven  days. 

7 Tf  And  upon  the  first 11  day  of  the  week,  when 
the  disciples  came  together  to  break  i bread, 
Paul  preached  unto  them,  ready  to  depart  on 
the  morrow ; and  continued  his  speech  until 
midnight. 

8 And  there  were  many  lights  in  the  upper 
m chamber,  where  they  were  gathered  together. 

9 And  there  sat  in  the  window  a certain  young 
man  named  Eutychus,  being  fallen  into  a deep 
sleep  : and  as  Paul  was  long  preaching,  he 


kind  of  turret,  (sometimes  triple,)  her  neck  ornamented  with 
signs  of  the  zodiac  and  other  emblematical  figures,  her  body 
covered  with  from  two  to  four  rows  of  small  breasts  with  nip- 
ples, and  all  her  drapery  adorned  with  carved  figures  of  lions, 
oxen,  deer,  or  other  animals,  down  to  her  feet.  There  can 
be  no  doubt  but  this  image  was  intended  to  represent  the  boun- 
ty of  Nature  to  man  and  all  the  animal  creation,  for,  on  some 
of  the  statues  have  been  found  this  inscription,  “ All-diversified 
Nature,  the  universal  mother.”  Such  seems  to  have  been  the 
light  in  which  philosophers  viewed  the  idol ; but  the  vulgar 
look  no  farther  than  external  forms:  give  them  a beautiful  and 
splendid  figure  to  adore,  and  they  make  little  inquiry  after  the 
properties  of  the  being  it  may  be  intended  to  represent. 

While,  however,  we  pity  the  folly  and  stupidity  of  these  igno- 
rant heathen,  we  can  but  admire  the  temper  and  moderation 
of  some  of  the  magistrates,  particularly  the  town  clerk  or  re- 
corder of  Ephesus,  who  discovers  great  address  in  the  manner 
in  which  he  governs  and  controls  these  “beasts  of  Ephesus;” 
and  the  argument  he  uses  in  favour  of  Paul  and  nis  com- 
panions does  them  honour  as  well  as  himself.  1.  They  were 
not  (as  he  observes)  guilty  of  sacrilege;  they  had  done  no 
violence  to  their  temples,  an  excess  into  which  zealous  reform- 
ers too  often  fall,  and  of  which  some  of  our  countrymen,  at 
the  time  of  the  reformation,  cannot  be  wholly  cleared : nor,  2. 
Did  they  abuse  (or  blaspheme)  either  the  goddess  or  her  priests. 
They  taught,  indeed,  “ that  they  be  no  gods  which  are  made 
with  hands  and  thus  they  endeavoured  to  enlighten  their 
minds ; but  they  cautiously  avoided  exasperation,  either  in  their 
language  or  their  actions.  We  are  happy  to  see  that  the  same 
course  is  pursued  by  our  modern  missionaries ; and  we  doubt 
not  but,  eventually,  their  labours  will  be  crowned  with  a like 
success,  of  which,  indeed,  we  have  had  a happy  specimen, 
both  among  the  civilized  Pagans  of  the  East,  and  the  rude,  un- 
cultivated savages  of  the  South. 

As  to  Paul’s  conduct  on  this  occasion,  he  was  not  deficient 
either  in  zeal  or  courage,  for  it  appears  he  would  have  plunged 
into  the  theatre  amidst  all  the  mob,  had  it  not  been  for  the 
prudence  of  his  friends,  who  used  their  utmost  exertions  to 
prevent  him. 

Chap.  XX.  Ver.  1 — 16.  Paul  goeth  to  Macedonia , and 
■preaches  at  Proas. — This  great  commotion  of  the  worshippers 
of  the  Ephesian  goddess,  Diana,  having  subsided,  Paul  called 
a meeting  of  the  brethren,  and  took  an  affectionate  leave  of 
them.  He  then,  passing  through  Troas,  from  thence  crossed 
the  sea  to  Macedonia,  where  he  visited  the  Philippians,  Thes- 
salonians, and  Bereans,  to  whom  he  had  before  sent  Timothy 
and-Erastus,  the  former  of  whom  had  since  returned,  and  re- 
mained in  Ephesus.  From  Macedonia  Paul  came  to  Greece, 
(or  Achaia,)  where  he  abode  three  months,  and  chiefly  (it 
should  seem)  at  Corinth.  From  thence  he  was  about  to  sail 

Ver.  37.  Robbers  of  churches—  The  word  “ churches,”  is  here  very  impro- 
perly introduced : the  original  (hierosulous)  means  sacrilegious  persons— 

‘ robbers  of  temples.”  as  Doddridge  renders  it. 

Ver.  33.  The  low  is  open. — 11  Court  days  are  kept.”  Doddridge,  " Courts 
arc  held.” And  there  are  deputies — i.  e.  the  Roman  proconsuls,  or  pro- 

curators. 

Ver.  39  Lawful  assembly— i.  e.  lawfully  called  together. 

Chap.  XX.  Ver.  2.  Greece— [ That  is,  Greece  properly  so  called,  bounded  on 
the  west  by  Epirus,  on  the  east  by  theJEgean  sea,  on  the  north  by  Macedonia, 
and  on  the  south  by  the  Peloponnesus.  In  its  largest  acceptation,  it  also  com- 
prehended all  Macedonia,  Thessaly,  Epirus,  Peloponnesus,  and  the  circumja- 
cent islands.] —Bagster. 

Ver.  5.  Tarried  for  us.— Another  indirect  hint  that  Luke  the  Evangelist 

was  now  travelling  with  Paul. Troas — fWas  a maritime  city  and  country 

ofPhrygia,  in  Asia  Minor,  anciently  called  Dariania , lying  on  the  Hellespont, 
treat  of  Mvsia .]— Bagster 


into  Syria,  with  some  relief  for  his  poor  brethren  in  Judea. 
Finding,  however,  that  his  design  was  known,  and  that  he 
was  waylaid  by  some  of  his  old  enemies,  the  Jews,  he  resolved 
to  return  through  Macedonia  to  avoid  them,  and  several  of  his 
brethren  and  coadjutors  going  on  before,  waited  for  him  at 
Troas,  in  Phrygia,  where  Paul  staid  seven  days,  as  it  should 
seem,  to  worship  with  them  on  the  following  Sabbath. 

We  have  before  remarked,  in  treating  of  the  fourth  com- 
mand, that  the  devotion  of  a seventh  part  of  our  time  to  pub- 
lic worship  was  enjoined  from  the  beginning,  and  might  justly 
be  considered  as  a part  of  the  moral  law.  The  particular  day, 
however,  seems  to  have  been  a point  of  minor  importance,  and 
as  the  injunction  of  the  Jewish  sabbath  is  sometimes  made  in 
reference  to  the  deliverance  from  Egypt,  as  well  as  to  the  rest 
at  the  creation,  (compare  Deut.  v.  15,  with  Gen.  ii.  2,)  it  seems 
so  far  to  have  been  a part  of  the  ceremonial  law,  and  of  course 
to  have  subsided  with  it.  (See  Rom.  xiv.  5.  Col.  ii.  16.)  It 
would,  however,  be  very  contrary  to  the  spirit  and  tenor  of  the 
New  < 'ovenant,  to  suppose  that  Christians  should  have  no 
stated  times  for  divine  worship;  and  we  do  in  fact  find  that, 
from  the  time  of  our  Lord’s  resurrection,  there  is  no  recogni- 
tion of  a seventh  day  sabbath  in  the  Christian  church,  especi- 
ally among  the  gentiles,  though  (here  are  many  proofs  of  th 
first  day  of  the  week  being  occupied  in  religious  worship. 

In  this  our  Lord  himself  set  the  example  by  repeatedly  appear- 
ing on  that  day  to  his  disciples.  (John  xx.  1,  19,  26.)  On  that 
day,  it  is  believed,  fell  the  day  of  Pentecost ; and,  in  the  chap- 
ter now  before  us,  we  find  the  Christians,  at  Troas,  were  ac- 
customed to  meet  on  the  same  day  for  religious  worship,  and 
for  “ breaking  bread,”  or  the  administration  of  the  Lord’s  Sup- 
per. On  this  day  the  churches  were  required  to  make  collec- 
tions for  their  poor  and  afflicted  brethren.  (1  Cor.  xvi.  2.)  This 
day  also  appears  to  be  marked  by  the  Apostle  John  as  the 
Lord's  day,  (Rev.  i.  10,)  which  we  naturally  understand  to 
mean,  the  day  on  which  he  arose  from  the  dead.  The  first 
day  of  the  week  was,  therefore,  peculiarly  honoured  in  apostolic 
times,  and  we  know  that  it  has  been  observed  as  the  Christian 
sabbath  ever  since. 

A question  has  been  raised,  however,  on  the  expression, 
(ver.  7,)  “ When  the  disciples  came  together  to  break  bread, 
which,  it  is  agreed,  might  apply  to  those  charitable  meals 
which  the  first  Christians  held  with  each  other,  and  which 
were  certainly  not  held  without  prayer  for  a divine  blessing  : 
yet,  as  it  is  here  stated  that  the  special  object  of  their  meeting 
on  the  “first  day”  was  to  “break  bread  ;”  and  since  the  Lord’s 
Supper  is  clearly  designated  by  St.  Paul  as  breaking  bread, 
(1  Cor.  x.  16 ;)  and  as  we  know  that  the  sacrament  just  named 
was  usually  celebrated  on  that  day,  it  seems  most  natural  so 
to  apply  it  in  the  passage  now  before  us.  (See  note  on  ver.  7.) 

We  are  no  friends,  generally  speaking,  to  long  sermons ; but 

Ver.  6.  Philippi — [So  called  after  Philip,  king  of  Macedon,  who  fortified  it 
against  the  incursions  of  the  Thracians,  was  one  of  the  chief  cilies  of  Mace 
donia,  situated  at  the  east  of  the  river  Strymon,  on  a rising  ground  which 
abounded  with  springs,  and  on  the  borders  of  Thrace.  ]— Bagster. 

Ver.  7.  Came  together  to  break  bread. — In  Acts  ii  12.  46,  we  have  followed 
Doddridge,  in  referring-  this  phrase  to  the  friendly  meals  of  The  disciples  ;i(but, 
upon  farther  consideration,  we  are  inclined  to  make  a distinction  between  “ the 
breaking  of  bread,  and  prayers,”  in  verse  42,  which,  as  closely  connected  with 
public  worship,  we  should  refer  to  the  Eucharist ; and  the  ” breaking  of  bread 
from  house  to  house,”  as  connected  with  ” eating  their  meat  with  gladness 
this  we  would  apply  to  their  friendly  and  domestic  meals. 

Ver.  9.  In  a window. — Doddridge , “an  open  window,”  with  a wooden 
casement,  which  he  supposes  was  set  open  to  admit  the  air,  on  account  ot  the 
many  lamps  burning,  (ver.  8.)  As  we  know  not  the  construction  of  the  build- 
ing, we  cannot  exactly  tell  how  he  fell.  Perhaps  it  was  a large  house,  with 
three  lofts  or  stories,  fitted  up  in  a temporary  manner  for  the  occasion. 

1223 


PauVs  address  to  the 


ACTS.— CHAP.  XX. 


elders  of  Ephesus. 


sun*  down  with  sleep,  and  fell  down  from  the 
tnird  loft,  and  was  taken  up  dead. 

10  And  Paul  went  down,  and  fell  ” on  him, 
and  embracing  him  said,  ° Trouble  not  your- 
selves ; for  his  life  is  in  him. 

11  When  he  therefore  was  come  up  again, 
and  had  broken  bread,  and  eaten,  and  talked 
a long  while,  even  till  break  of  day,  so  he  de- 
parted. 

12  And  they  brought  the  young  man  alive, 
and  were  not  a little  comforted. 

13  \\  And  we  went  before  to  ship,  and  sailed 
unto  Assos,  there  intending  to  take  in  Paul: 
for  so  had  he  appointed,  minding  himself  to  go 
afoot. 

14  And  when  he  met  with  us  at  Assos,  we 
took  him  in,  and  came  to  Mitylene. 

15  And  we  sailed  thence,  and  came  the  next 
day  over  against  Chios  ; and  the  next  day  we 
arrived  at  Samos,  and  tarried  at  Trogyllium  ; 
and  the  next  day  we  came  to  Miletus. 

16  For  Paul  had  determined  to  sail  by  Ephe- 
sus, because  he  would  not  spend  the  time  in 
Asia  : for  he  hasted,  if  it  were  possible  for  him, 
to  be  p at  Jerusalem  the  day  of  i Pentecost. 

17  If  And  from  Miletus  he  sent  to  Ephesus, 
and  called  the  elders  of  the  church. 

18  And  when  they  were  come  to  him,  he  said 
unto  them,  Ye  know,  from  the  first  day  r that 
I came  into  Asia,  after  what  manner  I have 
been  with  you  at  all  seasons, 

19  Serving  the  Lord  with  all  8 humility  of 
mind,  and  with  many  ‘tears,  and  “tempta- 
tions, which  befell  me  by  v the  lying  in  wait  of 
the  Jews : 

20  And  how  w I kept  back  nothing  that  was 
profitable  unto  you,  but  have  showed  you,  and 
have  taught  you  publicly,  x and  from  house  to 
house, 

21  Testifying  both  to  the  Jews,  and  also  to 
the  Greeks,  repentance  ? toward  God,  and 
faith  toward  our  Lord  Jesus  Christ. 


A.  M.  cir. 
•1061. 

A.  D.  cir. 
60. 


1 Ki.  17.21 

2 Ki.4.34. 
Mat-9.24. 
c.  18.21. 
24.17. 


r c.  19. 1.10. 

1 Co.  15.9, 
10. 

t Phi. 3. 18. 
u 2Co.8..11. 

ver.3. 

/ ver.27. 

, 2 Tl.4.2 
y Ma.1.15. 
Lu.JM.47. 


z c.19.21. 
a Ja.4.14. 
b c.9.16. 
21.11. 
c or,  wait 
for  me. 
d c.21.13 
Ro.8.35, 

37. 

2C0.4.16. 
e 2Ti  4.7. 
f 2 Co. 4.1. 

6 Ga.1.1. 

Fi  2 Co.7.2. 

i Ep.1.11. 
j Col.  1.17. 

1 Ti.4.16. 
k lie. 13.17. 

1 Pr.  10.21. 
Je.3.15. 
Jn.21. 15.. 
17. 

1 Pe.5.2,3. 
m Ep.  1.14. 
Col. 1.14. 
He.  9. 12, 
14. 

1 Pe.1.18, 
19. 

Re.  5.9. 
n Mat 7. 15. 

2 Pe.2.1. 
o Je.  13.20. 

23.1. 

Eze.34.2,3 
Zee.  11. 17. 
p 1 Jn.2. 19. 

Jude  4,&c. 
q 2 Ki.4.5. 
r Col.  1.28. 
s Jn.17.17; 
t c.26.18. 
Col.  1.12. 
He.9.15. 

1 Pel.4. 
u 1 Sa.12.3. 

1 Co. 9. 12. 

2 Co.7.2. 
v c.18.3. 

1 Co.4.12. 

1 Th.2.9. 

2 Th.3.8. 


22  And  now,  behold,  I go  1 bound  in  the  spirit 
unto  Jerusalem,  not a knowing  the  things  that 
shall  befall  me  there : 

23  Save  that  the  Holy  Ghost  witnesseth  in 
every  city,  saying,  b that  bonds  and  afflictions 
c abide  me. 

24  But  none  d of  these  things  move  me,  neither 
count  I my  life  dear  unto  myself,  so  that  I 
might  e finish  my  course  with  joy,  and  the 
ministry,  f which  I have  received  s of  the  Lord 
Jesus,  to  testify  the  gospel  of  the  grace  of 
God. 

25  And  now,  behold,  I know  that  ye  all, 
among  whom  I have  gone  preaching  the  king- 
dom of  God,  shall  see  my  face  no  more. 

26  Wherefore  I take  you  to  record  this  day 
that  I am  h pure  from  the  blood  of  ali  men. 

27  For  I have  not  shunned  to  declare  unto 
you  all  the  counsel  i of  God. 

28  Take  heed  ) therefore  unto  yourselves, 
and  to  all  the  flock,  over  the  which  the  Holy 
Ghost  hath  made  you  k overseers,  to  feed  1 the 
church  of  God,  which  he  hath  purchased  m with 
his  own  blood. 

29  For  I know  this,  that  after  my  departing 
shall  grievous  wolves  "enter  in  among  you,  not 
sparing  0 the  flock. 

30  Also  of  p your  own  selves  shall  men  arise, 
speaking  perverse  things,  to  draw  away  disci- 
ples after  them. 

31  Therefore  i watch,  and  remember,  that  by 
the  space  of  three  years  I ceased  not  to  warn 
r every  one  night  and  day  with  tears. 

32  And  now,  brethren,  I commend  you  to 
God,  and  to  the  word  of  his  grace,  which  • is 
able  to  build  you  up,  and  to  give  you  an  inherit- 
ance ‘ among  all  them  which  are  sanctified. 

33  I u have  coveted  no  man’s  silver,  or  gold, 
or  apparel. 

34  Yea,  ye  yourselves  vknow,  that  these 
hands  have  ministered  unto  my  necessities, 
and  to  them  that  were  with  me. 


from  such  a preacher,  and  on  such  an  occasion,  no  service 
could  appear  long  or  tedious.  At  the  same  time,  it  can  be  only 
on  extraordinary  occasions,  wherein  the  Christian  affection-; 
are  deeply  interested,  that  such  sermons  should  be  tolerated  ; 
fjr,  generally  speaking,  they  weary  more  than  they  edify  the 
hearers. 

The  melancholy  incident  here  related  of  F,utychus.  must  not 
only  have  interrupted,  but  damped  the  pleasure  of  the  present 
meeting;  yet  this  must  have  been  more  than  compensated  by 
the  pleasure  received  from  his  restoration,  especially  to  his 
friends.  We  are  far  from  apologizing  for  sleepers  in  public 
worship,  nor  does  this  instance  afford  either  encouragement  or 
apology  for  such  conduct;  for  where  would  F.utychus  have 
been  if  Paul  had  not  been  there  ? and  who  would  willingly  die 
sleeping  under  a sermon  ? As,  however,  we  know  nothing  of 
this  young  man,  charity  would  lead  us  to  hope  that  there  might 
be  pal  iative  circumstances  in  his  case. 

Ver  17 — 38.  Paul’s  farewell  address  to  the  elders  of  the 
chunk  at  Ephesus.—' Though  Paul  dare  not  trust  himself  to 


stop  at  Ephesus,  lest  he  should  be  detained  by  the  kindness 
of  nis  friends,  his  own  feelings  would  not  suffer  him  to  pass 
them  unnoticed  : when,  therefore,  he  anchored  off  Miletus,  he 
sent  a special  messenger  to  desire  the  elders  (or  presbvters) 
of  Ephesus  to  meet  him  there.  They  did  so ; and  he  address- 
ed to  them  the  most  tender  and  affectionate  charge  that  ever 
was  delivered  on  such  an  or  asion — and  inferior  only  (if  it 
may  be  called  inferior)  to  that  which  his  Divine  Blaster  deli- 
vered to  his  apostles  just  before  his  death.  The  charge  now 
before  us  (limited  as  our  room  is)  we  must  not  pass  without 
some  observations. 

1.  We  have  his  solemn  appeal  to  them  as  to  his  affection, 
fidelity,  and  disinterestedness,  when  he  laboured  among  them, 
as  mentioned  in  ch.  xix.  “Ye  know,  from  the  first  day  that 
I came  into  Asia,  after  what  mariner  I have  been  with  you  in 
all  seasons.’’  2.  He  gives  a brief  summary  of  the  doctrines 
which  he  had  delivered  among  them,  “ Repentance  toward 
God,  and  faith  toward  our  Lord  Jesus  Christ ;”  which  com- 
prise “all  the  counsel  of  God”  for  man’s  salvation.  Convic- 


Ver.  13.  Assos.—  [Assos,  Trogyllium,  and  Miletus,  (now  called  Melas  and 
Paiatsha,)  were  maritime  cities  of  Asia  Minor ; the  former  in  the  province  of 
Troas  the  second  in  Lydia,  a little  below  Ephesus,  and  about  five  miles  from 
Samos,  and  the  latter  in  Caria,  about  ten  stadia  south  of  the  mouth  of  the 
river  Meander.  Mitylene  was  a city  on  the  east  side  of  the  island  of  Lesbos, 
now  Mytiliui,  reckoned  about  seven  miles  from  the  main  land  ; next  to  which 
is  the  island  of  Chios,  now  Scio,  opposite  Smyrna,  and  about  four  leagues 
from  the  continent : and  south-east  of  which  is  the  island  of  Samos,  now 

Satno.  about  five  miles  from  the  coast  of  Asia.) — Bagster. To  go  afoot — 

Or  “ by  land.” 

Ver  16.  To  sail  by  Ephesus — i.  c.  to  sail  past  it,  that  he  might  not  be  de- 
tained there. 

Ver.  19.  Temptations.— Doddridge,  “ trials.” 

Ver.  22.  Bound  in  the  spirit. — Our  translators,  byreferring  in  the  margin  to 
chap.  xix.  21,  understood  this  in  the  sense  of  being  firmly  resolved  : hut  Dodd- 
ridge. and  the  commentators  generally,  explain  this,  of  his  going  under  " a 
strong  impulse  of  the  Spirit  of  God. 

Ver  26.  Pure  from  the  blood  of  all  men. — See  note  on  chap,  xviii.  6. 

Ver.  27.  For  I have  not  shunned.— Doddridge  says,  “ the  proper  import  of 
the  word  in  such  a connexion,  (as  used  by  Demosthenes  and  Lucian,)  is  to 

disguise  any  important  truth;  at  least  to  decline  the  publication  of  it.” 

All  the  counsel  of  God.  There  is  no  doubt  but  the  original  term  (boule) 
means  both  decree  and  advice.  The  former  in  Luke  xxiii.  51.  Acts  ii.  23.  and 
elsewhere.  But  this  cannot  he  the  sense  here,  for  who  shall  declare  all  the 
divine  decrees?  The  latter  must  he  understood.  Luke  vii  30  In  Acts  xxvii. 
42  43,  we  read,  “ The  soldiers’  counsel  (i.  e.  advice)  was  to  kill  the  prisoners  ; 
but  the  centurion,  willing  (i.  e.  determined)  lo  save  Paul,  kept  them  from 
their  purpose”  (or  will)  to  kill  them.  Here  we  have  both  senses  of  the  word. 
1224 


Ver.  28.  Overseers.— Gr.  Episkopous,  or  Bishops.  The  German  Lutherans 

call  their  Bishops  11  Superintendents.” To  feed  the  church  of  God.—Gries- 

bach  gives  no  less  than  six  readings-  That  of  our  common  version  is  found  in 
about  seventeen  Greek  MSS.,  of  which  one,  the  Vatican,  (in  the  Pope’s  li- 
brary,) is  reckoned  of  the  5th  or  6th  century.  This  reading  is  also  supported  by 
the  Syriac  of  the  6th,  and  two  Fathers  of  the  close  of  the  4th  century.  An- 
other reading,  “ The  church  of  the  Lord,"  has  the  following  authorities  : — “ Of 
MSS.,  all  the  most  ancient,  the  most  valuable,  and  those  derived  from  dif- 
ferent and  independent  sources,  viz.  the  Alexandrian,  the  Ephrem,  the  Cam- 
bridge, Abp  Land's , and  many  others  of  various  dates,  from  the  4th  to  the  8th 
centuries.  Of  the  Versions,  tin*  two  Coptic,  the  Armenians,  the  Old  Italic;  of 
Fathers,  Ireneus,  Eusebius , Athanasius , Chrysostom , and  many  othets.  The 
preponderance  of  evidence  is  thus  in  favour  of  Lord,  (Kurios,")  -which  is 
therefore  decidedly  adopted  by  Griesbach.  and  approved  by  Dr.  Eye  Smith. 
Boothroyd,  however,  adopts  another  reading,  which  embraces  both  ‘‘  Lord 
and  God.”  On  this  he  judiciously  remarks,  “I  have  preferred  the  last,  (the 
one  just  named,)  as  supported  by  the  greater  number  of  MSS.  collated, 
fviz.  one  ancient  and  46  others, 1 and  as  accounting  best  for  the  other  varia- 
tions. For  it  is  more  easy  to  omit  a word  in  transcribing  than  to  insert  one ; 
and  one  transcriber  might  omit  God  and  insert  Lord,  as  judging  the  lattei 
more  accordant  with  what  follows.  The  reading  he  admits  to  he  singular, 
but  finds  the  sentiment  in  John  xx.  28  : and  the  phrase  “ church  of  the  Lord,* 
occurs  not  in  the  New  Testament. 

Ver.  29.  Grievous  wolves. — Our  Lord  describes  false  prophets  as  “ wolves 
in  sheep's  clothing;”  so  false  teachers  in  the  Christian  church  are  described 
as  not  only  erroneous,  but  rapacious — “ not  sparing  the  flock.” 

Ver.  31.  Three  years— See  chap.  xix.  8,  10.  Atler  preaching  three  months 
in  the  synagogue,  ho  taught  two  years  in  the  school  of  Tyrannus  ; but  the 


Paul's  journey  to  Jerusalem.  ACTS. — CHAP.  XXI.  He  is  threatened  with  bonds. 


35  I have  showed  you  all  things,  how  that  so 
labouring  ye  ought  to  w support  the  weak,  and 
to  remember  the  words  of  the  Lord  Jesus,  how 
he  said,  It  * is  more  blessed  to  give  than  to  re- 
ceive. 

36  If  And  when  he  had  thus  spoken,  he  kneel- 
ed r down,  and  prayed  with  them  all. 

37  And  they  all  wept  sore,  and  2 fell  on  Paul’s 
neck,  and  kissed  him, 

38  Sorrowing  most  of  all  for  the a words  which 
lie  spake,  that  they  should  see  his  face  no  more. 
And  they  accompanied  him  unto  the  ship. 

CHAPTER  XXI. 

I Paul  will  not  by  any  means  be  dissuaded  from  going  to  Jerusalem.  9 Philip’s  daugh- 
ters prophetesses.  17  Paul  cometli  to  Jerusalem  : ‘27  where  he  is  apprehended,  and 
in  great  danger,  31  but  by  the  chief  captain  is  rescued,  and  permitted  to  speak  to 
the  people. 

AND  it  came  to  pass,  that  after  we  were 
gotten  from  them,  and  had  launched,  we 
came  with  a straight  course  unto  Coos,  and 
the  day  following  unto  Rhodes,  and  from 
thence  unto  Patara: 

2 And  finding  a ship  sailing  over  unto  Phe- 
nicia,  we  went  aboard,  and  set  forth. 

3 Now  when  we  had  discovered  Cyprus,  we 
lefi  it  on  the  left  hand,  and  sailed  into  Syria, 
and  landed  at  Tyre  : for  there  the  ship  was  to 
unlade  her  burden. 

4 And  finding  disciples,  we  tarried  there  se- 
ven days:  who  said  a to  Paul  through  the  Spirit, 
that  he  should  not  go  up  to  Jerusalem. 

5 And  when  we  had  accomplished  those  days, 


A.  M cir. 
4»>i. 

A.  D.  cir. 
60. 


w Ro.15.1. 
Ep.4.28. 
l'l’h.5.14. 


x Lu.14.12 
..14. 


y c.21.5. 
z Ge.46.29. 


a ver.  12. 


b c.20.36. 

c C.8.26..40. 

d Ep.4.1l. 

2 Ti.4.5. 

e c.6.5. 

f Joel  2.28. 
c.2.17. 

g c.11.28. 

h ver.33. 
c.20.23. 

i Mat  16. 
22,23. 


we  departed  and  went  our  way ; and  they  all 
brought  us  on  our  way,  with  wives  and  child- 
ren, till  we  were  out  of  the  city  : and  we  kneel- 
ed b down  on  the  shore,  and  prayed. 

6 And  when  we  had  taken  our  leave  one  of 
another,  we  took  ship ; and  they  returned  home 
again. 

7 And  when  we  had  finished  our  course  from 
Tyre,  we  came  to  Ptolemais,  and  saluted  the 
brethren,  and  abode  with  them  one  day. 

8 And  the  next  day  we  that  were  of  Paul’s 
company  departed,  and  came  unto  Cesarea  : 
and  we  entered  into  the  house  of  Philip  c the 
evangelist,  d which  was  one  of  the  e seven ; and 
abode  with  him. 

9 And  the  same  man  had  four  daughters,  vir- 
gins, which  f did  prophesy. 

10  H And  as  we  tarried  there  many  days, 
there  came  down  from  Judea  a certain  pro- 
phet, named  » Agabus. 

11  And  when  he  was  come  unto  us,  he  took 
Paul’s  girdle,  and  bound  his  own  hands  and 
feet,  and  said,  Thus  saith  the  Holy  Ghost,  So 
h shall  the  Jews  at  Jerusalem  bind  the  man 
that  owneth  this  girdle,  and  shall  deliver  him 
into  the  hands  of  the  Gentiles. 

12  And  when  we  heard  these  things,  both  we, 
and  they  of  that  place,  i besought  him  not  to 
go  up  to  Jerusalem. 

13  Then  Paul  answered,  What  mean  ye  to 


tmn  of  sin,  though  not  the  foundation  of  faith  in  Christ,  is 
necessary  previous  to  laying  that  foundation.  Those  who 
know  not  their  need  of  such  a Redeemer,  cannot  value  him 
as  such ; but  when  they  know  and  feel  this,  faith  in  Christ 
provides  them  with  righteousness,  both  for  justification  and  a 
holy  life.  We  add,  3.  That  Paul  taught  “both  publicly  and 
from  house  to  house.”  The  labours  of  the  pulpit  are  far  from 
being  the  whole  of  ministerial  duty:  in  domestic  preaching 
“from  house  to  house,”  it  is  much  more  difficult  to  be  faithful, 
and  still  more  arduous  is  the  task  to  exhibit  in  the  life  all  the 
precepts  taught.  Of  Paul,  indeed,  it  might  well  be  said, — 

“ His  preaching  much,  but  more  bis  practice  wrought, 

(A  living  sermon  on  the  truths  he  taught !) 

For  this  by  rules  severe  his  life  he  squar’d, 

That  all  might  see  the  doctrines  which  they  neard  !” — Dryden. 

4.  We  remark,  that  Paul’s  labours,  both  public  and  private, 
severe  as  they  might  be,  formed  but  a part  only  of  his  duty. 
He  had  not  only  to  labour,  but  also  to  suffer.  “The  Holy 
3-host  witneeseth,  (said  he,)  in  every  city,  that  bonds  and  af- 
flictions abide  (or  wait  for)  me;”  watching,  as  it  were,  for  my 
arrival — as  his  history  abundantly  evinces.  5.  That  no  la- 
bours, no  dangers,  no  sufferings,  daunted  or  discouraged  him 
in  his  work ! God,  his  Saviour,  had  purchased  the  church 
“with  his  own  blood;”  and  he  “counted  not  his  life,”  his 
bio  d,  dear  to  himself,  so  that  he  might  be  instrumental  in 
ediying  that  church;— so  that  he  might  “finish  his  course 
with  jov,”  and  receive  from  his  Master  that  divine  plaudit, 
‘Well  done,  good  and  faithful  servant!”  6.  He  closes  all 
with  earnest  prayer,  commending  them  to  God  and  to  the 
word  of  his  grace:  exhorting  them  to  “support  the  weak” 
and  relieve  the  necessitous;  and  reminding  them  particularly 
of  an  unrecorded  saying  of  our  Lord  Jesus,  that  “it  is  more 
blessed  to  give  than  to  receive.”  The  concluding  verses  are 
inimitably  beautiful  and  pathetic.  They  require  no  comment, 
and  they  admit  no  paraphrase.  “And  when  he  had  thus 
spoken,  he  kneeled  down,  and  prayed  with  them  all.  And  they 
all  wept  sore,  and  fell  on  Paul’s  neck,  and  kissed  him  ; sorrow- 
ing most  of  all  for  the  words  that  he  spake,  that  they  should  see 
k is  face  no  more.  And  they  accompanied  him  unto  the  ship.” 
Chap.  XXI.  Ver.  1 — 20.  Paul  resolutely  pursues  his  jour- 
ney to  Jerusalem,  notwith standing  the  predicted  consequences. 
It  was  with  no  small  difficulty  that  St.  Paul  “got”  from  the 
brethren.  The  original  implies  that  he  was  obliged  to  tear  or 
wrest  himself  from  them,  to  pursue  his  voyage.  He  next 


three  years  may  probably  include  his  preaching  in  the  neighbouring  towns  and 
villages  So  Doddridge. 

Ver.  33.  More  blessed , &c.— This  is  a saying  of  Christ,  traditionally  preserved 
by  ihe  apostles,  and  happily  here  recorded. 

Chap.  XXI.  Ver.  1.  Gotten  from  them. — Hammond , “plucked  or  snatch- 
ed.’' Wesley,  “torn  away  from  them.’’  It  implies  a reluctancy  on  both 

sides  to  part. Coos.— [Coos,  Cos,  or  Co,  now  Zia,  is  an  island  in  the  /Elgean 

sea.  one  of  those  called  Cyclades,  near  the  south-west  point  of  Asia  Minor, 

and  about  15  miles  from  Halicarnassus. Rhodes — Is  a celebrated  island  in 

the  same  sea,  southward  of  Caria,  from  which  it  is  distant  about  20  miles, 
next  to  Cyprus  and  Lesbos  in  extent,  being  120  miles  in  circumference.  It  was 
remarkable  for  the  clearness  of  the  air,  and  its  pleasant  and  healthy  climate, 
and  chiefly  for  its  Colossus  of  brass  70  cubits  high,  with  each  finger  as  large  as 
an  ordinary  man,  standing  astride  over  the  mouth  of  the  harbour,  so  that  ships 
in  f ull  sail  passed  between  its  legs. — —Patara — Was  a maritime  town  of  Ly- 
me in  Asia  Minor,  situated  on  the  eastern  side  of  the  river  Xanthus.  with  a 
capacious  harbour,  and  a temple  and  oiacle  of  Apollo A—Bagster 
154 


landed  at  Tyre,  where  the  ship  was  to  unlade  her  freight ; 
there,  finding  disciples  endowed  with  gifts  of  prophecy,  they 
warned  him  by  the  Spirit,  that  he  had  better  not  go  up  to  Je- 
rusalem. So  Beza  explains  the  passage  : “They,  understand- 
ing by  the  revelation  of  the  Spirit,  what  dangers  awaited  Paul, 
out  of  affection,  and  not  by  any  special  divine  command,  en- 
treated him  not  to  go  up  to  Jerusalem,  being  ignorant  of  what 
the  same  Spirit  had  commanded  Paul.”  The  warning  was 
afterwards  repeated  at  Cesarea,  by  Agabus,  who  predicted  by 
a sign,  in  the  manner  of  the  old  prophets,  that  he  should  be 
there  imprisoned.  “And  when  we  heard  these  things,  (saith 
Luke,)  both  we,  and  they  of  that  place,  besought  him  not  to  go 
up  to  Jerusalem.”  At  this  it  is  evident  that  Paul’s  mind  was 
stirred  and  agitated,  and  he  broke  out  into  this  impassioned 
exclamation — “What,  mean  ye  to  weep  and  break  my  heart  7 
for  I am  ready,  not  to  be  bound  only,  but  also  to  die  at  Jeru- 
salem, for  the  name  of  the  Lord  Jesus.”  Thus  “ none  of  these 
things  moved  him  ;”  and  therefore,  adds  the  inspired  historian, 
when  (we  found)  he  would  not  be  persuaded,  we  ceased,  say- 
ing, “The  will  of  the  Lord  be  done.” 

It.  would  afford  but  little  edification  to  our  readers  to  ex- 
amine the  progress  of  Paul’s  journey,  (which  is  best  done 
upon  the  map  ;)  we  shall  only  remark  the  general  opinion,  that 
Paul  did  not  fulfil  his  whole  voyage  in  one  ship,  but  in  two  or 
three,  (as  was  common  in  those  coasting  voyages,)  as  circum- 
stances might  require.  The  chief  fact  we  here  wish  to  remark 
is,  the  strong  bond  of  affection  that  united  Christians  with 
their  common  Lord.  Wherever  they  went,  the  first  inquiry 
seems  to  have  been,  Are  there  here  any  that  love  our  Lord 
Jesus?  and  that  circumstance,  independent  of  all  others,  was 
a bond  “strong  as  death.”  Fellow  Christians  were  brothers 
and  sisters  in  the  same  family;  they  were  children  of  the  same 
heavenly  Father,  bought  with  the  same  blood,  actuated  by  the 
same  Spirit;  so  that  they  were  indeed  one,  not  in  name  and 
opinion  only,  but  in  heart.  They  also  paid  a particular  atten- 
tion to  the  heralds  of  salvation  : when  any  one  came  preaching 
the  Lord  Jesus,  they  were  attracted  to  him  as  by  magnetism  : 
they  clung  together  as  grapes  upon  the  true  vine  ; and  we  may 
believe  they  seldom  parted  without  kneeling  together  in 
prayer,  whether  it  were  in  the  church,  or  in  theliouse,  or  “ on 
the  sea  shore,”  as  at  Tyre:  and  it  was  this  invincible  attach- 
ment which  occasioned  the  heathen  to  say  proverbially,  “ See 
how  these  Christians  love !” 

But  we  must  not  generalize. — When  Paul  came  to  Jerusalem 


Ver.  2.  And  finding  a ship,  &c. — This  was  the  second  vessel,  the  first  car- 
ried them  only  to  Patara. Set  forth— i.  e.  set  sail. 

Ver.  4.  And  finding  disciples,  &c— Doddridge,  “ We  continued  there  se- 
ven days,  finding  disciples,  who  told  Paul,  by  the  Spirit,  not  to  go.’’  &r. 

Ver.  6.  We  took  ship. — This  was  t he  third  vessel:  the  second  stopped  at 
Tyre  : the  third  carried  them  on  to  Ptolemais.  Here  they  left  this  vessel,  and 
travelled  by  land  to  Cesarea,  and  so  on  to  Jerusalem. 

Ver.  7.  Ptolemais— An  ancient  city  called  Accho,  (Judg.  i.  31.)  but  rebuilt 
by  Ptolemy,  who  gave  it  his  name,  and  now  known  as  Acra. 

Ver.  8.  Philip  the  evangelist. — See  chap.  vi.  5 ; viii.  26,  &c. 

Ver.  13.  What  mean  yet — Compare  chap.  xx.  24  When  Luther  was  sum- 
moned to  attend  the  diet  at  Worms,  his  friends,  notwithstanding  the  safe  con- 
duct granted  to  him  by  the  emperor,  Charles  V.,  apprehending  danger  to  his 
person,  would  have  dissuaded  him  from  going  thither.  Luther  replied,  “ l am 
determined  to  enter  the  city  in  the  name  of  the  Lord  Jesus  Christ,  though  as 
many  devils  should  oppose  me  as  mere  are  tiles  upon  all  the  houses  at  Worms.” 
He  was  accompanied  from  Wbtemburg  by  some  divines,  and  one  hundred 

1225 


Paul  cometh,  to  Jerusalem.  ACTS. — CHAP.  XXI.  He  is  seized  by  the  Jews. 


weep  and  to  break  my  heart?  for  I am  ready 
i not  to  be  bound  only,  but  also  to  die  at  Jeru- 
salem for  the  name  of  the  Lord  Jesus. 

14  And  when  he  would  not  be  persuaded,  we 
ceased,  saying,  The  k will  of  the  Lord  be  done. 

15  And  after  those  days  we  took  up  our  car- 
riages, and  went  up  to  Jerusalem. 

16  There  went  with  us  also  certain  of  the  dis- 
ciples of  Cesarea,  and  brought  with  them  one 
Mnason  of  Cyprus,  an  old  ‘disciple,  with 
whom  we  should  lodge. 

17  If  And  when  we  were  come  to  Jerusalem, 
the  brethren  received  m us  gladly. 

18  And  the  day  following  Paul  went  in  with 
us  unto  "James;  and  all  the  elders  were  pre- 
sent. 

19  And  when  he  had  saluted  them,  he  de- 
clared particularly  0 what  things  God  had 
wrought  among  the  Gentiles  by  p his  ministry. 

20  And  when  they  heard  it,  they  glorified  the 
Lord,  and  said  unto  him,  Thou  seest,  brother, 
how  many  thousands  of  Jews  there  are  which 
believe  ; and  they  are  all  zealous  « of  the  law: 

21  And  they  are  informed  of  thee,  that  thou 
teachest  all  the  Jews  which  are  among  the 
Gentiles  to  forsake  Moses,  saying  that  they 
ought  not  to  circumcise  r their  children,  nei- 
ther to  walk  after  the  customs. 

22  What  is  it  therefore?  the  multitude  must 
needs  come  8 together : for  they  will  hear  that 
thou  art  come. 

23  Do  therefore  this  that  we  say  to  thee : We 
have  four  men  which  have  a vow  on  them  ; 

24  Them  take,  and  purify  thyself  with  them, 
and  be  at  charges  with  them,  that  they  may 
shave  1 their  heads : and  all  may  know  that 


A.  M.  clr. 
4061. 

A.  D.  clr. 
60. 


J 2 Ti.4.6. 

k Mat. 6. 10. 
26.42. 

I Pr.  16.31. 
m c.15.4. 

n c.  15. 13. 
Sec. 

Gu.  1.19. 


o 

P 


Ro.15.18, 

19. 

c.20.24. 
2Co.l2. 12. 


q 


c.22.3. 
Ro.  10.2. 


r Ga.5.3. 

b c.  19.32. 

i Nu.6.2, 
13,18. 
c.18.18. 


u c.  15.20,29 

v l Co.9.20. 

wc.24.18. 

x Nu.6.13. 

y c.24.18. 

z c. 26.21. 

a c.6. 13,14. 
24.5,6. 

b c.20.4. 

c 1 Co.ll. 
23,&c. 

d c.23.27. 
24.7. 


those  things,  whereof  they  were  informed  con- 
cerning thee,  are  nothing  ; but  that  thou  thy- 
self also  walkest  orderly,  and  keepest  the  law. 

25  As  touching  the  Gentiles  which  believe,  we 
“ have  written  and  concluded  that  they  observe 
no  such  thing,  save  only  that  they  keep  them- 
selves from  things  offered  to  idols,  and  from 
blood,  and  from  strangled,  and  from  fornica- 
tion. 

26  Then  Paul  took  ’the  men,  and  the  next 
day  purifying  himself  with  them  entered  w into 
the  temple,  to  signify  the  accomplishment  * of 
the  days  of  purification,  until  that  an  offering 
should  be  offered  for  every  one  of  them. 

27  *[[  And  when  the  seven  days  were  almost 
ended,  the  Jews  y which  were  of  Asia,  when 
they  saw  him  in  the  temple,  stirred  up  all  the 
people,  and  laid  z hands  on  him, 

28  Crying  out,  Men  of  Israel,  help  : This  is 
the  man,  that  11  teacheth  all  men  every  where 
against  the  people,  and  the  law,  and  this  place : 
and  farther,  brought  Greeks  also  into  the  tem- 
ple, and  hath  polluted  this  holy  place. 

29  (For  they  had  seen  before  with  him  in  the 
city  Trophimus  b an  Ephesian,  whom  they 
supposed  that  Paul  had  brought  into  the 
temple.) 

30  And  all  the  city  was  moved,  and  the  peo- 
ple ran  together:  and  they  took  Paul,  and 
drew  him  out  of  the  temple : and  forthwith  the 
doors  were  shut. 

31  And  as  they  went  about  c to  kill  him,  ti- 
dings came  unto  the  chief  captain  of  the  band, 
that  all  Jerusalem  was  in  an  uproar. 

32  Who  d immediately  took  soldiers  and  cen- 
turions, and  ran  down  unto  them  : and  when 


he  was  introduced  to  the  apostle  James,  and  the  elders  of  that 
church:  and  when  he  related  “what  (wonderful)  things  God 
had  wrought  among  the  Gentiles  by  his  ministry,  they  glorified 
the  Lord,”  and,  in  return,  directed  him  to  observe  what,  also, 
the  Lord  had  done  among  his  countrymen,  the  Jews:  “Thou 
seest,  brother,  how  many  thousands  of  Jews  there  are  which 
believe !” 

Ver.  21  — 40.  Paul , con forming  to  the  customs  of  the  Mosaic 
law,  is  set  upon  by  the  Jews , but  rescued  by  the  chief  captain. 
—Our  last  section  introduced  Paul  to  his  brethren  at  Jerusa- 
lem. At  the  same  time,  as  they  joyfully  state  the  number  of 
converted  Jews  now  in  Jerusalem,  they  use  this  as  an  argu- 
ment with  him  to  conform  to  the  Jewish  rites,  for  they  were 
“all  zealous  of  the  law.”  On  this  account  they  had  been 
strongly  prejudiced  against  Paul,  because  they  had  heard  it 
reported  that  he  had  encouraged  the  Jewish  converts,  residing 
among  the  Gentiles,  to  neglect  circumcision,  and  other  rites 
of  the  Mosaic  law.  This  his  brethren  did  not  believe;  but  in 
order  to  counteract  a report  so  likely  to  impede  his  usefulness, 
they  wish  him  to  unite  with  four  brethren  that  were  then  under 
the  vow  of  the  Nazarite,  and  defray  (in  part  or  in  whole)  the 
charge  of  their  joint  sacrifices,  the  price  of  which  must  have 
been  considerable.  (See  Numbers  vi.  14,  15.) 

If  it  were  Paul  who  took  the  vow  at  Cenchrea,  (ch.  xviii.  18,) 
and  he  was  now  come  to  Jerusalem  to  offer  the  appointed 
sacrifices,  this  proposal  was  very  opportune : but  to  that  no 
reference  is  here  made.  It  was,  however,  according  to  Jose- 
phus, an  ancient  custom  among  the  Jews,  for  others  who  had 
not  taken  the  Nazarite’s  vow  themselves,  to  contribute  to- 
ward, or  to  defray  wholly,  the  expenses  of  sacrifice  for  others, 
especially  those  who  were  not  well  able  to  afford  the  charge. 
This  some  thought  a work  of  great  merit ; but  it  is  not  to  be 
supposed  our  apostle,  who  was  a great  opponent  of  the  doc- 


trine of  human  merit,  undertook  it  with  such  views,  but  mere- 
ly to  abate  the  prejudices  of  his  Jewish  brethren. 

Paul’s  sentiments  on  the  Jewish  dispensation  are  fully  ex- 
plained in  his  Epistles.  He  considered  the  Jewish  ritual  as 
no  longer  obligatory ; yet  he  did  not  wish  to  treat  it  with  con- 
tempt, nor  to  offend  his  Jewish  brethren,  who  did  not  yet  see 
its  abrogation.  Infidel  writers  have  abused  his  conduct  in  this 
respect,  as  trimming  and  time-serving;  but  as  his  object  was 
not  worldly  interest,  but  to  subserve  the  cause  of  Christ,  we 
see  not  with  what  propriety  it  can  be  condemned.  He  became 
“ all  things  to  all  men,”  that  by  any  means,  “he  might  save 
some.”  (1  Cor.  ix.  22.) 

This  conciliatory  measure,  however,  had  an  effect  far  differ- 
ent from  what  had  been  intended.  It  was  not.  to  be  supposed 
that  Paul  would,  or  could,  refrain  from  speaking  to  a Gentile 
convert  in  the  city ; but  his  being  seen  to  do  this  was  sufficient 
to  raise  an  alarm,  when  his  old  enemies  were  on  the  watch. 
He  had  been  seen  with  one  “Trophimus,  an  Ephesian,”  whom 
“they  supposed  he  had  brought  into  the  temple,”  probably 
from  seeing  there  a person  somewhat  like  him.  On  this  ground 
(whether  real  or  pretended)  an  alarm  was  raised  : Paul  was 
seized  and  dragged  out  of  the  temple,  and  the  door  closed,  to 
prevent  other  Gentiles  from  going  in.  The  whole  city  was 
immediately  in  an  uproar,  and  they  fell  to  beating  Paul,  and 
would  doubtless  have  killed  him,  if  the  Roman  power  had  not 
interfered.  But  notice  of  the  riot  being  given  to  the  chief  offi- 
cer of  the  Roman  band,  which  kept  guard  at  the  outer  gates 
of  the  temple,  to  prevent  any  riot  during  the  public  festivals  he 
came  immediately,  with  soldiers,  to  his  rescue;  and,  suppos- 
ing him  some  great  criminal,  (particularly  the  Egyptian,  who 
had  made  a riot  some  time  before,)  he  ordered  him  to  be  bound 
with  two  chains,  and  inquired  into  the  charges  against  him; 
but  obtaining  no  satisfaction  from  his  accusers,  he  command- 


horse  : but  he  took  only  eight  horsemen  into  Worms.  When  he  stept  out  of 
the  carriage,  he  said,  in  presence  of  a great  number  of  persons,  “ God  shall 
be  on  rev  side.” 

Ver.  Ur.  Carriages  — ITIie  word  carriages  here  denotes  any  thing  that  is 
tarried,  luggage  or  bag  cage.  The  original,  aposkeuasmenoi,  from  apo.from, 
tml  skeuns, furniture,  baggage,  signifies,  having  packed,  up  one's  baggage .] 
— Bagster . 

Ver.  IS.  Brought  with  them  one  Mnason. — (Pronounced  Nason.)  [Or. 
'conducting  06  to  one  Mnason  ....  with  whom  we  might  lodge.” 
.Mnason.  a native  of  Cyprus,  probably  then  lived  at  Jerusalem;  though  he 
in i "I i have  been  down  at  Cesar-  a,  met  the  apostles,  and  invited  them  to  lodge 
with  him.]— Bagster. 

Ver  an.  How  many  thousands.— Doddridge.  “ Myriads,”  (so  the  Greek  ;) 
hot  he  thinks  the  word  may  here  rather  he  taken  for  a large,  than  a precise 
•lumber ; perhaps,  he  says,  twenty  or  thirty  thousand  were  present  at  Jerusa- 
lem to  keep  the  feast : hut  we  believe  there  were  often  many  more 

Ver.  21.  That  they  ought  not  to  circumcise,  &c.— St.  Paul's  conduct,  with 
regard  to  Timothy,  might  have  been  a sufficient  answer  to  this  part  of  the 
•barge  see  c.h.  xvi  3 

Ver  2i  Be  at  charges  with  them—  [That  is.  in  famishing  sacrifices  ; which 
was  a common  and  very  lopulai  act  among  the  Jews.  Thus  Josephus  ob- 
1226 


serves,  that  Agrippn.  among  other  acts  of  thankfulness  for  being  advanced 
from  a prison  to  a throne,  ordered  very  many  Nazuriles  to  be  shaven,  furnish- 
ing  them  with  money  for  t heir  expenses.  I —Bagster. 

Ver.  25.  As  touching  the  Gentiles  which  believe. — Uames  and  the  elders 
here  avow,  that  they  intend  nothing  contrary  to  their  former  determination  re- 
specting the  Gentile  converts.  It  is  doubtful  whether  on  this  occasion  Paul 
and  his  advisers  acted  in  strict  consistency  with  Christian  simplicity;  and  it 
seems  very  difficult  wholly  to  defend  them  from  the  charge  of  temporizing,  ac- 
commodating. and  refining  too  much  in  this  matter.  Though  the  apostles 
were  infallibly  preserved  from  mistaking,  corrupting,  or  mutilating  the  doctrine 
which  they  communicated  to  the  church,  yet  it  is  evident,  they  were  not  ren- 
dered infallible  in  their  personal  conduct. 1 — Bagster. 

Ver.  26.  Then  Paul  took  the  men. — This  has  been  censured  by  Voltaire  and 
others,  as  a weak  act  of  temporizing  to  please  the  people  : but  see  Findlay's 
Answer  to  Voltaire. 

Ver.  27.  When  the  seven  days — Namely,  of  purification  ; see  verse  2t. 

Were  almost  ended. — Doddridge,  11  Were  about  to  be  accomplished.” The 

Jews  which  were  of  Asia  — From  whom  he  had  before  met  with  much  opini- 
sition.  Ch.  xix.  9 . xx.  3,  &c. 

Ver.  31.  The  chief  captain.— Lysias,  tribune  of  the  cohort  and  chiliarc.h  >r 
commander  of  1000  men. 


7'he  chief  captain  rescues  Paul.  ACTS. — CHAP.  XXII.  He  makes  his  defence. 


they  saw  the  chief  captain  an  I the  soldiers, 
they  left  beating  of  Paul. 

33  Then  the  chief  captain  came  near,  and 
took  him,  and  commanded  him  to  be  bound 
' with  two  chains  ; and  demanded  who  he  was, 
and  what  he  had  done. 

34  And  some  cried  one  thing,  some  another, 
among  the  multitude : and  when  he  could  not 
know  the  certainty  for  the  tumult,  he  com- 
manded him  to  be  carried  into  the  f castle. 

35  And  when  he  came  upon  the  stairs,  so  it 
was,  that  he  was  borne  of  the  soldiers  for  the 
violence  s of  the  people. 

36  For  the  multitude  of  the  people  followed 
after,  crying,  Away  h with  him. 

37  if  And  as  Paul  was  to  be  led  into  the  cas- 
tle, he  said  unto  the  chief  captain,  May  I speak 
unto  thee  ? Who  said,  Canst  thou  speak  Greek  ? 

38  Art  not  thou  that  ■ Egyptian,  which  before 
these  days  madest  an  uproar,  and  leddest  out 
into  the  wilderness  four  thousand  men  that 
were  murderers? 

39  But  Paul  said,  I ) am  a man  which  am  a 
Jew  of  Tarsus,  a city  in  Cilicia,  a k citizen  of 
no  mean  city:  and,  I beseech  thee,  suffer  me 
to  speak  unto  the  people. 

40  And  when  he  had  given  him  license,  Paul 
stood  on  the  stairs,  and  > beckoned  with  the 
hand  unto  the  people.  And  when  there  was 
made  a great  silence,  he  spake  unto  them  in 
the  Hebrew  tongue,  saying, 

CHAPTER  XXII. 

1 Paul  dec]  relh  at  large,  how  he  was  converted  to  the  faith,  17  and  called  to  his  apos- 

tl-ship.  22  At  the  very  mentioning  of  the  Gentiles,  he  people  exclaim  on  him.  24 

He  would  have  been  scourged,  25  but  claiming  the  privilege  of  a Roman,  he 

escapeih. 

MEN,  a brethren,  and  fathers,  hear  ye  my 
defence  b which  I make  now  unto  you. 

2 (And  when  they  heard  that  he  spake  in  the 
Hebrew  tongue  to  them,  they  kept  the  more  si- 
lence: and  he  saith,) 

3 1 am  c verily  a man  which  am  a Jew,  born 
in  Tarsus,  a city  in  Cilicia,  yet  brought  up  in 
this  city  at  the  feet  of  d Gamaliel,  and  taught 
' according  to  the  perfect  manner  of  the  law 


A.  M.  cir. 

4(161. 

A.  D.  cir. 
60. 


e ver.  11. 
c.20.23. 


Ep.6.20. 
f c.23.10,16. 


h Lu.23  .8. 
Jn. 19.15. 
c.22.22. 

1 Co.4.13. 


i This 
Egyptian 
rose 

A.  D.  55. 
c.5.36. 


t c. 22.25. 

c.12.17. 
i c.7.2 


b 1 Pe.3.15. 


c c.21.39. 
SCo.  11.22. 
Phi. 3.5. 


d c.5.34. 
e c.26.5. 


f Ga.1.14. 

g c-21.20. 

Ro.10.2. 
h c.8.3. 
26.9..  13. 
Phi.  3. 6. 

1 Ti.1.13. 
i c.9.2,  &c. 
j Da.  10.7. 
k c.9.17. 

1 c.10.22. 

1 Ti  3.7. 


mc.3.13. 

5.30. 
n c.9.15. 

Ga.1.15. 
o ver.18. 

1 Co.  9.1. 
15.8. 
p c.3.14. 

a I Co.  11. 23. 

Ga.1.12. 
r c.23.11. 
26.16,  &c. 


of  the  fathers,  and  f was  zealous  toward  God, 
as  ye  s all  are  this  day. 

4 And  I persecuted  h this  way  unto  the  death, 
binding  and  delivering  into  prisons  both  men 
and  women. 

5 As  also  the  high  priest  doth  bear  me  wit- 
ness, and  all  the  estate  of  the  elders : from 
whom  also  I received  letters  unto  the  bre- 
thren, and  went  to  ■ Damascus,  to  bring  them 
which  were  there  bound  unto  Jerusalem,  for  to 
be  punished. 

6 And  it  came  to  pass,  that,  as  I made  my 
journey,  and  was  come  nigh  unto  Damascus 
about  noon,  suddenly  there  shone  from  hea- 
ven a great  light  round  about  me. 

7 And  I fell  unto  the  ground,  and  heard  a 
voice  saying  unto  me,  Saul,  Saul,  why  perse- 
cutest  thou  me  ? 

8 And  I answered,  Who  art  thou,  Lord  ? And 
he  said  unto  me,  I am  Jesus  of  Nazareth,  whom 
thou  persecutest. 

9 And  they  that  were  with  me  ) saw  indeed 
the  light,  and  were  afraid ; but  they  heard  not 
the  voice  of  him  that  spake  to  me. 

10  And  I said,  What  shall  I do,  Lord?  And 
the  Lord  said  unto  me,  Arise,  and  go  into  Da- 
mascus ; and  there  it  shall  be  told  thee  of  all 
things  which  are  appointed  for  thee  to  do. 

11  And  when  I could  not  see  for  the  glory  of 
that  light,  being  led  by  the  hand  of  them  that 
were  with  me,  1 came  into  Damascus. 

12  And  one  k Ananias,  a devout  man  accord- 
ing to  the  law,  having  a good  i report  of  all  the 
Jews  which  dwelt  there , 

13  Came  unto  me,  and  stood,  and  said  unto 
me,  Brother  Saul,  receive  thy  sight.  And  the 
same  hour  I looked  up  upon  him. 

14  And  he  said,  The  ,n  God  of  our  fathers 
hath  chosen  11  thee,  that  thou  shouldest  know 
his  will,  and  see  0 that  p Just  One,  and  should- 
est hear  the  voice  i of  his  mouth. 

15  For  thou  r shalt  be  his  witness  unto  all  men 
of  what  thou  hast  seen  and  heard. 


ed  him  to  be  brought  immediately  to  the  castle  of  Antonia,  on 
the  stairs  (or  steps)  of  which  he  obtained  leave  to  speak  in  his 
own  defence. 

Chap.  XXII.  Ver.  1 — 30.  Paul's  dtftncz  to  his  brethren , 
in  the  Hebrew  tongue. — Having  obtained  permission  of  the 
Roman  commander,  Paul  now  addresses  his  countrymen  in 
their  own  dialect,  which,  for  some  time,  procured  their  atten- 
tion. The  account  of  his  birth,  education,  persecuting  zeal, 
and  extraordinary  conversion,  having  been  before  narrated, 
will  require  but  little  observation  here,  especially  as  the  nar- 
rative will  again  come  under  our  notice  in  his  speech  before 
Agrippa. 

The  only  new  fact  here  developed  in  relation  to  St.  Paul,  is 
the  trance  which  he  had  in  the  temple,  when  the  Lord  Jesus 
appeared  to  him,  and  warned  him  to  leave  Jerusalem,  and  go 
and  preach  unto  the  Gentiles.  In  this  case  Paul  seems  to  have 
had  too  much  confidence  in  his  own  strength,  and  but  a slight 
acquaintance  with  the  obduracy  of  the  human  heart.  He 
thought  the  narrative  he  could  unfold  would  be  so  affecting 
and  convincing — such  an  appeal  to  facts  within  their  own 

Ver.  34.  The  castle. — [This  was  the  castle  built  by  John  Hyrcanus.  the  high 
priest,  at  the  angle  formed  by  the  northern  and  western  porticoes  of  the  outer 
court  of  the  temple.  It  was  anciently  called  Baris ; but  Herod  having  repaired 
and  beautified  it,  called  it  Antonia , in  honour  of  his  friend  Mark  Antony.  Jose- 
phus describes  it  as  having  four  towers,  from  one  of  which  the  whole  temple 
was  overlooked  ; and  that  one  of  the  towers  was  joined  to  the  porticoes  of  the 
temple,  and  had  a double  pair  of  stairs  from  it,  by  which  the  soldiers  in  the 
garrison  were  used  to  come  down  with  their  arms  to  the  porticoes,  on  the  festi- 
val days,  to  keep  th » people  quiet.  1 —Basrster. 

Ver.  38.  That  Egyptian,  &c. — [This  Egyptian  is  mentioned  by  Josephus, 
whosavs.  that  he  pretended  to  be  a prophet,  and  persuaded  a multitude  of  peo- 
ple to  fi»l low  him  to  the  top  of  mount  Olivet,  telling  them  that  they  should  see 
the  walls  of  the  city  fall  down  before  them  ; but  Felix  attacked  them  with 
horse  and  foot,  killed  490  on  the  spot,  took  200  prisoners,  and  put  the  Egyptian 
himself  to  flight.  1 — Bagster. 

Ver.  39.  Tarsus  — ( Tarsus,  now  called  Tarsous  and  Tarasso,  was  an  an- 
cient and  celebrated  city  of  Cilicia,  situated  in  a plain  on  the  banks  of  the 
Cydnus.  It  was  made  the  metropolis  of  Cilicia  ; and  from  its  adherence  to  the 
Romans,  it  was  made  a free  city,  and  probably  endowed  with  the  citizenship 
of  Rome,  by  Julius  Cesar.  It  was  a rich  and  populous  city;  and  was  once 
-he  rival  of  Alexandria  and  Athens  in  literature  and  the  polite  arts.  Josephus.] 

—Basrster. A citizen  of  no  mean  city. — The  people  of  Tarsus  boasted 

their  nigh  antiquity  from  Tarshish,  the  son  of  Javan,  Gen.  x.  4.  They  also 
aspired  to  literary  fame,  (compare  note  on  ch.  ix.  II.)  and  were  rendered  emi- 
nent by  wealth  and  commerce.  See  note  on  chap.  xxii.  28. 

Chai*.  XXII.  Ver.  1.  My  defence—  Greek,  apologia.  Scott  6ays,  “The 


knowledge,  as  must  be  irresistible:  that  when  they  saw  a man 
who  had  been  brought  up  in  the  same  religious  principles,  and 
had  been  actuated  bv  the  same  persecuting  zeal  as  themselves ; 
that  such  a man  had  been  so  completely  changed,  that  he  was 
now  ready  to  die  in  the  behalf  of  that  Jesus  whom  he  so  bit- 
terly had  persecuted,  that  his  ministry  must  have  been  here 
abundantly  successful.  So  it  is  said  of  the  celebrated  Melanc- 
thon,  when  he  first  began  to  preach,  that  he  thought  his  argu- 
ments and  his  eloquence  would  be  irresistible;  but  a little 
experience  convinced  him,  as  himself  expressed  it,  “that  old 
Adam  was  indeed  too  strong  for  young  Melancthon.”  Paul 
was  not  left,  however,  thus  to  waste  his  strength  by  “going  a 
warfare,”  as  it  were,  ‘ at  his  own  expense.”  He  was  directed 
whither  to  go,  and  a power  went  with  him  that  insured  suc- 
cess. But  when  his  countrymen  heard  it  avowed  that  his 
commission  was  to  the  Gentiles,  they  (as  on  former  occasions) 
would  not  hear  another  word,  but  “ lifted  up  their  voices”  in 
one  continued  cry — “ Awav  with  such  a fellow  from  the  earth.” 
It  is  probable  that  the  chief  captain  did  not  well  understand 
this  speech,  which  was  in  Hebrew,  from  his  having  previously 


sacred  writers  never  use  this  word,  or  the  corresponding  verb,  except  when  the 
person  spoken  of  defended  himself  from  some  charge  brought  against  him.  . . . 
They  never  call  H-e  preaching  of  the  gospel  an  apology .” 

Ver.  2.  In  me  Hebrew  tongue — That  is,  as  then  spoken,  which  the  learned 
are  pretty  well  agreed  was  thn  Syro-Chaldaic,  a mixed  dialect. 

Ver.  3.  Born  in  Tarsus. — See  note  on  chap.  xxi.  39. Brought  up  .... 

at  the  feet  of  Gamaliel. — The  Jewish  students  used  to  sit  on  the  ground  before 
the  feet  of  their  Rabbins. 

Ver.  4.  Unto  the  death— Unto  death. — Bishop  Loioth. 

Ver.  5.  The  high  priest— Of  that  time,  namely,  Caiaphas,  (as  Doddridge 

supposes.) With  the  elders  doth  bear  me  ivitness — By  the  official  letters 

which  they  gave  him. 

Ver.  6.  And  it  came  to  pass. — [It  is  evident  that  the  apostle  considered  his 
extraordinary  conversion  as  a most  complete  demonstration  of  the  truth  of 
Christianity  ; and  when  all  the  particulars  of  his  education,  his  previous  reli- 
gious principles,  his  zeal,  his  enmity  against  Christians,  and  his  prospects  of 
secular  honours  and  prefermenls  by  persecuting  them,  are  compared  with  the 
subsequent  part  of  his  life,  and  the  sudden  transition  from  a furious  persecutor 
to  a zealous  preacher  of  the  gospel,  in  which  he  laboured  and  suffered  to  the 
end  of  his  life,  and  for  which  he  died  a martyr,  it  must  convince  every  candiJ 
and  imparl  ial  person,  that  no  rational  account  can  be  given  of  this  change  x- 
cept  what  he  nimself  assigns;  and  consequently,  if  that  be  true,  that  Chris  - 
tianity  is  divine.  ]— Bagster. 

Ver  9.  Heard  not  the  voice  of  him  that  spake. — Compare  note  on  chap.  ix.  7 

Ver.  12.  And  one  Ananias—  Compare  chap.  ix.  10,  etseq. 

Ver.  14.  That  Just  One— Namely,  Jesus  Christ.  See  chap.  iii.  14  ; vii.  52. 

1227 


The  fury  of  l he  Jews. 


ACTS. — CHAP.  XXIII.  Paul  pleads  his  cause. 


1(3  And  now  why  tarriest  thou  ? arise,  and  be 
baptized,  and  wash  * away  thy  sins,  calling 
1 on  the  name  of  the  Lord. 

17  And  it  came  to  pass,  that,  when  I was 
come  again  to  Jerusalem,  even  while  I pray- 
ed in  the  temple,  I was  in  a u trance  ; 

18  And  saw  'him  saying  unto  me,  Make 
haste,  and  get  thee  quickly  out  of  Jerusalem : 
for  they  will  not  receive  thy  testimony  con- 
cerning me. 

19  And  I said,  Lord,  they  w know  that  1 im- 
prisoned and  beat  in  every  synagogue  them 
that  believed  on  thee  : 

20  And  when  the  blood  of  thy  martyr  Stephen 
was  shed,  I x also  was  standing  by,  and  con- 
senting y unto  his  death,  and  kept  the  raiment 
of  them  that  slew  him. 

21  And  he  said  unto  me,  Depart:  for  ’■  I will 
send  thee  far  hence  unto  the  Gentiles. 

22  If  And  they  gave  him  audience  unto  this 
word,  and  then  lifted  up  their  voices,  and  said, 
Away  with  such  a fellow  from  the  earth  : for 
a it  is  not  fit  that  he  should  live. 

23  And  as  they  cried  out,  and  cast  off  their 
clothes,  and  threw  dust  into  the  air, 

24  The  chief  captain  commanded  him  to  be 
brought  into  the  castle,  and  bade  that  he  should 
be  examined  by  scourging ; that  he  might  know 
wherefore  they  cried  so  against  him. 

25  If  And  as  they  bound  him  with  thongs, 
Paul  said  unto  the  centurion  that  stood  by,  Is 
it  lawful  for  you  to  scourge  a man  that  is  a 
b Roman,  and  uncondemned? 

26  When  the  centurion  heard  that , he  went 
and  told  the  chief  captain,  saying,  Take  heed 
what  thou  doest:  for  this  man  is  a Roman 

27  Then  the  chief  captain  came,  and  said  un- 
to him,  Tell  me,  art  thou  a Roman?  He  said, 
Yea. 

28  And  the  chief  captain  answered,  With  a 
great  sum  obtained  I this  freedom.  And  Paul 
said,  But  I was  free  born. 

29  Then  straightway  they  departed  from  him 
which  should  have  c examined  him : and  the 


A.  M.  dr. 
4064 

A.  1).  cir. 
60. 

8 He.  10  22. 
1 Pc.3.21. 


t Ho.  10. 13. 
1 Co.  1.2. 


u 2 Co.  12.2. 


t ver.  11. 


chief  captain  also  was  afraid,  after  he  knew 
that  he  was  a Roman,  and  because  he  had 
bound  him. 

30  If  On  the  morrow,  because  d he  would  have 
known  the  certainty  wherefore  he  was  accused 
of  the  Jews,  he  loosed  him  from  his  bands,  and 
commanded  the  chief  priests  and  all  their  coun- 
cil to  appear,  and  brought  Paul  down,  and  set 
him  before  them. 


w ver.4. 


x c.7.58. 


y c.8.1. 

z c.  13.2,47. 
Ro.1.5. 
11.13. 
15.16. 
Ga.2.7,8. 
Ep.3.7,8. 
1 Ti.2.7. 

a c.25.24. 


b c.  16.37. 
25.16. 


c or  tortur- 
ed him. 


d c.23.28. 

a c.24.16. 

2 Co.  1.12. 
He.  13. 18. 

b Jn.18.22. 

c Le.19.35. 
De.25.1,2. 
Jn.7.51. 

d Ex. 22.28. 
Ec.  10.20. 

2 Pe.2. 10. 
J ude  S. 

e c.26.5. 
Plii.3.5. 

f c.24.15,21 
26.6. 

28.20. 

g Mat. 22.23 
Ma  12.18. 
Lu.20.27. 

h c.25.25. 
26.31. 

i c.22.17,18. 


j c.5.39. 


CHAPTER  XXIII. 

I Ah  Paul  pleadelh  his  cuuse^  2 Ananias  commandelh  them  to  smile  him.  7 DiwienHion 
among  his  licensers.  II  God  encouragelh  him.  14  The  Jews’  luying  wait  for  Pau. 
20  is  declared  unto  the  chief  captain.  27  Hesendeth  him  to  Felix  the  governor. 

AND  Paul,  earnestly  beholding  the  council, 
said,  Men  and  brethren,  aI  have  lived  in 
all  good  conscience  before  God  until  this  day. 
2 And  the  high  priest  Ananias  commanded 
them  that  stood  by  him  to  smite  him  b on  the 
mouth.  » 

3 Then  said  Paul  unto  him,  God  shall  smite 
thee,  thou  whited  wall : for  sittest  thou  to  judge 
me  after  the  law,  and  commandest  me  to  be 
smitten  c contrary  to  the  law  ? 

4 And  they  that  stood  by  said,  Revilest  thou 
God’s  high  priest  ? 

5 Then  said  Paul,  I wist  not,  brethren,  that 
he  was  the  high  priest : for  it  is  d written,  Thou 
shalt  not  speak  evil  of  the  ruler  of  thy  people. 
6 If  But  when  Paul  perceived  that  the  one 
part  were  Sadducees,  and  the  other  Pharisees, 
he  cried  out  in  the  council,  Men  and  brethren, 
I e am  a Pharisee,  the  son  of  a Pharisee : of 
f the  hope  and  resurrection  of  the  dead  l am 
called  in  question. 

7 And  when  he  had  so  said,  there  arose  a dis- 
sension between  the  Pharisees  and  the  Saddu- 
cees: and  the  multitude  was  divided. 

8 For  the  Sadducees  e say  that  there  is  no  re- 
surrection, neither  angel,  nor  spirit:  but  the 
Pharisees  confess  both. 

9 And  there  arose  a great  cry : and  the  scribes 
that  were  of  the  Pharisees’  part  arose,  and 
strove,  saying,  We  find  h no  evil  in  this  man  : 
but  if  a i spirit  or  an  angel  hath  spoken  to  him, 
let  us  not  i fight  against  God. 


usked  the  apostle,  (ch.  xxi.  37,)  Canst  thou  speak  Greek?  He 
was  therefore  about  tp  have  recourse  to  the  barbarous  custom 
of  that  age,  of  extorting  confession  by  the  torture  of  the  whip, 
but  Paul’s  privilege  as  a Roman  citizen  again  saved  him  from 
it ; and  finding  with  whom  he  now  had  to  do,  the  chief  cap- 
tain loosed  his  bands,  and  ordered  all  his  accusers  to  appear 
before  him  on  the  following  day,  when  Paul  was  set  before 
them,  again  to  make  his  own  defence. 

Chap.  XXIII.  Ver.  1 — 16.  Paul's  defence  before  the  sanhe- 
drim.— Lysias,  the  chief  captain,  seems  here  tohave  maintained 
the  full  dignity  of  the  Roman  power,  for  though  he  brought 
down  the  prisoner  before  the  council,  it  was  by  his  command 
(ch.  xxit.  30)  that  the  chief  priests  and  council  were  now  as- 
sembled, with  Ananias  in  the  chair  : but  probably  without  his 
official  robes,  or  the  insignia  of  his  former  office.  Paul  again 
began  his  defence,  avoiding  repetition  of  what  he  had  said  the 


day  before,  in  these  simple  and  inoffensive  terms  : — “ Men  and 
brethren,  I have  lived  in  all  good  conscience  before  God  unto 
this  day.”  This  was  only  pleading  not  “guilty,”  as  every 
prisoner  has  certainly  a right  to  do  when  put  on  trial ; yet  so 
offended  was  this  priestly  tyrant,  Ananias,  that  he  ordered 
Paul  to  be  smitten  on  the  mouth  to  silence  him  : on  which  the 
apostle,  by  the  spirit  of  prophecy,  predicted  the  judgment  that 
shortly  after  came  upon  him.  The  expression,  “Thou  whited 
wall,  seems  to  have  an  allusion  to  that  of  our  Lord,  who 
compares  the  Scribes  and  Pharisees  to  “whited  sepulchres,” 
which  are  beautiful  without  and  rottenness  within.  (Matt, 
xxiii.  27.)  And  the  judgment  predicted  was  remarkably  ful- 
filled ; for  though  he  stood  on  good  terms  towards  the  Jews 
in  general,  he  so  cruelly  defrauded  the  inferior  priests,  as  to 
bring  on  him  the  public  vengeance  : and,  after  his  house  had 
been  burnt  to  ashes  in  a public  tumult,  when  he  attempted  to 


Ver.  16.  And  wash  away  thy  sins—  See  chap.  ii.  38,  and  compare  1 Peter 
iii.  21. 

Ver.  17.  When  1 was  come  again  to  Jerusalem. — After  he  had  been  to 
Damascus  and  Arabia — then  while  he  was  in  the  temple— perhaps  in  a portico, 
and  at  a time  when  no  one  was  with  him. 

Ver-  19.  Lord,  they  know. — Paul  is  understood  here  to  plead  for  the  probabi- 
lity of  his  success  among  the  Jews,  on  the  ground  of  his  having  been  formerly 
a persecutor. 

Ver.  20.  Consenting  unto  his  death. — So  ch.  viii.  1.  Scott  thinks  this  ver- 
sion much  too  weak.  The  word  rendered  “ consenting,”  implies  a complacen- 
cy in  the  deed  ; and  the  word  rendered  “death,”  implies  “murder." 

Ver.  23.  Cast  off  their  clothes. — Sir  J.  Chardin  mentions,  that  the  Persians, 
when  they  complain  to  their  sovereign,  go  in  numbers,  with  strange  cries, 
tearing  their  carmen's,  and  casting  dust  into  the  air. — Harmer’s  Obs. 

Ver.  24.  The  chief  captain—  fAs  the  chief  captain  did  not  understand  He- 
rrew.  he  was  ignorant  of  the  charge  against  Paul,  and  also  of  the  defence 
which  the  apostle  had  made  ; hut  as  he  saw  that  they  grew  more  and  more 
outrageous,  he  supposed  that  Paul  must  have  given  them  the  highest  provo- 
cation. and  therefore,  according  to  the  barbarous  and  irrational  practice  which 
has  existed  in  all  countries,  he  determined  to  put  him  to  the  torture,  in  order  to 

make  him  confess  his  crime.] — Jiagster. Examined  by  scourging. — This 

is  the  cruel  method  by  which  evidence  was  formerly  extorted  ; hut  it  was  not 
a:  plicahle  to  a Roman  citizen.  See  note  on  ch.  xvi.  37. 

Ver.  25.  Is  it  lawful  for  yon  t — [By  the  Roman  law.  no  magistrate  was  al- 
lowed in  punish  a Roman  citizen  capiwfiy,  or  by  inflicting  stripes,  or  even 
binding  him  ; and  the  single  expression.  J am  a Roman  citizen,  arrested  their 
severest  decrees,  and  obtained,  if  not  an  escape,  at  least  a delay  of  his  punish- 
ment ] —Bagster. 

Ver.  23.  1 was  free  horn  — [It  is  extremely  probable  that  the  inhabitants  of 
1228 


Tarsus,  horn  in  that  city,  had  the  same  rights  and  privileges  as  Roman  citi- 
zens, in  consequence  of  a grant  or  charter  from  Julius  Cesar,  from  whom  it 
was  called  Juliopolis.  But,  if  this  were  not  the  case,  St.  Paul’s  father,  or  some 
of  his  ancestors,  might  have  been  rewarded  with  the  freedom  of  the  city  of 
Rome,  for  his  fidelity  and  bravery  in  some  military  service,  as  Josephus  says 
several  of  the  Jew-s  were ; or  he  might  have  obtained  it  by  purchase,  as  in  the 
instance  of  the  chief  captain.] — Bagster. 

Chap.  XXIII.  Ver.  2.  To  smite  him  on  the  mouth.— Hanway  mentions, 
that  when  a rebel  Persian  chief  was  brought  before  one  ofNadir  Shah’s  gene- 
rals, his  answers  not  pleasing  him,  he  ordered  him  to  be  struck  across  the 
mouth,  to  silence  him,  which  was  done  with  such  violence,  that  the  blood  is- 
sued forth.  Compare  1 Kings  xxii.  24. 

Ver.  3.  God  shall  smite  thee. —[God  did  smite  him  in  a remarkable  manner , 
for  about  five  years  after  this,  after  his  house  had  been  reduced  to  ashes,  in  a 
tumult  raised  by  his  own  son,  he  was  besieged  and  taken  in  the  royal  palace: 
where,  having  attempted  in  vain  to  hide  himself,  he  was  dragged  out  8nd 
slain.  See  Josephus.]— Bagster. 

Ver.  5.  I icist  (knew)  not , Ac.— Ananias  had  certainly  been  high  priest  some 
years  before,  hut  was  sent  to  Rome  prisoner,  under  some  charges  of  miscon- 
duct ; and  though  he  had  been  acquitted,  he  had  not  been  reinstated,  hut  or.c 
Jonathan  appointed  in  his  room.  Jonathan,  however,  had  been  murdered,  and 
one  Ismael  appointed  in  his  stead,  but  had  not  yet  taken  possession  of  his  of- 
fice. and  in  this  interval  of  vacancy,  Ananias  pushed  himself  forw  ard  to  pre- 
side in  the  council,  but  probably  without  either  the  robes  or  insignia  of  bis 
former  office.  This  is  the  explanation  of  the  learned  Michaelis,  and  is  adopted 
by  Preb.  Townsend.  So  also  Boothrovd. 

Ver  6.  Of  the  hope  and  resurrection.  Ac  — For  a vindication  at  large  of 
Paul’s  conduct  in  this  place,  sec  Dr.  Findlay's  Answer  to  Voltaire. 

Ver.  9 Fight  against  God.— Compare  Acts  v.  39  ; ix.  5. 


The  Jews  conspire  to  kill  Paul.  ACTS. — CHAP.  XXIII.  The  chiej  captain  is  informed  of  it. 


ID  IT  And  when  there  arose  a great  dissension, 
the  chief  captain,  fearing  lest  Paul  should  have 
been  pulled  in  pieces  of  them,  commanded  the 
soldiers  to  go  down,  and  to  take  him  by  force 
from  among  them,  and  to  bring  him  into  the 
castle. 

11  And  the  night  following  the  Lord  stood 
'*  by  him,  and  said,  Be  of  good  cheer,  Paul : 
for  as  thou  hast  testified  of  me  in  Jerusalem, 
so  must  thou  bear  witness  also  at  i Rome. 

12  If  And  when  it  was  day,  m certain  of  the 
Jews  banded  together,  and  bound  themselves 
“under  a curse,  saying  that  they  would  neither 
eat  nor  drink  0 till  they  had  killed  Paul. 

13  And  they  were  more  than  forty  which  had 
made  this  conspiracy. 

14  And  they  came  to  the  chief  p priests  and 
elders,  and  said,  We  have  bound  ourselves 
under  a great  curse,  that  we  will  eat  nothing 
until  we  have  slain  Paul. 

15  Now  therefore  ye  with  the  council  signify 
to  the  chief  captain  that  he  bring  him  down 
unto  you  to-morrow,  as  though  ye  would  in- 
quire something  more  perfectly  concerning 
him  : and  we,  or  ever  he  come  near,  are  ready 
« to  kill  him. 

16  And  when  Paul’s  sister’s  son  heard  of  their 
lying  in  wait,  he  r went  and  entered  into  the 
castle,  and  told  Paul. 


A.  M.  cir. 

4061. 

A.  D.  cir. 
60. 


k Pa.  46. 1.7. 
c.  18.9. 
27.23,24. 


1 c.28.30,3l. 
Ro.1.15. 


m ver.21,30. 
c.25.3. 


n or,  with 
an  oath 
of  execra- 
tion. 


p Ho.4.9. 

q Ps.21.ll. 
37.32,33. 

r QSa.17.17. 


s Pr.22.3. 
Mat.  10. 16 


t c. 28.17. 

a-31- 

Phil.  9. 


u ver.12. 


v Ex. 23. 2. 


17  Then  B Paul  called  one  of  the  centurions 
unto  him.,  and  said,  Bring  this  young  man  unto 
the  chief  captain : for  he  hath  a certain  thing 
to  tell  him. 

18  So  he  took  him,  and  brought  him  to  the 
chief  captain,  and  said,  Paul  the  prisoner  1 call- 
ed me  unto  him , and  prayed  me  to  bring  this 
young  man  unto  thee,  who  hath  something  to 
say  unto  thee. 

19  Then  the  chief  captain  took  him  by  the 
hand,  and  went  with  him  aside  privately,  and 
asked  him,  What  is  that  thou  hast  to  tell  me  ? 

20  And  he  said,  The  Jews  " have  agreed  to 
desire  thee  that  thou  wouldest  bring  down 
Paul  to-morrow  into  the  council,  as  though 
they  would  inquire  somewhat  of  him  more 
perfectly. 

21  But  do  not  thou  yield  v unto  them : for 
there  lie  in  wait  for  him  of  them  more  than 
forty  men,  which  have  bound  themselves  with 
an  oath,  that  they  will  neither  eat  nor  drink 
till  they  have  killed  him  : and  now  are  they 
ready,  looking  for  a promise  from  thee. 

22  So  the  chief  captain  then  let  the  young 
man  depart,  and  charged  him , See  thou  tell 
no  man  that  thou  hast  showed  these  things 
to  me. 

23  T[  And  he  called  unto  him  two  centurions, 
saying,  Make  ready  two  hundred  soldiers  to 


hide  himself  even  in  an  old  aqueduct,  he  was  dragged  out  and 
slain — about  five  years  subsequent  to  this  period. 

Upon  this  speech  of  Paul,  however,  some  bystanders  ven- 
tured to  reprove  him,  saying,  “ Revilest  thou  God’s  High 
Priest  1”  to  which  he  calmly  replied,  “ I wist  (or  knew)  not, 
brethren,  that  he  was  the  High  Priest,”  or  I would  not  have 
done  so,  for  it  is  written,  “ Thou  shalt  not  speak  evil  of  the 
ruler  of  thy  people.” 

But  a question  here  arises,  How  was  it  that  Paul,  as  an  in- 
spired man,  knew  not  that  Ananias  was  High  Priest!  To  this 
it  has  been  answered,  1.  As  to  Paul’s  inspiration,  it  supplied 
him  only  with  knowledge  appropriate  to  his  official  duty,  and 
not  with  political  information  ; and  the  office  of  High  Priest 
had  been  so  often  changed  since  they  had  been  under  the  Ro- 
man power,  that  a stranger  at  Jerusalem,  as  Paul  had  been 
for  some  time,  might  well  be  ignorant  both  of  his  person  and 
his  name  : but,  2.  Ananias  was  not  now , either  in  right  or  in 
fact,  High  Priest ; and  called  so  only  in  courtesy,  as  having 
formerly  filled  the  office,  and  assuming  the  chair  till  another 
should  take  the  place. 

A dissension  now’  arose  in  the  council,  which  Paul  has  been 
accused  of  raising,  but,  perhaps,  without  sufficient  reason. 
Some  circumstance  might  occur  to  show  the  heterogeneous 
principles  of  the  council,  one  part  being  infidel  Sadducees,  and 
the  other  zealous  Pharisees,  on  which  Paul,  taking  the  advan- 
tage of  their  dissension,  (as  we  conceive  he  might  justly  do,) 
called  out  that  he  was  “ a Pharisee,  the  son  of  a Pharisee ;’ 
and  that  it  was  for  “ the  hope  and  resurrection  of  the  dead” 
that  he  was  now  called  in  question.  And  this  was  not  only 
true  in  reference  to  the  resurrection  of  Christ,  but,  in  as  much 
as  our  resurrection  depends  on  his,  the  resurrection  of  man- 
kind in  general : for,  as  he  elsewhere  argues,  “if  Christ  be  not 
raised,”  then  is  it  in  vain  to  hope  for  any  resurrection,  (t  Cor. 
XV.  12—22.) 

By  this  statement  in  behalf  of  a resurrection,  it  appears  that 
Paul  partially  drew  the  Pharisees  on  his  side,  who,  recollecting 
what  he  had  said  the  day  before  of  seeing  a vision  and  hearing 
a voice  from  heaven,  began  to  think  within  themselves  that 
there  might  be  some  truth  in  it;  and,  if  he  had  so  done,  (which 
their  principles  admitted  to  be  at  least  possible,)  it  w’as  wrong 
thus  violently  to  condemn  him  on  that  account,  lest  they 
should  be  found  to  “fight  against  God.”  Thus  the  Pharisees, 
who  believed  in  a future  state  and  resurrection,  and  the  Sad- 
ducees, who  denied  both,  fell  to  quarrelling,  and  so  violent 
was  the  fray,  that  the  chief  captain  was  obliged  again  to  inter- 
fere, to  prevent  Paul  from  being  torn  to  pieces. 

But  tne  more  bitter  and  malevolent  of  his  enemies,  who 
now  appear  to  have  been  the  Sadducees,  combined  against 
him,  and  forty  men  bound  themselves  under  an  oath  to  murder 
him.  That  “ God  in  heaven  that  revealeth  secrets,”  discovered 
it,  however,  to  one  of  Paul’s  nephews,  and  he  secretly  reported 


it  to  the  chief  captain,  who,  to  disappoint  their  murderous  de- 
sign, sent  him  off  by  night,  under  a strong  military  guard,  to 
Felix,  the  governor  of  Cesarea,  where  he  resided.  In  the  mean 
time,  to  support  Paul  under  all  these  trials,  he  was  favoured 
with  another  heavenly  vision,  the  Lord  Jesus  himself  standing 
by  him,  and  saying,  “ Fear  not,  Paul;  for -as  thou  hast  testi- 
fied of  me  in  Jerusalem,  so  must  thou  bear  witness  of  me  also 
at  Rome.” 

Ver.  17 — 35.  Paul  rescued  by  the  chief  captain , and  sent  to 
Festus,  at  Cesarea. — Murder  is  a crime  held  in  detestation  by 
all  civilized  nations,  and  ought  to  have  been  so  particularly  by 
the  Jews,  who  were  expressly  taught  by  a divine  oracle,  “He 
that  sheddeth  man’s  blood,  by  man  shall  his  blood  be  shed.” 
(Gen.  ix.  4.)  Assassination  is  a crime  that  mixes  cowardice 
with  cruelty,  and  demands  a twofold  vengeance.  How,  then, 
shall  we  account  for  it,  that  these  Jews  should  not  only  at- 
tempt assassination,  but  clothe  their  determination  under  the 
sacred  form  of  anathema — an  oath  blended  with  the  most  aw- 
ful imprecations?  All  originates  in  the  principle  of  religious 
intolerance,  which,  assuming  theprerogative  of  Deify,  to.iudge 
the  conscience,  impiously  aspires  to  wield  the  thunderbolts  of 
the  Almighty  against  our  supposed  enemies.  This  is  the  prin- 
ciple on  which  Saul  the  Pharisee  “ breathed  out  tbreatenings 
and  slaughter”  against  the  saints  ; and  the  measure  which  he 
meted  out  to  them,  was  afterwards  measured  to  him  again  by 
his  former  friends,  the  priests  and  scribes.  This  principle, 
which  leads  us  to  take  judgment  out  of  the  hands  of  God,  and 
execute  it  on  all  we  judge  to  be  his  foes,  is  the  bitterest  poison 
in  all  the  existing  systems  of  intolerance,  and  especially  popery. 
We  are  not  now  considering  the  right  which  the  civil  power 
unquestionably  has  to  preserve  peace  among  hostile  sects  and 
parties,  which  is  necessary  for  the  public  good  : but  when  any 
power,  civil  or  ecclesiastical,  dictates  to  men  what  they  must 
believe,  and  how  they  must  worship,  under  certain  temporal 
pains  and  penalties,  it  assumes  the  authority  of  God,  and 
invades  the  rights  of  man.  Happy  are  we,  in  this  land  of 
liberty,  to  know  that  intolerance,  in  every  form,  is  as  illegal  as 
it  is  unchristian. 

But  how  shall  we  account  for  it,  that  Pagans  should  show 
a regard  to  the  rights  of  conscience  and  of  men,  of  which 
God  s chosen  people  appear  ignorant,  or  rather,  to  which  they 
were  evidently  hostile?  The  fact  is,  that  the  Jews  were,  at 
this  time,  in  a state  of  the  most  awful  apostacy,  and  upon 
the  brink  of  national  destruction.  Little,  however,  can  be 
said  in  favour  of  Pagan  toleration.  It  was  not  founded  on  the 
rights  pf  conscience,  but  on  the  principle  that  all  religions 
were  alike.  So  Gibbon,  the  celebrated  historian  of  the  Roman 
Empire,  observes  : “ The  various  modes  of  worship  which 
prevailed  in  the  Roman  world,  were  all  considered  by  thepeo 
pie  as  equally  true;  by  the  philosopher,  as  equally  false ; and  b / 
the  magistrate,  as  equally  useful.”  But  when  Christianity  be- 


Ver.  12.  That  they  would  neither  eat. — [Such  execrable  vows  as  these 
were  not  unusual  among  the  Jews,  who,  from  their  perverted  traditions,  chal- 
lenged to  themselves  a right  of  punishing,  without  any  legal  process,  those 
whom  they  considered  transgressors  of  tne  law  ; and  in  some  cases,  as  in  rhe 
case  of  one  who  had  forsaken  the  law  of  Moses,  they  thought  they  were  jus- 
tified in  killing  them.  They  therefore  made  no  scruple  of  acquainting  the  chief 
priests  and  elders  with  their  conspiracy  against  the  life  of  Paul,  and  applying 
for  their  connivance  and  support : who,  being  chiefly  of  the  sect  of  the  Saddu- 
cees,  and  the  apostle’s  bitterest  mernies,  were  so  far  from  blaming  them  for  it. 


that  they  gladly  aided  and  abetted  them  in  this  mode  of  despatching  him,  and 
on  its  failure  they  soon  afterwards  determined  upon  making  a similar  attempt. 
If  these  were,  in  their  bad  way,  conscientious  men,  they  were  under  no  neces- 
sity of  perishing  for  hunger,  when  the  providence  of  God  had  hindered  them 
from  accomplishing  their  vow  ; for  their  vows  of  abstinence  from  eating  and 
drinking  were  as  easy  to  loose  as  to  bind,  any  of  their  wise  men  or  Rabbles 
having  power  to  absolve  them,  as  Lightfoot  has  shown  from  theTalmud.J — B. 

Ver.  14.  A great  curse.— Doddridge,  “ a solemn  anathema.”  See  note  on 
Num.  xxii.  6. 


Paul  is  sent  to  Felix 


ACTS. — CHAP.  XXIV.  lie  js  accused  by  Tertullus. 


go  to  Cesarea,  and  horsemen  threescore  and 
ten,  and  spearmen  two  hundred,  at  the  third 
hour  of  the  night ; 

24  And  provide  them  beasts,  that  they  may  set 
Paul  on,  and  bring  him  safe  unto  Felix  the 
governor. 

25  And  he  wrote  a letter  after  this  manner: 

26  Claudius  Lysias  unto  the  most  excellent 
governor  Felix  sendeth  greeting : 

27  This  w man  was  taken  of  the  Jews,  and 
should  have  been  killed  of  them  : then  came 
I with  an  army,  and  rescued  him,  having  un- 
derstood that  he  was  a Roman. 

28  And  * when  I would  have  known  the 
cause  wherefore  they  accused  him,  I brought 
him  forth  into  their  council : 

29  Whom  I perceived  to  be  accused  of  ques- 
tions >'  of  their  law,  but  to  have  nothing  2 laid 
to  his  charge  worthy  of  death  or  of  bonds. 

30  And  when  11  it  was  told  me  how  that  the 
Jews  laid  wait  for  the  man,  I sent  straightway 
to  thee,  and  gave  b commandment  to  his  ac- 
cusers also  to  say  before  thee  what  they  had 
against  him.  Farewell. 

31  Then  the  soldiers,  as  it  was  commanded 
them,  took  Paul,  and  brought  him  by  night  to 
Antipatris. 

32  On  the  morrow  they  left  the  horsemen  to  go 
with  him,  and  returned  to  the  castle : 

33  Who,  when  they  came  to  Cesarea,  and 
delivered  the  epistle  c to  the  governor,  present- 
ed Paul  also  before  him.  . 

34  And  when  the  governor  had  read  the  letter , 
he  asked  of  what  province  he  was.  And  when 
he  understood  that  he  was  of  d Cilicia; 

35  I will  hear  thee,  said  he,  when  thine  accu- 


A.  M.  cir. 
4064. 

A.  I ).  cir. 
60. 


wc.2l.33. 

•24.7. 

x c.22.30. 


18.15. 

>.19 


z c.26.31. 
a ver.20,21. 


b c.24.8. 
25.6. 


c ver.25..30. 
(1  c.21.39. 


e c.24. 1,  &c 
25.16. 

f Mat. 27.27 

a c.23.2. 
25.2. 

b Pa.  11.2 

c Ps.  12.2 

d Lu.23.2 
c.6.13. 
16.20. 

17.6. 

21.28. 

1 Pe.2.12, 
19. 

e c.  19.37. 
21.28. 


f Jn. 18.31. 


g c.21.33. 
h c.23.30. 


i Felix, 
made  Pro- 
curator 
over  Ju- 
dea, 

A.  D.  53. 


sers  e are  also  come.  And  he  commanded 
him  to  be  kept  in  1 Herod’s  judgment  hall. 
CHAPTER  XXIV. 

1 Paul  being  occulted  by  Terlullus  the  orutor,  10  nnuwereth  for  bis  life  and  doctrine 
21  He  pre-iclielb  Clirinl  to  the  governor  and  his  wife.  26  The  governor  hopeth  for  a 
bribe,  but  in  vuin.  27  At  lust,  going  out  of  >ij9  office,  he  leave*li  Puid  in  prinon. 

AND  after  five  days  Ananias'1  the  high  priest 
descended  with  the  elders,  and  with  a cer- 
tain orator  named  Tertullus,  who  informed b the 
governor  against  Paul. 

2 And  when  he  was  called  forth,  Tertullus  be- 
gan to  accuse  him,  saying,  Seeing  that  by  thee 
we  enjoy  great  quietness,  and  that  very  worthy 
deeds  c are  done  unto  this  nation  by  thy  pro- 
vidence, 

3 We  accept  it  always,  and  in  all  places, 
most  noble  Felix,  with  all  thankfulness. 

4 Notwithstanding,  that  I be  not  farther  tedi- 
ous unto  thee,  I pray  thee  that  thou  wouldest 
hear  us  of  thy  clemency  a few  words. 

5 For  we  have  found  this  man  a pestilent  fel- 
low, and  d a mover  of  sedition  among  all  the 
Jews  throughout  the  world,  and  a ringleader 
of  the  sect  of  the  Nazarenes: 

6 Who  also  hath  gone  about  to  profane  " the 
temple  : whom  we  took,  and  would  have  judg- 
ed f according  to  our  law. 

7 But  the  chief  e captain  Lysias  came  upon  us. 
and  with  great  violence  took  him  away  out  of 
our  hands, 

8 Commanding  his  accusers  h to  come  unto 
thee : by  examining  of  whom  thyself  mayest 
take  knowledge  of  all  these  things,  whereof 
we  accuse  him. 

9 And  the  Jews  also  assented,  saying  that 
these  things  were  so. 

10  Tf  Then  Paul,  after  that  the  ' governor  had 


gan  to  spread  extensively,  and  was  found  hostile  to  every  kind 
of  vice,  then  it  became  odious,  and  the  object  of  Pagan  per- 
secution. It  must  be  here  remarked,  that  Christianity,  in  the 
first  age,  attacked  Paganism  by  argument  and  persuasion 
only;  as  we  see  in  Paul’s  noble  defence  before  the  Areopagites. 
It  defaced  none  of  its  idols,  and  broke  down  none  of  its  altars  ; 
and  had  Pagans  employed  only  the  same  weapons,  it  would 
have  been  a bloodless  contest;  but  Paganism  had  no  argu- 
ments, and  when  thus  attacked  could  answer  only  by  the 
sword.  This,  however,  was  not  employed  till  the  imperial 
power  fell  into  the  hands  of  Nero,  who  is  entitled  to  the  igno- 
miny of  being  author  of  the  first  general  persecution  of  Chris- 
tians by  Pagan  Rome. 

We  have  been  led  into  these  digressive  remarks  by  the  libe- 
ral conduct  of  Claudius  Lysias,  in  rescuing  Paul  from  Jewish 
persecution  and  determined  assassination.  The  conduct  of 
Felix,  also,  or  rather  the  Roman  laws,  must  be  commended, 
which  allowed  the  prisoner  to  defend  himself  before  his  ac- 
cusers in  open  court ; the  governor’s  meanness,  however,  in 
seeking  a bribe  for  his  liberation,  has  fixed  a stain  upon  his 
character  which  is  indelible : but  Paul’s  trial,  and  Felix’s  be- 
haviour, will  come  regularly  before  us  in  the  next  section. 

Chap.  XXIV.  Ver.  1 — 27.  Paul -pleads} >is  cause  before  Fe- 
lix.— Nothing  can  show  more  forcibly  the  inveterate  hatred  of 
the  Jews  against  Paul,  than  their  unwearied  pursuit  of  him  from 
time  to  time,  and  from  place  to  place— even  to  Cesarea,  which 
appears  to  have  been  more  than  70  miles  from  Jerusalem.  Nor 
did  they  spare  expense  for  professional  orators,  who,  as  we  all 
well  know,  do  not  travel  for  nothing.  In  this  address  of  Ter- 
tullus, w'e  have  also  a fair  specimen  of  the  flattering  style  of 
these  venal  pleaders,  whose  office  was  to  make  “ the  worse 
appear  the  better  cause.”—”  Almost  every  word  of  this  oration 
is  false,”  says  Dr.  Doddridge : particularly  “ the  accusation 
against  Paul,  and  the  encomium  on  Felix.  All  histprians 
agree  that  he  was  a man  of  so  bad  a character,  that  his  go- 


Ver.  24.  Felix.  [This  was  Claudius  Felix,  the  successor  of  Cumanus  in 
the  irovernment  of  Juiloa.  He  was  a freedman  of  the  emperor  Claudius,  and 
brulher  of  Pallas,  also  a freedman.  the  chief  favourite  of  the  emperor.  Ta- 
citus c alls  him  Antonius  Felix  ; and  eives  us  to  understand,  that  he  govern- 
ed with  all  ihe  authority  of  a king.  and  the  baseness  and  insolence  of  a quon- 
dam slave.  According  to  Suetonius  he  had  three  queens  to  his  wives  ; that  is,  he 
was  married  thrice,  and  each  time  to  the  daughter  or  niece  of  a king.  He  was 
n base.  mere,  nary,  and  cruel  governor ; and  when  lie  was  recalled  to  Rome, 
A.  D.  60.  the  Jews  brought  forward  so  many  proofs  of  his  extortions  and 
violence  before  Nero,  to  whom  they  accused  him,  that  he  would  certainly 
have  been  executed  or  ruined,  if  it  had  not  been  prevented  by  the  influence  of 
his  brother  Pallas.  Josephus.]— Bolster. 

Ver.  31.  Antipatris — IThe  ancient  Caphar  Saba,  was  so  called  by  Herod 
the  Great,  in  honour  of  his  father  Antipater.  It  was  situated  in  a very  fruitful 
plain,  watered  with  many  springs  and  rivulets,  and  prettv  near  the  mountains, 
in  tlie  way  from  Jerusalem  to  Cesarea,  ( Josephus,)  150  stadia,  or  17  miles, 
from  Joppa,  and  according  to  the  Old  Jerusalem  Itinerary.  40  miles  from 
Lvdda.  and  25  from  Cesarea.) — Bagster. 

1230 


vernment  was  a plague  to  all  the  provinces  over  which  he 
presided  : and,  as  for  Judea,  its  state  under  Felix  was  so  far 
from  being  what  Tertullus  here  represents,  that  Josephus  (be- 
sides what  he  says  of  the  barbarous  and  cowardly  assassina- 
tion of  Jonathan,  the  High  Priest,  by  bis  means)  declares  that 
the  Jews  accused  him  before  Nero  of  insufferable  oppressions, 
and  had  certainly  ruined  him,  if  his  brother  Pallas  nad  not  in- 
tenjosed  in  his  favour.”  As  to  his  “ worthy  deeds,”  the  only 
thing  that  can  be  said  in  favour  of  him  is,  that  he  cleared  the 
coun  try  of  robbers  and  impostprs. 

With  respect  to  Paul,  we  will  hear  him  sneak  for  himself: 
and  without  attempting  flattery,  like  Tertullus,  we  may  ob- 
serve he  treats  Felix,  as  a judge,  with  great  respect,  and  ex- 
presses his  satisfaction  at  being  called  before  him,  as  he  knew 
that  he  was  not  altogether  a stranger  to  Jewish  laws  and  cus- 
toms, in  which  he  may  allude,  perhaps,  to  his  being  married  to 
Drusilla,  who  was  a Jewess.  As  to  Paul’s  attempting  to  raise 
a sedition,  there  was  no  pretence  for  it,  as  he  had  been  there 
hut  a few  days  for  many  years  past ; and  with  respect  to  his 
introducing  Gentiles  into  the  holy  precincts  of  the  temple,  he 
had  indeed  been  seen  with  an  Ephesian  in  the  city,  but  he  went 
into  the  temple  with  Jews  only,  with  whom  he  was  united  in 
the  performance  of  a religious  vow.  (See  ch.  xviii.  23 — 30.)  It 
is  true  that  he  belonged  to  “ the  sect  of  the  Nazarenes,”  i.  e. 
the  followers  of  Jesus  of  Nazareth;  and  after  the  way  which 
they  called  heresy,  or  a sect,  did  he  worship  the  God  of  Israel, 
believing  all  things  contained  in  the  law  or  the  prophets,  and 
particularly  the  resurrection  of  the  dead  ; the  avowal  of  which 
had  brought  upon  him  the  vengeance  of  the  Sadducees,  to 
which  sect  (strange  to  tell !)  belonged  many  of  the  highei 
order  of  priests  as  well  as  laymen. 

Felix,  finding  in  all  this  no  crime  of  which,  as  Roman  go- 
vernor, he  could  well  take  cognizance,  and  that  they  nad 
brought  no  witness  as  to  the  material  points,  of  raising  a riot 
or  defiling  the  temple,  he  deferred  his  decision  till  the  ehiel 


Ver.  35.  Herod's  judgment  hall—  Or  Pret^um,  one  of  Herod’s  palaces, 
with  a state  prison,  probably,  in  the  tower  of  it. 

Chap.  XXIV.  Ver.  l.  Ananias  ....  descended  with  the  elders— i.  e.  came 
down  from  Jerusalem  to  Cesarea  ; and  they  brought  with  them  a professed 
orator  and  advocate,  to  plead  their  cause. 

Ver.  2.  Seeing  that  by  thee.—[Ye\\x,  bad  as  he  was,  had  certainly  rendered 
some  services  to  Judea.  He  had  entirely  subdued  a very  formidable  banditti 
which  had  infested  the  country,  and  sent  their  captain,  Eliezar,  to  Rome, 
(Josephus;)  had  suppressed  ihe  sedition  raised  by  the  Egyptian  impostor, 
(chap.  xxi.  38  ;)  and  had  quelled  a very  afflictive  disturbance  which  took  place 
between  the  Syrians  and  Jews  of  Cesarea.  But.  though  Tertullus  might 
truly  say.  “by  thee  we  enjoy  great  quietness,’’  yet  it  is  evident  that  he  waa 
guilty  of  the  grossest  flattery,  as  we  have  seen,  bolh  from  his  own  historians 
and  Josephus,  that  he  was  both  a bad  man  and  a had  governor.]— Bagster. 
By  thy  providence.— Wesley,  “prudence.”  Doddridge,  “ prudent  ad- 
ministration.” 

Ver  5.  A pestilent  fellow.— More  emphatically,  *’  a pestilence  or.  as  we 
should  sftv,  a pest  lo  society 


Paul  answereth  for  himself.  ACTS. — CHAP.  XXV.  He  is  accused  before  i'esius. 


beckoned  unto  him  to  speak,  answered,  For- 
asmuch as  I know  that  thou  hast  been  of  ma- 
ny years  a judge  unto  this  nation,  I do  the  more 
cheerfully  i ans  er  for  myself : 

11  Because  that  thou  mayest  understand,  that 
there  are  yet  but  twelve  days  since  I went-  up 
to  k Jerusalem  for  to  worship. 

12  And  they  neither  > found  me  in  the  temple 
disputing  with  any  man,  neither  raising  up  the 
people,  neither  in  the  synagogues,  nor  in  the 
city : 

13  Neither  can  they  prove  m the  things  where- 
of they  now  accuse  me. 

14  But  this  I confess  unto  thee,  that  after  the 
way  which  they  call  heresy,  so  n worship  I the 
God  of0  my  fathers,  believing  all  things  which 
are  p written  in  the  law  and  i in  the  prophets : 

15  And  have  hope  r toward  God,  which  they 
themselves  also  allow,  that  there  shall  be  a re- 
surrection s of  the  dead,  both  of  the  just  and 
unjust. 

16  And  herein  do  I exercise  myself,  to  have 
1 always  a conscience  void  of  offence  toward 
God,  and  toward  men. 

17  Now  after  many  years  I came  u to  bring 
alms  to  my  nation,  and  offerings. 

18  Whereupon  certain  Jews  from  Asia  found 
me  purified  in  the  temple,  neither  with  multi- 
tude, nor  with  tumult. 

19  Who  ought  to  have  been  here v before  thee, 
and  object,  if  they  had  aught  against  me. 

20  Or  else  let  these  same  here  say,  if  they  have 
found  any  evil  doing  in  me,  while  I stood  be- 
fore the  council, 

21  Except  it  be  for  this  one  voice,  that  I cried 
standing  among  them,  Touching  the  resurrec- 
tion of  the  dead  I am  called  in  question  by  you 
this  day. 

22  T[  And  when  Felix  heard  these  things,  ha- 
ving more  perfect  knowledge  of  that  way,  he 
deferred  them,  and  said,  When  Lysias  w the 
chief  captain  shall  come  down,  I will  know  the 
uttermost  of  your  matter. 


A.  M.  clr. 
406-1. 

A.  D.  cir. 
GO. 


j lPe.3.15. 
k c.21.15. 

1 c.25.8. 
28.17. 

m 1 Pe.3.16. 
n Mi. 4.5. 
o 2 Ti.  1.3. 
p Lu. 24.27. 
c.26.22. 
28.23. 

q Mat 22. 40 
Lu.16.16. 
Jn.1.45. 
c.13.15. 
Ro.3.21. 
r C.23.6.&C. 
26.6,7. 
28.20,  &c. 
s Da.  12.2. 
Jn. 5.28,29 
1 Co.  15. 12 
..27 

Ro.20.6, 

13. 

t c.23.1. 
u c.  11.29,30 
20.16. 

Ro.  15.25. 
v c.25.16. 

\v  ver.7. 


x c.27.3. 
28.16. 
y Pr.16.12. 
Je.22.15.. 
17. 

Da-4.27. 
Jo.  16.8. 
z Pr.31.4,5. 
Da. 5.1. .4. 
Ho.7.5. 

1 Pe.4.4. 
a Ps.50.3,4. 

Da.  12.2. 

Mat.  25.31 
..46. 

2 Co. 5. 10. 
Re.20.12. 

b Ps.99.1. 

Is.  32. 11. 
Ha. 3.16. 
He.  4. 1,12. 
c Pr.  1.24,32 
Mtxl.22.5. 
25.1..  10. 
d Ex.23.8. 
A.  M.  4066. 

A.  D.  62. 
e Ma.15.15. 

c.25.9. 
a c.23. 14,15 
b or,  as 
some 
copies 
read,  no 
more  than 
8 or  10 
days. 


23  And  he  commanded  a centurion  to  keep 
Paul,  and  to  let  him  have „*  liberty,  and  that 
he  should  forbid  none  of  his  acquaintance  to 
minister  or  come  unto  him. 

24  H And  after  certain  days,  when  Felix 
came  with  his  wife  Drusilla,  which  was  a Jew- 
ess, he  sent  for  Paul,  and  heard  him  concerning 
the  faith  in  Christ. 

25  And  as  he  reasoned  of  ’ righteousness, 
temperance,  2 and  judgment  “to  come,  Felix 
b trembled,  and  answered,  Go  c thy  way  for 
this  time  ; when  I have  a convenient  season,  I 
will  call  for  thee. 

26  He  hoped  also  that  money  d should  have 
been  given  him  of  Paul,  that  he  might  loose 
him  : wherefore  he  sent  for  him  the  oftener, 
and  communed  with  him. 

27  But  after  two  years  Porcius  Festus  came 
into  Felix’  room  : and  Felix,  willing  to  show 
e the  Jews  a pleasure,  left  Paul  bound. 

CHAPTER  XXV. 

2 The  Jews  accuse  Paul  before  Festus.  8 He  answeretli  for  himself,  11  and  appealeth 
unto  Cesar.  14  Afterwards  Festus  openelh  his  matter  to  king  Agrippa,  23  and  he  ia 
brought  forth.  25  Festus  cleareth  him  of  having  done  any  tiling  worthy  of  death. 

NOW  when  Festus  was  come  into  the  pro- 
vince, after  three  days  he  ascended  from 
Cesarea  to  Jerusalem. 

2  Then  the  high  priest  and  the  chief  of  the 
Jews  informed  him  against  Paul,  and  besought 
him, 

3  And  desired  favour  against  him,  that  he 
would  send  for  him  to  Jerusalem,  laying  “ wait 
in  the  way  to  kill  him. 

4  But  Festus  answered,  that  Paul  should  be 
kept  at  Cesarea,  and  that  he  himself  would 
depart  shortly  thither. 

5  Let  them  therefore,  said  he,  which  among 
you  are  able,  go  down  with  me,  and  accuse 
this  man,  if  there  be  any  wickedness  in  him. 

6  And  when  he  had  tarried  among  them 
b more  than  ten  days,  he  wTent  down  unto  Ce- 
sarea ; and  the  next  day  sitting  on  the  judg- 
ment seat  commanded  Paul  to  be  brought. 

7  And  when  he  was  come,  the  Jew's  which 


captain,  Lysias,  should  come  to  Cesarea,  when  he  would  again 
hear  the  cause ; in  the  mean  time,  finding  it  was  a malicious 
prosecution,  he  committed  him  to  the  care  of  a Roman  centu- 
rion, with  orders  for  his  being  liberally  treated. 

Before  Lysias  arrived,  however,  his  own  wife,  Drusilla,  came, 
who  was  a Jewess,  and  he  seems  to  have  considered  this  a 
proper  opportunity  to  hear  farther  “ concerning  the  faith  in 
Christ.”  On  this  occasion  Paul  seems  to  have  been  regardless 
of  his  own  circumstances,  but  reasoned  so  forcibly  on  “ right- 
eousness, temperance,  and  judgment  to  come,”  that  even  Felix 
trembled.  And  well,  indeed,  he  might,  if  he  was  the  character 
represented  by  Josephus.  No  topic  could  be  better  calculated 
to  alarm  a rapacious  tyrant,  a seducer,  and  an  adulterer;  no 
eloquence  more  adapted  to  make  him  tremble , than  the  mas- 
terly and  energetic  reasoning  of  St.  Paul.  He  did  tremble, 
and  could  bear  no  more  ; but  hastily  dismissed  the  preacher — 
“ Go  thy  way  for  this  time  : when  I have  a convenient  season 
I will  send  for  thee.”  Alas  ! how  manv  have  thus  put  away 
from  them  the  words  of  eternal  life,  and  found  no  other  oppor- 
tunity for  ever ! 

As  to  Felix,  he  desired  no  more ; but  hoped,  as  Paul  was  a 
Roman  citizen,  that  he  should  have  received  a bribe  for  his 
liberation  : but,  as  this  was  not  the  case,  (for  Paul  would  nei- 
ther bribe  nor  be  bribed,)  after  dallying  with  the  cause  two 
years,  till  Festus  (his  successor)  came,  he  left  him  in  confine- 
ment, “ willing  to  show  the  Jews  a pleasure.” 

Chap.  XXV.  Ver.  I — 27.  Paul  being  accused  before  Festus, 
appeals  to  Cesar. — We  have  seen,  in  the  close  of  the  preceding 


Ver.  10.  Many  yearn. — According  to  Bishop  Pearson,  five  and  a half ; but 
according  to  Mr.  Biscoe.  seven. 

Vet  it.  Heresy.— This  is  the  same  word  that,  in  ver.  5,  is  translated  sect, 
which  is  admitted  to  be  its  primary  meaning ; though  it  afterwards  acquired 
a theological  or  ecclesiastical  use,  as  implying  the  maintenance  of  important 
or  fundamental  error.  So  Dr.  Wafer  land  defines  heresy  to  be.  “ Not  merely 
a mistake  ofjudgment,  (though  in  fundamentals,)  but  espousing  such  errone- 
ous judgment,  either  teaching  or  disseminating  it,  or  openly  supporting  and 
assisting  those  that  do.  This  I conceive  (said  he)  to  be  the  true  scripture 
notion  of  heresy.”  Waterland's  Importance  of  the  Trinity. 

Ver.  15.  Just  and  unjust. — The  Pharisees,  according  to  Josephus,  admitted 
only  the  resurrection  of  the  just— not  the  unjust. 

Ver.  22.  Having  moreperfectknowledge— Doddridge,  " After  I have  been 
more  accurately  informed.”  Dr.  D.  remarks,  that  the  words  themselves  are 
ambiguous,  and  may  refer  t a his  having  obtained  by  this  examination  a 


chapter,  that  Felix  left  Paul  a prisoner  to  please  the  Jews  : ac- 
cordingly, no  sooner  had  Festus  arrived  at  Jerusalem,  than  the 
High  Priest  and  the  chief  of  the  Jews  applied  to  him  against 
Paul,  desiring  that  he  would  send  for  him  from  Cesarea  to  Je- 
rusalem, while  he  was  there,  at  the  same  time  laying  in  war. 
on  the  way,  to  kill  him.  Whether  Festus  had  seen  the  letter  ol 
Lysias  to  Felix,  stating  that  the  Jews  had  before  done  so,  (ch. 
xxiii.  26 — 30,)  or  whether  it  was  a special  act  of  His  prov. 
dence,  who  controls  the  hearts  of  princes,  in  order  to  preserve 
Paul,  Festus  refused  to  listen  to  their  request,  but  required 
them  to  go  with  him  to  Cesarea,  whither  he  went  in  about  ten 
days  afterwards.  The  next  day  after  their  arrival,  Paul  and 
his  accusers  were  brought  before  him,  and  they  laid  so  many 
things  to  his  charge,  that  though  they  could  not  prove  them. 
Festus  showed  an  evident  disposition  to  oblige  the  Jews,  by 
sending  him  back  to  Jerusalem.  Paul,  however,  resisted  this, 
as  illegal  and  unjust,  and  knowing  that  he  was  to  bear  witness 
for  Christ  at  Rome  also,  (ch.  xxiii.  11,)  at  once  appealed  to 
Cesar;  Festus  admitted  the  appeal,  and  it  appears  He  had  no 
right  to  refuse  a Roman  citizen. 

A few-  days  after  this,  however,  King  Agrippa,  and  his  sis- 
ter, Bernice,  came  upon  a visit  to  Festus  at  Cesarea,  on  which 
occasion  the  latter  related  the  circumstances  of  Paul’s  case, 
against  whom  the  Jews  had  desired  judgment,  on  account  of 
a pretended  conviction  that  had  previously  taken  place.  Fes- 
tus,  however,  gave  them  to  understand  that  the  Roman  laws 
did  not  allow  this,  but  required  the  accusers  to  appear  face  to 
face,  and  that  the  accused  should  be  allowed  to  answer  for 


belter  knowledge  of  the  subject ; or,  more  properly,  (as  Beta  and  Grotivs  ex- 
plain them,)  to  a desire  of  obtaining  farther  information,  when  Lysias  came, 
which  seems  far  more  natural. 

Ver.  24.  Dn/silln.- Josephus  says,  this  woman  was  the  daughter  of  Herod 
Agrippa,  before  named,  and  sister  to  the  Agrippa  mentioned  in  the  next  chap- 
ter.  She  had  been  married  to  Azizus,  kingof  the  Emesenes,  hut  Felix  seduced 
her  by  means  of  one  Simon,  a magician  ; so  that  they,  in  fact,  lived  in  adultery, 
under  the  mask  of  marriage. 

Ver.  27.  Porcius  Festus. — [Porcius  Festus  was  put  into  the  government  ot 
Judea  in  the  sixth  or  seventh  year  of  Nero  ; and  died  about  two  years  altor- 
wards,  and  was  succeeded  by  Albinus.] — Bagster. 

Chap.  XXV.  Ver.  1.  The  province. — [By  the  province  Judea  is  meant ; for 
after  the  death  of  Herod  Agrippa,  Claudius  thought  it  imprudent  to  trust  the 
government  in  the  hands  of  his  son  Agrippa,  who  was  then  hut  17  years  °1  aae  r 
and,  therefore.  Cuspius  Fadlts  was  sent  to  be  procurator.  And  when  after 

1231 


Paul  appeals  to  Cesar. 


ACTS. — CHAP.  XXVI.  He  is  brought  bejore  Agrippa. 


came  down  from  Jerusalem  stood  round  about, 
and  laid  many  and  grievous  complaints  against 
Paul,  which  c they  could  not  prove. 

8 Tf  While  he  answered  for  himself,  Neither 
against  the  law  of  the  Jews,  neither  against 
the  temple,  nor  yet  against  Cesar,  have  I of- 
fended any  thing  at  all. 

9 But  Festus,  willing  to  do  the  Jews  a plea- 
sure, answered  Paul,  and  said,  Wilt  thou  go 
up  to  Jerusalem,  and  there  be  judged  of  these 
things  before  me? 

10  Then  said  Paul,  I stand  at  Cesar’s  judg- 
ment seat,  where  1 ought  to  be  judged:  to  the 
Jews  have  I done  no  wrong,  as  thou  very  well 
knowest. 

11  For  if  I be  an  offender,  or  have  committed 
any  thing  worthy  of  death,  I refuse  not  to  die: 
but  if  there  be  none  of  these  things  whereof 
these  accuse  me,  no  man  may  deliver  me  unto 
them.  I appeal  d unto  Cesar. 

12  Then  Festus,  when  he  had  conferred  with 
the  council,  answered,  Hast  thou  appealed  un- 
to Cesar  ? unto  Cesar  shalt  thou  go. 

13  H And  after  certain  days  king  Agrippa  and 
Bernice  came  unto  Cesarea  to  salute  Festus. 

14  And  when  they  had  been  there  many  days, 
Festus  declared  Paul’s  cause  unto  the  king, 
saying,  There  is  a certain  man  left  in  bonds 
by  Felix  : 

15  About  whom,  when  eI  was  at  Jerusalem, 
the  chief  priests  and  the  elders  of  the  Jews  in- 
formed me,  desiring  to  have  judgment  against 
him. 

16  To  whom  I answered,  It  is  not  the  manner 
of  the  Romans  to  deliver  any  man  to  die,  be- 
fore that  he  which  is  accused  have  the  accu- 
sers face  to  face,  and  have  license  to  answer 
for  himself  concerning  the  crime  laid  against 
him. 

17  Therefore,  when  r they  were  come  hither, 
without  any  delay  on  the  morrow  I sat  on  the 
judgment  seat,  and  commanded  the  man  to  be 
brought  forth. 

18  Against  whom  when  the  accusers  stood 


A.  M.  4066. 
A.  D.  62. 


c Pa.a5.ll. 
Mat.  5.11, 
12 

c.  21. 5,13. 


d c.26.32. 


e 


ver.  2,3. 


g c.18.15. 


Ii  or,  I w rut 
doubtful 
how  to  in - 

liereof. 


i or,  judg- 
ment. 


) Ex. 7. 24. 

k c.9.15. 

1 ver.  3,7. 

me. 22. 22. 

ii  c.23.9,29. 
26.31. 


o ver.11,12 


p Pr.  18.13. 
J n.7.51. 


up,  they  brought  none  accusation  of  such 
things  as  I supposed  : 

19  But  s had  certain  questions  against  him  of 
their  own  superstition,  and  of  one  Jesus,  which 
was  dead,  whom  Paul  affirmed  to  be  alive. 

20  And  because  h I doubted  of  such  manner 
of  questions,  I asked  him  whether  he  would 
go  to  Jerusalem,  and  there  be  judged  of  these 
matters. 

21  But  when  Paul  had  appealed  to  be  reserv- 
ed unto  the  ' hearing  of  Augustus,  I com- 
manded him  to  be  kept  till  I might  send  him  to 
Cesar. 

22  Then  Agrippa  said  unto  Festus,  I would 
also  hear  the  man  myself.  To-morrow,  said 
he,  thou  shalt  hear  him. 

23  If  And  on  the  morrow,  when  Agrippa  was 
come,  and  Bernice,  with  great ) pomp,  and  was 
entered  into  the  place  of  hearing,  with  the  chief 
captains,  and  principal  men  of  the  city,  at  Fes- 
tus’ commandment  Paul  k was  brought  forth. 

24  And  Festus  said,  King  Agrippa,  and  all 
men  which  are  here  present  with  us,  ye  see 
this  man,  about  whom  all  ' the  multitude  of 
the  Jews  have  dealt  with  me,  both  at  Jerusa- 
lem, and  also  here,  crying  m that  he  ought  not 
to  live  any  longer. 

25  But  when  I found  that  he  had  committed 
nothing  n worthy  of  death,  and  that  he  him- 
self hath  appealed  0 to  Augustus,  I have  de- 
termined to  send  him. 

26  Of  whom  I have  no  certain  thing  to  write 
unto  my  lord.  Wherefore  I have  brought  him 
forth  before  you,  and  specially  before  ffiee,  O 
king  Agrippa,  that,  after  examination  had,  I 
might  have  somewhat  to  write. 

27  For  p it  seemeth  to  me  unreasonable  to 
send  a prisoner,  and  not  withal  to  signify  the 
crimes  laid  against  him. 

. CHAPTER  XXVI. 

2 Paul,  in  the  presence  of  Agrippa,  declareih  his  life  from  his  childhood,  12  and  how 

miraculously  he  was  converted,  and  called  to  his  apostleship.  24  Festus  chargeth 

him  to  be  mad,  wherennlo  he  answereth  modestly.  28  Agrippa  is  almost  persuaded 

to  be  a Christian.  31  The  whole  company  pronounce  him  innocent. 

THEN  Agrippa  said  unto  Paul,  Thou  art 
permitted  to  speak  for  thyself.  Then  Paul 


himself.  This  was  therefore  done ; but  when  the  accusers 
came,  they  left  their  witnesses  behind,  and  substantiated  no 
one  charge  that  he  had  expected,  but  “ had  certain  questions 
against  him  of  their  religion,  and  of  one  Jesus,  which  was 
dead,  whom  Paul  affirmed  to  be  alive.”  Not  understanding 
such  questions,  Festus  had  inquired  if  Paul  was  willing  to  go 
to  Jerusalem  to  be  judged,  but  he  had  declined  this,  and  ap- 
pealed to  Cesar,  to  whom,  therefore,  he  must  be  sent. 

The  curiosity  of  Agrippa  being  excited  by  this  account,  he 
expressed  a great  desire  to  see  this  celebrated  prisoner,  and  to 
hear  what  he  had  to  advance  in  favour  of  a sect  which  was 
“ every  where  spoken  against.”  This  was  immediately  agreed 
to,  ana  the  following  day  was  appointed  for  the  hearing.  Ac- 
cordingly, next  morning,  Agrippa,  with  his  sister,  Bernice,  came 
into  court  in  great  pomp,  with  the  chief  captains  and  principal 
men  of  the  city,  and  Paul  also  was  brought  before  them.  Fes- 
tus now,  pointing  to  him,  told  the  court  that  this  was  the  man 


wards  Claudius  had  •riven  to  Agrippa  the  tetrarchy  of  Philip,  he  nevertheless 
kept  the  province  of  Judea  in  his  own  hands,  and  governed  it  by  procurators 
sent  from  Romo.  Josephus.]— Bagster. 

Yer.  10.  I stand  at  Cesar's  judgment  seat. — Doddridge,  “Tribunal."  The 
tribunals  of  the  Roman  procurators  were  held  in  Cesar’s  name,  and  by  com- 
mission from  him.  So  our  courts  are  held  in  the  name  of  the  people,  the 
state,  or  the  commonwealth. 

Ver.  il.  I appeal  unto  Cesar—  [An  appeal  to  the  emperor  was  the  right  of 
a Roman  citizen,  and  was  highly  respected  ; the  Julian  law  condemned  those 
magistrates,  and  others,  as  violaters  of  the  public  peace,  who  had  pul  to  death, 
tortured,  scourged,  imprisoned,  or  condemned  any  Roman  citizen  who  had  ap- 
pealed to  Cesar.  This  law  was  so  sacred  and  imperative,  that,  in  the  perse- 
cution under  Trajan.  Pliny  would  not  attempt  to  put  to  death  Roman  citizens, 
who  were  proved  to  have  turned  Christians,  but  determined  to  send  them  to 
Rome,  probably  because  they  had  appealed.! — Bagster. 

Ver.  13.  King  Agrippa—  This  Agrippa  was  the  son  of  Herod  Agrippa, 
(chap,  xiii.,)  who,  on  Ins  father’s  dealh  was  thought  too  young  to  succeed  him, 
(being  only  seventeen,)  but  had  now  the  tetrarchies  of  Philip  and  Lysanias, 

with  part  of  Galilee. Bernice—  [Or  Berenice,  was  the  daughter  of  Herod 

Agrippa,  and  sister  of  king  Asrippa.  She  was  first  married  to  her  uncle 
Herod,  king  of  Chaleis  ; upon  whose  death,  she  went  to  her  brother  Agrippa, 
with  whom  she  was  said  to  live  in  incest,  which  is  alluded  to  by  Juvenal. 
She  was  afterwards  married  to  Polemon,  king  of  Cilicia,  hut  soon  left  him  to 
live  with  her  brother.  (Josephus.)  Titus  Vespasian  fell  in  love  with  her, 
and  would  have  made  her  emperess,  had  he  not  been  prevented  by  the  clamour 
of  the  Romans.  1— Bagster. 

Ver.  15.  Desiring  to  have  judgment — i.  o.  on  the  ground  of  his  trial  before 
Felrx.  Chap  x-xiv.  1,  &c. 

123*2 


to  whom  he  had  referred,  against  whom  the  Jews  had  cried  out 
that  he  was  “ not  fit  to  live  and  he  was  desirous  to  have  hirn 
examined  before  King  Agrippa,  that  he  might  have  something 
definite  to  write  respecting  him. 

, Chap.  XXVI.  Ver.  1—32.  Paul's  defence  b fore  Agrippa. — 
Paul’s  rank  as  a public  speaker  has  been  often  underrated. 
With  a person  rather  diminutive,  and  a voice  perhaps  weak,  or 
in  some  respects  defective,  (see  2 Cor.  x.  10,)  he  everywhere 
commanded  attention,  except  from  the  turbulent  and  bigoted 
Jews;  and  sometimes  even  from  them,  when  he  addressed 
them  in  their  own  language,  (ch.  xxii.  2 ;)  and,  when  he  spoke 
iii  Greek,  Felix,  his  judge,  trembled  before  him  ; Festus  thought 
him  transported  beyond  himself,  in  an  ecstacy  of  frenzy;  and 
King  Agrippa  was  almost  persuaded  to  be  a convert.  We 
must  be  cautious,  however,  (and  he  is  the  first  to  caution  us.) 
not  to  ascribe  too  much  to  Paul,  since,  as  an  apostle,  he  cer- 
tainly came  within  that  promise,  “ When  ye  are  brought  before 


Ver.  16.  Face  to  face.  —Paul  complains  of  the  want  of  this,  chap.  xxiv.  19. 
The  Jews  of  Asia  did  not  attend  bis  trial. 

Ver.  19.  Of  their  own  superstition. — Doddridge,  “ their  own  religion 
Hammond,  “ way  of  worship."  See  note  on  chapter  xvii.  22. 

Ver.  21.  Of  Augustus — Meaning  Nero. 

Ver.  23.  Place  of  hearing— Doddridge,  “ audience." 

Ver.  24.  King  Agrippa— [Was  the  son  of  Herod  Agrippa;.  who  upon  the 
death  of  his  uncle  Herod  king  of  Chaleis,  A.  D.  48,  succeeded  to  his  dominions, 
by  the  favour  of  the  emperor  Claudius.  (Josephus.)  Four  years  afterwards, 
Claudius  removed  him  from  that  kingdom  to  a larger  one  ; giving  him  the  tetrar- 
chy of  Philip,  that  of  Lysanias,  and  the  province  which  Varus  governed.  Nero 
afterwards  added  Julias  in  Peraea,  Tarichaea  and  Tiberias.  Claudius  gave  him 
the  power  of  appointing  the  high  priest  among  the  Jews, — and  instances  of  his 
exercising  this  power  may  be  seen  in  Josephus.  He  was  strongly  attached 
to  the  Romans,  and  did  every  thing  in  his  power  to  prevent  the  Jews  from  re- 
belling ; and  when  he  could  not  prevail,  he  united  his  troops  to  those  of  Ti  tus, 
and  assisted  at  the  siege  of  Jerusalem.  After  the  ruin  of  his  country,  he  retired 
with  his  sister  Berenice  to  Rome,  where  he  died,  aged  70,  about  A.  D.  90.  Ta- 
citus.]—Bagster. Dea  f—  Doddridge,  “pleaded." 

Ver.  25.  Augustus.— Vf  Ae  honourable  title  of  Augustus,  that  \s>,  venerable, 
or  august,  which  was  first  conferred  by  the  senate  on  Octavianus  Cesar,  was 
afterwards  assumed  by  succeeding  Roman  emperors.  Nero,  the  blood-thirsty 
tyrant,  was  the  emperor  at  this  time.]— Bagster. 

Ver.  26.  Unto  my  lord — i.  e.  the  emperor.— [The  title  Lord  was  refused 
l>oth  by  Augustus  and  Tiberius,  who  forbade,  even  by  public  edicts,  its  applica- 
tion to  themselves.  Tiberius  used  to  say,  he  was  lord  only  of  his  slaves,  era 
peror  of  his  troops,  and  prince  of  the  senate.  Nero,  however,  would  have  it  - 
— Bagster. 


Paul  declares  his  calling,  ACTS. — CHAP.  XXVI.  and  conversion,  before  Agrippa. 


stretched  forth  the  hand,  and  answered  for 
himself: 

2 I think  myself  happy,  king  Agrippa,  because 
I shall  answer  for  myself  this  day  before  thee 
touching  all  the  things  whereof  I am  accused 
of  the  Jews : 

3 Especially  because  I know  thee  to  be  “ ex- 
pert in  all  customs  and  questions  which  are 
among  the  Jews:  wherefore  I beseech  thee  to 
hear  b me  patiently. 

4 My  manner  c of  life  from  my  youth,  which 
was  at  the  first  among  mine  own  nation  at  Je- 
rusalem, know  all  the  Jews  ; 

5 Which  knew  me  from  the  beginning,  if  they 
would  testify,  that  after  the  most  straitest  sect 
of  our  religion  I lived  a d Pharisee. 

6 And  now  e I stand  and  am  judged  for  the 
hope  of  the  promise  f made  of  God  unto  our 
fathers : 

7 Unto  which  promise  our  twelve  tribes,  in- 
stantly serving  s God  h day  and  night,  hope  to 
come.  For  which  hope’s  sake,  king  Agrippa, 
I am  accused  of  the  Jews. 

S Why  i should  it  be  thought  a thing  incredi- 
ble with  you,  that  God  should  raise  the  dead  ? 

9 I ) verily  thought  with  myselfj  that  I ought 
to  do  many  things  contrary  to  the  name  of 
Jesus  of  Nazareth. 

10  Which  thing  I also  did  in  k Jerusalem  : and 
many  of  the  saints  did  I shut  up  in  prison,  ha- 
ving received  authority  i from  the  chief  priests; 
and  when  they  were  put  to  death,  I gave  my 
voice  against  them. 

11  And  I punished  them  oft  in  m every  syna- 

Eogue,  and  compelled  them  to  blaspheme ; and 
eing  exceedingly  mad  against  them,  I perse- 
cuted them  even  unto  strange  cities. 

12  Whereupon  as  I went  n to  Damascus  with 
authority  and  commission  from  the  chief  priests, 
13  At  mid-day,  O king,  I saw  in  the  way  a 
light  from  heaven,  above  the  brightness  of  the 


ti  De.17.lS. 
b c.24.4. 
c 2 Ti.3.10. 
d c.22.3. 

Phi. 3 5. 
c c.23.6. 
f Ge.3.15. 
22.18. 

49. 10. 

De.  18, 15, 

2 Sa.7.12. 

P8.132.ll. 

Ia.  4. 2. 

7.14. 

9.6,7. 

Je.23.5. 

33. 14..  16. 
Eze.34  23. 
Da.  9. 2-1. 
Mi. 7.20. 
Zee.  13.1.. 
7. 

Mai. 3. 1. 
c.13.32. 
Ga.4.4. 
g Lu.2.37. 

1 Th.3;10. 
h night  and 
day. 

1 Co.  15. 
12,20. 

) 1 Ti.  1.13. 
k c.8.3. 

Ga.1.13. 

1 c.9.14. 
m c.  22. 19. 
n c.9.3. 


o Ep.3.7. 
Col.  1.23, 
25. 

p c.22.15. 
q c. 22.21. 

Ro.ll.13. 
r Is.35.5. 
42.7. 

s Lu.  1.79. 
Jn.8.12. 

2 Co.4.6. 
Ep.1.18. 
t Col.  1.13. 

1 Pe.2.9. 
u Lu.1.77. 
Ep.1.7. 
Col.  1.14. 

/ Ep.1.11. 
Col.  1.12. 

1 Pe.  1.4. 
w J n.17. 17. 
c. 20.32. 

1 Co.  1.30. 
Re.21.27. 
k Ep.2.8. 

He.  11.6. 
y c.9. 10, &c. 
; Mat.3.8. 
t c.21.30. 
b Lu.24.27, 
46. 

c lCo.15.23. 


sun,  shining  round  about  me  and  them  which 
journeyed  with  me. 

14  And  when  we  were  all  fallen  to  the  earth, 
I heard  a voice  speaking  unto  me,  and  saying 
in  the  Hebrew  tongue,  Saul,  Saul,  why  perse- 
cutest  thou  me?  it  is  hard  for  thee  to  kick 
against  the  pricks. 

15  And  I said,  Who  art  thou,  Lord?  And  he 
said,  I am  Jesus  whom  thou  persecutest. 

16  But  rise,  and  stand  upon  thy  feet : for  I 
have  appeared  unto  thee  for  this  purpose,  to 
make  thee  a 0 minister  and  a p witness  both  of 
these  things  which  thou  hast  seen,  and  of  those 
things  in  the  which  I will  appear  unto  thee  ; 

17  Delivering  thee  from  the  people,  and  from 
the  Gentiles,  unto  9 whom  now  I send  thee, 

18  To  open  r their  eyes,  and,  to  6 turn  them 
from  darkness  to  light,  and  from  the  power 

1 of  Satan  unto  God,  that  they  may  receive 
forgiveness  u of  sins,  and  inheritance  v among 
them  which  are  w sanctified  by  faith  x that  is 
in  me. 

19  Whereupon,  O'  king  Agrippa,  I was  not 
disobedient  unto  the  heavenly  vision  : 

20  But  showed  * first  unto  them  of  Damascus, 
and  at  Jerusalem,  and  throughout  all  the  coasts 
of  Judea,  and  then  to  the  Gentiles,  that  they 
should  repent  and  turn  to  God,  and  do  works 

2 meet  for  repentance. 

21  For  these  causes  the  Jews  a caught  me  in 
the  temple,  and  went  about  to  kill  me. 

22  Having  therefore  obtained  help  of  God,  I 
continue  unto  this  day,  witnessing  both  to 
small  and  great,  saying  none  other  things  than 
those  which  b the  prophets  and  Moses  did  say 
should  come : 

23  That  Christ  should  suffer,  and  that  he 
should  be  the  first c that  should  rise  from  the 
dead,  and  should  show  light  unto  the  people, 
and  to  the  Gentiles. 

24  If  And  as  he  thus  spake  for  himself,  Festus 


governors  and  kings  for  my  sake ....  take  no  thought  how  or 
what  ye  shall  speak,  for  in  that  same  hour  it  shall  be  given 
you.”  (Matt.  x.  19.)  His  orations,  indeed,  have  in  them  all 
the  fervour  of  prophetic  inspiration,  with  the  perfect  coolness 
of  deliberation  and  self-possession.  With  ihe  utmost  indiffer- 
ence to  his  own  fate,  he  aims  at  the  conversion  of  his  hearers. 
“ I would  to  God,  that  not  only  thou,  (king  Agrippa,)  but  also 
all  that  hear  me  this  day,  were  both  almost  and  altogether  such 
as  I atn,  except  these  bonds,” — holding  up  to  view,  probably, 
the  chain  with  which  he  had  been  bound  to  the  soldier  under 
whose  care  he  was.  (See  Acts  xii.  6,  and  note.) 

The  account  which  Paul  here  gives  of  his  former  life  and 
conversion,  is  so  similar  to  what  he  had  repeatedly  given,  par- 
ticularly in  chap,  ix.,  that  we  shall  chiefly  confine  our  present 
remarks  to  what  passed  between  Paul  and  Festus.  Several 
circumstances  mentioned  by  Paul  seem  to  have  formed  the 
ground  of  the  governor’s  suspicions  relative  to  his  understand- 
ing being  affected.  His  initiatory  studies  in  general  literature 
at  Tarsus,  and  his  progress  in  Jewish  and  Rabbinical  litera- 
ture under  Gamaliel,  might  be  supposed  too  much  for  so  weak 
a frame.  The  severe  mortifications  and  multifarious  devotions 
of  his  austere  and  superstitious  sect,  might  strengthen  the  sus- 
picion : and  one  article,  at  least,  of  his  creed,  the  doctrine  of  a 
resurrection,  appeared  to  Pagans,  as  well  as  Sadducees,  so 
utterly  irrational  and  ridiculous,  that  they  would  hardly  think 
a man  sound  in  his  intellects  who  could  cordially  believe  it : 
out  what  would  crown  the  whole,  and  might  be  considered  as 
forming  a demonstration  of  his  insanity,  was  his  wild  and 
visionary  scheme,  as  Festus  would  consider  it,  of  attempting: 
to  convert  the  whole  Gentile  world  to  the  faith  of  the  crucified 
Nazarene.  What ! a Jew,  like  Paul,  teach  morals  and  reli- 


Chap  XXVI.  Ver.  5.  Most  straitest  sect.— Doddridge,  “ the  Btrictest  sect.” 
Josephus  says,  “ The  Pharisees  were  reckoned  the  most  religious  of  any  of  the 
Jews,  and  to  be  the  most  exact  and  skilful  in  explaining  the  laws."  Jewish 
War.  book  i.  chap.  v.  § 2- 

Ver.  6.  Stand  and  am  judged. — " Stand  judged  ” Dr.  John  Edwards. 

Ver.  7.  Unto  which  promise. — Paul  contends  that  the  promise  to  the  fathers 
included,  not  only  the  doctrine  of  a future  life,  but  of  a resurrection  from  the 

dead.  So  our  Lord,  Mat.  xxii.  31,  32.  Compare  chap,  xxiii.  6. Day  and 

night. — Gr.  “ Night  and  day.” 

Ver.  8.  Why  should  it  le  thought,  &c.— “ What  I is  it  thought  a thing  in- 
credible?'’ &c.  Such  is  the  punctuation  of  Beza,  Dr.  J. Edwards,  &c. ; and 
Doddridge  remarks,  that  “ this  is  suited  to  the  animated  manner  of  Paul’s 
speaking.” 

Ver.  10.  I gave  my  voice  — Doddridge,  “ Vote  but  as  Paul  (or  rather 
Saul)  never  had  any  vote  in  the  Sanhedrim,  Lardner  explains  thjs  of  his 


gion  to  the  disciples  of  Socrates  and  Plato? — a Jew  “turn 
from  darkness  unto  light,”  the  illumined  philosophers  of  Greece 
and  Rome  1 “ Surely,  Paul,  thy  learning  must  nave  made  thee 

mad  to  think  of  it.” 

But  what  does  he  reply?  With  the  utmost  calmness,  and 
the  greatest  respect  to  the  governor,  he  denies  the  charge.  “ I 
am  not  mad,  most  noble  Festus  ; but  speak  forth  the  words 
of  truth  and  soberness.” 

This  charge  has  been  often  repeated,  in  various  forms,  by 
the  enemies  of  Christianity.  Finding  the  pretence  of  his  being 
an  impostor,  or  the  dupe  of  such,  to  be  utterly  untenable,  since 
no  rational  motive  could  be  assigned,  why  a man,  with  such 
prospects  as  Paul  had  from  his  education,  talents,  and  con- 
nexions, should  sacrifice  his  ease  and  interests,  and  even  risk 
his  life  in  such  a cause  — 

“ Starving  his  gain,  and  martyrdom  his  price,” 

On  this  ground  modern  infidels  have  generally  considered  Paul 
as  a fanatic,  an  enthusiast,  or  insane.  That  his  zeal  was  fer- 
vid, in  whatever  he  considered  to  be  true  and  just,  is  certain  ; 
but  the  strength  and  coolness  with  which  he  reasoned,  the 
kindness  and  benevolence  with  which  he  acted,  and,  above 
all,  the  purity  and  consistency  of  his  life  and  conduct,  abun- 
dantly demonstrate  that  he  was  neither  an  enthusiast  nor  in- 
sane. Where  is  the  enthusiast  whose  writings  have  borne  the 
test  of  seventeen  or  eighteen  centuries;  and  particularly  that 
minute  and  critical  comparison  to  be  found  in  Dr.  Palev’s  Ho- 
ren Paulincc?  Here  all  his  Epistles  are  shown  to  exliibit  an 
exact  harmony  with  each  other,  and  with  St.  Luke’s  History  of 
the  Acts  of  the  Apostles,  even  in  the  most  minute  particulars. 

But  to  return  to  Paul’s  own  defence,  Having  denied  the 


joining  the  popular  cry,  or  clamour,  against  them.  The  Syriac  renders  it,  “ I 
joined  with  those  that  condemned  them.” 

Ver.  11.  Compelled  them  to  blaspheme. — Pliny  says,  that  the  heathen  per- 
secutors obliged  professors  of  Christianity,  not  only  to  renounce  Christ,  but  to 
curse  him  ; and  the  Jews  were  not  less  virulent.  See  Doddridge. 

Ver.  12—15.  Whereupon , &c.— Compare  chap.  ix.  3—5.  . . 

Ver.  16.  To  make  thee  a minister  and  a witness. — Part  of  this  commission 
seems  to  have  been  delivered  by  the  medium  of  Ananias  ; at  least  it  corres- 
ponds therewith.  See  chap,  ix,  15 — 17. 

Ver.  20.  Shoioed  first  unto  them  of  Damascus—  Compare  chap.  ix.  19 — 22. 

Ver.  21.  For  these  causes — That  is,  because  he  preached  Jesus  first  to  the 

Jews,  and  then  also  to  the  Gentiles. The  Jews  caught  me,  &c. — See  chop. 

xxi.  28. 

Ver.  22.  Both  to  small  and  great—  i.  e.  to  all  ranks  of  society, 

Ver.  23.  The  first  that  should  rise,— Compare  1 Co.  xv.  20, 


Paul  shippeth  for  Rome.  ACTS. — CHAP.  XXVII.  He  foretelleth  a shipwreck. 


said  with  a loud  voice,  Paul,  thou  art  beside 
thyself;  much  learning  doth  make  thee  d mad. 

2 6 But  he  said,  I am  not  mad,  most  noble 
Festus  ; but  speak  forth  the  words  of  truth  and 
soberness. 

26  For  the  king  knoweth  of  these  things,  be- 
fore whom  also  I speak  freely : for  I am  per- 
suaded that  none  of  these  things  are  hidden 
from  him ; for  this  thing  was  not  done  in  a 
corner. 

27  King  Agrippa,  believest  thou  the  prophets  ? 
I know  that  thou  believest. 

28  Then  Agrippa  said  unto  Paul,  Almost  thou 

0 persuadest  me  to  be  a Christian. 

29  And  Paul  said,  I would  f to  God,  that  not 
only  thou,  but  also  all  that  hear  me  this  day, 
were  both  almost,  and  altogether  such  as  I am, 
except  these  bonds. 

30  If  And  when  he  had  thus  spoken,  the  king 
rose  up,  and  the  governor,  and  Bernice,  and 
they  that  sat  with  them  : 

31  And  when  they  were  gone  aside,  they  talk- 
ed between  themselves,  saying,  This  man  doeth 
nothing  worthy  of  death  or  of  bonds. 

32  Then  said  Agrippa  unto  Festus,  This  man 
might  have  been  set  at  liberty,  if  he  had  not 
appealed  unto  Cesar. 

CHAPTER  XXVII. 

1 Paul  shipping  toward  Rome.  10  foretelleth  of  the  danger  of  the  voyage,  1 1 but  is  not 

■believed.  14  They  are  tossed  to  and  fro  with  tempest,  41  and  suffer  shipwreck,  22, 

34,  44  yet  all  come  safe  to  land. 

AND  when  it  was  determined  that  we  should 
sail  into  Italy,  they  delivered  “Paul  and 
certain  other  prisoners  unto  one  named  Julius, 
a centurion  of  Augustus’  band. 

2 And  entering  into  a ship  of  Adramyttium, 
we  launched,  meaning  to  sail  by  the  coasts  of 


A.  M.  4066. 
A.  D.  62. 


d 2KL9.11. 


e J a.1. 23,24 


f lCo.7.7. 


a c.  25. 12,25 


b c.  19.29. 

c c.24.23. 
28.16. 


d or t Candy 


e The  Fast 
was  on 
the  10th 
day  of 
the  7th 
month. 
Le.23.27, 
29. 


f 2 Ki.6.9, 
10, 

Da  2.20. 
Am. 3.7. 


g or  , injury 


h Pr.2T.12. 


Asia ; one  b Aristarchus,  a Macedonian  of  Thes- 
salonica,  being  with  us. 

3 And  the  next  day  we  touched  at  Sidon. 
And  Julius  courteously  “entreated  Paul,  and 
gave  him  liberty  to  go  unto  his  friends  to  re 
fresh  himself. 

4 And  when  we  had  launched  from  thence, 
we  sailed  under  Cyprus,  because  the  winds 
were  contrary. 

5 And  when  we  had  sailed  over  the  sea  of 
Cilicia  and  Pamphylia,  we  came  to  Myra,  a 
city  of  Lycia. 

6 And  there  the  centurion  found  a ship  of 
Alexandria  sailing  into  Italy ; and  he  put  us 
therein. 

7 And  when  we  had  sailed  slowly  many  days, 
and  scarce  were  come  over  against  Cnidus,  the 
wind  not  suffering  us,  we  sailed  under  d Crete, 
over  against  Salmone ; 

8 And,  hardly  passing  it,  came  unto  a place 
which  is  called  The  Fair  Havens ; nigh  where- 
unto  was  the  city  of  Lasea. 

9 Now  when  much  time  was  spent,  and  when 
sailing  was  now  dangerous,  because  the  ' fast 
was  now  already  past,  Paul  admonished  them , 

10  And  said  unto  them,  Sirs,  I perceive  f that 
this  voyage  will  be  with  e hurt  and  much  da- 
mage, not  only  of  the  lading  and  ship,  but  also 
of  our  lives. 

11  Nevertheless  the  centurion  h believed  the 
master  and  the  owner  of  the  ship,  more  than 
those  things  which  were  spoken  by  Paul. 

12  If  And  because  the  haven  was  not  commo- 
dious to  winter  in,  the  more  part  advised  to 
depart  thence  also,  if  by  any  means  they  might 
attain  to  Phenice,  and  there  to  winter ; which 


charge  exhibited  against  him  by  Festus,  he  turns  round  and 
appeals  to  king  Agrippa,  then  sitting  by  hint.  “ The  king 
knoweth  of  these  things,  before  whom  I speak  freely,  for  I am 
persuaded  that  none  of  these  things  are  hidden  from  him : for 
this  thing  was  not  done  in  a corner.”  Then,  in  his  quick  and 
animated  manner,  Paul  interrogates  him — “ King  Agrippa, 
believest  thou  the  prophets'?”  and,  without  waiting  for  an  an- 
swer, immediately  rejoins,  “ I know  that  thou  believest.” 

This  implies  that  Agrippa  was  not  only  a Jew,  but  a Phari- 
see ; for  the  Sadducees  did  not  receive  the  prophets.  (See 
exposition  of  Matt.  xxii.  15,  &c.)  He  was,  therefore,  “ al- 
most” persuaded  by  Paul’s  arguments  to  become  a Christian  : 
put,  alas  ! it  was  “ almost”  only.  The  consciousness  of  a 
licentious  life,  together  with  the  dread  of  the  opposition  he  was 
sure  to  meet  with,  prevented  him  from  going  farther ; and  this 
has  been  the  unhappy  case  of  thousands,  whose  judgments 
have  been  convinced  of  the  truth  of  Christianity,  but  either  the 
offence  of  the  cross,  or  the  lusts  of  their  own  hearts,  have  ef- 
fectually prevented  them  from  cordially  receiving  it.  This 
Paul  lamented;  and  so  will  every  faithful  Christian  minister, 
and  pray  as  Paul  did,  “ I would  to  God  that  not  only  thou, 
but  also  all  that  hear  me  this  day,  were  not  only  almost,  but 
altogether  such  as  I am” — a devoted  follower  of  the  Lord  Je- 
sus—which  is,  indeed,  the  exact  definition  of  a Christian. 

The  assembly  now  broke  up.  The  governor’s  objections 
must  have  been  silenced,  and  the  king  was  almost  converted. 
They  were  disposed,  therefore,  to  hear  no  more ; but  all  agreed, 
that  if  Paul  had  not  appealed  to  Cesar,  he  might  have  been  set 
at  liberty.  The  providence  of  God  had,  however,  wisely  de- 
termined otherwise— He  must  “ bear  witness  at  Rome  also.” 
Chap.  XXVII,  Ver.  1 — 26.  Paul's  voyage  to  Rome. — The 


time  now  came  for  Paul’s  departure  ; and  Julius,  a centurion 
of  the  Augustan  band,  going  to  Rome,  probably  on  other  busi- 
ness, it  was  thought  a convenient  opportunity  to  send  Paul, 
and  “ certain  other  prisoners,”  under  his  care.  Whether  Luke 
and  Aristarchus  had  been  implicated  in  the  same  charge,  and 
are  to  be  included  among  “ the  other  prisoners,”  or  whether 
they  went  as  the  companions  or  domestics  of  St.  Paul,  is  un- 
certain. No  doubt  the  enjoyment  of  his  company  was  more 
than  a counterbalance  to  either  imprisonment  or  the  dangers 
of  the  voyage.  It  is  a happy  event  to  us  that  Luke  was  there, 
as  he  has  recorded  the  circumstances  of  the  voyage,  and  af- 
forded us,  in  a degree,  the  pleasure  of  travelling  with  them, 
without  participating  in  any  of  their  dangers. 

It  may  be  proper  here  to  remark,  that  in  the  infancy  of  the 
art  of  navigation,  and  before  the  discovery  of  the  compass, 
navigators  dare  not  venture  into  the  open  sea,  but  were  obliged 
to  coast  it  near  the  shore.  And  here  we  may  remark  the  har- 
mony subsisting  between  the  plans  of  providence  and  redemp- 
tion. While  the  propagation  of  the  Gospel  was  to  be  confined 
comparatively  to  a narrow  boundary,  the  vessels  then  in  use, 
and  the  science  of  early  days,  might  be  sufficient ; but  before 
the  Gospel  was  to  be  sent  to  the  farthest  parts  of  India,  and 
across  the  Atlantic  to  another  hemisphere,  the  compass  was 
invented,  and  vast  improvements  made  in  naval  architecture  : 
and  how  far  the  wonderful  discoveries  of  steam  navigation 
may  be  employed  in  rapidly  extending  the  Scriptures  and  the 
heralds  of  salvation,  like  lightning  playing  on  the  bosom  of 
the  ocean,  remains  to  be  seen  by  our  posterity. 

If  the  Christian  church  of  that  age  had  had  the  direction  of 
Paul’s  voyage,  they  would  doubtless  have  chosen  another  sea- 
son, and  have  provided  for  him  a smoother  sea  and  fairer 


Ver.  24.  Much  learning  doth  make  thee  mad.— Doddridge,  “ Much  study 
drives  thee  to  madness.”  This,  adds  the  Doctor,  is  the  exact  import  of  the 
original. 

Ver.  28.  Almost. — Gr.  “In  a little;”  that  is,  in  some  things — partially.  Bp. 
Hopkins. 

Ver.  29.  Both  almost,  and  altogether .— Gr.  “ In  little  and  in  much  i.  e.  al- 
together.  These  bonds.— It  has  been  thought  that  Festus  would  hardly  have 

set  Paul  to  plead  in  chains  ; but  perhaps  he  preferred  this : we  know  that 
some  martyrs  esteemed  chains  for  Christ,  more  than  chains  of  gold  ; and 
Lardner  cites  an  instance  of  a Roman  citizen  of  quality  pleading  before  the 
senate  in  his  chains. 

Chap.  XXVII  Ver.  1.  \ye  should  sail. — Some  ancient  copies  and  versions 
read,  “He  should  sail,”  referring  to  Paul  only;  yet  Luke  and  Aristarchus 
appear,  by  ver.  2.  to  have  gone  with  him.  Of  Aristarchus,  see  chap.  xix.  29  -v 

xx.  4.  Col.  iv.  10.  Philemon  24. Italy — [is  a well-known  country  of  Europe, 

hounded  by  the  Adriatic  or  Venetian  Gulf  on  the  east,  the  Tyrrhene  or  Tuscan 

sea  on  the  west,  and  by  the  Alps  on  the  north.  \—Bagster. Certain  other 

■prisoners.— Lardner  proves  that  prisoners  of  importance  used  to  be  sent  from 

Judea  to  Rome. Of  Augustus'  band —Doddridge,  “ Of  the  Augustan 

cohort.’* 

Ver  2.  Adramyttium— fNow  Adramyti,  was  a maritime  city  of  Mysia  in 
A si  • Minor,  seated  at  the  foot  of  Mount  Ida.  on  a gulf  of  the  9ame  name,  op- 
posite the  island  of  Lesbos.  1 — Bagster. 


Ver.  4.  Cyprus—  One  of  the  largest  islands  in  the  Mediterranean.  See 
chap.  xiii.  4—12. 

Ver.  5.  Myra — Was  a city  of  Mysia,  situated  on  a hill,  20  stadia  from  the  sea. 

Ver.  6.  Alexandria— [Now  Scanderoon,  was  a celebrated  city  and  port  of 
Egypt,  built  by  Alexander  the  Great,  situated  on  the  Mediterranean  and  the 
lake  Moeris,  opposite  the  island  of  Pharos,  and  about  12  miles  from  the  west- 
ern branch  of  the  Nile.]  — Bagster. 

Ver.  7.  Cnidus— (Was  a town  and  promontory  of Caria  in  Asia  Minor,  op- 
posite Crete,  now  Cape  Krio. Crete.— Now  called  Candia,  or  Candy,  is  a 

large  island  in  the  Mediterranean,  250  miles  in  length,  50  in  breadth,  and  600  in 

circumference,  lying  at  the  entrance  of  the  iEgean  sea. Salmone — Now 

Salamina.  was  a city  and  cape  on  the  east  of  the  island  of  Crete.] — Bagster. 

Ver.  8.  Fair  Havens.— [ The  Fair  Havens,  still  known  by  the  same  name, 
was  a port  on  the  south-eastern  part  of  Crete,  near  Lasea,  of  which  nothing 
now’  remains.] — Bagster. 

Ver.  9.  The  fast  was  now  already  past— i.  e.  The  great  day  of  atonement, 
which  occurred  in  the  last  week  of  our  September— a dangerous  time  for  sail- 
ing in  the  Mediterranean. 

Ver.  ll.  Themaster  ....  of  the  ship— \.  e.  the  pilot  who  steered  the  vessel. 

Ver.  12.  Phenice—  [Was  a sea-port  on  the  western  side  of  Crete  ; probably 
defended  from  the  fury  of  the  winds  by  a high  and  winding  shore,  forming  a 
semicircle,  and  perhaps  by  some  small  island  in  front ; leaving  two  openings. 
Qpe  towards  the  south-west,  and  the  other  towards  the  north-west.  1— Bagster 


They  are  tossed  with  a tempest.  ACTS. — CHAP.  XXVII.  Paul  exhorts  them  to  eat. 


is  a liaven  off  Crete,  and  lieth  toward  the  south 
west  and  north  west. 

13  And  when  the  south  wind  blew  softly,  sup- 
posing that  they  had  obtained  their  purpose, 
loosing  i thence , they  sailed  close  by  Crete. 

14  But  not  long  after  there  k arose  against  it 
a tempestuous  i wind,  called  Euroclydon. 

15  And  when  the  ship  was.  caught,  and  could 
not  bear  up  into  the  wind,  we  let  her  drive. 

16  And  running  under  a certain  island  which 
is  called  Clauda,  we  had  much  work  to  come 
by  the  boat : 

17  Which  when  they  had  taken  up,  they  used 
helps,  undergirding  the  ship ; and,  fearing  lest 
they  should  fall  m into  the  quicksands,  strake 
sail,  and  so  were  driven. 

18  And  we  being  exceedingly  " tossed  with  a 
tempest,  the  next  day  they  lightened  the  ship ; 

19  And  the  third  day  we  cast  out  0 with  our 
own  hands  the  tackling  of  the  ship. 

20  And  when  neither  p sun  nor  stars  in  many 
days  appeared,  and  no  small  tempest  lay  on 
us,  all  hope  ithat  we  should  be  saved  was  then 
taken  away. 

21  If  But  after  long  abstinence  Paul  stood  forth 
in  the  midst  of  them,  and  said,  Sirs,  ye  should 
have  hearkened  runto  me,  and  not  have  loosed 
■ from  Crete,  and  to  have  gained  this  harm  and 
loss. 

22  And  now  I ‘ exhort  you  to  be  of  good 
cheer  : for  there  shall  be  no  loss  of  any  man's 
life  among  you,  but  of  the  ship. 

23  For  there  stood  by  me  this  night  u the  an- 
gel v of  God,  whose  w I am,  and  whom  x I serve, 

24  Saying,  Fear  not,  Paul ; thou  must  be 
brought  before  Cesar:  and,  lo,  God  hath  gi- 
ven thee  y all  them  that  sail  with  thee. 

25  Wherefore,  sirs,  be  of  good  cheer  : for  2 1 


A.  M.  4066. 
A.  D.  62. 


i ver.7. 

J ver.21. 
k or,  beat. 

1 Pp.  107.25. 
m ver.41. 
n Ps.  107.27. 
o Job  2.4. 

Jo.  1.5. 
p Pa.  105.28. 
q Eze.37.11. 
r ver.10. 
s ver.  13. 
t Job  22.29. 
Ps.  112.7. 
2Co.4.8,9. 
u c. 23.11. 
v He.  1.14. 
w De.32.9. 
Ps.  135.4. 
Is.44.5. 
Mai.  3.17. 
Jn. 17.9,10 

1 Co.6.20. 
lPe.2.9,10 

x Pa.  116. 16 
Is. 44.21. 
Da.  3. 17. 
6.16. 

Jn,  12.26. 
Ro.1.9. 

2 Ti.1,3. 
y Ge.  19.21, 

29. 

z Lu.1.45. 
Ro.4.20, 
21. 

2 Ti.1,12. 


a c.28.1. 
b Ps.130.6. 


c Mat.  15.32 
1 Ti.5.23. 


d 1 Ki.1.52. 
Mat  10.30 
Lu.12.7. 
21.18. 

e 1 Sa.9.13. 
Mat.  15.36 
Ma.8.6. 
Jn.6.11, 
23. 

1 Ti.4.3,4. 


believe  God.  that  it  shall  be  even  as  it  was  told 
me. 

26  Howbeit  we  must  be  cast  upon  a certain 
a island. 

27  But  when  the  fourteenth  night  was  come, 
as  we  were  driven  up  and  down  in  Adria, 
about  midnight  the  shipmen  deemed  that  they 
drew  near  to  some  country  ; 

28  And  sounded,  and  found  ft  twenty  fathoms : 
and  when  they  had  gone  a little  farther,  they 
sounded  again,  and  found  it  fifteen  fathoms. 

29  Then  fearing  lest  they  should  have  fallen 
upon  rocks,  they  cast  four  anchors  out  of  the 
stern,  and  wished  b for  the  day. 

30  And  as  the  shipmen  were  about  to  flee  out 
of  the  ship,  when  they  had  let  down  the  boat 
into  the  sea,  under  colour  as  though  they  would 
have  cast  anchors  out  of  the  foreship, 

31  Paul  said  to  the  centurion  and  to  the  sol- 
diers, Except  these  abide  in  the  ship,  ye  can- 
not be  saved. 

32  Then  the  soldiers  cut  off  the  ropes  of  the 
boat,  and  let  her  fall  off. 

33  And  while  the  day  was  coming  on,  Paul 
besought  them  all  to  take  meat,  saying,  This 
day  is  the  fourteenth  day  that  ye  have  tarried 
and  continued  fasting,  having  taken  nothing. 

34  Wherefore  I pray  you  to  take  some  meat : 
for  this  c is  for  your  health  : for  there  d shall 
not  a hair  fall  from  the  head  of  any  of  you. 

35  And  when  he  had  thus  spoken,  he  took 
bread,  and  e gave  thanks  to  God  in  presence 
of  them  all : and  when  he  had  broken  it,  he 
began  to  eat. 

36  Then  were  they  all  of  good  cheer,  and 
they  also  took  some  meat. 

37  And  we  were  in  all  in  the  ship  two  hundred 
threescore  and  sixteen  souls. 


skies.  But  he  that  “rides  on  the  whirlwind,  and  directs  the 
storm,”  is  pleased  to  display  his  wisdom,  power,  and  good- 
ness, not  in  avoiding  dangers,  but  in  surmounting  them.  Paul 
seems  to  have  had  early  apprehensions  of  the  perils  they  were 
likely  to  meet  with,  and  before  he  received  any  revelation  on 
the  subject,  advised  them  to  stop  at  Crete.  This  advice  was, 
however,  overruled  by  the  shipmaster  and  the  navigators  ; 
and  stormy  winds  and  darksome  skies  were  employed  as  a 
sort  of  ground  whereon  to  display  the  glory  of  God. 

Paul  had  earnestly  pressed  what  he  thought  a measure  of 
safety,  but  in  vain  ; and  began  now,  possibly,  to  indulge  the 
most  painful  foreboding,  both  as  to  his  own  safety,  and  that 
of  his  companions.  Perhaps,  also,  he  might  have  perplexing 
fears,  relative  to  an  object  which  was  evidently  near  his  heart, 
namely,  that  he  might  “preach  the  Gospel  to  them  that  were 
at  Rome  also,”  and  bear  witness  to  his  crucified  Master  in  the 
court  of  Nero.  But  all  was  safe;  the  plan  was  laid  by  infinite 
wisdom,  and  the  most  adverse  circumstances  were  the  ap- 
pointed means  for  its  accomplishment.  To  calm  his  mind, 
and  support  his  faith,  an  angel  is  commissioned  from  the 
skies,  and  brings  him  the  assurance — “Fear  not,  Paul;  thou 
must  be  brought  before  Cesar  ; and  lo  ! God  hath  given  thee 
all  them  that  sail  with  thee.”  Paul,  not  willing  to  keep  the 
good  tidings  to  himself,  (as  what  good  man  could?)  next 
morning  came  forth  in  the  midst  of  all  the  ship’s  company, 
and  related  the  vision.  “And  now  I exhort  you,  be  of  good 
cheer,  (said  he,)  for  there  shall  be  no  loss  of  any  man’s  life 
among  you.  For  there  stood  by  me  this  night  the  angel  of 
God,  whose  I am,  and  whom  I serve,”  and  he  gave  me  this 
assurance — namely,  what  the  angel  had  said  to  him,  as  above 


recited.  But  we  must  not  pass  without  remark  the  noble 
avowal  Paul  here  makes  of  his  heavenly  Master — “whose  1 
am,  (says  he,)  and  whom  I serve.”  Those  who  faithfully 
serve  God  assuredly  belong  to  him  ; and  those  who  have  truly 
given  themselves  up  to  him,  will  assuredly  study  in  all  things 
to  obey  and  serve  him.  “ Wherefore,  sirs,  be  of  good  cheer : 
for  I believe  God,  that  it  shall  be  even  as  it  was  told  me.” 

Here  we  must  be  allowed  to  add,  that  faith  in  the  word  ol 
God  is  the  way  to  Christian  consolation ; and  the  wan  t of  this, 
the  cause  of  our  dejection,  discomfiture,  and  sometimes  de- 
spair. We  have  only  to  look  to  the  evidence,  that  the  asser- 
tion on  which  we  build  is  from  himself,  and  we  cannot  rest  too 
firmly,  or  act  too  boldly  on  it. 

Ver.  27 — 44.  The  shipwreck  of  Paul  and  his  companions , 
with  their  safe  escape  to  shore. — Dreadfully  distressing  is  it  to 
think  of  a whole  ship’s  company,  of  276  souls,  fasting,  that  is, 
taking  no  proper  meal,  for  fourteen  days  together;  but  land- 
men  know  little  of  seamen’s  hardships  ; however,  when  Paul 
had  obtained  a divine  assurance  that  they  should  all  get  safe 
to  land,  he  strongly  urged  them  to  take  both  bread  and  meat, 
and  himself  set  the  example,  giving  “ thanks  to  God”  in  pre- 
sence of  them  all.  By  this,  it  appears,  they  were  encouraged 
to  follow  his  example,  and,  having  eaten  all  they  thought  pro- 
per, threw  the  rest  of  their  provisions  into  the  sea,  where  they 
had  some  time  before  (ver.  19)  cast  every  thing  they  could  then 
spare. 

The  ship’s  crew,  indeed,  made  an  attempt  to  escape  with  their 
long-boat,  and  leave  the  rest  to  their  fate ; but  St.  Paul  having 
told  the  centurion,  that  except  these  should  abide  in  the  ship 
none  could  be  saved,  the  soldiers  prevented  them,  by  cutting 


Ver.  14.  Arose  against  it. — Query,  what?  1.  Against  the  ship  ? So  Dodd- 
ridge, Woljius,  Schleusner , &c.  Or,  2.  Against  the  island  Crete,  mention- 
ed in  the  preceding  verse?  Kinnoel , Townsend , b.c.—f^-Euroclydon. — Dr. 
Shaio  explains  this  of  the  wind  called  a Levanter,  which  blows  in  all  direc- 
tions. The  learned  Bentley  (who  is  followed  by  Hammond  and  others)  con- 
tends here  for  the  reading  of  the  Alexandrian  MS.  and  Vulgate,  Euraquilo , 
the  N.  E.  wind  ; but  this  is  opposed  by  Bryant  and  Brenell. 

Ver.  15.  Could  not  bear  uv  into  the  wind—  The  original  properly  signifies 
to  hear  up;  or,  in  the  sea  phrase,  “ to  luff  up  against  the  wind  or  to  look 
the  storm  in  the  face.  On  the  prow  of  the  ancient  ships  was  placed  a round 
piece  of  wood,  called  the  eye  of  the  ship,  from  being  fixed  in  its  foredeck. 

Ver.  16.  Clauda— [Called  Cauda , and  Gaudos  by  Mela  and  Pliny,  and 
Claud08  by  Ptolemy,  and  now  Gozo,  according  to  Doctor  Shaw , is  a small 
island,  situated  at  the  south-western  extremity  of  the  island  of  Crete.]— B. 

Ver.  17.  Undergirding  the  ship — i.  e.  twisting  the  cable  several  times 
round  the  vessel,  to  prevent  its  bulging.  Orient.  Lit.  No.  1457. 

Ver.  20.  Heither  sun  nor  stars. — Before  the  mariner’s  compass  was  dis- 
covered, it  was  by  these  they  sailed. Was  then  taken— Campbell,  “ was 

thenceforth  taken,”  &c. 

Ver.  27.  Driven  up  and  down  in  Adria. — Doddridge,  “ In  the  Adriatic 
sea,”  -[Adria,  strictly  speaking  was  the  namo  of  the  Adriatic  gulf,  now  the 


Gulf  of  Venice,  an  arm  of  the  Mediterranean,  about  200  miles  long,  and  50 
broad,  stretching  alone  the  eastern  shores  of  Italy  on  one  side,  and  Dalmatia. 
Sclavonia,  and  Macedonia,  on  the  other.  But  the  term  Adria  was  extended 
far  beyond  the  limits  of  this  gulf,  and  appears  to  have  been  given  to  an  inde- 
terminate extent  of  sea,  as  we  say,  generally,  the  Levant.  It  is  observable, 
that  the  sacred  historian  does  not  say  in  the  Adriatic  gulf,  but  in  Adria,  which, 
says  Hesychius,  was  the  same  as  the  Ionian  sea  ; and  Strabo  says,  that  the 
Ionian  gulf  ” is  a part  of  that  now  called  the  Adriatic.”  But  not  only  the  Ionian, 
but  even  the  Sicilian  sea,  and  part  of  that  which  washes  Crete,  were  called 
the  Adriatic.]— Bagster. 

Ver.  29.  Four  anchors.—  Rather,  a “ four-fluked  anchor,”  or  an  anchor  with 
four  points,  to  hold  the  ground.  Such  are  described  both  by  Bruce  and 

Buckingham. Out  of  the  stem—  It  is  evident  the  ancient9  sometimes 

did  this  : and  Sir  John  Chardin  say9,  the  modern  Egyptian  vessels  always 
carry  their  anchors  at  their  stem.  Orient.  Lit.  No.  1458. 

Ver.  32.  Let  her  fall  off—  i.  e.  let  her  drift  away,  that  the  sailors  might  not 
use  it  for  escape. 

Ver.  33.  This  is  the  fourteenth  day.— Some  render  it,  all  this  fourth  day,  ' 
iMarkland  in  Bowyer,)  confining  the  fasting  to  one  day ; but  this  19  a harq 
ship  scarcely  worth  naming. 

Ver.  Z\.  Not  (i  hair-— Mp«,  x.  80,31. 

1235 


/ 


Then  are  shipioi  eclcea  on  Melita , ACTS. — CHAP.  XXVIII. 


but  are  ad  .saved. 


3S  And  when  they  had  eaten  enough,  they 
lightened  the  ship,  and  cast  out  the  wheat  into 
the  sea. 

39  And  when  it  was  day,  they  knew  not  the 
land  : but  they  discovered  a certain  creek  with 
a shore,  into  the  which  they  were  minded,  if  it 
wore  possible,  to  thrust  in  the  ship. 

40  And  when  they  had  f taken  up  the  anchors, 
they  committed  themselves  unto  the  sea,  and 
loosed  the  rudder  bands,  and  hoised  up  the 
mainsail  to  the  wind,  and  made  toward  shore. 

41  And  falling  into  a place  where  two  seas 
met,  they  ran  the  ship  aground  ; and  the  fore- 
part stuck  fast,  and  remained  unmoveable, 
but  the  hinder  part  was  broken  with  the  vio- 
lence of  the  waves. 


A.  M.  40GG, 
A.  D.  m. 


f or,  cut  On 
anchors , 
they  left 
them  in 
the  sea, 
&c. 


g Ps.74.20., 
h 2Co.  11.25 


i Ps.  107.28 
..30. 
ver.22. 


a c. 27.26. 


42  And  the  soldiers  counsel  s was  to  kill  the 
prisoners,  lest  any  of  them  should  swim  out, 
and  escape. 

43  But  the  centurion,  willing  to  save  h Paul, 
kept  them  from  their  purpose  ; and  command- 
ed that  they  which  could  swim  should  cast 
themselves  first  into  the  sea,  and  get  to  land  : 

44  And  the  rest,  some  on  boards,  and  some 
on  broken  pieces  of  the  ship.  And  so  • it  came 
to  pass,  that  they  escaped  all  safe  to  land. 

CHAPTER  XXVIII. 

I Paul  after  his  shipwreck  is  kindly  entertained  of  the  barburimm.  5 The  viper  on  his 
hand  hurteth  him  not  8 He  healeth  many  diseases  in  the  island.  11  They  depart 
towards  Rome.  17  He  declared!  to  the  Jews  the  cause  of  his  coming.  24  After  his 
preaching  some  were  persuaded,  and  some  believed  not.  30  Yet  he  preuchelh  then 
two  years. 

AND  when  they  were  escaped,  then  they 
knew  that  the  island  tt  was  called  Melita. 


away  their  boat,  and  leaving  it  to  the  winds  and  waves.  It 
may  seem  strange,  that,  after  assuring  them  that  none  should 
perish  in  this  shipwreck,  the  apostle  should  afterwards  insist 
on  retaining  in  the  ship  the  mariners,  as  absolutely  necessary 
to  that  end.  But,  as  Mr.  Scott  remarks,  “If  the  end  was  ab- 
solutely decreed,  the  means  of  attaining  it  were  so  decreed 
likewise;  and  the  case  is  the  same  in  things  of  still  higher  im- 
portance.” Nothing  can  be  more  inconsistent  with  Scripture, 
or  with  Christian  philosophy,  than  to  suppose  that  the  end  is 
to  be  attained  without  means:  this  is  the  rock  on  which  en- 
thusiasts have  often  split. 

The  soldiers  seem  to  have  acted  on  principles  as  base  and 
selfish  as  those  of  the  sailors ; for  whereas  the  latter  were  for 
deserting  the  vessel,  and  leaving  the  rest  to  shift  for  them- 
selves, the  soldiers  were  for  murdering  the  prisoners  to  prevent 
their  escape,  though  Paul  had  assured  them  that  all  should  get 
safe  to  land.  The  proposal,  however,  on  the  part  of  the  sol- 
diers, seems  to  disclose  the  awful  secret,  that  such  was  the 
state  of  morals,  even  among  the  Romans,  that  it  was  their 
practice  rather  to  murder  their  prisoners,  though  uncondemned, 
than  by  any  means  to  suffer  them  to  escape.  A like  practice 


Ver.  38.  The  wheat  into  the  sea.— [The  Romans  imported  corn  from  Egypt, 
by  way  of  Alexandria,  to  which  this  ship  belonged  ; for  a curious  account  of 
which,  see  Bryant's  Treatise  on  the  Euroclydon.] — Jiagster. 

Ver.  39.  A certain  creek  with  a shore.— Doddridge,  “ with  a (level) 
shore,”  convenient  for  landing.  ‘‘A  bay  with  a beach,”  says  the  late  Mr,  New- 
ton, who  was  more  conversant  with  nautical  affairs  than  most  commentators. 
See  note  on  ch.  xxviii.  1. 

Ver.  40.  Taken  up — Margin,  “ cut”— the  anchors,  they  committed  them- 
selves.—Margin,  “they  left  them  [the  anchorsl  in  the  sea.” Loosed  the 

rudder  bands— Or,  ‘‘the  bands  of  the  rudders  for  large  vessels  in  ancient 
times  had  two  or  more  rudders,  which  were  fastened  to  the  ship  by  means  of 
bands,  or  chains,  by  which  they  were  hoisted  out  of  the  water  when  incapable 
of  being  used.  These  bands  being  loosed,  the  rudders  would  fall  into  their  pro- 
per places,  and  serve  to  steer  the  vessel  into  the  creek,  which  they  haa  in 
view. Hoised— Obsolete,  for  “hoisted.” The  mainsail. — So  our  trans- 

lators render  the  Greek  word:  but  Grotius  (who  contends  that  the  original  in 
ver.  17.  signifies  the  mainmast,  and  consequently  that  the  mainsail  was  now 
gone,  ver.  19.)  supposes  that  it  was  a sail  near  the  fore  part  of  the  ship,  an- 
swering either  to  what  we  call  the  foresail  or  the  jib ; which  is  more  in  ac- 
cordance with  the  account  that  Stephens  has  collected  from  the  best  autho- 
rities. 

Ver.  41.  Where  two  seas  met. — Bochart,  “ washed  on  each  side  by  the  sea 
meaning  an  isthmus,  or  narrow  neck  of  land  ; but  Bryant  understands  the 
phrase  to  refer  to  a cape,  or  headland,  the  natural  barrier  of  a harbour.  See 
Parkhurst  in  Dithalassos.  See  note  on  chap,  xxviii.  l. 

Ver.  43.  Willing  to  save  Paul—  Because  Paul  was  a Roman  citizen,  and 
could  not  be  put.  to  death  without  a trial  and  condemnation.  Some  suppose, 
that  the  Centurion  had  become  either  a Christian  or  decidedly  favourable  to 
Christianity,  and  was  confident  of  the  innocence  of  Paul.  Doddridge  makes 
the  following  remark  : “ Thus  God,  for  Paul’s  sake,  not  only  saved  all  the 
rest,  of  the  ship’s  company  from  being  lost  in  the  sea,  but  kept  the  prisoners 
from  bein'*  murdered  according  to  the  unjust  and  barbarous  proposal  of  the 
soldiers,  who  could  have  thought  of  no  worse  scheme  had  they  been  all  con- 
demned malefactors,  and  had  these  guards,  instead  of  conveying  them  to  their 

trial,  been  carrying  them  to  the  place  of  execution. They  which  could 

swim— We  re  commanded  first  to  cast  themselves  into  the  sea  and  get  to  land  ; 
in  order  either  to  assist  the  others  who  were  unable  to  swim,  or,  if  they  were 
soldiers,  to  keep  a guard  over  the  prisoners. 

Ver.  44.  Some  on  boards,  &c. — Notwithstanding  the  revelation  made  to  Paul, 
“ that  there  should  be  no  loss  of  any  man’s  life,  but  of  the  ship.”  ver.  22,  and 
“ there  shall  not  a hair  fall  from  the  head  of  any,”  ver.  34,  still  it.  was  incum- 
bent on  them  to  use  diligently  all  the  means  of  safety  within  their  roach.  The 
purposes  of  God  always  include  the  means  requisite  for  the  accomplishment 
of  those  purposes.  It  was  necessary  for  the  shipmen  to  remain  on  hoard  and 
do  their  duty  in  managing  the  ship,  ver.  30  and  31.  It  was  necessary  that  the 
276  persons  in  the  ship  should  either  swim  or  use  the  boards  andferofcca  pieoes, 
or  they  would  have  failed  of  safety.  Dependanoe  upon  God  does  not  super- 
sede activity.  But  when  properly  viewed,  it  is  a strong  motive  to  the  vigorous 
performance  of  all  that  lies  in  our  power. 

Chap.  XXVIII.  Ver.  l.  Melita. — Melita,  now  Malta,  is  an  island  in  the 
Mediterranean  sea,  about  fifty  miles  from  the  coast  of  Sicily,  towards  Africa  : 
and  is  one  immense  rock  of  white  soft  freestone,  twenty  miles  long,  twelve 
in  its  greatest  breadth,  and  sixty  in  circumference.  It  has  alternately  been 
possessed  by  the  Phaeacians,  Phenicians,  Greeks,  Carthaginians,  Romans, 
Goths,  Saracens.  Sicilians,  Knights  of  St.  John.  French,  and  now  by  the  Eng- 
lish. The  present  population,  including  troops,  is  102,000,  which,  considering 
that  the  whole  island  is  little  else  than  a rock,  is  very  large;  being 
67u  to  the  square  mile.  “ The  space  that  in  England  supports  152  people  and 
in  Holland  224,  contains  in  Malta  1 1 03.  The  rook  is  soft  and  friable ; and 
much  of  it  has  been  broken  up,  walled  into  terraces,  and  covered  with  soil, 
some  of  which  has  been  imported  from  Sicily.  It  is  an  island  of  platforms  or 
terraces  ; ascend  a hill,  and  you  look  down  upon  a surface  of  the  richest  green  ; 
but  look  up,  from  the  shore,  and  you  sec  only  the  gray  walls  that  support  the 
terraces,  and  Malta  seems  to  be  one  entire  rock.  There  are  many  level  and 
fertile  spots,  but  the  enclosures  are  small  and  the  walls  high.  The  fields  seem 
at  a distance  little  larger  than  pounds,  in  that  pleasant  country  where  there  are 
pounds  and  field-drivers.  The  roads  are  mere  lanes,  generally  too  narrow  for 
iwo  carriagea  to  pass  abreast  and  when  one  enters,  a horn  is  sounded  to  keep' 
ql^ers  out  • hut  most  of  the  roads  are  too  rqugh  for  wheels.”— Nfadern  Travel- 

1336 


(we  shudder  to  relate  it)  long  obtained,  and,  we  fear,  is  not  yet 
extinct,  among  Europeans  in  the  African  slave  trade,  who 
drown  the  wretched  Negroes  by  dozens  and  by  scores,  when 
they  have  more  than  they  know  what  to  do  with. 

Providence,  however,  had  determined  otherwise ; and  though 
the  centuricm  expresses  no  horror  or  surprise  at  the  proposal, 
yet  his  partiality  to  Paul  and  his  companions  determined  him 
to  save  the  whole;  and  therefore  ordered  that  all  who  could 
swim  should  cast  themselves  first  into  the  sea;  and  the  rest, 
some  on  boards,  (or  planks,)  and  some  on  broken  pieces  of  the 
ship : and  so  it  came  to  pass  that  they  all  escaped  safe  to 
land.”  Practical  writers  have  considered  this  as  no  unfit  em- 
blem of  the  manner  in  which  some  Christians  escape  spiritual 
shipwreck:  tossed  about  by  a tempestuous  world,  their  lives 
are  full  of  trouble  and  peril,  and  their  deaths  perhaps  embitter- 
ed with  anxiety  and  pain  ; yet,  casting  themselves  on  the  mer- 
cy of  God,  through  Christ,  for  his  sake  they  are  all  saved  at 
last.  Happy  those  who  land  on  the  celestial  shore,  with  smiling 
skies,  and  under  a gale  of  holy  and  heavenly  consolations. 

Chap.  XXVIII.  Ver.  1 — 16.  Paul's  shipwreck  at  Melita , 
and  arrival  at  Rome. — It  has  been  generally  considered  that 

ler.  Some,  however  with  the  learned  Jacob  Bryant,  are  of  opinion,  that 
this  island  was  Melita  in  the  Adriatic  gulf,  near  Illyricum  ; but  it  may  be  suffi- 
cient to  observe,  that  the  course  of  the  Alexandrian  ship,  first  to  Syracuse,  and 
then  to  Rhegium,  proves  that  it  was  the  present  Malta,  as  the  proper  course 
from  the  Illyrian  Melita  would  have  been  first  to  Rhegium,  before  it  reached 
Syracuse,  which  indeed  it  need  not  have  gone  to  at  all.  On  the  identity  o! 
this  with  Malta,  we  subjoin  the  following  letter,  extracted  from  the  New  York 
Observer  of  August  21,  1824. 

“ My  dear  Christian  Brother— You  will  perhaps  think  it  strange,  that  1 
should  reside  more  than  two  entire  years  in  this  island,  without  once  visiting, 
during  that  period,  the  spot  where  it  is  supposed  the  apostle  to  the  Gentiles 
was  shipwrecked.  A few'  days  ago,  for  the  first  time,  1 visited  what  is  hero 
called  ‘St.  Paul’s  Bay,’  distant  from  Valetta,  the  principal  city  in  the  island, 
about  six  miles.  In  reading  the  account  of  the  apostle’s  shipwreck  as  it  is  re- 
corded in  the  Act9  of  the  Apostles,  I have  always  encountered  difficulties 
which  I could  not  overcome.  The  difficulty  of  understanding  this  account,  i9 
much  greater  in  our  English  translation  than  in  the  original.  In  the  English, 
we  hear  of  their  ‘ foiling  into  a place  where  two  seas  met the  original  is  (eia 
topon  dithalasson)  a place  washed  on  both  sides  by  the  sea.  On  ihe  N.  W . 
side  of  St.  Paul’s  Bay,  there  is  a tongue  of  land  extremely  rocky,  that  extends 
half  a mile,  perhaps,  or  more,  into  the  sea,  in  a direction  from  S.  W.  to  N.  E 
This,  of  course,  is  washed  on  both  sides,  as  often  as  the  wind  blows  from  the 
east,  or  N.  E.,  w hich  w as  anciently  called  Euroclydon,  but  at  present  Gregale 
The  sea,  brought  in  by  this  wind,  dashes  upon  the  point  of  this  tongue  of  land, 
is  divided,  and  then  sweeps  along  on  both  its  sides.  Upon  this  point  the  natives 
say  the  vessel  struck,  and  its  present  appearance  renders  this  opinion  highly 
probable  to  my  own  mind,  though  others  might  think  differently.  The  vessel 
struck  upon  the  rocks,  probably,  for  I saw  no  sand  near  the  place,  and  I be- 
lieve bhcre  is  none. 

“Our  translation  informs  us,  that  they  discovered  ‘a  certain  creek  with  a 
shore.’  This  language,  to  me,  conveys  no  idea.  A creek  without  a shore 
would  be  a paradox.  Who  ever  saw  a creek  without  two  shores  ? The  origi- 
nal is  not  attended  by  this  difficulty.  They  discovered  a certain  gulf,  or  bay. 
having  a shore  or  a convenient  landing  place.  Such  in  reality  is  the  bay  ol 
St.  Paul.  It  can  be  distinctly  and  easily  seen  from  the  ocean,  that  this  bay  has 
a good  and  convenient  shore  for  landing,  while  many  other  parts  of  the  island 
present  to  the  ocean  a bold  and  appalling  shore,  where  it  would  be  totally  im- 
practicable, if  not  impossible,  to  land,  especially  during  a storm. 

M The  depth  of  water  in  this  bay  is  not  great,  for  you  can  distinctly  see  the 
bottom  when  half  a mile,  or  more,  from  the  land;  and  as  you  approach  the 
land  the  depth  is  gradually  diminished,  until  you  would  imagine  that  it  were 
possible  to  wade,  while  j’ou  are  several  rods  distant  from  the  shore.  The  bot- 
tom is  solid  rock,  and  not  sand.  The  bay  extends  inland,  I should  think,  (for 
we  did  not  measure  it,)  at  least  a mile,  and  probably  considerably  farther,  and 
is,  perhaps,  half  a mile  in  width. 

“ There  is  a small  church  standing  on  the  spot  where  it  is  said  the  apostle 
gat  hered  the  bundle  of  sticks  and  put  them  on  the  fire,  w hence  the  viper  came 
forth  and  fastened  on  his  band.  A bundle  of  sticks  might  easily  be  gathered 
now  near  the  same  spot,  froni  the  branches  of  fig  trees,  caroob  trees,  andothej 
small  trees,  growing  within  the  neighbouring  enclosures. 

“ Our  visit  to  this  bay  was  by  water,  and  from  nearly  the  same  direction  in 
which  the  apostle  probably  was  driven  by  the  furious  Euroclydon.  This  bay 
so  well  answers  to  the  description  given  in  the  Acts,  of  the  place  where  Paul 
was  wrecked,  that  I can  entertain  no  doubt  that  it  is  the  same.  It  has  certainly 
all  the  prominent  features  qf  the  plaoe,  where  the  pen  of  inspiration  informs 
us,  the  ship  which  bore  the  apostle  was  broken  in  pieces  by  the  violence  of  ihe 
waves.  I am  not  aware,  that  any  other  place  is  pointed  out  in  the  island,  where 
that  remarkable  event  is  supposed  to  have  happened. 

“ If  we  reflect  on  the  miraculous  preservation  of  the  whole  company  on 
board,  amounting  to  27G  persons,  wrecked  in  a tremendous  storm  upon  an  un- 
known coast,  the  preservation  of  the  apostle  from  the  mortal  bite  of  the  vi- 
per, and  the  succeeding  miracles  which  he  afterwards  wrought  in  theisfond,  thus 
exciting  universal  attention,  it  seems  to  me  highly  probable,  and  almost  certain, 
that  the  spot  where  be  was  wrecked  would  be  ever  afterwards  well  known. 

“ The  holy  apostle  and  his  shipwrecked  companions  have  gone,  ages  a go,  to 
their  long  home;  the  vipers,  which  then  infested  the  island,  have  long  sinco 
disappeared ; but  every  winter  hears  still  the  loud  roar  of  the  fierce  Eurocly 
don,  and  the  shores  feel  the  terrible  shock  of  the  mountain  waves  which  it  seta 
ip  qiplion  ; — hut.  alas  • though  the  same  winds  still  blow,  and  the  same  oceaa 


A viper  fixes  on  PauVs  hand.  ACTS. — CHAP.  XXVIII.  He  arrives  a!  Kmn*' 


2 And  the  barbarous  b people  showed  us  no 
iittle  kindness  : for  they  kindled  a fire,  and  re- 
ceived us  c every  one,  because  of  the  present 
rain,  and  because  of  the  cold. 

3 If  And  when  Paul  had  gathered  a bundle 
of  sticks,  and  laid  them  on  the  fire,  there  came 
a viper  out  of  the  heat,  and  fastened  on  his 
hand. 

4 And  when  the  barbarians  saw  the  venomous 
beast  hang  on  his  hand,  they  said  among 
themselves,  No  doubt d this  man  is  a murderer, 
whom,  though  he  hath  escaped  the  sea,  yet 
vengeance  suffereth  not  to  live. 

5 And  he  shook  off  the  beast  into  the  fire, 
and  felt  e no  harm. 

6 Howbeit  they  looked  when  he  should  have 
swollen,  or  fallen  down  dead  suddenly : but 
after  they  had  looked  a great  while,  and  saw 
no  harm  come  to  him,  they  changed  their 
minds,  and  said  f that  he  was  a god. 

7 If  In  the  same  quarters  were  possessions  of 
the  chief  man  of  the  island,  whose  name  was 
Publius  ; who  received  us,  and  lodged  us  three 
days  courteously, 

8 And  it  came  to  pass,  that  the  father  of  Pub- 
lius lay  sick  of  a fever  and  of  a bloody  flux  : 


A.  M.  4066. 
A.  D.  62. 

b Ko.1.14. 
Col. 3. 1 1. 

c Mat.  1(1. 42 
lie.  13.2. 

d Ji  1.7.24. 

e Ma.IG  13. 
Lu.  10.19. 

f c. 14.11. 


g Ja. 5. 14,15 

h Mat. 9. 18. 
Ma.6.5. 
7.32. 

16.18. 

Lu.4.40. 

c.19.11. 

1 Co.  12.9, 
28. 

i 1 Th. 2.6. 
lTi.5.17. 

J Mat. 6.31 

04 

10.  8..  10. 

2 Co.  9.5.. 

11. 

Phi. 4.11, 
12. 

k c.21.5. 
3Jn.6.8. 


1 Jos.  1.6, 7, 9 
1 Sa.30.6. 
Ps.27.14. 


to  whom  e Paul  entered  in,  arid  prayed,  an  1 
laid  h his  hands  on  him,  and  healed  him. 

9 So  when  this  was  done,  others  also,  which 
had  diseases  in  the  island,  came,  and  were 
healed : 

10  Who  also  honoured  1 us  with  many  ho- 
nours ; and  when  we  departed,  they  laded  us 
with  such  things  i as  were  necessary. 

11  If  And  after  three  months  we  departed  in 
a ship  of  Alexandria,  which  had  wintered  in 
the  isle,  whose  sign  was  Castor  and  Pollux. 

12  And  landing  at  Syracuse,  we  tarried  there 
three  days. 

13  And  from  thence  we  fetched  a compass, 
and  came  to  Rhegium  : and  after  one  day  the 
south  wind  blew,  and  we  came  the  next  day 
to  Puteoli : 

14  Where  we  found  brethren,  and  were  de- 
sired to  tarry  with  them  seven  days : and  so 
we  went  toward  Rome. 

15  And  from  thence,  when  the  brethren  heard 
of  us,  they  came  k to  meet  us  as  far  as  Appii 
Forum,  and  the  Three  Taverns:  whom  when 
Paul  saw,  he  thanked  God,  and  took  1 courage. 

16  And  when  we  came  to  Rome,  the  centu- 
rion delivered  the  prisoners  to  the  captain  of 


this  Melita  was  the  well-known  isle  of  Malta,  in  the  Mediter- 
ranean Sea  ; but,  a few  years  since,  the  very  learned  and  inge- 
nious Jacob  Bryant  opposed  this  idea,  and  strenuously  con- 
tended, that  the  Melita  here  named  must  intend  not  Malta, 
but  Melcda,  a smaller  island  in  the  Adriatic  Gulf,  or  Gulf  of 
Venice;  and  Prebendary  Townsend  has  presented  his  objec- 
tions and  arguments  in  a manner  so  forcible,  that  we  were 
about  adopting  it,  till  we  met  with  a letter  from  Rev.  Daniel 
Temple , who  has  lately  left  the  island,  after  residing  there 
more  than  two  years.  His  letter  we  have  subjoined  in  the 
notes.  This  has  fully  inclined  us  to  the  former  opinion,  that 
Melita  was  Malta. 

Several  objections,  however,  have  been  raised  against  the 
tradition,  that  St.  Paul’s  Melita  is  Malta,  some  of  which  are 
obviated  in  our  notes.  That  which  is  chiefly  insisted  on  seems 
to  be,  that  the  inhabitants  of  Malta  were  at  this  time  far  from 
being  “barbarians,”  as  here  called,  Malta  being  not  only  a 
place  of  trade,  but  containing  elegant  buildings  and  curiosities 
of  art,  as  well  as  nature.  To  this  we  would  reply,  that  the 
term  barbarous  was  applied  by  the  Greeks  to  all  who  spoke 
languages  which  themselves  did  not  understand ; and  these 
were  evidently  not  barbarians  in  conduct  or  behaviour.  If  we 
compare  with  this  the  case  of  a vessel  wrecked  on  the  coast 
of  Cornwall,  only  in  the  last  century,  and  the  treatment  which 
the  crew  would  then  and  there  have  met  with,  we  fear  it  would 
furnish  a much  stronger  argument  that  Britons  were  then  bar- 
barians, than  this  history  does,  that  the  Maltese  were  so 
eighteen  centuries  before ; for  we  read  here  of  no  wreckers 
flocking  to  the  shore  to  plunder.  As  to  the  argument  from 
vipers  being  found  there,  that  the  country  was  not  yet  cleared 
from  wood,  we  believe  that  these  animals  are  not  even  yet  ex- 
tinct in  England  ; but  the  history  before  us  presents  one  viper 
only,  and  that  was  thought  so  extraordinary,  that  they  con- 


still  roars,  the  same  gospel  which  Paul  preached,  is  preached  here  no  longer; 
the  same  Saviour  whom  he  adored,  I fear,  is  known  and  adored  only  by  a 

very  few. 

“ After  reading  this  short  description  of  St.  Paul’s  Bay,  and  then  glancing  at 
the  present  slate  of  the  island,  you  will  unite.  I trust,  with  me,  in  praying, 
that  God  would  send  hither  another  apostle,  holy  and  zealous  as  Paul,  to 
preach  again  the  unsearchable  riches  of  Christ,  as  the  natives  believe  Paul 
did,  when  he  was  sent,  by  Divine  Providence  to  visit  this  island  eighteen  hun- 
dred years  ago.  I remain  your  very  affectionate  brother, 

“ D.  Temple.” 

Ver.  2.  The  barbarous  people. — Bar,  a Chaldee  word,  which  signifies  with- 
out. Whence  Bar , a stranger,  or  one  of  another  country.  In  the  Samaritan 
version  it  is  Bari , a foreigner : so  that  the  word  being  doubled,  as  Barbari , 
denotes  a great  foreigner.  The  inhabitants  of  this  island,  according  to 
Bochart,  were  originally  a colony  of  Phenicians,  or  Carthaginians,  and  had 
still  their  ancient  language  in  use,  which,  though  mixed  with  some  Greek  and 
Latin  words,  was  unintelligible  to  the  Greeks,  who  called  all  barbarians  whose 
language  was  unintelligible.—  Orient.  Lit.  No.  1459. 

Ver.  3.  A viper— The  most  venomous  and  fatal  of  all  serpents,  and  thought 
by  the  ancients  to  be  sent  by  heaven  to  punish  the  most  enormous  crimes. 

Ver.  4.  Beast — Rather,  animal,  or  creature. 

Ver.  6.  Said  that  he  was  a god.— But  it  seems  an  unlucky  conjecture  of 
Grotius  and  Whitby,  that  they  took  him  for  Hercules , since  he  was  a man  of 
small  stature,  and  weak  bodily  frame.  We  should  rather  have  guessed  Apollo, 
or  Mercury,  as  in  ch.  xiv.  12. 

Ver.  10.  Who  honoured  us  icith  many  honours — That  is,  bestowed  many 
gifts  upon  us  : Manoah  said  to  the  angel  of  the  Lord,  What  is  thy  name,  that 

when  thy  words  shall  come  to  pass,  we  may  do  thee  honour?”  that  is,  may  give 
thee  a gift  or  do  thee  honour  with  some  gift.  See  also  Num.  xxii.  16.  and 
1 Tim.  v.  3 .—Light foot. 

Ver.  11.  Whose  sign—i.  e.  the  name  of  the  vessel,  which  was  generally  de- 
dicated to  some  deity. 

Ver.  12.  Syracuse.— {Syracuse  was  the  capital  of  Sicily,  situated  on  the 
eastern  side  of  the  island,  72  miles  S.  by  E.  of  Messina,  and  about  112  of  Pa- 
lermo. In  its  ancient  state  of  splendour,  it  was  twenty-two  and  a half 
miles  in  extent,  according  to  Strabo,  and  such  was  its  opulence,  that,  when  the 
Homans  took  it,  they  found  more  riches  in  it,  than  they  did  at  Carthage.]— B. 


eluded  it  must  be  a visitation  from  heaven  to  punish  murder. 
The  people,  though  heathens,  were  not  savages,  but,  on  the 
contrary,  displayed  that  kindness  and  hospitality  which  would 
have  disgraced  the  inhabitants  of  no  part  of  either  Italy  or 
Greece.  When  the  strangers  landed,  they  made  a fire  to  warm 
them,  and,  as  Paul  expresses  it,  “showed  no  little  kindness.” 
They  were  afterwards,  at  least  Paul  and  his  companions,  re- 
ceived into  the  house  of  Publius,  the  chief  man  on  the  island; 
and  when  Paul  had  cured  him  of  a fever,  this  brought  other 
sick  persons  to  him  with  various  disorders,  and  they  discovered 
more  gratitude  and  good  sense  than  the  apostle  seems  to  have 
met  with  elsewhere— “ Who  honoured  us  (saith  he)  with  many 
honours,  and  when  we  departed  they  laded  us  with  such 
things  as  were  necessary.” 

Here  Paul  and  his  companions,  as  also  the  centurion  and  his 
company,  stopped  three  months,  and  then  sailed  towards 
Rome  in  the  ship  Castor  and  Pollux,  (or  the  sign  Gemini  in  the 
Zodiac.)  By  the  way,  however,  they  stopped  three  days  at  Sy- 
racuse, and  seven  at  Puteoli.  From  thence  they  went  on  as 
far  as  Appii  Forum  and  the  Three  Taverns,  (a  place  so  called,) 
where  sundry  brethren  met  them  from  Rome;  “whom,  when 
Paul  saw,  he  thanked  God  and  took  courage:”  and  it  is  well 
when  our  Christian  intercourse  has  the  happy  effect  to  excite 
our  gratitude  toward  God,  and  to  animate  us  in  our  Christian 
warfare. 

Paul  having  arrived  at  Rome,  accompanied  by  his  Christian 
friends,  the  centurion  who  had  treated  him  with  the  greatest 
kindness  through  all  his  journey,  now  surrendered  him  and  his 
fellow-prisoners  to  the  captain  of  the  guard ; doubtless,  not 
without  a recommendation  to  his  kina  attentions.  Indeed, 
such  was  the  conduct  and  behaviour  of  the  apostle,  and  such 
the  gracious  protection  of  his  heavenly  Master,  that  wherever 
he  went  he  appears  to  have  found  a friend.  In  the  present  in- 


“ Syracuse  is  built  on  the  extremity  of  a p<  int  of  land,  (the  ancient  island  ol 
Ortygia,)  the  neck  of  which  is  so  fortified  that  to  go  out  we  passed  seven  gates. 
Without  the  gates  is  the  place  of  the  old  cities,  which  had  1,200,000  people,  but 
of  which  there  is  now  hardly  one  stone  upon  another.  The  plough  has  not 
passed  over  them,  for  the  Sicilians  have  loo  liille  to  do  will)  that  venerable 
implement;  but  the  goats  browse  among  them.  TwoorJhree  columns  have 
been  raised,  (I  think,)  and  now  stand  upon  their  bases.  Wherever  the  earth  is 
turned  up,  coins,  medals,  or  statues,  are  found  ; and  old  coins  may  be  had  for 
about  their  value  as  copper. ’ ’ — Modern  Traveller. 

Ver.  13.  Rhegium.— {Rhegium , now  Reggio,  was  a maritime  city  and  pro- 
montory in  Italy,  opposite  Messina. Puteoli — Now  Pozzuoli,  is  an  an- 

cient sea-port  of  Campania,  in  the  kingdom  of  Naples,  about  eight  miles  S.  W. 
of  that  city,  standing  on  a hill  in  a creek  opposite  to  Baiae.]— Bagstcr. 

Ver.  14.  Tarry  with  them  seven  days—  St.  Taul  and  the  rest  abide  at 
Puteoli  (a  city,  a very  great  mart-town,  where  there  are  havens  for  ships 
made  by  art  and  labour)  seven  days,  at  l he  entreaty  of  the  Christians  of  that 
lace : which  redounded  to  the  credit  of  the  Centurion,  whose  leave  must 
ave  been  obtained  in  that  case : so  that  his  yielding  so  far  may  somewhat 
argue,  that  he  favoured  Christianity. — Light  foot. 

Ver.  15.  Appii  Forum.,  and  The  Three  Taverns—  The  former  was  a market 
in  the  Appian  Way,  both  which  received  their  names  from  the  Appian  family: 
and  probably  a fish-market,  like  Billingsgate,  from  its  being  chiefly  inhabited 
by  watermen  ; as  “ The  Three  Taverns,”  by  publicans  or  innkeepers.  Neither 
place  was  far  from  Rome,  but  The  Three  Taverns  nearest.  Via  Appia  and 
Appii  Forum  are  much  spoken  of  in  authors  ; but  the  mention  of  the  three 
taverns  is  not  so  frequent.  There  is  mention,  in  Zosimus,  of  the  three  vict- 
ualling houses;  where  Severus  the  emperor  was  strangled  by  the  treason 
of  Maximianus  Herculius,  and  Maxentius  his  son. — Lightfoot. 

Ver.  16.  Ro7ne.—[Ro?ne,  the  capital  of  Italy,  and  once  of  the  whole  world, 
is  situated  on  the  bunks  of  the  Tiber,  about.  16  miles  from  the  sea  ; 410  miles 
S.  S.  E.  of  Vienna,  600  S.  E.  of  Pdris,  730  E.  by  N.  of  Madrid,  760  W.  of  Con- 
stantinople, and  780  S.  E.  of  London.]— Bagstcr. The  captain  of  the. 

guard.— Doddridge,  “the  prefect  (or  captain)  ol  the  pretonan  baud.”  It 
was  customary  for  prisoners  who  were  brought  to  Rome  to  be  delivered  to  the 
prefect  or  commander  of  the  pretorian  cohorts,  who  had  the  charge  of  the 
state  prisoners  ; as  appears  from  the  instance  of  Agrippa,  who  was  taken  into 
custody  by  Macro,  the  pretorian  prefect  who  succeeded  Sejanus.— Oiient 

1237 


Paiu  calls  the  Jews  together , ACTS. — CHAP.  XXVIII. 


and  addresses  them , 


the  guard:  but  Paul  was  suffered  to  dwell  by 
himself  ra  with  a soldier  that  kept  him. 

17  H And  it  came  to  pass,  that  after  three 
days  Paul  called  the  chief  of  the  Jews  together: 
and  when  they  were  come  together,  he  said 
unto  them,  Men  and  brethren,  though  n I have 
committed  nothing  against  the  people,  or  cus- 
toms of  our  fathers,  yet  was  I delivered  0 pri- 
soner from  Jerusalem  into  the  hands  of  the 
Romans. 

18  Who,  when  p they  had  examined  me, 
would  have  let  me  go,  because  there  was  no 
cause  of  death  in  me. 

19  But  when  the  Jews  spake  against  it,  I was 
constrained  to  appeal  i unto  Cesar  ; not  that 
I had  aught  to  accuse  my  nation  of. 

20  For  this  cause  therefore  have  I called  for 
you,  to  see  you , and  to  speak  with  you:  because 
that  for  the  hope  r of  Israel  I am  bound  with 
this  s chain.  . 

21  And  they  said  unto  him,  We  neither  re- 
ceived letters  out  of  Judea  concerning  thee, 
neither  any  of  the  brethren  that  came  showed 
or  spake  any  harm  of  thee. 

22  But  we  desire  to  hear  of  thee  what  thou 
thinkest:  for  as  concerning  this  sect,  we  know 
that  every  where  1 it  is  spoken  against. 

23  Tf  And  when  they  had  appointed  him  a 
day,  there  came  many  to  him  into  his  u lodg- 
ing; to  whom  he  v expounded  and  testified  the 
kingdom  of  God,  persuading  them  concern- 


A.  M.  4006 
A.  I).  G A 


mc.24.2i. 

27.3. 

n c. 24. 12,13 
25.8. 

o c.21.33, 
&c. 


p c.24.10. 

26.31. 
q c.25  11. 
r c.26.6,7. 
s c. 26.29. 

ff:aL 

6.20. 

2 Ti.1.16. 

2.9. 

l’hil.10,13 
t Lu.2.34. 

14 


1 Pe.2.12. 
4.14. 
u Phil.2. 
v Lu.24.27. 
c.  17.3. 
19.8. 


w c. 26. 6,22. 
x c.  14.1. 


i».». 

Ro.3.3. 
y Ps.81.11, 
12. 

Is.6.9. 

Je.5.21. 

Kze.3.6,7. 

12.2. 

Mat  13. 


KO.ll.O. 

z Mal.21.41 
c.  13.46,47 
18.6. 

22.21. 
26.17,18. 
Ro.ll.ll. 
A.  M.  cir. 
4069. 

A.  D.  cir. 
65. 

a c.4.31. 
Ep.6.19. 


ing  Jesus,  both  w out  of  the  law  of  Moses,  and 
out  of  the  prophets,  from  morning  till  evening. 

24  And  some  * believed  the  things  which 
were  spoken,  and  some  believed  not. 

25  And  when  they  agreed  not  among  them- 
selves, they  departed,  after  that  Paul  had 
spoken  one  word,  Well  spake  the  Holy  Ghost 
by  Esaias  y the  prophet  unto  our  fathers, 

26  Saying,  Go  unto  this  people,  and  say, 
Hearing  ye  shall  hear,  and  shall  not  under- 
stand ; and  seeing  ye  shall  see,  and  not  per- 
ceive : 

27  For  the  heart  of  this  people  is  waxed  gross, 
and  their  ears  are  dull  of  hearing,  and  their 
eyes  have  they  closed  ; lest  they  should  see 
with  their  eyes,  and  hear  with  their  ears,  and 
understand  with  their  heart,  and  should  be 
converted,  and  I should  heal  them. 

28  Be  it  known  therefore  unto  you,  that  the 
salvation  of  God  is  sent  unto  the  'Gentiles, 
and  that  they  will  hear  it. 

29  And  when  he  had  said  these  words,  the 
Jews  departed,  and  had  great  reasoning 
among  themselves. 

30  H And  Paul  dwelt  two  whole  years  in  his 
own  hired  house,  and  received  all  that  came 
in  unto  him, 

31  Preaching  “the  kingdom  of  God,  and 
teaching  those  things  which  concern  the  Lord 
Jesus  Christ,  with  all  confidence,  no  man  for- 
bidding him. 


stance,  Paul  was  suffered  to  dwell  in  his  own  hired  house, 
under  the  care  of  a single  soldier,  and  all  his  friends  were  al- 
lowed to  visit  him. 

Ver.  17 — 31.  Paul  appeals  to  the  Jews , and  afterwards  to  the 
Gentiles. — Paul’s  object  was  one  only,  wherever  he  might  go. 
It  was  to  proclaim  Jesus  as  the  Messiah  and  Saviour  of  the 
world,  both  to  Jews  and  Gentiles.  Accordingly,  he  no  sooner 
arrives  at  Rome,  than  he  calls  together  his  countrymen,  tells 
them  the  reason  of  his  coming  thither,  and  the  true  ground  of 
his  being  persecuted  by  his  brethren—  * For  the  hope  of  Israel 
I am  bound  with  this  chain!”  exhibiting  the  chain  which 
bound  him  to  a Roman  soldier.  This  expression,  “ the  hope  of 
Israel,”  may  be  applied  both  to  the  person  of  the  Messiah,  who 
was  truly  “ the  hope  of  Israel,”  and  to  the  doctrine  of  the  re- 
surrection of  the  dead,  and  especially  of  Christ,  which  was  the 
hope  for  which  he  had  repeatedly  been  “ called  in  question.” 

His  brethren  expressed  a readiness  to  hear  him  ; and  ac- 
cordingly, on  an  appointed  day,  came  to  him  at  his  lodging, 
when  he  “ testified  to  them  the  kingdom  of  God,”  that  is,  of 
the  Messiah;  “ persuading  them  concerning  Jesus,  both  out  of 
the  law  of  Moses,  and  out  of  the  prophets,  from  morning  until 
evening.”  And  the  consequence  was,  as  generally  has  been 

Oust.  No.  1331. To  dwell  by  himself. — Doddridge,  “to  dwell  apart  from 

the  other  prisoners,  in  a house  of  his  own.” With  a soldier — i.  e.  chained- 

tonne.  See  note  on  ch.  xxvi.  29. 

Ver.  20.  This  chain — [That  is,  the  chain  with  which  he  was  bound  to  the 
“soldier  that  kept  him,”  (ver.  16  ;)  a mode  of  custody  which  Lardner  has 
shown  was  in  use  among  the  Romans.  It  is  in  exact  conformity,  therefore, 
with  the  truth  of  St.  Paul’s  situation  at  this  time,  that  he  declares  himself  to 
be  “ an  ambassador  in  a chain,"  (Eph.  vi.  20  ;)  and  the  exactness  is  the  more 
remarkable,  as  a chain  is  no  where  used  in  the  singular  number  to  express  any 
other  kind  of  custody. ]—Bagster. 

Ver.  25.  Well  spoke  the  Holy  Ghost , &c.— This  passage  from  Isa.  vi.  9,  10, 
is  quoted  in  the  New  Testament  oftener  than  any  other — six  times  ; namely, 
in  each  of  the  gospels,  here,  and  in  ch.  xi.  8 ; yet  in  such  variety  of  expression, 
as  plainly  proves  the  apostles  did  not  confine  themselves  exactly  either  to  the 
words  of  tne  original,  (Hebrew,)  or  the  Greek  version. 

Ver.  30.  In  his  own  hired  house.—  1 Lardner  proves  from  lllpian,  that  the 


found,  some  believed,  and  others  believed  not.  To  the  latter  he 
applied  the  same  Scripture  (Isaiah  vi.  9.)  that  our  Lord  had 
applied  to  them  at  Jerusalem,  about  thirty  years  before — “ The 
heart  of  this  people  is  waxed  gross,”  &c.  (see  Matt.  xiii.  14, 
15;)  and  in  consequence  confined  his  chief  attention  to  the 
Gentiles.  Thus  Paul  dwelt  two  years  in  his  own  hired  house, 
preaching  with  all  confidence,  no  man  forbidding  him. 

Paul’s  arrival  in  Rome  is  dated  in  Bible  chronology,  in  A.  D. 
63,  and  by  others  two  years  earlier;  but  his  Epistle  to  the  Ro- 
mans is  supposed  to  have  been  written  in  57  or  58  ; and  even 
then  we  hear  that  their  faith  was  spoken  of  throughout  the 
world,  so  that  the  gospel  must  have  been  planted  in  tne  capital 
of  the  Roman  empire  at  a very  early  period,  though  by  whom 
is  not  recorded.  On  Paul’s  approaching  the  city,  we  find  a 
deputation  from  the  church  went  out  to  meet  and  welcome 
him,  by  whom  he  was  much  encouraged  and  refreshed.  While 
here,  beside  constant  preaching,  both  to  Jews  and  Gentiles,  he 
appears  to  have  written  his  Epistles  to  the  Ephesians,  Philip- 
pians,  and  Colossians ; probably  that  to  the  Hebrews,  and 
more  certainly  that  to  Philemon.  His  second  to  Timothy  was 
also  written  from  Rome,  but  at  a later  period,  and  but  just  be- 
fore his  death.  

proconsul  was  to  judge  whether  a person  under  accusation  was  to  be  » brown 
into  prison,  or  delivered  to  a soldier  to  keep,  or  committed  to  sureties,  or  trust- 
ed on  his  parole  of  honour.  It  appears  from  hence,  that  the  persecution  o( 
Christians  at  Rome  was  not  then  begun  ; and  perhaps  Paul’s  friends  in  Nero’s 
family,  (Phil.  iv.  22.)  used  their  interest  with  the  Emperor  to  procure  him  this 
liberty  "—Doddridge.  _ 

Much  of  Paul’s  time  was  also  occupied  in  corresponding  ; and  at  the  end  of 
two  years,  it  is  highly  probable  he  was  set  at  liberty.  Whether  he  went  again 
into  the  East,  is  doubtful  ; hut  Clement  of  Rome  (in  his  first  epistle)  expressly 
says,  that  he  preached  in  the  West  to  its  utmost  hounds,  which  must  include 
Spain  ; and  Theodoret  adds,  that  he  went  to  the  islands  of  the  sea,  of  which 
Britain  is  understood  to  he  ore  : and  there  is  the  best  authority  to  believe  that, 
after  this,  he  returned  to  Rome,  where,  according  to  primitive  tradition,  he 
was  beheaded  by  order  of  Nero,  A.  D.  66,  at  Aquae  Salvicc , three  miles  from 
Rome,  and  interred  in  the  Via  Osteosis , two  miles  from  the  city,  where  Con- 
stantine erected  a church. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  ACTS. 


I The  Acts  of  the  Apostles  is  a most  valuable  portion  of  Divine  Revelation  ; 
and,  independently  of  its  universal  reception  in  the  Christian  church  as  an 
authentic  and  inspired  production,  it  hears  the  most  satisfactory  internal  evi- 
dence of  its  authenticity  and  truth.  It  is  not  a made  up  history  : the  language 
and  manner  of  every  speaker  are  different  ; and  the  same  speaker  is  different 
in  his  manner  according  to  the  audience  he  addresses.  St.  Luke’s  long  attend- 
ance upon  St.  Paul,  and  his  having  been  an  eye  witness  of  many  of  the  facts 
which  he  has  recorded,  independently  of  his  divine  inspiration,  render  him  a most 
respectable  and  credible  historian  ; and  his  medical  knowledge,  for  lie  is  allow- 
ed to  have  been  a physician,  enabled  him  both  to  form  a proper  judgment  of  the 
miraculous  cures  which  were  performed  by  St.  Paul,  and  to  give  an  authentic 
and  circumstantial  detail  of  them.  The  plainness  and  simplicity  of  the  nar- 
i alive  are  also  strong  circumstances  in  its  favour.  The  writer  evidently  appears 
to  have  been  very  honest  and  impartial ; and  to  have  set  down,  very  fairly,  the 
objections  which  were  made  to  Christianity,  both  by  Jews  and  Heathens,  and 
the  reflections  which  were  cast  upon  it,  and  upon  its  first  preachers.  He  has 
likewise,  with  a just  and  honest  freedom,  mentioned  the  weaknesses,  faults, 
and  prejudicofi,  both  of  the  Apostles  and  their  converts.  There  is  also  a great, 
and  remarkable  harmony  between  the  -ccasional  hints  dispersed  throughout 
St.  Paul’s  epistles,  and  this  history  ; so  that  the  Acts  is  the  best  clue  to  guide 
us  in  studying  the  Epistles  of  that  Apostle.  The  other  parts  of  the  New  Testa- 
ment are  likewise  in  perfect  unison  with  this  history,  and  tend  greatly  to  con- 
firm it ; and  the  doctrines  and  principles  are  every  where  the  same.  The  Gos- 
pels close  with  a reference  to  those  things  recorded  in  the  Acts,  particularly 
the  promise  of  the  Holy  Spirit,  which  we  know  from  this  history,  was  poured 
1238 


out  by  Christ  upon  his  disciples  after  his  ascension  ; and  the  Epistles  of  the 
other  Apostles,  as  well  as  those  of  St.  Paul,  plainly  suppose,  that  these  facts 
had  actually  occurred  which  are  related  in  the  Acts  of  the  Apostles.  So  that 
the  history  of  the  Acts  is  one  of  the  most  important  parts  of  the  Sacred  His- 
tory ; for,  without  it,  neither  the  Gospels  nor  Epistles  could  have  been  so  clearly 
understood  ; hut,  by  the  aid  of  it,  the  whole  scheme  of  the  Christian  Revelation 
is  set  before  us  in  a clear  and  easy  view.  Lastly,  even  the  incidental  circum- 
stances mentioned  by  St.  Luke,  correspond  so  exactly,  and  without  any  pre- 
vious view  of  such  correspondence,  with  the  accounts  of  the  best  ancient  his- 
torians, both  Jews  and  Heathens,  that  no  person  who  had  forged  such  a history 
in  later  ages,  could  have  had  the  same  external  confirmation  ; hut  he  must 
have  betrayed  himself  by  alluding  to  some  customs  or  opinions  which  have 
since  sprung  up,  or  by  misrepresenting  some  circumstance,  or  using  some 
phrase  or  expression  not  then  in  use.  The  plea  of  forgery,  therefore,  in  later 
ages,  cannot  he  allowed  ; ahd,  if  St.  Luke  had  published  his  history  at  so  early 
a period,  when  some  ofthe  Anostles,  and  many  ol her  persons  concerned  in  the 
transactions,  were  alive,  and  his  account  had  not  been  true,  he  would  have  ex- 
posed himself  to  an  easy  confutation,  and  certain  infamy.  Since,  therefore,  the 
Acts  of  the  Apostles  are  in  themselves  consistent  and  uniform  ; the  incidental 
relations  agreeable  to  the  best  historians  that  have  come  down  to  us  ; and  the 
main  facts,  supported  and  confirmed  by  the  other  books  of  the  New  Testament, 
as  well  as  by  the  unanimous  testimony  of  the  ancient  fathers,  we  may  justly 
conclude,  that  if  any  history  of  former  times  deserves  credit,  the  Acts  of  the 
Apostles  ought  to  be  received  and  credited  ; and,  if  the  history  of  the  Acts  ot 
the  Apostles  be  true,  Christianity  cannot  be  false.]— Bagster. 


INTRODUCTION  TO  THE  EPISTLES  OF  ST.  PAUL, 


Having  gone  through  the  historical  books  of  the  New  Testament,  what  re- 
gain (except  the  last)  are  Epistolary ; and  by  far  the  larger  part  of  these 
were  written  by  the  Apostle  to  the  Gentiles.  The  Epist|es,  especially  Paul’s, 
Deing  addressed  to  persons  or  societies  already  initiated  into  the  principles  of 
Christianity,  enter  more  deeply  into  the  distinguishing  doctrines  of  the  Gospel, 
and  the  controversies  which  in  that  early  age  were  raised  thereon,  and  parti- 
cularly by  Jewish  converts,  who  were  extremely  loth  to  relax  their  prejudices 
in  favour  of  the  Jewish  institutions. 

Much  has  been  said  for  and  against  Paul’s  style.  Dr.  Macknight , who  ob- 
jects to  some  of  the  strong  language  of  the  learned  Beza,  still  admits  that  it 
contains  beauties  of  the  highest  character,  and  passages  to  which  it  would  be 
difficult  to  find  any  of  superior  merit  among  the  most  admired  classical  writers 
of  Greece  and  Rome. 

“ Paul,”  says  Mr.  Locke,  “is  full  of  the  matter  he  treats  ; and  writes  with 
warmth,  which  usually  neglects  method,  and  those  partitions  and  pauses 
which  men,  educated  in  the  schools  of  rhetoricians,  usually  observe.”  It  must 
be  remembered  that  Paul’s  object  was  not  to  advance  nis  own  fame  as  a 
writer,  but  the  glory  of  his  Saviour:  that  classical  writers  did  not  always  fur- 
nish words  or  phrases  sufficient  to  explain  the  mysteries  of  the  Gospel : that 
the  connexion  between  the  New  and  Old  Testaments  often  led  him  necessarily 
to  adopt  Hebrew  allusions,  terms,  and  phrases,  which,  though  they  may  be  con- 
sidered as  blemishes  in  Greek  composition,  form  some  of  his  chief  beauties  as  a 
Christian  teacher ; and  wo  be  to  them  who  hang  the  perishing  garlands  of  human 
eloquence  on  the  cross  ofChrist,  thereby  in  any  degree  to  hiue  him  from  our  view. 

The  Epistle  to  the  Hebrews , though  it  does  not  bear  the  author’s  name,  is 
now  universally  ascribed  to  St.  Paul,  and  was  written  from  Italy,  and  proba- 
bly from  Rome,  in  the  years  62  or  63.  This,  with  the  Epistles  to  the  Romans 
and  Galatians,  are  perhaps  the  most  difficult  to  explain,  as  referring  frequently 
to  the  prophetic  writings  and  to  Jewish  literature. 

We  shall  only  here  add,  that  in  addition  to  Doddridge  and  other  Expositors 
of  the  New  Testament,  we  shall,  throughout  the  Apostolical  Epistles,  carefully 
compare  them  with  the  popular  versions  (“New  Translations  and  Commen- 
taries”) of  Macknight  and  Boothroyd , and  pay  a particular  attention  to  those 
writers  who  have  devoted  their  attention  to  single  Epistles  only. 


TABLE  OF  ST.  PAUL’S  EPISTLES. 


Order  of 
the  Books 

Where  written. 

When  written. 

In  the 

j English  Bible.  | 

1 According  to 
| date. 

To  whom  written. 

According  to 
our  Bible 
murgins. 

' According  to 
Mr.  Horne. 

In  our  Bible. 

l 

s 

a 

1 

5 

To  the  Romans. 

Corinth. 

Corinth. 

A.  D.  60 

A.  D.  57  or  6 

2 

4 

1st  to  the  Corinthians. 

Philippi. 

Ephesus. 

59 

57 

3 

6 

2d  to  the  Corinthians. 

Philippi. 

Macedonia, 
perhaps  Philippi. 

60 

68 

4 

3 

To  the  Galatians. 

Rome. 

Corinth. 

58 

52  or  3 

5 

7 

To  the  Ephesians. 

Rome. 

Rome. 

6-1 

61 

6 

8 

To  the  Philippians. 

Rome. 

Rome. 

61 

62  or  3 

7 

9 

To  the  Colossians. 

Rome. 

Rome. 

64 

62 

8 

1 

1st  to  the  Thessalonians. 

Athens- 

Corinth. 

54 

52 

9 

2 

2*1  to  the  Thessalonians. 

Athens. 

Corinth. 

51 

52 

10 

12 

lsi  to  Timothy. 

Laodicea. 

Macedonia. 

65 

61 

11 

14 

2d  to  Timothy. 

Rome. 

Rome. 

66 

65 

12 

13 

To  Titus. 

Nicopolis. 

Maced  o/iia. 

65 

61 

13 

10 

To  Philemon. 

Rome. 

Rome. 

64 

62  or  3 

14 

11 

To  the  Hebrews. 

Italy. 

perhaps  Rome. 

64 

62  rr  3 

Considerable  additional  interest  will  be  felt  in  the  Epistles  of  Paul,  by  simply 
reading  them  in  the  chronological  order  in  which  they  were  written.  The  above 
table  gives  that  order,  according  to  the  best  information  which  at  so  late  a 
period  can  be  collected.  A knowledge  of  the  place  from  whence  the  letter  was 
written,  also  the  occasion  which  called  it  forth,  throw  much  light  upon  its 
contents.  The  place  is  named  in  the  table,  and  the  occasion,  when  known, 
will  be  found  either  in  the  introductory  remarks  or  the  notes. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  ROMANS. 


(That  St.  Paul  was  the  author  of  the  Epistle  to  the  Romans  is  proved,  not 
only  by  the  whole  current  of  Christian  antiquity,  but  by  the  most  satisfactory 
internal  evidence.  We  find  that  it  was  dictated  by  the  Apostle  in  the  Greek 
language  to  his  amanuensis  Tertius,  (ch.  xvi.  22.)  and  was  forwarded  to  the 
Church  at  Rome  by  Phnebe,  a deaconess  of  Cenchrea,  a port  of  Corinth,  (ch. 
xvi.  1.)  It  is  farther  evident  that  it  was  written  from  that  city,  from  his  men- 
tioning Gaius  with  whom  he  lodged  at  Corinth,  (ch.  xvi.  23.  1 Co.  i.  14,)  as 
well  as  Erastus  the  chamberlain  of  that  city,  (2  Tim.  iv.  20.)  It  also  appears 
that  it  was  written  there,  at  the  time  that  the  Apostle  was  preparing  to  take 
the  contributions  of  the  churches  to  Jerusalem,  (ch.  xv.  25—27;)  and  conse- 
quently, the  most  probable  date  assigned  to  this  Epistle  is  A.  D.  58,  which  is 


supported  by  Bishop  Tomline , Lardner,  Lord  Barrington,  Benson,  and 
others. 

It  is  not  certain  at  what  time,  or  by  whom,  the  gospel  was  first  preached 
at  Rome ; but  it  has  been  conjectured,  with  much  probability,  that  it 
was  carried  thither  by  some  of  the  Jews  who  were  converted  on  the  day  of 
Pentecost.  (Ac.  ii.  10.)  St.  Paul  himself  had  not  yet  visited  that  city;  but 
being  made  fully  acquainted  with  the  circumstances  of  the  church  there  by 
Aquila  and  Priscilla,  (ch.  xvi.  3,)  he  deemed  it  proper  to  adopt  this  method  of 
establishing  believers  in  the  faith,  and  of  giving  them  such  a comprehensive 
view  of  the  Christian  religion,  as  might  guard  them  against  the  insinuations 
of  false  teachers  of  various  descriptions.]— Bagster. 


CHAPTER  I. 

i Paul  commendeth  hid  calling  to  the  Romans,  9 and  his  desire  to  come  to  them.  16 
What  his  gospel  is,  and  the  righteousness  which  it  showeth.  18  God  is  angry  with 
all  manner  of  sin.  21  What  were  the  sins  of  the  Gentiles. 

PAUL,  a servant  of a Jesus  Christ,  called  b to 
be  an  apostle,  separated  c unto  the  gospel 
of  God, 

2  (Which  he  had  promised  afore  by  his  pro- 
phets in  the  holy  scriptures,) 

3  Concerning  his  Son  Jesus  Christ  our  Lord, 
which  was  made  d of  the  seed  of  David  accord- 
ing to  the  flesh ; 

4  And  e declared  f to  be  the  Son  of  God  with 
power,  according  to  the  s spirit  of  holiness,  by 
the  resurrection  from  the  dead : 

5  By  whom  we  have  received  grace  and 


4062. 

A.  D.  cir. 
53. 

a Ac. 27. 23. 
b Ac.9.15. 

1 Co.l.l. 
c Ac.  13.2. 

Ga.1.15. 
d Ps.S9.36. 
e deter- 
mined. 
f Ac.  13.33, 

fie.  1.18. 
g He. 9. 14. 

h or,  to  the 
obedience 
of  faith. 
i Ac. 6.7. 

c 16.26. 
j l Co. 1.2. 

1 Th.4.7. 
k 1 Co. 1.3, 

&c. 

2 Pe.1.2. 
.23.  n o 


apostleship, h for  ■ obedience  to  the  faith  among 
all  nations,  for  his  name  : 

6 Among  whom  are  ye  also  the  called  of 
Jesus  Christ : 

7 To  all  that  be  in  Rome,  beloved  of  God,  call- 
ed ; to  be  saints : Grace  k to  you,  and  peace  from 
God  our  Father,  and  the  Lord  Jesus  Christ. 

8 First,  I thank  my  God  through  Jesus  Christ 

j for  you  all,  that  your  faith  > is  spoken  of 
throughout  the  whole  world. 

9 For  God  is  my  witness,  whom  m I serve 
’’  with  my  spirit  in  the  gospel  of  his  Son,  that 
without  ceasing  ° I make  mention  of  you  al- 
ways in  my  prayers  ; 

10  Making  request,  ifby  any  means  now  at 

r,  in.  o 1 Th.3.10. 


Chap.  1.  Ver.  I — 16.  Paul  stories  in  -preaching  the  Gospel, 
both  to  Jews  and  Gentiles. — “ St.  Paul  commences  this  Epistle 
(as  Cox  observes)  by  a short  but  comprehensive  inscription, 
in  which  he  asserts  nis  authority  as  an  apostle,  endeavours  to 
impress  the  Jews  with  a favourable  opinion  of  the  gospel,  and 
gives  an  interesting  summary  of  its  principal  doctrines,  and  of 
the  privileges  of  real  Christians.  He  then  proceeds  to  state 
his  ardent  affection  for  the  Christians  at  Rome,  and  his  ear- 
nest desire  to  preach  to  them;  which  naturally  leads  him  to 
refer  to  the  grand  distinguishing  doctrine  of  the  gospel,  Justi- 
fication by  faith,  a topic  which  he  fully  explains  and  vindicates 
in  several  of  the  subsequent  chapters  of  this  Epistle.”  In  the 
introduction  to  this,  as  to  most  of  his  Epistles,  the  apostle 
fails  not  to  introduce  the  dear  and  honoured  name  which  he 


Chap.  I.  Ver.  l.  Paul,  &c. — It  was  ancientlv  the  practice  to  prefix  the 
name,  instead  of  subscribing  it  at  the  end  of  letters,  as  is  now  customary. 

Called  to  be  art  apostle.— Paul  not  being  converted  till  after  the  death  of 

Jesns,  the  judaizing  teachers  were  ready  to  dispute  his  title  to  be  an  apostle, 
which  seems  to  be  the  reason  of  his  so  constantly  insisting  on  the  heavenly 
vision,  wherein  he  was  called  by  Christ  himself  to  the  apostleship.  See  Acts 
xxvi.  16—18. 

Ver.  4.  And  declared. — Doddridge,  “ determinated  marked  out.”  Booth- 
royd, "proved  to  be  the  Son  of Tiod  with  power.”  Cox,  “powerfully  de- 
monstrated,” &c. The  spirit  of  holiness— (or  Holy  Spirit.)  Doddridge 

says,  “ It.  seems  to  me  so  little  agreeable.to  the  style  of  Scripture  in  general, 
to  call  the  divine  nature  of  Christ  the  spirit  of  holiness,  (or  the  Holy  Spirit,) 
that,  highly  as  I esteem  the  many  learned  and  accurate  commentators  who 
liave  givev  it  this  turn,  I rather  refer  it  to  the  operation  of  the  Spirit  of  God  in 


adored,  as  the  foundation  of  his  hope  and  joy;  Jesus,  the  Son 
of  Goa,  who  “ was  made  (or  born)  of  the.  seed  of  David,  ac- 
cording to  the  flesh;*’  but  “declared  to  be  the  Son  of  God 
with  power,  according  to  the  Spirit  of  Holiness,  (or  the  Holy 
Spirit,)  by  the  resurrection  from  the  dead.” 

The  apostle  proceeds  to  state,  how  much  he  rejoiced  in  finding 
that  their  faith  was  spoken  of  “ throughout  the  whole  world;” 
that  is,  so  far  as  the  gospel  had  been  preached — namely,  the 
boundaries  of  the  Roman  empire,  which  was,  “all  the  world” 
to  them.  (See  note  on  Luke  ii.  1.)  And  at  the  same  time  he  as- 
sures them,  with  what  persevering  earnestness  he  prayed  for 
their  spiritual  prosperity,  and  how  earnestly  he  desired  to  visit 
them,  that  he  might  impart  to  them  some  spiritual  gifts,  which 
the  Holy  Ghost  had  intrusted  him  with,  for  the  cnurch’s  be- 


the  production  of  Christ’s  body,  by  which  means  the  opposition  between  “ ac- 
cording to  the  flesh,”  and  “ accotding  to  the  spirit,”  will  be  preserved;  the 
one  referring  to  the  materials  acted  upon,  the  ether  to  the  divine  and  mira- 
culous agent.  See  Luke  i.  35. By  the  resurrection— Macknight,  “ By 

(his)  resurrection.” 

Ver.  5.  Grace  and  apostleship —Doddridge,  “ Grace  and  an  apostolical 

mission.” For  obedience  to  the faith.— “ In  order  to  promote  the  obedience 

of  faith.”— Prof.  Stuart. 

Ver.  7.  Called  to  be  saints.— As  in  ver.  l.  P?ul  is  not  said  to  be  " called  an 
apostle,”  but  “called  to  be ” one:  so  here  o°se  Romans  are  not  merely 
called  saints,  but  “ called”  by  the  grace  of  God  “ to  be  such  — “ the  called 
of  Christ  Jesus.”  See  chap.  viii.  30. 

Ver.  8.  Throughov,t  the  whole  world— i.  e.  throughout  the  whole  Roman 
empire.  See  note.  Luke  ii.  1. 

1239 


I’t/ul  showeth  what  were  ROMANS. — CHAP.  I. 


the  sins  of  the  Gentiles. 


length  I might  have  a prosperous  journey  by 
••  the  will  of  God  to  come  unto  you. 

11  For  1 1 long  to  see  you,  that  ’ I may  impart 
unto  you  some  spiritual  gift,  to  the  end  ye  may 
be  established ; 

12  That  is,  that  I may  be  comforted  together 
with  you  by  the  mutual *  1 faith  both  of  you 

and  me. 

13  Now  I would  not  have  you  ignorant,  bre- 
thren, that  oftentimes  I purposed  to  come  unto 
you,  (but  was  let  hitherto,)  that  I might  have 
some  fruit  ■ among  you  also,  even  as  among 
other  Gentiles. 

14  I am  u debtor  both  to  the  Greeks,  and  to 
the  Barbarians  ; both  to  the  wise,  and  to  the 
unwise. 

15  So,  as  much  as  in  me  is,  I am  ready  to 
preach  the  gospel  to  you  that  are  at  Rome  also. 

16  For  I am  not  ashamed  T of  the  gospel  of 
Christ : for  it  is  the  power  w of  God  unto  salva- 
tion to  every  one  that  1 believeth  ; to  y the  Jew 
first,  and  also  to  the  Greek. 

17  For  therein  2 is  the  righteousness  of  God 
revealed  from  faith  to  faith : as  it  is  a Written, 
The  just  shall  live  by  faith. 

18  For  the  wrath  b of  God  is  revealed  from 
heaven  against  all  ungodliness  and  unright- 
eousness of  men,  who  hold  the  truth  in  unright- 
eousness ; 

19  Because  that  which  may  be  known  of  God 
is  manifest  c in  them  ; for  d God  hath  showed 
it  unto  them. 

20  For  the  invisible  things  of  him  from  the 


A.  M.  cir. 

4062. 

A.  D.  cir. 
5S. 

p Ja.4.15. 
q c.  15.23,32 
r c.  15.29. 
a or, in. 
t 2 Pe.1.1. 
u l Co.9.16. 
v Ma.8.33. 

2 Ti.1.8. 
wJe.23.29. 

1 Co.  1.18. 
X Ma.  16.16. 
y Ac. 3.26. 
z c.3.21,25. 
a Hab.2.4. 
b Ep.5.6. 
c or,  to 
them. 
d Jn.  1.9. 


e Ps.  19.1, 
&c. 

f or,  that 
they  may 
be. 


g Je.2.5. 

rr17' 


i Is.  40. 18, 
26. 

Ez.8.10. 


1 Pa.  81. 12. 

2 Th.2.11. 


k Am. 2. 4. 

1 or  gather. 
m Ep.5. 12. 
Jude  10. 


n or,  to  ac- 
know- 
ledge. 


creation  of  the  world  are  clearly  seen,  being 
understood  by  the  things  e that  are  made,  even 
his  eternal  power  and  Godhead  ; r so  that  they 
are  without  excuse : 

21  Because  that,  when  they  knew  God,  they 
glorified  him  not  as  God,  neither  were  thank- 
ful ; but  became  * vain  in  their  imaginations, 
and  their  foolish  heart  was  darkened. 

22  Professing  themselves  to  be  wise,  they  h be- 
came fools, 

23  And  changed  the  glory  of  the  uncorrupt- 
ible God  into  an  image  ' made  like  to  corrupt- 
ible man,  and  to  birds,  and  four-footed  beasts, 
and  creeping  things. 

24  Wherefore  God  also  gave  ) them  up  to  un- 
cleanness through  the  lusts  of  their  own  hearts, 
to  dishonour  their  own  bodies  between  them- 
selves : 

25  Who  changed  the  truth  of  God  k into  a lie, 
and  worshipped  and  served  the  creature  > more 
than  the  Creator,  who  is  blessed  for  ever. 
Amen. 

26  For  this  cause  God  gave  them  up  unto  vile 
m affections : for  even  their  women  did  change 
the  natural  use  into  that  which  is  against  na- 
ture : 

27  And  likewise  also  the  men,  leaving  the 
natural  use  of  the  woman,  burned  in  their  lust 
one  toward  another ; men  with  men  working 
that  which  is  unseemly,  and  receiving  in  them- 
selves that  recompense  of  their  error  which 
was  meet. 

28  And  even  as  they  did  not  like  " to  retain 


nefit.  For  in  this  respect  he  considered  himself  as  indebted  to 
all  nations,  and  to  all  classes  of  society,  to  whom  he  owed 
his  utmost  exertions  in  the  propagation  of  the  gospel : “ for 
(adds  he)  I am  not  ashamed  of  the  gospel  of  Christ.”  And 
why  notl  “ Because  it  is  the  power  of  God  unto  salvation,  to 
every  one  that  believeth.”  The  Jewish  Rabbies,  indeed,  were 
ashamed  of  it,  for  it  was  to  them  “ a stumbling-block and 
(he  Greeks,  because  it  was  to  them  “ foolishness;”  but  Paul, 
on  the  contrary,  gloried  in  it,  because  it  is,  “ to  them  that  be- 
lieve, the  wisdom  of  God,  and  the  power  of  God  that  is,  a 
way  of  salvation  in  which  the  wisdom  and  power  of  God,  as 
well  as  his  mercy,  are  eminently  displayed,  both  to  Jews  and 
Gentiles.  In  bringing  this  subject  home  to  our  own  times, 
and  to  our  own  bosoms,  it  must  be  confessed,  that  there  are 
many  professing  Christians  who  are  both  ashamed  of,  and  a 
disgrace  to  the  gospel  : but  those  who  are  not  a disgrace  to  it 
— that  is,  those  who  believe  and  act  upon  its  principles — will 
never  be  ashamed  of  it;  because,  1.  It  meets  and  satisfies  all 
their  necessities:  they  are  sinners,  such  as  Christ  came  to 
save.  2.  It  provides  them  a guide  in  all  difficulties,  namely, 
the  Holy  Spirit,  whom  the  Father  has  promised  to  all  who 
ask  him.  3.  It  animates  and  encourages  them  under  all  their 
fears  and  trials:  for  it  is  by  the  gospel  that  “life  and  immor- 
tality are  brought  to  light.”  4.  In  its  tendency  and  effects,  it 
affords  ihe  brightest  evidence  of  its  own  divinity.  (See  Dr. 
Waits'  Serm.  xv.  xvi.  xvii. — three  of  the  best  discourses  ever 
printed.) 

Ver.  17 — 25.  The  necessity  of  faith,  and  awful  consequences 
of  in  fidelity. — In  the  gospel  of  Christ,  as  a divine  scheme  of  sal- 
vation, is  the  righteousness  of  God  gloriously  revealed.  1.  It 
is  displayed  and  illustrated  in  the  doctrine  of  Christ’s  atone- 
ment for  human  guilt ; and,  2.  In  the  sanctif  cation  of  be- 
lievers by  the  influences  of  the  Holy  Spirit. 

Thus  it  is  that  “ the  righteousness  of  God  is  gradually  reveal- 
ed,” or  (as  it  is  here  expressed)  “from  faith  to  faith;”  that  is, 
from  one  degree  of  faith  to  another,  till  it  is  completely  reveal- 
ed, and  crowned  with  everlasting  life.  Thus  it  is  that  our  sal- 
vation, “ all  through,  from  one  end  to  the  other,”  as  Locke 
expresses  it,  is  founded  on  faith  in  God  through  Christ ; accord- 


Ver. 11.  Some  spiritual  gift.— ‘ This  refers  probably  to  a miraculous  gift.  See 

1 Co.  xii.  1— -9  ; xiv.  1,  12. 

Ver.  12.  By  the  mutual  faith  loth  of  you  and  me. — A pious  sou],  says 
Calvin,  refuses  not  to  seek  confirmation  even  from  mere  beginners  in  know- 
ledge. There  is  none  so  poor  in  the  church  of  Christ,  that  hecannot  add  to  our 
stores.  We  are  hindered  by  pride  from  availing  ourselves  of  this  advantage. 

ter.  13.  But  was  let— i.  e.  hindered. 

Ver.  16.  For  it  is. — Cox,  Boothroyd,  &c.,  “ Because  it  is,”  &c. 

Ver.  17.  For  therein  is  the  righteousness,  &c. — Macknight , For  the 

righteousness  of  God  by  faith  is  revealed  in  it,  in  order  to  (produce)  Faith,” 
&c.  The  righteousness  of  God  is  the  justification  or  pardoning  mercy  bestow- 
ed on  sinners  who  are  under  the  curse  of  the  divine  law. The  just  shall  live 

by  faith. — This  appears  to  be  quoted  from  Hab  ii.  4,  and  very  nearly  corres- 
ponds with  the  reading  of  tbeLXX.  To  “live  by”  (or  “ from,”  Gr.  ek)  faith, 
implies,  that  the  righteous  (or  justified)  man  derives  his  safety  here,  and  his 
salvation  hereafter,  from  his  faith  in  God. 

Ver.  IS.  Who  hold  the  truth  in  unrighteousness. — The  original  verb 
means  eitiier  to  gain  hold,  or  to  keep  hold  ; and  the  latter,  sometimes  in  the 
1240 


ingly,  as  the  prophet  Habakkuk  assured  the  Jews,  that  by 
believing  in  his  word  of  promise,  they  should  escape  the  mise- 
ries of  the  Babylonish  captivity;  so  believers  trusting  in 
Christ  shall  be  delivered  from  the  miseries  of  sin,  and  of  eter- 
nal death. 

And  as  the  righteousness  of  God  is  revealed  in  the  salvation 
of  believers,  so  is  it  awfully  displayed  in  the  punishment  of  un- 
believers, “ For  the  wratn  of  God  is  revealed  from  heaven 
against  all  ungodliness  and  unrighteousness  of  men.”  The 
former  term,  [ungodliness,]  when  used  alone,  may  comprehend 
every  kind  of  sin;  but  when  used  with  unrighteousness  or 
lasciviousness,  (which  plainly  relates  to  the  second  table  of 
the  law,)  refers  more  particularly,  as  we  conceive,  to  impiety, 
or  sins  against  God,  comprehending  the  opposite  crimes  of 
atheism  and  idolatry.  In  the  former,  [atheism,]  men  were 
without  excuse,  because,  even  “from  the  creation  of  the  world, 
the  invisible  things  of  him,”  [God,]  namely,  “his  eternal  pow- 
er and  Godhead,  were  clearly  seen;  so  that  they  [who  de- 
nied his  being  and  perfections]  were  utterly  without  excuse.” 
For  as  every  work  of  art  (a  watch  or  clock,  for  instance)  clear- 
ly proves  the  previous  existence  of  an  artist;  so,  much  more 
does  the  immense  machinery  of  nature  demonstrate  the  be- 
ing and  perfections  of  the  Creator. 

The  far  greater  part  of  the  heathen  world  fell  into  the  con- 
trary error  of  idolatry  and  polytheism.  “Professing  them- 
selves to  be  wise” — that  is,  to  be  sophists  and  philosophers — 
“ they  became  fools;”  and  such  fools,  that  they  “changed  the 
glory  of  the  incorruptible  God  into  an  image  [or  images]  made 
like  to  corruplible  man,  and  to  birds,  and  four-footed  beasts, 
and  creeping  things:”  for  instance,  the  bull  and  the  eagle,  the 
beetle  and  the  serpent.  Thus  they  changed  the  (ruth  of  God 
into  a lie,  conceived  of  the  true  God  as  of  an  idol ; and  “served 
the  creature  more  than,”  or  rather  instead  of,  “ the  Creator.” 
He  therefore  “gave  them  up  to  uncleanness,  through  the  lusts 
of  their  own  hearts;”  and  (hus  licentiousness  became  con- 
nected with  idolatry,  and  the  most  unnatural  lusts  were  ad- 
mitted to  form  part  of  their  religious  rites. 

It  is  true  that  the  philosophers  had  a twofold  doctrine,  pub- 
lic and  secret:  in  the  former  they  encouraged  the  idolatries  of 


sense  of  keeping  back,  or  withholding.  2 Thes.  ii.  6.  7.  See  Parkhurst  in 
Katecho.  The  heathen  did  retain,  in  the  works  of  nature,  a sufficient  proof 
of  the  Divine  Providence  to  render  their  infidelity  inexcusable,  and  still  more 
so  their  vices  ; and  those  vices  also  did  withhold,  or  restrain  the  progress  of 
thetruth.  Doddridge,  " restrain.”  Macknight,  “ confine.”  “ Whohindcrthe 
trutli  by  unrighteousness.”— Prof  Stuart.  The  Apostle  here  particularly  de- 
signates the  heathen  as  hindering  the  truth  by  unrighteousness. 

Ver.  19.  In  them— Macknight,  “ among  them.”  So  Doddridge. 

Ver.  20.  The  invisible,  &.c.—Mac'~night,  “ His  invisible  things,  even  his 
eternal  power,”  &c.  '*  God,”  says  Aristotle ,“  who  is  invisible  to  every  mortal, 
is  seen  by  his  works.” 

Ver.  24.  Gave  them  up.— See  Gen.  vi.  3. 

Ver.  26.  Gave  them  up  unto  vile  affections — “ Those  unnatural  crimes,  whicli 
are  now  considered  most  scandalous,  and  most  severely  punished  when  dis- 
covered, so  far  from  being  prohibited  by  the  religion  and  laws  of  the  heather 
were  authorized  in  both,  and  avowedly  practised  by  persons  of  the  creates, 
celebrity  among  them.”—  Cox.  See  also  Macknight.  Many  of  the  heathen 
philosophers  represent  virtue  and  vice  as  the  mere  creatures  of  statute  and 


Sinners  cannot  excuse  themselves.  ROMANS. — CHAP.  II.  God's  impartial  judgment. 


God  in  their  knowledge,  God  gave  them  over 
to  0 a reprobate  mind,  to  do  those  things  which 
are  not  convenient ; 

29  Being  filled  with  all  unrighteousness,  for- 
nication, wickedness,  covetousness,  malicious- 
ness : full  of  envy,  murder,  debate,  deceit,  ma- 
lignity ; whisperers, 

30  Backbiters,  haters  of  God,  despiteful, 
proud,  boasters,  inventors  of  evil  things,  diso- 
bedient to  parents, 

31  Without  understanding,  covenant-break- 
ers, p without  natural  affection,  implacable, 
unmerciful : 

32  Who,  knowing  the  judgment  of  God,  that 
they  which  commit  such  things  are  worthy  of 
death,  not  only  do  the  same,  but  i have  plea- 
sure in  them  that  do  them. 

CHAPTER  II. 

1 They  that  sin,  though  they  condemn  it  in  others,  cannot  excuse  themselves,  6 and 
much  less  escape  the  judgment  of  God,  9 whether  they  be  Jews  or  Gentiles.  14  The 
Gentiles  cannot  escape,  17  nor  yet  thfe  Jews,  25  whom  their  circumcision  shall  not 
profit,  if  they  keep  not  the  law. 

THEREFORE  thou  art  inexcusable,  Oman, 
whosoever  thou  art,  that  judgest:  for 
1 wherein  thou  judgest  another,  thou  condemn- 
est  thyself;  for  thou  that  judgest  doest  the 
same  things. 

2  But  we  are  sure  that  the  judgment  of  God 
is  according  to  truth  against  them  which  com- 
mit such  things. 

3  And  thinkest  thou  this,  O man,  that  judgest 
them  which  do  such  things,  and  doest  the  same, 
that  thou  shalt  escape  the  judgment  of  God? 

4  Or  despisest  thou  the  riches  b of  his  good- 
ness and  c forbearance  and  d long-suffering  ; 
not  knowing  that  the  goodness  of  God  leadeth 
e thee  to  repentance? 

5  But  after  thy  hardness  and  impenitent  heart 
treasurest  f up  unto  thyself  wrath  against  the 
day  of  s wrath  and  revelation  of  the  righteous 
judgment  of  God ; 


A.  M.  clr. 
4062 

A.  D.  cir. 
58. 


O OTj  (t 

mind  void 
of  Judg- 
ment 

p or,  unso- 
ciable. 

q or,  con- 
sent with 
them. 

a 2 Sa.  12.6, 
7. 

b c.9.23. 

c Is.63.7, 
&c. 

d Jo.4.2. 

e Is.  30. 18. 

f De.32.34. 

g Ec.12.14. 


h Pr.24.12. 
Mat.  16.27 
Re.20.12. 
i 1 Ti.6.3,4. 
j 2 Th.  1.8. 
k or,  Greek. 

I 1 Pe.1.7. 
m or,  Greek. 
n De.10.17. 
2 Ch.19.7. 
Ga.6.7,8. 

I Pe.  1.17. 
o J a.  1.22.. 
25. 

p lCo.11.14 
q or,  the 
conscience 
witness- 
ing with 
them. 
r or,  be- 
tween 
them- 
selves. 
s Lu.8.17. 
t c.16.25. 
u var.28. 
v Ps.147.19, 
20. 

w or,  triest 
the  things 
that  differ 
x Phi.  1.10. 


6 Who  h will  render  to  every  man  according 
to  his  deeds : 

7 To  them  who  by  patient  continuance  in 
well  doing  seek  for  glory  and  honour  and  im. 
mortality,  eternal  life  : 

8 But  unto  them  that  are  i contentious,  and 
i do  not  obey  the  truth,  but  obey  unrighteous- 
ness, indignation  and  wrath, 

9 Tribulation  and  anguish,  upon  every  soul 
of  man  that  doeth  evil,  of  the  Jew  first,  and 
also  of  the  k Gentile; 

10  But  i glory,  honour,  and  peace,  to  every 
man  that  worketh  good,  to  the  Jew  first,  and 
also  to  the  m Gentile  : 

11  For  n there  is  no  respect  of  persons  with 
God. 

12  For  as  many  as  have  sinned  without  law 
shall  also  perish  without  law  : and  as  many  as 
have  sinned  in  the  law  shall  be  judged  by  the 
law ; 

13  (For  0 not  the  hearers  of  the  law  are  just 
before  God,  but  the  doers  of  the  law  shall  be 
justified. 

14  For  when  the  Gentiles,  which  have  not 
the  law,  do  by  nature  the  things  contained  in 
the  law,  these,  having  not  the  law,  are  a law 
p unto  themselves 

15  Which  show  the  work  of  the  law  written 
in  their  hearts,  « their  conscience  also  bearing 
witness,  and  their  thoughts  r the  mean  while 
accusing  or  else  excusing  one  another  ;) 

16  In  the  day  when  God  shall  judge  the  se- 
crets a of  men  by  Jesus  Christ  according  to 
my  1 gospel. 

17  Behold,  thou  u art  called  a Jew,  and  restest 
in  the  law,  and  malcest  thy  boast  of  God, 

18  And  knowest  T his  will,  and  w approvest 
x the  things  that  are  more  excellent,  being  in- 
structed out  of  the  law  ; 


the  multitude;  in  the  latter  it  is  supposed  they  taught  the  spi- 
ritual and  eternal  nature  of  God  ; but  we  believe  this  was  the 
case  in  very  few  instances  ; those  who  rejected  the  vulgar  su- 
perstition, often  sunk  into  a sort  of  philosophic  atheism,  and 
worshipped  Nature. 

In  the  course  of  eighteen  centuries  the  worshipping  of  idols, 
stocks,  and  stones,  has  been  in  great  part  abohs  led  from  the 
Pagan  world  ; much,  however,  remains  to  be  done  in  this  re- 
spect in  India,  China,  Africa,  and  elsewhere  ; but  as  the  Spi- 
rit of  God  accompanies  the  progress  of  missionary  labours, 
we  trust  that  these  nations  will  follow  the  example  of  the 
South  Sea  Islanders,  and  give  “ their  idols  to  the  moles  and  to 
the  bats,”  or  rather  scatter  them  to  the  winds  and  to  the  seas  ; 
no  more  substituting  the  creature  for  “ the  Creator,  who  is 
blessed,”  and  shall  be  “ blessed  for  ever.  Amen.” 

Chap.  II.  Ver.  1 — 29.  Thoseare  most  inexcusable,  who  commit 
themselves  the  sin  they  condemn  in  others. — The  apostle  having 
delivered  the  most  awful,  and  at  the  same  time  the  most  accu- 
rate description  of  the  heathen  world,  which  was  perhaps  ever 
written,  he  was  sure  of  the  approbation  of  the  Jews,  who 

custom  j or  to  use  the  words  of  Justin , they  maintain,  “ that  there  is  nothing 
either  virtuous  or  vicious,  but  that  things  are  made  good  or  evil  merely  by  the 
force  of  opinion.” 

Ver.  28.  Things  not  convenient.—11  A figure  of  speech,  intimating  the  most 
detestable  crimes.”—  Cox. 

Ver.  30.  Inventors  of  evil  things — That  is,  probably,  of  false  and  scandalous 
reports,  agreeing  with  the  preceding  articles — “ Backbiters,”  &c. 

Ver.  31.  Without  natural  affection.— This  is  supposed  to  refer  particularly 
to  the  Stoics 

Ver.  32.  Have  pleasure  in  them  that  do  them. — “ To  behold  vice  with  com- 
placency, is  the  last  stage  of  a degenerate  mind.”— Cox.  Paul  considers  this 
as  the  very  climax  of  alf  the  charges  that  he  had  to  bring  against  the  heathen, 
that  they  not  onlypluneed  into  acts  of  wickedness,  but  had  given  their  more 
deliberate  approbation  to  such  doings. — Prof.  Stuart. 

Chap.  II.  Ver.  l.  Therefore. — This  word  here  has  been  the  subject  ofmuch  dis- 
cussion, from  the  difficulty  of  showing  how  it  stands  connected  as  an  illative 
particle,  with  the  preceding  discourse.  “ The  connexion,”  says  Prof.  Stuart , 

appears  to  be  this : Since  it  will  be  conceded,  that  those  who  know  the  ordi- 
nances of  God,  against  such  vices  as  have  been  named,  and  still  practise  them, 
and  applaud  others  for  doing  so,  are  worthy  of  punishment  ; it  follows,  there- 
fore. that  all  who  are  so  enlightened  as  to  disapprove  of  such  crimes,  and  who 
still  commit  them,  are  even  yet  more  worthy  of  punishment.” 

Ver.  2.  The  judgment.— Macknight,  “ The  sentence  ;”  i.  e.  the  judgment 
pronounced.  Compare  chap.  v.  16.  Chrysostom  thus  paraphrases  this  verse  : 
‘ Thou  hast  not  escaped  thine  own  condemnation,  and  shalt  thou  escape  that 
of  God  ?” 

Ver.  4.  Or  despisest  thou.— Macknight , “ Dost  thou  misconstruct?”  But 
Doddridge,  Cox,  and  Boothroyd,  prefer  the  common  rendering. 

Ver.  5.  Hardness  and  impenitent.— Macknight,  “Obdurate  and  impeni- 
tent.”  Revelation  of  the  righteous,  &c.— When  God’s  righteous  judgment 

shall  be  revealed— i.  e.  in  the  great  day  of  judgment.— Stuart. 

Ver.  6.  His  deeds. — Doddridge , “His  works.”  This  word,  “works,” 
should  be  preserved  throughout,  on  account  of  the  argument  founded  on  it. 

156 


would  instantly  pronounce  them  deserving  of  God’s  eternal 
curse,  and  everlasting  condemnation.  He  tnen  suddenly  turns 
the  argument  upon  his  countrymen,  and  endeavours  to  con- 
vince them  that  they  were  not  only  equally  guilty,  but  more 
inexcusable;  as  they  had  been  favoured,  not  only  with  the 
same  natural  light,  but  with  a divine  revelation  also,  in  the 
law  of  Moses  and  the  prophets;  and  this  circumstance,  so  far 
from  excusing  them,  was  a great  aggravation  of  their  guilt, 
and  made  their  case  more  dreadfully  alarming.  That  the  Jews 
were,  indeed,  equally  guilty  of  the  crimes  here  enumerated,  we 
have  not  only  the  authority  of  the  apostles,  but  the  testimony 
of  Josephus,  their  own  historian,  who  declares  that  there  was 
not  a more  wicked  nation  under  heaven.  And  he  afterwards 
adds,  “I  verily  believe,  that  if  the  Romans  had  delayed  to  de- 
stroy these  wicked  wretches,  their  city  would  either  nave  been 
swallowed  up  by  the  earth,  or  overwhelmed  by  the  waters,  or 
struck  with  fire  from  heaven,  as  another  Sodom  ; for  it  pro- 
duced a far  more  impious  generation  than  those  who  suffered 
such  punishment.” 

This  being  the  awful  case  with  both  Jews  and  Gentiles,  the 


Ver.  8.  Them  that  are  contentious—  Gr.  “ Are  of  contentions.”  Dodd- 
ridge, “ Children  of  Contention,”  which  preserves  the  Hebrew  idiom. 

Ver.  12.  Without  law. — Doddridge  and  Boothroyd  understand  this  of  “ the 
law  of  Moses  Macknight  and  Cox,  of  divine  revelation  generally  ; hut  we 
must  remember,  that  at  this  time  (A.  I).  60,)  scarcely  any  of  the  New  Testa- 
ment was  published. — -Sinned  in.— Doddridge,  &c.,  “ under  the  law.” 

Ver.  13.  For  not  the  hearers,  &c. — Not  those  who  merely  enjoy  the  external 
privilege  of  a revelation  have  any  just  claim  to  divine  approbation  ; it  is  only 
those  who  obey  the  precepts  of  such  a revelation  who  have  any  ground  to  ex- 
pect this. — Stuart. The  doers  of  the  law  shall  be  justified.— This  is  the 

first  time  the  important  term  “justified,”  occurs  in  this  epistle:  and  it  is  evi- 
dently used  in  a forensic  sense,  referring  to  a judicial  sentence,  as  in  Mat.  xii. 
37.— “If  a Jew  sinned  in  respect  of  any  of  the  precepts  [of  the  Mosaic  law,] 
and  did  not  offer  the  prescribed  sacrifice,  he  could  not  be  acquitted  or  justified.” 
Ver.  14.  For  when  the  Gentiles. — Thus  the  voice  of  conscience,  which 
proceeds  from  a moral  feeling  of  dislike  or  approbation,  and  the  judgment 
of  the  mind  when  it  examines  the  nature  of  action^,  unite  in  testifying,  that 
what  the  moral  law  of  God  requires,  is  impressed  in  some  good  measure  on 
the  hearts  even  of  the  heathen.— Prof.  Stuart. 

Ver.  15.  Their  thoughts  the  mean  while,  Sec— Doddridge,  “ Their  mutual 
reasonings  among  themselves,  accusing  or  defending,”  &c. 

Ver.  16.  In  the  day,  &c. — This  verse  connects  with  verse  12,  the  three  inter- 
vening verses  (13,  14,  and  15)  being  a parenthesis  ; and  the  sense  is,  that  “ In 
the  day  of  judgment,  the  heathen  who  sinned  against  the  light  of  nature,  and 
their  own  consciences,  will  be  thereby  judged  ; but  the  Jews,  who  had  been 
favoured  with  a written  revelation  by  Moses  and  the  prophets,  will  be  subject- 
ed to  a severe  scrutiny,  according  to  their  obedience  or  disobedience  to  it.”—  — 
According  to  my  gospel. — “ Not  any  written  gospel  or  history  of  Jesus  Christ, 
but  the  doctrine  of  the  gospel,  which  had  been  preached  by  Paul.” 

Ver.  17.  Called  a Bearest  the  name  of  a Jew.”  Doddridge,  Cox 

&c.  But  Boothroyd,  following  Griesbach,  reads,  on  the  authority  of  some 
MSS.  and  ancient  versions,  “ But  if  thou  be  called  a Jow,  and  rest  in  the  law 
and  glory  in  God,”  &c. 


1241 


tews  and  U entiles  all  under  sin.  ROMANS. — CHAP.  III.  The  Jews’  advantages. 


19  And  art  confident  that  thou  thyself  art  a 
guide  of  the  blind,  a light  of  them  which  are 
in  darkness, 

SO  An  instructer  of  the  foolish,  a teacher  of 
babes,  which  hast  the  form  y of  knowledge  and 
of  the  truth  in  the  law. 

21  Thou  2 therefore  which  teachest  another, 
teachest  thou  not  thyself?  thou  that  preachest 
a man  should  not  steal,  dost  thou  steal? 

22  Thou  that  sayest  a man  should  not  commit 
adultery,  dost  thou  commit  adultery?  thou  that 
abhorrest  idols,  dost  thou  commit  sacrilege  ? 

23  Thou  that  makest  thy  boast  of  the  law, 
through  breaking  the  law  dishonourest  thou 
God? 

24  For  the  name  of  God  is  blasphemed  among 
the  Gentiles,  through  you,  as  it  is  11  written. 

25  For  circumcision  verily  profiteth,  if  thou 
keep  the  law  : but  b if  thou  be  a breaker  of  the 
law,  thy  circumcision  is  made  uncircumcision. 

26  Therefore  if c the  uncircumcision  keep  the 
righteousness  of  the  law,  shall  not  his  uncir- 
cumcision be  counted  for  circumcision  ? 

27  And  shall  not  uncircumcision  which  is  by 
nature,  if  it  fulfil  the  law,  d judge  thee,  who  by 
the  letter  and  circumcision  dost  transgress  the 
law  ? 

28  For  he  e is  not  a Jew,  which  is  one  outward- 
ly ; neither  is  that  circumcision,  which  is  out- 
ward in  the  flesh  : 

29  But  he  is  a Jew,  which  is  one  inwardly  ; 
and  circumcision  is  that  of  the  f heart,  in  the 


A.  M.  cir. 
4062. 

A.  D.  clr. 
58. 


y 2TU.13. 
3.5. 


z Mat.23.3, 
&c. 


a Ezr.36.20, 
23. 


b Ga.5.3. 


c Ac.  10.34, 
35. 


d Mat  12. 
41,42. 

e Mat. 3.9. 
Jn.b.39. 
c.  9.0,7. 
Ga  6 15. 
Re.2.9. 


f De.10.16. 

30.6. 


rni  .6.3. 
Col. 2. 11. 


g 2Co.10.18 
a De. 4.7,8. 


b c.10.16. 
He. 4 2. 


c Ps  51.4. 


d Job  8.3. 


e c.6.1,15. 
f charged. 


spirit,  ana  not  in  the  letter  ; whose  praise  * is 
not  of  men,  but  of  God. 

CHAPTER  III. 

I The  Jews*  prerogative : 3 which  they  have  not  lost : 9 howbeit  the  law  convinced) 
them  also  of  airi : 20  therefore  no  fleali  is  Justified  by  the  law,  28  but  all,  wKho’B 
difference,  by  faith  only  : 31  and  yet  the  law  is  not  abolished. 

WHAT  advantag  then  hath  the  Jew?  oi 
what  profit  is  there  of  circumcision? 

2 Much  every  way:  chiefly,  because  that  unto 
them  a were  committed  the  oracles  of  God. 

3 For  what  if  b some  did  not  believe?  shall 
their  unbelief  make  the  faith  of  God  without 
effect  ? 

4 God  forbid  : yea,  let  God  be  true,  but  every 
man  a liar ; as  it  is  c written,  That  thou  might- 
est  be  justified  in  thy  sayings,  and  mightest 
overcome  when  thou  art  judged. 

5 But  if  our  unrighteousness  commend  the 
righteousness  of  God,  what  shall  we  say  ? Is 
God  unrighteous  who  taketh  vengeance  ? (I 
speak  as  a man,) 

6 God  forbid : for  then  how  d shall  God  judge 
the  world  ? 

7 For  if  the  truth  of  God  hath  more  abounded 
through  my  lie  unto  his  glory;  why  yet  am  1 
also  judged  as  a sinner  ? 

8 And  not  rather , (as  we  be  slanderously  re- 
ported, and  as  some  affirm  that  we  say,)  Let 
e us  do  evil,  that  good  may  come  ? whose  dam- 
nation is  just. 

9 What  then  ? are  we  better  than  they  ? No, 
in  no  wise  : for  we  have  before  f proved  both 
Jews  and  Gentiles,  that  they  are  all  under  sin  ; 


apostle  proceeds  to  argue  the  impossibility  of  either  being  sa- 
ved by  their  own  works  of  righteousness,  and  that  on  two 
grounds  : First,  a fallen  and  guilty  creature  can  never  be  jus- 
tified by  his  good  works;  and,  secondly,  if  even  that  were 
possible,  neither  Jews  nor  Gentiles  had  any  such  works  to 
boast.  Consequently,  that  to  neither  Jew  nor  Gentile  was 
there  any  hope  of  salvation,  but  through  the  mercy  of  God  in 
Christ  Jesus.  For  as  to  the  former,  there  was  no  merit  in 
hearing  a law  which  they  neglected  to  obey  ; nor  had  the 
Gentiles  any  ground  to  be  vain  of  their  science,  while,  what- 
ever they  might  know,  they  did  not  acknowledge  ana  adore 
the  Author  of  their  being. 

When  it  is  said,  (verse  13,)  “The  doers  of  the  law  will  be 
justified,”  we  must  not,  however,  infer  hence,  that  they  will 
be  justified  by  any  merit  in  either  their  faith  or  their  obedience, 
which  would  be  contrary  to  the  whole  tenor  of  Paul’s  reason- 
ing in  this  Epistle  ; but  only  that  obedience  to  the  will  of  God 
is  the  necessary  evidence  of  our  interest  in  his  mercy.  So,  on 
these  words,  Mr.  Co.r  judiciously  remarks — “ The  apostle  does 
not  here  refer  to  the  originating  cause  of  a person’s  justifica- 
tion, which  is  the  mercy  of  God  ; or  to  the  meritorious  cause, 
which  is  nothing  less  than  the  obedience  and  intercession  of 
Christ ; but  to  the  character  of  those  who  will  finally  be 
justified.” 

As  to  the  covenant  of  circumcision,  in  which  the  Jews 
boasted  and  placed  their  confidence,  it  was  an  external  rite 
only,  and  “he  is  not  a Jew,”  in  the  best  sense,  who  is  such 
only  “outwardly;”  “But  he  is  a Jew”  indeed — a worshipper 
of  the  God  of  Israel  — “ who  is  one  inwardly;  and  [the  true] 
circumcision  is  that  of  the  heart ; in  the  spirit,  (and,)  not  in  the 
letter ; whose  praise  (as  the  term  Jew  intimates)  is  not  of 
tnen,  but  of  God.” 

Chap.  III.  Ver.  1 — 10.  Some  Jewish  objections  answered , 
and  all  men  proved  guiliy  before  God. — The  apostle  here  in- 
troduces and  answers  several  objections  which  a Jew  might 
be  expected  to  make  to  his  doctrine  in  the  preceding  chapter, 
relative  to  circumcision. — If  a Jew  have  no  preference  to  a 
Gentile,  “ what  advantage  then  is  there  in  being  a child  of 
Abraham,  or  in  receiving  circumcision  ?”  To  this  the  apostle 
replies,  “Much  every  way” — or  in  every  respect ; but  chief y, 

Ver.  It.  A guide  of  the  Hind , &c. — These  are  titles  in  which  the  Rabbies 
were  used  to  glory,  in  teference  to  the  Gentiles. 

Ver.  22.  Thou  that  sayest— Doddridge,  “that  preachest.”  So  Cox. 

Dost  thou  commit  sacrilege? — Macknight,  “ rob  temples.”  See  Mai.  iii.  8. 

Ver.  25.  Is  made  (or  becomes)  uncircumcision — i.  e.  is  rendered  nugatory 
and  useless. 

Ver.  26.  Shall  net  his  uncircumcision , &c. — That  is,  a Gentile  who  fears 
God  shall  he  preferred  far  before  a Jew  who  apostatizes  from  him. 

Ver.  27.  The  uncircumcision  which  is  by  nature — i.  e.  which  is  natural 

to  man. By  the  letter  and  circumcision. — Macknight,  “ By  the  literal 

circumcision.” 

Ver.  29.  Hut  he  is  a Jew. — [Rabbi  Lipman  states,  that  “faith  does  not 
consist  in  circumcision,  but  in  the  heart.  He  who  has  not  genuine  faith  is 
not  a partaker  of  the  Jewish  circumcision  ; but  he  who  has  genuine  faith  is  a 
Jew.  although  not  circumcised  agreeably  to  which  is  the  maxim  of  the  Tal- 
mudists, “ That  the  Jews  sit  in  the  inmost  recesses  of  the  heart.”]— Bagster. 
-—Whose  praise,  &c.— The  praise  of  the  Jew,  who  is  truly  a Jew  after  the 
hidden  or  internal  man,  is  not  of  men  but  of  God.  Man  looketh  on  the  out- 
wan!  appearance,  but  God  ookclli  on  the  heart.— Prof.  Stuart 
1242 


because  that  to  them  [the  Jews]  were  intrusted  the  oracles  of 
God,  containing  at  once  the  revelation  of  man’s  duty  and  of 
God  s mercy.  And  what  if  some-^yea,  if  many — did  not  be- 
lieve, could  their  unbelief  disannul  or  make  of  no  effect  the 
truth  and  faithfulness  of  God? — Far  be  that!  Let  God  be  re- 
verenced as  true,  though  every  man  should  thereby  be  con- 
victed of  falsehood.  But,  rejoins  the  unbelieving  Jew,  sup- 
posing our  unrighteousness  to  recommend  the  righteousness  of 
God,  or  his  glory  to  be  advanced  by  our  unbelief,  which  has 
opened  the  door  of  salvation  to  the  Gentiles,  are  we  to  be  con- 
demned on  that  account? — In  this  case,  is  not  God  unjust  in 
taking  vengeance  on  those  who  promote  his  glory? — I speak 
and  reason  as  a man. 

At  this  St.  Paul  again  spurns,  (ver.  6,)  and  deprecates  the 
idea  of  God’s  injustice;  if  God  were  unjust,  how  then  would 
he  be  qualified  for  the  universal  judge? — Or  “how  should  God 
judge  the  world  ?” — In  verse  7 the  objector  again  comes  for- 
ward in  a somewhat  different  form — “ Suppose,  (says  he,)  in 
denying  Jesus  to  be  the  Christ,  I have  been  guilty  of  error  or 
falsehood  ; yet  if  that  falsehood  has  been  the  means,  as  you 
(Paul)  pretend,  of  bringing  a host  of  Gentiles  to  believe  in  him, 
and  has  thereby  increased  the  number  of  his  worshippers,  and 
advanced  the  glory  of  God,  why  am  I to  be  condemned  as  a 
sinner  on  that  account  ?”  — The  following  verse  (8)  is  evidently 
Paul’s  language;  but  it  is  not  easy  to  trace  the  connexion. 
Dr.  Doddridge  explains  it,  as  taking  up  the  objector  abruptly, 
and  asking,  “And  why  may  not  I [Paul]  say,  upon  the  same 
principles  of  reasoning,  (as  is  indeed  reported,  of  us,)  Let  us  dn 
evil  that  good  may  come — Let  us  sin  to  magnify  divine  grace  !” 
A sentiment  which,  we  fear,  if  not  openly  avowed  or  acted 
upon,  has  been  secretly  cherished  and  encouraged  by  some 
popular  preachers  of  the  present  dav,  who,  instead  of  being 
abashed  and  confounded,  seem  to  glory  in  the  magnitude  of 
their  former  sins.  But  of  such  principles,  or  practices,  the 
apostle  subjoins  this  awful  censure,  “ their  damnation  is  just.” 
This  decree  also  strikes  directly  at  the  root  of  an  error  which 
prevailed  too  early  in  some  parts  of  the  Christian  church,  tha- 
duplicity,  and  prevarication,  and  even  persecution,  are  then 
lawful,  when  they  subserve  the  interests  of  the  church — a 
principle  from  which  the  church  of  Rome  has  not  yet  cleared 

Chap.  lit.  Ver.  3 Make  the  faith  of  God  toilhout  effect— Doddridge,  " Dis- 
annul I he  faith  of  God  which  may  mean  either  our  taitii  in  him,  or  his  fidelity 
to  us.  Macknight  and  Cox  prefer  the  latter. 

Ver.  4.  Let  God  be  true.— Let  God  be  regarded  as  faithful,  although  all  men 

should  thereby  he  deemed  guilty  of  unfaithfulness.  Stuart. Hut  every 

man— Or,  “ Though  every  man  be,"  &c.  Doddridge  and  Macknight. 

Ver.  5.  Is  God  unrighteous  who  taketh  vengeance  ?— Doddridge,  Mack- 
night, &c.  taking  this  to  be  the  objection  of  a Jew,  (as  ver.  1.)  render  the 
words,  “ Is  not  God  unrighteous  3”  which  version  the  latter  has  shown  the 
Greek  will  bear ; but  taking  them  as  the  words  of  the  apostle,  the  negative 
must  be  omitted. 

Ver.  6.  God  forbid—  Gr.  “ Let  it  not  be.” — So  ver.  4,  and  frequently.  Mack • 
night,  “ By  no  means  and  others,  “ Far  be  it.”  We  confess  the  common 
rendering  is  more  animated  and  pointed  ; but  wc  fear  the  introduction  ol 
God's  name  here  and  elsewhere,  (when  not  in  the  original,)  has  occasioned  too 
often  a light  and  trifling  use  of  the  divine  name. 

Ver.  8.  Whose  damnation— Doddridge  and  Macknight,  “Condemmr 
tion.” 

Ver.  9.  Proved.— Gr.  “charged.” 


A.  M.  «ir. 
4062. 

A.  D.  cir. 
68. 


A one  justified  by  the  law.  ROMANS. — CHAP.  iV 

in  As  it  is  e written,  There  is  none  righteous, 
no,  not  one  : 

I 1 There  is  none  that  understandeth,  there  is 
none  that  seeketh  after  God. 

12  They  are  all  gone  out  of  the  way,  they  are 
together  become  unprofitable ; there  is  none 
that  doeth  good,  no,  not  one. 

13  Their  h throat  is  an  open  sepulchre;  with 
their  tongues  they  have  used  deceit;  the  poison 
■ of  asps  is  under  their  lips: 

14  Whose  mouth  ) is  full  of  cursing  and  bit- 
terness : 

15  Their  feet  k are  swift  to  shed  blood  : 

16  Destruction  and  miseiy  are  in  their  ways: 

17  And  the  way  of  peace  have  they  not 
known : 

18  There  i is  no  fear  of  God  before  their  eyes. 

19  Now  we  know  that  what  things  soever  the 
law  saith,  it  saith  to  them  who  are  under  the 
law  : that  every  m mouth  may  be  stopped,  and 
all  the  world  may  become  11  guilty  before  God. 

20  Therefore  0 by  the  deeds  of  the  law  there 
shall  no  flesh  be  justified  in  his  sight : for  by 
the  law  is  the  knowledge  of  sin. 

21  But  now  the  righteousness  of  God  without 
the  law  is  manifested,  being  witnessed  by  the 
flaw  and  the  prophets  ; 

22  Even  the  righteousness  of  God  which  is  by 
faith  i of  Jesus  Christ  unto  all  and  upon  all 
them  that  believe : for  there  is  no  difference  : 

23  For  all  r have  sinned,  and  come  short  of 
the  glory  of  God  ; 

24  Being  justified  freely  by  his  grace  through 
the  redemption  that  is  in  Christ  Jesus : 

25  Whom  God  hath  • set  forth  to  be  a propi- 
tiation through  faith  in  his  blood,  to  declare 
his  righteousness  for  the  1 remission  of  sins 
that  are  past,  through  the  forbearance  of  God  ; 

26  To  declare,  I say,  at  this  time  his  right- 


) Pi. 10.7. 
k Is.59.7,8. 


m Ps.  107.42. 

n or,  sub- 
ject to  the 
judgment 
of  God . 

o Ps.  143.2. 
p Ac. 26.22. 
q c.5.1,  &c. 


t or,  pass- 
ing over. 


j ver.20..22 

c.8.3. 

Ga.2.16. 

v Ga.3.8,28 


e Hab.2.4. 
f Ps.32.1,2. 


Justification  is  by  faith . 

eousness : that  " he  might  be  just,  and  the  jus- 
tifier  of  him  which  believeth  in  Jesus. 

27  Where  is  boasting  then  ? It  is  excluded. 
By  what  law  ? of  works  ? Nay  : but  by  the  law 
of  faith. 

28  Therefore  we  conclude  that  T a man  is 
justified  by  faith  without  the  deeds  of  the  law 

29  Is  he  the  God  of  the  Jews  only  'l  is  he  not 
also  of  the  Gentiles  ? Y es,  of  the  Gentiles  also  : 

30  Seeing  it  is  one  God,  which  w shall  justify 
the  circumcision  by  faith,  and  uncircumcision 
through  faith. 

31  Do  we  then  make  void  the  law  through 
x faith  ? God  forbid  : yea,  we  establish  the  law. 

CHAPTER  IV. 


I Abraliam’s  faith  was  imputed  to  him  for  righteousness,  10  before  he  was  circumcised. 
13  By  faith  only  he  and  his  seed  receivea  the  promise.  16  Abraham  is  the  father 
of  all  that  believe.  24  Our  faith  also  shall  be  imputed  to  us  for  righteousness. 

WHAT  shall  we  then  say  that  Abraham, 
our  father  a as  pertaining  to  the  flesh, 
hath  found  ? 

2 For  if  Abraham  were  justified  by  works, 
he  hath  whereof  to  glory  ; but  not b before  God. 

3 For  what  saith  the  c Scripture?  Abraham 
believed  God,  and  it  was  counted  unto  him  for 
righteousness.  c 

4 Now  to  him  that  worketh  d is  the  reward  not 
reckoned  of  grace,  but  of  debt. 

5 But  to  him  that  worketh  not,  but  believeth 
on  him  that  justifieth  the  ungodly,  his  faith  e is 
counted  for  righteousness. 

6 Even  as  David  also  describeth  the  blessed- 
ness of  the  man,  unto  whom  God  imputeth 
righteousness  without  works, 

7 Saying , f Blessed  are  they  whose  iniquities 
are  forgiven,  and  whose  sins  are  covered. 

8 Blessed  is  the  man  to  whom  the  Lord  will 
not  impute  sin. 

9 Cometh  this  blessedness  then  upon  the  cir- 
cumcision only,  or  upon  the  uncircumcision 


herself,  nor  can,  till  in  the  most  public  manner  she  denounces 
and  anathematizes  the  diabolical  decree  of  the  Council  of 
Constance — that  “ no  faith  is  to  be  kept  with  heretics.” 

St.  Paul  now  reverts  to  the  doctrine  of  the  preceding  chap- 
ter, that  both  Jews  and  Gentiles  are  equally  guilty  before  Goa ; 
and  after  citing  several  passages  from  the  Old  Testament,  in 
proof  of  this,  most  of  which  we  have  already  noticed,  he  draws 
this  most  important  inference— That  “ no  flesh”  neither  Jew 
nor  Greek — can  possibly  be  justified  before  God  by  any  works 
or  righteousness  of  their  own. 

Ver.  20 — 31.  Both.  Jews  and  Gentiles , being  equally  guilty 
before  God.  can  only  be  justified  through  Christ. — St.  Paul 
establishes  his  position,  that  “ by  the  deeds  of  the  law  can  no 
flesh  living  be  justified  in  his  sight,”  by  this  consideration, 
“that  by  the  law  is  the  knowledge  of  sm;”  and  that  which 
convicts  us  of  sin  can  never  justify  us  in  the  sight  of  God. 
The  question  now  arises,  How  then  can  we  be  saved?  The 
answer  is  short  and  easy — We  must  be  “justified  freely  by 
God’s  grace,  through  the  redemption  that  is  in  Christ  Jesus.” 
Here  we  have,  first,  the  primary,  originating;  cause  of  our  sal- 
vation, namely,  the  grace  (or  mercy)  of  Goa  in  choosing  and 
ordaining  us  to  everlasting  life— “ God  so  loved  the  world”  as 
to  give  his  Son  for  man’s  salvation,  (John  iii.  18.)  2.  We  have 
the  meritorious  and  procuring  cause — the  propitiatory  atone- 
ment offered  in  the  obedience  and  death  of  Jesus  Christ— who 
“ suffered  for  us— the  just  for  the  unjust,  that  he  might  bring 
us  unto  God,”  (1  Pet.  iii.  18.)  3.  The  instrumental  cause  it  is 
“ through  faith  in  his  blood  for  the  remission  of  sins,”  and  this 
faith  is  not  of  ourselves,  it  is  the  gift  of  God,  (Ephes.  ii.  8.) 
Now,  by  this  scheme  of  salvation,  we  are  taught— 1.  T hat 
“ the  righteousness  of  God  is  manifested” — that  is,  it  is  dis- 
played and  magnified  in  the  death  and  atonement  of  Jesus 
Christ,  whereby  God  can  “ be  just  and  the  justifier  of  them 


that  believe  in  Jesus  and,  2.  That,  with  this  faith,  no  works 
of  the  law,  either  ceremonial  or  moral,  are  to  be  mixed,  though 
undoubtedly  they  will  result  from  it.  This  doctrine  appears  to 
us  sufficiently  evident  in  the  Scriptures  we  have  quoted. 

On  this  doctrine  of  justification  by  faith  alone,  we  shall  sub- 
join the  eleventh  Article  of  the  Church  of  England,  which  ap- 
pears to  us  drawn  up  with  remarkable  judgment  and  precision. 
It  says,  “ We  are  accounted  righteous  before  God,  only  for  the 
merit  of  our  Lord  and  Saviour,  Jesus  Christ,  by  faith,  and  not 
for  our  works  or  deservings  : wherefore  that  we  are  justified  by 
faith  only , is  a most  wholesome  doctrine,  and  very  full  of  com- 
fort, as  more  largely  is  expressed  in  the  Homily  of  Justif  ca- 
tion." 

This  was  also  the  doctrine  of  all  the  Reformed  churches, 
particularly  those  of  Helvetia,  Belgia,  and  Augsburgh. 

The  great  objection  to  this  doctrine  is,  that  it  “ makes  void 
the  law  of  God  through  faith.”  This  our  apostle  not  only  de- 
nies in  the  strongest  manner;  but,  on  the  contrary,  asserts 
that  it  establishes  the  law.  This  refers  chiefly  to  the  moral 
law,  the  authority  of  which  was  eminently  honoured  and 
established  by  the  obedience  of  the  Son  of  God,  and  by  the 
strict  obligation  enjoined  on  all  Christians  to  follow  his  ex- 
ample : and  even  as  to  the  ceremonial  law,  though  its  obliga- 
tion is  removed,  its  injunctions  are  specially  honoured  by  being 
shown  to  be  uniformly  typical  of  Christ  and  his  redemption. 

Chap.  IV.  Ver.  1 — 25.  Abraham’ s faith  imputed  to  him  for 
righteousness , as  ours  shall  also  be,  if  we  believe  in  Christ.— 
There  is  some  difference  ampng  the  most  learned  commenta- 
tors in  explaining  the  opening  verses  of  this  chapter.  Had 
this  Epistle  been  addressed  to  Hebrew  converts,  we  should 
have  had  no  hesitation  in  explaining  the  term  “ according  to 
the  flesh”  in  the  most  natural  and  obvious  sense,  as  referring 
to  the  natural  seed  of  Abraham  : but  since  it  is  expressly  ad- 


Ver.  15 — 17.  Their  feet.  &c.— i.  e.  they  are  ready  and  swift  to  engage  in  crimes  of 
the  highest  degree  ; destruction  and  misery  attend  their  steps,  i.  e wherever 
they  go,  they  spread  destruction  and  misery  around  them.  The  way  of  hap- 
piness they  take  no  knowledge  of,  or  they  give  no  heed  to  what  concerns  their 
own  true  welfare,  or  that  of  others.— Stuart. 

Ver.  19.  What  the  law  saith. — Doddridge , This  proves  that  the  term 
“ law'’  extends  to  the  whole  Scriptures  of  the  Old  Testament,  as  none  of  the 

passages  here  referred  to  are  in  the  Pentateuch. Become  guilty  before 

God. — Doddridge , “ Stand  convicted  before  God.” 

Ver.  20.  By  the  deeds— Doddridge,  44  works.” 

Ver.  23.  Come  short  of  the  glory  of  God—  i.  e.  have  failed  in  rendering  him 
that  glory  which  is  his  due.— Doddridge.  Beza  says,  it  is  an  allusion  to  those 
who,  in  the  Greek  games,  fell  short  of  the  goal. 

Ver.  25.  Set  forth— Doddridge,  “ proposed.” A propitiation— Mack- 

night  a 4 propitiatory,”  in  allusion  to  the  Jewish  mercy-seat,  or  propitiatory, 


which  was  the  cover  of  the  ark,  whereon  the  Jewish  high  priest  annually 
sprinkled  blood.  Heb.  i\'.  25. 

Ver.  26.  That  he  might  be  just,  &c. — That  is,  that  his  justice  might  not.  be 
impeached  in  his  justifying  sinners  through  Christ. 

Ver.  27.  The  law  of  faith—  i.  e.  the  gospel. 

Ver.  31.  Make  void.— Doddridge,  ‘‘set  aside.”  Macknight , 44  Make  use- 
less” 

Chap.  IV.  Ver.  1.  As  pertaining  to  the  flesh,  hath  found?— Macknight, 
44  obtained  by  the  flesh.”  See  Gal.  iii.  3.  Phil.  iii.  3,  4. 

Ver.  3.  It  was  counted. — 44  As  the  same  verb  frequently  occurs  in  this  chap- 
ter, (says  Mr.  Cox,)  it.  seemed  desirable  always  to  translate  it  by  the  same 
word  [reckoned,!  instead  of  arbitrarily  varying  it,  as  in  the  authorized  version, 
where  it  is  indifferently  rendered,  counted,  reckoned , and  imputed  ” 

Ver.  5.  Toe  ungodly. — 44  It  is  not  here  implied,”  says  Mr.  Cox,  that 
they  who  are  justified  may  continue  in  a state  of  ungodliness,  (which  would 

1243 


Abraham's  faith  imputed  ROMANS. — CHAP.  V.  to  him.  for  righteousness . 


also  ? for  we  say  that  faith  was  reckoned  to 
Abraham  for  righteousness. 

10  How  was  it  then  reckoned  ? when  he  was 
m circumcision,  or  in  uncircumcision  ? Not  in 
circumcision,  but  in  uncircumcision. 

11  And  e he  received  the  sign  of  circumcision, 
a seal  of  the  righteousness  of  the  faith  which 
lie  had  yet  being  uncircumcised  ; that  he  might 
be  the  father  h of  all  them  that  believe,  though 
they  be  not  circumcised ; that  righteousness 
might  be  imputed  unto  them  also  : 

12  And  the  father  of  circumcision  to  them 
who  are  not  of  the  circumcision  only,  but  who 
also  walk  in  the  steps  of  that  faith  of  our  fa- 
ther Abraham,  which  he  had  being  yet  uncir- 
cumcised. 

13  For  the  promise,  that  < he  should  be  the 
heir  of  the  world,  was  not  to  Abraham,  or  to 
his  seed,  through  the  law,  but  through  the 
righteousness  of  faith. 

14  For  if  ) they  which  are  of  the  'aw6e  heirs, 
faith  is  made  void,  and  the  promise  made  of 
none  effect: 

15  Because  the  law  k worketh  wrath : for 
where  po  > law  is,  there  is  no  transgression. 

16  Therefore  it  is  of  faith,  that  it  might  be  by 
grace  ; to  the  end  the  promise  might  be  sure 
to  all  the  seed  ; not  to  that  only  which  is  of  the 
law,  but  to  that  also  which  is  of  the  faith  of 
Abraham  ; who  is  the  father  of  us  all, 

17  (As  it  is  wx'itten,  m I have  made  thee  a fa- 
ther of  many  nations,)  "before  him  whom  he 
Delieved,  even  God,  who  quickeneth  0 the  dead, 
and  calleth  those  p things  which  be  not  as  though 
they  were. 

18  Who  against  hope  believed  in  hope,  that 


A.  M.  cir. 
4062. 

A.  D.  cir. 

6a 


Ge.17.10. 

11. 

h Lib  19.9. 
Jn.8.33, 
&c. 

Ga. 3.7,29. 
1 Ge.17.4, 
See. 

) Ga.3.18. 
k c.5.20. 

1 lJn.3.4. 
m Ge.  17.5. 
n like  unto. 
o Ep.2.1,5. 

p 1 Co.  1.28. 
lPe.2.10. 


q Ge.15.5. 
r He.  11.11. 
a Ge.18.14. 
I. u. 1.37, 
45. 

He.  11. 19. 
t c.15.4. 

ICo.lO.ll. 
u Ac.2.39. 
v Ma. 16.16. 
Jn.3.14.. 
16. 

w Is. 53.5,6. 
2 Co.5.21. 
He.  9.28. 

1 Pe.2.24. 
Re.  1.5. 


a Is.  32. 17. 
Ep.2.14. 
Col.  1.20. 
b Jn.14.6. 
c He.3.6. 


d Mat.  5. 11. 
12. 

Ja.1.2,12. 


he  might  become  the  father  of  many  nations, 
according  to  that  which  was  spoken,  i So  shall 
thy  seed  be. 

19  And  being  not  weak  in  faith,  he  consider- 
ed not  his  own  body  now  dead,  when  he  was 
about  a hundred  years  old,  neither  yet  the 
deadness  r of  Sarah’s  womb  : 

20  He  staggered  not  at  the  promise  of  God 
through  unbelief ; but  was  strong  in  faith, 
giving  g’ory  to  God  ; 

21  And  being  fully  persuaded  that,  what  he 
had  promised,  he  was  8 able  also  to  perform. 

22  And  therefore  it  was  imputed  to  him  for 
righteousness. 

23  Now  < it  was  not  written  for  his  sake  alone, 
that  it  w7as  imputed  to  him ; 

24  But  for  us  " also,  to  whom  it  shall  be  impu- 
ted, if  we  believe  v on  him  that  raised  up  Jesus 
our  Lord  from  the  dead  ; 

25  Who  was  delivered  w for  our  offences,  and 
was  raised *  1 again  for  our  justification. 

CHAPTER  V. 

I Being  Justified  by  faith,  we  have  peace  with  God,  2 and  Joy  in  our  hope,  8 that 
since  we  were  reconciled  by  his  blood,  when  we  were  enemies,  10  we  shall  much 
more  be  saved  being  reconciled.  12  As  sin  and  death  came  by  Adam,  17  so  much 
more  righteousness  and  life  by  Jesus  Christ.  20  Where  sin  abounded,  grace  did 
superabound. 

THEREFORE  1 being  justified  by  faith,  we 
have  peace  with  God  through  our  Lord 
Jesus  Christ : 

2 By  whom  b also  we  have  access  by  faith 
into  this  grace  wherein  we  stand,  and  rejoice 
c in  the  hope  of  the  glory  of  God. 

3 And  net  only  so,  but  we  glory  d in  tribula 
tions  also  : knowing  that  tribulation  worketh 
patience ; 

4 And  patience,  experience ; and  experience, 
hope : 


dressed  to  Gentile  converts,  namely,  the  Romans,  we  are 
more  disposed,  with  Hammond  and  Whitby,  Claude,  Booth- 
royd,  and  Cox,  to  refer  it  to  circumcision.  “ What  advantage, 
then,  did  our  father  Abraham  derive  from  circumcision'?”  that 
is,  Was  he  justified  thereby?  If  so,  he  hath  “whereof  to 
glory”  before  God;  but,  surely,  neither  he,  nor  any  man,  hath 
whereof  to  glory  before  God ; therefore  Abraham  was  not 
justified  by  circumcision,  nor  by  any  other  works.  And  if 
Abraham  was  not  justified  by  works,  then  neither  can  we  be. 
And  that  Abraham  was  not  thus  justified  is  farther  evident, 
because  he  was  justified  “in  uncircumcision;”  that  is,  before 
he  was  circumcised. 

But  how,  then,  was  Abraham  justified?  By  faith  in  God’s 
iromise  relative  to  the  Messiah,  in  whom  all  nations  were  to 
>e  blessed,  as  we  shall  find  the  apostle  clearly  explains  him- 
self in  his  Epistle  to  the  Galatians,  ch.  iii.  "Abraham  was, 
therefore,  justified  by  faith  in  Christ,  as  we  also  shall  be,  if  we 
believe  in  him.  But  neither  was  Abraham,  nor  can  we  be 
justified  by  any  merit  either  of  our  faith  or  of  our  works;  for, 
ns  stated  in  this  chapter,  (ver.  1G,)  our  salvation  is  of  faith, 
that  it  might  be  by  grace,  that  is,  by  God’s  free  favour  ; to 
make,  therefore,  our  justification,  which  is  one  grand  branch 
of  our  salvation,  to  be  of  works,  is  to  attempt  to  defeat  God’s 
great  design  in  the  plan  of  our  redemption. 

But,  it  is  said,  this  faith  was  reckoned  or  imputed  to  Abra- 
ham, as  it  shall  be  to  us  Christians,  for  righteousness  or  justi- 
fication— not  as  a debt  or  claim,  but  as  a favour  bestowed  on 
us  for  Christ’s  sake,  on  whom  our  faith  must  rest.  “ I think 
(says  Dr.  Doddridge)  nothing  can  be  easier  than  to  under- 
stand how  this  may  be  said  in  full  consistence  with  our  being 
justified  by  the  imputation  of  the  righteousness  of  Christ ; that 
is,  our  being  treated  by  God  as  righteous,  for  the  sake  of  what 
he  has  done  and-suffered  ; for,  though  this  be  the  meritorious 
cause  of  our  acceptance  with  God,  yet  faith  may  be  said  to  be 
imputed  to  us  in  order  to  our  being  justified , or  becoming 


°.e-  completely  in  opposition  to  what  the  apostle  states  in  a subsequent  part  of 
tins  Epistle  ;)  but  merely  that  tiiey  had  been  ungodly,  and  consequently  that 
then  justification  originated  from  the  fr*e  mercy  of  God.” 

Ver.  ltp  In  uncircumcision. — [“Faith  was  reckoned  to  Abraham  for  right- 
eousness,” at  least  14  years  before  he  was  circumcised  ; the  former  having  taken 
place  some  time  before  Ishmael’s  birth,  at  which  time  he  was  86  years  old,  and 

I he  other  when  Ishmael  was  13  years  of  age,  and  Abraham  99.  ree  Ge.  xv.  5, 
6,  16  ; XVI.  1—3  , xvii.  I,  23 — 27.  1- — Bagstcr. 

ter  H.  Seal — i.  e.  a full  confirmation.  “ This  seems  an  incontestable  proof 
•fiat  circumcision  was  a seal  of  the  covenant  of  grace,  and  not  merely  of  tem- 
poral promises.” — Doddridge. 

Ver.  13.  Heir  of  the  world— Hot  personally,  hut  in  his  seed,  in  whom  all 
the  nations  of  the  earth  should  he  blessed. 

Ver.  14.  They  which  are  of  the  law— i.  e.  they  who  seek  salvation  by  the 
law,  and  not  by  faith,  are  not  the  children  of  Abraham’s  faith,  nor  heirs  with 
him  of  tiie  same  promises.  See  Heb.  xi.  9. 

Ver.  15.  Where  no  law  is. — [When  no  laio,  or  rule  of  duly,  is  enacted  and 
acknowledged,  there  is  no  transgression,  and  consequently  no  punishment. 
1244 


righteous ; that  is,  as  we  are  charged  as  debtors  in  the  book 
of  God’s  account,  what  Christ  has  done  in  fulfilling  all  right- 
eousness for  us,  is  charged  as  the  grand  balance  of  the  ac- 
count ; but  that  it  may  appear  that  we  are,  according  to  the 
tenor  of  the  Gospel,  entitled  to  the  benefit  of  this,  it  is  also 
entered  in  the  book  of  God’s  remembrance  “that  we  are  be- 
lievers;” and  this  appearing,  we  are  graciously  discharged, 
yea,  and  rewarded,  as  if  we  ourselves  had  been  perfectly  inno- 
cent and  obedient.” 

Christ  was  not  only  “delivered  (to  death)  for  our  offences, 
but  raised  again  for  our  justification.”— “ In  the  death  ul 
Christ  (says  Mr.  Cox)  we  see  an  atonement  made  for  sin, 
and  in  his  resurrection  a proof  that  his  atonement  was  ac- 
cepted. He  may  also  be  said  to  be  raised  for  our  justification, 
because  we  are  justified  through  his  intercession ; and  he 
could  not  have  interceded  had  he  not  been  raised.” 

Chap.  V.  Ver.  1 — 21.  The  happy  consequences  of  our  justifi- 
cation.— The  apostle  having  laid  down  “ the  most  wholesome” 
doctrine  of  justification  by  faith,  proceeds  now  lo  consider  the 
practical  effects  arising  from  it  ; and,  in  the  first  place,  the 
consolation  derived  therefrom  by  true  believers.  Assured  of 
pardon  and  justification  through  our  Lord  Jesus  Christ,  ihe 
love  and  peace  of  God  are  shed  abroad  in  their  hearts  by  the 
Holy  Spirit — they  have  access  to  communion  with  God  here, 
and  rejoice  in  hope  of  the  glory  of  God  to  be  revealed  here- 
after. Thus  are  tney  supported  in  tribulations  of  every  kind  ; 
“ tribulation  wovketli  patience — patience  (produces)  experience” 
of  the  divine  goodness — and  “experience  (engenders)  hope” — 
a hope  that  will  not  disappoint  the  expectation,  but  infinitely 
exceed  it;  and  of  which  the  possessor  will  never  have  reason 
to  be  ashamed. 

The  apostle  now  enters  upon  another  topic  : from  the  cou- 
sideralion  of  their  having  obtained  pardon  while  in  a state  of 
sin  and  unbelief,  he  draws  an  argument  to  hope  for  farther 
blessings.  He  now  shows  the  ground  on  which  we  receive 


“ Nomos,"  says  Bishop  Middleton.  “ is  used  by  St.  Paul,  of  every  rule  of  life, 
of  every  revelation,  especially  of  the  Mosaic  law.  Our  English  version,  by 
having  almost  constantly  said  the  law.  whatever  be  the  meaning  of  nomos 
in  the  original,  has  made  this  most  difficult  epistle  stil  more  obscure.”  XV  hen 
without  the  article,  it  is  commonly  used  lor  law  in  general,  when  with  the 
article,  of  the  Mosaic  law.]— Bagster. 

Ver.  16.  The  father  of  us  all—1 That  is,  of  believing  Gentiles,  as  well  as 

Ver.  17.  Before. — Boothr  oyd,  “ In  the  sight  of.”  So  MacJcnight. Calleth 

those  things  which  be  not— l.  e.  do  not  yet  exist— as  though  they  mere.— To 
him  who  " seeth  the  end  from  the  beginning,"  (Isa.  xlvi.  10.)  all  things,  past 
or  future,  are  alike  present. 

Ver.  19.  His  own  body  — See  Gen.  xviii.  II. 

Ver.  22.  And  therefore  it— i.  e.  his  faith. 

Ver.  25.  Delivered.— See  Acts  ii.  23,  24. 

Chap.  V.  Ver.  2.  By  whom  we  have  access.— Some  critics  suppose  this 
alludes  to  the  formal  introduction  of  a heathen  worshipper  into  the  immediate 
presence  of  his  idol : but  why  may  it  not  rather  allude  to  the  introduction  of  a 


As  sin  came  by  Adam , so  ROMANS. — CHAP.  VI.  righteousness  cometh  by  Christ. 


5 And  hope  e maketh  not  ashamed ; because 
the  love  of  God  is  shed  abroad  in  our  hearts 
by  the  f Holy  Ghost  which  is  given  unto  us. 

6 For  when  we  were  yet  without  strength, 
s in  due  h time  Christ  died  for  the  ungodly. 

7 For  scarcely  for  a righteous  man  will  one 
die : yet  peradventure  for  a good  man  some 
would  even  dare  to  die. 

S But  God  commendeth  his  love  toward  us, 
in  that,  while  « we  were  yet  sinners,  Christ  died 
for  us. 

9 Much  more  then,  being  now  justified  by  his 
) blood,  we  shall  be  saved  k from  wrath  through 
him. 

10  For  if,  when  we  were  enemies,  we  were 
reconciled  to  God  by  the  death  of  his  Son, 
much  i more,  being  reconciled,  we  shall  be  sa- 
ved by  m his  life. 

11  And  not  only  so,  but  we  also  "joy  in  God 
through  our  Lord  Jesus  Christ,  by  whom  we 
have  now  received  the  0 atonement. 

12  Wherefore,  as  by  p one  man  sin  entered 
into  the  world,  and  death  by  sin  ; and  so  death 
passed  upon  all  men,  for  that  all  have  sinned : 

13  (For  until  the  law  sin  was  in  the  world : 
but  sin  is  not  r imputed  when  there  is  no  law. 

14  Nevertheless  death  reigned  s from  Adam 
to  Moses,  even  over  them  that  had  not  sinned 
after  the  similitude  of  Adam’s  transgression, 
who  is  the  1 figure  of  him  that  was  to  come. 

15  But  not  as  the  offence,  so  also  is  the  free 
gift.  For  if  through  the  offence  of  one  many 


A.  M.  cir. 
4062. 

A.  D.  cir. 


e Phi. 1.20. 
f Ep.  1,13, 

l accord- 
ing to  the 
time. 
h Ga.4.4. 
i Jn.15.13. 

1 Pe.3.18. 

1 Jn.3.16. 
j He.9.14, 
22. 

k 1 Th.1.10. 
1 c.8.32. 
m Jn.  14.19. 
n Hab.  3. 18. 

o or,  recon- 
ciliation. 

p Ge.3.6,19. 

whom. 
r c.4.15. 

1 Jn.3.4. 
s He.  9.27. 
t 1 Co.  15. 
22,45. 


u Ep.2.8. 
v Is.  53.11. 
Mat.  20.28 
26.28. 

1 Jn.2.2. 
w Is.  1.18. 

: or.  by  one 
offence. 
y Jn.10.10. 

; c.6.23. 
i or,  by  one 
offence. 
b or,  by  one 
right- 
eousness. 

: Jn.  12.32. 
d Jn.  15.22. 
c. 7.8. .13. 
Ga.3.19. 
e Jn.10.10. 

1 Ti.1.14. 
f Jn.1.17. 
i c.3.8. 
b ver.6..11. 
Col. 3.3. 

1 Pe.2.24. 


be  dead,  much  more  the  grace  uof  God,  and 
the  gift  by  grace,  which  is  by  one  man,  Jesus 
Christ,  hath  abounded  unto  v many. 

16  And  not  as  it  was  by  one  that  sinned,  so  is 
the  gift  : for  the  judgment  was  by  one  to  con- 
demnation, but  the  free  gift  is  of  many  w of- 
fences unto  justification. 

17  For  if  * by  one  man’s  offence  death  reign- 
ed by  one ; much  more  they  which  receive 
abundance  y of  grace  and  of  the  gift 11  of  right- 
eousness shall  reign  in  life  by  one,  Jesus  Christ.) 

18  Therefore,  as  aby  the  offence  of  one  judg- 
ment came  upon  all  men  to  condemnation  ; 
even  so  b by  the  righteousness  of  one  the  free 
gift  came  upon  all  c men  unto  justification  of 
life. 

19  For  as  by  one  man’s  disobedience  many 
were  made  sinners,  so  by  the  obedience  of 
one  shall  many  be  made  righteous. 

20  d Moreover  the  law  entered,  that  the  of- 
fence might  abound.  But  where  sin  abounded, 
grace  did  much  more  e abound  : 

21  That  as  sin  hath  reigned  unto  death,  even 
so  might  grace  f reign  through  righteousness 
unto  eternal  life  by  Jesus  Christ  our  Lord. 

CHAPTER  VI. 

1 We  may  not  live  in  sin,  2 for  we  are  dead  unto  it,  3 as  appeareth  by  our  baptism, 

12  Let  not  sin  reign  any  more,  18  because  we  have  yielded  ourselves  to  the  service 

of  righteousness,  23  and  for  that  death  is  the  wages  of  sin. 

WHAT  shall  we  say  then  ? Shall  a we  con- 
tinue in  sin,  that  grace  may  abound  ? 

2 God  forbid.  How  shall  we,  that  are  dead 
b to  sin,  live  any  longer  therein  ? 


these  benefits,  namely,  our  relation  to  Christ  Jesus,  in  the 
covenant  of  grace  made  with  him,  of  which  he  is  the  head  and 
surety.  Here  a comparison  is  drawn  between  Adam  the  first, 
as  the  head  and  father  of  all  mankind,  and  Christ,  the  second 
Adam,  as  he  is  expressly  called  in  l Cor.  xv.  47.  The  former 
being  the  head  of  all  his  natural  descendants,  to  whom  his 
first  sin,  whereby  lie  violated  God’s  covenant  with  him,  cqn- 
veyed  death  with  all  its  fatal  consequences  : the  latter,  being 
in  like  manner  the  head  of  all  his  people,  to  all  who  believe, 
and  are  justified  by  faith  in  him — he  eventually  conveys  not 
only  temporal,  but  also  spiritual  and  eternal  life : and  this  by 
a resurrection  both  spiritual  and  literal — raising  them  to  new- 
ness of  life  here,  and  to  a new  and  immortal  life  hereafter. 

That  all  men — Jews  as  well  as  Gentiles — are  sinners  and 
guilty  before  God,  our  apostle  had  largely  proved  in  the  pre- 
ceding part  of  this  Epistle,  and  he  now  asserts  that  their  guilt 
commenced  in  Adam,  and  therefore  extended  to  all  his  poste- 
rity, who  were  alike  connected  with  him. 

What  follows,  with  reference  to  the  two  great  heads  of  man- 
kind, Adam  ana  Christ,  requires  some  explication ; the  sin  of 
the  one  fell  upon  man  universally,  and  all -men  are  sinners: 
the  righteousness  of  the  other  [Christ]  is  offered  to  the  same 


subject  into  the  royal  presence  by  the  king’s  son  ? This  grace  wherein  we 

stand— Namely,  the  grace  of  adoption  : Christ  introduces  his  adopted  brethren 
into  the  Father’s  presence. 

Ver.  6.  Yet  without  strength.—  ' The  original,”  ( Asthenon ,)  says  Mr.  Cox  ~ 
“ signifies  weak  through  sickness  : and  here  refers  to  the  pernicious  influence 
of  sin,  which  affects,  as  it  were,  the  whole  man  with  an  incurable  malady.” 
See  Isa.  i.  5. In  due  time—\ iz.  the  time  predicted. 

Ver,  7.  A righteous  man — i.  e.  one  remarkable  for  honour,  equity,  and  strict 

justice. A good  man. — A man  of  kindness  and  benevolence.  Godioyn 

thinks  that  this  and  the  preceding  verse  allude  to  a rabbinical  distinction  of 
the  Jews  into  three  classes— good,  just,  and  ungodly. 

Ver.  10.  Saved  by  his  lift — i.  e.  by  his  being  raised  from  the  dead.  Compare 
ch.  iv.  25. 

Ver.  ll.  Received  the  atonement—  Doddridge  and  Macknight,  “the  recon- 
ciliation.” The  Greek  noun  is  nearly  related  to  the  verb  twice  rendered  re- 
conciled in  the  preceding  veise.  Reconciliation,  however,  certainly  implies 
atonement. 

Ver.  12—19.  Wherefore,  as  by  one  man  sin  entered,  &c.— “ The  main 
design  c#f  this  passage,”  says  Professor  Stuart , “ is  indeed  plain.  It  lies, 
one  may  say,  upon  the  very  face  of  it.  It  is  this:  viz.  ‘to  exalt  our  views 
respecting  the  blessings  which  Christ  has  procured  for  us,  by  a comparison 
of  them  with  the  evil  consequences  which  ensued  upon  the  fall  of  our 
first  ancestor,  and  by  showing  that  the  blessings  in  question  not  only  ex- 
tend to  the  removal  of  these  evils,  hut  even  far  beyond  this  ; so  that  the  grace 
of  the  gospel  has  not  only  abounded,  but  superabounded.' 

“ A fill  synopsis  of  what  is  taught  in  ver.  12—19,  comprises  the  following 
particulars  ; viz.  Sin  entered  the  world  [commenced!  by  the  offence  of  Adam  ; 
and  death,  i.  e.  punishment  or  misery,  came  in  as  the  necessary  result  of  it. 
In  like  manner,  death  came  upon  all  men,  because  all  became  sinners, 
ver.  12. 

“ It  is  indeed  true,  that  all  men  have  been  the  subjects  of  sin  and  death  ; for 
that  even  those  have  been  so.  who  have  not  lived  under  the  light  of  revelation, 
or  been  made  acquainted  with  any  express  commands  of  God,  is  proved  from 
the  fact,  that  all  those  who  lived  between  Adam  and  Moses,  were  sinners,  anil 
lay  under  sentence  of  death,  ver.  13,  14  . 

7‘ Adam,  who  was  the  occasion  of  introducing  sin  into  the  world,  and  of 
bringing  sin  and  death  upon  all  men,  may  be  considered  as  a Tupos  or  Christ, 
in  respect  to  the  influence  which  he  has  had  on  others : (but  not  as  to  the 
kind  of  influence,  or  the  degree  of  it,  for  here  is  a wide  diversity  ;)  ver.  14, 
last  clause. 

“ That  the  kind  and  degree  of  influence  which  Adam  had  on  all  men,  is  not 
like  that  which  Christ  has  on  them  ; or  that  Adam,  when  regarded  as  a Tupos 


extent,  though  it  avails  only  to  them  who  by  faith  receive  it. 
Mr.  Cox  says,  that  the  meaning  of  the  apostle  seems  to  be  ... . 
“ That  the  Gospel  reveals  a remedy  fully  adequate  to  the  sal- 
vation of  all  men;  and  actually  effectual  to  the  salvation  of 
all  who  do  not  wilfully  reject  the  remedy.  As  far  as  Christians 
are  concerned,  their  loss  by  the  fall  is  more  than  repaired  to 
them  ; for  they  enjoy  a capacity  of  obtaining  [he  might  have 
said  a promise  of  receiving]  a far  greater  degree  of  happiness 
and  glory  than  that  of  Adam  in  Paradise.  The  effects  of 
Christ’s  atonement  exceed  those  of  Adam’s  sin  in  some  other 
respects.  We  were  involved  in  misery  by  one  transgression  ; 
but  are  saved  from  infinite  offences.  Our  misery  admitted  of 
a perfect  remedy;  but  our  salvation,  when  completed,  is  be- 
yond all  danger  of  relapse. 

Chap.  VI.  Ver.  1—23.  We  must  not  live  in  sin,  nor  suffer 
it  to  rei°n  in  us. — By  a strong  and  beautiful  imagery  here  in- 
troduced, believers  are  said  to  be  crucified,  dead  and  buried 
with  Christ,  by  their  baptism  and  Christian  profession,  in 
which  indeed  the  early  Christians  were  often  exposed  to 
martyrdom  : but  the  figures  used  may  farther  intimate,  1.  Their 
spiritual  union  with  Christ  as  the  members  of  his  mystical 
body,  “ growing  together,”  more  and  more,  into  intimate  union 


of  Christ,  is  not  to  he  so  regarded  in  these  respeots,  is  plain  : 1.  From  the  fact, 
that  Adam  occasioned  the  condemnation  of  all  men  ; but  Christ  delivers  man- 
kind from  condemnation,  and  bestows  eternal  happiness  on  them,  ver.  15.  2.  The 
condemnation  of  which  Adam  was  the  occasion,  has  respect  only  to  one  of- 
fence ; the  pardon  which  Christ  procured,  extends  to  many  offences,  ver.  16. 
Hence,  3.  11  death  reigned  over  men  because  of  one  offence  ; much  more  shall 
they  reign  in  life,  who  through  Christ  receive  pardon  for  fnany  offences,  and  a 
title  to  future  blessedness,  ver.  17. 

“ Having  thus  guarded  his  leaders  against  extending  the  idea  of  Tupos  to 
points  of  which  Tupos  cannot  he  predicated  ; and  having  shown  that  the  in- 
fluence of  Christ  on  the  human  race  is  exactly  the  reverse  of  that  of  Adam,  in 
respect  to  its  kind  or  nature ; and  also  that  it  far  surpasses  if  in  degree  ; the 
apostle  now  returns  to  the  consideration  of  the  real  point  of  resemblance  or 
Tupos  between  Adam  and  Christ,  viz.  the  universality  or  extent  of  influence. 
This  he  states  as  follows  : 

“ As  the  conscquenoes  of  Adam’s  sin  were  extended  to  all  men,  so  the  con- 
sequences of  Christ’s  obedience  [viz.  unto  death]  are  extended  to  all}  i.  o, 
Jews  and  Gentiles  all  come  on  an  equal  footing  info  the  kingdom  of  Christ,  or 
the  blessings  which  the  gospel  proffers  are  made  equally  accessible  to  all  men 
without  exception  ; and  to  all  op  the  same  terms  or  conditions,  ver.  18,  19. 
Compare,  as  an  illustration  of  this  last  idea,  Rom.  iii.  23—30.” 

Ver.  14.  Figure  of  him. — (Or,  “type,  pattern  or  resemblance,  of  him  who 
was  to  come,”  i.  c.  the  Messiah  ; in  this,  says  Beza , that  each  of  them  shares 
what  he  has  with  his ; hut  they  are  clearly  unlike  in  this,  that  Adam  by  nature 
communicates  sin  unto  death  to  his  posterity,  but  Christ  by  grace  communi- 
cates his  righteousness  unto  his  people,  unto  life.] — Bagster. 

Ver.  18.  By  the  offence  of  one.—  ' The  whole  context,”  says  Pr.  Hawes, 
“ clearly  shows  that  the  Apostle  is  reasoning  against  a common  error  of  his 
day,  viz.  that  the  benefits  of  Christ  s mediation  were  to  be  restricted  to  the 
Jews,  and  not  extended  at  all  to  the  Gentiles.  To  disprove  this,  he  runs  a 
sort  of parallel  between  Adam  and  Christ ; and  argues,  that,  as  in  consequence 
of  the  first  transgression  all  have  ftillen  into  a state  of  sin  and  condemnation, 
so  the  provisions  of  mercy,  through  Christ,  extend  to  all— to  all  classes  ol 
men,  whether  Gentiles  or  Jews.” 

Ver.  2J.  As  sin  hath  reigned,  &o.— “ Sin  and  grace  are  here  most  happily 
personified  under  the  charaoter  of  two  mighty  monarohs  exercising  their  power 
over  their  respective  subjects.” — Cox. 

Chap.  VI.  Ver.  1.  What  shallwe  say  then  ?— Margin  and  Doddridge,  “ What 
shall  we  say  then  ? — (Shall  we  say) -Let  us  continue,”  &c.  Compare  ch.  iii.  8. 

Ver.  2.  God  forbid. — Macknight,  ‘ By  no  means.” How  shall  we,  &o. 

— i.  e.  How  shall  we  who  are  dead  to  lust  live  in  adultery?  How  shall  we  who 
are  dead  to  the  world,  live  in  the  pursuit  of  its  wealth  and  pleasures  f 

1345 


We  may  not  live  in  sin.  ROMANS. — CHAP.  VIT.  Death  is  the  wages  of  sin. 


3 Know  ye  not,  that  so  many  of  us  as  e were 
Impti/ed  into  Jesus  Christ  were  baptized  into 

J Ins  death  ? 

4 Therefore  we  are  buried  e with  him  by  bap- 
tism into  death  : that  like  f as  Christ  was  rai- 
sed up  from  the  dead  by  e the  glory  of  the  Fa- 
ther, even  so  we  also  should  walk  in  newness 
h of  life. 

5 For  if  i we  have  been  planted  together  in 
the  likeness  of  his  death,  we  shall  be  also  in 
Ike  likeness  of  his  resurrection  : 

6 Knowing  this,  that  our  old  man  is  crucified 
with  him,  that  the  body  ) of  sin  might  be  de- 
stroyed, that  henceforth  we  should  not  serve 
sin. 

7 For  k he  that  is  dead  is  i freed  from  sin. 

S Now  if  we  be  dead  with  Christ,  we  believe 
that  we  shall  also  live  with  him  : 

9 Knowing  that  Christ  being  raised  from 
the  dead  dieth  no  more ; death  hath  no  more 
dominion  over  him. 

10  For  in  that  he  died,  he  died  " unto  sin 
once  : but  in  that  he  liveth,  he  liveth  unto  God. 

1 1 Likewise  reckon  ye  also  yourselves  to  be 
0 dead  indeed  unto  sin,  but  p alive  unto  God 
through  Jesus  Christ  our  Lord. 

12  Let  i not  sin  therefore  reign  in  your  mor- 
tal body,  that  ye  should  obey  it  in  the  lusts 
thereof. 

13  Neither  yield  ye  your  members r as  ’instru- 
ments of  unrighteousness  unto  sin : but  yield 
‘ yourselves  unto  God,  as  those  that  are  alive 
from  the  dead,  and  your  members  as  instru- 
ments of  righteousness  unto  God. 

14  For  sin  shall  not  have  u dominion  over 
you  : for  ye  are  not  under  the  law,  but  under 
grace. 

15  What  then?  shall  we  sin,  because  we  are 
not  under  the  law,  butunder  grace?  Godforbid. 

16  Know  ye  not,  that  to  whom  T ye  yield  your- 
selves servants  to  obey,  his  servants  ye  are  to 
whom  ye  obey  ; whether  of  sin  unto  death,  or 
of  obedience  unto  righteousness  ? 

17  But  God  be  thanked,  that  ye  were  the  ser- 
vants of  sin,  but  ye  have  obeyed  from  the 
heart  that  form  w of  doctrine  1 which  was  deli- 
vered you. 


A.  M.  clr. 

4062. 

A.  D cir. 


c or,  are. 
d 1 Co.  15.29 

e Col. 2. 12. 

1 Pe.3.21. 


f c.8.11. 

2 Co.  13.4. 

g Mat.  28. 2, 
3. 

h Ga.6.15. 
Ep.  4.22.. 
24. 

1 Jo. 2.6. 
i Phi. 3. 10. 

J Col. 2. 11. 
k 1 Pe.4.l. 

1 or,  Justi- 
fied. 

m Re.  1.18. 
n He. 9.28. 

0 ver.2. 

p Ga.2.19. 
q Ps.19.13. 

119.133. 
r Col. 3.5. 
s arms,  or, 
■weapons. 

1 e.12.1. 

u Mi.7.19. 
v J n. 8. 34. 

2 Pe.2.19. 
w2Ti.l.l3. 

x whereto 
ye  were 
delivered. 


y Jn.8.32. 

z ver.16. 

a or,  to. 

b c.7.5. 

c c.1.32. 

J a.  1.15. 

d Ge.2.17. 
e c.5. 17,21. 
f 1 Pe.1.4. 
a 1 Co. 7 39. 
b Mat. 5. 32. 
c Ga.5.18. 
d Ga.5.22. 
e Ro.8.8,9. 
f passions, 
g c.6.21. 
h or,  being 
dead  to 
that 


18  Being  then  made  free  y from  sin,  ye  be- 
came the  servants  of  righteousness. 

19  I speak  after  the  manner  of  men,  because 
of  the  infirmity  of  your  flesh : for  as  ye  have 
yielded  your  members  servants  to  uncleanness 
and  to  iniquity  unto  iniquity  ; even  so  now 
yield  your  members  servants  to  righteousness 
unto  holiness. 

20  For  when  ye  were  the  servants  1 of  sin,  ye 
were  free  a from  righteousness. 

21  What  fruit  b had  ye  then  in  those  things 
whereof  ye  are  now  ashamed  ? for  the  end  f of 
those  things  is  death. 

22  But  now  being  made  free  from  sin,  and  be- 
come servants  to  God,  ye  have  your  fruit  unto 
holiness,  and  the  end  everlasting  life. 

23  For  d the  wages  of  sin  is  death ; but  the 
gift  ' of  God  is  eternal  f life  through  Jesus 
Christ  our  Lord. 

CHAPTER  VII. 

1 No  law  hath  power  over  a man  longer  than  he  liveth.  4 Put  we  are  dead  to  the 

law.  7 Yet  is  not  the  law  sin,  12  but  holy,  Just,  good,  16  us  1 acknowledge,  vs  ho 

am  grieved  because  I cannot  keep  it. 

KNOW  ye  not,  brethren,  (Tor  I speak  to 
them  that  know  the  law,)  how  that  the 
law  hath  dominion  over  a man  as  long  as  he 
liveth  ? 

2  For  athe  woman  which  hath  a husband  is 
bound  by  the  law  to  her  husband  so  long  as 
he  liveth ; but  if  the  husband  be  dead,  she  is 
loosed  from  the  law  of  her  husband. 

3  So  then  if,  while  b her  husband  liveth,  she 
be  married  to  another  man,  she  shall  be  called 
an  adulteress : but  if  her  husband  be  dead,  she 
is  free  from  that  law ; so  that  she  is  no  adulte- 
ress, though  she  be  married  to  another  man. 

4  Wherefore,  my  brethren,  ye  also  are  become 
dead  to  the  law  c by  the  body  of  Christ ; that 
ye  should  be  married  to  another,  even  to  him 
who  is  raised  from  the  dead,  that  we  should 
bring  forth  rt  fruit  unto  God. 

5  For  when  we  were  e in  the  flesh,  the  f mo- 
tions of  sins,  which  were  by  the  law,  did  work  in 
our  members  to  bring  forth  fruit  e unto  death. 
6 But  now  we  are  delivered  from  the  law7, 
!*  that  being  dead  wherein  we  were  held ; that 
we  should  serve  in  newness  of  spirit,  and  not 
in  the  oldness  of  the  letter. 


and  communion  with  him.  2.  Their  tender  sympathy  in  his 
sufferings  and  death,  their  lively  joy  in  his  resurrection,  and 
the  influence  of  both  in  mortifying  the  flesh  and  sin,  and  in 
raising  them  to  newness  of  life,  and  animating  them  with  the 
prospect  of  future  and  everlasting  felicity.  3.  Their  inc-easing 
conformity  to  his  sufferings  ana  death,  by  being  crucified  to 
the  world,  and  separated  from  its  criminal  pleasures,  even  as 
a man  dead  and  buried  is  from  all  the  concerns  of  the  present 
life.  The  consequence  of  which  was,  that  they  who  had  for- 
merly been  the  slaves  of  sin,  and  laboured  only  for  the  wages 
of  eternal  death,  were  now  enlisted  as  volunteers  in  the  ser- 
vice of  their  Redeemer;  and  so  far  from  living  in  sin,  as  had 
been  slanderously  reported,  they  had  for  ever  renounced  both 
its  service  and  its  delights  : all  the  members  of  their  body 


were  turned  into  .weapons  against  the  enemy  of  their  souls. 
And  being  now  liberated  from  sin,  and  become  the  servants 
of  God,  they  were  bringing  forth  the  fruits  of  holiness,  which 
would  end  in  nothing  short  of  everlasting  life;  and  their  con- 
tinual prayer  is — 

“ O for  a heart  submissive,  meek, 

My  dear  Redeemer’s  throne  ; 

Where  only  Christ  is  heard  to  speak, 

Where  Jesus  reigns  alone.” 

Chap.  VII.  Ver.  1 — 25.  The  law  of  Moses  compared  lo  that 
of  marriage , and  the  Christian’s  deliverance  therefrom: — 
the  contest  between  the  flesh  and  spirit. — The  law  of  marriage 
was  originally  ordained  for  life,  and  no  law  can  follow  us  be- 
yond the  grave.  Even  the  law  of  Moses,  to  which  the  Jews 


Ver.  3.  Were  (twice  over) — Doddridge , 44  Have  been.” 

Ver.  4.  Into  death— Doddridge  and  Macknight,  “ Into  (his)  death.” 

Ver.  5 Planted  together.  — Wells  and  Doddridge,  ” Made  to  grow  toge- 
ther.” Boothroyd,  United  together.”  See  Ephes.  ii.  21  ; iv.  15. 

Ver.  6.  Old  man  crucified. — “ Five  persons,”  says  Brooks , “ were  studying 
what  were  the  best  means  to  mortify  sin  ; one  said,  to  meditate  on  death  ; the 
second,  to  meditate  on  judgment ; the  third,  to  meditate  on  the  joys  of  heaven  ; 
the  fourth,  to  meditate  on  the  torments  of  hell  ; the  firth,  to  meditate  on  the 
blood  and  sufferings  of  Jesus  Christ ; and  certainly  the  last  is  the  choicest  and 
strongest  motive  of  all.  If  ever  we  would  cast  off  our  despairing  thoughts,  we 
must  dwell  and  muse  much  upon,  and  apply  this  precious  blood  to  our  own 

souls;  so  shall  sorrow  and  mourning  flee  away.” Might  be  destroyed. — 

Doddridge , " enervated.”  that  it  might  not  destroy  us. 

V*  r.  7.  Is  freed —Doddridge  says,  ” the  word  here  seems  iu  import,  being 
ueii.ered  from  future  claims  of  subjection.”  So  Macknight. 

Ver.  10.  Died  unto  sin  once. — Doddridge,  44  Died  for  sin  once.” 

Ver.  13.  As  instruments — i.  e.  military  instillments. Unto  sin— i.  e.  as 

soldiers  armed  in  the  cause  of  sin. 

Ver.  11.  Not  under  the  law,  but  under  grace. — The  two  dispensations  are 
here  contrasted,  as  in  John  i.  17. 

Ver.  17.  But  God  be  thanked,  that  ye  were  the  servants  of  sin. — This  is 
one  of  the  most  unhappy  translations  in  the  New  Testament.  Bishop  Lowth 
renders  it,  44  But  thanks  be  to  God.  that  (lhoughl  ye  were  the  slaves  of  sin  ; 
yet  hove  ye  obeyed  from  the  heart  the  doctrine,  on  the  model  of  which  ye 
were  formed.”  Doddridge  translates  it  lo  the  same  effect  thus— ” Thanks  be 
u>  God.  that  whereas  ye  were  the  servants  of  sin.  ye  have  obeyed  from  the 

1246 


heart  the  model  of  doctrine  into  which  ye  were  delivered.”  The  allusion  tin-' 

doubtedly  is  to  the  casting  of  figures  in  a mould. Form  of  doctrine  which 

was  delivered  you. — The  margin  reads,  44  whereto  ye  were  delivered.”  So 
Macknight. 

Ver.  19.  After  the  manner  of  men. — See  chap.  iii.  5. 

Ver.  20.  Fret  from  righteousness — i.  e.  not  under  the  control  of  its  pre- 
cepts. 

Ver.  21.  What  fruit  had  ye,  &c.— i.  e.  what  advantage  did  ye  derive  from  h 
life  of  sinful  pleasures  ? 

Ver.  23.  The  wages  of  sin  is  death. — The  term  44  wages,”  according  to 
Macknight,  is  an  allusion  particularly  to  the  pay  of  soldiers.  Sin  is  here  de- 
scribed as  a tyrant,  whose  service  is  sure  to  end  in  misery  and  death  ; Jesus, 
as  a conqueror,  bestowing  the  rich  reward  of  eternal  life  and  happiness.  The 
death  here  mentioned  must  certainly  be  more  than  temporal. 

Chap.  VII.  Ver.  1.  Over  a man—  [Or  person,  either  man  or  woman;  an 

thropss  and  homo  having  this  extent  of  signification.  I —Bagster. As  long 

as  he  liveth —Doddridge.  44  as  it  liveth,”  meaning  the  law  : but  by  the  gos- 

f>el  the  relation  is  dissolved  on  both  sides.  The  Christian  is  dead  to  the  Mosaic 
aw.  and  the  law  to  him.  as  to  all  hopeB  of  salvation  from  it. 

Ver.  2.  The  woman— [Rather,  a woman.  The  apostle  here  illustrates  the 
position  laid  down  in  the  preceding  verse  by  a familiar  instance.]— Bagster. 

Ver.  5.  When  we  were  in  the  flesh. — We  understand  by  this  expression,  an 
unconverted  state. Which  were  by  the  laio.—"  By  the  law  was  the  know- 
ledge of  sin,”  chap.  iii.  20.  So  here.  ver.  7. Fruit  unto  dealh—i  e.  deadly 

fruits,  or  wicked  works,  in  opposition  to  good  works,  or  fruit  towards  God. 
Ver.  6.  In  newness  of  spirit — i-  e.  in  a new  and  spiritual  manner.— Cox. 


The  law  is  holy. 


ROMANS.— CHAP.  VII.  Of  the  flesh  and  spirit. 


7 What  shall  we  say  then  ? Is  the  law  sin  ? 
God  forbid.  Nay,  I had  not  ■ known  sin,  but 
by  the  law:  for  I had  not  known  ) lust,  except 
the  law  had  ksaid,  Thou  shalt  not  covet. 

8 But  sin,  taking  occasion  by  the  command- 
ment, wrought  in  me  all  manner  of  concupis- 
cence. For  without  the  law  sin  was  dead. 

9 For  I was  alive  without  the  law  once : but 
when  the  commandment  came,  sin  revived, 
and  I died. 

10  And  the  commandment,  which  was  ordain- 
ed to  i life,  I found  to  he  unto  death. 

11  For  sin,  taking  occasion  by  the  command- 
ment, deceived  me,  and  by  it  slew  me. 

12  Wherefore  the  law  m is  holy,  and  the  com- 
mandment holy,  and  just,  and  good. 

13  Was  then  that  which  is  good  made  death 
unto  me?  God  forbid.  But  sin,  that  it  might 
appear  sin,  working  death  in  me  by  that  which 
is  good  ; that  sin  by  the  commandment  might 
become  exceeding  sinful. 

14  For  we  know  that  the  law  is  spiritual : but 
I am  carnal,  sold  "under  sin. 

15  For  that  which  I do  I 0 allow  not : for  what 
I would,  that  do  I not;  but  what  I hate,  that 
do  I. 


A.  M.  cir. 

4062. 

A.  D.  cir. 
68. 


i c.3.20. 

j or,  concu- 
piscence. 

k Ex. 20.17. 

1 Eze.20.11, 
&c. 

mPs.19.7,9. 
n 2Ki.l7. 17 
o know. 


p Ge.6.5. 
q Ga.5.17. 
r Ps.65.3. 
s Ps.1.2. 

t 2 Co.  4. 16. 
1 Pe.3.4. 

u c.6. 13,19. 

v Ps.  142.7. 

wPs.  38.2,10 
77. 3..  9. 

x or,  this 
body  of 
death. 

y Ps.88.5. 
z 1 Co.  15.57 


16  If  then  I do  that  which  I would  not,  1 con- 
sent unto  the  law  that  it  is  good. 

17  Now  then  it  is  no  more  I that  do  it,  but  sin 
that  dwelleth  in  me. 

18  For  I know  that  in  me  (that  is,  in  my  flesh,) 
dwelleth  no  p good  thing:  for  to  will  is  present 
with  me  ; but  how  to  perform  that  which  is  good 
I find  not. 

19  For  >111)6  good  that  I would  I do  not:  but 
the  evil  which  I would  not,  that  I do. 

20  Now  if  I do  that  I would  not,  it  is  no  more 
I that  do  it,  but  sin  that  dwelleth  in  me. 

21  I find  then  a law,  that,  when  I would  do 
good,  evil  is  present  r with  me. 

22  For  I delight  8 in  the  law  of  God  after  the 
inward  1 man : 

23  But  I see  another  law  in  u my  members, 
warring  against  the  law  of  my  mind,  and 
bringing  me  into  captivity  T to  the  law  of  sin 
which  is  in  my  members. 

24  O w wretched  man  that  I am  ! who  shall 
deliver  me  from  x the  body  of  this  ? death  ? 

25  I 1 thank  God  through  Jesus  Christ  our 
Lord.  So  then  with  the  mind  I myself  serve 
the  law  of  God  ; but  with  the  flesh  the  law  of 
sin. 


had  been  married  by  the  Sinai  covenant,  had  dominion  over 
a man  no  longer  than  he  lived.  But  this  law  was  become 
metaphorically  dead,  as  to  any  authoritative  command  over 
them,  upon  their  being  married  to  Christ  by  faith.  So,  on  the 
other  hand,  they  were  dead  to  the  law,  no  longer  looking  to  it 
for  justification  or  eternal  life.  This  mode  of  reasoning,  though 
it  may  appear  to  us  somewhat  obscure,  was  perfectly  familiar 
and  intelligible  to  the  Jews,  and  we  shall  find  several  similar 
examples  in  Paul’s  Epistles,  and  especially  in  those  to  the 
Galatians  and  to  the  Hebrews. 

The  first  part  of  this  chapter  seems  addressed  particularly  to 
Jewish  converts — “ I speak  (says  he)  to  them  that  know  the 
law” — and  of  these  there  were  probably  many,  as  a great 
number  of  Jews  resided  in  Rome.  And  when  Paul  adverts 
to  himself  and  to  his  own  experience,  it  must  be  remembered 
that  he  also  was  a Jew,  and  born  under  the  Mosaic  law.  The 
great  majority  of  members  might  be,  however,  Gentile  con- 
verts, who  had  lived  under  the  law  of  Nature  onlja  to  which 
they  were  as  much  wedded  as  were  the  Jews  to  the  Mosaic 
law  ; that  is,  thev  expected  life  and  salvation  therefrom  : Paul 
therefore  now  adverts  to  this,  and  shows  that,  as  a covenant 
of  life,  they  must  be  divorced  from  that  also,  though  not  as  a 
rule  of  life,  in  which  respect  the  obligation  of  the  moral  law  is 
universal  and  eternal : and  therefore  Paul  himself  still  obeyed 
it  with  his  heart  and  mind,  notwithstanding  the  leanings  of 
his  corrupt  nature  to  flesh  and  sin. 

But  the  chief  difficulty  in  the  chapter  now  before  us  relates 
to  the  contest  between  the  flesh  and  spirit — the  old  and  new 
man.  Many  learned  commentators  are  of  opinion  that  the 
Apostle  here  speaks  not  in  his  own,  but  in  a borrowed  charac- 
ter; and  the  great  majority  of  them,  among  whom  are  Drs. 
Hammond,  Taylor,  and  Macknight,  consider  him  as  speaking 
in  the  character  of  an  unconverted  Jew.  It  is  plain  the 
speaker  was  a convinced  sinner,  for  he  says,  (ver.  11,)  that  sin 
had  “deceived  him,”  and  that  the  law  had  “ slain  hint.”  He 
was  convinced  that  in  himself,  naturally,  there  dwelt  nothing 
good.  He  felt  within  him  the  struggle  of  the  contrary  prin- 
ciples of  flesh  and  spirit — of  good  ana  evil : his  flesh  or  corrupt 
nature  tempting  him  to  sin,  whilst  in  his  new  or  regenerate 
nature  he  delighted  in  the  law  of  God ; and  though  he  con- 
fessed and  bewailed  his  union  to  that  corrupt  nature  which 
was  a body  of  sin  and  death,  yet  he  thanked  God,  through 
Jesus  Christ,  that  notwithstanding  all  his  temptations  and 


Ver.  7.  Is  the  taw  sin ? — i.  e,  sinful,  or  inclining  us  to  sin? 1 had  not 

known  lust—  Or  what  lust  was,  namely,  that  it  was  an  inordinate  or  unlawful 

desire. Thou  sha't  not  covet. — Paul  here  refers  to  his  own  experience, 

were  it  not  for  his  knowledge  of  God’s  law,  he  would  not  have  known  the 
criminality  of  lust. 

Ver.  8.  Concupiscence— Macknight,  “ strong  desire,”  which  here  means 

lust,  and  is  so  rendered  in  the  preceding  verse. For  without  the  law— 

IRather,  “ For  without  a law  sin  is  dead.”  Where  there  is  no  law,  there  is  no 
transgression  ; for  sin  i9  the  transgression  of  the  law  : the  very  essence  of  sin 
consists  in  the  violation  of  some  positive  law.]— Bagster. 

Ver.  9.  I was  alive,  &c. — Notwithstanding  what  is  said  in  the  exposition, 
we  do  not  think  this  proves  the  speaker  to  be  either  Jew  or  Gentile,  but  a con- 
verted man.  Before  he  understood  the  law  in  its  spirituality,  as  explained  by 
our  Lord  in  Mat.  v.  28,  he  was  “ alive”  and  well ; or,  a9  our  Lord  expresses  it, 
he  was,  like  other  Pharisees,  “whole,  needing  no  physician,”  Mat.  ix.  12 : but 
“ when  the  law  came,”  i.  e.  appeared  to  him  as  it  really  is,  he  was  “sick  ;”  he 
felt  the  danger  he  was  in,  and  “died,”  as  to  all  hope  of  life  or  salvation  thereby. 

Ver.  10.  Which  was  ordained  to  life— See  chap.  x.  5. 

Ver.  13.  Might  become— i.  e.  might  evidently  appear— exceeding  sinful— 
I.  e.  in  its  true  colours— altogether  criminal  and  inexcusable. 

Ver.  14.  The  law  is  spiritual.— See  on  veTse  9. 

Ver.  15.  I allow  not—  Gatak.tr,  Doddridge,  Macknight , and  Cox,  “ ap- 
prove not.” 

Ver.  20  Sin  that  dwelleth  in  me.— To  illustrate  this  passage,  Doddridge 
alludes  to  the  story  of  Araspes,  in  Xenophon’s  Cyrop®dia,  who  on  being  rc- 


his  failures,  with  the  heart  and  mind  he  “ served  the  law  of 
God.”  Now,  then,  whether  the  apostle  spake  this  “ of  him- 
self, or  of  some  other  man,”  that  man  must  have  been  con- 
verted by  the  grace  of  God.  But  it  is  equally  plain  that  he 
spake  this  of  nimself  only : for  what  can  be  more  express 
than.  “ I thank  God  through  Jesus  Christ  our  Lord— with  the 
mina  I myself  serve  the  law  of  God.” 

The  only  remaining  question  is,  How  can  we  consistently 
apply  to  a pious  and  virtuous  man,  as  Paul  now  was,  some  of 
the  expressions  here  used?  And,  first,  we  would  remark  that 
it  was  his  manner — even  his  glory — -to  debase  himself,  and  to 
magnify  his  Lord.  He  not  only  had  been  the  chief  of  sinners, 
but  even  now,  when  not  inferior  to  the  chief  of  the  apostles, 
still  he  speaks  of  himself  as  “ less  than  the  least  of  all  saints 
2.  The  best  and  holiest  of  men  in  all  ages  have  not  scrupled 
to  apply  these  confessions  to  themselves  and  their  own  ex- 
perience. Of  this  Augustine  is  a striking  and  well-known  in- 
stance in  the  primitive  church ; and  without  making  a parade 
of  modern  names,  those  of  Bp.  Hall  and  Dr.  Watts , are 
abundantly  sufficient.  Will  any  living  Christian  say  to  such 
men  as  these,  “ Stand  by,  for  I am  holier  than  thou?” 

Let  us  now  inquire  which  of  the  expressions  here  used  is 
inapplicable  to  a wise  and  goon  man,  as  was  St.  Paul.  The 
strongest  expression  here  u^d  is  in  verse  14—“  I am  carnal, 
sold  under  sin  t”  but  it  is  very  obvious  the  expression  is  not 
used  absolutely,  but  comparatively — “The  law  is  spiritual,  but 
I am  carnal,” — not  absolutely  and  wholly  so;  but  as  to  the 
flesh,  (ver.  18.)  and  in  comparison  with  the  infinitely  pure  law 
of  God.  With  regard  to  the  expression  “ sold  under  sin.”  it  is 
materially  different  from  what  is  said  of  Ahab,  (with  which  it 
often  has  been  compared,)  who  “ sold  himself  to  work  evil;” 
(1  Kings  xxi.  20  ;)  whereas  the  apostle  was  “ sold  under  sin 
brought  into  captivity  by  that  “carnal  mind,”  of  which  he 
says  in  the  next  chapter,  (ver.  7,)  it  is  “not  subject  to  the  law 
of  God,  neither,  indeed,  can  be.” 

Again,  he  complains  that,  in  his  flesh,  he  finds,  “no  good 
thing :” — that  though  he  had  a will  to  do  good,  he  had  not  of 
himself  strength  to  perform  it;  so  that  the  good  which  he 
would  he  often  did  not,  while  he  often  did  what  he  could  nei- 
ther allow  nor  approve  : but  this  language  is  so  far  from  suit- 
ing the  character  of  an  unconverted  man,  that  he  could  not 
use  it  with  propriety;  for  though  such  a one  may  often  sin 
against  his  judgment  and  his  conscience,  yet  his  heart  goes 

proved  by  Cyrus  for  some  improper  conduct  toward  Panthaia,  replied—”  Alas  ( 
now  I know  myself,  and  perceive  plainly  that  I have  two  souls ; one  that  in- 
clines me  to  good,  and  the  other  to  evil : in  your  presence  the  former  prevails  ; 
but  when  I am  alone,  I am  conquered  by  the  latter.” 

Ver.  24.  The  body  of  this  death.— Margin,  “ this  body  of  death,”  alluding  to 
a cruel  custom  of  fastening  the  living  to  the  dead.  Doddridge  says— “ It  is 
well  known  that  some  ancient  writers  mention  this  as  a cruelty  practised  by 
some  tyrants  on  miserable  captives  who  fell  into  their  hands  ; and  a more  for- 
cible and  expressive  image  of  the  case  represented,  cannot  surely  enter  into 
the  mind  of  man.”  That  such  a cruelty  was  once  practised  is  certain  from 
Virgil  :— 

“ What  words  can  paint  those  execrable  times  ; 

The  subjects’  sufferings,  and  ihc  tyrant’s  crimes  ! 

The  living  and  the  dead,  at  his  command. 

Were  coupled,  face  to  face  and  hand  to  hand  : 

Till  chok’d  with  stench,  in  loath’d  embraces  tied, 

The  ling’ring  wretches  pined  away  and  died.”— Dry  den. 

Ver.  25.  But. — Doddridge , “though;”  (Gr.  de ) — ivi 'th  the  flesh,  &c— Mac- 
knight and  others  read  those  words  in  the  interrogative,  but,  we  think,  in 
direct  contradiction  to  the  apostle’s  train  of  argument.  See  the  opening  of  chap, 
viii.  A more  full,  and,  we  think,  a complete  justification  of  the  application  of  this 
chapter  to  Paul’s  own  case,  may  be  found  in  Gill's  Cause  ot  God  and  Truth. 
Prof.  Stuart,  in  his  Commentary,  interprets  ver.  5 -25  as  having  respect  to  a 
person  under  the  law,  and  not  under  grace. 

mi 


They  that  are  in  Christ,  ROMANS. — CHAP.  VIII.  are  free  jrom  condemnation. 


CHAPTER  VIII. 

. Ther  that  are  in  Chrisl,  and  live  according  to  die  Spirit,  ore  free  from  condemnation. 
6,  13  YVhat  harm  coincth  of  the  fleRh,  6,  14  and  what  good  of  the  Spirit:  17  and 
what  of  being  God’s  child,  19  whose  glorious  delivemnco  all  thiugs  long  for,  ‘39  was 
before  hand  decreed  from  GotL  33  What  can  sever  us  from  his  love  7 

rrtHERE  is  therefore  now  no  1 condemna- 
-*  tion  to  them  which  are  in  Christ  Jesus, 
who  walk  b not  after  the  flesh,  but  after  the 
Spirit. 

2 For  the  law  of  the  Spirit  of  life  c in  Christ 
Jesus  hath  made  me  free  d from  the  law  of  sin 
and  death. 

3 For  what  the  law  could  not  e do,  in  that  it 
was  weak  through  the  flesh,  God  sending  his 
own  Son  f in  the  likeness  of  sinful  flesh,  and 
s for  sin,  condemned  sin  in  the  flesh  : 

4 That  the  righteousness  of  the  law  might  be 
fulfilled  in  us,  who  walk  h not  after  the  flesh, 
but  after  the  Spirit. 

5 For  they  that  are  after  the  i flesh  do  mind 
the  things  of  the  flesh  ; but  they  that  are  after 
the  Spirit  the  things  ) of  the  Spirit. 

6 For  k to  be  carnally  minded  is  i death  ; but 
m to  be  spiritually  minded  is  life  and  peace. 

7 Because  k the  carnal  mind  is  enmity  against 
God : for  it  is  not  subject  to  the  law  of  God, 
neither  indeed  can  be. 


A.  M.  clr. 
406*2. 

A.  D.  cir. 
58. 


n Jn.3  18. 
b Oa.5.16. 
c 2 Co.3.6. 
d Ga.2.19. 
5.1. 

e Ac.  13.39. 
He.7.18, 
19. 

f Ga.3.13. 
g or,  by  a 
saenfee 
for  sin. 
h ver.  1. 
i Jn.3. 6. 

ICo.16.48. 
I 1 Co. ‘2. 14. 
K the  mind- 
ing of  the 
flesh. 

1 Ga.6  8. 
m the  mind- 
inf'  of  the 
spirit. 


n 1 Co. 8. 19. 

Ga.4.6. 
o 2 Co.4.14. 
p or,  be- 
cause of. 
q Pb.116.  16. 
r Col. 3.5. 
s Go..  5. 18. 
t 2 Ti.1.7. 
u 1 Co.2.12. 
v Je.3.19. 
Ga.4.5,6. 


8 So  then  they  that  are  in  the  flesh  cannot 
please  God. 

9 But  ye  are  not  in  the  flesh,  but  in  the  Spirit, 
if  so  be  that  the  Spirit  of  God  dwell  "in  you. 
Now  if  any  man.  have  not  the  Spirit  of  Christ, 
he  is  none  of  his. 

10  And  if  Christ  he  in  you,  the  body  is  dead 
because  of  sin ; but  the  Spirit  is  life  because  of 
righteousness. 

11  Butif  the  Spirit  of  him  that  raised  up  Jesus 
from  the  dead  dwell  in  you,  0 he  that  raised  up 
Christ  from  the  dead  shall  also  quicken  your 
mortal  bodies  p by  his  Spirit  that  dwelleth  in 
you. 

12  Therefore,  brethren,  we  are  debtors,  not 
i to  the  flesh,  to  live  after  the  flesh. 

13  For  if  ye  live  after  the  flesh,  ye  shall  die  : 
but  if  ye  through  the  Spirit  do  mortify  r the 
deeds  of  the  body,  ye  shall  live. 

14  For  as  many  as  are  led  ■ by  the  Spirit  of 
God,  they  are  the  sons  of  God. 

15  For  ye  have  not  received  the  spirit  of  bond- 
age 1 again  to  fear ; but u ye  have  received  the 
Spirit  of ’adoption,  whereby  we  cry,  Abba, 
Father. 


with  his  sin.  When  St.  Paul  says,  “ If  I do  that  I would  not, 
it  is  no  more  I that  do  it,  but  sin  that  dwelleth  in  me;”  we 
are  aware  the  language  has  been  often  adopted  by  bad  men  as 
an  apology  for  sin ; but  for  what  sin  did  Paul  thus  apologise? 
His  language  is  that  of  penitence  and  regret : “ O wretched 
man  that  I am ! who  shall  deliver  me  from  the  body  of  this 
death  ?”  or  this  dead  body  of  sin,  which,  like  a corpse  chained 
to  him,  dragged  down  his  new  and  spiritual  nature  towards 
the  earth  and  sin. 

It  is  also  a mistake  to  attribute  moral  perfection,  or  even  in- 
fallibility of  conduct,  to  any  inspired  person,  even  the  chief  of 
the  apostles;  for  not  only  does  Paul  thus  bewail  himself,  but 
James  says,  “ In  many  things  we  all  offend,”  (James  iii.  2 :) 
and  even  the  amiable  and  beloved  John,  “If  we  say  we  have 
no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us.” 
1 John  i.  8. 

Chaf.  VIII.  1 — 16.  The  privileges  of  believers  in  conver- 
sion and  adoption. — This  chapter  is  generally  considered  as 
closely  connected  with  the  preceding;  so  much  so,  that  Dr. 
Doddridge  considers  their  separation  as  one  of  the  most  un- 
happy divisions  made  of  the  chapters  of  the  New  Testament. 
“ With  the  mind,”  (says  Paul,)  that  is,  with  the  nobler  powers 
of  my  spirit,  “I  myself  serve  tj^  law  of  God,  though  with  the 
flesh  the  law  of  sin:”  but  tire  main  question  is,  While  this 
contention  prevailed  within,  wh#h  way  was  his  life  and  con- 
versation bent?  Did  he  “ walk  after  the  flesh,”  fulfilling  the 
lusts  thereof?  or  did  he  not,  notwithstanding  the  struggle 
which  it  cost  him,  turn  his  back  upon  these,  and  follow  the 
dictates  of  his  new  nature,  and  of  the  Spirit  of  God,  oy  which 
it  was  inspired?  His  well  known  character  and  conduct  must 
give  the  answer.  “Walking,”  therefore,  “after,”  or  accord- 
ing to  “ the  Spirit,”  he  justly  inferred  that  there  was  no  con- 
demnation to  hint : “ For  (saith  he)  the  law  of  the  spirit  of  life 
in  Christ  Jesus,”  that  is,  the  spiritual  life  which  I enjoy,  hath 
“ prevailed  and  triumphed  over  the  law”  or  power  “ of  sin  and 
death ;”  and  liberated  me  from  its  dominion.  “For  what  the  law 
could  not  do” — What  was  that  ? The  law  could  neither  justify 
nor  sanctify;  but  “what  the  law  could  not  do,  in  that  it  was  weak 
through  the  [depravity  of  the]  flesh,”  that  God  hath  done  by 
“ sending  his  own  Son  in  the  likeness  of  sinful  flesh  ;”  though 
himself  perfectly  unstained  by  sin,  God  visited  our  sins  upon 
him  as  our  substitute,  that  by  him  “the  righteousness  of  the 
law  might  be  fulfilled”  both  for  and  in  us,  and  all  who  “walk 
not  after  the  flesh,  but  after  the  spirit.”  This  walking  after  or 
according  to  the  things  of  the  spirit,  or  spiritual  things,  is  here 
explained  by  “minding,”  that  is,  being  devoted  to  spiritual 
things;  as  walking  after  the  flesh  is  also  interpreted  of  at- 
tachment and  devotion  to  carnal  and  worldly  objects.  To  be 
thus  carnally  minded  is  declared  to  be  death  in  the  most  awful 
sense,  as  implying  not  only  spiritual,  but  eternal  death  ; for  the 
carnal  mind  cannot  be  subjected  to  God’s  law,  nor  can  the 
carnally  minded,  while  in  that  state,  please  him.  The  cause 
of  this  distinction  is  plainly  shown  to  originate  in  the  work  of 
the  Spirit  of  God  ; for  “if  anv  man  have  not  the  Spirit  of  God. 
he  is  not  one  of  his  children  ;”  but  if  the  Spirit  of  God  dwell 


Chap.  VIII.  Ver.  1.  No  condemnation. — The  Greek  is-emphatic,  “ Not  one 

condemnation." Who  walk,  not  after — (Greek,  kata)  “ according  to  so 

throughout  the  chapter. 

Ver.  3.  What  the  law  could  not  do. — Literally,  “ the  impossible  of  the  law." 
This  expression  is  evidently  elliptical,  and  Boothroyd  thus  supplies  the  ellipsis 

— “ What  the  law  could  not  do  . 3od  'hath  done,)  sending,  &c. 

And  for  ain. — The  word  sin  is,  in  both  Testaments,  sometimes  used  in  .he 

sense  of  a sacrifice  for  sin.  See  2 Corinthians  v.  21 Condemned  ain  in 

the  flesh— i.  e.  punished  it  in  our  surety  under  a legal  sentence,  on  our  ac- 
count. 

Ver.  4.  Jn  us.—' This  is  the  most  usual  sense,  but  it  often  means  for  us,  and 

1248 


in  us,  then  do  we  mortify  the  deeds  of  the  flesh  ; then  are  we 
his  children.  “For  as  many  as  are  led  by  the  Spirit  of  God, 
they  are  the  sons  of  God,”  by  adoption  ana  grace;— and  hav- 
ing received  the  Spirit  of  adoption,  they  are  so  far  delivered 
from  alarm  and  fear,  and  call  upon  God,  as  their  Father  which 
is  in  heaven. 

“The  Mosaic  dispensation  (says  Mr.  Co.r)  indirectly  tended 
to  excite  in  the  minds  of  the  Jews  an  awful  and  servile  dread 
of  the  Supreme  Being:  but  the  Gospel  is  eminently  calculated 
to  inspire  believers  with  a spirit  of  love  towards  God,  and  a 
lively  confidence  in  his  favour  and  protection.  A ‘ spirit  ol 
adoption,’  the  happy  privilege  of  all  real  Christians,  entitles 
them  to  address  God  under  tne  endearing  character  of  a friend 
who  is  reconciled  to  them,  and  a Father  who  loves  them  with 
more  than  paternal  affection.  The  word  Father  being  ex- 
pressed both  in  Syriac  and  Greek,  beautifully  represents  Jewish 
and  Gentile  believers  as  joining  in  the  same  worship,  and  en- 
joying the  same  filial  relationship  to  God.” 

The  close  of  this  section  leads  us  to  speak  of  the  grace  of 
adoption  as  bestowed  on  those  who,  by  faith,  are  received  into 
the  family  of  God.  In  every  act  of  adoption,  a child  is  taken 
from  another  family,  (or  perhaps  from  a more  distant  branch  of 
the  same,)  and  introduced  as  the  son  and  heir  of  the  adopter,  a 
practice  that  is  observed,  more  or  less,  in  almost  all  countries. 
But  the  most  important  point  for  our  present  consideration  is, 
the  -witness  of  the  Spirit  here  spoken  of : “The  Spirit  itself 
beareth  witness  with  our  spirit,  that  we  are  the  children  of 
God.”  And  it  is  the  more  important  that  we  should  un- 
derstand the  nature  of  this  blessing,  as,  by  mistakes  on  this 
subject,  many  have  been  led  into  the  errors  of  a dangerous  en- 
thusiasm : to  avoid  which,  we  shall  refer  our  readers  to  the 
temperate  and  judicious  remarks  of  the  pious  and  amiable  Dr. 
Watts : — “ The  substance  of  this  testimony  of  the  Spirit  to  our 
adoption,  may  (says  the  Doctor)  be  represented  after  this  man- 
ner : — The  Spirit  of  God,  in  his  word,  has  described  the  marks 
and  characters  of  his  children  ; and,  by  his  gracious  influence, 
he  works  these  holy  dispositions,  these  characters,  in  our  hearts : 
God  has  given  us  a conscience,  which  is  a faculty  of  compa 
ring  ourselves  with  the  rule  of  his  word,  and  judging  accord- 
ingly. The  Spirit  of  God,  by  his  power  and  by  his  providence, 
awakens  these  holy  dispositions  into  lively  exercise  : he  assists 
our  inquiring  and  our  judging  faculties;  helps  us  to  compare 
our  own  souls  with  his  word  ; and  thus  confirms  our  own 
spirits  in  the  belief  of  this  proposition,  that  we  are  the  children 
of  God.  This  is  the  more  common  and  ordinary  way  and 
method,  whereby  God  is  pleased  to  give  the  comforts  of  adop- 
tion to  his  people.”  (Evang.  Disc.  No.  xi.) 

The  same  judicious  writer,  however,  (in  his  subsequent  dis- 
course,) admits  that  there  are  instances  of  a more  extraordi- 
nary nature  to  be  found  in  the  experience  of  men  eminent  for 
piety  and  usefulness,  (such  as  the  venerable  John  Howe,  for 
example ;)  but  we  ought  to  be  very  cautious  not  to  reason  from 
them  in  any  way  that  should  lead  us  to  slight  the  ordinary 
means  of  grace,  or  to  act  under  the  influence  of  extraordinary 
impressions,  instead  of  following  the  written  word. 

both  senses  may  be  here  included.  The  law  was  fulfilled  for  us  by  Christ,  and 
is  fulfilled  in  us  by  the  work  of  his  Holy  Spirit. 

Ver.  6.  For. — Doddridge , "Now.” 

Ver.  7.  Because  the  carnal  mind  is  enmity,  &c.— The  carnal  mind  is  the 
object  of  aversion  to  God. 

Ver.  8.  They  that  are  in  the  flesh— i.  e.  that  “ walk  after  the  flesh  aa  in 
verse  I. 

Ver.  10.  The  body  is  dead — i.  e.  mortal,  or  condemned  <jC  die. 

Ver.  15.  Spirit  of  bondage— Ox  "of  slaves.”  See  Gal.  iv.  3. We  cry, 

Abba,  Father. — Abba  is  Syriac  for  Father.  M.  Claude  says,  " St.  Paul  allude* 
to  a law  among  tho  Jews,  which  forbade  slaves  to  call  a freeman  Abba." 


The  believer’s  privileges.  ROMANS. — CHAP.  VIII. 


His  future  prospects 


16  The  Spirit  itself  beareth  w witness  with 
our  spirit,  that  we  are  the  children  of  God : 

IT  And  if  children,  then  heirs  ; x heirs  of  God, 
and  joint  heirs  with  Christ ; Mf  so  be  that  we 
suffer  with  him , that  we  may  be  also  glorified 
together. 

18  For  I reckon  z that  the  sufferings  of  this 
present  time  are  not  worthy  to  be  compared 
with  the  glory  which  shall  be  revealed  in  us. 

19  For  the  earnest  expectation  of  the  crea- 
ture waiteth  for  the  manifestation  of  the  sons 
of  God. 

20  For  the  creature  was  made  subject  to  va- 
nity, not  willingly,  but  by  reason  of  him  who 
hath  subjected  the  same  in  hope, 

21  Because  a the  creature  itself  also  shall  be 
delivered  from  the  bondage  of  corruption  into 
the  glorious  liberty  of  the  children  of  God. 


A.  M.  cir. 
406 2. 

A.  D.  cir. 
,53. 

w 2 Co.  1.22. 
1 Jn.4. 13. 

x Ac.26.18. 
1 Pe.  1.4. 

y 12  Ti. 2.11, 
12. 

z 2 Co. 4. 17. 
a 2Pe.3. 13. 


b or,  every 
crealu  re. 

c Ep.1.14. 
d 2Co.5.2,4. 
e Lu.2l.28. 
t 2 Co.5.7. 
g Zee.  12.10 


22  For  we  know  that  11  the  whole  creation 
groaneth  and  travaileth  in  pain  together  until 
now. 

23  And  not  only  they , but  ourselves  also, 
which  have  the  first-fruits  c of  the  Spirit,  even 
we  ourselves  groan  d within  ourselves,  waiting 
for  the  adoption,  to  wit,  the  redemption  e of  our 
body. 

24  For  we  are  saved  by  hope  : but  hope  that 
is  seen  is  not  hope  : for  what  a man  seeth,  why 
doth  he  yet  hope  f for  ? 

25  But  if  we  hope  for  that  we  see  not,  then  do 
we  with  patience  wait  for  it. 

26  Likewise  the  Spirit  also  helpeth  our  infir- 
mities : for  we  know  not  what  we  should  pray 
for  as  we  ought:  but?  the  Spirit  itself  maketh 
intercession  for  us  with  groanings  which  can- 
not be  uttered. 


Ver.  17 — 27.  The  blessedness  of  believers,  and  the  vanity  of 
the  world. — The  concluding  paragraph  of  our  preceding  section 
connects  so  intimately  with  the  present,  that  we  cannot  avoid 
reverting  to  it  in  the  beginning  of  this.  The  Spirit,  according 
to  St.  Paul,  bearing  “ witness  with  our  spirit,”  that  we  are  the 
children  of  God  ; it  bears  witness  also,  that  “if  children,  then 
are  we  heirs;  heirs  of  God,  and  joint  heirs  with  Christ : if  so 
oe  that  we  suffer  with  him,  that  we  also  may  be  glorified  to- 
gether.” These,  indeed,  are  great  and  mysterious  truths,  and 
must  appear  utterly  unintelligible  and  incredible  to  those  who 
are  strangers  to  the  spiritual  and  divine  influences  above  re- 
ferred to.  To  those,  however,  who  by  faith  are  enabled  to  cry, 
“Abba,  Father,”  they  afford  consolation  under  all  their  trials, 
because  they  reasonably  infer,  that  if  they  are  made  partakers 
with  their  Lord  and  Saviour  in  the  trials  and  sufferings  of  the 
present  life,  they  also  shall  be  glorified  together  in  a better 
world.  “ For  I reckon  (says  the  apostle)  that  the  sufferings 
of  this  present  time,  are  not  worthy  to  be  compared  with  the 
glory  which  shall  be  revealed  in  (and  to)  us,”  in  another  life. 

The  following  passage,  however,  is  confessedly  obscure,  and 
being  attended  with  such  difficulty,  has  of  course  met  with  a 
variety  of  interpretations.  It  has  been  asked,  1.  What  is  meant 
by  the  creature  of  creation  (for  it  is  the  same  word  in  the  ori- 
ginal) here  referred  to?  2.  What  is  the  vanity  to  which  it  was 
involuntarily  subjected  ? And,  3.  What  the  glory  to  which  it 
is  hereafter  to  be  restored  7 

Not  having  room  to  enumerate  the  different  answers  which 
have  been  given  to  these  questions,  we  shall  simply  state  our 
own  conceptions  on  the  subject.  1.  It  may  be  recollected  that 
our  Lord  commanded  his  Gospel  to  be  preached  “ to  every 
creature,”  (Mark  xvi.  15;)  and  that  St.  Paul  asserts  in  his 
Epistle  to  the  Colossians,  (i.  23,)  written  but  a few  years  after 
this,  that  it  had  been  so  preached — meaning  to  every  rational 
creature : to  such,  therefore  we  restrain  it.— 2.  This  rational 
creation,  as  our  apostle  stated  in  chap.  v.  12,  &c.,  had  been 
made  “subject  to  vanity”  and  death,  not  willingly  or  through 
any  act  of  their  own,  but  by  the  sin  of  their  first  father,  Adam  ; 
in  consequence  of  which  they  were  continually  groaning  to- 
gether under  the  miseries  which  their  own  sin,  and  that  of 
their  first  progenitor,  had  drawn  upon  them. — And,  3.  Not 
only  was  there  an  infinitude  of  heavenly  bliss  set  before  them 
in  the  heavenly  world,  but  a far  better  state  of  things  was 
promised  them,  even  in  the  present  life:  first,  in  the  Gospel 
dispensation;  secondly,  in  the  glories  of  the  millennium  ; and, 
finally,  in  the  general  resurrection  of  the  dead. 

All  these  particulars  might  admit  of  an  enlargement  that 
would,  we  think,  tend  to  establish  our  interpretation  ; but  suf- 
fice it  to  add,  upon  the  second  head  only,  it  is  well  known  that 
a general  expectation  was  prevalent  through  the  world,  from 
the  time  of  the  Hebrew  prophets  and  the  pagan  sybils,  that 
some  mighty  revolution  would  take  place  under  the  expected 


Ver.  18 — 25.  For  I reckon,  fen.—"  These  verses,’'  says  Prof.  Stuart,  “con- 
stitute one  of  those  passages,  which  the  critics  call  ioci  vexatissimi,  (a  most 
difficult  passage  ) Th  a general  object  of  the  passage,  however,  cannot  fail  tube 
evident  to  every  considerate  reader.  In  ver.  18  the  apostle  asserts, that  the  suffer- 
ings of  the  present  life  are  not  worthy  of  any  comparison  with  the  glory 
which  is  to  be  revealed  ; i.  e.  future  glory  is  great  beyond  all  comparison  or  ex- 
pression. Such  is  the  proposition  to  be  illustrated  or  confirmed.  But  ,.owis  this  ef- 
fected ? I answer,  that  the  theme  being  thus  introduced  by  the  apostle,  he  proceeds 
in  the  folio  wing  manner : 1 Now  that  such  a glory  is  yet  to  be  revealed,  (in  other 
words,  that  there  is  a uorld  of  surpassing  glory  beyond  the  grave,)  the  whole 
condition  of  things  or  rather  of  mankind,  in  the  present  world,  abundantly 
proves.  Here  a frail  and  perishable  nature  serves  to  show,  that  no  stable 
source  of  happiness  can  be  found  on  earth.  From  the  commencement  of  the 
world  down  10  the  present  time,  it  has  always  been  thus.  In  the  midst  of  the 
sufferings  and  sorrows,  to  which  their  earthly  existence  exposes  them,  man- 
kind naturally  look  forward  to  another  and  better  world,  where  happiness  with- 
uut  alloy  and  without  end  may  he  enjoyed.  Even  Christians  themselves,  joy- 
ful as  their  hopes  should  make  them,  find  themselves  still  compelled  by  suffer- 
ings and  sorrows  to  sigh  and  groan,  and  (o  expect  a state  of  real  and  perma- 
nent enjoyment  only  in  heaven  ; so  that  they  can  only  say,  for  the  present, 
that  they  are  saved,  because  they  hope  or  expect  salvation  in  another  and 
better  world.  The  very  fact  that  here  they,  like  all  others  around  them,  are  in 
a state  of  trial,  and  that  they  only  hope  for  glory,  shows  that  the  present 
fruition  of  it  is  not  to  he  expected.’ 

“ The  practical  conclusion  from  all  this  the  apostle  now  proceeds  to  draw.  viz. 
' that  Christians,  in  the  midst  of  sufferings  and  trials,  ought  not  to  faint  or  to  he 
discouraged,  inasmuch  as  a glory  to  be  revealed  is  in  prospect,  which  should 
1 57 


Saviour  of  the  w rid  : and  both  our  Lord  and  his  apostles  en- 
couraged such  expectations  by  promises  of  the  universal  spread 
of  knowledge,  peace,  and  happiness.  Then  shall  “the  crea- 
ture”— the  rational  creation — and,  in  a fig  irative  sense,  even 
the  inanimate  creation,  be  “delivered  front  the  bondage  of  cor- 
ruption,” and  admitted  to  participate  “the  glorious  liberty  of 
the  children  of  God.” 

When  the  apostle,  in  the  preceding  verses,  speaks  of  the 
creature  being  “made  subject  to  vanity,”  he  says  it  was  “by 
reason  of,”  or  rather,  “by  Him  v ho  had  subjected  (the  same) 
in  hope.”  This  is  differently  refer  ed  : by  some  (as  Doddridge) 
to  Adam,  whose  fall  subjected  o r unhappy  wot  Id  to  misery 
and  corruption  ; but  by  others  (as  Macknight,  Boothroyd,  Cox, 
&c.)  to  God  himself,  who,  upon  that  event,  doomed  the  world 
to  such  subjection:  but  the  former,  in  the  act  of  his  fall,  had 
certainly  no  thought  about  his  recovery,  and  the  Supreme 
Being  cannot  be  the  subject  of  either  hope  or  expectation  : He 
who  can  command  all  things  can  hope  nothing.  The  best 
modern  critics  and  commentators,  therefore,  read  the  passage 
with  a parenthesis,  thus: — “The  earnest  expectation  of  the 
creature  (or  creation)  waiteth  for  the  mani'estation  of  the  sons 
of  God  : — (for  the  creature  was  made  subject  to  vanitj’,  not 
willingly,  but  by  [or  through]  him  that  subjected  the  same  :) — 
in  hope  that  the  creature  (or  creation)  itself  also  shall  be 
delivered,”  &c.  Here  hope  is  properly  app  ied  to  the  general 
expectation  of  mankind,  of  another  ana  better  state  of  things, 
and  this  hope,  or  earnest  expectation,  was  entertained,  not 
only  by  the  world  at  large,  but  even  by  believers,  who,  not- 
withstanding they  had  received  the  first-fruits  of  the  Spirit, 
still  lived  under  the  expectation  of  greater  things  in  the  pre- 
sent state,  and  the  final  completion  of  their  hopes  and  expec- 
tations in  the  redemption  of  their  bodies  from  the  grave,  which 
is  attributed  to  the  same  Holy  Spirit,  who  in  the  present  life 
quickens  the  soul  from  spiritual  death.  (See  ver.  10,  II.) 

When,  in  the  next  verse,  the  apostle  adds,  “even  we  our- 
selves groan  within  ourselves,  waiting  for  the  adoption,”  he 
intimates  a weariness  of  the  world,  and  an  indifference  to  both 
its  riches  and  pleasures,  very  uncommon  with  Christians  in 
the  present  day,  who  frequently  seek  with  anxiety  those  very 
things  with  which  the  primitive  Christians  were  weary  and  dis- 
gusted. And  though  here  and  there  are  doubtless  some,  and 
even  many,  who  look  beyond  the  present  state,  there  are  few 
who  c.arry  forward  their  wishes  to  the  grand  period  of  the  re- 
surrection, when  the  body  shall  be  redeemed  from  the  grave. 
Whether  it  be  from  a more  lively  view  of  the  intermediate 
state,  or  a more  distant  one  of  the  resurrection,  this  doctrine 
seldom  affects  us  as  it  did  believers  of  the  apostolic  age. 

Still,  however,  our  religion  consists  in  hopg—  in  the  hope  of 
“ another  and  a better  world;”  in  the  mean  rime  it  is  our  duty 
to  wait  with  patience,  and  pursue  with  ardour,  the  path  of  duty: 
and  when  our  strength  fails,  (as,  alas  ! it  soon  does,)  ard  the 


make  them  regard  their  present  temporary  sufferings  as  altogether  unworthy  to 
be  accounted  of.”’ 

Ver.  18.  Revealed  in  us. — Doddridge , “ to  us.”  (Gr.  eis.) 

Ver.  19.  The  earnest  e~cpect  avion  — Literally,  “the  stretching  forth  of  tha 
neck,”  or  “ head,”  in  looking  with  great  anxiety.  See  Macknight. 

Ver.  20.  But  by  reason  of.— (Gr.  din.)  Doddridge , “ By.” In  hove— The 

connecting  this  verse  with  the  following  (ver.  21)  seems  the  best,  ana  perhaps 
the  only  way  of  clearing  up  thi.-  obscure  passage  ; and  is  therefore  adopted 
by  Locke,  Doddridge , Guyse , Macknight , Cox , Boothroyd , &c. 

Ver.  21.  In  hope  -Because.— B ather,  In  hope  that,  &c.— (Gr.  cti.) Hammond, 
Doddridge , &c. 

Ver.  22.  The  whole  creation  (or  every  creature)  groaneth , &c  — In  our  expo 
sition  we  haw  applied  this  not  only  to  the  rational  creation,  hut  by  the  figure, 
rosopopoeia,  even  to  the  inanimate  creation,  which  being  defiled  by  sin,  will 
e purified  by  fire.  2 Peter  i.  7.  Some  have  hence  inferred  a resurrection,  not 
onlv  of  the  rational,  but  animal  creation  ; for  this,  however,  we  can  find  no 
authority  in  the  text;  and  not  being  revealed,  we  are  not  called  to  give  an 

opinion  on  the  subject. Travaileth  in  pain.— The  world  at  this  time  was 

big  with  revolutions,  and  with  convulsions. 

Ver.  23.  The  adoption , &c. — The  Romans  had  a twofold  form  of  adoption  • 
the  first,  was  a private  transaction  between  the  parties,  receiving  the  person 
adopted  into  the  family  ; the  second,  was  a public  recognition  in  th e forum 
Howe  thinks  the  latter  here  alluded  to.  Compare  1 John  iii.  2. 

Ver.  24.  Hope  that  is  seen—i.  e.  the  object  of  which  is  present.  Hope  no 
cessarily  regards  the  future,  as  in  noxt  verse. 

Ver.  26.  Helpeth  our  infirmities. — Cox,  “ Assisteth  us  under  our  infirmi 
ties.  ” The  original  alludes  to  assisting  a person  to  bear  a burden.— Doddridge, 

1249 


A.  M.  cir. 
4062. 

A.D.  cir.  58. 


Our  glorious  deliverance  ROMANS. — CHAP.  VIII. 

27  And  he  h that  searcheth  the  hearts  know- 
eth  what  is  the  mind  of  the  Spirit,  ■ because 
he  maketh  intercession  for  the  saints  accord- 
ing ) to  the  will  of  God. 

28  And  we  know  k that  all  things  work  toge- 
ther for  good  to  them  that  love  God,  to  them 
who  are  the  called  according  to  his  purpose. 

29  For  whom  he  did  ■ foreknow,  he  also  did 
predestinate  to  be  conformed  to  the  image  of 


ll  Jc.17.lU. 

He.2.23. 
i or,  that. 

J 1 Jn.5.14. 
k Ps.46.1,2. 
He.  12.0.. 
12. 

1 1 Pe.  1.2. 
m He.  9. 15. 
n 1 Co.  6. 11. 
o Jn.  17.22. 
p Ps.  118.6. 
q c.5.6.  .10. 


burdens  of  life  become  too  heavy  for  us;  the  Comforter,  whom 
our  Lord  long  since  had  promised  his  disciples,  lays  hold,  as  it 
were,  of  the  other  end  of  the  load,  and  supports  both  us  and 
it.  Thus  it  is  we  teach  our  infant  children  frequently  to  try 
their  strength,  by  assisting  them  10  carry  things  beyond  it ; 
supporting  them  from  falling,  yet,  at  times,  relaxing  that  sup- 
port, that  they  may  learn  the  necessity  of  our  assistance. 

The  expression,  “he  intercedeth  for”  the  saints,  Dr.  Mack- 
night  renders  “ he  complaineth” — and  the  second  time  (verse 
27)  “strongly  complaineth”  for  them;  which  suggests  this 
beautiful  idea,  that  when  believers  “ groan  within  themselves,” 
and  know  not  “ what  to  pray  for  as  they  ought,”  the  Spirit 
gives  energy  to  their  complaints,  and  aids  their  pleas  “ with 
groans  inarticulate,”  or  “unutterable.”  And  “ he  who  search- 
eth the  heart,”  hears  “the  groaning”  of  the  oppressed,  and 
the  “sighing  of  the  needy;”  (Exod.  ii.  24.  Ps.  xii.  5 ;)  he  also 
knoweth  the  mind  of  the  Spirit,  and  that  he  always  makes 
“ intercession  for  them  according  to  the  will  of  God.”  When, 
therefore,  believers  think  their  prayers  pass  unheard  or  unre- 
garded, it  may  be  well  to  consider  whetner  their  heavenly  Fa- 
ther may  not  have  listened  rather  to  the  pleadings  of  his  own 
Spirit,  who  may  substitute  *vhat  we  need,  for  what  we  desire ; 
and,  instead  of  what  migh-  really  be  injurious,  gives  that  only 
which  is  good  for  us. 

Ver.  28 — 30.  The  golden  chain  of  a believer's  privileges. — 
So  we  hesitate  not  to  call  the  series  of  divine  blessings  here 
introduced,  and  which  we  shall  feel  it  our  duty  to  examine  with 
some  distinctness,  for  every  link  of  it  was  formed  in  heaven. 
In  the  preceding  verses  St.  Paul  had  been  speaking  of  bondage, 
groans,  and  travailing  pains  ; but,  adds  he,  distressing  as  these 
things  may  he — “We  know  that  all  things  work  together,”  or 
co-operate,  for  good  to  them  that  love  God.  Many  of  the  hea- 
thens uttered  fine  things  on  the  advantages  of  affliction,  par- 
ticularly Plato,  who  says,  “Whether  a righteous  man  be  in 
poverty,  sickness,  or  any  other  calamity,  we  must  conclude 
that  it  will  turn  to  his  advantage,  either  in  life  or  death.”  (Re- 
public, Book  ix.)  But  Paul’s  representation  is  far  more  beau- 
tiful. He  looks  not  only  to  the  end  of  these  evils,  but  assures 
us  that,  even  at  the  present  time,  all  things  “ are  working  to- 
gether” (so  Mr.  Cox ) for  our  good.  Some  have  illustrated 
this  metaphor  from  “ the  art  of  the  apothecary,”  who  so  com- 
pounds a variety  of  heterogeneous  ingredients,  some  nauseous, 
and  others  dangerous,  as  to  produce  a salutary  medicine ; or 
it  may  be  explained  in  allusion  to  the  mechanism  of  a machine, 
in  which  a variety  of  motions,  simple  and  compound,  vertical 
and  horizontal,  are  combined  to  produce  certain  mechanical 
effects. 

It  has  been  disputed  whether,  among  the  “all  things”  here 
named,  moral  evil  should  be  included.  Far  be  it  from  the 
writer  to  offer  one  word  in  apology  for  sin,  or  attempt  to  palli- 
ate its  malignity;  yet,  as  the  skilful  physician  can  produce  the 
most  salutary  effects  from  poisons,  and,  in  so  doing,  most  emi- 
nently display  his  skill ; so  we  consider  if  nothing  derogatory 
to  his  honour,  that  the  Divine  Being  overrules  the  worst  ac- 
tions of  men  to  promote  his  glory.  The  apostaey  of  our  first 
parent  was  an  evil  of  immense  magnitude;  yet,  when  the 
great  scheme  of  redemption  shall  be  completed,  who  shall  say 
that  the  evil  has  not  been  overbalanced  by  that  redemption? 
The  crucifixion  of  Christ  was  a crime  of  the  most  fearful  cha- 
racter; and  yet  out  of  that  has  arisen,  through  the  operation 
of  infinite  wisdom,  the  salvation  of  mankind.  “ All  things, 
therefore,  work  together  for  good ;”  but  no  thanks  to  the 
guilty  agents.  Thus,  also,  it  was,  in  the  conduct  of  Joseph’s 
brethren,  as  himself  afterwards  told  them,  “Ye  thought  evil 
against  me,  but  God  meant  it  unto  good.”  (Gen.  1.  20.)  Sin, 
so  far  as  man  is  concerned  in  it,  is  “ the  abominable  thing 
which  God  hateth,”  (Jer.  xliv.  4;)  yet  may  all  the  divine  at- 
tributes be  gloriously  displayed  in  its  subjection  and  counter- 
action, and  in  the  infinite  benefits  which  arise  therefrom. 

^ et,  when  all  things  are  said  to  work  together  for  good,  we 
must  inquire  to  whom  they  eventually  do  this  ? and  the  answer 
is,  to  those  “ who  are  the  called  according  to’  God’s  eternal 
“purpose.”  By  “ effectual  calling,”  as  divines  call  it,  we  un- 


Vor.  27.  He  (the  Holy  Spirit)  maketh  intercession.— The  word  interces- 
sion seems  to  be  used  not  only  in  the  sense  of  pleading,  or  interceding,  hut 
Doddridge  thinks  it  is  here  used  in  the  sense  of  managing  a person’s  affairs  as 
their  agent.  So  Schteusner , in  allusion  to  this  passage,  says,  “The  phrase 
signifies  either  in  a legal  sense,  to  he  the  agent,  attorney,  or  advocate  in  a 
cause  ; or.  in  common  life,  to  interpose  on  another’s  behalf  . . . to  assist,  to 

aid.’  — Macknight's  translation,  “ complaineth,”  relates  1o  the  same  idea  of 
agency  : the  attorney  lodges  complaints  on  the  behalf  of  his  clients. 

Ver.  28.  Work  together  for  good. — When  the  Rev.  Bernard  Gilpin  was  on 
his  wav  to  London,  to  he  tried  before  the  Popish  party,  he  broke  his  leg  by  a 
fall,  which  put  a stop  for  some  time  to  his  journey.  The  person  in  whose 
custody  he  was,  took  occasion  from  this  circumstance  to  retort  upon  him  an 
ol.seivation  he  used  frequently  to  make,  " that  nothing  happens  to  U9  but  what 
is  intendod  for  our  good  asking  him.  “ Whether  he  thought  his  broken  leg 
1950 


decreed  beforehand  of  God. 

his  Son,  that  he  might  be  the  first-born  among 
many  brethren. 

BO  Moreover  whom  he  did  predestinate,  them 
he  also  m called  : and  whom  he  called,  them  he 
also  " justified ; and  whom  he  justified,  them  he 
also  0 glorified. 

31  What  shall  we  then  say  to  these  things? 
If  p God  be  for  us,  who  can  be  against  us  ? 

32  He  <i  that  spared  not  his  own  Son,  but  de- 

derstand  the  drawing  of  sinners  to  Christ  by  God  the  Father; 
(John  vi.  44;)  or,  which  is  the  same  thing,  their  conversion  by 
the  Holy  Spirit.  We  have  said,  these  are  the  called  according 
to  God’s  eternal  purpose,  and  so  does  the  apostle,  “for  whom 
he  foreknew  he  also  did  predestinate.”  That  the  Almighty 
does  foreknow  future  events— all  future  events,  and  that  to  the 
infinite  extent  of  his  own  existence,  cannot  be  denied,  without 
denying  his  omniscience;  though,  at  the  same  time,  to  recon- 
cile this  with  man’s  free-will,  soas  to  silence  all  objections,  is 
that  to  which  we  do  not  pretend;  yea,  it  is  that  to  which  nei- 
ther Milton  was  equal,  nor  yet  his  angels.  This  is  one  of  the 
things  which  we  “know  not  now,”  but  probably  may  know 
hereafter.  (John  xiii.  7.) 

We  must  carefully  observe,  however,  the  object  of  predes- 
tination, namely,  that  the  elect  may  be  conformed  to  the  moral 
image  of  Christ;  for  that  this,  and  not  merely  a conformity 
either  in  present  sufferings  or  in  future  glory,  is  intended,  is 
most  evident  from  the  comparison  of  other  Scriptures,  parti- 
cularly from  Ephes.  i.  3,  where  the  very  end  of  their  election  is 
stated  to  be,  “ that  they  should  be  holy  and  thus  St.  Peter 
(l  Epis.  i.  3)  speaks  of  believers  as  “elect  according  to  the 
foreknowledge  of  God  the  Father,  through  sanctification  of  the 
Spirit  unto  obedience,"  &c.  And  while  this  truth  is  borne  in 
mind,  namely,  that  holiness  is  the  great  end  of  election,  this 
doctrine  can  surely  do  no  harm ; unless,  indeed,  any  man 
should  be  so  awfully  perverse  as  to  say,  I will  persevere  in  sin, 
because  God  has  predestinated  me  to  be  holy!  But  predesti- 
nation originates  in  foreknowledge  ; “ whom  he  did  foreknow, 
he  also  did  predestinate ;”  from  which  some  have  hastily  in- 
ferred, that  God  predestinated  those  to  holiness  whom  he  fore 
saw  would  be  holy,  making  their  holiness  the  source  of  God’s 
decree,  instead  of  the  reverse.  It  is  true,  indeed,  as  Mr.  Cox 
observes,  that  “As  knowledge  frequently  in  the  language  ol 
Scripture  implies  approbation,  so  fore-  knowledge  often  includes 
the  notion  of  love  and  favourable  regard.”  (Rom.  xi.  2.  Amos 
iii.  2.)  But  thence  to  infer  that  our  election  originates  in  works 
foreseen,  is  to  make  our  salvation  not  “of  grace,”  as  the 
Scriptures  teach  us,  but  of  human  merit,  ana  the  sinner  the 
first  moving  cause  in  his  own  salvation. 

Other  divines,  to  avoid  the  doctrine  of  personal  election,  and 
its  supposed  consequences,  have  considered  it  in  reference  to  the 
Jewish  nation  ; but  it  would  be  as  difficult  to  believe  that  the 
Almighty  could  foresee  any  thing  in  the  Jewish  nation  to  at- 
tract his  love,  as  it  would  be  to  believe  the  same  of  any  indi- 
vidual sinner:  indeed,  we  shall  find  St.  Paul,  in  our  next  chap- 
ter, (verse  11,)  expressly  arguing  to  the  contrary.  Besides,  as 
Dr.  Macknight  remarks,  (who  was  far  enough  from  being  a 
Calvinist,)  as  the  foreknowledge  here  mentioned  “is  connected 
with  sanctification,  justification,  and  glorification,  it  must  be 
a foreknowledge  of  individuals , as  heirs  of  eternal  life.”  We 
are  therefore  compelled  to  believe,  that  this  predestination  re- 
fers to  God’s  unmerited  love  to  sinners,  whom  he  “predestinated 
to  be  conformed  to  the  image  of  his  Son,”  as  is  here  said,  and 
not  in  any  foreseen  resemblance  which  could  occasion  God’s 
decree.  We  shall  only  here  add,  that,  with  the  venerable  Fa- 
thers of  the  church  of  England,  we  consider  that  “the  godly 
consideration  of  predestination,  and  of  our  election  in  Christ, 
is  full  of  sweet,  pleasant,  and  unspeakable  comfort  to  godly- 
persons,  and  such  as  feel  in  themselves  the  working  of  the 
Spirit  of  Christ,  mortifying  the  works  of  the  flesh,  and  their 
earthly  members,  and  drawing  up  their  mind  to  high  and  hea- 
venly things;  as  well  as  because  it  doth  greatly  establish  and 
confirm  their  faith  of  eternal  salvation  to  be  enjoyed  through 
Christ,  as  because  it  doth  fervently  kindle  their  lvpe  towards 
God.”  But  “for  curious  and  carnal  persons,  lacking  the  Spi- 
rit of  Christ,  to  have  continually  before  their  eves  the  sentence 
of  God’s  predestination,  is  a most  dangerous  downfall,  whereby 
the  devil  doth  thrust  them  into  desperation,  or  into  wretch- 
lessness  of  most  unclean  living,  no  less  perilous  than  des- 
peration.” 

Ver.  31—39.  The  Christian  triumph. — It  should  seem  that 
the  apostle  Paul  did  not  consider  the  Scripture  doctrine  of  pre- 
destination in  that  alarming  view  that  some  modern  divines 


was  bo?”  He  answered  meekly.  “ He  made  no  question  but  it  was.”  And 
indeed,  so  it  proved;  for  before  he  was  able  to  travel,  Queen  Mary  died. 
Being  thus  providentially  rescued,  he  returned  to  Houghton  through  crowds  of 
people,  expressing  the  utmost  joy,  and  blessing  God  tor  his  deliverance. 

Ver.  29.  Foreknon>- To  constitute  or  appoint  beforehand— to  fore-ordain. 
Rob.  Wahl. The  first-born  among  many  brethren. — See  Ps.  Ixxxix.  27. 

Ver.  30.  Them  he  also  glorified—  The  term  sanctification  being  here  omitted, 
though  the  doctrine  is  necessarily  implied,  some  have  supposed  (as  Barclay. 
for  instance)  that  it  must  be  included  under  justification . : but  we  should 
rather  include  it  under  the  last  articl a.  glorification,  which  is  its  completion 
since  sanctification  and  glorification  differ  not  in  nature  but  in  degree. 

Ver.  32.  His  oion  Son— Macknight,  "his  proper  Son  the  original  being 

emphatic,  corresponding  with  John  v.  18. For  us  all— i.  e.  as  an  atonement 

for  the  sins  of  men. 


The  believer's  security.  ROMANS. — CHAP.  IX.  Paul's  sorrow  for  the  Jews 


/iver^d  him  up  for  us  all,  how  shall  he  not  with 
him  also  freely  give  us  all  things  ? 

33  Who  r shall  lay  any  thing  to  the  charge  of 
God’s  elect  ? It  ‘ is  God  that  justifieth. 

34  Who  is  he  that  condemneth?  It  is  Christ 
that  died,  yea  rather,  that  is  risen  again,  who 
is  even  at  the  right  hand  of  God,  who  also  ma- 
keth  intercession  for  us. 

35  Who  shall  separate  us  from  the  love  of 
Christ  ? shall  tribulation,  or  distress,  or  per- 
secution, or  famine,  or  nakedness,  or  peril, 
or  sword  I 

36  As  it  is  ‘ written,  For  thy  sake  we  are  killed 
all  the  day  long ; we  are  accounted  as  sheep 
for  the  slaughter. 

37  Nay,  in  u all  these  things  we  are  more  than 
conquerors  through  him  v that  loved  us. 

38  For  I am  persuaded,  that  neither  death, 
nor  life,  nor  angels,  nor  principalities,  nor  pow- 
ers, nor  tilings  present,  nor  things  to  come, 

39  Nor  height,  nor  depth,  nor  any  other  crea- 
ture, shall  be  able  to  separate  us  from  the  love  j 
of  God,  which  is  in  Christ  Jesus  our  Lord. 

CHAPTER  IX. 

1 Paul  is  sorry  for  the  Jews.  7 All  the  seed  of  Abraham  were  not  the  children  of  the  | 
promise.  18  God  hatli  mercy  upon  whom  he  will.  21  The  potter  may  do  with  his 
clay  what  he  list.  25  The  calling  of  the  Gentiles  and  rejecting  of  the  Jews  were  [ 
foretold.  32  The  cause  why  so  few  Jews  embraced  the  righteousness  of  faith. 

JSAY  the  truth  in  Christ,  I lie  not,  my  con- 
science also  bearing  me  witness  in  the  Holy 
Ghost, 


A.  M.  cir. 
4062. 

A.  D.  cir. 
58. 


r Is.  50. 8,9. 
s Re.  12. 10, 
11. 

t Pe.44.22. 

1 Co.  15. 
30,31. 

u lCo.15.57 
v Jude  24. 
w Jn.  10.28. 


a Ex. 32.32. 
b or,  sepa- 
rated. 
c De.7.6. 
d Ps.90.16. 

Is.60.19. 
e or,  testa- 
ments. 
f Ge.17.2. 
De.29. 14. 
Je.31  33. 
g Ps.147.19. 
c.3.2. 

n Ex.  12.25. 
i Ep.2.12. 
j c. 11.28. 
k Lu.3.23, 

&c. 

1 J n.1.1. 
mls.55.11. 
n c.  2.28,29. 
o Ge.21  12. 
p Ga.4.28. 
q Ge.18.10, 
14. 

r Ge.25.21, 
23. 


2 That  I have  great  heaviness  and  continual 
sorrow  in  my  heart. 

3 For  a I could  wish  that  myself  were  b ac- 
cursed from  Christ  for  my  brethren,  my  kins- 
men according  to  the  flesh  : 

4 Who  are  Israelites  ; to  whom  pertainelh  the 
c adoption,  and  the  d glory,  and  the  e f cove- 
nants, and  the  giving  of  the  e law,  and  the 
h service  of  God,  and  the  i promises  ; 

5 Whose  are  the  i fathers,  and  of  k whom  as 
concerning  the  flesh  Christ  came , who  is  'over 
all,  God  blessed  forever.  Amen. 

6 Not  as  though  the  word  of  God  hath  taken 
m none  effect.  For  n they  are  not  all  Israel, 
which  are  of  Israel  : 

7 Neither,  because  they  are  the  seed  of  Abra- 
ham, are  they  all  children  : but,  In  0 Isaac  shall 
thy  seed  be  called. 

8 That  is,  They  which  are  the  children  of  the 
flesh,  these  are  not  the  children  of  God  : but 
the  children  p of  the  promise  are  counted  for 
the  seed. 

9 For  this  is  the  word  of  promise,  i At  this 
time  will  I come,  and  Sarah  shall  have  a son. 

10  And  not  only  this ; but  when  Rebecca 
r also  had  conceived  by  one,  even  by  our  father 
Isaac  ; 

11  (For  the  children  being  not  yet  born,  nei- 
ther having  done  any  good  or  evil,  that  the 


have  done ; for  no  sooner  has  he  stated  it,  than  he  bursts  into 
the  language  of  triumph  and  exultation,  in  “ thoughts  that 
breathe  and  words  that  burn.” — “What,  then,  shall  we  say  to 
these  things?  If  God  be  for  us,  who  can  be  against  us?”  The 
energy  and  rapidity  with  which  he  nroceeds  to  the  close  of  the 
chapter  defies  analysis,  and  would  be  injured  by  the  tameness 
of  paraphrase  or  exposition  ; we  shall,  therefore,  only  offer 
two  or  three  cursory  observations  on  particular  passages. 

1.  The  argument  which  our  apostle  derives  from  the  love  of 
the  Father,  and  the  incarnation  and  sufferings  of  the  Son,  to 
satisfy  the  believing  Romans  that  they  should  be  suffered  to 
want  nothing  really  necessary  and  good  for  them,  is  most  for- 
cible and  conclusive.  “Can  he  deny  you  any  thing  who  has 
given  his  own  Son  for  your  redemption?”  Can  God,  who 
justifies,  become  your  accuser?  Or  shall  the  Judge  condemn 
you  that  died  for  your  redemption,  and  lives  to  intercede  on 
your  behalf.  The  very  idea  is  infinitely  absurd. 

2.  They  are  not  only  assured  that  they  shall  not  be  deserted 
by  their  heavenly  Father,  or  their  elder  brother;  but  also  that 
none  of  the  evils  of  the  present  life,  nor  even  the  world  of 
spirits,  shall  be  able  to  separate  them  from  God,  or  happiness, 
or  heaven.  On  the  contrary,  we  are  assured  that,  in  all  these 
things,  they  shall  be  conquerors,  and  more  than  conquerors — 
they  shall  triumph  over  ail  their  foes. 

On  this  last  expression  we  give  the  beautiful  comment  of 
an  excellent  practical  writer.  “ In  our  patient  bearing  of 
the  trials  allotted  to  us,  Isays  Dr.  Evans,)  we  are  not  only 
conquerors,  but  more  that  conquerors,  that  is,  triumphers. 
Those  are  more  than  conquerors  that  conquer  with  little  loss. 
Many  conquests  are  dear  bought  ; but  what  do  the  suffering 
saints  lose  ? That,  which  the  gold  loses  in  the  furnace — nothing 
but  the  dross. — They  are  more  than  conquerors  whose  rewards 
are  exceedingly  rich  : glory,  honour,  and  peace,  a crown  of 
.righteousness  that  fadeth  not  away.  In  this  the  suffering 
saints  have  triumphed As  afflictions  abound,  consola- 

tions much  more  abound. 

“ There  was  one  more  than  a conqueror  when  1 pressed  above 
measure.’  He  that  embraced  the  stake,  and  said,  ‘ Welcome, 
the  cross  of  Christ ; welcome,  everlasting  life:  he  that  dated 
his  letter’  from  1 the  delectable  orchard  of  the  Leontine  prison 
he  that  said,  ‘ In  these  flames  I feel  no  more  pain  than  if  I was 
on  abed  of  down:’  she  that,  a little  before  her  martyrdom, 
being  asked  how  she  did,  said,  ‘Well  and  merry,  and  going  to 

Ver.  33.  Who  shall  lay  any  thing,  &c.— Doddridge,  " Who  shall  lodge  any 

accusation  against,'1  &c. It  is  God.— Dr.  S.  Harris  (who  is  followed  by 

Doddridge.,  Newcome,  Boothroyd,  &c.)  renders  the  whole  of  this  and  the 
following  verse  interrogatively,  as  follows—"  Who  shall  lodge  any  accusation 
against  rhe  elect  of  God?  Shall  God  who  justifieth?  Who  is  he  that  con- 
demnoth?  Shall  Christ  who  died?’’  Sec. 

Ver.  37.  More  than  conquerors — i.  e.  we  enjoy  a triumph,  with  which  none 
hut  conquerors  ot  the  first  class  were  honoured.  The  following  passage  has 
been  quoted  from  Demosthenes,  IDe  Corona,  § 92.)  as  somewhat  parallel  with 
this  of  St.  Paul,  yer.  33.  " As  for  me,"  says  ltomoslhenes,  “ neither  tempting 
opportunity,  nor  insinuating  speech,  nor  great  promises,  nor  hope,  nor  fear, 
nor  favour,  nor  any  other  thing  has  ever  induced  me  to  betray  my  country,  or 
to  forbear  doing  what  I thought  would  contribute  to  its  advancement  and 
honour.” 

Chap  IX  Ver.  \.  Isay  the  truth  Dt  Christ— i.  e.  I speak  as  a Christian, 
and  as  an  aposde  of  Christ.  But  Smith  explains  this  as  an  appeal  to  Christ 
in  ihe  naiure  of  an  oalh. 

t Ver.  3.  I could  wish  —i.  e.  “ If  if.  were  lawful  and  consistent.”  says  Edwards, 

supposing  the  indicative  to  be  here  used  for  the  optative,  of  which  there  are 
Home  examples.  Waterland,  wno  is  followed  by  Doddridge,  approves  this  ; 


heaven those  who  have  gone  smiling  to  the  stake,  and  stood 
singing  in  the  flames—  these  were  m ore  than  conquerors.” 

Chap.  IX.  Ver.  1 — 16.  Paul's  deep  concern  for  the  salva- 
tion of  his  countrymen  : — believers  Abraham’ s true  seed. — In 
the  opening  of  this  chapter  all  commentators  are  agreed  that 
the  apostle  meant  to  express,  in  the  strongest  terms,  his  at- 
tachment to  his  Jewish  brethren,  though  they  are  much  di- 
vided in  their  interpretations  of  nis  phraseology.  We  shall 
mention  here  only  two  or  three  of  them,  which  we  consider  as 
the  most  probable. 

Dr.  John  Edwards,  taking  the  words  as  they  lie  in  our 
translation,  thus  paraphrases  them  : “ For  such  is  ray  affec- 
tion, that,  if  it  were  lawful  and  consistent,  I could  wish  that 
I myself  were  anathema,  that  is,  separated  from  Christ,  (so 
Marg. ;)  or  (after  his  example)  subjected  to  all  temporal  mise- 
ries, or  even  eternal , for  the  salvation  of  my  brethren.”  This, 
however,  must  be  considered  as  a strong  hyperbole  ; for  surely 
nothing  could  reconcile  Paul  to  the  idea  of  eternal  separation 
from  his  Lord  and  Master.  (See  on  F.xod.  xxxii.  33.)  Others, 
therefore,  confine  the  anathema  to  temporal  calamities  united 
with  ecclesiastical  excommunication,  a punishment  which  the 
Jews  considered  in  a light  so  serious,  that  their  relations  fasted 
and  went  into  mourning  for  them.  (Orient.  Lit.  No.  1464.) 
Many,  however,  render  the  words  more  literally,  and,  by  en- 
closing part  of  them  in  a parenthesis,  read  the  passage  thus— 
“I  have  ....  continual  sorrow  in  my  heart  (for  I once  did 
wish  myself  anathema  from  Christ)  for  my  brethren,  my  kins- 
men,” &c.,  thus  making  the  recollection  of  his  past  state  be- 
fore conversion,  when  he  gloried  in  his  opposition  to  Christ, 
and  probably  imprecated  on  himself  the  most  dreadful  curses 
if  ever  he  should  believe  in  him,  the  ground  both  of  his  distress 
and  of  his  supplications  on  their  behalf. 

St.  Paul  now  enumerates  the  peculiar  privileges  of  the  He- 
brews, (more  fully  than  in  chap.  iii.,)  among  which  he  reckons 
the  shechinah,  or  the  glory  which  attended  the  tabernacle  and 
temple  in  ancient  time,  hut  of  which  they  had  long  since  been 
deprived  by  their  sins  ; and  crowns  the  climax  by  a reference 
to  the  Messiah,  as  descended  from  their  fathers:  “Of  (or 
from)  whom  Christ  came,  (or  descended,)  who  is  over  all. 
God  blessed  for  ever:  Amen.”  In  this  his  object  appears  to 
be,  to  turn  their  attention  fiom  the  crucified  Nazarene,  whom 
they  despised,  to  the  exalted  Saviour  whom  he  adored,  and 
recommended  to  their  faith. 

hut  inrtead  of  rondoring  the  Greek  preposition  (apo)  “ from,”  renders  it,  “ afier 
the  example  of  Christ  for  which,  however,  we  think  l Tim.  i.  3 (the  only  text 
cited)  very  insufficient  authority.  Taking  the  words  in  the  indicative,  we  may 
remark,  that  the  verb  ( eucomai ) is  used  for  to  wish,  desire,  pray,  vow,  and 
even  glory  ; (see  Jones’s  Lex.;)  all  which  apply  to  St.  Paul’s  state  of  enmity  to 
Christ  prior  to  his  conversion,  when  he  gloried  in  his  opposition  to  our  Saviour. 
See  an  elaborate  article  in  defence  of  this  interpretation  in  the  Edinburgh 
Christian  Instructor  for  April.  1815. 

Ver.  4.  To  whom  pertaineth.— Doddridge,  “ Whose  (is)  the  adoption  that 

is,  the  privilege  of  being  reckoned  the  children  of  Abraham  andofGod. The 

glory — i.  e.  the  shechinah,  or  pillar  of  light  and  fire,  which  resided  first  on  the 

tabernacle,  and  afterwards  in  the  temple. The  service  of  God.— Doddridge. 

“ the  (temple)  service.” 

Ver.  5.  Ay  concerning  the  flesh Creek,  11  According  to  the  flesh.”  See 
chap.  i.  3.  For  a full  and  able  defence  of  this  passage  against  the  Unitarians, 
see  Smith's  Messiah,  voQj.  , 

Ver.  fi.  Not  as  though , &c. — ' That  is,  “I  speak  not  as  though,’’  &c  ATcC* 
knight,  “ Now  it  is  not  possible  that  the  promise  of  God  hath  fallen.”  It  is  & 
metaphor  taken  from  ships  missing  their  port,  &c. 

Ver.  7.  Neither  because  they  are  the  seed,  &c.  Compare  chap.  iv  12.  I? 

1W 


The  Divine  sovereignty.  ROMANS. — CHAP.  IX.  The  calling  of  the  Gentiles. 


purpose  of  God  according  to  election  might 
stand,  not  of  works,  but  of  him  that  calleth  ;) 

12  It  was  said  unto  her,  The  * elder  shall  serve 
the  * younger. 

13  As  it  is  u written,  Jacob  have  I loved,  but 
Esau  have  I hated. 

14  What  shall  we  say  then  ? Is  v there  unright- 
eousness with  God  ? God  forbid. 

15  For  he  saith  to  Moses,  I w will  have  mercy 
on  whom  I will  have  mercy,  and  I will  have 
compassion  on  whom  I will  have  compassion. 

16  So  then  it  is  not  of  him  that  willeth,  nor 
of  him  that  runneth,  but  of  God  that  showeth 
mercy. 

17  For  the  scripture  saith  1 unto  Pharaoh, 
Even  for  this  same  purpose  have  I raised  thee 
up,  that  I might  show  my  power  in  thee,  and 
that  my  name  might  be  declared  throughout 
all  the  earth. 

18  Therefore  hath  he  mercy  on  whom  he 
will  have  mercy , and  whom  he  will  he  hard- 
eneth. 

19  Thou  wilt  say  then  unto  me,  Why  doth  he 
yet  find  fault  ? for  who  >'  hath  resisted  his  will  ? 

20  Nay  but,  O man,  who  art  thou  that 2 repli- 
est  against  God  ? Shall  a the  thing  formed  say 
to  him  that  formed  it,  Why  hast  thou  made  me 
thus  ? 

21  Hath  not  the  potter  b power  over  the  clay, 


A.  M.  cir. 

4062. 

A.  D.  cir. 
58. 


s or  greater 
t or,  lesser. 
u Mol.  1.2,3 
▼ De.32.4. 


x Ex. 9. 16. 
y 2 Ch.20.6. 

Da.  4.35. 
i or,  an- 
stoerest 
again,  or, 
disvulest 
wit/i  (Jod. 
a Is.  29. 16. 
b Is. 64.8. 


c Pr.16.1. 
d 2Ti.2.20. 
e or,  made 
up. 

f Ep.1.18. 
g 1 Th.5.9. 
h Ho.2.23. 
i Ho. 1.10. 

J Is.  10.22, 
23. 

k or,  the 
account. 

1 I s. 28. 22. 
m Is.  1.9. 

La.3.22. 
n Gc.  19.24, 
25. 

Is.  13.19. 


of  the  same  lump  to  make  one  vessel  unto  ho- 
nour, and  another  unto  dishonour  ? 

22  What  c if  God,  willing  to  show  his  wrath, 
and  to  make  his  power  known,  endured  with 
much  long-suffering  the  vessels  d of  wrath 
c fitted  to  destruction : 

23  And  that  he  might  make  known  the  riches 
f of  his  glory  on  the  vessels  of  mercy,  which 
» he  had  afore  prepared  unto  glory, 

24  Even  us,  whom  he  hath  called,  not  of  the 
Jews  only,  but  also  of  the  Gentiles? 

25  As  he  saith  also  in  Osee,  h I will  call  them 
my  people,  which  were  not  my  people  ; and 
her  beloved,  which  was  not  beloved. 

26  And  i it  shall  come  to  pass,  that  in  the 
place  where  it  was  said  unto  them,  Ye  arc  not 
my  people ; there  shall  they  be  called  the  child- 
ren of  the  living  God. 

27  Esaias  also  ) crieth  concerning  Israel, 
Though  the  number  of  the  children  of  Israel 
be  as  the  sand  of  the  sea,  a remnant  shall  be 
saved : 

28  For  he  will  finish  k the  work,  and  cut  it 
short  in  righteousness  : because  > a short  work 
will  the  Lord  make  upon  the  earth. 

29  And  as  Esaias  said  before,  m Except  the 
Lord  of  Sabaoth  had  left  us  a seed,  we  n had 
been  as  Sodoma,  and  been  made  like  unto 
Gomorrah. 


The  inspired  writer  now  returns  to  his  former  topic,  chap, 
iii.  3.  “What  (said  he)  if  some  did  not  believe,  shall  their  un- 
belief make  the  faith  of  God  without  effect  ?”  So  here,  “ Now 
it  is  not  possible  that  the  word  of  God  should  have  failed”  of 
its  effect ; but  “ they  are  not  all  Israel,”  in  the  true  sense  of 
the  word,  that  are  of  the  posterity  of  Jacob;  nor  “because 
they  are  the  seed  of  Abraham,  are  they  therefore  all  children” 
of  the  premise,  for  the  promise  was  limited  to  the  seed  of  Isaac, 
saying,  “in  Isaac  shall  thy  seed  be  called.”  And,  again,  when 
Isaac  had  two  children,  tne  younger  was  preferred : “Jacob 
have  I loved,  but  Esau  have  I hated.”  We  have,  however, 
before  had  occasion  to  observe,  on  Luke  xiv.  26,  that  the  term 
hate  is  not  always  to  be  taken  absolutely , for  no  man  is  bound 
“ to  hate  his  own  flesh  but  the  text  before  us  is  quoted  from 
Mai.  i.  3,  where  it  evidently  means  that  God  loved  Jacob  in  a 
sense  in  which  he  did  not  love  Esau;  and  gave  to  his  poste- 
rity the  land  of  Canaan,  with  many  privileges  that  were 

fiven  to  no  other  nation.  And  this  preference  of  Jacob  to 
isau,  was  declared  before  the  birth  of  either,  that  it  might  not 
be  supposed  dependent  on  the  conduct  of  the  individual ; but 
the  result  of  mere  favour.  This  instance  of  the  divine  conduct 
is  here  given  to  show,  that  neither  the  blessings  of  providence 
nor  grace  are  given  in  consideration  of  human  merit ; but  ac- 
cording to  his  own  words,  “I  will  have  mercy  on  whom  I will 
have  mercy.”  So  God  bestows  or  withholds  his  favours  as  he 
thinks  proper;  and  salvation  is  “not  of  him  that  willeth,  nor 
of  him  that  runneth  ;”  that  is,  the  blessings  of  providence, 
and,  by  analogy,  those  of  grace  also,  depend  not  on  man,  but 
on  God  only.  To  apply  this  doctrine  to  the  argument  before 
us,  the  dispensation  of  the  gospel  was  given  neither  to  Jews 
nor  Gentiles  under  any  consideration  of  their  merits  or  deserv- 
ings ; but  merely  because  such  was  the  good  pleasure  of  God, 
who  claims  the  right  to  confer  his  blessings  as  he  pleases. 

Ver.  17 — 33.  God’s  judgments  on  Pharaoh  and  the  unbe- 
lieving Jews,  and  his  mercy  to  the  Gentiles. — Another  case,  of 
a nature  somewhat  different,  is  now  brought  forward  in  the 
per-on  of  Pharaoh,  king  of  Egypt.  There  were  possibly  other 
kings  as  wicked  as  Pharaoh,  and  equally  meriting  the  divine 
displeasure ; but  as  Jehovah  had  selected  Jacob  to  display  his 
gratuitous  mercy  to  himself  and  his  posterity,  so  Pharaoh  was 
raised  up  by  the  Almighty,  in  order  to'display  in  him  the  divine 
power  as  superior  to  ihe  highest  throne  on  earth,  and  the  di- 
vine wisdom  as  confounding  even  that  of  Egypt : that  thus  the 
name  of  Jehovah  might  be  “ declared  throughout  all  the  (then 
known  habitable)  earth.”  And  comparing  this  instance  with 
that  of  Jacob  above  mentioned,  in  tne  one,  (Jacob,)  the  God 
of  Israel  exhibited  his  sovereignty  in  showing  mercy  to  whom 
he  pleased,  and  preparing  him  as  a vessel  of  mercy  for  his 
glory;  and  in  the  other,  (Pharaoh,)  by  making  his  power 
known,  after  much  long-suffering,  in  executing  his  wrath  on 
those  who  had  previously  fitted  themselves  for  destruction,  as 
was  the  case  with  Pharaoh. 

It  is  indeed  said  of  the  Lord,  in  verse  18,  that  “whom  he 
will  he  hardeneth  ; and  in  the  history  of  Pharaoh,  it  is  repeat- 

Ver.  21.  Hath  not  the  potter. — Doddridge  remarks,  that  Plutarch  has  used 
the  same  similitude.  But  see  Jer.  xviii.  6. 

Ver.  22.  '.that  if  God.  &c. — “ This  (says  Pres.  Edwards)  is  spoken  of  as  the 
end  of  the  day  of  judgment,  which  is  the  time  appointed  for  the  highest  exer- 
cises of  God's  authority  as  moral  governor  of  the  world,  and  is  the  day  of  tho 
consummation  of  God’s  moral  government  with  respect  to  all  his  subjects  in 
I2W> 


edly  remarked,  (in  Exodus,  ch.  ix.  12  ; x.  1,  &c.,)  that  the  Lord 
“ hardened  Pharaoh’s  heart.”  In  addition  to  what  we  have 
there  remarked  on  this  event,  we  now  add  the  following  ob- 
servations from  the  late  judicious  Mr.  Fuller.  “ God  is  said 
to  do  that  which  is  don-  upon  the  minds  of  men  by  the  ordi- 
nary influence  of  second  causes,  which  causes  would  not  have 
been  productive  of  such  effects  but  for  their  depravity.  The 
hardness  of  clay,  no  less  than  the  softness  of  wax,  is  ascribed 
to  the  sun;  yet  the  sun’s  producing  either  of  these  effects  is 
entirely  owing  to  the  qualities  of  the  object  on  which  it  shines. 
God  hardened  the  heart  of  Pharaoh,  by  so  ordering  things  in 
his  providence,  that  certain  considerations  should  present 
themselves  to  his  mind  when  under  certain  circumstances, 
and  which  (he  being  righteously  given  up  of  God)  would  be 
certain  to  provoke  his  pride  and  resentment,  and  to  determine 
him  to  run  all  risks,  for  the  sake  of  having  his  will.  In  other 
words,  God  led  him  into  temptation,  and  there,  in  just  judg- 
ment, left  him  to  its  influence.” 

But  here  arises  an  objection — If  God  hardens  the  hearts  ol 
sinners,  “Why  doth  he  yet  find  fault?” — “The  apostle  had 
justly  concluded  (says  Cor)  that  God  might  bestow  his  favours 
on  whom  and  according  to  what  terms  he  judged  fit,  and  per- 
mit those  who  rejected  such  terms  to  be  hardened.  A caviller 
might,  however,  object  that  the  continuance  of  the  Jews  in  a 
state  of  disobedience,  was  the  consequence  of  the  determina- 
tion of  God  to  leave  them  to  themselves  ; and  hence  might  ar- 
rogantly demand,  How  God  could  still  find  fault  with  them? 
To  such  an  objector  the  apostle  indignantly  rejoins.  ‘Nay,  but, 
O man,  who  art  thou,’  with  all  thy  imagined  wisdom  and  dis- 
cernment, 1 who  enterest  into  a debate  with  God  ?’  If  God  for 
a season  spare  wicked  persons,  who,  by  filling  up  the  measure 
of  their  iniquities,  have  fitted  themselves  for  destruction,  that 
he  may  deduce  greater  good  for  those  who,  by  his  grace  are 
prepared  for  glory,  viz.  for  the  believing  Gentiles,  as  well  as 
for  the  remnant  of  believers  among  the  Jews, — have  the  repu- 
diated Jews  any  reason  to  complain  ? May  not  a sovereign, 
without  injustice,  delay  the  execution  of  a criminal,  if  such  de- 
lay appear  to  him  likely  to  be  beneficial  to  his  obedient  sub- 
jects, and  calculated  to  subserve  some  important  purpose  lor 
the  welfare  of  his  kingdom  in  general?  God  had  thus  acted 
in  the  case  of  Pharaoh,  and  He  was  about  to  do  the  same  in 
the  case  of  the  Jews.  The  apostle  then  shows  that  the  calling 
of  the  Gentiles  in  general,  and  the  rejection  of  many  of  the 
Jews  for  their  unbelief,  had  been  plainly  predicted  by  the  pro- 
phets, so  that  any  objections  which  the  Jews  might  raise 
against  the  equity  of  the  divine  proceedings,  in  these  respects, 
would  at  once  be  futile  and  anti-scriptural.” 

Some  learned  men,  indeed,  wish  to  confine  all  that  is  here 
said  to  the  dealings  of  Providence  with  nations  only,  on  which 
Scott  remarks — “It  is  wonderful  that  the  great  Locke  should 
confidently  assert,  that  the  apostle  here  speaks  of  men  nation- 
ally and  not  personally,  in  reference  to  their  eternal  estate; 
when  the  rejection  of  the  Jewish  nation,  with  the  reservation 
of  ‘a  remnant,  according  to  the  election  of  grace,’  was  the 

heaven,  earth,  or  hell.” Fitted.— The  original,  being  in  the  middle  voire, 

implies,  that  they  fitted  themselves. — Macknight.  [The  Apostle,  by  empl  jy 
ing  the  appellation  of  the  vessels  of  wrath,  carries  on  the  similitude  of  the 
potter,  by  which  he  had  illustrated  the  sovereignty  of  God.)— Bagster. 

Ver.  2S.  Finish  the  work.— Doddridge,  “ cutting  short  his  account.”  it:.— 
Won  the  earth— Or  “ land  namely  of  Israel 


A.  M.  c 
4062. 
A.  D.  c 
63. 


Salvation  only  by  ROMANS. 

30  What  shall  we  say  then?  That  ° the  Gen- 
tiles, which  followed  not  after  righteousness, 
have  attained  to  righteousness,  even  the  right- 
eousness p which  is  of  faith. 

31  But  Israel,  which  ‘•followed  after  the  law 
of  righteousness,  hath  not  attained  to  the  law 
of  righteousness. 

32  Wherefore  ? Because  they  sought  it  not  by 
faith,  but  as  it  were  by  the  works  of  the  law. 

For  they  stumbled  at  that  stumbling-stone  ; 

33  As  it  is  written,  r Behold,  I lay  in  Sion  a 
stumbling-stone  and  rock  of  offence:  and  who- 
soever believeth  on  him  shall  not  be  8 ashamed. 

CHAPTER  X. 

5 The  scripture  showelh  the  difference  betwixt  the  righteousness  of  the  law,  and  this  of 
faith,  11  and  that  all,  both  Jew  and  Gentile,  that  believe,  shall  not  be  confounded, 

18  and  that  the  Gentiles  shall  receive  the  word  and  believe.  19  Israel  was  not 
ignorant  of  these  things. 

BRETHREN,  my  heart’s  desire  and  prayer 
to  God  for  Israel  is,  that  they  might  be 
saved. 

2 For  I bear  them  record  that  they  have  a 
zeala  of  God,  but  not  according  to  knowledge. 

3 For  they  being  ignorant  b of  God’s  right- 
eousness, and  going  about  to  establish  their 
own  righteousness,  have  not  submitted  them- 
selves unto  the  righteousness  of  God. 

4 For  Chpst  is  the  end  c of  the  law  for  right- 
eousness to  every  one  that  believeth. 

5 For  Moses  describeth  d the  righteousness 
which  is  of  the  law,  That  the  man  which  doeth 
those  things  shall  live  by  them. 

6 But  the  righteousness  which  is  of  faith  speak- 
eth  on  this  wise,  Say  e not  in  thy  heart,  Who 
shall  ascend  into  heaven?  (that  is,  to  bring 
Christ  down  from  above  :) 

7 Or,  Who  shall  descend  into  the  deep  ? (that 
Is,  to  bring  up  Christ  again  from  the  dead.) 

8 But  what  saith  it  ? The  word  is  nigh  thee, 
even  in  thy  mouth,  and  in  thy  heart : that  is, 
the  word  of  faith  which  we  preach  ; 


b c.9.31. 
c He  10. 14. 


g Ac. 8.37. 


j 1 Ti.2.5. 
k Joel  2.32. 


p the  hear- 
ing of  us. 


preaching. 

r Ps.19.4. 
Mat.  28. 19 
Col.  1 6,23 


CHAP.  X.  Jailh  in  Christ. 

9 That  if  1 thou  slia';t  confess  with  thy  moutn 
the  Lord  Jesus,  and  shaft  believe  in  thy  heart 
s that  God  hath  raised  him  from  the  dead,  thou 
shaft  be  saved. 

10  For  with  the  heart  man  believeth  unto 
righteousness;  and  with  the  mouth  confession 
is  made  unto  salvation. 

11  For  the  scripture  saith,  h Whosoever  be- 
lieveth on  him  shall  not  be  ashamed. 

12  For  • there  is  no  difference  between  the 
Jew  and  the  Greek:  for  i the  same  Lord  over 
all  is  rich  unto  all  that  call  upon  him. 

13  For  k whosoever  shall  call  • upon  the  name 
of  the  Lord  shall  be  saved. 

14  How  then  shall  they  call  on  him  in  whom 
they  have  not  believed  ? and  how  shall  they 
believe  in  him  of  whom  they  have  not  heard  ? 
and  how  shall  they  hear  without  a preacher? 

15  And  how  shall  they  preach,  except  they  be 
sent  ? as  it  is  written,  m How  beautiful  are  the 
feet  of  them  that  preach  the  gospel  of  peace, 
and  bring  glad  tidings  of  good  things  ! 

16  But  n they  have  not  all  obeyed  the  gospel. 
For  Esaias  saith,  0 Lord,  who  hath  believed 
p our  ••  report  ? 

17  So  then  faith  cometh  by  hearing,  and  hear- 
ing by  the  word  of  God. 

IS  But  I say,  Have  they  not  heard?  Yes  ve- 
rily, their  r sound  went  into  all  the  earth,  and 
their  words  unto  the  ends  of  the  world. 

19  But  I say,  Did  not  Israel  know  ? First 
Moses  saith,  s I will  provoke  you  to  jealousy 
by  them  that  are  no  people,  and  by  a foolish 
1 nation  1 will  anger  you. 

20  But  Esaias  is  very  bold,  and  saith,  I was 
found  of  them  that  sought  me  not;  UI  was 
made  manifest  unto  them  that  asked  not  after 


u b.65.1,2. 


21  But  to  Israel  he  saith,  All  day  long  I have 


apostle’s  main  subject,  to  illustrate  which  all  the  other  exam- 
ples are  introduced.  This  remnant  consisted  of  a small  num- 
ber of  individuals,  not  of  a nation  ; and  the  Gentile  converts 
were  individuals  out  of  their  several  nations,  forming,  with  the 
Jewish  converts,  the  Christian  church : and  not  whole  na- 
tions, or  one  whole  nation,  chosen,  as  a collective  body,  to  suc- 
ceed to  the  external  advantages,  which  the  nation  of  Israel 
had  forfeited  : and  surely  ‘ the  vessels  of  mercy  before  prepared 
unto  glory,’  which  the  apostle  next  mentions,  must  have  been 
chosen,  not  to  external  advantages,  but  to  eternal  life.” 

Chap.  X.  Ver.  1 — 21.  Paul  farther  distinguishes  between 
the  law  and  the  gospel,  and  shows  that  the  call  of  the  Gentiles 
had  been  foretold. — It  has  been  said  that  the  doctrine  of  pre- 
destination has  a tendency  to  harden  the  heart  against  feel- 
ings of  tenderness  for  our  fellow  sinners;  and  to  render 
persons  indifferent  to  their  salvation,  under  the  suspicion 
of  their  not  being  elected.  But  with  God’s  secret  will  we 
have  really  no  concern  : “ the  things  that  are  revealed  belong 
to  us  and  to  our  children  for  ever,”  and  our  only  concern  wifh 
them  is,  to  believe  and  to  obey  them  : “ to  do  all  the  words” 
of  God’s  blessed  book.  (See  Deut.  xxix.  29.)  Among  those 
precepts,  some  of  the  first  and  most  important  are,  to  believe 
in  the  Lord  Jesus  Christ  ourselves,  and  to  recommend  faith  in 
him  and  obedience  to  his  will,  so  far  as  our  means  extend,  to 
all  our  fellow  sinners.  And  without  attempting  any  invidious 
comparison,  it  cannot  be  denied  that  many  predestinarians 
rank  among  the  most  zealous  and  active  propagators  of  the 
gospel.  St.  Paul  himself,  who  had  written  more  in  the  sup- 
port of  this  truth  than  all  the  other  writers  of  the  New  Testa- 
ment, was  certainly  not  exceeded  by~any  of  them  in  the  zeal 
with  which  he  sought  the  conversion  of  both  Jews  and  Gen- 


Ver. 3u.  Which  followed  not  after. — The  terms  here  used  are  agonistical. 
To  “ follow  after,”  or  pursue,  was  to  engage  in  the  races — to  attain , was  to 
gain  the  prize,  which  was  righteousness,  or  justification  ; which  the  unbelieving 
Jews  lost  by  stumbling,  verse  32. 

Chap.  X.  Ver.  2.  For  1 bear,  &c.— By  this  fine  apology  for  the  Jews,  the 
Apostle  prepares  them  for  the  harsher  truths  which  he  was  about  to  deliver. 

Ver.  3.  God's  righteousness. — [”  God’s  method  of  justification,”  says  Abp. 
Sewcome:  God's  method  of  saving  sinners.] — Bagster. 

Ver.  4.  End  of  the  law.—  [The  object,  scope,  or  final  cause ; the  end  pro- 
posed and  intended.  In  this  sense  Eisner  observes  that  Telos  is  used  by  Ar- 
rian.]—Bagster.  Doddridge,  “ Scope  and  design.”  Beza  thinks  Christ  is  so 
called,  because  by  his  death  he  hath  procured  that  justification  for  sinners 
through  faith,  which  the  law  proposed  to  bestow  through  works.  Macknight, 
” The  end  or  purpose  for  which  the  law  was  given,  namely,  (by  its  types, 
&c.,)  to  lead  the  Jews  to  believe  in  Christ.” 

Ver  6.  Say  not  in  thy  heart.— (The  Apostle  here  takes  the  general  senti- 
ment, and  expresses  it  in  his  own  language  ; beautifully  accommodating  what 
Moses  says  of  the  law  to  his  present  purpose.]— Bagster. 


tiles;  and  “his  heart’s  desire  and  prayer  to  God”  for  both  was, 
“ that  they  might  be  saved.” 

But  it  is  to  the  former  class  that  the  apostle  chiefly  addresses 
lnmself  in  this  and  the  following  chapters,  bearing  them  re- 
cord “that  they  had  a zeal  for  God,”  that  is,  for  their  religion ; 
but  it  was  “ not  according  to  knowledge.”  They  were  igno- 
rant even  of  the  great  and  important  doctrine  of  justification, 
and  being  ignorant  of  God’s  righteousness,  that  is,  the  right- 
eousness which  he  had  provided  in  his  Son,  they  went  about 
seeking  to  establish  their  own  righteousness  ; whereas  he  as- 
sures them  that  “Christ  is  the  end  of  the  law;”  as  in  him 
was  exhibited  the  perfection  of  the  moral  law,  and  the  fulfil- 
ment of  the  ceremonial. 

In  what  follows,  the  apostle  refers  to  the  farewell  discourse 
of  Moses  to  the  Israelites,  in  which  he  speaks  of  the  laws 
which  he  had  delivered,  as  not  so  high  that  they  must  be  again 
fetched  from  heaven,  as  at  Sinai;  nor  so  foreign  and  obscure 
that  the  deep  must  be  fathomed  for  them  ; but  as  brought  near, 
that  is,  rendered  easy  and  familiar  to  them  : so  God  had 
“brought  near  his  righteousness  for  their  salvation.”  (Isa. 
xlvi.  13.)  After  exhibiting  it  in  the  types  and  figures  of  the 
law  at  a distance,  he  had  now,  in  the  gospel,  applied  it  home 
to  their  hearts  and  consciences,  saying.  “If  thou  shalt  confess 
with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thy  heart 
that  God  hath  raised  him  from  the  dead,  thou  shalt  be  saved.” 
Knowledge  is,  however,  necessary,  previous  to  faith  ; it  is  ne- 
cessary, therefore,  that  the  gospel  should  be  preached  to  both 
Jews  and  Gentiles;  and  those  who  feel  their  need  of  it,  and 
its  suitableness  to  their  necessities,  will  hail  it  with  a hearty 
welcome,  and  say,  with  the  prophet  Isaiah,  (chap.  Hi.  7,)  “How 
beautiful  are  the  feet  of  them  that  publish  it !”  But  this  is  not 


Ver.  7.  Into  the  deep—( Greek,  abyss.)  Campbell  refers  it  to  hades, 
the  world  of  spirits.  Bishop  Lowtl i thinks  that  Moses  here  alludes  to  a cus- 
tom of  the  Egyptians,  who  buried  their  dead  on  the  other  side  of  a lake,  in 
what  they  called  “ the  isles  of  the  blessed.” 

Ver.  8.  The  word  is  nigh  thee “ Things  obscure,  or  difficult  to  be  obtained 
(s.iys  Mr.  Cox)  were  represented  by  the  Jews  as  being  far  off;  whereas  such 
as  were  plain,  or  easily  attainable,  were  said  to  be  nigh.” 

\ or.  9.  The  Lord  Jesus.— Doddridge,  “Jesus  the  Lord.” 

Ver.  ll.  Shall  not  be  ashamed— See  chap.  ix.  33. 

Ver.  12.  Lord  over  all.— Doddridge,  “ Lord  of  all.”  So  the  Greek.  Com- 
pare ch.  x.  36. 

Ver.  1C.  Our  report—  Our  preaching. 

Ver.  18.  Their  sound.— [Similar  to  this  elegant  accommodation  ot  these 
words,  is  the  application  of  them  in  a passage  of  Zohar.  Genes.  These 
words  are  the  servants  of  the  Messiah,  and  measure  out  both  the  tilings  above 
and  the  things  beneath.”]— Bagster.  ,.  ..  _ 

Ver.  20.  Esaias  is  very  bold— i.  e.  open  and  plain  in  his  predictions.  Com- 
pare 2 Co.  iii.  12. 


All  Israel  not  cast  off. 

stretched  forth  my  hands  unto  a 
and  gainsaying  people. 

CHAPTER  XI. 

1 OoJ  hath  not  coal  ofl"  all  Iamel.  7 Some  were  elected  though  the  rest  were  harden- 
er j.  16  There  i«s  hope  of  lh**ir  convention.  18  The  Gentiles  may  nut  insult  upon 
them:  *26  lor  there  is  a promise  of  their  salvation.  33  God’s  Judgments  are  un- 
searchable. 

ISAY  then,  Hath  “God  castaway  his  people? 

God  forbid.  For  I also  ant  an  Israelite,  of 
the  seed  of  Abraham,  of  the  tribe  of  Benjamin. 
2 God  hath  not  cast  away  his  people  which  he 
b foreknew.  Wot  ye  not  what  the  scripture 
saith  c of  Elias  ? how  he  maketh  intercession 
to  God  against  Israel,  d saying, 

3 Lord,  they  have  killed  thy  prophets,  and 
digged  down  thine  altars  ; and  I am  left  alone, 
and  they  seek  my  life. 

4 But  what  saith  the  answer  of  God  unto  him? 
I have  reserved  to  myself  seven  thousand  men, 
who  have  not  bowed  the  knee  to  the  image  of 
Baal. 

5 Even  * so  then  at  this  present  time  also  there 
is  a remnant  according  to  the  election  of  grace. 
6 And  if  by  f grace,  then  is  it  no  more  of 
works:  otherwise  grace  is  no  more  grace. 
But  if  it  be  of  works,  then  is  it  no  more  grace : 
otherwise  work  is  no  more  work. 

7 What  then  ? Israel  e hath  not  obtained  that 
which  he  seeketh  for  ; but  the  election  hath  ob- 
tained it,  and  the  rest  were  h blinded. 

8 (According  as  it  is  written,  God  hath  given 


ROMANS.— CHAP.  XI. 

disob  dient 


A M.  dr. 
406*2. 

A.  I).  cir. 
58. 


. 1 Sa.  12.22 
Ps.77.7,8. 
89. 31.. 37. 


f c.4.4,5. 
Ga.5.4. 
Ep.2.8- 

g c.9.31. 

h hardened. 


J Is.29.I0. 


in  Ac.  13.-56. 
28.21..  *28. 
c.10.19. 
n or,  decay , 
or,  loss, 
o Ac.9.15. 
Gn.l  16. 
Ep.3.8. 
p l Co.7.16. 

q Le.23.10. 
Nu.  15.18 
..21. 


Some  are  elected , some  hardened. 

them  the  spirit  of  ' ) slumber,  k eyes  that  they 
should  not  see,  and  ears  that  they  should  not 
hear  ;)  unto  this  day. 

9 And  David  saith,  Let  > their  table  be  made 
a snare,  and  a trap,  and  a stumbling-block, 
and  a recompense  unto  them: 

10  Let  their  eyes  be  darkened,  that  they  may 
not  see,  and  bow  down  their  back  alway. 

Ill  say  then,  Have  they  stumbled  that  they 
should  fall?  God  forbid:  but  rather  through 
their  fall  salvation  is  come  unto  the  m Gentiles, 
for  to  provoke  them  to  jealous)'. 

12  Now  if  the  fall  of  them  be  the  riches  of  the 
world,  and  the  " diminishing  of  them  the  rich- 
es of  the  Gentiles  ; how  much  more  their  ful- 
ness ? 

13  For  I speak  to  you  Gentiles,  inasmuch  as  I 
0 am  the  apostle  of  the  Gentiles,  I magnify  mine 
office : 

14  If  by  any  means  I may  provoke  to  emula- 
tion them  which  are  my  flesh,  and  might  save 
f some  of  them. 

15  For  if  the  casting  away  of  them  be  the  re- 
conciling of  the  world,  what  shall  the  receiving 
of  them  be , but  life  from  the  dead  ? 

16  For  if  i the  first-fruit  be  holy,  the  lump  is 
also  holy : and  if  the  root  be  hoiy,  so  are  the 
branches. 

17  And  if  some  of  the  branches  rbe  broken 


the  case  with  all.  Many  will  reject  and  despise  the  messen- 
gers of  mercy,  as  the  prophet  himself  foresaw,  when  he  ex- 
claimed, “ Who  hath  believed  our  report  1”  &c.  (See  Isaiah 
liii.  1,  and  expositon.) 

From  the  preceding  premises  the  apostle  draws  this  general 
inference,  that  “faith  comes  by  hearing,  and  hearing  by  the 
word  of  God  that  word,  that  is,  the  gospel,  must  therefore 
be  universally  promulgated,  like  the  sunbeams  which  shine 
from  east  to  west  and  from  one  extremity  of  the  world  to  the 
other:  and  has  not  this  been  accomplished?  Even  at  the 
time  when  the  apostle  wrote,  he  and  his  colleagues  had  been 
employed  nearly  thirty  years  in  preaching;  and  churches 
had  been  founded  not  only  in  Jerusalem  and  Judea,  but  at 
Rome,  Corinth,  Ephesus,  and  in  most  parts  of  the  Roman  em- 
pire; so  that,  in  his  Epistle  to  the  Colossians,  not  long  after 
this,  he  tells  them,  as  he  does  the  Romans  here,  that  it  had 
spread  into  all  the  world,  (Col.  i.  6,)  meaning  (of  course)  so 
far  as  it  was  then  known. 

Nor  were  the  Jews  themselves  unapprized  of  this,  since  it 
was  foretold  by  Moses  and  the  prophets  in  several  passages 
here  referred  to  ; though  it  must  be  confessed  that  they  show- 
ed the  greatest  obstinacy  in  refusing  to  believe  or  to  under- 
stand it,  evert  such  of  them  as  had  been  converted  to  Chris- 
tianity. 

Chap.  XI.  Ver.  1 — 15.  The  Jews  not  finally  cast  off  by  God  ; 
but  a remnant  of  them  shall  be  saved , together  with,  the  Gen- 
tiles.—L,ocke  gives  us  the  subject  of  this  interesting  chapter  in 
the  few  following  lines: — “St.  Paul,  in  this  chapter,  goes  on 
to  show  the  future  state  of  the  Jews  and  Gentiles,  as  to  Chris- 
tianity, viz.  that  though  the  Jews  were,  for  their  unbelief,  re- 
jected, and  the  Gentiles  taken  in  their  room  to  be  the  people  of 
God,  yet  there  was  a few  of  the  Jews  that  believed  in  Christ,  I 
and  so  a small  ‘remnant’  of  them  continued  to  be  God’s  peo-  | 
pie,  being  incorporated  with  the  converted  Gentiles  into  the 
Christian  church.  But  when  the  fulness  of  the  Gentiles  is 
come  in,  (see  verses  25,  25,)  the  whole  nation  of  them  [as  this 
ingenious  commentator  thinks]  shall  be  converted  to  tne  gos- 
pel, and  again  be  restored  to  be  the  people  of  God.” 

' Some  have,  indeed,  supposed  that  what  is  said  by  Paul,  both 
here  and  elsewhere,  of  the  conversion  of  the  Jews,  mignt  re- 
late to  those  converted  in  the  first  propagation  of  the  gos- 
pel ; but  it  is  an  important  observation  of  Dr.  W.  Harris,  that 
this  Epistle  was  written,  as  above  remarked,  about  thirty  years 
after  that  event.  And  supposing  it  to  have  reference  to  some 
future  time,  no  event  has  since  occurred  which  can  reasona- 
bly be  considered  as  its  fulfilment. 

But  let  ns  examine  Paul’s  own  statement. — That  God  had 
finally  and  totally  rejected  his  beloved  nation,  is  a proposition 
of  which  ( the  apostle  refuses  for  a moment  to  admit  the 
thought — “God  forbid!”  In  former  instances,  indeed,  when 
Israel  fell  into  idolatry,  they  were  sent  into  captivity  and  bond- 
age fra  certain  time,  but  restored  on  their  repentance : now 

Chap.  XI.  Ver.2.  VTtddhhe  foreknew — i.  e.  which  he  previously  approved, 
or  loved.  Rob.  II  ahl  - — Wot  ue  not — i.  e.  know  ye  not — what  the  scrip- 
ture saith  of  Elias  I — i e.  ot  Elijah ? How  he  maketh  intercession — i.  e. 

plcaoeth.  or  compiaineth. Against  Israel— Inspecting  Israel 

Ver.  7.  Israel  hath  not  obtained— i.  e.  the  nation  at  large  hath  not  obtained 
salvation.  See  chap.  ix.  31,  32. 

Ver.  11.  That  they  should.—  The  terms  “utterly,”  or  “irrecoverably,”  or 
“ tor  ever,”  are  by  commentators  in  general  here  understood,  or  supplied  : and 
1254 


they  have  rejected  the  Messiah,  such  a crime  cannot  be  less 
severely  punished,  but  demands  far  heavier  judgments.  Then 
they  were  sent  to  Egypt  or  to  Babylon ; now  they  shall  be  scat- 
tered over  the  face  of  the  whole  earth  : still,  however,  while 
on  earth,  they  are  not  beyond  the  reach  of  mercy.  In  the 
first  place  we  see,  as  in  former  instances  of  apostacy  from 
God,  even  now  (that  is,  in  the  apostolic  age)  there  is  a con- 
siderable “remnant”  saved,  “according  to  the  election”  of 
grace,  as  had  formerly  been  the  case  in  the  Babylonish  capti- 
vity. ilsa.  x.  21,22.)  And,  at  a future  period,  when  “the  ful- 
ness of  the  Gentiles  shall  be  brought  in,”  then  the  body  of 
the  Jews,  as  a nation,  shall  be  converted  also,  and  thus,  “all 
Israel  shall  be  saved.” 

The  strain  of  the  apostle’s  reasoning  in  this  chapter  is,  by 
Dr.  Macknight , thus  elucidated .—“  (ur  Lord  having  declared 
to  the  chief  priests  and  elders,  ....  that  the  kingdom  of  God 
was  to  be  taken  from  them  and  given  unto  the  Gentiles,  (Mat. 
xxi.  43;  xxii.  7.  &c.,)  we  cannot  think  the  Christian  preachers 
would  conceal  these  things  from  their  unbelieving  brethren. 
Stephen  seems  to  have  spoken  of  them,  Acts  v.  13,  and  Paul 

often Wherefore  that  the  foreknowledge  of  the  evils 

which  were  coming  on  their  brethren  might  not  affect  the 
Jewish  Christians  too  much,  the  apostle,  in  this  chapter,  com- 
forted them  that  they  were  not  to  be  total  . . [npr]  final,  hut  for 
a limited  time  only,  to  make  way  for  the  entering  of  the  Gen- 
tiles into  the  church,  by  whose  reception  the  Jews  at  last  will 
be  provoked  to  emulate  them,  and  will  receive  the  gospel. 
(Ver.  11—16.”) 

Dr.  Macknight  here  evidently  considers  the  conv>rsion  ol 
the  Gentiles,  when  that  shall  be  accomplished  in  its  full  ex- 
tent, as  a powerful  means  of  converting  the  Jews  ; on  the 
other  hand,  many  consider  the  conversion  of  the  Jewish  na- 
tion to  Christianity  as  a no  less  effective  instrument  for  the  con- 
version of  the  Gentiles.  The  controversy  is  needless  and  un- 
profitable. It  is  highly  probable  these  events  may  be,  in  a 
great  measure,  coincident.  When  it  shall  please  Goa  to  “ pout 
out  his  Spirit  from  on  high,”  the  infidelity  of  both  must  yield 
to  the  invincible  efficacy  of  his  grace.  When  the  Jews  shall 
witness  the  conversion  of  the  Gentile  nations  among  whom 
they  reside,  especially  the  Hindoos,  the  Chinese,  and  the  Ma- 
hometans, it  must  naturally  lead  them  to  reflections  on  their 
own  infidelity,  and  may  be  the  means  of  bringing  them  to 
Christ ; at  the  same  time  there  can  be  no  doubt  but  that  the 
conversion  of  the  Jews,  in  a body,  to  Christianity,  must,  with 
the  divine  blessing,  have  a like  influence  on  the  heathen,  no 
minal  Christians,  and  avowed  infidels.  (See  exposition  ot 
Ezek.  xxxvi.  latter  part.) 

Ver.  16  -36.  Gentiles  cautioned  against  insulting  the  Jews , 
and  both  catted  upon  to  admire  and  adore  the  mysteries  oj 
grace  and  providence. — If  the  branches  of  Abraham’s  gene- 
rous olive-tree  be  broken  off  and  Gentile  nations,  who  A-rre 
like  the  boughs  of  the  wild  olive,  grafted  in,  then  ought  the 

the  sense  evidently  requires  this  ; for  verse  15  speaks  of  their  being  raised  up 
again,  and,  of  course,  their  fall  could  not  be  final. 

Ver.  12.  The  riches  of  the  toorld—i.  e.  the  defection  of  the  Jews  enriched 
other  nations,  by  making  the  Gentile  church  the  depository  of  divine  truth, 
and  of  Christian  privileges. 

Ver.  13.  The  apostle  of  the  Gentiles— i.  e.  expressly  deputed  to  pieach  tno 
gospel  to  them. 

Ver.  16.  If  the  first-fruit  be  holy.— This  may  refer  to  the  early  patnaicna 


Promise,  of  salvation  to  Israel.  ROMANS. — CHAP.  XII.  God's  judgments  unsearchable. 


oft,  and  thou,  ■ being  a wild  olive  tree,  wert 
graded  in  * among  them,  and  with  them  par- 
Takest  of  the  root  and  fatness  of  the  olive  tree  ; 

IS  Boast  u not  against  the  branches.  But  if 
thou  boast,  thou  bearest  not  the  root,  but  the 
root  thee. 

19  Thou  wilt  say  then,  The  branches  were 
broken  off,  that  I might  be  grafted  in. 

20  Well;  because  of  unbelief  they  were  bro- 
ken off,  and  thou  standest  by  faith.  Be  not 
high-minded,  but  v fear  : 

21  For  if  God  spared  not  the  natural  branch- 
es, take  heed  lest  he  also  spare  not  thee. 

22  Behold  therefore  the  goodness  and  severity 
of  God  : on  them  which  fell,  severity  ; but  to- 
ward thee,  goodness,  w if  thou  continue  in  his 
goodness : otherwise  thou  11  also  shalt  be  cut 
off. 

23  And  they  also,  if  -T  they  abide  notin  unbe- 
lief, shall  be  graffed  in : for  God  is  able  to  graff 
them  in  again. 

24  For  if  thou  wert  cut  out  of  the  olive  tree 
which  is  wild  by  nature,  and  wert  graffed  con- 
trary to  nature  into  a good  olive  tree : how  much 
more  shall  these,  which  be  the  natural  branches , 
be  graffed  into  their  own  olive  tree  ? 

25  For  I would  not,  brethren,  that  ye  should 
be  ignorant  of  this  mystery,  lest  ye  should  be 
wise  in  your  own  conceits ; that z blindness  in 
part 1 is  happened  to  Israel,  until  the  fulness  b of 
the  Gentiles  be  come  in. 

26  And  so  all  Israel  shall  be  saved : as  it  is 
written,  c There  shall  come  out  of  Sion  the 
Deliverer,  and  shall  turn  away  ungodliness 
from  Jacob : 


A.  M.  cir. 
4062. 

A.  D.  cir. 
58. 


s Ep.2.12, 
13. 

t or,  for. 

u 1 Co.  10. 12 
v Phi. 2. 12. 


He. 3.6,1 
.23,38. 


x Jn.15.2. 
y 2 Co.  3. 16. 
z or,  hard- 


a ver.7. 

2 Co.  3.1!. 
b Lu.2l.24. 
c Is. 59. 20. 


d Je.31.31, 
&c. 

He.  10. 16. 
e De.10.15. 
f Nu. 23.19. 
g Ep.2.2. 
li  or, obeyed 
i c.3.9. 
Ga.3.22. 

j or,  shut 
them  all 
up  togeth- 
er. 

k Ps.  107.8, 
&c. 

1 Job  11.7. 

Ps.92.5. 
mis.  40. 13. 

J-.23.18. 
n Job  41.11. 
o 1 Co.  8. 6. 

Col.  1.16. 
p Him. 
a 1 Co.6.15 
..20. 

b 1 Jn.2.15. 


27  For  d this  is  my  covenant  unto  them,  wnen 
I shall  take  away  their  sins. 

28  As  concerning  the  gospel,  they  are  ene- 
mies for  your  sakes  : but  as  touching  the  elec- 
tion, they  are  beloved  e for  the  fathers’  sakes. 

29  For  the  gifts  and  calling  of  God  are  with- 
out f repentance . 

30  For  as  ye  in  times  e past  have  not  believed 
God,  yet  have  now  obtained  mercy  through 
their  unbelief : 

31  FiVen  so  have  these  also  now  not  h believ- 
ed, that  through  your  mercy  they  also  may 
obtain  mercy. 

32  For  God  < hath  ) concluded  them  all  in  un- 
belief, that  he  might  have  mercy  upon  all. 

33  O k the  depth  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God ! how  un- 
searchable i are  his  judgments,  and  his  ways 
past  finding  out ! 

34  For  m who  hath  known  the  mind  of  the 
Lord  ? or  who  hath  been  his  counsellor  ? 

35  Or n who  hath  first  given  to  him,  and  it  shall 
be  recompensed  unto  him  again  ? 

36  For  0 of  him,  and  through  him,  and  to  him, 
are  all  things : to  p whom  be  glory  for  ever. 
Amen. 

CHAPTER  XII. 

1 God’a  mercies  must  move  us  t)  please  God.  3 No  man  must  think  too  well  df  him- 
self, 6 but  attend  every  one  on  that  calling  wherein  he  is  placed.  9 Love,  and  many 

other  duties,  are  required  of  us.  19  Revenge  is  specially  forbidden. 

T BESEECH  you  therefore,  brethren,  by  the 
mercies  of  God,  that  ye  present  your  bodies 
a a living  sacrifice,  holy,  acceptable  unto  God, 
which  is  your  reasonable  service. 

2 And  b be  not  conformed  to  this  world  : but 
be  ye  transformed  by  the  renewing  of  your 


latter  to  be  doubly  careful  lest  they  should  provoke  the  Almigh- 
ty, by  their  infidelity,  in  like  manner  to  reject  them.  Indeed, 
the  calamities  which,  but  a few  years  since,  had  nearly  over- 
whelmed the  French  nation,  ought  to  be  a warning  to  others 
against  imbibing  their  infidel  principles,  which  are  now  rapidly 
spreading  in  the  countries  round  them  ; but  to  which  there  is 
happily  a great  counteraction  in  the  erection  of  Bible,  mis- 
sionary, and  other  religious  societies  on  the  Continent ; and 
it  is  to  such  institutions  that  we  look,  in  God’s  good  time, 
for  the  introduction  of  the  glorious  period  of  the  Millennium. 
In  the  mean  time,  let  us  pray  that  God  may  not  give  to  those 
nations  “the  spirit  of  slumber,’’  lest  they  dream  away  the  op- 
portunities of  mercy  thus  afforded  them. 

But,  to  return  to  the  text  before  us,  we  find  the  apostle  con- 
cludes all  the  great  doctrinal  truths  which  he  had  advanced, 
with  this  solemn  warning  to  us  Gentile  Christians — “ Boast 
not  against  the  [original]  branches”  of  God’s  church,  namely, 
the  Jews:  “but.  if  thou  dost  boast,  [remember,]  thou  bearest 
not  the  root,  but  the  root  thee.”  And  if  “ Thou  wilt  say,  The 
[natural]  branches  were  broken  off  [namely,  the  Jews,]  that  I 
might  be  graffed  in,  Well ! [remember]  because  of  unbelief 
they  were  broken  off  and  thou  standest  by  faith.  Be  not, 
therefore,  high  minded,  but  fear,  ....  lest  he  also  spare  not 
thee.  Behold,  therefore,  [and  at  once  consider,]  the  goodness 
and  severity  of  God!” 

The  apostle  then  compares  the  calling  of  the  Gentiles,  as 
founded  on  the  rejection  of  the  Jews,  to  the  grafting  of  the 
branches  of  the  wild  olive  into  a good  and  fruitful  olive-tree : 
a practice  contrary  to  nature,  and  what  is  never  done  by  man, 
though  the  opposite  is  not  uncommon.  But  “ God’s  ways  are 
not  our  ways  He  can  control  nature,  and  command  fer- 
tility. The  apostle  concludes  this  interesting  discourse  with 
observing,  that  Jews  and  Gentiles,  in  their  turn,  having  been 
disobedient  to  God,  he  hath  locked  them  all  up  as  condemned 
criminals,  that  he  might,  in  one  and  the  same  manner,  have 
mercy  on  all,  by  making  them  his  people,  and  bestowing  on 
them,  from  mere  favour,  the  blessings  promised  in  the  cove- 
nant with  Abraham.  (Ver.  30 — 32.)  And  being  deeply  affect- 
ed with  the  survey  which  hehad  taken  of  God’s  dealings  with 
mankind,  he  cried  out,  as  ravished  with  the  grandeur  of  the 
view,  O the  riches  both  of  the  wisdom  and  of  the  knowledge  of 
God!  How  unsearchable  are  his  judgments , and  his  ways 
■past  finaing  out !”  (Ver.  33,  34,  35,) 

“In  th's  sublime  manner  hath  the  apostle  finished  his  dis- 
course concerning  the  dispensations  of  religion  which  have 


and  believing  Hebrews.  For  the  allusion,  see  Num.  xv.  20,  21.  Abraham  was 
the  root  ofthe  Jewish  nation. 

Ver.  22.  Severity.— [The  term  severity,  properly  denotes  excision,  cutting 
off.i is  the  gardener  cuts  off,  with  a pruning  knife,  dead  boughs,  or  luxuriant 
stems.  ] —Bagster. 

Ver  25.  The  fulness  of  the  Gentiles— i.  e.  the  general  conversion  of  the 
heathen. 


taken  place  in  the  different  ages  of  the  world.  And  from  his 
account  it  appears  that  these  dispensations  were  adapted  to 
the  then  circumstances  of  mankind  ; that  they  are  parts  of  a 
grand  design,  formed  by  God,  for  delivering  the  human  race 
from  the  evil  consequences  of  sin,  and  for  exalting  them  to  the 
highest  perfection  of  which  their  nature  is  capable;  and  that, 
both  in  its  progress  and  its  accomplishment,  the  scheme  of 
man’s  salvation  contributes  to  the  establishment  of  God’s 
moral  government,  and  to  the  displaying  of  his  perfections  in 
all  their  lustre  to  the  whole  intelligent  creation.”  ( Macknight .) 

Chap.  XII.  Ver.  L — 21.  A practical  exhortation  to  devoted- 
ness to  God. — “The  nature  and  excellency  of  the  gospel 
having  been  fully  developed,  (says  Cox,)  the  apostle  labours 
to  persuade  all  professing  Christians  [and  especially  true  be- 
lievers] to  act  in  a manner  suitable  to  their  high  vocation. 
For  this  purpose  he  commences  by  urging  upon  them  the  ne- 
cessity of  an  entire  consecration  of  themselves  to  God,  and 
an  earnest  endeavour  to  glorify  him  in  their  respective  sta- 
tions. I beseech  you , brethren , by  the  mercies  of  God , that  ye 
present  your  bodies  a living  sacrifice,  holy  [and]  acceptable  to 
God,  which  is  your  reasonable  service.  The  terms  here  used 
are  sacrificial,  and  forcibly  intimate  that,  as  under  the  Old 
Testament  dispensation,  the  burnt-offerings  were  wholly  the 
Lord’s  property,  so  Christians  are  required  to  give  up  them- 
selves entirely  to  the  service  of  God.’’  And  this  service  is 
most  reasonable,  both  in  itself  and  as  compared  with  other 
forms  of  worship.  It  is  reasonable  in  itself,  because  thereby 
we  render  nothing  to  God  but  what  we  have  received  from 
him,  “our  life,  our  soul,  our  all and  because  we  are  gainers 
by  the  surrender;  for,  in  giving  up  ourselves  to  him  as  a faith- 
ful Creator  and  as  a merciful  Redeemer,  vve  know  that  he  will 
preserve  us  to  that  great  day,  when  he  will  receive  his  chosen 
into  everlasting  felicity.  (2  Tim.  i.  12.)— Viewed  comparative- 
ly, it  is  also  not  only  infinitely  more  reasonable  than  any  of 
the  Pagan  superstitions,  but  also  far  preferable  to  the  carnal 
services  of  the  Jews,  which,  indeed,  owed  all  their  excellency 
to  a prospective  reference  to  Christianity. 

The  first  thing  here  recommended  is  Devotion — and  “ Devo- 
tion (as  Law  justly  observes)  signifies  a life  given,  or  devoted 
to  God.  He,  therefore,  is  the  devout  man,  who  lives  no  long- 
er to  his  own  will,  or  the  way  and  spirit  of  the  world,  but  to 
the  sole  will  of  God : who  considers  God  in  every  thing,  who 
serves  God  in  every  thing,  who  makes  all  the  parts  of  his  com- 
mon life  parts  of  piety,  by  doing  every  thing  in  the  name  of 
God,  and  under  such  rules  as  are  conformable  to  his  glory.” 


Ver.  29.  Without  repentance— i.  e.  God  never  repents  of  the  grace  and 
favour  which  he  bestows.  See  John  xiii.  1. 

Ver.  32.  Hath  concluded,  all  in  unbelief— That  is,  hath  considered  Jew» 
and  Gentiles  as  alike  guilty,  that  he  might  on  both  display  the  same  mercy. 
See  chap.  hi.  9. 

Chap.  XU.  Ver.  1.  A living  sacrifice.—  This  implies  that  the  bodv  •vus 
not  to  he  presented  without  the  soul. 


1255 


Cxhortations  to  various  duties.  ROMANS.— CHAP.  XIII.  Of  subjection  to  magistrates. 


mind,  that  ye  may  prove  c what  is  that  good, 
and  acceptable,  and  perfect  will  of  God. 

3 For  I say,  through  the  grace  given  unto  me, 
to  every  man  that  is  among  you,  not  to  think 
of  himself  more  highly  d than  he  ought  to  think  ; 
but  to  think  c soberly,  according  as  God  hath 
dealt  to  every  man  the  measure  f of  faith. 

4 For  as  we  have  many  s members  in  one 
body,  and  all  members  have  not  the  same 
office : 

5 So  we,  being  many,  are  one  body  h in  Christ, 
and  every  one  members  one  of  another. 

6 Having  then  gifts  differing  i according  to 
the  grace  that  is  given  to  us,  whether  prophe- 
cy, let  us  prophesy  according  to  the  propor- 
tion of  faith  ; 

7 Or  ministry,  let  us  wait  on  our  ministering : 
or  he  that  teacheth,  on  teaching; 

8 Or  he  that  exhorteth,  on  exhortation : he 
that  ) giveth,  let  him,  do  it  k with  simplicity  ; 

he  that  ruleth,  with  diligence  ; he  that  show- 
eth  mercy,  with  m cheerfulness. 

9 Let  love  be  without  " dissimulation.  Abhor 
0 that  which  is  evil ; cleave  to  that  which  is 
good. 

10  Be  kindly  p affectioned  one  to  another 
'J  with  brotherly  love ; in  honour  preferring 
one  r another ; 

11  Not  slothful  in  ■ business;  1 fervent  in  spi- 
rit ; serving  u the  Lord  ; 

12  Rejoicing  v in  hope  ; patient  " in  tribula- 
tion ; continuing  x instant  in  prayer  ; 

13  r Distributing  to  the  necessity  of  saints; 
given  to  z hospitality. 

14  Bless  athem  which  persecute  you:  bless, 
and  curse  not. 

15  Rejoice  b with  them  that  do  rejoice,  and 
weep  with  them  that  weep. 

16  Be  c of  the  same  mind  one  toward  another. 
Mind  d not  high  things,  but  e condescend  to 


A.  M.  cir. 
4062. 

A.  D.  cir. 
58. 


c En.5.10. 
17. 

d c.  1 1.20. 
e to  sobri- 
ety. 

f Ep.4.7, 


g I Co.  12.4, 

12. 


h Kp.  1 .23. 
i l Pe.4.10, 
11. 


) or,  im- 
partelfu 

k nr  lihsr. 


&C 


nl  2 Co.9.7. 
n I He.  1.22. 
o Ps  34.14. 
p 1 Pe.2. 17. 
q or,  in  the 
love  of  the 
brethren. 
r 1 Pe.5.5. 
a Ac. 20. 34, 
35. 

t Col. 4. 12. 
u He.  12.28. 
v c. 5.2,3. 
wJa.1.4. 
x Lu.18.1. 
y Ps.41.1. 

He.  13. 16. 
z He.  13.2. 

1 Pe.4.9. 


a Mat. 5. 44. 
L>  1 Co.  12.26 
c 1 Pe.3.8. 
d Je.45.5. 
e or,  be  con- 
tented 
withmean 
things. 


f Is.  5.21. 
g Mat. 5. 39. 

1 Pe.3.9. 
h 2 Co.8.21. 
i Ps.34.14. 

He.  12. 14. 
j I .e.  19. 18. 
k De. 32.35. 

1 Pr. 25.21, 
22. 

Mat.  5. 44. 
mPr.  16.32. 
a l Pe.2. 13. 
b Da.  2. 21. 
c or,  order- 
ed. 

d 1 Pe.2. 14. 
e Ec.8.2. 
f Mat. 22.21 


men  of  low  estate.  f Be  not  wise  in  your  own 
conceits. 

17  Recompense  eto  no  man  evil  for  evil. 
Provide  h things  honest  in  the  sight  of  all  men. 

18  If  it  be  possible,  as  much  as  lieth  in  you, 
live  peaceably  i with  all  men. 

19  Dearly  beloved,  avenge  ! not  yourselves, 
but  rather  give  place  unto  wrath  : for  it  is 
written,  k Vengeance  is  mine;  I will  repay, 
saith  the  Lord. 

20  Therefore  if  'thine  enemy  hunger,  feed 
him  ; if  he  thirst,  give  him  drink : for  in  so 
doing  thou  shalt  heap  coals  of  fire  on  his  head. 

21  Be  m not  overcome  of  evil,  but  overcome 
evil  with  good. 

CHAPTER  XIII. 

1 Subjection,  and  many  other  duties,  we  owe  to  the  magistrates.  8 Love  is  the  fulfil- 
ling of  the  law.  11  Gluttony  and  drunkenness,  and  the  works  of  darkness,  are  out 

of  season  in  the  time  of  the  gospel. 

LET  every  soul  be  subject  "unto  the  higher 
powers.  For  there  b is  no  power  but  of 
God  : the  powers  that  be  are  c ordained  of  God. 
2 Whosoever  therefore  resisteth  the  power, 
resisteth  the  ordinance  of  God:  and  they  that 
resist  shall  receive  to  themselves  damnation. 

3 For  rulers  are  not  a terror  to  good  works, 
but  to  the  evil.  Wilt  thou  then  not  be  afraid 
of  the  power?  do  d that  which  is  good,  and 
thou  shalt  have  praise  of  the  same: 

4 For  he  is  the  minister  of  God  to  thee  for 
good.  But  if  thou  do  that  which  is  evil,  be 
afraid  ; for  he  beareth  not  the  sword  in  vain  : 
for  he  is  the  minister  of  God,  a revenger  to 
execute  wrath  upon  him  that  doeth  evil. 

5 Wherefore  e ye  must  needs  be  subject,  not 
only  for  wrath,  but  also  for  conscience’  sake. 

6 For,  for  this  cause  pay  ye  tribute  also : for 
they  ar  ; God’s  ministers,  attending  continually 
upon  t iis  very  thing. 

7 Render  therefore  to  all  f their  dues:  tribute 
to  whom  tribute  is  due  ; custom  to  whom  cus- 


The  first  instance  required  of  devotedness  to  God,  is  non- 
conformity to  the  world— its  pleasures,  its  hopes,  and  its  pur- 
suits : and  it  is  only  by  a “ transformation”— not  conforming 
to  the  world,  but  under  the  temper  and  spirit  of  Christ  Jesus, 
that  we  can  possibly  prove  by  our  own  experience  what  really 
is  the  good,  acceptable,  and  perfect  will  of  God.  And  so  far 
is  this  devotedness  of  heart  from  implying  a neglect  or  con- 
tempt of  moral  duties,  that  it  is,  in  fact,  the  only  source  Tom 
which  they  can  arise,  so  as  to  be  acceptable  to  God  : for  when 
moral,  or  even  religious  duties  are  performed  from  motives  of 
ostentation,  to  excite  the  praise  of  men  ; or  from  views  of  me- 
rit in  them,  and  with  the  mercenary  hope  of  reward,  they  are 
so  far  from  being  acceptable  to  God,  that  they  are  abhorred 
by  him.  Such  good  works  as  these  constituted  the  righteous- 
ness of  the  Scribes  and  Pharisees;  and  except  our  righteous- 
ness be  of  a nature  far  superior  to  theirs,  our  Lord  himself  as- 
sures us  there  is  no  hope  of  our  acceptance — we  “ shall  in  no 
case  enter  the  kingdom  of  heaven.”  (Mat.  v.  20.) 

The  duties  principally  here  enjoined  are  humility,  and  especi- 
ally a low  and  modest  estimation  of  our  spiritual  gifts  and 
graces : (ver.  3—8 :)  sincere  and  intense  affection  to  the  bre- 
thren : vigour,  and  activity,  and  fervent  zeal  in  the  service  of 
Christ : Christian  sympathy  and  charity  to  the  afflicted  and 
necessitous  : and  that  duty  which  is  the  peculiar  glory  of 


Ver.  2.  That  ye  may  prove. — Doddridge,  “ Experimentally  know.” 

Ver.  3.  The  measure  of  faith. — This  refers,  perhaps,  to  the  faith  by  which 
they  were  enabled  to  work  miracles. 

Ver.  6 Prophecy.— Preaching  by  inspiration,  whether  in  the  way  of  predic- 
tion, or  otherwise. According  to  the  proportion  of  faith. — “ If  we  suppose 

tire  prophetic  gift  to  be  given  in  proportion  to  tire  exercise  of  faith,  i.  e.  de- 
pendanrp  on  God  ....  we  have,  I think,  the  clearest  explication  the  phrase 
will  admit  ” — Doddridge. 

Ver.  7.  Ministry. — Lucral1-,  “ deaconship.”  The  sense  appears  to  us  to  he, 
that  all  the  servants  of  Christ  were  to  exert  themselves  to  the  utmost,  in  their 
differenl  lines  of  duty,  whether  in  public  or  in  private— whether  as  inspired  or 
uninspired  teachers,  catechisers,  or  Scripture  readers — all  were  to  do  their 
best.  So  Mr.  Cox. 

Ver.  8.  He  that  ruleth — Or  “ presideth,"  as  Doddridge  renders  it  after  Lord 
Barrington ; bait  as  the  same  word  is  in  the  last  chapter  fverse  2)  applied  to 
Phebe.  it  probably  means  a person  l akin;;  the  lead  in  any  department,  either 
of  ministerial  duty  or  Christian  charity.  But  see  ch.  xvi  1. 

Ver.  to.  Be  kindly  affectioned. — The  original  term,  phitostnrgos.  Mr.  Cox 
observes,  “ is  exceedingly  expressive ; philds,  signifying  delieht  in  a thing, 
and  storge.  that  tender  affection  which  mothers  naturally  bear  to  their  own 
offspring." 

Ver.  13.  Given  to  hospitality. — This  was  a virtue  of  primary  importance  in 
the  Eas*.  where  there  are  few  public  inns  : and  at  tins  time,  as  Doddridge 
observes,  it  was  peculiarly  important,  as  Christians  were  persecuted  both  by 
Jews  and  heathens. 

1256 


Christianity,  however  despicable  it  may  appear  to  carnal  men 
the  rendering  good  for  evil. 

“ Tender  and  kind  be  all  our  thoughts  ; 

Through  ail  our  lives  let  mercy  run  : 

So  God  forgives  our  numerous  faults, 

For  the  dear  sake  of  Christ,  his  Son.” — Watts. 

Chap.  XIII.  Yer.  1 — 14.  St.  Paul  enforces  obedience  to  ci- 
vil authorities , and.  to  all  their  just  dues. — We  agree  with  the 
venerable  and  pious  Mrs.  Hannah  More , that  “the  gospel 
was  never  intended  to  dissolve  the  ancient  ties  between  sove- 
reign and  subject,  master  and  servant,  parent  and  child  ; but 
rather  to  draw  them  closer,  to  strengthen  a natural  by  a law- 
ful and  moral  obligation.  As  the  charge  of  disaffection  was 
from  the  first  most  injurious  to  the  religion  of  Jesus,  it  is  ob- 
vious why  the  Apostle  [Paul]  was  so  frequent  and  so  earnest 
in  vindicating  it  from  this  calumny.  It  is  apparent  from  every 
part  of  the  New  Testament,  that  our  Lord  never  intended  to 
introduce  any  change  into  the  civil  government  of  Judea, 
where  he  preached,  nor  into  any  part  of  the  world  to  which 
his  religion  might  extend.  As  his  object  was  of  a nature  spe- 
cifically different,  his  discourses  were  always  directed  io  that 
other  object.  His  politics  were  uniformly  conversant  about 
his  own  kingdom,  which  was  not  of  this  world.  If  he  spake 
of  human  governments  at  all,  it  was  only  incidentally,  as  cir- 


Ver.  16.  Be  of  thesame  mind. — Cox,  “ he  united  in  affection  to  each  oilier.” 

Ver.  17.  Provide  things  honest.— Gr.  Kala.  good,  useful,  profitable.— Parfc- 
hurst. 

Ver,  19.  Give  place  unto  wrath— i.  e.  submit,  and  do  not  return  it.  Leave 
that  to  him  who  halh  said  —Vengeance  is  mine. — Vengeance  here  means 
retributive  justice,  as  chap.  iii.  5. 

Ver.  20.  Therefore  if  thine  enemy  hunger,  feed  him.— Prov.  xxv.  21, 

22. Thou  shalt  heap  coals  of  fire.  &c. — The  expression  here  quoted  from 

Solomon,  refers  to  the  method  adopted  in  melting  and  purifying  certain  metals : 
and  is  generally  explained  to  imply,  that  the  enemy  shall  by  such  means  he 
melted  down  ; but  Dr.  Whitby  explains  it  to  import,  rather,  that  by  such 
means  the  Almighty  will  he  engaged  to  take  the  sufferer’s  part.  See  Ps.  cxi.  9,  io. 

Chap.  XIII.  Ver.  1.  The  higher  powers—  i.  e.  “ the  supreme  autliorty,” 
whether  it  he  vested  in  the  people,  or  the  nobles,  or  the  sovereign,  or  be  shared 
among  these  three  orders,  or  whatever  form  ofgovernment  may  he  established  - - 
Macknighl. — No  power  but  of  God — i.  e.  derived  from  him,  and  ordained 
by  him. 

Ver.  2.  They  that  resist — Namely,  the  lawful  exercise  of  authority,  of  what- 
ever nature  the  government  may  be. Shall  receive  ....  damnation. — 

(Gr.  krima.)  Doddridge  and  Cox,  “Condemnation.”  Macknight,  “ Pu 
nishment.”  Boothroyd,  “Judgment.” 

Ver.  3.  Ru  lers  are  not  a terror— i.  e.  such  is  not  the  design  for  which  they 
are  appointed. 

Ver.  4.  A revenger.— Doddridge,  " An  avenger.” 

Ver.  6.  Upon  this  very  thing.— Doddridge.  To  this  one  affair.  ” 


Love  the  fulfilling  of  the  law.  ROMANS. — CHAP.  XIV.  Of  charitable  judgment. 


tom ; fear  to  whom  fear ; honour  to  whom 
honour. 

8 Owe  no  man  any  thing,  but  to  love  one 
another : for  e he  that  loveth  another  hath  ful- 
filled the  law. 

9 For  this,  Thou  h shalt  not  commit  adultery, 
Thou  shalt  not  kill,  Thou  shalt  not  steal,  Thou 
shalt  not  bear  false  witness,  Thou  shalt  not  co- 
vet ; and  if  there  be  any  other  commandment, 
it  is  briefly  comprehended  in  this  saying,  name- 
ly, i Thou  shalt  love  thy  neighbour  as  thyself. 

10  Love  worketh  no  ill  to  his  neighbour: 
therefore  love  is  the  fulfilling  of  the  law. 

11  And  that,  knowing  the  time,  that  now  it  is 
high  time  to  awake  ) out  of  sleep:  for  now  is 
our  salvation  nearer  than  when  we  believed. 

12  The  night  is  far  spent,  the  day  is  at  hand  : 
let  us  k therefore  cast  off  the  works  of  dark- 
ness, and  let  us  put  > on  the  armour  of  light. 

1 3 Let  us  walk  m 11  honestly,  as  in  the  day  ; not 
in  0 rioting  and  drunkenness,  not  in  p cham- 
bering and  wantonness,  not  in  strife  and  en- 
vying. 

14  But  put  ’ye  on  the  Lord  Jesus  Christ,  and 
make  rnot  provision  for  the  flesh,  to  fulfil  the 
lusts  thereof 

CHAPTER  XIV. 

3 Men  may  not  contemn  nor  condemn  one  the  other  for  things  indifferent : 13  but  take 
heed  that  they  give  no  offence  in  them  : 15  for  that  the  apostle  proveth  unlawful  by 
many  reasons. 

HIM  that  is  weak  in  the  faith  receive  ye,  but 
a not  to  doubtful  disputations. 

2  For  one  believeth  that  he  may  eat  all  things : 
another,  who  is  weak,  eateth  herbs. 

3  Let  not  him  that  eateth  despise  him  that 
eateth  not ; and  let  not  him  which  eateth  not  i 


A.  M.  cir. 

4062. 

A.  D.  cir. 
58. 


g Ja.2.8. 

h Ex. 20. 13, 
&c. 

i Le.19.18. 
Mat.  22. 
39,40. 

i lTh.5.5.. 
8. 

k Ep.5.11. 

1 Ep.6.13, 
&c. 

m or,  de- 
cently. 

n Phi. 4. 8. 

I Pe.2.12. 

o 1 Pe.4.3. 

p 1 Co.6.9, 
10. 

q Ga.3.27. 
r Ga.5. 16. 


i or,  not  to 
judge  his 
doubtful 
thoughts. 


b Ja.4.12. 

c Is.  40. 29. 

d Col.  2. 16. 

e or,  as- 
sured, 

f or,  ob- 
serveth. 

g 1 Pe.4.2. 

h Phi.2.9.. 
11. 

i Is.  45.23. 


judge  him  that  eateth  : for  God  hath  received 
him. 

4 Who  b art  thou  that  judgest  another  man’s 
servant?  to  his  own  master  he  standeth  or  l'uil- 
eth.  Yea,  he  shall  be  holden  up : for  God  c is 
able  to  make  him  stand. 

5 One  d man  esteemeth  one  day  above  ano- 
ther : another  esteemeth  every  day  alike.  Let 
every  man  be  c fully  persuaded  in  his  own 
mind. 

6 He  that  f regardeth  the  day,  regardeth  it 
unto  the  Lord  ; and  he  that  regardeth  not  the 
day,  to  the  Lord  he  doth  not  regard  it.  He  that 
eateth,  eateth  to  the  Lord,  for  he  giveth  God 
thanks  ; and  he  that  eateth  not,  to  the  Lord  he 
eateth  not,  and  giveth  God  thanks. 

7 For  s none  of  us  liveth  to  himself,  and  no 
man  dieth  to  himself. 

8 For  whether  we  live,  we  live  unto  the  Lord  ; 
and  whether  we  die,  we  die  unto  the  Lord: 
whether  we  live  therefore,  or  die,  we  are  the 
Lord’s. 

9 For  h to  this  end  Christ  both  died,  and  rose, 
and  revived,  that  he  might  be  Lord  both  of  the 
dead  and  living. 

10  But  why  dost  thou  judge  thy  brother  ? or 
why  dost  thou  set  at  nought  thy  brother  ? for 
we  shall  all  stand  before  the  judgment-seat  of 
Christ. 

11  For  it  is  written,  Hs  > I live,  saith  the  Lord, 
every  knee  shall  bow  to  me,  and  every  tongue 
shall  confess  to  God. 

12  So  then  every  one  of  us  shall  give  ac- 
count of  himself  to  God. 

13  Let  us  not  therefore  judge  one  another  any 


cumstances  occurred,  and  as  it  gave  him  occasion  to  display 
or  enforce  some  act  of  obedience.  He  discreetly  entangled  the 
Pharisees  in  the  insidious  net  which  they  had  spread  for  him, 
by  directing,  in  answer  to  their  ensnaring  question,  that  the 
things  which  belonged  even  to  their  sovereign  whom  they  de- 
tested [the  Roman  emperor]  should  he  rendered  to  him. 

“St.  Paul  exhibited  at  once  a striking  proot  of  the  sound- 
ness of  his  own  principles,  and  of  the  peaceable  character  of 
Christianity,  in  his  full  and  explicit  exposition  of  the  allegiance 
due  to  the  ruling  powers.  It  is  observable,  that  in  the  very 
short  period  from  the  origin  of  Christianity,  under  Augustus, 
to  the  time  at  which  St.  Paul  wrote,  there  were  four  succes- 
sive Roman  emperors,  each  of  whom  was  worse  than  the  pre- 
ceding, as  if  it  had  been  providentially  so  determined,  as  a test 
of  the  meek  and  quiet  spirit  of  Christianity,  whose  followers 
never  manifested  resistance  to  any  of  these  oppressive  masters. 
St.  Paul  knew  how  to  unite  a respect  for  the  government  with 
a just  abhorrence  of  the  vices  of  the  governor.”  In  this  in- 
stance, Mrs.  Afore  farther  remarks,  no  governor  is  named  ; and 
as  the  Roman  emperor  and  senate  did  not  always  act  in  con- 
currence, with  his  usual  exquisite  prudence,  in  addressing  the 
people  of  Rome,  Paul  makes  choice  of  an  ambiguous  expres- 
sion, “ the  higher  powers,  without  specifically  determining 
what  those  powers  were.” 

In  citing  these  remarks  from  Mrs.  More,  we  would  add 
with  her,  that  “ we  are  not  advocating  the  cause  of  passive 
obedience for  it  would  be  quite  inconsistent  with  the  mild 
and  peaceable  spirit  of  Christianity,  to  advocate  the  cause  of 
arbitrary  power  in  a land  of  liberty,  as  ours  happily  is. 

Our  obedience,  therefore,  while  nothing  contrary  to  our 
consciences  is  enforced,  ought  to  be  voluntary,  cheerful,  and 
uniform  ; and  as  St.  Paul,  as  well  as  his  Divine  Master,  en- 
joins the  paying  tribute  to  Cesar,  we  should  scorn  to  avoid, 
by  any  mean  evasion,  our  just  proportion  to  the  expenses  of  the 
state,  or  to  defraud  the  public  revenue,  by  encouraging  smug- 
gling or  any  illicit  commerce.  Such  practices,  however  lightly 

Ver.  7.  Fear  to  whom  fear.— Doddridge,  “ Reverence  to  whom  reverence.” 

Ver.  11.  It  is  high  tbne.—Macknight,  “ It  is  already  the  hour." Our 

salvation  is  nearer — i.  e.  the  completion  of  it— than  when  we  believed— i.  e. 
than  when  we  Ifirst]  believed.  So  Doddridge,  Cox,  &c. 

Ver.  13.  Let  us  walk  honestly. — Doddridge,  “ honourably." Not  in 

rioting.— Macknight,  “ revelling."  The  Greek  I komois ) denotes  feasting, 
with  lascivious  songs  and  dances  in  honour  of  Bacchus. 

Ver.  It.  But  -put  ye  on. — [This  is  a Greek  phrase,  signifying  to  assume  the 
interests  of  a person,  to  enter  into  his  views,  to  imitate  him.l — Bagster. 

Chap.  XIV.  Ver.  2.  Eateth  herbs — Cox,  “ vegetables.”  Whitby  refers 
this  to  the  Essenes.  a Jewish  sect,  wiio  in  Gentile  countries  las  was  Italy)  ate 
no  meat  at  all,  as  they  often  could  not  have  it  killed  according  to  their  law. 

Ver.  5.  Another  esteemeth.— [Thu  Apostle  is  here  speaking  of  the  Jewish 
fasts  a 1 estiva  Is  ; and  of  course  his  observations  do  riot,  regard  the  sabbath, 
a!. ,..ii  was  instituted  at  the  creation  ; and  which  being  a type  of  " the  rest 
which  remaineth  for  the  people  of  God,”  must  continue  in  torce,  as  all  types 
do,  till  the  antitype,  or  thing  signified,  takes  place,  that  is,  till  the  consumma- 
tion of all  things.  I— Bagster. Let  every  man  be  fully  persuaded— Dodd- 

ridge “ Let  every  man  freely  enjoy  his  own  sentimont."  So  Cox.  The  allu- 
158 


they  may  be  thought  of  by  some,  are  equally  contrary  to  the 
gospel  and  to  the  law  : and  how  those  who  practise  them  can 
attempt  to  claim  the  protection  of  the  government  to  their 
persons  and  their  property  is  utterly  unaccountable. 

Next  to  obedience  to  governors,  St.  Paul  enforces  the  prin- 
ciples of  equity  between  man  and  man,  comprehending  the 
precepts  of  the  second  table,  all  of  which  the  apostle  compre- 
hends, as  his  Master  had  before  done,  in  one  word,  “Thou 
shalt  love  thy  neighbour  as  thyself” 

The  conclusion  of  the  chapter  is  particularly  animated  and 
beautiful.  Considering  mankind,  and  even  in  a great  measure 
professing  Christians,  as  sleeping  in  ignorance  and  sin,  the 
apostle  admonishes  them  that  their  night  is  nearly  ended,  and 
the  hour  is  come  to  awake  to  the  service  of  God,  and  cast  off 
the  works  of  darkness  (as  the  rising  sun  dissipates  the  shades 
of  night,)  and  clothe  themselves  with  the  armour  of  light,  that 
is,  with  the  suit  of  Christian  graces:  (Ephes.  vi.  13,  &c.  :}  or, 
as  he  afterwards  expresses  it,  “Put  on  the  Lord  Jesus  Christ.” 
Chrysostom  (the  most  eloquent  of  the  Greek  Fathers)  has 
been  cited  to  show,  that,  to  put  on  another  person,  was  to  imi- 
tate his  character.  The  allusion  appears  to  us  theatrical. 
To  put  on  Cesar  or  Cato,  is  to  act  his  part,  the  hero  or  the  pa- 
triot ; and  to  put  on  Christ  is  to  copy  his  tempers  and  his  ex- 
ample. 

We  cannot  close  our  exposition  without  remarking  that  this 
verse  and  the  preceding,  as  himself  tells  us,  were  mainly  in- 
strumental to  the  conversion  of  St.  Augustin,  in  the  fourth 
century,  by  inducing  him  to  put  away  the  works  of  darkness, 
and  “put  on  the  Lord  Jesus.” 

Chap.  XIV.  Ver.  1 — 23.  Christians  not  to  censure,  nor  to 
give  offence  to  one  another. — The  church  of  Rome,  we  have 
before  remarked,  consisted  partly  of  .Pews  and  partly  of  Gen- 
tiles, from  which  circumstance  disputes  appear  to  have  arisen 
in  it  at  a very  early  period,  and  that  chiefly  on  two  points — on 
the  eating  of  certain  meats,  and  the  observance  of  certain 
days.  These  originated  in  the  same  principle  as  the  question 

sion  is  to  a vessel  in  full  sail,  with  wind  and  tide : “ Let  every  man  go  on  in 
his  own  way  without  impediment.” 

Ver  6.  To  the  Lord  he  doth  not  regard  it.— Perhaps  the  English  idiom,  and 
the  true  sense  of  the  words  would  he  better  preserved  by  rendering,  “ He  that 
disregarded  the  day,  to  the  Lord  he  disregardeth  it.”  This,  we  apprehend, 
refers  only  to  the  Judaic  holydays,  and  especially  the  seventh-day  sabbath,  to 
which  the  Gentiles,  having  adopted  the  first  day  of  the  week  instead,  might 
reasonably  refuse  conformity. 

Ver.  7.  None  liveth  to  himself,  &c.— Macknight,  in  both  members  of  the 
sentence,  “ by  himself.”  Cox , “ according  to  the  will  of.” 

“ Live  whilst  you  live,”  the  epicure  would  say, 

And  seize  the  pleasures  of  the  present  day. 

“ Live  whilst  you  live,”  the  sacred  preacher  cries, 

And  give  to  God  each  moment  as  it  (lies. 

Lord,  in  my  views,  let  both  united  be  ; 

I live  in  pleasure  whilst  I live  to  thee. 

Ver.  9.  Lord  both  of  the  dead  and  living— i.  e.  our  Lord  both  in  life  and 
death. 


1257 


Caution  against  stumbling-blocks.  ROMANS. — CHAP.  XV.  The  example  of  Christ. 


more:  but  judge  this  rather,  that  no  man  put 
a stumbling-block  or  an  occasion  to  fall  in  his 
brother’s  way. 

14  I know,  and  am  persuaded  by  the  Lord 
Jesus,  that  there  is  nothing  ) unclean  of  itself : 
but  to  him  that  esteemeth  any  thing  to  be  ) un- 
clean, to  him  it  is  unclean. 

15  But  if  thy  brother  be  grieved  with  thy  meat, 
now  walkest  thou  not  k charitably.  Destroy 

• not  him  with  thy  meat,  for  whom  Christ 
died. 

16  Let  not  then  your  good  be  evil  spoken  of: 

17  For  m the  kingdom  of  God  is  not  meat  and 
drink ; but n righteousness,  and  0 peace,  and  joy 
p in  the  Holy  Ghost. 

18  For  he  that  in  these  things  serveth  Christ 
is  acceptable  to  God,  and  approved  of  men. 

19  Let  q us  therefore  follow  after  the  things 
which  make  for  peace,  and  r things  wherewith 
one  may  edify  another. 

20  For  meat  destroy  not  the  work  of  God. 
All  things  indeed  are  8 pure ; but  it  is  ‘ evil  for 
that  man  who  eateth  with  offence. 

21  ft  is  good  neither  to  eat  flesh,  nor  to  drink 
wine,  nor  any  thing  whereby  thy  brother  stum- 
bleth,  or  is  offended,  or  is  made  weak. 

22  Hast  thou  faith?  have  it  to  thyself  before 
God.  H appy  u is  he  that  condemneth  not  him- 
self in  that  thing  which  he  alloweth. 

23  And  he  that v doubteth  is  damned  if  he  eat, 
because  he  eateth  not  of  faith  : for  whatsoever 
w is  not  of  faith  is  sin. 

CHAPTER  XV. 

1 The  strong  must  bear  with  the  weak.  2 We  may  not  please  ourselves,  3 for  Christ 

• lid  not  so,  7 but  receive  one  ihe  other,  as  Christ  did  us  all,  8 both  Jews,  9 and  Gentiles. 

1-5  Haul  excuseth  his  writing,  28  and  promiseth  to  6ee  them,  30  and  requeslelh  their 

prayers. 

WE  then  that  are  strong  ought  to  tt  bear 
the  infirmities  of  the  weak,  and  not  to 
please  ourselves. 


A.  M.  cir. 
■1062. 

A.  D.  cir. 
68. 


3 common. 
k according 
to  charily. 
1 1 Co. 8. 11. 
m Mat.  6.33. 


o Jn.  16.33. 
c.5.1. 

Phi. 4.7. 
p c.  15  13. 
q Ps.34.14. 

He.  12. 14. 
r lCo.14.12. 
s Tit.  1.15. 
t l Co.  8. 10 
..13. 

u l Jn.3.21. 
v or,  dis- 
cerneth 
and  pul- 
telh  a dif- 
ference 
between 
meals. 
w He.  11.6. 
a c.14  1. 
Ga.6.2. 


b 1 Co.  9. 19. 

Phi. 2.4, 5. 
c Jn.6.38. 
d Ps.69.9. 
e lCo.10.ll. 
2 Ti.3.16, 
17. 

f l Co.  1.10. 
g or,  after 
the  exam- 
ple of. 
h Ac.4.24, 
32. 

i Ep.1.6. 
j Ac.3.25, 
26. 

k Ps.  18.49. 

1 De.32.43. 
m Ps.  117.1. 
n Is  11.1,10 
o Re.  5. 5. 
22.16. 
p c.14. 17. 
q He. 6.9. 

2 Pe.  1.12. 
r 1 Co.8.1, 
7,10. 


2 Let  every  one  of  us  please  his  neighbour 
b for  his  good  to  edification. 

3 For  even  Christ  c pleased  not  himself;  but, 
as  it  is  written,  d The  reproaches  of  them  that 
reproached  thee  fell  on  me. 

4 For  whatsoever  e things  were  written  afore- 
time were  written  for  our  learning,  that  we 
through  patience  and  comfort  of  the  scriptures 
might  have  hope. 

5 Now  the  God  of  patience  and  consolation 
grant  you  to  be  like-minded  f one  toward  ano- 
ther e according  to  Christ  Jesus  : 

6 That  ye  may  with  one  h mind  and  one 
mouth  glorify  God,  even  the  Father  ofour  Lord 
Jesus  Christ. 

7 Wherefore  receive  ye  one  another,  as 
Christ  also  > received  us  to  the  glory  of  God. 

8 Now  I say  that  Jesus  Christ  was  a minister 
of  the  circumcision  for  the  truth  of  God,  to 
confirm  ) the  promises  made  unto  the  fathers : 

9 And  that  the  Gentiles  might  glorify  God  for 
his  mercy  ; as  it  is  written,  k For  this  cause  I 
will  confess  to  thee  among  the  Gentiles,  and 
sing  unto  thy  name. 

10  And  again  he  saith,  ' Rejoice,  ye  Gentiles, 
with  his  people. 

1 1 And  again,  m Praise  the  Lord,  all  ye  Gen- 
tiles; and  laud  him,  all  ye  people. 

12  And  again,  Esaias  saith,  " There  shall  be 
a root  0 of  Jesse,  and  he  that  shall  rise  to  reign 
over  the  Gentiles;  in  him  shall  the  Gentiles  trust. 

13  Now  the  God  of  hope  fill  you  with  all p joy 
and  peace  in  believing,  that  ye  may  abound  in 
hope,  through  the  power  of  the  Holy  Ghost. 

14  And  I myself  also  am  persuaded  ^ of  you, 
my  brethren,  that  ye  also  are  full  of  goodness, 
filled  with  all  r knowledge,  able  also  to  ad- 
monish one  another. 


of  circumcision,  namely,  the  perpetuity  of  the  Jewish  law,  and 
its  obligation  on  the  Gentiles.  The  last  question  had,  how- 
ever, been  decided  by  the  Council  of  Jerusalem,  and  should 
not  have  been  revived;  but  St.  Paul,  instead  of  interposing 
officially,  and  deciding  the  question  by  apostolical  authority, 
recommends  a spirit  of  conciliation  and  forbearance  between 
the  parties.  Without  examining  the  chapter  verse  by  verse, 
we  shall  offer  only  two  or  three  general  remarks. 

t.  We  have  the  great  principle  of  communion  originally 
adopted  in  the  Christian  church,  namely,  to  receive  all  whom 
Gocl  receives:  for  thus  it  is  decided — hint  that  ate  meats  in 
general,  as  did  the  Gentiles,  was  not  to  judge  him  who  ate 
those  only  allowed  by  the  law  of  Moses;  nor  was  he  who  fol- 
lowed the  strictness  of  the  Mosaic  law  to  censure  the  Gentile, 
who  not  being  born  under  that  law,  was  not  governed  by  it; 
neither  was  to  reject  the  other,  because  “ God  had  received 
him ;”  but  each  was  cordially  to  receive  the  other  into  Chris- 
tian fellowship  and  communion.  “For the  kingdom  of  God 
is  ...  . righteousness  and  peace,  and  joy  in  the  Holy  Ghost 
and  “he  that  in  these  things  serveth  Christ,  (says  Paul,)  is  ac- 
ceptable to  God,  and  approved  of  men.”  Consequently,  con- 
verted Jews  and  Gentiles  ought  to  “receive  one  another,” 
(chap.  xvi.  7,)  as  both  of  them  had  been  received  by  Christ 
himself. 

2.  We  have  the  great  law  pf  Christian  toleration,  as  it  re- 
spects the  conduct  of  Christians  towards  each  other.  Each 
mav  consider  the  other  as  “weak  in  the  faith;”  but  “ God 
hath  received  him,”  and  so  must  we  : for  while  each  acts  from 
a conscientious  principle,  whether  he  eat  meat  or  vegetables — 
whether  he  observes  the  Jewish  holydays,  or  not — his  eating 
or  refraining,  observing  or  disregarding  holydays- while  ari- 
sing from  a sense  of  duty,  are  alike  acceptable  to  God.  The 
kingdom  of  God,  as  already  stated,  consists  in  “ righteousness 
An  if  peace,  and  jov  in  the  Holy  Ghost,”  in  comparison  with 
which,  in  themselves  considered,  ritual  observances,  under 
iit;s  dispensation,  are  of  little  value. 

3.  Christians,  having  devoted  themselves  wholly  unto  God, 
as  expressed  in  chap.  xii.  1,  are  no  more  their  own  masters; 
but  whether  they  live,  they  must  study  to  live  to  his  glory,  or 

Ver.  14.  Unclean.— Gr.  “common,”  twice.  See  Acts  x.  15. 

Ver.  15.  Not  charitably—  [“  According  to  love;"  which  charity,  from  the 
Latin  char  it  as , properly  signified,  though  now  restricted  to  alms-giving.]— B. 

— Destroy  wo?.— The  words  used  both  here  and  in  ver.  20  imply,  literally, 
destruction  by  loosening  the  materials  of  which  a building,  &c.  may  be  com- 
posed ; and  seem  to  imply  the  loosening  or  disturbing  of  a person's  faith  and 
principles,  and  peace  of  mind  ; for  it  does  not  appear  how  our  uncharitable 

• «vi,lm* *i  can  destroy  the  soul  of  a fellow  Christian  : the  greater  dancer  is  to 
•»*. -selves.  Compare  ver.  21  ; also  1 Co.  viii.  11. 

Ver  23.  Is  damned.— Doddridge,  and  Macknight.  “ condemned  i.  e. 

1258 


whether  they  die,  it  must  be  in  his  service;  even  by  martyr- 
dom, if  called  thereto.  And  not  only  are  Christians  not  their 
own  masters,  but  they  are  fellow-servants,  and  not  only  fel- 
low-servants, but  fellow-sinners,  who  must  all  appear  before 
the  judgment  seat  of  Christ,  and  render  an  account  to  him  of 
all  their  conduct.  Let  them  not,  therefore,  put  a stumbling- 
block  in  the  way  of  any  of  their  weaker  brethren,  lest  they 
should  occasion  him  to  fall  for  whom  Christ  died,  as  well  as 
for  themselves. 

4.  So  far  from  wantonly  or  carelessly  offending  weak  be- 
lievers, Christians  should  rather  deny  themselves  even  in  law- 
ful things ; refraining  from  any  action  that  might  grieve  or  of- 
fend their  brethren,  and  so  unhinge  their  minds  and  unsettle 
their  principles,  than  do  which,  the  apostle  savs,  “it  were 
ood  neither  to  eat  flesh  or  to  drink  wine”  at  all ; and  Paul 
eclares  that,  sooner  than  do  so,  he  would  himself  “eat  no 
flesh  while  the  world  standeth.”  (1  Cor.  viii.  13.)  A noble 
declaration,  and  highly  worthy  of  imitation. 

The  concluding  verse  of  this  chapter  has  been  often  misun- 
derstood ; the  sense  given  in  the  margin  of  our  Bibles,  and  b> 
the  ablest  commentators,  is,  that  he  who,  in  his  own  mind,  dis- 
criminates between  meats,  and  yet  eats  them  against  his  con- 
science, is  condemned  both  in  his  own  conscience  and  before 
God  ; that  being  always  criminal  which  a man  does  contrary 
to  his  conscience  and  better  judgment. 

Chap.  XV.  Ver.  1 — 33.  In  this  chapter  the  same  subject  is 
continued , and,  in  the  close  of  it,  the  apostle  implores  for  the 
church  at  Rome  the  divine  benediction. — The  first  thing  on 
which  we  remark  is,  that  “whatsoever  was  written  aforetime 
was  written  for  our  learning”  (or  instruction  ;)  Paul,  there- 
fore, quotes  a variety  of  passages  from  the  Old  Testament, 
which,  if  all  of  them  did  not  refer  directly  or  immediately 
to  the  subject  to  which  he  applies  them,  admit  of  an  easy 
accommodation ; indeed,  from  the  manner  in  which  the  apos- 
tolic writers  apply  both  the  law  and  the  prophets  to  Christ 
and  the  gospel,  there  seems  good  reason  to  conclude  they  con  • 
tain  more  of  both  than  has  generally  been  supposed. 

Dr.  Macknight  remarks,  that  “ the  apostle,  in  the  7th  verse 
of  this  chapter,  having  exhorted  the  Jewish  and  Gentile  Chris- 

both  in  his  own  conscience  and  before  God. Whatsoever  is  not  of  faith.-- 

Macknight , “ from  (Gr.  ek)  faith  that  is,  whatsoever  a person  does,  while 
his  own  conscience  and  judgment  condemn  him,  is  sin  before  God. 

Chap.  XV.  Ver.  3.  The  reproaches  of them  that  reproached  thee—  On  this 
quotation  Bishop  Horne  remarks.  “The  usage  our  Lord  met  with  from  his 
brethren  [the  Jews,]  for  his  zeal  for  the  house  of  God,  should  comfort  those 
who  meet  with  the  same  usage,  on  the  same  account.” 

Ver.  9.  For  this  cause  I will  confess  to  thee.— Bishop  Horne  says.  “T»iifl 
verse  is  by  the  apostle  produced  as  a proof  that  the  Gentiles  were  one  day  to 
glorify  God.  for  the  mercy  vouchsafed  them  by  Jesus  Christ  ” 


ROMANS.— CHAP.  XVI. 


Paul  intends  to  visit  Rome , 


A.  M.  cir. 
4062. 

A.  D.  cir. 
59. 


s Ep.3.7,8. 

t or,  sacri- 
ficing. 

u Ie.66.20. 

v Ac.20.32. 

w2  Co. 12.1, 
&c. 

x He.  5.1. 
y Ga.2.8. 
z Ac.  19. 11. 
a c. 1.14. .16. 


cl  or,  many 
wai)s,  or, 
o/tin 
times. 


icilh  you. 

h Ac.19.2l. 

i 2 Co.S.l. 

9.2,12. 
j 1 Co.9.11. 
k Phi. 4.17. 

1 c.  1.11,12. 
a Phi. 2.1. 
n Col.4.12. 
o 2 Th.3.2. 


25  But  now  I go  h unto  Jerusalem  to  minister 
unto  the  saints. 

26  For  it  hath  pleased  them  of  f Macedonia 
and  Achaia  to  make  a certain  contribution  for 
the  poor  saints  which  are  at  Jerusalem. 

27  It  hath  pleased  them  verily  ; and  their  debt- 
ors they  are.  For  if  the  Gentiles  have  been 
made  partakers  of  their  spiritual  things,  their 
duty  is  i also  to  minister  unto  them  in  carnal 
things. 

28  When  therefore  I have  performed  this,  and 
have  sealed  to  them  this  k fruit,  I will  come  by 
you  into  Spain. 

29  And  I am  sure  that,  when  i 1 come  unto 
you,  I shall  come  in  the  fulness  of  the  blessing 
of  the  gospel  of  Christ. 

30  Now  I beseech  you,  brethren,  for  the  Lord 
Jesus  Christ’s  sake,  and  for  the  m love  of  the 
Spirit,  that  ye  strive  " together  with  me  in  your 
prayers  to  God  for  me  ; 

31  That  0 I maybe  delivered  from  them  that 
p do  not  believe  in  Judea;  and  that  my  ser- 
vice which  / have  for  Jerusalem  may  be  ac- 
cepted of  the  saints  ; 

32  That  I may  come  unto  you  with  joy  by  the 
will  of  God,  and  may  with  you  be  refreshed. 

33  Now'  the  God  of  peace  i be  with  you  all. 
Amen. 

CHAPTER  XVI. 

3 Paul  willeth  the  brethren  to  greet  many,  17  and  adviseth  them  to  take  heed  of  those 

which  cause  dissension  and  offences,  21  and  after  sundry  salutations  endeth  with 

praise  and  thanks  to  God. 

y COMMEND  unto  you  Phebe  our  sister, 
-A-  which  is  a servant  of  the  church  which  is 
at  Cenchrea : 

2 That  ye  receive  aher  in  the  Lord,  as  be- 
cometh  saints,  and  that  ye  assist  her  in  what- 


Christ  received  Gentiles. 

15  Nevertheless,  brethren,  I have  written  the 
more  boldly  unto  you  in  some  sort,  as  putting 
you  in  mind,  because  6 of  the  grace  that  is 
given  to  me  of  God, 

16  That  I should  be  the  minister  of  Jesus 
Christ  to  the  Gentiles,  ministering  the  gospel 
of  God,  that  the *  1 offering  u up  of  the  Gentiles 
might  be  acceptable,  being  sanctified  v by  the 
Holy  Ghost. 

17  I have  therefore  whereof  I may  glory 
w through  Jesus  Christ  in  those  things  x which 
pertain  to  God. 

18  For  I will  not  dare  to  speak  of  any  of  those 
things  which  Christ  hath  not  wrought  by  me, 
to  make  y the  Gentiles  obedient,  by  word  and 
deed, 

19  Through  mighty  z signs  and  wonders,  by 
the  power  of  the  Spirit  of  God  ; so  that  from 
Jerusalem,  and  round  about  unto  Ulyricum,  I 
a have  fully  preached  the  gospel  of  Christ. 

20  Yea,  so  have  I strived  to  preach  the  gospel, 
not  where  Christ  was  named,  b lest  I should 
build  upon  another  man’s  foundation  : 

21  But  as  it  is  written,  c To  whom  he  was  not 
spoken  of,  they  shall  see  : and  they  that  have 
not  heard  shall  understand. 

22  For  which  cause  also  1 have  been  d much 
hindered  e from  coming  to  you. 

23  But  now  having  no  more  place  in  these 
parts,  and  having  a great  desire  these  many 
years  to  come  unto  you  ; 

24  Whensoever  I take  my  journey  into  Spain, 

I will  come  to  you  : for  I trust  to  see  you  in  my 
journey,  and  to  be  f brought  on  my  way  thi- 
therward by  you,  if  first  I be  somewhat  filled 
e with-  your  company. 

tians  at  Pome  to  a cordial  union,  from  the  consideration  that 
Christ  had  received  both  into  his  church,  naturally  turned  his 
thoughts  to  an  objection  which  might  be  made  to  this  doctrine, 
namely,  tnat  if  Christ  had  meant  to  receive  the  Gentiles  he 
would  have  preached  to  them  himself.  To  this  the  apostle  re- 
plied, that  Jesus  Christ  was  born  a Jew,  and  preached  to  the 
Jews  only  ; [being  “a  minister  of  the  circumcision;”]  because 
thereby,  in  the  end,  he  most  effectually  accomplished  God’s 
promises  to  the  fathers,  concerning  the  blessing  of  the  nations 
in  Abraham’s  seed.  (Ver.  8,  9.) — Farther,  because  the  Jews 
were  unwilling  to  be  united  with  the  Gentiles  in  one  church, 
the  appstle  quoted  various  passages  from  their  own  prophets, 
foretelling  that  the  Gentiles  in  future  times  would  be  Messiah's 
subjects,  and  join  the  Jews  in  worshipping  the  true  God. 
(Ver.  9 — 12.)  Wherefore,  God  having  determined  from  the  be- 
ginning to  make  the  Gentiles  his  people,  the  Jewish  believers 
were  bound  to  acknowledge  such  of  them  as  were  converted, 
for  their  brethren  and  fellow-heirs  of  the  promises  of  God, 
notwithstanding  they  did  not  obey  the  law  of  Moses.  And 
having  thus  established  the  title  of  the  Gentiles  to  all  the  pri- 
vileges of  the  people  of  God  under  the  gospel  dispensation, 
the  apostle  prayed  that  God  would  fill  them  with  all  joy  and 
peace,  through  the  firm  belief  of  their  title  to  these  great  bless- 
ings. (Ver.  13.) 

“ Both  the  doctrinal  and  practical  part  of  this  Epistle  being 
now  finished,  the  apostle  makes  a handsome  apojogy  to  the 
Romans  for  writing  so  long  a letter  to  persons  with  whom  he 
was  not  personally  acquainted.  He  tells  them,  that  having  a 
good  opinion  of  their  virtue  and  knowledge,  (ver.  14,)  he  had 
on  that  account  written  to  them  with  the  more  freedom,  to  bring 
things  to  their  remembrance.”  He  then  refers  to  his  office  as 
apostle  to  the  Gentiles,  and  to  the  success  with  which  he  had 
already  been  favoured  : he  tells  them  that  he  was  now  going 
up  to  Jerusalem  with  the  contributions  of  the  brethren  of  Ma- 


Vcr.  15.  In  some  sort,  as  putting  you in  mind,  &c. — Doddridge,  “Ini  his 
part  (of  my  epistle,)  as  stirring  up,’’  &c.  Macknight , “ Partly  as  calling 
things  to  remembrance.”  Cox , “ In  some  degree.’’ 

Ver.  18.  I will  not  dare  to  speak  of  any  of  those  things  which  Christ  hath 
not  wrought — i.  e.  Not  exaggerate  the  facts,  &c.  Dr.  Pye  Smith  renders  it, 

1 I would  not  dare  to  speak  of  any  things,  except  of  those  which  Christ  hath 
wrought  through  me,”  tec.  He  adrls,  “ ihe  two  negatives  appear  to  be  put 
for  strengthening  rhe  affirmation.”  Q.  d.  “ I may  venture  tu  speak  freely  of 
what  Christ  has  done,  for  that  is  to  his  glory,  not  my  own.” 

Ver  19.  Round  about  unto  Ulyricum— i.  e.  as  far  as  its  western  shores. 
[7 th/ricum,  or  Illyria,  was  a country  of  Europe,  lying  N.  and  N.  W.  of  Ma- 
cedonia, on  the  eastern  coast  of  the  Adriatic  gulf,  opposite  Italy.  It  was  dis- 
tinguished into  two  parts  ; Liburnia  norlh.  now  Croatia  ; and  Dalmatia  south, 
still  retaining  the  same  name.  The  account  of  St.  Paul's  second  visit  to  the 
[leuiiwula  of  Greece.  Ac.  xx  1,2.  says  Dr.  Pa/ey,  leads  us  to  suppose,  that  in 
goine  over  Macedonia,  he  had  passed  so  far  to  the  west,  as  to  come  into 
those  parts  of  the  country  which  were  contiguous  to  Ulyricum,  if  he  did  not 
entpr  Illvricum  itself  The  history  and  the  Epistle  therefore  so  far  agree  ; and 
the  agreement  is  much  slrcnglhened  hv  a coincidence  of  time;  for  much  be- 


cedonia  and  Achaia,  and  hoped  afterwards  to  pass  through 
Rome  in  his  way  to  Spain  ; and  adds  his  earnest  entreaty,  for 
Christ’s  sake  and  for  the  love  of  the  Spirit,  that  they  would 
strive  together  in  their  prayers  to  God  for  him,  that  he  might 
have  a prosperous  journey,  by  the  will  of  God,  to  visit  and 
commune  with  them,  and  that  he  might  be  delivered  from  his 
unbelieving  brethren  in  passing  through  Jerusalem. 

Chap.  XVI.  Ver.  1 — 27.  Paul’s  salutations,  and  those  of 
his  brethren,  to  eminent  characters  in  the  church  of  Rome. — 
Some  of  these  have  been  before  mentioned,  and  of  others  we 
shall  add  such  particulars  as  hist  ry  afford*.  Phebe  is  called 
a servant  or  deaconess  of  the  church  at  Cenchrea,  by  whom 
Paul  sent  this  Epistle  to  the  chuich  at  Rome.  “In  the  apos- 
tolic age  (observes  Cox)  grave  and  pious  females  were  fre- 
quently appointed  to  the  office  of  deaconess.  Their  duty  ap- 
pears principally  to  have  consisted  in  giving  private  instruction 
to  catechumens,  or  persons  who  were  candidates  for  baptism, 
especially  to  those  of  their  own  sex,  and  in  ministering  to  the 
temporal  and  spiritual  wants  of  such  as  were  sick,  or  impri- 
soned on  account  of  their  profession  of  Christianity.  It  is 
probable,  from  the  second  verse,  that  Phebe  was  a person  of 
some  property,  and  one  who  entertained  the  apostles  and 
preachers  who  came  to  minister  at  Cenchrea.” 

Of  Priscilla  and  Aquila  we  had  some  mention  before.  (Acts 
xviii.  2 and  26.)  They  had  gone  to  Corinth  at  the  time  that 
Claudius  banished  the  Jews  from  Rome,  but  returned,  as  it 
should  seem,  on  the  repeal  o/  that  decree.  They  were  persons 
eminent  both  for  Christian  knowledge  and  piety,  and  being  of 
the  same  occupation  witli  Paul,  (that  is,  tent-makers,)  they 
had  worked  together  at  Corinth  ; and,  on  some  occasion  not 
expressly  mentioned,  it  appears  that  they  had  risked  their  lives 
in  his  defence.  Paul  calls  them  his  “ helpers  in  Christ  Jesus 
and  mentions  a church  or  congregation  held  in  their  house. 
Of  the  assistance  which  they  afforded  to  the  cause  of  Christ, 


fore  the  time  when  this  epistle  was  written,  he  could  not  have  said  so,  as  his 
route,  in  his  former  journey,  confined  him  to  the  eastern  side  of  the  peninsula, 
a considerable  distance  from  Ulyricum.]  -Bagster. 

Ver.  24.  Whensoever  I take  my  journey  into  Spain— Doddridge  infers 
hence,  compared  with  verse  20,  that  no  Christian  church  had  hitherto  been 
founded  in  that  country,  though  an  ancient  legend  makes  James  to  have  resi- 
ded there  fifteen  years.  1 Spain  is  a large  country  in  the  west  of  Europe, 
which  anciently  comprehended  both  Spain  and  Portugal,  separated  from  Gaul 
or  France  by  the  Pyrenees,  and  bounded  on  every  other  side  by  the  sea. ! — B. 

Ver  25.  I go  unto  Jerusalem. — See  Acts  xx.  I,  &c.  See  Paley's  Horce 
Paul.  chap.  ii.  No.  1. 

Ver.  27.  Their  spiritual  things — i.  e.  The  blessings  of  the  gospel,  which 
was  first  preached  to  the  Jews. Carnal — i.  e.  temporal  things. 

Ver.  28.  Sealed  to  them — i.  e.  confirmed  to  them. 

Chap.  XVI.  Ver.  1.  A servant—  (Gr.  deaconess .)  Some  suppose  that 
deaconesses  were  usually  widows,  and  well  advanced  in  years.  See  1 Tim. 
iii.  11 ; v.  9.  ... 

Ver.  2.  Assist  her.—  Probably  she  had  come  to  Home  on  private  business  ol 
her  own,  and  might  need  assistance  and  advice. 


1259 


Sundry  greetings 


ROMANS.— CHAP.  XVI. 


and  salutations. 


soever  business  she  hath  need  of  you  : for  she 
hath  been  a succourer  of  many,  and  of  myself 
also. 

3 Greet  b Priscilla  and  Aquila  my  helpers  in 
Christ  Jesus : 

4 Who  have  for  my  life  laid  down  their  own 
necks:  unto  whom  not  only  I give  thanks,  but 
also  all  the  churches  of  the  Gentiles. 

5 Likewise  greet  the  church  that  is  in  their 
c house.  Salute  my  well-beloved  Epenetus,  who 
is  the  first-fruits  of  Achaia  unto  Christ. 

6 Greet  Mary,  who  bestowed  much  labour 
on  us. 

7 Salute  Andronicus  and  Junia,  my  kinsmen, 
and  my  fellow  prisoners,  who  are  of  note 
among  the  apostles,  who  also  were  in  d Christ 
before  me. 

8 Greet  Amplias  my  beloved  in  the  Lord. 

9 Salute  Urbane,  our  helper  in  Christ,  and 
Stachys  my  beloved. 

10  Salute  Apelles  approved  in  Christ.  Salute 
them  which  are  of  Aristobulus’  e household. 

1.1  Salute  Herodion  my  kinsman.  Greet  them 
that  be  of  the  e household  of  Narcissus,  which 
are  in  the  Lord. 

12  Salute  Tryphena  and  Tryphosa,  who  la- 
bour in  the  Lord.  Salute  the  beloved  Persis, 
which  laboured  much  in  the  Lord. 

13  Salute  Rufus  chosen  f in  the  Lord,  and 
his  mother  and  mine. 

14  Salute  Asyncritus,  Phlegon,  Hermas,  Pa- 
trobas,  Hermes,  and  the  brethren  which  are 
with  them. 

15  Salute  Philologus,  and  Julia,  Nereus,  and 
his  sister,  and  Olympas,  and  all  the  saints  which 
are  with  them. 

16  Salute  one  another  with  a holy  kiss,  e The 
churches  of  Christ  salute  you. 


A.  M.  cir. 

406-2. 

A.  D.  cir. 
58 


b Ac.  18.2, 
&c. 

c lCo.16.19 
d Ga.1.22. 
c or , friends 

f F.p.1.4. 

2 Jn.l. 

g ICo  16.20 
1 Pe.5.14. 


h 1 Ti.6.3.. 
5. 

i Mat.  18.17 

1 Co.5.11. 

2 Th. 3. 6, 
14. 

J Phi. 3. 19. 

k Col. 2. 4. 

2 Pe.2.3. 

1 c.1.8. 

m Mat.  10.16 

n or,  harm- 
less. 

o c.  15.33. 

p or,  tread. 

q Ge.3.15. 

r Re.  12. 10. 

6 lCo.16.23, 
&c. 

Re.22.2l. 

t 1 Co.1.14 

3 Jn.l. 

u Ac.  19.22. 
v ver.20. 
w Ep.3.20. 
Jude  21. 


27. 

y Mat.28. 
19. 

z 1 Ti.1.17. 
Jiule  25. 


17  Now  I beseech  you,  brethren,  mark  them 
which  cause  h divisions  and  offences  contrary 
to  the  doctrine  which  ye  have  learned ; and 
avoid  i them. 

18  For  they  that  are  such  serve  not  our  Lord 
Jesus  Christ,  but  their  own  ) belly ; and  by 
good  k words  and  fair  speeches  deceive  the 
hearts  of  the  simple. 

19  For  your  obedience  is  come  i abroad  unto 
all  men.  I am  glad  therefore  on  your  behalf : 
but  yet  I would  have  you  m wise  unto  that 
which  is  good,  and  n simple  concerning  evil. 

20  And  ° the  God  of  peace  shall  p bruise 
q Satan  under  your  feet  r shortly.  8 The  grace 
of  our  Lord  Jesus  Christ  be  with  you.  Amen. 

21  Timotheus  my  work-fellow,  and  Lucius, and 
Jason,  and  Sosipater,  my  kinsmen,  salute  you. 

22  I Tertius,  who  wrote  this  epistle,  salute 
you  in  the  Lord. 

23  Gaius  t my  host,  and  of  the  whole  church, 
saluteth  you.  u Erastus  the  chamberlain  of  the 
city  saluteth  you,  and  Quartus  a brother. 

24  The  v grace  of  our  Lord  Jesus  Christ  be 
with  you  all.  Amen. 

25  Now  w to  him  that  is  of  power  to  establish 
you  according  to  my  gospel,  and  the  preach- 
ing of  Jesus  Christ,  according  to  the  revela- 
tion * of  the  mystery,  which  was  kept  secret 
since  the  world  began, 

26  But  now  is  made  manifest,  and  by  the 
scriptures  of  the  prophets,  according  to  the 
commandment  of  the  everlasting  God,  made 
known  to  all y nations  for  the  obedience  of  faith : 

27  To  God  z only  wise,  be  glory  through  Je- 
sus Christ  for  ever.  Amen. 

H Written  to  the  Romans  from  Corinthus, 
and  sent  by  Phebe  servant  of  the  church 
Cenchrea. 


we  have  a farther  specimen  in  the  instruction  which  they  gave 
to  Apollos,  in  the  chapter  already  referred  to.  Of  the  other 
persons  here  mentioned  little  is  known,  except  that  Aristobu- 
lus, who  had  been  sent  prisoner  to  Rome  on  some  political  ac- 
count, was  of  the  royal  house  of  the  Maccabees,  and  that  Nar- 
cissus was  the  prime  minister  of  Claudius:  yet  in  both  their 
households  there  were  saints  and  followers  of  the  Lord  Jesus. 

From  no  mention  being  made,  however,  of  Peter  among  the 
persons  saluted,  it  is  sufficiently  evident  he  was  not  then  at 
Rome,  much  less  could  he  have  been  bishop  of  the  church 
there,  as  the  Roman  Catholics  pretend.  The  charge  to  salute 
one  another  with  a holy  kiss,  alludes,  as  we  well  know,  to  an 
Oriental  custom,  which  it  is  thought  the  Christians  borrowed 
from  the  Jewish  synagogue ; and  was  not  promiscuous  between 
the  two  sexes,  but  each  saluted  their  own  sex  only.  Yet, 
“ chastely  and  prudently  as  it  was  managed,  (says  Dr.  Dodd- 
ridge,) it  seems  to  have  been  the  occasion  of  those  false  and 
scandalous  reports,  which  were  so  industriously  propagated 
among  the  heathen,  of  practices  in  Christian  assemblies ; on 
which  account  it  seems  to  have  been  laid  aside  very  early.” 

Having  remembered  distinctly  those  who  were  chiefly  emi- 
nent for  their  Christian  piety,  he  now  cautions  the  believers  at 


Ver.  3.  Greet  Priscilla—  [Had  the  notes  of  time  in  this  epistle  fixed  the 
writing  of  it  to  any  date  prior  to  St.  Paul’s  first  residence  at  Corinth,  the  salu- 
tation of  Aquila  and  Priscilla  would  have  contradicted  the  history,  because  it 
would  have  been  prior  to  his  acquaintance  with  these  persons.  If  they  had 
fixed  it  dining  that  residence  at  Corinth,  during  his  journey  to  Jerusalem,  or 
during  his  progress  through  Asia  Minor,  an  equal  contradiction  would  have 
been  incurred,  because  during  all  that  time,  they  were  either  with  St.  Paul,  or 
abiding  at  Ephesus.  Lastly,  had  they  fixed  this  epistle  to  be  either  contempo- 
rary with  the  first  epistle  to  the  Corinthians,  or  prior  to  it,  a similar  contradic- 
tion would  have  ensued,  for  they  were  then  with  St.  Paul.  As  it  is,  all  things 
are  consistent.  See  Pa'ey.\ — Bagster. 

Ver.  4.  Laid  down  their  own  necks. — An  allusion  to  persons  presenting 
themselves  to  decapitation  to  save  others.  The  expression  is  proverbial. 

Ver.  5.  The  first-fruits  of  Achaia— i.  e.  one  of  the  first  converts. 

Ver.  It  Hennas.— Supposed  to  be  the  author  of  an  ancient  allegory  called 
The  Pastor,  (or  shepherd,)  which  is  still  preserved. 
ver.  19.  Is  come  abroad — i>e.  the  report  of  it. 


Rome  against  certain  persons  of  a contrary  description  ; chief- 
ly, it  is  Ihought,  those  Jewish  zealots,  who,  as  mentioned  in 
the  early  part  of  this  Epistle,  corrupted  the  gospel  by  an  inter- 
mixture of  Hebrew  ceremonies,  and  strongly  opposed  the  im- 
portant doctrine  of  salvation  by  grace  alone.  He  beseeches 
the  Christians  of  Rome  to  mark  them  which  cause  divisions 
and  offences,  contrary  to  the  doctrine  which  they  had  learned 
from  him,  and  from  the  other  apostles  of  our  Lord.  These  men 
caused  divisions  by  endeavouring  to  separate  the  Jewish  and 
Gentile  converts;  and  they  caused  offences  by  introducing 
stumbling-blocks  in  the  way  of  weak  and  simple  Christians. 
They  served  not  Jesus  Christ,  but  their  own  bellies,  by  con- 
sulting their  own  interests  and  gratification,  in  preference  to 
the  cause  and  glory  of  our  Saviour.  He  assures  the  brethren, 
however,  that  as,  according  to  the  first  promise,  Satan  (the 
old  serpent)  had  been  trampled  under  our  Saviour’s  feet ; so 
also,  shortly,  he  should  be  bruised  under  their  feet,  by  a resto- 
ration of  peace  and  harmony  in  the  church. 

St.  Paul  then  adds  the  salutation  of  Timothy,  Luke,  and 
other  brethren  that  were  with  him,  and  the  usual  apostolical 
benedictions;  and  concludes,  finally,  with  an  animated  doxol- 
ogy  “to  God  the  only  wise,”  through  Jesus  Christ  our  Lord. 


Ver.  20.  Bruise  Satan.— This  seems  to  allude  to  the  first  promise,  Gen.  iii.  15. 

Ver.  21.  Timotheus — i.  e.  Timothy. Lucius “ Probably  Luke  the  Evan- 
gelist.” says  Dr.  Lurdner. And  Jason.— See  Acts  xvii.  7. Sosipater. 

—Acts  xx.  4. 

Ver.  22.  I Tertius. — Perhaps  Silas,  the  names  being  of  the  same  import; 
Paul  being,  as  it  is  thought,  not  very  ready  in  forming  the  Greek  characters, 
is  supposed  to  have  employed  this  man  as  an  amanuensis.  Sec  2 Co.  xvi.  21. 

Ver.  23.  Gaius. — See  1 Co.  i.  14. Erastus. — Acts  xix.  22.  The  chamber- 

lain or  treasurer  of  the  city  ; he  to  whom  the  receipt  and  expenditure  of  the 
public  money  were  intrusted. 

Ver.  25.  My  gospel — i.  e.  the  gospel  which  Paul  preached. Of  the  mys- 

tery.— Either  salvation  generally,  or,  in  particular,  the  calling  of  the  Gentiles. 

Ver.  25  , 26.  Now  to  him,  &c.— In  many  ancient  MSS  , Versions,  Greok 
Fathers.  Ac.  these  verses  are  placed  at  the  end  of  chap.  xiv.  ; so  Griesbach. 
The  Alexandrian  Manuscript  has  them  in  both  places.  All  Paul’s  other  Epis- 
tles end  with  a doxolopy. 

Ver.  27.  From  Corinthus — i.  e.  Corinth. Sent  by  Phebe.  See  verse  1 


CONCLUDING  REMARKS  ON  THE  EPISTLE  TO  THE  ROMANS. 


(The  Epistle  to  the  Romans  is  “ a writing,”  says  Dr.  Macknight,  “which, 
for  sublimity  and  truth  oi  sentiment,  for  brevity  and  strength  ofexpression,  for 
regularity  in  its  structure,  but  above  all  for  the  unspeakable  importance  ofthe 
discoveries  which  it  contains,  stands  unrivalled  by  any  mere  human  composi- 
tion, and  as  far  exceeds  the  most  celebrated  productions  of  the  learned  Greeks 
ond  Romans,  as  the  shining  of  the  sun  exceeds  the  twinkling  ofthe  stars.”— 
-'L  Paul,  as  Dr.  Taylor  justly  observes,  “was  a great  genius  and  a fine 
wr-ter  ; and  he  seems  to  have  exercised  all  his  talents,  as  well  as  the  most 
perfect  Christian  temper,  in  drawing  up  this  Epistle.  The  plan  of  it  is  very 
r . tensive  and  it  is  surprising  to  see  what  a spacious  field  of  knowledge  he 
1250 


has  comprised  ; and  how  many  various  designs,  arguments,  explications,  in 
structions.  and  exhortations,  he  has  executed  in  so  small  a compass. . . . The 
whole  Epistle  is  to  be  taken  in  connexion,  or  considered  as  one  continued  dis- 
course ; and  the  sense  of  every  part  must  be  taken  from  the  drift  ofthe  whole. 
Every  sentence,  or  verse,  is  not  to  bo  regarded  as  a distinct  mathematical 
proposition,  or  theprp.m,  or  as  a sentence  in  the  l»ook  of  Proverbs,  whose  sense 
is  absolute,  and  independent  of  what  goes  before,  or  comes  after:  but  we 
must  remember,  that,  every  sentence,  especially  in  the  argumentative  part 
bears  relation  to,  and  is  dependent  upon,  the  whole  discourse  ; and  cannot  be 
understood  unless  we  understand  the  scope  and  drift  of  the  whole.  And  there- 


Paul  exhorts  to  unity , 1 CORINTHIANS. — CHAP.  I.  and  reproves  dissensions . 


fore,  the  whole  Epistle,  or  at  least  the  eleven  first  chapters  of  it,  ought  to  be 
read  over  at  once , without  stopping.  As  to  the  use  arid  excellency  of  this 
Epistle,  1 shall  leave  it  to  speak  for  itself,  when  the  reader  has  studied  and  well 
digested  its  contents  ....  The  Apostle’s  manner  of  writing  is  with  great  spirit 
and  force,  1 may  add,  perspicuity  too  ; for  it  will  not  be  difficult  to  understand 
him,  if  our  minds  are  unprejudiced,  and  at  liberty  to  attend  to  the  subject  he 
is  upon,  and  to  the  current  scriptural  sense  of  the  words  he  uses.  For  he  keeps 
very  strictly  to  the  standard  of  Scripture  phraseology.  He  takes  great  care  to 
guard  and  explain  every  part  of  his  subject.  And  I may  venture  to  say  he  has 
left  no  part  of  it  unexplained  or  unguarded.  Never  was  an  author  more  exact 
and  cautious  in  this  than  he.  Sometimes  he  writes  notes  upon  -x  sentence, 
liable  to  exception  and  wanting  explanation,  as  ch.  ii.  12— ir.  Here  the  13th 
and  15th  verses  are  a comment  upon  the  lormer  part  of  iV  Sometimes  he 
comments  upon  a single  word  ; as  ch.  x.  11—13.  The  12  h and  13th  verses  are 
a comment  upon  vas,  every  one , in  the  llth.  He  was  studious  of  a perspicu- 
ous brevity,  as  ch.  v.  13,  14.  For  until  the  law  sin  ivas  in  the  world , &c. — 
Surely  never  was  there  a greater  variety  of  useful  sentiments  crowded  into  a 


smaller  compass  ; and  yet  so  skilfully,  that  one  part  very  clearly  explains 
another  ....  It  is  by  this  unparalleled  art,  that  the  Apostle  has  brought  such  a 
variety  of  arguments,  instructions,  and  sentiments,  all  stated,  proved,  and  suf- 
ficiently guarded,  explained,  and  defended,  within  the  limits  of  a letter ; which 
has  made  it  a magazine  of  the  most  real,  extensive,  useful,  arid  profitable 
knowledge.  He  treats  his  countrymen,  the  Jews,  with  great  caution  and  ten- 
derness ....  His  transitions  and  advances  to  an  ungrateful  subject  are  very  dex- 
terous and  apposite  : as  eh.  ii.  1—17.  viii.  17.  He  often  carries  on  a complica- 
ted design,  and  while  he  is  teaching  one  thing,  gives  us  tin  opportunity  of 
learning  one  or  two  more.  So  ch.  xiii.  1—8,  he  teaches  the  duty  of  subjects , 
and  at  the  same  time  instructs  magistrates  in  their  duty,  and  shows  the 
grounds  of  therr  authority.  He  is  a nervous  reasoner,  and  a close  writer,  who 
never  loses  sight  of  his  subject,  and  who  throws  in  every  colour  that  may  en- 
liven it.  He  writes  under  a deep  and  lively  sense  of  the  truth  and  import 
ance  of  the  Gospel,  as  a man  who  clearly  understood  it,  and  in  whose  heart 
and  affections  it  reigned  far  superior  to  all  temporal  considerations.”]— Bag* 
ster. 


THE  FIRST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  CORINTHIANS. 


[That  the  first  Epistle  to  the  Corinthians  is  the  genuine  production  of  St. 
Paul,  has  been  universally  admitted  by  the  Christian  church  in  all  ages  ; nor 
indeed  can  it  be  doubted,  as  it  is  supported  by  the  strongest  internal  evidence. 
It  purports  to  have  been  written  by  him  after  he  had  already  been  at  Corinth, 
(ch.  ii.  1.)  when  upon  the  eve  of  another  visit  to  that  church,  (ch.  iv.  19  ; xvi. 
5;)  and,  while  he  abode  at  Ephesus,  (ch.  xvi.  8,  19.  Ac.  xviii.  18,  26.)  Now, 
as  St.  Paul  departed  from  Ephesus,  w'here  he  had  resided  three  years,  in  order 
to  proceed  to  Corinth,  about  A.  D.  57,  (Ac.  xx.  l,)  it  follows,  that  this  Epistle 


was  written  about  that  time.  The  subscription  to  this  Epistle,  which  states 
that  it  was  written  at  Philippi,  cannot  be  correct,  as  it  is  contradicted  by  the 
declaration  of  St.  Paul  himself.  It  appears  that  it  was  written  by  the  Apostle 
in  answer  to  certain  inquiries  of  the  Corinthians  by  letter,  (ch.  vii.  1 ; xvi.  12, 
17  ;)  and  also  to  correct  certain  schisms  and  disorders  which  prevailed  among 
them,  and  of  which  he  had  been  informed  by  “ them  which  were  of  the  house 
of  Chloe.”]— Bag  ster. 


CHAPTER  I. 

After  his  salutation  and  thanksgiving,  10  heexhorteth  them  to  unity,  and  12  reproveth 
their  dissensions.  18  God  destroyelh  the  wisdom  of  the  wise,  2l  by  the  foolishness 
of  preaching,  and  26  calleth  not  the  wise,  mighty,  and  noble,  but  27,  28  the  foolish, 
weak,  and  men  of  no  account. 

PAUL,  called a to  be  an  apostle  of  Jesus  Christ 
through  the  will  of  God,  and  Sosthenes 
b our  brother, 

2  Unto  the  church  of  God  which  is  at  c Co- 
rinth, to  them  d that  are  sanctified  e in  Christ 
Jesus,  called  f to  be  saints,  with  all  that  in 
every  place  call  s upon  the  name  of  Jesus 
Christ  our  Lord,  both  theirs  and  ours : 

3  Grace  h be  unto  you,  and  peace,  from  God 
our  Father,  and  from  the  Lord  Jesus  Christ. 

4  I thank  i my  God  always  on  your  behalf, 
for  the  grace  of  God  which  is  given  you  by 
Jesus  Christ ; 

5  That  in  every  thing  ye  are  enriched  by  him, 
in  all  i utterance,  and  in  all  knowledge  ; 

6  Even  as  the  testimony  of  Christ  was  con- 
firmed in  you : 

7  So  that  ye  come  behind  in  no  gift ; waiting 
k for  the  i coming  of  our  Lord  Jesus  Christ : 

8  Who  shall  also  confirm  ra  you  unto  the  end, 
zhat  ye  may  be  blameless  in  the  day  of  our  Lord 
Jesus  Christ. 


A.  M.  4051. 
A.  D.  57. 

a Ro.1.1. 
b Ac.  18. 17. 
c Ac.  18.1, 
&c. 

d Jude  1. 
e Jn.17.19. 
f 2 Ti.1.9. 

1 Pe.1.15 
g 2 Ti.2.22. 
h 1 Pe.1.2. 
i Ro.1.8. 
j 2 Co.8.7. 
k Tit. 2. 13. 
2Pe.3.12. 

1 revela- 

tion. 

mlTh.3.13. 

5.23,24. 


n 1 Jn.1.3. 
o 2Co.13.ll 

1 Pe.3.8. 
p schisms. 
q Ac.  19.1. 
r Jn.  1.42. 
s Ac.  18.8. 
t Ro. 16.23. 

3Jn.l,&c. 
n c.16. 15,17 


9 God  is  faithful,  by  whom  ye  were  called 
unto  the  fellowship  " of  his  Son  Jesus  Christ 
uur  Lord. 

10  Now  I beseech  you,  brethren,  by  the  name 
of  our  Lord  Jesus  Christ,  ° that  ye  all  speak 
the  same  thing,  and  that  there  be  no  p divisions 
among  you ; but  that  ye  be  perfectly  joined 
together  in  the  same  mind  and  in  the  same 
judgment. 

11  For  it  hath  been  declared  unto  me  of  you, 
my  brethren,  by  them  which  are  of  the  house  of 
Chloe,  that  there  are  contentions  among  you. 

12  Now  this  I say,  that  every  one  of  you 
saith,  I am  of  Paul ; and  I of  1 Apollos  ; and 
I of  r Cephas  ; and  I of  Christ. 

13  Is  Christ  divided  ? was  Paul  crucified  for 
you  ? or  were  ye  baptized  in  the  nameof  Paul  ? 

14  I thank  God  that  I baptized  none  of  you, 
but s Crispus  and  Gaius  ; 

15  Lest  any  should  say  that  I had  baptized  in 
mine  own  name. 

16  And  I baptized  also  the  household  of  u Ste- 
phanas: besides,  I know  not  whether  I baptized 
any  other. 

17  For  Christ  sent  me  not  to  baptize,  but  to 


Chap.  I.  Ver.  1—31.  After  his  usual  salutation , Paul 
thanks  God  on  the  behalf  of  the  Corinthians,  and  exhorts 
them  to  the  purity  and  simplicity  of  the  Gospel. — On  the  first 
preaching  of  the  gospel  in  this  idolatrous  and  licentious  city, 
and  the  planting  of  the  first  Christian  church  there,  we  have 
seen  a concise  account  in  the  book  of  Acts,  chap,  xviii.,  by 
which  it  appears  that  Paul  was  the  honoured  instrument  of 
its  introduction,  assisted  by  Aquila  and  Priscilla,  and  followed 
by  the  eloquent  Apollos.  But  after  Paul  left  the  city,  a Juda- 
izing  teacher,  of  the  sect  of  the  Sadducees,  (for  he  denied  the 
resurrection, j and,  as  it  is  thought,  a person  of  some  rank,  en- 
deavoured to  degrade  his  character  and  depreciate  his  talents, 
denying  his  apostolical  mission,  and  alleging  that  his  bodily 
presence  was  weak,  and  his  speech  contemptible.  The  design 
of  this  Epistle  was,  therefore,  to  vindicate  his  character  and 
mission,  and  repel  the  injurious  insinuations  that  had  been 
thrown  out  against  him  ; and  this  will  account  for  the  strain 
of  self-vindication  that  pervades  it. 

After  asserting  his  apostolical  character,  he  thanks  God  for 
the  gifts  and  graces  that  had  been  conferred  upon  them,  there- 
by delicately  reminding  them,  that  it  was  through  his  instru- 


Chap.  I.  Ver.  1.  Sosthenes  our  brother. — This  was  a Corinthian  teacher, 
who  attended  on  Paul  in  his  travels,  and  by  many,  thought  to  be  the  same 
mentioned  in  Acts  xviii.  17,  supposing  him  to  have  been  afterwards  converted  ; 
hut  of  this  we  have  no  evidence. 

Ver.  2.  Call  upon  the  name.  &c. — Invoke  the  name,  &c.  See  Acts  ix.  14  : 
Rom.  x.  12 — 14.  “Christians  (says  Mr.  Stuart ) were  so  habituated  to  ad- 
dress their  supplications  to  Christ,  that  ‘ They  who  invoke  Christ,’  became, 
it  would  seem,  a kind  of  proper  name,  by  which  they  were  in  primitive  times 
designated  as  Christians.  Thus  Paul  (1  Co.  i 2.)  addresses  himself  to  all, 
vtho  invoke  the  name  of  our  Lord.  Jesus  Christ,  in  every  place.  That 
the  verb  epikalec  is  an  appropriate  one  to  designate  the  act  of  prayer,  will  not 
he  Questioned.  The  literal  translation  of  it  is,  to  invoke.  The  simple  mean- 
ing of  the  passage  is,  ‘ 1 address  myself  to  all  Christians.’  But  instead  of 
using  the  name  Christians  directly,  the  apostle  uses  a periphrasis,  and  says, 
to  all  the  invokers  of  Christ,  i.  e.  to  those  who  pray  to  him,  meaning  the 
same  as  agioU,  kletois.  dec.  iD  the  context.  He  has  signified,  too.  that  the 


mentality  that  they  had  been  conferred  ; and  assures  them,  that 
God  being  faithful  to  his  promises,  would  “not  forsake  the 
work  of  his  own  hands,”  but  confirm  and  preserve  them 
blameless  to  the  coming  of  the  Lord  Jesus.  In  the  mean 
time,  he  is  grieved  to  hear  that  there  are  schisms  or  divisions 
among  them,  forming  themselves  into  factions,  as  it  were,  un- 
der different  leaders,  in  the  manner  of  the  heathen,  who  boast- 
ed themselves  to  be  of  popular  sects,  and  the  disciples  of  cer- 
tain celebrated  philosophers.  On  this  subject  he  remonstrates 
with  them  with  great  energy.  “What  then?”  as  if  he  had  said, 
“Is  the  mystical  body  of  Christ  divided?  or,  who  am  I,  (Paul,) 
that  you  should  make  me  the  leader  of  a sect  ? Was  I cruci- 
fied for  you  ? or  were  you  baptized  in  my  name  ?”  The  idea  is 
reprobated  with  abhorrence,  that  either  he  or  his  brethren 
should  form  a schism  in  the  church. 

As  to  himself,  so  far  from  aspiring  to  be  the  leader  of  a sect, 
he  was  simply  a preacher  of  the  cross — of  that  doctrine 
which  was  “to  the  Jews  a stumbling-block,  and  to  the  Greeks 
foolishness;”  but  to  all  who  cordially  believed  it,  a demon- 
stration of  “ the  wisdom  and  the  power  of  God.”  The  apostle 
then  proceeds  to  contrast  his  doctrine  and  conduct  with  that 


practice  of  invoking  Christ , was  not  confined  to  Corinth.  He  addresses 

1 those  who  pray  to  Christ,  in  every  place.'  " 

Ver.  5.  In  all  utterance. — Referring  probably  to  the  gift  of  tongues. 

Ver.  6.  Even  as — [Macknight,  “ when’’]— the  testimony  of  Christ — i.  e. 
Paul’s  testimony  concerning  him— tang  confirmed,,  &e. 

Ver.  to.  No  divisions—  Of  thenatureofthe.se  divisions  see  verse  12;  also 
chap.  xi.  18. 

Ver.  it.  Ey  them  ....  of  the  house  of  Chloe—  Grotivs  supposes  the  three 
persons  mentioned,  chap.  xvi.  7,  to  have  been  the  sons  of  Chloe. 

Ver.  12.  I am  of  Paul , &c.—*  1 They  were  beginning  to  divide  into  factions, 
according  as  they  adhered  to  their  favourite  preachers  ; like  the  disciples  oi 
Jewish  leaders  and  Pagan  philosophers. 

Ver.  15.  Lest  any  should  say. — This  seems  to  insinuate  that  some  sectarian 
preachers  had  baptized  in  their  own  name. 

Ver.  17.  Christ  sent  me  not  to  baptize — i.  e.  baptizing  was  generally  pee 
formed  by  preachers  of  a rank  inferior  to  apostles.  Seo  Macknight 

19S1 


1 CORINTHIANS. — CHAP.  II.  Christ  crucified. 

28  And  base  things  of  the  world,  and  things 
which  are  despised,  hath  God  chosen,  yea,  and 
things  which  are  not,  to  bring  to  nought  things 
that  are : 

29  That 1 no  flesh  should  glory  in  his  presence. 

30  But  of  him  are  ye  in  ) Christ  Jesus,  who  of 
God  is  made  unto  us  k wisdom,  and  t righteous- 
ness, and  m sanctification,  and  " redemption: 

31  That,  according  as  it  is  written,  0 He  that 
glorieth,  let  him  glory  in  the  Lord. 

CHAPTER  II. 

He  decloreth  tlmt  hi8  preaching,  1 though  it  bring  not  excellency  of  upeech.or  of  4 
human  wisdom  : yet  consistent  in  the  4,  5 power  of  Uod  • and  bo  far  excelleth  6 the 
wisdom  of  this  world,  and  9 human  sense,  as  that  1-1  the  nuiurul  man  cannot  under- 
stand it. 

AND  I,  brethren,  when  I came  to  you,  came 
not a with  excellency  of  speech  or  ol  wis- 
dom, declaring  unto  you  the  testimony  of  God. 
2 For  I determined  not  to  know  any  thing 
among  you,  save  b Jesus  Christ,  and  him  cru- 
cified. 

3 And  I was  with  you  in  weakness,  and  in 
fear,  and  in  much  trembling. 

4 And  my  speech  and  my  preaching  uas  not 
with  c enticing  words  of  d man’s  wisdom,  but 
in  demonstration  e of  the  Spirit  and  ol' power : 
5 That  your  faith  should  not  f stand  in  the 
wisdom  of  men,  but  in  the  power  of  God. 

6 Howbeit  we  speak  wisdom  among  them 
? that  are  perfect:  yet  not  the  wisdom  of  this 
world,  nor  of  the  princes  of  this  world,  that 
come  to  h nought : 

7 But  we  speak  the  wisdom  of  God  in  a mys- 
tery, even  the  hidden  < wisdom,  which  God  or- 
dained before  the  world  unto  our  glory  : 

8 Which  none  of  the  princes  of  this  world 


» c. 2.1, 4, 13 
w or,  speech 
x 2 Co.  2. 15. 
y Ro.  1.16. 


a ls.33.1& 
b Is. 44. 25. 
c Lu.  10.21. 
Ro.  1.20, 
22,28. 

d Mat.  12. 

38,  Stc. 
e Is. 8. 14. 

1 Pe.2.8. 
f ver.  18. 


j 2 Co. 5. 17. 
Ep.  1.3,10 


1 Is.  45. 24. 

Je.  23.5,6. 

Ro.4.25. 
m Jn. 17.19. 
n Ep.  1.7. 
o Je.9.23,24 
a ver.4,13. 
b Ga.6.14. 


d 2 Pe.  1.16. 
e 1 Tli.  1.5. 
f or,  be 
g Phi.  3. 15. 
h Ps.33.10. 
i Ep.3.5,9. 


haul  yreacheth 

preach  the  gospel : not  with  wisdom 
w words,  lest  the  cross  of  Christ  should  be 
made  of  none  effect. 

18  For  the  preaching  of  the  cross  is  to  them 
31  that  perish  foolishness ; but  unto  us  which 
are  saved  it  is  the  power  y of  God. 

19  For  it  is  written,  ” I will  destroy  the  wis- 
dom of  the  wise,  and  will  bring  to  nothing 
the  understanding  of  the  prudent. 

20  Where  ° is  the  wise  ? where  is  the  scribe  ? 
where  i's  the  disputer  of  this  world  1 hath  not 
God  made  foolish  b the  wisdom  of  this  world? 

21  For  c after  that  in  the  wisdom  of  God  the 
world  by  wisdom  knew  not  God,  it  pleased  God 
by  the  foolishness  of  preaching  to  save  them 
that  believe. 

22  For  the  Jews  require  a d sign,  and  the 
Greeks  seek  after  wisdom  : 

23  But  we  preach  Christ  crucified,  unto  the 
Jews  a e stumbling-block,  and  unto  the  Greeks 
foolishness ; 

24  But  unto  them  which  are  called,  both  Jews 
and  Greeks,  Christ  the  f power  of  God,  and  the 
wisdom  of  God. 

25  Because  the  foolishness  of  God  is  wiser 
than  men  ; and  the  weakness  of  God  is  strong- 
er than  men. 

26  For  ye  see  your  calling,  brethren,  how 
that  not  s many  wise  men  after  the  flesh,  not 
many  mighty,  not  many  noble,  are  called _• 

27  But  God  h hath  chosen  the  foolish  things 
of  the  world  to  confound,  the  wise ; and  God 
hath  chosen  the  weak  things  of  the  world  to 
confound  the  things  which  are  mighty ; 

of  the  proud  Scribes,  and  disputers  of  the  Jewish  schools,  and 
the  idle  wisdom  of  the  philosophic  Greeks;  who,  while  they 
amused  themselves,  and  teased  each  other,  effected  no  change 
in  the  hearts  and  lives  of  their  disciples.  Their  wisdom,  how- 
ever dazzling,  was  in  vain  ; but  the  doctrine  of  the  cross, 
however  foolish  it  might  be  thought,  stemmed  the  tide  of  the 
human  passions,  humbled  the  pride  of  man’s  heart,  and  brought 
him  as  a penitent  to  the  foot  of  the  cross,  where  only  mercy 
was  to  he  obtained. 

Paul  admits,  indeed,  that  the  doctrine  which  he  preached 
was  derided  both  by  Jews  and  Greeks,  for  its  simplicity,  and 
the  want  of  worldly  wisdom  ; he  confesses  that  neither  the 
preachers  nor  the  professors  of  it  were  distinguished  either  by 
rank,  or  by  riches,  or  by  science  : but  this  he  contends,  how- 
ever reprobated  by  men.  was  God’s  plan,  who  had  determined, 
by  that  doctrine  which  they  called  “ foolishness,”  to  con- 
found the  wisdom  of  the  worldly  wise;  and  by  those  means, 
and  those  agents  which  they  considered  as  weak  and  igno- 
ble, to  confound  the  great  and  mighty,  that  no  flesh  should 
glory  in  his  presence;  but  that  he  who  gloried  under  the  gos- 
pel dispensation,  should  glory  only  in  tlie  Lord  Jesus,  as  being 
‘made  unto  us  wisdom  and  righteousness,  sanctification  ana 
redemption.” 

Chap.  If.  Ver.  1 — 16.  The  preaching  of  the  cross  far  pre- 
ferable to  human  wisdom. — In  this  chapter  we  remark,  and 
shall  attempt  to  illustrate,  three  important  positions. 

1.  The  doctrine  of  “ Christ  crucified”  is  the  sum  and  sub- 
stance of  the  gospel.  Christ  himself  is  the  source  of  wisdom 
and  righteousness,  of  sanctification  and  redemption.  Much 
has  been  said  of  preaching  natural  religion  as  preparatory  to 
the  gospel;  and  it  is  true,  that  Paul,  at  Athens,  preached  the 
God  of  Nature  and  of  Providence;  but  it  is  also  certain,  that 
in  the  same  discourse  he  preached  to  them  Jesus  and  the  re- 
surrection. repentance  and  judgment  to  come;  and  wherever 
these  truths  are  wanting,  little  is  to  be  expected  from  natural 
religion  and  moral  suasion.  A remarkable  incident,  illustra- 
tive of  this  subject,  occurs  in  the  history  of  the  Missions  of 
the  United  (or  Moravian)  Brethren  in  Greenland.  Long  had 
they  preached  natural  religion  with  little  and  with  doubtful  ef- 


Ver.  19,  20.  For  it  is  written,  I will  destroy,  &c.— These  words  are  quoted 
by  way  ot  allusion,  rather  than  of  argument. 

Ver.  21.  Wisdom  of  God. — [Dr.  Lightfoot  well  observes,  “that  the  wisdom 
of  God,  is  not  to  be  understood  of  that  wisdom  which  had  God  for  its  author, 
but  ot  that  wisdom  which  hud  God  for  its  object.  There  was,  among  the  hea- 
then, wisdom  about  natural  things,  that  is,  'philosophy  ; and  wisdom  about 
God,  that  is,  divinity.  But  the  world,  in  its  divinity,  could  not,  by  wisdom, 
know  God  ” The  wisest  of  I he  heathen  had  no  just  and  correct  views  of  the 
Divine  nature  ; of  which  the  works  of  Cicero  and  Lucretius  are  incontesti- 

hie  proofs.] — Bagster. By  the  foolishness  of  preaching — i.  e.  by  that 

preaching  which  met.  call  foolishness. 

Ver.  22.  A sign— i.  e.  a miracle. Wisdom— i.  e.  philosophy. 

Ver  26.  Ye  see  your  catting — i.  e.  those  among  you  called  by  grace,  and 
even  those  called  lo  preach  the  gospel  Dr.  Hammond  prefers  the  former  in- 
terpretation, and  Dr.  Whitby  the  latter. 

Ver.  29,  And  base  things  — Doddridge  refers  to  the  Moravian  Mission 
12S2 


feet,  until,  one  day,  one  of  the  brethren  was  reading  part  of 
a translation  which  he  had  made  into  their  language,  from  one 
of  the  evangelists,  relative  to  the  sufferings  of  Jesus  Christ ; 
which,  in  the  first  instance,  excited  their  curiosity,  then  their 
admiration,  and,  finally,  ended  hi  their  unequivocal  conver- 
sion. About  the  same  time,  others  of  the  brethren  visiting 
some  heathen  at  a distance,  and  preaching  to  them  “Christ, 
and  him  crucified,”  they  were  much  affected,  and  said,  “What 
things  have  come  about  now?  Your  present  discourse  makes 
quite  another  impression  upon  us,  than  when  you  always  told 
us  of  God,  and  the  two  first  parents.  We  continually  said,  we 
believed  it  all,  but  were  tired  with  hearing  of  it,  and  thought, 
What  signifies  that  to  us?  But  now  we  find  there  is  some- 
thing interesting  in  it;  we  also  see  that  our  people  have  expe- 
rienced something  real  in  their  hearts,  because  they  can  speak 
of  it  and  pray,  and  we  cannot.” 

“By  the  persevering  zeal  of  the  Brethren,  (says  Border ,) 
more  than  20,000  of  the  most  destitute  of  mankind,  in  differ- 
ent regions  of  the  earth,  are  recovered  from  the  power  of  Sa- 
tan unto  God,  and  now  walk  with  him  as  dear  children,  adorn- 
ing the  doctrine  of  God  our  Saviour;  and  thousands  more, 
who  have  departed  in  the  faith  of  the  gospel,  have  entered 
into  the  joy  of  their  Lord.” 

2.  This  doctrine  of  “ Christ  crucified,”  owes  none  of  its  effi- 
cacy to  the  researches  of  scholastic  learning,  or  the  orna- 
ments of  human  eloquence.  It  requires  us  not  to  ascend  to 
heaven,  in  the  study  of  astronomy,  nor  to  cross  the  seas  to  ex- 
plore the  occult  sciences  of  Egypt,  or  the  recondite  erudition 
of  Greece,  but  only  a simple  credence  of  well-attested  facts. 
(See Rom.  x.  6-  9.)  It  requires  no  choice  selection  of  words, 
nor  eloquent  display  of  tropes  and  figures  to  embellish  it.  It 
is  attended  with  the  demonstration  of  the  Spirit  in  prophe- 
cies and  miracles,  and  with  the  power  of  divine  grace  to  im- 
press the  heart. 

Yet,  3.  The  gospel  has  in  itself  mysteries  far  more  profound 
than  those  of  Paganism,  and  heights  far  more  sublime  than 
Gentile  science  can  reach;  but  they  are  of  a nature  perfectly 
distinct.  They  require  a spiritual  capacity,  which  none  but 
God  can  give,  and  without  which  they  will  appear  to  carnal 


to  Maiabar  in  illustration  of  this  : their  converts  were  from  the  lowest  of  the 
people,  and  even  their  preachers  far  more  remarkable  for  piety,  humility,  and 
patience,  than  for  learning  or  science.  Other  missions  might  he  referred  to 
with  equal  propriety  ; and  it  is  thus  the  gospel  triumphs. 

Ver.  30.  Who  of  God  is  made  unto  vs,  &c.  See  chap.  vi.  11. 

Chap.  II.  Ver.  1.  Excellency  of  speech—  “ The  apostle  means,  that  nice 
choice  and  arrangement  of  words,  that  artificial  sounding  and  disposition  ol 
periods,  those  rhetorical  connexions,  transitions,  and  figures,  and  those  studied 
tones  and  gestures,  in  which,  according  to  ihe  Greeks,  the  perfection  ol 
eloquence  consisted.” —Macknizht . The  testimony  of  God — i.  e.  The  wit- 

ness which  had  been  given  to  the  gospel  by  the  divine  power,  in  the  gL^s  of 
prophecy  and  miracles. 

Ver.  6.  Them  that  are  perfect— i.  e.  who  are  well  instructed  in  this  divine 
system— alluding  to  those  who  were  adepts  in  the  pagan  mysteries. 

Ver.  7.  Which  God  ordained  before  the  world. See  Rom.  iii.  25 ; viii.  29. 

Ver.  8.  The,  princes  of  this  tcorm— May  include  both  thn  Jewish  rulora  and 


Character  of  PauPt>  pi eaching.  1 CORINTHIANS. — CHAP.  III.  His  manner  with  weak  believers. 


knew  : for  j had  they  known  it,  they  would  not 
have  crucified  the  Lord  of  glory. 

9 But  as  it  is  written,  k Eye  hath  not  seen,  nor 
ear  heard,  neither  have  entered  into  the  heart 
of  man,  the  things  which  God  hath  prepared 
for  them  that  love  him. 

10  But  i God  hath  revealed  them  unto  us  by 
his  Spirit:  for  the  Spirit  searcheth  all  things, 
yea,  the  deep  m things  of  God. 

11  For  what n man  knoweth  the  things  of  a 
man,  save  the  spirit  of  man  which  is  in  him  ? 
even  0 so  the  things  of  God  knoweth  no  man, 
but  the  Spirit  of  God. 

12  Now  we  have  received,  not  p the  spirit  of 
the  world,  but  the  Spirit  w7hich  is  of  God ; that 
i we  might  know7  the  things  that  are  freely  gi- 
ven to  us  of  God. 

13  Which  things  also  we  speak,  r not  8 in  the 
words  which  man’s  wisdom  teacheth,  but  which 
the  Holy  Ghost  teacheth  ; comparing  spiritual 
things  with  spiritual. 

14Butthe  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God : for  they  are  foolishness 
unto  him  : neither  can  he  know7  them,  because 
they  are  spiritually  discerned. 

15  But  he  * that  is  spiritual u judgeth  all  things, 
yet  he  himself  is  'judged  of  no  man. 

16  For  'v  who  hath  known  the  mind  of  the 


A.  M.  4061. 
A.  D.  67. 


i Lu.S3.34. 
k Is.  64 .4. 

1 Ju.16.13. 
rn  Ro.  1 1 . 33. 
n Pr.I4.10. 
o Ro.  11.33, 

p Ro.8.15. 
q 1 Jn.5.20. 
r c.1.17. 
s Mat.  13. 
11,  &c. 

R o.8. 5,7. 
t Pr  28.5. 
u or,  dis- 
ccrneth. 
v or,  dis- 
cerned. 
w Is.  40. 13. 
Je.23.18. 


x shall, 
y Jn.17.8. 
a c.2.14,15. 
b He.  5. 12, 
13. 

1 Pe.2.2. 
c Jn.  16.12. 
d Ja.3.16. 
e or,  fac- 
tions. 

f according 
to  man. 
g c.1.12. 
h Ro.  12.3,6. 

1 Pe.4.11. 
i c.  15. 10. 

j Jn.15.5. 

2 Co.  12.9 
..11. 

k Ps.62.J2. 
Re.  22. 12. 


Lord,  that  he  x may  instruct  him  ? But  we 
have  y the  mind  of  Christ. 

CHAPTER  III. 

2 Milk  is  fit  for  children.  3 Strife  and  division,  arguments  of  a fleshly  mind.  7 Ho 
that  planteth,  and  he  that  wntereth,  is  nothing.  9 The  ministers  are  God’s  fellow- 
workmen.  11  Christ  the  only  foundation.  16  Men  the  temples  of  God,  which  17 
must  be  kept  holy.  19  The  wisdom  of  this  world  is  foolishness  with  God. 

AND  I,  brethren,  could  not  speak  unto  you 
as  R unto  spiritual,  but  as  unto  carnal,  even 
as  unto  babes  b in  Christ. 

2  I have  fed  you  with  milk,  and  not  with  meat : 
for  hitherto  c ye  were  not  able  to  hear  it,  nei- 
ther yet  now  are  ye  able. 

3  For  ye  are  yet  carnal : for  d whereas  there 
is  among  you  envying,  and  strife,  and  e divi- 
sions, are  ye  not  carnal,  and  walk  f as  men. 

4  For  while  one  saith,  I - am  of  Paul ; and 
another,  I am  of  Apollos;  are  ye  not  carnal? 
5 Who  then  is  Paul,  and  who  is  Apollos,  but 
ministers  by  whom  ye  believed,  even  h as  the 
Lord  gave  to  every  man? 

6  I have  planted,  Apollos  watered ; but  God 
* gave  the  increase. 

7  So  then  neither  J is  he  that  planteth  any 
thing,  neither  he  that  w7atereth  ; but  God  that 
giveth  the  increase. 

8  Now  he  that  planteth  and  he  that  wratereth 
are  one : and  every  man  k shall  receive  his 
own  reward  according  to  his  own  labour. 


and  sensual  men  but  foolishness  indeed.  These  are  things 
which  the  natural  eye  and  ear  cannot  perceive,  nor  can  the 
carnal  heart  devise;  but  the  Holy  Spirit  of  God  can  alone 
communicate  them  to  men. 

On  this  subject  we  give  the  following  quotation  from  the 
eloquent  Robert  Hall: — “The  peculiar  doctrines  of  Christi- 
anity are  distinguished  by  a spirit  irreconcilably  at  variance 
with  that  of  the  world.  The  deep  repentance  it  enjoins, 
strikes  at  the  pride  and  levity  of  the  human  heart.  The  mys- 
tery of  an  incarnate  Saviour  must  necessarily  confound  the 
reason,  and  shock  the  prejudices  of  a mind,  that  will  admit  no- 
thing that  it  cannot  perfectly  reduce  to  the  principles  of  phi- 
losophy. The  whole  tenor  of  the  life  of  Christ,  the  objects  he 
pursued,  and  the  profound  humiliation  he  exhibited,  must  con- 
vict of  madness  and  folly,  the  favourite  pursuits  of  mankind. 
The  virtues  usually  practised  in  society,  and  the  models  of  ex- 
cellence most  admired  there,  are  so  remote  from  that  holiness 
which  is  enjoined  in  the  New  Testament,  that  it  is  impossible 
for  a taste  which  is  formed  on  the  one,  to  perceive  the  charms 
of  the  other.  The  happiness  which  it  proposes  in  a union 
with  God,  and  a participation  of  the  image  of  Christ,  is  so  far 
from  being  congenial  with  the  inclinations  of  worldly  men, 
that  it  can  scarcely  be  mentioned  without  exciting  their  ridi- 
cule and  scorn.” 

Chap.  III.  Ver.  1 — 23.  The  Corinthians  again  reproved 
for  their  internal  divisions  and  party  spirit,  and  exhorted  to 
Christian  union. — Co-operation  in  the  cause  of  Christ  implies 
a maturity  of  strength  and  wisdom  ; and  the  want  of  it,  weak- 
ness both  in  grace  and  knowledge.  The  apostle  illustrates 
this  by  two  distinct  similes.  In  the  first,  the  church  is  com- 
pared to  a garden,  or  rather  a vineyard,  in  which  ministers  of 
different  rank  and  talents,  are  employed  to  plant  and  water  the 
young  vines  : Paul  had  planted,  and  Apollos  watered ; but  he 
is  anxious  to  impress  upon  their  minds,  that  God  alone  had 
given,  or  could  give,  the  increase.  So  it  is  in  nature  : planting 
and  watering  are  the  work  of  man  ; but  rain,  and  air,  and 
sunshine,  come  alone  from  God.  Nevertheless  the  labourer 
shall  not  go  without  his  hire  ; for  every  man  who  works  in 
God’s  vineyard  shall  be  rewarded  “ according  to  his  own  la- 
bour,” whatever  that  may  be.  God’s  rewards,  however,  are 
not  of  merit,  but  of  grace ; they  shall  be  apportioned  to  our 
labours,  but  in  no  case  can  we  have  any  claim,  but  from  his 
gracious  promises. 

From  this  and  similar  passages,  the  late  Mr.  Fuller  forcibly 
and  ingeniously  argues,  a variety  of  rewards  to  God’s  faithful 
labourers,  in  proportion  to  their  exertions.  And  this,  indeed,  is 
none  other  doctrine  than  what  is  advanced  in  the  parables  of 
our  Lord  himself.  (See  Mat.  xlx.  28,  29.  Luke  xix.  16—19, 
24,  &e. ; and  Fuller’s  Essay  on  the  Diversity  of  Future  Re- 
wards.) 

In  the  other  similitude,  the  Christian  church  is  compared  to  a 
temple,  of  which  Christ  is  the  great  foundation  stone,  or  rock, 

the  Roman  governor.  Some  of  the  former  seem  to  have  acted  from  wilful 
malice,  (Mat.  xii.  24—32.  John  xv.  22 — 21 ;)  but  the  greater  part,  probably, 
acted  through  ignorance  (Acta  iii.  17 ; xiii.  27.) 

Ver.  9.  Eye  hatti  not  seen—  [This  passage  is  not  taken  from  the  LXX.  nor 
is  an  exact  translation  of  the  Hebrew;  but  it  gives  the  general  sense.]— B. 

Ver.  14.  The  natural  roan.— Doddridge  and  Mucknight , “The  animal 
man  ■ ’ hut  the  same  term  is  rendered  sensual.  James  iii.  10.  Jude  ver.  19. 
The  exact  idea  of  the  apostle  appears  to  us  to  be,  that  of  a man  governed 
urerely  by  animal  passions  and  instincts. 

Ver.  15.  lie  that  is  spiritual  judgeth—  The  spiritual  man  understands  the 


on  which  believers  are  individually  laid,  as  living  stones,  till 
the  whole  forms  one  living  temple.  Some  of  these  stones  were 
so  highly  embellished  with  Christian  graces,  that  they  might 
be  compared  to  precious  stones,  or  stones  ornamented  with  the 
precious  metals.  Such  were  the  materials  which  Paul  and 
his  coadjutors  collected  for  this  work  ; but  others,  in  which  he 
evidently  alludes  to  the  false  teachers,  his  opponents,  who, 
though  they  niight  adopt  the  same  foundation,  were  far  less 
choice  in  their  materials,  and  collected  “wood,  hay,  or  stub- 
ble that  is,  materials  of  a far  inferior  kind.  These  repre- 
sent professors  of  an  unworthy  character,  who  may  be  drawn 
into  the  church  of  Christ,  by  relaxing  its  discipline,  or  deba- 
sing its  doctrines,  so  as  to  render  them  more  palatable  to  cor- 
rupt nature  : by  these  means  a man’s  congregation  may  be  en- 
larged, and  he  may  flatter  himself  with  great  success,  and  a 
rich  reward ; but  there  is  a fire  which  will  try  his  works ; and 
if  the  materials  of  which  it  is  formed  will  not  stand  that  fire, 
he  may  himself  be  saved  by  escaping  (as  it  were)  through  the 
flames,  but  can  expect  no  reward  for  collecting  such  unwor- 
thy materials  to  buildup  the  church  of  God. 

An  important  question  here  arises — What  may  be  intended 
by  this  fire  1 The  church  of  Rome  explains  it  of  the  fire  of 
purgatory,  which  they  suppose  to  be  kept  burning  from  the 
time  of  the  fall  to  the  day  of  judgment;  but  of  that  fire  we 
know  nothing  from  the  Scriptures  ; nor  is  it  (according  to 
their  doctrine)  to  try  our  work,  but  our  persons.  Protestant 
commentators  apply  this  generally  to  the  day  of  judgment,  and 
to  the  conflagration  of  the  world  : and  that  great  day  will  cer- 
tainly discover  and  destroy  every  species  of  hypocrisy,  when 
many,  it  is  to  be  feared,  will  escape  with  difficulty,  as  through 
the  flames  of  a burning  habitation.  There  is  another  fire, 
however,  even  that  of  persecution,  which  we  think  comports 
better  with  the  context,  and  with  The  apostle’s  argument. 
Converts  hastily  collected,  and  without  a proper  discrimination 
of  character,  will  seldom  stand  this  “fiery  trial,”  as  St.  Peter 
calls  it,  (1  Epis.  iv.  12,  13,  ) but  will  be  scattered  by  the  tem- 
pest of  persecution,  like  the  leavps  in  autumn. 

The  apostle  again  reminds  the  Corinthian  believers,  that 
they  were  the  temple  of  God,  and  consecrated  to  his  service ; 
if  any  man,  therefore,  should  defile  or  destroy  that  temple,  he 
must  expect  from  the  indwelling  Deity  a punishment  answer- 
able  to  his  offence.  The  destruction  here  referred  to  its  defile- 
ment, which  makes  it  unfit  for  the  residence  of  a holy  God, 
and  therefore  destroys  it  as  a temple.  The  destruction  here 
threatened  to  such  men,  is  the  loss  of  their  labour  and  reward  ; 
notwithstanding  which,  if  they  possess  integrity  of  heart,  they 
themselves  may  be  saved,  as  St.  Paul  here  states  it,  though 
with  difficully  and  loss. 

From  what  here  follows,  it  should  seem  that  the  false  teach- 
ers, above  referred  to,  affected  an  extraordinary  degree  of 
learning  and  science,  Pagan  or  Rabbinical ; either  of  which, 
when  not  according  with  the  simplicity  of  the  Scriptures, 


twofold  state  of  human  nature,  before  and  after  conversion  ; but  the  natural 
or  carnal  man  can  understand  neither. 

Chap.  111.  Ver.  1.  As  unto  carnal. — Not  absolutely  so.  but  in  n great  mea- 
sure : weak  in  the  faitii,  and  " babes  in  Christ.”  See  Rom.  vii.  14. 

Ver.  2.  With  milk — That  is,  with  the  simplest  truths  of  Christianity,  not  its 
deeper  mysteries. 

Ver.  3.  And  divisions. — Doddridge.  “ factions.”  A different  word  frem 
chap.  i.  10. 

Ver.  S.  Are  tme—\.  e.  equal  ; of  the  same  rank  ; or,  as  he  explains  it  in  the 
next  verse,  fellow-labourers, 


",263 


Christ  the  only  foundation. 


9 For  we  are  labourers  together  ' with  God : ye 
are  God’s  husbandry, ye  are  God’s  “building. 

10  According  0 to  the  grace  of  God  which  is 
given  unto  me,  as  a wise  master-builder,  I have 

aid  the  foundation,  and  another  buildeth  there- 
on. Rut  let  every  man  take  heed  how  he  build- 
eth thereupon. 

11  B or  other  foundation  can  no  man  lay  th;  ;n 
that  is  p laid,  which  is  Jesus  Christ. 

12  Now  if  any  man  build  upon  this  foundation 
gold,  silver,  precious  stones,  wood,  hay,  stubble; 

13  Every  man’s  work  shall  be  made  manifest : 
for  the  day  shall  declare  it,  because  it  •>  shall 
be  revealed  by  fire ; and  the  r fire  shall  try 
every  man’s  work  of  what  sort  it  is. 

14  If  any  man’s  work  abide  which  he  hath 
built  thereupon,  he  shall  receive  a reward. 

15  If  any  man’s  work  shall  be  burned,  he 
shall  suffer  loss : but  he  himself  shall  be  saved ; 
yet  so  6 as  by  fire. 

16  Know  ye  not  that  ye  ‘ are  the  temple  of 
God,  and  that  the  Spirit  of  God  dwelleth  in  you? 

17  If  any  man  11  defile  the  temple  of  God, 
him  shall  God  destroy  ; for  the  temple  of  God 
is  holy,  which  temple  ye  are. 

18  Let  no  man  deceive  himself.  v If  any  man 
among  you  seemeth  to  be  wise  in  this  world, 
let  him  become  a fool,  that  he  may  be  wise. 

19  For  the  wisdom  of  this  world  is  foolishness 
with  God.  For  it  is  written,  w He  taketh  the 
wise  in  their  own  craftiness. 

20  And  again,  * The  Lord  knoweth  the 
thoughts  of  the  wise,  that  they  are  vain. 

21  Therefore  let  >'  no  man  glory  in  men.  For 
all  things  are  yours ; 


1 CORINTHIANS. — CHAP.  IV.  How  to  account  of  ministers 
22  Whether  Paul,  or  Apollos,  or  Cephas,  oi 


I 2 Co.  0.1. 
in  or,  tillage 


p Is. 28. 16. 
Mat.  16. 18 
Kp.2.20. 

2 Ti.2. 19. 


r Zee.  13.9. 
1 Pe.  1.7. 
4. 12. 


u or,  de- 
stroy. 

v Pr.26.12. 

w Job  5.13. 

x Ps.94.11. 

y Je.9.23,24 

z Ro.14.8. 

a 2 Co.6.4. 

b Lu. 12.42. 
Tit.  1.7. 

1 Pe.4.10. 

c day. 

d Ps.  143.2. 


g distin- 
guisheth 
thee. 

h Ja.1.17. 
i Re.3.17. 


the  world,  or  life,  or  death,  or  things  present, 
or  things  to  come  ; all  are  yours  ; 

23  And  ye  z are  Christ’s  ; and  Christ  is  God’s. 

CHAPTER  IV. 

1 In  what  account  the  ministers  ought  to  be  hiul.  7 We  have  nothing  which  we  have 

not  received.  9 The  apostles  spectacles  to  the  world,  angels,  and  men,  13  the  filth 

and  oftkeouring  of thb  world:  15  yet  our  futhers  in  Christ,  10  whom  wc  ought  to 

follow. 

T ET  a man  so  account  of  us,  as  of  the  mi- 
^ nisters  a of  Christ,  and  stewards  of  the  mys- 
teries of  God. 

2 Moreover  it  is  required  in  b stewards,  that 
a man  be  found  faithful. 

3 But  with  me  it  is  a very  small  thing  that  I 
should  be  judged  of  you,  or  of  man’s  c judg 
ment : yea,  I judge  not  mine  own  self. 

4 For  I know  nothing  by  myself ; d yet  am  I 
not  hereby  justified  : but  he  that  judgeth  me  is 
the  Lord. 

5 Therefore  judge  e nothing  before  the  time, 
until  the  Lord  come,  who  r both  will  bring  to 
light  the  hidden  things  of  darkness,  and  will 
make  manifest  the  counsels  of  the  hearts  : and 
then  shall  every  man  have  praise  of  God. 

6 And  these  things,  brethren,  I have  in  a 
figure  transferred  to  myself  and  to  Apollos  for 
your  sakes ; that  ye  might  learn  in  us  not  to 
think  of  men  above  that  which  is  written,  that 
no  one  of  you  be  puffed  up  for  one  against 
another. 

7 For  who  s maketh  thee  to  differ  from  ano- 
ther? and  what h hast  thou  that  thou  didst  not 
receive  ? now  if  thou  didst  receive  it,  why 
dost  thou  glory,  as  if  thou  hadst  not  received 
it  ? 

8 Now  ye  are  full,  now  ye  are  i rich,  ye  have 


would  have  a tendency  to  corrupt  the  church  of  God  : for  as 
the  wisdom  of  God  was  foolishness  with  man,  so  is  “ the  wis- 
dom pf  this  world  foolishness  with  God.”  Nor  is  there  any 
occasion  for  Christians  to  contend  relative  to  the  talents  m 
labours  of  their  preachers,  since  by  having  an  interest  in 
Christ,  they  had  an  interest  in  the  Divine  Being  himself,  in  all 
his  servants,  and  in  the  whole  creation.  That  is,  as  he  had 
before  expressed  himself  in  his  Epistle  to  the  Romans,  “All 
things  work  together  for  their  g >od  and  nothing  can  ever 
separate  them  from  his  love.  (Rom.  viii.  38,  39.)  “ Always 

supposing  (says  Dr.  Watts)  that  the  Christian  maintains  his 
character,  and  acts  in  his  station  becoming  the  dignity  of  his 
holy  and  heavenly  calling.” 

“ All  tilings  are  ours” — the  gift  of  God, 

And  purchas’d  with  our  Saviour’s  blood  ; 

While  his  good  Spirit  shows  us  how 
.To  use,  and  to  enjoy  them  too  ."—Watts. 

Chap.  IV.  Ver.  1 — 21.  Ministers  stewards  of  God’s  house , 
and  accountable  to  him,  for  the  employment  of  their  talents. — 
Paul  having  assured  the  Corinthians,  that  among  the  “ all 
things”  which  were  theirs,  himself  and  brethren  must  be  rec- 
koned; here  directs  them  in  what  light  they  were  to  be  consi- 
dered, namely,  as  “ the  servants  of  Christ,  and  stewards  of  the 
mysteries  of  God  these  they  were  to  dispense,  as  they  found 
them  in  the  gospel,  with  the  utmost  fidelity  and  impartiality, 
seeing  they  must  render  an  account  to  God,  when  they  shall  be 
called  to  appear  before  him.  St.  Paul  then  adds,  that  in  naming 
his  beloved  brethren,  Peter  and  Apollos  only,  instead  of  many 
others,  that  he  wished  his  beloved  Corinthians  to  compare 
their  lives  and  labours  with  those  of  others,  who  had  opposed 
him.  They,  indeed,  had  abounded  in  fair  speeches,  and  boasted 
of  their  ministerial  talents,  not  considering,  whatever  talents 
they  possessed,  they  had  nothing  but  what  they  had  received  ; 
and  studiously  avoiding  the  pain  and  stigma  of  the  cross,  they 
lived  in  ease  and  affluence  and  honour,  while  he  and  his  brethren 


Ver.  9.  Labourers  together  with  God. — Doddridge , “ Fellow-labourers  of 
God” — that  is,  “ belonging  to  him.” — Macknight. 

Ver.  10.  As  a so ise  master-builder — i.  e.  as  a judicious  architect. 

Ver.  15.  So  ns  by  fire.  — Doddridge  and  Macknight , “ So  as  through  tire 
(or  a)  fire.  ‘ Compare  Ps.  lxvi.  12.  Amos  iv.  4.  Zecli.  iii.  2.  Jude  ver.  23. 

Ver.  17.  Defile  ....  destroy. — The  same  words  in  the  original. 

Ver.  21.  I.et  no  man  glory  in  men  - Compare  chap.  i.  31. 

Chap.  IV.  Ver.  1.  Stewards. — See  Mat.  xxiv.  45,  Ac. ; and  compare 
chap.  iii.  5,  22. 

Ver.  3.  I judge  riot  mine  own  self  &c. — This  seems  to  oppose  what  the 
apostle  says,  cli.  xi.  31,  and  therefore  requires  explanation.  The  term  judge, 
in  Scripture,  has  various  acceptations  ; and  so  has  the  Greek  particle  (alia.) 
here  rendered  yea.  Attcr  attentively  examining  Doddridge . Macknight , and 
others,  the  Editor  begs  leave  to  suggest  the  following,  which  difl'ers  liitle  from 
our  authorized  version  : ” It  is  a small  thing  for  me  to  be  judged  of  you,  or, 
&c.  because,  or  since,  (alia.)  I judge  not  myself;  i,  e.  I cannot  convict  my- 
self of  any  fault.” 

Ver.  4 I know  nothing  by  myself— Parkhurst,  (in  Suneideo.)  “I  am  not 
conscious  to  myself  of  any  tiling  [evil,”)  i.  e.  in  his  conduct  towards  them. 
1364 


were  like  those  unhappy  gladiators,  who  were  brought  into  the 
theatre  with  no  prospect  short  of  certain  death.  To  compre- 
hend this  allusion,  we  must  understand  that  it  refers  to  a cus- 
tom among  the  Romans,  “of  bringing  forth  those  persons  into 
the  theatre,  on  the  after  part  of  the  day,  either  to  fight  with 
each  other,  or  with  wild  beasts,  who  were  appointed  to  certain 
death,  and  had  not  that  poor  chance  of  escaping,  which  those 
brought  forth  in  the  morning  had.  Such  kind  of  spectacles 
were  so  common  in  all  the  provinces,  that  it  is  no  wonder  we 
should  find  such  an  allusion  here.”  The  terms  “ set  forth,”  or 
exhibited,  and  “ a spectacle,”  (Gr.  theatron ,)  meaning  a thea- 
trical spectacle,  have  in  this  case  a beautiful  propriety;  and 
men  and  angels  are  represented  as  the  surrounding  spectators. 
See  Doddridge. 

“ We  are  fools,”  he  adds,  “for  Christ’s  sake  j”  i.  e.  exhibited 
to  the  world  as  such  : but  “ ye  are  wise  in  your  Christian  pro- 
fession, and  strong,  and  honourable;”  that  is.  so  esteemed  by 
men.  What  is  added,  of  hunger,  thirst,  and  nakedness,  was 
doubtless  often  literally  true  of  the  apostles,  as  well  as  of  the  an- 
cient patriarchs.  (Heb.  xi.  37.)  Very  strong  is  the  expression 
afterwards  used,  when  Paul  speaks  of  himself  and  brethren  as 
esteemed  the  filth  of  the  world,  and  the  offscouring  of  all 
things” — alluding  to  those  wretches  who  were  offered  by  the 
heathen  as  expiatory  sacrifices  to  their  gods,  on  which  every 
reproach  was  heaped,  even  as  the  sins  of  Israel  were  laid  upon 
the  head  of  their  expiatory  sacrifices. 

In  the  close  of  this  chapter,  the  apostle  mentions  his  sending 
Timothy  with  this  Epistle,  and  mentions  his  expectation  of 
shortly  coming  himself,  clothed  with  apostolic  powers,  that  is, 
with  the  power  of  working  miracles;  and  then  would  he  call 
upon  his  boasting  opponents  to  show  the  like  authority;  lest 
by  persisting  in  their  opposition,  they  should  draw  down  upon_ 
themselves  the  like  judgments  that  had  befallen  Ananias  and 
Sapphira,  Elymas  the  sorcerer,  and  others.  (See  Acts  v 5 — 10; 
xiii.  10,  11.  1 Tim.  i.  20.)  He  wishes,  however,  to  avoid  this 


Tbe  celebrated  Mr.  Shepherd,  when  on  his  death-bed,  said  to  some  young 
ministers  who  had  come  to  see  him,  11  Your  work  is  great,  and  calls  for  great 
seriousness.”  With  respect  to  himself,  be  told  these  three  things  : First,  That 
the  studying  of  his  sermons  very  frequently  cost  him  tears.  Secondly,  Before 
he  preached  any  sermon  toothers,  he  got  good  by  it  himself.  And.  thirdly, 
That  he  always  went  to  the  pulpit,  as  it  he  were  immediately  after  to  render 
an  account  to  his  Master. 

Ver.  5.  Then  shall  every  man— Doddridge,  every  one”— haot praise 
of  God — i.  e.  every  wise  and  faithful  steward.  Compare  verse  2 writh  Mat. 
xxiv.  45,  46. 

Ver.  6.  These  things I have  in  a figure  transferred  to  myself , &c.— 

Locke  and  others  “have  inferred  from  hence,  that  nor  St.  Paul  and 
Apollos,  but  some  other  persons  were  set  up  among  the  Corinthians  for  heads 
or  parties,  for  whose  names  the  apostle  substituted  his  own,  and  that  ot  his 
most  intimale  friend;  hut  the  learned  and  judicious  Witsius  well  observes, 
rhat  it  is  probable  their  names  were  used  among  some  others  omitted  ; and  the 
figure  was  only  this,  that  the  names  of  St.  Paul  and  Apollos  were  used  to  sig- 
nify themselves,  and  any  others  so  extolled  : and  when  the  apostle  would  say 
how  little  ministers  were  in  themselves,  he  chose,  out  of  humility  end  pru- 


The  sufferings  of  the  apostles.  1 CORINTHIANS. - 

reigned  as  kings  without  us : and  I would  to 
God  ye  did  reign,  that  we  also  might  reign 
with  you. 

9 For  I think  that  God  hath  set  forth  us  i the 
apostles  last,  as  it  were  appointed  to  death : 
for  we  k are  made  a ' spectacle  unto  the  world, 
and  to  angels,  and  to  men. 

10  We  are  fools  for  Christ’s  sake,  but  ye  are 
wise  in  Christ ; we  are  weak,  but  ye  are  strong; 
ye  are  honourable,  but  we  are  despised. 

11  Even  unto  this  present  hour  we  both  hun- 
ger, and  thirst,  and  are  m naked,  and  are  buf- 
feted, and  have  no  certain  dwelling-place  ; 

12  And  "labour,  working  with  our  own  hands: 
being  0 reviled,  we  bless ; being  persecuted,  we 
suffer  it : 

13  Being  defamed,  we  entreat:  we  are  made 
as  the  filth  of  the  earth,  and,  are  the  offscour- 
ing  p of  all  things  unto  this  day. 

L4  I write  not  these  things  to  shame  you,  but 
as  my  beloved  sons  '■  I warn  you. 

15  For  though  ye  have  ten  thousand  instruct- 
ed in  Christ,  yet  have  ye  not  many  fathers  : for 
in  Christ  Jesus  I have  begotten  you  through  the 
gospel. 

16  Wherefore  I beseech  you,  be  ye  followers 
of  me. 

17  For  this  cause  have  I sent  unto  you  Timo- 
theus,  who  is  my  beloved  son,  and  faithful  in 
the  Lord,  who  shall  bringyou  into  remembrance 
of  my  ways  which  be  in  Christ,  as  I teach  every 
where  in  every  church. 

18  Now  some  are  puffed  up,  as  though  I would 
not  come  to  you. 

19  But  I will  come  to  you  shortly,  r if  the  Lord 
will, and  will  know, not  the  speech  of  them  which 
are  puffed  up,  but 8 the  power. 

20  For  the  kingdom  * of  God  is  not  in  word, 
but  in  power. 

21  What  will  ye?  shall u I come  unto  you  with 
a rod,  or  in  love,  and  fa  the  spirit  of  meekness  ? 

CHAPTER  V. 

1 The  incestuous  person  6 is  cause  rather  of  shame  unto  them,  than  of  rejoicing.  7 
The  old  leaven  is  to  be  purged  out.  1U  Heinous  offenders  are  to  be  shunned  and 
avoided. 

IT  is  reported  commonly  that  there  is  forni- 
cation among  you,  and  such  fornication  as 
is  not  so  much  as  named  among  the  Gentiles, 
that 1 one  should  have  his  father’s  wife. 


j or,  the 
last  apos- 
tles. 

k He.  10.33. 

1 theatre. 

m Ro.8.35. 

n Ac.20.34. 

o Mat.5.44. 
Ac.7.60. 

p La.  3.45. 

q 1 Th. 2. 11. 

r Ja.4. 15. 

s Ga.2.6. 

t Ro.14.17. 

u 2Co.13.lO 

a De. 27.20. 


b 2 Co.7.7. 
c Col. 2. 5. 


f Mat.  16.19 
Ji  1.20.23. 

g 1 Ti.1.20. 

h c.  11.32. 

i Ja.4. 16. 

j Lu.13.2l. 

k Is.  53. 7. 

1 Fe.  1.19. 
Re.5.6,12. 


m or,  holy 
day. 


v Ma.4.11. 
s Mat  18. 17 

a Da. 7.22. 
Mat.  19.28 
Jude  14,15 
Re.20.4. 


CHAP.  V.,  VI.  Heinous  offenders  to  be  avoided. 

2 And  ye  are  puffed  up,  and  have  not  rather 
b mourned,  that  he  that  hath  done  this  deed 
might  be  taken  away  from  among  you. 

3 For  I verily,  as  absent  cin  body,  but  pre- 
sent in  spirit,  have  d judged  already,  as  though 
I were  present,  concerning  him  that  hath  so 
done  this  deed, 

4 In  the  name  e of  our  Lord  Jesus  Christ, 
when  ye  are  gathered  together,  and  my  spirit, 
with  the  power  f of  our  Lord  Jesus  Christ, 

5 To  deliver  s such  a one  unto  Satan  for  the 
destruction  of  the  flesh,  that  h the  spirit  may 
be  saved  in  the  day  of  the  Lord  Jesus. 

6 Your  glorying  > is  not  good.  Know  ye 
not  that  a little  leaven  J leaveneth  the  whole 
lump  ? 

7 Purge  out  therefore  the  old  leaven,  that  ye 
may  be  a new  lump,  as  ye  are  unleavened. 
For  even  Christ  our  k passover  is  i sacrificed 
for  us : 

8 Therefore  let  us  keep  <»  the  " feast,  not  with 
old  leaven,  neither  with  the  0 leaven  of  malice 
and  wickedness ; but  with  the  unleavened  bread 
of  sincerity  and  truth. 

9 I wrote  unto  you  in  an  epistle  p not  to  com- 
pany with  fornicators:. 

10  Yet  not  altogether  with  the  fornicators  of 
this  world,  or  with  the  covetous,  or  extortion- 
ers, or  with  idolaters  ; for  then  must  ye  needs 
go  out  of  the  world. 

11  But  now  I have  written  unto  you  not  to 
keep  company,  if  « any  man  that  is  called  a 
brother  be  a fornicator,  or  covetous,  or  an 
idolater,  or  a railer,  or  a drunkard,  or  an  ex- 
tortioner ; with  such  a one  no  not  to  eat. 

12  For  what  have  I to  do  to  judge  them  also 
that  are  r without  ? do  not  ye  judge  them  that 
are  within  ? 

13  But  them  that  are  without  God  judgeth. 
Therefore  put  away  8 from  among  yourselves 
that  wicked  person. 

CHAPTER  VI. 

1 The  Corinthians  must  not  vex  their  brethren,  in  going  to  law  with  them  : 6 especially 
under  infidels.  9 The  unrighteous  shall  not  inherit  the  kingdom  of  God.  15  Our 
bodies  are  the  members  of  Christ,  19  and  temples  of  the  Holy  Ghost  16,  17  They 
must  not  therefore  be  defiled. 

DARE  any  of  you,  having  a matter  against 
another,  go  to  law  before  the  unjust,  and 
not  before  the  saints  ? 

2 Do  ye  not  know  that  the  saints  a shall  judge 


painful  necessity,  and  to  be  received  in  the  spirit  of  love  and 
meekness. 

Chap.  V.  Ver.  1 — 13.  The  necessity  of  excluding  from  the 
church  incestuous  persons,  and  all  heinous  offenders. — The 
term  here  used  for  fornication  is  of  extensive  import,  and  some- 
times includes  adultery,  and  every  species  of  uncleanness  ; but 
this  species  of  fornication  was  of  a nature  so  aggravated,  as  not 
to  be  named, even  among  the  heathen,  but  with  reprobation.  It 
is  astonishing,  therefore,  that  it  should  be  tolerated  for  a mo- 
ment in  a Christian  church.  The  apostle  directs  them  how  to 
proceed  in  order  to  exclude  the  offending  member  from  their 
communion.  This  he  calls  delivering  him  over  to  Satan,  who 
reigns  as  god  of  this  world,  and  claims  a dominion  in  the 
hearts  of  all  those  who  apostatize  from  Christ.  This  is  said 
to  be  “for  the  punishment  of  the  flesh,”  probably  by  some  se- 
vere illness  j it  being  evident  that  the  apostles,  and  Paul  in 
particular,  had  such  power,  as  in  the  case  of  Hymeneus  and 
Alexander,  (1  Tim.  i.  20,)  and  gives  us  reason  to  hope  that, 


after  all,  the  party  might  be  saved — “Yet  so  as  by  (or  through) 
fire.”  See  chap.  iii.  15. 

The  apostle  first  writes  to  the  Cprinthians  not  to  keep  com- 
pany with  fornicators ; yet,  considering  that  this  licentious 
city  was  full  of  such  characters,  he  farther  explains  himself,  as 
not  meaning  that  they  might  not  do  business  with  them  ; he 
only  cautions  them,  not  to  form  intimacies  with  them  ; and 
this  applies  particularly  to  the  case  of  Christian  brethren,  who 
had  been  guilty  of  such  enormities,  in  whom  the  crime  was  far 
more  aggravated  : much  less  should  they  allow  such  to  com- 
municate with  them  in  the  Christian  Passover,  the  Supper  of 
our  Lord.  And  we  cannot  help  observing  here,  that  covetous 
persons,  and  extortioners,  and  railers,  are  ranked  in  the  same 
class  with  fornicators,  idolaters,  and  drunkards!  Alas,  how 
would  a rigid  attention  to  this  rule  thin  some  of  our  popular 
congregations ! 

Chap.  VI.  Ver.  1 — 20.  Against  going  to  law  with  the  brethren 
before  heathen  judges.  All  believers  members  of  Christ’s  mys- 


dence,  rather  to  take  such  freedom  with  himself,  and  his  most  particular  and 

intimate  friend,  than  with  others. "—Doddridge. Above  that  which  is 

written. — Namely,  as  servants  nnd  stewards,  ver.  1.  Compare  chap.  iii.  7. 

Ver.  8.  I would — Or  “ wish the  word  “ God”  is  not  in  the  Greek.  Dodd - 
ridge' 8 paraphrase  of  this  verse  gives,  we  think,  its  true  sense — ” Ye  are  full ; 
ye  ate  rich  you  enjoy  so  great  a degree  of  prosperity  and  plenty,  that  ye 
” have  even  reigned  as  kings  without  us  so  happy  in  a variety  of  secular  en- 
joyments, that  you  have  hardly  missed  my  company.  And,  indeed,  “ I wish 
you  did  reign,”  in  the  truest  and  noblest  sense,  and  were  altogether  as  happy 
as  you  think  yourselves.  See  Rev.  i.  6. 

Chap.  V.  Ver,  1.  Not  so  much  as  named  among  the  Gentiles. — Cicero, indeed, 

calls  it  an  incredible  and  unheard  of  wickedness. — Doddridge. His  father's 

wife — i.  e.  his  step-mother,  or  inother-in-law,  his  father  being  living  ; other- 
wise she  would  have  been  his  father’s  wldoio. 

Ver.  3.  Present  in  spirit. — Some  suppose  this  to  refer  to  the  exercise  of 
some  miraculous  power ; but  Dr.  P.  Smith  says,  " I perceive  no  evidence  of 
any  thing,  more  than  that  exercise  of  the  imagination  in  cases  strongly  inte- 
resting to  us  ; which  is  no  uncommon  form  of  speech  in  all  languages,  to  de- 
note an  deal  presence.”  See  Col.  ii.  5. 

Ver.  t Power  of  our  Lord— i.  e.  miraculous  power. 

159 


Ver.  7.  Purge  out .’ . . . the  old  leaven— i.  e.  the  leaven  of  hypocrisy.  See 
Luke  xii.  1 . 

Ver.  9.  I wrote  unto  you  in  an  epistle. — From  this,  some  have  inferred  that 
St.  Paul  had  written  an  Epistle  to  the  Corinthians  before  this  ; and  we  are  by 
no  means  sure  that  we  have  all  the  writings  of  the  apostles,  more  than  of  the 
prophets.  Others,  however,  so  render  this  verse,  and  verse  11,  as  to  apply  them 
to  the  present  letter.  “ I write  (or  have  written)  to  you  [in  this  epistle]  not 
to  (keep]  company,"  &c.  So  Hammond , Whitby , Dr.  Edwards,  Claude. 
Lardner,  Macknight,  Boothroyd,  &c. 

Ver.  10.  Not  altogether— i.  e.  not  in  the  civil  concerns  of  life. 

Ver.  12.  For  what  have.  I to  do  to  judgethem  also  that  are  without  ? — Tiiat 
is,  “ I confine  these  remarks  to  those  who  are  within  the  church,  because  I have 

no  right  to  judge  them  that  are  without”— God  judgeth  them. Do  not  ye 

judge  7 &c.— The  connexion  is  here  obscure,  unless  we  allow  ourselves  to 
supply  the  adversative  particle,  but,  before  it,  as  thus : “ I have  no  right  to 
judge  those  that  are  without ; but  do  not  ye  yourselves  judge  them  that  are 
within?  Ifso,  surely  I (Paul)  may.” 

Chap.  VI.  Ver.  1.  Dare  any  of  you,  fie.—  ' Josephus  observes,  that  the 
Romans  (who  were  now  masters  of  Corinth)  permitted  the  Jews  who  resided 
in  foreign  countries  to  decide  private  affairs,  where  nothing  capital  was  u. 

1265 


Law  with  brethren  forbidden.  1 CORINTHIANS. 

the  world?  and  if  the  world  shall  be  judged 
by  you,  are  ye  unworthy  to  judge  the  smallest 
matters  ? 

3 Know  ye  not  that  we  shall  judge  angels? 
how  much  more  things  that  pertain  to  this  life? 

4 If  then  ye  have  judgments  of  things  per- 
taining to  this  life,  set  them  to  judge  who  are 
least  esteemed  in  the  church. 

5 I speak  to  your  shame.  Is  it  so,  that  there 
is  not  a wise  man  among  you  ? no,  not  one  that 
shall  be  able  to  judge  between  his  brethren? 

6 But  brother  goetli  to  law  with  brother,  and 
that  before  the  unbelievers. 

7 Now  therefore  there  is  utterly  a fault  among 
you,  because  ye  go  to  law  one  with  another. 

Why  do  ye  not  rather  b take  wrong?  why  do 
ye  not  rather  suffer  yourselves  to  be c defrauded? 

8 Nay,  ye  do  wrong,  and  defraud,  and  that 
your  brethren. 

9 Know  ye  not  that  the  unrighteous  shall  not 
inherit  the  kingdom  of  God  ? Be  not  deceived  : 
neither ll  fornicators,  nor  idolaters,  nor  adulte- 
rers, nor  effeminate,  nor  abusers  of  themselves 
with  mankind, 

10  Nor  thieves,  nor  covetous,  nor  drunkards, 
nor  revilers,  nor  extortioners,  shall  inherit  the 
kingdom  of  God. 

11  And  such  ' were  some  of  you  : but  ye  are 
f washed,  but  ye  are  s sanctified,  but  ye  are 
h justified  in  the  name  of  the  Lord  Jesus,  and 
by  the  Spirit  of  our  God. 

12  All  things  are  lawful  unto  me,  but  all  things 


b Pr. ‘20.21 
Mat  5. 39, 
40. 

Ro  1*2.17, 
19. 

1 Th.5.15. 
c 1 Th.4.6. 
d Go. 5.19.. 
21. 

Ep.5.4,5. 
lie.  12. 14, 
18. 

13.4. 

Rc.22.15. 


f He.  10.22. 
g He. 2.1 1. 
h Ro.8.30. 


j c.9.*27. 
k MnLl5. 

17,20. 

Ro.  14.17. 
1 lTh.4.3,7. 
in  Ro.  12. 1. 
n Ep.5.23. 
o Ro.6.5,8. 
p Ep.5.30. 
q Ge.2.24. 

Mat.  19.5. 
r Jn. 17.21.. 

23. 

Ep.4.4. 
s Pr.G.25.. 

32. 

7.24.-27. 
t 2 Co. 6. 16. 
u Ro.  14.7,8 
v Ac. 20. 28. 

1 Pe.  1.18, 

19. 

Ke.5.9. 
w l Pe.29. 


— CHAP  V 11.  Our  bodies  members  oj  Christ . 

are  not  expedient:  all  things  are  lawful  forme, 
but  I will  not  be  brought  under  the  power  iof  any. 

13  Meats  k for  the  belly,  and  the  belly  for 
meats : but  God  shall  destroy  both  it  and 
them.  Now  the  body  is  not  > for  fornication, 
but  for  the  m Lord ; and  the  Lord  " for  the  body. 

14  And  0 God  hath  both  raised  up  the  Lord, 
and  will  also  raise  up  us  by  his  own  power. 

15  Know  ye  not  that  your  bodies  are  the 
members  i’ of  Christ?  shall  I then  take  the 
members  of  Christ,  and  make  them  the  mem- 
bers of  a harlot  ? God  forbid. 

16  What?  know  ye  not  that  he  which  is  join- 
ed to  a harlot  is  one  body  ? for  i two,  saith  he, 
shall  be  one  flesh. 

17  But  he  that  is  joined  unto  the  Lord  is  one 
r spirit. 

18  Flee  8 fornication.  Every  sin  that  a man 
doeth  is  without  the  body  ; but  he  that  commit- 
teth  fornication  sinneth  against  his  own  body. 

19  What  ? know  ye  not  that  your  1 body  is  the 
temple  of  the  Holy  Ghost  which  is  in  you,  which 
ye  have  of  God,  and  ye  are  not  u your  own  ? 

20  For  ye  are  bought  v with  a price : there- 
fore glorify  w God  in  your  body,  and  in  your 
spirit  which  are  God’s. 

CHAPTER  VII. 

2 He  treateth  of  marriage,  4 showing  it  to  be  a remedy  again*!  fornication : 10  and 

that  the  bond  thereof  ought  not  lightly  to  be  dissolved.  18,  20  Every  man  must  be 

cont-  nt  with  his  vocation.  25  Virginity  wherefore  to  be  embraced.  35  And  for  what 

respects  we  may  either  marry,  or  abstain  from  marrying. 

NOW  concerning  the  things  whereof  ye 
wrote  unto  me  : It  is  good  for  a man  not 
to  touch  a woman. 


Heal  body.— By  the  severe  reproof  with  which  this  chapter 
commences,  it  should  seem  to  have  been  a common  practice 
with  the  Corinthian  Christians  to  appeal  to  the  Pagan  tribu- 
nals, on  matters  of  complaint  against  each  other,  on  the  pre- 
tence that  themselves  were  not  qualified  to  judge  each  other. 
But  the  apostle  spurns  at  this,  under  the  idea  that  they  shall  be 
honoured  to  judge  angels,  and  consequently  be  qualified  there- 
to. What  is  meant,  however,  by  saints  judging  angels  and  the 
world,  i-  a matter  of  much  controversy,  and  we  can  form  hut 
very  inadequate  ideas  of  that  august  scene  till  we  behold  it. 
How  far  angels,  perfect  or  fallen,  may  be  made  the  subjects  of 
a general  judgment,  is  not  for  us  to  say  ; nor  is  it  necessary  for 
us  to  ascertain  what  part  saints  or  apostles  may  sustain  in  this 
awful  scene.  It  is  enough  for  us  to  know  that  Christ  will  be 
the  supremo  Judge,  and  that  the  companions  of  his  passion 
shall  participate  in  all  his  glory. 

The  advice  which  follows,  rather  to  suffer  wrong,  in  many 
cases,  than  to  go  to  law,  is  the  same  that  our  Lord  gave  to  his 
disciples,  in  Matt.  v.  39 — 42;  and  is,  indeed,  no  less  applicable 
to  us  in  the  present  age,  when  immense  sums  arc  annually 
thrown  away  in  unnecessary  litigations,  where  the  best  that 
can  be  expected  often  is,  that  both  parties  will  be  losers ; and 
when  this  happens,  as  it  sometimes  does,  among  professing 
Christians,  it  shows  an  equal  deficiency  of  religion  and  of  good 
sense  : but  it  is  to  be  feared  that  many  now,  as  in  St.  Paul’s 
time,  go  to  law,  not  so  much  to  procure  justice  for  themselves, 
as  to  defraud  their  brethren  : these,  however,  are  classed  by 
the  apostle  with  the  vilest  of  mankind.  “ Such  (he  adds)  were 
some  of  you;”  but  he  now  hopes  better  things  of  them  : “Ye 
are  washed,  ye  are  sanctified,  ye  are  justified.”  These  are  the 
saints  of  which  he  speaks,  (verse  2, ) who  shall  judge  the 
world,  and  even  angels  ; and  yet  these  are  the  men  whom  the 
world  despise  anu  ridicule:  but,  despised  as  they  may  be,  the 
Lord  Almighty  says,  they  are  “ the  excellent  in  whom  all  his 
delight  is  1”  (Ps.  xvi.  1.) 

In  verse  12,  the  apostle  adverts  to  another  subject,  and  one 
certainly  of  no  small  interest.  “ All  things  (says  he)  are  lawful 
unto  me  that  is,  all  things  that  are  lawful  to  others  are  so  to 
me;  and  he  then  instances,  in  two  particulars:  1.  In  respect  of 


question,  amons  themselves  ; and  from  lienee  Dr.  Lardner  argues  the  justice 
of  this  rebuke  of  St.  Paul,  as  there  is  no  doubt  hut  the  Christians  might  have 
had  the  same  privilege,  as  they  were  looked  upon  as  a Jewish  sect.  But, 
sepamie  from  that,  they  might  certainly,  by  mutual  compact,  have  chosen 
their  brethren  as  referees"  (bv  way  of  arbitration.) — Doddridge.  It  is  observ- 
able, that  the  Greek  church  have  such  a dread  of  the  Turkish  magistracy, 
that  they  take  the  advice  of  St.  Paul,  and  generally  refer  their  disputes  among 
themselves  to  the  decision  of  their  own  prelates. — Hughes'  'Travels  in  Sicily. 

Ver.  3.  We  shall  judge  angels — i.  e.  fallen  angels,  as  the  text  is  generally 
understood  : but  if  it  must  he  taken  literally,  the  term  judge  must  be  used  with 
great  latitude,  though  not  with  greater,  perhaps,  than  when  applied  to  the 
judgment  of  mankind.  It  may  refer  only  to  the  plaudit  of  the  redeemed. 

Ver  4.  If  then  yc  have  judgments.—  Doddridge,  “controversies” — matters 
which  call  for  judgment. Set  them.— Doddridge,  “ Do  ye  set  them?”  Ra- 
ther. perhaps,  Why  do  ye  set  them?  &c. Who  are  least  esteemed. — Dodd- 

ridge, “ of  no  esteem,”  or  not  esteemed;  i.  e.  the  heathen.  The  sense  is. 
If  you  have  disputes  among  yourselves  concerning  worldly  matters,  why  do 
you  relhr  them  to  the  judgment  of  the  heathen  ? [Or  the  apostle  perhaps  meant 
that  the  meanest,  persons  in  the.  church  were  competent  to  decide  the  causes 
which  they  brought  before  the  heathen  magistrates  1 — Iiagster. 

S26tt 


meats — a variety  and  choice  of  food  was  as  lawful  to  him  as  to 
others;  and,  2.  With  respect  to  living  with  the  other  sex,  as  he 
says  in  chap.  ix.  5,  “Have  wc  not  power  (or  right)  to  lead 
about  a sister,  a wife,  as  well  as  other  apostles  ?”  Certainly 
he  had;  but  he  denied  himself  all  the  indulgences  of  the  table 
and  a married  life,  because  they  were  inconsistent  with  that 
laborious  course  to  which  he  had  devoted  himself,  for  the  ex- 
tensive propagation  of  the  gospel.  “ All  thing--,”  in  both  these 
respects,  were  as  lawful  to  him  as  to  others;  but  they  were 
“ not  expedient ;”  i.  c.  they  did  not  accord  with  his  plans  of 
devotedness  to  Christ,  as  an  apostle.  “ Meats  for  the  bellv, 
and  the  belly  for  meats,”  says  he  ; but  these  are  all  perishable 
things,  and  “ God  shall  destroy  both  it  and  them”  in  the  course 
of  nature,  though  the  body  shall  be  raised  again  at  the  las' 
day.  But  in  the  latter  part  of  the  verse  he  does  not  say,  “The 
body  is  for  fornication,”  &c.  but,  on  the  contrary,  “ The  body  is 
not  for  fornication,  but  for  the  Lord.”  Adverting,  then,  to 
the  original  law  on  which  marriage  is  founded,  (Gen.  ii.  24,) 
he  says,  “Know  ye  not  that  your  bodies  are  members  of 
Christ?  shall  I then  (adds  he)  take  flic  members  of  Christ, 
and  make  the  mthe  members  of  a harlot?  God  forbid.” 
This  brings  the  subject  home,  then,  to  the  case  of  the  inces- 
tuous Corinthian,  (see  chap.  v.  I,)  who,  supposing  him  to  be 
what  he  professed  to  he,  had,  in  his  own  person,  united  a mem- 
ber of  Christ  with  an  incestuous  harlot.  He  then  concludes 
this  part  of  the  subject  with  an  important  precept — “ Flee  for- 
nication ;”  that  is,  not  only  avoid  it,  hut  flee  from  it,  as  from 
the  face  of  a serpent,  or  the  approach  of  an  overwhelming  de- 
luge. As  Solomon  says,  emphatically,  of  the  “path  of  tin 
wicked”  generally — “ Avoid  it ; pass  not  by  it ; turn  from  it, 
[Marg.  keep  aloof  of  it,]  and  pass  away  and  this  precept  is 
enforced  by  two  arguments:  1.  Your  bodies  are  the  temples  of 
the  Holy  Ghost,  and  to  defile  them  with  a harlot  is  sacrilege — 
than  which  no  crime  was  held  in  greater  abhorrence  by  the 
heathen.  2.  “You  are  bought  with  a price;”  namely,  that 
of  the  precious  blood  of  Christ ; your  body  and  spirit  are  there- 
fore both  God’s,  and  ought  to  be  consecrated  to  his  service. 

Chap.  VII.  Ver.  1 — 24.  Of  marriage  as  a remedy  against 
fornication. — The  mutual  property  which  the  husband  a:  d 


Ver.  7.  Why  do  yenot  rather  take— {Doddridge,  “ endure”)—  wrong  ? 

Ver.  9.  Nor  adulterers.  —If  there  are  any  persons  in  ihe  community  who  are 
unfaithful  in  the  conjugal  relation,  and  who  are  accustomed  to  “ drink  stolen 
waters  as  sweeter  tnan  their  own  these  are  usually  much  pleased  to  hear 
that  there  is  no  hell,  and  that  ” adulterers ” shall  "inherit  the  kingdom  ol 
God.” Nor  effeminate  — The  original  term  is  much  stronger  than  the  trans- 

lation, and  refers  to  certain  men  dressed  in  women’s  apparel,  for  the  use  of  the 
next  class,  “ ahusers  of  themselves  with  mankind,”  both  which  were  allowed 
in  the  heathen  temples,  and  Corinth  was  so  infamous  for  its  voluptuousness, 
that  JEHan  says,  it  was  thereby  totally  ruined.  Orient.  Lit.  No.  1173. 

Ver.  11.  Ye  are  sanctified. — f\\re  have  here  an  instance,  as  Dr.  Whitby  re- 
marks. of  the  figure  called  hyperbaton , by  which  the  words  are  transposed 
from  their  plain  grammatical  order  ; for  we  “ are  justified  in  the  name  of  the 
Lord  Jesus,”  and  “ sanctified  by  the  Spirit  of  our  God,”  as  in  Phil.  5.  ]— Bagster. 

Ver.  18.  Every  sin. — Doddridge,  “ every  [other]  sin.”  All  and  every  are 
often  used  for  many  and  most.  Xenophon  represents  Socrates  as  saying, 
that  “ intemperate  men  hurt  themselves  far  more  than  olhers  ; whereas  other 
sinners  secure  some  profit  to  themselves,  though  they  are  injurious  to  others.” 
Chap.  VII.*Vcr.  l.  Not  to  touch— Parkhurst,  “ To  have  nothing  to  do  with  * 
—a  woman. 


1 CORINTHIANS.- 


PauL  treateth  of  marriage. 

2 Nevertheless,  to  avoid  fornication,  let  every 
man  have  his  own  wife,  and  let  every  woman 
have  her  own  husband. 

3 Let  the  a husband  render  unto  the  wife  due 
benevolence  : and  likewise  also  the  wife  unto 
the  husband. 

4 The  wife  hath  not  power  of  her  own  body, 
but  the  husband : and  likewise  also  the  husband 
hath  not  power  of  his  own  body,  but  the  wife. 

5 Defraud  ye  not  one  the  other,  except  it  be 
b with  consent  for  a time,  that  ye  may  give 
yourselves  to  fasting  and  prayer ; and  come 
together  again,  that  c Satan  tempt  you  not  for 
your  incontinency. 

6 But  I speak  this  by  permission,  and  not  of 
commandment. 

7 For  I would  that  all  men  were  even  as  I my- 
self. But  d every  man  hath  his  proper  gift  of 
God,  one  after  this  manner,  and  another  after 
that. 

81  say  there  fore  to  the  unmarried  and  widows, 
It  is  good  for  them  if  they  abide  even  as  I. 

9 But  if  they  cannot  contain,  let c them  marry : 
for  it  is  better  to  marry  than  to  burn. 

10  And  unto  the  married  I command,  yet  not 
[,  but  the  Lord,  Let  f not  the  wife  depart  from 
her  husband : 

1 1 But  and  if  she  depart,  let  her  remain  unmar- 
ried, or  be  reconciled  to  her  husband  : and  let 
not  the  husband  put  away  his  wife. 

12  But  to  the  rest  speak  I,  not  s the  Lord  : If 
any  brother  hath  a wife  thatbelieveth  not,  and 
she  be  pleased  to  dwell  with  him,  let  him  not 
put  her  away. 

13  And  the  woman  which  hath  a husband 
that  believeth  not,  and  if  he  be  pleased  to 
dwell  with  her,  let  her  not  leave  him. 


A.  M.  4061. 
A.  D.  67. 


b Joel  2.16. 
c 1 Th.3.5. 


d Mat  19. 
11,12. 


f Mal.2.14 
..16. 

Mat.  19.6, 


i Ro.  12. 18. 
14.19. 

He.  12. 14. 

j in. 

k iPe.3.1,2. 
1 what. 
m ver.20..24 


> Ac.  15.1, 
&c. 

Ga.5.2, 

&c. 


r Pr.27.3. 
s He.  13.5. 
t J n.  8. 36. 
Ro.6.18, 
22. 

u made  free 
v Ps. 116.16. 
1 Pe.2.16. 


; ver.  17,20. 


wife  are  allowed  to  have  in  each  other’s  person  exclusively, 
shows  that,  however  polygamy  might  be  tolerated  under  the 
Old  Testament  dispensation,  it  derives  no  sanction  from  the 
New.  The  doctrine  here  laid  down  is  also  in  direct  opposition 
to  that  of  a community  of  wives,  recommended  by  Plato  and 
other  philosophers  and  legislators  of  ancient  Greece,  who  con- 
sidered matrimony  only  in  relation  to  the  state,  and  children 
as  the  common  property  of  the  republic.  Our  apostle,  on  the 
contrary,  considers  it  as  a divine  institution,  though  obligatory 
on  those  only  who  felt  its  expediency.  Those,  however,  who 
e itered  into  this  state,  were  bound  to  confine  themselves  to 
the  laws  of  its  institution,  according  to  which  the  parties  were 
united  to  each  other  for  life,  except  only  in  those  cases  in 
which  divorces  were  permitted  by  the  divine  law. 

This  chapter,  however,  has  a reference  to  certain  questions, 
containing,  as  it  should  seem,  cases  of  conscience,  which  the 
Corinthians  had  previously  proposed  to  the  apostle,  and  con- 
cerning which,  as  the  letter  is  not  preserved,  we  can  only 
judge  by  his  replies. 

Pesides  the  general  question  of  the  expediency  of  marriage, 
he  notices  the  subordinate  one  relative  to  separations  of  the 
married  pair;  in  answer  to  which,  he  allows  of  none,  but  by 
mutual  consent— for  a limited  time — and  for  some  important 
object,  as  for  the  purpose  of  prayer  and  fasting.  But  in  case 
of  a woman  having  already  left  her  husband,  he  directs  her 

Ver.  2.  Nevertheless,  to  avoid  fornication. — Macknight,  “ whoredoms.” 

The  Greek  is  plural,  including  different  species  of  uncleannes.s. Her  own 

husband.— | In  strictness,  as  Campbell  observes,  I have  no  right  to  call  that 
own,  which  1 enjoy  in  common  with  others  ; and  no  woman  can  call  any  man 
“her  own  husband,”  whom  she  has  in  common  with  other  women.  In  the 
New  Testament  we  have  always  “ her  own  husband,”  never  “ his  own  wife 
which  is  the  more  remarkable,  as  no  such  an  expression  occurs  in  the  Septuagint. 
For,  during  that,  dispensation,  things  were  on  a different  footing.  The  words 
rendered  “his  own  wife,”  are,  teen  eautou  gune , for  there  was  not  the  same 
reason  for  the  explicitly  strong  restriction,  on  that  side,  which  is  contained  in 
the  won i idios.  This  is  absolutely  decisive  against  polygamy  ; and  places  the 
husband  and  the  wife  entirely  on  the  same  ground  ; and  as  much  forbids  him 
to  take  another  woman,  as  it  does  her  to  conabit  with  another  man.]— B. 

Ver.  5.  Fasting  and.— These  words  are  omitted  in  many  ancient  copies,  and 
b7  Griesbach ; but  the  internal  evidence  seems  in  their  favour. Incon- 

tinency.— Want  of  ability  to  restrain  the  passions. 

Ver.  6.  By  permission.  &c.— i.  e.  by  way  of  permission,  and  not  of  com- 
mandment.— Edwards,  Hammond,  and  Macknight. 

Ver.  7.  For  J '■would,  &c  — [St.  Paul  evidently  gave  this  advice  in  reference  to 
the  necessities  of  the  church,  or  what  he  calls,  (ver.  26,)  the  present  distress  ; 
for  it  would  he  perfectly  absurd  to  imagine,  that  an  inspired  apostle  would,  in 
the  general,  discountenance  marriage,  since  it  was  of  ine  greatest  importance 
to  the  existence  and  happiness  of  future  generations,  and  expressly  agreeable 
to  a divine  institution.]— Bagster. 

Ver.  10.  Not  I,  but  the  Lord — i.  e.  the  Lord  Jesus  in  the  days  of  his  flesh. 
Mat.  v.  32 ; xix.  9. 

Ver.  12.  To  the  rest  speak.  I,  not  the  Lorcb—i.  e.  the  Lord  Jesus,  as  in 
verae  10 

Ver.  14.  The  unbelieving  husband  is  sanctified  by  the  wife— That  is,  the 
believing  wife ; and  so  likewise  in  the  next  clause.  Many  instances  have  cer- 


—CHAP.  VII.  Not  to  be  liglUly  dissolved. 

14  For  the  unbelieving  husband  is  sanctified 
by  the  wife,  and  the  unbelieving  wife  is  sa.nc 
titled  by  the  husband : else  were  your  children 
unclean  ; but 11  now  are  they  holy. 

15  But  if  the  unbelieving  depart,  let  him  de- 
part. A brother  or  a sister  is  not  under  bond- 
age in  such  cases : but  God  hath  called  i us 
i to  peace. 

16  For  what  knowest  thou,  O wife,  whether 
thou  shalt  save  k thy  husband  ? or  i how  know- 
est thou,  O man,  whether  thou  shalt  save  thy 
wife  ? 

17  But  as  God  hath  distributed  to  every  man, 
as  m the  Lord  hath  called  every  one,  so  let  him 
walk.  And  " so  ordain  I in  all  churches. 

18  Is  any  man  called  being  circumcised  '■  let 
him  not  become  uncircumcised.  Is  any  called 
in  uncircumcision?  0 let  him  not  be  circum- 
cised 

19  Circumcision  p is  nothing,  and  uncircum- 
cision is  nothing,  but  the  keeping  i of  the 
commandments  of  God. 

20  Let  every  man  abide  r in  the  same  calling 
wherein  he  was  called. 

21  Art  thou  called  being  a servant?  care  s not 
for  it ; but  if  thou  mayest  be  made  free,  use  it 
rather. 

22  For  he  that  is  called  in  the  Lord,  being  a 
servant,  is  1 the  Lord’s  u freeman : likewise 
also  he  that  is  called,  being  free,  is  v Christ’s 
servant. 

23  Ye  are  bought  w with  a price ; be  not  ye 
the  servants  of  men. 

24  Brethren,  let  x every  man,  wherein  he  is 
called,  therein  abide  with  God. 

25  Now  concerning  virgins  I have  no  com- 
mandment y of  the  Lord  : yet  I give  my  judg- 

not  to  think  of  marrying  another,  but  to  remain  unmarried, 
(that  is,  single,)  till  she  can  be  reconciled  to  her  former  husband 

But  the  most  important  question  relates  to  the  case  of  one 
party  being  converted  to  Christianity,  and  the  other  not,  which 
the  Christian  believers  probably  considered  as  a sufficient 
ground  for  separation  ; but  not  so  the  apostle.  Neither  is 
allowed  to  put  away  the  other:  “ The  unbelieving  husband  is 
sanctified  by  the  (believing)  wife,  and  the  unbelieving  wife  in 
like  manner  by  the  (believing)  husband  so  that  the  con- 
nexion is  perfectly  lawful,  and  the  children  are  legitimate;  or, 
in  a ceremonial  sense,  holy.  But  if  the  unbelieving  husband 
or  wife  is  determined  voluntarily  to  leave  the  other,  so  be  it ; 
let  them  patiently  submit.  Christianity  disturbs  not  any  of 
the  laws  or  institutions  of  civil  life. 

If  any  man,  therefore,  be  called,  being  circumcised,  let  him 
not  renounce  his  circumcision  ; or  if  he  be  called  in  uncircum- 
cision,  let  him  not  be  circumcised.  Neither  circumcision  nor 
uncircumcision  is  a bar  to  God’s  favour.  If  one  be  called, 
being  a servant  or  a slave,  let  him  not  be  impatient  for  his 
liberty,  nor,  on  the  other  hand,  refuse  the  offer  or  opportunity 
of  being  free,  since  freedom  is  always  preferable  to  servitude. 
Notwithstanding,  however,  a converted  servant  is  the  Lord’s 
freeman ; and  a converted  freeman  the  Lord’s  servant. 

Ver.  25 — 40.  Farther  remarks  on  marriage,  and  on  the 
difference  between  a single  and  a married  life—  Here  an  im- 

tainly  occurred,  in  which  the  conversion  of  one  party  has  been  the  means  of 
converting  the  other  also  ; and  where  this  bus  not  absolutely  been  the  case, 
yet,  in  many  other  cases,  the  converted  party  has  had  a powerful  effect  in  re- 
straining the  other  from  vices,  and  especially  in  procuring  the  religious  educa- 
tion of  the  children.  Tims  far  the  husband  has  “ sanctified”  the  wife,  and  the 
wife  tlie  httsbaud  ; and  file  children,  though  horn  perhaps  in  heathenism,  have 
been  brought  up  under  Christian  instruction,  and  introduced  to  the  privileges  ot 
the  Christian  church,  accounted  holy,  anti,  in  many  instances,  by  divine  grace 
made  truly  so.  Compare  the  note  following. 

Ver.  16.  For  what  knoioest  thou,  O wife,  &c.— This  passage  may  be  under- 
stood two  ways,  as  connected  with  the  context ; either  as  a reason  why  the 
deserted  party  should  not.  he  too  anxious  for  the  return  of  his  or  her  heathen 
partner  ; “ for  what,”  or  “ how  knowest  thou,  O wife,  wiiether  thou  shalt  save 
thy  husband  ?”  And  if  not,  the  union  of  a Christian  and  a Pagan  promises 
but  little  comfort.  So  Macknight.  Or,  if  we  read  with  Doddridge,  " How 
knowest  thou,  O wife,  but  thou  mayest  save  thy  husband  ?”  then  it  may  operate 
as  an  argument  to  induce  iter  to  abide  with  the  husband  in  ease  of  his  return  ; 
so  on  the  other  hand  with  the  husband. 

Ver.  17.  As  God  hath  distrihnted  to  every  man— Namely,  his  proper  lot ; or 
allotted  to  each  his  proper  talent  and  situation  to  improve  it— so  let  him  walk, 
wiiether  he  be  single  or  married,  circumcised  or  un  circumcised,  &c. So  or- 

dain 7— i.  c.  by  my  apostolical  authority. 

Ver.  18.  Becotne  vncircvn/ctsed — [Let  him  not  endeavour  to  appear  uncir- 
cumcised  ; which  was  sometimes  affected,  as  appears  from  Celsvs.]— B. 

Ver.  21.  Servant. — [Rather,  a slave,  the  property  of  another, and  bought 
with  his  money.  In  these  verses,  the  Apostle  shows,  that  Christianity  makes 
no  change  in  our  civil  connexions.}  — Bagster.  _ 

Ver.  23.  Be  not  ye  the  servants  of  men — That  is,  if  you  can  avoid  it,  as  m 
the  verse  preceding.  ...  . . 

Ver.  25.  Noto  concerning  virgins  —The  original  term  applies  to  both  sexes : 

12ti7 


In  whnt  respects  we  may  marry , 1 CORINTHIANS. — CHAP.  VIII.  or  abstain  from  marrying. 


mem.  as  one  that  hath  obtained  mercy  of  the 
Lord  to  be  1 faithful. 

26  I suppose  therefore  that  this  is  good  for  the 
present  " distress,  J say,  that  b it  is  good  for  a 
man  so  to  be. 

27  Art  thou  bound  unto  a wife  ? seek  not  to 
be  loosed.  Art  thou  loosed  from  a wife  ? seek 
not  a wife. 

28  But  and  if  thou  marry,  thou  c hast  not  sin- 
ned ; and  if  a virgin  marry,  she  hath  not  sinned. 
Ne  vertheless  such  shall  have  trouble  in  the  flesh : 
but  I spare  you. 

29  But  this  I say,  brethren,  the  time  d is  short : 
it  remaineth,  that  both  they  that  have  wives  be 
as  though  they  had  none  ; 

30  And  they  that  weep,  as  though  they  wept 
not ; and  they  that  rejoice,  as  though  they  re- 
joiced not ; and  they  that  buy,  as  though  they 
possessed  not ; 

31  And  they  that  use  this  world,  as  notabusing 
it : for  the  fashion  e of  this  world  passeth  away. 

32  But  I would  have  you  without  carefulness. 
He  that  is  unmarried  fcareth  for  the  things 
e that  belong  to  the  Lord,  how  he  may  please 
the  Lord : 

33  But  he  that  is  married  careth  for  the  things 
that  are  of  the  world,  how  he  may  please  his 
wife. 

34  There  is  difference  also  between  a wife 
and  a virgin.  The  unmarried  woman  careth 
for  the  things  of  the  Lord,  that  she  may  be 


A.  M.  4061. 
A.  D.  57. 


z l TL1.12. 


a or,  neces- 
sity. 

b ver.1,8. 
c He.  13. 4. 


d 1 Pe.4.7. 
aPe.3.8,9. 

c Pa.  39.6. 
Jn.4.14. 

1 Pe.4.7. 

1 Jn.2.17. 


f 1 Ti.5.5. 


g of  the 
Lord. , as 
ver.34. 


Ii  Lu.  10.40 
..42. 

i vcr.28. 

J Rc.7.2. 

k 2 Co.6.14. 

1 vcr.25. 

m 2 Pe-3.15, 
16. 

a Ac. 15.10, 
19. 

b Ro.14.14, 
22. 

c Is.47.10. 
d c.13. 


holy  both  in  body  and  in  spirit : but  she  that 
is  married  h careth  for  the  things  of  the  world, 
how  she  may  please  her  husband. 

35  And  this  I speak  for  your  own  profit ; not 
that  I may  cast  a snare  upon  you,  but  for  that 
which  is  comely,  and  that  ye  may  attend  upon 
the  Lord  without  distraction. 

36  But  if  any  man  think  that  he  behaveth 
himself  uncomely  toward  his  virgin,  if  she 
pass  the  flower  of  her  age,  and  need  so  re- 
quire, let  him  do  what  he  will,  he  sinneth  not: 
let  them  marry. 

37  Nevertheless,  he  that  standeth  steadfast  in 
his  heart,  having  no  necessity,  but  hath  power 
over  his  own  will,  and  hath  so  decreed  in  his 
heart  that  he  will  keep  his  virgin,  doeth  well. 

38  So  i then  he  that  giveth  her  in  marriage 
doeth  well ; but  he  that  giveth  her  not  in  mar- 
riage doeth  better. 

39  The  wife  i is  bound  by  the  law  as  long  as 
her  husband  liveth  ; but  if  her  husband  be 
dead,  she  is  at  liberty  to  be  married  to  whom 
she  will ; only  k in  the  Lord. 

40  But  she  is  happier  if  she  so  abide,  after 
1 my  judgment : and  I think  m also  that  I have 
the  Spirit  of  God. 

CHAPTER  VIII. 

I To  abstain  from  meats  offered  to  idols.  8,  9 We  must  not  abuse  our  Christian  liber- 
ty, to  the  offence  of  our  brethren  : 11  but  must  bridle  our  knowledge  with  charity. 

NOW  as  touching  things  offered  a unto  idols, 
we  know  that  we  all  have  b knowledge. 
c Knowledge  puffeth  up,  but  ■'  charity  edifieth. 


portant  distinction  arises,  to  which  it  seems  necessary  for  us 
now  to  attend,  as  it  regards  the  preceding  as  well  as  following 
verses  of  the  chapter,  which  have  been  often  quoted  to  prove 
the  apostle  wrote  not  by  inspiration.  We  consider  particular 
exceptions,  however,  as  establishing  a general  conclusion ; 
that  is,  when  the  apostle,  w-hom  we  consider  as  speaking  in 
his  writings  generally  by  inspiration,  names  some  particular 
instances  in  which  he  does  not  pretend  so  to  write,  this  esta- 
blishes the  general  point  of  his  inspiration.  Many  able  com- 
mentators think,  however,  that  St.  Paul,  by  the  phrases  in 
question,  (such  as,  “I  speak  by  permission,  and  not  of  com- 
mandment “ To  the  rest  speak  I,  not  the  Lord,”  &c.,)  does 
not  mean  to  distinguish  between  what  he  spoke  by  inspiration 
as  an  apostle,  and  what  he  spoke  as  a private  individual;  but 
to  distinguish  his  own  determinations  as  an  apostle,  and  those 
of  his  Lord  and  Master,  when  on  earth;  which  latter  he  must 
have  derived  either  from  immediate  revelation.  (Gal.  ii.  12. 
Ephes.  iii.  3,)  or  from  a Hebrew  copy  of  St.  Matthew’s  Gospel, 
the  only  one  (if  any)  then  extant.  The  reasons  on  which  this 
latter  opinion  rests,  will  be  found  in  our  notes  to  this  chapter. 
(See  also  Prebend.  Townsend's  New  Test.  Arranged.)  As  it 
does  not  become  us  to  be  dogmatical,  we  shall  leave  our 
readers  to  form  their  own  judgment.  But  that  even  apostles 
were  not  alioays  under  the  influence  of  inspiration,  is  clear 
from  the  circumstance  of  Peter  and  Paul,  in  one  instance, 
withstanding  each  other  to  the  face.  (Gal.  ii.  11—14.) 

But  to  advert  to  the  latter  part  of  the  chapter  now  before  us, 
what  the  apostle  says  dissuasive  of  marriage,  ought  not,  we 
conceive,  to  be  construed  in  opposition  to  the  institution  itself, 
which  is  unquestionably  of  divine  origin,  but  merely  in  refer- 
ence to  the  then  ‘‘present  distress,”  (ver.  26,)  through  perse- 
cution, and  the  predicted  destruction  of  Jerusalem,  which,  in- 
deed, occurred  within  about  a dozen  years  after  Paul’s  writing 
this  Epistle,  (See  Matt.  xxiv.  19,  20.) 

If,  as  we  conceive,  these  verses  be  addressed  to  parents  or 
guardians,  the  advice  here  given  will  be  to  this  effect— that,  in 
present  circumstances  of  existing  and  expected  distress,  St. 
Paul  thought  it  advisable  for  parents  to  withhold  their  child- 
ren, and  especially  their  daughters,  from  marriage,  the  father’s 
consent  being  always  necessary  to  its  being  legal : but,  adds 
he,  “If  a parent  thinks  that  thereby  he  should  wrong  his 

'see  Rev.  xiv.  4 ;)  and  is  by  Boothroyd  rendered  “single  persons’' — I have 
no  conimandment  of  the  Lord — i.  e.  of  the  Lord  Jesus,  as  in  the  case  above 

stated,  ver.  lu. Yet  I give  my  judgment— To  give  judgment  is  a judicial 

phrase.— -4s  one  that  hath  obtained  mercy  of  the  Lord  to  be  faithful— i.  e. 
faithful  to  my  conscience,  and  to  my  duty  as  an  apostle. 

Ver.  26.  I suppose.— Doddridge.  “ I apprehend.’’  Macknight,  “ Ideclare.” 
Tlie  original  term  tnomizo)  implies  a legal  opinion. For  the  present  dis- 
tress.— Doddridge , “exigency.” So  to  be— i.  e.  to  he  a virgin;  namely, 

single  or  unmarried. 

Ver.  28.  Trouble  in  the  flesh — i.  e.  domestic  affliction,  and  persecution. 
Compare  verse  26. 

Ver.  29.  As  though  they  had  none — That  is.  this  is  not  a time  for  the  enjoy- 
ment of  carnal  pleasures,  or  to  seek  after  worldly  gain.  Our  joys  and  sorrows 
should  both  be  moderated 

Ver.  31.  The  fashion.— (Greek,  Schema.)  “The  form,”  pageantry,  &c.— 
[Grot ws  remarks,  that  the  Apostle’s  expression  is  borrowed  from  the  theatre  ; 
where  the  phrase  means  that  the  scene  changes,  and  presents  an  appearance 
entirely  new.]— Bagster. 

Vpr.  31?,  Without  carefulness —Doddridge,  “without  anxious  care  11 
1268 


daughter,  or  unreasonably  thwart  her  wishes,  or  violate  any 
honourable  engagement,  let  him  do  as  he  thinks  right.”  “ He 
that  giveth  her  in  marriage  doeth  well ; but  he  that  giveth  her 
not  in  marriage  [in  the  present  necessity]  doeth  better.” 

But  if  we  refer  the  case  (as  some  do)  to  the  young  persons 
themselves,  he  says,  “Art  thou  bound  to  a wife?  seek  not  to 
be  loosed.  Art  thou  loosed  [or  at  liberty]  from  a wife?  see* 
not  a wife.”  That  is,  those  already  married  should  endeavour 
to  fulfil  the  duties  of  their  station  ; but  those  not  enthralled 
in  such  engagement,  .would  do  well  to  pause  for  the  present. 
Clouds  of  darkness  and  distress  are  gathering  round  the  poli- 
tical horizon,  storms  of  persecution  are  rising  on  every  side, 
and  it  becomes  us  to  be  as  detached  as  possible  from  the  en- 
cumbrances of  the  present  life  ; to  “ use  the  world,”  so  far  as 
to  fulfil  our  duties  in  the  various  situations  in  which  we  maybe 
placed,  “ without  abusing  it,”  by  making  it  our  rest,  our  hqme. 

In  giving  the  preference  to  a single  life,  the  apostle  considers 
the  advantages  which  it  possessed  for  personal  devotion,  and 
active  service  in  the  cause  of  Christ;  and  also  the  trials  it 
avoided,  when  Christians  were  exposed  to  persecution.  In 
these  happy  days  of  peace  and  liberty  it  is,  indeed,  difficult  to 
form  an  adequate  idea  of  their  distress,  who,  encumbered  by 
wives  and  children,  had  to  fly  from  place  to  place,  to  avoid 
their  persecutors;  and  who,  indeed,  suffered  many  deaths,  in 
the  tortures  inflicted  on  those  so  closely  connected  with  them 
in  matrimonial  or  parental  ties. 

It  is  a gross  abuse,  however,  of  the  apostle’s  design,  to  argue' 
hence  the  advantages  of  monastic  institutions,  whereby,  in- 
deed, many  avoid  domestic  trials,  hut  plunge  themselves  into 
temptations  to  vice,  that  far  more  than  overbalance  ali  those 
trials,  and  so  disgrace  the  cause  which  they  pretend  to  serve. 
Let  those  who  have  the  gift  of  continence,  and  no  taste  for 
domestic  society,  enjoy  the  ease  and  felicity  of  a single  life,  but 
let  them  not  condemn  their  brethren. 

In  the  close  of  this  chapter,  we  have  a word  respecting 
second  marriages,  which  the  apostle  clearly  legalizes — “ She 
is  at  liberty  to  lie  married”  again,  “only  in  the  Lord;”  at  the. 
same  time,  as  in  the  case  of  virgins,  he  gives  his  opinion, 
that,  in  present  circumstances,  it  was  happier  for  her  to  re- 
main single. 

Chap.  VIII.  Ver.  1 — 13.  On  eating  meat  offered  to  idols 


Ver.  35.  Not  that  I may  cast  a snare  upon  you.— The  Greek  word  (bro 
chon ) signifies  a cord,  which  the  hunters  used  to  cast  over  wild  cattle,  to  en- 
snare them — a thing  practised  to  this  day  in  South  America. UTiich  is 

comely — i.  e.  becoming,  consistent.  Paul  did  not  wish  to  tetter  the  minds  ot 
the  Curinthians,  bet  only  to  lead  them  to  act  consistently  with  their  profession. 

Ver.  36.  Totoard  his  virgin,  if  she  pass  the  flower  (i.  e.  the  prime)  of  her 
age. — [Some  interpret  this  of  a man’s  continuing  in  a state  of  celibacy;  but 
such  a construction  of  the  original  appears  without  example.  It  appears  most 
obvious  to  explain  it  of  a parent,  or  guardian,  who  had  the  charge  of  a virgin. 
Ten  Parthenon  autou,  in  Greek,  signifies  his  virgin  daughter .] — Bagster. 
A single  life  was  a reproach  among  the  Jews  after  the  age  of  twenty : if, 
therefore,  his  daughter  approach  that  age,  and  is  impatient  of  reproach,  Ac. 

Ver.  37.  Having  no  necessity—  i.  e.  either  from  her  importunity,  or  from 
his  own  circumstances— as  for  instance,  his  inability  to  maintain  her. 

Ver.  40.  I think— Doddridge.  “ I appear  to  have  the  Spirit,”  4c.  Mac- 
lcnight,  "I  am  certain  that  I have.”  Dr.  M.  is  confident  that  the  Greek 
Idolco ) does  not  imply  doubt,  and  refers  for  proof  to  chap.  iv.  9 ; vi it.  2 ; xt.  !6  ( 
xiv.  32,  &c.  See  also  chap.  x.  12. 

CttAP  VIII.  Ver.  1 We  know,  &c  — It  is  generally  underwood,  that  erem 


UJ  meats  offered  to  idols.  1 CORINTHIANS. — CHAP.  IX.  Paul  show eth  his  liberty . 


2 And  - if  any  man  think  that  he  knoweth  any 
thing,  he  knoweth  nothing  yet  as  he  ought  to 
know. 

3 But  if  any  man  love  God,  the  same  is  known 
f of  him. 

4 As  concerning  therefore  the  eating  of  those 
things  that  are  offered  in  sacrifice  unto  idols, 
we  know  that  an  idol  s is  nothing  in  the  world, 
and  that  there  is  none  other  h God  but  one. 

5 For  though  there  be  that  are  > called  gods, 
whether  in  heaven  or  in  earth,  (as  there  be 
gods  many,  and  lords  many,) 

0 But  to  us  i there  is  but  one  God,  the  Father, 
of  whom  are  all  things,  and  we  k in  him  ; and 
one  Lord  Jesus  Christ,  by  whom  > are  ali 
things,  and  we  by  him. 

7 Howbeit  there  is  not  in  every  man  that 
knowledge  : for  some  with  conscience  of  the 
idol  unto  this  hour  eat  it  as  a thing  offered 
unto  an  idol ; and  their  conscience  being  weak 
is  defiled. 

8 But  meat  m commdndeth  us  not  to  God : 
for  neither,  if  we  eat,  n are  we  the  better  ; nei- 
ther, if  we  eat  not,  0 are  we  the  worse. 

9 But  take  heed  lest  by  any  means  this  p li- 
berty « of  yours  become  a stumbling-block  to 
them  that  are  weak. 

10  For  if  any  man  see  thee  which  hast  know- 
ledge sit  at  meat  in  the  idol’s  temple,  shall  not 


A.  M.  4061. 
A.  D.  57. 


e Ro.  11.25. 
Ga.0.3. 

1 Ti.6.3,4. 
f Na.  1.7. 

2 Ti.2. 19. 
g ls.41.24. 
h De.4.39. 

Is.44.B,21. 
I Jn.10.34, 
35. 

1 Mal.2.10. 

Ep.4.6. 
k or, /or. 

1 Jn.1.3. 

He.  1.2. 
m Ro.14. 17. 

n or,  have 
we  the 
more. 
o or,  have 
toe  the  less 
p or, power. 
q Ro.14.13, 
2U. 

Ga.5. 13. 


r edified. 
s Mat.  25. 

40,45. 
t c.9.22. 
a Ac.9.3,17. 
b c.4.15. 
c or,  wo- 

il  2 Th.  3.8,9 
e 1 Ti.  1.18. 


the  conscience  of  him  which  is  weak  be  r em- 
boldened to  eat  those  things  which  are  offered 
to  idols  ; 

11  And  through  thy  knowledge  shall  the  weak 
brother  perish,  for  whom  Christ  died  ? 

12  But  “ when  ye  sin  so  against  the  brethren, 
and  wound  their  weak  conscience,  ye  sin 
against  Christ. 

13  Wherefore,  if  meat  make  my  brother  to  of- 
fend, I will  eat  no  flesh  while  the  world  stand- 
eth,  lest  ' I make  my  brother  to  offend. 

CHAPTER  IX. 

I He  showeth  his  liberty,  7 and  that  the  minister  ought  to  live  by  the  gospel : 15  yel 
that  himself  hath  of  his  own  accord  abstained,  18  to  be  either  chargeable  unto  them 
22  or  offensive  unto  any,  in  matters  indifferent.  24  Our  life  is  like  unto  a race 

AM  I not  an  apostle  ? am  I not  free  ? have 
I not  seen  a Jesus  Christ  our  Lord  ? are 
not  ye  my  work  b in  the  Lord  ? 

2  If  I be  not  an  apostle  unto  others,  yet  doubt- 
less I am  to  you  : for  the  seal  of  mine  apostle- 
ship  are  ye  in  the  Lord. 

3  Mine  answer  to  them  that  do  examine  me 
is  this, 

4  Have  we  not  power  to  eat  and  to  drink  ? 

5  Have  we  not  power  to  lead  about  a sister,  a 
c wife,  as  well  as  other  apostles,  and  as  the 
brethren  of  the  Lord,  and  Cephas  ? 

6  Or  I only  and  Barnabas,  have  not  we  d pow- 
er to  forbear  working? 

7  Who  goeth  a warfare  e any  time  at  his  own 


— “ When  the  heathens  (says  Dr.  Mac/cnight)  offered  sacri- 
fices of  such  animals  as  were  fit  for  food,  a part  of  the  carcass 
was  burnt  on  the  altar,  a part  was  given  to  the  priest,  and  on 
the  remainder  the  offerers  feasted  with  their  friends,  either  in 
the  idol’s  temple  or  at  home.  Sometimes,  also,  a part  was 
sent  as  a present  to  such  as  they  wished  to  oblige;  and,  if  the 
sacrifice  was  large,  a part  of  it  was  sold  in  the  public  market. 
To  their  idolatrous  feasts  the  heathens  often  invited  the 
Christians  of  their  acquaintance  in  Corinth  ; and  spme  of  the 
brethren  there,  desirous  of  preserving  the  friendship  of  their 
neighbours,  accepted  these  invitations,  perhaps  at  the  persua- 
sion of  the  false  teachers,  who  called  it  an  innocent  method  of 
avoiding  persecution.  They  knew  [that]  an  idol  was  nothing 
in  the  world,  and  therefore  the  partaking  of  the  sacrifice,  even 
in  the  idol’s  temple,  could  not  [they  supposed]  be  reckoned  a 
worshipping  of  the  idol.  Besides,  such  a feast  was  considered 
[by  them]  as  a common  meal,  which,  under  the  gospel,  they 

were  at  liberty  to  eat These  arguments,  it  is  true,  are  not 

explicitly  stated  by  the  apostle ; but  the  things  he  hath  written 
in  this  [chap.]  and  in  chap.  x.  being  direct  confutations  of 
them,  we  may  believe  they  were  mentioned  by  the  Corinthian 
brethren  in  their  letter  referred  to  in  chap.  vii.  1. 

“ Agreeably  to  this  supposition,  the  apostle  begins  his  dis- 
course concerning  the  eating  of  things  sacrificed  to  idols, 
with  acknowledging  that  the  generality  of  Christians  had  much 
more  knowledge  than  the  heathens.  But  at  the  same  time  lie 
told  them,  that  knowledge  often  puffeth  up  individuals  with 
pride,  and  maketh  them  neglect  the  good  of  their  neighbours, 
whereas  love  leadeth  one  to  edify  nis  neighbour,  (verse  1.) 
Next  he  declares,  that  whoever  is  vain  of  his  knowledge,  and 
maketh  an  uncharitable  use  of  it,  knoweth  nothing  yet  as  he 
ought  to  know;  because  true  knowledge  always  maketh  a 

man  humble  and  charitable,  (verse  3.)  Having  laid 

down  these  principles,  the  apostle,  in  answer  to  the  first  argu- 
ment, whereby  the  partaking  [of  idol  sacrifices]  was  pretended 
to  be  justified,  acknowledged  that  most  Christians  know  [that] 
an  idol  is  ‘ nothing  in  the  world,’  and  that  there  is  no  other 
God  but  one,  and  no  other  Lord  but  Jesus,  (ver.  4—6.)  But 
at  the  same  time  he  [tells]  them  there  were  some  weak  bre- 


part  of  tiie  first  paragraph  in  this  chapter  should  be  included  in  a parenthesis, 
hut  critics  are  divided  where  to  place  the  marks ; most  place  them  in  the  middle 
of  the  first  and  fourth  verses.  If  we  might  be  permitted,  however,  to  offer  a 
suggestion,  we  should  confine  the  parenthesis  to  the  first  verse,  thus: — IVe 
know  (for  loti]  we  all  have  [this I knowledge;)  namely,  that  the  heathen 
gods  are  no  gods  at  all : yet  let  us  not  be  vain  of  our  knowledge,  for  knowledge 
puffeth  up,  &c.  Such  we  suppose  to  be  the  sense  of  this  intricate  and  in- 
volved passage. Charity  edifieth — i.  e.  buildeth  up— as  a family  is  built  up 

byjove.  See  Ps.  xxviii.  5.  Prov.  xiv.  I. 

ver.  2.  Jf  any  man  think. — Macknight,  “ is  confident.”  See  note  on  chap, 
vii.  40. 

Ver.  4.  An  idol  is  nothing. — The  Hebrews  gave  them  a name  that  implied 
this,  which  is  thought  to  be  here  alloded  to  ; and  Whitby  shows,  that  the 
xisition  here  asserted  was  a common  aphorism  among  the  Jewish  doctors. 

Ver.  6.  In  him. — Margin,  “ for  him  : ! i.  e.  for  his  glory. 

Ver.  7.  Not  in  every  man. — Doddridge,  “ Not  in  all  men” — even  not  in 

lome  professing  Christians. For  sorme,  with  conscience  of  the  idol,  &c. — 

. e.  supposing  that,  though  the  idol  itself  may  be  an  insensible  statue,  it  may 
oc  inhabited  by  some  imm-rtal  demon  ; and,  thus  supposing,  they  become 
guilty  of  idolatry. 

Ver.  8.  Meat  commendeth  us  not—\.  e.  the  eating  orrefraining  from  any  par- 
ticular kind  of  food,  in  itself  considered. 

Ver.  9.  This  liberty— Macknight,  “right.”  So  they  claimed  it;  but  the 
apostle  doe*  not  concede  it.  See  chap.  x.  19—23. 


thren,  who  had  not  that  knowledge In  them,  therefore, 

the  eating  of  such  sacrifices  was  certainly  an  act  of  idolatry, 
whereby  their  conscience  was  defiled,  (ver.  7.)  Next,  to  the 
argument  that  the  things  sacrificed  [were]  meats,  the  eating 
of  which  was  lawful  under  the  gospel  ....  the  apostle  replied, 
that  in  the  use  of  their  Christian  liberty  of  eating  all  kinds  of 
meats  without  distinction,  they  were  bound  to  take  care  not 
to  lead  the  weak  into  sin  by  their  example,  (ver.  9.)  This  he 
calls  sinning  against  the  brethren,  and  against  Christ,  (ver.  12.) 
Then,  in  a high  strain  of  Christian  benevolence,  he  declared, 
that  if  his  eating  any  kind  of  flesh  occasioned  his  brother  to  sin, 
he  would  abstain  from  it  all  his  life,  (ver.  13.)  By  saying  this, 
the  apostle  insinuated  to  the  faction,  that,  whatever  they  might 
pretend,  their  real  motives  for  joining  in  [these]  idolatrous  feasts 
were  of  a sensual  kind.  They  loved  good  cheer  and  merriment : 
but  [out  of  regard  to]  their  brethren,  it  was  their  duty  willingly 
to  have  denied  themselves  all  such  gratifications,”  even  sup- 
posing them  to  be  lawful ; since  by  this  conduct  they  might 
offend  weak  brethren,  whose  consciences  were  less  enlight- 
ened. 

Chap.  IX.  Ver.  1 — 27.  Paul  claims  the  rights  of  a Chris- 
tian minister  and  an  apostle. — The  questions  proposed  in  the 
opening  of  this  chapter  clearly  show  on  what  grounds  St. 
Paul  rested  his  claim  to  be  an  apostle,  and  more  especially  to 
the  Corinthians,  who  had  been  chiefly  called  by  his  ministry, 
and  collected  into  a Christian  church.  At  the  same  time  he 
states  the  privileges  to  which,  as  a minister  and  an  apostle,  he 
was  particularly  entitled  : — 1.  His  right,  as  a preacher  of  the 
gospel,  to  live  on  the  gospel  which  lie  preached  : this,  how- 
ever, he  waved,  and  chose  rather  to  work  with  his  own  hands 
at  tent-making,  than  to  be  an  expense  to  his  converts  or  a 
burden  to  the  church.  (See  2 Thess.  iii.  S,  9.)  2.  His  right  to 
marry;  for  so  wo  understand  his  “leading  about  a sister,  a 
wife,”  like  Peter,  who,  on  all  hands,  is  allowed  to  have  been 
a married  man.  (See  Matt.  viii.  14.) 

The  same  principle  which  led  St.  Paul  to  sacrifice  lus  privi- 
leges and  personal  comforts  to  the  great  cause  of  the  Saviour, 
led  him  also,  in  other  cases,  to  accommodate  himself  to  the 
prejudices  of  both  Jews  and  Gentiles,  so  far  as  he  conscien- 


Ver.  10.  If  any  man  see  thee— That  is,  seeing  you  do  so,  lie  may  be  en- 
couraged to  do  the  same,  without  the  knowledge  and  enlightened  views 
which  you  possess  ; and  this  may  lead  him  into  idolatry,  and  thereby  wound 

his  conscience. Be  emboldened—  Margin,  “ edified,”  or  ‘‘built  up;”  i.  e* 

in  error  and  in  vice.  Compare  note  chap.  viii.  1. 

Ver.  11.  Shall  the  weak  brother  perish ? — See  note  on  Rom.  xiv.  15. 

Chap.  IX.  Ver.  l.  Am  I not  free?— Meaning,_Lhat  his  time  and  talents  were 
at  his  own  disposal.  He  was  not.  in  bondage  to  any  man— a circumstance 

necessary  to  capacitate  him  for  his  itinerant  labours. Have  I not  seen 

Jesus  Christ  ? — This  was  necessary,  in  order  to  his  being  a competent  witness 
of  Christ’s  resurrection. 

Ver.  4.  Bower  to  eat  and.  to  drink  ?—[  Rather,  authority  or  right.  Power 
is  only  the  ability  to  do  a thing ; whereas  the  apostle  means  a right  to  do 
what  he  is  speaking  of.  1 —Bagster.  That  is,  labouring  for  the  public  good, 
have  we  not  a right  to  live  at  the  public  charge?  ... 

Ver.  5.  To  lead  about  a sister , a.  wife.? — i.  e.  a Christian  wife,  o/a  wife  who 
was  a sister  in  Christ.— Macknight.  Roman  Catholics  render  it,  ‘‘a  sister,  a 
woman:"  hut  Doddridge  remarks,  “ the  word  {gunaika)  has  no  force  at  all 
here,  if  it  be  rendered  a woman,  since  a sister  must  needs  he  such  ; and  it  w 
very  unlikely  that  an  apostle  should  carry  about  with  him  a woman  to  whom 
he  was  not  married  : yet  this  is  what  they  pretend  of  Cephas,  (or  Peter,)  and  of 
our  Lord’s  brothers.  . , . . 

Ver.  7.  Who  goeth  a warfare , &c.—  i.  e.  who  labours  without  expecting  to 
reap  some  of  the  fruits  of  his  labour? 

1269 


Ministers  to  be  supported.  1 CORINTHIANS. — CHAP.  X.  '1'he  Christian  life  a lure. 


charges  ? who  planteth  r a vineyard,  and  eateth 
not  of  the  fruit  thereof?  or  who  feedeth  s a 
flock,  and  eateth  not  of  the  milk  of  the  Hock  ? 

8 Say  I these  things  as  a man  ? or  saith  not 
the  law  the  same  also  ? 

9 For  it  is  written  h in  the  law  of  Moses,  Thou 
shalt  not  muzzle  the  mouth  of  the  ox  that 
treadeth  out  the  corn.  Doth  God  take  care  for 
oxen  ? 

10  Or  saith  he  it  altogether  for  our  sakes  ? 
For  our  sakes,  no  doubt,  this  is  written  : that 
he  1 that  plougheth  should  plough  in  hope ; 
and  that  he  that  thresheth  in  hope  should  be 
partaker  of  his  hope. 

1 1 If  j we  have  sown  unto  you  spiritual  things, 
is  it  a great  thing  if  we  shall  reap  your  carnal 
things  ? 

12  If  others  be  partakers  of  this  power  over 
you,  are  not  we  rather?  Nevertheless  k we 
have  not  used  this  power  ; but  suffer  all  things, 
lest  we  should  hinder  the  gospel  of  Christ. 

13  Do  ye  not  know  that  they  which  minister 
about  holy  things  'live  of  the  things  of  the 
temple  ? and  they  m which  wait  at  the  altar 
are  partakers  with  the  altar  ? 

14  Even  so  hath  the  Lord  n ordained  that  they 
0 which  preach  the  gospel  should  live  of  the 
gospel. 

15  But  I p have  used  none  of  these  things : 
neither  have  I written  these  things,  that  it 
should  be  so  done  unto  me  : for  q it  were  bet- 
ter for  me  to  die,  than  that  any  man  should 
make  my  glorying  void. 

16  For  though  1 preach  the  gospel,  I have 
nothing  to  glory  of : for  r necessity  is  laid 
upon  me  ; yea,  wo  is  unto  me,  if  I preach  not 
the  gospel ! 

17  For  if  I do  this  thing  willingly,  I have  a re- 
ward : but  if  against  my  will,  a dispensation 
s of  the  gospel  is  committed  unto  me. 

18  What  is  my  reward  then  ? Verily  that, 
when  I preach  the  gospel,  I may  make  the 


A.  M.  41161. 
A.  D.  57. 


f I>e.2U.G. 
Pr.27.18. 

g 1 Pe.5.2. 

h De.25.4. 

I Ti.6.18. 

i 2 Ti.2.6. 

J Ro.  15.27 

k 2 Co.11.7 
..9. 

12. 14. 

1 or,  feed. 

m Nu.18.8, 
&c. 

De.  18. 1. 


o Gr.6.6. 

p Ac. 20.34. 
2 Th.3.8. 

q 2Co.  11.10. 

r Je.1.17. 
20.9. 

s Col.  1.25. 


t Ro.  1. 14. 

Gu.5. 13. 
u Ac.  16.3. 

21. 23.. 26. 
v c.7  22. 
w Ro.15.1. 

2 Co.  1 1.29 
x c.  10.33. 
y Ro.  11.14. 
z Phi. 2. 16. 
3.14. 

1 Ti.6.12. 

2 Ti.2.5. 
a 2 Ti.4.8. 

J a.  1.12. 

1 Fe.5.4. 
Re.  2. 10. 
3.11. 

b Ro.8.13. 
a Ex.  13.21, 
22. 

Nu. 9. 18.. 
22. 

b Ex  14.19. 
22.29. 

c Ex.  16. 15. 
35. 

Ne.9. 15, 
20. 

Ps.78.24, 

25. 


gospel  of  Christ  without  charge,  that  I abuse 
not  my  power  in  the  gospel. 

19  For  though  I be  free  from  all  men,  yet 
have  I made  myself  servant  1 unto  all,  that  1 
might  gain  the  more. 

20  And  unto  the  Jews  I u became  as  a Jew, 
that  I might  gain  the  Jews ; to  them  that  are 
under  the  law,  as  under  the  law,  that  I might 
gain  them  that  are  under  the  law  ; 

21  To  them  that  are  without  law,  as  without 
law,  (being  not v without  law  to  God,  but  un- 
der the  law  to  Christ,)  that  I might  gain  them 
that  are  without  law. 

22  To  the  weak  w became  I as  weak,  that  I 
might  gain  the  weak  : I * am  made  all  things 
to  all  men,  that  >'  I might  by  all  means  save 
some. 

23  And  this  I do  for  the  gospel’s  sake,  that  I 
might  be  partaker  thereof  with  you. 

24  Know  ye  not  that  they  which  run  in  a race 
run  all,  but  one  receiveth  the  prize?  So  7-  run, 
that  ye  may  obtain. 

25  And  every  man  that  striveth  for  the  mas- 
tery is  temperate  in  all  things.  Now  they  do  it 
to  obtain  a corruptible  crown  ; but  we  an  * in- 
corruptible. 

26  I therefore  so  run,  not  as  uncertainly ; so 
fight  I,  not  as  one  that  beateth  the  air  : 

27  But  b I keep  under  my  body,  and  bring  it 
into  subjection : lest  that  by  any  means,  when 
I have  preached  to  others,  I myself  should  be 
a castaway. 

CHAPTER  X. 

1 The  sacraments  of  the  Jews  6 are  types  of  oura,  7 anil  their  punishments,  11  ex- 
amples for  us.  14  We  must  flee  from  idolatry.  21  WemuEl  not  make  the  Lord’s 

table  the  table  of  devils:  24  and  in  tilings  indifferent  we  must  have  regard  of  our 

brethren. 

MOREOVER,  brethren,  I would  not  that  ye 
should  be  ignorant,  how  that  all  our  fa- 
thers were  under  a the  cloud,  and  b all  passed 
through  the  sea ; 

2 And  were  all  baptized  unto  Moses  in  the 
cloud  and  in  the  sea  ; 

3 And  did  all  eat  the  same  spiritual  c meat ; 


tiously  could,  in  order  to  gain  them  to  the  gospel ; as  he  says 
in  ver.  '22,  “I  am  made  all  things  to  all  men,  that,  by  all 
means,  I might  win  some.” 

“ He  was  aware,  (says  Mr.  Robert  Hall,)  that  contentions 
about  practices  and  opinions,  comparatively  insignificant, 
were  generally  the  most  vehemently  and  uncharitably  carried 
on  by  men  who  are  the  most  cold  and  indifferent  in  the  de- 
fence of  truths  of  the  most  awful  moment.  Inflexible  in  him- 
self in  every  thing  which  was  of  vital  importance,  yet  accom- 
modating in  trivial  matters,  about  which  men  of  narrow  views 
pertinacimisly  contend,  he  shaped  the  course  of  his  usefulness 
to  the  winding  current  of  life,  and  to  the  flexure  of  circum- 
stances; and  was  ever  on  the  watch  to  see  how,  by  giving 
way  in  things  indiflerent,  he  might  gain  men  to  thegreat  cause 
which  he  lived  only  to  promote.” 

In  the  latter  part  of  this  chapter,  St.  Paul  explains  the 
grounds  and  motives  of  bis  conduct  in  some  beautiful  allusions 
to  the  gymnastic  exercises  of  the  Greeks  and  the  Olympic 
games.  First,  in  reference  to  the  stadium,  or  foot-race,  in 
which,  though  many  ran,  one  only,  namely,  the  foremost  of 
them,  was  crowned.  So  he  ran — and  exhorts  the  Corinthians 


Ver.  9.  Doth  God  take  care  for  oxen 7 — i.  e.  for  oxen  only. 

Ver.  10.  Or  saith  he  it  altogether— Macknight,  “ chiefly”— for  our  sakes  7 

Ver.  12.  If  others  be  partakers,  &c.  . . . are  not  toe  rather  7— Macknight. 
“ Ought  not  we  rather?” 

Ver.  13.  Do  ye  not  know 7 &c. — This  was  true,  both  with  respect  to  the 
Jews  anil  the  heathen. 

Ver.  16.  Nothing  to  glory  of  fin  that.]— So  Doddridge.  His  glory  was  in 
preaching  the  gospel  gratis. 

Ver.  20.  Became  as  a Jew—  See  Acts  xvi.  3 ; xxi.  26. 

Ver.  21.  To  them  that  are  without  law— i.  e.  the  Mosaic  law  ; namely,  the 
Gentiles. 

Ver.  23.  That  I might  be  partaker. — Namely,  of  the  blessings  of  the  gospel  ; 
but  Pearce  renders  it,  “ a joint  communicator,”  which  is  the  sense  given  by 
Doddridge. 

Ver.  21.  So  run  that  ye  may  obtain. — Macknight,  “ That  ye  may  lay  hold 
on  the  prize.”  I The  apostle  here  refers  to  the  Isthmian  games,  so  called  from 
bcin  _'  celebrated  on  the  isthmus  of  Corinth.  ]—Bagster. 

Ver.  25.  I s*  temperate  in  all  things. — “ "Would  you,”  says  Epictetus,  “ be  a 
victor  in  the  Olympic  games?  So  in  good  truth  would  I,  for  it  is  a glorious 
thing ; hut  pray  consider  what  must  go  before  and  what  may  follow,  and  so 
proceed  ti  the  attempt.  Yon  must  then  live  by  rule;  you  must  oblige  your- 
self fo  constant  exercise,  at  the  appointed  hour,  in  heat  and  cold  ; you  must 
abstain  from  wine  and  cold  liquors  ; in  a word,  you  must  he  as  submissive  to 
n”  the  directions  of  vour  master  as  to  those  of  a physician.” — Enchir.  chap. 

v,. A corruptible  crown.—  It  is  well  known  that  the  crown  in  the  Olj'mpic 

Sanies,  sacred  to  Jupiter,  was  of  wild  olive  ; in  the  Pythian,  sacred  to  Apollo. 

1270 


also  to  run,  that  they  might  gain  the  prize.  He  then  observes, 
that  to  all  who  contended  in  these  games,  whether  in  running 
or  combating,  it  was  absolutely  necessary  that  they  should 
practice  temperance ; and  this  he  recommends  as  equally  ne- 
cessary in  order  to  run  the  Christian  course,  or  fight  the  good 
fight  of  faith ; in  both  which  we  contend,  not  for  a fading  and 
corruptible  garland,  but  for  a crown  of  immortal  glory.  In  this 
contest  the  apostle  farther  remarks,  that  he  ran  “not  unob- 
served by  the  judge”  who  is  to  award  the  prize  ; and  he  fought 
not  as  one  that  beats  the  air,  merely  vapouring  without  an 
antagonist ; but  he  boxed , (alluding  to  the  same  games.)  “ bruis- 
ed, and  mortified  his  flesh,”  in  order  to  keep  his  body  in  sub- 
jection to  the  interests  of  his  soul— “Lest  having,  as  a herald, 
(says  he,)  proclaimed  the  gospel  to  others,  I should  myself  be 
disapproved,  and  rejected  by  that  Judge  who  alone  distributes 
the  rewards  of  immortality.” 

Chap.  X.  Ver.  1 — 33.  77ie  Jewish  institutions  being  types 
of  ours , the  punishments  inflicted  on  their  abuse  should  ope- 
rate as  warnings  to  us  Christians. — In  the  first  place,  their 
passing  through  the  -Red  Sea  initiated  them  into  the  religion 
of  Moses  in  a manner  similar  to  that  in  which  Christians  are 


of  laurel ; in  the  Isthmian  or  Corinthian,  of  the  pine,  &o.  Most  of  ihese  were 
evergreens,  but  they  would  soon  grow  dry,  and  break  to  pieces. 

Ver.  26.  Not  as  uncertainly.—"  Not  as  unnoticed,”  namely,  by  the  judge; 
or,  “not  as  neglecting  the  boundary  marks  of  the  course.”  See  Doddridge. 
So  fight  I.— Macknight,  “ So  I box.” 

Ver.  27.  I keep  under  my  body.— Doddridge,  “ I mortify  my  body.”  The 
original  term  properly  signifies  to  strike  on  the  face, -as  boxers  did.  —Doddridge. 

Bring  it  into  subjection.—"  I drag  off  as  a slave,"  as  the  victors  did 

their  conquered  antagonists. Lest  when  I have  preached— Doddridge, 

“Served  as  a herald;"”  Macknight,  ' proclaimed”  to  others — I mysrjj 
should  be  a castaway—  Doddridge,  “ 1 myself  should  he  disapproved,”  naitle- 
ly,  by  the  judge.  Macknight “ Lest  I myself  should  ho  not  approved.”  I One 
disapproved  by  the  judge  of  the  games,  as  not  having  fairly  deserved  the 
prize.  ]—Bagster. 

Chap.  X.  Ver.  1.  All  our  fathers,  &c.— Paul  speaks  of  himself  and  Jewish 

brethren. Under  the  cloud,  &c.— If  water  baptism  is  here  alluded  to,  as 

many  think,  it  does  not  seem  to  imply  immersion,  for  it  was  the  Egyptian 
army  that  was  immersed  ; but  it  is  not  unlikely,  that  in  the  cloud  passing  ovei 
them  to  guard  their  rear,  (which  it  did  effectually,  by  involving  their  enemies 
in  rain  and  darkness,)  it  might  distil  upon  the  Israelites  a mist,  or  gentle  rain, 
while  at  the  same  time  their  garments  were  sprinklrd  with  the  ocean’s  spray. 

Ver.  2.  Baptized  unto  Moses,  &c.— By  means  of  the  cloud  and  the  passage 
of  the  Red  sea,  an  obligation  similar  to  that  arising  from  baptism  was  im- 
posed on  them  to  obey  Moses  ; i.  e.  all  those  who  passed  with  Moses  through 
the  Red  sea,  and  followed  with  him  the  cloud  which  preceded  their  raaren, 
bound  themselves  by  this  act  to  honour,  obey  and  follow  him.-  Rob  Wahl 


Evil  thoughts 


l CORINTHIANS.— CHAP.  X. 


to  be  avoided. 


4 And  did  all  drink  the  same  spiritual  d drink : 
ror  they  drank  of  that  spiritual  Rock  that 
e followed  them  : and  that  Rock  was  Christ. 

5 But  with  many  of  them  God  was  not  well 
pleased : for  they  were  overthrown  f in  the 
wilderness. 

6 Now  these  things  were  s our  examples,  to 
the  intent  we  should  not  lust  after  evil  things, 
as  they  h also  lusted. 

7 Neither  be  ye  idolaters,  as  were  some  of 
them  ; as  it  is  > written,  The  people  sat  down 
to  eat  and  drink,  and  rose  up  to  play. 

S Neither  let  ds  commit  fornication,  as  some 
) of  them  committed,  and  fell  in  one  day  three 
and  twenty  thousand. 

9 Neither  let  us  tempt  lr  Christ,  as  some  of 
them  also  tempted,  and  were  destroyed  of 
i serpents. 

10  Neither  murmur  ye,  as  soipe  of  them  also 
,n  murmured,  and  were  destroyed  of  the  n de- 
stroyer. 

11  Now  all  these  things  happened  unto  them 
for  ° ensamples  : and  they  are  written  for  our 
admonition,  upon  whom  the  ends  of  the  world 
are  come. 

12  Wherefore  p let  him  that  thinketh  he  stand- 
eth  take  heed  lest  he  fall. 

13  There  hath  no  temptation  taken  you  but 
a such  as  is  common  to  man  : but  God  is  faith - 
lul,  who  r will  not  suffer  you  to  be  tempted 
above  that  ye  are  able ; s but  will  with  the 


A M.  4061. 
A.  D.  57. 


d Ex.  17.6. 

Nu. 20.11. 
e or,  went 
with. 

f Nu .14.29 

..35. 

26.64,65. 

He.3.17. 

J ude  5. 
g the 
figures. 

h Nu.11.4. 

33.34. 
i Ex.32.6. 

J Nu.25.1.. 
9. 

k Ex.  17.2,7 
1 Nu.21.6. 
m Nu.14.2, 
29. 

n 5Sa.24.16 
o or,  types. 

p Pr.28.14. 

Ro.ll.20. 
q or,  mode- 
rate. 

r Da. 3. 17. 

2 Te.  2. 9 
s Ja.5.11. 


t 1 Jn. 5.21. 
u Ro.4.1,12 
v c.9.13. 
wc.8.4. 
x Le.17.7. 

De.32.17. 

Ps.  106.37. 
y De.32.38. 
z De. 32.21. 

Job  9.4. 

Eze.22. 14. 
a c.6.12. 


temptation  also  make  a way  to  escape,  that 
ye  may  be  able  to  bear  it. 

14  Wherefore,  my  dearly  beloved,*  1 flee  from 
idolatry. 

15  I speak  as  to  wise  men  ; judge  ye  what  I 
say. 

16  The  cup  of  blessing,  which  we  bless,  is  it 
not  the  communion  of  the  blood  of  Christ  ? 
The  bread  which  we  break,  is  it  not  the  com- 
munion of  the  body  of  Christ  ? 

17  For  we  being  many  are  one  bread,  and  one 
body : for  we  are  all  partakers  of  that  one 
bread. 

18  Behold  Israel  after  u the  flesh  : v are  not 
they  which  eat  of  the  sacrifices  partakers  of 
the  altar? 

19  What  say  I then  ? that  the  idol  w is  any 
thing,  or  that  which  is  offered  in  sacrifice  to 
idols  is  any  thing  ? 

20  But  I say,  that  the  things  which  the  Gen- 
tiles sacrifice,  they  sacrifice  to  x devils,  and 
not  to  God : and  I would  not  that  ye  should 
have  fellowship  with  devils. 

21  Ye  cannot  drink  the  cup  of  the  Lord,  and 
the  cup  y of  devils  : ye  cannot  be  partakers  of 
the  Lord’s  table,  and  of  the  table  of  devils. 

22  Do  we  2 provoke  the  Lord  to  jealousy  ? 
are  we  stronger  than  he  ? 

23  All 1 things  are  lawful  for  me,  but  all  things 
are  not  expedient:  all  things  are  lawful  for 
me,  but  all  things  edify  not. 


introduced  into  the  church  by  baptism.  Thus  the  feeding  of 
Israel,  by  manna  from  heaven,  our  Lord  himself  represents  as 
figurative  of  his  doctrine  and  precepts,  (John  vi.  51,  &c. ;) 
while  the  water  from  the  rock,  which  followed  them  to  a con- 
siderable distance  through  the  wilderness,  typified  also  the 
grace  which  flows  from  Christ,  who  is  the  rock  of  our  salva- 
tion. (John  iv.  10,  &c.) 

As  these  merciful  supplies  of  temporal  food  represented  the 
blessings  of  the  new  dispensation,  so  the  impious  and  un- 
grateful behaviour  of  Israel  but  too  justly  represented  the  im- 
proper and  unbelieving  conduct  of  many  nominal  Christians 
and  hypocritical  professors.  The  history  of  Israel  is,  there- 
fore, but  too  justly  figurative  or  typical  of  the  New  Testament 
church,  which  consists  not  of  true  Israelites  only,  but  also  of 
many  who  have  nothing  but  the  name,  and  who,  therefore, 
when  tribulation  or  persecution  ariseth,  because  of  the  word, 
are  offended  and  apostatize,  even  because,  as  our  Lord  tells 
us,  they  have  no  root  (of  piety)  in  themselves,  (Matt.  xiii.  20.) 
“ Wherefore,  (saith  Paul,)  let  him  that  thinketh,”  and  is  con- 
fident “ that  he  standeth”  firm,  “ take  heed  lest  he  fall.”  The 
Scriptures,  while  they  encourage  believers  with  promises  of 
persevering  grace,  no  less  earnestly  caution  us  against  pre- 
sumption and  neglect.  The  whole  work  of  God  is  carried  on 
by  means  of  his  own  appointment. 

St.  Paul  now  returns  to  the  subject  of  idolatry,  and  cautions 
his  beloved  Corinthians  against  being  drawn  into  it,  as  was 
Israel  in  the  instances  he  had  recited;  and  we  are  much  in- 
clined to  believe  that  the  great  temptation  which  drew  Israel 
into  idolatry  was  the  same  with  which  the  people  of  Corinth 
were  now  tempted,  viz.  luxury  and  conviviality;  they  were 
invited  to  feast  in  the  idol  temples,  the  natural  consequence  of 
which  would  be  uniting  in  the  music  and  dancing  which  fol- 
lowed,. and  these  would  as  naturally  lead  to  that  licentious- 
ness, for  which  these  heathen  temples  were  so  much  fre- 
quented. 

The  apostle  now  adverts  to  the  solemnities  of  the  Lord’s 
Supper,  as  a farther  guard  to  them  against  partaking  of  the 
idol-feasts.  This  was  indeed  the  common  temptation  of  the 


heathen  world ; but  there  was  an  easy  and  an  obvious  way  of 
escape,  in  keeping  aloof  from  the  heathen  temples ; and  here 
is  a strong  argument  to  induce  them  so  to  do.  In  the  Chris- 
tian sacrament  they  held  communion  with  the  Saviour  : they 
spiritually  ate  his  flesh  and  drank  his  blood.  But  “what 
communion  hath  Christ  with  Belial  ?”  or  with  any  of  the  idols 
o:  the  heathen  world?  It  is  true,  indeed,  Christians  consider 
their  lifeless  images  as  mere  masses  of  wood  or  stone;  but 
since  the  heathen  themselves  supposed  them  to  be  inhabited 
by  demons  or  devils,  (as  our  translators  call  them,)  and  there- 
fore worshipped  them,  to  unite  with  them  in  any  part  of  their 
devotions  was  to  hold  communion  with  them  and  with  their 
gods  ; but,  says  he,  “ I would  not  that  ye  should  have  fellow- 
ship with  demons.”  That  would  be  to  provoke  the  Almighty 
to  jealousy,  as  the  idolatrous  Jews  did;  and  they  might  ex- 
pect the  like  awful  consequences  as  befell  them.  To  attempt 
this  would  be  to  “provoke  the  Lord  to  jealousy,”  as  they  did, 
which  would  be  as  imprudent  as  it  was  criminal ; for  who  can 
contend  with  him  ? 

Dr.  Macknight  here  remarks—  “ With  respect  to  the  ques- 
tions whether  the  meats  sacrificed  to  idols,  which  were  offered 
in  the  markets,  might  be  eaten  by  Christians,  and  whether 
they  might  eat  of  those  meats  in  the  houses  of  the  heathens, 
when  set  before  them  as  a common,  and  not  as  a religious 
meal,  the  apostle  observed,  first,  that  although,  under  the 
gospel,  all  meats  were  lawful,  all  meats  were  not  expedient 
for  every  person  ; and  even  where  they  are  expedient,  the  eat- 
ing of  them  may  not  extend  to  the  edification  of  others, 
(ver.  23.)  Secondly,  that  in  the  use  of  meats,  one  ought  to 
study  not  his  own  advantage  only,  but  the  advantage  of  his 
neighbour  also,  (ver.  24.)  And  having  laid  down  these  prin- 
ciples, he  desired  the  Corinthians  to  eat  whatever  was  sold  in 
the  shambles,  without  inquiring  whether  it  had  been  sacrificed 
to  idols  or  not;  because  they  knew  that  idols  have  no  domi- 
nion over  the  world,  but  that  ‘ the  earth  is  the  Lord’s,’  and 
all  that  it  contains,  (ver.  25,  25.)  And  if  a heathen  invited 
them  to  his  house,  and  they  inclined  to  go,  they  were  to  eat 
whatever  was  set  before  them,  asking  no  questions  for  con- 


Ver.  4.  That  followed  them. — Dr.  Wall  calculated  that  this  water,  which 
was  a stream,  or  river,  from  the  rock  of  Horeb,  running  in  a descent,  might 
attend  upon  Israel  in  their  peregrinations  for  37  years,  till  they  came  to  Ezion 
Gaber,  a sea-port,  where  it  might  run  into  the  ocean.  See  Num.  xxxiii.  36. 

Ver.  5.  God.  was  not  well  'pleased — Because  they  murmured  and  repined 
through  unbelief.  Compare  Heb.  iii.  16,  17. 

Ver  6.  Our  examples—  Margin  and  Doddridge,  “figures;”  or,  more 
literally,  "types.” 

Ver.  9.  Neither  let  us  tempt  Christ. — This  is  said  on  the  conviction  that  the 
Lord,  who  inhabited  the  Shechinah,  or  cioud  of  glory,  was  none  other  than  the 
Messiah,  John  i.  14. Destroyed  of  {or  byl  serpents. 

Ver.  10.  Destroyed  of  the  destroyer— i.  e.  death. 

Ver.  11.  Ensamples.— O' d English  for"  examples.”  Margin  and  Doddridge, 

' figures,”  or  more  liter?. ly,  types. Ends  of  theworld.—Gr.  “ of  the  ages 

rlsewhere  called  the  last  times,  the  last  days,  &c.  See  Heb.  i 2. 

. Ver.  12.  Him  that  thinketh— ox  is  confident — he  standeth — " Firmly  fixed  in 
the  divine  favour,”  says  Macknight.  See  note  on  chap.  vii.  40. 

Ver.  13.  Such  as  is  common  to  man. — According  to  Doddridge , such  as  is 
proportionable  to  human  strength. 

Ver.  15.  What  I say — 1.  e.  What  I am  about  to  say,  as  in  next  verse. 

Ver.  16.  The  bread— Macknight . “ The  loaf”— which,  we  break.— So  it 
(.ottos)  is  rendered.  Mat.  xvi.  9. 


Ver.  17.  For  toe.  &c. — fOr,  “ Because  there  is  one  bread,  (or  loaf,)  we,  who  are 
many,  are  one  body.”  By  this  sacrament,  and  the  faith  professed  in  it,  and 
the  grace  implied,  Christians  were  united  as  the  members  in  the  human 
body  ; seeing  they  were  one  with  Christ,  and  laid  fellowship  with  him,  and  one 
another,  by  partaking  of  the  same  bread,  as  a token  of  their  feeding  by  faith 

on  the  same  spiritual  nourishment  for  their  souls.  ] — Bagster. One  body — i.  e. 

mystically. 

Ver.  13.  Behold. — Doddridge,  “ Consider.”  &c. -Partakers  of  the  altar— 

i.  e.  participators  in  the  atonement,  and  in  the  worship.  So  by  eating  ol  these 
idolatrous  sacrifices  you  parlicipate  in  the  idolatry. 

Ver.  20.  Sacrifice  to  devils. — Gr.  " to  demons.”  Eisner  lias  " proved  at 
large,”  says  Doddridge,  “from  incontestable  authorities,  that  the  demons 
were  considered  as  present  at  these  sacrifices,  and  as  taking  part  with  the 
worshippers  in  the  common  feast ; by  which  (as  Maimonides  expresses  it) 
friendship,  brotherhood,  and  familiarity,  were  contracted  between  them,  be- 
cause all  ate  at  one  table,  and  sat  at.  one  hoard.”  , , 

Ver.  21.  The  cup — the  table  of  devils. — Gr.  " demons,”  throughout  this  and 
the  verse  preceding.  Our  opinion  of  the  existence  of  demons,  or  evil  spirits, 
and  their  power  over  mankind,  has  been  already  given  m various  parts  ot  the 
Gospels,  and  their  connexion  with  the  interests  of  idolatry  will  hatdlv  be  dis- 
puted. 

Ver.  23.  All  things  are  lawful.— See  chap.  vi.  15. 

1271 


('/  things  indifferent.  1 CORINTHIANS.— CHAP.  XI.  Rules  for  divine  worship. 


24  Let b no  man  seek  his  own,  but  every  man 
another’s  weal/h. 

25  Whatsoever  c is  sold  in  the  shambles,  that 
eat,  asking  no  question  for  conscience’  sake : 

20  For  d the  earth  is  the  Lord’s,  and  the  ful- 
ness thereof. 

27  If  any  of  them  that  believe  not  bid  you  to 
a feast,  and  ye  be  disposed  to  go  ; whatsoever 
• is  set  before  you,  eat,  asking  no  question  for 
conscience’  sake. 

28  But  if  any  man  say  unto  you,  . This  is  of- 
fered in  sacrifice  unto  idols,  eat  1 not  for  his 
sake  that  showed  it,  and  for  conscience’  sake  : 
for  e the  earth  is  the  Lord’s,  and  the  fulness 
thereof : 

29  Conscience,  I say,  not  thine  own,  but  of 
the  other : for  why  is  my  liberty  judged  of 
another  man's  conscience  ? 

30  For  if  I by  11  grace  be  a partaker,  why  am 
l evil  spoken  of  for  that  for  which  I give 
i thanks  ? 

31  Whether  ) therefore  ye  eat,  or  drink,  or 
whatsoever  ye  do,  do  all  to  the  glory  of  God. 

32  Give  k none  offence,  neither  to  the  Jews, 
nor  to  the  ' Gentiles,  nor  to  the  church  of  God : 

33  Even  as  I please  all  men  in  all  things,  not 
seekingmine  own  profit,  but  the  pro/?*  of  many, 
that  they  may  be  saved. 

CHAPTER  XI. 


I He  reproveth  them,  because  in  holy  assemblies  4 their  men  prayed  with  their  heads 
covered,  and  6 women  with  their  heads  uncovered,  17  and  because  generally  their 
meetings  were  not  for  the  better,  but  for  the  worse,  as,  21  namely,  in  profaning  with 
their  own  feasts  the  Lord’s  supper.  23  Lastly,  he  calleth  them  to  the  first  institu- 
tion thereof. 


BE  ye  followers 
of  Christ. 


of  me,  even  as  I also  am 


2 Now  I praise  you,  brethren,  that b ye  remem- 
ber me  in  all  things,  and  keep  c the  d ordinan- 
ces, as  I delivered  them  to  you. 


A.  M.  4061. 
A.  D.  57. 

b Phi.2.4,21. 
c 1 Ti.4.4 
d De.  10.14. 
l’s.24.1. 
50.12. 

e Lu.10.7. 
f c.8. 10,12. 
g ver.26. 

h or, thanks- 
giving. 

1 Ro.14.6. 

I 1 Co.3. 17. 

1 Pe.4.11. 

k Ro.  14.13. 

2 Co.6.3. 

1 Greeks. 
a Ep.5.1. 

1 Th.  1.6. 
b c.4.17. 
c Lu.1.6. 
d tradi- 
tion. 


e Ep.5.23. 


f Ge.3.16. 

1 Pe.3.1, 


5,6. 

g Jr..  14.23. 
c.  15.27 ,28 


h Ac.21.9. 

i Nu.5.18. 

De.2l.12. 
j Ge.5.1. 


k Ge.2.18, 
22,23. 

1 i.  e.  a co- 
vering, in 
sign  that 
she  is  un- 
der the 
power  of 
her  hus- 
band. 
Ge.24.65. 


n or,  veil 
o 1 Ti.6.4. 


3 But  I would  have  you  know,  that  the  head 
' of  every  man  is  Christ ; f and  the  head  of  the 
woman  is  the  man  ; * and  the  head  of  Christ 
is  God. 

4 Every  man  praying  or  prophesying,  having 
his  head  covered,  dishonoured)  his  head. 

5 But  every  woman  h that  prayeth  or  prophe- 
sieth  with  her  head  uncovered  dishonoured) 
her  head : for  that  is  even  all  one  as  if  she 
were  shaven. 

6 For  if  the  woman  be  not  covered,  let  her 
also  be  < shorn  : but  if  it  be  a shame  for  a wo- 
man to  be  shorn  or  shaven,  let  her  be  covered. 

7 For  a man  indeed  ought  not  to  cover  his 
head,  forasmuch  as  he  is  the  ) image  and  glory 
of  God  : but  the  woman  is  the  glory  of  the 
man. 

8 For  k the  man  is  not  of  the  woman  : but 
the  woman  of  the  man. 

9 Neither  was  the  man  created  for  the  wo- 
man ; but  the  woman  for  the  man. 

10  For  this  cause  ought  the  woman  to  have 
> power  on  her  head  because  of  the  angels. 

11  Nevertheless  neither  is  the  man  without 
the  woman,  neither  the  woman  without  the 
man,  in  the  Lord. 

12  For  as  the  woman  is  of  the  man,  even  so 
is  the  man  also  by  the  woman  ; but  all  m things 
of  God. 

13  Judge  in  yourselves : is  it  comely  that  a 
woman  pray  unto  God  uncovered  ? 

14  Doth  not  even  nature  itself  teach  you,  that, 
if  a man  have  long  hair,  it  is  a shame  unto  him  ? 

15  But  if  a woman  have  long  hair,  it  is  a 
glory  to  her : for  her  hair  is  given  her  for  a 
" covering. 

16  But  0 if  any  man  seem  to  be  contentious, 


science’  sake ; because,  by  no  reasonable  construction  could 
that  action  be  considered  as  a worshipping  of  idols,  even 
though  the  meat  they  were  going  to  eat  had  been  sacrificed 
to  an  idol,  (ver.  27.)  But  if.  on  such  an  occasion,  either  a 
Heathen,  or  a Jew,  or  a weak  Christian,  should  say  to  them, 
this  is  meat  sacrificed  to  an  idol,  they  were  to  abstain  from  it 
on  account  of  the  weak  conscience  of  him  who  showed  it ; 
because,  by  showing  it,  he  declared  that  he  considered  the 
eating  of  that  meat  as  a partaking  in  the  worship  of  the  idol 
to  whom  it  had  been  offered,  (ver.  28.)  If  thou  reply,  ‘ Seeing 
God  has  allowed  me  to  eat  all  kinds  of  meat,  why  should  I 
be  blamed  for  eating  any  particular  meat,  for  which  I give 
God  thanks'?’  (ver.  29,  30,)  my  answer  is,  for  the  very  reason 
that,  by  the  free  gift  of  God,  all  his  good  creatures  are  bestow- 
ed on  thee,  thou  art  bound  in  eating  and  drinking,  as  in  all 
thy  actions,  to  consult  the  glory  of  God,  who  has  commanded 
thee,  even  in  indifferent  actions,  to  consult  what  may  he  good 
for  the  edification  of  others,  (ver.  31.)” 

Upon  these  grounds  St.  Paul  exhorts  the  Corinthians  not  so 
to  use  their  Christian  liberty  as  to  give  occasion  of  stumbling 
to  either  Jews  or  Greeks.  This  was  the  apostle’s  own  method ; 
and,  in  the  first  verse  of  the  following  chapter,  he  exhorts 
them  in  this  instance  to  follow  him,  even  as  he  had  followed 
his  divine  Master. 

Chap.  XI.  Ver.  1 — 34.  St.  Paul  corrects  sundry  irregulari- 


Ver.  24.  Another's  wealth. — Doddridge , “Welfare;”  the  old  English  term 
“ weal”  seems  more  exact  and  appropriate  in  this  place. 

Ver.  25.  In  the  shambles— Doddridge  remarks,  that  the  Grecian  priests 
having  often  more  animal  sacrifices  than  could  be  eaten,  took  this  method  to 
dispose  of  the  surplus. 

Ver.  31.  Whether  therefore , &c.— [The  apostle  concludes  the  subject  by 
giving  them  a general  rule,  sufficient  to  regulate  every  man’s  conscience  and 
practice,— that  whether  they  eat  or  drink,  or  whatsoever  they  do,  to  do  it  all 
with  an  habitual  aim  to  the  glory  of  God;  by  considering  his  precepts,  and  the 
propiiety,  expediency,  appearance,  and  tendency  of  their  actions.]— Bagster. 

Ver.  33.  As  I please  all  men.— See  chap.  ix.  19 — 22. 

Chap.  XI.  Ver.  1.  Be  ye  followers  ofme.—\ This  verse  should  not  have  been 
separated  from  the  preceding  chapter,  with  which  it  is  intimately  connected, 
and  to  which  it  forms  an  appropriate  conclusion.]— Bagster.  So  Doddridge, 
Macknight,  Boothroyd,  and  Townsend. 

Ver.  2.  Keep  the  ordinances. — Doddridge,  “charges;”  which  word  here 
means  the  doct  rines  of  Christ  and  his  apostles,  whether  delivered  by  preaching, 
or  in  writing  ; but  doctrines  or  precepts  delivered  from  hand  to  hand,  for  a suc- 
cession of  ages,  before  they  were  committed  to  writing,  as  were  those  of  the 
Pharisees  and  the  Papists,  can  command  neither  obedience  nor  respect. 

Ver.  4.  Every  man  . . . having  his  head  covered. — Macknight , “ Having 
a veil  upon  his  head.”  This  seems  to  be  the  sense  of  the  passage,  though  not 
literally  so  expressed.  It  is  probable  that  the  Pharisees  had  introduced  the 
custom  of  men’s  wearing  veils,  in  imitation  of  the  heathen  ; it  had  a tendency, 
however,  to  confound  the  distinct  character  of  the  sexes,  and  is  therefore  here 
reprobated. 

Ver.  5.  Woman  with  head  uncovered. — [In  the  East,  if  a woman  appear  in 
public  unveiled,  she  is  immediately  supposed  to  be  deficient  in  modesty ; and 
consequently  she  would  dishonour  her  head,  her  husband , not  only  by  appa- 
1272 


ties  and  indecencies , into  xohich  he  hears  that  the  Corinthians 
had  fallen. — The  first  relates  to  the  manner  in  which  the 
different  sexes  had  exercised  their  prophetic  gifts,  for  it  is  most 
certain  that  the  extraordinary  gifts  bestowed  on  the  day  of 
Pentecost  were  not  confined  to  the  male  sex,  for  we  read  of 
prophetesses  as  well  as  prophets,  (Acts  ii.  17,  IS;  xxi.  9,  &c.,) 
and  the  apostle  does  not  censure  the  exercise  of  these  gifts, 
but  only  some  indecorous  circumstances  in  the  dress  ana 
manner  of  the  prophetesses.  To  understand  St.  Paul’s  re- 
proofs, it  is  necessary  to  recur  to  the  use  of  veils  both  among 
the  Jews  and  Greeks.  These  were  evidently  worn  by  the 
women  as  a token  of  modesty  and  subjection,  and  to  show 
that  they  were  under  the  power  of  their  husbands.  On  the 
other  hand,  men,  for  the  contrary  reason,  prayed,  preached, 
or  prophesied,  with  their  heads  uncovered,  to  show  that  they 
were  under  no  such  subjection ; and  the  ground  of  this  dis- 
tinction is  founded  in  nature  and  in  general  custom  : for  a 
woman  veiled  was  under  coverture,  that  is,  under  the  protec- 
tion of  her  husband,  or  (if  single)  of  her  father.  But  this  prac- 
tice in  men  was  effeminate,  and  at  the  same  time  dishonoured 
God,  whom  they  represented  : while  the  women,  by  an  op- 
posite conduct,  dishonoured  the  men.  These  improper  cus- 
toms, it  should  seem,  had  been  introduced  by  some  of  the 
false  teachers  wfm  had  opposed  Paul,  and  had  endeavoured 
probably  to  bring  into  contempt  the  regulations  he  had  estab- 


rently  throwing  off  the  sign  of  her  subjection,  but  by  appearing  like  those 
women  who  had  their  hair  shorn  off,  or  shaven,  as  the  punishment  of  adultery  ; 
a custom  which  Tacitus  informs  us  prevailed  among  the  Germans.]— Bag- 
ster. 

Ver.  6.  Shorn  or  shaven— The  first  word,  as  distinguished  fromthe  second, 
means  to  have  the  hair  cut  clpse,  or  cropped.  Macknight  says,  the  Jews  and 
ancient  Germans  used  to  punish  adulteresses  by  shaving  their  heads. 

Ver.  10.  Power  on  her  head— Meaning  a veil , as  intimating  her  being  under 

coverture,  or  subject  to  the  power  of  her  husband. Because  of  the  angels. 

— This  is  very  perplexing.  1.  Some  say,  human  angels  ; i.  e.  the  angels  of  the 
churches,  (Rev.  i.  20.)  But  if  the  thing  were  itself  indecent.,  it  must  surely  be 
as  indecorous  before  laymen  as  before  the  clergy.  2.  Others  sav,  evil  angels, 
demons,  who  are  no  doubt  often  present  in  our  churches  ; but  there  seems  no 
reverence  due  to  them,  nor  reason  in  the  precept  so  understood.  3.  Hammond 
Doddridge , &c.  interpret  it  of  holy  angels,  who  certainly  attend  our  assem- 
blies, and  demand  respect.  See  Heb.  i.  14.  1 Peter  i.  12. 

Ver.  14.  If  a man  have  long  hair—  In  the  East,  the  men  wear  their  hair 
very  short,  and  the  women  very  Jong.  Long  hair  in  the  men  is  a mark  of  effe- 
minacy.  It  is  a shame  — [Because  a proof  of  effeminacy  and  folly;  and 

because  it  was  considered  as  a mark  of  inferiority.  It  may  also  he  remarked, 
that  there  were  a set  of  wretched  despicable  beings,  both  at  Rome  and  Corinth, 
called  Pathics,  who  are  said  to  have  imitated  the  dress  and  manners  of  wo- 
men.]—Bagster. 

Ver.  15.  A glory—  [Or,  an  honour  or  credit  to  her ; as  indicating  that  she 
had  done  nothing  to  deprive  her  of  it ; and  also  showing  that  she  did  not  object 
to  wear  it  as  a natural  veil,  and  as  an  emblem  of  subjection.] — Bagster.^ 

Ver.  16.  But  if.  &c.— [But  if  any  person  puts  himself  forward  as  a defender 
of  these  points,  let  him  know  that  we  have  no  such  custom  either  among  the 
Jews  or  tne  churches  of  Christ.  ]— Bagster 


..  M.  4061. 
A.  D.  57. 


Of  the  Lord's  supper.  1 CORINTHIANS 

we  liave  no  such  custom,  neither  the  churches 
of  God. 

1 7 Now  in  this  that  I declare  unto  you  I praise 
you  not,  that  ye  come  together  not  for  the  bet- 
ter, but  for  the  worse. 

18  For  first  of  all,  when  ye  come  together  in 
the  church,  I hear  p that  there  be  ‘i  divisions 
among  you ; and  I partly  believe  it. 

19  For  there  must  r be  also  * heresies  among 
you,  that  1 they  which  are  approved  may  be 
made  manifest  among  you. 

20  When  ye  come  together  therefore  into  one 
place,  u this  is  not  to  eat  the  Lord’s  supper. 

21  For  in  eating  every  one  taketh  before  other 
his  own  supper  : and  one  is  hungry,  and v ano- 
ther is  drunken. 

22  What  ? have  ye  not  houses  to  eat  and  to 
drink  in  ? or  despise  ye  the  church  of  God, 
and  shame  them  that  w have  not  ? What  shall 
I say  to  you?  shall  I praise  you  in  this?  I 
praise  you  not. 

23  For  x I have  received  of  the  Lord  that 
which  also  I delivered  unto  you,  That  the  Lord 
Jesus  y the  same  night  in  which  he  was  betray- 
ed took  bread : 

24  And  when  he  had  given  thanks,  he  brake 
it,  and  said,  Take,  eat : this  is  my  body,  which 
is  broken  for  you : this  do  2 in  remembrance 
of  me. 

25  After  the  same  manner  also  he  took  the 
cup,  when  he  had  supped,  saying,  This  cup  is 
the  new  testament  in  my  blood:  this  do  ye,  as 
oft  as  ye  drink  it,  in  remembrance  of  me. 

26  For  as  often  as  ye  eat  this  bread,  and  drink 
this  cup,  11  ye  do  show  the  Lord’s  death  till  he 
b come. 

27  Wherefore  whosoever  shall  eat  this  bread, 
and  drink  this  cup  of  the  Lord,  c unworthily, 


p c.l.11,12. 

<i  °q. 

8chi8ine. 
r Mut.18.7. 
2 Pe.2.1,2. 


w are  pcc- 
t c.15  3. 

7 Mat.  26. 26 
z or,  for  a. 
u or.  show 


Jn.6. 63,6? 

c.  10.21 


d 2 Co.  13.5. 
IJn.3.20, 
31. 


g Ps.94.12, 
13. 

He.  12. 5.. 


h judgment 
a 1 Th.  1.9. 


f or,  minis- 
tnca. 


iished  when  present  with  them ; but  he  appeals  to  their 
reason  against  the  indecorous  character  of  their  innovations, 
and  their  inconsistency  with  the  practice  of  all  the  Christian 
churches. 

What  the  apostle  says  of  divisions  (or  schisms)  among  them 
is  repetition,  (see  chap.  i.  10,  &c.  :)  and  into  the  nature  of  here- 
sies we  shall  have  a farther  occasion  to  inquire.  See  Gal.  v.  20. 

A more  serious  abuse  than  any  of  the  preceding,  appears  to 
have  taken  place  relative  to  the  Lord’s  Supper,  which  they 
seem,  in  some  degree,  to  have  assimilated  to  the  feasts  in  the 
idol-temples,  mingling  with  the  sacred  elements  the  provisions 
for  their  own  suppers,  forming  convivial  parties  in  the  church; 
and  while  the  poor  were  unprovided  for,  the  rich  indulged 
themselves  to  great  excess. 

Shocked  at  the  idea,  the  apostle  expresses  himself  with 
more  than  his  usual  severity.  “ What ! (says  he)  have  ye  not 
houses  to  eat  and  drink  in,  that  ye  come  to  the  Lord’s  table 
to  take  your  meals ; and  instead  of  being  united  as  the  disciples 
of  Christ  should  be,  ye  fall  into  little  parties  with  your  favour- 
ite leaders,  and  such  of  you  as  have  provisions  eat  and  drink 
even  to  excess ; while  the  poor,  who  are  guests  equally  wel- 
come at  the  Lord’s  table  with  the  rich,  are  neglected  and  de- 
spised. “ This  is  not  [the  way]  to  eat  the  Lord’s  Supper 
and  then  he  proceeds  to  repeat  what  he  had  before  delivered  to 
them;  namely,  “That  the  Lord  Jesus,  the  same  night  in 
which  he  was  betrayed,  took  bread”— that  is,  took  one  of  the 
tmleavened  cakes  that  had  been  provided  for  the  Passover,  and 
brake  and  distributed  it  to  his  disciples,  as  we  find  related  by 
the  Evangelists.  (Matt.  xxvi.  26 — 28.  Luke  xxii.  19,  20.) 
Now  in  this  way  of  celebrating  the  Lord’s  Supper,  believers 
show  (or  exhibit)  the  emblems  of  his  sufferings  and  death  in  a 
most  striking  manner,  as  thus  represented  by  an  eminent  di- 
vine of  the  present  day : — 


-CHAP.  XII.  Diversity  of  spiritual  gifts 

shall  be  guilty  of  the  body  and  blood  of  the 
Lord. 

28  But  let  a man  examine  d himself,  and  so  let 
him  eat  of  that  bread,  and  drink  of  that  cup. 

29  For  he  that  eateth  and  drinketh  unwor- 
thily, eateth  and  drinketh  e damnation  to  him- 
self, not  discerning  the  Lord’s  body. 

30  For  this  cause  many  are  weak  and  sickly 
among  you,  and  many  sleep. 

31  For  if  1 we  would  judge  ourselves,  we 
should  not  be  judged. 

32  But  when  we  are  judged,  we  s are  chas- 
tened of  the  Lord,  that  we  should  not  be  con- 
demned with  the  world. 

33  Wherefore,  my  brethren,  when  ye  come 
together  to  eat,  tarry  one  for  another. 

34  And  if  any  man  hunger,  let  him  eat  at 
home ; mat  ye  come  not  together  unto  h con- 
demnation. And  the  rest  will  I set  in  order 
when  I come. 

CHAPTER  XII. 

1 Spiritual  gifts  4 are  divers.  7 yet  all  to  profit  withal.  8 And  to  that  end  are  di- 
versely bestowed  : 12  that  by  the  like  proportion,  as  the  members  of  a natural  body 
tend  all  to  the  16  mutual  decency,  22  service,  and  26  succour  of  the  same  body  ; 
27  so  we  should  do  one  for  another,  to  make  up  the  mystical  body  of  Christ. 

NOW  concerning  spiritual  gifts,  brethren,  I 
would  not  have  you  ignorant. 

2 Ye  know  that  ye  were  Gentiles,  carried 
away  unto  these  dumb  a idols,  even  as  ye  were 
led. 

3 Wherefore  I give  you  to  understand,  that 
no  man  b speaking  by  the  Spirit  of  God  calleth 
Jesus  c accursed  : and  d that  no  man  can  say 
that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost. 
4 Now  there  are  diversities  eof  gifts,  but  the 
same  Spirit. 

5 And  there  are  differences  of  f administra- 
tions, but  the  same  Lord. 

6 And  there  are  diversities  s of  operations, 
but  it  is  the  same  God  which  worketh  all  in  all. 

“ In  eating  of  this  bread,  and  drinking  of  this  cup,  (says  Dr. 
Belfrage ,)  we  show  the  manner  of  our  Lord’s  death.  The 
breaking  of  the  bread  represents  the  sufferings  of  his  body ; the 
pouring  out  of  the  wine,  the  shedding  of  his  blood.  And  while 
we  contemplate  these,  shall  not  penitential  sorrow  rend  our 
hearts?  Shall  net  we  pour  out  our  hearts  before  him,  in  the 
language  of  devotional  feeling?  ....  In  eating  of  this  bread, 
and  drinking  of  this  cup,  we  profess  our  interest  in  the  bless- 
ings of  Christ’s  death,” — show  our  affectionate  remembrance 
of  his  love  and  kindness,  and  our  inviolable  attachment  to  the 
doctrine  of  the  cross. 

But  this  is  not  a feast  to  be  partaken  of  with  levity  or  indif- 
ference: “Let  a man  examine  himself”  with  what  temper 
and  disposition  he  is  prepared  to  receive  it,  and  if  he  discern? 
therein  the  emblems  of  our  Lord’s  death,  and  feels  a proper 
sense  of  his  obligations  to  his  love—  “ So  let  him  eat.”  But 
“ he  that  eateth  and  drinketh  unworthily,”  that  is,  as  Dr. 
Doddridge  explains  it,  “in  an  irreverent,  profane,  and  unwor- 
thy manner,”  is  guilty  of  [profaning]  the  body  and  blood  of 
Christ,  and  thereby  eateth  and  drinketh  judgment  unto  him- 
self. For  this  cause  many  are  weak  and  sickly,  and  many 
sleep  in  religious  indifference,  if  not  in  death. 

Chap.  XII.  Ver.  1 — 31.  'Vhe  variety  of  spiritual  gifts , and 
their  design.— One  great  cause  of  the  dissensiqns  and  divisions 
in  the  church  of  Corinth,  certainly  was  the  improper  display 
of  spiritual  ' gifts  among  its  members,  and  their  undue  attach- 
ment to  the  most  showy  and  popular  talents,  instead  of  those 
which  were  the  most  useful  to  the  church.  It  appears,  also, 
that  there  were  false  pretensions  to  these  gifts  in  some  in- 
stances, which  fact  induces  the  apostle  to  insert  a caveat 
against  their  being  misled  by  ambitious  and  vain-glorious 
men.  1.  They  might  be  certain  that  no  man,  though  he  were 
a Hebrew  of  the  Hebrews,  or  even  the  high  priest  himself, 


Ver.  20.  This  is  not  to  tat , &c. — Margin,  “Ye  cannot  eat”  the  Lord’s  Sup- 
per— i.  e.  not  in  this  way.  Macknight , “Your  coming  together  into  one  place 
is  not,”  &c.;  i.  e.  it  is  not  merely  meeting  at  the  same  place,  unless  you  are 
united  in  the  same  devotional  views. 

Ver.  21.  Is  drunken.— Doddridge,  “ Drinks  to  excess.” 

Ver.  22.  And  shame  them  that  have  not— That  is,  says  Doddridge , “ that 
nave  not  provisions  and  accommodations  of  their  own  i.  e.  the  poor. 

Ver.  26.  Ecu  this  bread.— Anti-papistical  writers  here  observe,  that  this  ele- 
ment bears  the  name  of  bread  after  consecration  ; consequently  was  not  tran- 
substantiated. 

Ver.  27.  Shall  be  guilty — [That  is,  ‘ Shall  be  guilty  with  respect  to  the  body 
and  blood  of  Christ,”  in  not  making  any  distinction  between  the  broad  and 
wine  which  lepresent  them,  and  that  used  on  ordinary  occasions.] — Bagster. 

Ver.  29.  Damnation. — Macknight , “ punishment ;”  but  all  commentators 
a^ree  in  reprobating  what  the  former  calls  “ an  unhappy  mistake”  in  our  ver- 
sion. See  our  note  on  Rom.  xiv.  23. 

Ver.  30.  Many  sleep.— Commentators  generally  apply  this  to  the  sleep  of 
160 


death  j and  it  is  true,  that  the  death  of  believers  is  called  a sleep,  (ch.  xv.  21  ;) 
but  this  is  called  a chastening  of  the  Loid,  tnat  such  might  not  be  condemned, 
(verse  32,)  which  implies  a recovery  from  their  sleep.  We  therefore  incline  to 
understand  the  phrase  as  implying  a religious  torpor.  See  Mat.  xxv.  5. 
Ephes.  v.  14. 

Chap.  XII.  Ver.  2.  These  dumb  idols. — The  images  with  which,  in  that 

idolatrous  city,  they  were  every  where  surrounded. Even  as  ye  were  led — 

Ey  the  popular  superstition,  and  by  the  artifices  of  their  priests. 

Ver.  3.  Accursed—  Gr  Anathema.  Moses  says.  “ He  that  is  hanged,  is 
accursed  of  God,”  (Deut.  xxi.  23.)  which  applies  equally  to  1-hose  that  were 
crucified,  so  that  “The  hanged  Christ”  is  applied  to  our  Lord  Jesus  Christ 
by  the  infidel  Jews,  as  a title  of  reproach,  to  tne  present  day. 

Ver.  4.  Gifts— \ Gracious  endowments  by  the  extraordinary  influence  of 
the  Holy  Spirit.]—- Bagster. 

Ver.  6.  The  same  God. — Comparing  this  verse  with  the  two  preceding,  wt 
have  an  argument  for  the  proper  divinity  of  the  Holy  Spirit,  here  calleubotli 
God  and  Lord. 


1273 


Excellence  of  the  1 CORINTHIANS. — CHAP.  XIII.  gift  of  prophecy. 


7 But  the  manifestation  of  the  Spirit  is  given 
to  every  man  to  profit  h withal. 

8 For  to  one  is  given  by  the  < Spirit  the  word 
of  ) wisdom  ; to  another  the  word  of  k know- 
edge  by  the  same  Spirit; 

9 To  another  faith  i by  the  same  Spirit;  to 
another  the  gifts  of  m healing  by  the  same 
Spirit ; 

10  To  another  the  working  of  miracles ; to 
another  prophecy ; to  another  discerning  of 
" spirits  ; to  another  divers  kinds  of  0 tongues ; 
to  another  the  interpretation  of  tongues  : 

11  But  all  these  worketh  that  one  and  the  self- 
same Spirit,  dividing  p to  every  man  severally 
as  he  will. 

12  For  as  the  body  is  one,  and  hath  many 
members,  and  all  the  members  of  that  one 
body,  being  many,  are  one  body  : so  i also  is 
Christ. 

13  For  by  one  Spirit  are  we  all r baptized  into 
one  body,  whether  we  he  Jews  or  s Gentiles, 
whether  we  be  bond  or  free ; and  have  been  all 
made  to  * drink  into  one  Spirit. 

14  For  the  body  is  not  one  member,  but  many. 

15  If  the  foot  shall  say,  Because  I am  not 
the  hand,  I am  not  of  the  body  ; is  it  therefore 
not  of  the  body  ? 

16  And  if  the  ear  shall  say,  Because  I am  not 
the  eye,  I am  not  of  the  body ; is  it  there- 
fore not  of  the  body  ? 

17  If  the  whole  body  were  an  eye,  where  were 
the  hearing  ? If  the  whole  were  hearing,  where 
were  the  smelling  ? 

18  But  now  hath  God  set " the  members  every 
one  of  them  in  the  body,  as  T it  hath  pleased 
him. 

19  And  if  they  were  all  one  member,  where 
were  the  body '? 


A.  M.  <06!. 
A.  D.  57. 

b Kp.4.7. 

I U 1 1.2, 3. 

) c.2.0,7. 

k c.  13.2. 

1 K.-.iH. 

m Ma.IG.IS 
Ja.5. 14. 

n 1 Jtl.4.1 

0 Ac.  2. 4 ,7.. 
11. 

p ver.6. 

q ver.  27. 

r Jn.  1.16. 
Ep.4.5. 

s Greeks 

1 Jn.7  37.. 
39. 

u ver.  23. 

v Ro.12.3. 
ver.ll. 


wEc.4.9..12 

9.14,15. 

X QTyPUl  on. 
y or,  divi- 
sion. 

z Ep.5.30. 
a f, n.6. 13. 
b Ac.  13.1. 
c ver.10. 
d ver.9. 
c Nil. 11. 17. 
f He.  13. 17, 
24. 

g or,  kinds. 
h Ac.2.8..11 
i or , powers 
j c.14.39. 
k Mnt.5.6. 

J,u.l0l2. 
a 2 Co.  12.4. 
b 1 Pe.4.8. 


20  But  now  are  they  many  members,  yet  out 
one  body. 

21  And  the  eye  cannot  say  unto  the  hand,  I 
have  no  need  of  thee  : nor  again  the  head  to 
the  feet,  I have  no  need  of  you. 

22  Nay,  much  more  those  w members  of  the 
body,  which  seem  to  be  more  feeble,  are  ne- 
cessary : 

23  And  those  members  of  the  body,  which 
we  think  to  be  less  honourable,  upon  these  we 
x bestow  more  abundant  honour  ; and  our  un- 
comely parts  have  more  abundant  comeliness. 

24  For  our  comely  parts  have  no  need : but 
God  hath  tempered  the  body  together,  having 
given  more  abundant  honour  to  that  part 
which  lacked  : 

25  That  there  should  be  no  y schism  in  the 
body  ; but  that  the  members  should  have  the 
same  care  one  for  another. 

26  And  whether  one  member  suffer,  all  the 
members  suffer  with  it ; or  one  member  be 
honoured,  all  the  members  rejoice  with  it. 

27  Now  ye  are  the  body  of  Christ,  and  mem- 
bers * 1 in  particular. 

28  And  God  hath  set  some  in  the  church,  first 
a apostles,  secondarily  b prophets,  thirdly  teach- 
ers, after  that c miracles,  then  gifts  of d healings, 
p helps, f governments,  s diversitiesof 11  tongues. 

29  Are  all  apostles  ? are  all  prophets  ? are  all 
teachers  ? are  all  < workers  of  miracles  ? 

30  Have  all  the  gifts  of  healing  ? do  all  speak 
with  tongues  ? do  all  interpret  ? 

31  But  covet  ) earnestly  the  best k gifts:  and 
yet  show  I unto  you  a more  excellent  way. 

CHAPTER  XIII. 

1 All  gifts,  2,  3 how  excellent  soever,  are  nothing  worth  without  charity.  4 The  praipes 
thereof,  and  13  prelation  before  hope  and  faith. 

THOUGH  I speak  with  the  tongues  of  men 
and  of  a angels,  and  have  not  b charity,  1 


could  speak  by  the  Spirit  of  God,  who  reviled  our  Saviour  for 
his  crucifixion,  as  it  is  well  known  the  unbelieving  Jews  did. 
If  even  they  should  work  miracles  and  cast  out  devils,  they 
could  no  more  act  under  the  influence  of  God’s  Spirit,  than 
could  the  prophets  of  idolatry  spoken  of  by  Moses.  (Deut. 
xiii.  1 — 5.)  On  the  other  hand,  he  that  should  call  Jesus  Lord, 
and  should  seek  to  promote  his  honour  and  service,  might 
fairly  be  considered  as  speaking  under  the  influences  of  the 
Holy  Spirit. 

We  are  aware  that  learned  and  good  men  have  attempted  to 
distinguish  and  explain  the  various  operations  of  the  Divine 
Spirit,  and  to  appropriate  them  to  the  ddFerent  classes  of 
Christian  ministers ; but  however  ingenious  maybe  the  con- 
jecture, (see  note  on  ver.  23,)  we  doubt  if  it  can  be  depended 
on  : for  various  gifts,  we  apprehend,  were  conferred  on  the 
same  persons,  and  perhaps  all  of  them  on  the  apostles. 


Ver.  8.  To  one  is  given  ....  the  word  of  wisdom  ....  the  word  of 
knowledge—  PreL  Townsend  has  given  in  his  Arranged  New  Testament  a 
copious  abstract  of  the  very  learned  discussions  of  the  first  Lord  liar  ring  ton. 
(the  friend  of  Watts  and  Doddridge  ) to  which  wc  shall  make  some  references, 
without  pledging  ourselves  to  adopt  his  explications,  though  nearly  followed, 
not  only  by  Mr.  T..  hut  also  by  Bishop  Ifo  r sley  and  Dr.  Dales.  By  “the  word 
of  wisdom,”  he  understands  that  knowledge  peculiar  to  an  apostle;  and  by 
" the  word  of  knowledge,”  the  like  attainment  of  the  prophets.  But  with  all 
due  submission  I o these  great,  names,  vve  consider  wisdom  as  an  immediate 
endowment  from  hea'eu;  knowledge,  as  an  acquired  talent,  no  less  the 
gift  of  God,  though  the  result  of  experience  and  of  study.  Paul  eminently  pos- 
sessed both. 

Ver.  9.  To  another  faith.— According  to  Locke,  a full  persuasion  of  the 
truth  of  the  gospel. 

Ver.  lo.  The  working  of  miracles— This,  as  distinguished  from  the  gift  of 
healing,  may  intend  the  power  of  inflicting  disease  and  death,  as  in  the  case 

of  Ananias  and  Sapphira,  &c. Discerning  of  spirits — i.  e.  of  detecting 

hypocrisy,  or  imposition,  as  in  the  case  just  referred  to. Divers  kinds  of 

tongues  ....  the  interpretation  of  tongues. — From  this  distinction  of  ta- 
lent, it  is  evident  that  some  possessed  the  talent  of  interpreting  tongues  who 
had  not  the  power  of  speaking  them. 

Ver.  IL(  Severally  as  he  will— Doddridge,  “ As  he  thinketh  fit Mack- 
night,  “Ashe  pleaseth.”  From  this  expression  has  been  forcibly  argued 
the  distinct  personality  of  the  Holy  Spirit. 

Ver.  12.  For  of  the  body  is  one. — [The  apostle  here  illustrates  the  wisdom 
and  goodness  of  the  Holy  Spirit,  in  Ins  distribution  of  spiritual  gifts,  by  the  si- 
militude of  the  human  body  ; which,  though  formed  of  many  members,  con- 
stitutes one  harmonious  system,  every  member  having  its  proper  use  and  ca- 
pacity for  the  common  benefit.]— Bagster. So  also  is  Christ— i.  e.  Christ 

mystical,  or  his  true  church. 

Ver.  13.  Drink  into^one  Spirit. — Namely,  the  Spirit  of  Christ,  which  also 
animates  his  church. 

Ver.  15.  If  the  foot  shall  say. — This  beautiful  apologue  reminds  us  of  the 
political  apologue  of  Menenius  Agrippa.  At  a time  when  the  lower  orders 
of  the  Roman  people  were  rising  in  insurrection  against  the  nobles,  this  cele- 
orated  orator  and  general  addressed  to  them  this  fable : — That  once  upon  a 
time,  when  the  different  members  .f  the  human  body  were  not  in  that  state 
of  unity  in  which  they  now  are,  they  became  discontented,  because  all  the 
iruits  of  their  labour  were  bestowed  upon  the  belly,  which  did  nothing  but  lie 
1274 


The  apostle  Paul  then  illustrates  the  use  of  these  various 
gifts  to  the  body  of  Christ  mystical,  or  the  Christian  church, 
the  members  of  which  he  compares  to  the  different  members 
of  the  human  body,  all  of  which  contribute,  by  their  different 
functions,  to  the  service  and  perfection  of  the  whole;  so  that 
no  Christian  ought  to  be  despised  for  the  meanness,  nor  idol- 
ized for  the  splendour,  of  his  gifts.  -A  11  the  officers  of  the 
church,  and  all  its  members,  are  useful  and  honourable  in  their 
respective  places.  The  Corinthians,  however,  encouraged  an 
ambition  for  the  best  or  most  splendid  gifts;  but  the  apostle 
holds  out  to  them  a far  better  way  in  true  Christian  charity, 
or  in  love  to  God  and  man. 

Chap.  XIII.  Ver.  1 — 13.  77te  ■pre-eminence  of  Christian, 
love  to  all  other  gifts. — Drs.  Doddridge , Macknight , and  other 
eminent  commentators,  begin  this  chapter  with  the  last  verse 
of  the  preceding;  and  if,  with  our  translators,  we  understand 


at  ease  and  enjoy  them.  The  hands  therefore  refused  to  convey  food  to  the 
mouth,  the  mouth  to  receive  it.  and  the  teeth  to  chew  it.  Acting  on  this 
principle,  they  reduced  the  corpulency  of  the  belly  : but,  at  the  same  time,  the 
whole  body,  with  all  its  members,  became  enfeebled,  and  were  reduced  to 
the  last  stage  of  a decline.  It  was  then  found  that  the  idle  belly  (as  they 
called  it)  contributed  no  less  to  the  nourishment  of  the  whole  body  than  the 
other  members  did  to  the  support  of  the  belly.— This  ingenious  fable  convinced 
the  people  that  the  senators  were  as  necessary  to  the  body  politic  as  were 
themselves.— Livy,  Bk.  ii.  chap.  32. 

Ver.  23.  Cur  un com ely  parts  have  'more  abundant  comeliness—  i.  c.  hy 
means  of  ornamental  dress.  So  in  the  mystical  body  of  Christ,  those  mem 
hers  of  least  apparent  consequence,  and  personal  comeliness,  are  often  ei 
(lowed  v\ilh  talents  of  the  fust  order— they  “have  more  abundant  come- 
liness.” 

Ver.  25.  That  there  should  he  no  schism.— The  same  word  is  used  chap 

i.  10  ; xi.  18  : and  it  appears  from  the  context  in  the  former  place,  that  the  Co- 
rinthians split  themselves  into  little  parties  under  the  name,  though  without 
the  sanction  of  their  favourite  preachers;  solar,  at  least,  as  respects  Paul, 
Apollos,  and  Cephas.  These  parties,  though  they  met  in  one  house,  probably 
met  in  separate  rooms,  and  held  little  or  no  communion  with  each  other.  See 
chap.  xi.  20 — 22. 

Ver.  26.  Whether  one  member  suffer,  &c. — This  is  the  doctrine  of  sym- 
pathy, arising  literally  from  the  nervous  system,  by  which  the  head  and  the 
heart  participate  in  the  sufferings  of  the  hand  or  foot,  &c.  So  in  a Christian 
church,  the  heads  of  it  should  sympathize  in  the  sufferings  of  the  humblest 
members. 

Ver.  23.  First  avostles,  <fcc.— Mr.  Townsend  has  given  a table,  comparing 
this  and  the  two  follpwing  verses  with  verses  8 to  10.  and  assigning  to  each 
order  of  ministers  his  peculiar  talent,  as  to  apostles  wisdom,  to  prophets 
knowledge,  &c.  according  to  the  system  of  Lord  Barrington,  Bp.  Horsley,  &c. ; 
but  we  confess  that  this  system  appears  to  us  more  ingenious  than  satisfactory. 

After  that  miracles,  then  gifts,  &c.—i.  e.  those  who  hail  the  power  of 

working  miracles,  and  healing  diseases. Helps,  governments—  May  refer. 

as  we  conceive,  to  those  who  assisted  or  superintended  schools,  or  other  cha- 
rities for  the  poor. 

Ver.  31.  But  covet  earnestly — Macknight , “ Ye  earnestly  desire  the  best 
gifts  ; but  I show  you,”  &c.  So  Doddridge  in  effect. 

Chap.  XIII.  Ver.  l.  And  havenot  charity— The  original  word,  (agape,} 
though  sometimes  rendered  charity,  is  more  frequently  and  accurately  ren 


7V.c  excellence  oj  charity.  I CORINTHIANS. — CHAP.  XIV.  Prophecy  commended. 


tun  become  as  sounding  brass,  or  a tinkling 
cymbal. 

2 And  though  I have  the  gift  of  c prophecy, 
and  understand  all  mysteries,  and  all  know- 
ledge; and  though  I have  all  faith,  so  that  I 
could  remove  d mountains,  and  have  not  cha- 
rity, I am  e nothing. 

3 And  though  f I bestow  all  my  goods  to  feed 
the  poor , and  though  e I give  my  body  to  be 
burned,  and  have  not  charity,  it  profiteth  me 
nothing. 

4 Charity  suffereth  h long,  and  is  kind;  charity 
* envieth  not;  charity  J vaunteth  not  itself,  is 
not  puffed  k up, 

5 Doth  not  behave  itself  unseemly,  seeketh 
not  > her  own,  is  not  m easily  provoked,  think- 
eth  no  evil ; 

6 Reioiceth  n not  in  iniquity,  but  rejoiceth  0 in 
the  truth  ; 

7 Beareth  p all  things,  believeth  i all  things, 
hopeth  r all  things,  endureth  8 all  things. 

S Charity  never  faileth  : but  whether  there  he 
prophecies,  they  shall  fail ; whether  there  he 
tongues,  they  shall  cease  ; whether  there  be 
knowledge,  it  shall  vanish  away. 

9  For  we  know  in  ' part,  and  we  prophesy  in 
part. 


A.  M.  4061. 
A.  D.  57. 


c c.14.1. 
d Mat  17.20 
e Miit.J7l.19 
f Mat. 6. 1,2 
g Mat 7.22, 

23. 

Ja  2.14. 
h Pr.  10. 12. 
i Ja.3. 16. 
j or,  is 

not  rash. 
k Col. 2, 18. 

1 c.  10.24. 
mPr.  14.17. 
n Ro.  1.32. 
o or,  with. 
p Ro.15.1. 
q I e.  119. 66. 
r Ro.8.24. 
s Job  13.15. 
t c.8.2. 


u 1 Jn  3.2. 
v or,  rea- 
soned.. 

w2  Co.3. 18. 
x or,  in  a 
riddle. 
y He.  10.35, 
39. 

I Pe.1.21. 
a Ep.1.3. 
b Ac.l0.4G. 
c Ac.22.9. 
d heareth. 


10  But  u when  that  which  is  perfect  is  come, 
then  that  which  is  in  part  shall  be  done  away. 

11  When  I wa3  a child,  I spake  as  a child,  I 
understood  as  a child,  I v thought  as  a child  : 
but  when  I became  a man,  I put  away  child- 
ish things. 

12  For  now  we  see  through  a "glass,  ’darkly; 
but  then  face  to  face  : now  I know  in  part ; but 
then  shall  I know  even  as  also  lam  known. 

13  And  now  abideth  * faith,  hope,  charity, 
these  three  ; but  the  greatest  of  these  is  cha- 
rity. 

CHAPTER  XIV. 

1 Prophecy  is  commended,  2,  3,  4 and  prelerred  before  speaking  with  tongues,  G by 
a comparison  drawn  from  musical  instruments.  12  Both  must  be  referred  to  edifica- 
tion, 22  as  to  their  true  and  proper  end.  2G  The  true  use  of  each  is  taught,  29  and 
the  abuse  taxed.  34  Women  are  forbidden  to  speak  in  the  church. 

FOLLOW  after  charity,  and  desire  spiritual 
a gifts,  but  rather  that  ye  may  prophesy. 

2  For  he  that  speaketh  in  an  unknown  tongue 
b speaketh  not  unto  men,  but  unto  God : for 
c no  man  rl  understandeth  him  ; howbeit.  in  tlve 
spirit  he  speaketh  mysteries. 

3  But  he  that  prophesieth  speaketh  unto  men 
to  edification,  and  exhortation,  and  comfort. 

4  He  that  speaketh  in  an  unknown  tongue 
edifieth  himself ; but  he  that  prophesieth  edifi- 
eth  the  church. 

5  I would  that  ye  all  spake  with  tongues,  but 


that  as  an  exhortation  to  seek,  by  prayer  to  God,  the  best  mi- 
raculous gifts,  we  may  fairly  infer  that  St.  Paul  intended,  by 
that  term,  those  gifts  which  were  best  adapted  for  the  edifica- 
tion of  the  church,  (see  chap.  xiv.  1 :)  “Yet  (says  he)  I show 
you  a more  excellent  way,”  and  then  proceeds,  in  the  chapter 
before  us,  to  show  them  that  way  as  consisting  in  love  to 
God,  and  to  each  other.  So  Doddridge  remarks,  the  word 
“ must  be  here  taken  in  the  noblest  sense,  for  such  a love  to 
the  whole  church,  and  the  whole  world,  as  arises  from  princi- 
ples of  true  piety,  and  ultimately  centres  in  God.” 

This  love  is  commended,  1.  For  its  indispensable  necessity  ; 
without  it  all  other  things  are  nothing.  The  eloquence  of  an 
angel  would  be  as  unmeaning  as  the  clanging  cymbal.  The 
highest  miraculous  gifts  are  of  no  avail ; and  even  the  most 
liberal  charities,  or  the  most  ardent  zeal  of  martyrdom,  are 
alike  unacceptable  to  God,  unless  they  spring  from  love  to 
him.  2.  Love  is  commended  for  its  many  amiable  qualities. 
It  is  intimately  connected  with  all  the  Christian  graces  : pa- 
tience, kindness,  meekness;  whatever  is  virtuous,  and  what- 
ever is  of  good  report.  Lastly,  Love  is  praised  for  its  dura- 
bility— when  all  other  gifts,  and  even  graces,  fail,  this  shall  be 
eternal. 

What  is  said  of  the  failure  of  the  extraordinary  gifts  here 
mentioned,  is,  by  Bp.  Warburton,  applied  to  their  vvithdraw- 
ment  from  the  Christian  church,  when  it  became  established 
in  the  world  ; and  thus,  indeed,  the  fact  was : but  the  whole 
tide  of  commentators  is  against  him  ; and  the  latter  verses 
seem  to  have  an  evident  reference  to  a future  state.  The  pas- 
sage is,  therefore,  generally  understood  to  refer  to  the  cessa- 
tion, not  only  of  the  extraordinary  powers  given  for  the  first 
propagation  of  the  gospel ; but  also  of  all  the  knowledge  and 
wisdom  in  the  world,  which  we  have  reason  to  believe  will  be 
but  as  nothing  compared  with  that  of  heaven. 

This  the  apostle  illustrates  by  two  comparisons.  All  the 
knowledge  and  wisdom  attainable  in  this  world  is  but  like  the 
education  of  a child  at  school,  previous  to  his  application  to 
the  higher  pursuits  of  science,  literature,  or  public  life;  nor 
does  the  accomplished  scholar  look  back  with  greater  contempt 
on  his  first  juvenile  studies,  than  we,  in  a future  state,  shall 
look  back  on  all  our  present  attainments.  Nor  is  this  at  all 
incredible  : all  Europe  was  struck  with  admiration  at  the  sci- 
entific discoveries  of  Sir  Isaac  Newton  ; yet  in  what  light  did 
he  consider  them  in  the  decline  of  life!  “ I seem  (said  he) 
like  a boy  who  has  been  playing  on  the  seashore,  and  amusing 
himself  with  picking  up  curious  shells  and  pebbles.”  But 
with  how  much  more  contempt  must  such  a man  look  down  on 
these  things,  when  he  had  launched  into  the  ocean  of  eternity. 

Secondly,  St.  Paul  compares  all  the  discoveries  of  the  pre- 
sent state  to  looking  through  a medium  imperfectly  transpa- 
rent, which  gives  but  a very  obscure  view  of  the  objects  ; or, 
rather,  to  viewing  them  in  a brazen  mirror,  (for  such  were  the 

dered  lore,  and  no  doubt  our  translators  here  so  meant  it ; and  so  it  is  used  in 
the  writings  of  Milton,  Dryden.  Hooker,  and  Atterbury,  as  may  be  seen  in  Dr. 
Johnson.  There  is  no  doubt,  however,  but  that  our  translators  derived  the 
word  immediately  from  the  Vulgate,  caritas;  but  its  insertion  here  has  un- 
happily led  many  persons  to  conclude  that  alms-giving,  or  practical  benevo- 
lence, is  the  only  thing  intended  ; though  that  is  exactly  contrary  to  verse  3. 

As  sounding  brass,  or  a tinkling  cymbal— This  probably  refers  to  the 

different  kinds  of  cymbal  used  by  the  ancienta,  the  large  and  small ; the  for- 
mer very  sonorous,  the  latter  more  like  belle.  See  Ps.  cl.  5. 

Ver.  2.  And  have  not  charity. — This  word  should  have  been  render 'd  love, 
throughout  the  chapter. 

Ver.  7.  Beareth— Doddridge,  “ covereth”— all  things—  More  ready  to  con- 
ceal a fault  than  to  expose  it 


mirrors  of  the  ancients,  Exod.  xxxviii.  8,)  by  which  they  were 
imperfectly  reflected.  These  are,  indeed,  the  only  ways  in 
which  we  can  now  view  divine  truths  : we  see  them  either  di- 
rectly, and  then  obscurely,  through  a dense  medium,  as  view- 
ing the  orb  of  day  through  a fog : or  we  see  them,  as  it  were, 
by  reflection,  in  enigmas.  This  may  be  somewhat  elucidated 
by  a reference  to  Num.  xii.  8,  in  which  the  God  of  Israel  chal- 
lenges Aaron  and  Miriam,  “ If  there  be  a prophet  among  you, 
(that  is,  if  either  of  you  be  endowed  with  prophetic  powers,) 
I,  the  Lord,  will  make  myself  known  to  him  in  a vision,  and 
will  speak  unto  hint  in  a dream.”  But,  as  to  Moses,  it  is  add- 
ed, “With  him  I will  speak  mouth  to  mouth,  even  apparently, 
(or  by  open  vision,)  and  not  in  dark  speeches,”  or  enigmas, 
which  is  the  word  here  used. 

The  knowledge  of  a future  state  will  differ  from  our  present 
knowledge  in  two  respects: — 1.  It  will  be  clear,  and  not  ob- 
scured by  the  medium  through  which  it  is  conveyed ; it  will  not 
be  enigmatical.  2.  It  will  be  complete,  full,  and  not  partial : 
“ Then  (says  Paul)  I shall  know  even  as  I am  known,”  i.  e. 
by  the  higher  orders  of  being  with  which  I shall  be  associated. 

It  is  added — “ Now  abideth  faith,  hope,  charity,  (or  rather 
love,)  the  three  chief  graces  of  Christianity,  but  the  greatest  of 
these  is' love”— and  that  in  the  various  respects  above  men- 
tioned— its  necessity,  its  excellency,  and  its  perpetuity.  The 
clause  “ now  abideth  faith,”  &c.,  (says  Dr.  Macknight ,)  im- 
plies that  the  graces  spoken  of  are  not  always  to  abide : for, 
seeing  “faith  is  the  persuasion  of  things  hoped  for,”  (Heb.  xi. 
1,)  and  “ hope  that  is  seen  is  not  hope,”  (Rom.  viii.  24:)  in 
heaven,  where  all  the  objects  of  faith  and  hope  are  put  in  our 
possession,  there  can  be  no  place  for  either.  It  is  quite  other- 
wise with  love — love  will  burn  with  a delightful  warmth  and 
brightness  to  all  eternity. 

“ This  is  the  grace  that  rcjgns  on  high. 

And  brightly  shall  for  ever  hum  ; 

When  Hope  shall  in  enjoyment  die, 

And  Faith  to  intuition  turn. Simon  Browne. 

Chap.  XIV.  Ver.  I — 20.  St.  Paul  farther  cautions  the  Co- 
rinthians against  a vain  display  of  their  extraordinary  gifts. 
— “From  the  things  written  in  this  chapter,  (says  Dr.  Mac- 
knight,)  it  appears  that  the  brethren  at  Corinth  had  erred  in  their 
opinion  of  the  comparative  excellence  of  spiritual  gifts,  and  had 
been  guilty  of  great  irregularities  in  the  exercise  of  these  gifts. 
In  particular,  they  preferred  the  gift  of  speaking  foreign  lan- 
guages to  all  the  rest,  because  [probably]  it  made  them  appear 
respectable  in  the  eyes  of  the  unbelieving  Greeks.”  But  by 
their  speaking  long  and  often,  to  display  a talent  of  which 
they  were  evide’ntly-vain,  they  excluded  other  brethren  from 
speaking,  whose  exercises  were  far  better  adapted  to  instruct 
the  church,  as  they  were  devoted  chiefly  to  the  exposition  of 
the  Old  Testament  Scriptures,  on  which  their  faith  was  pri- 
marily founded.  This  exposition  of  the  prophets,  and  of  the 

Ver.  io.  When  that  which  is  perfect  is  come— i.  e.  when  perfection  shall 
succeed  to  imperfection,  namely,  in  a future  world. 

Ver.  12.  We  see  through  a glass— Or,  through,  a brazen  mirror.— Though 
glass  was  probably  made  before  this  time,  we  have  no  proof  of  its  being  used 
for  windows  before  the  third  century,  thin  plates  of  horn,  &c.  being  used  in- 
stead ; and  perhaps  it  was  long  before  it  was  manufactured  lo  be  so  transpa- 
rent as  at  present,  and  telescopes  are  allowed  lo  be  a much  more  modem  in 
vention.  (See  Ency.  Brit.) Darkly—  See  Ps.  xlix.  4. 

Chap.  XIV.  Ver.  1.  Folloio  after. — Doddridge , “pursue.”  The  original 
word  alludes  to  the  action  of  hunters  in  the  chase.  Seek  to  promote  lov* 
(which  is  the  true  charity)  eagerly,  earnestly,  perpetually. 

Ver.  4.  Edifieth  himself—  i.  e.  himself  only.  So  Macknight  — Compare 
1 Peter  i.  10—12. 

1275 


Edification  the  proper  end  1 CORINTHIANS. — CHAP.  XIV.  of  ah  spiritual  gifts, 


rather  that  ye  prophesied : lor  greater  is  he 
that  prophesieth  than  he  that  speaketh  with 
tongues,  except  he  interpret,  that  the  church 
may  receive  c edifying. 

0 Now,  brethren,  if  I come  unto  you  speaking 
with  tongues,  what  shall  I profit  you,  except  I 
shall  speak  to  you  either  by  f revelation,  or 
by  knowledge,  or  by  prophesying,  or  by  doc- 
trine ? 

7 And  even  things  without  life  giving  sound, 
whether  pip£  or  harp,  except  they  give  a dis- 
tinction in  the  * sounds,  how  shall  it  be  known 
what  is  piped  or  harped  '( 

8 For  if  the  trumpet h give  an  uncertain  sound, 
who  shall  prepare  himself  to  the  battle  ? 

9 So  likewise  ye,  except  ye  utter  by  the  tongue 
words  ‘ easy  to  be  understood,  how  shall  it  be 
known  what  is  spoken  ? for  ye  shall  speak  into 
the  air. 

10  There  are,  it  may  be,  so  many  kinds  of 
voices  in  the  world,  and  none  of  them  is 
without  signification. 

11  Therefore  if  I know  not  the  meaning  of 
the  voice,  I shall  be  unto  him  that  speaketh  a 
i barbarian,  and  he  that  speaketh  shall  be  a 
barbarian  unto  me. 

12  Even  so  ye,  forasmuch  as  ye  are  zealous 
of  k spiritual  gifts , seek  that  ye  may  excel  to 
the  edifying  of  the  church. 

13  Wherefore  let  him  that  speaketh  in  an  un- 
known tongue  pray  that  he  may  interpret. 

14  For  if  1 pray  in  an  unknown  tongue,  my 
spirit  prayeth,  but  my  understanding  is  un- 
fruitful. 

15  What  is  it  then  1 I will  pray  with  the  > spi- 
rit, and  I will  pray  with  the  understanding  also: 
I will  sing  m with  the  spirit,  and  I will  sing  with 
the  understanding " abo. 

16  Else  when  thou  shalt  bless  with  the  spirit, 
how  shall  he  that  occupieth  the  room  of  the 
unlearned  say  Amen  at  thy  giving  of  ° thanks, 
seeing  he  understandeth  not  what  thou  sayest? 


A.  M.  4061 
A.  D.  67. 


e ver.26. 


f vcr.86. 

g or,  tunea. 

h Nu.10.9. 

i aigtvjl- 
cant. 

J Ro.1.14. 
k epirite. 

1 Jn.4.24. 


n Ep. 5. 19. 
Col. 3.  LG. 


n Pa.  47.7. 
o c. 11.24. 


p Ep.4.14, 

He. 6.1.. 3. 
2 Pe.3. 18. 


q P«.  131.2. 
Mat.  18.3. 
Ro.lG.19. 
I Pe.2.2. 


r perfect , 
or,  of  a 
ripe  age. 

8 Pe.  119.99. 


t Jn. 10.34. 


u Is.  28.11, 
12. 


v Mu.  16.17. 
Ac.2.6, 
&c. 


wl  Ti.1.9. 


x Ac.2.13. 


y Is.45.14. 
Zec.8.23. 


z ver.6. 


a ver.40. 


17  For  thou  verily  givest  thanks  well,  but  the 
other  is  not  edified. 

18  I thank  my  God,  I speak  with  tongues  more 
than  ye  all : 

19  Y et  in  the  church  I had  rather  speak  five 
words  with  my  understanding,  that  by  my  voice 
I might  teach  others  also,  than  ten  thousand 
words  in  an  unknown  tongue. 

20  Brethren,  be  not  p children  in  understand- 
ing : howbeit  in  malice  be  iye  children,  but 
in  understanding  be  r ■ men. 

21  In  the  law  ‘ it  is  written,  u With  men  of 
other  tongues  and  other  lips  will  1 speak  unto 
this  people ; and  yet  for  all  that  will  they  not 
hear  me,  saith  the  Lord. 

22  Wherefore  tongues  are  for  a v sign,  not  to 
them  w that  believe,  but  to  them  that  believe 
not : but  prophesying  serveth  not  for  them  that 
believe  not,  but  for  them  which  believe. 

23  If  therefore  the  whole  church  be  come  to- 
gether into  one  place,  and  all  speak  with 
tongues,  and  there  come  in  those  that  are  un- 
learned, or  unbelievers,  will  they  not  say  that 
ye  are  * mad  1 

24  But  if  all  prophesy,  and  there  come  in  one 
that  believeth  not,  or  one  unlearned,  he  is  con- 
vinced of  all,  he  is  judged  of  all : 

25  And  thus  are  the  secrets  of  his  heart  made 
manifest ; and  so  falling  down  on  his  face  he 
will  worship  God,  and  report  that  God  is  i in 
you  of  a truth. 

26  How  is  it  then,  brethren  ? when  ye  come 
together,  every  one  of  you  hath  a psalm,  hath 
a 2 doctrine,  hath  a tongue,  hath  a revelation, 
hath  an  interpretation.  Let a all  things  be  done 
unto  edifying. 

27  If  any  man  speak  in  an  unknown  tongue, 
let  it  be  by  two,  or  at  the  most  by  three,  and 
that  by  course  ; and  let  one  interpret. 

28  But  if  there  be  no  interpreter,  let  him  keep 
silence  in  the  church ; and  let  him  speak  to 
himself,  and  to  God. 


rophecies  concerning  Christ,  was  called  prophesying,  and  is 
eld  in  the  highest  honour  by  our  apostle,  and  pronounced  su- 
perior to  the  other  ; from  which  we  may  learn  to  value  spi- 
ritual gifts,  not  according  to  their  splendour,  but  their  utility. 
The  gift  of  tongues  was  evidently  designed  for  the  conversion 
of  the  heathen,  and  was  therefore  abused  when  addressed  to 
persons  who  could  not. understand  them;  and  the  reproof 
given  to  the  Corinthians  on  this  point  may  be  well  applied  to 
preachers,  who,  bv  their  learned  and  eloquent  discourses,  shoot 
over  the  heads  of  their  lit  arers— as  it  has  sometimes  been  ex- 
pressed. 

We  have  seen  how  earnestly  St.  Paul  renounced  the  words 
of  human  wisdom  in  t lie  second  chapter  of  this  Epistle;  and 
here,  so  far  from  glorying  in  the  display  of  the  extraordinary 
endowments,  as  to  the  knowledge  of  foreign  languages,  he  so- 
lemnly declares  that  he  had  rather  speak  “ five  words”  or  sen- 
tences, so  as  to  be  generally  understood,  than  “ten  thousand” 
to  excite  wonder  and  admiration. 

Against  this  abuse  the  apostle  urges  several  considerations, 
as,  first,  he  that  spoke  in  an  unknown  language  spake  to  God 
only,  and  conveyed  no  instruction  to  his  brethren;  nor  could 


they,  when  he  engaged  in  public  prayer,  know  when  to  intro- 
duce an  audible  Amen,  as  (says  Macknight ) was  the  custom 
front  the  beginning  in  the  Christian  church,  in  imitation  of  the 
ancient  Jewish  worship.  (See  Deut.  xxvti.  15.  Nell.  viii.  6.) 
This  affords  so  powerful  an  argument  against  the  use  of  pray- 
ers in  an  unknown  tongue,  as  practised  in  the  church  of 
Rome,  that  it  seems  wonderful  such  a custom  should  ever 
have  been  adopted  by  any  who  acknowledged  the  inspiration 
of  St.  Paul. 

Ver.  21 — 40.  On  the  exercise  0/ miraculous  gifts , continued. 
— After  some  farther  remarks  and  directions  as  to  the  conduct 
of  their  devotional  meetings,  the  apostle  enters  a caveat  against 
females  speaking  in  the  church,  which  it  has  been  found  diffi- 
cult to  reconcile  with  the  directions  which  he  gives  in  chap, 
xi.  5,  &c.,  as  to  women’s  prophesying.  On  this  subject  we 
venture  to  remark,  1.  That  when  Godbcs'ows  uvty  extraordi- 
nary gifts  on  females,  there  is  no  human  power  which  has  a 
right  to  forbid  their  exercise,  and  certainly  no  apostle  would. 
Even  Anna  was  allowed  to  prophesy  in  the  temple  as  well  as 
Simeon  ; Philip,  the  deacon,  had  two  daughters  which  did 
prophesy ; and  the  Spirit,  on  the  day  of  Pentecost,  was  doubt- 


Ver.  5.  Greater  is  he—  Every  man  ranks  in  the  church  according  to  his  use- 
fulness. 

Ver.  6.  By  revelation,  &c. — This  seems  to  refer  to  the  different  ways  in 
which  the  church  was  edified  by  apostolic  gills. 

Ver.  7.  And  even  things,  &c.— (I  may,  as  if  lie  had  said,  illustrate  this  far- 
ther lrom  even  lifeless  things , which  are  made  use  of  to  give  sound,  as  lor  in- 
stance, a pipe  or  harp ; if  these  were  to  utter  mere  sounds  without  order, 
harmony,  or  melody,  though  every  tone  ofminic  might  be  in  the  sounds,  no 
P^r^on  coukl  (liscern  a tune,  or  receive  pleasure  from  such  sounds;  and  they 
could  give  no  direction  to  those  who  were  to  sing  or  dance  to  them,  unless  a 
proper  distinction  was  observed.  So  also,  if  the  trumpet  should  be  blown  at 
random,  wilhout  any  distinction  between  that  sound  which  calls  the  combat- 
ants to  the  field,  and  that  which  sounds  a retreat,  and  other  sounds  of  differ- 
ent meanings,  what  soldier  could  understand  when  to  “ prepare  himself  to  bat- 
th*  If,  then,  an  intelligible  distinction  of  sounds  be  necessary  in  the  concerns 

of  life,  how  much  more  must  they  he  so  in  those  of  religion  l)—Bagster. 

A distinction  in  the  sounds. — Macknight , “ notes.”  This  verse  seems  to 
refer  to  dancing,  as  the  next  does  to  military  music. 

Ver.  10.  So  many  kinds  of  voices —Doddridge  and  Macknight , “ of  lan- 
guages (as  ye  speak.”) 

Ver.  ll.  A barbarian. — So  the  Greeks  and  Romans  esteemed  all  other 
nations. 

»er.  11.  My  understanding  Js  unfruitful— i.  e.  affords  no  instruction  to 
others. 

Ver.  16.  He  that  occwpieth  the  room  of  the  unlearned— i.  e.  private  indi- 
viduals. not  endowed  with  miraculous  gifts.  So  Doddridge,  Macknight , &c. 
1276 


Ver.  21.  In  the  law— i.  a.  in  the  Old  Testament.  [The  passage  quoted  is  - 
taken  lrom  the  prophet  Isaiah;  but  the  term  toiaJi,  (law.)  was  used  by  the 
Jews  to  express  the  whole  Scriptures,  law.  prophets,  and  hagiographia  ;nnd 
they  used  it  to  distinguish  these  Sacred  Writings  from  the  words  of  the 
Scribes.  It  is  not  taken  from  the  LXX.  from  which  it  varies  as  much  as  any 
words  can  dilfer  from  others  where  the  general  meaning  is  similar.  It  accords 
much  more  with  the  Hebrew  : and  may  be  considered  as  a translation  from 
it;  only  what  is  said  of  God  in  the  third  person,  in  the  Hebrew,  is  here  ex- 
pressed in  the  first  person,  with  the  addition  of  saith  the  Lord. — Randolph. 

Ver.  22.  Tongues  are  for  a sign—i.  c.  for  a miracle,  to  convince  the  un- 
believers. 

Ver.  23.  The  whole  church— i.  e.  evidently  the  congregation  of  believers, 
as  the  word  implies,  though  used  afterwards  for  the  place  of  assembly  ; as  is 

the  case  with  the  word  “ Meeting,”  among  Dissenters. That  ye  are  mad 

— That  is,  from  hearing  you  all  talk  so  unintelligibly.  Comp.  Acts  ii.  13. 

Ver.  25.  Thus  are  the  secrets  of  his  heart  made  manifest— This  refers  to 
the  work  of  the  Holy  Spirit  on  men’s  consciences. 

Ver.  26.  Every  one  ( Macknight , “ each”)  of  you  hath,  &c.— This,  accord 
ing  to  Mr.  Harmer , is  to  be  understood  of  extemporary  (rather  inspired]  de 
votional  songs  ; such  we  read  of  repeatedly  in  the  Old  Testament,  as  in  the 
times  of  Moses  and  David. 

Ver.  27.  Let  it  be  by  txoo,  &c. — i.  e.  according  to  Doddridge,  “ two  or 
three”  speakers,  and  one  interpreter;  but  Macknight  renders  it,  ‘‘Let  it  bo 
two  or  at  most  three  (sentences,)  and  separately;  and  let  one interpret.”— 
[Let  not  more  than  two,  or  at  most  three,  be  so  engaged  at  one  time  of  assem- 
bling ; and  let  this  be  done  by  course,  one  after  another.  )—Bagster. 


Simdry  directions.  1 CORINTHIANS. — CHAP.  XV.  Of  Christ's  resurrection 


29  Let  b the  prophets  speak  two  or  three,  and 
let  the  other  judge. 

30  If  any  thing  be  revealed  to  another  that 
sitteth  by,  let  the  c first  hold  his  peace. 

31  For  ye  may  all  prophesy  one  by  one,  that 
all  may  learn,  and  all  may  be  comforted. 

32  And  the  spirits  d of  the  prophets  are  sub- 
ject to  the  prophets. 

33  For  God  is  not  the  author  of  ' confusion, 
but  of  peace,  as  f in  all  churches  of  the  saints. 

34  Let  s your  women  keep  silence  in  the 
churches:  for  it  is  not  permitted  unto  them  to 
speak  ; but  they  are  commanded  to  be  h under 
obedience,  as  also  saith  > the  law. 

35  And  if  they  will  learn  any  thing,  let  them 
ask  their  husbands  at  home  : for  it  is  a shame 
for  women  to  speak  in  the  church. 

36  What?  came  the  word  of  God  out  from 
you  ? or  i came  it  unto  you  only? 

37  If  k any  man  think  himself  to  be  a prophet, 
or  spiritual,  lethim  acknowledge  that  the  things 
that  I write  unto  you  are  the  commandments 
of  the  Lord. 

38  But  if  any  man  be  ignorant,  let  him  be  ig- 
norant. 

39  Wherefore,  brethren,  covet  to  prophesy, 
and  forbid  not  to  speak  with  tongues. 

40  Let  ■ all  things  be  done  decently  and  in 
order. 

CHAPTER  XV 

3 By  Christ’a  resurrection,  12  he  proveth  the  necessity  of  our  resurrection,  against 

all  such  as  denv  the  resurrection  of  the  body.  21  The  fruit,  35  and  manner  thereof, 

51  and  of  the  changing  of  them  that  shall  be  found  alive  at  llie  last  day. 

MOREOVER,  brethren,  I a declare  unto 
you  the  gospel  which  I preached  unto 
you,  which  b also  ye  have  received,  and 
wherein  c ye  stand ; 

2  By  which  also  ye  are  saved,  if  d ye  e keep 
in  memory  f what  I preached  unto  you,  unless 
* ye  have  believed  in  vain. 

3  For  I delivered  unto  you  first  of  all  that 


A.  M.  40G1. 
A.  1).  57. 


b ver.39. 

1 Th.5.19, 

20. 

c Job  32.11. 
d 1 Jn.4.1. 
e tumult , 
quietness. 
f c.11.16. 

g 1 Ti.2.11, 
12. 

h Ep.5.22. 
Tit.  2.5. 

1 Pe.3.1. 
i Ge.3.16. 
Nu.30.3,. 
12. 

Est.1.20. 

J c.4.7. 
k 2 Co.10.7. 
1 Jn.4.6. 

1 ver.26,33. 
a Ga.1.11. 
b C.1.4..8. 
c 1 Pe.5.12. 
d He.3.6. 
e or,  hold 
fast. 

f by  what 
speech. 
g Ga.3.4 


h Ge.3.15. 
Ps.22.4, 
&c. 

Is.53.1, 

fee. 

Da.  9. 26, 
Zee.  13.7. 
Lu.24.26, 
46. 

i Ps.16.10. 

Ho.6.2. 
j Lu.24.34, 
&c. 

k Ac. 9.17. 

1 or,  an 
abortive. 
m Ep.3.7,8. 
n Mat.  10.20 
o Ac.26.8. 
p l Th.4.14. 
q Ac.  17.31. 
r R 0.4.25. 


which  I also  received,  how  that  Christ  died 
for  our  sins  according  ll  to  the  scriptures; 

4 And  that  he  was  buried,  and  that  he  rose 
again  the  third  day  according  i to  the  scrip- 
tures : 

5 And  that  he  was  seen  of  ) Cephas,  then  of 
the  twelve  : 

6 After  that,  he  was  seen  of  above  five  hun- 
dred brethren  at  once  ; of  whom  the  greater 
part  remain  unto  this  present,  but  some  are 
fallen  asleep. 

7 After  that,  he  was  seen  of  James,  then  of 
all  the  apostles. 

8 And  last  l[  of  all  he  was  seen  of  me  also,  as 
of  i one  born  out  of  due  time. 

9 For  I am  the  least  m of  the  apostles,  that  am 
not  meet  to  be  called  an  apostle,  because  I per- 
secuted the  church  of  God. 

10  But  by  the  grace  of  God  I am  what  I am  : 
and  his  grace  which  was  bestowed  upon  me 
was  not  in  vain ; but  I laboured  more  abun- 
dantly than  they  all : yet  not " I,  but  the  grace 
of  God  which  was  with  me. 

11  Therefore  whether  it  were  I or  they,  so  we 
preach,  and  so  ye  believed. 

12  Now  if  Christ  be  preached  that  he  rose 
from  the  dead,  how  0 say  some  among  you 
that  there  is  no  resurrection  of  the  dead  ? 

13  But  if  p there  be  no  resurrection  of  the 
dead,  then  is  Christ  not  risen : 

14  And  if  i Christ  be  not  risen,  then  is  our 
preaching  vain,  and  your  faith  is  also  vain. 

15  Yea,  and  we  are  found  false  witnesses  of 
God ; because  we  have  testified  of  God  that 
he  raised  up  Christ:  whom  he  raised  not  up, 
if  so  be  that  the  dead  rise  not. 

16  For  if  the  dead  rise  not,  then  is  not  Christ 
raised. 

17  And  if  Christ  be  not  raised,  your  faith  r is 
vain  ; ye  are  yet  in  your  sins. 


less  poured  upon  both  sexes,  as  had  been  predicted.  (Acts  ii. 
17,  18.)  And  Paul’s  prohibition  of  a woman’s  praying  or  pro- 
phesying unveiled,  was  certainly  an  acknowledgment  of  their 
right  under  such  regulation. — 2.  In  the  present  chapter  nothing 
is  said  of  women  as  to  prophesying  or  praying;  but  only 
against  their  speaking  or  talking  in  the  churches,  which  we 
humbly  conceive  regards  rather  their  interference  in  church 
government,  which  was  unbecoming  their  subjection  to  the 
other  sex.  Neither  were  they  allowed  to  ask  questions,  which 
might  interrupt  the  course  of  their  meetings,  either  for  busi- 
ness or  devotion.  “ Let  them  ask  their  husbands  at  home,” 
(ver.  35,1  but,  in  public,  “Let  things  be  done  decently,  and  in 
order,”  (ver.  40,)  that  is,  according  to  Doddridge , “ Let  all 
[your  meetings]  be  conducted  in  a regular  manner,  to  prevent 
such  disturbances,  disputes,  and  scandals,  for  the  future,  as 
have  already  arisen  in  your  society,  and  will  proceed  to  greater 
evils,  if  you  do  not  immediately  set  upon  reforming  them.”  If 
women  were  allowed  to  prophesy  or  preach  in  the  public  con- 
gregation, we  conceive  it  was  only  on  particular  occasions, 
and  under  special  divine  influence. 

Chap.  XV.  Ver.  1 — 19.  Christ's  resurrection,  the  ground 
and  pledge  of  ours. — The  resurrection  of  the  body,  however 
ridiculed  by  ancient  or  modern  philosophers,  is  a fundamental 
truth  of  Christianity,  constantly  insisted  upon  in  the  public 
preaching  of  the  apostles,  (as  we  find  in  the  Book  of  Acts,)  as 
well  as  in  the  apostolical  epistles.  But  as  the  general  resur- 
rection arises  out  of  Christ’s  resurrection,  it  was  necessary, 
therefore,  to  establish  that  fact,  as  the  foundation  of  this  doc- 
trine. Now,  as  a fact  can  only  be  established  by  testimony, 
St.  Paul  here  refers  to  the  various  witnesses  by  whose  testi- 
mony it  may  be  established.  After  his  resurrection,  our  Lord 


Ver.  29.  Let  the  other  judge—  Literally,  “discriminate”  between  truth  and 
error. — Dr.  P.  Smith. 

Ver.  32.  The  spirits  of  the  prophets— in  verse  12,  where  the  original  is 
the  same,  our  translators  render  it  spiritual  gifts.”  the  noun  being  supplied, 
as  Macknight  thinks  it  should  be  here — “ The  spiritual  (gifts)  of  the  pro- 
phets are  subject  to  the  prophets.”— LThose  who  were  actuated  by  the  Holy 
Spirit,  in  the  very  moments  of  inspiration,  still  retained  the  free  use  of  them- 
selves, and  continued  masters  of  their  rational  and  persuasive  faculties. — 
Bp.  lVarburton.]—Bagster. 

Ver.  36.  What  ? came  the  word , &c. — Doddridge  says,  the  Scotticism, 
“ Whether  did  the  word  of  God  come  forth  from  you  alone?”  would  be  the 
exactest  version.  This  excellent  expositor  considers  these  words  as  addressed 
to  the  church  at  large  : but  Mackn  ight,  as  addressed  to  the  women  only  ; as 
much  as  to  say,  “ Did  Christ  employ  any  of  your  sex  as  apostles  ? or  did  the 
word  only  come  to  you  by  the  ministry  of  men?” 

Ver.  37.  They  are  the  commandments  of  the  Lord.—' This  is  a direct  asser- 
tion of  the  apostle’s  inspiration. 


was  “ seen  of  Cephas,  (or  Peter,)  of  the  twelve,”  or  body  of 
the  apostles,  and  afterwards  of  “ five  hundred  brethren  at 
once,  of  whom,  says  the  apostle,  “ the  greater  part  remain 
(alive)  unto  this  present,  (time.”)  The  other  appearances  are 
mentioned  by  the  Evangelists;  but  this  is  not,  though  it  is 
thought  to  be  referred  to  in  Mat.  xxviii.  10. 

The  modest  manner  in  which  St.  Paul  speaks  of  himself,  as 
one  of  these  witnesses,  is  very  remarkable.  He  calls  himselt 
an  abortive — “ one  born  out  of  due  time,”  and  too  insignifi- 
cant to  deserve  notice : because,  though  an  apostle,  and  espe- 
cially so  to  the  Corinthians,  (chap.  ix.  2,)  he  had  been  a perse- 
cutor of  the  church  of  God  ; yet  since  he  had  been  born  again, 
and  become  a child  of  God,  and  a servant  of  Christ,  he  had 
been  indefatigable  in  serving  the  great  cause  in  which  he  was 
now  engaged.  This  he  mentions,  however,  not  to  praise  him- 
self, but  to  honour  his  divine  Master.  “ It  was  not  I,  (says 
he,)  but  the  grace  of  God  which  was  with  me ;”  and  to  that 
grace  he  gives  all  the  glory. 

After  this  exordium,  he  adverts  to  the  subject  already  named, 
and  which  was  now  evidently  in  full  view  of  his  mind — the 
general  resurrection,  as  arising  out  of  the  fact  of  Christ’s  re- 
surrection. To  this  fact  he,  as  an  apostle,  and  as  one  who 
had  himself  seen  Christ  after  his  resurrection,  bore  unequivocal 
evidence  : and  upon  it  founding  the  resurrection  of  all  be- 
lievers, he  thus  reasons — “ If  there  be  no  resurrection,  then 
Christ  is  not  risen  ; then  is  our  preaching  vain,  and  your  faith 
also  is  vain.  We  are  found  false  witnesses  concerning  God, 
in  saying  that  he  raised  his  Son,  Jesus,  from  the  dead,”  (Acts 
ii.  24,  &c.,)  and  you  also  are  left  to  perish  “ in  your  sins  ;”  the 
atonement  of  Christ  being  of  no  avail  if  it  be  not  accepted  of 
God,  and  the  evidence  of  acceptance  resting  on  his  resurrec- 


Ver.  38.  But  if  any  man  be  ignorant— i.  e.  neither  a prophet  nor  inspired 
— let  him  remain  so. 

Chap.  XV.  Ver.  2.  \Vhat  I preached.— Doddridge,  “those  joyful  tidings,” 
&c. 

Ver.  3.  First  of  all  that,  &c— Doddridge,  “ Among  the  first  [things,]  that 
which,” 

Ver.  4.  Rose  again  the  Third  day,  according,  &e.— He  was  not  to  see 
corniption,  which  generally  occurred  before  the  fourth  day.  See  John  xi.  39. 

Ver.  5.  Then  of  the  twelve—  So  they  were  called,  though  only  ten  of  them 
were  present,  Judas  being  dead,  and  Thomas  absent.  They  were  called  the 
twelve , as  implying  their  office  : so  the  Romans  spake  of  the  Triumviri  and 
Decemviri,  when  meaning  only  a part  of  them.  . . 

Ver.  13.  Then  is  Christ  not  risen— Doddridge,  “ neither  is  Christ  raised.” 
So  in  verse  14.  „ , . , , 

Ver.  17.  Ye  are  yet  in  your  [If  Christ  be  not  nsen,  >e  have  no  evi- 

dence of  God’s  having  accepted  his  mediation  for  you,  nor,  consequently  of 
your  being  justified.]— Bagster. 


The.  necessity  of  1 CORINTHIANS.— CHAP.  XV.  our  resurrection. 


18  Then  they  also  which  are  fallen  asleep  in 
Christ  are  perished. 

19  If  in  this  life  only  we  have  hope  in  Christ, 
we  * are  of  all  men  most  miserable. 

20  But  now  is  t Christ  risen  from  the  dead, 
and  become  the  first-fruits  " of  them  that  slept. 

21  For  v since  by  man  came  death,  * by  man 
came  also  the  resurrection  of  the  dead. 

22  For  as  in  Adam  all  die,  even  so  in  Christ 
shall  all  be  made  alive. 

23  But x every  man  in  his  own  order  : Christ 
the  first-fruits  ; afterward  they  that  are  Christ’s 
at  his  coming. 

24  Then  comclh  the  end,  when  he  shall  have 
delivered  up  the  kingdom  i to  God,  even  the 
Father  ; when  he  shall  have  put  down  all  rule 
and  all  authority  and  power. 

25  For  2 he  must  reign,  till  he  hath  put  all  ene- 
mies under  his  feet. 

26  The  last  enemy  that  shall  be  destroyed  a is 
death. 

27  For  he  b hath  put  all  things  under  his  feet. 


A.  M.  -1061. 
A.  D.  57. 


■ Jn.16.2. 
c.4.13. 
2Ti.3.12. 
I I I‘e.1.3. 
u Ac. 6.23. 

f’nl  1 IN. 


r Ro.  5. 12,17 
wJn.ll.26. 
x ITh.-l.15 
..17. 


45.3.  .6. 
110.1. 

Ep.  1.2?. 
He.  1.13. 
i Ho.  13. 14. 
2 Ti.  1.10. 
Re.  20. 14. 
b Ps.8.6. 


c Phi. 3.21. 
d c. 1 1.3. 
e Ro.6.3,4. 
f 2 Co.  11.26 
g Some 
read,  our. 

h Phi.3.3. 

i Ro.8.36. 

j or,  to 
trpcak 
after.  — 
k Kc.2.21. 

Is.  22. 13. 
l.c.5.6. 
m Ro.13.11. 
Ep  5.14. 

ii  c.6.5. 


But  when  he  saith,  all  things  are  put  under  him. 
it  is  manifest  that  he  is  excepted,  which  did 
put  all  things  under  him. 

28  And  when  all  things  shall  be  subdued 
c unto  him,  then  shall  the  Son  also  himself  oe 
subject  unto  him  ll  that  put  all  things  under 
him,  that  God  may  be  all  in  all. 

29  Else  what  shall  they  do  which  ' are  bap- 
tized for  the  dead,  if  the  dead  rise  not  at  all  ? 
why  are  they  then  baptized  for  the  dead? 

30  And  why  stand  we  in  r jeopardy  every  hour? 

31  1 protest  by  e your  rejoicing  h which  I have 
in  Christ  Jesus  our  Lord,  I < die  daily. 

32  If  ) after  the  manner  of  men  I have  fought 
with  beasts  at  Ephesus,  what  advantageth  it 
me,  if  the  dead  rise  not?  let  us  k eat  and 
drink  ; for  to-morrow  we  die. 

33  Be  not  deceived  : evil  ‘ communications 
corrupt  good  manners. 

34  Awake  m to  righteousness,  and  sin  not ; foi 
some  have  not  the  knowledge  of  God : 1 
" speak  this  to  your  shame. 


tion.  (Acts  v.  31;  xiii.  30.  Rom.  iv.  25.)  So  important  is 
this  doctrine,  that  on  it  depends  our  hopes  of  another  life,  and 
“ if  in  this  life  only  we  have  hope,”  that  is,  if  our  hope  extends 
not  beyond  the  grave,  “ then  are  we  of  all  men  most  misera- 
ble,” and  to  be  pitied.  As  if  he  had  said,  our  Christian  pro- 
fession exposes  us  to  all  the  miseries  of  the  present  life,  and 
even  death  itself;  where,  then,  can  we  look  for  consolation  or 
reward,  but  to  “ another  and  a better  world 

It  may  be  said,  this  might  be  sought  for  in  the  intermediate 
state,  and  this  state  we  do  not  deny;  but  it  must  necessarily 
be  both  temporary  and  imperfect,  since  it  extends  only  to  the 
mind,  and  will  terminate  with  the  day  of  judgment.  Indeed, 
this  state,  though  repeatedly  referred  to  in  the  New  Testament 
as  a state  of  rest,  and  peace,  and  happiness,  is  never  mentioned 
as  the  final  hope  and  reward  of  Christians,  which  is  always 
placed  beyond  the  day  of  judgment,  as  in  Matt.  xxv.  34. 
“ Then  shall  the  King  say  unto  them  on  his  right  hand, 
Come,  ye  blessed  of  my  Father,  inherit  the  kingdom,”  &c. 

Ver.  20 — 34.  The  doctrine  of  the  resurrection  farther  consi- 
dered, in  relation  to  Christ’s  mediatorial  character  and.  king- 
dom.— The  conclusion  from  the  preceding  reasoning  is,  not 
only  that  Christ  is  risen,  but  also  that  he  is  risen  as  a public 
character — risen  as  an  earnest  and  security  to  his  people,  that 
they  also  shall  he  raised — he  is  the  first-fruits  of  the  great 
harvest  of  the  general  resurrection  of  the  just : for  it  is  to 
them,  and  to  them  only,  we  think,  with  Doddridge , Paul  re- 
fers throughout  this  chapter.  It  may  be  well  here  to  turn 
back  to  the  F.pistle  to  the  Romans,  chap,  v.,  in  which  we  have 
seen  Adam  and  Christ  described  as  respectively  the  representa- 
tives of  those  connected  with  them  : Adam  as  the  head  of  all 
mankind,  proceeding  from  him  by  ordinary  generation  ; and 
Christ  as  the  head  of  all  his  chosen  .and  regenerated  people. 
As  in  virtue  of  the  former  relation  aH"mankind  were  involved 
in  sin  and  death  through  the  first  Adam,  so,  through  their  re- 
lation to  the  second  Adam,  (Christ,)  all  believers  become  en- 
titled to  the  high  privilege  of  a resurrection  to  eternal  life. 

We  now  come  to  contemplate  the  mediatorial  kingdom  of 
the  Lord  Jesus,  its  completion,  and  the  surrender  here  spoken 
of:  “ Then  cometh  the  end,”  &c. — “ The  end  of  which  Paul 
speaks  (says  Mr.  And.  Fuller ) does  not  mean  the  end  of 
Christ’s  kingdom,  but  of  the  world,  and  the  things  thereof. 
The  delivering  up  the  kingdom  to  the  Father  will  not  put  an 
end  to  it,  but  eternally  establish  it  in  a new  and  more  glorious 
form.  Christ  shall  not  cease  to  reign,  though  the  mode  of  his 
administration  be  different.  As  a divine  person,  he  will  al- 
ways be  one  with  the  Father;  and  though  his  mediatorial 
kingdom  shall  cease,  yet  the  effects  of  it  will  remain  for  ever. 
There  will  never  be  a period  in  duration  in  which  the  Redeemer 
of  sinners  will  be  thrown  into  the  shade,  or  become  of  less 
account  than  he  now  is;  or  in  which  ‘honour,  and  glorv, 
and  blessing,’  will  cease  to  be  ascribed  to  him  by  the  whole 
creation.”  Rev.  v.  12 — 14. 

Upon  the  same  passage  the  learned  Bp.  Pearson  remarks — 
“ When  all  the  enemies  of  Christ  shall  be  subdued,  when  all 


the  chosen  of  God  shall  be  actually  brought  into  his  kingdom, 
when  those  which  refused  him  to  reign  over  them  shall  be 
slain;  that  is,  when  the  whole  office  of  the  mediator  shall  be 
completed  and  fulfilled,  then  every  branch  of  the  execution 
shall  cease.  As,  therefore,  there  shall  no  longer  continue  any 
act  of  the  prophetical  part  to  instruct  us,  nor  any  act  of  the 
priestly  part  to  intercede  for  us,  so  there  shall  be  no  farther  act 
of  this  regal  power  of  the  mediator  necessary,  to  defend  and 
preserve  us.  The  beatifical  vision  shall  succeed  our  inform- 
ation and  instruction,  a present  fruition  will  prevent  oblation 
and  intercession,  and  perfect  security  wili  need  no  actual  de- 
fence and  protection.  As,  therefore,  the  general  notion  of  a 
mediator  ccaseth  when  all  are  made  one , because  ‘ a mediatoi 
is  not  a mediator  of  one,’  (Gal.  iii.  20 ;)  so  every  part  or  branch 
of  that  mediatorship,  as  such,  must  also  cease,  because  that 
unity  is  in  all  parts  complete,  ‘ Then  cometh  the  end,'  &c. 

“Now,  though  the  mediato:  ship  of  Christ  be  then  resigned, 
because  the  end  thereof  will  then  be  performed  ; though  the 
regal  office,  as  part  of  that  mediatorship,  be  also  resigned  with 
the  whole;  yet  we  must  not  think  that  Christ  shall  cease  to 
be  a king,  or  lose  any  of  the  power  and  honour  which  before 
he  had.  The  dominion  which  he  hath  [as  mediator]  was  given 
him  as  a reward  for  what  he  suffered  : and  certainly  the  re- 
ward shall  not  cease  when  the  work  is  done.  He  hath  pro- 
mised to  make  us  kings  and  priests,  which  however  we  expect 
in  heaven,  believing  we  shall  reign  with  him- for  ever,  and 
therefore  for  ever  must  believe  him  king.” 

By  the  resignation  of  the  kingdom  to  the  Father,  wc  do  not 
understand  the  giving  up  rank,  authority,  or  power ; but  rather 
a submitting  of  all  his  mediatorial  government  to  the  Father’s 
public  approbation,  and  presenting  the  subjects  of  his  king- 
dom before  the  throne.  So  Paul  (Heb.  ii.  13)  represents  Mes- 
siah as  saying,  “ Behold  I,  and  the  children  which  God  hath 
given  me;”  as  if  he  had  said,  “ Here  an.  I,  and  these  are  the 
children  thou  didst  give  me  to  redeem  and  save.”  “ Thine 
they  were,  and  thou  gavest  them  to  me,  and  none  is  lost  save 
the  son  of  perdition,  that  the  Scripture  might  be  fulfilled.” 
Thus  said  the  Saviour  when  he  had  finished  his  work  on 
earth.  (See  John  xvii.  throughout.)  And  something  like  this 
may  be  his  language  when  all  his  mediatorial  office  is  ful- 
filled in  heaven.  Then  “God  shall  be  all  in  all:” — that  is, 
the  universe  shall  be  governed  as  before  the  mediatorial  system 
was  introduced.  No  more  sacrifice  for  sin  being  needed,  no 
more  intercession  for  sinners  will  then  be  offered,  nor  will 
there  remain  any  enemies  to  be  subdued.  Peace  and  harmony 
will  be  restored  to  our  creation,  and  God  alone  will  reign  (as 
Madcnight  renders  it)  “ over  all  things,  in  all  places”  of  his 
dominion.  We  are  not  to  suppose,  however,  that  their  obliga- 
tion to  the  Saviour  will  ever  be  obliterated  from  the  hearts  of 
the  redeemed,  or  that  he  will  ever  forget  or  neglect  the  pur- 
chase of  his  blood. 

If  this  were  not  the  case,  says  the  apostle,  “What  shall  they 
do  who  are  baptized  for  [in  hope  of]  the  resurrection  of  the 
dead  ? and  to  fill  up  the  ranks  in  the  Christian  army  which 


Ver.  18.  Are  perished. — This  verse  implies,  that  all  who  had  been  saved, 
were  saved  through  Christ's  death  and  resurrection. 

Ver.  19.  Most  miserable  — DodUi  idgr,  "Pitiable.” 

Ver.  20.  Become  the  first-fruits. — This  is  said  in  allusion  to  the  law,  Levit. 
xxiii.  10,  11.  [The  resurrection  ofChrist  has  been  demonstrated. and  ourresur- 
rection  necessarily  follows : as  sure  as  the  first-fruits  are  the  proof  that  there 
is  a harvest,  so  surely  the  resurrection  of  Christ  is  a proof  of  ours.  ]—Bagster. 

Ver.  22.  For  as  in  Adam,  &c.— The  whole  context  shows,  that  the  Apostle 
in  this  passage  is  speaking  of  the  resurrection  of  the  Iwdy,  and  has  no  reference 
to  the  future  condition  either  ot  the  righteous  or  the  wicked.  His  meaning  is, 
that,  as  the  first  Adam  was  the  cause  of  natural  death,  so  Christ,  the  second 
Adam,  is  the  author  of  the  resurrection. 

Ver  23.  Afterward  they  that  are  Christ's— This  plainly  shows  that  the 

resurrection  of  believers  will  be  distinct,  and  precede  that  of  the  wicked. 

At  his  coining— i.  e.  at  his  second  coming  to  raise  the  dead,  and  judge  the 
world. 

Ver  H Then  cometh  the  end.— I The  mediatorial  kingdom  ; an  allusion  to 
137  S 


the  case  of  Roman  viceroys,  or  governors  of  provinces  ; who,  when  their  ad- 
ministration was  ended,  delivered  up  their  government  into  the  hands  of  the 
emperor,  1 —Bagster. 

Ver.  27.  He  is  excepted—  i.  e.  God  the  Father. 

Ver.  29.  Baptized  for  the  dead. — [That  is,  probably,  as  Ellis  and  Doddridge 
interpret,  " who  are  baptized  in  the  room  ot'  the  dead  referring  to  the  case 
of  those  who  presented  themselves  for  baptism  immediately  after  the  martyr- 
dom of  their  brethren  or  friends  ; as  if  fresii  soldiers  should  enlist  and  press 
forward  to  the  assault,  to  supply  the  places  of  those  who  hod  fallen  ]— Bagster. 
Macicnight  considers  the  passage  as  elliptical,  and  reads  it,  " Baptized  for 
Tthe  resurrection  of]  the  dead.”  Fn  Rob.  Wahl  the  passage  is  thus  para- 
phrased— If  the  dead  do  not  rise,  of  what  avail  is  it  to  expose  ourselves  to  so 
many  dangers  in  the  hope  of  a future  reword  ? 

Ver.  31.  1 protest  by  your  rejoicing. — Mncknight,  “ By  the  boasting  (which 
I have)  on  account  ofChrist  Jesus,”  &c. 

Ver.  32.  If.  . . . I have  fought  &c.—Lardner  understands  this  hvootheti- 
caily — " If  I had" — and  not  that  he  literally  did  so 


Manner  of 


1 CORINTHIANS.— CHAP.  XV.  the  resurrection. 


35  But  some  man  will  say,  How  ° are  the  dead 
raised  up  ? and  with  what  body  do  they  come? 

36  Thou  fool,  that  p which  thou  sowest  is  not 
quickened,  except  it  die  : 

37  And  that  which  thou  sowest,  thou  sowest 
not  that  body  that  shall  be,  but  bare  grain,  it 
may  chance  of  wheat,  or  of  some  other  grain: 

3S  But  God  “i  giveth  it  a body  as  it  hath  plea- 
sed him,  and  to  every  seed  his  own  body. 

39  All  flesh  is  not  the  same  flesh  : but  there  is 
one  kind  of  flesh  of  men,  another  flesh  of  beasts, 
another  of  fishes,  and  another  of  birds. 

40  There  r are  also  celestial  bodies,  and  bo- 
dies terrestrial : but  the  glory  of  the  celestial 
is  one,  and  the  glory  of  the  terrestrial  is  ano- 
ther. 

41  There  is  one  glory  of  the  8 sun,  and  ano- 
ther glory  of  the  moon,  and  another  glory  of 
the  stars : for  one  star  differeth  from  another 
star  in  glory. 

42  So  also  is  the  resurrection  of  the  dead. 
It  is  sown  in  corruption ; it  is  raised  in  incor- 
ruption : 


A.  M.  4061. 
A.  D.  57. 

o Eze.37.3. 

p Jn.lU.34. 

q Ge.l.ll, 
12. 

r Ge.  1.16. 
s Pc.  19.4,5. 


t Da.  12.3. 
Mai.  13.43 
Phi.3.21. 


u Lu. 24.31. 
Jn.2U.19, 
28. 


v Ge.2.7. 


wJn.5.21. 

6.33,40. 

x Jn. 3.13, 31 

y Ro.8.29. 

z Jn.3.3,5. 


43  It  < is  sown  in  dishonour ; it  is  raised  in 
glory  : it  is  sown  in  weakness;  it  is  raised  in 
power : 

44  It  is  sown  a natural  body ; it  is  raised  a 
spiritual  body.  There  is  a natural  body,  and 
there  is  a spiritual  u body. 

45  And  so  it  is  written, v The  first  man  Adam 
was  made  a living  soul ; the  w last  Adam  was 
made  a quickening  spirit. 

46  Howbeit  that  was  not  first  which  is  spirit- 
ual, but  that  which  is  natural;  and  afterward 
that  which  is  spiritual. 

47  The  x first  man  is  of  the  earth,  earthy: 
the  second  man  is  the  Lord  from  heaven. 

48  As  is  the  earthy,  such  are  they  also  that  are 
earthy  : and  as  is  the  heavenly,  such  are  they 
also  that  are  heavenly. 

49  And  as  we  have  borne  the  image  of  the 
earthy,  we  shall  also  y bear  the  image  of  the 
heavenly. 

50  Now  this  I say,  brethren,  that  8 flesh  and 
blood  cannot  inherit  the  kingdom  of  God  ; 
neither  doth  corruption  inherit  incorruption. 


are  broken  by  death  and  martyrdom?”  Or  why  do  we  stand 
continually  exposed  to  the  same  dangers  ?—  in  jeopardy  every 
hour , and  daily  living  in  the  expectation  of  being  called  to  die? 
If,  speaking  after  the  manner  of  men,  I have  fought  with  beasts 
at  Ephesus,  “ when  I was  assaulted  by  the  savage  fury  of  De- 
metrius and  his  mob,”  (Acts  xix.  24) — or  if  I even  had  encoun- 
tered wild  beasts  in  the  theatre — whether  1 had  escaped,  or 
been  destroyed,  what  reward  would  there  remain  for  me,  if 
the  dead  rise  not? 

In  concluding  this  part  of  his  subject,  the  apostle  seems  to 
intimate  that  the  Corinthians  had  suffered,  both  in  principle 
and  practice,  from  their  connexion  with  Epicurean  philosophers 
and  their  disciples ; this  he  insinuates  in  quoting  a saying  from 
a Greek  poet,  which  had  probably  become  a proverbial  saying 
with  them,  as  the  translation  has  long  been  with  us — “ Evil 
communications  corrupt  good  manners  :”  by  which  he  evi- 
dently means,  that  associating  with  persons  of  infidel  princi- 
ples and  corrupt  morals,  has  a great  tendency  to  corrupt  the 
mind  and  manners.  The  apostle,  therefore,  attempts  to  rouse 
them  from  their  delusion — that  is,  such  of  them  as  had  been 
drawn  into  such  connexions:  “Awake  to  righteousness,  and 
sin  not !” 

“ O God  ! awake  our  souls  to  righteousness, 

And  on  our  hearts  eternal  things  impress!” 

Ver.  35 — 50.  The  resurrection  of  the  dead—  The  apostle 
now  comes  to  explain,  so  far  as  the  mysterious  subject  can  be 
rendered  intelligible  to  our  present  faculties,  the  nature  of  this 
resurrection ; and  this  he  does  by  analogy,  comparing  the 
death  and  resurrection  of  our  bodies  to  the  process  of  vegeta- 
tion in  the  production  of  corn.  It  is  true  the  subject  might 
have  been  illustrated  from  other  analogies,  particularly  from 
the  natural  history  of  insects  ; and  the  changes  which  human 
nature  undergoes  might  have  been  well  illustrated  front  the 
changes  which  pass  on  certain  insects,  from  the  caterpillar  to 
the  chrysalis,  and  from  the  chrysalis  to  the  fly  ; whereby  the 
creature  which  before  crawled  upon  the  earth,  by  means  of 
passing  through  a state  of  insensibility,  becomes  the  inhabitant 
of  another  region,  and  flies  in  the  midst  of  heaven.  So  man 
goes  to  sleep  a worm,  and  wakes  an  angel. 

The  analogy  here  used,  seems  to  have  been  borrowed  front  a 
suggestion  of  our  Lord  himself,  (John  xii.  24,)  that  “ except  a 
grain  of  wheat  fall  into  the  ground  and  die,”  it  cannot  bring 
forth  fruit.  There  is  one  grand  distinction,  however,  between 
the  two  cases  : the  grain  of  corn  that  vegetates  brings  forth 
many,  even  “thirty,  sixty,  or  a hundred  fold;”  but  in  man, 
the  individual  which  dies  is  alone  restored  to  life.  We  do  not 
think  it  necessary,  or  even  appropriate,  to  enter  into  any  phi- 
losophical inquiries,  in  this  place,  as  to  the  nature  of  that  death. 
to  which  every  gram  of  corn  is  subject  in  the  earth.  Whether 
it  be  absolute,  or  apparent  only,  like  the  chrysalis  of  the  cater- 
pillar, it  is  sufficient  to  illustrate  the  subject.  The  change  of 

Ver.  36.  'Thou  foot.— Doddridge,  “ Thoughtless  creature.” Except  it  die. 

—Macknight,  "rot.”  Doddridge,  (“appear  to)  die.”  (That  is.  tlio  germ, 
or  principle  of  vegetable  life.  does  not  spring  up  in  the  form  of  a plant,  till  the 
external  body,  consisting  of  the  lobes  or  farinaceous  part  of  the  seed,  dies, 
and  is  decomposed  ; and  thus,  forming  a fine  earth,  becomes  the  appropriate 
nourishment  of  the  young  plant  that  is  springing  into  life,  till  it  thus  becomes 
capable  of  deriving  nutriment  and  support  from  the  grosser  particles  of  earth 
in  which  it  was  deposited.  1 — Bagster. 

Ver.  38.  His  own  body. — Macknight,  " its  proper  body.”  (Greek  idion) 
i.  e.  ” the  body  proper  to  its  own  kind.”  So  Doddridge.  Not  the  body  which 
it  had  before  : so  this  will  not  prove  the  identity  of  the  resurrection  body  ; but 
only,  as  Macknight  expresses  it,  “ The  raised  body  of  the  saints  will  resem- 
ble their  body  which  was  laid  in  tire  grave,  so  far  as  I heir  new  state  will  ad- 
mit.” In  one  respect  we  know'  that  they  will  materially  differ.  See  Luke  xx. 
35  It  is  tire  general  opinion,  however,  and  is  largely  argued  by  Mr.  Drew,  in 
his  ingenious  Essay  ” On  the  Resurrection  of  the  Body.”  chap,  vi.,  that  there 
is  a principle  of  identity  (some  germ  or  stamen)  which  will  be  preserved  till 
the  resurrection  ; though  what  this  is,  it  seems  utterly  in  vain  to  conjecture. 

V-  r 11  One  star  differeth  from  another  star  in  glory.— This,  it  is  proba- 


state  in  man,  from  death  to  immortal  life,  can  hardly  be  more 
wonderful  than  that  of  the  worm  to  the  butterfly,  or  than  that 
of  an  inert  single  grain  of  wheat  to  the  wavy  stalk  and  the 
golden  ear.  “ But  God  giveth  ....  to  every  seed  his,  own 
body.” 

The  identity  of  every  body,  and  particularly  of  the  human 
body,  is  a subject  of  great  and  insuperable  difficulty  with  us. 
It  is  supposed  to  reside  in  some  secret  germ,  known  to  the 
Creator.  In  the  living  body,  indeed,  we  find  no  difficulty  in 
proving  its  identity;  but  it  is  chiefly  from  its  connexion  with 
the  same  mind  that  we  ascertain  the  fact.  For  if  we  consider 
the  changes  which  a human  body  undergoes  during  the  course 
of  three  or  four  score  years,  in  size  ana  in  form,  thrpugh  the 
progress  of  age,  the  operations  of  nature,  and  the  accidents  of 
disease,  it  would  seem  in  many  cases  impossible  to  identify  the 
body,  but  from  the  residence  of.  the  same  intellect,  and  the 
consciousness  of  the  individual  world.  But  as  God,  in  the 
propagation  of  his  creatures,  gives  to  every  kind  its  proper 
flesh,  (whether  beast,  or  bird,  or  fish,)  and  to  every  vegetable 
its  proper  form,  &c.,  so  will  he  associate  to  every  human  mind 
its  proper  body,  though,  whether  composed  of  any  or  how  many 
of  the  same  particles,  it  may  not  be  possible  for  us  to  ascer- 
tain. 

“ The  single  grain  of  wheat  which  is  sown,  (says  Mr.  Ful- 
ler,) does  not  reproduce  itself, \ but  produces  another  like  itself : 
for  to  every  seed  is  given  its  own  body : that  is,  a body  of  its 
own  nature  or  kind.  So  also  is  the  resurrection  of  the  dead. 
If  the  body  do  not  retain  the  sameness  of  identity,  \t  will  pro- 
duce the  sameness  of  nature  or  kind.  God  giveth  it  a body  as 
it  pleasetli  him,  and  to  every  seed  its  own  body.” 

But  the  introduction  of  celestial  bodies  in  this  place— sun, 
moon,  and  stars,  with  birds,  beasts,  and  fishes,  seems  to  us  mys- 
terious and  perplexing;  unless,  indeed,  it  be  designed  to  inti- 
mate that  the  glorified  bodies  of  the  redeemed,  at  the  resur- 
rection, will  as  much  exceed  their  present  forms  as  the  celes- 
tial orbs  exceed  those  terrestrial  bodies.  So  the  prophet  Daniel 
tells  us,  (ch.  xii.  3,)  that  “ then  the  wise  shall  shine  as  the 
brightness  of  the  firmament;  and  they  that  turn  many  to 
righteousness  as  the  stars  for  ever  and. ever.” 

fn  this  life,  indeed,  we  all  bear  the  image  of  the  first  Adam, 
“of  the  earth,  earthy;”  and  at  death  this  is  sown  a “natural 
body:”  but  in  the  last  day  it  shall  be  raised  a spiritual  body, 
like  that  of  “ the  second  Adam,  the  Lord  from  heaven.”  The 
former  was  made  “a  living  soul;”  the  latter  Adam  is  “ a 
quickening  (a  life-giving)  spirit.”  And  as  we  have  borne  the 
image  of  the  earthy,  so  must  we  “ bear  the  image  of  the  hea- 
venly or,  as  the  same  apostle  elsewhere  expresses  it — “ The 
Lord  Jesus  shall  change  our  vile  bodies,  to  be  transformed 
like  unto  his  glorious  body,  according  to  the  working  whereby 
he  is  able  to  subdue  all  things  unto  himself.”  (Phil.  iii.  21.) 

Could  we  accurately  ascertain  the  nature  of  Christ’s  present 


ble,  is  literally  true  : we  know  of  no  two  bodies  in  nature  perfectly  alike,  nor 
any  two  bodies  which  have  uniformly  the  same  motion.  This  applies  particu- 
larly to  the  heavenly  bodies  ; and  if  we  are  to  consider  this  (as  many  do;  as 
referring  metaphorically  to  the  saints,  it  may  he  equally  true  that  spiritual 
bodies  have  the  same  diversity,  though  all  glorious.  Though  the  earth  is  now 
supposed  to  have  800  millions  of  inhabitants,  or  mor.e,  it  is  probable  that  “ the 
human  face  divine,”  in  every  instance,  varies  in  some  of  its  features. 

Ver.  44.  A spiritual  body— Is  a body  refined  from  all  the  corruption  and  de 
filement  attached  to  matter  in  the  present  state. 

Ver.  47.  The  Lord  from  heaven. — The  word  Lord  is  wanting  m some  an- 
cient MSS.,  and  Terlullian  says,  was  inserted  by  Marcion ; yet  both  Dodd- 
ridge and  Macknight  retain  it.  The  Vulgate  reads,  “ The  second  man  from 
heaven  is  heavenly.”  Dr.  Pye  Smith  remarks,  that  in  ihe  ancient ‘book  Zo- 
har , Messiah  is  called  “ The  Adam  on  high;"  and  so  distinguished  from  the 
first  man,  who  is  called  the  ” Adam  below." 

Ver.  50.  Flesh  and  blood—  i.  e.  in  its  present  corrupt  state  ; or,  as  in  the  next 
member  «.f  the  sentence,  corruption.  “ Our  bodies,  after  they  are  raised  from 
the  dead,  (says  Mr.  Fuller,)  may  be  flesh  and  blood,  and  yet  not  v.  hat  they 
now  are 


1279 


Exhortation  to  steadfastness.  1 CORINTHIANS. — CHAP.  XVI.  Paul  commendeth  Timothy. 


51  Behold,  I show  you  a mystery  ; We*  shall 
not  all  sleep,  but  we  shall  all  be  changed, 

52  In  a b moment,  in  the  twinkling  of  an  eye, 
at  the  last  trump : for  the  c trumpet  shall  sound, 
and  the  dead  d shall  be  raised  incorruptible, 
and  we  shall  be  changed. 

53  For  this  corruptible  must  put  on  incor- 
ruption, and  this  mortal  0 must  put  on  immor- 
tality. 

54  So  when  this  corruptible  shall  have  put  on 
incorruption,  and  this  mortal  shall  have  put 
on  immortality,  then  shall  be  brought  to  pass 
the  saying  that  is  written,  Death  f is  swallow- 
ed up  in  victory. 

55  O s death,  where  is  thy  sting?  O ''grave, 
where  is  thy  victory  ? 

56  The  'sting  of  death  is  sin;  and  ) the 
strength  of  sin  is  the  law. 

57  But  thanks  k be  to  God,  which  giveth  us  the 
victory  ' through  our  Lord  Jesus  Christ. 

58  Therefore,  my  beloved  brethren,  be  ye 
steadfast, unmoveable,  always  abounding  in  the 
work  of  the  Lord,  forasmuch  as  ye  know  that 
your  labour  is  not  in  vain  in  the  Lord. 

CHAPTER  XVI. 

l lie  exhorteth  them  to  relieve  the  want  of  the  brethren  at  Jerusalem  : 10  commendeth 

Timothy  : 13  and  after  friendly  admonitions,  16  shutteth  up  his  epistle  with  divers 

salutations. 

NOW  concerning  the  collection  for  the  saints, 
as  a I have  given  order  to  the  churches  of 
Galatia,  even  so  do  ye. 

2  Upon  the  first  b day  of  the  week  let  every 
one  of  you  lay  by  him  in  store,  as  God  hath 


A.  M.  4061. 
A.  D.  57. 

a lTh.4.15 
..17. 

b 2 Pe.3.10. 
c Zee. 9. 14. 

Mat.21  31 
d Jn.6.25. 
e 2 Co.5.4. 

I J n.3.2. 

f Is. 25.8. 
g Ho.13.14. 
h or,  hell. 
i Ro.6.23. 

J Ro  4.15. 
k Ro.7.25. 

1 Ro.8.37. 

1 Jn.5.4,6. 
m 2 Pe.3.14. 
n Ga.2.10. 
h Ac.20.7. 
Re.  1.10. 


c 2 Co.8.19 
d gift. 
e 2 Co.  1.15, 
16. 

f 2 Co.2.12. 

Re.3.8. 
g Phi.3.18. 
h Ac.  19.22. 
i Phi.2.19.. 
21 

j lTi.4.12. 
k 3 Jn.6. 

1 c.1.12. 
m 1 Pe.5.8. 
n 2 Th.  2. 15. 
o c.14.20. 
p Ep.6.10. 


prospered  him,  that  there  be  no  gatherings 
when  1 come. 

3 And  when  I come,  whomsoever  cye  shall 
approve  by  your  letters,  them  will  I send  to 
bring  your  d liberality  unto  Jerusalem. 

4 And  if  it  be  meet  that  I go  also,  they  shall 
go  with  me. 

5 Now  I will  come  unto  you,  e when  I shall 
pass  through  Macedonia : for  I do  pass  through 
Macedonia. 

6 And  it  may  be  that  I will  abide,  yea,  and 
winter  with  you,  that  ye  may  bring  me  on  my 
journey  whithersoever  I go. 

7 For  I will  not  see  you  now  by  the  way  , 
but  1 trust  to  tarry  a while  with  you,  ir  the 
Lord  permit. 

8 But  I will  tarry  at  Ephesus  until  Pentecost. 

9 For  a great  f door  and  effectual  is  opened 
unto  me,  and  there  are  many  e adversaries. 

10  Now  if  Timotheus  h come,  see  thathe  may 
be  with  you  without  fear : for  he  worketh  ' the 
work  of  the  Lord,  as  I also  do. 

11  Let  no  man  therefore  despise  ) him : but 
conduct k him  forth  in  peace,  that  he  may  come 
unto  me  : for  I iook  for  him  with  the  brethren. 

12  As  touching  our  brother  > Apollos,  1 great- 
ly desired  him  to  come  unto  you  with  the  bre- 
thren : but  his  will  was  not  at  all  to  come  at 
this  time  ; but  he  will  come  when  he  shall  have 
convenient  time. 

13  Watch  m ye,  stand  n fast  in  the  faith,  quit 
you  like  0 men,  be  p strong. 


body,  we  might  also  easily  ascertain  what  ours  will  be.  The 
apostle  indeed  says,  that  flesh  and  blood  cannot  inherit  the 
kingdom  of  heaven,” — yet  our  Lord  himself  speaks  of  his  raised 
body  as  composed  of  “ flesh  and  bones,”  and  as  bearing  the 
marks  of  his  crucifixion.  (Luke  xxiv.  39— 43.)  In  the  same  pas- 
sage we  find,  also,  that  Jesus  did  eat  with  them,  even  animal 
food,  namely,  apiece  of  “a  broiled  fish  and  of  a honey-comb 
which  seems  clearly  to  imply  that  his  resurrection  body  con- 
tained all  the  organs  necessary  to  receiving  food.  We  stop 
here,  however,  being  desirous  not  to  push  our  inquiries  beyond 
the  letter  of  the  text,  on  subjects  wherein  we  are  so  liable  to 
err.  When  the  glorious  events  here  predicted  shall  be  accom- 
plished, we  shall,  doubtless,  find  reason  to  exclaim,  with  the 
queen  of  Sheba,  that  the  half  had  not  been  told  us. 

Ver.  51 — 58.  The  effect  of  the  last  trumpet , and  the  Chris- 
tian's final  triumph  l—"  Behold ! I show  you  a mystery,” 
says  the  apostle.  A mystery  is  a secret — but  that  secret  may 
be,  at  least  partially,  revealed;  and  here  a scene  opens  to  us, 
full  of  “ terrible  majesty.”  The  “ trumpet  of  the  archangel” 
shakes  both  earth  and  heaven,  and  the  voice  of  God  awakens 
the  dead— that  is,  the  dead  saints,  for  they  alone  are  referred  to 
in  this  first  resurrection.  Poets  and  painters  have  amused 
themselves  in  sketching  this  awful  scene,  and  have  represented 
the  awaking  dead  as  crawling  from  beneath  their  tombs  : but 
the  event  defies  every  attempt  of  human  imagination— in  a 
moment — in  the  twinkling  of  an  eye — the  dead  saints  are 
raised,  and  the  living  changed.  It  can  be  compared  only  to 
that  Almighty  fiat,  “ Let  light  be,  and  light  was.”  (Gen.  i.  3.) 

And  with  what  ease  is  all  this  effected,  as  relates  to  the 
happy  subjects  of  this  change — it  is  only  a change  of  dress! 
The  old  garment  of  mortality  and  corruption  shall  be  thrown 


Ver.  51.  IVe  shall  all  he  changed— \.  e.  We  believers.  Macknight.  Nothing 
like  this  is  said  of  the  wicked.  Compare  Phil.  hi.  21. 

Ver.  52.  The  trumpet  shall  sound.*- Tire  awful  sound  of  this  trumpet  is 
generally  illustrated  by  a reference  to  the  thunders  of  Sinai,  which  seem  to 
nave  been  attended  with  volcanic  phenomena.  See  Heb.  .xii.  19  Bishop  Berke- 
ley. who  heard  an  eruption  of  Vesuvius  at  twelve  miles’  distance,  compares 
jt  to  the  raging  together  of  a tempest  and  a troubled  sea,  mixed  with  the  roar- 
ing of  thunder  and  of  artillery  : and  some  of  the  volcanic  eruptions  of  South 
America  are  said  to  have  been  heard  from  150  to  600  miles.  See  Dick's  Christ. 
Philos. 

Ver.  51.  Death  is  swallowed  up  in  victory— 0.-,  ” for  ever.”  Whitby  and 
Macknight.  Compare  verse  26.  But  the  same  word  is  rendered  victory  in 
ver.  55  and  -57. 

Ver.  55  O grave. — Greek,  Hades,  or  the  invisible  world.  The  Jews  speak 
of  the  angel  of  death  as  having  the  keys  of  Hades  ; and  St.  Paul  describes  Sa- 
tan under  a similar  character — 11  Him  that  hath  the  power  of  death,  that  is,  the 
devil.”  Heb.  ii.  14. 

Ver.  56.  The  sting  of  death  is  sin. — For  it  is  sin  that  arms  death  with  all  its 
terrors.--  A nd  the  strength  of  sin  is  the  law. — Because  it  i3  by  the  law  that  we 
have  the  knowledge,  and  feel  the  consequences  of  sin. 

Chap.  XVI.  Ver.  1.  Concerning  the  collection. — “ It  is  evident,  that  the 
Corinthians  had  been  previously  made  acquainted  with  the  apostle’s  intention, 
of  raising  a contribution  from  the  Gentile  churches  for  the  poor  Christians  in 
Judea : and,  as  they  were  more  wealthy  than  most  of  their  brethren,  he  did 
not  intimate  even  a doubt  of  their  liberality  in  that  good  work.  But  he  judged 
it  proper  to  point  out  to  them  the  method,  about  which  he  had  given  orders  in 
the  churches  of  Galatia,  whence  he  had  lately  come." — Scott. 

Ver.  2.  First  day  of  the  week.— “ The  argument  from  this  passage  for  the 
observance  of  the  first  day  of  the  week,  as  ‘the  Lord’s  day,’  the  Christian 
'ahbath,  is  very  conclusive : for,  unless  that  were  the  custom  in  apostolical 
1380 


off,  and  immortality  put  on  : and  then  is  fulfilled  the  saying  oi 
Isaiah,  tch.  xxv.  8,)  “Death  is  swallowed  up  in  victory;” 
that  is,  not  only  conquered,  but  destroyed.  And  then  the  sa- 
cred writer  borrows  from  another  prophet  (Hosea  xiii.  14)  this 
triumphant  song,  “O  death!  vyhere  is  thy  sting?  O grave! 
where  is  thy  victory?”  Death  is  thus  describeaby  Milton  as 
a hideous,  shapeless  monster, 

— ; “ Black  as  night. 

Fierce  as  ten  furies,  terrible  ns  hell, 

He  shook  a dreadful  dart ; what  seem’d  his  head, 

The  likeness  of  a kingly  crown  had  on.” 

But  the  sacred  writers  compare  the  monster  to  a dragon, 
whose  sting  is  sin,  and  its  wound  always  fatal ; but,  through 
the  death  of  our  Lord  Jesus,  that  sting  is  drawn,  and  the  poi- 
son is  extracted. 

Chap.  XVI.  Ver.  1 — 24.  Divers  admonitions  and  salutations 
to  the  church  at  Corinth. — We  humbly  conceive,  that  the  last 
verse  of  the  preceding  chapter  connects  more  properly  with 
the  present.  From  the  consideration  of  the  resurrection,  and 
judgment  to  come,  the  apostle  earnestly  exhorts  the  Corin- 
thians to  steadfastness  and  diligence  in  the  work  of  the  Lord, 
and  especially  in  the  duty  of  Christian  benevolence,  under  the 
consideration  that  their  labour  “ was  not  in  vain,”  for  great 
would  be  their  reward  in  heaven.  He  then  proceeds  Jo  urge 
upon  them  a provision  for  the  poor  saints ; and  particularly,  as 
that  was  now  the  usual  day  of  meeting  for  devotion,  that  on 
the  first  day  of  the  week,  each  one  should  deposit  something 
in  the  treasury  of  the  church,  as  God  had  prospered  him,  for 
their  poor  brethren  at  Jerusalem,  who  were  doubtless  much 
harassed  by  their  infidel  countrymen  in  that  city. 

“ The  churches  of  Galatia  and  Phrygia  (says  Dr.  Paley) 


churches,  why  should  1 the  first  day  of  the  week’  be  mentioned  in  this  con- 
nexion? ‘On  Sunday.’  says  Justin  Martyr,  ‘all  Christians,  in  the  city  of 
country,  meet  together,  because  that  is  the  day  of  our  Lord’s  resurrection : 
and  then  we  read  the  writings  of  the  prophets  and  apostles.  This  being  done, 
the  president  makes  an  oration  to  the  assembly,  exhorting  them  to  imitate  and 
do  the  things  which  they  have  heard ; then  we  all  join  in  prayer,  and  after' 
that  we  celebrate  the  sacrament.’  "-Scott.-  —Layby  him  in  store— Dod- 
dridge, “ Lay  something  by,  treasuring  it  up  namely,  in  the  common  stock. 
—Instead  of  in  store,  Macknight  reads,  in  the  treasury;”  i.  e.  the  public 
stock  of  the  church.  This  plan  of  setting  apart,  to  benevolent  uses,  a por- 
tion of  the  gains  of  each  week  is  admirably  adapted  to  promote  tho  spirit  of 
liberality.  The  sums  being  comparatively  small,  avarice  is  not  excited.  But 
when  the  portion  of  a year’s  profits  is  looked  at,  it  is  so  large  that  avarice  fastens 
her  talons  upon  it,  and  nothing  short  of  the  grace  of  God  can  unfasten  her 
grasp. 

Ver.  3.  Your  liberality.— Greek,  “gift;”  or.  “ prace.” 

Ver.  5.  When  I pass  through  Macedonia.— By  chap.  ii.  it  appears  that  Paul 
had  been  at  Corinth,  and  by  this  verse,  that  he  was  about  to  visit  it  a second 
time.  But  instead  of  sailing  directly  from  Ephesus  to  Corinih,  as  he  had  for- 
merly purposed,  he  intended  to  go  round  through  Macedonia  ; and  that  he  did 
so.  appears  from  Acts  xx.  1,2. 

Ver.  8.  I will  tarry  at  Ephesus  until  Pentecost.—  This,  compared  with 
verse  6— “ And  it  may  be,  that  I will  winter  with  you,”  fixes  the  time  of  wri- 
ting this  Epistle— after  winter,  but  before  Pentecost,  which  includes  the  time 
of  the  Passover,  about  which  time  Benson,  from  chap.  v.  7,  8,  supposes  it  to 
have  been  written. 

Ver.  9.  For  a great  door  and-  effectual. — See  2 Co.  ii.  12.  Col.  iv.  3.  Rev.  iii.  8 

Ver.  10.  If  Timotheus  come . — Timothy  had  been  sent  before  tne  apostle 
into  Macedonia,  with  directions  to  visit  Corinth. 

Ver.  12.  Our  brother  Apollos.  —It  seems,  that  a party  at  Corinth  professed 


Sundry  admonitions,  1 CORINTHIANS. — CHAP.  XVI.  and  salutations 


14  Let  '<  all  your  things  be  done  with  charity. 

15  I beseech  you,  brethren,  (ye  know  the 
nouse  of  Stephanas,  that  it  is  r the  first-fruits 
of  Achaia,  and  that  they  have  addicted  them- 
selves to  the  ministry  of  the  saints,) 

16  That  ye  submit  s yourselves  unto  such, 
and  to  every  one  that  helpeth  with  us,  and 
laboureth. 

17  I am  glad  of  the  coming  of  Stephanas 
and  Fortunatus  and  Achaicus  : for  that  which 
was  lacking  ‘ on  your  part  they  have  supplied. 

18  For  they  have  refreshed  my  spirit  and 
yours : therefore  acknowledge  u ye  them  that 
are  such. 

19  The  churches  of  Asia  salute  you.  v Aquila 


A.  M.  4061. 
A.  D.  57. 

q 1 Pc.4.8. 

r Ro.16.5. 

s He.  13. 17. 

t Phi. 2. 30. 

u lTh.5.12. 

v Ac.  18.26. 


w Ro.16.5, 
15. 

x Ep.6.24. 
y G a.  1.8,9 
i.  Jude  14,15 
a Ro.16.20. 


and  Priscilla  salute  you  much  in  the  Lord,  with 
the  w church  that  is  in  their  house. 

20  All  the  brethren  greet  you.  Greet  ye  one 
another  with  a holy  kiss. 

21  The  salutation  of  rue  Paul  with  mine  owr, 
hand. 

22  If  any  man  love  * not  the  Lord  Jesus  Christ, 
let  him  be  y Anathema  z Maran-atha. 

23  The  grace  aof  our  Lord  Jesus  Christ  he 
with  you. 

24  My  love  be  with  you  all  in  Christ  Jesus. 
Amen. 

If  The  first  epistle  to  the  Corinthians  was 
written  from  Philippi  by  Stephanas,  and 
Fortunatus, and  Achaicus,  and  Timotheus. 


were  the  last  churches  which  Paul  had  visited  before  writing 
this  Epistle.  He  was  now  at  Ephesus,  and  he  came  thither 
immediately  from  visiting  those  churches.  Acts  xviii.  23  ; xix. 
l.”  And  when  there,  it  is  very  evident  that  the  same  subject 
was  strongly  impressed  on  his  mind ; for  speaking  of  the  other 
apostles,  Paul  says,  “ They  would  that  we  should  remember 
the  poor ; the  same  which  I also  was  forward  to  do."  This  is 
one  of  many  incidents  remarked  by  this  ingenious  writer,  to 
show  the  harmony  between  the  book  of  Acts  and  the  Apos- 
tolical Epistles,  and  which  clearly  prove  their  authenticity, 
as  the  circumstances  are  too  minute  and  incidental  to  have 
occurred  to  any  one  who  had  attempted  forgery.  (See  Horae 
Paul.  chap.  iii.  No.  10.)  Another  circumstance  of  a like  na- 
ture is  found  in  verse  11  of  this  chapter,  where,  speaking  of 
Timothy  to  the  Corinthians,  Paul  says,  “Let  no  man  despise 
him  a charge  given  concerning  no  other  of  Paul’s  messen- 
gers ; and  what  danger  was  there  of  his  being  despised  more 
than  others  ? — “ Turn  to  1 Tim.  iv.  12,  (says  Paley ,)  and  you 
will  find  that  Timothy  was  a young  man,  younger  probably 
than  those  who  were  usually  employed  in  the  Christian  minis- 
try; and  that  Paul,  apprehending  lest  he  should  on  that  ac- 
count be  exposed  to  contempt,  urges  upon  him  the  caution 
there  inserted,  Let  no  man  despise  thy  youth. 


After  a friendly  assurance  of  his  kind  wishes  and  intentions 
toward  the  Corinthians,  and  a friendly  apology  on  behalf  of 
Apollos,  the  apostle  gives  them  this  animating  exhortation — 
“ Watch  ye,  stand  fast  in  the  Lord,  quit  yourselves  like  men” — 
all  which,  as  military  terms,  are  highly  appropriate  to  the 
Christian  soldier,  who  has  to  watch,  as  well  as  fight  with 
principalities  and  powers — with  “ the  world,  the  flesh,  and  the 
devil.”  At  the  same  time,  while  his  utmost  energies  are  to  be 
thus  exerted,  the  kind  st  affections  are  to  be  exemplified  to- 
ward his  brethren  “ Let  all  things  be  done  with  charity,”  or 
Christian  love.  He  particularly  recommends  to  their  attention 
“ the  house  of  Stephanas,”  who  had  “ addicted  themselves  to 
the  ministry  (or  service)  of  the  saints.”  Then,  after  certain 
salutations,  he  thus  solemnly  concludes If  any  man  love 
not  the  Lord  Jesus  Christ,  let  him  be” — he  shall  he — “ Ana- 
thema Maran-atha”— “ accursed  when  the  Lord  shall  C9me.” 
“ To  conclude  all,  (says  Dr.  Doddridge ,)  let  us  lay  up  in  our 
memory,  and  often  review  this  awful  sentence,  this  Anathema 
Maran-atha  ; which,  to  give  it  the  greater  weight,  the  apostle 
records  with  his  own  hand.  Let  it  ever  ue  remembered,  that 
professing  Christians,  who  do  not  sincerely  love  their  Master, 
lie  under  the  heaviest  curse  which  an  apostle  can  pronounce, 
or  God  inflict.” 


themselves  attached  to  Apollos,  in  order  to  cover  their  opposition  to  the  apos- 
tle : yet  St.  Paul  greatly  desired  and  exhorted  that  eminent  minister  to  go 
among  them,  with  Timothy  and  Erastus,  or  with  Stephanas  and  his  friends, 
when  they  returned  to  Corinth. 

Ver.  22  Anathema  Maran-atha. — “ When  the  Jews  lost  the  power  of  life 
and  death,  they  used,  nevertheless,  to  pronounce  an  Anatherma  on  persons 
who,  according  to  the  Mosaic  law,  should  have  been  executed,  and  such  a 
person  became  an  Anathema,  (Heb.  Cherem ,)  or  accursed Now,  to  ex- 

press their  faith  that  God  would,  one  way  or  another ....  interpose,  to  add 
that  efficacy  to  his  own  sentence  which  they  could  not  give  it,  it  is  very  pro- 
bable they  might  use  the  words  Maran-atha  ; that  is,  in  Syriac,  the  Lord 
cometh,  or  he  will  surely  and  quickly  come  to  put  this  sentence  in  execution. 
. . . . In  beautiful  allusion  to  this,  when  the  apostle  was  speaking  of  a secret 
alienation  from  Christ,  maintained  under  the  forms  of  Christianity,  (which 
mignt  perhaps  be  the  case  among  many  of  the  Corinthians,)  as  this  was  not  a 
crime  capable  of  being  convicted  and  censured  in  the  Christian  church,  he  re- 


minds them  that  the  Lord  Jesus  Christ  will  come  himself  and  punish  it.”— 
Bishop  Patrick  in  Doddridge.  This  is  the  passage  supposed  to  he  referred 
to  in  the  preceding  verse,  as  written  with  his  own  hand.  Flavel , on  one  oc- 
casion, preached  trom  the  above  passage.  At  the  conclusion  of  the  service, 
when  Flavel  arose  to  pronounce  the  benediction,  he  paused,  and  said,  “ How 
shall  I bless  this  whole  assembly,  when  every  person  in  it,  who  loveth  not  the 
Lord  Jesus  Christ,  is  Anathema  Maran-atha?”  The  solemnity  of  this  address 
affected  the  audience  ; and  one  gentleman,  a person  of  rank,  was  so  overcome 
by  his  feelings,  that  he  fell  senseless  to  the  floor. 

P.  S.  The  superscription  to  this  Epistle,  which  states  it  to  have  been  writ- 
ten from  Philippi,  is  so  plainly  opposed  to  verse  8,  in  this  chapter,  and  to 
other  parts  of  this  Epistle,  that  it  is  almost  universally  rejected  as  spurious 
and  unauthentic ; particularly  by  Doddridge,  Macknight,  and  Paley.  The 
former  says,  ” I hope  it  will  he  remembered,  that  no  credit  is  to  he  given  to 
any  of  these  additions,  which  have  been  very  presumptuously  made,  and,  1 
think,  very  imprudently  retained.” 


CONCLUDING  REMARKS  ON  THE  FIRST  EPISTLE  TO  THE  CORINTHIANS. 


[Corinth,  favoured  by  its  situation  between  two  seas,  rose  to  the  summit  of 
dignity  and  splendour.  From  its  extensive  commerce,  it  abounded  with  riches, 
and  was  furnished  with  all  the  accommodations,  elegances,  and  superfluities 
of  life ; and  far  exceeded  all  the  cities  in  the  world  in  the  magnificence  of  its 
public  buildings,  such  as  temples,  palaces,  theatres,  porticoes,  cenotaphs,  baths, 
and  other  edifices.  But  wealth  produced  luxury,  and  luxury  a total  corruption 
of  manners  ; so  that  the  inhabitants  became  infamous  to  a proverb,  lascivious- 
ness in  particular  being  not  only  tolerated,  hut  forming  a considerable  portion 
of  their  religion.  Notwithstanding  this,  the  arts,  sciences,  and  literature,  still 
continued  to  flourish,  every  part  of  the  Grecian  learning  being  highly  cultiva- 
ted ; so  that  before  its  destruction  by  the  Romans,  Cicero  (pro  lege  Manl.  c. 
5.)  scrupled  not  to  call  it,  “The  light  of  all  Greece.”  It  possessed  numerous 
schools,  in  which  philosophy  and  rhetoric  were  taught  by  able  masters  ; and 
strangers  resorted  thither  from  all  quarters  to  he  instructed  in  the  sciences. 
Attention  to  these  circumstances  will  account  for  several  things  mentioned  by 
the  Apostle  in  his  letters  to  this  city ; which  things,  without  this  knowledge 
of  their  previous  Gentile  state  and  customs,  we  could  not  comprehend.  It  is 
indubitably  certain,  as  the  Apostle  states,  that  they  carried  these  things  to  an 
extent  that  was  never  practised  in  any  other  Gentile  country ; and  yet,  ever, 
in  Corinth,  the  Gospel  of  Jesus  Christ,  effecting  what  learning  and  philosophy 
were  utterly  unable  to  accomplish,  prevailed  over  universal  corruption  and  de- 
pravity, so  much  so  that  it  became  the  seat  of  a flourishing  Christian  church  ! 
We  have  already  seen,  that  the  peace  of  this  church  had  been  disturbed  by 
false  teachers,  who  made  great  pretensions  to  wisdom,  eloquence,  and  know- 
ledge of  the  Christian  liberty  ; and  that  it  was  to  compose  these  differences, 
to  correct  certain  abuses,  and  to  answer  various  questions  relative  to  which 
they  had  written  to  the  Apostle,  that  he  composed  this  Epistle  to  the  Church 
of  Corinth.  With  what  consummate  skill  and  soundness  of  argument  he  es- 
tablishes doctrines,  meets  objections,  and  refutes  erroneous  opinions,  the  at- 


tentive reader  need  not  be  informed  ; while  his  candour,  love,  faithfulness, 
and  holy  zeal,  are  apparent  in  every  page.  The  Corinthians  abounded  in 
knowledge,  science,  eloquence,  and  various  extraordinary  gifts  and  endow- 
ments, and  for  these  the  Apostle  gives  them  full  credit;  hut,  in  many  cases, 
distinctly  enough  marked  in  this  Epistle,  they  were  grossly  ignorant  of  the 
genius  and  design  of  the  gospel.  Many,  since  their  time,  have  put  words  and 
observances  in  place  of  the  weightier  matters  of  the  law,  and  the  spirit  of  the 
gospel.  The  Apostle  has  taken  great  pains  to  correct  these  abuses  among 
the  Corinthians;  and  to  insist  on  that  great  unchangeable  and  eternal  truth, 
that  love  to  God  and  man,  filling  the  heart,  hallowing  the  passions,  regulating 
the  affections,  and  producing  universal  benevolence  and  beneficence,  is  the 
fulfilling  of  the  whole  law  ; and  that  all  professions,  knowledge,  and  gifts, 
without  this,  are  absolutely  useless.  Did  tnis  Epistle  contain  no  more  than 
what  is  found  in  the  thirteenth  chapter,  it  would  be  an  unparalleled  monument 
of  the  Apostle’s  deep  acquaintance  with  God;  and  an  invaluable  record  of  the 
sum  and  substance  of  the  gospel,  left  by  God's  mercy  to  the  church,  as  a 
touchstone  for  the  trial  of  creeds,  confessions  of  faith,  and  ritual  observances, 
to  the  end  of  time.  Though  this  Epistle  contains  more  local  matter,  and  more 
matter  of  private  application,  than  any  other  in  the  New  Testament  ; and 
though,  perhaps,  it  may  possess  less  matter  for  general  use  than  other  parts  of 
the  Sacred  Writings,  yet  it  is  both  highly  interesting  and  useful ; gives  an  in- 
sight into  several  customs,  anil  nut  a few  forms  of  speech,  and  circumstances 
relative  to  the  discipline,  of  the  primitive  church,  which  we  can  find  no  where 
else;  shows  us  how  many  improper  things  may,  in  a state  of  ignorance,  or 
Christian  infancy,  be  consistent  with  a sincere  belief  of  the  gospel,  and  a 
warm  and  zealous  attachment  to  it  ; reads  a very  awful  lesson  to  those  who 
disturb  the  peace  of  society,  and  make  schisms  in  the  church  of  Christ , and 
confirms,  illustrates,  and  defends,  many  of  the  most  important  parts  of  Christ- 
ian doctrine  and  practice.]— Bagster. 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  CORINTHIANS. 


[That  St.  Paul  was  the  author  of  this  Epistle  has  never  been  doubted,  and 
is  amply  confirmed  by  internal  evidence  ; from  which  it  appears,  that  it  was 
written  by  the  Apostle  in  Macedonia,  and  probably  at  Philippi,  as  the  sub- 
scription affirms.  after  the  uproar  at  Ephesus,  about  a year  after  the  preced- 
ing. ami  in  consequence  of  the  accounts  which  he  had  received  of  the  favour- 
able reception  of  the  first  : and  afterwards  sent  to  the  Corinthians  by  Titus 
and  his  associates.  Accordingly  the  Apostle  justifies  himself  from  the  charge 
of  levity,  or  worldly  policy,  in  delaying  his  journey  to  Corinth,  assigning  those 
teasons  for  this  part  of  his  conduct  which  could  not  have  been  disclosed  with 
propriety  till  the  effect  of  his  former  epistle  had  appeared  , declares  the  justice 
161 


of  his  sentence  against  the  incestuous  person,  and  gives  suitable  directions  re- 
specting his  restoration  ; expatiates  on  his  own  conduct  in  the  Christian  minis- 
try, intermixing  many  exhortations  with  the  avowal  of  his  motives  and  fervent 
affections  in  the  sacred  work  : excites  them,  w«th  great  address  and  earnest- 
ness, to  complete  their  contributions  for  their  poor  brethren  in  Judea,  showing 
the  manifold  advantages  of  such  services  ; contrasts  more  directly,  yet  evident- 
ly with  great  reluctance,  his  own  gifts,  labours,  sufferings,  and  conduct,  wjth 
the  pretences  of  their  false  teachers,  showing  himself  to  be  “not  a whit” 
inferior  to  any  of  the^apostles  ; and  concludes  with  various  admonitions  and 
affectionate  good  wishes  and  prayers.  1—  Bagster. 


1291 


Paul  comjorls  the  Corinthians.  2 CORINTHIANS. — CHAP.  I.  Character  oj  his  preaching. 


CHAPTER  I. 

o The  apostle  encourugeth  them  against  trouble*,  by  the  comfort*  anil  deliverances 
which  Gal  had  given  him,  os  in  all  his  atllictioua,  8 ho  particularly  in  his  hue  danger 
in  Asia.  12  And  calling  both  his  own  conscience  anil  theirs  to  witness  of  nia 
sincere  manner  of  preaching  the  immutable  truth  of  the  gospel,  15  he  excuselli  his 
not  coming  to  them,  as  proceeding  not  of  lightness,  but  of  his  lenity  towards  them. 

PAUL,  an  apostle  • of  Jesus  Christ  by  the 
will  of  God,  and  Timothy  our  brother, 
unto  the  church  of  God  which  is  at  Corinth, 
with  all  the  saints  b which  are  in  all  Achaia : 

2  Grace  c be  to  you  and  peace  from  God  our 
Fattier,  and  from  the  Lord  Jesus  Christ. 

3  Blessed  A be  God,  even  the  Father  of  our 
Lord  Jesus  Christ,  the  Father  of  mercies,  and 
the  God  of  all  comfort ; 

4  Who  comforteth  us  in  all  our  tribulation, 
that  we  may  be  able  to  comfort  them  which 
are  in  any  trouble  by  the  comfort,  wherewith 
we  ourselves  are  comforted  of  God. 

5  For  as  the  sufferings  • of  Christ  abound  in 
us,  so  our  consolation  also  aboundeth  by 
Christ. 

6  And  whether  we  be  afflicted,  it  is  for  f your 
consolation  and  salvation,  which  is  e effectual 
in  the  enduring  of  the  same  sufferings  which 
we  also  suffer:  or  whether  we  be  comforted, 
it  is  for  your  consolation  and  salvation. 

7  And  our  hope  of  you  is  steadfast,  knowing, 
that  as  h ye  are  partakers  of  the  sufferings,  so 
shall  ye  be,  also  of  the  consolation. 

8  For  we  would  not,  brethren,  have  you  ig- 
norant of  our  trouble  » which  came  to  us  in 
Asia,  that  we  were  pressed  out  of  measure, 
above  strength,  insomuch  that  we  despaired 
even  of  life : 

9  But  we  had  the  ) sentence  of  death  in  our- 
selves, that  we  should  not  trust  k in  ourselves, 
but  in  God  which  raiseth  the  dead  : 

10  Who  i delivered  us  from  so  great  a death, 
and  doth  deliver:  in  whom  we  trust  that  he 
will  yet  deliver  us  ; 

11  Ye  also  helping  m together  by  prayer  for 


A.  M.  cir. 
4062. 

A.  D.  cir. 
58. 


a 1S2TU.1 

b Phi.  1.1. 
Col.  1.2. 

c lto.1.7. 

d Ep.1.3. 

I Pe.  1.3. 

e Col  1.24. 

f c.4.15 

g or, 
wrought. 

h Ro.8.17. 
2Ti.2.12. 

i Ac.  19.23, 
ic. 

J oi , an- 


k Je.  17.5,7. 
1 2 Pe.2.9. 

mRo.  15.30. 
Phi.  1.19. 
Ja.5.16.. 
18. 


n 1 Co.2.4, 

13. 

o 1 Co.  15.10 
p Phi.4.1. 
q o r,  grace. 
r Ac.21.5. 
s c.10.2. 
t or, 

preaching 
u Mat.5.37. 
v Ma.1.1. 

Ro.1.4. 

wRo.15.8,9. 

He.  13.8. 
x 2Th.2.17. 

1 Pe.5.10. 
y 1 Jn.2.20, 

27. 

Re.  3. 18. 
z Ejp.1.13, 

4.30. 

2 Ti.2.19. 
a Ro.8.9,14 

..16. 


us,  that  for  the  gift  bestowed,  upon  us  by  the 
means  of  many  persons  thanks  may  be  given 
by  many  on  our  behalf. 

12  For  our  rejoicing  is  this,  the  testimony  of 
our  conscience,  that  in  simplicity  and  godly 
sincerity,  not " with  fleshly  wisdom,  but  by  the 
grace  of  0 God,  we  have  had  our  conversation 
in  the  world,  and  more  abundantly  to  your 
ward. 

13  For  we  write  none  other  things  unto  you, 
than  what  ye  read  or  acknowledge ; and  1 
trust  ye  shall  acknowledge  even  to  the  end ; 

14  As  also  ye  have  acknowledged  us  in  part, 
that  p we  are  your  rejoicing,  even  as  ye  also 
are  ours  in  the  day  of  the  Lord  Jesus. 

15  And  in  this  confidence  I was  minded  to 
come  unto  you  before,  that  ye  might  have  a 
second  i benefit ; 

16  And  to  pass  by  you  into  Macedonia,  and 
to  come  again  out  of  Macedonia  unto  you,  and 
of  you  to  be  brought  on  my  r way  toward 
Judea. 

17  When  I therefore  was  thus  minded,  did  I 
use  lightness  ? or  the  things  that  I purpose,  do 
I purpose  according  * to  the  flesh,  that  with  me 
there  should  be  yea  yea,  and  nay  nay  ? 

18  But  as  God  is  true,  our  1 word  toward  you 
was  not  " yea  and  nay. 

19  For  the  T Son  of  God,  Jesus  Christ,  who 
was  preached  among  you  by  us,  even  by  me 
and  Silvanus  and  Timotheus,  was  not  yea 
and  nay,  but  in  him  was  yea. 

20  For  all  the  promises  of  God  w in  him  are 
yea,  and  in  him  Amen,  unto  the  glory  of  God 
by  us. 

21  Now  he  which  establisheth  * us  with  you  in 
Christ,  and  hath  anointed  y us,  is  God  ; _ 

22  Who  hath  also  sealed  z us,  and  given  the 
earnest  of  the  Spirit a in  our  hearts. 

23  Moreover  I call  God  for  a record  upon 


Chap.  I.  Ver.  1 — 24.  Paul , after  his  usual  apostolical  bene- 
diction, thanks  God  on  behalf  of  the  Corinthian  church , and 
encourages  them,  under  their  trials.—  This  Epistle,  as  stated  in 
our  Table  of  Apostolical  Epistles,  appears  to  have  been  written 
within  a year  after  the  preceding;  and  probably,  as  mentioned 
at  the  end  of  it,  from  Philippi  in  Macedonia.  To  understand 
this  Epistle  rightly,  the  reader  must  be  informed,  that  Titus, 
who  seems  to  nave  been  the  bearer  of  the  first  Epistle,  as  well 
as  of  this,  (chap.  viii.  17,  18,)  spent  some  time  in  Corinth,  in 
order  to  obtain  a correct  knowledge  of  the  state  and  circum- 
stances of  that  church,  and  of  their  feelings  towards  the  apos- 
tle, which  he  communicated  to  him,  when  they  met  in  Mace- 
donia ; a d it  is  evident  that  upon  his  information,  are  founded 
both  the  commendations  and  reproofs  in  this  epistle.  But 
these  are  not  all  to  be  considered  as  addressed  to  the  same  in- 
dividuals ; for  it  is  clear  that  this  church  was  composed  of 
very  heterogeneous  materials — Jews  and  Gentiles,  saints  and 
hypocrites;  and  while  some  were  entitled  to  Paul’s  warmest 
commendations,  others  merited  his  severest  censures. 

Dr.  Doddridge  remarks,  that  out  of  St.  Paul’s  thirteen 
Epistles,  “eleven  of  them  begin  with  exclamations  of  joy, 
praise,  and  thanksgiving,”  which  fact  sufficiently  shows  his 
amiable  disposition,  and  the  deep  interest  which  the  apostle 
felt  in  the  prosperity  and  happiness  of  the  churches.  The  doc- 
trine here  insinuated  is  also  highly  interesting  and  important, 
namely,  that  ministers,  and  even  apostles,  enjoy  and  endure, 
not  only  the  common  lot  of  joy  and  suffering  in  their  own 
persons,  but,  being  public  characters,  both  the  afflictions 
which  they  endure,  and  the  consolations  which  they  enjoy, 
are  all  intended  for  the  instruction  and  consolation  of  the 
church  of  Christ ; that  they  (ministers)  may  be  “ able  to  com- 
fort those  who  are  in  any  trouble.”  And  the  advantage  is  re- 
ciprocal : ministers  partake  (ver.  11)  in  the  prayers  and  sym- 
pathies of  their  people. 


Chap.  I.  Ver. 1.  And  Timothy. — By  this  it  appears  that  Timothy  had  re- 
turned to  Paul,  in  Macedonia,  and  was  now  with  him. 

Ver.  5.  The  sufferings  of  Christ. — Macknight,  “ for  Christ. *'  Doddridge 
explains  it ; “ sufferings  in  the  cause  of  Christ.” 

Ver.  9.  The  sentence  of  death. — Meaning  that  death  was  fully  expected  by 
them. 

Ver.  10.  So  great.— Macknight.  “ So  terrible,”— a death. 

Ver.  it.  Ye  also  helping  together  by  prayer.— Doddridge,  “ Working  to- 
gether in  prayer.” That  for  the  gift  bestowed  upon  us. — Doddridge. 

That  so  the  favour  [obtained!  for  us  by  [the  importunate]  prayers  of  many.” 
Ver.  12  In  simplicity  and  godly  sincerity.— Gr.  ‘In  the  simplicity  and 
sincerity  of  God  ;’’  i.  e.  in  the  sight  of  God.  On  the  latter  word  Leigh  says, 
' t lipe  word  ' It  is  a metaphor,  either  from  such  things  as  are  tried  by  being 
IOX2 


As  an  instance  of  this.  St.  Paul  appears  to  advert  to  the  op- 
position he  had  met  with  in  Ephesus,  when  he  was  in  dangei 
of  being  torn  to  pieces  by  the  mob  that  Demetrius  had  raised, 
(Acts  xtx.  30,  31  ;)  when  his  friends,  as  he  acknowledges,  in- 
terested themselves  for  him  in  prayer  to  God,  as  well  as  by  llieii 
personal  exertions  on  his  behalf. 

“ The  consolation  of  which  the  apostle  speaks”  so  strongly 
in  this  chapter,  says  Dr.  Macknight  very  justly,  “ was  derived 
from  the  presence  of  Christ  with  him  in  his  affliction  ; from  a 
sense  of  the  love  of  Christ  shed  abroad  in  his  heart;  from  the 
joy  which  the  success  of  the  gospel  gave  him ; from  the  as- 
sured hope  of  the  reward  which  was  prepared  for  him;  from 
his  knowledge  of  the  influence  of  his  sufferings  to  encourage 
others ; and  from  the  enlarged  views  which  he  had  of  tnt 
government  of  God,  whereby  all  things  are  made  to  work  to- 
gether for  good  to  them  who  love  him.” 

But  the  concluding  verses  of  this  chapter  are  of  peculiar  in- 
terest and  importance,  and  must  not  be  passed  without  a re- 
mark or  two. — 5.  We  note  the  stability  of  the  gospel : all  the 
promises  of  God  are  in  him,  [Christ,]  yea , i.  e.  plainly  asserted  ; 
and  in  him,  amen , or  faithfully  accomplished,  “ to  the  glory  of 
God.” — 2.  By  “ the  earnest  of  the  Spirit  in  our  hearts,”  we 
understand  those  divine  influences  which  our  Lord  promised 
to  all  believers,  to  guide  them  into  truth  and  righteousness; 
and  which  may  properly  be  considered  as  an  “earnest”  of 
those  higher  influences  which  shall  finally  prepare  them  for 
heaven  and  glory.  “ As  we  are  born  again  by  the  Spirit,  (says 
Bishop  Pearson,)  and  receive  from  him  our  regeneration,  so 
we  are  assured  by  the  same  Spirit  of  pur  adoption  ; and  be- 
cause, being  ‘sons,’  we  are  also  ‘heirs  of  God,  and  joint 
heirs  with  Christ,’  by  the  same  Spirit  we  have  the  pledge,  or 
rather  ‘ the  earnest  of  our  inheritance.’  For  ‘ He  which 
establisheth  us  in  Christ,  and  hath  anointed  us,  is  God,  who 
hath  also  sealed  us,  and  hath  given  the  earnest  of  his  Spirit 


held  up  against  the  beams  of  the  sun,  to  see  what  faults  are  in  them  : or  else 
from  such  tilings  as  are  purged  and  clarified  by  the  heat  of  the  sun  from  tho 
gross  matter  that  is  in  them.  Mel  sincerus,  is  honey  sine  Cera,  or  without 

wax.” Conversation — [That  is,  “ we  have  conducted  ourselves  for 

anastrepho  in  Greek  and  conversatio  in  Latin  are  used  to  denote  the  whole 
of  a man’s  conduct,  the  tenor  and  practice  of  his  life.] — Bagster. 

Ver.  13.  Than  what  ye  read—i.  e.  in  the  Scriptures  ; but  as  the  word  is 
ambiguous,  Doddridge  renders  it,  “ Than  what  you  knotu.” 

Ver.  13.  A second  benefit.  — Gr.  “ grace,”  or  gift  ; meaning  the  advantage  o 
Paul’s  personal  ministry  a second  time. 

Ver.  17.  Yea  yea,  &c. — That  is,  honest  and  plain  dealing. 

Ver.  18.  Our  word. — Meaning  the  word  preached. Mot  yea  and  nay 

Not  wavering,  uncertain,  or  contradictory.  So  Doddridge. 


The  penitent  to  be  forgiven. 

my  soul,  that  to  spare  you 
unto  Corinth. 

24  Not  for  that  we  have  b dominion  over  your 
faith,  but  are  helpers  of  your  joy : for  by  c faith 
ye  stand. 

C H A P T E R II . 

Having  showed  the  reason  why  he  came  not  to  them,  6 he  requireth  them  to  forgive 
and  to  comfort  that  excommunicated  person,  10  even  as  himself  also  upon  his  true 
repentance  had  forgiven  him  : 12  declaring  withal  why  he  departed  from  Troas  to 
Macedonia,  Hand  the  happy  success  which  God  gave  to  his  preaching  in  all  places. 

BUT  I determined  this  with  myself,  that  I 
would  not  come  again  to  you  in  a heavi- 
ness. 

2-For  if  I make  you  sorry,  who  is  he  then  that 
maketh  me  glad,  but  the  same  which  is  made 
sorry  by  me  ? 

3 And  I wrote  this  same  unto  you,  lest,  when 
I came,  I should  have  sorrow  from  them  of 
whom  I ought  to  rejoice ; having  confidence 
in  you  all,  that  my  joy  is  the  joy  of  you  all. 

4 For  out  of  much  affliction  and  anguish  of 
heart  I wrote  unto  you  with  many  tears ; not 
that  ye  should  be  grieved,  but  that  ye  might 
know  the  love  b which  I have  more  abundant- 
ly unto  you. 

5 But  if  c any  have  caused  grief,  he  hath  not 
grieved  d me,  but  in  part : that  I may  not  over- 
charge you  all. 

6 Sufficient  to  such  a man  is  this  e punish- 
ment, which  was  inflicted  f of  many. 

7 So  s that  contrariwise  ye  ought  rather  to 
forgive  him,,  and  comfort  him , lest  perhaps 
such  a one  should  be  swallowed  up  with  over- 
much sorrow. 

8 Wherefore  I beseech  you  that  ye  would 
confirm  your  love  toward  him. 

9 For  to  this  end  also  did  I write,  that  I might 


Paul's  preaching  and  success. 

know  the  proof  of  you,  whether  ye  be  obedi- 
ent b in  all  things. 

10  To  whom  ye  forgive  any  thing,  I forgive 
also : for  if  I forgave  any  thing,  to  whom  I 
forgave  it,  for  your  sakes  forgave  1 it  in  the 
* person  of  Christ ; 

11  Lest  Satan  should  get  an  advantage  of 
us:  for  we  are  not  ignorant  of  his  devices. 

12  Furthermore,  when  l I came  to  Troas  to 
preach  Christ’s  gospel,  and  a k door  was  open- 
ed unto  me  of  the  Lord, 

13  I had  no  rest ' in  my  spirit,  because  I found 
not  Titus  my  brother:  but  taking  my  leave 
of  them,  I went  from  thence  into  Macedonia. 

14  Now  thanks  be  unto  God,  rn  which  always 
causeth  us  to  triumph  in  Christ,  and  maketh 
manifest  the  savour  " of  his  knowledge  by  us 
in  every  place. 

15  For  we  are  unto  God  a sweet  savour  ol 
Christ,  in  them  0 that  are  saved,  and  in  them 
that  perish : 

16  To  p the  one  we  are  the  savour  of  death 
unto  death  ; and  to  the  other  the  savour  of  life 
unto  life.  And  who  i is  sufficient  for  these 
things? 

17  For  we  are  not  as  many,  wThich  r corrupt 
the  word  of  God : but  as  of  sincerity,  but  as 
8 of  God,  in  the  sight  of  God  speak  we *  1 in 
Christ. 

CHAPTER  III. 

1 Lest  their  false  teachers  should  charge  him  with  vain  glory,  lie  showeth  the  faith 

and  graces  of  the  Corinthians  to  be  a sufficient  commendation  of  his  ministry. 

6 Whereupon  entering  a comparison  between  the  ministers  of  the  law  and  of  the 

gospel,  12  he  proveth  that  his  ministry  is  so  far  the  more  excellent,  as  the  gospel  of 

life  and  liberty  is  more  glorious  than  the  law  of  condemnation. 

DO  we  begin  again  to  commend  a ourselves  ? 
or  need  we,  as  some  others , epistles  b of 


2 CORINTHIANS. 
I came  not  as  yet 


-CHAP.  II.,  III. 


A.  M.  cii 
4062. 
A.  D.  cir 
58. 


c Ro.11.20. 
I Co.  15.1. 

a c.  1.23. 
12.20,21. 
13.10. 

b c.  11.2. 

c Ga.5.10. 
d Ga.4.12. 

sure. 


g Ga.6. 1. 


h c.7.15. 

i or,  sight 

j Ac.  16.8. 

k 1 Co.  16.9. 

1 c.7.5,6. 

m Ro.8.37. 

n Ca.1.3. 

o 1 Co.  1.18. 

p Jn.9.39. 

1 Pe.  2.7,8. 

q c.3.5,6. 

r or,  deal 
deceitful- 
ly with. 
c.4.2. 


in  our  hearts The  Spirit  of  God,  as  given  unto  us  in  this 

life,  (continues  that  excellent  prelate,)  though  it  have  not  the 
proper  nature  of  a pledge,  as  in  the  gifts  received  here  being  no 
way  equivalent  to  the  promised  reward,  nor  given  in  the  stead 
of  any  thing  already  due ; yet  it  is  to  be  looked  upon  as  an 
earnest,  being  part  of  that  reward  which  is  promised.” 

CnAr.  II.  Ver.  1 — 17.  The  reasons  that  Paul  had  not  come 
to  Corinth — the  case  of  the  person  excommunicated — the  tri- 
umph of  Paul' s ministry . — If  we  understand  the  opening  of 
this  chapter,  it  is  to  this  effect : That  he  delayed  coming  to 
the  Corinthians,  lest,  from  what  he  had  heard  of  them,  he 
should  be  compelled  to  treat  them  with  severity,  and  thereby 
grieve  them  ; at  the  same  time  nothing  would  give  him  more 
joy  than  to  see  the  penitence  of  the  offenders  ; and  he  had  no 
doubt  but  the  whole  church  would  rejoice  with  him.  He  then 
adverts  to  the  case  of  the  person  whom,  according  to  his  di- 
rection in  the  first  Epistle,  (chap,  v.,)  they  had  excommuni- 
cated from  the  church  for  the  complicated  crimes  of  incest  and 
adultery ; but  who  now  seemed  so  deeply  to  have  bewailed  his 
situation,  that  the  same  apostle,  who  before  urged  his  exclu- 
sion from  the  church,  now  exhorts  them  to  forgive  and  com- 
fort him,  lest  Satan  should  gain  advantage  over  them,  by 
driving  him  to  despair;  and,  at  the  same  time,  lest  the  false 
teachers  should  also  take  advantage,  by  representing  (as 
many  have  since  done)  the  doctrines  of  St.  Paul  as  having 
that  fatal  tendency. 

The  chapter  closes  with  a hymn  of  thanksgiving,  and  an 
allusion  to  a Roman  triumph.  According  to  Macknight,  the 
apostle  represents  < hrist  as  a victorious  general,  riding  in  a 
triumphal  procession  through  the  world,  attended  by  his  apos- 
tles, prophets,  evangelists,  and  other  ministers  of  the  gospel, 
and  followed  by  all  the  idolatrous  nations  as  his  captives. 
(Compare  Rev.  vi.  2;  xix.  11,  &c.)  Among  these  the  preach- 
ers of  the  gospel  diffused  the  smell  [savour]  of  the  knowledge 
of  Christ,  [m  a manner  as  fragrant  flowers  and  perfumes  were 
liberally  scattered  in  a Roman  triumph.]  This  knowledge,  to 


Ver.  23.  To  spare  you,  I came  not  as  yet  unto  Corinth— i.  e.  ag  Doddridge 
explains  it,  it  was  from  tenderness  towards  the  Corinthians.  So  Macknight, 
" To  avoid  punishing  you,  I have  not  as  yet  come  to  Corinth, ,J— wishing  to 
give  you  time  to  repent. 

Ver.  24.  Not  that  u<e  have  dominion  over  your  faith—  The  apostles  were 
only  servants  of  Christ,  and  hod  no  authority  but  what  they  derived  from  him, 
and  from  the  teachings  of  the  Holy  Spirit.  See  Mat.  xx.  25. 

Chap.  II.  Ver.  1.  In  heaviness.— Doddridge,  “in  grief.” 

Ver.  2 Who  ...  .but  the  same  that  is  made  sorry  by  me ?— Doddridge, 

1 grieved  by  me.” 

Ver.  3.  The  joy  of  you  all— i.  e.  you  all  rejoice  with  me. 

Ver.  5.  Not  grieved  me.  but  in  part—i.  e.  “ not  grieved  me  (only)  but  in 
part,”  or  in  a degree,  all  of  you. 

Ver.  6.  This  punishment. — Doddridge,  “rebuke.” Inflicted  of  many — 

Namely,  according  to  Doddridge,  1 by  the  whole  church.” 

Ver.  It).  For  your  sakes — i.  e.  to  *estore  peace  and  union  to  your  body. 

Of  Christ— i.  e as  clothed  with  his  authority. 

Ver.  11.  Test  Satan  should  get  an  advantage  rf  vs— Macknight,  “ That 
we  may  not  b«  over  reached  by  Satan,” 


those  who  believed,  was  [“  a savour  of  life,”  or]  a vivifying 
smell,  [or  savour,]  ending  in  life  to  them  ; but  to  unbelievers, 
it  was  as  little  fragrant  or  grateful  as  the  odours  of  the  pro- 
cession to  those  condemned  to  die  (as  were  many  of  the  cap- 
tives, in  the  close  of  the  procession  : it  was  a smell  [or  savour] 
of  death,  [to  unbelievers,]  ending  in  death,  if  they  continued 
in  unbelief.”  Thus,  in  the  success  of  the  gospel,  we  have 
triumphs  of  grace  in  those  who  are  thereby  converted  ; and 
triumphs  of  justice,  in  those  who  obstinately  reject  it,  to  their 
own  condemnation  and  ruin.  In  both  cases,  however,  the 
faithful  servants  of  C hrist  are  accepted  and  approved;  because 
their  labours,  however  weak  without  divine  support,  are  sin- 
cere and  upright,  as  in  the  sight  of  God. 

Ministers,  it  has  been  justly  remarked,  should  diffuse  the 
savour  of  Christ  in  their  example  and  their  conversation,  as 
well  as  in  their  public  ministry. 

“ When  one  that  holds  communion  with  the  skies, 

Has  fill’d  his  urn  where  these  pure  waters  rise, 

And  once  more  mingles  with  us  meaner  tilings, 

’Tis  e’en  as  if  an  angel  shook  his  wings; 

Immortal  fragrance  fills  the  circuit  wide, 

That  tells  us  whence  his  treasures  are  supplied.” — Cowper. 

But  to  God  himself  faithful  ministers  “are  a sweet  savour 
of  Christ  [both]  in  them  that  are  saved,  and  in  them  that  pe- 
rish.”— “We  serve  a good  Master,  (says  an  eloquent  and  able 
preacher.)  Duty  only  is  ours;  and  even  with  regard  to  this, 
he  allows  us  to  depend  upon  him  for  ability  to  discharge  it; 
and  in  estimating  our  services,  he  admits  into  the  account, 
not  only  all  that  we  do,  but  all  that  we  intend  and  wish  to  do, 
but  in  which  we  are  hindered  ; and  says,  ‘ It  is  well  that  it 
was  in  thine  heart.’  ” 

Chap.  III.  Ver.  1 — 18.  The  ministry  of  the  gospel  com- 
mended in  preference  to  the  law. — The  false  teachers  and  sec- 
tarian leaders  had  probably  introduced  themselves  at  Corinth 
by  letters  of  recommendation,  artfully  obtained  from  some  of 
the  churches  in  Judea  ; but  Paul  had  better  credentials.  He 


Ver.  13.  I had  no  rest because  I found  not  Titus — Whom  he  lmd  sent 

to  Corinth  to  make  inquiries,  and  who  had  not  returned. 

Ver.  14.  Causeth  us  to  triumph.— [li  Who  oarrieth  us  along  in  triumph  ;” 
an  allusion  to  the  custom  of  victorious  generals,  who,  in  their  triumphal  pro- 
cessions, carried  some  of  their  relatives  with  them  in  their  chariot. The  sa- 

vour of  his  knowledge. — In  triumphs,  the  streets  through  which  the  victor 
passed,  were  strewed  with  flowers  ; the  temples  were  opened,  and  every  altar 
smoked  with  offerings  and  incense , so  that  the  whole  city  was  filled  with  the 
perfume.  Behind  the  triumphal  car  followed  the  kings,  princes,  and  other 
captives  of  note,  loaded  with  chains  ; some  of  whom  were  put  to  death  at  the 
close  of  the  procession,  and  others  had  their  lives  granted  them.  To  the  for- 
mer the  smell  of  the  flowers  and  incense  would  he  “ a savour  of  death  unto 
death,”  and  to  the  latter,  “ a savour  of  life  unto  life.”] — Bagster 

Ver.  17.  Which  corrupt. — Doddridge,  “ adulterate.”  He  thinks  it  refers  to 
those  who  deal  in  wines  and  other  liquors,  and  often  lower  them  with  v/atcr, 
See  Isa.  i.  22. 

Chap.  III.  Ver.  l.  Do  we— Macknight.  “ Must  w e"— begin  again  io  com- 
mend ourselves}— i.  e.  to  produce  afresh  the  evidence  of  our  aposiee-Rhip 
See  1st  Epiat..  chap.  ix. 


1983 


2 CORINTHIANS. — CHAP,  IV. 


A.  M.  cij 
406* 
A.  D.  cii 
58. 


I Co.9.2. 
cl  Ex.24.12. 


p or,  bold- 


q Ro.  10.4. 

• Ro.11.7, 
8,25. 
t Is. 25.7. 
t 1 Co.15.45 
u Ro.8.2. 

■ l Co.  13. 12 
v Ro.8.29. 
x Ps.84.7. 
y or,  of  the 
Lord  the 
Spi.il 
a 1 Co.  7. 2-5. 
b shame. 
c c.2.17. 
d 2 Til. 2. 10. 
e Jn.  12.31, 
40. 

f Jn.l. 14,18 


law  and  gospel. 

13  And  not  as  Moses,  which  put  a veil  over 
his  face,  that  the  children  of  Israel  could  not 
steadfastly  look  to  the  end  i of  that  which  is 
abolished : 

14  But  their  minds  were  r blinded : for  until 
this  day  remaineth  the  same  veil  untaken  away 
in  the  reading  of  the  old  testament;  which  veil 
is  done  away  in  Christ. 

15  But  even  unto  this  day,  when  Moses  is 
read,  the  veil  is  upon  their  heart. 

16  Nevertheless  when  it  shall  turn  to  the  Lord, 
the  veil  shall  be  taken  • away. 

17  Now  the  Lord  t is  that  Spirit : and  where 
the  " Spirit  of  the  Lord  is,  there  is  liberty. 

18  But  we  all,  with  open  face  beholding  as  in 
a glass  v the  glory  of  the  Lord,  are  changed 
into  the  same  w image  x from  glory  to  glory, 
even  as  * by  the  Spirit  of  the  Lord. 

CHAPTER  IV. 

I He  declareth  how  he  hath  used  all  sincerity  and  faithful  diligence  in  preaching  the 

gospel.  7 and  how  the  troubles  and  persecutions  which  he  daily  endured  for  the 

same  did  redound  to  the  praise  of  God’s  power,  12  tt  the  benefit  of  the  church, 

16  and  to  the  apostle’s  own  eternal  glory. 

rPHEREFORE  seeing  we  have  this  niinis- 
try,  as  we  have  received tt  mercy,  we  faint 

not ; 

2 But  have  renounced  the  hidden  things  of 
b dishonesty,  not  walking  in  craftiness,  nor 
handling  the  word  of  God  c deceitfully ; but 
by  manifestation  of  the  truth  commending 
ourselves  to  every  man’s  conscience  in  the 
sight  of  God. 

3 But  if  our  gospel  be  hid,  it  is  hid  to  them 
rt  that  are  lost : 

4 In  whom  the  god  e of  this  world  hath  blind- 
ed the  minds  of  them  which  believe  not,  lest 
the  light  of  the  glorious  gospel  of  Christ,  who 
is  the  image  f of  God,  should  shine  unto  them. 


Of  ministers  of  the 

commendation  to  you,  or  letters  of  commend- 
ation from  you  ? 

2 Ye  c are  our  epistle  written  in  our  hearts, 
known  and  read  of  all  men: 

3 Forasmuch  as  ye  are  manifestly  declared 
to  be  the  epistle  of  Christ  ministered  by  us, 
written  not  with  ink,  but  with  the  Spirit  of  the 
living  God  ; not  in  tables  of  11  stone,  but  c in 
fleshy  tables  of  the  heart. 

4 And  such  trust  have  we  through  Christ  to 
God-ward : 

5 Not  that  we  are  sufficient  of  f ourselves  to 
think  any  thing  as  of  ourselves  ; but  e our  suf- 
ficiency is  of  God ; 

6 Who  also  hath  made  us  able  ministers  of 
the  ■ new  testament ; not  of  the  j letter,  but  of 
the  spirit : for  the  k letter  killeth,  but ' the  spirit 
m giveth  life. 

7 But  if  the  ministration  of  death,  written  and 
engraven  in  stones,  was  glorious,  so  that  the 
children  of  Israel  could  not  steadfastly  behold 
the  face  of  Moses  n for  the  glory  of  his  coun- 
tenance ; which  glory  was  to  be  done  away : 

8 How  shall  not  the  ministration  of  the  spirit 
be  rather  glorious  ? 

9 For  if  the  ministration  of  condemnation  he 
glory,  much  more  doth  the  ministration  of 
righteousness  exceed  in  glory. 

10  For  even  that  which  was  made  glorious 
had  no  glory  in  this  respect,  by  reason  of  the 
glory  that  excelleth. 

11  For  °if  that  which  was  done  away  was 
glorious,  much  more  that  which  remaineth  is 
glorious. 

12  Seeing  then  that  we  have  such  hope,  we 
use  great  p plainness  of  speech  : 

appeals  to  their  own  hearts,  in  many  of  which  lie  well  knew 
his  name  was  deeply  inscribed  : they  had  each  an  interest  in 
the  affections  of  the  other.  He  appeals  also  to  their  expe- 
r ence  : whatever  evidence  they  possessed  of  their  own  con- 
version and  sanctification,  was  to  them  a most  forcible  argu- 
ment in  his  favour,  since  he  had  been  the  honoured  instrument 
of  their  conversion.  They  were  “ the  epistle  of  Christ,”  and 
“written  by  the  Spirit  of  God,”  to  whom  he  gives  all  the 
glory.  On  this  passage,  Dr.  Watts  beautifully  remarks,  that 
every  true  believer  has  in  himself  such  a witness  to  the  truth 
of  the  Christian  religion,  as  does  not  depend  on  “the  exact 
truth  of  letters  arid  syllables , nor  on  the  critical  knowledge  of 
the  copies  of  the  Bible,  nor  on  this  old  manuscript,  or  the 

other  new  translation The  substance  of  Christianity  is 

so  scattered  through  all  the  New  Testament,  that  every  ma- 
nuscript and  every  translation  has  enough  of  the  gospel  to 
save  souls  by  it,  and  make  a man  a Christian.  I think  this 
point  of  great  importance  in  our  age,  which  has  taken  so 
many  steps  to  heathenism  and  infidelity;  for  this  argument  or 
evidence  will  defend  a Christian  in  the  profession  of  the  true 
religion,  though  he  may  not  have  skill  enough  to  defend  his 

Bible Why  do  you  believe  in  Jesus  1 [asks  the  unbeliever.] 

If  you  have  this  answer  ready  at  hand,  I have  found  the 
e fficacy  and  power  of  the  gospel  in  my  heart , this  will  be  suffi- 
cient to  answer  every  cavil.”  (Watts1  Sermons.) 

This  work  of  grace  in  the  hearts  of  the  Corinthians,  the 
apostle  considers  as  a letter  of  recommendation  to  them,  far 
preferable  to  any  epistle  written  with  ink  or  engraved  on  stone. 
He  is  careful,  however,  that  nothing  should  Be  attributed  to 
himself,  but  that  all  his  success  should  be  referred  to  God,  by 
whose  grace  alone  both  himself  and  his  colleagues  had  been 
made  able  and  efficient  ministers  of  the  New  Testament,  (pr 
covenant,)  not  of  the  Old,  the  letters  of  which  were  cut  in 
tables  of  stone,  but  of  the  Spirit ; that  is,  the  spiritual  dis- 
pensation of  the  gospel,  the  truths  of  which  are  written  upon 
the  hearts  of  all  true  Christians.  The  letter  of  the  divine  law 


Ver.  2.  Ye  are  our  evistle  written  in  our  hearts.—'1  By  supposing  that  in 
this  passage  the  apostle  calls  the  Corinthians,  not  Christ’s  letter  ot  recom- 
mendation in  favour  of  him,  but  a copy  of  that  letter,  and  that  the  letter  itself 
was  written  on  the  apostle’s  heart,  but  the  copy  of  it  on  the  hearts  of  the  Co- 
rinthians, ail  the  jarring  of  metaphors,  in  this  highly  figurative  passage,  will 
be  removed.  Christ's  letter  of  recommendation  in  favour  of  the  apostle  wa3 
his  miraculous  conversion,  spiritual  gifts,”  &c .—Macknight. 

Ver.  3.  Forasmuch  as. — These  supplementary  words,  so  far,  are  omitted  by 
Doddridge,  who  reads,  “ Ye  are  manifest  as,”  &c. 

Ver.  4.  To  God-ioard — i.  e.  towards  God. 

Ver.  5.  To  think  any  thing  as  of  ourselves —Doddridge,  “ to  reckon  upon 
any  thing  as  from  ourselves.” 

Ver.  6.  Of  the  new  testament— Or  ” covenant.”— See  Introduction  to  the 
New  Testament,  § 1. 

Ver  7.  The  ministration  of  death.—  See  Rom.  vii.  10. 

Ver.  8.  How  shall  not,  &c. — Doddridge,  “ How  much  more  shall  the  minis- 
T/atinn  of  the  spirit  be  glorious !” 

12*4 


could,  indeed,  only  give  the  knowledge  of  sin  and  its  penalty 
— death;  but  the  latter  was,  on  the  contrary,  adapted  to  com- 
municate life  and  spirit— It  is  “ the  law  of  the  spirit  of  life  in 
Christ  Jesus.”  (Rom.  viii.  2.) 

That  ministration  was,  indeed,  attended  with  some  glory,  a 
glory  with  which  the  countenance  of  the  legislator  (Moses) 
was  emblematically  surrounded  ; still,  however,  it  was  the 
ministration  of  death,  for  it  could  not  give  life;  but,  notwith- 
standing that  dispensation  was  not  without  glory,  how  much 
more  glorious  must  that  be  which  communicates  eternal  life! 
Moses  found  it  necessary  to  wear  a veil,  and  to  this  day  his 
law  is  veiled  by  the  unbelief  of  his  nation  ; nor  shall  that  veil 
be  taken  from  their  hearts  till  they  shall  turn  to  the  Lord 
Jesus  as  the  true  Messiah,  who  is  himself  the  soul  and  spirit 
of  the  new  dispensation ; by  whom  we  are  liberated  from  the 
bondage  of  the  law  and  the  obscurity  of  the  types.  Indeed,  as 
Moses,  by  looking  to  the  glory  of  the  Shechi’nah,  was  himsell 
clothed  with  glory,  so  we,  beholding  in  the  gospel,  as  in  a 
resplendent  mirror,  the  glory  of  the  Lord  Jesus,  are  changed 
into  the  same  image,  from  one  degree  of  grace  and  glory  to 
another,  till,  by  his  spirit,  we  are  completely  transformed  into 
our  Redeemer’s  glorious  image. 

Chap.  IV.  Ver.  I — 18.  The  sincerity , trials , and  triumphs 
of  Paul  and  his  brethren. — Having,  in  the  preceding  chapter, 
stated  the  superior  excellence  of  the  gospel  above  the  law,  St. 
Paul  here  states  the  encouragement  which  he  and  his  brethren 
derived  therefrom  in  its  promulgation.  Having  thereby  ob- 
tained mercy  themselves,  they  were  anxious,  at  all  risks,  to 
preach  it  for  the  salvation  of  others,  and  determined  to  do  it 
with  the  greatest  simplicity  and  integrity.  If,  indeed,  theii 
gospel  was  hidden  beneath  a veil,  it  should  not  be  by  any  arti- 
fice of  theirs.  They  would  not  leave  it  concealed  under  the 
veil  of  Mosaic  types  and  ceremonies,  to  which  the  Judaizing 
teachers  were  prone  to  return,  nor  would  they  veil  it  with  the 
false  philosophy  of  the  Greeks  or  Asiatics ; neither  would  they 
adulterate  or  debase  it  by  any  dishonest  arts,  such  as  vintners 


Ver.  ll.  Done  away. — Doddridge,  ‘ abolished;”  namely,  the  Mosaic  law 
of  types,  &c. 

Ver.  13.  Moses,  which  put  a veil  over  his  face.— See  Exod.  xxxiv.  33. — 
That  which  is  abolished—  Namely,  the  Mosaic  law. 

Ver.  14.  Their  minds  were  blinded.— See  Rom.  xi.  8. 

Ver.  15.  But  even  unto  this  ctay.— This  blindness  unhappily  extends  even  to 
our  day. 

Ver.  16.  When  it— Namely,  the  heart  of  the  Jewish  nation  .—Macknight. 

Ver.  17.  Now  the  Lord  is  that  Spirit.—  1 The  Lord  Christ  is  that  Spirit, 
(ver.  6.)  He  is  the  blessed  Author  and  Institutor  of  that  spiritual  economy  we 
are  now  under.” 

Ver.  18.  As  in  a glass—  i.  e.  in  a mirror.  Sec  1 Co.  xiii.  12,  and  note. 

Chap.  IV.  Ver.  2.  Renounced.— Macknight,  “ commanded  away  per 
haps  “ denounced”  would  be  the  most  exact  rendering. 

Ver.  3.  If  our  gospel  be  hid,  it  is  hid.— Doddridge,  Macknight,  &c .,  ” If 
veiled,  it  is  veiled.”  Compare  chap.  iii.  13 — 16. 

Ver  4.  The  image  of  God. — See  Heh.  i.  3. 


A.  M.  cir. 
4062. 

A.  D.  clr. 
68. 


g Ge.1.3. 


Paul’s  comfort  in  distress.  2 CORINTHIANS. 

5 For  we  preach  not  ourselves,  but  Christ 
Jesus  the  Lord ; and  ourselves  your  servants 
for  Jesus’  sake. 

6 For  God,  who  commanded  e the  light  to 
shine  out  of  darkness,  h hath  shined  in  our 
hearts,  to  give  the  light  of  the  knowledge  of 
the  glory  of  God  in  the  face  of  Jesus  Christ. 

7 But  we  have  this  treasure  in  earthen  vessels, 
that  the  excellency  < of  the  power  may  be  of 
God,  and  not  of  us. 

8 We  are  troubled  i on  every  side,  yet  not  dis- 
tressed : we  are  perplexed,  but k not  in  despair  ; 

9 Persecuted,  but  not  forsaken ; cast  down, 

Dut  not  destroyed ; 

10  Always  bearing  > about  in  the  body  the 
dying  of  the  Lord  Jesus,  that  m the  life  also  of 
Jesus  might  be  made  manifest  in  our  body. 

11  For  we  which  live  are  “ alway  delivered 
unto  death  for  Jesus’ sake,  that  the  life  also  of  Je- 
sus might  be  made  manifest  in  our  mortal  flesh. 

12  So  then  0 death  worketh  in  us,  but  life  in  you. 

13  We  having  the  same  p spirit  of  faith,  ac- 
cording as  it  is  written,  1 1 believed,  and  there- 
fore have  I spoken ; we  also  believe,  and 
therefore  speak ; 

14  Knowing  r that  he  which  raised  up  the  Lord 
Jesus  shall  raise  up  us  also  by  Jesus,  and  shall 
present  us  with  you. 

15  For  s all  things  are  for  your  sakes,  that  the 


i lCo.2.5. 

] c.7.5. 
k or,  not 
altogether 
without 
help  or 
means. 

1 Ga.6.17. 
m2Ti.2. 11, 
12. 

a 1 Co.  15. 

31,49. 
o c.13.9. 
p 2 Pe.1.1. 
q Pc.  116. 10. 
r C.5.1..4. 


t c.8.19. 
u 1 Co.  15.58 
v Ro.7.22. 
w Ro.8. 18, 
31. 

x He.  11.1. 
a Job  4. 19. 
2Pe.  1.13, 
14. 

b 1 Pe.1.4. 
c Ro.8.23. 


— CHAP.  V.  His  hope  of  immortal  glory. 

abundant  grace  ‘might  through  the  thanks- 
giving of  many  redound  to  the  glory  of  God. 

16  For  which  cause  u we  faint  not ; but  though 
our  outward  man  perish,  yet  the  inward  T man 
is  renewed  day  by  day. 

17  For  w our  light  affliction,  which  is  but  for 
a moment,  worketh  for  us  a far  more  exceed- 
ing and  eternal  weight  of  glory  ; 

18  While  we  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not x seen  : for 
the  things  which  are  seen  are  temporal ; but 
the  things  which  are  not  seen  are  eternal. 

CHAPTER  V. 


1 That  in  his  assured  hope  of  immortal  glory,  9 and  in  expectance  of  it,  and  of  the 

f:eneral  judgment,  he  jaboureth  to  keep  a good  conscience,  12  not  that  he  may 
lerein  boast  of  himself,  14  but  as  one  that,  having  received  life  from  Christ,  en- 


FOR  we  know  that  if  our  earthly  house  of 
this  tabernacle  1 were  dissolved,  we  have 
a building  of  God,  a house  b not  made  with 
hands,  eternal  in  the  heavens. 

2  For  in  this  we  c groan,  earnestly  desiring  to 
be  clothed  upon  with  our  house  which  is  from 
heaven : 

3  If  so  be  that  being  clothed  we  shall  not  be 
found  d naked. 

4  For  we  that  are  in  this  tabernacle  do  groan, 
being  burdened:  not  for  that  we  would  be  un- 
clothed, but  clothed  upon,  that  mortality ' might 
be  swallowed  up  of  life. 


of  those  times  (as  well  as  of  our  own)  were  known  to  prac- 
tise. If  the  gospel  they  preached  was  veiled,  it  was  veiled 
only  to  those  who  were  perishing  through  their  own  obsti- 
nacy and  unbelief : whose  minds  Satan,  “ the  god  of  this 
world,”  hath  blinded,  “ lest  the  light  of  the  glorious  gospel  of 
Christ  should  shine  upon  them.” 

Here  observe — “ 1.  That  God  and  Satan  are  placed  in  con- 
trast : the  latter  darkens  the  understanding  by  his  influences, 
whence  the  Jews  call  him  Samael,  the  god  who  blinds  : but 
the  true  God,  on  the  contrary,  illuminates  the  understandings 
of  men  by  the  grace  of  his  Holy  Spirit.  [He  is  light,  and  in 
him  is  no  darkness.]  2.  That  this  work  of  illumination  in  the 
mind  is  compared  to  the  first  creation  of  ‘ light  out  of  dark- 
ness,’ as  being  wrought  in  the  same  sovereign,  efficacious, 
and  instantaneous  manner.” — (Hist.  Def.) 

When  Satan,  is,  however,  called  the  “ god  of  this  world,” 
we  must  not  understand  it  as  conferring  upon  him  any  title 
of  honour,  any  more  than  our  Lord’s  calling  him  “ the  prince 
of  this  world,”  (John  xii.  31,)  conferred  on  him  a rightful  do- 
minion. As  a prince  he  is  a usurper,  and  as  a deity  an  idol : 
he  is  a prince  without  right,  and  a god  without  divinity. 

When  the  apostle  says,  “We  preach  not  ourselves,”  the 
declaration  may  be  fairly  understood  to  imply  that  they  sought 
neither  to  gratify  their  vanity,  nor  promote  their  secular  inte- 
rest, nor  to  raise  a religious  party  ; by  all  which  motives,  it  is 
to  he  feared,  the  Judatzing  teachers  who  opposed  him  were 
more  or  less  influenced.  The  apostles  preached  not  to  ad- 
vance their  fame,  their  interest,  or  their  authority:  but  as  the 
faithful  servants  of  Christ,  solely  to  promote  the  glory  of  their 
Master  and  the  salvation  of  mankind.  “ For  our  parts,  (as  if 
he  had  said.)  we  are  but  frail  and  earthen  vessels,  of  little  va- 
lue and  of  less  strength  ; yet,  worthless  as  we  are,  to  us  is 
committed  the  invaluable  treasure  of  the  gospel ; and  we, 
therefore,  in  the  midst  (though  continually  exposed  to  death) 
of  dangers  and  of  enemies,  are  preserved  that  we  may  be  to 
you  the  means  and  instruments  of  eternal  life  and  salvation.” 


Ver.  7.  In  earthen  vessels. — In  us  frail  creatures,  continually  exposed  to  be 
crushed  and  broken.  The  original  iostrakinois ) seems  by  its  derivation  to 
refer  to  the  shells  of  fishes,  some  of  which,  while  they  are  extremely  frail,  in- 
close treasures  of  great  value  ; as  the  shell  of  the  porphyry,  from  which  fish 
was  extracted  the  famous  Tyrian  dye. May  be  of  God— Doddridge,  “ ap- 

pear to  be  of  God.” 

Ver.  8.  Troubled,  on  every  side , yet  not  distressed. — We  conceive,  “ Press- 
ed on  every  side,  but  not  crushed,”  would  be  more  literal  and  expressive. 
Hammond,  and  Moxknight  think  it  refers  to  the  wrestlers  in  the  public  games, 
who  sometimes  so  griped  their  adversaries,  as  to  deprive  them  of  the  power 
of  resistance. 

Ver.  9.  Cast  down,  bnt  not  destroyed.— Another  allusion,  perhaps,  to 
wrestlers,  who  might  he  ‘‘thrown  down,  when  not  killed,”  nor  disabled.” 

Ver.  10.  The  dying — That  is,  marks  of  sufferings  analogous  to  his.  See 
chap.  i.  5,  6 ; ana  compare  these  verses  with  l Epis.  chap.  iv.  11—13. 

Ver.  12.  Death  worketh  in  us,  &c. — i.  e.  “ we  are  dying  daily  that  you  may 


again  at  the  last  day.  See  1 Epist.  xv.  19,  &c. 

Ver.  17.  I.ighx  affliction. — Mat.  xi.  30,  the  same  epithet,  “light,”  is  ap- 
plied by  our  cord  to  the  yoke  and  burden  which  he  lays  on  us.  It  may  be  la- 
bour— it  may  be  suffering— but  both  are  light,  extremely  so,  compared  with 

the  reward. Afar  more,  &c. — Upon  this  passage  the  eloquent  Chrysostom 

remarks,  that  the  apostle  here  “ opposes  things  present  to  things  future,  a 
moment  to  eternity,  lightness  to  weight,  affliction  to  glory:  nor  is  lie  satisfied 
with  this,  but  he  adds  another  word,  and  doubles  it,  saying,  hyperbole  upon 
hsroerbole,  (so  the  Greek,)  that  is,  ‘ a greatness  excessively  exceeding.’  ” 


The  apostle  then  states  what  it  was  that  supported  him  and 
his  colleagues  under  all  their  trials— it  was  looking  from  things 
temporal  lo  things  eternal ; and  weighing  against  their  present 
momentary  ‘afflictions,  a vast,  accumulating,  and  eternal 
weight  of  glory. 

“ From  dreams  on  earth  we  move, 

And  wake  through  death  to  endless  life  above.”— Parnell. 

Chap.  V.  Ver.  1 — 10.  The  desire  of  immortality,  the  expect- 
ation of  a future  judgment,  and  the  practical  influence  of 
these  doctrines.— In  the  opening  of  this  chapter  the  apostle 
draws  a beautiful  comparison  between  the  feeble  body  which 
we  here  inhabit,  and  which  he  compares  to  a tent— which  is  a 
temporary  erection  easily  removed ; and  the  permanent  habi- 
tation— the  everlasting  mansions  which  our  Saviour  is  gone 
to  prepare  for  all  his  people.  This  tent  of  human  flesh  is  far 
from  weather-proof;  it  is  liable  to  cracks,  and  rents,  or  (to 
drop  the  metaphor)  it  is  exposed  to  a variety  of  mortal  ills,  as 
well  as  to  tbe  attacks  of  cruel  enemies.  We,  therefore,  “groan, 
being  burthened,”  not  merely  from  a desire  to  rid  ourselves  of 
“this  mortal  coil,”  but  from  a desire  to  enter  into  that  im- 
mortal residence  which  is  provided  for  us  in  another  world— 
whereinto  Christ,  our  fore-runner,  is  for  us  entered. 

We  here  pause  a few  moments  tp  remark  upon  the  evidence 
which  this  chapter  affords  of  an  intermediate  state  between 
death  and  judgment.  Dr.  Sam.  Clarke,  in  a judicious  dis- 
course from  this  text,  remarks— “ 1.  That  we  must  all  shortly 
be  absent  or  separate  from  the  body.  2.  That  this  state  is  not 
a state  of  absolute  insensibility ; but,  3.  to  good  men,  a state 
of  great  happiness,  a being  present,  with  the  Lord.  4.  The 
consideration  of  this  intermediate  happiness  is  a great  com- 
fort and  support  against  the  fear  of  death  ; we  are  confident, 
and  willing  rather  to  be  absent  from  the  body,  &c.  5.  This 
intermediate  state,  though  a state  of  happiness,  is  by  no  means 
equal  to  that  happiness  which  good  men  shall  he  possessed  of 
after  the  resurrection.”  (See  Robinson’ s Claude.) 

Of  these  propositions  we  shall  here  offer  some  confirmatory 


Weight  of  glory. — This  is  a Hebrew  idiom : the  same  word  which  in  that 
language  signifies  weight , signifies  also  glory. 

Ver.  18.  While  we  look. — The  word,  skopein.  (says  Macknight ,)  properly 
signifies  to  look  at  a mark  which  we  intend  to  hit”— to  am— so  Doddridge. 

Chap.  V.  Ver.  1.  If  our  earthly  house  of  this  tabernacle. — The  Hebrew 
term  for  “ house”  {Beth)  is  of  very  extensive  use.  It  seems  used  for  a tent. 
Gen.  xxvii.  15;  compare  Heb.  xi.  9.  Mr.  Harmer  says,  “The  Persians  call 
a richly  ornamented  tent  a house  of  gold.”  Macknight  renders  this  verse, 
“ "When  our  house,  which  is  a tent,  is  destroyed.”  So  the  Greek  particle  ( ean ) 
is  used  for  when , John  xii.  32;  1 John  iii.  2.  We  also  prefer  “destroyed”  tc. 
“ dissolved,”  because  the  word  strictly  means  to  take  or  throw  down,  or  pull 
to  pieces,  which  is  peculiarly  applicable  to  a “ tent.”  [So  Hippocrates,  “ the 
soul  having  left  the  tabernacle  of  the  body.”  The  contrast  here  between  a 
tabernacle  or  tent  erected  for  a shelter  for  a time,  and  a house , or  permanent 
abode,  is  very  striking.]— Bagster. 

Ver.  2.  For  in  this  [ tabernacle  or  tent]  ice  groan  earnestly;  desiring  to 
be  clothed— To  be  “ clothed  with  a house,”  seems  a harsh  figure  to  us,  but  is 
quite  in  the  Jewish  taste ; the  Book  Zohar , on  Exod.  xxiv.  18,  says,  Moses 
was  “ clothed  with  the  cloud  :”  so  we  read  in  the. book  of  Revelations,  of  an 
angel  “clothed  with  a cloud,”  and  of  a woman  “ clothed  with  the  sun.” 
(Rev.  x.  l ; xii.  1.)  The  word  “ house,”  is  also  used  for  any  part  of  dress:  a 
veil  is  the  “ house  of  the  face;”  a glove,  the  “ house  of  the  fingers.”  The 
sacred  writers  also  apply  the  term  clothed , as  we  do  habit;  so  they  speak  oi 
being  clothed  with  humility,  or  with  shame,  (1  Pet.  v.  5 ; Ps.  xxxv.  26,)  much 
as  we  talk  of  a habit  of  virtue  and  of  vice  ; and  not  only  so,  but  they  speak  ol 
being  “clothed  with  righteousness,”  or  “with  trembling,”  (Job  xxix.  M. 
Ezek.  xxvi.  16  ;)  and  (perhaps  the  boldest  metaphor  of  all)  the  neck  of  the 
war-horse  is  described  as  being  “ clothed  with  thunder.”  (Job  xxxix.  19.' 

1286 


ill  that  are  in  Christ 


2 CORINTHIANS. — CHAP.  V.  become  new  creatures. 


5 Now  he  that  hath  wrought  f us  for  the  self- 
same thing  is  God,  who  also  hath  given  unto 
us  the  earnest  e of  the  Spirit. 

6 Therefore  we  are  always  confident,  know- 
ing that,  whilst  we  are  at  home  in  the  body, 
we  are  absent  from  the  Lord  : 

7 (For  h we  walk  by  faith,  not  by  sight :) 

8 We  are  confident,  I say , and  > willing  ra- 
ther to  be  absent  from  the  body,  and  to  be 
present  with  the  Lord. 

9 Wherefore  we  i labour,  that,  whether  pre- 
sent or  absent,  we  may  be  accepted  of  him. 

10  For  k we  must  all  appear  before  the  judg- 
ment-seat of  Christ;  that  every  one  may  re- 
ceive i the  things  done  in  his  body,  according 
to  that  he  hath  done,  whether  it  be  good  or  bad. 

11  Knowing  therefore  the  terror  m of  the 
Lord,  we  persuade  men ; but  " we  are  made 
manifest  unto  God  ; and  I trust  also  are  made 
manifest  in  your  consciences. 

12  For  0 we  commend  not  ourselves  again 


A.  M.  cir. 
4062. 

A.  D cir. 
68. 


f Is. '■£1.23. 

Ep.2.10. 
g Ep.  1.14. 
h Ro.8.21, 
25. 

1 Phi. 1.23. 

J endea- 
vour. 

k Ro.  14.10. 
1 c.7.3. 
m He.  10.31. 

Jude  23. 
n c.4.2. 
o c.3.1. 


p the  face. 
q c. 11. 1,16, 
17. 

r Ca.8.6. 
s Ro.5.15. 

14.7. .9. 
t 1 Co. 6. 19, 
20. 

u let  him  be. 
v Jn.3.3. 

Ga.6.15. 

wls.65.17. 

Re.21.5. 


unto  you,  but  give  you  occasion  to  glory  on 
our  behalf,  that  ye  may  have  somewhat  to  an- 
swer them  which  glory  in  p appearance,  and 
not  in  heart. 

13  For  whether  we  be  beside  i ourselves,  it  is 
to  God : or  whether  we  be  sober,  it  is  for  your 
cause. 

14  For  the  love  of  Christ  r constraineth  us ; 
because  we  thus  judge,  that  if  one  died  for  all, 
then  * were  all  dead : 

15  And  that  he  died  for  all,  that  1 they  which 
live  should  not  henceforth  live  unto  themselves, 
but  unto  him  which  died  for  them,  and  rose 
again. 

16  Wherefore  henceforth  know  we  no  man 
after  the  flesh  : yea,  though  we  have  known 
Christ  after  the  flesh,  yet  now  henceforth  know 
we  him  no  more. 

17  Therefore  if  any  man  be  in  Christ,  0 he  is 
a new  v creature : old  things  are  passed  away , 
w behold,  all  things  are  become  new. 


proofs.  1.  That  there  is  an  intermediate  state  is  clear;  for, 
when  we  are  “ absent  from  the  body,”  we  are  ” present  with 
the  Lord and,  2.  that  it  is  not  a state  of  mere  insensibility  is 
most  evident,  from  the  parable  of  the  rich  man  and  Lazarus, 
on  which  see  our  expos,  of  Luke  xvi.  19 — 31.  3.  That  it  is  a 

state  of  happiness  to  good  men  may  be  safely  inferred  from 
our  Lord’s  promise  to  the  penitent  thief,  when  on  the  cross; 
on  which  turn  also  to  our  expos,  of  Luke  xxiii.  39—43;  as  also 
from  the  dying  words  of  Stephen,  Acts  vii.  29.  4.  That  the 
consideration  of  this  intermediate  state  was  a great  support  to 
Paul  himself,  is  abundantly  evident  from  his  desiring  to  “de- 
part and  be  with  Christ,”  which  would  be  very  unaccountable 
if  he  did  not  hope  to  meet  with  him  till  the  resurrection,  which 
it  is  evident  from  his  own  writings  he  did  not  expect  for  many 
years,  if  not  many  centuries,  to  come.  See  2 Thess.  ii.  1 — 12. 
This  doctrine  receives  farther  confirmation  from  chap.  xii. 

1 — 4.  Phil.  i.  20—23.  1 Peter  i.  8,  9.  Rev.  ii.  7;  vi.  9.  And 
there  are  many  passages  in  the  devotional  parts  of  the  Old 
Testament,  already  noticed,  which  plainly  indicate  a like  de- 
sire to  be  “absent  from  the  body  and  present  with  the  Lord,” 
as  Psalm  l.xxxiv.  11,  &c. 

The  practical  influence  of  this  doctrine,  in  exciting  to  dili- 
gence and  activity,  is  a strong  presumption  of  its  truth,  which 
may  be  farther  strengthened  by  considering  the  benumbing 
consequences  of  the  contrary  hypothesis.  Try  the  effect  of 
telling  a wicked  man  that  he  shall  be  punished  at  the  end  of  a 
thousand  years  or  more,  and  will  it  not  harden  him  in  sin  ? 
This  is  not  the  way  in  which  the  apostles  preached  the  “ter- 
ror of  the  Lord,”  in  order  to  persuade  men  to  repentance, 
iver.  11.) 

To  that  end  the  apostles  urged  the  most  important  doctrine 
of  a future  judgment ; and,  instead  of  placing  at  a great  and 
uncertain  distance  that  awful  period,  bring  it  near  : n The  day 
of  the  Lord  is  at  hand”— “The  Judge  standeth  before  the  door.” 
(Rom.  xiii.  3.  James  v.  9.  Heb.  ix.  27.)  And  this  they  might 
do  with  the  greatest  propriety,  since  the  day  of  death  is  thus 
near,  which  we  have  reason  to  believe  fixes  the  happiness  or 
misery  of  every  individual  of  mankind,  by  a scrutiny  equally 
decisive,  though  not  equally  public,  with  the  last  judgment. 
Whether  the  passage  now  before  us,  (ver.  10,)  refers  to  the 
former  or  latter  event,  we  presume  not  to  decide.  The  one 
will  fix  the  other  : for  the  decisions  of  the  Supreme  Judge  ad- 
mit neither  of  revision  nor  appeal. 

Ver.  11 — 21.  The  constraining  power  of  the  love  of  Christ , 
and  the  doctrine  of  reconciliation. — St.  Paul  again  assures  the 
Corinthians  of  his  affection  towards  them,  notwithstanding  all 
the  insinuations  of  his  enemies.  What  those  insinuations 
were  we  can  only  gather  from  his  replies : we  may  fairly  in- 
fer, however,  from  ver.  13,  that  they  brought  against  him  a 
charge  similar  to  that  of  Festus  that  he  was  mad , though 
indeed  they  were  not  so  polite  as  the  governor,  who  attributed 
his  derangement  to  excessive  study,  (Acts  xxvi.  24.)  He  tells 
them,  whether  he  and  his  coadjutors  were  beside  (or  carried 
beyond)  themselves , it  was  to  God , that  is,  in  the  promotion  of 
his  glory  ; and  if  they  were  sober  and  in  good  earnest,  it  was 
for  their  sakes  : “ For  (saith  he)  the  love  of  Christ  constraineth 
us.”— “ Whether,”  says  M.  Superville , (a  Lutheran  divine,) 
“ we  here  understand  the  love  of  Christ  towards  us,  or  our 


love  towards  him,  it  is  of  little  importance  : we  may  join  both 
together,  for  it  is  certain,  that  his  love  and  ours  must  meet  be- 
fore our  hearts  are  entirely  captivated  by  him.  It  is  his  love 
that  gives  birth  to  a mutual  affection  in  us:  it  is  his  fire  that 
enkindles  ours.”— But  the  Corinthians  might  object,  Why  this 
zeal  in  your  ministry?  It  arises  from  the  conclusion,  that  “if 
one  died  for  all,  then  were  all  dead.”  As  our  object  is  not 
theological  controversy,  we  shall  not  think  it  necessary  to 
enter  into  the  question  how  far  this  term  all  here  extends. 
Thus  far  is  certain,  that  Christ  died  for  both  Jews  and  Gentiles 
— for  men  of  all  nations,  of  all  characters,  and  all  professions ; 
and  if  he  died  for  all  these,  then,  certainly,  they  all  were  dead  ; 
and,  if  he  died  for  them,  it  was  that  they  should  live  to  him  : 
it  is,  therefore,  that  faith rul  ministers  are  so  earnest  for  their 
conversion.  Every  thing  in  Christianity  has  a practical  bear- 
ing, and  the  truth  and  importance  of  every  doctrine  may  be 
fairly  estimated  by  its  tendency  to  promote  the  salvation  of 
mankind. 

St.  Paul,  therefore,  laying  aside  all  partialities,  national,  or 
sectarian,  aims  alone  at  the  great  object  of  personal  conver- 
sion, which  he  presses  upon  all  men  as  the  main  object  of  his 
apostolical  commission — “ Be  ye  reconciled  to  God.” 

It  is  worthy  of  observation,  that  the  apostle  here  says  nothing 
of  reconciling  God  to  man — that  is  not  the  work  of  men  or 
angels.  The  God  whom  we  offended  reconciles  us  to  him  df 
through  the  Son  of  his  love,  and  by  means  of  his  own  appoint- 
ment. “ He  hath  made  him  to  be,  for  us  a sin-offering , who 
himself  knew  no  sin,  that  we  might  be  made  the  righteous- 
ness of  God  in  him  ;”  or,  in  plain  terms,  that  we  might  be  ac- 
cepted as  righteous  before  God,  for  his  sake. 

When  it  is  said,  that  “ God  was  in  Christ  reconciling  the 
world  unto  himself,”  we  interpret  St.  Paul  by  his  divine  Mas- 
ter, who  teaches  us,  that  “ God  so  loved  the  world,  that  he 
gave  his  only  begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life.”  (John  iii.  16.) 
So  we  understand  St.  Paul,  that  “ Goa  was  in  Christ  recon- 
ciling the  world  unto  himself” — not  that  all  the  world  should 
absolutely  be  saved,  but  those  only  who  believe  on  him:  for 
“he  that  believeth  not  is  condemned  already.’  (John  iii.  18.) 

The  apostle  next  opens  his  official  character  : “ God  hath 
given  to  us  the  ministry  of  reconciliation.”— Now,  then,  we 
are  ambassadors  for  Christ  ; as  though  God  did  beseech  (you) 
by  us,  we  pray  you,  in  Christ’s  stead,  “Be  ye  reconciled  to 
God.”  (Comp.  Rom.  v.  9—11.) 

The  great  duty  of  ambassadors  in  foreign  courts,  is  to  pre- 
serve or  restore  peace  ; to  remove  obstacles,  and  prevent  mis- 
understandings. God  himself  having  restored  peace  by  an 
act  of  grace  to  sinners,  entreats  them,  by  his  apostles  and  mi- 
nisters in  all  succeeding  ages,  not  to  oppose  nor  to  neglect 
this  act  of  mercy  ; but  since  God  is  reconciled  to  man  by  the 
obedience  and  death  of  his  Son,  to  receive  and  adore  the 
offered  mercy,  and  become  cordially  reconciled,  not  only  to  his 
gospel  but  to  his  law,  to  his  providential  government  and  to 
all  his  will : for  if  any  man  be  reconciled  to  God  through 
Christ,  and  become  a real,  and  not  a nominal  Christian  only,  he 
is  from  henceforward  a new  creature,  endowed  with  new  senti- 
ments, new  tempers,  and  new'  feelings.  The  love  of  Christ 
purifies  and  elevates  his  affections,  gives  a new  direction  to 


Ver.  5.  The  self-same  thing—  Macknight,  “ This  very  (desire.”) The 

earnest  of  the  Spirit  — See  chap.  i.  22. 

((  Ver.  6.  Whilst  toe  are  at  home  in  the  body,  toe  are  absent— Macknight , 
‘ from  home"— from  the  Lord  ; i.  e.  while  at  our  earthly,  we  are  necessarily 
r rom  our  heavenly  home. 

Ver.  8.  Absent  from  the  body,  and  to  be  present  with  the  Lord. — Mack- 
night,  " From  home  out  of  the  body  ; and  to  he  at  home  with  the  Lord.” 

. Ver.  9.  We  labour. — Macknight.  11  Strive  earnestly.”  Doddridge,  " Make 

[t  the  height  of  our  ambition." Whether  present  or  absent— Macknight, 

“ Whether  at  home  or  from  home.” We  may  be  accepted  of  him. — Mack- 

night, " acceptable  to  him." 

Ver.  10.  Judgment-seat —Doddridge  and  Macknight,  " Tribunal.”  See 
Mat.  xvv.  31 — 46. 


Ver.  11.  The  terror  of  the  Lord — That  is,  his  terrible  judgments  against  sm 
See  Heb.  x.  31. 

Ver.  12.  In  appearance — i.  e.  in  outward  show,  " putting  (as  we  say)  a 
good  fare  upon  their  conduct.” 

Ver.  13.  To  God. — Macknight,  ” For  God  ;”  i.  e.  for  his  glory. 

Ver.  14.  Then  were  all  dead — i.  e.  all  for  whom  Christ  died  were  under  a 
sentence  of  condemnation,  or  it  needed  not  that  he  should  offer  an  atonement 
for  them. 

Ver.  16.  Henceforth  know  toe  no  man  after  the  flesh— i.  e.  we  make  no 
difference  in  our  ministry  as  to  Jews  or  Gcntdes.  rich  or  poor.  &c.,  for  all  are 
equally  guilty,  and  stand  in  need  of  the  same  mercy.  See  Rom.  ii.  to,  &c 

Ver.  17.  A new  creature— Doddridge,  (” There  is)  a new  creation «/•' 
things  are  in  such  a mind  become  new 


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4062. 

A.  D.  cir. 


Paul's  faithfulness  2 CORINTHIANS, 

18  And  all  things  are  of  God,  who  hath  re- 
conciled us  x to  himself  by  Jesus  Christ,  and 
hath  given  to  us  the  ministry  of  reconciliation  ; 

19  To  wit,  that  God  was  in  Christ,  reconciling 
the  world  unto  himself,  not  imputing  their  tres- 
passes T unto  them  ; and  hath  2 committed  unto 
us  the  word  of  reconciliation. 

20  Now  then  we  are  a ambassadors  for  Christ, 
as  though  God  did  beseech  you  by  us  : we  pray 
you  in  Christ’s  stead,  be  ye  reconciled  to  God. 

21  For  b he  hath  made  him  to  be  sin  for  us, 
who  knew  no  sin  ; that  we  might  be  made  c the 
righteousness  of  God  in  him. 

CHAPTER  VI. 

1 That  he  hath  approved  himself  a faithful  minister  of  Christ,  both  by  his  exhortations, 

3 and  by  integrity  of  life,  4 and  by  patient  enduring  all  kinds  of  affliction  and  dis- 
graces tor  the  gosppl.  10  Of  which  he  speaketh  the  more  boldly  amongst  them,  be- 
cause his  heart  is  open  to  them,  13  and  he  expectelh  the  like  affection  from  them 
again  : 14  exhorting  to  flee  the  society  and  pollution  of  idolaters,  as  being  themselves 
temples  of  the  living  God. 

'IT/’E  then,  as  workers  a together  with  him , 

» ’ beseech  you  also  that  ye  receive  not  the 
grace  of  God  in  b vain. 

2 (For  he  saith,  c I have  heard  thee  in  a time 
accepted,  and  in  the  day  of  salvation  have  I 
succoured  thee  : behold,  now  is  the  accepted 
time  ; behold,  now  is  the  day  of  salvation.) 

3 Giving  no  d offence  in  any  thing,  that  the 
ministry  be  not  blamed : 

4 But  in  all  things  e approving  ourselves  as 
the  ministers  f of  God,  in  much  patience,  in 
afflictions,  in  necessities,  in  distresses, 

5 In  s stripes,  in  imprisonments,  h in  tumults, 
in  labours,  in  watchings,  in  fastings  ; 

6 By  pureness,  by  knowledge,  by  long-suffer- 
ing, by  kindness,  by  the  Holy  Ghost,  by  love 
unfeigned, 

7 By  the  word  i of  truth,  by  the  ) power  of 


X Col. 1.20. 
y Ro.3.24, 
25. 

z put  in  us. 
r Job  33.23. 
Mul.2.7. 
Ep.6.20. 
b Is.  53.6,9, 
12. 

Ga.3.13. 

1 Pe.2.22, 
24. 

I Jn.3.5. 
c Ro.5. 19. 
a c.5.20. 
b He.  12. 15. 
c Is.49.8. 
d 1 Co.  10.32 
e com- 
mending 

f 1 Co.4.1. 
g c.  1 1 .23, 
&c. 

h or, in  toss- 
ings to 
and  fro. 
i c.4.2. 

\ 1 Co.2.4. 


k Ep.6.11, 
&c. 

1 Jn.7. 12,17 
m 1 Co.4.9. 
n Ps.  118.18. 
o Ps.84.ll. 
p Ep.6.8. 

Re. 22.12. 
q De.7.2,3. 

1 Co.7.39. 
r l Co.  3. 16, 
17. 

6.19. 

Ep.2.21, 

22. 

a Ex. 29. 45. 
Le.26.12. 
Je.31.1,33 
32.38. 

Ex. 11. 20. 
36.28. 
37.26,27. 
Zec.8.8. 
t Is. 52. 11. 
c.7.1. 

Re.  18.4. 
u Je.31.9. 
Re.  21. 7. 


-CHAP.  VI.  in  the  ministry. 

God,  by  the  armour  k of  righteousness  on  the 
right  hand  and  on  the  left, 

8 By  honour  and  dishonour,  by  evil  report 
and  good  report : as  ' deceivers,  and  yet  true 

9 As  m unknown,  and  yet  well  known  ; as 
dying,  and,  behold,  we  live ; n as  chastened, 
and  not  killed ; 

10  As  sorrowful,  yet  alway  rejoicing  ; as 
poor,  yet  making  many  rich ; as  having  no- 
thing, and  yet  possessing  all  0 things. 

110  ye  Corinthians,  our  mouth  is  open  unto 
you,  p our  heart  is  enlarged. 

12  Ye  are  not  straitened  in  us,  but  ye  are 
straitened  in  your  own  bowels. 

13  Now  for  a recompense  in  the  same,  (I 
speak  as  unto  my  children,)  be  ye  also  enlar- 
ged. 

14  Be  i ye  not  unequally  yoked  together  with 
unbelievers:  for  what  fellowship  hath  right- 
eousness with  unrighteousness?  and  what 
communion  hath  light  with  darkness  ? 

15  And  what  concord  hath  Christ  with  Belial? 
or  what  part  hath  he  that  believeth  with  an 
infidel  ? 

16  And  what  agreement  hath  the  temple  of 
God  with  idols  ? for  ye  r are  the  temple  of  the 
living  God ; as  God  hath  said,  I ■ will  dwell 
in  them,  and  walk  in  them  ; and  I will  be  their 
God,  and  they  shall  be  my  people. 

17  Wherefore  1 come  out  from  among  them, 
and  be  ye  separate,  saith  the  Lord,  and  touch 
not  the  unclean  thing ; and  1 will  receive  you, 

18  And  u will  be  a Father  unto  you,  and  ye 
shall  be  my  sons  and  daughters,  saith  the  Lord 
Almighty. 


his  energies  and  religious  zeal,  and  opens  to  him  prospects  of 
celestial  gloty.  At  the  same  time,  old  prejudices,  carnal  prin- 
ciples, and  sinful  affections,  subside  and  sink  as  the  new  crea- 
tion rises. 

“ Mighty  Redeemer,  set  us  free 
From  our  old  state  of  sin  : 

O make  our  souls  alive  to  thee  ; 

Create  new  pow’rs  within  I "—Watts. 

Chap.  VI.  Ver.  1 — 18.  Paul’s  affection  to  the  Corinthians , 
and  his  earnest  exhortation  to  them  to  avoid  idolaters. — The 
apostle  here  beseeches  his  brethren,  as  fellow-labourers,  not 
to  neglect  the  special  privileges  bestowed  on  them,  as  ambas- 
sadors of  Christ ; and  entreats  all  whom  he  addresses,  not  to 
neglect  the  golden  opportunity  afforded  them  by  the  gospel  of 
the  grace  of  God,  of  seeking  that  salvation  so  long  predicted, 
and  so  expensively  accomplished  in  the  sufferings  and  death  of 
Christ.  Here  was  a remedy  of  sovereign  efficacy  provided ; 
and  aggravated  would  be  their  guilt,  who  neglected  and  de- 
spised it ; or  if  they  delayed  its  application  to  their  own  case, 
when  to-morrow,  perhaps,  it  might  be  too  late  for  ever.  (See 
Heb.  ii.  3.) 

He  then  reminds  his  brethren  in  the  ministry  of  the  labours 
and  sufferings  they  were  called  to  endure,  of  the  holy  disposi- 
tions with  which  they  ought  to  be  sustained,  and  of  the  sacred 
means  to  be  employed  to  render  them  available  to  their  great 
object,  the  salvation  of  mankind,  and  to  render  themselves 
acceptable  to  their  great  Master,  who  had  himself  trodden  the 
same  path  of  sufferings  and  of  labour.  After  enumerating 
these  things  with  great  distinctness,  he  bursts  out  into  a pas- 
sionate expression  of  his  affection  for  the  Corinthians,  and  his 
extreme  anxiety  for  their  salvation:  “ O ye  Corinthians,  our 
heart  is  enlarged”  with  affection,  and  “our  mouth  is  open” 
ireely  to  express  it.  “ Now,  for  a recompense” — in  return,  (as 
if  he  had  said,)  may  your  bowels,  my  dear  children,  be  enlarg- 
ed toward  us  ! and  express  your  affection,  not  in  words  only, 
but  in  a kind  attention  to  our  advice. 

The  apostle  then  goes  on  to  guard  his  Christian  converts 
against  any  unnecessary  connexion  with  their  heathen  neigh- 


Ver.  18.  And  all  things  are  of  God— The  blessed  and  only  Creator  : not 
from  man,  nor  from  any  earthly  source. 

Ver.  19.  Committed  unto  us. — An  allusion,  perhaps,  to  chap.  iv.  7. 

Ver.  20.  Beseech  you ....  pray  you. — Macknight  rejects  this  supplement, 

and  Maclaine  supplies  the  word  “men.” In  Christ’s  stead.—"  When 

Christ  was  in  the  world,  he  pressed  this  treaty  of  reconciliation  ; and  we  (his 
apostles  and  inferior  ministers]  rise  up  in  his  stead,  to  urge  it  still  farther.” 

Ver.  21.  Made  him  to  be  sin.— Doddridge  and  Macknight  render  it,  “ a 
sin- offering and  the  latter  remarks,  “There  are  many  passages  in  the  Old 
Testament  where  sin  means  a sin-offering,  as  Hos.  iv.  8 ; also  in  the  New 
Testament,  Heb.  ix.  26—28  ; xiii.  11.” 

Chap.  VI.  Ver.  1.  As  workers  together. — The  supplementary  words,  " with 
Hod,”  seem  here  unnecessary.  Macknight  renders  it,  “ As  fellow-labourers.” 
Some  nere  refer  the  grace  of  God  to  ministerial  gifts,  and  others  to  “ the 
gospel  of  the  grace  of  God.”  See  Gal.  i.  6.  1 Cor.  xv.  10.  Titus  ii.  It. — Gills 
Cause  of  God,  part  1,  § 41.  But  we  rather  connoct  this  with  the  close  of  the 


hours,  particularly  in  social  or  domestic  life.  First  and  prin- 
cipally, he  guards  them  against  matrimonial  connexions  with 
unbelievers  : “ Be  ye  not  unequally  yoked  in  which  there 
seems  to  be  an  allusion  to  the  Mosaic  law,  which  forbade 
plowing  “ with  an  ox  and  an  ass  together,”  (Deut.  xxii.  10 ;) 
the.  one  the  most  laborious,  and  the  other  the  most  sluggish 
of  all  animals;  meaning  hereby,  perhaps,  to  intimate,  that  a 
heathen  partner,  in  this  state,  would  be  a drawback  upon  all 
Christian  duties  and  exertions,  and  greatly  retard  the  course 
of  obedience  to  the  gospel.  This  must  be  particularly  the  case, 
as  to  the  two  great  points  of  family  religion,  and  the  educa- 
tion of  children.— 2.  He  objects  to  Christians  having  any  com- 
munion in  their  idolatrous  worship,  and  particularly  the  con- 
vivial feasts  in  their  temples,  on  which  lie  had  largely  treated 
in  his  first  epistle,  but  not,  as  it  should  seem,  witn  complete 
success.  (See  1 Epis.  viii.  4,  &c.) 

Now,  from  neither  of  these  dangers  are  we  exempt  even  in 
the  present  age.  Many  professors  scruple  not  to  marry  into 
Roman  Catholic  families : not  even  with  the  forlorn  hope  of 
bringing  them  to  the  reformed  religion ; but  with  the  most 
perfect  indifference  whether  they  had  any,  or  what  religion, 
provided  the  person  and  fortune  of  the  party  were  agreeable. 
It  is  true,  that  we  have  no  invitations  to  dine  in  Catholic 
chapels;  hut  it  is  not  uncommon  for  Protestants  to  be  drawn 
into  them,  to  witness  the  splendour  of  their  worship,  and  to 
hear  their  music;  and  then,  how  few  are  there  who  nave  the 
courage,  to  show  they  take  no  part  in  the  idolatry  7 It  is  a fa- 
vourite maxim  with  the  world,  that  “ when  we  are  at  Rome, 
we  must  do  as  they  do  at  Rome ;”  which  evidently  implies, 
that  it  is  much  better  to  conform  to  any  idolatrous  worship, 
than  to  be  guilty  of  a breach  of  what  is  called  “ good  manners.” 

On  the  danger  of  convivial  meetings,  we  have  already  offer- 
ed some  remarks,  (on  1 Cor.  x.)  which  may  apply  in  great 
measure  to  fashionable  visits  and  parties  of  pleasure,  in  which 
though  neither  Jupiter  nor  Mars  be  worshipped,  the  god  of  this 
world— the  gods  of  fashion,  of  pleasure,  and  of  chance,  are 
unequivocally  acknowledged  and  adored ; and  the  zeal  with 
which  they  are  served  may  put  to  the  blush  the  devotions  of 


preceding  chapter,  thus “ Receive  not  [this]  grace  of  God  in  vain” — i.  e. 
the  favour  of  being  appointed  ambassadors  for  God. 

Ver.  2.  For  he  saith— i.  e.  Jehovah  to  Messiah.  Isa.  xlix.  8 ; compare  Heb. 
iii.  7. 

Ver.  6.  By  the  Holy  Ghost.— Macknight , “ By  a holy  (or  sanctified)  spirit  •’ 
these  being  all  equally  the  fruits  of  the  Holy  Spirit’s  influences. 

Ver.  7.  The  armour  of  righteousness.—  See  Ephes.  vi.  ll— 18. On  the 

right  hand  and  an  the  left.—  1 Armed  at  all  points,”  as  we  sav  • or  perhaps 
this  may  allude  to  soldiers  who  were  taught  to  use  their  9 words  with  both 
hands — Ambidexters. 

Ver.  10.  Possessing  all  things—  See  Rom.  iii.  21—23. 

Ver.  13.  Naivfor  a recompense  in  the  same — i.  e.  in  return  for  my  kindness 
towards  you. 

Ver.  15.  Christ  with  Belial?— i.  e.  wickedness. 

Ver.  16.  What  agreement  hath  the  temple  of  God  with  idols'*— Seo  the 
history  of  Pagon  1 Sam  v 9 - 4 


1297 


Paul  exfiorts  to  “purity.  2 CORINTHIANS. — CHAP.  VII.,  VIII.  He  commends  Titus 


CHAPTER  VII. 

I 11-t  I'roceedeth  in  exhorting  them  to  purity  of  life,  2 awl  to  benr  him  like  affection  as 
ho  doth  to  them.  3 Whereof  leal  lie  might  Beem  to  doubt,  he  decljirelh  what  comfort 
took  in  his  afflictions,  by  the  report  which  Titus  gave  of  their  godly  Borrow, 
u Inch  his  former  epistle  had  wrought  in  them,  13  und  of  their  loving-kindness  and 
obedience  towards  Titus,  answerable  to  his  former  boastings  ol  them. 

HAVING  therefore  these  “promises,  dearly 
beloved,  let  us  cleanse  b ourselves  from 
all  filthiness  of  the  flesh  and  spirit,  perfecting 
holiness  in  the  fear  of  God. 

2  Receive  us  ; we  have  wronged  no  man,  we 
have  corrupted  no  man,  0 we  have  defrauded 
no  man. 

3  1 speak  not  this  to  condemn  you : for  I have 
said  d before,  that  ye  are  in  our  hearts  to  die 
and  live  with  you. 

4  Great  is  my  boldness  of  speech  toward  you, 
great e is  my  glorying  of  you : I am  filled  with 
comfort,  lam  exceeding  joyful f in  all  our  tribu- 
lation. 

5  For,  when  we  were  come  into  Macedonia, 
our  flesh  had  no  rest,  but  we  were  troubled  on 
every  side ; without  s were  fightings,  within 
were  fears. 

6  Nevertheless  God,  that  comforteth  those 
that  are  cast  down,  comforted  us  by  the  co- 
ming of  h Titus ; 

7  And  not  by  his  coming  only,  but  by  the 
consolation  wherewith  he  was  comforted  in 
you,  when  he  told  us  your  earnest  desire, 
your  mourning,  your  fervent  mind  toward 
me  ; so  that  I rejoiced  the  more. 

8  For  though  I made  you  sorry  with  a letter, 
I do  not  repent,  though  I > did  repent:  for  I 
perceive  that  the  same  epistle  hath  made  you 
sorry,  though  it  were  but  for  a season. 

9  Now  I rejoice,  not  that  ye  were  made  sor- 
ry, but  that  ye  sorrowed  to  repentance : for 
ye  were  made  sorry  j after  a godly  manner, 
that  ye  might  receive  damage  by  us  in  nothing. 


A.  M.  cir. 
4062. 

A.  D.  cir. 
68. 


a 0.6.17,18. 
lJn.3.3. 

b Pb.51.10. 
Ez.  36.25, 
26. 

lJn.  1.7,9. 

c 1 So.  12.3, 
4. 

Ac. 20. 33. 
c.  12. 17. 

d c. 6.11, 12. 

e 1 Co.1.4. 
c.1.14. 

f Phi. 2. 17. 
Col. 1.24. 

g De. 32.25. 
h c.2.13. 
i c.2.4. 

J or,  ac- 
cording 
to  Goa. 


k Je.31.9. 
Eze.7. 16. 

1 Pr.  17.22. 
mis.  66.2. 


o Ep.5.11. 
p Ep.4.26. 
q He. 4.1. 
r Ps.42.1. 
130.6. 

b Re.  3. 19. 
Mat  5.29, 
30. 

t Ro.  14.18. 
u c.2.4. 
v Ro.15.32. 
w bowels. 
x Phi.2.12. 
y 2 Th. 3.4. 

Phil. 8, 21. 
a c.9.2,4. 


10  For  godly  sorrow  k worketh  repentance  to 
salvation  not  to  be  repented  of : but  the  sorrow 
of  the  world  i worketh  death. 

11  For  behold  this  self-same  thing,  that  ye 
sorrowed  after  a godly  msort,  what  careful- 
ness n it  wrought  in  you,  yea,  what  clearing 

0 of  yourselves,  yea,  what  <’  indignation,  yea, 
what  i fear,  yea,  what  vehement  r desire,  yea, 
vffia.l  zeal,  yea,  what  • revenge  ! In  all  things 
ye  have  approved  ‘ yourselves  to  be  clear  in 
this  matter. 

12  Wherefore,  though  I wrote  unto  you,  I did 
it  not  for  his  cause  that  had  done  the  wrong, 
nor  for  his  cause  that  suffered  wrong,  but  that 
our  care  for  u you  in  the  sight  of  God  might 
appear  unto  you. 

13  Therefore  we  were  comforted  in  your  com- 
fort : yea,  and  exceedingly  the  more  joyed  we 
for  the  joy  of  Titus,  because  his  spirit  was  re- 
freshed v by  you  all. 

14  For  if  I have  boasted  any  thing  to  him  of 
you,  I am  not  ashamed  ; but  as  we  spake  all 
things  to  you  in  truth,  even  so  our  boasting, 
which  I made  before  Titus,  is  found  a truth. 

15  And  his  w inward  affection  is  more  abun- 
dant toward  you,  whilst  he  remembereth  the 
obedience  of  you  all,  how  with  x fear  and  trem- 
bling ye  received  him. 

16  I rejoice  therefore  that  I have  confidence 
in  you  y in  all  things. 

CHAPTER  VIII. 

1 He  stirreth  them  up  to  a liberal  contribution  for  thejioor  saints  at  Jerusalem,  by  the 
example  of  the  Macedonians.  7 by  commendation  ol  their  former  forwardness,  9 by 
the  example  of  Christ  , 14  and  by  the  spiritual  profit  that  6hall  redound  to  themselves 
thereby  : 16  commending  to  them  the  integrity  and  willingness  of  Titus,  and  those 
other  brethren,  who  upon  his  request,  exhortation,  and  commendation,  were  pur- 
posely come  to  them  for  this  business. 

MOREOVER,  brethren,  we  do  you  to  wit  of 
the  grace  of  God  bestowed  on  the  church- 
es of  “ Macedonia ; 

2 How  that  in  a great  trial  of  affliction  the 


many  nominal  Christians.  And  not  only  are  we  forbidden  to 
form  such  associations,  but  when  formed,  we  are  expressly 
commanded  to  relinquish  them.  “ Come  out  from  among 
them,  and  be  ye  separate,  saith  the  Lord.” 

Chap.  VII.  Ver.  1—16.  Paul’s  consolation  in  the  Corin- 
thians.— This  chapter  opens  with  a natural,  forcible,  and  im- 
portant inference  from  the  last  verses  of  the  preceding.  Seeing 
that  God  hath  given  us  such  “exceedingly  great  and  precious 
promises,”  as  St.  Peter  calls  them,  (2  Epis.  i.  4,)  we  ought 
thereby  to  be  animated  to  serve  him  with  the  more  zeal  and 
energy;  and  to  labour  to  “cleanse  ourselves  from  all  filthiness 
(or  pollution)  of  the  flesh  and  the  spirit,  perfecting  holiness  in 
the  fear  of  God.”  Not  that  we  are  able  to  cleanse  ourselves 
by  our  own  strength,  much  less  perfectly : but  as  it  was  in 
the  attempt  of  the  lame  man  to  stretch  forth  his  hand,  that  he 
received  strength,  (Matt.  xii.  13,)  so  in  our  endeavours  to  attain 
this  holiness , we  have  good  reason  and  encouragement  to  ex- 
pect the  assistance  of  his  Holy  Spirit;  and  though  we  cannot 
attain  perfection,  yet  it  is  only  by  aiming  at  it,  that  we  can 
approach  it.  As  to  the  distinction  between  the  impurity  of 
fl  sh  and  spirit,  we  conceive  the  former  to  consist  in  sensual 
affections,  and  the  latter  in  pride  of  heart,  which,  however 
decent  we  may  think  it,  is  an  abomination  in  the  sight  of  God. 

After  this  important  inference,  which  ought  evidently  to 
have  closed  the  preceding  chapter,  St.  Paul  returns  to  speak 
farther  of  his  tenderness  towards  the  Corinthians,  and  of  the 
joy  which  he  derived  from  hearing  of  their  affection  towards 
him.  In  the  first  place,  he  protests  that  he  had  in  no  way  in- 
jured them  ; yet,  in  so  saying,  he  means  not  to  insinuate  that 
they  were  his  accusers,  or  any  way  to  grieve  them,  for  they 
had  a deep  interest  in  the  hearts  of  himself  and  brethren  : and 
amidst  all  his  afflictions,  he  derived  great  consolation  from 
hearing  of  their  welfare,  and  particularly  from  the  accounts 
which  Titus  had  given  him  of  their  pious  sorrow;  and  their 
earnest  desire  to  rectify  what  had  been  wrong  amongst  them, 
and  of  their  affectionate  regard  to  him,  notwithstanding  the 
fidelity  of  his  reproofs.  In  consequence  of  this,  though  it  gave 
him  great  pain  to  reprove  them  so  sharply  at  the  time,  he  now 
rejoiced  heartily  in  the  event,  and  was  so  satisfied  with  their 
conduct,  and  the  penitence  of  the  offenders,  that  his  confi- 
dence was  perfectly  restored  towards  them. 

Chap.  VII.  Ver.  2.  fVe  nave  wronged — Doddridge , “ injured” — no  man. 

Ver.  4.  I am  exceeding  joyful. — Doddridge , 11  I exceedingly  abound  in 
joy;”  who  remarks,  that  the  expression  is  exceedinely  emphatical. 

Ver.  8.  For  a season.  — The  sense  is,  he  is  glad,  ih'at  though  his  epistle  made 
them  sorry,  it  was  but  for  a season — literally,  an  hour.  So  Macknight. 

Ver.  10.  The  sorrow  of  the  ivorld. — [The  sorrow  of  carnal  men  about  world- 
y objects,  loss  of  fortune,  fame,  or  friends  ; which,  being  separated  from  the 
fear  and  love  of  God,  and  faith  in  his  providence  and  mercy,  frequently  drinks 
12S8 


The  most  important  topic  of  remark  in  this  chapter,  is  tht 
different  nature  and  properties  of  worldly  and  of  godly  sor- 
row, which  may  be  distinguished  in  their  cause,  their  character, 
and  their  effects.  1.  They  differ  in  their  cause:  worldly  sor- 
row arises  from  the  loss  of  worldly  property,  or  carnal  plea- 
sures— from  the  failure  of  ambitious  projects,  or  exposure  to 
public  shame.  On  the  contrary,  godly  sorrow  arises  from  a 
conviction  of  the  evil  nature  of  sin  ; from  a painful  sense  of 
God’s  anger  on  account  of  it,  and  an  apprehension  of  its  just 
and  awful  consequences.  2.  They  differ  in  their  character  : 
worldly  sorrow  is  either  clamorous  and  angry,  or  sullen, 
peevish,  and  revengeful,  and  often  mingled  with  rebellious 
murmurings  against  God.  Godly  sorrow,  on  the  other  hand, 
is  meek  and  silent;  or  if  it  kindles  the  more  violent  passions 
of  anger  and  revenge,  it  points  them  against  the  sinner’s  own 
conduct — against  his  sins.  3.  They  differ  in  their  effects. 
“ Worldly  sorrow  worketh  death,"  by  hardening  the  mind  in 
unbelief;  and,  as  it  leads  the  mind  to  despair,  often  ends  in 
death,  and  utter  destruction  both  of  soul  and  body.  Rut 
“ godly  sorrow  worketh  repentance  to  salvation,  not  to  be 
repented  of.”  This  repentance  is  the  inseparable  partner  of 
faith ; the  Christian’s  guard  against  apostacy,  and  his  guide  to 
life  eternal. 

Chap.  VIII.  Ver.  1 — 24.  St.  Paul  again  exhorts  the  Corin- 
thians to  Christian  benevolence ; commending  the  activity  oj 
Titus  and  some  others. — In  his  former  epistle,  (ch.  xxi,.)  out 
apostle  had  exhprted  the  Cprinthians,  who  were  a wealthy 
people,  to  exertions  of  Christian  charity  toward  their  poor 
brethren  at  Jerusalem  ; and  he  now  informs  them,  to  the  ho- 
nour of  divine  grace  rather  than  to  their  own,  that  the  churches 
of  Philippi,  Thessalonica,  and  other  cities  of  Macedonia, 
though  comparatively  poor,  and  at  the  time  much  straitened, 
had  eminently  distinguished  themselves  in  this  cause  by  their 
generosity;  not  only  giving  their  money,  but  their  time  and 
labour  also,  to  assist  in  collecting  for  the  saints  at  Jerusalem, 
who  appear  to  have  been  peculiarly  persecuted  and  distressed. 

Having  stated  this  fact  to  excite  the  emulation  of  the  Co- 
rinthians, he  set  before  them  an  example  infinitely  more  ex- 
alted, and  more  binding  upon  their  consciences,  namely,  that 
of  our  Lord  Jesus  Christ  himself,  who,  though  “he  was  rich,” 
— infinitely  rich  in  wisdom,  power,  and  glory,  stooped  down  to 

up  their  spirits,  breaks  their  proud  rebellious  hearts,  or  drives  them  to  lay 
desperate  hands  on  themselves.  See  the  parallel  passages.] — Bagster. 

Ver.  11.  Carefulness.— Doddridge,  diligence.” What  clearing  of 

yourselves. — Macknight , ” What  apologizing.  ” [In  describing  the  eriects  ol 
their  sorrow,  the  Apostle  speaks  of  the  emotions  of  their  minds,  without  men- 
tioning the  objects  of  these  emotions  ; which  lie  did,  as  Locke  observes,  from 
modesty,  and  from  respect  to  the  Corinthians.]— Bagster. 

Chap.  VIII.  Ver.  1.  Wedo  you  to  wit— Hammond.  “ Make  known  to  you.” 


Haul  commendeth  their  obedience , 

abundance  of  their  joy  and  their  deep  b pover- 
ty abounded  unto  the  riches  of  their c liberality. 

3 For  to  their  power,  I bare  record,  yea,  and 
beyond  their  power  they  were  willing  of  them- 
selves ; 

4 Praying  us  with  much  entreaty  that  we 
would  receive  the  gift,  and  take  upon  us  the 
fellowship  d of  the  ministering  to  the  saints. 

5 And  this  they  did,  not  as  we  hoped,  but  first 
gave  their  own  selves  to  the  Lord,  and  unto 
us  by  the  will  of  God. 

6 Insomuch  that  we  desired  Titus,  that  as  he 
had  begun,  so  he  would  also  finish  in  you  the 
same  e grace  also. 

7 Therefore,  as  ye  abound  f in  every  thing, 
in  faith,  and  utterance,  and  knowledge,  and 
in  all  diligence,  and  in  your  love  to  us,  see 
that  ye  abound  in  this  grace  also. 

8 I speak  not  e by  commandment,  but  by  oc- 
casion of  the  forwardness  of  others,  and  to 
prove  the  sincerity  of  your  love. 

9 For  ye  know  the  grace  of  our  Lord  Jesus 
Christ,  that,  though  he  was  h rich,  yet  for  your 
sakes  he  became  ■ poor,  that  ye  through  his 
poverty  might  be  j rich. 

lu  And  herein  I give  my  advice  : for  this  is 
expedient  for  you,  who  have  begun  before,  not 
only  to  do,  but  also  to  be  k forward  a year  ago. 

11  Now  therefore  perform  i the  doing  of  it  ; 
that  as  there  was  a readiness  to  will,  so  there 
may  be  a performance  also  out  of  that  which 
ye  have. 

12  For  if  m there  be  first  a willing  mind,  it  is 
accepted  according  to  that  a man  hath,  and 
not  according  to  that  he  hath  not. 

13  For  I mean  not  that  other  men  be  eased,  uor  ^ 
and  ye  burdened  : 

14  But  by  an  equality,  that  now  at  this  time  on 

your  abundance  may  be  a supply  for  their 
want,  that  their  abundance  also  may  be  a wc.7.14. 
supply  for  your  want : that  there  may  be 
equality  : a ca4’ 6 


and  exhort eth  to  liberality 

15  As  it  is  written,  n He  that  had  gathered 
much  had  nothing  over;  and  he  that  had  ga- 
thered little  had  no  lack. 

16  But  thanks  be  to  God,  which  put  the  same 
earnest  care  into  the  heart  of  Titus  for  you. 

17  For  indeed  he  accepted  the  0 exhortation  ; 
but  being  more  forward,  of  his  own  acoord  he 
went  unto  you. 

IS  And  we  have  sent  with  him  the  p brother, 
whose  praise  is  in  the  gospel  throughout  ail 
the  churches ; 

19  And  not  that  only,  but  who  was  also  cho- 
sen 9 of  the  churches  to  travel  with  us  with 
this  r grace,  which  is  administered  by  us  to 
s the  glory  of  the  same  Lord,  and  declaration 
of  your  ready  mind  : 

20  Avoiding  this,  that  no  man  should  blame 
us  in  this  abundance  which  is  administered  by 
us  : 

21  Providing  for  honest  1 things,  not  only  in 
the  sight  of  the  Lord,  but  also  in  the  sight  of 
men. 

22  And  we  have  sent  with  them  our  brother, 
whom  we  have  oftentimes  proved  diligent  in 
many  things,  but  now  much  more  diligent, 
upon  the  great  confidence  which  11  I have  in 
you. 

23  Whether  any  do  inquire  of  Titus,  he  is  my 
partner  and  fellow-helper  concerning  you  : or 
our  brethren  be  inquired,  of,  they  are  the  mes- 
sengers v of  the  churches,  and  the  glory  of 
Christ. 

24  Wherefore  show  ye  to  them,  and  before 
the  churches,  the  proof  of  your  love,  and  of 
our  boasting  w on  your  behalf. 

CHAPTER  IX. 

1 He  yieldeth  the  reason  why,  though  he  knew  their  forwardness,  yet  lie  sen!  Titus 

and  his  brethren  beforehand.  6 And  he  pro'ceedelh  in  stirring  them  up  to  a bountiful 

alms,  as  being  but  a kind  of  sowing  of  seed,  10  which  shall  return  a great  increase 

to  them,  13  and  occasion  a great  sacrifice  of  thanksgivings  unto  God. 

FOR  as  touching  the  ministering  “to  thesaints, 
it  is  superfluous  for  me  to  write  to  you : 

2 For  I know  the  forwardness  of  your  mind, 
for  which  I boast  of  you  to  them  of  Macedonia, 


2 CORINTHIANS.— CHAP.  IX. 

A.  M.  cir. 

4062. 

A.  D.  cir. 

58. 


b Ma.  12.44. 


c simplicity 

d Ac. 11.29. 
Ro.  15.25. 
26. 

e or,  gift. 
f l Co.  1.5. 


g 1 Co.7.6. 


h Jn.1.1. 


i Lu.9.58. 
Phi.  2. 6,7. 

j Re.  3. 18. 

k willing. 

1 1 Ti.6.19. 
He.  13. 16. 
Ja.2. 15,16 


m Lu.21.3. 


n Ex. 16. 18. 
o ver.6. 


p c.12.18. 


q 1 Co.  16.3, 


r or,  gift. 


s 0.4.15. 


t Ro.12.17. 
Phi. 4. 8. 

1 Pe.2.12. 


the  lowest  degree  of  degradation,  poverty,  and  suffering,  on 
our  account. 

“ This  was  compassion  like  a God;" 

such  as  neither  mortals  or  angeL  could  ever  share,  and  such 
as  ought  to  command,  not  only  our  admiration,  but  our  de- 
votion. 

0 for  this  love,  let  rocks  and  hills 
Their  la  ?'.ing  silence  break  ! 

And  all  harmonious  human  tongues 
The  Saviour’s  praises  speak.” — Watts. 

The  Corinthian  believers  knew  this  love,  and  knowing  it,  it 
was  their  duty  not  only  duly  to  appreciate,  but  humbly  to  imi- 
tate. and  gratefully  to  return  it,  by  showing  kindness  to  their 
brethren  in  affliction  ; and  to  encourage  those  whose  means 
were  more  limited  than  others,  the  apostle  states  that  their 
charity  will  not  be  accepted  of  God,  so  much  in  regard  to  its 
magnitude,  as  to  the  principle  in  which  it  originated.  “ For  if 
there  be  first  a willing  mind,  it  is  accepted  according  to  that  a 
man  hath,  and  not  according  to  that  he  hath  not.”  So  our 
Lord  estimated  the  widow’s  mite  above  all  the  ostentatious 
charity  of  the  Pharisees.  (Markxii.  41 — 44.)  The  apostle  far- 
ther gives  them  tounderstand,  that  if  at  any  future  timeit  should 
please  Providence,  to  permit  them  to  be  visited  with  the  same 


Vcr.  2.  Their  deep  poverty  abounded— That  is,  notwithstanding  their  deep 
poverty,  “ they  have  done  wonders  for  the  relief  of  their  poor  brethren.”— 
Doddridge.  The  Macedonians  were  a poor,  and  the  Corinthians  a rich,  peo- 
ple.— Macknight. 

Ver.  3.  Beyond  their  power— i.  e.  “beyond  what  could  have  been  expected 
from  them.”—  Doddridge. 

Ver.  4.  Gift—  Greek  ( charin ) “grace,”  as  in  ver.  1,  6,  &c. And  take 

upon  us  the  fellowship — i.  e.  assist,  or  take  part  in  ministering,  &c. 

Ver.  5.  Sot  as  we  hoped — i.  e.  Not  merely  as  we  hoped,  but  far  beyond. 

-Gave  their  own  selves—  That  is.  ga\e  *lieir  own  time  and  labour,  as  well 
as  property. 

Ver.  6.  Finish  in  you  the  same  grace— Ox  “ gift which  Doddridge  thus 
paraphrases  : “So  he  would  also  complete  this  instance  of  grace  and  liberali- 
ty among  you.  and  finish  what  yet  remains  to  be  done,  as  to  collecting  the 
intended  contributions.” 

Ver.  7.  This  grace  also.— Namely,  liberality. 

Ver.  8.  Not  by  commandment. — Doddridge , “ Not  by  (way  of)  command.” 
See  note  on  1 Co.  vii.  6. 

Ver.  10.  Also  to  be  forward — i.  e.  to  do  good  promptly. 

Ver.  18  The  brother—  Namely,  Luke  the  Evangelist.  So  Doddridge , 
Macknight , and  others. 

Ver.  19.  This  grace—  [That  is,  the  charitable  contributions  for  the  saints  in 
Judea ; respecting  which  Paley  has  some  excellent  remarks.  There  is,  he 
162 


trials  that  their  brethren  now  suffered,  he  should  be  nojess  ur- 
gent on  their  behalf,  wishing  to  treat  all  the  churches  upon  the 
same  principle  of  equality,  even  as  did  the  God  of  Israel  in  dis- 
tributing the  manna  in  the  wilderness,  who  supplied  the  ne- 
cessities of  all,  without  leaving  for  arty  an  unnecessary  abund- 
ance. (See  Exod.  xvi.  18.) 

The  apostle  now  takes  occasion  to  commend  Titus,  his  “ fel- 
low-labourer,” and  at  the  same  time  to  thank  God  for  the 
grace  conferred  on  him,  whereby  he  was  enabled  to  provide 
with  so  much  liberality,  and  distribute  with  so  much  integrity, 
to  the  necessities  of  the  poor  brethren  ; it  being  the  earnest  de- 
sire, both  of  St.  Paul  and  his  colleagues,  to  discharge  every 
obligation  laid  upon  them,  honestly  and  honourably  before 
both  God  and  man.  “ Wherefore  (says  he)  exhibit  before  all 
the  proof  of  your  regard  to  me,  and  justify  the  character  I 
have  given  of  you  to  the  other  churches.” 

Chap.  IX.  Ver.  1 — 15.  Farther  arguments  and  exhorta- 
tions to  liberality. — The  apostle  introduces  this  chapter  (says 
Dr.  Macknight)  with  remarking,  that  it  was  unnecessary  and 
superfluous  for  him  to  discuss  the  propriety  of  the  contribu- 
tions to  which  he  refers,  since  they  were  already  in  progress: 
yet,  as  he  understood  by  Titus,  that  a good  deal  still  remained 
to  be  done,  he  had  sent  the  brethren  mentioned  in  the  prece- 


observes,  a circumstance  of  nicely  in  the  agreement  between  the  two  Epistles, 
which,  I am  convinced,  the  author  of  a forgery  would  not  have  hit  upon,  or 
which,  if  he  had  hit  upon  it,  lie  would  have  set  forth  with  more  clearness. 
The  Second  Epistle  speaks  of  the  Corinthians  as  having  begun  this  eleemosy- 
nary business  a year  before,  (ver.  10  ; oh.  ix.  2.)  It  appears,  however,  from 
other  texts  in  the  Epistle,  that  the  contribution  was  no1  yet  collected,  or  paid  ; 
for  brethren  were  sent  from  St.  Paul  to  Corinth,  “ to  make  up  their  bounty.” 
(ch.ix.5.)  Theyare  urged  ” to  perform  the  doing  of  it,”  (ver.  UP  “and  every 
man  was  exhorted  to  give  as  he  purposed  in  his  heart,”  (ch.  ix.  7.)  The  con- 
tribution. therefore,  was  in  readiness,  yet  not  received  from  the  contributors  ; 
was  begun,  was  forward  long  before,  vet  not  hitherto  collected.  Now  this 
representation  agTces  with  one,  and  only  with  one,  supposition,  namely,  that 
every  man  had  laid  by  in  store,  had  already  provided  a fund,  from  which  he 
was  afterwards  to  contribute— the  very  case  which  the  First  Epistle  authorizes 
us  to  suppose  to  have  existed  ; for  in  that  Epistle,  St.  Paul  had  charged  the 
Corinthians  ” upon  the  first  day  of  the  week,  every  one  of  them,  to  lay  by  in 
store  as  God  had  prospered  him  1 Co.  xvi.  2.) — Bagster. 

Ver.  22.  Sent  with  them— i.  e.  with  Luke  ami  Titus our  brother.— Dod- 

dridge suDposes  tiiis  other  brother  to  lie  Apollos  ; others,  that  it  might  be  Si- 
las, Timothy,  or  some  other ; but  it  is  ail  conjecture. Which  l have  in  you. 

— Instead  of  the  supplementary  words  ” I have,”  Macknight  supplies,  ” he 
hath,”  referring  to  the  brother  here  intended. 

Ver.  23.  Fellow  helper— Doddridge,  “fellow-labourer." 

1289 


aul  shows  the 


2 CORINTHIANS. — CHAP.  X motives  to  charity. 


(tiat  Achaia  was  ready  a year  ago  ; and  your 
zeal  hath  provoked  very  many. 

3 Yet  have  I sent  the  brethren,  lest  our  boast- 
ing of  you  should  be  in  vain  in  this  behalf ; 
that,  as  1 said,  ye  may  be  ready: 

4 Lest  haply  if  they  of  Macedonia  come  with 
me,  and  find  you  unprepared,  we  (that  we  say 
not,  ye)  should  be  ashamed  in  this  same  confi- 
dent b boasting. 

5 Therefore  1 thought  it  necessary  to  exhort 
the  brethren,  that  they  would  go  before  unto 
you,  and  make  up  beforehand  your  ‘bounty, 
d whereof  ye  had  notice  before,  that  the  same 
might  be  ready,  as  a matter  of  bounty,  and 
not  as  of  covetousness. 

6 But  this  I say,  He  e which  soweth  sparingly 
shall  reap  also  sparingly  ; and  he  which  soweth 
bountifully  shall  reap  also  bountifully. 

7 Every  man  according  as  he  purposeth  in 
his  heart,  so  let  him  give  ; not f grudgingly,  or 
of  necessity  : for  God  loveth  a cheerful  e giver. 

8 And  h God  is  able  to  make  all  grace  abound 
toward  you  ; that  ye,  always  having  all  suffi- 
ciency in  all  things , may  abound  to  every  good 
work. 

9 ( As  it  is  written,  > He  hath  dispersed  abroad  ; 
he  hath  given  to  the  poor : his  righteousness 
remaineth  for  ever. 

10  Now  he  i that  ministereth  seed  to  the  sow- 
er both  minister  bread  for  your  food,  and  mul- 
tiply your  seed  sown,  and  increase  the  fruits 
k of  your  righteousness  ;) 


A.  M.cii 
4062. 
A.  D.  ci 
58. 


b c.8.21. 
c blessing. 


d or,  which 
hath  been 
so  much 
spoken  of 
before. 
e P&41.1..3. 
Pr.  11.24, 
J& 

19.17. 

22.9. 
Ga.6.7,9. 
f De.  15.7,8. 


Ex.  35. 5. 

Ro.  12.8 


h Phi.  4. 19. 


i Ps.  112.9. 
j Is.  55. 10. 
k Ho.  10. 12. 


1 simplvi- 
fy,or,  libe- 
rality. 
m c.  1.11. 

4.15. 
n c.8.14. 
o Mat  5. 16. 
p c.8.1. 

q Ja.  1-17. 
r Jn.3.16. 
a R 0.12.1. 
b or,  in  out- 
ward ap- 
pearance. 
c ver.10. 
d l Co.4.21. 

c.  13.2,10. 
e or,  reckon 

f Ro.8.13. 


11  Being  enriched  in  every  thing  to  all  i boun- 
tifulness, which  m causeth  through  us  thanks- 
giving to  God. 

12  For  the  administration  of  this  service  not 
only  supplieth  " the  want  of  the  saints,  but  is 
abundant  also  by  many  thanksgivings  unto 
God  ; 

13  While  by  the  experiment  of  this  minis- 
tration they  glorify  0 God  for  your  professed 
subjection  unto  the  gospel  of  Christ,  and  for 
your  liberal  distribution  unto  them,  and  unto 
all  men ; 

14  And  by  their  prayer  for  you,  which  long 
after  you  for  the  exceeding  p grace  of  God  in 
you. 

15  Thanks  s be  unto  God  for  his  unspeakable 

r gift- 

CHAPTER  X. 

Against  the  false  apostles,  who  disgraced  the  weakness  of  his  person  and  bodily  pre- 
sence, he  selleth  out  the  spiritual  might  anil  authority,  with  which  he  is  armed 
against  all  adversary  powers,  7 assuring  them  that  a;  his  coming  he  will  he  found 
as  mighty  in  word,  os  he  is  now  in  writing  being  absent,  12  and  withal  taxing  them 
for  reaching  out  themselves  beyond  their  compass,  and  vaunting  themselves  into  other 
men’s  labours. 

NOW  I Paul  myself  beseech  ayou  by  the 
meekness  and  gentleness  of  Christ,  who 
b in  presence  c am  base  among  you,  but  being 
absent  am  bold  toward  you : 

2 But  I beseech  you,  that  I may  not  be  bold 
when  I am  present  with  that  confidence,  where- 
with d I think  to  be  bold  against  some,  which 
' think  of  us  as  if  we  walked  according  to  the 
flesh. 

3 For  though  we  walk  in  the  flesh,  we  do  not 
war  after  f the  flesh  : 


ding  chapter,  to  encourage  them  to  go  on,  that  his  boasting 
concerning  their  being  prepared  might  not  be  rendered  false ; 
but  that,  at  length,  they  might  be  prepared  [as  he  had  expect- 
ed.] For  if  the  Macedonian  brethren  who  were  coming  with 
him  to  Corinth,  should  find  their  collection  not  finished,  tie,  not 
to  say  the  Corinthians,  would  be  ashamed  of  his  constant 
boasting  concerning  them.  Hehad  judged  it  necessary,  there- 
fore, to  entreat  the  brethren  to  go  before  him  to  Corinth,  to 
persuade  them  to  complete  their  collection,  that  whatever  they 
should  give,  might  appear  as  freely  given,  and  not  as  forced 
from  them  by  his  presence.  In  the  mean  time,  to  encourage 
them  to  give  liberally,  he  put  them  in  mind  of  the  rule — “He 
that  soweth  sparingly  shall  reap  sparingly.”  He  then  desires 
each  to  consult  his  own  heart  and  conscience,  and  to  give 
what  fee  proposed  to  give  without  murmuring  or  hesitation — 
“ For  God  loveth  a cheerful  giver.”  And  he  whose  cause  they 
supported,  and  whose  people  they  relieved,  would  not  be  back- 
ward to  reward  what  was  given  out  of  love  to  him  or  them  ; 
and  those  whom  they  thus  assisted  would,  in  return,  assist 
them  by  their  earnest  prayers  at  the  throne  of  grace  on  their 
behalf.  Nor  ought  they  for  a moment  to  hesitate  at  any  thing 
they  could  do  for  God,  when  they  recoljected  that  he  had  “ not 
spared  his  own  and  only  begotten  Son”— truly  an  “unspeaka- 
ble gift !”  which  called  for  every  exertion  of  praise  and  grati- 
tude. 

“ Oh  thou  bounteous  giver  of  all  good, 

Thou  art  of  all  thy  gifts  thyself  the  crown  : 

Give  u hat  thou  canst — without  thee  w-e  are  poor, 

And  with  thee  rich,  take  what  thou  wilt  away.” — Cotoper. 

Chap.  X.-  Ver.  1 — 18.  Paul  defends  himself  against  the 
insinuations  of  his  enemies.—  In  this  and  the  following  chap- 
ters our  apostle  defends  himself  against  the  charges  and  in- 
sinuations of  the  false  teachers  and  their  adherents,  who  re- 
proached him  for  the  meanness  of  his  personal  appearance, 
and  his  deficiency  in  respect  to  those  arts  of  rhetoric  and  elo- 
cution which  were  admired  and  studied  by  men  who  aspired  to 
popular  applause  : at  the  same  time  they  admit  his  Epistles  to 
be  weighty  in  authority,  and  powerful  in  expression  ; but  then, 
say  they,  “ his  bodily  presence  is  weak,  and  his  speech  con- 

Chap  IX.  Ver.  2.  Achaia.— A province  of  Greece,  of  which  Corinth  was 
the  capital,  and  Gdlio  was  deputy  ; Acts  xviii.  12. — Calmet. 

Ver.  4.  ( Thai  we  say  nor,  ye.) — Doddridge , (“  Not  to  say,  ye.”) This 

tame  confident  boasting. — Literally,  confidence  in  boasting.— Macknight. 

Ver.  5.  Covetousness. — Doddridge  nod  Macknight , “extortion.” 

Ver.  6.  He  vohieh  someth  sparingly. — An  evident  allusion  to  husbandry. — 
See  verse  9.  Compare  Prov.  xi.  24. 

Ver.  8.  Cod  is  able  tomake  all  grace — i.  e.  every  gift,  (Greek,  Charts.)  See 
notes  on  chap.  viii.  ver.  4 and  6~  But  spiritual  blessings  are  not  to  be  ex- 
cluded. 

Ver.  10.  Now  he  that  ministereth. — Doddridge,  “Now  may  he  that  sup- 
plieth seed  to  the  sower  and  btead  for  food,  supply  and  multiply,”  &c.  So 
Macknight.  [Properly,  he  who  leads  up  the  chorus,  and  also  associates,  and 
furnishes  one  thing  tiller  another,  so  that  there  he  no  want  or  chasm.  Thus 
Gc-d,  in  the  course  of  his  providence,  associates  and  connects  causes  and  ef- 
fects : keeps  every  thing  in  its  proper  place  and  dependence,  and  all  upon 
himself;  ieads  up  the  grand  chorus  of  causes  and  effects  ; provides  seed  to  the 
hand  of  the  sov  er,  and  gives  him  skill  to  determine  the  time  when  the  earth 
should  he  prepared  for  its  reception  ; and  finally  crowns  the  year  with  his 
goodness  ] -Hags ter. 

1290 


temptible.”  With  respect  to  his  person,  “ In  the  Philopatris 
of  Lucien,  Treiphon  (who  said  he  was  baptized  by  him)  calls 
him,  in  ridicule,  ‘the  big-nosed,  bald-pated  Galilean,’  who  had 
travelled  through  the  air  into  the  third  heaven.”  And  Chry- 
sostom, the  eloquent  Greek  Father,  describes  him  as  a “little 
man,  about  three  cubits  (or  four  feet  and  a half)  high.”  And 
it  is  probable  that  his  voice  was  weak,  or  inharmonious,  which 
gave  countenance  to  the  charge  of  his  speech  or  elocution  be- 
ing contemptible. 

Paul’s  enemies,  as  it  appears,  had  intimated  that,  when  pre- 
sent with  them,  ne  appeared  all  meekness  and  humility,  not 
daring  to  provoke  any  inquiries  into  his  character  or  qualifica- 
tions ; but  when  absent,  and  at  a distance  he  was  bold  in  re- 
proving, and  assumed  a tone  of  authority  to  which  they  thought 
him  not  entitled.  In  answer  to  this,  that  he  might  not  again 
he  charged  with  such  presumption,  he  beseeches  them,  “ by 
the  meekness  and  gentleness  of  Christ,”  that  they  would  not 
compel  him,  when  next  present  with  them,  to  be  bold  and  se- 
vere with  them  generally , in  the  manner  which  he  had  already 
resolved  to  be  bold  in  reproving  some  of  them  in  particular 
who  had  charged  him  with  walking  according  to  the  flesh  ; 
that  is,  according  to  the  dictates  (if  carnal  wisdom  and  policy  ; 
“For  though  (says  he)  we  walk  in  the  flesh”— that  is,  though 
surrounded  with  all  the  infirmities  of  mortality— yet  “do  we 
not  war  after  (or  according  to)  the  flesh  ; for  the  weapons  pf 
our  warfare  are  not  carnal'— not  human  force  nor  policy;  nei- 
ther philosophical  science  nor  rhetorical  skill;  yet  are  they 
mighty  in  demolishing  the  strong  holds  of  sin — in  casting 
down  the  proud  imaginations  of  the  human  heart,  and  in 
“ bringing  into  captivity”  or  subjection,  every  notion  or  opi- 
nion inconsistent  with  the  obedience  due  to  Christ  our  Lord. 
At  the  same  time  that  the  apostle  writes  this,  he  reminds  them 
of  his  having  intrusted  to  him,  by  the  Lord  Jesus,  a miracu- 
lous power  able  to  avenge  every  act  of  obstinate  disobedience. 
“And  (says  lie)  when  your  obedience  is  fulfilled,”  or  become 
complete;  that  is,  when  you  are  brought  to  a complete  sub-, 
mission  to  Christ,  those  who  remain  unsubdued  may  expect  to 
be  severely  punished. 

In  these  verses  several  effects  of  the  apostolical  warfare  are 


Ver.  13.  While  by  the  experiment— Doddridge,  “Experience” of  this 

ministration— Or  “ministry.”  Macknight  explains  it,  “Through  the  proof 
which  this  ministry  affords,  (of  your  conversion,)  glorifying  God,”  Ac. — 
Professed  subjection—  Literally,  “ The  subjection  of  your  conlession  mean- 

ing, we  conceive.  “ an  avowed,”  and  not  secret  or  doubtful  confession.  See 
Hammond  and  Doddridge. 

Ver.  15.  His  unspeakable  gift.  - Whitby  and  others  understand  this  of  Ihe 
g-ace  of  charily  bestowed  on  the  Corinthians ; but  Doddridge,  and  most 
evangelical  expositors,  refer  it  to  the  gift  of  Christ  himself.  See  John  in.  16. 

Chap.  X.  Ver.  1.  In  presence  base  among  you  — Nicephoros  Ca/islus, 
a Greek  historian  of  the  14th  century,  (lib.  ii.  cap.  37,)  who  probably  com- 
bined all  the  traditionary  information  he  could  collect,  speaks  of  our  aposlle 
as  “ small  of  stature,  stooping,  and  rather  inclinable  to  crookedness  ; pale 
faced,  of  an  elderly  look,  bald  on  the  head.  His  eyes  lively,  keen,  and  cheer- 
ful ; shaded  in  part  by  his  eyebrows,  which  hung  a little  over.  His  nose  rather 
long,  and  not  ungracefully  bent.  His  beard  pretty  thick  of  hair,  and  ol  a suf- 
ficient length,  and,  like  his  locks,  interspersed  with  gray.” 

Ver.  3.  In  the  flesh — i.  e.  in  the  earthly  house  of  this  tabernacle,  see  chap 

v.  l,  2.  and  notes. After—  according  to— the  flesh-  Always  means  in  s 

carnal,  worldly  manner. 


/-V, ;tl  asserts  his  authority.  2 CORINTHIANS. — CHAP.  XI.  llis  jealousy  oj  the  Corinthians. 


I f For  the  weapons  « of  our  h warfare  are  not 
carnal,  but  mighty  i through  ) God  to  the  pull- 
ing down  of  k strong  holds,) 

5 Casting  down  ' m imaginations,  and  every 
high  11  thing  that  exalteth  itself  against  the 
knowledge  of  God,  and  bringing  into  capti- 
vity 0 every  thought  to  p the  obedience  of  Christ ; 

6 And  having  in  a readiness  to  revenge  all 
d isobedience,  when  your  obedience  i is  fulfilled. 

7 Do  ye  look  on  things  after  the  outward  r ap- 
pearance ? If  any  man  trust  to  himself  that  he 
is  Christ’s,  let  him  of  himself  think  this  again, 
lhat,  as  he  is  Christ’s,  even  so  are  we  Christ’s. 

8 For  though  I should  boast  somewhat  more 
of  our  8 authority,  which  the  Lord  hath  given 
us  for  » edification,  and  not  for  your  destruc- 
tion, I should  not  be  ashamed : 

9 That  I may  not  seem  as  if  I would  terrify 
you  by  letters. 

10  For  his  letters.  ° say  they,  are  weighty  and 
powerful;  but  his  bodily  presence  is  weak, 
and  his  speech  contemptible. 

II  Let  such  a one  think  this,  that,  such  as  we 
are  in  word  by  letters  when  we  are  absent,  such 
will  we  be  also  in  deed  when  we  are  present. 

12  For  " we  dare  not  make  ourselves  of  the 
number,  or  compare  ourselves  with  some  that 
commend  themselves  : but  they  measuring 
themselves  by  themselves,  and  comparing 
themselves  among  tnemselves,  w are  not x wise. 

13  But  we  will  not  boast  of  things  without  our 
measure,  but  according  to  the  measure  of  the 
; rule  which  God  hath  distributed  to  us,  a meae 
- ire  to  reach  even  unto  you. 

14  For  we  stretch  not  ourselves  beyond  our 
v.  e i sure , as  though  we  reached  not  unto  you  : 


A.  M.  cir. 
41)82. 

A.  D.  cir. 
.58. 

g Kp.6.13. 

1 Th.5.8. 
h 1 Ti.ua 

i or,  to. 
j c.  13.3,4. 
k Je.1.10. 

1 or,  rea- 
sonings. 
m 1 Co.  1.19. 
n Ps.  18.27. 

Ez.  17.24. 
o Mat.  11. 

29,30. 
p Ge.8.21. 
Mat.  15. 19 
He.4.12. 
q c.7.15. 
r Jn.7.21 
t)  c.  13.2,3. 
t c.13.8. 
u saith  he. 
v c.3.1. 
w under- 
stand. it 
not. 

x Pr.26.12. 
y or,  line. 

z Ro.15.20. 
a or,  mag- 
nified in 
you. 

b or,  rule. 
c Je.9.24. 
d Ro.2.29. 
a or,  ye  do 
bear. 

b Ho.2.19, 
20. 

c I. e. 21. 13. 
d Ga.  1.7,8. 
e or,  with 

f I Co.  15.10 
c. 12.11. 
g 1 Col.  17. 
2.1,13. 


for  we  are  come  as  far  as  to  you  also  in 
preaching  the  gospel  of  Christ : 

15  Not  boasting  of  things  without  our  mea- 
sure, that  is,  of z other  men’s  labours;  but  hav- 
ing hope,  when  your  faith  is  increased,  that 
we  shall  be  a enlarged  by  you  according  to 
our  rule  abundantly, 

16  To  preach  the  gospel  in  the  regions  be- 
yond you,  and  not  to  boast  in  another  man’s 
b line  of  things  made  ready  to  our  hand. 

17  But  c he  that  glorieth,  let  him  glory  in  the 
Lord. 

18  For  not  he  that  commendeth  himself  is 
approved,  but  d whom  the  Lord  commendeth. 

CHAPTER  XI. 

1 Out  of  his  jealousy  over  the  Corinthians,  who  seemed  to  make  more  accrunt  of  the 
false  apostles  than  of  him,  he  entereth  into  a forced  commendation  of  himself,  5 of 
his  equality  with  the  chief  apostles,  7 of  his  preaching  the  gospel  to  them  freely,  and 
without  any  their  charge,  13  showing  that  he  was  not  inferior  to  those  deceitful  work- 
ers in  any  legal  prerogative,  23  and  in  the  service  of  Christ,  and  in  all  kind  of  suffer 
ings  fof  Ills  ministry,  far  superior. 

WOULD  to  God  ye  could  bear  with  me  a lit- 
tle in  my  folly : and  indeed  a bear  with  me. 
2 For  I am  jealous  over  you  with  godly  jea- 
lousy : for  I have  espoused  you  b to  one  hus- 
band, that  I may  present  you  as  a chaste  vir- 
gin c to  Christ. 

3  But  I fear,  lest  by  any  means,  as  the  ser- 
pent beguiled  Eve  through  his  subtlety,  so  your 
minds  should  be  corrupted  from  the  simplicity 
that  is  in  Christ. 

4  For  if  he  that  cometh  preacheth  another 
Jesus,  whom  we  have  not  preached,  or  if  ye 
receive  another  spirit,  which  ye  have  not  re- 
ceived, or  another  d gospel,  which  ye  have  not 
accepted,  ye  might  well  bear  e with  him. 

5  For  I suppose  I f was  not  a whit  behind  the 
very  chiefest  apostles. 

6  But  though  s I be  rude  in  speech,  yet  not 


I v:  Ay  stated : — t.  The  destruction  of  the  strong  holds  occu- 
lt i ' by  Pagan  idolatry.  2.  The  breaking  down  all  the  vain 
r a - tilings  and  imaginations  of  philosophy,  which  are  so  nia- 
•-.v  \ alls  or  ramparts  of  infidelity.  3.  The  leading  captive  all 
i he  -tie  theories  and  hypotheses  invented  by  man  to  oppose 
l ie  bumbling  doctrines  of  the  gospel:  and,  lastly,  the  miracit- 
i i is  punishment  of  those  who  refused  to  submit  to  apostoli- 
cal iu ' oority. 

And  whereas  they  objected  to  him  the  meanness  of  his  ex- 
t-  r: i x|  .npearance,  he  inquires,  “ Do  ye  look  upon  things  ac- 
c .rduig  to  their  outward  appearance”  only  ? But  what  are  all 
mi  listins  but  the  professed  servants  of  Christ,  and  am  not  I 
m same?  And  though  I should  boast  something  more  of 
my  a lojtolical  authority,  I should  see  no  reason  to  be  asha- 
>ii  A.  especially  while  that  authority  is  used  only  for  your  edifi- 
e i ri. > :i,  and  not  destruction. 

From  the  latterpart  of  this  chanter,  Dr.  Macknight  remarks 
two  things— “1.  That  the  apostles  were  specially  appointed 
t i preach  the  gospel  in  countries  where  it  had  not  been  preach- 
ed before:  and  that  chiefly  on  account  of  their  extraordinary 
miraculous  gifts.  2.  That  in  preaching  the  gospel  they  were 
not  to  pass  by  or  neglect  any  nation  that  lay  in  their  way, 
where  the  gospel  had  not  been  preached  before;  but  were  to 
proceed  in  an  orderly  course  from  one  country  to  another,  that 
the  light  of  the  gospel  might  be  imparted  to  all.”  But  the 
f'lse  teacher  (or  teachers  lure  al'uded  to  had  come  from 
•ludea  to  Corinth,  apparently  to  enter  upon  St.  Paul’s  labours, 
a id  draw  away  from  him  those  whom  he  had  been  instru- 
mental in  converting  to  Christ  by  his  previous  ministry. 

Chap.  XI.  Ver.  1—15.  St.  Paul’s  judgment  of  false,  teach- 
es— On  the  early  part  of  this  chapter  we  offer  the  following 
remarks  : — 


1.  Conversion  is  an  espousal  to  Christ,  and  all  apostary  af- 
ter such  espousal  is  an  aggravated  species  of  spiritual  adul  tery. 
Dr.  Doddridge  says,  “This  is  much  illustrated  byrecollect- 
ing that  there  was  an  officer  among  the  Greeks,  whose  busi- 
ness it  was  to  educate  and  form  young  woman  (especially 
those  of  rank  and  figure)  designed  for  marriage,  and  then  m 
present  them  to  those  who  were  to  be  their  husbands;  and  if 
this  officer  permitted  them,  through  negligence,  to  be  corrupt- 
ed between  the  espousals  and  the  consummation  of  the  mai- 
riage,  great  blame  would  naturally  fall  upon  him.”  So  it 
would  be  a matter  of  great  grief  to  the  apostle,  if,  instead  of 
preparing  themselves  for  the  marriage  supper  of  the  Lamb  iu 
heaven,  any  of  them  should  be  corrupted  by  anti-Christian  er- 
rors. 

2.  The  apostle  compares  the  seduction  of  the  Corinthians, 
by  their  false  apostles,  to  the  old  serpent  (the  devil)  beguiling 
Eve  to  her  ruin,  and  that  of  her  posterity.  This  may  lead  us 
to  inquire,  by  what  means  was  Eve  deceived  7 It  is  to  be  recol- 
lected that  the  serpent  did  not  directly  contradict  the  decla-o- 
tion  of  the  Almighty,  “Thou  shalt  surely  die ;”  but  he  I.  - 
gan  with  insinuating  doubts  and  queries. — “ Yea,” — indeed  ! 
“ Hath  God  said  so  and  so  ?”  and,  when  he  found  that  she  lis- 
tened to  his  insinuations— then  he  boldly  adds,  “Ye  shall  not 
surely  die” — On  the  contrary,  ye  shall  be  immortalized,  and 
b:come  wise  as  gods.  (Gen.  iii.  1 — 5.)  So  it  is  highly  pro- 
li-dilp  th  it  these  instruments  of  Satan  did  not  directly  contra- 
dict lire  doctrine  of  the  apostle;  blit  first  queried  his  divine  au- 
thority, and  then  proceeded  to  insinuate  that  he  was  deceiving 
them,  or  was  at  least  himself  ignorant  and  deceived. 

3.  St.  Paul  guards  the  Corinthians  against  listening  to  any 
other  d ictriiies  than  those  which  had  been  the  means  of  lend- 
ing them  to  conversion.  “If,  indeed,  (as  though  he  had  said,) 


Ver.  A.  Not  carnal. — The  gospel  disowns  all  worldly  means  of  proposal  ion  ‘ 
or  connuest— especially  such  as  have  been  improperly  and  falsely  called  holy 
wars. 

Ver.  6.  And  having  in  a readiness  to  revenge.— Mach-night,  “ And  ore  pre- 
pared I by  our  miraculous  power)  to  punish  all  disobedience  (as  I shall  do  at 
Corinth  I when  the  obedience  fof  such  of  you  as  are  disposed  to  repentj  is 
completed." 

Ver.  7.  He  is  Christ's — i.  e.  Christ’s  minister. 

Ver.  8.  I should  not  he  ashamed— i.  e.  ” by  its  failing  mo  when  I try  it  on  the 
disobedient  among  you  ' ’ — M a ckn igh t . 

Ver.  9.  As  if  l would,  terrify  you. — It  was  a dozen  years,  or  more,  before 
this,  that  St.  Paul  had  smitten  Elymas  with  blindness  ; (Acts  xiii.  ;)  and  he 
anticipated  that  they  might  construe  some  of  bis  remarks  into  a threat  of 
some  similar  judgment. 

Ver.  to.  His  letters.— Doddridge,  “ Epistles.”  So  ver.  9 and  11.  The  epistle 
before  11s  seems  to  have  been  the  sixth  written  by  Paul ; it  is  very  possible, 

therefore,  that  these  Corinthians  might  have  seen  two  or  three  of  them. 

Powerful.— Doddridge  anti  Macknight,  “ strong.” 

Ver.  19.  For  we  dore  ml  make.  Sic.— Doddridge,  “ For  we  presume  not  to 
numlier  ( Macknight , rank)  ourselves  with  some  who  recommend  them- 
selves i.  e.  look  only  to  their  own  supposed  merits,  and  those  of  their  oivn 
parly. 


Ver.  13.  Nor  toast  of  things  without  our  measure — That  is,  we  restrain 
our  labours  within  the  hoMtitfs  prescribed  to  us  of  God.  [The  expressions  in 
these  verses  appear  to  be  agonistical,  taken  from  the  Isthmian  and  Olympic 
i games.  The  measure  was  the  length  ofthe  course ; the  rule  or  line,  was  pro- 
bably the  same  with  the  while  line,  which  marked  the  boundaries  of  the  sta- 
dium ; and  the  verbs  reach  unto,  stretch  out,  &c.,  refer  to  the  exertions  marie 
to  win  tiie  race.)  -Bagsler.  But  perhaps  the  allusion  may  be  to  the  divisit  11  of 
the  land  of  Canaan.  See  Ps.  Ixxviii.  55.  Compare  Rom.  x.  18,  with  Ps.  xix.  1. 
Ver.  15.  Enlarged  by  you— Doddridge,  “Magnified  by  you.” 

Chap.  Xt.  Ver.  2.  For  I,  &c. — Macknight,  “Because  I have  betrothed  you 
Ihy  Faith  and  holiness)  to  one  husband,  to  present  you  [in  atlection  and  cor  - 
duct  spotless,  asl  a chaste  virgin  to  Christ.’’ 

Ver  5 For  I suppose. — Doddridge,  " I reckon.  ” The  same  word  is  tints 

rendered,  Rom.  viii.  18. 1 was  not  a whit  behind  — Macknight,  " I am  in 

nothing  inferior.” The  very  chiefest  apostles— That  is,  Peter,  James,  and 

John  ; see  Gal.  ii.  9.  It  is  evident  from  this  that  Paul  did  not  acknowledge  the 
supremacy  of  Peter. 

Ver.  6.  Rude. — Doddridge,  “unskilful."  Macknight,  “unlearned.”  Rn- 
phelius  cites  a passage  front.  Xenophon,  in  which  (using  the  same  word, 

idiotes)  he  calls  himself”  a plain  (or  ordinary)  man.” Not  it.  knowledge  — 

Paul,  independent  of  his  inspiration,  had,  we  know,  received  a iearnPd  enura 
tion  under  Gamaliel,  (ActB  xxii.  3.)  and  was  deeply  versed  in  Scriptural  and 

1291 


Paul  shows  his  independence.  2 CORINTHIANS. 

h in  knowledge  ; but  we  have  been  thoroughly 
made  manifest  ‘ among  you  in  all  things. 

7 Have  I committed  an  offence  in  abasing 
myself  that  ye  might  be  exalted,  because  I have 
preached  to  you  the  gospel  of  God  freely  ? 

3 I robbed  other  churches,  taking  wages  of 
them,  to  do  you  service. 

9 And  when  I was  present  with  you,  and 
wanted,  I ) was  chargeable  to  no  man : for 
that  which  was  lacking  to  me  the  k brethren 
which  came  from  Macedonia  supplied:  and  in 
all  things  I have  kept  myself  from  being  bur- 
densome unto  you,  and  so  will  I keep  myself. 

10  AsthetruthofChristisin  me,  > no  man  shall 
stop  me  of  this  boasting  in  the  regions  of  Achaia. 

1 1 Wherefore?  because  I love  you  not  ? God 
knoweth. 

12  But  what  I do,  that  1 will  do,  that  I may 
cut  off  occasion  from  them  m which  desire  oc- 
casion; that  wherein  they  glory,  they  may  be 
found  even  as  we. 

13  For  such  are  false  " apostles,  deceitful 
° workers,  transforming  themselves- into  the 
apostles  of  Christ. 

14  And  no  marvel;  for  Satan  p himself  is 
transformed  into  an  angel  of  light. 

15  Therefore  it  is  no  great  thing  if  his  minis- 
ters also  be  transformed  as  the  ministers  of 
righteousness  ; whose  end  q shall  be  according 
to  their  works. 

16  1 say  again,  Let  no  man  think  me  a r fool; 
if  otherwise,  yet  as  a fool  8 receive  me,  that  I 
may  boast  myself  a little. 

17  That  which  I speak,  I speak  it  <■  not  after 
the  Lord,  but  as  it  were  foolishly,  in  this  confi- 
dence u of  ^boasting. 

18  Seeing  v that  many  glory  after  the  flesh, 

I will  glory  also. 

19  For  ye  suffer  fools  gladly,  seeing  ye  your- 
selves are  wise. 

20  For  ye  suffer,  if  a man  bring  you  into 


A.  M.  cir. 
4062. 

A.  D.  cir. 
58. 

h Ep.3.4. 
i c.  12.12. 


1 t/ds  boast- 
ing shall 
not  be 
slopped 

m Ga.1.7. 
Pht.1.15, 
&c. 


1 Jn.4.1. 
lte.2.2. 
i Phi. 3.2. 
Tit.  1. 10, 


q Phi. 3.19. 
r c.  12.6,1  L. 
s or,  suffer. 
t l Co.  7. 12. 
u c.9.4. 
v Phi. 3.3, 4. 

1 Co.  4. 10. 


x Ac.9.16. 
20.23. 
21.11. 


z De.25.3. 
a Ac.  16.22. 
b Ac.  14. 19. 
c Ac.c.27. 
d Ac.  14.5. 
e Ac.20.31. 
f 1 Co.4.11. 


h 1 Co.9.22. 
i c.  12.5,9, 10 
| Ga.1.3. 
k Ro.9.5. 

1 lTh.2.5. 


-CHAP.  XI.  His  forced  self -commendation. 

bondage,  if  a man  devour  you , if  a man  take 
of  you , if  a man  exalt  himself,  if  a man  smite 
you  on  the  face. 

21  I speak  as  concerning  reproach,  as  though 
we  had  been  weak.  Howbeit  whereinsoever 
any  is  bold,  (I  speak  foolishly,)  I am  bold  also. 

22  Are  they  Hebrews?  so  am  I.  Are  they 
Israelites  ? so  am  I.  Are  they  the  seed  of 
Abraham  ? so  am  I. 

23  Are  they  ministers  of  Christ?  (I  speak 
as  a fool)  I am  more;  in  w labours  more  abun- 
dant, in  x stripes  above  measure,  in  prisons 
more  frequent,  in  * deaths  oft.  ' 

24  Of  the  Jews  five  times  received  I forty 
stripes  z save  one. 

25  Thrice  was  1 beaten  a with  rods,  once  was 
I b stoned,  thrice  I suffered  shipwreck,  a c night 
and  a day  I have  been  in  the  deep  ; 

26  In  journeyings  often,  in  perils  of  waters, 
in  perils  of  robbers,  in  perils  d by  mine  own 
countrymen,  in  perils  by  the  heathen,  in  perils 
in  the  city,  in  perils  in  the  wilderness,  in  perils 
in  the  sea,  in  perils  among  false  brethren  ; 

27  In  weariness  and  painfulness,  in  watch- 
ings e often,  in  r hunger  and  thirst,  in  fastings 
often,  in  cold  and  nakedness. 

28  Beside  those  things  that  are  without,  that 
which  cometh  upon  me  daily,  the  care  e of  all 
the  churches. 

29  Who  h is  weak,  and  I am  not  weak?  who 
is  offended,  and  I burn  not  ? 

30  If  I must  needs  glory,  I will  ■ glory  of  the 
things  which  concern  mine  infirmities. 

31  The  i God  and  Father  of  our  Lord  Jesus 
Christ,  which  11  is  blessed  for  evermore,  know- 
eth i that  I lie  not. 

32  In  Damascus  m the  governor  under  Are- 
tas  the  king  kept  the  city  of  the  Damascenes 
with  a garrison,  desirous  to  apprehend  me: 

33  And  through  a window  in  a basket  was  I 
let  down  by  the  wall,  and  escaped  his  hands. 


your  new  teacher  could  present  you  with  a new  Saviour, 
whose  miracles  were  more  convincing,  or  his  doctrines  more 
sublime;  if  another  gospel  were  revealed,  or  another  and 
more  divine  spirit  poured  from  on  high ; then,  indeed,  you 
might  have  some  pretence  for  listening  to  your  new  apostles  ; 
but  as  you  know  there  is  ‘no  other  name  given  to  men  by 
which  they  can  be  saved,  but  that  of  Jesus,’  (see  Acts  iv.  12,) 
listen  not  to  their  vain  pretensions  or  seductive  reasonings.’  ” 

4-  .One  thing,  indeed,  by  which  St.  Paul  gave  great  umbrage 
\as  it  should  seem)  to  these  teachers,  was  his  refusing  to  re- 
ceive any  regular  support  from  the  churches,  as  the  others 
did.  and  which  unquestionably  )ie  had  a right  to  do.  Buthe 
gloried  in  making  the  propagation  of  the  gospel  as  free  as  was 
tlie  grace  in  which  it  originated  ; and  therefore  laboured  hard 
m a common  handicraft  business,  rather  than  burden  any  of 
the  churches,  and  particularly  the  Corinthians;  choosing  ra- 
ther to  subsist  on  the  voluntary  donations  of  the  poor  Mace- 
donians, than  to  be  dependant  on  them,  who,  though  more 
wealthy,  were  evidently  less  generous.  (See  ch.  ix.  2—4.) 
This  he  calls  robbing  other  churches  to  spare  them. 

5.  Both  Satan  and  his  emissaries  frequently  transform  them- 
selves into  angels  of  light,  for  the  better  accomplishment  of 
their  dark  designs.  Of  the  former  there  can  be  no  doubt,  and 
of  the  latter  there  are  too  many  unhappy  proofs.  It  is  not  for 
us,  who  have  not  the  gift  of  discerning  spirits,  to  point  out  in- 
dividual characters ; but  when  men  show  more  zeal  to  sup- 
port a party  than  for  the  conversion  of  souls — when  they  evi- 
dence more  anxiety  to  please  their  hearers  than  to  profit  them 
—when  they  aim  to  exalt  themselves  and  debase  the  charac- 
ters of  their  brethren — then,  assuredly,  are  they  “false  apos- 
t es  and  deceitful  workers,  whose  end  shall  be  according  to 
their  works. 

Ver.  16—33.  Paul  compelled  to  self-defence. — “It  must  be 
confessed  (says  Dr.  Watts)  that  there  are  some' occur- 


Jewish  learning  : hut  he  was  wilfully  ignorant  of  the  vain  philosophy  and 
hetoncal  arts  of  the  Greeks.  See  1 Co.  ii.  1—7. 

Ver.  17.  I speak  it  not  after  the  Lord. — The  apostle  appears  so  jealous  lest, 
hy  tins  appearance  qt  boasting,  he  should  bring  any  reproach  upon  the  Spirit 
ut  inspiration  that  he  takes  it  upon  himself;  as  if  he  had  said,  "If I seem 
guilty  of  vain  boasting,  attribute  it  to  my  own  weakness  only,  and  not  to  the 
(mrd  hy  whom  I am  inspired.” 

Ver.  IS.  Many  glory  after  the  flesh.—  See  chap.  x.  13;  xii.  5 6 Phil,  iii  4. 

' )'r  19’  X*  suffer  f00ls  SlatUy,  seeing  ye  yourselves  are  wise— i.  e.  you 
r y |;:y  sutler  yourselves  to  he  made  fools  (as  in  the  next  verse)  by  other 
touchers , ai.ll  why  not  by  me?  This  is  evidently  spoken  satirically,  as  also 
1292 


rences  in  life,  which  make  it  proper,  and  almost  necessary,  to 
speak  of  one’s  self  to  advantage;  prudence  and  religion  should 
direct  us  how  to  distinguish  those  seasons  and  occasions.  A 
wise  man,  when  he  is  constrained  to  speak  of  his  own  charac- 
ter, or  to  support  his  own  honour,  feels  a sort  of  inward  unea- 
siness, lest  he  should  be  taken  for  a vain-glorious  fool ; and  is 
even  ashamed  to  speak  what  is  necessary  for  his  own  vindi- 
cation, lest  it  should  appear  like  vanity  and  boasting.  See 

this  notably  exemplified  in  the  conduct  of  Paul This  very 

man,  who  counts  himself  less  than  the  least  of  all  the  saints, 
was  once  reviled  by  some  upstarts  in  the  Corinthian  church. 

Then  he  is  compelled  to  produce  his  own  credentials, 

to  display  Ins  own  divine  commission,  and  to  make  his  supe- 
rior qualifications  known  to  the  people.  I suppose  (says  he) 
1 was  not  a whit  behind  the  very  chief est  apostles;  though  I 
be  rude  in  speech,  yet  not  in  knowledge,  &c. ; and  then  he  re- 
counts his  abundant  labours,  his  abundant  sufferings,  and  his 
service  to  Christ  and  souls:  but  mark,  how  often  this  man  of 
heavenly  wisdom  represents  this,  his  conduct,  as  acting  like  a 
fool  ; and  he  seems  to  blush  while  he  boasts  himself  a little  : 
Let  no  man  think  me  a fool  indeed ; but,  if  you  will  think  me 
so,  yet  as  a fool  receive  me  . . . . Boasting  of  one’s  self,  in  the 
judgment  of  a great  apostle,  is  so  foolish  a thing,  that,  when 
wisdom  itself  requires  him  to  practise  it,  he  is  quite  ashamed 
of  it,  and  almost  expects  that  he  shall  be  taken  for  a fool.’’ 

In  looking  over  the  list  of  Paul’s  sufferings,  in  the  lattet 
part  of  this  chapter,  we  cannot  but  feel  admiration  at  the  num- 
ber and  weight  of  calamities  which  he  sustained  in  the  cause 
of  Christ;  but  a small  portion  of  which  are  recorded  in  the 
book  of  Acts.  For  instance,  we  have  only  on  record  one  in- 
stance of  his  imprisonment,  (viz.  at  Philippi,)  and  one  of  his 
being  scourged  with  rods.  (Acts  xvi.  20.)  The  shipwreck  at 
Melita  was  iong  after  his  writing  this  Epistle,  and  therefore 
could  not  be  one  of  the  three  here  named.  So  numerous,  so 


several  other  things  in  this  chapter;  and  this,  perhaps,  is  what  the  apostle 
means  by  speaking  foolishly,  or,  as  it  were,  in  jest. 

Ver.  20.  For  ye  suffer,  if  a man , &c  —Doddridge,  “ For  you  bear  it,  if,’1 
&c.  So  Macknight. 

Ver.  22.  Are  they  Hebrews? — See  Phil.  iii.  5. 

Ver.  24.  Forty  stripes  save  one—  See  note  on  Deut,  xxv.  3. 

Ver.  28.  Cometh  upon  me.— Doddridge,  “ rueheth  in  upon  me.” 

Ver.  29.  And  I burn  not  — i.  e.  with  indignation. 

Ver.  32.  In  Damascus  ....  Aretas  theking.—[ This  Aretas  was  an  Arahifm 
king,  and  the  father-in-law  of  Herod  Antipas,  upon  whom  he  made  war  in 
conseouence  of  his  haying  divorced  his  daughter.  Herod  applied  to  Tiberiu* 


Paul's  wonderful  revelations.  2 CORINTHIANS. - 


CHAPTER  XII. 

1 For  commending  of  his  aposlleship,  though  he  might  glory  of  his  wonderful  revelu- 
tious,  9 yei  he  rather  choosetli  to  glory  of  his  infirmities,  1 1 blaming  them  lor  forcing 
him  to  this  vain  boasting.  14  He  promiseth  to  come  to  them  again  : but  yet  altogether 
in  die  affection  of  a father,  20  although  he  fearelh  he  shall  to  his  grief  find  many  of- 
fenders, and  public  disorders  there. 

IT  is  not  expedient  for  me  doubtless  to  glory. 

a I will  come  to  visions  and  revelations  of 
the  Lord. 

2 I knew  a man  in  b Christ  about  c fourteen 
years  ago,  (whether  in  the  body,  I cannot  tell ; 
or  whether  out  of  the  body,  I cannot  tell : God 
knoweth;)  such  a one  caught  up  to  the  third 
heaven. 

3 And  I knew  such  a man,  (whether  in  the 
body,  or  out  of  the  body,  I cannot  tell : God 
knoweth ;) 

4 How  that  he  was  caught  up  into  d paradise, 
and  heard  unspeakable  words,  which  it  is  not 
e lawful  for  a man  to  utter. 

5 Of  such  a one  will  I glory : yet  f of  my- 
self I will  not  glory,  but  in  mine  infirmities. 

6 For  though  I would  desire  to  glory,  I shall 
not  be  a fool ; for  I will  say  the  truth : but 
now  I forbear,  lest  any  man  should  think  of 
me  above  that  which  he  seeth  me  to  6e,  or  that 
he  heareth  of  me. 

7 And  lest  I should  be  exalted  above  measure 
through  the  abundance  of  the  revelations, 
there  was  given  to  me  a thorn  s in  the  flesh, 
the  h messenger  of  Satan  to  buffet  me,  lest  I 
should  be  exalted  above  measure. 

8 For  this  i thing  I besought  the  Lord  thrice, 
that  it  might  depart  from  me. 

9 And  he  said  unto  me,  My  grace  is  sufficient 
for  thee:  for  my  strength  is  made  perfect  in 
weakness.  Most  gladly  therefore  will  I rather 
glory  i in  my  infirmities,  that  the  power  k of 
Christ  may  rest  upon  me. 


A.  M.  cir. 

4062. 

A.  D.  cir. 
58. 


a For  I will 
b R 0.16.7. 


d Ln. 23.43. 
Re.2.7. 


f c.  11.30. 
ver.9,10. 


i De.3.23.. 

27. 

Ps.77.2.. 


I, a.  3.8. 
Mat.  26. 44 


j ver.5. 

It  l Pe.4.ll. 


n I/H.17. 10. 
1 Co.3.7. 
Ep.  3.8. 


r c.7.2. 

a c.8.6. 

t c.5.12. 

u 1 Co. 4.21. 
c.  13.2,10. 


various,  so  long  continued  were  the  sufferings  of  this  indefa- 
tigable apostle,  unjustly  censured  and  reproached  as  he  was, 
by  those  who  carefully  avoided  the  like  sufferings. 

Chap.  XII.  Ver.  1 — 21.  Paul  proceeds  to  recount  his  various 
divine  visions  and  revelations. — Admitting,  as  he  had  before 
done,  that  it  did  not  become  him  to  say  any  thing  more  of  either 
his  labours  or  his  sufferings,  the  apostle  goes  on  to  speak  of  di- 
vine visions  and  revelations,  which  he  had  been  favoured  with, 
so  far  back  as  fourteen  years  from  this  period  ; and  of  these 
he  speaks  as  regarding  a third  person,  that  he  might  not  again 
be  charged  with  glorying;  yet  it  cannot  be  doubted  that  he  is 
speaking  of  himself,  since  he  confesses  as  much  in  the  sixth 
and  seventh  verses:  and  here  three  things  call  for  our  atten- 
tion— his  elevating  visions,  his  depressing  afflictions,  and  the 
spiritual  benefit  which  he  derived  from  the  latter. 

1.  These  extraordinary  visions  occurred  to  him  many  years 
before,  and  probably,  as  Dr.  Benson  surmises,  while  in  a 
trance  in  the  temple,  as  mentioned  Acts  xxii.  17.  They  were 
evidently  of  the  same  nature  with  those  vouchsafed  to  the 
Old  Testament  prophets;  and  if  our  common  dreams  often 
assume  the  most  perfect  appearance  of  reality,  we  need  not 
wonder  that  Paul  hesitated  as  to  the  fact,  whether  he  had  been 
carried  up  to  heaven,  or  heaven  brought  down  to  him  ; whe- 
ther he  was  in  the  nody,  or  out  of  it,  at  the  time,  he  could 
scarcely  ascertain.  The  vision  appeared  so  glorious,  and  the 
bliss  so  complete,  that  he  seemed  to  be  in  the  third  heaven. 
By  thi3  we  understand,  (as  the  .lews  did,)  the  immediate  pre- 
sence of  God  ; that  blissful  region  where  our  Lord  promised 
to  meet  the  converted  thief,  immediately  after  his  death  ; that 
glory  in  which  the  apostle  himself  wished  to  be  with  his  hea- 
venly Master.  (Chap.  v.  8.)  Nor  does  there  seem  any  ground 


for  help,  who  sent  Vitr-llius  to  reduce  Aretas,  and  to  bring  him  alive  or  dead 
to  Rome.  By  some  means  or  other.  Vitellius  delayed  his  operations,  anil  in 
the  mean  time  Tiberius  died  ; and  it  is  probable,  that  Aretas,  who  was  thus 
snatched  from  ruin,  availed  himself  of  the  favourable  state  of  things,  and  seized 
on  Damascus,  which  had  belonged  to  his  ancestors.! — Burster. 

Chap  XII.  Ver.  1.  I will  come. — Gr.  For  lor  therefore)  I will  come. — 
Macknight,  ‘yet,"  &c.  "The  peculiarity  of  the  apostle’s  circumstances 
rendered  that  conduct  necessary,  which  otherwise  would  not  have  been  ‘ex- 
pedient,’ or  conducive  to  general  profit ; and  which  it  is  probable  his  opposers 
would  censure,  or  even  deride.’’ — Scott. 

Ver.  2.  Arrian  in  Christ. — In  our  English  idiom,  "A  certain  Christian." 

See  chap.  v.  17. About  fourteen  years  ago.— Our  translators,  dating  this 

Epistle  in  A.  D.  60.  fix  this  period  in  A.  D.  46,  when  Paul  appears  to  have 
been  at  Lystra  ; Acts  xiv.  6.  But  as  we  have  fixed  the  date  of  the  Epistle 
two  years  earlier,  (viz.  in  53.)  this  carries  back  the  event  to  44,  when  Dr.  Ben- 
son thinks  Paul  saw  the  trance  related  Acts  xxii.  17.  as  above-mentioned. 

Ver.  7.  A thorn  in  the  flesh.—' This  has  been  a thorn  in  the  eyes  of  most 
commentators.  The  expression  evidently  means  a great  and  painful  afflic- 
tion. See  Num.  x.vxiii.  55.  Josh,  xxiii.  13.  “ Some  think,  that  the  reproaches 
and  insults  of  the  principal  false  apostle  were  exclusively  intended  ; but,  as  in 
the  case  of  Job,  so  in  that  of  the  apostle,  the  inward  assault  of  evil  spirits 


-CHAP.  XII.  He  glories  in  his  infirmities 

10  Therefore  I take  pleasure  in  infirmities,  in 
reproaches,  in  necessities,  in  persecutions,  in 
distresses  for  Christ’s  sake  : for  when  I am 
weak,  then  am  I strong. 

Ill  am  become  a fool  in  glorying;  ye  have 
compelled  me : for  I ought  to  have  been  com 
mended  of  you : for  i in  nothing  am  I behind  the 
very  chiefest  apostles,  though  ni  I be  nothing. 

12  Truly  the  signs  " of  an  apostle  were 
wrought  among  you  in  all  patience,  in  signs, 
and  wonders,  and  mighty  deeds. 

13  For  what  is  it  wherein  ye  were  inferior  to 
other  churches,  except  it  be  that  I u myself  was 
not  burdensome  to  you  ? forgive  me  this  wrong. 

14  Behold,  the  third  time  I am  ready  to  come 
to  you;  and  I will  not  be  burdensome  to  you 
for  p I seek  not  yours,  but  you  : for  the  child- 
ren ought  not  to  lay  up  for  the  parents,  but 
the  parents  for  the  children. 

15  And  I will  very  gladly  spend  and  be  spent 
for  q you  ; though  the  more  abundantly  I love 
you,  the  less  I be  loved. 

16  But  be  it  so,- 1 did  not  burden  you:  never- 
theless, being  crafty,  I caught  you  with  guile. 

17  Did  I make  a gain  of  you  by  any  of  them 
whom  1 sent  unto  you  ? 

18  I desired  r Titus,  and  with  him  I sent  a 
5 brother.  Did  Titus  make  a gain  of  you  ? 
walked  we  not  in  the  same  spirit  ? walked  we 
not  in  the  same  steps  ? 

19  Again,  think  ye  that  we  excuse  ourselves 
1 unto  you  ? w7e  speak  before  God  in  Christ : 
but  we  do  all  things,  dearly  beloved,  for  your 
edifying. 

20  For  I fear,  lest,  when  u I come,  I shall  not 
find  you  such  as  I would,  and  that  I shall  be 
found  unto  you  such  as  ye  would  not : lest 

for  distinction  between  this  heaven  and  paradise,  since  St. 
John  evidently  speaks  of  them  as  the  same.  (Compare  Rev. 
ii.  7,  and  xxii.  2.)  Wherever  Christ  is,  there  is  paradise,  and 
there  is  heaven  ; nor  >s  there  any  heaven  to  the  Christian  but 
in  his  presence.  In  t .is  blissftd  place  and  state,  our  apostle 
heard  words  unutteraole,  and  doubtless  saw  things  indescriba- 
ble ; about  which,  therefore,  it  would  be  utterly  in  vain  for  us 
to  attempt  to  form  conjectures.  It  does  not  appear,  however, 
that  he  received  at  this  time  any  new  revelations  for  the  use  of 
the  church,  for  what  he  heard  was  unutterable ; but  the  scene 
to  which  he  was  admitted,  was  probably  designed  to  animate 
and  encouragehim  in  all  his  future  labours  ana  sufferings,  even 
to  martyrdom  and  death. 

2.  These  elevating  scenes  were  followed  by  circumstances 
no  less  depressing,  and  which  have,  indeed,  occasioned  much 
more  controversy;  namely,  “the  thorn  in  the  flesh, ” which 
was  sent  to  humble  him.  From  this  being  called  a messen- 
ger of  Satan,  many  have  concluded  that  St.  Paul  referred  to 
the  false  apostle,  who  had  given  him  so  much  trouble;  and  it 
is  true  that  he  did  buffet  him,  and  did  all  he  could  not  only  to 
humble  him,  but  also  to  degrade  him.  But  from  t he  answer  of 
the  Lord  to  Paul,  and  especially  from  w’hat  the  latter  adds  of  his 
infirmities,  we  rather  conceive  that  it  was  some  painful  affliction. 

3.  Piety  can,  however,  triumph  oyer  all  the  afflictions  to 
w’hicli  human  nature  is  subject.  First,  lie  prays  for  deliver- 
ance, and  that  repeatedly;  but  when  he  received  the  promise 
of  “grace  sufficient”  to  support  him,  he  w’as  not  only  con- 
tent, but  rejoiced  in  it.  “Most  gladly  (says  fie)  will  I glory 
in  my  infirmities,  that  the  power  of  Christ  may  rest  upon  me.” 
He  gloried  in  them,  1.  As  a kind  of  certificate  of  the  divine  fa- 
vour and  protection  ; and,  2.  As  means  of  glorifying  the  power 


combined  with  the  outward  trials,  to  harrass  and  distress  him.'’ — Scott. A 

messenger  of  Satan.— The  scriptures  teach  us  to  consider  afflictions  gene 
rally  in  this  light.  See  Job  i. . ii. 

Ver.  9.  Rest  u-pon  me. — Doddridge , " pitch  its  tent  upon  me.”  Macknight, 
“over  me.’’— 1"  May  overshadow  mo  as  a tent."  or  tabernacle,  aftordimf  me 
shelter,  protection,  safety,  refreshment,  and  rest.) — Bagster. 

Ver.  11.  In  nothing  am  I behind  the  very  chief tst  apostles. — Compare 
chap.  xi.  5.  On  tiiis  passage  the  late  Mr.  Fuller  remarks  the  near  similitude 
between  vices  and  virtues,  the  distinction  often  lying  chiefly  in  the  motive. 
Ex.  gr.  " A vain  man  speaks  well  of  himself,  and  Paul  speaks  well  of  him- 
self. Thus  the  branches  intermingle.  But  trace  them  to  their  respective  roots, 
and  there  you  will  find  them  distinct.  The  motive  in  one  case  is  the  desire  of 
applause:  in  the  other,  justice  to  an  injured  character,  and  to  the  gospel, 

which  suffered  in  his  reproaches." — Fuller’s  Harm. Though  1 be  nothing 

— i.  o.  in  myself. 

Ver.  15.  For  you.— Gr.  “ for  your  souls.’’  So  Doddridge. 

Ver.  16.  Nevertheless,  being  crafty,  I caught  you  with  guile. — This  is 
generally  considered  as  the  objection  of  bis  adversaries,  the  ancients  not  ha 
ving  the  means  that  we  have  of  distinguishing  such  passages  by  means  of  in 
verted  commas.  Macknight  therefore  supplies  the  words  Ithiy  sey.J  The 
craft  here  referred  to  is  supposed  to  ho.  that  of  quartering  others,  whom  lit 

1 003 


°aul  threateneth  offenders.  2 CORINTHIANS. — CHAP.  XIII.  Salutation  and  benediction 


there  be  debates,  envyings,  wraths,  strifes, 
backbitings,  whisperings,  swellings,  tumults: 

21  And  lest,  when  I come  again,  my  God  will 
humble  v me  among  you,  and  that  I shall  be- 
wail many  which  have  sinned  already,  and 
have  not  repented  w of  the  uncleanness  and 
1 fornication  and  lasciviousness  which  they 
have  committed. 

CHAPTER  XIII. 

I He  threateneth  severity,  and  die  power  of  his  apostleship  against  obstinate  sinners. 

5 And  advising  them  to  a trial  of  their  faith,  7 and  to  a retorination  of  their  sins  before 

his  coming,  1 1 lie  concludeth  his  epistle  with  a general  exhortation  and  a prayer. 

rpHIS  is  the  third  time  I am  coming  to  you. 

In  a the  mouth  of  two  or  three  witnesses 
shall  every  word  be  established. 

2 I told  you  before,  and  foretell  you,  as  if  I 
were  present,  the  second  time;  and  being  ab- 
sent now  I write  to  them  b which  heretofore 
have  sinned,  and  to  all  other,  that,  if  I come 
again,  I will  not  spare : 

3 Since  ye  seek  a proof  of  Christ’s  speaking 
in  me,  which  to  you-ward  is  not  weak,  but  is 
mighty  c in  you. 

4 For  though  d he  was  crucified  through 
weakness,  yet  he  liveth  by  the  power  of  God. 
For  we  also  are  weak  cin  him,  but  we  shall 
live  with  him  by  the  power  of  God  toward 
you. 

5 Examine  f yourselves,  whether  ye  be  in  the 
faith;  prove  your  own  selves.  Know  ye  not 


A.  M.  cir. 
4U62 

A.  D.  cir. 
68. 


v c.2.1. 
w Re. 2.21. 
x lCo.5.1. 
a De.19.15. 
He.  10.28, 
29. 

b c.  12.21. 

c 1 Co.9.2. 
d Phi. 2.7, 8. 
1 Pe.3.18. 

e or,  with, 

f ICo.  11.28. 
1 Jn.3.20, 
21. 


Ro.  8.10. 
Ga.4.19 


h 1 Co.9.27. 
2 Ti.3.8. 


i Pr.21.30. 

i 1 Th.3.10 

He.  6.1. 

k Tit.  1.13. 


1 c.  10.8. 


m ver.9. 


n Ro.  12. 16. 
15.5. 
Ep.4.3. 
Phi. 2. 2. 

1 Pe.3.8. 

o Ro.  16. 16. 
p Ro.16.24. 
q Phi.2.1. 


your  own  selves,  how  that  Jesus  Christ  f is  in 
you,  except  ye  be  h reprobates  ? 

6 But  I trust  that  ye  shall  know  that  we  are 
not  reprobates. 

7 Now  I pray  to  God  that  ye  do  no  evil ; not 
that  we  should  appear  approved,  but  that  ye 
should  do  that  which  is  honest,  though  we  be 
as  reprobates. 

8 For  i we  can  do  nothing  against  the  truth, 
but  for  the  truth. 

9 For  we  are  glad,  when  we  are  weak,  and 
ye  are  strong:  and  this  also  we  wish,  even 
your  ) perfection. 

10  Therefore  I write  these  things  being  ab- 
sent, lest  being  present  I should  use  ''sharp- 
ness, according  >to  the  power  which  the  Lord 
hath  given  me  to  edification,  and  not  to  de- 
struction. 

11  Finally,  brethren,  farewell.  Be  m perfect, 
be  of  good  comfort,  be  "of  one  mind,  live  in 
peace;  and  the  God  of  love  and  peace  shall 
be  with  you. 

12  Greet  0 one  another  with  a holy  kiss. 

13  All  the  saints  salute  you. 

14  The  p grace  of  the  Lord  Jesus  Christ,  and 
the  love  of  God,  and  the  ’communion  of  the 
Holy  Ghost,  be  with  you  all.  Amen. 

Tf  The  second  epistle  to  the  Corinthians  was 
written  from  f*hilippi,  a city  ofMacedonia, 
by  Titus  and  Lucas. 


and  grace  of  Christ,  and  “ that  the  power  of  Christ  might  rest 
upon  him.” 

“ When  I am  weak,  then  am  I strong  ; 

Grace  my  support,  and  Christ  my  song  I” 

From  this  prayer,  which  (as  even  Belsham  admits)  was  of- 
fered to  Jesus  Christ,  Dr.  Pye  Smith,  and  others,  have  drawn 
a forcible  argument  in  favour  of  our  Lord’s  divinity;  for  surely 
Paul  knew  better  than  to  pray  to  a mere  creature,  and  espe- 
cially for  a deliverance,  which  none  but  God  could  give. 

The  apostle  having  thus  far  justified  himself,  and  rendered  glo- 
ry to  God,  tells  the  Corinthians,  that  he  intended  the  third  time 
to  come  to  see  them  ; but  he  much  feared  it  would  be  little  ei- 
ther to  his  satisfaction  or  to  theirs  : he  was  fearful  of  still  find- 
ing among  them  the  same  disorders  as  1 ad  before  grieved  him, 
and  that  he  should  be  obliged  to  use  to  vards  them  a severity 
which  would  greatly  grieve  and  mortjfy  him.  A good  pastor 
always  grieves  for  the  wandering  of  his  flock. 

Chap.  XIII.  Ver.  1 — 14.  77ie  apostle  closes  with  exhorting 
the  Corinthians  to  self-examination , unity,  and  love. — St. 
Paul  begins  this  chapter  with  saying,  " This  is  the  third  (time) 
I am  coming  to  you,”  and  yet  it  is  evident  he  had  been  there 
but  once,  and  that  (as  Dr .Paley  slates)  this  Epistle  was  writ- 
ten before  his  second  visit.  How,  then,  shall  we  understand 
this!  A verse  in  the  preceding  chapter  (ver.  14)  fully  explains 
this.  He  there  says,  “ Behold,  the  third  time  I am  ready  (pre- 
pared) to  come  to  you.”  The  fact  is,  he  had  before  made  pre- 
parations to  come,  and  arranged  his  affairs,  as  he  says  in  cn.  i. 
15,  “I  was  minded  to  come  to  you  before,  that  ye  might  have 
a second  benefit” — that  is,  a second  visit:  but  in  this  he  was, 
by  some  circumstance  unknown  to  us,  evidently  disappointed  : 
now,  then,  th e third  time  he  was  minded,  and  prepared  to  visit 


tent,  upon  them,  though  he  would  not  burden  them  himself : to  which  he  re- 
plies, ” Did  I make  a sain  of  you  by  any  of  them  whom  I sent?”  Others  con- 
sider this,  as  well  as  tne  following  sentence,  as  spoken  interrogatively  ; ” Be- 
ing crafty,  did  I take  you  in  by  guile  ? Did  t make  a gain  of  you  ?”  &e. 

Chap.  XIII.  Ver.  1.  In — Doddridge,  “ By” — the  mouth  of  two  or  three 
witnesses. — See  Num.  xxxv.  30.  Deut.  xvii.  6,  and  xix.  15. 

Ver.  4.  Weak  in  him. — Mactcnight,  " with  him  that  is,  we  are  weak  as 
he  was  in  the  days  of  his  flesh  ; and  we  shall  be  strong,  as  he  now  is,  being 
armed  with  his  power,  and  mighty  through  his  might. 

Ver.  5 Reprobates. — Doddridge,  ‘‘disapproved.”  We  know  of  no  instance 
in  Scripture  in  which  this  word  is  used  in  reference  to  a divine  decree.  We 
oelieve  it  always  signifies  "disapproved,”  or  “rejected”  in  consequence  of 
such  disapprobation.  See  Rom.  i.  28.  2 Tim.  iii.  8.  Titus  i.  16.  “ It  does  not 


them — but  it  was  only  to  pay  them  a second  visit:  for  so  he 
says  expressly,  (ver.  2,)  “I  told  you  before,  and  foretell  you 
(now,)  as  if  I were  present  the  second  time.”  So  that  so  far 
from  a contradiction,  as  some  have  pretended,  here  is  a re- 
markable coincidence  of  circumstances,  as  Dr.  Paley  has 
more  fully  shown. 

Having  announced  his  intention  soon  to  come,  he  gives 
them  to  understand  that  he  should  make  a strict  inquiry  into 
the  state  of  the  church,  and  inflict,  by  his  apostolical  powers, 
a summary  punishment  on  those  who  had  disgraced  and 
brought  reproacli  on  their  profession.  In  the  mean  time,  he 
exhorts  them  all  to  examine  themselves,  whether  they  were 
“ in  the  faith,”  or,  in  plain  terms,  whether  they  were  true 
'Christians:  and,  as  a test  of  their -Christianity,  he  says, 

1 “Know  ye  not  your  own  selves,  how  that  Jesus  Christ  is  in 
you,  except  ye  be  reprobates that  is,  reprobated  or  rejected  ol 
Goa  for  your  hypocrisy  or  apostacy ; for  it  must  be  remember- 
ed that  he  was  writing  only  to  those  who  had  professed 
Christianity. 

To  be  in  Christ,  and  have  Christ  formed  in  us,  are  expres- 
sions often  used  by  St.  Paul,  and  unequivocally  express  a re- 
generation, or  new  creation  in  the  soul  1 so,  Gal.  iv.  19,  “ My 
little  children,  of  whom  1 travail  in  birth,  until  Christ  be  form- 
ed in  you.”  To  be  a reprobate,  on  the  contrary,  in  the  Scrip- 
ture sense  of  the  term,  is  to  be  disapproved,  and  consequently 
rejected  of  God,  as  not  having  that  necessary  proof  of  genuine 
and  vital  Christianity. 

The  benediction  which  concludes  this  Epistle— “ The  grace 
of  the  Lord  Jesus,”  &c.,  is  generally,  and  we  think  justly, 
considered  as  a conclusive  proof  of  the  divinity  and  personality 
of  the  Holy  Trinity — or  sacred  Three  in  One. 

appear  that  either  the  original  word,  or  our  English  word  ‘ reprobates,’  is  ever 
in  Scripture  used  as  the  opposite  to  ‘ elect,’  orindee  I with  direct  reference  to 
election  ; and  as  to  reprobation,  it  is,  I apprehend,  a scriptural  idea,  (for  those 
who  are  not  ‘chosen’  must  be  rejected,  (or  passed  by,)  but  not  a scriptural 
word  in  any  sense.” — Scott. 

Ver.  6.  We  are  not  reprobates — i.  e.  not  disapproved. 

Ver.  7.  Though  we  he  as  reprobates— i.  e.  “ Though  we  be  (treated  by  you] 
as  though  we  were  disapproved  or  rejected  of  God.” 

Ver.  9.  Your  perfection. — Doddridge,  " Your  perfect  order."  Macknight, 
” Your  restoration."  See  Gal.  vi.  1. 

Ver.  10.  Therefore  I write.— Namely,  to  warn  and  caution  you. 

Ver.  11.  Be  of  one  mind.— Doddridge,  "Attend  to,  (or  mind)  the  same 
thing.  ’ ’ So  Madcnigh  t. 


CONCLUDING  REMARKS  ON  THE  SECOND  EPISTLE  TO  THE  CORINTHIANS 


[The  most  remarkable  circumstance,  observes  Mr.  Scott,  in  this  Epistle  is, 
the  confidence  of  the  Apostle  in  the  goodness  of  his  cause,  and  in  the  power 
of  God  to  hear  him  out  in  it.  Opposed,  as  he  then  was,  by  a powerful  and  sa- 
gacious party,  whose  authority,  reputation,  and  interest,  were  deeply  con- 
rorned,  and  who  were  ready  to  seize  on  every  thins  that  could  discredit  him. 
it  is  wonderful  to  hear  him  so  firmly  insist  upon  his  apostolical  authority,  and 
so  unreservedly  appeal  to  the  miraculous  powers  which  he  had  exercised  and 
conterred  at  Corinth.  So  far  from  shrinking  from  the  contest,  as  afraid  of 
some  discovery  being  made,  unfavourable  to  him  and  the  common  cause,  he, 
with  great  modesty  and  meekness  indeed,  but  with  equal  boldness  and  deci- 
sion expressly  declares,  that  his  opposers  and  despisers  were  the  ministers  of 
Satan,  and  menaces  them  with  miraculous  judgments,  when  as  many  ol  their 
deluded  hearers  had  been  brought  to  repentance  and  re-established  in  the 
tuith,  as  proper  means  could  in  a reasonable  time  efiect.  It  is  inconceivable 
ha  a stronger  internal  testimony,  not  only  of  integrity,  but  of  divine  inspira- 
tion. can  exist.  Had  there  been  any  thing  of  imposture  among  the  Christians, 
t next  t0  impossible  but  such  a conduct  must  have  occasioned  a disclo- 
1 *1294 


sure  of  it.  Of  the  effects  produced  by  this  latter  epistle  we  have  no  circum- 
stantial account ; for  the  ioumey  which  St.  Paul  took  to  Corinth,  after  he  hud 
written  it,  is  mentioned  by  St.  Luke  only  in  few  words,  (Ac.  xx.  2,  3 > We 
know,  however,  that  St.  Paul  was  there  after  he  had  written  this  Epistle; 
that  the  contributions  for  the  poor  brethren  at  Jerusalem  were  brought  to  him 
from  different  parts  to  that  city,  (Ro.  xv.  26  ;)  and  that,  after  remaining  there 
several  months,  he  sent  salutations  from  some  of  the  principal  members  ol 
that  church,  by  whom  he  must  have  been  greatly  respected,  to  the  church  of 
Rome,  (Ro.  xvi.  22,  23.)  From  this  time  we  hear  no  more  of  the  false  teacher 
and  his  party ; and  when  Clement  of  Rome  wrote  his  epistle  to  the  Corin- 
thians, St.  Paul  was  considered  by  them  as  a <vine  apostle,  to  whose  autho- 
rity he  might  appeal  without  fear  of  conlrao.ciion.  The  false  teacher,  there- 
fore, must  either  have  been  silenced  by  Sr.  Paul,  by  virtue  of  his  apostolica. 
powers,  and  by  an  act  of  severity,  which  he  had  threatened,  (2  Co.  xiii.  2.  3 ;) 
or  this  adversary  ol  the  apostle  had  at  that  time  voluntarily  quitted  the  place 
Whichever  was  the  cause,  the  effect  produced  must  operate  as  a confirma 
tion  of  our  faith,  and  as  a ?»roof  of  St.  Paul’s  divine  mission  ] — Bctgster 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  GALATIANS. 


[The  Galatians,  or  Gallograecians,  were  the  descendants  of  Gauls,  who  mi- 
grated from  their  own  country,  and  after  a series  of  disasters,  got  possession 
of  a large  district  in  Asia  Minor,  from  them  called  Galatia.  ( Pausanias . Attic, 
c.  iv.)  They  are  mentioned  by  historians  as  a tall  and  valiant  people,  who 
went  nearly  naked,  and  used  for  arms  only  a buckler  and  sword  ; and  the  im- 
petuosity of  their  attack  is  said  to  have  been  irresistible.  Their  religion,  be- 
fore their  conversion,  was  extremely  corrupt  and  superstitious  ; they  are  said  to 
have  worshipped  the  mother  of  the  gods,  under  the  name  of  Adgistis  ; and  to 
have  offered  human  sacrifices  of  the  prisoners  they  took  in  war.  Though  they 
spoke  the  Greek  language,  in  common  with  almost  all  the  inhabitants  of  Asia 
Minor,  yet  it  appears  from  Jerome  that  they  retained  their  original  Gaulish 


language,  even  so  late  as  the  fifth  century.  Christianity  appears  to  have  been 
first  planted  in  these  regions  by  St.  Paul  himself,  (ch.  i.  6 ; iv.  13  ; ; who  visited 
the  churches  at  least  twice  in  that  country,  (Acts  xvi.  6 ; xviii.  23.)  II  is  evi 
dent  that  this  Epistle  was  written  soon  after  their  reception  of  the  Gospel,  as 
he  complains  of  their  speedy  apostacy  from  his  doctrine,  ich.  i 6.  ;)  arid  as 
there  is  no  notice  of  his  second  journey  into  that  country,  it  has  been  sup- 
posed, with  much  probability,  that  it  was  written  soon  after  his  first,  and  con- 
sequently about  A.  D.  52  or  53.  It  appears,  that  soon  after  the  Apostle  had 
left  them,  some  Judaizing  teachers  intruded  themselves  into  the  churches; 
drawing  them  off  from  the  true  Gospel,  to  depend  on  ceremonial  observances, 
and  to  the  vain  endeavour  of  “ establishing  their  own  righteousness.”]— B. 


than  that  ye  have  received,  let  him  be  accur- 
sed. 

10  For  do  I now  persuade  men,  or  God?  or 
do  I seek  to  " please  men?  for  if  I yet  pleased 
men,  I should  not  ° be  the  servant  of  Christ. 

11  But  I certify  you,  brethren,  that  the  gospel 
which  was  preached  of  me  is  not  after  man. 

12  For  pI  neither  received  it  of  man,  neither 
was  I taught  it,  but  by  the  revelation  i of  Jesus 
Christ. 

13  For  ye  have  heard  of  my  conversation  in 
time  past  in  the  Jews’  religion,  how  that  be- 
yond measure  I persecuted  the  church  r of 
God,  and  wasted  it: 

14  And  profited  in  the  Jews’  religion  above 
many  my  s equals  in  mine  own  nation,  being 
1 more  exceedingly  zealous  of  the  traditions 
u of  my  fathers. 

15  But  when  it  pleased  God,  ’ who  separated 
me  from  my  mother’s  womb,  and  called  me 
by  his  grace, 

16  To  reveal  w his  Son  in  me,  that  x I might 
preach  him  among  the  heathen  ; immediately 
I conferred  not  with  flesh  and  >'  blood  : 

17  Neither  went  I up  to  Jerusalem  to  them 
which  were  apostles  before  me  ; but  I went 
into  Arabia,  and  returned  again  unto  Da- 
mascus. 


CHAPTER  I. 

6 He  wondereth  that  they  have  so  soon  left  him  and  the  gospel,  8 and  accurseth  those 
that  preach  any  other  gospel  than  he  did.  11  He  learned  the  gospel  not  of  men,  but 
cf  God  : 13  ana  showeth  what  he  was  before  his  calling,  17  and  what  he  did  presently 
after  it. 

PAUL,  an  apostle,  (not  of  men,  neither  by 
man,  but  1 by  Jesus  Christ,  and  God  the 
Father,  who  b raised  him  from  the  dead  ;) 

2  And  all  the  brethren  which  are  with  me, 
unto  the  churches  of c Galatia  : 

3  Grace  Abe  to  you  and  peace  from  God  the 
Father,  and  from  our  Lord  Jesus  Christ, 

4  Who  gave  e himself  for  our  sins,  that  he 
might  deliver  us  f from  this  present  evil 
e world,  according  h to  the  will  of  God  and 
our  Father: 

5  To  whom  be  glory  for  ever  and  ever. 
Amen. 

6  I marvel  that  ye  are  so  soon  removed 
i from  him  that  called  you  into  the  grace  of 
Christ  unto  another  gospel: 

7  Which  i is  not  another ; but  there  be  some 
that  trouble  you,  and  would  pervert k the  gospel 
of  Christ. 

8  But  though  we,  or  an  angel  from  heaven, 
preach  any  other  gospel  unto  you  than  that 
which  we  have  preached  unto  you,  let  1 him 
be  accursed. 

9  As  we  said  before,  so  say  I now  again,  If 
any  man  preach  any  other  m gospel  unto  you 


ii  2Co.12.19. 

1 Th.2.4. 
o Ja.4.4. 


q Ep.3.3. 
r Ac.8.13. 
ft  l ,2. 

26.9. 

s equal  in 
years. 
t Ac. 22. 3. 

Phi.  3. 6. 
u Ma.7.5.. 
13. 

v Ia.49.1. 
Je.1.5. 

Ac.  13.2. 
22.14,15. 
Ro.1.1. 
w 2 Co.4.6. 
x Ac.9.15. 
y 2Co.5.16. 


Chap.  I.  Ver.  1 — 24.  Paul  reproves  the  Galatians  for  being 
so  soon  seduced  into  error. — Galatia  was  a province  of  the 
Lesser  Asia,  which  was  first  evangelized  by  the  labours  of  St. 
Paul ; who  passing  through  it  in  the  latter  part  of  A..  D.  50, 
was  received  with  much  acceptance,  and  there  planted  several 
churches.  (Acts  xvi.  5,  6.)  About  four  years  after  this,  he 
paid  them  a second  visit,  when  he  confirmed  and  edified  the 
churches  he  had  before  planted.  (Acts  xviii.  23.)  Between 
these  visits,  (in  52  or  53,)  this  Epistle  is  supposed  to  have  been 
written,  from  which  we  learn,  that  soon  after  his  first  visit, 
some  Judaizing  teachers  from  Judea  attempted  to  subvert  the 
gospel,  and  degrade  the  character  of  the  apostle,  as  appointed 
not  by  Jesus  Christ,  as  were  the  twelve,  but  by  the  church  ; 
and  not  equal,  either  in  authority  or  gifts,  to  Peter  and  his  com- 
panions. In  opposition  to  these  insinuations,  the  apostle  be- 
gins with  stating,  that  he  was  not  chosen  or  appointed  by  any 
man,  or  by  any  number  of  men,  but  by  Christ  himself,  and  by 
God  the  Father,  who  raised  him  from  the  dead. 

The  churches  of  Galatia,  like  most  of  the  first  Christian 
churches,  were  composed  both  of  Jews  and  Gentiles  ,-  and  it 
was  the  former  part,  probably,  that  first  listened  to  the  legal 
doctrine,  which  made  the  rite  of  circumcision,  and  conformity 
to  the  Mosaic  laws,  necessary  to  salvation.  The  great  object 
of  this  Epistle  coincides  with  that  of  the  Epistle  to  the  Romans, 
as  it  respects  the  ground  of  our  justification,  which  in  both  is 
declared  to  be  by  grace  alone;  the  chief  difference  is,  that  in 
the  latter  (for  the  Epistle  to  the  Romans  was  last  written)  he 
considers  the  impossibility  of  legal  justification,  both  as  re- 


Chap.  I.  Ver.  I.  Not  of  men,  neither  by  7nan— l e.  not  from  (any  society 

of)  men,  neither  appointed  by  (any  particular)  man,  but.  &c.  Macknight. 

Who  raised  him—  This  circumstance  is  very  properly  introduced,  because 
it  was  part  of  the  apostolic  office  to  be  a witness  of  Christ’s  resurrection. 
Acts  i.  22. 

Ver.  2.  And  all  the  brethren— Particularly  ministers  and  persons  inspired, 
including,  probably,  Luke,  Silas,  and  Timothy. 

Ver.  6.  So  soon. — If  there  were  but  four  years  between  Paul’s  two  visits  to 
Galatia,  and  this  Epistle  was  written  in  the  interim,  it  should  seem  their  apos- 
tacy must  have  been  within  a year  or  two  after  their  conversion. 

Ver.  7.  Which  is  not  another — i.  e.  which,  in  fact,  is  no  gospel  at  all, 
thoueh  substituted  for  that  of  Jesus. 

Ver.  8.  9.  Accursed  — Gr.  anathema.  See  note  on  1 Cor.  xvi.  22. 

Ver.  in.  Do  I now  persuade  men , or  God?— i.  e.  “Do  I endeavour  to  in- 
gratiate myself  with  men,  or  to  approve  myself  to  God?” — Doddridge.  See 
Acts  xii.  12.  “ Having  made  Blastus  their  friend  i.  e.  ingratiated  themselves 
with  him.  The  same  word  as  here  used. 

V'er.  !l.  Not  after — Or  “ according  to”  man — i.  e.  not  of  human  invention 
it  authority.  See  on  ver.  1. 


gards  to  the  law  of  Nature  and  the  law  of  Moses  ; in  this 
Epistle  to  the  Galatians,  contining  himself  to  the  Mosaic  law, 
he  contents  himself  with  showing,  that  no  justification  before 
God  could  be  obtained  by  obedience  to  that  law,  the  reasons 
of  which  we  shall  see  as  we  proceed.  But  some  Jewish  teach- 
ers, whether  from  their  undue  prejudices  toward  the  Mosaic 
law,  or  from  the  desire  to  form  a party,  at  the  head  of  which 
tlrey  might  themselves  be  placed,  had  seduced  these  Galatians 
from  their  allegiance  to  Christ,  now  their  only  Lord  and  Mas- 
ter, and  persuaded  them  to  desert  to  Moses,  with  whom  those- 
who  were  Gentiles  had  certainly  nothing  to  do;  and  to  whom 
even  the  Jews,  having  been  liberated  by  Christ,  owed  no  longer 
subjection.  This  the  apostle  regrets,  and  seems  to  attribute  it 
to  a fickleness  of  mind,  much  too  common  in  every  age,  arM 
not  less  to  be  lamented. 

Luther,  the  great  German  Reformer,  wrote  (as  is  well: 
known)  a commentary  on  this  hook,  of  considerable  extent,  to 
which  we  shall  often  recur,  if  not  quote;  and  of  all  his  own. 
writings,  this  was  his  favourite,  because  in  it  he  largely  anrf 
ably  defended  his  favourite  doctrine  of  “Justification  by  failli 
alone,”  which  he  considered  as  the  grand  article  by  which  the 
church  alone  must  stand  or  fall.  This  is  the  gospel  which 
Paul  had  taught  to  the  Galatians,  and  he  pronounces  a bitter 
anathema  against  him  who  should  dare  to  preach  any  other, 
even  though  “he  were-an  angel  from  heaven.”  We  do  not 
mean,  however,  to  insinuate  that  there  are  not  other  truths 
of  great  importance  connected  with  this ; but  this  doctrine  of 
free  grace  we  consider  as  the  very  pith  or  kernel  of  the  gospel ; 


Ver.  14.  Profited.—  Doddridge,  “ made  proficiency.” 

Ver.  16.  Among  the  heathen.— See  Acts  ix.  15.  and  note. Not  with 

flesh  and  blood — i.  e.  neither  with  his  own  feelings,  nor  with  any  of  hia 
friends. 

Ver.  17.  I loent  into  Arabia — That  is,  after  a few  days  spent  in  Damascus 
But  this  journey  is  not  mentioned  in  the  Acts,  and  was  probably  more  for  re- 
tirement than  public  labour.  How  long  be  stopped  there  is  unknown  ; perhaps 
little  more  than  a year,  and  from  thence  he  returned  to  Damascus,  wt  ere  he 
finished  the  three  yeare  mentioned  in  ver.  18,  and  was  then  obliged  to  fly  See 
2 Cor.  xi.  32,  33.  [Arabia  is  an  extensive  country  of  western  Asia,  lying  be- 
tween the  Persian  Gulf  on  the  east,  and  the  Red  sea  on  the  west,  the  Indian 
ocean  on  the  south,  and  Syria  on  the  north.  It  is  generally  divided  into 
three  parts— Arabia  Felix,  Arabia  Petreea,  and  Arabia  Descrta.  The  former  is 
surrounded  on  three  sides  by  the  Persian  gulf.  Indian  ocean,  and  Red  sea.  be- 
ing bounded  on  the  north  by  Arabia  Petreea,  the  capital  of  which  was  Petra 
and  which  has  Egypt  on  the  west,  and  Palestine  and  Arabia  Deserta  on  the 
north;  which  latter  has  the  mountains  of  Trachonites  on  the  west,  the  Eu- 
phrates on  the  east,  and  Syria  on  the  north,  and  from  its  vicinity  to  Dama$ 
cus,  was  probably  the  Arabia  to  which  St.  Paul  retired. ]—Bassrei\ 

1W 


I'miPs  zeal  for 


GALATIANS.— CHAP.  II. 


gospel  freedom. 


18  Then  z after  three  years  I * went  up  to 
Jerusalem  to  see  Peter,  and  abode  with  him 
fifteen  days. 

19  But  other  of  the  apostles  saw  I none,  save 
James  b the  Lord’s  brother. 

20  Now  the  things  which  I write  unto  vou. 
behold,  before  God,  I lie  not. 

21  Afterwards  I c came  into  the  regions  of 
Syria  and  Cilicia ; 

22  And  was  unknown  by  face  unto  the 
churches  11  of  Judea  which  were  in  Christ: 

23  But  they  had  heard  'only,  That  he  which 
persecuted  us  in  times  past  now  preacheth  the 
faith  which  once  he  destroyed. 

24  And  they  glorified  rGod  in  me. 

CHAPTER  II. 

I He  showeth  when  he  went  up  again  to  Jerusalem,  and  for  what  purpose  : 3 and 

that  Titus  was  not  circumcised  : II  and  that  he  resisted  Peter,  and  told  him  the  rea- 
son, 14  why  lie  and  oilier,  being  Jews,  do  believe  in  Christ  to  be  justified  by  faith, 

and  not  by  works:  ‘23  and  that  they  live  not  in  sin,  who  are  so  Justified. 

rjpHEN  fourteen  years  "after  I went  up  again 
to  Jerusalem  with  Barnabas,  and  took  Ti- 
tus with  me  also. 

2 And  I went  up  by  revelation,  and  commu- 
nicated unto  them  that  gospel  which  I preach 
among  the  Gentiles,  but  b privately  to  them 
which  were  of  reputation,  lest  by  any  means 
I "should  run,  or  had  run,  in  vain. 

3 But  neither  Titus,  who  was  with  me,  being 
a Greek,  was  compelled  to  be  circumcised : 


A.  M.  cir. 

4066. 

A.  IJ.  cir. 
52. 


i Ac.9.26. 
a or,  re- 
turned. 
b Ma.6.3. 
o Ac.  9. 30. 
d l Th.2.14. 
e Ac. 9. 13,26 
1 Ti.1.13.. 
16. 

f Ac.2I.19, 
20. 

u Ac.  15.2, 
&c. 

b or,  neve- 
rally. 
c Phi. 2. 16. 


d Ac.  15.1, 
24. 

e c. 5. 1,13. 

f 2Co.ll.2U. 
c.4  3,9. 

g c.6.3. 
h Ac.10.ft. 

Ro  2.11. 
i lTh.2.4. 

I Ti.2.7. 

j Mat.  16. 18 
Ep.2.20. 
k Ro.1.5. 
12.3.6. 

Ac.  11. 30. 
Ro.  15.25. 


4 And  that  beoause  of  false  d brethren  una- 
wares brought  in,  who  came  in  privily  to  spy 
out  our  liberty  « which  we  have  in  Christ  Jesus, 
that  they  might  bring  us  into  r bondage: 

5 To  whom  we  gave  place  by  subjection,  no, 
not  for  an  hour ; that  the  truth  of  the  gospel 
might  continue  with  you. 

6 But  of  those  who  seemed  e to  be  somewhat, 
whatsoever  they  were,  it  maketh  no  matter  to 
me : God  h accepteth  no  man’s  person : for 
they  who  seemed  to  be  somewhat  in  conference 
added  nothing  to  me : 

7 But  contrariwise,  when  they  saw  that  the 
gospel  of  the  uncircumcision  was  committed 
unto  ' me,  as  the  gospel  of  the  circumcision 
was  unto  Peter ; 

8 (For  he  that  wrought  effectually  in  Peter 
to  the  apostleship  of  the  circumcision,  the  same 
was  mighty  in  me  toward  the  Gentiles:) 

9 And  when  James,  Cephas,  and  John,  who 
seemed  to  be  ) pillars,  perceived  the  grace 
kthat  was  given  unto  me,  they  gave  to  me  and 
Barnabas  the  right  hands  of  fellowship;  that 
we  should  go  unto  the  heathen,  and  they  unto 
the  circumcision. 

10  Only  they  would  that  we  should  remember 
the  poor;  the  same  which  I ‘also  was  forward 
to  do. 


die  holy  tempers  and  good  works  resulting  from  this  principle 
may,  indeed,  be  compared  to  the  beautiful  blossoms,  or  whole- 
some fruits,  which  this  plant  bears,  and  therefore  as  essential 
to  the  system. 

In  the  following  part  of  the  chapter  he  offers  other  facts,  in 
proof  that  he  received  both  his  authority  and  instructions 
alone  from  heaven ; for  upon  his  conversion,  instead  of  going 
up  to  Jerusalem,  either  to  consult  or  to  receive  instruction,  he 
went  immediately  into  Arabia,  and  did  not  go  to  Jerusalem  till 
three  years  after  his  conversion  ; and  then  he  found  there  only 
two  of  the  apostles,  with  whom  he  stopped  but  a few  days ; so 
that  he  could  receive  from  them  neither  his  commission  nor 
his  information.  And  as  to  the  Jewish  churches  there,  he 
had  no  personal  introduction  even  to  them ; only  they  heard, 
through  Peter  and  James,  that  he  now  preached  the  faith  he 
formerly  persecuted,  and  “glorified  God”  on  his  account. 

Chap.  II.  Ver.  1 — 21.  Paul  continues  to  vindicate  his  au- 
thority, and  states  the  principal  topic  of  this  Epistle. — Four- 
teen years  after  his  conversion,  and  eleven  years  from  the  for- 
mer visit,  Paul,  directed  by  a divine  intimation,  went  up  again 
to  Jerusalem,  with  Barnabas  and  Titus,  and  there  privately 
communicated  to  the  apostles  and  elders  the  doctrine  which  he 
taught  relative  to  the  Mosaic  ritual,  and  the  doctrines  which  he 
taught  relative  to  its  abrogation  by  the  gospel;  and  the  libera- 
tion of  Jews  as  well  as  Gentiles  from  its  farther  obligation. 
This  was  not  done  with  a view  to  consult  them  on  the  truth  of 
these  principles,  in  which  he  had  been  instructed  by  Christ 
himself,  but  rather  to  inform  them  on  what  authority  they 
were  founded,  before  he  delivered  them  to  a promiscuous  con- 
gregation. 

In  this  instance  it  does  not  appear  that  our  apostle  met  with 
any  opposition  from  his  brethren;  for  being  under  the  same 
inspiration,  they  were  all,  of  course,  agreed  in  judgment. 

Doddridge  and  Macknight  consider  this  as  the  visit  to  Jeru- 
salem mentioned  in  Acts  xv.  2,  &c.,  when  Paul,  being  directed 
by  a divine  influence  to  go  up  to  Jerusalem,  was  accompa- 
nied by  Barnabas  and  certain  others,  who  were  deputed  by 
the  church  at  Antioch  to  lay  the  case  before  the  council  of  the 
apostles,  when  Peter  himself  became  an  advocate  for  the  Gen- 
tiles, who  it  was  agreed  should  be  exempted  from  the  Mo- 
saic yoke:  and  yet  when  Peter  came  to  Antioch  soon  after, 
while  Paul  and  Barnabas  were  there,  (Acts  xv.  35,)  his  natu- 
ral timidity  returned,  and  he  temporized  in  a manner  that  pro- 
voked Paul  to  reprove  him  publicly,  which  surely  he  dared  not 
have  done  if  he  had  been  the  “ Prince  of  the  Apostles,”  as  the 
church  of  Rome  pretends. 

The  case  was  simply  this  : When  Peter  came,  knowing  the 
sentiments  of  Paul  and  of  ihe  church  of  Antioch,  he  made 
no  scruple  to  eat  with  the  Gentiles,  as  they  did  ; but  when  cer- 
tain friends  of  James  came  from  Jerusalem,  who  disapproved 
the  liberal  character  and  conduct  of  Paul  and  his  brethren  at 


Antioch,  he  withdrew,  and  refused  to  eat  with  the  Gentiles  any 
longer. 

The  French  infidel  wit,  Voltaire,  who  turned  every  thing  se- 
rious into  farce,  represents  this  as  a dispute  between  Paul  and 
Peter  about  eating  meats  prohibited  to  the  Jews,  (as  pork  and 
black-puddings,  &c.  Phil.  Diet,  in  Peter.)  But  this  is  evident 
misrepresentation  ; neither  did  Paul  censure  Peter  for  eating 
any  particular  article,  or  with  any  particular  persons  ; but  for 
his  inconsistency  in  eating  with  Gentiles  at  one  time  and 
refusing  at  another,  merely  because  some  brethren  had  come 
from  Antioch  who  were  of  a different  opinion  ; whereas  he,  as 
one  of  the  chief  pillars  of  the  Christian  church,  ought  to  have 
maintained  a more  firm  and  consistent  conduct.  What  he  did 
was  evidently  not  from  difference  of  opinion,  but  from  want  ol 
firmness;  and  his  dissembling  was  the  more  dangerous  to  the 
peace  and  unity  of  the  church,  because  that,  when  he  desert- 
ed, “the  other  Jews  dissembled  with  him,  and  even  Barnabas 
was  drawn  aside”  by  his  example.  The  reply  which  he  puts 
into  the  mouth  of  Peter  has  two  faults— 1.  It  is  utterly  false; 
and,  2.  Nothing  to  the  purpose.  Indeed,  it  does  not  appear 
that  Peter  made  any  reply,  and  the  words  which  Voltaire  as- 
cribes to  him,  are  only  something  similar  to  what  he  uttered 
more  than  seven  years  before,  on  a very  different  occasion. 
(Acts  xi.  5,  6.)  See  Dr.  Finlay's  Ans.  to  Volt.  § 23. 

We  now  come  to  consider  the  great  doctrine  of  this  Epistle, 
as  well  as  of  that  to  the  Romans,  namely,  justification  by 
faith  alone — by  which  is  not  meant  a dead  faith,  accompanied 
with  no  good  works;  but  that  those  works  have  no  part  in  our 
justification  before  God.  Upon  this  subject  we  shall  add  a 
short  extract  from  the  third  Homily:  (Part  2 :)— 

“Nor  when  they  say  [£.  e.  the  Greek  and  Latin  Fathers  be- 
fore referred  to  in  this  Homily]  that  we  should  be  justified 
freely,  do  they  mean  that  we  might  afterwards  be  idle,  and 

that  nothing  should  be  required  on  our  part  afterwards 

But  this  saying,  that  we  be  justified  by  faith  only,  freely,  and 
without  works,  is  spoken  for  to  take  away  clearly  all  merit  of 
our  works,  as  being  unable  to  deserve  our  justification  at  God’s 
hands,  and  thereby  most  plainly  to  express  the  weakness  of 
man,  and  the  goodness  of  God  ; . . . . the  imperfection  of  our 
own  works,  and  the  most  abundant  grace  of  our  Saviour  Christ ; 
and  therefore  wholly  to  ascribe  the  merit  and  deserving  of  our. 
justification  unto  Christ  only,  and  to  his  most  precious  blood- 
shedding.”  - 

In  the  close  of  this  chapter,  the  apostle  explains  how  it  is 
that  believers  in  ( hrist  still  obey  the  law,  though  they  look  to 
no  justification  from  it.  “If  while  we  seek  to  be  justified  by 
Christ,  we  are  found  sinners”— i.  e.  persevering  in  a course  of 
sin,  Is  Christ  therefore  to  blame!  “Is  Christ  therefore  the 
minister  of  sin?  God  forbid!”  So  far,  however,  am  I from 
living  in  sin,  that  though  “I  through  the  law  am  dead  to  the 
law,  that  is,  as  to  all  hopes  of  salvation  from  it — yet  is  this 


Ver.  23.  Once  he  destroyed. — Doddridge , “ ravaged i.  e.  persecuted.  rtee 
Acts  ix.  21. 

Chap.  II.  Ver.  1.  Fourteen  years  after—  Referring  to  the  same  era  as  in 
ver.  13,  namely,  his  conversion.  So  Doddridge  and  Macknight.  Supposing 
his  conversion  to  have  been  in  A.  D.  36,  this'would  bring  us  to  the  year  50. 
[This  journey  appears  evidently  to  refer  to  that  which  the  Apostle  took  to  Je- 
rusalem about  the  question  of  circumcision,  mentioned  in  Ac.  xv.  2,  &c. 
Those  years,  says  Whitby , must  be  reckoned  from  the  time  of  his  conversion 
mentioned  here,  (ch  ip.  i.  IS.)  which  took  place  A.  D.  35.  (or  33,)  his .iourney 
lo  Peter  was  A.  D.  33,  (or  36.)  and  then  between  that  and  the  council  of  Je- 
"usah  m,  ns-emM  d A.  D.  49.  (or  52.)  will  be  14  intervening  years.  1 — Bagster. 

I.V.W5 


Ver  2.  By  revelation — i.  e.  by  divine  intimation but  'privately—  Mean- 
ing, perhaps,  not  individually:  but  apart  from  the  other  brethren. Lest  I 

should  run — That  is,  labour— in  vain. — He  means,  lest  he  should  not  main- 
tain the  harmony  or  unanimity  which  he  desired. 

Ver.  4.  Unawares  brought  in.— Macknight.  “ secretly  introduced.” 

Ver.  6.  Seemed  (Gr.  were  esteemed)  to  be  somewhat. — Doddridge,  “ ap- 
peared to  be  considerable,”  or  “of  reputation  the  same  word  as  in  ver.  2. 

God  accepteth  no  man's  person—  See  Rom.  ii.  11. Added  nothing 

unto  me — i.  e.  said  nothing  in  reply. 

Ver.  7.  Contrariwise— Doddridge,  "on  the  contrary.” The  cireum 

Cision — i.  p.  the  Jews 


We  are  justified  by  faith , GALATIANS. — CHAP.  III. 


not  by  works. 


11  But  when  Peter  was  come  to  m Antioch,  I 
withstood  him  to  the  face,  because  he  was  to 
be  blamed. 

12  For  before  that  certain  came  from  James, 
he  did  eat  “with  the  Gentiles:  but  when  they 
were  come,  he  withdrew  and  separated  him- 
self, fearing  them  which  were  of  the  circum- 
cision. 

13  And  the  other  Jews  dissembled  likewise 
with  him  ; insomuch  that  Barnabas  also  was 
carried  away  with  their  dissimulation. 

14  But  when  I saw  that  they  walked  not  up- 
rightly according  to  the  truth  0 of  the  gospel, 
I said  unto  Peter  p before  them  all,  If  thou, 
being  a Jew,  livest  after  the  manner  of  Gen- 
tiles, and  not  as  do  the  Jews,  why  compellest 
thou  the  Gentiles  to  live  as  do  the  Jews? 

15  We  who  are  Jews  by  nature,  and  not  sin- 
ners ’of  the  Gentiles, 

16  Knowing  that  ra  man  is  not  justified  by 
the  works  of  the  law,  but  by  the  faith  * of  Jesus 
Christ,  even  we  have  believed  in  Jesus  Christ, 
that  we  might  be  justified  by  the  faith  of 
Christ,  and  not  by  the  works  of  the  law  : for 
‘ by  the  works  of  the  law  shall  no  flesh  be 
justified. 

17  But  if,  while  we  seek  to  be  justified  by 
Christ,  we  “ourselves  also  are  found  sinners, 
is  therefore  Christ  the  minister  of  sin  ? God 
forbid. 

18  For  if  I build  again  the  things  which  I 
destroyed,  I make  myself  a transgressor. 

19  For  I 'through  the  law'  am  dead  to  the 
law,  that  I might  live  wunto  God. 

20  I am  crucified  "with  Christ:  nevertheless 
I live ; yet  not  I,  but  Christ  liveth  in  y me : and 
the  life  which  I now  live  in  the  flesh  I live  by 
the  faith  of  the  Son  of  God,  who  loved  me, 
and  gave  himself-2  for  me. 

21  I do  not  frustrate  the  grace  of  God:  for 
if a righteousness  come  by  the  law7,  then  Christ 
is  dead  in  vain. 

CHAPTER  III. 

1 He  asketh  what  moved  them  to  leave  the  faith,  and  hang  upon-the  law  ? 6 They  thal 
believe  are  justified,  9 and  blessed  with  Abraham.  10  And  this  he  showeth  by  many 
reasons.  — 

/"A  FOOLISH  “Galatians,  who  b hath  be- 
^ witched  you,  that  ye  should  not  obey  the 


A.  M.  cir. 
4056. 

A.  D.  cir. 
52. 


m Ac.  15. 35. 
n Ac.  11.3. 
o ver.5. 
p lTi.5.20. 
q Ep.2.3,12. 
r Ac.  13.38, 
39. 

Ro.3.20. 
s Ro.5.1. 

c.3. 11,24. 
t Pb.  143.2. 
He.7.18, 
19. 

u 1 Jn.3.9, 
10. 

v Ro.7.4,10 
8.2. 

wRo.6.11, 

14. 

2 Co.  5, 15. 
x c.5.24. 
6.14. 

y 1 Th.5.10. 

1 Pe.4.2. 
z Jn. 10.11. 

Ep.5.2. 
a He.  7.11. 
a Mat. 7. 26. 
h c.5.7. 


c Ep.1.13. 
d Ro.10.17. 
e c.4.9. 
f He. 9.10. 
g or,  great. 
h 2 Jn.8. 
i 2 Co.3.8. 
j Ge.15.6. 
k or,  im- 
puted. 

1 Jn.8.39. 
Ro.4.11.. 
16. 

m ver.22. 
n Ge.12.3. 
22.18. 
Ac.3.25. 
o c.4.28. 
p De.27.26. 
q Hab.2.4. 
r Ro.  10.5,6. 
s Le.18.5. 

Eze.20.1I. 
t 2 Co.  5. 21. 
c.4.5. 

u De.21.23. 
v Ro.4.9,16 
w Is- 44. 3. 
Eze.36.27. 
Joel  2.28, 
29. 

x or,  testa- 
ment. 

y Ge.  12.3,7. 
17.7. 


truth,  before  whose  eyes  Jesus  Christ  hath 
been  evidently  set  forth,  crucified  among  you  ? 

2 This  only  would  I learn  of  you,  Received 
cye  the  Spirit  by  the  works  of  the  law,  or  dby 
the  hearing  of  faith  ? 

3 Are  ye  so  foolish?  having  “begun  in  the 
Spirit,  are  ye  now  made  perfect  by  1 the  flesh? 

4 Have  ye  suffered  e so  many  things  in  h vain  ? 
if  it  be  yet  in  vain. 

5 He  therefore  that  ministereth  ■ to  you  the 
Spirit,  and  worketh  miracles  among  you, 
doeth  he  it  by  the  works  of  the  law,  or  oy  the 
hearing  of  faith  ? 

6 Even  as  Abraham  ! believed  God,  and  it 
was  k accounted  to  him  for  righteousness. 

7 Know  ye  therefore  that  they  which  are  of 
faith,  the  same  are  the  children  ‘ of  Abra- 
ham. 

8 And  the  scripture,  foreseeing  that  God 
would  justify  “the  heathen  through  faith, 
preached  before  the  gospel  unto  Abraham, 
saying , "In  thee  shall  all  nations  be  blessed. 

9 So  then  “they  which  be  of  faith  are  blessed 
with  faithful  Abraham. 

10  For  as  many  as  are  of  the  w'orks  of  the 
law  are  under  the  curse : for  it  is  written, 
p Cursed  is  every  one  that  continueth  not  in 
all  things  u'hich  are  written  in  the  book  of  the 
law  to  do  them. 

11  But  that  no  man  is  justified  by  the  law  in 
the  sight  of  God,  it  is  evident:  for,  The  ’just 
shall  live  by  faith. 

12  And  the  law  ris  not  of  faith:  but,  The 
s man  that  doeth  them  shall  live  in  them. 

13  Christ  ‘hath  redeemed  us  from  the  curse 
of  the  law,  being  made  a curse  for  us : for  it 
is  written,  " Cursed  is  every  one  that  hangeth 
on  a tree: 

14  That  vthe  blessing  of  Abraham  might 
come  on  the  Gentiles  through  Jesus  Christ ; 
that  we  might  receive  the  promise  w of  the 
Spirit  through  faith. 

15  Brethren,  I speak  after  the  manner  of  men ; 
Though  it  he  but  a man’s  * covenant,  yet  if  it 
be  confirmed,  no  man  disannulled,  or  addeth 
thereto. 

•16  Now  to  y Abraham  and  his  seed  were  the 


only  “ that  I might  live  unto  God,”  and  be  hi?  devoted  ser- 
vant. But  “ I am  crucified  with  Christ,”  and  die  unto  sin, 
even  as  he  died  for  sin  : yet  “nevertheless  I live,”  namely,  by 
faith  in  him;  “yet  (it  is)  not  I”  that  live  independent  of 
Christ;  “but  Christ  liveth  in  me,”  my  life,  my  hope,  and  my 
salvation  : and  “ the  life  which  I now  live,  I live  by  the  faith  of 
the  Son  of  God,  who  loved  me,  and  gave  himself  for  me.  I 
do  not  therefore  frustrate  the  grace  of  God,”  or  depreciate  its 
value:  “for  [on  the  contrary]  if  righteousness  (come)  by  the 
law” — if  we  could  be  justified  by  our  own  works,  “ then  (in- 
deed) were  Christ  dead  in  vain.” 

Chap.  III.  Ver.  1 — 29.  The  folly  of  forsaking  the  gospel , 
and  the  blessedness  of  receiving  it. — This  chapter  opens  in  the 
mingled  language  of  pity  and  reproof,  remonstrating  with  the 
Galatians  upon  their  folly  in  forsaking  the  gospel,  in  which 
the  infinite  love  and  compassion  of  the  Saviour  had  been  so 
visibly  and  vividly  exhibited  before  them  as  crucified  for  their 
sins,  to  return  to  a system  of  carnal  ordinances,  which,  sepa- 
rate from  the  gospel  it  had  prefigured,  was  merely  a body  with- 
out a soul.  To  desert  the  vivifying  spirit  of  Christianity  for 
the  mere  “ carcass  of  dead  piety,”  (which  was  all  that  was 
now  left  of  the  ritual  law,)  was,  as  Paul  expresses  it,  to  begin 
:n  the  spirit,  and  seek  to  finish  and  perfect  themselves  by  the 
flesh.. 

In  confiri ration  of  his  doctrine  as  opposed  to  that  of  their 
legal  teachers,  St.  Paul  now  appeals,  1.  To  the  miracles  which 


Ver.  11.  1 withstood,  & o. — Macknight,  “1  opposed  him  pereonally.”  It 
would  seem  that  Paul  did  not  regard  Peter  as  infallible. 

Ver.  18.  If  I build  again,  the  things  which  I destroyed— \.  e.  If  I should 
encourage  sin.  which  is  a violation  of  the  law,  for  the  destruction  and  sup- 
pression of  which  I labour,  then,  indeed,  should  “ I build  again,”  &c. 

Ver.  19  I through  the  law,  &c. — That  is,  “the  more  I consider  its  nature 
and  tenor,  the  more  I am  convinced  of  the  impossibility  of  justification  by  it.” 
See  Doddridge. 

Chap.  III.  Ver.  1.  O foolish  Galatians.— Doddridge,  “thoughtless” 

Who  hath  bewitched  you  ? — Doddridge  “ enchanted  you?”  Macknight. 
" deceived  you  ?”  The  latter  remarks,  that  il  alludes  to  the  deceptions  of  jug- 
163 


he  had  wrought  among  them.  “ He  therefore  that  ministereth 
unto  you,  and  worketh  miracles  among  you,”  (meaning  evi- 
dently himself,)  doth  he  this  “by  the  works  of  the  law,  or  by 
the  hearing  of  faith?”  is  he  a minister  of  the  legal,  or  the 
evangelical  system  1 The  answer  he  leaves  to  them  ; and  then 
appeals, 

2,  To  the  case  of  Abraham,  who  received  all  hie  blessings, 
not  through  the  ritual  services  of  Moses,  which,  indeed,  were 
not  then  instituted,  but  through  the  covenant  of  grace,  (which 
was  the  foundation  of  the  gospel;)  as  it  is  said,  “ Abraham 
believed  God,  and  it  (his  faith)  was  accounted  (or  imputed)  to 
him  for  righteousness.”  But  what  did  Abraham  believe  1 He 
believed  tne  promise  of  a seed,  (or  son,l  “ in  whom  all  the  na- 
tions of  the  earth”  should  eventually  “be  blessed  and  it  is 
to  those  only  who  have  faith  in  the  promised  Messiah,  that  the 
privilege  belongs  of  being  his  children,  as  the  same  inspired 
writer  argues  at  large,  in  the  4th  chapter  of  his  Epistle  to  the 
Romans.  “ So  then  they  [and  they  only ] w lich  be  [the  child- 
ren] of  faith  are  blessed  with  faithful  Ab.  aham.”  On  the 
other  hand,  they  who  still  adhere  to  the  law,  as  a covenant  of 
life  and  salvation,  are  subject  to  its  curse:  “For  it  is  written, 
Cursed  is  he  that  continueth  not  in  all  things  written  in  the 
book  of  the  law  to  do  them,”  And  as  none  of  us  have  thus 
continued,  we  all,  of  course,  are  subject  to  its  curse. 

3.  The  same  point  may  be  argued  as  well  from  the  prophets 
as  from  the  law;  for  it  is  written  in  the  prophet  Habakkuk, 


glers,  who  impose  upon  the  weak  and  credulous,  by  dazzling  their  sight  with 
the  rapidity  of  their  motions. 

Ver.  3.  Are  ye  now  made  perfect.— Macknight,  “ Ye  now  make  your- 
selves perfect.” — (The  Gr.  verb  is  in  the  middle  voice.) 

Ver.  4.  So  pi  any. — This  seems  to  refer  to  the  reproach  and  persecution 
they  had  sufiered  tor  Christ. 

Ver.  It.  The  just  shall  live  by  faith.— C ompare  Hnb.  n.  4,  with  Hob. 

Ver.  15.  A man's  covenant. — We  have  remarked  repeatculy,  that  the  same 
word  in  Greek  signifies  both  covenant  and  testament ; but  we  think  the  for- 
mer term  agrees  best  here. 

129? 


The  covenant,  of  grace.  GALATIANS. — CHAP.  IV.  Christ  freeth  us  from  the  law. 


promises  made.  He  saith  not,  And  to  seeds, 
as  of  many ; but  as  of  one,  And  to  thy  seed, 
which  is  Christ. 

17  And  this  I say,  that  the  covenant,  that  was 
confirmed  before  of  God  in  Christ,  the  law, 
which  1 was  four  hundred  and  thirty  years 
after,  cannot  disannul,  that  it  should  make  the 
promise  of  none  effect. 

18  For  if  a the  inheritance  be  of  the  law,  it  is 
no  more  of  promise:  but  God  gave  it  to 
Abraham  by  promise. 

19  Wherefore  then  serveth  the  law  ? b It  was 
added  because  of  transgressions,  till  the  seed 
c should  come  to  whom  the  promise  was  made  ; 
and  it  was  ordained  by  angels  d in  the  hand 
e of  a mediator. 

20  Now  a mediator  is  not  a mediator  of  one, 
but  God  f is  one. 

21  Is  the  law  then  against  e the  promises  of 
God?  God  forbid:  for  if  h there  had  been  a 
law  given  which  could  have  given  life,  verily 
righteousness  should  have  been  by  the  law. 

22  But  the  scripture  hath  concluded  all  > un- 
der sin,  that  the  promise  i by  faith  of  Jesus 
Christ  might  be  given  to  them  that  believe. 

23  But  before  faith  came,  we  were  kept  under 
the  law,  shut  up  unto  the  faith  which  should 
afterwards  be  revealed. 

24  Wherefore  the  law  k was  our  schoolmaster 
to  bring  us  unto  Christ,  that  we  might  be  jus- 
tified by  faith. 


A.  M.  cir. 

4056. 

A.  D.  cir. 
52. 


i Ex.U2.40, 
41. 

a Ro.  4.14. 

b Ro.6.20. 

c ver.  16. 

d Ac.7.53. 
He.2.2. 

e Ex.20.19.. 
22. 

De.5.22.. 

31. 


f De.6.4. 
g Mat 5. 17. 
h c.2.21. 


j Ro.4.11, 
12,16. 


k Col. 2. 17. 
lie.  9.9, 10. 


1 Jn.1.12. 

1 Jn.3.1,2. 

m Ro.6.3. 
n Col.  3. 11. 
o ver.  7. 
p Ro.8.17. 

a or,  rudi- 
ments. 
Col.2.8,20 

b Ro.8.15, 
17. 


25  But  after  that  faith  is  come,  we  are  no 
longer  under  a schoolmaster. 

26  For  ye  are  all  the  children  > of  God  by 
faith  in  Christ  Jesus. 

27  For  m as  many  of  you  as  have  been  bap- 
tized into  Christ  have  put  on  Christ. 

28  There  is  " neither  Jew  nor  Greek,  there  is 
neither  bond  nor  free,  there  is  neither  male 
nor  female : for  ye  are  all  one  in  Christ  Jesus. 

29  And  if  ye  be  Christ’s,  then  ° are  ye  Abra- 
ham’s seed,  and  heirs  p according  to  the 
promise. 

CHAPTER  IV. 

1 We  were  under  the  law  till  Cliriul  cuine,  as  the  heir  is  under  his  gunrdlun  till  he  he 
of  age.  5 Hut  Christ  freed  us  from  the  law:  7 therefore  we  are  servants  no  longer 
to  iL  14  He  remcmberelh  their  good  will  Lo  him,  and  his  to  them,  22  and  showeth 
that  we  are  'he  Honif  of  Abraham  by  the  freewomon. 

NOW  I say,  That  the  heir,  as  long  as  he  is 
a child,  differeth  nothing  from  a servant 
though  he  be  lord  of  all ; 

2 But  is  under  tutors  and  governors  until  the 
time  appointed  of  the  father. 

3 Even  so  we,  when  we  were  children,  were 
in  bondage  under  the  a elements  of  the  world  : 
4 But  when  the  fulness  of  the  time  was  come, 
God  sent  forth  his  Son,  made  of  a woman, 
made  under  the  law, 

5 To  redeem  them  that  were  under  the  law, 
that  we  might  receive  the  adoption  of  sons. 

6 And  because  ye  are  sons,  God  hath  sent 
forth  the  Spirit  11  of  his  Son  into  your  hearts, 
crying,  Abba,  Father. 

7 Wherefore  thou  art  no  more  a servant,  but 


“ The  just  shall  live  by  faith  but  the  law  is  not  of  faith,  and 
therefore  ‘'cannot  justify,”  or  give  us  life.  The  gospel,  how- 
ever, which  we  believe,  teaches  us  that  “Christ  hath  redeem- 
ed us  [both  Jews  and  Gentiles]  from  the  curse  of  the  law,  (by) 
being  himself  made  a curse  for  us,”  by  his  crucifixion;  for  it 
is  written,  (JJeut.  xxi.  23,)  “Cursed  is  every  one  that  hangeth 
on  a tree  ’ Now,  as  every  honest  man  will  keep  his  cove- 
nant, or  promise,  and  especially  when  it  is  ratified  on  oath, 
much  more  the  Cod  of  truth  and  righteousness,  who,  indeed, 
“cannot  lie.”  Nor  can  his  covenant,  when  once  ratified  by 
sacrifice  or  oath,  be  afterwards  disannulled;  consequently, 
God’s  covenant  with  Abraham  cannot  be  set  aside  by  the  law 
of  Moses,  which  was  not  given  till  430  years  afterwards,  and 
then  for  a very  different  purpose— natnely,  to  convince  of  sin, 
and  lead  us  to  seek  for  mercy. 

Of  this  law  it  is  said,  that  it  was  “ordained  by  [the  ministry 
of]  angels  in  the  hands  of  a Mediator;”  (see  Ps.  lxviii.  17, 
compare  with  Acts  vii.  53  ;)  and  that  Mediator  was  Moses, 
the  servant  of  God  ; but  the  term  Mediator  implies  two  par- 
ties, of  whom  God  is  only  one.  The  other  was  the  people  of 
Israel,  to  vyhom  Moses  delivered  the  tables  of  the  law,  which 
he  received  from  the  hands  of  God.  But  the  gospel  is  a far 
more  illustrious  dispensation,  brought  from  heaven  by  the. 
Son  of  God  himself,  our  divine  Mediator  with  the  Father. 

There  is  not,  however,  any  real  inconsistency  between  these 
dispensations,  the  one  being  only  preparatory  to  the  other.  If 
the  law  itself  could  have  given  life,  then,  indeed,  salvation 
might  have  been  by  the  law;  but  as  it  is,  the  law  was  only 
our  guide,  our  conductor,  or  (as  our  translators  express  it)  our 
schoolmaster  to  lead  us  unto  Christ ; in  which  there  is  an  al- 
lusion to  an  ancient  custom  not  generally  observed.  The  Ro- 
man ladies,  it  seems,  in  the  earliest  and  best  times,  used  them- 
selves to  educate  their  children;  but  as  times  degenerated, 
this  was  intrusted  to  the  servants  and  public  schools.  A slave, 
whose  office  it  was  to  conduct  the  children  to  the  public 
schools,  and  to  assist  them  in  learning  their  first  lessons,  was 
on  that  account  called  a pedagogue  (the  very  word  here 
used.)  (D’  Arnay’s  Priv.  Life  of  the  Rom.,  chap,  vii.)  Such  is 
the  office  of  the  Mosaic  law.  The  moral  law  shows  us  that 
we  are  sinners,  at  d need  a Saviour;  the  ceremonial  law  leads 
ns  to  the  cross  t' . receive  instruction.  Every  sacrifice  directs 
to  the  great  atonement  for  justification;  and  every  ceremony 
points  us  to  some  doctrine  or  precept  of  Christianity.  But 


Ver.  16.  He  saith  net.  And  to  seeds,  as  of  many — i.  e.  the  word  seed  is  not 
here  used  in  the  plural  sense,  hut  in  the  singular,  as  in  Gen.  iii.  15  ; iv.  25  ; 

XXI.  12,  &c. Which.— Mack  night,  ‘Who.” 

Ver.  17.  Four  hundred  and.  thirty  years. — See  note  on  Exod.  xii.  40. 

Ver.  20.  .4  mediator  is  not  a mediator  of  one. — The  very  name  not  only 
implies  two  parties,  hut  also  a difference  between  them.  The  Jews  could  not 
come  into  the  presence  of  God.  hut  through  the  medium  of  Moses  : nor  can 
we  entertain  communion  with  God,  but  through  the  incarnation  of  our  Saviour 
Cluist.  (Heh.  x.  20.) 

Ver.  22.  Hath  concluded.  aH  under  sin. — Doddridge  arid  Macknight, 

' Hath  shut  up  [as  criminals]  all  under  [the  condemnation  ofl  sin.  ’ 

Ver  23.  Kept  under — shut  up,  &c. — May  not  this  refer  lo  the  subjection  of 
children  to  their  hi'  tier’s  slave,  in  the  character  of  a pedagogue?  .VI  ay  not  the 
servant  have  had  the  authority  of  confining  a child,  when  he  should  prove  re- 
fractory, and  neglect  his  lesson  ? See  next  verse. 

Ver.  24  Our  schoolmaster .— Gr.  " Pedagogue."  So  next  verse. 

1298 


“ Faith  being  come”  This  expression  is,  we  apprehend,  ellipti- 
cal, and  must  intend  either  Christ,  who  is  the  object  of  faith, 
or  the  gospel,  elsewhere  called  “ the  law  of  faith  ;”  (Rom.  iii. 
27  ;)  and  here  “ the  promise  by  faith  of  Jesus  Christ.” 

But  now  being  come  to  Christ,  we  are  no  longer  under  the 
care  of  a common  pedagogue : God  has  committed  us  to  the 
instruction  of  his  own  Son  : so  it  was  the  custom  of  the  Ro- 
mans, after  children  had  received  the  elements  of  instruction 
at  school,  to  place  them  under  the  care  of  some  eminent  phi 
losopher  or  rhetorician;  unless  the  parent  was  sufficiently 
qualified  lo  instruct  them  himself,  as  was  the  case  with  Augus- 
tus. (See  D' Arnay,  as  above.)  And  this  is  the  case  not  with 
a few  only  of  God’s  favoured  children,  but  with  them  all — Jew 
or  Gentile,  rich  or  poor,  &c.  They  are  all  alike  the  children  of 
God  by  faith  in  Christ  Jesus. 

Chap.  IV.  Ver.  1 — 31.  Christ  frees  us  from  the  sentence  of 
the  late — this  illustrated  by  an  allegory.— St.  .Paul  here  re- 
sumes his  allusion  to  the  mode  of  juvenile  education,  parti- 
cularly among  the  Romans.  The  heir  of  an  estate,  while  yet  a 
child,  differed  nothing  in  authority  lrom  a servant  or  slave,  and 
was  even,  in  some  cases,  subjected  to  their  control.  So  the 
church  and  children  of  God  were  in  bondage,  till  liberated  by 
Christ.  But  when  “the  fulness  of  the  time,”  ordained  ana 
predicted,  “came,”  then  the  Father  sent  forth  his  Son  from  his 
own  bosom,  and  liberated  them  from  their  subject  condition- 
introduced  them  into  “ the  glorious  liberty  of  the  sons  of  God” 
— and  bestowed  on  them  the  spirit  of  adoption,  whereby  they 
were  allowed  to  claim  the  privilege  of  sons,  and  call  the  Most 
High  their  Father. 

In  verse  S,  and  sequel,  the  ap  <stle  proceeds  to  remonstrate 
with  these  Galatians,  and  blames  them  for  that,  after  they  had 
been  admitted  to  the  liberty  of  children,  they  suffered  them- 
selves to  be  drawn  back,  if  not  into  the  slavery  of  idolatry,  ai 
least  into  the  thraldom  of  a carnal  Judaism.  The  late  Mr. 
Fuller  justly  remarks,  that  the  apostle  speaks  in  much  more 
tolerant  and  gentle  language  to  the  Romans,  (Rom.  xiv.  5,)  be- 
cause he  is  there  addressing  himself  to  Jewish  converis,  who 
had  been  educated  in  the  observance  of  those  festivals,  and 
who  might  innocently  observe  them,  though  not  now  bound  to 
do  so : but  here  he  is  addressing  Gentile  converts,  who  had 
never  been  in  subjection  to  the  law  of  Moses,  nor  were  by  any 
law,  Christian  or  Mosaical,  required  so  to  be:  but  they  had 
been  beset  by  certain  Judaizing  teachers,  who  drew  them  into 


Ver.  25.  No  longer  under  a schoolmaster—  i.  e.  of  so  inferior  a character : 
God  has  now  committed  us  to  the  instruction  of  his  own  Son. 

Ver.  27.  Put  on  Christ.  — All  who  are  baptized  put  on  thereby  the  profes- 
sion of  Christianity.  Mr.  Locke  snys,  that  by  their  jmtnvg  on  Christ,  it  is 
implied.  " that  to  God  now  looking  on  them,  there  appears  nothing  but 
Christ.  They  are  (as  it  were)  covered  all  over  with  him,  as  a man  is  with 
the  clothes  he  has  put  on.”  Hence,  in  the  next  verse,  it  is  said  they  are  alt  one 
in  Christ  Jesus,  as  if  they  were  but  that  one  [mystical!  person. 

Chap.  IV.  Ver.  1.  From  u servant.—  The  Greek  ( doulos ) properly  signifies  a 

“ slave.” Though  hebelord— That  is,  though  he  is  entitled  so  to  be,  when 

of  age. 

Ver.  3.  Elements. — Doddridge.  “ worldly  elements  i.  e.  the  more  carnal 
part  of  religion — rites  and  ceremonies.  So  in  verse  9. 

Ver.  4.  God  sent  forth  his  Son.— This  certainly  implies  his  prior  existence 
in  the  bosom  of  the  Father.  See  John  i.  18. 

Ver.  6.  Abba  Father.— The  learned  Selden  quotes  a passage  from  the  Jew- 


The.  hetrsnip 


GALATIANS.— CHAP.  IV. 


of  believers. 


a stjn;  and  if  a son,  then  an  heir  of  God 
through  Christ. 

8 Howbeit  then,  when  ye  knew  not  God,  ye 
did  service  unto  them  which  by  nature  are  no 
gods. 

9 But  now,  after  that  ye  have  known  God, 
or  rather  are  known  of  God,  how  turn  ye 
c again  to  the  weak  and  beggarly  d elements, 
whereunto  ye  desire  again  to  be  in  bondage  ? 

10  Ye  observe  days,  and  months,  and  times, 
and  years. 

Ill  am  afraid  of  you,  lest  I have  bestowed 
upon  you  labour  in  vain. 

12  Brethren,  I beseech  you,  be  as  I am  ; for 
I am  as  ye  are : ye  have  not  injured  me  at  all. 

13  Ye  know  how  through  “infirmity  of  the 
flesh  I preached  the  gospel  unto  you  at  the  first. 

14  And  my  temptation  which  was  in  my  flesh 
ye  despised  not,  nor  rejected ; but  received 
me  as  an  angel f of  God,  even  as  s Christ  Jesus. 

15  h Where  is  then  the  blessedness  ye  spake 
of?  for  I bear  you  record,  that,  if  it  had  been 
possible,  ye  would  have  plucked  out  your  own 
eyes,  and  have  given  them  to  me. 

16  Am  I therefore  become  your  enemy,  be- 
cause I tell  you  the  truth? 

17  They  zealously  affect  you,  but  ■ not  well ; 
yea,  they  would  exclude  j you,  that  ye  might 
affect  them. 

18  But  it  is  good  to  be  zealously  affected 
always  k in  a good  thing , and  not  only  when 
I am  present  with  you. 

19  My  'little  children,  of  whom  I travail  in 
oirth  again  until  Christ  be  formed  in  you, 


A.  M.  cir. 
4056. 

A.  D.  cir. 
62. 

c or,  back. 

d or,  rudi- 
ments. 

e 1 Co.2.3. 

f 2Sa.19.27. 
Mai. 2.7. 

g Mat  10.40 

h or,  what 

i Ro.  10.2. 
j or,  us. 
k 1 Co.  15.58 
1 1 Co.4.15. 


m or.  T am 
perplexed 
for  you. 

n Ge.  16.15. 
o Ge.21.1,2. 
p Ro.9.7.8. 
q lCo.10.ll 
r or,  testa- 
ments. 
b Sina. 
t De.33.2. 

the  same 
rank  with 
v He.  12.22. 
Re.21.2, 
10. 

w Is.  54.1. 
x Ac.  3. 25. 

c.3.29. 
y Ge.21.9. 
z Jn.15.19. 
u Ge.21.10, 
12. 


20  I desire  to  be  present  with  you  now,  and  to 
change  my  voice;  for  m I stand  in  doubt  of  you. 

21  Tell  me,  ye  that  desire  to  be  under  the 
law,  do  ye  not  hear  the  law? 

22  For  it  is  written,  that  Abraham  had  two 
sons,  the  one  "by  a bondmaid,  the  other  “by 
a freewoman. 

23  But  he  who  was  of  the  p bondwoman  was 
born  after  the  flesh ; but  he  of  the  freewoman 
was  by  promise. 

24  Which  things  are  an  i allegory:  for  these 
are  the  two  r covenants ; the  one  from  the 
mount  8 1 Sinai,  which  gendereth  to  bondage, 
which  is  Agar. 

25  For  this  Agar  is  mount  Sinai  in  Arabia, 
and  u answereth  to  Jerusalem  which  now  is, 
and  is  in  bondage  with  her  children. 

26  But  Jerusalem  v which  is  above  is  free, 
which  is  the  mother  of  us  all. 

27  For  it  is  written,  w Rejoice,  thou  barren 
that  bearest  not;  break  forth  and  cry,  thou 
that  travailest  not:  for  the  desolate  hath  many 
more  children  than  she  which  hath  a husband. 

28  Now  * we,  brethren,  as  Isaac  was,  are  the 
children  of  promise. 

29  But  as  then  he  y that  was  born  after  the 
flesh  persecuted  him  that  was  born  after  the 
Spirit,  even  so  1 it  is  now. 

30  Nevertheless  what  saith  "the  scripture? 
Cast  out  the  bondwoman  and  her  son : for 
the  son  of  the  bondwoman  shall  not  be  heir 
with  the  son  of  the  freewoman. 

31  So  then,  brethren,  we  are  not  children  of 
the  bondwoman,  but  of  the  free. 


the  observance  of  the  Jewish  festivals,  which  were  now  be- 
coming obsolete,  even  to  the  Jews  themselves  ; and  he  was 
iealous,  lest  by  this  compliance  thev  should  be  drawn  under 
the  yoke  of  circumcision,  and  the  whole  Jewish  law.  He  re- 
monstrates with  them,  therefore,  on  returning  to  mere  ritual 
services,  which,  though  originally  instituted  by  God,  were  now 
no  more  acceptable  to  him,  when  placed  in  opposition  to  the 
gospel,  than  the  rites  of  Pagan  superstition.  Indeed,  ritual 
services,  abstracted  from  heart  devotion,  were  never  accept- 
able to  the  true  God ; and  now  those  services  were  placed 
in  opposition  to  his  own  gospel,  they  were  no  less  an  abomina- 
tion than  idolatry  itself. 

Verse  12.  The  apostle  reminds  them  that  he  was  once  no 
less  attached  to  these  “ beggarly  elements”  than  they  now 
were,  or  indeed  could  be;  but  he  had  seen  the  folly  of  such  an 
attachment,  and  entreated  them  to  profit  by  his  example,  and 
adhere  to  Christ  and  his  gospel.  “ Be  as  I [am  ;]  for  I [was] 
as  ye  [are.”]  He  was  a Hebrew  of  the  Hebrews,  and  of  the 
straitesl  sect  of  that  religion  : but  the  grace  of  God  had  wean- 
ed him  from  all  undue  attachment  to  outward  forms,  and  he 
was  anxious  that  grace  might  do  the  same  for  them.  He  re- 
minds them  of  the  attachment  which  they  hadformerly  shown 
to  him,  notwithstanding  his  infirmities— when  they  received 
him  as  if  it  had  been  Christ  in  person  ; but  such  over-zealous 
professions  are  often  marks  of  instability,  and  are  soon  follow- 
ed by  a reverse  of  feeling.  He  then  begs  them  not  to  consi- 
der him  as  their  enemy,  because  he  had  told  them  the  truth, 
and  endeavoured  to  guard  against  the  pretended  friendship  of 
those  Jewish  teachers,  who  now  endeavoured  to  ensnare  them, 
and  for  that  purpose  had  been  trying  to  alienate  their  affec- 
tions from  him  and  from  his  brethren. 


ish  Gemara,  to  prove  that  slaves  were  never  allowed  to  address  their  masters 
under  this  title. 

Ver.  8 Ye  did  service. — Doddridge,  “were  in  bondage.”  Macknight, 

“ Ye  served  as  slaves.” No  gods — i.  e.  either  mere  idols  of  wood  and 

stone,  or,  at  best,  the  celestial  luminaries. 

Ver.  9.  Known  of  God — i.  e.  acknowledged  and  distinguished  by  him. 

How  Turn  ye  again  1 — But  these  had  never  been  under  the  yoke  before; 
iiuw  then  can  he  say,  turn  back  to  the  weak  and  beggarly  elements  ? &c. 
Perhaps  the  omission  of  the  article  the  in  the  translation  would  remove  all 
ditliculty,  thus — 11  How  turn  ye  again  to  weak  and  beggarly  elements  ?”  mean- 
ing a religion  of  mere  rites  and  ceremonies  ; for  the  ceremonies  of  Judaism, 
abstracted  from  all  reference  to  the  Messiah,  are  no  less  “weak  and  beg- 
garly” than  those  of  Paganism.  This  agrees  with  the  sense  given  of  this  pas- 
sage hy  most  commentators. 

Ver.  10.  Ye  observe  days,  and  months. — This  is  generally  supposed  to  re- 
fer to  the  Jewish  festivals  ; but  Archbishop  Potter  understands  it  in  reference 
to  the  lucky  and  unlucky  days  of  the  superstitious  Greeks  and  Romans.  It 
does  not,  however,  appear,  that  any  attempt  was  made  to  draw  the  Galatians 
back  to  Paganism. 

Ver.  12.  For  J am. — This  verbis  wrong  supplied.  Doddridge,  Macknight, 
and  most  modem  translators,  supply  the  past  tense — ” I was  as  ye  are.” 

Ver.  14.  My  temptation in  my  flesh.— The  thorn  in  his  flesh  ; 

2 Cor.  xii.  7. 

Ver.  15.  The  blessedness  ye  spake  of—  That  is,  the  happiness  they  professed 
to  enjoy  under  his  ministry, 

Ver.  17.  They  zealously  affect  you— \ e.  “ they  profess  great  attachment.” 


In  the  latter  part  of  this  chapter,  (verse  24—31,')  the  apostle 
introduces  an  allegorical  exposition  of  the  history  of  Hagar 
and  Sarah,  and  their  respective  children,  in  application  to  the 
Jewish  and  Christian  systems.  It  is  well  known  that  the 
Rabbies  were  always  very  fond  of  these  allegories,  and  it  is 
supposed  that  St.  Paul  may  have  employed  this  as  a kind  of 
argument  ad  hominem,  against  the  Jewish  teachers  who  op- 
posed him. 

11  An  allegory  (says  Dr.  Macknight ) is,  when  persons  or 
events  present,  or  near  at  hand,  with  their  qualities  and  cir- 
cumstances, are  considered  as  types,  or  representations,  of  per- 
sons and  events  more  remote,  to  which  they  have  a resem- 
blance. Of  this  kind  were  the  histories  of  some  persons  and 
events  recorded  in  the  Old  Testament.  ....  For  the  qualities 
and  circumstances  of  these  persons  were,  it  seems,  so  ordered 
by  God,  as  to  be  apt  representations  of  such  future  persons  and 
events,  as  God  intended  should  attract  the  attention  of  man- 
kind.” This  allegory  is  thus  explained  : — 

(Ver.  24.)  Which  things  are  an  allegory : for  these  [women] 
are  the  two  covenants ; the  one  verily  from  mount  Sinai,  bring- 
eth  forth  [children]  into  bondage,  which  is  Hagar.  (25.  For 
[the  name]  Hagar  (or  Agar)  denotes  mount  Sinai  in  Arabia) 
and  answereth  to  the  present  Jerusalem,  and  is  in  bondage 
with  her  children.  (26)  But  the  Jerusalem  above  is  the  free 
[woman,]  who  is  the  mother  of  us  all.”  The  apostle  then 
quotes  a passage  from  Isaiah,  supposed  to  allude  to  the  same 
subject,  in  which  case  the  barren  woman  is  Sarah,  (who  was 
long  desolate  and  barren,)  but  whose  children,  meaning  the 
children  of  the  promise,  shall  be  more  numerous  than  those  of 
Hagar.  It  is  added,  as  Ishmael  persecuted  Isaac,  so  the  car- 
nal world  persecutes  the  church.  In  applying  the  allegory, 


Compare  2 Cor.  xi.  2.— But  not  well—  i.  e.  not  truly. They  would  exclude 

vou.— Margin,  Us.  So  read  both  some  MS.  and  printed  copies,  and  it  t» 
thought  to  be  the  true  reading  by  Doddridge,  Macknight,  and  others. 

Ver.  20.  I desire — Doddridge,  “ I could  wish” — to  be  present  with  you , 
and  to  change  my  voice — i.  e.  “to  change  the  tone  of  my  language  toward 

you.”  See  Macknight. For  I stand  in  doubt  of  you—  Margin,  I am 

perplexed  i.  e.  what  to  think  of  you.  . 

Ver.  21.  Do  ye  not  hear  the  law  ?—i.  e.  hear  it  read  in  your  public  assen.- 

V r.  24.  Which  things  are  an  allegory— Doddridge,  “may  be  allego- 
rized but  Macknight  prefers  the  common  version.  There  is  some  difficulty, 
however,  in  the  translation  of  this  and  the  next  verse.  Doddridge , to  avoid 
the  absurdity  of  saying,  (as  our  version  does,)  “ This  Sinai  is  Agar— for  this 
A°-ar  is  Sinai,”  would  render  the  illative  particle  (.gar)  as  an  expletive—  1 
say.”  Mr.  Parkhurst  (Lex.  in  Agar,  2d  edit.)  reads  and  points  the  passage 
th„s  xhe  one  ....  which  gendoreth  to  bondage,  which  is  Agar,  (tor  this 
Agar  means  mount  Sinai  in  Arabia,)  and  answereth,”  &c.  He  adds,  from 
Busching , that  Hagar  is,  in  Arabic,  a rock.  N.B.  Hagar  and  Agar  are  the 

same  word,  as  pronounced  with  or  without  an  aspirate.  , , , 

Ver.  27.  Than  she  which  hath  a husband.— Doddridge,  than  ner  who 

had,”  &c.  This  must  be  applied  to  Hagar  if  the  other  is  to  Sarah  ; but  it  can 
be  only  as  an  accommodation.  , . 

Ver.  29.  He  that  was  born , e.  the  carnal  world  persecute  the  sp»- 

Ver.  30.  Dost  out  the  bondwoman— i.  e.  in  the  allegorical  sense,  the  Jaw 
as  a covenant,  &c.  See  Gen.  xxi-  10-  ]$>99 


Of  (he  liberty 


GALATIANS.— CHAP.  V. 


of  (be  t’oxjd. 


CHAPTER  V. 

. lie  movi-n  uiem  to  stand  in  their  liberty,  3 and  not  to  observe  circumcision  : 13  but 
i&' her  >o»c,  which  is  the  sum  of  the  law.  19  He  reckoneth  up  the  works  of  the 
dtsh,  'H  ana  Die  fruits  of  the  Spirit,  25  and  exhorleth  to  walk  in  the  Spirit 

STAND  ‘fast  therefore  in  the  “liberty 
wherewith  Christ  hath  made  us  free,  and 
be  not  entangled  again  with  the  yoke  of  bond- 
age. 

2 Behold,  I Paul  say  unto  you,  that  if  ye  be 
circumcised,  Christ  shall  profit  you  nothing. 

3 For  I testify  again  to  every  man  that  is  cir- 
cumcised, that  he  is  a debtor  to  do  the  whole  la  w. 
4 Christ  is  become  of  no  effect  “unto  you, 
whosoever  of  you  are  justified  by  the  law ; ye 
are  fallen  ri  from  grace. 

5  For  we  through  the  Spirit  wait  e for  the 
hope  of  righteousness  f by  faith. 

6  For  in  Jesus  Christ  neither  e circumcision 
availeth  anything,  nor  uncircumcision;  but 
faith  which  h worketh  by  love. 

7  Ye  did  run  well ; who  did  t hinder  you  that 
ye  should  not  obey  the  truth  ? 

8  This  persuasion  cometh  not  of  him  that 
calleth  you. 

9  A little  i leaven  leaveneth  the  whole  lump. 
10  I have  confidence  in  you  through  the 
Lord,  that  ye  will  be  none  otherwise  minded : 
but  he  that  troubleth  you  shall  bear  k his 
judgment,  whosoever  he  be. 

1 1  And  I,  brethren,  if  I yet  preach  circumci- 


A.  M.  cir. 
4056. 

A.  D.  cir. 
62. 


a Ep.6. 14. 
b J n.8.32,36 
Ro.6.18. 
Ac.  15. 10. 

0 Ro.9.31, 
32. 

d He.  12.15. 
e Ro.8.25. 
f 2 Ti.4.8. 
g 1 Co.7.19. 
h 1 Th.  1.3. 
Ja.2.18.. 
22. 

1 or,  drive 
you  back. 

1 Mat.  13.33 
1 Co.  5. 6. 
k 2 Co.  10.6. 


1 c.6.12. 
m 1 Co.  1.23. 
n 1 Co.  8. 9. 

1 Pe.2.16. 
o 1 Jn.3.18. 
p Le.19.18. 
Mat.  22. 
39,40. 

Ja.  2.8. 
q Ro.8.1,4, 
13. 

r or , fulfil 
n oi. 

s Ro.7.21.. 
23. 

t Ro. 8.6,7. 
u Ro.7.15, 
19. 

v Ro.6.14. 
8.2. 

w Mat.  15. 19 
F,p.5. 3..  6. 
Col. 3.5, 6. 
Re.22.15. 


sion,  why  do  I yet  suffer  > persecution  ? then 
is  the  offence  m of  the  cross  ceased. 

12  I would  they  were  even  cut  off  which 
trouble  you. 

13  For,  brethren,  ye  have  been  called  unto 
liberty  : only  use  not " liberty  for  an  occasion 
to  the  flesh,  but  by  love  0 serve  one  another. 

14  For  all  the  law  is  fulfilled  in  one  word, 
even  in  this;  p Thou  shalt  love  thy  neighbour 
as  thyself. 

15  But  if  ye  bite  and  devour  one  another, 
take  heed  that  ye  be  not  consumed  one  of 
another. 

16  This  I say  then,  Walk  **  in  the  Spirit,  and  * 
rye  shall  not  fulfil  the  lust  of  the  flesh. 

17  For  “the  flesh  lusteth  against  the  Spirit, 
and  the  Spirit  against  the  flesh  : and  these  are 
contrary  ‘the  one  to  the  other:  so  that  “ye 
cannot  do  the  things  that  ye  would. 

18  But  if  v ye  be  Jed  of  the  Spirit,  ye  are  not 
under  the  law. 

19  Now  the  works  of  the  flesh  w are  manifest, 
which  are  these;  Adultery,  fornication,  un- 
cleanness, lasciviousness, 

20  Idolatry,  witchcraft,  hatred,  variance, 
emulations,  wrath,  strife,  seditions,  heresies, 

21  Envyings,  murders,  drunkenness,  revel- 
lings,  and  such  like:  of  the  which  I tell  you 
before,  as  I have  also  told  you  in  time  past, 


the  advice  is,  “ Cast  out  the  bond-woman  and  her  son  that 
is,  reject  the  law,  and  embrace  the  gospel ! 

Chap.  V.  Ver.  1—26.  The  Galatians  exhorted  to  maintain 
their  Christian  liberty  inviolate. — “ These  Galatians,  who 
were  converted  to  the  faith  of  ( hrist,  had  been  clpsely  beset,” 
as  Dr.  Watts  observes,  “by  some  zealous  Judaizing  Chris- 
tians, who  would  fain  have  had  them  circumcised,  and  en- 
aged  to  keep  the  Jewish  law.”  The  apostle,  who  well  un- 
erstood  the  liberty  of  the  gospel,  would  not  suffer  them  to  be 
thus  imposed  upon;  and  therefore  he  argues,  he  allures,  he 
threatens,  he  denounces  - he  uses  all  the  proper  methods  of  an 
apostle,  and  a preacher  of  Christianity,  to  establish  them  in 
the  liberty  wherewith  Christ  had  made  them  free  ; and  to 
guard  them  against  yielding  a tittle  of  compliance  with  the  Jew- 
ish ceremonies  and  bondage.  He  shows  them  in  this  [Epistle,] 
that  the  promise  was  given  to  Abraham,  the  great  believer, 
with  all  the  blessings  of  salvation  contained  in  it ; and  to  all 
those  who  imitate  his  faith,  by  trusting  in  the  gospel  of  Christ, 
for  they  are  the  [true]  seed  of  Abraham.  And  the  law  curses 
and  condemns  sinners,  but  it  does  not,  it  cannot,  save  them. 

, . . . The  question  arises,  (ver.  19,)  To  what  end  then  serveth 
the  law  ? The  answer  is,  To  showthem  their  sins,  and  to  keep 
alive  a sense  of  sin  among  them  [by  continual  sacrifices]  till 
Christ  should  come,  who  was  to  remove  sin.  Then  comes  in 
the  objection — Is  not  the  law  then  against  the  promises  ? Is 
not  the  promise  to  Ajaraham  contradicted  by  the  law  given  to 
the  Jews  7 No  ; by  ho  means ; for  they  were  designed  for  dif- 
ferent purposes.  The  law  was  given  for  special  and  peculiar 
reasons  in  this  life,  to  the  Jews  : the  promise  was  given  to 
Abraham,  and,  through  him,  to  all  Gentile  as  well  as  Jewish 
believers,  for  eternal  life.  Whereas,  “if  there  had  been  a law 
given,  which  could  have  given  life,  (i.  e.  eternal  life,)  verily, 
righteousness  should  have  been  by  the  law : but  the  Scripture 
hath  concluded  all  under  sin,  that  the  promise  by  faith  of  Jesus 
Christ  might  be  given  to  them  that  believe.” 

Thus  far  we  have  a judicious  abstract  of  the  apostle’s  argu- 
ment in  the  preceding  chapters ; he  now  tells  them  plainly  and 
pointedly,  that  by  conforming  to  the  Jewish  ceremonial  law, 
which  never  was  designed  for  them,  they  were  guilty  of  apos- 
tacy,  and  renounced  Christianity,  no  less  than  if  they  had  re- 
turned to  Paganism.  “Behold,  I Paul  say  unto  you,  that  if 
ve  he  circumcised,  Christ  shall  profit  you  nothing.”  How  so, 
Paul  7 “Every  man  that  is  [now]  oircumcised  becomes  a 
debtor  to  do  the  whole  law because  he  goes  back  from  Christ, 
who  has  fulfilled  the  law  for  believers — renounces  his  atone- 
ment, and  takes  all  the  responsibility  on  himself.  Christ  be- 


Chap  V.  Ver.  4.  Christ  is  become  of  no  effect. — Dr.  P.  Smith,  “ Ye  are 
nullified  from  Christ ; i.  c.  tie  is  to  you  as  if  he  nad  not  existed  ; ye  are  totally 
separated  from  him.” 

Ver.  7.  Who  did  hinder  you. — The  original  expression,  according  to  Dodd- 
ridge, is  Olympic,  in  reference  to  the  races,  and  alludes  to  some  one  “ coming 
across  the  course  while  u person  is  running,”  and  so  '‘stopping,"  or ‘‘driving 
trim  back,”  us  the  Margin  is. 

Ver.  S.  Him  that  calleth  you. —It  this  expression  be  referred  to  “ effectual 
calling,"  which  is  the  work  ot  God,  it  must  be  ascribed  to  the  Author  of  ell 
good,  as  Rom.  viii.  30.  But  if  it  he  undr 'stood  of  the  ministerial  instrument, 
then  it  must  refer  to  Paul  only,  as  in  chap.  i.  6. 

Ver.  9.  A little  leaven.— See  note  on  1 Cor.  v.  7. 

Ver.  to.  Shall  bear  his  judgment— i.  e.  receive  his  just  punishment.  See 
verse  12. 

Ver.  If  If  I yet  preach  circumcision— This  is  supposed  to  be  on  objection 

13QQ 


comes  of  “ no  effect”  to  those  who  turn  their  backs  upon  him, 
and  seek  to  be  justified  and  saved  by  the  law  of  Moses.  But 
to  those  who  believe  in  Christ,  whether  Jews  who  have  been 
circumcised,  as  born  under  the  law  of  Moses:  or  Gentiles, 
from  whom  circumcision  is  not  required,  “faith  which  work- 
eth  by  love”  is  the  only  ground  of  their  acceptance— the  only 
foundation  of  their  hope. 

On  the  2d  verse  of  this  chapter  (“  Behold,  / Paul,"  &c.,) 
Martin  Luther  has  this  pointed  remark  : — “ This  place  is, 
as  it  were,  a touchstone,  whereby  we  may  most  certainly 
and  freely  judge  of  all  doctrines,  works,  religions,  and  cere- 
monies of  all  men.  Whosoever  teacheth  that  there  is  any 
thing  necessary  to  salvation  (whether  they  be  Papists,  Turks, 
Jews,  or  sectaries)  besides  faith  in  Christ;  or  shall  devi:  e any 
work  or  religion,  or  observe  any  rule,  tradition,  or  ceremony 
whatsoever,  with  this  opinion,  that  by  such  things  they  shall 
obtain  forgiveness  of  sins,  righteousness,  and  everlasting  life; 
they  shall  hear  in  this  place  the  sentence  of  the  Holy  Ghost 
pronounced  against  them  by  the  apostle,  that  Christ  profteth 
them  nothing.  Seeing  Paul  durst  give  this  sentence  against 
the  law  and  circumcision,  which  were  ordained  of  God  him- 
self,  what  durst  he  not  to  do  against  the  chaff  and  the  dross 
of  men’s  traditions  7” 

But  while  Paul  deprecates  the  merit  of  works,  he  highly  ex- 
tols the  excellency  of  true — not  barren,  unproductive — faith, 
but  “faith  which  worketh  by  love,”  on  which  the  same  great 
Reformer  just  quoted  thus  descants It  is  as  much  as  to 
say,  He  that  will  be  a true  Christian  . . . . must  be  a true  be- 
liever. Now  he  believeth  not  truly,  if  works  of  charity  fol- 
low not  his  faith.  So  ....  as  well  on  the  right  hand  as  the 
left,  he  shutteth  hypocrites  out  of  Christ’s  kingdom.  On  the 
left  hand,  he  shutteth  out  the  Jews  ....  saying,  In  Christ  nei- 
ther circumcision — that  is  to  say,  No  works,  no  service,  no 
worship,  no  kind  of  life  in  the  world  ; but  faith,  without  any 
trust  in  works,  or  merits,  availeth  before  God.  On  the  right 
hand  he  shutteth  out  all  slothful  and  idle  persons,  which  say, 
If  faith  justify  without  works,  then  let  us  work  nothing;  hut 
let  us  only  believe,  and  do  what  we  list.  Not  so,  ye  enemies 
of  grace  : Paul  saith  otherwise.  And  although  it  be  true,  that 
only  faith  justifieth,  yet  he  here  spenketh  of  faith  in  another 
respect ; that  is  to  say,  that  after  it  hath  justified,  it  is  not  idle  ; 
but  occupied  and  exercised  in  working  through  love.  Paul 
therefore  in  this  place  setteth  forth  the  whole  life  of  a Chris- 
tian man;  namely,  that  inwardly  it  consisteth  in  faith  towards 
God  ; and  outwardly,  in  charity  and  gi  od  works  towards  our 
neighbour.  So  that  a man  is  a perfect  Christian  inwardly 


of  one  of  his  opponents,  who  perhaps  had  heard  him  assert  the  divine  origin 
of  circumcision,  which  he  certainly  did  not  deny  : but  if  they  thought  him  th® 
advocate  for  circumcision,  why  persecute  him  ? 

Ver.  12.  I would  they  were  even  cut  off— That  is,  from  the  church. 

Ver.  13.  For  an  occasion  to  the  jlesh—  That  is,  as  an  excuse  for  sin.  See 
ver.  16  ; also  l Peter  ii.  16. 

Ver.  14.  All  the  law  is  fulfilled  in  one  word. — See  Mat.  vii.  12. 

Ver.  16.  Ye  shall  not  fulfil— $ ce  Rom.  viii.  5.  But  the  Margin  reads  impe 
ratively — “ Fulfil  ye  not,”  which  is  to  the  same  effect. 

Ver.  17.  The  flesh  lusteth , &c.— Doddridge,  “ Hath  desires  contrary  to,' 
&c.  Compare  Rom.  vii.  14,  &c. 

Ver.  18.  Jf  ye  be  led  of  the  Spirit.— C ompare  Rom.  viii.  11 

Ver.  20.  Witchcraft—  Macknight,  “ Sorcery.” Heresies  -See  Tit  iii.  ie 

Ver.  21.  Revellings—  (Gr.  Komoi,)  i.  e.  festive  or  convivia.  meetings,  in 
honour  of  Comus. J tell  you  before,  &c.— Macknight,  “forewarn  you,”  &o. 


Jr'niits  of  the  Spirit. 


GALATIANS. — CHAP  VI.  Paul  glories  in  im:  cross. 


that  they  which  do  such  things  shall  not  in- 
nerit  the  kingdom  of  God. 

22  But  the  fruit  1 of  the  Spirit  is  love,  joy, 
peace,  long-suffering,  gentleness,  goodness, 
faith, 

23  Meekness,  temperance : against  * such 
there  is  no  law. 

24  And  they  that  are  Christ’s  have  crucified 
the  flesh  with  the  1 affections  and  lusts. 

25  If  a we  live  in  the  Spirit,  let  us  also  walk 
in  the  Spirit. 

26  Let b us  not  be  desirous  of  vain  glory,  pro- 
voking one  another,  enwing  one  another. 

CHAPTER  VI. 

I He  moveth  them  to  deal  mildly  with  a brother  that  hath  slipped,  2 and  to  bear  one 

another’s  burden : 6 to  be  liberal  to  their  teachers,  9 and  not  weary  of  well  doing. 

1*2  He  showeth  what  they  intend  that  preach  circumcision.  14  He  glcxieth  in  no- 
thing, save  in  the  cross  of  ClirisL 

IJRETHREN,  a if  a man  be  overtaken  in  a 
J fault,  ye  which  are  spiritual,  restore  b such 
a one  in  the  spirit  of  meekness ; considering 
thyself,  lest  thou  also  be  tempted. 

2  Bear  c ye  one  another’s  burdens,  and  so 
fulfil  the  law  of  Christ. 

3  For  if  a man  think  himself  to  be  some- 
thing, when  he  is  nothing,  he  deceiveth  him- 
self. 

4  But  let  every  man  prove  ll  his  own  work, 
and  then  shall  he  have  rejoicing  in  himself 
* alone,  and  not  in  another. 

5  For  every  man  shall  bear  his  own  burden. 
6 Let  f him  that  is  taught  in  the  word  com- 
municate unto  him  that  teacheth  in  all  good 
things. 

7  Be  not  deceived  ; God  is  not  mocked  : for 
whatsoever  a man  soweth,  that  shall  he  also 
reap. 


A.  M.  cir. 
4056. 

A.  D.  cir. 


x Jn.  15.6. 
Ep.5.9. 

y 1TL1.9. 

z or,  pas- 
sions. 

a Ro.8.4,5. 
b Phi.2.a 

a or,  al- 
though. 

b Ja.5. 19,20 
c Ro.15.1. 
d 2 Co.  13.5. 
e Pr.14.14. 

f ICoAll 
..14. 


g Job  4.8. 
Pr.22.S. 
Ho.8.7. 

h Pr.11.18. 
Ja.3.18. 

i 1 Co.  15. 58 

) He.  10.36. 

Re.2.10. 
k Ec.9.10. 

1 Mat.5.43. 

Tit.  3.8. 
ml  Jn.3.14. 
n Phi. 3. 3,7, 
8. 

o or,  where- 
in/. 

p c.2.20. 
q c.5.6. 
r 2Co.5.17. 
s Ps.  125.5. 
t Col.  1.24. 
u 2 Ti.4.22. 
Phil.25. 


8 For  he  that  soweth  to  his  e flesh  shall  of 
the  flesh  reap  corruption  ; but  he  that  soweth 
to  the  h Spirit  shall  of  the  Spirit  reap  life  ever- 
lasting. 

9 And  let  ‘ us  not  be  weary  in  well  doing:  for 
in  due  season  we  shall  reap,  ) if  we  faint  not. 

10  As  we  have  therefore  k opportunity,  let  us 
do  good  unto  all  > men,  especially  unto  them 
m who  are  of  the  household  of  faith. 

11  Ye  see  how  large  a letter  I have  written 
unto  you  with  mine  own  hand. 

12  As  many  as  desire  to  make  a fair  show  in 
the  flesh,  they  constrain  you  to  be  circum- 
cised ; only  lest  they  should  suffer  persecution 
for  the  cross  of  Christ. 

13  For  neither  they  themselves  who  are  cir- 
cumcised keep  the  law ; but  desire  to  have 
you  circumcised,  that  they  may  glory  in  your 
flesh. 

14  But  n God  forbid  that  I should  glory,  save 
in  the  cross  of  our  Lord  Jesus  Christ,  0 by 
whom  the  world  is  crucified  p unto  me,  and  I 
unto  the  world. 

15  For  i in  Christ  Jesus  neither  circumcision 
availeth  any  thing,  nor  uncircumcision,  but  a 
r new  creature. 

16  And  as  many  as  walk  according  to  this 
rule,  peace  8 be  on  them,  and  mercy,  and  upon 
the  Israel  of  God. 

17  From  henceforth  let  no  man  trouble  me : 
for  ‘ I bear  in  my  body  the  marks  of  the  Lord 
Jesus. 

18  Brethren,  the  u grace  of  our  Lord  Jesus 
Christ  be  with  your  spirit.  Amen. 

TT  Unto  the  Galatians,  written  from  Rome. 


through  faith  before  God,  who  hath  no  need  of  our  works  ; 
and  outwardly  before  men,  whom  our  faith  profiteth  nothing; 
but  our  charity,  or  our  works.” 

To  this  clear  and  judicious  statement  we  add  a beautiful  il- 
lustration, from  one  of  the  most  eloquent  writers  of  the  pre- 
sent day : — “ The  faith  (saith  Robert  Hall)  to  which  the  Scrip- 
tures attach  such  momentous  consequences,  and  ascribe  such 
glorious  exploits,  is  a practical  habit,  which,  like  every  other, 
is  strengthened  and  increased  by  continual  exercise.  It  is 
nourished  by  meditation,  by  prayer,  and  by  the  devout  perusal 
of  the  Scriptures:  and  the  light  which  it  diffuses  becomes 
stronger  and  clearer  by  an  uninterrupted  converse  with  its  ob- 
ject, and  a faithful  compliance  with  its  dictates;  as,  on  the 
contrary,  it  is  measured  and  obscured  by  whatever  wounds 
the  conscience,  or  impairs  the  purity  ana  spirituality  of  the 
mind.” 

As  the  best  proof  that  these  Galatians  (the  more  pious  part 
of  them,  at  least)  possessed  this  practical  and  saving  faith, 
the  apostle  now  exhorts  all  who  were  quickened  by  the  Holy 
Spirit,  to  endeavour  to  walk  under  his  daily  guidance,  and  so 
produce  the  fruits  of  the  Spirit  which  are  here  enumerated — 

Love,  joy,  peace,”  &c. ; while,  on  the  other  hand,  the  works 
(or  fruits)  of  the  flesh,  which  also  are  enumerated,  are  so- 
lemnly deprecated;  and  all  who  practise  them  are  warned, 
most  solemnly  warned,  that  “ they  which  do  such  things  shall 
not  inherit  the  kingdom  of  God.” 

Chap.  VI.  Ver.  1 — i8.  Farther  admonitions,  concluding 
with  the  apostolical  benediction. — The  preceding  chapter  con- 
cludes with  recommending  an  humble  and  spiritual  walk  and 
conversation  : this  begins,  with  admitting  that  it  was  possible 
for  the  most  careful,  and  most  pious  believer,  to  be  overtaken 
in  a fault,  either  from  the  depravity  of  human  nature,  or  the 
sudden  temptation  of  the  enemy ; even  as  a man,  in  the  fair- 
est weather,  may  sometimes  be  overtaken  in  a thunder  storm  : 

Ver.  25.  If  we  live  in  the  Spirit— i.  e.  “ tf  we  are  spiritually  alive.”  See 
vox.  16. 

Chap.  VI.  Ver.  1.  Brethren  if. — Marg.  “Although.”  But  Doddridge  and 

Macknight  adhere  to  tbp  text. Ye  which  are  spiritual.— Those  who  live 

and  walk  in  the  Spiriv . as  in  verse  25  of  the  preceding  chapter. — —Restore 
such  a one.— The  allusion,  according  to  Doddridge , is  to  restoring  to  its 
right  place  a dislocated  limb. 

Ver.  5.  For  every  man  shall  bear  his  own  burden— That  is,  every  one 
shall  be  answerable  for  his  own  conduct. — Doddridge  and  Macknight. 

Ver.  7.  Whatsoever  a man  soweth,  &c.— See  2 Cor.  ix.  6. 

CONCLUDING  REMARKS  ON  TH1 

Galatia  was  situated  between  Phrygia  on  the  south,  Pamphylia  and  Bithy- 
nia  on  the  north,  and  Pontus  on  the  east 

St.  Paul  had  heard,  that  since  his  departure  from  Galatia,  corrupt  opinions 
had  got  in  amongst  them  about  the  necessary  observations  of  the  legal  rites, 
induced  by  several  impostors  who  had  crept  into  that  church,  and  who  endea- 
voured to  undermine  the  doctrine  St.  Paul  had  there  established,  by  vilifying 
hi?  person,  slighting  him  as  an  apostle,  and  as  not  to  be  compared  with  Peter, 
James,  and  John,  who  had  familiarly  conversed  with  the  Lord  Jesus  Christ 


in  this  case,  however,  he  should  by  no  means  be  abandoned 
to  his  fate;  but  the  most  spiritual  of  his  brethren  should  en- 
deavour to  restore  him  to  the  church,  even  with  the  same 
care  and  tenderness  as  they  would  restore  a dislocated  limb  ; 
considering,  at  the  same  time,  that  they  are  all  exposed  to  the 
same  danger,  and  might  one  day  stand  in  need  of  the  same 
attentions.  They  should  be  candid  to  each  other’s  failings, 
and  kind  to  each  other  in  affliction,  according  to  the  Saviour’s 
great  command,  of  love  and  unity  and  humility. 

He  cautions  them  against  self-deception,  to  which  persons  of 
a vain-glorious  disposition  are  most  exposed  : it  therefore  be- 
comes such  to  be  particularly  watchful  over  their  tempers  and 
conduct.  He  encourages  them  to  liberality,  especially  toward 
their  faithful  teachers ; and  never  to  be  weary  in  well-doing, 
under  the  idea  that  they  have  done  enough  already.  Nonets 
more  worthy  of  reward  than  the  faithful  minister  of  the  gos- 
pel; and  no  labour  more  entitled  to  remuneration  than  that 
which  is  exerted  for  the  good  of  souls.  “Nothing  is  more 
conformable  to  the  dictates  of  reason  and  of  justice,  than  that 
those  who  receive  regular  public  instructions  on  the  most  im- 
portant of  all  topics,  should,  according  to  their  ability,  com- 
pensate their  instructers.” 

In  the  close  of  the  Epistle,  we  find,  as  has  before  been  inti 
mated,  that  St.  Paul  was  in  the  habit  of  employing  an  aman- 
uensis—(see  Rom.  xvi.  22) — only  himself  adding  the  saluta- 
tion, as  we  see  in  the  close  of  his  first  Epistle  tq  the  Corinthi- 
ans. and  the  second  to  the  Thessalonians  ; but  in  this  case  he 
evidently  wrote  the  whole,  and  meant  this  to  be  considered 
as  a mark  of  his  attention  and  respect  for  them.  And  here 
we  should  expect  the  letter  to  have  closed,  but  his  anxiety 
will  not  suffer  him  to  end  without  a farther  caution  against 
their  Judaizing  teachers,  who  seemed  to  glory  only  in  circum- 
cision ; whereas,  he  says,  for  his  part,  God  forbid  that  I should 
glory,  save  in  the  cross  of  our  Lord  Jesus  Christ !” 

Ver.  it.  Ye  see  how  large  a letter  — Whitby.  Doddridge,  ani  others,  ren- 
der it,  11  With  what  large  letters” — alluding  to  the  size  of  the  characters 
but  the  sense  of  our  authorized  version  is  adopted  and  justified  by  Beza. 
Lardner,  Baity,  and  Macknight ; for  his  writing  in  large  and  ugly  characters 
could  afford  no  proof  of  his  affection  to  them. 

Ver.  15.  Neither  circumcision  , &. c. — See  1 Cor.  vii.  19.  Gal.  v.  6. 

Ver.  17.  The  marks  of  the  Lord  Jesus — That  is,  the  scars  of  the  wounds 
which  he  had  received  in  Christ’s  cause. 

Subscription — Written  from  Rome. — It  is  generally  agreed  that  these 
words  were  not  written  by  St.  Paul.  See  Baley's  Hor.  Paul.  ch.  xv. 

5 EPISTLE  TO  THE  GALATIANS. 

in  the  days  of  his  flesh,  and  been  immediately  deputed  by  Him.  In  this  epis- 
tle, therefore,  he  reproves  them  with  severity,  that  they  had  been  so  soon  led 
out  of  the  right  was-  wherein  he  had  instructed  them,  and  had  so  easily  suf- 
fered themselves  to  be  imposed  upon  by  the  crafty  artifices  of  seducers.  He 
vindicates  the  honour  of  the  apostolic  office,  and  shows  that  he  had  receiveo 
his  commission  immediately  from  Christ,  and  that  he  came  not  behind  the 
very  chief  of  those  apostles. — Cave,  Antiq.  Apos.  1676. 

1301 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  EPHESIANS. 


[“  Although,”  says  Dr.  Paley,  “it  does  not  appear  to  have  been  ever  dis- 
rated, that  the  Epistle  before  us  was  written  by  St.  Paul,  yet  it  is  well  known 
t/iat  a doubt  has  long  been  entertained  concerning  the  persons  to  whom  it  was 
addressed.  The  question  is  founded  on  some  ambiguity  in  the  external  evi- 
dence. Mar  cion,  a heretic  of  the  second  century,  as  quoted  by  Tertullian,  a 
father  in  the  beginning  of  the  third,  calls  it  the  Epistle  to  the  Laodiceans.  From 
what  we  know  of  Mar  cion,  his  judgment  is  little  to  be  relied  on  ; nor  is  it  per- 
fectly clear  that  Marcion  was  rightly  understood  by  Tertullian. . . The  name, 
in  Ephesus,  in  the  first  verse,  ui>on  which  word  singly  depends  the  proof  that 
the  Epistle  was  written  to  the  Ephesians,  is  not  read  in  all  I he  manuscripts  ex- 
tant. I admit,  however,  that  the  external  evidence  preponderates  with  a ma- 
nifest excess  on  the  side  of  the  received  reading.”  The  same  learned  writer 
then  proceeds  to  argue,  from  internal  evidence,  that  the  Epistle  could  hardly 
be  written  to  a people  with  whom  the  Apostle  resided  three  years  ; there  being 
no  allusion  or  appeal,  as  in  other  epistles,  to  what  had  passed  when  he  resided 
among  them  — “ It  has  been  said.”  says  Macknight,  “ that  if  this  Epistle  was 
directed  to  the  Ephesians,  it  is  difficult  to  understand  how  the  Apostle  content- 
ed himself  with  giving  them  a general  salutation,  without  mentioning  any  of 
his  numerous  friends  and  acquaintance,  with  whom  he  had  been  intimate 
during  his  long  residence  at  Ephesus.  But  the  answer  is, . . . there  are  no  parti- 
cular salutations  in  the  epistles  to  the  Galatians,  the  Fhilippians,  the  Thessulo- 
nians,  and  to  Titus,  because  to  have  sent  particular  salutations  to  individuals, 
in  churches  whore  the  Apostle  was  so  generally  and  intimately  acquainted  . . . 
might  have  offended  those  who  were  neglected, . . . and  to  have  mentioned  every 


person  of  note  in  those  churches,  would  have  taken  up  i/> o m uur.  u»uir  In 
writing  to  the  Romans,  the  case  was  different.  The  Apostle  wat  peisoi.ftl.t 
unknown  to  most  of  them.  . . ami  therefore  he  eouid,.  . . without  oftencc  totlw 
rest,  take  particular  notice  of  ull  his  acquaintance.”  As,  therefore,  “ the  ex- 
ternal evidence  preponderates  with  a manifest  excess  in  favour  of  the  received 
reading,”  w hich  is  not  contradicted  by  its  internal  evidence  ; and  as  Dr.  Paley 
appears  to  be  mistaken  in  supposing  that  the  word  Ephesus  was  wanting  in 
any  manuscript  extant,  (see  Bishop  Middleton  on  the  Greek  article,  p.  610.)  we 
are  fully  justified  in  regarding  this  Epistle  as  written  to  the  Ephesians.  The 
gospel  was  first  preached  in  the  celebrated  but  licentious  city  of  Ephesus  b> 
St.  Paul,  with  the  most  abundant  success;  and  such  was  the  Apostle’s  con- 
cern for  their  spiritual  welfare,  that  he  did  not  leave  them  till  three  years  after- 
wards ; and  on  his  return  from  Macedonia  and  Achuia  to  Jerusalem,  he  sent 
for  the  elders  of  the  church  to  meet  him  at  Miletus,  where  he  took  un  affec- 
tionate leave  of  them,  and  delivered  to  them  a most  solemn  charge.  (Acts 
xviii.  19— ‘21  ; xix  ; xx.  17—39.)  Some  years  after,  lie  wrote  this  Epistle  froir. 
Rome,  as  stated  in  the  subscription,  during  his  first  imprisonment  in  that  city 
(chap.  iii.  1 : iv.  1 ; vi.  20.)  and,  from  his  not  expressing  any  hopes  of  a speedy 
release,  probably  in  the  early  part  of  it.  about  A.  D.  Cl; — to  establish  them  in  the 
great  doctrines  of  the  Gospel,  to  guard  them  against  errors,  to  excite  them  to  a 
holy  conversation,  and  to  animate  them  in  their  Christian  warfare. ]—Bagsler. 

Grotius  has  remarked  of  this  Epistle,  that  it  expresses  the  grand  matters 
of  which  it  treats,  in  words  more  sublime  than  are  to  be  found  in  any  human 
tongue. 


CHAPTER  I. 

I Attei  the  salutation,  3 and  thanksgiving  for  the  Ephesians,  4 he  treateth  of  our  elec- 
tion, 6 md  adoption  by  grace,  11  which  is  the  true  and  proper  fountain  of  man’s 
salvation.  13  And  because  the  height  of  this  mystery  cannot  be  easily  attained  unto, 
16  he  prayeth  that  they  may  corne  18  to  the  full  knowledge,  and  20  possession  there- 
of in  Christ 

PAUL,  an  apostle  of  Jesus  Christ  by  the  will 
of  God,  to  the  a saints  which  are  at b Ephe- 
sus. and  to  the  faithful c in  Christ  Jesus  : 

2 Grace  ^ e to  you,  and  peace,  from  God 

our  Father,  and  from  the  Lord  Jesus  Christ. 

3 Blessed  5 be  the  God  and  Father  of  our 
Lord  Jesus  Christ,  who  hath  blessed  us  with  all 
spiritual  blessings  in  heavenly  f places  in 
Christ : 

4 According  as  he  hath  chosen  e us  in  him 
before  the  foundation  of  the  world,  that  we 
should  be  h holy  and  without  blame  before 
him  in  love  : 

5 Having  predestinated  ■ us  unto  the  adop- 
tion of  ) children  by  Jesus  Christ  to  him- 
self, according  to  the  good  k pleasure  of  his 
will, 

6 To  the  praise  ' of  the  glory  of  his  grace, 
wherein  he  hath  made  us  accepted  in  m the 
beloved. 

7 In  whom  n we  have  redemption  through  his 


A.  M.  cir. 
4065. 

A.  D.  cir. 
61. 


a Ro.  1.7. 
b Ac.c.19, 
20. 

c Col.  1.2. 
d Ga.1.3. 

Tit.  1.4. 
e 2 Co.1.3. 
1 Fe.  1.3. 


f or, things. 
He.  9.23. 


g 1 Pe.1.2. 
h Lu.  1 .75. 

Col.  1.22. 
i Ro.8.29, 
30. 


] J ii.  1.12. 
k Lu.  12.32. 
1 1 Pe.2.9. 
m 1 Pe.2.5. 
n He.9.12. 


1 Pe.1.13, 
19 


o 2 Ti  l. 9. 
p the  hea- 

q Ac.  20. 32. 
r or,  hoped. 
8 Ro.10.17. 
t 2 Co.  1.22. 
u 2 Co. 5.5. 
v Ro.8.23. 
w Ac.  20. 28. 
x ver.6,12. 


blood,  the  forgiveness  of  sins,  according  to  the 
riches  of  his  grace  ; 

8 Wherein  he  hath  abounded  toward  us  in 
all  wisdom  and  prudence ; 

9 Having  made  known  unto  us  the  mystery 
of  his  will,  according  to  his  good  pleasure 
which  he  hath  0 purposed  in  himself : 

10  That  in  the  dispensation  of  the  fulness  of 
times  he  might  gather  together  in  one  all 
things  in  Christ,  both  which  are  in  p heaven, 
and  which  are  on  earth  ; even  in  him  : 

11  In  whom  also  we  have  obtained  an  i in- 
heritance, being  predestinated  according  to 
the  purpose  of  him  who  worketh  all  things  af- 
ter the  counsel  of  his  own  will : 

12  That  we  should  be  to  the  praise  of  his 
glory,  who  first  r trusted  in  Christ. 

13  In  whom  ye  also  trusted , after  that  ye 
heard  8 the  word  of  truth,  the  gospel  of  your 
salvation  : in  whom  also  after  that  ye  believ- 
ed, ye  were  sealed  < with  that  holy  Spirit  ol 
promise, 

14  Which  is  the  earnest  u of  our  inheritance 
until  the  redemption  y of  the  purchased  w pos- 
session, unto  the  1 praise  of  his  glory. 


Chap.  1.  Ver.  1 — 23.  Paul  implores  upon  the  Ephesian 
church  ail  the  richest  blessings  of  divine  grace.— The  first 
preaching  of  the  gospel  at  Ephesus , the  chief  city  of  Procon- 
sular Asia,  was  by  the  ministry  of  St  Paul,  as  we  find  it  re- 
corded in  the  18th  and  19th  chapters  of  the  Acts.  There  we 
learn,  that  at  first  he  was  kindly  received,  both  by  Jews  and 
Gentiles,  until  the  great  adversary  of  souls  raised  an  opposi- 
tion against  him,  by  means  of  Demetrius  and  his  craftsmen. 
This  obliged  Paul  to  leave  the  city ; not,  however,  before  his 
doctrine  had  taken  deep  root,  and  a Christian  church  had  been 
there  established.  Some  time  after  this,  in  his  way  to  Jeru- 
salem, he  sailed  past  Ephesus,  through  fear  of  being  detained 
there  by  his  kind  friends;  (Acts  xx.  16;)  but  landing  at  Mile- 
tus, he  sent  for  the  elders  of  the  Ephesian  church,  and  deli- 
vered to  them  the  very  affectionate  address;  (Act?  xx.  17 — 33  ;) 
and  from  which,  as  well  as  from  the  Epistle  now  before  us,  it 
appears  that  a strong  attachment  had  been  formed  between 
them  and  our  apostle. 

“ What  an  improbable  union !”  says  the  pious  Mrs.  More. 
“The  late  idolatrous  worshippers  of  Diana,  and  the  late  per- 


Chap.  I.  Ver.  l.  To  the  saints  lohich  are  at  Ephesus— Of  the.  authenticity 
of  this  Epistle  there  is  no  doubt : hut,  so  early  as  the  second  century,  Marcion, 
a well  known  heretic,  asserted,  that  some  copies  for  Ephesus,  read  Laodicea ; 
and  some  such  copies  still  exist,  though  the  great  majority,  both  of  copies  and 
versions,  read  Ephesus.  This  doubt  has  heen  revived  in  modern  times  by 
Grotius  and  Mill,  and  the  arguments  on  that  side  are  collected  and  enforced 
by  Paley.  (Hone  Paul.  chap.  vi.  No.  1.)  On  the  other  hand,  Lardner  and 
Mackntght  have  no  less  ably  defended  the  present  reading.  An  abstract  of 
the  evidence  on  both  sides  may  be  seen  in  Home's  invaluable  Introduction ; 
where  it  is  also  remarked,  that  some  ancient  copies  left  a blank  for  the  name, 
as  if  it  had  been  a circular  intended  to  be  sent  to  different  churches  ; and  as 
Paul  was  in  prison  when  he  wrote  this,  it  is  not  impossible  that  he  might  have 
a copy  taken  with  a blank  inscription,  to  be  sent  to  Laodicea  also.  One  thing 
stnkes  us  forcibly,  that  though  here  is  no  allusion  to  the  circumstances  whi'h 
occurred  while  he  was  at  Ephesus,  the  affectionate  language  in  which  he 
speaks  of  the  Ephesians  well  agrees  with  his  known  attachment  to  them,  and 
with  tii  ir  pious  character ; whereas  of  that  in  Laodicea,  we  know  little  to  its 

advantage.  See  Col.  ii.  1 ; iv.  16.  Rev.  iii.  14. And  to  the  faithful—  Some 

understand  this  as  implying,  that  this  Epistle  was  addressed,  not  to  the  church 
at  Ephesus  only,  but  to  all  believers,  and  favours  the  idea  of  copies  having 
been  sent  to  Laodicea,  and  perhaps  other  churches  ; and  this  also  will  account 
1302 


secutor  or  the  saint3  of  Jesus,  have  now  but  one  heart  and  one 
soul.  These  recent  enemies  to  Christ,  and  to  each  other,  now 
meet  in  one  common  point  of  attraction.  With  what  holy 
triumph  does  he  dila'e  on  their  mutual  faith  ! — that  love  of  Goa 
in  Christ  Jesus,  which  is  their  common  centre,  their  indisso- 
luble bond  of  union  !” 

At  least  five  of  St.  Paul’s  Epistles  were  written  from  a pri- 
son, and  this  is  one  of  them  ; in  which,  as  the  same  excellent 
female  remarks,  “ He  speaks  not  as  from  a prison,  but  as  from 
a region  of  light,  and  life,  and  glory.  His  thoughts  are  in  hea- 
ven ; his  soui  is  with  his  Saviour ; his  heart  is  with  his  trea- 
sure Np  wonder  then  that  his  language  has  a tincture  of  the 
idiom  of  immortality.” 

The  leading  doctrine  of  this  Epistle  is  the  union  between 
Jews  and  Gentiles;  not  merely  in  themselves  considered,  but 
in  Christ  Jesus,  their  common  Lord  and  Saviour,  and  the 
centre  of  all  those  blessings,  which  flow  from  the  fountain  ol 
eternal  light,  and  love,  ana  blessedness.  So  the  Epistle  opens. 
“ Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  all  spiritual  blessings  in  heavenly 


for  the  Epistle  having  no  allusion  in  it  to  any  circumstances  reculiar  to  the 
Ephesians. 

Ver.  3.  In  heavenly  places.—  Margin  and  Doddridge,  “ heavenly  f things ;”) 
but  Mack-night  preserves  “places;”  understanding  thereby  the  Christian 
church,  which  our  Lord  repeatedly  calls  “ the  kingdom  of  heaven  .”  (Mat. 
xiii.  24,  31,  33,  <fcc.)  Beza  understands  it,  however,  of  heaven  itself,  and  the 
blessings  there  laid  up,  as  in  Col.  i.  5. 

Ver.  9.  The  mystery  of  his  will— Seems  to  refer  to  the  calling  of  the  Gen- 
tiles—a mystery  long  kept  secret,  and,  when  revealed,  but  slowly  understood. 
See  Rom.  xi.  25  ; xvi.  25. 

Ver.  10.  In  the  dispensation  of  the  fulness  of  times—  Namely,  in  the  gos;^.. 

Gal.  iv.  4. In  heaven  (Gr.  “ the  heavens”)  ....  and  on  earth—  By  this. 

Locke,  and  others,  understand  the  Jews  and  Gentiles.  (See  Mat.  xxi.  43.) 
Whitby , Doddridge,  &c.,  “ Angels  and  men.”  We  understand  the  expression 
to  mean,  that  all  persons  or  things  chosen  in  Christ,  should  be  brought  into 
actual  union  and  communion  with  him.  See  Col.  i.  20. 

Ver.  12.  Who  first  trusted.—' This  is  generally  explained  of  the  Jews,  and, 
we  presume,  justly.  See  Luke  ii.  25,  39. 

Ver.  13.  Sealed  with  that  Holy  Spirit. — See  Rom.  viii.  1—16,  also  2 Co. 
i.  22. 

Ver.  14.  Redemption  of  the  purchased  possession  — The  purchased  pos- 


Hie  exaltation  of  Jesus.  EPHESIANS. — CHAP.  II.  Mercy  of  God  to  sinners. 


^ r>  Wherefore  I also,  after  I heard  of  your  faith 
:n  the  Lord  Jesus,  and  love  unto  all  the  saints, 
16  Cease  not  to  give  thanks  for  you,  making 
mention  of  you  in  my  prayers ; 

I  That  the  God  J of  our  Lord  Jesus  Christ, 
the  Father  of  glory,  may  give  unto  you  the. 
spirit  of  2 wisdom  and  revelation  a in  the 
knowledge  of  him  : 

18  The  eyes  fc  of  your  understanding  being 
enlightened  ; that  ye  may  know  what  is  the 
hope  c of  his  calling,  and  what  the  riches  d of 
the  glory  of  his  inheritance  in  the  saints, 

19  And  what  is  the  exceeding  greatness  of 
his  power  e to  us-ward  who  believe,  according 
to  the  working  f of  his  mighty  power, 

20  Which  he  wrought  in  Christ,  when  he 
e raised  him  from  the  dead,  and  set  him  at  his 
own  right  hand  in  the  heavenly  places, 

21  Far  h above  all  principality,  and  power, 
and  might,  and  dominion,  and  every  name 
that  is  named,  not  only  in  this  world,  but  also 
in  that  which  is  to  come  : 

22  And  hath  put *  1 all  things  under  his  feet, 
and  gave  him  to  be  the  head  over  all  things  to 
the  church, 


A.  M.  cir. 

4065. 

A.  D.  cir. 
61. 


y Jn.2U.17. 
z Col.  1.9. 
a or  ,/or 
the  ac- 
know- 
ledgment 
b la. 42. 7. 
c c.4.4. 
d c.3.16. 
e Ps.  110.3. 
f the  might 
of  his 
power, 
g A c.2.^1, 

33. 

h Phi.2.9. 
Col. 2.10. 


j 1 Co.  12. 12 
Col.  1.18, 
24. 

a Jn. 5.24. 

Col.2.13. 
b Ac.  19.35. 
c c.6.12. 
d Col. 3.6. 
e l Pe.4.3. 

f wills. 
g Ps.51.5. 
h Ro.5.6,8, 
10. 

i by  whose. 
) Ro.3.24. 
k Col.  2. 12. 


23  Which  is  his  ) body,  the  fulness  of  him  that 
filleth  all  in  all. 

CHAPTER  II. 

1 By  comparing  what  we  were  by  3 nature,  with  what  we  are  5 by  grace,  10  h « 
declareth  that  we  are  made  for  good  works,  and  13  being  brought  near  by  Cbn*i, 
should  not  live  as  11  Gentiles,  and  12  foreigners  in  time  past,  but  as  19  citizens  with 
the  saints,  and  the  family  of  God. 

AND  you  a hath  he  quickened,  who  were  dead 
in  trespasses  and  sins  ; 

2  Wherein  b in  time  past  ye  walked  accord- 
ing to  the  course  of  this  world,  according  to 
the  prince  c of  the  power  of  the  air,  the  spirit 
that  now  worketh  in  the  children  d of  disobe- 
dience : 

3  Among  whom  also  we  r all  had  our  conver- 
sation in  times  past  in  the  lusts  of  our  flesh, 
fulfilling  the  f desires  of  the  flesh  and  of  the 
mind ; and  were  by  s nature  the  children  of 
wrath,  even  as  others. 

4  But  God,  who  is  rich  in  mercy,  for  his  great 
love  wherewith  he  loved  us, 

5  Even  h when  we  were  dead  in  sins,  hath 
quickened  us  together  with  Christ,  (by  < grace 
i ye  are  saved;) 

6  And  hath  raised  k us  up  together,  and  made 
us  sit  together  in  heavenly  places  in  Christ 
Jesus: 


places  (or  things)  in  Christ.” — The  blessings  here  referred  to, 
as  Dr.  Doddridge  observes,  must  “ manifestly  take  in  every 
spiritual  blessing,  and  principally  must  refer,  not  to  extraordi- 
nary and  miraculous  gifts,  but  to  the  sanctifying  and  saving 
graces  of  the  Spirit ; such  as  effectual  calling,  justification  by 
glace,  the  adoption  of  children,  the  illumination  of  the  Spirit, 
and  all  the  graces  of  the  Christian  life,  which  are- common  to 
all  believers,  and  communicated  to  them  in  all  their  several 
branches.  And  these  are  blessings  in  heavenly  things,  as  they 
are  things  that  have  a manifest  relation  and  respect  to  hea- 
ven, anu  have  a tendency  to  fit  us  for  it.” 

These  blessings,  we  have  said,  flow  from  the  Fountain  of 
all  blessedness:  “ According  (says  the  apostle)  as  he  hath 
chosen  us  in  him  (that  is,  Christ)  before  the  foundation  of  the 
world.”  We  do  not  think  it  necessary  here  to  enter  into  the 
doctrine  of  divine  decrees ; thus  far  appears  to  us  obvious, 
both  from  the  Scriptures  and  common  sense : if  God  is  that 
infinite,  eternal,  and  unchangeable  Being  we  are  accustomed 
to  believe,  whatever  he  does  in  the  course  of  infinite  duration, 
he  must  always  have  intended  to  do ; and  if  he  constituted  his 
only  begotten  Son  to  be  the  Head  and  Saviour  of  his  people 
before  the  foundation  of  the  world,  he  must  also  have  then 
chosen  and  appointed  them  to  be  the  members  of  his  church, 
(or  mystical  body,)  and  the  subjects  of  his  kingdom.  But  it  is 
important  for  us  always  to  bear  in  mind  the  great  end  and  ob- 
ject of  this  appointment ; namely,  that  they  should  “ be  holy 
and  without  blame  before  him  in  love.”  It  is,  therefore,  a 
contradiction  in  terms,  as  well  as  an  error  in  fact,  to  pretend 
that  the  doctrine,  that  men  are  predestinated  to  holiness,  has 
in  itself  a tendency  to  lead  them  to  licentiousness. 

We  are  not,  however,  warranted  to  say,  that  such  was  the 
happy  lot  of  all  the  members  of  the  Ephesian  church,  since 
undoubtedly  there  were  hypocrites  among  them,  as  well  as  in 
other  churches;  but  the  apostles,  as  Dr.  Doddridge  remarks, 
“ had  reason,  in  the  judgment  of  charity,  to  believe,  that  the 
greater  part  were”  true  believers. 

There  is  a singular  richness  and  evangelical  unction  in  the 
style  of  this  epistle,  which  attributes  every  thing  “ to  the  praise 
of  the  glory  of  divine  grace,”  and  the  mercy  of  that  divine 
Being,  who,  perfectly  independent  of  his  creatures,  “ worketh 
all  things  after  the  counsel  of  his  own  will.”  In  describing 
the  operations  of  divine  grace,  they  are  compared  to  that  al- 
mighty energy  by  which  Christ  was  raised  from  the  dead  ; 
ana  then  St.  Paul  bursts  into  a rapture  on  contemplating  the 
glories  to  which  our  Saviour  is  exalted,  “ far  above  all  princi- 
pality and  power:”  and  the  fulness  of  grace  which  he  posses- 
ses, as  “ Head  over  all  things  to  his  church,  which  is  his 
[mystical]  body,  the  fulness  of  him  that  filleth  all  in  all 
that  is,  that  filleth  with  light,  and  happiness,  and  glory,  all 
the  pure  intelligent  creation. 

Chap.  II.  Ver.  1 — 22.  St.  Paid  describes  what  the  Ephesians 
were  by  nature,  and  what  they  were  made  by  grace. — By  na- 

session”  Is  the  church,  Acts  xx.  28 ; and  the  redemption  here  spoken  of,  that 
final  one  of  " the  redemption  of  the  body.”  Rom.  viii.  -23. 

Ver.  15.  After  I heard.— St.  Paul  not  having  been  at  Ephesus  for  five  or  six 
years,  had  made  anxious  inquiries  after  their  welfare,  and  rejoiced  in  there 
ports  which  he  received. 

Ver.  18.  The  eyes  of  your  understanding  being  enlightened. — Doddridge, 
land  that  lie  would  give  you  to  have]  “the  eyes  of  your  understanding  en- 
lightened.” 

Ver.  19.  The  exceeding  greatness,  &c.— Bishop  Pearson  notices  the  great 

beauty  and  emphasis  of  this  passage. Mighty  power. —Doddridge,  ‘ Power 

of  his  might.” 

Ver.  23.  That  filleth  all  in  all.— Doddridge,  ' all  [persons]  in  all  places. 
See  Col.  ii.  9.  Chandler  thinks  here  is  an  allusion  to  the  famous  statue  of 
ilmna  ; who.  according  to  St.  Jerome,  was  considered  as  tlie  nurse,  supporter, 
Tiui  life  of  all  living  creatures. 


ture  the  Ephesians,  as,  indeed,  all  mankind,  were  dead  in  tres- 
passes and  sins;  buried  in  the  pleasures  of  vice,  and  ihe 
absurdities  of  idolatry.  But  he  who  had  raised  our  Lord,  in 
a literal  sense,  from  the  dead,  and  exalted  him  to  his  own 
right  hand  in  glory,  had,  by  his  Holy  Spirit,  raised  them  from 
their  graves  of  ignorance  and  lust — had  quickened  them, 
through  their  union  to  him,  and  virtually  exalted  them  to  sit 
and  reign  with  him  in  heaven  ; that  is,  lie  had  begun  in  them 
a work  of  grace,  which  was  to  terminate  “in  glory  everlast- 
ing.” In  this  account,  two  or  three  circumstances  demand 
our  attention. 

1.  I he  depths  of  human  guilt  and  misery,  commonly  com- 
prised under  the  term  Original  Sin,  which  is  defined,  to  be 
“ the  fault  and  corruption  of  the  nature  of  every  man,  that  na- 
turally is  engendered  of  the  offspring  of  Adam,  whereby  man 
is  very  far  gone  from  original  righteousness,  ana  is  of  his  own 
nature  inclined  to  evil,  so  that  the  flesh  lusteth  always  con- 
trary to  the  spirit.”  Original  sin  naturally  leads  to  actual  sins; 
for  our  spiritual  death  is  not  of  that  nature  as  to  destroy  mo- 
ral action,  or  human  responsibility.  The  active  mind  of  man 
devoid  of  grace  will  only  multiply  transgression ; and  what 
the  apostle  elsewhere  says  of  females,  (l  Tim.  v.  8,)  “ She  that 
liveth  in  pleasure  is  dead  while  she  liveth,”  is  equally  true  of 
the  other  sex ; and  never  was  the  trade  of  criminal  pleasure 
carried  to  a greater  excess  than  among  the  Ephesians.  And 
not  only  were  they  sunk  into  sensuality,  but  also  into  infidelity 
and  even  atheism.  “The  Ephesians,  in  common  with  other 
Gentiles,  (says  Hall,)  are  described  as  being,  previous  to  their 
conversion,  without  God  in  the  world — that  is,  without  any 
just  and  solid  acquaintance  with  his  character,  destitute  of  the 
knowledge  of  his  will,  the  institutes  of  his  worship,  and  the 
hopes  of  his  favour;  to  the  truth  of  which  representation, 
whoever  possesses  the  slightest  acquaintance  with  Pagan 
antiquity,  must  assent;  nor  is  it  a fact  less  incontestable,  mat 
while  pagan,  human-philosophy,  was  never  able  to  abolish 
idolatry  in  a single  village,  the  promulgation  of  the  gospel 
overthrew  it  in  a great  part  (and  that  the  most  enlightened)  of 
the  world.” 

2.  That  regeneration,  conversion,  and  sanctification,  are  pe- 
culiarly the  work  of  God.  “ God,  who  is  rich  in  mercy,  for  his 
great  love,  wherewith  he  loved  us,  even  when  we  were  dead  in 
our  sins,  hath  quickened  us  together  with  Christ.  By  grace 
are  ye  saved  through  faith,  and  that  not  of  yourselves:  it  is 
the  gift  of  God:  Not  of  works,  lest  any  man  should  boast. 
And  notwithstanding  we  have  so  repeatedly  recurred  to  this 
truth,  and  shown  it  to  be  the  foundation  doctrine  of  the  church 
of  Christ,  we  cannot  refrain  from  quoting  one  other  short  but 
pointed  passage  from  “ The  Homily  of  Salvation  :”  “ This 
faith  the  Holy  Scripture  teacheth  us:  this  is  the  strong  rock 
and  foundation  of  the  Christian  religion  ; this  doctrine  all  old 
and  ancient  authors  of  Christ’s  church  do  approve;  this  doc- 
trine advanceth  and  settelh  forth  the  true  g ory  of  Christ,  and 


Chap  II.  Ver.  1.  And  you  hath  he  quickened.— By  the  words,  hath  he 
quickened,”  being  put  by  our  translators  in  Italic,  we  are  warned  that  they  ate 
not  in  the  original  of  this  passage,  but  supplied  from  some  other  verse,  which 
in  this  case  may  be  from  the  preceding  chapter,  wherewith,  no  doubt,  it  is  in- 
timately connected  ; as  from  verse  20.  God  raised  Christ  from  the  dead,  and 
set  him  at  his  own  right  hand:  so  also  “hath  he  quickened  you,  "no 
were  spiritually  dead— “dead  in  trespasses  and  sins  and,  upon  the  "'hole, 
we  think  with  Doddridge,  that  this  is  the  most  natural  supplement,  corres- 
ponding, as  it  does,  with  verses  6 and  7 following.  Chandler  and  Mack- 
night, however,  take  the  supplement  from  the  verse  immediately  preceding  . 
“ And  you  hath  he  filled  namely,  from  the  fulness  which  is  in  Christ.  John 

i.  If,  16.  This  also  is  a good  and  pertinent  sense,  though  we  prefer  the  former 
Ver.  2.  Prince  of  the  power  of  the  air. — Satan,  who  ts  a captive  prince 
and  reigns  within  ms  prison.  See  Jude  6. 

Ver.  3.  Desires.— Gr  “ Wills.” 


1303 


to  sinner  a 


Mercy  of  God 


EPHESIANS.— CHAP.  III. 


” That  in  the  ages  to  come  he  might  show 
tne  exceeding  riches  of  his  grace  in  his  kind- 
ness : toward  us  through  Christ  Jesus. 

8 For  by  grace  m are  ye  saved  through 
u faith;  and  tnat  not  0 of  yourselves : it  is  the 
gilt  of  God : 

9 Not  of  works,  lest  any  man  should  boast. 

10  For  we  are  his  workmanship,  created  in 
Christ  Jesus  unto  good  works,  which  p God 
hath  before  i ordained  that  we  should  walk  in 
them. 

11  Wherefore  remember,  that  ye  being  in 
time  past  Gentiles  in  the  flesh,  who  are  called 
Uncircumcision  by  that  which  is  called  the 
Circumcision  in  the  flesh  made  by  hands; 

12  That  at  that  time  ye  were  without  Christ, 
being  aliens  from  the  commonwealth  of  Israel, 
and  strangers  from  the  covenants  of  promise, 
having  no  hope,  and  without  God  in  the  world : 

13  But  now  in  Christ  Jesus  ye  who  sometimes 
were  far  off  are  made  nigh  by  the  blood  r of 
Christ. 

14  For  he  • is  our  peace,  who  hath  made  both 
‘ one,  and  hath  broken  down  the  middle  wall 
of  partition  between  us  ; 

15  Having  abolished  u in  his  flesh  the  enmity, 
even  the  law  of  commandments  contained,  in 
ordinances;  for  to  make  in  himself  of  twain 
one  new  man,  so  making  peace  ; 

16  And  that  he  might  reconcile  T both  unto 
God  in  one  body  by  the  cross,  having  slain  the 
enmity  w thereby : 


A.  M.  cir. 
4U65. 

A.  I),  cir. 
01. 


1 Tit.  3. 4. 
m2  Ti.1.9. 
n Ro.4.18. 
o Jn.6.44, 
65. 

p c.l. 4. 
q or,  pre- 
pared. 
r He.  9. 12 
a Mi. 5.5. 
t Jn.  10.10. 

Ga.3.28. 
a CoL2.14. 
v Col.  1.20., 
22. 

w or,  in 
himself. 


x Ac. 2.39. 
y Jn.14.6. 

lPe.3.18. 
r He.  12.22, 
23. 

a c.3.15. 
b 1 Co. 3.9, 
10. 

c Mat.  16. 19 
Re.21.14. 
d 18.23. 16. 
e l Co.3,17. 

2 Co.6.16. 
f 1 Pe.2.4,5. 
a Col. 1.25. 
b Ro.12.3. 
c Ga.1.12. 
d or,  a lit- 
tle before. 
e c.1.9. 
f Mat.  13. 17 
Ro.  16.25. 

1 Pe.1.10 
..12. 


17  And  came  and  preached  peace  to  you 
1 which  were  afar  off,  and  to  them  that  were 
nigh. 

18  For  through  -T  him  we  both  have  accede 
by  one  Spirit  unto  the  Father. 

19  Now  therefore  ye  are  no  more  strangers 
and  foreigners,  but  fellow  citizens  2 with  the 
saints,  and  of  the  household  a of  God ; 

20  And  are  built  '■  upon  the  c foundation  of 
the  apostles  and  prophets,  Jesus  Christ  himself 
being  the  chief  d corner  stone  ; 

21  In  whom  all  the  building  fitly  framed  to- 
gether groweth  unto  a holy  e temple  in  the 
Lord : 

22  In  whom  ye  also  arebuilded  f together  for 
a habitation  of  God  through  the  Spirit. 

CHAPTER  III. 

5 The  hidden  mystery,  6 that  die  Gentiles  ahould  be  saved,  3 was  made  known  to 
Paul  by  revelation  : 8 and  to  him  was  that  grace  given,  that  fl  he  should  preach 
it.  13  He  deaireth  them  not  to  faint  for  his  tribulation,  14  and  prayeth  19  that  they 
may  perceive  the  great  love  of  Christ  toward  them. 

FOR  this  cause  I Paul,  the  prisoner  of  Jesus 
Christ  for  you  Gentiles, 

2  If  ye  have  heard  of  the  dispensation  * of 
the  grace  b of  God  which  is  given  me  to  you- 
ward : 

3  How  that  by  revelation  c he  made  known 
unto  me  the  mystery;  (as  I wrote  d afore  in 
few  words; 

4  Whereby,  when  ye  read,  ye  may  under- 
stand my  knowledge  in  the  ' mystery  of  Christ) 
5 Which  in  other  ages  was  not  f made  knowp 
unto  the  sons  of  men.  as  it  is  now  revealed  unto 
the  holy  apostles  and  prophets  by  the  Spirit ; 


beateth  down  the  vain  glory  of  man  ; this,  whosoever  dem- 
eth,  is  not  to  be  accounted  for  a Christian  man,  nor  for  a set- 
ter forth  of  Christ’s  glory ; but  for  an  adversary  to  Christ  and 
his  gospel,  and  for  a setter  forth  of  men’s  vain  glory.” 

3.  Not  only  are  regeneration  and  justification  works  of 
grace,  but  the  whole  process  of  human  salvation;  and  no  part 
more  so  than  the  great  work  of  reconciliation  and  atonement, 
as  thus  expressed:  “Ye  who  were  afar  off  are  made  nigh  by 
the  blood  of  Christ.”  Here  seems,  as  Dr.  Doddridge  re- 
marks, to  be  an  evident  allusion  to  the  privilege  of  those  Is- 
raelites, who,  having  been  under  any  ceremonial  pollution, 
“were  cleansed  from  their  guilt  by  the  blood  of  atonement, 
and  so  had  free  liberty  of  entering  the  temple  and  conversing 
with  God,  on  which  account  they  are  called  a people  near 
him.’’  (Ps.  cxlviii.  14.)  It  is  added,  “ He  is  our  peace,  who 
hath  made  both  one  that  is,  who  hath  reconciled  both  Jews 
and  Gentiles  to  himself,  and  to  each  other:  “ and  hath  broken 
down  the  middle  wall  of  partition  alluding  to  the  wall  that 
separated  the  two  courts  of  the  Jews  and  Gentiles  in  the  tem- 
ple. “Having  abolished  in  (or  by)  his  flesh,  the  law  of  the 
commandments  contained  in  (the  Mosaic)  ordinances;  to 
make  in  himself  of  twain,  one  new  man  ;”  that  is,  to  form  by 
the  union  of  Jews  and  Gentiles,  one  mystic  body,  even  the 
Christian  church.  “And  that  he  reconciles  both  unto  God  in 
one  body  by  the  cross,  having  slain  the  enmity  thereby  ;”  that 
is,  the  enmity  of  both  to  God.  and  to  each  other.  Here  we 
must  always  remember,  that  the  first  motion  of  reconciliation 
comes  from  God,  who,  though  the  offended  party,  provides 
the  atonement  necessary  to  satisfy  his  justice;  and  even  con- 
descends, by  his  word  and  ministers,  to  beseech  sinners  to  be 
reconciled  unto  him.  Even  Christ  himself,  “ who  is  our 
peace,”  came  down  and  preached  peace  personally  to  the 
Jews  : and  ministerially,  by  his  apostles  to  the  Gentiles  : and 
both  being  formed  into  one  house,  or  household,  and  built  on 
one  foundation,  “ grow  up,”  as  it  were,  through  the  influences 
of  the  Holy  Spirit,  into  a sacred  temple,  a habitation  for  the 
Most  High  himself. 

4th,  and  lastly,  (though  not  so  placed  in  our  chapter,)  the 
scheme  of  redemption  no  less  secures  the  interests  of  holiness 


and  good  works,  than  it  does  the  glory  of  God’s  free  grace. 
“We  are  his  workmanship,  created  in  Christ  Jesus  unto  good 
works,  which  God  hath  before  ordained  that  we  should  walk 
in  them.”  Can  any  thing  be  more  strongly  expressed  1 “ Or- 

dained to  good  works,”  and  new-created,  expressly  to  enable 
us  to  perform  them  ! Will  any  man  after  this  say,  that  the 
doctrines  of  grace  are  unfriendly  to  good  works  1 

Chap.  III.  Ver.  1 — 21.  The  mystery  of  the  conversion  of  the 
Gentiles  opened  and  explained. — St.  Paul  recommends  him- 
self to  the  affections  of  the  Ephesians,  by  informing,  or  rather 
reminding  them,  that  he  was  now  a pnsoner,  on  account  of 
his  strong  attachment  to  their  cause,  as  Gentiles,  and  for  the 
exercise  of  his  ministry  among  them.  This  divine  mystery, 
namely,  that  the  Gentiles  should  be  admitted  to  be  fellow 
heirs,  and  partake  on  equal  terms  of  all  the  blessings  of  Mes- 
siah’s kingdom,  had  been  revealed  to  him  immediately  by 
Jesus  Christ  himself;  from  whom  he  had  received  a special 
commission  to  publish  it  to  the  heather,  world,  arid  in  the  pub- 
lication of  which  he  was  supported  and  succeeded  by  “ the 
effectual  working”  of  God’s  Holy  Spirit.  In  the  sequel  of  this 
chapter  the  apostle  speaks,  1.  Of  himself,  and  of  the  high  pri- 
vilege bestowed  upon  him,  in  constituting  him  the  apostle 
of  the  Gentiles;  and,  2.  Of  the  glory  of  the  dispensation  com- 
mitted to  his  hands. 

1.  St.  Paul  speaks  of  himself  as  less  than  the  least  of  all 
saints  ; to  express  which  idea,  he  coins  a word  of  peculiar 
"modesty,  in  which  there  is  no  doubt  but  he  refers,  as  in  other 
cases  when  speaking  of  himself,  to  his  former  persecution  of 
the  saints,  when  he  was,  as  he  calls  himself,  “a  blasphemer, 
a persecutor,  and  injurious.”  (1  Tim.  i.  13.)  On  this  circum- 
stance we  may  remark,  that  good  men,  after  their  conversion, 
ought  never  to  forget  what  they  were  before. 

“ How  different  (says  the  pious  Dr.  Watts')  is  our  common 
behaviour  from  that  of  holy  Paul ! When  we  think  of  self. 
we  are  ready  to  raise  our  thoughts  beyond  all  measure,  and 
aggrandize  our  ideas  to  ayast  and  shameful  degree,  as  though 
we  stood  as  fair,  and  as  large,  and  as  high  in  the  eyes  of  our 
fellow- worms,  as  we  do  in  our  own  eyes.  Vain  imaginations ! 
wretched  self-flattery — and  foolish  pride  ! We  take  the  least 


Ver.  8.  And  that  not,  &c. — The  gift  of  God  hero  spoken  of  is  salvation 
Ver.  10.  God  hath  before  ordained.— Margin  and  Doddridge,  “ prepared  us  ” 
The  former  sense,  if  not  here,  is  plainly  expressed  in  verse!  of  chap.  i.  ; and 
the  latter  is  thus  expressed  in  the  10th  article  of  the  Church  of  England  : L We 
have  no  moral  power  to  do  good  works,  pleasant  and  acceptable  to  God,  with- 
out the  grace  of  God  by  Christ  preventing  fi.  e.  going  before!  us,  that  we  may 
have  a good  will,  and  working  with  us  when  we  have  that  good  will.”  That 
want  ot  ability  to  do  nght,  which  springs  from  a depraved  will,  or  bad  dispo- 
sition, does  not  excuse  men  from  their  obligations  to  do  right ; because,  the 
more  disinclined  men  arc  to  do  their  duty,  the  more  culpable  they  are. 

Ver.  12.  Having  no  hope  i.  e.  no  well-grounded  nope. Without  God 

— Gr.  Atheists. 

u'ho  msTdef  wfth"hemr£'“  ner*-  ~The  atranger8  were  probably  VTme' 
Ver.  2n  Corner  stone—  Builders  tell  us,  this  corner  stone  ( akrogoniaiou ) 
was  the  key-stone lof  an  arch  It  is  a chief  stone,  and  in  the  most  conspi- 
cuoussituation- the  highest  place  It  is  precious,  or  valuable  ; generally  a 
picked  piece,  and  richly  sculptured  It  is  exactly  in  the  centre  of  the  arch  ; 
or,  as  the  idea  of  the  apostle  expresses,  the  very  point  where  the  prophets  and 
the  apostles,  the  Old  and  New  Dispensations,  meet ; and  it  is  the  foundation 
1304 


or  security  of  the  whole  ; for  if  the  key-stone  were  removed,  the  whole  build- 
in?  would  fall  in  ruins.” 

Ver.  21.  Fitly  framed—  This  may  allude  to  Solomon’s  temple,  of  which  all 
the  stones  were  shaped  and  fitted  before  they  were  brought  together,  l Kings 
vi.  7.  So  all  the  stones  of  the  heavenly  temple  are  fitted  by  the  Holy  Spirit 
on  earth,  before  they  are  raised  to  Heaven. 

. Chap.  III.  Ver.  1.  For  you  Gentiles. — There  is  no  doubt  but  the  persecu- 
ting spirit  of  the  Jews,  which  led  to  all  Paul’s  sufferings,  was  kept  up  chiefly 
by  his  zeal  for  the  conversion  of  the  Gentiles.  See  Acts  xxi.  28. 

Many  commentators  include  verses  2 to  13  within  a parenthesis,  and  read, 
“ For  this  cause,  &c.  I bow  my  knees  but  we  see  no  necessity  for  this,  if 
w ith  Doddridge  and  Macknight , we  supply  the  verb  am  thus— “ I Paul  [ami 
the  prisoner  of  Jesus  Christ,”  &c. 

Ver.  2.  If. — Doddridge , "since.”  Macknight ; "seeing.” 

Ver.  3.  By  revelation. — See  Acts  ix.  15,  16;  xxii.  21,  &c. 1 wrote  afore. 

—This,  some  think,  refers  to  what  Paul  had  said  in  the  preceding  parts  ol 
this  epistle — " I have  written  afore  namely,  chap.  i.  9,  10  ; ii.  11,  &c. 

Ver.  5.  Which  in  other  ages  icas  not , &c.— " It  was  known  long  before 
that  the  Gentiles  should  be  added  to  the  church  ; hut  it  was  not  known  that 
they  should  be  “ heirs  of  the  same  inheritance,”  &c.  Doddridge 


CulHnp  of  the  Gen'ibs.  EPHESIANS.— CHAP.  IV.  Exhortation  to  unity, 


li  Th;:c  the -Gentiles  should  be  fellow-heirs,  A'4^gcir' 
and  of  the  same  body,  and  partakers  of  his  A- cir- 
promise  in  Christ  by  the  Gospel: 

7 Whereof  I was  made  a minister,  according 
to  the  gift  of  the  grace  of  God  given  unto  me 
by  the  effectual  s working  of  his  power. 

8 Unto  me,  who  am  less  h than  the  least  of 
all  saints,  is  this  grace  given,  that  I should 
preach  among  the  Gentiles  the  unsearchable 
riches  t of  Christ; 

9 And  to  make  all  men  see  what  is  the  fellow- 
ship of  the  i mystery,  which  from  the  begin- 
ning of  the  world  hath  been  hid  in  God,  who 
created  all  things  by  k Jesus  Christ. 

10  To  the  intent  that  now  unto  the  principalities 
and  powers  in  heavenly  places  might  be  known 
by  the  church  the  manifold  wisdom  i of  God. 

11  According  to  the  eternal  m purpose  which 
he  purposed  in  Christ  Jesus  our  Lord : 

12  In  whom  we  have  n boldness  and  access 
with  confidence  by  the  faith  of  him. 

13  Wherefore  I desire  that  ye  faint  not  at  my 
tribulations  for  you,  which  0 is  your  glory. 

14  For  this  cause  I bow  my  knees  unto  the 
Father  of  our  Lord  Jesus  Christ, 

15  Of  whom  the  whole  family  in  heaven  and 
earth  is  named, 

16  That  he  would  grant  you,  according  to 
the  riches  p of  his  glory,  to  be  q strengthened 
with  might  by  his  Spirit  in  the  inner  r man  ; 

17  That  Christ  may  dwell  8 in  your  hearts  by 
faith  ; that  ye,  being  « rooted  and  grounded  in 
love, 

18  May  be  able  to  comprehend  with  all  saints 


g Is.  43.13. 
c.  1.19. 


h 1 Co.  18.9 
i Col.1.27. 


k Ps.33.0. 
Jn.  1.3. 
Col.1.10. 
He. 1.2. 


m c.1.9. 
n He.4.16. 
o 2 Co.  1.6. 
p Phi. 4. 19. 


r Ro.  16.25. 
He.  13.20, 


b Col.1.10. 

: Mat.ll. 29 
d Ro.12.3. 
e Ps.68.18. 

f or,  a mul- 
titude of 
captives. 


what  is  the  breadth,  and  length,  and  depth, 
and  height; 

19  And  to  know  the  love  of  Christ,  which 
passeth  knowledge,  that  ye  might  be  filled  with 
all  the  fulness  u of  God. 

20  Now  T unto  him  that  is  able  to  do  exceed- 
ing abundantly  above  all  that  we  ask  or  think, 
according  to  the  power  that  worketh  in  us, 

21  Unto  him  be  glory  in  the  church  by  Christ 
Jesus  throughout  all  ages,  world  without  end. 
Amen. 

CHAPTER  IV. 

1 He  exhorteth  to  unity,  7 and  declareth  that  God  therefore  giveth  diverBll  gifts 

unto  men,  that  his  church  might  be  13  edified  and  16  grown  up  in  Christ  18  He 

callelh  them  from  the  impurity  of  the  Gentiles,  24  to  put  on  the  new  man,  26  lo 

cast  off  lying,  and  29  corrupt  communication. 

T THEREFORE,  the  prisoner  a of  the  Lord/ 
beseech  you  that  ye  walk  b worthy  of  the 
vocation  wherewith  ye  are  called, 

2 With  all  c lowliness  and  meekness,  with 
long-suffering,  forbearing  one  another  in  love ; 

3 Endeavouring  to  keep  the  unity  of  the 
Spirit  in  the  bond  of  peace. 

4 There  is  one  body,  and  one  Spirit,  even  as 
ye  are  called  in  one  hope  of  your  calling ; 

5 One  Lord,  one  faith,  one  baptism, 

6 One  God  and  Father  of  all,  who  is  above 
all,  and  through  all,  and  in  you  all. 

7 But  unto  every  one  of  us  is  given  grace 
according  to  the  d measure  of  the  gift  of  Christ. 

8 Wherefore  he  saith,  e When  he  ascended 
up  on  high,  he  led  f captivity  captive,  and 
gave  gifts  unto  men. 

9 (Now  that  he  ascended,  what  is  it  but  that 
he  also  descended  first  into  the  lower  parts  of 
the  earth  ? 


of  syllables,  the  least  of  letters,  [I,]  and  swell  and  amplify  it, 
(if  I may  so  speak,)  to  fill  a page,  or  to  spread  over  a whole 
leaf,  and  we  scarcely  leave  a scanty  margin  for  all  other 
names  to  stand  in.” 

But  to  return  to  our  apostle  : 2.  We  must  briefly  notice  the 
end  and  object  of  his  mission,  which  Dr.  Chandler  and  other 
commentators  think,  is  here  spoken  of  in  allusion  to  the  tem- 
ple and  worship  of  Diana.  There  treasures  were  hidden  of 
great  value  ; ana  mysteries  vyere  practised,  known  only  to  the 
initiated  and  to  the  officiating  priests ; but  in  the  gospel  are 
mysteries  and  treasures  infinitely  more  valuable,  which,  in- 
deed, had  long  been  hidden  in  the  secret  counsels  of  the  Al- 
mighty, but  were  now  to  be  publicly  declared  to  all  men  ; and 
not  to  men  only,  but  to  angels , who  in  the  churches  of  Christ 
listen  with  pleasure,  to  learn  the  manifold  wisdom  of  God — 
that  is,  the  wisdom  which  is  displayed  in  his  gospel.  (See 
1 Pet.  i.  12.) 

St.  Paul  entreats  his  Ephesian  friends  not  to  be  at  all  dis- 
couraged at  hearing  of  his  suffering  affliction,  or  persecution, 
on  their  account;  since  he  gloried  in  sufferings  for  Christ’s 
sake,  and  wished  them  to  do  the  same.  For  his  part,  he  was 
neither  anxious  to  avoid,  or  be  delivered  from  them;  but  only 
that  they  might  be  instrumental  to  promote  the  glory  of  God, 
and  the  salvation  of  men  : and,  for  the  Ephesians,  his  prayer 
was,  that  they  might  be  strengthened,  comforted,  and  enlight- 
ened, bv  the  Spirit  of  God  ; that  being  planted  in  Christ,  and 
founded  on  him,  they  might  be  deeply  rooted  in  love  to  God, 
and,  as  he  elsewhere  states  it,  grow  up  intp  a spiritual  build- 
ing— “a  habitation  of  God  through  the  Spirit;”  that  is,  into  a 
spiritual  temple  filled  with  the  glory  of  God  in  all  its  beauty, 
and  in  all  its  communicable  fulness,  that  their  minds  might  be 
enlarged,  so  as,  in  great  measure,  to  comprehend  the  love  of 


Christ,  which  is  indeed,  in  its  utmost  extent,  incomprehensi- 
ble ; and  to  be  filled  with  all  the  fulness  of  God,  which  is  in 
finite  and  inconceivable. 

" Now  to  the  God,  whose  power  can  do 
More  than  our  thoughts  or  wishes  know, 

Be  everlasting  honours  done. 

By  all  the  church,  through  Christ  his  Son.” — Watts. 

Chap.  IV.  1 — 32.  The  simplicity  and  harmony  of  the 

Christian  faith , on  which  are  founded  exhortations  to  peace 
and  holiness. — As  a farther  inducement  to  the  Ephesians  to 
listen  to  his  affectionate  advice,  St.  Paul  again  reminds  them, 
that  he  was  now  a prisoner  for  their  sake ; ne  beseeches  them, 
therefore,  to  walk  worthy  their  high  and  holy  vocation,  with 
all  meekness  and  affection,  endeavouring  to  11  Keep  the  unity  of 
the  Spirit  in  the  bond  of  peace.”  There  is  (saith  he)  one  mys- 
tical body,  namely,  the  church  of  Christ;  one  holy  Spirit,  by 
which  that  body  is  animated  ; one  Lord  Jesus , to  whom  we 
all  owe  subjection  and  obedience;  one  system  of  faith  and 
righteousness,  which  we  all  acknowledge;  one  baptism,  by 
which  we  are  all  introduced  into  the  church  of  Christ,  and 
one  God  and  Father  of  all—  that  supreme  eternal  Being,  from 
whom  all  our  blessings  flow,  and,  “ in  whom  we  live,  and 
move,  and  have  our  being.”  (Acts  xvii.  28.) 

He  is  the  great  fountain,  both  of  our  temporal  and  spiritual 
blessings,  which  are  distributed  to  us  through  the  medium  of 
Christ  our  Mediator,  and  according  to  his  pleasure — that  is,  as 
he  is  pleased  to  measure  out  to  us  from  his  fulness.  (John  i. 
16.)  Wherefore  David  saith,  “ When  he  [Christ]  ascended 
up  on  high,”  after  his  resurrection,  he  received,  as  a part  of  his 
high  reward,  and  that  he  might  bestow  them  on  his  followers, 
a variety  of  spiritual  gifts,  which  he  accordingly  distributed.  In 
this  there  seems  a double  allusion  to  the  military  triumphs  of 


Ver.  6.  That  the  Gentiles  should  be  felloio  heirs,  &c.— Macknight  renders 
this  more  literally,  “ Joint  heirs,  and  a joint  body,  and  joint  partakers,”  &c. 
—that  is,  the  Gentiles  are  united  with  the  Jews  in  all  their  privileges. 

Ver.  8.  Less  than  the  least.— (Gr.  Elachistoteros.)  Dr.  Goodwin  thinks 
he  might  here  have  some  reference  to  his  Roman  name,  Paulus,  which  signi- 
fies little : as  also  to  the  smallness  of  his  person. Unsearchable  riches  — 

Literally,  untraceable. 

Ver.  9.  And  to  make  all  men  see— Literally,  ‘ to  enlighten  all  men  that  they 

may  see.” The  felloio  ship  of  the  mystery — That  is,  of  God’s  mercy  to 

the  Gentiles  ; and  instead  of  revealing  these  doctrines  to  a select  tew  only,  as 
in  the  Pagan  mysteries,  they  were  to  be  revealed  to  all  nations,  and  to  all 
classes  of  mankind  ; even  though  hitherto  kept  secret,  and  Hidden,  as  it 
were,  in  the  bosom  of  the  Almighty,  from  the  foundation  of  the  world  ; i.  e. 
from  eternity,  for  thus  ancient  are  all  the  purposes  of  God,  (see  ver.  11  ;)  even 
of  him  who  created  all  things  by  Jesus  Christ.  Some  critics,  indeed,  in- 
terpret this,  not  of  the  creation  of  our  system,  but  of  the  regeneration  of  man- 
kind by  the  gospel.  But  this  agrees  not  with  the  context : for  to  say  the 
mystery  immediately  referred  to  nad  been  kept  secret  from  the  first  promul- 
gation of  the  gospel,  is  directly  contrary  both  to  the  fact  and  the  design  of  the 
apostle. 

Ver.  10.  The  manifold  wisdom. — The  multifarious  or  greatly  diversified 
wisdom  of  God. 

Ver.  12.  In— by,  or  through whomwe  have  boldness— Doddridge,  free- 
dom of  speech.” By  the  faith  of  him— i.  e.  by  faith  in  Christ. 

Ver.  14.  Of  our  Lord  Jesus  Christ—  These  words  are  wanting  in  some 
164 


ancient  MSS.  and  versions  ; but  neither  their  insertion  nor  their  omission  at 
all  afreets  the  sense. 

Ver.  15.  Of  zohom — i.  e.  of  God  the  Father. Is  named. — Macknight , 

“denominated.”  The  Jewish  writers  call  heaven  the  upper,  and  earth  the 
lower  family  of  God.  „ , . . . . 

Ver.  16.  Riches  of  his  glory , &c. — Riches  of  grace  are  called  nches  of  gloiy 
in  scripture.  In  this  verse,  mercy  is  intended  by  the  phrase  riches  ot  his 
glory,  for  it  is  that  which  God  bestows  and  for  which  the  apostle  prays.  Com- 
pare Rom.  ix.  22,  23.  In  these  verses  the  apostle  speaks  of  God’s  making 
known  the  power  of  his  wrath  on  the  vessels  of  wrath,  and  of  making  known 
the  riches  of  his  glory  on  the  vessels  of  mercy. 

Ver.  17.  Rooted  and  grounded —Macknight,  “ Firmly  rooted  and  founded.’ 
Ver.  19.  Filled  with  all— Hammond,  Unto  all.”  “ Suggesting,”  says 
Pye  Smith,  “ the  sublime  conception  of  an  approximation  to  the  supreme  per- 
fection which  is  begun  by  religion  now,  and  shall  be  ever  growing  in  the  holi- 
ness and  bliss  of  the  future  state.”  . . , - 

Chap.  IV.  Ver.  5.  One  baptism.— It  has  been  disputed  whether  this  be  in- 
tended of  water  baptism,  or  the  baptism  of  the  Spirit ; but  we  see  no  reason  to 
separate  what  our  Lord  Jesus  has  joined  together,  John  iii.  5.  Except  a man 
be  bom  of  water  and  the  Spirit,  he  cannot  enter  into  the  kingdom  ot  God. 


only  to  bestow.  . , 

Ver.  9.  Lower  parts  of  the  earth — 1.  e.  the  grave.  Ps.  Ixm.  9. 

1306 


Exhortation  to  purity.  EPHESIANS. — CHAP.  V.  Sundry  sins  to  be  cast  off. 


j.0  He  that  descended  is  the  same  also  that 
ascended  up  far  above  all  heavens,  that  he 
might  * fill  all  things.) 

11  And  11  he  gave  some,  apostles  ; and  some, 
prophets;  and  some,  evangelists;  and  some, 
pastors  and  teachers; 

12  For  the  perfecting  of  the  saints,  for  the 
work  of  the  ministry,  for  the  edifying  of  the 
body  of  Christ; 

13  Till  we  all  come  i in  the  unity  ) of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God, 
unto  a perfect  k man,  unto  the  measure  of  the 
i stature  of  the  fulness  of  Christ: 

14  That  we  henceforth  be  no  more  children, 
tossed  to  and  fro,  and  carried  m about  with 
every  wind  of  doctrine,  by  the  sleight  of  men, 
and  cunning  craftiness,  whereby  they  lie  in 
wait  to  deceive ; 

15  But  " speaking  the  truth  0 in  love,  may 
grow  up  into  him  in  all  things,  which  is  the 
p head,  even  Christ: 

16  From  « whom  the  whole  body  fitly  joined 
together  and  compacted  by  that  which  every 
joint  supplieth,  according  to  the  effectual 
working  in  the  measure  of  every  part,  maketh 
increase  of  the  body  unto  the  edifying  of  itself 
in  love. 

17  This  I say  therefore,  and  testify  in  the 
Lord,  that  ye  henceforth  walk  not  as  other 
Gentiles  walk,  in  the  vanity  of  their  mind, 

18  Having  the  understanding  r darkened,  be- 
ing alienated  from  the  life  of  God  through  the 
ignorance  that  is  in  them,  because  of  the 
“ blindness  of  their  heart : 

19  Who  being  past  feeling  have  ' given  them- 
selves over  unto  lasciviousness,  to  work  all 
uncleanness  with  greediness. 

20  But  ye  have  not  so  learned  Christ; 

21  If  so  be  that  ye  have  heard  him,  and  have 
been  taught  by  him,  as  the  truth  is  in  Jesus  : 

22  That  ye  put  u off  concerning  the  former 
conversation  the  old  v man,  which  is  corrupt 
according  to  the  deceitful  lusts  ; 

23  And  be  renewed  w in  the  spirit  of  your 
mind ; 

24  And  that  ye  put  on  the  new  man,  which 


A.  M.  cir. 

4066. 

A.  D.  cir. 

61. 

C or,  fulfil 
h 1Co.112.9B 
i or,  info. 

J Col. 2. 2. 
k 1 Co.  14.20 
I or,  age. 
m Ja.  1.6. 


n or,  being 
sincere. 
o 2 Co.4.2. 
p Col.  1.18, 
19. 

q Jn.15.5. 
r Ac.26.18. 
b or,  hard - 

t Ro.1.24, 
26. 

u CoL?9,9. 
v Ro.6.6. 
w Ro.12.2. 


x Ga.6.15. 

c.2.10. 
y or,  koli- 
nese  of 
truth. 
Jn.17.17. 
z Zec.5.16. 
a Ro.12.5. 
b Ec.7.9. 
c Ja.4.7. 
d Ac. 20.36. 
e or;  dis- 
tribute. 
f Col. 4.6. 
g or,  to  edi- 
fy profit- 
ably. 

h Is.  6-3. 10. 
i c.l. 13,14. 
j Col. 3.8. 
k Tit- 3. 2. 

1 Mu.  1 1.25, 
26. 

a Jn.  13.34. 
b Le.1.9. 
c 1 Co.6.18. 

1 Th.4.3. 
d ver.  12. 
e Ro.  1.28. 
f He.13.4. 

Re.  22. 15. 
g Col. 3. 5. 
h Je.29.8,9. 


after  God  is  created  * in  righteousness  and 
t true  holiness. 

25  Wherefore  putting  away  lying,  speak 
every  man  truth *  1 with  his  neighbour : for  we 
' are  members  one  of  another. 

26  Be  ye  angry,  and  sin  not : let b not  the  sun 
go  down  upon  your  wrath: 

27  Neither  c give  place  to  the  devil. 

28  Let  him  that  stole  steal  no  more : but 
rather  let d him  labour,  working  with  his  hands 
the  thing  which  is  good,  that  he  may  have  to 
' give  to  him  that  needeth. 

29  Let  f no  corrupt  communication  proceed 
out  of  your  mouth,  but  that  which  is  good  s to 
the  use  of  edifying,  that  it  may  minister  grace 
unto  the  hearers. 

30  And  grieve  h not  the  holy  Spirit  of  God, 
whereby  ye  are  sealed  * unto  the  day  of  re- 
demption. 

31  Let  all  ) bitterness,  and  wrath,  and  anger, 
and  clamour,  and  k evil  speaking,  be  put  away 
from  you,  with  all  malice : 

32  And  be  ye  kind  one  to  another,  tender- 
hearted, forgiving  i one  another,  even  as  God 
for  Christ’s  sake  hath  forgiven  you. 

CHAPTER  V. 

2 After  general  exhortations,  to  love,  3 to  flee  fornication,  4 and  all  uncle«"neM 

7 not  to  converse  with  the  wicked,  15  to  walk  warily,  and  to  be  18  filled  with  the 

Spirit,  22  hedescendeth  to  the  particular  duties,  Itow  wives  ought  to  obev  their 

husbands,  25  and  husbands  ought  to  love  U-tir  wives,  32  even  as  Christ  (loth  bis 

church. 

BE  ye  therefore  followers  of  God,  as  dear 
children  ; 

2  And  walk  in  a love,  as  Christ  also  hath 
loved  us,  and  hath  given  himself  for  us  an 
offering  and  a sacrifice  to  God  for  a b sweet- 
smelling savour. 

3  But  c fornication,  and  all  uncleanness,  or 
covetousness,  let  it  not  be  once  11  named  among 
you,  as  becometh  saints  ; 

4  Neither  filthiness,  nor  foolish  talking,  nor 
jesting,  which  e are  not  convenient : but  rathei 
giving  of  thanks. 

5  For  this  ye  know,  that  f no  whoremonger, 
nor  unclean  person,  nor  covetous  man,  who 
e is  an  idolater,  hath  any  inheritance  in  the 
kingdom  of  Christ  and  of  God. 

6  Let  no  man  deceive  u you  with  vain  words: 


the  Romans  ; in  which  they  Vd  captive  the  chief  of  the  princes 
and  generals  whom  they  hud  subdued,  with  their  wives  and 
families,  and  a number  of  inferior  persons  ; and,  at  the  same 
time,  used  to  distribute  liberal  rewards  among  their  own  sol- 
diers and  dependants.  The  gifts  which  Christ  received,  and 
afterwards  distributed  again,  were  not  for  himself,  but  for  the 
saints,  and  especially  for  the  different  classes  of  ministers,  to 
furnish  them  for  their  respective  duties.  As,  under  the  Old 
Testament,  when  the  tabernacle  was  to  be  erected  and  fur- 
nished, the  Lord  gave  suitable  gifts  to  the  different  artisans;, 
(see  Exod.  xxxi.  2;)  so,  under  the  New,  the  proper  gifts  were 
afforded  to  all  the  persons  employed  to  build  up  the  Christian 
church.  Another  metaphor  is  here  introduced — “ Till  we  all 
come  ....  unto  the  measure  of  the  stature  of  the  fulness  of 
Christ,”  on  which  we  shall  only  remark,  that  the  perfection 
of  the  Christian  character  consisls  in  its  resemblance  to  that 
of  Christ : and,  as  we  learn  from  verse  1 6 tli,  the  perfection  of 
the  church,  as  a body,  consists  in  the  unity  and  harmony  of 
all  its  members.  (See  note  on  chap.  iii.  6.) — The  remainder  of 
this  chapter  is  filled  up  with  some  excellent  maxims  of  Chris- 
tian morality,  on  which  we  shall  offer  only  two  or  three  brief 
remarks. 

1.  That  the  sins  and  vices  which  compose  the  heathen  cha- 


racter. belong  to  “the  old  man,”  or  our  unrenewed  nature; 
and  the  opposite  graces  of  truth,  meekness,  honesty,  &c.  to 
“the  new  man,”  which,  “after  God,  is  created  in  righteous- 
ness and  true  holiness.”  (Compare  Rom.  vi.  4—6.)  All  that 
is  bad  is  attributable  to  our  corrupt  nature;  all  that  is  good, 
to  the  renewing  grace  of  God.  2.  That  our  conversation 
with  the  world  forms  and  demonstrates  much  of  our  moral 
character:  wherefore,  says  the  apostle,  “Let  no  corrupt  com- 
munication proceed  out  of  your  mouth;”  by  which,  in  the 
next  chapter,  (ver.  4,)  he  explains  himself  to  mean  “filthi- 
ness,” and  “foolish  talking,”  and  “jesting,”  which  are  not 
convenient  nor  consistent  with  the  Christian  name;  and 
should,  therefore,  by  all  means  he  avoided.  3.  These  things 
not  only  disgrace  our  character,  and  bring  in  question  our  sin- 
cerity, but  they  “ grieve  the  Holy  Spirit  of  God,”  and  provoke 
him  to  withdraw,  for  a time  at  least,  those  enlightening  and 
comfortable  influences  on  which  much  of  our  happiness,  and 
especially  our  dying  consolations,  must  depend. 

Chap.  V.  Ver.  1 — 33.  Exhortations  to  Christian  virtues  and 
domestic  duties. — Doddridge  joins  to  this  chapter  the  two  last 
verses  of  the  preceding,  and  not  without  reason  ; for  when 
the  apostle  exhorts  the  Ephesians  to  be  followers,  or  imita- 
tors, of  God  as  dear  children,  it  has  a peculiar  reference  to  the 


Ver.  to.  Far  above  an  heavens. — Not  only  the  material  heavens  which  we 
behold,  hut  also  above  tne  celestial  beings  which  reside  in  God’s  immediate 

presence.  See  chap.  i.  20.  21.  Phil.  ii.  10. That  he  might  fill  all  things— 

i.  c with  his  presence  ; as  chap,  i 23. 

Ver.  It.  He  gave  some,  apostles — i.  e.  he  gave  gifts  suited  to  all  the  differ- 
ent classes,  as  in  ver.  8. 

Ver.  12.  For  the  perfecting — i.  e.  for  the  furnishing,  or  fitting  up  of  holy 
men  for  the  work  of  the  ministry.  See  Doddridge. 

Ver.  13.  Till  we  all  come  in— Doddridge,  “ till  we  all  arrive  at” — the  unity , 
, ' Tpf  perfection  of  the  Christian  character  consists  in  its  resemblance  to 
that  ot  Christ:  and,  as  we  learn  from  verse  16th,  the  perfection  of  the  church, 
as  a body,  consists  in  the  unity  and  harmony  of  all  its  members 

Ver.  It.  By  the  sleight  of  men.— Doddridge  thinks  this  refers  to  the  dis- 
nonest  practices  of  gamblers  ; or  perhaps  it  may  refer  to  the  tricks  of  jugglers 

Ver.  16.  Fitly  joined.  See—  See  Col.  ii.  19. 

Ver.  18.  Blindness.— Margin,  “hardness;"  because  blindness  is  often  oc- 
casioned by  a hard  skin  growing  over  the  sight  of  the  eye. 

1306 


Ver.  21.  If  so  be  that — Doddridge,  " Forasmuch  as" — ye  have  heard  him 
— Namely,  Christ,  in  his  word. 

Ver.  26.  Be  ye  angry,  and  sin  not— i.  e.  refrain  from  all  sinful  pa.-..ions  ; be 
angry  ralher  at  the  sin  than  at  the  sinner;  and  let  not  your  anger  be  unduly 
protracted.  Ward  informs  us,  that  “ one  of  the  apartments  in  the  houses  of 
some  rich  men  [in  India)  is  appropriated  to  a curious  purpose,  viz.  when  any  of 
the  members  of  the  family  are  angry,  they  shut  themselves  up  in  this  room 
called  the  room  of  anger ; ....  and  the  master  of  the  family  goes  and  per 
suades  him  to  come  out.” 

Ver.  32.  As  (jod  for  Christ's  sake. — Gr.  “As  God  in  Christ  hath  freely  tor- 
given,”  &c. 

Chap.  V.  Ver.  I.  Followers. — Gr.  “Imitators."  So  Doddridge. 

Ver.  2.  An  offering  and  a sacrifice. — Bares  thinks  that  these  terms  refer  to 
the  peace-oflenngs  and  sin-offerings  of  the  Jews. 

Ver.  3.  All  uncleanness. — In  the  English  idiom,  “Every  kind  of  unclcan- 
ness.” Or  covetousness— Doddridge,  “ insatiable  desire  which  may  in- 

clude not  only  the  avaricious,  but  the  lustful. 


The  wicked  to  be  avoided.  EPHESIANS. — CHAP.  Vi  Of  mutual  submission 


for  because  of  these  things  cometh  the  wrath 
of  God  upon  the  children  of  i disobedience. 

7 Be  not  ye  therefore  partakers  with  them. 

S For  i ye  were  sometimes  darkness,  but  now 
are  ye  light  k in  the  Lord  : walk  as  children 
■ of  light : 

9 (For  the  fruit  m of  the  Spirit  is  in  all  good- 
ness and  righteousness  and  truth  ;) 

10  Proving  “ what  is  acceptable  unto  the 
Lord. 

11  And  have  0 no  fellowship  with  the  unfruit- 
ful works  of  darkness,  but  rather  reprove 
p them. 

12  For  it  is  a shame  even  to  speak  of  those 
things  which  are  done  of  them  in  secret. 

13  But  all  things  that  are  i reproved  are 
made  manifest  r by  the  light:  for  whatsoever 
doth  make  manifest  is  light. 

14  Wherefore  5 he  saith,  * Awake  thou  that 
sleepest,  and  arise  from  the  dead,  and  Christ 
shall  give  thee  light. 

15  See  then  that  ye  walk  u circumspectly, 
not  as  fools,  but  as  wise, 

16  Redeeming  the  time,  because  the  days  are 
’ evil. 

17  Wherefore  be  ye  not  unwise,  but  under- 
standing what  w the  will  of  the  Lord  is. 

18  And  be  not  drunk  x with  wine,  wherein  is 
excess;  but  be  filled  with  the  Spirit; 

19  Speaking  to  yourselves  in  y psalms  and 
hymns  and  spiritual  songs,  z singing  and  ma- 
king melody  in  your  a heart  to  the  Lord  ; 

20  Giving  thanks  b always  for  all  things  unto 
God  and  the  Father  in  the  name  of  our  Lord 
Jesus  Christ ; 

21  Submitting  yourselves  one  to  another  in 
the  fear  of  God. 

22  c Wives,  submit  yourselves  unto  your  own 
husbands,  as  unto  the  Lord. 

23  For  the  husband  is  the  head  of  the  wife, 


A.  M.  cir. 
4065. 

A.  D.  cir. 
61. 


J c.  2. 11,12. 
k 1 Th.5.6. 

1 Jn.  12.36 

m Gn.5.22, 
&c. 

n Ro.12.2. 

o l Co.5.9, 
11. 

p 1 Ti.5.20. 

q or,  dis- 
covered. 

r Jn. 3.20,21 

a or,  it, 

t Is.60.1. 

u CoU.a 

V Ps  37.19. 

wJn.7.17. 

x Lu.2l.34. 

y Col.3.16. 

z Pa.  147  7. 

a Ps.57.7,8. 

b la. 63.7. 

c 1 Pe.3.1, 
&c. 

Col. 3. 18, 
&c. 


d Tit.3.5. 
e Jude  24. 
f Ca.4.7. 
g lCo.  12.27 
h Ge.2.24. 
i 1 Co.6.16. 

a Pr.23.22. 
Col.  3. 20, 
&c. 

b Ex. 20. 12. 


even  as  Christ  is  the  head  of  the  church  : and 
he  is  the  saviour  of  the  body. 

24  Therefore  as  the  church  is  subject  unto 
.Christ,  so  let  the  wives  be  to  their  own  hus- 
bands in  every  thing. 

25  Husbands,  love  your  wives,  even  as  Christ 
also  loved  the  church,  and  gave  himself  for  it ; 

26  That  he  might  sanctify  and  cleanse  it  with 
the  washing  d of  water  by  the  word, 

27  That  he  might  present  eit  to  himself  a 
glorious  church,  not  having  f spot,  or  wrinkle, 
or  any  such  thing;  but  that  it  should  be  holy 
and  without  blemish.' 

28  So  ought  men  to  love  their  wives  as  their  own 
bodies.  He  that  loveth  his  wife  loveth  himself. 

29  For  no  man  ever  yet  hated  his  own  flesh; 
but  nourisheth  and  cherisheth  it,  even  as  the 
Lord  the  church: 

30  For  we  are  members  s of  his  body,  of  his 
flesh,  and  of  his  bones. 

31  For  h this  cause  shall  a man  leave  his 
father  and  mother,  and  shall  be  joined  unto 
his  wife,  and  they  two  ■ shall  be  one  flesh. 

32  This  is  a great  mystery : but  I speak 
concerning  Christ  and  the  church. 

33  Nevertheless  let  every  one  of  you  in  par- 
ticular so  love  his  wife  even  as  himself;  and 
the  wife  see  that  she  reverence  her  husband. 

CHAPTER  VI. 

1 The  duty  of  children  towards  their  parents  5 of  servants  towards  their  masters. 

10  Our  life  is  a warfare,  12  not  only  against  flesh  and  blood,  but  also  spiritual  ene- 
mies. 13  The  complete  armour  ol  a Christian,  18  and  how  it  ought  to  be  used. 

21  Tychicus  is  commended. 

CHILDREN,  aobey  your  parents  in  the 
Lord:  for  this  is  light. 

2  Honour  b thy  father  and  mother;  which  is 
the  first  commandment  with  promise; 

3  That  it  may  be  well  with  thee,  and  thou 
mayest  live  long  on  the  earth. 

4  And,  ye  fathers,  provoke  not  your  children 
to  wrath  : but  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord. 


divine  virtue  of  forgiveness ; in  which  we  are  called  upon  to 
imitate  the  gratuitous  mercy  of  God  in  pardoning  us,  by  freely 
forgiving  one  another,  even  without  those  compensations 
which  the  world  are  in  the  habit  of  expecting  and  exacting. 
And  it  is  remarkable,  that  we  are  to  take  our  example,  not 
only  from  the  freeness  of  the  Father’s  mercy,  but  also  from 
the  infinite  extent  of  the  Saviour’s  love.  “Walk  in  love,  as 
Christ  also  hath  loved  us,  and  given  himself  for  us.”  So  the 
Apostle  John  : “ Hereby  perceive  we  the  love  of  God,  [t.  e.  of 
Christ,]  because  he  laid  down  his  life  for  us,  and  we  ought  to 
l.iy  down  our  lives  for  the  brethren.”  (l  John  iii.  16.) 

The  apostle  then  proceeds  to  warn  the  Ephesians  against 
uniting  with  the  heathen  in  any  of  the  unfruitful  works  of 
darkness,  among  which  he  includes  the  profane  mysteries, 
and  riotous.and  lascivious  indulgences  of  idolatry.  From  this 
state  of  spiritual  sloth  and  darkness,  he  calls  upon  them  to 
awake  and  to  arise,  that  they  might  receive  the  beams  of  light 
from  heaven — “ Christ  shall  give  thee  light.” 

Among  the  precepts  here  enumerated,  on  two  only  shall  we 
offer  an  observation.  1.  On  “ Redeeming  the  time.”  An  Ita- 
lian philosopher  chose  a motto,  importing  that  time  wan  his 
estate  : but  alas  ! like  other  estates,  time  may  be  lost,  and  re- 
quire redemption;  but  the  redemption  of  it  is  precious,  and  it  de- 
mands many  sacrifices  to  redeem  it;  we  must  sacrifice  our 
ease,  our  comfort,  and  our  pleasure:  and  this,  if  not  accom- 
plished in  the  present  life,  is  hopeless,  and  “ ceaseth  for  ever  !” 
We  have  to  redeem  the  time  that  has  been  lost  in  the  vanity  of 
childhood,  in  the  follies  of  youth,  and  in  the  sins  of  riper  years. 

2.  We  are  to  guard  against  a farther  waste  of  time,  by  avoid- 
ing all  those  vain  amusements  and  convivial  indulgences  which 
secularize  and  debase  the  mind.  Instead  of  the  song  of  the 
drunkard  and  the  debauchee,  we  are  to  cheer  and  animate 
each  other  by  “ Psalms,  and  hymns,  and  spiritual  songs ;”  either 
those  provided  for  us  in  the  sacred  Scriptures,  or  others  com- 
posed on  the  same  principles. 


Ver.  8.  Sometimes  darkness— \.  e.  very  dark. 

Vcr.  IV.  Unwise. — Literally,  " Insane.”  See  Macknight. 

Ver.  18.  Wherein  is  excess. — Not  only  of  intoxication,  but  also  riot.  See 
l Peter  iv.  4. 

Ver.  19.  Psalms. — 1 Psalms,  from  psallo,  to  touch,  or  play  on  a musical  instru- 
ment. properly  denotes  such  sacred  songs  or  poems,  as  are  sung  to  stringed 
instruments,  and  may  here  refer  to  those  of  David  ; hymns,  from  udo,  to  sing, 
celebrate,  praise,  signifies  songs  in  honour  of  God;  and  songs,  from  aeido,  to 
ring,  denotes  any  regular  poetic  composition  adapted  to  singing,  and  is  here 
restricted  to  those  which  are  spiritual.]— Bagster. 

Ver.  20.  Unto  God— Doddridge,  “ Even”—  the  Father. 


We  do  not  mean  to  recommend  the  introduction  of  Psalmody 
into  mixed  and  promiscuous  meetings,  either  of  business  or 
friendship  ; yet  we  cannot  but  think,  that  “ Hymns  to  Christ,” 
such  as  Pliny  says  the  primitive  Christians  used  to  sing  in 
their  private  meetings,  would  at  any  time  better  become  Chris- 
tians, than  “Jolly  Bacchus,”  or  “ Glorious  Apollo.” 

The  last  verses  of  the  chapter  relate  to  the  conjugal  relation, 
and  its  domestic  duties;  and  the  apostle  lays  it  down  as  an 
incontestable  duty,  that  every  Christian  husband  should  love 
his  wife,  “even  as  Christ  loved  the  church,  and  gave  himself 
for  it  and  wherever  such  a husband  can  be  found,  who  loves 
his  wife  well  enough  to  die  for  her,  surely  such  a man  must 
be  reverenced,  and  there  can  be  no  hardship  in  submitting  to 
him. 

The  relation  between  Christ  and  his  church  is  in  perfect 
analogy  to  that  between  Jehovah  and  his  people  Israel  : “T  hy 
Maker  is  thy  husband,  the  Lord  of  hosts  is  his  name;  and 
thy  Redeemer,  the  Holy  One  of  Israel.”  (Isa.  liv.  5.)  Hence 
the  sin  of  apostacy,  under  both  dispensations,  is  considered 
and  punished  as  adultery. 

Chap.  VI.  Ver.  1 — 24.  77ie  duties  of  parents  and  children , 
masters  and  servants.  rrhe  Christian  soldier,  his  armour , 
and,  his  conflicts. — All  our  social  duties  are  reciprocal : pa- 
rents who  give  their  children  a careful  and  religions  educa- 
tion, have  a right  to  expect  a cheerful  and  uniform  obedience. 
At  the  same  time,  authority  should  be  always  exercised  with 
prudence  and  moderation.  The  evil  passions  should  neither 
be  indulged  nor  provoked;  but  parental  discipline  should  be 
exercised  in  the  fear  of  God.  So  masters  should  be  sparing  in 
their  threatenings,  and  moderate  in  punishing,  knowing  that 
we  all  have  “ a Master  in  heaven,”  who  is  no  respecter  of  per- 
sons: who  will  scrutinize  the  conduct  of  the  sovereign  and 
the  slave  with  equal  justice  and  impartiality.  Christian  ser- 
vants, however,  must  take  no  advantage  of  the  conscientious 
lenity  of  their  Christian  masters,  but  serve  them  with  equal 


Ver.  23.  He  is  the  saviour  of  the  body.— This,  we  apprehend,  refers  to  the 
husband  as  well  as  to  Christ.  He  is  the  head  of  the  wife,  and  the  saviour  ot 
the  body  ; i.  e.  it  is  the  duty  of  the  husband  no!  only  to  govern,  but  to  protect  the 
wife,  even  at  the  risk  ofltis  own  life  : and  if  it  lie  the  duty  of  husbands  to  ‘ lay 
down  their  lives  for  the  brethren,”  (as  St.  John  says.)  surely  it  is  the  duly  of 
the  husband  to  laydown  his  life  for  his  wile,  in  a similar  case. 

Chap.  VI.  Ver.  2.  The  first  commandment  with  promise—  i.  e.  with  9 
special  anti  peculiar  promise. 

Ver.  3.  On  the  earth — Or  “land.”  See  Exod.  xx.  12.  . . 

Ver.  4.  nurture  and  admonition— According  to  Doddridge,  mean  Disci 
nline  and  instruction,”  which  should  always  go  together. 

1307 


tielative  duties. 


EPHESIANS. — CHAP.  VI.  The  Christian's  armour. 


f>  0 Servants,  be  obedient  to  them  that  are 
your  masters  according  to  the  flesh,  with  fear 
and  trembling,  in  singleness  of  your  heart,  as 
unto  Christ; 

6 Not  with  eye-service,  as  men-pleasers;  but 
as  the  servants  of  Christ,  doing  the  will  of  God 
from  the  heart; 

7 With  good  will  doing  service,  as  to  the 
Lord,  and  not  to  men : 

8 Knowing  that  whatsoever  good  thing  any 
man  doeth,  the  same  shall  he  receive  of  the 
Lord,  whether  he  be  bond  or  free. 

9 And,  ye  masters,  do  the  same  things  unto 
them,  d forbearing  threatening:  knowing  that 
' your  Master  also  is  in  heaven ; neither  is 
there  respect  f of  persons  with  him. 

10  Finally,  my  brethren,  be  strong  in  the 
Lord,  and  in  the  power  of  his  might. 

11  Put  on  the  whole  armour  e of  God,  that 
ye  may  be  able  to  stand  against  the  wiles  of 
the  devil. 

12  For  we  wrestle  not  against  h flesh  and 
blood,  but  against  > principalities,  against 
powers,  against  the  rulers  of  the  darkness  of 
this  world,  against  ) spiritual  wickedness  in 
k high  places. 

13  Wherefore  take  unto  you  the  whole  ar- 
mour of  God,  that  ye  may  be  able  to  withstand 
in  the  evil  day,  and  having  ■ done  all,  to  stand. 

14  Stand  therefore,  having  your  loins  girt 
m about  with  truth,  and  having  on  the  breast- 
plate of  righteousness ; 


A-  M.  clr. 
4065. 

A.  D.  cir. 

fll. 


c 1 Pe.2.18, 
&c. 

d or,  mode- 
rating, 
t Some 
read,  both 
your  and 
their. 


f Ro.2.11. 


g 


Ro.I3.12. 
2 Co.  6. 7. 


h blood  and 
Jlesh. 

1 Ro.8.33. 

J ox,  wicked 
spirits. 


k or,  hea- 
venly. as 

c.1.3. 


1 or,  over- 
come. 


m Is.ll. 5. 


n C n.7.1. 
o ljn.5.4. 
p Is.  59. 17. 
q He. 4. 12. 
r Lu.18.1. 
s Mat. 26. 41 
t 2 Th.3.1. 
u or,  a 
chain. 

v ox, thereof 
w Is.59.1. 
x Ac.20.4. 
y Col.  1.7,8. 
z 1 Pe.5.14. 
a or,  with 
incorrup- 
tion. 


15  And  your  feet  "shod  with  the  preparation 
of  the  gospel  of  peace ; 

16  Above  all,  taking  the  shield  of  0 faith, 
wherewith  ye  shall  be  able  to  quench  all  the 
fiery  darts  of  the  wicked. 

17  And  take  the  helmet  p of  salvation,  and 
the  sword  ’ of  the  Spirit,  which  is  the  word  ol 
God: 

18  Praying  r always  with  all  prayer  and  sup- 
plication in  the  Spirit,  and  watching  * there- 
unto with  all  perseverance  and  supplication 
for  all  saints ; 

19  And  for  1 me,  that  utterance  may  be  given 
unto  me,  that  I may  open  my  mouth  boldly, 
to  make  known  the  mystery  of  the  gospel, 

20  For  which  I am  an  ambassador  in  “bonds: 
that  1 therein  I may  speak  boldly,  as  I ought 
w to  speak. 

21  But  that  ye  also  may  know  my  affairs, 
and  how  I do,  * Tychicus,  a beloved  brother 
and  faithful  minister  in  the  Lord,  shall  make 
known  to  you  all  things : 

22  Whom  y I have  sent  unto  you  for  the  same 
purpose,  that  ye  might  know  our  affairs,  and 
that  he  might  comfort  your  hearts. 

23  Peace  2 be  to  the  brethren,  and  love  with 
faith,  from  God  the  Father  and  the  Lord  Jesus 
Christ. 

24  Grace  be  with  all  them  that  love  our  Lord 
Jesus  Christ  a in  sincerity.  Amen. 

TJ  Written  from  Rome  unto  the  Ephesians 
by  Tychicus. 


reverence,  and  promptitude,  as  others — “ With  good  will  doing 
service,  as  to  the  Lord,  and  not  unto  men.” 

We  now  come  to  consider  the  Christian  soldier,  his  armour, 
and  his  conflicts.  The  life  of  man  was  by  the  ancients  com- 
pared to  a warfare;  that  of  a Christian  is  eminently  so:  but 
then  Christianity  provides  him  with  armour,  both  defensive 
and  offensive ; and  not  only  so,  but  likewise  with  strength 
and  fortitude  for  the  engagement. 

“ Finally,  my  brethren,  be  strong  in  the  Lord,  and  in  the 
power  of  his  might.”  Nor  has  the  believer,  however  weak  in 
himself,  reason  to  fear  the  result,  while  thus  supported  by  di- 
vine assistance,  notwithstanding  the  number  and  magnitude 
of  the  hostile  powers  against  him.  These  are  divided  into  two 
classes,  internal  and  external ; domestic  and  foreign,  if  we 
may  so  speak  ; to  both  which  he  is  continually  exposed.  Our 
internal  enemies  are  flesh  and  blood:  that  carnal  and  corrupt 
nature  so  pathetically  lamented  by  St.  Paul  himself,  in  his 
epistle  to  the  Romans,  (chap.  vii.  24  :)  “ O wretched  man  that 
[ am!  who  shall  deliver  me  from  the  body  of  this  death?” 
This  continually  opposed  his  advancement  in  the  divine  life, 
and  often  threatened  to  cramp  the  energy  of  his  exertions : 
but  when  he  recollected  the  promised  strength  of  his  divine 
Master — the  “grace  sufficient”  to  support  him  under  all  cir- 
cumstances ; he  then  burst  into  the  triumphant  exclamation — 
“ I thank  God,  through  Jesus  Christ  our  Lord  !”  But  Paul 
had,  as  we  also  have,  other  enemies  to  contend  with  ; namely, 
“ principalities  and  powers,  the  rulers  of  the  darkness  of  this 
world,  and  spiritual  wickedness,”  or  wicked  spirits,  who  for- 
merly occupied  high  situations  in  the  upper  world,  but  sinned, 
and  were  cast  down  therefrom  ; namely,  Satan  and  his  host. 
These  wind  themselves  into  the  human  mind  like  serpents, 
seeking  whom  they  can  seduce;  or  prowl  about  the  earth  like 
lions,  seeking  whom  they  might  devour.  It  is  possible,  how- 
ever, that  the  expression,  “ spiritual  wickedness  in  high  places,” 
may  have  a different  meaning,  and  allude  to  the  advanced 


Ver.  6.  Eye-service— i.  c.  while  the  master’s  eye  is  upon  them. 

Ver.  9.  For  bearing—  Margin,  “ moderating”— threatening—  Some  mas- 
ters who  are  mpderate,  and  perhaps  backward,  in  punishing,  are  yet  violent 
and  outrageous  in  their  threatenings  ; which,  while  it  is  very  unbecoming,  at 
the  same  time  often  exposes  them  to  contempt. 

Ver.  u.  The  i ohole  armour—  (Gr.  panoplia ) or  panoply—  of  God— i.  e.  the 
complete  suit  of  Christian  armour. 

. \er'J2,  Spiritual  ivickedness  in  high  places. — Margin,  " Wicked  spirits 
in  the  heavenlie9.”  Doddridge  explains  it  of  the  apostate  spirits  who  former- 
ly resided  there.  See  Jude  ver.  6. 

Ver.  13.  Whole  armour. — Complete  suit  of  armour,  both  offensive  and  de- 
fensive. 

Ver.  14.  Breast-plate. — [The  breast-plate  consisted  of  two  parts ; one  of 
which  covered  the  whole  region  of  the  thorax  or  breast,  and  the  other  the  back, 
as  far  down  as  the  froni  part  extended.]—  Bagster. 

Ver.  15.  Having  your  feet  shod. — The  Grecian  soldiers  wore  greaves  and 
shoes  of  brass,  to  preserve  their  leg9  and  feet : Macknight  explains  this  of 
the  virtues  necessary  for  those  who  first  prepared  the  way  for  the  gospel,  par- 
ticularly fortitude  and  perseverance. 

CONCLUDING  REMARKS  ON  THI 

Ephesus  was  the  capital  of  Proconsular  Asia  ; and  the  gospel  was  first 
oreached  in  tins  celebrated  hut  licentious  city,  by  St.  Paul,  with  the  most  abun- 
dant success  • and  such  was  the  Apostle’s  concern  for  their  spiritual  welfare, 


ground,  or  elevated  stations,  from  which  their  fiery  darts  are 
aimed  at  us. 

But  let  us  now  examine  the  panoply,  or  “whole  armour  ot 
God,”  provided  for  us  to  resist  such  mighty  enemies.  The 
girdle  of  trullc  is  the  first  and  most  essential  part  of  this  ar- 
mour; for  widiout  simplicity  and  godly  sincerity,  all  our  ex- 
ertions are  unquestionably  in  vain.  The  breastplate  oj 
righteousness,  or  internal  sanctification,  is  equally  necessary 
to  guard  the  neart ; and  the  shoes,  or  sandals  of  peace,  are  no 
less  important  to  guard  our  feet  in  a path  strewed,  not  with 
roses,  but  with  thorns  and  briers — with  broken  flints,  or  with 
burning  lava!  Above,  and  over  all  these,  we  are  commanded 
to  take  the  shield  of  faith,  which  is  able  to  resist  and  quench 
the  fiery  darts  of  Satan.  The  helmet  of  salvation,  or  the 
hope  and  confident  expectation  of  eternal  life,  is  the  crowning 
and  completing  article  of  this  defensive  armour  : but  we  now 
come  to  offensive  armour,  without  which,  however  obstinately 
the  Christian  may  resist,  he  can  never  gain  the  victory — we 
mean  the  sword  of  the  Spirit,  which  we  are  told  is  “ the  word 
of  God  :”  and  the  Spirit  of  supplication,  and  watchfulness, 
and  perseverance,  are  no  less  necessary  to  engage  upon  our 
side  “ the  power  of  his  might,”  by  which  we  alone  can  conquer. 

The  apostle  here  drops  the  allegory,  and  having  spoken  of 
prayer,  urges  them  thereto  with  all  earnestness;  and  begs  an 
interest  in  their  prayers  on  the  behalf  of  all  saints,  and  parti- 
cularly for  himself,  that  he  might  be  enabled,  though  his  body 
were  enchained,  freely  and  boldly  to  proclaim  the  mystery  ot 
the  gospel  to  the  Gentiles,  to  whom  he  was  sent  as  an  ambas- 
sador, with  the  proclamation  of  divine  mercy. 

Soldiers  of  Christ,  arise, 

And  put  your  armour  on. 

Strong  in  the  strength  which  God  supplies 
Through  his  eternal  Son. 

Strong  in  the  Lord  of  Hosts, 

And  in  his  mighty  power ; 

Who  in  the  strength  of  Jesus  trusts. 

Is  more  than  conqueror.” — C.  Wesley. 


Ver.  16.  Above  (or  over)  all,  taking  the  shield  of  faith.— This  seems  to  refer 
to  those  large  shields  which  the  ancients  used  to  cover  their  whole  bodies  ; 
and  th  a fiery  darts,  to  the  fire-hearing  darts  and  arrows  described  by  Thucy- 
dides and  Livy,  the  lower  parts  of  which  were  surrounded  with  tow  and  othei 
combustible  matter,  and  which,  when  set  on  fire,  were  darted  against  the  ene- 
my. See  Orient.  Customs , No.  544. Of  the  wicked.— Doddridge,  “ wick- 

ed one.” 

Ver.  17.  Sword  of  the  Spirit.— Comp.  Heb.  iv.  12. 

Ver.  18.  With  all  prayer— Social  and  private,  studied  and  extemporary,  sup- 
plicatory and  deprecatory,  &c.  Bp.  Wilkins,  in  his  treatise  of  prayer,  ex- 
plains this  of  improving  the  gift  of  prayer  by  continual  exercise,  and  gathering 
fit  materials  by  reading,  conversation,  meditation,  &c. 

Ver.  20.  Ambassador  in  bonds. — Gr.  "In  a chain.”  See  Acts  xxviii.  20- 
by  which  it  appears  that  Paul,  as  was  not  unusual,  was  suffered  to  dwell  in 
his  own  hired  house,  under  the  charge  of  a Roman  soldier,  to  whom  he  was 
fastened  by  a single  chain.  See  Paley's  Horae  Paul.  chap.  vi.  No.  5. 

Ver.  21.  Tychicus— Was  “one  of  Paul's  friends'  and  fellow-labourcre,  and 
had  been  his  companion  in  the  last  interview  he  had  with  the  elderr  of  Ephe- 
sus.” Acts  xx.  4.  See  also  2 Tim.  iv.  12.  Titus  iii.  12. 

1 EPISTLE  TO  THE  EPHESIANS. 

that  he  did  not  leave  them  till  three  years  afterwards.  On  his  return  from 
Macedonia  and  Achaia  to  Jerusalem,  he  sent  for  the  elders  of  the  church  tc 
meet  him  at  Miletus,  where  he  took  an  affectionate  leave  of  them,  and  da* 


Paul's  thankjulness  to  God.  PHILIPPIANS. — CHAP.  I.  His  readiness  to  suffer. 


iivered  a most  solemn  charge.  (Acts  xviii.  19—21 ; xix  ; xx.  17—38.)  Some 
years  after,  he  wrote  this  epistle  from  Rome,  as  stated  in  the  subscription,  du- 
ring his  first  imprisonment  in  that  city,  (ch.  iii.  1 ; iv.  1 ; vi.  20,)  and  from  his 
aot  expressing  any  hopes  of  a speedy  release,  probably  in  the  early  part  of  it, 


about  A.  D.  61  ; to  establish  them  in  the  great  doctrines  of  the  gospel,  to 
guard  them  against  errors,  to  excite  them  to  a holy  conversation,  und  to  ani- 
mate them  in  their  Christian  warfare. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  PHILIPPIANS. 


(The  Church  at  Philippi  in  Macedonia  was  planted  by  the  Apostle  Paul 
about  A.  D.  53,  (Acts  xvi.  9 — 40  ;)  and  it  appears  he  visited  them  again,  A.  D. 
60,  though  no  particulars  are  recorded  concerning  that  visit,  (Acts  xx.  6.)  The 
Philippians  were  greatly  attached  to  St.  Paul,  and  testified  their  affection  by 
sending  him  supplies,  even  when  labouring  for  other  churches  ; and  when  they 
neard  that  he  was  under  confinement  at  Rome,  they  sent  Epaphroditus,  one  of 
their  pastors,  to  him  with  a present,  lest  he  should  want  necessaries  during 


his  imprisonment.  The  more  immediate  occasion  of  the  Epistle  was  the  re 
turn  of  Epaphroditus,  by  whom  the  Apostle  sent  it  as  u grateful  acknowlcdg 
ment  of  their  kindness  ; which  occurred  towards  the  close  of  his  first  impri 
sonment,  about  the  end  of  A.  D.  62,  or  the  commencement  of  63,  us  is  evident 
from  the  expectation  he  discovers  of  his  being  soon  released  and  restored  to 
them,  as  well  as  from  intimations  that  he  had  been  a considerable  time  at 
Rome.  ]— Bagster. 


CHAPTER  I. 

3 He  testifieih  his  thankfulness  to  God,  and  his  love  toward  them,  for  the  fruits  of  their 
faith,  and  fellowship  in  his  sufferings,  9 daily  praying  to  him  for  their  increase  in 
grace.  12  He  showelh  what  good  the  faith  of  Christ  nad  received  by  his  troubles  at 
Rome,  21  and  how  ready  he  is  to  glorify  Christ  either  by  his  life  or  death,  27  ex- 
horting them  to  unity,  28  and  to  fortitude  in  persecution. 

PAUL  and  Timotheus,  the  servants  of  Jesus 
Christ,  to  all  the  saints  in  Christ  Jesus 
which  are  at  a Philippi,  with  the  bishops  and 
deacons : 

2  Grace  b be  unto  you,  and  peace,  from  God 
our  Father,  and  from  the  Lord  Jesus  Christ. 

3  I thank  my  God  upon  every  c remembrance 
of  you, 

4  Always  in  every  prayer  dof  mine  for  you 
all  making  request  with  joy, 

5  For  your  fellowship  in  the  gospel  from  the 
first  day  until  now ; 

6  Being  e confident  of  this  very  thing,  that  he 
f which  hath  begun  a good  s work  in  you  will 
h perform  it  until  the  day  '<  of  Jesus  Christ: 

7  Even  as  it  is  meet  for  me  to  think  this  of 
you  all,  because  ) I have  you  in  my  heart ; in- 
asmuch as  both  in  my  bonds,  and  in  the  k de- 
fence and  confirmation  of  the  gospel,  ye  all 
are  partakers  'of  my  grace. 

8  For  God  is  my  record,  how  greatly  I long 
after  you  all  in  the  bowels  of  Jesus  Christ. 

9  And  this  I pray,  that  your  love  may  abound 
rayet  more  and  more  in  knowledge  and  in  all 
"judgment ; 

10  That  °ye  may  p approve  things  that  are 
excellent;  that  ye  may  be  ‘ sincere  and 
without  offence  till  the  day  of  Christ; 

11  Being  filled  with  the  fruits  of  righteousness, 
which  are  by  Jesus  Christ,  unto  the  s glory  and 
praise  of  God. 


A.  M.  cir. 
4UGG. 

A.  D.  cir. 
62. 


a Ac.  16.12, 
&c. 

b Ro.1.7. 
c or,  men- 
tion. 

d Ep.1.14, 
&c. 

1 Th.1.2. 
e He.  10.35. 
f Ps.  138.8. 
g Jn.6.29. 

h or, f?iish. 
i 2 Pe.3.10. 
j or,  ye 
have  me 
in  your. 
k ver.17. 

1 or,  with 
me  of 
grace. 
ml  Th.3.12. 

2 Pe.3.18. 
n or,  sense, 
o Ro.2.13. 
p or,  try. 

q or,  differ. 
r Ep.5.27. 
s J n.  15.8. 


t or,  for. 
ti  or,  Ce- 

courl. 
c.4.22. 
v or.  to  all 
others. 


x 2 Co.  1. 11. 
y Ro.5.5. 
z Ep.6.19, 
20. 

a Ro.  14.7,8. 
b Re.  14. 13. 
c 2 Co.5.8. 
d P8.16.ll. 


12  But  I would  ye  should  understand,  bre- 
thren, that  the  things  which  happened  unto  me 
have  fallen  out  rather  unto  the  furtherance  of 
the  gospel ; 

13  So  that  my  bonds *  1 in  Christ  are  manifest 
in  all  " the  palace,  and  v in  all  other  places  ; 

14  And  many  of  the  brethren  in  the  Lord, 
waxing  confident  by  my  bonds,  are  much 
more  bold  to  speak  the  word  without  fear. 

15  Some  indeed  preach  Christ  even  of  envy 
and  strife ; and  some  also  of  good  will : 

16  The  one  preach  Christ  of  contention,  not 
sincerely,  supposing  to  add  affliction  to  my 
bonds : 

17  But  the  other  of  love,  knowing  that  I am 
set  for  the  defence  of  the  gospel. 

IS  What  then?  notwithstanding,  every  way, 
whether  in  pretence,  or  in  truth,  Christ  is 
preached ; and  I therein  do  rejoice,  yea,  and 
will  rejoice. 

19  For  I know  that  this  w shall  turn  to  my 
salvation  through  * your  prayer,  and  the  sup 
ply  of  the  Spirit  of  Jesus  Christ, 

20  According  to  my  earnest  expectation  and 
my  hope,  that  in  nothing  I shall  be  -v  asf  amed, 
but  that  with  all  2 boldness,  as  always,  so  now 
also,  Christ  shall  be  magnified  in  my  body, 
il  whether  it  be  by  life,  or  by  death. 

21  For  to  me  to  live  is  Christ,  and  to  die  b is 
gain. 

22  But  if  I live  in  the  flesh,  this  ?s  the  fruit  of 
my  labour : yet  what  I shall  choose  I wot  not. 

23  For  1 am  in  a strait  betwixt  two,  having  a 
desire  cto  depart,  and  to  be'with  Christ;  which 
is  far  d better : 


Chap.  I.  Yer.  1 — 30.  Introduction;  with  an  exposition  of 
Paul's  hopes  and  views. — Philippi  was  one  of  the  first  cities 
of  Macedonia  into  which  St.  Paul  carried  the  gospel,  where  it 
was  successful  in  the  conversion  of  Lydia  and  her  household, 
with  many  others.  There,  in  consequence,  a Christian  church 
was  planted  at  an  early  period ; Acts  xvi.  9,  &c. ; and  which 
the  apostle  repeatedly  visited  as  he  passed  to  and  from  Greece, 
and  he  was  much  respected  and  beloved  by  them.  The  bre- 
thren hearing  of  his  imprisonment  at  Rome,  sent  Epaphroditus. 
one  of  their  most  highly  esteemed  pastors,  to  cqmfort  and 
assist  him,  as  in  chap.  iv.  18.  This  marked  attention  on  their 
part,  occasioned  the  epistle  now  before  us,  wherein  he  unites 
with  his  own  name  that  of  his  beloved  son  Timothy.  After 
the  usual  apostolic  benediction,  he  assures  them  of  the  interest 
which  he  took  in  their  spiritual  welfare,  and  the  pleasure  which 


he  felt  in  the  assurance,  that  the  God  of  all  grace,  who  had 
thus  “ begun  a good  work”  among  them,  would  not  leave 
them,  either  as  a church,  or  as  individual  believers,  till  he  had 
accomplished  in  them  all  the  good  pleasure  of  his  will. 

He  then  informs  them,  that  his  present  situation,  painful  as 
it  was,  had  contributed  rather  to  the  furtherance  of  the  gospel 
than  to  check  it,  as  its  enemies  designed.  In  particular,  his 
imprisonment  had  excited  great  attention  to  the  cause,  and 
procured  converts  even  in  Cesar’s  household,  (chap.  iv.  22.) 
And  other  preachers,  so  far  from  being  intimidated,  had,  on  the 
contrary,  been  thereby  emboldened  ; and  even  supposing  that 
some  might  have  been  actuated  by  improper  motives,  he  could 
not  but  rejoice,  notwithstanding,  to  see  the  gospel  spread 
around  him,  ana  become  the  power  of  God  to  men’s  salvation. 

As  to  himself,  Paul’s  great  desire  was,  that  Christ  might  be 


Chap.  I.  Ver.  1.  The  bishops— [ The  word  Bishop  properly  denotes  an 
overseer ; and,  except  its  being  once  applied  to  Christ,  (1  Pe.  ii.  25,)  i9  every 
where  spoken  of  men  who  have  the  oversight  of  Christ’s  flock.]— Bagster. 

Ver.  5.  For  your fellowship — That  is,  trie  Christian  communion  w'hich  he 
had  at  different  times  enjoyed  with  them. 

Ver.  6.  He  which  hath  begun , &c.  will  perform—  This  may  be  understood 
either  of  the  church,  or  of  individual  believers.  The  olriection,  that  confidence 
of  success  has  a tendency  to  produce  carelessness  and  indifference,  is  so  con- 
trary to  the  general  experience  of  mankind,  that  we  cannot  hut  wonder  when 
we  see  it  mentioned.  What  so  mucli  animates  and  encourages  any  person  in 
the  progress  of  a great  .work,  as  the  persuasion  that  he  shall  be  enabled  to 
complete  it? The  day  of  Jesus  Christ— i.  e.  of  death  and  judgment. 

Ver.  7.  I have  you  in  my  heart— \.  e.  you  have  a deep  interest  in  my  af- 
fections. See  Margin.  The  phrase  is  equivocal,  and  no  doubt  but  the  regard 

was  mutual. Ye  all  are  partakers  of  my  grace— i.  e.  partakers  of  the  same 

grace  that  I am. 

Ver.  9.  In  knowledge.— Rather , perhaps,  with  knowledge  ; meaning  that 
their  love  might  he  guided  by  knowledge  and  discretion. And  in  all  judg- 

ment’— Doddridge,  “perception.”  Macknight,  “ feeling,”  or  “ sensibility.” 

Ver.  10  Things  that  are  excellent  .—Paul  intimates  that  a knowledge  of 
men  and  things,  and  a delicate  seneibility,  or  “ moral  feeling,”  was  necessary 
to  guard  the  Philippians  against  being  imposed  upon.  See  ver.  15. Sin- 


cere—[Gx.  “ eilikrineis,”  from  eile,  the  splendour  of  the  sun,  and  krino , 
I judge , discern , properly  pure  and  unsullied  to  such  a degree  as  to  bear 
examination  in  the  full  splendour  of  the  solar  rays. )— Bagster. 

Ver.  16.  Not  sincerely— i.  e.  as  Doddridge  explains  it,  not  with  a pure  and 
simple  aim  for  the  salvation  of  souls.  Have  modern  times  produced  no  i.tv> 
stances  of  preachers  pretending  to  he  highly  evangelical,  out  of  an  envious  dp* 
sire  to  rival  and  supplant  their  brethren  ? 

Ver.  18.  I therein  do  rejoice. — A good  man  should  rejoice  in  the  spread  of 
the  gospel,  even  though  his  own  popularity,  or  even  his  congregation,  should 
he  diminished  thereby. 

Ver.  21.  Forme  to  live  is  Christ,  and  to  die  is  gain—  Some  render  ibis, 
“ Christ  is  gain  to  me,  living  or  dying  but  this  is  rather  a paraphrase  than 
a translation  ; and,  as  Doddridge  remarks,  destroys  the  beautiful  antithesis 
between  the  members  of  the  sentence. 

Ver.  22.  What  I shall  choose,  See— Doddridge,  M Which  1 should  choose 

I know  not.” 

Ver.  23.  I am  in  a strait  betwixt  two —Doddridge,  “ I am  borne  two  du 
ferentways.”  He  adds,  “the  original  seems  to  he  an  allusion  to  a ship 
riding  at  anchor,  and  at  the  same  time  likely  to  be  forced  to  sea  by  the  vio- 
lence of  the  winds. Which  is  far  better— Macknight.  “ By  much  tar  bet 

ter.”  This,  he  adds,  “is  the  highest  superlative  which  it  is  possible  to  lorm 
in  any  language.” 

1309 


Exhortation  to  Jortilude.  PHILIPPIANS. — CHAP.  II.  J he  example  oj  C limit 


24  Nevertheless,  to  abide  in  the  flesh  is  more 
needful  for  you. 

25  And  having  this  confidence,  I know  that  I 
shall  abide  and  continue  with  you  all  for  your 
furtherance  and  joy  of  faith ; 

26  That  your  rejoicing  may  be  more  abund- 
ant in  Jesus  Christ  for  me  by  my  coming  to 
you  again. 

27  Only  e let  your  conversation  be  as  it  be- 
cometh  the  gospel  of  Christ:  that  whether  I 
come  and  see  you,  or  else  be  absent,  I may 
hear  of  your  affairs,  that  ye  f stand  fast  in  one 
spirit,  with  one  mind  striving  e together  for 
the  faith  of  the  gospel ; 

28  And  in  nothing  terrified  hby  your  adver- 
saries: which  « is  to  them  an  evident  token  of 
perdition,  but  i to  you  of  salvation,  and  that 
of  God. 

29  For  unto  you  it  is  given  k in  the  behalf  of 
Christ,  not  only  to  believe  on  him,  but  also  to 
suffer  for  His  sake  ; 

80  Having  the  same  conflict  which  ye  saw 
i in  me,  and  now  hear  to  be  in  me. 


A.  M.cir. 
•10G6. 

A.  D.  cir. 
<52. 


C.d-ZU. 

f c.4.1. 
g Jude  3- 
h 18.51  7,12. 

Mat.  10.28 
i 2 Th.  1.5. 

J Ro.8.17. 
k Ac.  5- 41 
1 Ac.16.19. 

1 Th.2.2. 


a Col.  3. 12. 
b Jn.3.29. 
c 2Co.13.ll 
1 Pe.3.8. 
d Ga.5.2G. 

Ja.3.14. 
c 1 Pe.5.5. 
f 1 Co.  13. 5. 


Jn. 13.14 
1 Pe.2.21. 


i Jn.5.18. 


j Pa.22.6. 
k Lu.ta.27. 

1 or,  habit. 


CHAPTER  II. 

1 He  exhortelh  them  to  unity,  and  to  ull  humbleness  of  mind,  by  the  exainplf  ol 
Christ’s  humility  and  exaltation  : 12  to  a cureful  proceeding  in  Die  way  ul  m1- 
vnlion,  that  they  be  os  lights  to  the  wicked  world.  16  and  comforts  to  him  tlieir 
nnostle,  who  is  now  ready  to  be  offered  tip  to  God.  19  He  hopetli  to  send  Timothy  to 
them,  whom  he  greatly  commendeth,  25  as  Epupiirodiliis  ulso,  whom  he  presently 
sendelh  to  them. 

IF  there  be  therefore  any  consolation  in  Christ, 
if  any  comfort  of  love,  if  any  fellowship  of 
the  Spirit,  if  any  11  bowels  and  mercies, 

2 Fulfil  b ye  my  joy,  that  ye  be  'like-minded, 
having  the  same  love,  being  of  one  accord,  of 
one  mind. 

3 Let  nothing  d be  done  through  strife  or 
vain  glory  ; but  in  lowliness  of  mind  let  each 
'esteem  other  better  than  themselves. 

4 Look  not  every  man  on  his  f own  things, 
but  every  man  also  on  the  things  of  others. 

5 Let  this  s mind  be  in  you,  which  was  also 
in  Christ  Jesus: 

6 Who,  being  h in  the  form  of  God,  thought 
it  not  robbery  to  be  equal  i with  God : 

7 But  ) made  himself  of  no  reputation,  and 
took  upon  him  the  form  of  a k servant,  and 
was  made  in  the  1 likeness  of  men  : 

8 And  being  found  in  fashion  as  a man,  he 


honoured  and  magnified  in  him,  either  in  his  life  and  labours, 
or  in  his  death  and  martyrdom.  “ For  me,  (says  he,)  to  live 
is  Christ;”  that  is,  Christ’s  honour  and  Ins  cause  were  the 
great  objects  for  the  promotion  of  which  he  was  still  content 
to  live,  though,  at  the  same  time,  he  contemplated  in  death  an 
immense  and  eternal  gain.  This,  indeed,  somewha  t straitened 
him  in  his  present  views  and  wishes;  for  though  in  life  only 
could  he  expect  to  see  the  fruit  of  all  his  sufferings  and  la- 
bours; yet  “to  be  with  Christ”  was  “far  much  better;”  not 
only  than  a prison,  but  even  than  a palace. 

On  2 Cor.  chap.  v.  l — to,  we  have  already  adverted  to  the 
doctrine  of  a separate  intermediale  state,  which  receives  an 
ample  confirmation  from  the  passage  now  before  us,  on  which 
Ur.  Macknight  thus  remarks  : — “ From  what  the  apostle  saith 
here,  we  may  infer  that  he  had  no  knowledge  nor  expectation 
of  a middle  state  of  insensibility  between  death  and  the  resur- 
rection. For  if  he  had  known  of  any  such  stale,  he  would 
have  thought  it  better  to  live,  and  promote  the  cause  of  Christ 
and  religion,  than,  by  dying,  to  fall  into  a state  of  absolute  in- 
sensibility. fiesides,  how  could  he  say  that  he  had  a desire  to 
he  with  Christ,  if  he  knew  that  he  was  not  to  be  with  him  till 
after  the  resurrection?”  It  is  clear  that  his  object  was  not 
merely  rest,  but  enjoyment — an  enjoyment  very  far  better  than 
he  could  expect  or  hope  on  earth. 

The  chapter  concludes  with  some  excellent  practical  advice 
to  the  members  of  the  Philippian  church:  “Only,  (says  he,) 
let  your  conversation  be  as  becometh  the  gospel , in  the  ori- 
ginal of  which  passage  there  seems  to  be  an  allusion  to  their 
heavenly  citizenship ; as  if  he  had  said,  “Remember,  you  are 
the  citizens  of  no  mean  city,  but  of  that  Jerusalem  which  is 
above , and  which  is  the  mother  of  us  all — (Gal.  iv.  25,  26) — - 
and  let  all  your  conduct  and  conversation  be  found  becoming 
so  high  a privilege.” 

Chap.  II.  Ver.  1—11.  Exhortations  to  humility  and  conde- 
scension, after  the  divine  pattern  of  our  Saviour. — This  very 
interesting  chapter  opens  with  the  most  earnest  and  aftectmn- 
ate  exhortations  to  unanimity  and  mutual  affection  ; exhorting 
the  Ephesians  not  to  attend  only  to  their  several  private  in- 
terests, but,  (as  Doddridge  expresses  it,)  “each  also  to  aim  at 
promoting  the  interests  of  others  denying  themselves,  and 
neglecting  their  own  ease  and  comfort — condescending  to 
persons  of  low  estate,  and  even  submitting  to  labour  and  to 
sufferings,  for  those  who  had  no  claim,  either  of  merit  or  obli- 
gation : and  to  enforce  this,  he  sets  before  them  an  example, 
the  most  extraordinary  that  earth  or  heaven  can  furnish,  and 
wholly  without  a parallel : “ Let  this  mind  be  in  you,  which 
was  also  in  Christ  Jesus,”  &c. ; a passage  highly  valuable, 
both  as  furnishing  an  unequivocal  testimony  to  the  proper  di- 
yinity  of  our  Lora  and  Saviour,  and  a practical  lesson,  equally 


striking  and  important.  And  here  we  may  remark,  that  the 
Scriptures  do  not  classify  theology  under  the  beads  doctrinal 
and  practical,  as  we  do  ; but  they  draw  all  their  exhortations' 
to  duty  from  facts,  which  facts  furnish  both  the  most  import- 
ant doctrines  and  precepts  of  Christianity,  of  which  we  have 
an  instance  now  before  us. 

Its  practical  bearing  wc  have  already  stated  ; and  we  ha\e 
said  this  passage  also  lurnisUes  an  unequivocal  testimony  to 
the  proper  divinity  of  our  Lord,  which  we  shall  state  in  tL 
words  of  the  learned  and  pious  Dr.  Burgess  : — “The  langtm;  c 
of  St.  Paul  evidently  expresses  two  very  different  states  <</' 
being;  one  highly  exalted,  the  other  very  humble.  Iu  om  , 
Christ  is  represented  as  ‘ being  in  the  form  of  God  ;’  in  l!  y 
other,  as  '’made  in  the  likeness  of  men;’  and  as  having  i i- 

vested  himself  of  one,  to  assume  the  other We  haw , 

then,  in  these  words  an  exact  counterpart  of  the  language  ot 
St.  John  in  his  gospel,  (see  chap.  i.  I & 14,)  in  which  he  tai-, 
that  in  one  state  Christ  ‘was  God,’  in  the  other,  he  was 
‘made  flesh.’  ....  St.  Paul,  in  his  Epistle  to  the  Hebrews, 
(chap.  i.  3,)  has  the  same  contrast  between  Christ’s  pre-exist- 
ent and  human  natures,  but  differently  conducted,  for  his  ob- 
ject was  different.  In  [this]  Epistle  to  the  Philippian?,  he  is 
recommending  the  example  of  Christ’s  humility , and  then- 
fore  he  dwells  most  on  his  low  and  despised  condition  on  eat  tie 
In  the  Epistle  to  the  Hebrews,  his  object  is  to  display  the  in- 
finite value  of  the  sacrifice  of  Christ,  and  therefore  he  dwells 
most  on  the  dignity  of  Christ’s  pre-existent  state.” 

But  to  confine  ourselves  to  the  passage  now  before  us,  it  t? 
true  that  criticism  has  extorted  a different  meaning  from  this 
text,  and  some  have  been  bold  enough  to  make  it  speak  on  the 
other  side— “He  did  not  think  of  the  robbery  of  being  equal  to 
God!”  But,  it  is  evident  to  common  sense,  that  the  passage 
can  have  no  such  meaning:  for,  1.  Christ  is  here  set  forth  as 
an  example  of  humility  and  condescension  ; but  where  is  the 
humility  of  a creature  in  not  assuming  divine  honours?  or 
where  is  the  condescension  of  a man  in  stooping  to  the  ranks 
of  humanity?  2.  The  text  contains  a striking  antithesis, 
between  the  glory  of  Deity,  and  the  frailty  of  humanity — be- 
tween receiving  divine  honours,  and  suffering  the  deepest  dis- 
grace and  misery;  which  antithesis  is  by  this  interpretation 
totally  destroyed. 

We  now  come  to  the  reverse  of  this  interesting  scene.  We 
have  seen  our  Saviour  “evidently  set  forth”  as  bending  down- 
ward from  the  skies;  and  as  then  farther  humbled  to  death 
and  to  the  grave;  but  the  grave  could  not  detain  him.  We 
are  now  called  upon  to  behold  him  rising  to  the  highest  seat 
in  glory,  in  a manner  no  less  admirable  than  his  descent  to 
earth  and  the  grave  was  deeply  affecting.  His  condescension 
had  an  object,  and  that  object  is  accomplished.  He  came  to 


Ver.  25.  I know,  &e.— Most  probably  St.  Paul  had  recei.ed  a divine  intima- 
tion to  tl;ar  effect. 

Ver.  27.  Let  your  conversation.— {Act  suitably  to  the  high  honours  and 
privileges  which  you  sustain  as  citizens  of  the  heavenly  Jerusalem,  and  seek 
the  honour  of  the  gospel,  and  the  welfare  of  the  church  in  all  your  actions.] — B. 

Chap.  I.\  Ver.  1.  Bowels  and  mercies. — This,  in  the  Hebrew  idiom,  would 
be  “ bowels  of  mercies/'  as  in  Col.  iii.  12. 

Ver.  2.  Like-minded..— Doddridge,  “ unanimous.” — -Of  one  accord,  of 
one  mind.— Doddridge,  “Having  your  souls  joined  together  in  attending  to 
the  one  tgreat)  thing/’  namely,  practical  holiness.  Guise  understands  the 
first  exp  ession  (like-minded)  as  a general  term,  and  the  following  as  particu- 
lars of  i'  ^having  the  same  love,  the  same  designs,  the  same  principles. 

Ver.  fi.  The  form  of  God. — The  term  seems  most  naturally  to  mean,  “ ex- 
isting in  the  glory  and  majesty  of  Deity,’’  as  in  Heb.  i.  3.  Some  light  may  be 
thrown  on  this  passage,  from  a parallel  expression  of  Clement , Bishop  of 
Rome,  in  the  close  of  the  first  century  “ The  sceptre  of  the  majesty  of  God, 
our  Lord  Jesus  Christ,  came  not  in  the  show  of  pride,  though  he  could  have 
done  so,  hut  with  humility,"  &c.  ( Wake's  Epis.  ch.  xvi.)  Here  “ the  scep- 

tre of  God’s  majesty”  seems  to  explain  the  " Ibrrn  of  God  and  the  opposi- 
tion between  the  members  of  the  sentence  is  very  similar : Christ  is  also  here 

proposed  as  a pattern  of  humility. Thought  it  n v mbbent— Or  injustice 

1310 


— to  be.  or  represent  himself  as,  equal  with  God. — We  have  not  room,  nor 
would  it  be  consistent  with  our  plan,  to  introduce  long  verbal  criticisms ; hut 
justice  requires  us  to  remark,  that  some  very  able  scholars,  and  at  the  same 
lime  zealous  defenders  of  the  divinity  of  Christ,  give  a very  different  version 
of  this  expression.  IVaterland  says.  “I  am  persuaded  that  the  words  may 
very  justly  be  translated,  1 He  did  not  very  highly  value — did  not  insist  upon 
his  equality  with  God.’  ’’  &c.  Pye  Smith  also  renders  it — “ Did  not  esteem 
it  an  object  to  be  caught  at,  to  he  on  a parity  with  God  ; but  emptied  himself. 1 
&c.  Wardlaio,  however,  and  other  able  critics,  contend  in  favour  of  (lie 
common  version. — - Equal  with  God. — Some  contend  that  the  Greek  lisa) 
should  be  rendered  “ tike  but  in  the  scriptures,  the  terms  like  and  equal  are 
often  used  as  equivalent—”  To  whom  will  ye  liken  me,  or  shall  I be  equal  i 
saith  the  Holy  One?"  Isa.  xl.  25  ; xlvi.  5. 

Ver.  7.  But  made  himself  of  no  refutation—  Gr.  "emptied  himself,"  so 
Doddridge  ; but  Macknight.  ” divested  himself."  i.  e.  of  nis  honours  and  his 

glory. And  took  [Gr.  taking”]  ufon  him  the  form— the  character,  the 

station— of  a servant— a bondman,  or  slave,  as  the  word  usually  signifies,  (so 
Macknight :)  but  this  does  not  mean  literally  that  he  was  in  any  servile  capa- 
city, but  treated  as  such — scourged,  crucified,  &.c. And  teas  made  IGi . 

” being  made"]  in  the  likeness  of  men — Means,  he  became  as  a common  or 
ninary  man.  See  Isa.  liii  2. 


Christians  to  he 


PHILIPPIAN  S.-  CHAP.  111.  Lights  of  the  world. 


humbled  himself,  and  became  m obedient  unto 
death,  even  the  death  of  the  cross. 

9 Wherefore  11  God  also  hath  highly  exalted 
him,  and  given  him  a name  which  is  above 
every  name : 

10  That  at  the  name  of  Jesus  ° every  knee 
should  bow,  of  things  in  heaven,  and  things 
in  earth,  and  things  under  the  earth  ; 

11  And  that  every  tongue  should  confess  that 
Jesus  Christ  is  D Lord,  to  the  glory  of  God  the 
Father. 

12  Wherefore,  my  beloved,  as  ye  have  always 
obeyed,  not  as  in  my  presence  only,  but  now 
much  more  in  my  absence,  work  i out  your 
own  salvation  with  r fear  and  trembling. 

13  For  it  is  God  s which  worketh  in  you  both 
to  will  and  to  do  of  his  good  pleasure. 

14  Do  all  things  without  ‘ murmurings  and 
u disputings: 

15  That  ye  may  be  blameless  and  T harmless, 
the  sons  '* * * * v  of  God,  without  rebuke,  in  the  midst 
of  a 1 crooked  and  perverse  nation,  among 
whom  y ye  shine  as  lights  1 in  the  world  ; 

16  Holding  forth  the  word  of  life  ; that  I may 
rejoice  in  the  day  of  Christ,  that  I have  not 
run  in  a vain,  neither  laboured  in  vain. 

17  Yea,  and  if  I be  b offered  c upon  the  sacri- 
fice and  service  of  your  faith,  I joy,  and  rejoice 
with  you  all. 

IS  For  the  same  cause  also  do  ye  joy,  and 
rejoice  with  me. 

19  d But  I trust  in  the  Lord  Jesus  to  send  Ti- 
motheus  e shortly  unto  you,  that  I also  may  be 
of  good  comfort,  when  I know  your  state. 

20  For  I have  no  man  f like-minded,  who  will 
naturally  care  for  your  state. 


A.  M.  cir. 
4066. 

A.  D.  cir. 
62. 


m He.  12.2. 
n He.  2. 9. 

Re.3.21. 
o Is. 45.23. 

Re.5.13. 
p Jn.13.13. 

Ro.14.9. 
q Pr.10.16. 
Jn.6.27.. 
29. 

He.4.11. 

2 Pe.l  5.. 
10. 

r Ep.6.5. 
s He.  13. 21. 
t 1 Co.  10. 10 
u Ro.14.1. 


w Mat. 5. 45. 

Ep.5.1. 
x De.32.5. 
y or,  shine 
ye. 

z Mat-5. 14, 
16. 

a 1 Co.9.26. 
b 'poured 
forth. 
c 2 Ti.4.6. 
d moreover. 
e l Th.3.2. 
f or ,so  dear 
unto  me. 


g 2 Ti.3.2. 
h c.1.25. 
i c.4.18. 
j Phil.  2. 
k or, honour 
such. 

1 Co.  16. 18. 
1 1 Co.16.17 
a 1 Th.5.16. 
b 2 Pe.l.  12.. 
15. 


21  For  all  seek  their  sown,  not  the  things 
which  are  Jesus  Christ’s. 

22  But  ye  know  the  proof  of  him,  that,  as  a 
son  with  the  father,  he  hath  served  with  me  in 
the- gospel. 

23  Him  therefore  I hope  to  send  presently,  so 
soon  as  I shall  see  how  it  will  go  with  me. 

24  But  h I trust  in  the  Lord  that  I also  myself 
shall  come  shortly. 

25  Yet  I supposed  it  necessary  to  send  to  you 
i Epaphroditus,  my  brother,  and  companion 
in  labour,  and  i fellow-soldier,  but  your  mes- 
senger, and  he  that  ministered  to  my  wants. 

26  For  he  longed  after  you  all,  and  was  full 
of  heaviness,  because  that  ye  had  heard  that 
he  had  been  sick. 

27  For  indeed  he  was  sick  nigh  unto  death : 
but  God  had  mercy  on  him  ; and  not  on  him 
only,  but  on  me  also,  lest  I should  have  sorrow 
upon  sorrow. 

28  I sent  him  therefore  the  more  carefully, 
that,  when  ye  see  him  again,  ye  may  rejoice, 
and  that  I may  be  the  less  sorrowful. 

29  Receive  him  therefore  in  the  Lord  with 
all  gladness;  and  k hold  such  in  reputation: 

30  Because  for  the  work  of  Christ  he  was 
nigh  unto  death,  not  regarding  his  life,  i to 
supply  your  lack  of  service  toward  me. 

CHAPTER  III. 

I He  warneth  them  to  beware  of  the  false  teachers  of  the  circumcision,  4 showing  that 
himself  hath  greater  cause  than  they  to  trust  in  the  righteousness  of  the  law  : 
7 which  notwithstanding  he  couutethas  dung  and  loss,  to  gain  Christ  and  his  righte- 
ousness, 12  therein  acknowledging  his  own  imperfection.  15  He  exhorteth  them  to 
be  thus  minded,  17  and  to  imitate  him,  18  and  to  decline  the  ways  of  carnal 
Christians. 

FINALLY,  my  brethren,  rejoice  1 in  the 
Lord.  To  write  the  same  b things  to  you, 
to  me  indeed  is  not  grievous,  but  for  you  it  is 
safe. 


redeem  our  ruined  race,  and  had  in  the  covenant  of  redemption 
a stipulated  reward.  He  rises  in  the  same  nature  in  which  he 
died,  and  bears  with  him  to  heaven  the  trophies  of  his  victory. 
He  nas  a name  iriven  him  above  every  name,  and  receives  an 
accumulation  of  honours  from  heaven  and  earth,  and  from  the 
invisible  world.  But  here  our  curiosity  must  be  repressed. 
Let  us  join  with  all  the  intelligent  creation  in  ascribing  to  him 
glory — assuredly  believing,  that  there  is  no  jealousy  in  'he  di- 
vine Being;  but  whatever  praise  is  rendered  to  the  So,  re- 
dounds no  less  to  the  glory  of  the  Father  also  : and  however 
fearful  some  persons  may  appear  to  be,  of  paying  excessive 
honours  to  the  Son,  himself  hath  told  us,  that  “He  that  ho- 
noureth  not  the  Son,  honoureth  not  the  Father.”  (John  v.  23.) 

One  thing  may  particularly  merit  our  attention,  that  though 
it  is  the  same  person  who  thus  ascended,  that  had  previously 
descended,  it  was  with  a peculiar  accession  of  honour  and  fe- 
licity. Not,  indeed,  that  any  thing  could  be  added  to  his  hap- 
piness as  a divine  person;  but  he  had  taken  human  nature 
into  union  with  the  divine : that  nature  had  suffered  and  died  ; 
that  nature  is  therefore  exalted  to  the  highest  happiness,  as 
well  as  glory,  that  a created  nature  is  capable  of  enjoying. 
This  was  the  reward  of  suffering  love;  “ Wherefore  God  also 
hath  highly  exalted  him  !” 

Ver.  12 — 30.  The  Philippians  exhorted  to  “ work  out  their 
salvation ” with  diligence  and  care.  The  praise  of  Epaphro- 
ditus.— The  apostle  having  set  before  his  beloved  Philippians 
the  example  of  Jesus  Christ,  and  the  glory  to  which  lie  had 
been  advanced,  urges  upon  them  the  necessity  of  practical  re- 
ligion : “ Work  out  your  own  salvation  . . . . for  it  is  God  which 
worketh  in  you,”  &c.  M.  Claude  (an  eminent  French  Pro- 
testant divine)  treats  this  passage  with  great  judgment.  After 
a few  expository  remarks,  he  deduces  from  the  words  the  fol- 
lowing theological  propositions  : — 1.  God  by  his  Holy  Spirit 
illuminates  the  understandings  of  men  ; for  working  in  us  to 
will,  must  necessarily  be  by  illuminating  the  understanding. 
2.  That  operation  of  grace  which  illuminates  the  understand- 
ing is  practical,  and  not  barely  speculative,  but  descends  even 
to  the  heart.  St.  Paul  says,  God  works  in  us  to  do.  3.  The 
first  dispositions  to  co  "“version  are  effects  of  grace,  as  well  as 
conversion  itself : for  St.  Paul  not  only  says,  God  worketh  in 
us  to  do  ; but  he  adds,  he  worketh  in  us  to  will ; now  this  will 

Ver.  8.  Even  the  death  of  the  cross— That  is,  the  most  degrading,  excru- 
ciating, and  accursed,  of  all  the  forms  of  death. 

Ver.  9.  Given  him— Macknight,  “bestowed  on  him.” 

Ver.  10.  At  (Gr.  “ in”)  the  name  of  Jesus—  i.  e.  to  him,  as  the  Saviour  ot 
men  —every  knee  should  boiv—i.  e.  all  creatures  should  worship  him.  See 
Rev.  v.  13,  14  ; and  compare  Rom.  xiv.  11. 

Ver.  13.  Which  worketh—  Macknight,  “ Who  inwardly  worketh.” 

Vei.  15.  Ye  shine-  Margin,  “Shine  ye.”  So  Theophylact.  CompareMat. 

v.  14,  16.  But  Saurin  explains  this  in  reference  to  light-houses,  and  particular- 
ly the  famous  tower  of  Pharos,  in  which  lights  were  always  kept  burning,  as  a 
guide  to  manners. 


consists  in  dispositions  to  conversion.  4.  This  operation  of 
grace  does  not  consist  in  putting  us  in  a state  capable  of  con- 
verting ourselves,  as  the  admirers  of  sufficient  grace  say  ; but 
it  actually  converts  us  : for  the  apostle  says,  “ God  worketh  in 
us'to  will  and  to  do.”  5.  The  operation  of  this  grace  which, 
converts  us,  is  of  victorious  efficacy,  and  obtains  its  end  in 
spite  of  all  the  resistances  of  nature;  for  St.  Paul  says,  God 
effectually  worketh  in  us  to  will  and  to  do;”  which  mean*, 
that  when  he  displays  this  grace,  nothing  can  [effectually]  re- 
sist him.  6.  When  God  converts  us,  whatever  irresistibility 
there  is  in  his  grace,  he  displays  it,  nevertheless,  to  us  in  a 
way  which  neither  destroys  our  nature,  nor  offers  any  violence 
to  our  will;  for  St.  Paul  says,  “ God  . worketh  in  us  to  will 
that  is  to  say,  he  converts  us  by  inspiring  us  with  love  for  ins 
gospel  in  gentle  ways,  suited  to  the  faculties  of  our  souls. 

Dr.  Doddridge  says— “ The  original  (of  this  passage)  is  very 
emphatical,  as  Mr.  Howe  beautifully  observes;  for  it  asserts, 
on  the  one  hand,  that  God  is  actually  or  continually  operating, 
and,  on  the  other,  that  thus  to  work  in  the  heart  for  such 
noble  purposes,  is  the  prerogative  pf  God,  and  an  effect  worthy 
his  divine  attributes  and  perfections.”  President  Edwards 
says — “1  question  if  any  word  can  be  found  in  all  the  Greek 
language  more  expressive.”  When  it  is  added,  that  we  are  to 
work  out  our  salvation  “ with  fear  and  trembling,”  the  wonls 
imply  a great  degree  of  humility  and  reverence,  and  are  m this 
sense  applied  by  St.  Chrysostom  to  the  holy  angels,  as  is  ob- 
served by  Dr.  Hamm  on  d.  . , 

In  the  latter  part  of  this  chapter  St.  Paul  intimates  the  pro: 
bability  of  his  being  sacrificed  on  their  account,  and  his  blood 
being  poured  forth  as  a libation  or  drink-offering;  but  in  the 
contemplation  of  this  he  triumphed  in  the  true  spirit  of  mar- 

" Before  this  event,  however,  should  take  place,  he  hoped  not 
only  to  send  them  his  son  Timothy,  but  even  to  be  liberated, 
that  he  might  himself  visit  them.  Also  to  send  back  unto 
them  their  beloved  messenger  Epaphroditus,  of  whom  he 
speaks  in  the  most  affectionate  and  endearing  terms. 

Chap.  III.  Ver.  1—21.  St.  Paid  warns  the  Philippians 
against  false  teachers , and  exhorts  them  to  place  their  whole 
confidence  in  Christ.— The  apostle’s  first  caution  is  expressed 
in  very  strong  and  unceremonious  terms.  Dr.  Macknight 


Ver  17.  Offered  upon. — Margin,  “poured  forth  i.  o.  if  my  blood  should 
he  poured  forth  in  martyrdom.  [Parkhurst  well  remarks,  that  tlie  AposUo 
compares  the  faith  of  the  Philippians  to  the  sacrificial  victim,  and  Ins  own 
blood  shed  in  martyrdom  to  the  libation— i.  e.  the  wine  poured  out,  on  occa- 
sion of  the  sacrifice.!— Bagster.  , 

Ver.  19.  Your  state— i.  e.  the  state  of  the  church  and  of  the  cause-, 

Ver.  25.  Messenger—  Gr.  “ apostle.”  The  pastors  were  the 
sengers,  or  angels  of  the  churches  : St.  Paul  and  the  eleven  an  ere  apostles  ol 

JeCRAphril!:  Ver.  1.  To  write  the  same  things.— To  repeat  what  he  hail 
said  in  the  preceding  chapter,  verses  17,  18.  ^ ^ 


Paine  teachers  to  be  avoided.  PHILIPPI  ANS. — CHAP.  III.  Paul's  humbleness  of  mind. 


2 Beware  of c dogs,  beware  of'd  evil  workers, 
beware  of  the  e concision. 

3 For  we  f are  the  circumcision,  which  wor- 
ship God  in  the  spirit,  and  rejoice  in  Christ 
Jesus,  and  have  no  confidence  in  the  flesh.- 

4 Though  I might  also  have  confidence  in 
the  flesh.  If  any  other  man  thinketh  that  he 
hath  whereof  he  might  trust  in  the  flesh,  I 
more : 

5 Circumcised  the  eighth  day,  of  the  stock 
of  Israel,  of  the  tribe  of  Benjamin,  a Hebrew 
of  the  Hebrews;  as  touching  the  law,  a 
e Pharisee ; 

6 Concerning  h zeal,  persecuting  the  church  ; 
touching  the  righteousness  which  is  in  the 
law,  i blameless. 

7 But  what  things  were  gain  to  me,  those  I 
counted  loss  ) for  Christ. 

8 Yea  doubtless,  and  I count  all  things  but 
loss  for  k the  excellency  of  the  knowledge  of 
Christ  Jesus  my  Lord : for  whom  l have 
i suffered  the  loss  of  all  things,  and  do  count 
them  but  dung,  that  I may  win  Christ, 

9 And  be  found  in  him,  not  having  mine  own 
ro  righteousness,  which  is  of  the  law,  but  that 
which  is  through  the  faith  of  Christ,  the  right- 
eousness " which  is  of  God  by  faith  : 

10  That  I may  know  him,  and  the  power  of 
his  resurrection,  and  the  ° fellowship  of  his 
sufferings,  being  made  conformable  unto  his 
death  ; 

11  If  by  any  means  I might  r attain  unto  the 
resurrection  of  the  dead. 


A.M.  clr. 

4066. 

A.  D.  cir. 
62. 


c Is. 56. 10, 
11. 

Re.22.15. 
d Pa.  119. 

115. 

e Go. 5.1.. 3. 
f Ro.2.28, 
29. 

e Ac.23.6. 
h Ac. 223, 4. 
Ga.  1.13, 
14. 

i Lit.  1.6. 

J Mat.  13.44 
lc  Is.53.II. 
Jc.  9. 23,24 
Jn.17.3. 

1 Co.  2. 2. 

1 2Co.lI. 

25,27.  . 

m Ro.l  0.3,5 
n Ro.l.  17. 

3.21,22. 
o 1 Pe.4.13. 
p Ac. 26.7. 


q He.  12  23. 
r Pb.45.10. 

He.  6.1. 
s 1 Co.  9.24. 

He.  12.1. 
t He.  3.1. 
u 1 Co.2.6. 
v Ga.5.10. 
w Ga.6. 16. 
x 1 Tli.  1.6. 
y 1 Pe.5.3. 
i Ga.  1.7. 
6.12. 

a 2Co.ll.15 
2 Pe.2. 1. 
b 1 Ti.6.5. 
c Ho.4.7 
d Ep.2.6,19 
e He.9.23. 
f 1 Co.  15. 


I Jlld-Z. 

g Ep.1.19. 
h 1 Co.  15. 
26,27. 


12  Not  as  though  I had  already  attained, 
either  were  already  i perfect : but  I follow  af- 
ter, if  that  I may  apprehend  that  for  which 
also  I am  apprehended  of  Christ  Jesus. 

13  Brethren,  I count  not  myself  to  have  ap- 
prehended: but  this  one  thing  J do,  forgetting 
r those  things  which  are  behind,  and  reaching 
forth  unto  those  things  which  are  before, 

14  I press  • toward  the  mark  for  the  prize  of 
the  high  ‘ calling  of  God  in  Christ  Jesus. 

15  Let  us  therefore,  as  many  as  be  u perfect, 
be  thus  v minded:  and  if  in  any  thing  ye  be 
otherwise  minded,  God  shall  reveal  even  this 
unto  you. 

16  Nevertheless,  whereto  we  have  already 
attained,  let  us  walk  by  the  same  w rule,  let 
us  mind  the  same  thing. 

17  Brethren,  be  followers  ’together  of  me, 
and  mark  them  which  walk  so  as  ye  have  us 
r for  an  ensample. 

18  (For  many  walk,  of  whom  I have  told  you 
often,  and  now  tell  you  even  weeping,  that 
they  are  the  enemies  2 of  the  cross  of  Christ: 

19  Whose  a end  is  destruction,  whose  b God 
is  their  belly,  and  whose  c glory  is  in  their 
shame,  who  mind  earthly  things.) 

20  For  our  d conversation  is  in  heaven  ; from 
whence  also  we  look  • for  the  Saviour,  the 
Lord  Jesus  Christ: 

21  Who  shall  change  f our  vile  body,  that  it 
may  be  fashioned  like  unto  his  glorious  body 
according  to  the  working  e whereby  he  is  able 
even  h to  subdue  all  things  unto  himself. 


observes — “ The  apostle  calls  the  bigots  among  the  unbeliev- 
.ng  Jews,  dogs,  because  they  barked  against  the  doctrines  of 
the  gospel  ana  its  faithful  teachers,  and  were  ready  to  devour 
all  who  opposed  tiieir  errors.  Our  Lord  used  the  word  dogs  in 
the  same  sense,  when  he  commanded  not  to  give  that  which 
is  holy  unto  the  dogs.  (Matt.  vii.  6.)  Perhaps  the  unbelieving 
Jews  are  called  dogs,  likewise,  to  signify  that,  in  the  sight  of 
God,  they  were  now  become  as  abominable  for  crucifying 
Christ,  and  persecuting  his  apostles,  as  the  idolatrous  heathens 
were  in  the  eyes  of  the  Jews,  who,  to  express  their  abhorrence 
of  them,  called  them  dogs."  The  same  persons  are  evidently 
intended  by  “ evil  workers,”  and  “ the  concision,”  or  “ the  ex- 
cision,” as  the  commentator  just  named  renders  it ; a word 
formed  by  St.  Paul,  to  designate  those  who  contended  for  cir- 
cumcision as  necessary  to  salvation  ; in  opposition  to  whom, 
the  apostle  describes  himself  and  brethren  as  “ the  true  cir- 
cumcision;”  those  who  looked  to  the  spiritual  intent  and  de- 
sign of  that  ordinance — “ who  worshipped  God  in  the  spirit;” 
that  is,  spiritually  and  evangelically,  and  “put  no  confidence 
in  the  flesh,”  nor  in  any  fleshly  ordinances,  farther  than  the 
word  of  God  requires  and  justifies  them  in  so  doing  : not  but, 
as  he  says,  if  such  a confidence  were  warrantable,  no  man 
could  have  a greater  right  to  boast  in  external  privileges  and 
advantages  than  himself,  being  “a  Hebrew  of  the  Hebrews,” 
&c.  as  he  subjoins. 

But  what  things  soever  he  had  formerly  accounted  gain, 
and  valued  himself  upon,  those  he  now  “counted  loss  for 
Christ,”  and  in  deference  to  his  gospel  and  his  cause.  “Yea, 
doubtless,"  adds  he,  bursting  into  a rapture  of  holy  triumph  — 
“ Yea,  doubtless,  and  I count  all  things  (but)  loss,  for  the  ex- 
cellency of  the  knowledge  of  Christ  Jesus  my  Lord,  for  whom 
I have  suffered  the  loss  of  all  things  namely,  fortune,  cha- 
racter, and  fame — ease,  comfort,  and  (that  in  which  above  all 
things  I gloried)  my  own  self-righteousness;  “ and  do  still 
count  them  all  (but)  dung,  that  I may  win  Christ,  and  be 
found  (interested)  in  him  ; not  having  my  own  righteousness, 
which  is  of  the  law;  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith  ;” — that 


righteousness  which  God  imputes  to  penitent  sinners  believing 
in  his  Son.  (See  exposition,  Rom.  iii.  20—31.) 

The  apostle  adds—"  That  I may  know  him,  and  the  power 
of  his  resurrection,”  &c.  as  if  lie  had  said,  That  I may  have  an 
experimental  acquaintance  with  his  love— feel  the  attractive 
power  of  his  resurrection,  drawing  up  my  heart  and  affections 
to  heaven  and  heavenly  things  obtain  a fellowship  in  his 
sufferings  and  death;  if  by  any  means  I might  attain  to  the 
resurrection  from  the  dead — mearung  the  first  resurrection,  or 
the  resurrection  of  the  just.  St.i’aul  then  returns  to  his  fa- 
vourite metaphor,  comparing  the  course  of  a Christian  life  to 
the  Olympic  races— “ Not  as  though  I had  already  attained  the 
prize,  or  completed  my  course,  (see  1 Cor.  ix.  24 — 26;)  but  I 
follow  after  (it,)  if  that  I may  [but]  apprehend  that,  for  which 
also  I am  apprehended  of  Christ  Jesus.”  To  apprehend,  is 
literally  to  lay  hold  of;  Christ  had  laid  hold  of  the  apostle,  to 
introduce  and  to  help  him  onward  in  the  course,  and  his  own 
anxiety  was,  that  he  also  might  reach  the  goal.  For  this  pur- 
pose, forgetting  the  things  that  were  behind,  namely  the  at- 
tainments he  had  already  made,  he  was  still  eagerly  reaching 
forward,  still  pressing  toward  the  goal,  eager  to  “ lay  hold  on 
eternal  life,”  which  is  “ the  prize  of  (our)  high  calling  of  God 
in  Christ  Jesus.” 

“Let,  therefore,  as  many  as  be  perfect”— that  is,  all  who 
have  attained  to  any  proficiency  in  the  Christian  life,  “ be  thus 
minded” — thus  earnest  in  persevering,  thus  eager  to  gain  the 
prize. — “Nevertheless,  (or  however,)  whereto  we  have  already 
attained,  let  us  walk  by  the  same  rule,  (mark,  or  line,)  till  we 
complete  our  race,  and  seize  the  prize  of  immortality,  the  re- 
surrection of  the  dead.” 

Before  we  close  this  chapter,  there  is  one  thing  on  which 
we  beg  leave  to  remark,  that  many  Christians  lose  time,  by 
stopping  to  survey  the  ground  they  have  passed,  instead  of 
eagerly  reaching  forward  to  the  end  ; we  mean,  (without  a 
figure,)  they  trust  too  much  to  past  experiences,  instead  of 
keeping  the  eye  steadily  looking  unto  Jesus,  the  author  and 
finisher  of  their  faith,  (Heb.  xii.  2.)  There  is  also  another  point 
of  view  in  which  this  expression  may  be  understood  and  im- 


Ver.  2.  Beware  of  dogs. — L' Enfant  states,  that  the  Romans  used  to  chain 
their  dogs  at  their  house-doors,  and  write  over  a caution  to  strangers  to  be- 
ware of  them  ; to  which  he  thinks  the  apostle  here  alludes. Of  the  con- 

cision. Mack  night . “excision;”  a term  framed  and  used  satirically  for  the 
bigoted  advocates  of  circumcision. 

Ver.  5.  A Hebrew  of  the  Hebrews.— See  Rom.  xi.  1. 

Ver.  T.  I counted  loss — i.  e.  “ I threw  them  away,  as  mariners  (often)  do 
their  goods,  lest  they  should  endanger  their  lives.  See  Acts  xxvii.  21.” — Dodd- 
ridge. 

, yer.  2.  The  loss  of  all  things. — Doddridge  thinks  it  not  improbable  (we 
tiunk  it  almost  certain)  that  Paul  had  been  laid,  by  his  unbelieving  brethren, 
nuder  the  great  excommunication,  which  forfeited  all  his  property. 

Ver.  10.  The  power  of  his  resurrection.— See  Rom.  vi.  4,  5.  2 Co.  i. 
5 — 7,  &c. 

Ver.  11.  Resurrection  of  the  dead.— Mack-night,  "from  the  dead;”  i.  e. 
the  first  resurrection,  which  is  of  believers  only  ; l Co.  xv  23  1 Thess.  iv.  16. 

Ver.  12.  Already  perfect—  Some  think  this  may  refer  to  the  initiated  in  the 
neathen  mysteries  who  were  so  culled  ; others,  with  more  probability,  refer 
t to  the  public  games  here  alluded  to.  Those  who  obtained  a prize  were  said 

1312 


thereby  to  be  made  perfect ; that  is,  to  have  gained  their  object. — Apprc 
hended  of  Jesus  Christ. — Some  think  this  may  refer  to  those  who  were  ta- 
ken by  the  hand,  and  introduced  to  the  games  by  persons  of  repute  and 
credit. 

Ver.  13.  Forgetting  those  things  which  are  behind.—' This  is  commonly 
understood  as  referring  to  the  ground  passed  over  in  the  course  ; but  Hammond 
quotes  from  Horace  a striking  passage,  which,  speaking  of  a competitor  in  the 
chariot  races,  says—”  He  presses  to  overtake  those  horses  which  am  before 

his,  but  contemns  and  looks  not  back  after  any  that  he  has  left  behind.” 

And  reaching  forth— Mack-night,  “ Exceedingly  stretching  myself  forward.” 

Ver,  14.  I press  tmoard—Macknight,  ”1  follow  along" the  mark — i.  e. 

the  white  line  chalked  out  to  guide  their  course. 

Ver.  19.  Whose  God  is  their  belly — Or  '“the  belly;”  for  the  pronoun  is  un- 
necessary. These  were  evidently  gluttons  and  drunkards,  and  gloried  in  their 
vices,  of  which  they  ought  to  he  ashamed. 

Ver.  20.  Our  conversation,  Sec— Doddridge,  “ We  converse  as  citizens  oi 
heaven.” 

Ver.  21.  Who  shall  change  our  vile  body.— Literally,  “ Who  shall  transform 
tho  body  of  our  humiliation.”— Doddridge. 


General  exhortations.  PHILIPPIANS. — CHAP.  IV.  Philippians ’ liberality  commended. 


CHAPTER  IV. 

I From  particular  admorvtions  4 he  proceefleth  to  general  exhortations,  10  showing 
how  lie  rejoiced  ut  their  lilierulity  towards  him  lying  in  prison,  not  so  much  lor  tlw 
supply  of  his  own  wmiis,  as  t'oi  tlie  grace  of  God  in  them.  19  And  so  he  concludeth 
with  prayer  and  adulations. 

THEREFORE,  my  brethren  dearly  beloved 
and  longed  for,  my  joy  and  crown,  so 
stand  fast  in  the  Lord,  my  dearly  beloved. 

2 I beseech  Euodias,  and  beseech  Syntyche, 
that  they  be  of  the  same  mind  in  the  Lord. 

3 And  I entreat  thee  also,  true  yoke-fellow, 
help  those  women  which  laboured  with  me  in 
the  gospel,  with  Clement  also,  and  with  other 
my  fellow-labourers,  whose  names  are  in  the 
book  of  life. 

4 Rejoice  11  in  the  Lord  alway:  and  again  I 
say,  Rejoice. 

5 Let  your  moderation  bbe  known  unto  all 
men.  The  Lord  c is  at  hand. 

6 Be  careful  d for  nothing;  but  in  every  thing 
by  prayer  and  supplication  with  thanksgiving 
let  your  requests  be  made  known  unto  God. 

7 And  the  peace  e of  God,  which  passeth  all 
understanding,  shall  keep  your  hearts  and 
minds  through  Christ  Jesus. 

8 Finally,  brethren,  whatsoever  things  are 
ftrue,  whatsoever  things  are  e h honest,  what- 
soever things  are  'just,  whatsoever  things  are 
ipure,  whatsoever  things  are  k lovely,  whatso- 
ever things  are  of  good  i report;  if  there  be 
any  m virtue,  and  if  there  be  any  n praise,  think 
on  these  things. 

9 Those  things,  which  ye  have  both  learned, 
and  received,  and  heard,  and  seen  in  me,  do : 
and  the  God  0 of  peace  shall  be  with  you. 

10  But  I rejoiced  in  the  Lord  greatly,  that 
now  at  the  last  your  care  of  me  p hath  flou- 
rished again  ; wherein  ye  were  also  careful, 
but  ye  lacked  opportunity. 


A.  M.  cir. 
4066. 

A.  D.  cir. 
6*2. 


a c.3.1. 

b 1 Co.9.25. 

c Re. 22.7, 
20. 

d Mat.6.25. 
1 Pe.5.7. 

e Is.26.3. 

Jn  14.27. 

f Ep.4.25. 

g or.  vene- 
rable. 

h 2 Co.  8. 21. 

i De.16.20. 
Is.26.7. 


Ja.3.17 
1 Jo.  3.3. 


k l Co.c.13. 


1 Col. 4 5. 
He.11.2. 


m 2 Pe.  1.3,4 


n Ro.13.3. 


p or,  is  re- 
vived. 

q 2 Co.6.7. 


t 2 Co.11.8, 
9. 


u or.  have 
received. 

v He. 13. 16. 

wPs.23.h 


x Ep.3.16. 
y Ro.16.27. 


11  Not  that  I speak  in  respect  of  want:  for  I 
have  learned,  in  whatsoever  state  1 am,  there- 
with to  be  r content. 

12  I know  both  how  to  be  abased,  and  1 
know  how  to  abound:  every  where  and  in  all 
things  I am  instructed  both  to  be  full  and  to 
be  hungry,  both  to  abound  and  to  suffer  need. 

13  I can  do  all  things  through  8 Christ  which 
strengtheneth  me. 

14  Notwithstanding  ye  have  well  done,  that 
ye  did  communicate  with  my  affliction. 

15  Now,  ye  Philippians,  know  also,  that  in 
the  beginning  of  the  gospel,  w hen  I departed 
from  Macedonia,  no  1 church  communicated 
with  me  as  concerning  giving  and  receiving, 
but  ye  only. 

16  For  even  in  Thessalonica  ye  sent  once 
and  again  unto  my  necessity. 

17  Not  because  I desire  a gift:  but  I desire 
fruit  that  may  abound  to  your  account. 

18  But  UI  have  all,  and  abound:  I am  full, 
having  received  of  Epaphroditus  the  things 
which  were  sent  from  you,  an  odour  of  a sweet 
smell,  a sacrifice  v acceptable,  well  pleasing 
to  God. 

19  But  my  God  shall  supply  w all  your  need 
according  to  his  riches  x in  glory  by  Christ 
Jesus. 

20  Now  y unto  God  and  our  Father  be  glory 
for  ever  and  ever.  Amen. 

21  Salute  every  saint  in  Christ  Jesus.  The 
brethren  which  are  with  me  greet  you. 

22  All  the  saints  salute  you,  chiefly  they  that 
are  of  Cesar’s  household. 

23  The  grace  of  our  Lord  Jesus  Christ  be 
with  you  all.  Amen. 

Tf  It  was  written  to  the  Philippians  from 
Rome  by  Epaphroditus.  * 


Droved.  The  racers  never  stopped  to  look  back  after  their 
competitors,  whom  they  had  distanced  and  left  behind:  so 
Christians,  when  they  appear  to  have  gained  an  advance,  and 
got  before  their  brethren,  should  not  employ  themselves  in  de- 
preciating their  slow  advances,  or  in  commending  their  own 
superior  progress ; but  each  should  still  keep  pressing  on, 
while  there  is  but  one  before  them. 

Chap.  IV.  Ver.  1 — 23.  General  exhortations  to  perseve- 
rance— the  apostle’s  thankfulness  for  the  liberality  of  the 
Philippians,  and  to  God  on  their  behalf. — The  first  verse  of 
this  chapter  contains  a general  inference  from  the  preceding  : 
— “ Therefore,  my  brethren  dearly  beloved  and  longed  for,” 
seeing  that  such  a hope  of  a glorious  resurrection,  and  of  ever- 
lasting life,  is  set  before  us,  “ Dearly  beloved,  my  joy  and 
crown,  so  stand  fast  in  the  Lord” — and  be  not  shaken  in  the 
firmness  of  your  principles,  nor  impeded  in  the  ardour  of  your 
pursuit  of  heaven  and  endless  glory.  The  apostle  next  names 
certain  individuals,  to  whom  he  had  been  personally  known, 
and  from  whom  he  had  received  assistance  in  the  prosecution 
of  his  ministry ; and  then  combining  what  he  had  to  say  to 
all,  in  one  general  address,  exhorts  them  to  “ rejoice  in  the 
Lord” — to  moderate  their  pursuits  respecting  the  present  life 
— to  submit  all  their  desires  to  the  divine  will — to  cast  all  their 

Chap.  IV.  Ver.  2.  I beseech  Euodias , and  beseech  Syntyche , that  they  be 
of  the  same  mind. — These  appear  to  have  been  two  Christian  females  (per- 
haps deaconesses)  who  seem  to  have  had  some  difference  between  them,  and 
whom  Paul  wished  by  all  means  to  reconcile. 

Ver.  3.  True  yoke-fellow  .—Doddridge,  “ Associate.”  We  apply  the  term 
exclusively  to  the  conjugal  relation  ; but  Paul,  we  are  to  recollect,  was  not 
married,  and  the  wore!  is  masculine. With  Clement  also—  The  same  Cle- 

ment. probably,  whose  Epistle  to  the  Romans  we  have  referred  to  in  the  se- 
cond chapter  of  this  Epistle. Whose  names  are  in  the  book  of  life.— It  is 

hardly  to  be  supposed  that  Paul  meant  to  reveal  the  decree  of  God  respecting 
these  individuals  by  name  ; Doddridge  therefore  softens  the  expression  : 
“ Whose  names  (as  I have  reason  in  eharity  to  hope)  are  written,”  &c.  See 
Mat.  iii.  16.  Rev  iii.  5.  But  And.  Fuller  gives  a somewhat  different  expla- 
nation in  h;s  discourses  on  the  Apocalypse.  “ The  blessed  God  (says  he)  is 
represented  as  keeping  a register  of  his  servants,  not  as  elect,  or  as  redeemed, 
or  as  called,  but  as  his  professedfoltoivers . When  any  turn  back,  their  names 
are  blotted  out.  Hence,  at  the  last  judgment,  it  is  made  the  rule  of  condem- 
nation : Whosoever  was  not  found  written  in  the  book  of  life  was  cast  into 
the  lake  of  fire.’  (Rev.  xx.  15.)  Some  were  never  there,  never  having  pro- 
fessed to  be  the  followers  of  Jesus  ; while  others,  who  had  been  there,  were 
blotted  out : in  either  case,  their  names  would  not  be  found  there.  Hence  also 
(chap.  xxi.  27)  it  is  the  rule  of  admission  into  the  New  Jerusalem.” 

Ver.  5.  The  Lord  is  at  hand. — See  2Thess.  ii.  2. 

Ver.  6.  Be  careful— Doddridge,  “ anxious”— for  nothing. 

Ver.  7.  The  pt,ace  of  God— Is  that  of  which  he  alone  is  the  author,  and 
which  he  alone  can  give.  John  xiv.  27. 

V<.,.  3 Honest— Doddridge  and  Macknight , “ venerable/’  or  “grave.” 
The  true  idea  seem9  to  be  as  expressed  by  Lardner : “Without  levity  in 
word,  action,  habit,  and  behaviour;”  which  (levity)  often  renders  persona  de- 
spicable. 

Ver  1 Hath  flourished  again.—  ' In  this  figurative  expression  (says  Mack- 
165 


cares,  by  prayer,  upon  the  Lord,  and  to  devote  themselves  to 
the  practise  of  every  moral  virtue  and  Christian  duty.  “ What- 
soever things  are  true  and  just,  grave  and  respectable,  pure 
and  lovely,  or  of  good  report  among  mankind — If  (says  he) 
“ there  be  any  virtue”  in  them— any  praise  resulting  from  them 
— “ think  of  these  things” — meditate  on  their  nature  and  ex- 
cellency, and  reduce  them  into  practice. 

St.  Paul  then  delicately  introduces  an  acknowledgment  of 
his  own  personal  obligations  to  them,  at  the  same  time  stating 
his  independence  of  tne  world — having  “ learned,  in  whatso- 
ever state”  he  might  be  placed,  “ therewith  to  be  content”  and 
thankful.  He  knew  how  to  bear  abasement,  and  to  enjoy 
abundance:  in  short,  he  could  “do  all  things  through  Christ 
strengthening”  him.  Notwithstanding  which,  he  gratefully 
acknowledges  their  kindness,  and  assures  them  that  Goa 
would  richly  reward  them,  by  supplying  all  their  need,  “ac- 
cording to  his  riches  in  glory  by  Christ  Jesus.” 

We  conclude  with  noticing  the  happy  consequences  of  being 
able  to  commit  all  our  concerns  to  God,  both  temporal  and 
spiritual,  which  is,  a “ peace  which  passeth  all  understanding,” 
and  is  able  to  keep  the  heart  from  all  anxiety  and  alarm.  It 
is  “ the  peace  of  God — the  God  of  peace  :”  and  “ if  he  give 
peace,  who  can  make  trouble?”  (Job  xxxiv.  29.) 

night)  the  apostle  likened  the  Philippians’  care  of  him  to  a plant,  which 
withers  and  die9  in  winter,  but  groweth  again  in  the  following  year ; or  to 
trees,  which,  after  their  leaves  drop  in  autumn,  put  them  forth  again  next 
spring.  Lest,  however,  the  Philippians  might  think  this  expression  insinuated 
a complaint  that  they  had  been  negligent  latterly,  the  apostle  immediately 
added,  that  they  had  always  been  careful  to  supply  his  wants,  but  had  not  had 
an  opportunity  till  now.” 

Ver.  12.  I am  instructed.—  The  word  commonly  used  for  those  who  were 
initiated  into  the  ancient  mysteries , and  perhaps  intimating  that  these  prac- 
tical instructions  are  the  best  initiation  into  the  Christian  mysteries,  as  they 
teach  both  humility  and  gratitude. 

Ver.  13.  I can  do.— Macknight,  “ I am  able  to  bear.”  Doddridge,  “ I am 
sufficient  for”— all  things. 

Ver.  15.  When  I departed  from  Macedonia— Doddridge,  “ was  departing.” 
He  must  have  received  these  sums  before  he  left  Macedonia,  and  the  last,  per- 
haps, just  as  he  was  departing;  about  twelve  years  before  this  Epistle  was 
written. 

Ver.  16.  Even  in  Thessalonica. — A famous  city  in  Macedonia.  Sec  Acts 
xvii.  1.  &c. 

Ver.  22.  Cesar's  household— [ The  cruel,  worthless,  and  diabolic  Nero,  was 
at  this  time  emperor  of  Rome  ; but  it  is  not  improbable  that  the  emperess  Pop- 
pea  was  favourably  inclined  to  Christianity,  as  Josephus  relates  that  "she 
was  a worshipper  of  the  true  God."  Jerome  states,  (in  Philem.)  that  St. 
Paul  had  converted  many  in  Cesar’s  family  ; for  “ being  by  the  emperor  cast 
into  prison,  he  became  more  known  to  his  family,  and  turned  the  house  of 
Christ’s  persecutor  into  a church.]—  Bagster. 

The  subscription  of  this  Epistle  “ from  Rome,  by  Epaphroditus.”  seems  cor 
reel.  Compare  chap.  iii.  25.  We  have  before  mentioned  that  none  of  these 
are  of  any  divine  authority,  being  added  by  some  transcriber,  and  chiefly  upon 
conjecture.  Faley  particularly  rejects  those  appended  to  the  first  Epistle  to 
the  Corinthians,  the  Galatians,  the  first  to  tho  Thessalonians,  &c. 

313 


PHE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  COLOSSIAJNS. 


I Colosse  was  a large  and  populous  city  of  Phrygia  Pacatiana,  in  Asia  Mi- 
cor,  seated  on  an  eminence  to  the  south  of  the  river  Meander,  near  to  the 
pluiv,  says  Herodotus,  (I.  vii.  c.  30.)  where  the  river  Lycus  enters  the  earth, 
which  course  it  continues  for  five  furlongs,  before  it  emerges  and  falls  into  the 
Meander.  It  was  situated,  according  to  ancient  authorities,  between  Luodicea 
und  Hierapolis,  nearly  equi-distunt  from  each;  all  which  cities,  according  to 
iusebius , were  destroyed  by  an  earthquake,  in  the  tenth  year  of  the  emperor 
Nero,  und  about  a year  after  the  writing  of  this  Epistle.  Colosse,  however, 
doubtless  rose  again,  like  her  sister  cities,  from  her  ruins ; and  Constantine 
Porphy rogenn et us  states  that  it.  was  called  in  Ins  time  Chonce.  Colosse  is 
supposed  to  have  occupied  a site  now  covered  with  ruins,  near  the  village  of 
Konous,  or  Khonas,  about  three  hours  from  Luodicea,  but  on  the  other  side 


of  the  river  which  is  supposed  to  be  the  Lycus,  and  about  twenty  miles  N.  W 
of  Degnizlu.  By  whom,  or  ut  what  time,  the  church  ut  Colosse  was  founded 
is  wholly  uncertain;  but  it  would  appear  from  the  Apostle’s  declaration,  ch» 
ii.  1,  that  he  was  not  the  honoured  instrument.  It  appears  from  the  tenor  of 
this  Epistle  to  have  been,  upon  the  whole,  in  a very  nourishing  state  ; but 
some  difficulties  having  arisen  among  them,  they  sent  Epaphras  to  Koine, 
where  the  Apostle  was  now  imprisoned,  (eh.  iv.  3,)  to  acquaint  him  with  die 
state  of  their  affairs.  This  was  the  immediate  occasion  of  flu;  Epistle  , to 
which  we  may  add  the  letter  sent  him  by  the  Laodiceans,  (ch  iv.  16 .)  concern- 
ing certain  false  teachers.  This  Epistle  appears  to  have  been  written  about  the 
same  time  with  that  to  the  Philippians,  (compare  chap.  i.  1.  with  Phi.  ii.  19, > 
that  is,  towards  the  end  of  A.  D.  62,  and  in  the  ninth  of  the  emperor  Nero.  J— li. 


CHAPTER  I. 

1 After  salutation  he  thanketh  God  for  their  faith,  7 confirmed!  the  doctrine  of  Epa- 
phras, 9 pruyeth  further  for  their  increase  in  grace,  I -I  describeth  the  true  Christ, 
21  encouragedi  diem  to  receive  Jesus  Christ,  ana  commendelh  his  own  ministry. 

PAUL,  “an  apostle  of  Jesus  Christ  by  the 
will  of  God,  and  Timotheus  our  brother, 

2 To  the  saints  b and  faithful  brethren  in 
Christ  which  are  at  Colosse  : c Grace  be  unto 
you,  and  peace,  from  God  our  Father  and  the 
Lord  Jesus  Christ. 

3 We  d give  thanks  to  God  and  the  Father  of 
our  Lord  Jesus  Christ,  praying  always  for  you, 
4 Since  we  heard  of  your  faith  in  Christ  Je- 
sus, and  of  the  love  which  ye  have  to  all  the 
saints, 

5  For  the  hope  which  is  laid  up  ' for  you  in 
heaven,  whereof  ye  heard  before  in  the  word 
of  the  truth  of  the  gospel ; 

6  Which  is  come  unto  you,  as  it  is  in  all ' the 
world ; and  bringeth  ° forth  fruit,  as  it  doth 
also  in  you,  since  the  day  ye  heard  h of  it,  and 
knew  the  i grace  of  God  in  i truth  : 

7  As  ye  also  learned  of k Epaphras  our  dear 
fellow-servant,  who  is  for  yon  a faithful  minis- 
ter of  Christ;  v 

• 


A.  M.  cir. 
40G6. 

A.  D.  cir. 
62. 


a Ep.1,1. 
b Ps.  16.3. 
c Ga.1.3. 
d Ep.1.15, 


e 2 Ti.4.8. 

1 Pe.1.4. 
f ver.23. 


; Jn.15.I6. 
i Ro.  10. 17. 
i TilAll, 
12. 

J Jn.4.23. 
k Phil.23. 


I Ro.  15.30. 
m Ro.12.2. 
Ep. 5. 10, 
17. 

n Ps.  119.99. 
o 1 J n.5.20. 
p Phi.  1.27. 
q 1 Th  4.1 
r Jn.  15.8, 16 
s 2 Pe.3.18. 
t Is. 45.24. 
u Ja.1.4. 
v Ro.5.3. 
w Re.22. 14. 
x Ac. 20.32. 
y l Pe.2.9. 
z the  Son  of 
his  love. 
a Ep.1.7. 
b He.1.3. 


8 Who  also  declared  unto  us  your  love  > in 
the  Spirit. 

9 For  this  cause  we  also,  since  the  day  we 
heard  it,  do  not  cease  to  pray  for  you,  and  to 
desire  that  ye  might  be  filled  with  the  know- 
ledge of  his  m will  in  all  "wisdom  and  spiritual 
° understanding ; 

10  That  ye  might  walk  p worthy  of  the  Lord 
unto  all  i pleasing,  r being  fruitful  in  every 
good  work,  and  increasing  • in  the  knowledge 
of  God  ; 

11  Strengthened  « with  all  might,  according 
to  his  glorious  power,  unto  all  u patience  and 
long-suffering  with  ’ joyfulness  ; 

12  Giving  thanks  unto  the  Father,  which  hath 
made  us  meet  w to  be  partakers  of  the  inherit- 
ance x of  the  saints  in  light : 

13  Who  hath  delivered  us  from  the  power  of 
y darkness,  and  hath  translated  us  into  the 
kingdom  of  2 his  dear  Son  : 

14  In  a whom  we  have  redemption  through 
his  blood,  even  the  forgiveness  of  sins : 

15  Who  is  the  image  b of  the  invisible  God, 
the  first-born  of  every  creature  : 


Chap.  I.  Ver.  1 — 14.  Paul’s  apostolical  benediction  to  the  Co- 
lossians — his  prayers  and  thanksgivings  on  their  behalf. — 
Colosse  was  a populous  city  of  Phrygia,  in  Asia  Minor,  not  far 
from  Lnodicea.  Drs.  Lardner  and  Macknight,  Bishop  Tom- 
line, and  others,  are  of  opinion,  that  St.  Paul  preached  the 
gospel  in  this  city,  as  he  passed  twice  through  Phrygia,  wherein 
it  lay  : others  think  it  more  probable,  that  some  of  the  Colos- 
sians  might  have  heard  him  in  his  tour  through  the  neighbour- 
ing parts,  and  been  converted  by  his  ministry,  though  un- 
known to  him ; and  that  they  carried  the  first  tidings  of  sal- 
vation to  that  city,  which  (as  is  inferred  from  chap.  ii.  1)  he  had 
not  yet  visited.  Epaphras,  their  minister,  whom  Paul  calls  his 
fellow-labourer,  and  a faithful  minister  of  Christ,  might  be  one 
of  those:  however  that  were,  he  appears  to  have  been  an  ac- 
tive agent  in  forming  and  arranging  their  church,  probably  in 
communication  with,  and  under  the  direction  r.f,  the  apostle. 

The  occasion  of  this  epistle  seems  to  have  been  the  attempt 
of  certain  Judaizing  teachers,  to  introduce  some  new  and  crude 
opinions,  relative  to  the  worshipping  of  angels,  by  which  Christ 
was  probably  degraded  and  confounded  with  them,  who  was 
indeed  their  head  and  Lord,  as  the  apostle  here  shows. 

These  epistles  were  evidently  written  du’ing  Paul’s  first  im- 
prisonment in  Rome,  as  may  be  seen  by  comparing  Ephes. 
iii.  1,  with  Coloss.  i.  24 ; in  both  which  he  speaks  of  himself  as 
a prisoner  on  their  behalf,  suffering  for  his  attachment  to  the 
Gentiles,  as  we  have  already  remarked  in  a note  upon  the  for- 
mer text.  The  many  coincidences  between  them,  both  of 
matter  and  phrase,  are  very  rationally  accounted  for  by  Dr. 
Paley,  on  the  supposition  of  their  being  written  at  the  same 
time,  or  very  nearly  so. 


Chap.  I.  Ver.  2.  Saints.— [The  term  saint,  properly  denotes  a holy  verson, 
separated  from  sin,  and  consecrated  to  God,  probably  from  agos,  a thing  sa- 
cred, purity ; and  such  the  gospel  requires  every  man  to  be,  and  such  every 
tnie  believer  is.  To  restrict  it  here  to  those  who  adhered  to  the  purity  of  the 
Christian  faith  in  opposition  to  the  Judaizing  Christians,  greatly  impoverishes 
and  debases  t he  sense,  as  Doddridge  well  remarks.] — Bagsrer. 

Ver.  3.  God  and  the  Father. — Doddridge  and  Macknight,  "The  God  and 
Father.” 

Since  we  heard  of  your  faith. — It  by  no  means  follows  from  this, 
that  Paul  knew  of  their  conversion  by  hearsay  only  : it  is  very  consistent  with 
this  to  suppose,  that  Paul  might  have  preached  to  them,  in  the  first  instance, 
though  ms  stay  was  too  shoit  to  see  much  of  the  fruit  of  his  labour,  but  after 
whicli  lie  would  very  naturally  inquire  of  Epaphras,  their  stated  minister. 
Ver.  7. 

Vcir'  a>i  tfY'  icorld—\.  e.  the  Roman  empire,  which  then  comprehended 
nearly  all  the  civilized  world. 

Ver.  7.  Epaphras.  From  this  and  Col.  iv.  12.  and  Phil.  ii.  25,  it  appears, 
hat  this  Epaphras,  pastor  of  Colosse,  was  come  to  Rome  to  visit  Paul  when 
ne  was  in  prison. 

\ er.  8 . Your  love  in  the  Spirit.  In  the  bonds  of  that  one  Spirit  who 
unites  all  our  hearts.” — Doddridge. 

Ver  9.  Knowledge— wisdom— understanding  — It  is  not  easy,  perhaps  to 
affix  distinct  and  determinate  ideas  to  each  of  these  words  St  Paul  in  his 
1314 


The  epistle  before  us  is  remarkably  rich  in  evangelical  truth 
and  unction  ; and  the  two  great  points  of  which  it  chiefly 
treats  are,  the  personal  dignity  of  the  Son  of  God,  and  the  ef- 
ficacy of  his  atonement;  both  which  are  introduced  in  the 
present  chapter,  and,  as  always  in  the  New  Testament,  with 
a strong  bearing  in  favour  of  practical  religion. 

After  the  usual  apostolical  benediction,  St.  Paul  commences 
his  epistle  with  informing  the  Colossians  of  the  pleasure  he 
received  in  hearing  of  their  conversion,  and  of  the  honourable 
manner  in  which  they  had  hitherto  maintained  their  Christian 
profession ; being  actuated  by  a lively  faith  in  Christ,  an'  ar- 
dent affection  for  the  saints,  and  a hope  full  of  immortality.  He 
prays  for  them,  that  they  might  be  enlightened  with  all  wis- 
dom, made  fruitful  in  every  good  work,  and  “ strengthened 
unto  all  patience  and  long-suffering  with  joyfulness,”  under 
the  persecution  which  they  might  be  called  to  suffer  for  the 
cause  of  God.  He  then  unites  with  them  in  thankfully  ac- 
knowledging the  mercy  of  God  in  their  conversion. — “ Who 
hath  delivered  us  from  the  power  of  darkness,  and  hath  trans- 
lated us  into  the  kingdom  of  his  dear  Son  ; in  whom  (saith  he) 
we  have  redemption  through  his  blood,  the  forgiveness  of 
sins  which  verse  contains  not  only  the  same  sentiment,  but 
is  expressed  in  the  same  words,  as  he  addressed  to  the  Ephe- 
sians, chap.  i.  7.  The  very  mention  of  Christ,  and  of  his  dying 
love,  instantly  makes  him  break  out  into  admiration  of  the 
person  and  character  of  the  Saviour. 

Ver.  15 — 29.  The  person  and  character  of  Christ  described. — 
With  respect  to  the  divine  character  of  Christ,  he  is  introduced 
not  only  as  the  Son  of  God.  but  as  his  first-born,  both  in  re- 
spect of  date  and  rank.  “ I will  make  him  my  first-born, 

usual  rapid  style,  accumulates  word9  on  words  to  express  the  fulness  of  his 
ideas. 

Ver.  10.  Unto  all  pleasing. —Macknight , “ so  as  to  please  him  in  all  things 
which  is  undoubtedly  the  sense,  though  the  expression  is  elliptical. 

Ver.  11.  Strengthened,  &c. — “ That  is,  in  all  the  grares  of  the  new  nature, 
with  an  energy  suited  to  their  utmost  need  ; according  to  1 the  glorious  power' 
of  God,  by  which  he  converted,  upheld,  and  comforted  believers,  ‘ to  the 
praise  of  liis  glory;’  that  so  they  might  be  enabled  to  bear  all  tribulations 
and  persecutions  with  patient  submission,  persevering  constancy,  meekness 
of  long-suffering,  and  joy  in  the  Lord.”— Scott. 

Ver.  12.  To  be  partakers  of  the  inheritance— \.  e the  heavenly  Canaan, 
Heb  xi.  16,  which  is  allotted  to  them  by  divine  grace,  as  the  land  of  promise 
to  the  Israelites. 

Ver.  15.  The  image  of  the  invisible  God.—  Compare  Hnb.  i.  3. The  first- 

born of  every  creature.— Doddridge  and  Macknight,  “ Of  the  whole  crea- 
tion.” “According  to  the  Arians,  (says  Macknight,)  the  first-born  ol  the 
whole  creation  is  the  first  made  creature;  but  the  reason  advanced  to  prove 
the  Son  the  first-born  of  the  whole  creation , overturns  that  sense  of  this  pas- 
sage. For  surely  the  Son’s  creating  all  things  does  not  prove  him  to  be  the 
first  made  creature.”  Burgess  says,  it  should  be  “ born  before  every  crea- 
ture and  quotes  the  Pastor  of  Hermas,  and  Schmidius.  as  authorities  Gilt 
says,  " The  sense  either  is,  that  he  was  begotten  of  the  Father.  . . before  otiy 
creatures  were  in  being  fas  above  stated:]  or  that  he  is  the  first  Parent,  or 


Paul  describes  the  true  Christ.  COLOSSIANS. — CHAP.  II.  He  commendeth  his  ministry. 


16  For  by  e him  were  all  things  created,  that 
are  ,n  heaven,  and  that  are  in  earth,  visible 
and  invisible,  whether  they  be  thrones,  or  do- 
minions, or  principalities,  or  powers  : all  things 
were  created  bv  u him,  and  for  him  : 

17  And  he  is  before  e all  things,  and  by  him 
all  things  consist. 

18  And  he  is  the  head  f of  the  body,  the 
church : who  is  the  beginning,  e the  first-born 
from  the  dead  ; that  h in  all  things  he  might 
have  the  pre-eminence. 

19  For  it  pleased  the  Father  that  in  him 
■ should  all  fulness  dwell ; 

20  And,  j having  made  k peace  through  the 
blood  of  his  cross,  by  him  to  reconcile  all 
things  unto  himself,  by  him,  I say,  whether 
they  be  things  in  earth,  or  things  in  heaven. 

21  And  you,  that  were  sometime  alienated  and 
enemies  i in  your  mind  m by  wicked  works,  yet 
now  hath  he  reconciled 

22  In  the  body  of  his  flesh  through  death,  to 
present  " you  holy  and  unblameable  and  unre- 
proveable  in  his  sight : 

23  If  ye  continue  0 in  the  faith  grounded  and 
settled,  and  be  not  moved  away  from  the  hope 
of  the  gospel,  which  ye  have  heard,  and  which 
was  preached  to  every  p creature  which  is  un- 
der heaven ; whereof  I Paul  am  made  a mi- 
nister ; 


A.  M.  cir. 
•1066. 

A.  D.  cir. 
62. 


c Jn.1.3. 
d Ro.  11.36. 
e Jn.l.l. 
f Ep.5.23. 
g 1 Co.15.5A) 
h among 
all. 

i Ju.1.16. 

1 or'« 
making. 

k Ep.2.14.. 
16. 

1 or,  by. 
m or, in. 
n Jude  24. 
o He.  10. 38. 
p Mat. 24. 14 
Ma.L6.15. 


q Phi. 3. 10. 
r or,  fully 
to  preach. 
s Ep.3.9. 
t 2 Ti.1.10. 
u or, among 
v 1 Ti.l.l. 
wAc.20.23. 
31. 

x 2Ti.2  24, 
25. 

y 2 Co.  11.2. 
z lCo.15.10. 
a or,  fear, 
or,  care. 
b Re.3.14, 
&c. 


24  Who  now  rejoice  in  my  sufferings  for  you, 
and  fill  up  that  which  is  behind  of  the  aillic- 
tions  i of  Christ  in  my  flesh  for  his  body’s  sake, 
which  is  the  church  : 

25  Whereof  I am  made  a minister,  according 
to  the  dispensation  of  God  which  is  given  to 
me  for  you,  r to  fulfil  the  word  of  God  ; 

26  Even  the  mystery  “which  hath  been  hid 
from  ages  and  from  generations,  but  now  ; is 
made  manifest  to  his  saints: 

27  To  whom  God  would  make  known  what 
is  the  riches  of  the  glory  of  this  mystery  among 
the  Gentiles ; which  is  Christ u inyou,  the v hope 
of  glory : 

28  Whom  we  preach,  warning  w every  man, 
and  teaching  x every  man  in  all  wisdom  ; that 
y we  may  present  every  man  perfect  in  Christ 
Jesus: 

29  Whereunto  z I also  labour,  striving  accord- 
ing to  his  working,  which  worketh  in  me 
mightily. 

CHAPTER  II. 

1 He  still  exhorteth  them  to  be  constant  in  Christ,  8 to  beware  of  philosophy,  and 
vain  traditions,  18  worshipping  of  angels,  20  and  legal  ceremonies,  which  are  ended 
in  Christ. 

FOR  I would  that  ye  knew  what  great a con- 
flict I have  for  you,  and  for  them,  at  b La- 
odicea,  and  for  as  many  as  have  not  seen  my 
face  in  the  flesh  ; 

2 That  their  hearts  might  be  comforted,  being 


higher  than  the  kings  of  the  earth.”  (Ps.  Ixxxix.  28.)  Yea, 
higher  than  the  angels  in  heaven — the  first-born,  the  heir,  the 
Lord  of  the  whole  creation ; for  “ by  him  were  all  things 
created,  both  in  heaven  and  earth,  and  by  hint  they  still  sub- 
sist, and  are  kept  in  being  to  display  his  glory — “ Upholding  all 
things  by  the  word  of  his  power,”  as  we  read  in  Hebrews  t.  3. 

Nor  is  he  less  pre-eminent  in  the  church  than  in  the  world. 
“ He  is  the  head  of  the  body,”  for  whom,  though  he  died,  he 
still  lives,  “the  beginning,  the  first-born,  from  the  dead;” 
being  not  only  the  first  “raised  to  die  no  more,”  but  for  the 
express  purpose  “ that  he  might  be  Lord  both  of  the  dead  and 
of  the  living,”  (Rom.  xiv.  9 ;)  and  “ that  in  all  things  he  might 
have  the  pre-eminence.” 

Not  only  is  the  Son  of  God  thus  exalted  above  all  blessing 
and  praise  in  himself,  but  he  is  made  (as  it  were)  the  deposi- 
tory of  all  divine  fulness.  In  the  next  chapter  (verse  9)  this  ful- 
ness is  explained  of  the  divine  nature ; but  here  it  seems  to  refer 
to  that  fulness  which  is  deposited  in  him  for  our  benefit ; and 
not  for  ours  only,  but,  as  many  think,  for  the  benefit  of  angels 
also.  It  has  pleased  God  the  Father  to  constitute  his  Son,  as 
it  were,  the  treasurer,  or  rather  treasury,  of  all  heavenly  bless- 
ings, and,  through  him,  to  communicate  all  the  streams  of 
mercy  to  mankind,  and  of  benevolence  to  angels;  and  this 
honour  is  conferred  upon  him  in  consequence  of  his  mediato- 
rial office,  and  the  atonement  which  he  offered  on  the  cross. 
But  what  interest,  it  may  naturally  be  inquired,  have  angels  in 
this  atonement  1 How  can  Christ  have  reconciled  to  God  the 
inhabitants  of  heaven  who  never  sinned  I 

This  leads  us  to  look  into  the  meaning  of  the  expression, 
“ things  on  earth  and  things  in  heaven  V and  three  interpre- 
tations here  present  themselves. — 1.  Dr.  Hammond  and  others, 
by  the  “things  in  heaven,”  understand  the  Jews;  and  by  the 
“ things  in  earth,”  the  Gentiles;  but  for  this,  we  confess,  we 
can  find  no  authority  in  Scripture  usage  or  example. — 2.  Cal- 
vin, and  the  great  body  of  expositors,  by  these  terms  under- 
stand the  inhabitants  of  heaven  and  earth — angels  and  men. 
But  good  angels  have  never  been  at  variance  with  God,  and 
consequently  require  not  reconciliation;  and  evil  angels  do  not 
reside  in  heaven,  nor  are  they  ever  mentioned  as  the  subjects 
of  reconciliation. — 3.  There  are,  however,  innumerable  beings 
in  heaven  that  have  been  reconciled,  namely,  the  departed 
saints  ; and  there  are  also  many  nations  upon  the  earth  to 


whom  the  word  of  reconciliation  is  still  sent:  these  beings 
then,  both  in  heaven  and  earth,  are  reconciled  by  the  death  of 
Christ,  and  the  apostle  distinctly  enumerates  among  them  the 
Colossian  church — “ You  that  were  sometimes  alienated  .... 
hath  he  reconciled.”  We  wish  to  speak  with  modesty  on  a 
question  where  the  ablest  divines  and  commentators  are  so 
much  divided  : but  we  confess  ourselves  strongly  inclined  to 
the  latter  interpretation,  as  least  exceptionable  ; unless  we 
could  be  satisfied  with  a suggestion  of  Dr.  Macknight,  that 
the  term  rendered  “reconciled,”  means  only  “united,”  of 
which  he  has  produced  no  direct  proof.  We  read,  indeed,  of 
elect  (or  chosen)  angels,  and  have  no  objection  to  the  idea 
which  has  been  suggested  by  some  divines,  that  they  have 
been  fixed  in  permanent  and  eternal  happiness,  as  a reward 
for  their  fidelity  to  the  Son  of  God,  when  Satan  and  his  angels 
“ by  transgression  fell.” 

Dr.  John  Edwards  seems  to  have  been  nearly  of  the  same 
opinion  with  Dr.  Macknight,  that  men  and  angels  were  united, 
or  brought  to  meet  in  Christ  as  their  common  centre;  for 
which  he  cites,  as  parallel  passages,  Ephes.  i.  10;  ii.  14 — 16. 

But  not  to  dwell  any  longer  here,  in  the  close  of  this  chapter 
the  apostle  exhorts  his  beloved  Colossians  to  a steady  adhe- 
rence to  the  gospel,  which  was  now  no  longer  confined  to  the 
Jewish  nation,  but  ordered  to  be  preached  to  “ every  creature” 
under  heaven  ; and  which  Paul,  as  the  minister  of  the  Gen- 
tiles, was  commissioned  to  preach  among  them. 

Chap.  II.  Ver.  1 — 23.  Believers  exhorted  to  constancy,  and 
warned  against  vain  philosophy. — The  apostle  begins  this 
chapter  with  stating  his  great  anxiety  and  regard  for  the  C9- 
lossians  and  others,  with  whom  he  held  communion  in  spirit, 
though  he  was  debarred  by  his  present  situation  from  visiting 
them  in  person.  He  writes,  however,  to  comfort  and  encou- 
rage them,  by  directing  their  faith  to  the  great  mysteries  of  the 
gospel,  and  to  the  glorified  person  of  the  Saviour,  in  whom 
were  not  only  hidden  “ all  the  treasures  of  divine  wisdom  and 
knowledge;”  but  in  whom  also  dwelt  “the  fulness  of  the 
Godhead  bodily;”  that  is,  in  his  human  nature^  as  the  sub- 
limest  temple  of  the  Deity.  He  therefore  directs  them  to  make 
Christ  the  root  and  foundation  of  their  faith,  that  they  might 
not  be  “ spoiled  through  philosophy  and  vain  deceit.” 

We  are  not  to  infer  hence,  that  Christianity  is  an  enemy  to 
science  and  true  philosophy  ; but  they  have  different  depart- 


Brlnger  forth  of  every  creature  into  being,  as  the  word  (he  says)  will  bear  to 
De  rendered,”  by  changing  the  place  of  the  accent:  and  to  this  Burgess  seems 
to  incline  : but  this  is  merely  a conjectural  alteration,  and  will  not  agree  with 
the  use  or  the  same  word  in  verse  18. 

On  these  considerations,  Doddridge  and  Macknight  understand  the  expres- 
sion in  the  sense  of  “ Heir  and  Lord  of  all  things,”  as  the  term  implies,  and 
as  it  is  applied  to  our  Lord  in  Heb.  i 3,  which  we  consider  as  a parallel  text. 
So  Pye  Smith  understands  it  to  mean,  “ the  Lord  and  Chief  of  all  the  crea- 
tion.” John  Edwards  has  also  well  justified  this  sense  of  the  expression,  and 
refers  for  examples  of  this  use  of  the  term  “ first-born,”  for  the  Lord  and  Chief, 
to  Jer.  xxxi.  9.  Job  xviii.  13.  Isa.  xiv.  30.  Ps.  Ixxxix.  28.  Rom.  viii.  29.  Rev.  i. 
5.  James  i.  IS. 

Ver.  16.  Thrones,  or  dominions,  &c.— This  seems  to  indicate  different  ranks 
and  orders  in  these  heavenly  bodies,  though  it  would  be  presumption  in  us  to 
attempt  to  distinguish  and  arrange  them  systematically.  But  see  chap.  ii.  15. 

Ver.  17.  He  is  before  all  things— Both  in  date  and  rank.  Compare  Rev.  iii. 
14. By  him  all  things  consist. — Doddridge,  “ subsist.” 

V t.  18.  The  first-born  from  the  dead—  Not  only  the  first  that  was  raised 
“ to  die  no  more.”  Rom.  vi.  9 ; but  also  the  chief,  the  “ Lord,  both  of  the  dead 
and  of  the  living,”  Rom.  xiv.  9.  Compare  Rev.  i.  5. 

Ver.  19.  For  it  pleased  the  Father  that  in  him  should  all  fulness  dwell— 


Macknight,  “ all  the  fulness”— namely,  of  the  Godhead.  See  chap.  ii.  9.  But 
here  we  think,  with  Pye  Smith,  it  rather  intends  ‘‘the  rich  abundance,  tho 
perfection  of  all  those  blessings  which  the  context  represents  as  bestowed  by 
Christ  upon  those  who  believe  in  him.” 

Ver.  20.  By  him— rChrist)  it  hath  pleased*  the  Father — to  reconcile  all 
things  unto  himself —By  him  [Christ]  whether,  &c.  “ Though  I have  trans- 
lated the  word  ( apokatallaxai ,)  to  reconcile,  which  is  its  ordinary  meaning,  I 
am  clearly  of  opinion  that  it  signifies  here,  to  units  all  things  to  Christ,  as 
their  head  and  governor.  See  Ephes.  i.  IS.  But  though  I think  this  the  apos- 
tle’s meaning,  I have  not  ventured  to  alter  the  translation.” — Macknight . 
Compare  Ephes.  i.  10  ; ii.  14 — 16. 

Ver.  2i.  In  your  mind  by  wicked  works.— Davenant,  ” By  a mind  intent 
on  wicked  works.” 

Ver.  24.  In  my  sufferings.— ' The  sufferings  of  the  apostle  came  upon  him, 
chiefly  by  preaching  to  the  Gentiles : but  the  blessed  effects  of  his  ministry 
among  them,  and  that  of  those  who  concurred  with  him  in  it.  caused  him  to 
rejoice  in  all  that  he  endured  for  their  sakes  : for  he  thus  ‘ filled  up  that  which 
was  behind  of  the  afflictions  of  Christ.’” — Scott. 

Ver.  29.  Striving,  &c— Macknight,  “ Striving  vigorously,  according  to  the 
effectual  working  of  him  who  worketh  effectually  in  me  with  power.” 

Chap.  U.  Ver.  1.  What  great  conflict  - Doddridge . ‘ contention  and 

1315 


E ortation  to  constancy.  COLOSSIANS. — CHAP.  III.  Warnings  and  cautions. 


knit  togethei  in  c love,  and  unto  all  riches  of 
the  full  d assurance  of  understanding,  to  the 
acknowledgment  of  the  mystery  e of  God, 
and  of  the  Father,  and  of  Christ; 

3 1 In  whom  are  hid  all  the  treasures  of  wis- 
Mom  and  knowledge. 

4 And  this  I say,  lest  any  man  should  beguile 
s you  with  enticing  words. 

5 For  though  I be  absent  in  the  flesh,  yet  am 
I with  you  in  the  spirit,  joying  and  beholding 
your  order,  and  the  steadfastness  of  your  faith 
in  Christ. 

6 As  ye  have  therefore  received  Christ  Jesus 
the  Lord,  so  walk  h ye  in  him  : 

7 Rooted  i and  built  up  in  i him,  and  estab- 
lished in  the  faith,  as  ye  have  been  taught, 
abounding  therein  with  thanksgiving. 

8 Beware  k lest  any  man  spoil  you  through 
philosophy  and  vain  deceit,  after  the  tradition 
of  men,  after  the  i rudiments  of  the  world,  and 
not  after  Christ. 

9 For  in  him  ra  dwelleth  all  the  fulness  of  the 
Godhead  bodily. 

10  And  ye  are  complete  n in  him,  which  is  the 
head  0 of  all  principality  and  power  : 

11  In  whom  also  ye  are  circumcised  with  the 
circumcision  p made  without  hands,  in  putting 
otf  the  body  of  the  sins  of  the  flesh  by  the  cir- 
cumcision of  Christ : 

12  Buried  « with  him  in  baptism,  wherein  also 
ye  are  risen  with  him  through  the  faith  of  the 
operation  r of  God,  who  hath  raised  him  from 
the  dead. 

13  And  > you,  being  dead  in  your  sins  and  the 
uncircumcision  of  your  flesh,  hath  he  quick- 
ened together  with  him,  having  forgiven  you 
all  trespasses ; 


A.  M.  clr. 
•106(3. 

A.  D.  cir. 
62. 

c c 3.14. 

(1  Is.32.17. 
He.6.11. 

1 J n.5. 7. 
f or,  where- 

g Mr.  13.22. 
h 1 Jn.2.6. 
i Ep. 3 17. 

1 Jn.  15.4,5. 
k Ro.16.17. 
Kp.5.6. 
He.  13.9. 

1 or,  ele- 
ments. 
n cl. 19. 
n He.5.9. 
o 1 Pe.3.22. 
p Je.4.4. 

Phi. 3.3. 
q Ro. 6.4.5. 

• Ep.  1.19. 


t Ep.2.15, 

u pi  68. 18. 
ls.53. 12. 
Lu.10.18. 
11.22. 

Jn.  12.31. 
v or,  him- 
self. 

w Ro.14.10, 


c or  for 
eating 
and 

drinking, 
y or,  part, 
z He.8.5. 
Re.3.11. 


b or,  judge 
against 


you. 

c being  a 
voluntary 
in  humih- 


d 1}e.-29.29. 

Job  38.2. 
e Ep.4  15, 

f or,  ele- 
ments, 
g or, punish- 
ing, or, 
not 

sparing. 
a c.2.12. 

b Ro.8.34. 


14  Blotting  < out  the  handwriting  of  ordinan- 
ces that  was  against  u.s,  which  was  contrary 
to  us,  and  took  it  out  of  the  way,  nailing  it  to 
his  cross ; 

15  And  having  u spoiled  principalities  and 
powers,  he  made  a show  of  them  openly,  Ti- 
umphing  over  them  in  v it. 

16  Let  no  man  therefore  judge  w you  * in 
meat,  or  in  drink,  or  in  * respect  of  a holy  day, 
or  of  the  new  moon,  or  of  the  sabbath  days  : 

17  Which  are  a shadow  ’■  of  things  to  come  ; 
but  the  body  is  of  Christ. 

18  Let a no  man  b beguile  you  of  your  reward 
c in  a voluntary  humility  and  worshippingof  an- 
gels, intruding  d into  those  things  which  he  hath 
not  seen,  vainly  puffed  up  by  his  fleshly  mind, 

19  And  not  holding  the  ' Head,  from  which 
all  the  body  by  joints  and  bands  having  nou- 
rishment ministered,  and  knit  together,  in- 
creaseth  with  the  increase  of  God. 

20  Wherefore  if  ye  be  dead  with  Christ  from 
the  f rudiments  of  the  world,  why,  as  though 
living  in  the  world,  are  ye  subject  to  ordinan- 
ces, 

21  (Touch  not ; taste  not ; handle  not ; 

22  Which  all  are  to  perish  with  the  using;)  after 
the  commandments  and  doctrines  of  men  ? 

23  Which  things  have  indeed  a show  of  wis- 
dom in  will-worship,  and  humility,  and  e neg- 
lecting of  the  body  ; not  in  any  honour  to  the 
satisfying  of  the  flesh. 

CHAPTER  III. 

I He  showeth  where  we  should  seek  Christ  5 He  exhorteth  to  mortification,  10  to 

put  off  the  old  man,  and  to  put  on  Christ,  12  exhorting  to  charity,  humility,  and 

other  several  duties. 

IF  ye  then  be  risen  a with  Christ,  seek  those 
things  which  are  above,  where  Christ  b sit- 
teth  on  the  right  hand  of  God. 


merits.  Christianity  is  purely  a revealed  religion.  True  philo- 
sophy is  founded  upon  experiment,  and  false  upon  speculation  : 
the  truths  and  the  facts  of  Christianity  depend  on  neither,  but 
on  the  word  of  God.  The  philosophy  here  referred  to,  is 
thought  to  be  that  of  Essenes,  a Jewish  sect  of  high  antiquity, 
practising  great  austerities  in  their  manner  of  living,  which 
was  retired  and  mortified  to  an  extreme  degree:  denying 
themselves  not  only  the  luxuries,  but  the  comforts  of  human 
life  ; to  the  extent  of  refraining  from  all  animal  food — (“  Touch 
not;  taste  not;  handle  not”) — merely  on  human  authority, 
and  for  no  valuable  end  ; for  it  has  often  been  fqund,  that  per- 
sons who  practise  these  voluntary  austerities,  indulge  at  the 
same  time  in  secret  crimes.  This  the  apostle  calls  will-wor- 
ship, and  voluntary  humility ; neither  commanded  by,  nor  ac- 
ceptable to  God. 

But  the  most  singular  and  objectionable  part  of  their  prin- 
ciples related  to  their  doctrine  and  worship  of  angels,  wnose 
names  all  their  disciples  were  solemnly  bound,  as  Josephus 
says,  to  preserve  with  great  care  and  reverence.  This,  intro- 
ducing a species  of  idolatry,  (since  copied  in  the  Christian 
church,)  justly  provoked  the  censure  of  our  apostle,  as  every 
thing  must  do,  which  exalted  the  creature  and  depreciated  the 
Saviour.  And  though  we  cannot  now  penetrate  all  the  mys- 
teries of  this  sect,  from  the  tenor  of  this  epistle,  (in  which  the 
great  object  of  the  writer  evidently  was  to  exalt  the  Saviour, 
as  the  Head  and  Lord  of  all  principalities  and  powers,)  it  is 
most  reasonable  to  conclude,  that  these  Christian  Essenes 
confounded  Christ  with  angels,  and  worshipped  him  as  one 
only  of  the  number. 

As  to  the  use  of  animal  food,  which  is  here  alluded  to,  since 


so  the  word  is  rendered,  1 Thes.  ii.  2.  The  Greek  implies  a kind  of  agony, 
which  the  apostle  suffered  from  hearing  of  their  circumstances,  without  being 

able  to  visit  them  himself. And  for  as  many  as  have  not  seen  my  face  in 

the  flesh— That  is.  he  had  a like  anxiety  to  visit  all  who  embraced  ana  adorned 
the  gospel,  as  did  these  Colossians. 

Ver.  2.  Full  assurance  Tjf  understanding.— The  fullest  conviction  of  the 

mind.  Doddridge  says  the  phrase  is  Hebrew,  and  very  eniphatical. Of 

God,  and  of  the  Father. — “ Even  of  the  Father.” 

Ver.  3.  In  whom. — Margin,  ” wherein  but  we  think  Christ  himself  parti- 
cularly referred  to,  as  in  verse  9.  So  Chrysostom. 

Ver.  4.  Lest  any  man  should  beguile  you. — See  Ephes.  iv.  14  ; v.  6. 

Ver.  7.  Built  up  in  him.— See  Ephes.  ii.  19—22. 

Ver.  11.  Circumcision  made  without  hands.— See  Ephes.  ii.  11. 

Ver.  13.  Hath  he  quickened.— See  Ephes.  ii.  1.  5. 

Ver.  14.  Blotting  out. — This  refers  to  the  most  ancient  method  of  cancelling 
obligations,  and  is  frequently  alluded  to  in  the  Old  Testament.  See  Ps.  Ii.  1. 
Isa.  xliil.  25  ; xliv.  22.  The  Jewish  ritual  law  is  here  referred  to,  which  was 
not  only  obliterated  by  Christ,  but  nailed  in  triumph  to  his  cross,  when  he 
said,  " It  is  finished.”  The  types,  when  they  were  fulfilled,  expired.  When 
the  apostle  speaks  of  Christ’s  matting  out  the  handwriting,  talcing  it  away, 
and  nailing  it  to  his  cross,  he  alludes,  by  a beautiful  gradation,  to  the  various 
ways  of  cancelling  a debt-bond  : one  of  which  was  striking  a nail  through  it 
on  a post,  in  a puhlic  place. 

1316 


it  was  expressly  allowed  by  God  to  Noah,  and  practised  by  our 
Saviour,  we  regard  no  reproach  which  can  possibly  be  at- 
tached to  it ; nevertheless,  we  believe  that  many  indulge 
themselves  in  far  too  much  of  it ; and  if  there  be  any  persons 
(as  there  may  be)  to  whom  all  animal  food  is  injurious,  they 
doubtless  do  well  in  refraining  from  its  use.  At  the  same 
time,  the  modern  philosophy  sufficiently  proves,  that  we  can 
neither  drink  nor  breathe  without  the  swallowing  of  living 
creatures  with  the  air : a fact  which  has  been  strongly  illus- 
trated by  an  incident  of  recent  date,  related  in  Forbes's  Ori- 
ental Memoirs.  A learned  Brahmin,  who  prided  himself  on 
never  having  swallowed  animal  food,  received  from  Europe  a 
valuable  microscope,  which  convinced  him  that  he  had  been 
in  the  habit  of  swallowing  insects  and  animalculae  with  all  his 
fruit  and  vegetables  ; and  he  was  rendered  thereby  so  unhap- 
y,  that  he  totally  destroyed  the  instrument,  that  it  might  not 
ave  the  same  effect  on  others. 

On  the  question  of  animal  food,  we  are  satisfied  that  there  is 
no  sin  in  receiving  whatever  God  bestows  ; but  there  is  much 
sin  in  refusing  his  benefits,  and  in  attempting  to  be  “ wise 
above  what  is  written.” 

Chap.  III.  Ver.  1 — 25.  The  Colossians  exhorted,  to  set  their 
affection  upon  Christ  and  things  above— to  mortify  their  car- 
nal appetites,  and  to  practise  every  Christian  virtue. — In  the 
preceding  chapter,  the  Colossians  had  been  reminded  that,  by 
their  baptism  and  public  profession  of  Christianity,  they  had 
followed  the  Lord  Jesus  through  his  sufferings  and  death,— 
had  been  by  the  power  of  his  Spirit  quickened  from  a death  of 
trespasses  and  sins — and  been  virtually  raised  with  him  to 
heaven,  in  whom  all  the  treasures  of  grace  and  glory  were  de- 

Ver.  15.  Having  spoiled  principalities,  &c.— Compare  Ephes.  iv.  8 ; vi.  12. 

Triumphing  over  them  in  it. — Doddridge,  “ by  it ;”  i.  e.  by  the  cross. 

Ver.  16.  Or  in  respect  of  lor  to)  a holy  day.—Macknighl,  "a  festival.” 
Ver.  17.  The  body  is  of  Christ  — Macknight,  “ is  Christ’s.”  The  sense  ap- 
pears to  us  to  he,  that  all  the  types  were  but  shadows  of  Christ,  and  of  the 
gospel.  . 

Ver.  18.  Let  no  man  beguile  you.— Margin.  " Judge  against  you.”  This  13 
another  reference  to  the  Grecian  frames,  in  which  illegal  methods  were  some- 
times taken  to  deprive  the  successful  candidates  of  their  prize.  Orient.  Lit. 
No.  1198. In  a voluntary  humility. — Doddridge,  " By  [an  attected]  hu- 
mility which  we  conceive  to  be  the  true  sense. And  loorshipping  of 

angels. — “ It  evidently  appears,  from  several  passages  in  Philo,  to  have  been 
the  opinion  of  that  learned  Jew,  that  angels  were  messengers  who  presented 
our  prayers  to  God,  as  well  as  brought  down  his  favours  to  us.  He  represents 
this  view  of  the  matter  as  most  humble  and  reverential,  and  thpre  is  no  doubt 
but  it  prevailed  among  other  Jews.  Compare  Tohit  xi.  14  ; xii.  12.  15. 

Ver.  19.  Not  holding  the  Head,  from  which,  &c.— Comp.  Ephes.  iv.  15,  18. 
Ver.  20.  If  ye  be  dead  with  Christ. — See  above,  verse  12. 

Ver.  22.  Which  all  are  to  perishwith  the  using— Doddridge,  “ All  whirh 
things  tend  to  corruption.”  Macknight,  ‘‘Whatever  things  tend  to  destruc- 
tion,” which  Dr.  M.  applied  to  the  Pythagorean  prohibition  of  animal  food. 

Ver.  23.  Neglecting—  Margin,  "punishing,”  or  not  sparine — which  Iasi  is 
literal. 


Exhortation  to 

2 Set  your  0 affection  on  things  above,  not 
d on  things  on  the  earth. 

3 For  e ye  are  dead,  and  your  life  is  hid  with 
Christ  in  God. 

4 When  f Christ,  who  is  e our  life,  shall  ap- 
pear, then  shall  ye  also  appear  with  him  in 
glory. 

5 Mortify  h therefore  your  members  which 
are  upon  the  earth  ; fornication,  uncleanness, 
inordinate  affection,  evil  concupiscence,  and 
covetousness,  which  is  idolatry : 

6 For  which  things’  sake  the  wrath  of  God 
cometh  on  the  children  of  disobedience  : 

7 In  ■ the  which  ye  also  walked  some  time, 
when  ye  lived  in  them. 

8 But  now  ye  also  put  off  all  these  ; anger, 
wrath,  malice,  blasphemy,  filthy  communica- 
tion out  of  your  mouth. 

9 Lie  not  one  to  another,  seeing  that  ye  have 
put  off  the  old  man  with  his  deeds ; 

10  And  have  put  on  the  new  man,  which  is 
renewed  j in  knowledge  after  the  image  of  him 
that  created  him : 

11  Where  k there  is  neither  Greek  nor  Jew, 
circumcision  nor  uncircumcision,  Barbarian, 
Scythian,  bond  nor  free:  but  Christ  is  all,  and 
in  all. 

12  Put  on  therefore,  as  the  elect  of  God,  holy 
and  beloved,  bowels  of  mercies,  kindness,  hum- 
bleness of  mind,  meekness,  long-suffering  ; 

13  Forbearing  > one  another,  and  forgiving 
m one  another,  if  any  man  have  a “ quarrel 
against  any : even  as  Christ  forgave  you,  so 
also  do  ye. 

14  And  above  all  these  things  put  on  0 charity, 
which  is  p the  bond  of  perfectness. 

15  And  let  the  peace  <>  of  God  rule  in  your 
hearts,  to  the  which  also  ye  are  called  in  one 
body  ; and  be  ye  thankful. 


JHAP.  IV.  sundry  dull  ex 

16  Let  the  word  r of  Christ  dwell  in  you  rich- 
ly in  all  wisdom  ; teaching  and  admonishing 
one  another  in  6 psalms  and  hymns  and  spirit 
ual  songs,  singing  with  grace  in  your  hearts  to 
the  Lord. 

17  And  whatsoever  'ye  do  in  word  or  deed, 
do  all  in  the  name  of  the  Lord  Jesus,  giving 
thanks  to  God  and  the  Father  by  him. 

18  u Wives,  submit  yourselves  unto  your  own 
husbands,  as  it  is  fit  in  the  Lord. 

19  Husbands,  love  your  wives,  and  be  not  bit- 
ter against  them. 

20  v Children,  obey  your  parents  in  all  things- 
for  this  is  well  pleasing  unto  the  Lord. 

21  Fathers,  provoke  not  your  children  to  an- 
ger, lest  they  be  discouraged. 

22  w Servants,  obey  in  all  things  your  masters 
according  to  the  flesh ; not  with  eye-service, 
as  men-pleasers ; but  in  singleness  of  heart, 
fearing  God : 

23  And  whatsoever  ye  do,  do  it  heartily,  as 
to  the  Lord,  and  not  unto  men  ; 

24  Knowing  that  of  the  Lord  ye  shall  receive 
the  reward  of  the  inheritance : for  ye  serve  the 
Lord  Christ. 

25  But  he  that  doeth  wrong  shall  receive  for 
the  wrong  which  he  hath  done  : and  there  is 
no  respect  of  persons. 

CHAPTER  IV. 

1 He  exhorteth  them  to  be  fervent  in  prayer,  5 to  walk  wisely  toward  them  that  are  not 

yet  come  to  the  true  knowledge  of  Christ.  10  He  saluieth  them,  and  wisheth  them 

all  prosperity. 

MASTERS,  “give  unto  your  servants  that 
which  is  just  and  equal ; knowing  that 
ye  also  have  a Master  in  heaven. 

2 Continue  b in  prayer,  and  watch  c in  the 
same  with  thanksgiving ; 

3 Withal  praying  also  for  us,  that  God  would 
open  d unto  us  a door  of  utterance,  to  speak  the 
mystery  of  Christ,  for  which  I am  also  in  bonds: 


COLOSSIANS. — 1 

A.  M.  cir. 
4066. 

A.  D.  cir. 
62. 

c or,  mind. 
d 1 Jn.2.15. 
e Ro.6.2. 
f 1 Jn.3.2. 

g Jn.  11.25. 
14.6. 

h Ro.8.13. 
Ga.5.24. 
Ep.5.3..6. 

i Tit.  3.3. 

j Ep.4.23, 

24. 

k Ro.10.12. 

1 M a.  11.25. 
Ep.4.2,32. 

m Mat.6.14, 
15. 

n or,  com- 
plaint. 

o 1 Pe.4.8. 

p 1 Co.  13. 2. 
8,13. 

q Phi.4.7. 


r Ps.119.11. 

s Ep.5.19. 

t 1 Co.  10. 31 

u Ep.5.2?, 
&c. 

Tit  2.4,5. 

1 Pe.3.1, 
&c. 

v Ep.6.1, 
dtc. 

wl  Pe.2.18. 

a Ep.6.9, 
&c. 

b Lu.l8.i. 
c Ma.  13.33 
d 2 Th.3. 1. 


posited,  and  whither  their  hopes  and  best  affections  would 
naturally  aspire.  “If  ye  then  (says  he)  be  risen  with  Christ, 
seek  those  things  which  are  above,  where  Christ  sitteth  on 
the  right  hand  of  God.  Set  your  affection,”  fix  your  mind 
and  heart,  “ on  things  above,”  where  Christ  is,  and  where  your 
[eternal]  life  is  hidden  with  “ him,  in  the  bosom  of  God,”  be- 
yond the  reach  of  fear  or  danger.  But  fix  not  your  heart  on 
things  below,  where  you  “ have  no  continuing  city,”  and  from 
whence  you  are  liable  to  be  summoned  without  an  hour’s  no- 
tice. But  mortify  all  your  earthly  pleasures,  and  indulge  not 
;n  any  of  those  things  “ for  which  the  wrath  of  God  cometh  on 
the  children  of  disobedience.” 

He  then  reminds  them,  that  though  they  were  by  nature 
Gentiles,  that  would  by  no  means  lessen  their  interest  in 
Christ ; for  there  are  no  nationalities  in  the  Christian  religion, 
but  “ Christ  is  all  and  in  all.”  He  is  every  thing  to  the  believer, 
and  to  every  believer  he  is  the  same.  He  then  exhorts  them 
to  imitate  the  mercy  of  God,  and  the  compassion  of  Christ ; 
forgiving  one  another  as  freely  and  gratuitously  as  Christ  had 
forgiven  them ; and  to  “ let  the  peace  of  God  preside'’  in  all 
their  internal  deliberations,  and  in  all  their  social  meetings. 
So,  instead  of  seeking  to  the  vain  and  sinful  pleasures  of  the 
world  for  amusements  or  diversions,  to  let  “ the  word  of 
Christ,”  that  is,  his  heavenly  doctrine,  (and  perhaps  some 
parts  of  Matthew’s  Gospel  were  now  getting  into  circulation,) 
dwell  in  them  richly;  to  be  frequent  in  recollecting  his  divine 
sayings,  and  in  rehearsing  them  to  one  another.  And  if  you 
wish  to  exhilarate  and  animate  your  minds,  or  each  others, 
teach  and  admonish  “ one  another  in  psalms,  and  hymns,  and 
spiritual  songs,  singing  with  grace  in  your  hearts  to  the  Lord.” 

This  passage  appears  to  refer  to  such  meetings  for  devotion 
and  mutual  instruction  as  the  apostle  had  mentioned  in  his 
first  epistle  to  the  Corinthians,  (chap.  xiv.  26,)  when  each 
member  produced  a devotional  psalm,  a doctrinal  discourse,  a 


Chap.  HI.  Ver.  5.  Mortify— That  is,  “ kill.”  Macknight,  “put  to  death.” 
Not  the  members  of  the  animal  body,  but  the  body  of  sin  and  death.  See  Rom. 

vii.  24. Members  which  are  upon  the  earth — and  earthly,  as  fornication, 

unfit  tanness,  inordinateaffection.— Macknight,  “ unnatural  lust.” 

Ver.  10.  Put  on  the  new  man.— Compare  Ephes.  ii.  15. 

Ver.  14.  Put  on  charity  {or  love] — Which,  as  a capacious  robe,  “covers  a 
multitude  of  faults.”  or  sins.  James  iv.  20. 

Ver.  15.  Let  the  peace  of  God  rule —Doddridge,  ” preside.”  He  thinks  it 
alludes  to  the  Master  who  presided  at  the  Olympic  games. 

Ver.  16.  In  psalms  and  hymns  and  spiritual  songs. — So  in  Ephes.  v.  19. 
As  Dav  d’s  sacred  compositions  are  differently  inscribed,  psalms,  hymns  f tehil - 
Urn,)  and  Ishurim ,)  sacred  odes  or  songs,  Calvin,  and  others  of  our  old 
divines,  think  none  but  the  inspired  compositions  of  the  Old  Testament  can  tic 
here  referred  to.  But  Doddridge,  Macknight,  and  our  modem  divines  in 
genetdi.  extend  the  latter  terms  to  those  extemporaneous  land  often  inspired) 


prophecy,  or  the  interpretation  of  a prophecy.  This  seems  to 
be  what  the  apostle  elsewhere  calls  speaking  to  thems-elves,  or 
to  one  another,  “in  psalnts,  and  hymns,  ana  spiritual  songs;” 
each  being  anxious  to  contribute  something  to  the  general  edi- 
fication, and  to  advance  the  divine  glory.  Only  he  cautions 
them  to  admit  no  secular  orprofane  mixtures  in  their  religious 
meetings — no  worldly  business — no  political  discussion — no 
secular  odes,  much  less  wanton  orprofane  songs.  But,  “what- 
soever ye  do,  in  word  or  deed,  (says  lie,)  do  all  in  the  name  of 
the  Lord  Jesus,  giving  thanks  to  God,  even  the  Father,  by  him.” 

The  concluding  verses,  exhorting  to  Christian  and  moral 
duties,  are  so  similar  to  those  in  the  last  chapter  of  the  Epistle 
to  the  Ephesians,  that  we  shall  only  refer  to  our  exposition  of 
that  chapter. 

Chap.  IV.  Ver.  1—18.  Exhortations  to  prayer  and  Chris- 
tian conduct ; with  notice  of  several  esteemed  fellow-labourers. 
— Prayer  is  certainly  one  of  the  most  important  of  Christian 
duties,  and  one  of  the  most  estimable  of  Christian  privileges. 
It  opens  a communication  between  earth  and  heaven  ; draw- 
ing up  the  soul  to  God,  and  drawing  down  the  blessings  of  his 
grace.  It  is  a duty  of  universal  interest;  for  even  an  apostle, 
(and,  for  labours  and  talents,  the  chief  of  them,)  was  earnest 
in  requesting  an  interest  in  the  prayers  of  his  brethren  of  Co- 
losse.  Until  we  get  within  the  veil,  we  shall  never  know  the 
efficacy  of  those  odours  (which  are  the  prayers  of  saints)  pre- 
sented by  the  twenty-four  elders  to  the  Lamb,  (Rev.  v.  8,)  and 
which  doubtless  owe  their  acceptability  to  their  being  present- 
ed through  his  hands,  and  from  the  incense  which  he  offers 
with  them. 

The  next  exhortation  is,  to  “ walk  in  wisdom  towards  them 
that  are  without ;”  that  is,  without  the  pale  of  the  church, 
meaning  their  Pagan  neighbours  and  acquaintances;  a most 
important  precept,  in  the  observance  of  which,  two  extremes 
are  to  be  avoided.  1.  We  must  not  obtrude  our  religion  u a- 


compositions  common  among  the  first  Christians  ; who,  according  to  a well- 
known  passage  in  Pliny,  used  to  “ meet  before  daylight,  and  sin;:  hymns  to 
Christ  as  to  a God.”  Nor  does  this  absolutely  require  inspiration,  since  Binney 
(the  musical  historian)  mentions  it  as  a common  practice  among  the  gondoliers 
(or  bargemen  of  Venice)  to  address  and  challenge  one  another  in  extemporane- 
ous stanzas. 

Ver.  17.  To  God  and  the  Father— Doddridge,  **  Even  the  Father.” 

Chap.  IV.  Ver.  l.  Masters,  give , fire  .—J.  Edwards  justly  remarks,  that  this 
verse  should  have  been  attached  to  the  preceding  chapter. 

Ver.  3.  A door  of  utterance— Sue  1 Co.  xvi.  9,  ana  the  references  there.— 
[The  term  door  is  used  metaphorically  for  an  entrance  to  any  business,  or  oc- 
casion or  opportunity  of  doing  any  thing ; and  consequently,  a door  of 
utterance”  is  an  opportunity  of  preaching  tne  gospel  successfully.  So  Cicero 
“ the  doors  of  friendship  are  opened  there  is  now  an  opportunity  of  recon- 
ciliation. y—Bagster. 


18!  < 


Relative  duties. 


COLOSSIANS. — CHAP.  IV.  General  salutations. 


4 That  I may  make  it  manifest,  as  I ought  to 
speak. 

5 Walk  in  wisdom  ' toward  them  that  are 
without,  redeeming  the  time. 

6 Let  your  speech  be  alway  with  grace,  sea- 
soned r with  salt,  that  ye  may  know  how  ye 
ought  to  answer  every  man. 

7 'All  * my  state  shall  Tychicus  declare  unto 
you,  who  is  a beloved  brother,  and  a faithful 
minister  and  fellow-servant  in  the  Lord  : 

8 Whom  I have  sent  unto  you  for  the  same 
purpose,  that  he  might  know  your  estate,  and 
comfort  your  hearts  ; 

9 With  '*  Onesimus,  a faithful  and  beloved 
brother,  who  is  one  of  you.  They  shall  make 
known  unto  you  all  things  which  are  done 
here. 

10  ■ Aristarchus  my  fellow-prisoner  saluteth 
you,  and  ) Marcus,  sister’s  son  to  Barnabas, 
(touching  whom  ye  received  commandments: 
if  he  come  unto  you,  receive  him;) 

11  And  Jesus,  which  is  called  Justus,  who  are 
of  the  circumcision.  These  only  are  my  fel- 
low-workers unto  the  kingdom  of  God,  which 
have  been  a comfort  unto  me. 


A.  M.  cir. 

4066. 

A.  D.  cir. 
62 


e Pa.90.  12. 
Kp.5.15, 

f Mb. 9.50. 
g Ep.6.21, 

h Phil.  10. 

i Ac. 27. 2. 

) Ac.15.37. 
2 Ti.4.11. 


k or,  stri- 
ving. 

1 J n.5. 16. 

m Mat  5. 48. 
He. 6.1. 

o or,  filled.. 
o 2 Ti.4.10, 
11. 

p Ro.16.5. 

1 Co.  16. 19 
q 1 Th.5.27 
r Phil. 2. 
s 1 T14.14. 
t 2 Th.3.17. 
u He.  13.3, 
25. 


12  Epaphras,  who  is  one  of  you,  a servant  ot 
Christ,  saluteth  you,  always  k labouring  i fer- 
vently for  you  in  prayers,  that  ye  may  stand 
m perfect  and  n complete  in  all  the  will  of 
God. 

13  For  I bear  him  record,  that  he  hath  a great 
zeal  for  you,  and  them  that  are  in  Laodicea, 
and  them  in  Hicrapolis. 

14  0 Luke,  the  beloved  physician,  and  Demas, 
greet  you. 

15  Salute  the  brethren  which  are  in  Laodicea, 
and  Nymphas,  and  the  p church  which  is  in  his 
house. 

16  And  when  i this  epistle  is  read  among  you, 
cause  that  it  be  read  also  in  the  church  of  the 
Laodiceans;  and  that  ye  likewise  read  the 
epistle  from  Laodicea. 

17  And  say  to  r Archippus,  • Take  heed  to  the 
ministry  which  thou  hast  received  in  the  Lord, 
that  thou  fulfil  it. 

18  The  • salutation  by  the  hand  of  me  Paul. 
Remember  “my  bonds.  Grace  be  with  you. 
Amen. 

T7  Written  from  Rome  to  the  Colossians  by 
Tychicus  and  Onesimus. 


seasonably  upon  them — “ We  must  not  cast  our  pearls  before 
swine.”  (Matt.  vii.  6.)  Religion  is  not  adapted  for  hours  of 
gayety,  amusement,  or  conviviality.  On  the  contrary,  we  must 
not  disguise  or  conceal  our  religion,  as  if  We  were  ashamed  of 
it.  We  are  intended  to  be  lights  to  the  world,  and  our  light 
should  so  shine,  that  men  may  “see  our  good  works,”  and 
knowing  the  principle  from  which  they  spring,  “glorify  our 
Father  who  is  in  heaven.”  Our  speech  also  should  be  always 
with  grace,  “seasoned  with  salt,”  by  which  the  heathen  meant 
wit ; but  our  speech  is  to  be  seasoned  with  wisdom,  prudence, 
and  the  unction  of  the  Saviour’s  name ; for  “ his  name  is  as 
ointment  poured  forth,”  Thus  may  Chrislians  put  to  silence 
the  ignorance  and  reproaches  of  the  world. 

Of  the  brethren  here  mentioned,  several  have  been  named 
before ; as  Tychicus . in  the  close  of  the  last  Epistle.  Of 
Onesimus,  we  shall  have  a full  account  in  the  Epistle  to 
Philemon.  Aristarchus  was  a Macedonian  of  Thessalonica, 
who  accompanied  Paul  into  Greece,  into  Asia,  and  to  Rome, 
and  who  is  said  to  have  been  beheaded  by  Nero,  at  the  same 
time  with  Paul.  (Acts  xix.  ‘29;  xx.  4;  x.xvii.  2.)  Marcus,  or 
Mark,  here  mentioned,  should  be  distinguished  from  Mark  the 
Evangelist;  but  Jesus,  called  Justus,  is  believed  to  be  the 
same  as  Joseph  Barsabas,  one  of  the  seventy  disciples,  and 


Ver.  7.  Tychicus. — See  Ephes.  vi.  21.  22.  From  comparing  these  passages, 
and  the  many  parallel  places  between  this  Epistle  and  that  to  the  Ephesians, 
it  has  been  inferred  that  they  were  written  about  the  same  time,  and  probably 
sent  together  See  Doddridge. 

Ver.  12.  Perfect  and.  complete  in  all  the  will  of  God. — Which  expression 
aeeins  equivalent  to  that  in  2 Tim.  iii.  17  ; “Thoroughly  furnished  to  every 
gooil  work.” 

Ver.  la.  Laodicea  and.  them  in  Hi erapolis  — [Laodicea  and  Hicrapolis 
were  both  cities  of  Phrygia  in  Asia  Minor,  between  which,  and  cqui-distanl 
from  each  was  situated  Colosse.  Laodicea  was  situated  near  the  Lycus, 
about  63  miles  east  of  Ephesus  ; ami  became  one  of  the  largest  and  richest 
towns  in  Phrygia,  vying  in  power  with  the  maritime  cities.  It  is  now  called 
Eski-hissar,  the  old  castle  ; and  besides  the  whole  surface  within  the  city's 


CONCLUDING  REMARKS  ON  THE 

[The  Epistle  to  the  Colossians.  and  the  two  preceding  Epistles,  which  were 
written  du  ing  i lie  imprisonment  of  St.  Paul,  and  about  the  same  time,  arc  re- 
markable for  a peculiar  pathos  and  ardour,  or  rapture,  as  some  have  termed  it, 
which  is  generally  ascribed  to  the  extraordinary  consolations  enjoyed  hv  the 
Apostle  during  his  sufferings  for  Lie  sake  of  Christ.  Critics  have  justly  re- 
marked. that  the  style  ot  the  Epistle  to  the  Ephesians  is  exceedingly  elevated, 
and  corresponds  with  the  slate  of  the  Apostle’s  mind  at  the  time  of  wr.ting. 
Overjoyed  with  the  account  which  their  messenger  brought  him  of  the  stead- 
fastness of  their  faith,  and 'he  ardency  of  their  love  to  all  the  saints,  and  trans- 
ported with  tlie  consideration  of  t ic  unsearchable  wisdom  of  God  displayed  in 
the  work  of  man's  redemption,  and  of  his  amazing  love  towards  the  Gentiles, 
in  introducing  them,  as  fellow  heirs  with  the  Jews,  inio  the  kingdom  of  Christ. 
h»  soars  into  tiie  most  exalted  contemplation  of  these  sublime  topics,  and  gives 
utterance  to  his  thoughts  in  language  at  once  rich  and  varied.  Grotius  affirms, 
that  “ it  expresses  th  most  sublime  matters  conrained  in  it,  in  terms  more 
sublime  than  are  to  be  found  in  any  human  language."  This  character,  adds 
Macknight,  “ is  so  just,  that  no  real  Christian  can  read  the  doctrinal  part  of  the 


whom  Peter  proposed  as  a candidate  for  the  vacant  apostle- 
ship  after  the  death  of  Judas,  (Acts  i.  23.)  The  name  Justus 
was  doubtless  added,  in  respect  to  the  remarkable  uprightness 
of  his  character.  These  were  all  “of  the  circumcision,’  that 
is,  Jews  ; but  the  following  are  considered  as  Gentiles  : — Of 
Luke,  see  the  introduction  to  that  Evangelist,  where  we  have 
considered  him  as  a physician  of  Antioch.  Of  Epaphras,  who 
was  a minister  of  their  own,  Paul  speaks  most  affectionately, 
both  here  and  in  the  opening  of  the  Epistle ; but  of  Nymphas 
we  know  nothing,  as  he  is  only  here  named.  The  hint  to 
Archippus  seems  to  imply,  that  he  needed  such  an  admonition  : 
but  Demas  has  a black  mark  upon  his  character,  in  2 Tim. 
iv.  10. 

Whether  or  not  Paul  wrote  any  distinct  Epistle  to  the  Lao- 
diceans, or  from  Laodicea,  a=-  our  present  text  reads,  (ver.  16,) 
we  may  draw  from  this  passage  the  following  fact — that  it 
was  customary,  even  from  the  beginning,  to  read  the  apostoli- 
cal Epistles  in  the  churches,  and  that  the  churches  who  re- 
ceived such  Epistles  were  in  the  habit  of  handing  them  for 
perusal  to  their  sister  churches;  which  shows  the  high  esteem 
in  which  they  were  then  held  as  inspired  writings,  since  it  is 
an  honour  allowed,  as  we  believe,  to  no  private  writings,  ex- 
cept some  few  of  the  apostolical  fathers.  (See  1 Thess.  v.  27.) 


wall  being  strewed  with  pedestals  and  fragments,  the  ruins  of  an  amphitheatre, 
a magnificent  odeum,  and  other  public  buildings,  attest  its  former  splendour 
and  magnificence.  But,  when  visited  by  Chandler,  all  was  silence  ami  soli- 
tude ; and  a fox,  first  discovered  by  his  ears  peeping  over  a brow,  was  the  only 
inhabitant  of  Laodicea.  Hierapolis,  now  Pambouk-Kalesi , was  situated,  ac- 
cording to  the  Itinerary,  six  miles  N.  of  Laodicea  ; and  its  ruins  are  now  about 
a mile  and  a half  in  circumference.]— Bagster. 

Ver.  16.  From  Laodicea.—  Those  who  contend  that  Paul  wrote  to  the  Lao- 
diceans, understand  this  of  that  Epistle,  to  he  received  from  them,  which  seems 
an  unnatural  construction  : J.  Edwards  therefore  suggests,  that  it  was  the  first 
Epistle  to  Timothy  to  which  the  apostle  refere,  and  which,  by  the  superscrip- 
tion, appears  to  have  been  written  from  that  city.  This  we  consider  as  much 
the  most  easy  and  natural  solution  of  the  difficulty. 


EPISTLE  TO  THE  COLOSSIANS. 

Epistle  to  the  Ephesians,  without  being  impressed  and  roused  by  it,  as  by  the 
sound  of  a trumpet.”  The  style  of  the  Epistle  to  the  Philippian*  is  very 
animated,  pleasing,  and  easy  ; every  where  nearing  evidence  of  that  contented 
state  of  mind  in  which  the  Apostle  then  was,  and  of  his  great  affection  for  the 
people.  I has  been  observed  as  remarkable,  that  the  Epistle  to  the  Church  •>! 
Philippi  is  the  only  «»ne.  of  all  St.  Paul’s  letters  to  the  churches,  in  which  notone 
censure  is  expressed  or  implied  against  any  of  its  members  ; but,  on  the  con- 
trary, sentiments  of  unqualified  commendation  and  confidenc  • pervade  every 
part  of  this  Epistle.  The  language  of  the  Epistle  to  the  Colossum * is  hold  and 
energetic  ; the  sentiments  grand  ; and  the  conceptions  vigorous  and  majestic. 
Whoever,  says  Michaelis,  would  understand  the  Epistles  to  the  Epheshma 
and  Colossians  must  read  them  together  The  one  is  in  most  placed  a com- 
mentary on  the  other  ; the  meaning  of  single  passages  in  one  epistle,  which, 
if  considered  alone,  might  be  variously  interpreted,  being  determined  by  the 
parallel  passages  in  the  other  Epistles.  Yet,  though  there  is  a great  similarity, 
the  Epistle  Ur  the  Colossians  contains  many  things  which  arc  not  to  be  found 
in  that  to  the  Ephesians.  J— Bagster. 


THE  FIRST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  THESS  ALONIANS. 


•The  Gospel  was  first  preached  at  Thessalonica  by  St.  Paul,  accompanied 
oy  Silas  and  Timotey,  with  such  success,  that  it  excited  the  envy  and  indigna- 
tion of  the  unbelieving  Jews,  who  having  stirred  up  a violent  persecution 
against  them  they  were  forced  to  flee  to  Berea,  and  thence  to  Ath°ns,  (Ac. 
xvii.  2—15,)  from  which  city  he  proceeded  to  Corinth.  Having  thus  been  pre- 
vented from  again  visiting  the  Thessalonians  as  he  had  intended,  (ch.  ii.  17,  18,) 
1318 


he  sent  Silas  and  Timothy  to  Thessalonica  in  his  stead,  (ch.  iii.  6 ;)  who 
having,  on  their  return  to  him  at  Corinth,  given  such  a favouial  le  account  of 
their  state  as  filled  him  with  joy  and  gratitude,  (Ac.  xvii.  14, 15  ; xviii.5,)  he  wrote 
this  Epistle  to  thorn  from  that  city,  (and  not  from  Athens,  as  stated  in  the  spu- 
rious postscript,)  A.  D.  52,  to  confirm  them  in  their  faith,  and  to  excite  hem 
a holy  conversation  becoming  the  dignity  of  their  high  and  holy  calling  .V-  V 


P-aul  skoweth  his  mindfulness  1 THESSALONIANS. — CHAP.  I.,  II.  of  the  'Thessalonians. 


CHAPTER  I. 

J The  Thessalonians  are  given  to  understand  both  how  mindful  of  them  Saint  Paul 
«ccs  at  all  times  in  thanksgiving,  and  prayer:  5 and  also  how  well  he  was  persua- 
d'd of  the  truth  and  sincerity  of  their  faith,  and  conversion  to  God. 

PAUL,  and  a Silvanus,  and  Timotheus,  uhto 
the  church  of  the  b Thessalonians  which  is 
in  God  the  Father  and  in  the  Lord  Jesus 
Christ : Grace  c be  unto  you,  and  peace,  from 
God  our  Father,  and  the  Lord  Jesus  Christ. 

2  We  give  thanks  to  God  always  for  you  all, 
making  mention  of  you  in  our  prayers ; 

3  Remembering  without  ceasing  your  work 
d of  faith,  and  labour  ' of  love,  and  patience 
r of  hope  in  our  Lord  Jesus  Christ,  in  the  sight 
of  God  and  our  Father ; 

4  Knowing,  brethren  e beloved,  your  election 
of  God. 

5  For  our  gospel  came  h not  unto  you  in  word 
only,  but  also  in  t power,  and  in  the  ) Holy 
Ghost,  and  in  much  k assurance  ; as  ye  know 
what  manner  of  men  we  were  among  you  for 
your  sake. 

6  And  ye  became  i followers  of  us,  and  of  the 
Lord,  having  received  the  word  in  much  af- 
fliction, with  joy  m of  the  Holy  Ghost : 

7  So  that  ye  were  ensamples  to  all  that  be- 
lieve in  Macedonia  and  Achaia. 

8  For  from  you  sounded  "out  the  word  of 
the  Lord  not  only  in  Macedonia  and  Achaia, 
but  also  in  every  place  0 your  faith  to  God- 


A.  M.  cir. 
4056. 

A.  D.  cir. 
52. 


a 1 Pe.5.12. 
b Ac.  17.1, 
&c. 

c Ep.1.2. 
d Jn.6.29, 

2 Th.l.  11. 
e He. 6. 10. 
f Ro.12.12. 
g or,  be- 
ta ved  of 
Uodt 
your  elec- 
tion. 

h Is.  55. 11. 
Ma.16.20. 
1 Co.2.4. 
j 2 Co. 6.6. 
k He.2.3. 

1 2 C o.8.5. 
ra  Ac.  13.52. 
n Ro.10.18. 
o 2 Th.  1.4. 


p 1 Co.  12.2. 

Ga.4.8. 
f\  Phi.3.‘20. 
r Mat. 3.7. 

Ro.5.9. 
a Ac.  16. 12, 
&c. 

b Ac.  17.2,3. 
c Jude  3. 
d 2 Pe.1.16. 
e 1 Ti.  1.11, 
12. 

f 2 Co.2.17. 
g Jn. 5.41.. 
44. 

Gn.1.10. 


ward  is  spread  abroad ; so  that  we  need  not 
to  speak  any  thing. 

9 For  they  themselves  show  of  us  what  man- 
ner of  entering  in  we  had  unto  you,  and  how 
ye  turned  to  God  p from  idols  to  serve  the  li- 
ving and  true  God ; 

10  And  to  wait  * for  his  Son  from  heaven, 
j whom  he  raised  from  the  dead,  even  Jesus, 

which  delivered  us  from  the  wrath  r to  come 
CHAPT  E It  1 1 . 

^ In  what  manner  the  gospel  was  brought  ai  l preached  to  the  Thessalonians,  and  in 
what  son  also  they  received  it.  18  A rea  on  is  rendered  both  whv  Saint  Paul  was 
so  long  absent  from  them,  and  also  why  h - was  so  desirous  to  bee  them. 

FOR  yourselves,  brethren,  know  our  en- 
trance in  unto  you,  that  it  was  not  in  vain: 
2 But  even  after  that  we  had  suffered  before, 
and  were  shamefully  entreated,  as  ye  know, 
at  a Philippi,  we  were  b bold  in  our  God  to 
speak  unto  you  the  gospel  of  God  with  much 
c contention. 

3  For  our  exhortation  was  not  of d deceit,  nor 
of  uncleanness,  nor  in  guile  : 

4  But  as  we  were  allowed  of  God  to  be  put  in 
trust  c with  the  gospel,  even  so  we  speak  ; not 
as  pleasing  men,  but  God,  which  trieth  our 
hearts. 

5  For  neither  ' at  any  time  used  we  flattering 
words,  as  ye  know,  nor  a cloak  of  covetous- 
ness ; God  is  witness  : 

6  Nor  of  men  s sought  we  glory,  neither  of 


Chap.  I.  Ver.  1 — 10.  Paul’s  prayers  and  thanksgiving  for 
the  Thessalonians. — The  Epistles  to  this  church,  though  plac-  j 
ed  so  late  by  our  translators,  are  generally  allowed  to  have  j 
been  the  first  written,  and  not  later  than  A.  D.  52,  or,  at  the  j 
latest,  54,  which  is  about  ten  years  earlier  than  most  of  the  j 
preceding.  “ Silas  and  Timothy,  with  St.  Paul,  had  preached 
the  gospel  to  the  Jews  at  Thessalonica,”  a considerable  sea- 
port town,  and  the  metropolis  of  Macedonia,  (Acts  xvii.  1.) 
But  they  were  interrupted  in  this  work,  and  compelled  to  leave 
the  city,  by  the  persecution  there  raised  against  them  : they 
then  proceeded  to  Berea,  whither  they  were  followed  by  the 
same  unbelieving  Jews.  St.  Paul  then  went  to  Athens;  but 
Silas  and  Timothy  remained  at  Berea,  till  they  received  orders 
from  Paul  to  follow  him  to  that  city,  (Acts  xvii.  15.)  Timothy, 
we  learn,  (t  Thes.  i.  2,)  was  then  immediately  despatched  to 
Thessalonica,  and  it  is  most  probable  (that)  Silas  accompa- 
nied him  ....  It  is  not,  however,  expressly  stated  how  Silas 
was  employed  at  this  time  : they  both  rejoined  Paul  at  Co- 
rinth, and  it  is  natural  to  suppose  they  there  gave  him  a full 
account  of  their  labours  and  their  sufferings,  (Acts  xviii.  5.) 

That  this  Epistle  “was  written  from  Corinth  in  the  year  61, 
or  soon  after,  may  be  considered  as  almost  the  unanimous 
opinion  of  commentators,  although  the  particular  occasion  is 
disputed.  The  general  object  of  the  Epistle  is  certainly  to  con- 
firm the  Thessalonians  in  their  faith,  by  enforcing  the  evi- 
dences of  the  Christian  religion,  while  Paul  opposes  some 
opinions  held  by  the  heathen.”  (Preb.  Townsend’s  New 
Test.  Arranged.) 

This  first  chapter  is  thought  to  have  particular  reference  to 
the  evidence  of  miracles  which  St.  Paul  wrought  amongst 
them  ; we  cannot,  however,  conceive  that  his  expression, 

“ Our  gospel  came  unto  you,  not  in  word  only,  but  in  power,” 
refers  merely  to  miraculous  powers,  though  they  certainly 
must  be  included.  The  influence  of  the  Holy  Ghost  was  ap- 
parent, not  only  in  the  miracles  which  Paul  wrought,  but  also, 
as  Doddridge  expresses  it,  in  “ the  very  deep  and  powerful 
impressions  it  made  upon  their  hearts,  and  in  that  “full  as- 
surance” with  which  it  was  attended;  being  received  “in 
much  affliction”  by  the  persecution  of  the  Jews,  and  with  that 
spiritual  joy,  with  which  the  Holy  Ghost  supported  them,  and 
rendered  them  triumphant  over  all  the  malice  of  their  enemies. 
So  that  they  becanie  in  these  respects  examples  to  all  in  Ma- 
cedonia and  Achaia,  through  which  they  rapidly  spread  abroad 
the  good  tidings  of  salvation ; and  these  were  rendered  the 
more  efficacious,  from  the  evidence  which  the  Thessalonians 
gave  of  its  power  and  efficacy  in  their  own  lives  and  conversa- 
tions ; being  turned  from  the  worshipping  of  dumb  idols,  “ to 
serve  the  living  and  true  God  ;”  and  waiting  for  the  return 
from  heaven  of  his  Son  Jesus,  who  delivereth  from  the  wrath 
to  come. 

“ We  see  here,  (says  the  excellent  Doddridge ,)  a compen 
dious  view  of  the  Christian  character.  It  is  to  turn  from  idols, 


chap.  I.  Ver.  1.  Silvanus.— [Silas,  or  Silvanus,  and  Timothy,  did  not  come 
to  the  Apostle,  when  dnven  from  Thessalonica  and  Berea,  till  after  his  arrival 
Athens,  nor  did  they  continue  with  him  in  that  cily,  being  sent  speedily  back 
to  J nessalonica,  fell.  iii.  1.  Ac.  xvii.  10 — 15  ;)  which  shows  that  this  Epistle 
could  not  have  been  written  from  Athens,  but  from  Corinth,  where  they  after- 
wards rejoined  him  : Ac.  xviii.  t— 6.]— Bagster. 

Ver.  3,  }our  work  of  faith,  Sec. — ‘‘All  these  are  plainly  Hebraisms  for 
vuve  faith,  laborious  love,  and  patient  hope.”  Doddridge. 


from  every  thing  which  we  have  loved  and  esteemed,  pursued, 
and  trusted,  in  an  irregular  degree,  to  serve  the  living  and  true 
i God,  under  a real  sense  of  his  infinite  perfections  and  glories, 
j It  is  turning  also  to  Jesus,  his  Son,  as  saving  us  ‘from  the 
wrath  to  come;’  from  a deep  conviction  of  our  being  justlv 
exposed  to  wrath,  by  our  transgressions  against  God,  to  seek 
rescue  and  refuge  in  Christ,  as  delivering  us  from  it  by  his 
atonement  and  grace,  and  completing  that  deliverance  by  al- 
mighty power  in  the  day  of  his  final  triumph 

“ If  this  be  the  effect  of  our  receiving  the  gospel,  it  will  evi- 
dently prove  that  it  is  ‘ come  to  us,  not  in  word  only,  but  in 
power,  and  in  the  Holy  Ghost;  and  it  may  give  us  abundant 
assurance  of  our  interest  in  God,  and  cause  us,  by  the  happiest 
tokens,  to  know  our  election  in  him.” 

Chap.  II.  Ver.  I — 20.  Paul  recapitulates  his  labours  among 
the  Thessalonians,  and  blesses  God  for  his  success — In  this 
recapitulation,  St.  Paul  adverts  to  the  shameful  treatment  he 
had  received  at  Philippi,  merely  for  curing  a female  slave,  of 
whom  her  owners  had  made  a gain  by  fortune-telling,  as  en- 
dowed with  a spirit  of  Python.  (See  on  Acts  xvi.  1 — 24.)  He 
then  appeals  to  them  for  the  uprighf  tender,  and  disinterested 
conduct,  which  he  and  his  brethren  had  shown  toward  them  ; 
and,  at  the  same  time,  commends  them  for  the  cordial  man- 
ner in  which  they  received  the  message  of  salvation  ; “ not 
(indeed)  as  the  word  of  men,  but  (as  it  is  in  truth)  the  word  of 
God,”  which  “ effectually  worketh  in  (all)  that  believe.”  He 
next  commends  them  for  becoming  followers  (or  imitators) 
of  the  other  churches,  who  had  believed  before  them,  and  had 
ornamented  their  profession  by  a consistent  conversation. 

St.  Paul  then  adverts  to  the  cruel  and  outrageous  conduct 
of  the  Jews,  his  own  nation,  who  having  “ both  killed  the 
Lord  Jesus,  and  their  own  prophets,”  now  hunted  the  preachers 
of  the  gospel  as  if  they  were  wild  beasts,  from  city  to  city,  and 
from  one  country  to  another ; as  we  have  seen  in  the  Book  of 
the  Acts  of  the  Apostles.  In  this  conduct,  while  they  pleased 
not  God,  who  had  repeatedly  reproved  their  conduct,  they  ren- 
dered themselves  odious  to  all  reasonable  men,  and  particularly 
to  the  Gentiles.  “ The  hatred  which  the  Jews  bare  to  all  the 
heathen,  without  exception,  (says  Dr.  Macknight,)  was  taken 
notice  of  by  Tacitus  and  Juvenal,  and  even  by  Josephus.  This 
hatred  was  directly  contrary  to  the  law  of  Moses,  which  en- 
joined humanity  to  strangers.”  (Exod.  xxii.  21)  This  aver- 
sion certainly  increased  after  the  captivity.  and  probably  arose, 
in  great  degree,  from  the  treatment  of  their  oppressors;  but 
was  not  justifiable  upon  the  principles,  either  of  Moses,  or  of 
Christ. 

Tins  malevolence  particularly  discovered  itself  in  their  con- 
duct with  respect  to  the  gospel,  which,  in  some  instances,  they 
seem  willing  to  have  received,  if  so  be  that  the  Gentiles  had 
been  excluded  from  it;  but  the  admission  of  other  nations  tc 
the  same  privileges  with  theniselves,  seemed  to  them  the  most 
exceptionable  feature  of  Christianity.  (See  Acts  xiii.  5.) 


Ver.  8.  In  Macedonia  and  Achaia. — These  were  the  parts  he  travelled 
through  in  his  way  to  Corinth. 

Ver.  9.  What  manner  of  entering  in —Doddridge,  “What  kind  of  en- 
trance. 1 1 

Chap.  II.  Ver.  l.  Not  in  vain.— 11  Not  without  important  consequences  ana 
effects.” — Doddridge. 

Ver.  2.  With  much  contention— Macknight,  "Amidst  a great  combat’ 
See  note  on  Colossians  ii.  1. 


1319 


, Manner  oj  Paul? a preaching.  1 THESS  ALONIANS. — CHAP.  III.  Comfort  under  persecution/! 


you,  nor  yet  of  others,  when  we  might  have 
h been  ' burdensome,  as  the  apostles  of  Christ. 

7  But  we  were  gentle  among  you,  even  as  a 
nurse  cherisheth  her  children : 

S  So  being  affectionately  desirous  of  you,  we 
were  willing  to  have  ) imparted  unto  you,  not 
the  gospel  of  God  only,  but  also  our  own  souls, 
because  ye  were  dear  unto  us. 

9 For  ye  remember,  brethren,  our  k labour 
and  travail:  for  labouring  night  and  day,  be- 
cause we  would  not  be  chargeable  unto  any 
of  you,  we  preached  unto  you  the  gospel  of 
God. 

10  Ye  are  witnesses,  and  God  also,  how  holi- 
ly  and  justly  and  unblameably  we  behaved 
ourselves  among  you  that  believe : 

11  As  ye  know  how  we  exhorted  and  com- 
forted and  charged  every  one  of  you,  as  a 
father  doth  his  children, 

12  That  ye  would  walk  > worthy  of  God,  who 
ra  hath  called  you  unto  his  kingdom  and  glory. 

13  For  this  cause  also  thank  we  God  without 
ceasing,  because,  when  ye  received  the  word 
of  God  which  ye  heard  of  us,  ye  received  it 
not  n as  the  word  of  men,  but  as  it  is  in  truth, 
the  word  of  God,  which  effectually  worketh 
° also  in  you  that  believe. 

14  For  ye,  brethren,  became  followers  of  the 
churches  of  God  which  in  Judea  are  in  Christ 
Jesus  : for  ye  also  have  suffered  like  things  of 
your  own  countrymen,  even  as  they,  have  of 
the  Jews : 

15  Who  both  killed  the  Lord  Jesus,  and  their 
p own  prophets,  and  have  i persecuted  us ; and 
they  please  not  God,  and  are  contrary  to  all 
men  : 

16  Forbidding  rus  to  speak  to  the  Gentiles 
that  they  might  be  saved,  to  fill  5 up  their  sins 
al  way  : for  the  wrath  is  come  upon  them  to  the 
1 uttermost. 

17  But  we,  brethren,  being  taken  from  you 
for  a short  time  in  presence,  not  in  heart,  en- 
deavoured the  more  abundantly  to  see  your 
face  with  great  desire. 

18  Wherefore  we  would  have  come  unto  you, 
even  I Paul,  once  and  again ; but  Satan  hin- 
dered us. 

19  For  what  is  our  hope,  or  joy,  or  crown  of 


A.  M.  cir. 
4056. 

A.  D.  cir. 
at 


h or,  used 
authority 
i 2 Co.  12. 

13.. 15. 

J Ro  1.11. 
k Ac.20.34. 
35. 

‘/l'h.3.7,8. 
1 Ep.4.1. 
mi  Co.  1.9. 
n Mat.  10.40 
2 Pe.3.2. 
o J a.  1.18. 

1 Pe.  1.23. 

p Ac. 7.52. 

q or  phased 
us  out. 

r Ac.  17. 5, 
13. 

18.12. 

b Ge.15.16. 
Mat. 23- 32 

t Re.22.11. 


u or,  glory- 
ing. 

v 2C0.1.14. 
Phi. 4.1. 

w Jude  24. 

x Re.  1.7. 

a Ac.  17. 15. 

b Ep.3.13. 

c Jn.16.2. 

1 Co.4.9. 

2 Ti.3.12. 

1 Pe.2.21. 

d ver.l. 

e 2 Co.  1 1.2, 
3. 

f Ga.4.11. 

g Phi.1.8. 

h 2Co.7.6,7. 

i EJ>.6.13, 

Phi. 4.1. 

j 2 Co.  13.9. 
11. 

Col. 4.12. 


k or,  guide. 

1 lJn.4.7.. 
12. 

in  2Th.2.17. 
1 J n.  3.20, 
21. 

n Zee.  14.5. 
Jude  14. 


u rejoicing  ? Are  not  even  ye  v in  the  presence 
w of  our  Lord  Jesus  Christ  at  his  11  coming  ? 

20  For  ye  are  our  glory  and  joy. 

CHAPTER  III. 

1 Saint  Paul  twtifietli  Ida  great  love  to  the  Tlieamlonians,  partly  by  Bending  Timothy 
onto  them  to  strengthen  and  comfort  diem  : partly  by  rejoicing  in  their  well  doing: 
10  and  portly  by  praying  for  them,  and  deairing  a safe  coming  unto  them. 

WHEREFORE  when  we  could  no  longer 
forbear,  we  thought  it  good  to  be  left  at 
Athens  alone ; 

2  And  sent  a Timotheus,  our  brother,  and 
minister  of  God,  and  our  fellow-labourer  in 
the  gospel  of  Christ,  to  establish  you,  and  to 
comfort  you  concerning  your  faith : 

3  That  b no  man  should  be  moved  by  these 
afflictions:  for  yourselves  know  that  we  c are 
appointed  thereunto. 

4  For  verily,  when  we  were  with  you,  we  told 
you  before  that  we  should  suffer  tribulation; 
even  as  it  came  to  pass,  and  ye  know. 

5  For  this  cause,  when  * I could  no  longes 
forbear,  I sent  to  know  your  faith,  lest  e by 
some  means  the  tempter  have  tempted  you, 
and  our  labour  f be  in  vain. 

6  But  now  when  Timotheus  came  from  you 
unto  us,  and  brought  us  good  tidings  of  your 
faith  and  charity,  and  that  ye  have  good  re- 
membrance of  us  always,  desiring  s greatly  to 
see  us,  as  we  also  to  see  you : 

7  Therefore,  brethren,  we  were  comforted 
11  over  you  in  all  our  affliction  and  distress  by 
your  faith : 

8  For  now  we  live,  if  ye  stand  fast  < in  the 
Lord. 

9  For  what  thanks  can  we  render  to  God 
again  for  you,  for  all  the  joy  wherewith  we 
joy  for  your  sakes  before  our  God  ; 

10  Night  and  day  praying  exceedingly  that 
wTe  might  see  your  face,  and  might  perfect 
ithat  which  is  lacking  in  your  faith? 

11  Now  God  himself  and  our  Father,  and  our 
Lord  Jesus  Christ,  k direct  our  way  unto  you. 

12  And  the  Lord  make  you  to  increase  and 
abound  in  love->  one  toward  another,  and  to- 
ward all  men,  even  as  we  do  toward  you : 

13  To  the  end  he  may  establish  your  hearts 
munblameable  in  holiness  before  God,  even 
our  Father,  at  the  coming  n of  our  Lord  Jesus 
Christ  with  all  his  saints. 


But  to  forbid  the  apostles  “to  speak  to  the  Gentiles,  that 
they  might  be  saved’’— this  is  not  only  inhuman,  but  also  dia- 
bolical : it  is  attempting  to  subvert  the  designs  of  God,  as  well 
as  the  happiness  of  men  ! Would  that  none  but  Jews  were 
chargeable  with  this  ! but  that  Christians  should  be  guilty  of 
such  an  offence,  is  indeed  truly  horrible,  and  would  seem  im- 
rossible;  but  what  was  the  meaning  of  the  opposition  made, 
but  a few  years  ago,  to  sending  the  gospel  to  India?  It  was 
literally  forbidding  any  to  speak  to  the  Gentiles  of  India,  that 
they  should  be  saved  ! And  is  there  nothing  like  this  nearer 
home?  Are  there  none  who  oppose,  and  endeavour  to  pre- 
vent, persons  from  preaching  the  gospel  to  the  Gentiles  in 
our  own  country?  Alas!  that  such  men  should  pretend  to 
the  name  of  Christians!  What  would  Paul  have  said  in  such 
a case?  Just  what  he  said  in  the  case  before  us— “ Satan 
hindered  us.” 

Chap.  III.  Ver.  1 — 13.  Paul  refreshed  by  the  intelligence 
he  received  by  Timothy  from  the  Thessalonians,  the  more  de- 
sires to  visit  them.. — In  the  close  of  the  preceding  chapter, 
Paul  had  expressed  his  regret  at  not  having  been  able  to  visit 
them  : and  so  great  was  his  anxiety  to  hear  of  their  welfare. 


that,  sooner  than  continue  in  suspense,  he  agreed  to  remain 
alone  in  Athens,  and  to  send  Timothy  to  visit  them  f to  inquire 
into  their  welfare,  and  their  progress  in  the  Christian  course, 
and,  at  the  same  time,  to  encourage  and  animate  them  therein. 
And  when  he  returned,  the  account  which  he  brought  with 
him  was  so  gratifying,  that  he  became  still  more  desirous  to 
visit  them  ; and  prayed,  therefore,  that  all  impediments  might 
be  removed,  and  his  way  directed  towards  them. 

In  the  mean  time,  however,  he  feels  some  apprehension, 
test,  hearing  of  his  troubles  and  afflictions,  they  should  be  dis- 
couraged and  distressed  on  his  account;  he  reminds  them 
that  troubles  are  inseparable  from  the  present  life ; and  that 
“ through  much  tribulation  we  must  enter  into  the  kingdom 
of  God.”  (Acts  xiv.  22.) 

The  short  prayer  which  concludes  this  chapter,  exhibits  a 
happy  specimen  of  pure  and  undefiled  religion.  St.  Paul  prays 
that  they  might  “increase  and  abound;1’  or,  (as  Macknight 
expresses  it,)  “ overflow  with  love,  one  towards  another,  and 
towards  all  men,  even  (says  the  apostle)  as  we  do  toward 
you  ;”  after  expressing  towards  them  an  attachment  the  most 
ardent  and  sincere. 


Ver.  6 We  might  have  been  burdensome. — The  Apostle  evidently  refers  to 
rhe  right  he  had  of  being  maintained  at  their  charge.  See  verse  9,  and  com- 
pare 1 Co.  ix.  throughout.. 

Ver.  13.  Which  effectually  worketh.—  See  Phil.  ii.  12, 13. 

Ver.  15.  And  have  persecuted,  us. — Margin,  “ Chased  us  out  Anting  the 
preachers  of  the.  gospel,  like  wild  beasts.  See  Mat.  xxiii  34.  Actsvii.  52. 

Ver.  16.  That  they  might — Macknight,  (“so  that)  they  might,”  &c. 

Fill  up  their  sins. — See  Mat.  xxiii.  32. For  the  wrath  is  come.— Dodd- 

ridge, " But  wrath  is  coming,”  &c.  Compare  Mat.  xxiii.  32—36. 

Ver.  17.  Be>ng  taken. — Doddridge,  “separated  from  you  for  a very  little 
season  literally,  “ the  lime  of  an  hour.” 

Ver.  18.  Satan  hindered  us.— IBy  raising  such  a storm  of  persecution  against 
nim  at  Berea  and  other  places,  that  it  was  deemed  prudent  to  delay  his  visit 
till  the  storm  was  somewhat  allayed.  Some,  apparently  with  less  propriety, 
suppose  Satan  may  mean  some  adversary  or  powerful  opponent,  as  the  word 
denotes  ; others  refer  it  to  wicked  men , who  arc  the  instruments  of  Satan  •, 
1320 


and  others,  by  a very  usual  figure  which  substitutes  the  concrete  for  the  ab- 
stract, understand  wickedness , i e.  the  wickedness  of  his  enemies  and  per- 
secutors. ]— Bagster. 

Ver.  19.  For  what,  & c. — [Macknight  connects  this  verse  with  the  preceding, 
by  adding,  “ These  things  ye  may  believe  ; for  what,”  &c.  The  fervour  of 
affection,  and  the  animation  with  which  it  is  expressed,  in  this  chapter,  are 
incomparable.  \— Bagster. 

Chap.  III.  Ver.  1.  To  be  left,  at  Athens  alone— That  is,  having  no  other 
fellow-lahourer  in  whom  he  could  so  well  confide  ; for  it  appears  Silas  was 
also  absent,  and.  as  it  should  seem  from  Acts  xviii.  5,  that  lie  wrent,  or  at  least 
returned,  with  Timothy. 

Ver.  8.  Now  we  live. — To  live  indeed,  is  to  bo  useful  and  happy. 

Ver.  9.  For  all  the  joy—' That  is,  “ For  the  exceeding  great  joy.”  See  Ja.i.  2. 

Ver.  11.  Noro  God  himself  and— Doddridge,  “even,”  &c. Direct.- 

Doddridge,  “ Clear.”  Macknight , “ Make  straight.”  See  Isaiah  xl,  3V  4 

Ver.  13.  With  all  his  saints— Or  w holy  ones.”  See  chap.  iv.  14 


Exhortations  to  brotherly  love.  1 THESSALONIANS. — CHAP.  IV.,  V.  Christ's  second  coming. 


CHAPTER  IV. 

. He  exhorteth  them  to  go  on  forward  in  all  manner  of  godliness,  6 to  live  holily  and 
inst.y,  9 vo  love  one  another,  II  and  quietly  to  follow  their  own  business:  13  and 
last  of  aJI  to  sorrow  moderately  for  die  dead.  15  And  unto  this  last  exhortation  is 
annexed  a brief  description  ol  the  resurrection,  and  second  coming  of  Christ  to 
judgment 

FURTHERMORE  then  we  “beseech  you, 
brethren,  and  b exhort  you  by  the  Lord  Je- 
sus, that  as  ye  have  received  of  us  how  ye 
ought  to  walk  c and  to  please  God,  so  ye  would 
abound  d more  and  more. 

2  For  ye  know  what  commandments  we 
gave  you  by  the  Lord  Jesus. 

3  For  this  is  the  will  of  God,  even  your  sanc- 
tification, that  'ye  should  abstain  from  forni- 
cation : 

4  That  every  one  of  you  should  know  how 
to  possess  his  vessel  in  sanctification  and 
honour; 

5  Not  in  the  lust  of  concupiscence,  even  as 
the  Gentiles  f which  know  not  God: 

6  That  no  man  go  beyond  and  s defraud  his 
brother  in  h any  matter : because  that  the  Lord 
is  the  avenger  of  all  such,  as  we  also  have 
forewarned  you  and  testified. 

7  For  God  hath  not  called  us  unto  unclean- 
ness, but  ■ unto  holiness. 

8  He  therefore  that  ) despiseth  despiseth  not 
man,  but  God,  who  hath  also  given  unto  us 
his  holy  Spirit. 

9  But  as  touching  brotherly  love  ye  need  not 
that  I write  unto  you:  for  ye  yourselves  are 
taught  k of  God  to  love  one  another. 

10  And  indeed  ye  do  it  toward  all  the  bre- 
thren which  are  in  all  Macedonia  : but  we  be- 
seech you,  brethren,  that  ye  increase  more 
and  more ; 

11  And  that  ye  study  to  be  quiet,  and  to  i do 
your  own  business,  and  to  work  with  your 
own  hands,  as  we  commanded  you; 

12  That  ye  may  walk  honestly  m toward  them 
that  are  without,  and  that  ye  may  have  lack 
of " nothing. 

13  But  I would  not  have  you  to  be  ignorant, 
brethren,  concerning  them  which  are  asleep, 
that  ye  sorrow  not,  even  as  others  which  have 
no  hope. 

14  For  if  we  believe  that  Jesus  died  and  rose 


A.  M.  clr. 
40.56. 

A.  D.  cir. 
52. 

a or,  re- 
quest. 

b or , beseech 

c Col.  1.10. 

d lCo.15.58 

e 1 Co.6.15, 
18. 

f Eji>.4.17, 

g or,  op- 
press, or. 
overreach 

h or,  in  the. 

i Le.11.44. 
He.  12. 14. 

1 Pe.1.14 
..16. 

j or,  reject  • 
elk. 

k Jn.  15.12, 
17. 

1 1 Pe.4.15. 

mRo.13. 13. 

n or,  no 
man. 


0 1 Co.  15.20 
&c. 

p Mat.24. 
30,31. 

Ac.  1.11. 

2 Th.1.7. 

q Re.20.5,6. 

r Re.ll.12. 

s Jn.14.3. 

t or, exhort. 

a Lu.12.39, 
40. 

2 Pe.3.10. 
Re.  16.5. 
b Je.  13.21. 
c Kp.  5.8. 

1 J n.2. 8. 

d Mat.25.5. 
Ro.13.12, 
13. 

e 1 Pe.5.8. 
f Is.  59. 17. 

g Ro.9.22. 

1 Pe.2.8. 

h Ro.  14.8,9 

2 Co- 5. 15. 

1 or, exhort. 


again,  even  so  0 them  also  which  sleep  in  Jesus 
will  God  bring  with  him. 

15  For  this  we  say  unto  you  by  the  word  of 
the  Lord,  that  we  which  are  alive  and  remain 
unto  the  coming  of  the  Lord  shall  not  prevent 
them  which  are  asleep. 

16  For  Pthe  Lord  himself  shall  descend  from 
heaven  with  a shout,  with  the  voice  of  the 
archangel,  and  with  the  trump  of  God:  and 
the  dead  in  Christ  shall  rise  ^ first: 

17  Then  we  which  are  alive  and  remain  shall 
be  caught  up  together  with  them  in  r the 
clouds,  to  meet  the  Lord  in  the  air:  and  so 
shall  we  ever  be  ' with  the  Lord. 

18  Wherefore  ' comfort  one  another  with 
these  words. 

CHAPTER  V. 

J He  proceeded!  in  die  former  description  of  Christ’s  coming  to  judgment,  16  and 
giveth  divers  precepts,  23  and  so  concludeth  the  epistle. 

BUT  of  the  times  and  the  seasons,  brethren, 
ye  have  no  need  that  I write  unto  you. 

2  B'or  yourselves  know  perfectly  that  the  day 
of  the  Lord  so  cometh  “ as  a thief  in  the  night. 

3  For  when  they  shall  say,  Peace  and  safety ; 
then  sudden  destruction  cometh  upon  them, 
as  travail  b upon  a woman  with  child ; and 
they  shall  not  escape. 

4  But  c ye,  brethren,  are  not  in  darkness,  that 
that  day  should  overtake  you  as  a thief. 

5  Ye  are  all  the  children  of  light,  and  the 
children  of  the  day:  we  are  not  of  the  night, 
nor  of  darkness. 

6  Therefore  d let  us  not  sleep,  as  do  others; 
but  let  us  watch  and  be  'sober. 

7  For  they  that  sleep  sleep  in  the  night;  and 
they  that  be  drunken  are  drunken  in  the 
night. 

8  But  let  us,  who  are  of  the  day,  be  sober, 
putting  on  the  breast-plate  f of  faith  and  love  ; 
and  for  a helmet,  the  hope  of  salvation. 

9  For  God  hath  not  appointed  e us  to  wrath, 
but  to  obtain  salvation  by  our  Lord  Jesus 
Christ, 

10  Who  died  for  us,  that,  whether  h we  wake 
or  sleep,  we  should  live  together  with  him. 

11  Wherefore  i comfort  yourselves  together, 
and  edify  one  another,  even  as  also  ye  do. 


Chap.  IV.  Ver.  1—18.  Exhortations  to  holiness — consolation 
to  the  bereaved. — Practical  exhortations  have,  of  course,  a ge- 
neral similitude;  so  many;  of  these  are  levelled  against  lewd- 
ness, that  we  may  safely  infer  it  was  the  reigning  sin  of  the 
Thessalonians.  and  of  the  Pagan  world  in  general.  It  may, 
indeed,  be  doubted  whether  this  sin  was  ever  carried  to  greater 
excess  than  in  some  Christian  cities,  (so  called ;)  but  the  fact 
is,  Christianity  has  thrown  a veil  over  vice,  and  driven  its  vo- 
taries from  the  idol  temples,  where  they  used  publicly  to  per- 
petrate the  most  shameful  crimes,  under  the  mask  of  religion 
and  the  forms  of  devotion,  into  holes  and  corners,  where  the 
public  eye  but  seldom  follows  them  ; and  those  who  are  not 
ashamed  to  commit  fornication  and  adultery,  are  at  least 
ashamed  of  being  seen  to  do  it.  But  the  eye  of  God  enters 
every  chamber  of  iniquity,  and  his  “Book  of  remembrance” 
records  every  secret  crime,  and  will  one  day  be  opened  in  the 
presence  of  assembled  worlds.  St.  Paul,  however,  not  only 
strongly  guards  his  Thessalonian  converts  against  their  for- 
mer crimes;  but  urges  them  to  the  opposite  virtues,  and  to 
that  course  of  industry,  which  has  a powerful  tendency,  by 
usefully  filling  up  their  time,  to  preserve  them  from  temptation. 

The  apostle  then  meets  an  objection,  which  seems  to  have 
troubled  the  weaker  brethren,  who  indulged  excessive  grief, 
like  the  heathen,  for  some  of  their  deceased  friends.  Death 


must  be  terrible  indeed  to  those  who  have  no  hope  beyond  the 
grave.  Well  might  they  wail  and  howl  over  their  departed 
friends.  But  with  the  disciples  of  Jesus  the  case  is  far  other- 
wise. Those  who  die  in  Jesus,  do  but  sleep  ; and  when  he 
returns  in  glory,  he  will  bring  his  departed  saints  with  him. 
For  he  shall  descend  from  heaven  in  great  and  awful  glory, 
and  a voice  no  less  power  ul  than  that  which  said,  “Let  there 
be  light,  and  light  was,”  shall  command  the  dead  to  rise. 

But  the  dead  in  Christ  (we  are  told)  shall  rise  first,  and  then 
those  who  believe  in  him  on  earth  shall  be  changed,  and  their 
rarefied  bodies  (so  to  speak)  shall  be  “ caught  up,”  to  meet 
their  descending  Saviour;  and  so  shall  they  he  “for  ever  with 
the  Lord.”  Well  is  it  added,  “ Comfort  one  another  with 
these  words.” 

“ Yes  : Faith  shall  triumph  o’er  the  grave, 

And  trample  on  the  tombs  : 

My  Jesus,  my  Redeemer  lives  ; 

My  God,  my  Saviour  comes  V*— Watts. 

Chap.  V.  Ver.  1 — 28.  Warnings  to  prepare  for  the  great 
day  of  the  resurrection  and  final  judgment , with  other  practi- 
cal admonitions—  The  suddenness  of  this  great  event,  and  the 
alarm  which  it  will  create,  are  well  represented  by  comparing 
it  (as  our  Lord  had  before  done)  to  the  coming  of  a thief  in  the 
night ; and  to  the  sudden  attacks  of  pain  upon  a woman  in 


Chap.  IV.  Ver.  4.  Possess  his  vessel. — (Gr.  “ his  own  vessel ;”)  i.  e.  his  body. 
The  woman  being  elsewhere  called  the  “weaker  vessel,”  implies  that  the 
man  is  a vessel  also.  (1  Peter  iii.  7.)  And  our  apostle  himself  speaks  of  him- 
self and  brethren  as  “ earthen  vessels.”  2 Cor.  iv.  7. 

Ver.  6.  In  any  matter.'  Macknight,  “ In  (this)  matter.” 

Ver.  8.  Despiseth.- -Namely,  the  testimony  of  the  apostles.  A strong  as- 
iertion  of  their  inspiration.— Doddridge. 

Vor.  ll.  Study  to  be  quiet. — Doddridge , “Make  it  your  ambition  to  live 
luietly.” 

Ver.  12.  Walk  honestly. —Doddridge  and  Macknight,  “ Decently,”  or  or- 
derly.  Lack  of  nothing— i.  e.  have  need  of  no  man’s  assistance. 

Ver.  14.  Will  God  bring  with  him. — Compare  chap.  iii.  13. 

Ver.  16.  With  a shout. — (Keleusma.)  The  word  is  used  in  profane  authors 
ioi  the  shout  of  soldiers  in  attacking,  of  rowers,  and  of  charioteers.  Eisner 
ana  Wetslein.  Also,  for  “ the  word  of  command  in  battle.”  Smith's  Mess. 

166 


The  trump  of  God.— See  1 Cor.  xv.  52. Shall  rise  first.— See  note 

on  1 Cor.  xv.  23. 

Ver.  17.  We  lohi.ch  are  alive— That  is,  “ we  Christians”— the  members  ol 
Christ’s  mystical  body.  Compare  Gen.  i.  25.  Ps.  lxvi.  6 Hosea  xii.  4 l Con 
xv.  51.  These  passages  are  sufficient  to  show,  that  Paul’s  manner  of  speak- 
ing does  not  imply  that  hf  expected  to  be  living  at  the  arrival  of  this  great 
day.  But  for  a full  answer  to  this  objection,  see  Findlay's  Vind.  of  the  Sac. 
Books,  in  reply  to  Voltaire  ; also  Pres.  Edwards'  Misc.  Observ. 

Chap.  V.  Ver.  2.  As  a thief  in  the  night. — See  Mat.  xxiv.  43,  44. 

Ver.  3.  When  they  say — That  is,  the  men  of  this  world.  See  Mat.  xxiv.  38, 39 

Ver.  5.  Children  of  light.— See  Ephes.  v.  8. Not  of  the  night— i.  e.  no* 

children  of  the  night. 

Ver.  8.  Breast-plate  of  faith,  &c.— See  Ephes.  vi.  14,  17. 

Ver.  10.  Whether  we  wake  or  sleep— i.  e.  are  alive,  or  in  the  grave.  Dodd 
ridge  and  Macknight. 


1321 


Divers  precepts  1 THESSALONIANS. — CHAP.  V.  and  exhortations. 


12  And  we  beseech  you,  brethren,  to  know 
them  ) which  labour  among  you,  and  are  over 
you  in  the  Lord,  and  admonish  you; 

13  And  to  esteem  them  very  highly  in  love 
for  their  works’  sake.  And  be  k at  peace 
among  yourselves. 

14  Now  we  i exhort  you,  brethren,  warn  them 
that  are  m unruly,  n comfort  the  feeble-minded, 
support  the  0 weak,  be  patient  p toward  all 
'men. 

15  See  that  none  render  ■>  evil  for  evil  unto 
any  man ; but  ever  follow  rthat  which  is  good, 
both  among  yourselves,  and  to  all  men. 

16  Rejoice  8 evermore. 

17  Pray  « without  ceasing. 

18  In  “every  thing  give  thanks:  for  this  is 
the  will  of  God  in  Christ  Jesus  concerning  you. 

19  Guench  vnot  the  Spirit. 


A.  M-  cir. 
4056. 

A.  D.  cir. 

512. 

filed  3^,  17 
k M a. 9.50. 

1 or,  be- 
& coch- 
in or,  disor- 
derly. 
n He.  fa.  12. 


q Pr.  20.  22. 
21.29. 
Mat. 5.39, 
4*1. 

1 Pe  3.9. 
r Ga.0.10. 
a Phi. 4. 4. 

t Ro  12.12. 
u Ep.t>.20. 
v Ep.4.30. 


w 1 Co.14. 
1,39. 

x 1 J 11.4. 1. 
y Phi. 4. 8. 
z Is.33.15. 
a 1 Co.  1.8,9. 
b 1 Co.  10. 13 
2 Th.3.3. 
c or, adjure 


20  Despise  w not  prophesyings. 

21  Prove  1 all  things;  hold  y fast  tnat  whmn 
is  good. 

22  Abstain  8 from  all  appearance  of  evil. 

23  And  the  very  God  of  peace  sanctify  you 
wholly ; and  I pray  God  your  whole  spirit 
and  soul  and  body  be  preserved  blameless 
a unto  the  coming  of  our  Lord  Jesus  Christ. 

24  Faithful  is  he  bthat  calleth  you.  who  also 
will  do  it. 

25  Brethren,  pray  for  us. 

26  Greet  all  the  brethren  with  a holy  kiss. 

27  I c charge  you  by  the  Lord  that  this  epistlt 
be  read  unto  all  the  holy  brethren. 

28  The  grace  of  our  Lord  Jesus  Christ  be 
with  you.  Amen. 

IT  The  first  epistle  unto  the  Thessalonians 
was  written  from  Athens. 


the  hour  of  travail.  “ A thief  comes  upon  people,  (observes 
Mr.  Blackmail ,)  when  they  are  bound  in  sleep,  and  they  awake 
in  amazement  and  confusion — unarmed,  and  in  a helpless  pos- 
ture : pangs  come  upon  a woman  when,  perhaps,  she  is  eat- 
ing, drinking,  or  laughing,  and  thinking  of  nothing  less  than 
that  hour.  And  here  it  is  said,  not  that  the  day  of  the  Lord 
will  come  thus,  but  that  it  is  actually  cowing , which  increases 
the  awfulness  of  the  representation.’’  The  exhortation,  there- 
fore, is,  “ Let  us  not  sleep  as  do  others,”  namely,  the  heathen 
world  around  us  ; but  let  us  watch  and  be  sober,  “ for  we  are 
children,  not  of  t lie  night,  but  of  the  day:”  and  God  hath  not 
appointed  us  to  darkness  and  to  wrath,  hut  unto  light  and  sal- 


Ver.  12.  To  know  them.—' That  is,  take  notice  of  them  ; treat  them  with  af- 
fection and  respect,  as  in  the  next  verse. And  are  over  you—i.  e.  preside 

over  you. 

Ver.  14.  Unruly.— Doddridge  says  this  is  a military  term,  applied  to  sol- 
diers who  do  not  keep  their  proper  ranks,  &c. Be  patient.— Doddridge, 

“ long-suffering.” 

Ver.  19.  Quench  not  the  Spirit — i.  e.  Resist  not;  nor  neglect  his  influences. 
The  expression  refers  to  the  Holy  Spirit  having  visibly  appeared  in  the  form 
of  flames.  Acts  ii.  3. 

Ver.  20.  Despise  not  prophesyings.—  Though  this  may  primarily  refer  to  mi- 
raculous gilts,  (as  in  1 Cor.  xiv.  3,)  Macknight  says,  This  precept,  in  a 
more  general  sense,  is  designed  for  those  who  neglect  the  public  worship  of 
God,  on  pretence  tnat  they  are  so  wise,  and  so  well  instructed,  that  they  can 
receive  little  or  no  benefit  from  it.” 

Ver.  23.  And  the  very  God  of  peace— Doddridge,  “ May  the  God  of  peace 
himself' '—Sanctify  you  ivho/ly,  &c.—  Doddridge,  ‘‘Sanctify  your  whole 
[constitution]  spirit,  and  soul,  and  body.’’  Macknight,  still  better— “ Your 
whole  [person]  spirit,”  &c.  ” It  is  (says  Doddridge)  very  evident,  that  the 
apostle  refers  to  a notion  which  prevailed  among  the  Rabbies,  as  well  as  the 
philosophers,  (Pythagoreans,  Platonists,  and  Stoics.)  that  the  person  of  man 
was  constituted  of  three  distinct  substances,  the  rational  spirit,  the  animal 
bouI,  and  the  visible  body.”  See  Hob.  iv.  12. 

Ver.  24.  Who  also  will  do  it.— Doddridge,  “ Do  (this  :)”  that  is,  “ sanc- 
tify you  wholly.” 


vation  by  Jesus  Christ.  “ Wherefore,”  the  apostle  repeats, 
“ Comfort  yourselves  together,  and  edify  one  another,  even  as 
also  (I  believe)  ye  do.”  St.  Paul  then  subjoins  a series  of 
practical  maxims,  similar  to  those  in  the  close  of  several  other 
Epistles,  of  which  this  forms  the  top  of  the  climax — “ .Abstain,’ 
not  only  from  actual  evil;  but  “from  all  appearance  of  evil,” 
that  no  shadow  of  reproach  may  pass  upon  our  holy  religion  : 
and  he  concludes  with  imploring  upon  them  this  very  extensive 
blessing — “ May  the  God  of  peace  himself  sanctify  you  whollv ; 
and  may  your  whole  (person)  spirit,  and  soul,  and  body,  be 
preserved  blameless  unto  the  coming  of  our  Lord  Jesus 
Christ!” 


Ver.  27.  I charge  you.— Doddridge  and  Macknight,  “ I adjure  you.” 

That  this  Epistle  be  read,  &c. — “This  being  .a  command  to  the  presi- 
dents and  pastors  of  the  Thessalonian  church,  it  is 'evident  that  this  Epistle 
must  have  been  first  delivered  unto  them,  by  his  order,  although  it  was  in 
scribed  to  the  Thessalonians  in  general.  The  same  course,  no  doubt,  he  fol- 
lowed with  all  his  other  inspired  Epistles.  They  were  s**nt  to  the  elders  of  the 
churches,  for  whose  use  they  were  designed,  with  a direction  that  they  should 
be  read  publicly,  by  some  of  their  number,  to  the  brethren  in  their  assemblies 
for  worship;  and  that,  not  once  or  twice,  but  frequently,  that  all  might  have 
the  benefit  of  the  instructions  contained  in  them.  If  this  method  had  not  been 
followed,  such  as  were  unlearned  would  have  derived  no  advantage  from  the 
apostolical  writings*.  .....  The  practice,  therefore,  of  the  Romish  clergy- 
who  do  not  read  tne  Scriptures  to  the  common  people  in  their  religious  assem, 
blies,  or  who  read  them  in  an  unknown  tongue,  is  directly  contrary  to  the 
apostolical  injunction  and  to  the  primitive  practice.” — Macknight  in  loc. 

The  subscription  to  this  (as  well  as  to  the  following  Epistle)  is  judged  to  be 
erroneous.  Pa/cy  remarks,  that  though  dated  from  Athens.it  speaks  of  “ the 
coming  of  Timotheus  from  Thessalonica.”  (Ch.  lii.  6.)  And  the  history  in- 
forms us,  Acts  xviii.  5.  that  “Timothy  came  out  of  Macedonia  to  Paul  at 
Corinth.”  The  same  learned  writer  also  rejects  the  dating  at  Athens  the  se- 
cond Epistle  ; remarking,  that  “ the  history  does  not  allow  us  to  suppose  that 
Paul,  after  he  had  reached  Corinth,  went  back  to  Athens.”  But  the  subscrip- 
tions to  the  Epistles  generally  are  considered  of  so  little  authority,  that  they 
are  altogether  omitted  by  Doddridge,  Macknight,  and  others. 


CONCLUDING  REMARKS  ON  THE  FIRST  EPISTLE  TO  THE  THESSALONIANS. 


[The  first  Epistle  to  the  Thessalonians,  it  is  generally  agreed,  was  the  ear- 
liest written  of  all  St.  Paul’s  epistles  ; whence  we  see  the  reason  and  pro- 
priety of  his  anxiety  that  it  shou'd  be  read  in  all  the  Christian  churches  of  Ma- 
cedonia.— “ 1 charge  you  by  the  Lord,  that  this  Epistle  be  read  unto  all  the 
holy  brethren.”  (Ch.  v.  27.)  “ The  existence  of  this  clause,”  observes  Paley, 
“is  an  evidence  of  its  authenticity  ; because,  to  produce  a letter,  purporting 
to  have  been  publicly  read  in  the  church  at  Thessalonica,  when  no  such  let- 
ter had  been  read  or  heard  of  in  that  church,  would  be  to  produce  an  impos- 
ture destructive  of  itself.  . . . Either  the  Epistle  was  publicly  read  in  the 
church  of  Thessalonica,  during  St.  Paul’s  lifetime,  or  it  was  not.  If  it  was,  no 
publication  could  be  more  authentic,  no  species  of  notoriety  more  unquestion- 
able, no  method  of  preserving  the  integrity  of  the  copy  more  secure.  . . If  it  was 
not,  the  clause  would  remain  a standing  condemnation  of  the  forgery,  and  one 
would  suppose,  an  invincibl  * impediment  to  its  success.”  Its  genuineness, 
however,  has  never  been  disputed  ; and  it  has  been  universally  received  in  the 
Christian  church,  as  the  inspired  production  of  St.  Paul,  from  the  earliest  pe- 
riod to  the  present  day.  The  circumstance  of  this  injunction  being  given,  in 
the  first  epistle  which  the  Apostle  wrote,  also  implies  a strong  and  avowed 
claim  to  the  character  of  an  inspired  writer  ; as  in  fact  it  placed  his  writings 
on  the  same  ground  with  those  of  Moses  and  the  ancient  prophets.  It  was 
evidently  the  chief  design  of  the  apostle,  in  writing  to  the  Thessalonians.  to 
confirm  them  in  the  faith,  to  animate  them  to  a courageous  profession  of  the 
gospel,  and  to  the  practice  of  all  the  duties  of  Christianity  ; but  to  suppose, 
with  Macknight.  that  he  intended  to  prove  the  divine  authority  of  Christian- 
ity by  a chain  of  regular  arguments,  in  which  he  answered  the  several  objec- 
tions which  the  heathen  philosophers  are  supposed  to  have  advanced,  seems 
quite  foreign  to  the  nature  of  the  epistle,  and  to  be  grounded  on  a mistaken 
notion,  that  the  philosophers  deigned  at  so  early  a period  to  enter  on  a regular 
disputation  with  the  Christians,  when  in  fact  they  derided  them  as  enthusi- 


asts, and  branded  their  doctrines  as  “ foolishness.”  In  pursuance  of  his  grand 
object,  “ it  is  remarkable,”  says  Doddridge,  " with  how  much  address  he  im- 
proves all  the  influence,  which  his  zeal  and  fidelity  in  their  service  must  natu- 
rally give  him,  to  inculcate  upon  them  the  precepts  of  the  gospel,  and  per- 
suade them  to  act  agreeably  to  their  sacred  character.  Tins  was  the  grand 
point  he  always  kept  in  view,  and  to  which  every  thing  else  was  made  subser- 
vient. Nothing  appears,  in  any  part  of  his  writings,  like  a design  to  establish 
his  own  reputation,  or  to  make  use  of  his  ascendancy  over  his  Christian  friends 
to  answer  any  secular  purposes  of  his  own.  On  the  contrary,  in  this  and  in  hi9 
other  epistles,  he  discovers  a most  generous,  disinterested  regard  for  their  wel- 
fare, expressly  disclaiming  any  authority  over  their  consciences,  and  appealing 
to  them,  that  he  had  chosen  to  maintain  himself  by  the  labour  of  his  own 
hands,  rather  than  prove  burdensome  to  the  churches,  or  give  the  least  colour 
of  suspicion,  that,  under  zeal  for  (he  gospel,  and  concern  tor  their  improve- 
ment, lie  was  carrying  on  any  private  sinister  view.  The  discovery  of  so  ex- 
cellent a temper  must  be  allowed  to  carry  with  it  a strong  presumptive  argu- 
ment in  favour  of  the  doctrines  he  taught ....  And,  indeed,  whoever  reads 
St.  Paul’s  epistles  with  attention,  and  enters  into  the  spirit  with  which  thej 
were  written,  will  discern  such  intrinsic  characters  of  their  genuineness,  and 
the  divine  authority  of  the  doctrines  they  contain,  as  will,  perhaps,  produce 
in  him  a stronger  conviction,  than  all  The  external  evidence  with  which  they 
are  attended  ” These  remarks  are  exceedingly  well  grounded  and  highly 
important ; and  to  no  other  Epistle  can  they  apply  with  greater  force  than 
the  present  most  excellent  production  of  the  inspired  Apostle.  The  last  two 
chapters,  in  particular,  as  Dr.  A.  Clarke  justly  observes,  “ are  certainly  among 
the  most  important , and  the  most  sublime  in  the  New  Testament.  The  general 
judgment,  the  resurrection  of  the  body,  and  ’he  states  of  the  quick  and  the  dead, 
the  unrighteous  and  the  just,  are  described,  concisely  indeed,  but  they  are  ex- 
hibited in  the  most  striking  and  affecting  points  of  view.”]— Bagster. 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  THESSALONIANS. 


[The  second  Epistle  to  the  Thessalonians  appears,  from  Silvanus  and  Timo- 
thy being  still  with  St.  Paul,  (ch.  i.  i,)  to  have  been  written  soon  after  the 
first,  A.  D.  52,  and  from  the  same  place,  Corinth,  and  not  from  Athens,  ac- 
cording to  the  spurious  subscription.  It  seems  that  the  person  who  conveyed 
the  first  Epistle  to  the  Thessalonians  speedily  returned  to  Corinth,  and  gave 
the  Aiiostle  a particular  account  of  the  state  of  the  Church  ; and,  among 
other  things,  informed  him  that  many  were  in  expectation  of  the  near  ap- 
proach of  the  advent  of  Christ,  and  of  the  day  of  judgment,  which  induced 
them  to  neglect  their  secular  affairs,  as  inconsistent  with  a due  preparation 
1322 


for  that  important  and  awful  event.  This  erroneous  expectation  they  grounded 
partly  on  a misconstruction  of  some  expressions  in  his  former  Epistle,  and  of 
what  he  had  spoken  when  with  them  ; but  it  was  supported  also  by  some  per- 
son, or  persons,  making  a claim  to  inspiration,  and  claiming  to  have  a revelation 
upon  the  subject,  and.  as  some  suppose,  also  by  a forged  Epistle.  As  soon  as 
this  state  of  the  Thessalonians  was  made  known  to  St.  Paul,  he  wrote  this  se- 
cond Epistle  to  correct  such  a misapprehension,  and  rescue  them  from  an  error, 
which,  if  appearing  to  rest  on  the  authority  of  an  Apostle,  must  have  a very 
injurious  tendency,  and  be  ultimately  ruinous  to  the  cause  of  Christianity.]— B 


Righteous  judgment  of  God.  2 THESSALONIANS. — CHAP.  I.,  II.  OJ  steadfastness  in  the  truth. 


CHAPTER  I. 

• 'tint  Haul  certifieth  them  of  the  good  opinion  which  he  had  of  their  faith.  love, 
and  patience : 1 1 ami  therewithal  useth  (livers  reasons  for  the  comforting  of  them  in 
persecution,  whereof  the  chiefest  is  taken  from  the  righteous  judgment  of  God. 

PAUL,  and  Silvanus,  and  Timotheus,  unto 
“the  church  of  the  Thessalonians  in  God 
our  Father  and  the  Lord  Jesus  Christ: 

2  Grace  b unto  you,  and  peace,  from  God 
our  Father  and  the  Lord  Jesus  Christ. 

3  We  are  bound  to  thank  God  always  for 
you,  brethren,  as  it  is  meet,  because  that  your 
faith  groweth  exceedingly,  and  the  charity 
of  every  one  of  you  all  toward  each  other 
aboundeth ; 

4  So  that  we  ourselves  glory  c in  you  in  the 
churches  of  God  for  your  patience  and  faith 
in  all  your  persecutions  and  tribulations  that 
ye  d endure : 

5  Which  is  e a manifest  token  of  the  righteous 
judgment  of  God,  that  ye  may  be  counted 
worthy  of  the  kingdom  of  God,  for  which  ye 
also  f suffer : 

6  Seeing  s it  is  a righteous  thing  with  God 
to  recompense  tribulation  to  them  that  trouble 
you; 

7  And  to  you  who  are  troubled  hrest  with 
us,  when  the  Lord  Jesus  i shall  be  revealed 
from  heaven  with  i his  mighty  angels, 

8  In  k flaming  fire  'taking  “vengeance  on 
them  that " know  not  God,  and  0 that  obey  not 
the  gospel  of  our  Lord  Jesus  Christ: 

9  Who  shall  be  punished  with  everlasting 
destruction  p from  the  presence  of  the  Lord, 
and  from  the  glory  i of  his  power; 

10  When  he  shall  come  to  be  r glorified  in 
his  saints,  and  to  be  admired  8 in  all  them  that 
believe  (because  our  testimony  among  you 
was  believed)  in  that  day. 


A.  M.  cir. 

4056. 

A.  D.  cir. 
52. 


a 1 Th.1.1, 
&c. 

b 1 Co.  1.3. 
c 2 Co.9.2. 

1 Th.2. 19, 
20. 

d Ja.5.11. 
e Phi.  1.28. 
f 1 Th.2. 14. 
He.  10.32, 
33. 

g Re. 6. 10. 
h Re.  14. 3. 
i 1 Th.4.16. 

Jude  14. 

J the  angels 
of  his 
power. 
k He.  10.27. 

2 Pe.3.7. 

1 or,  yield- 
ing. 

m De.32.41, 
43. 

n Ps.79.6. 

Zep.1.6. 
o Ro.2.8. 
p Phi. 3. 19. 

2 Pe.3.7. 
q Is.2.19. 
r Mat. 25. 31 
s P8.68.35. 


t or,  vouch- 
safe- 

u Col.  1.12. 

Re.3.4. 
v 1 Pe.  1.7 
a Mat. 24. 4 
..6. 

b 1 Ti.4.1. 
c Da- 7. 25. 
d Jn.  17. 12. 
e Is.  14. 13. 

Re.  13.6. 
f or.  hold- 
etn. 

g 1 Jn.4.3. 
h Da.  7. 10, 
11. 

i Is.  11.4. 

Re.  19. 15, 
21. 

j He.  10.27. 


11  Wherefore  also  we  pray  always  for  you, 
that  our  God  would  ' count  you  worthy  of 
this  calling,  and  fulfil  all  the  good  pleasure  ol 
his  goodness,  and  the  work  of  faith  with  power. 

12  That  v the  name  of  our  Lord  Jesus  Christ 
may  be  glorified  in  you,  and  ye  in  him,  ac- 
cording to  the  grace  of  our  God  and  the  Lord 
Jesus  Christ. 

CHAPTER  II. 

1 He  willeth  them  to  continue  Bte&dtast  in  the  truth  received, 3 showeth  that  there  shall 
be  a departure  from  the  faith,  9 and  a discovery  of  anticlirist,  before  the  day  of  the 
Lord  come.  15  And  thereupon  repeateth  hia  former  exhortation,  and  prayeth  for 
them. 

NOW  we  beseech  you,  brethren,  by  the 
coming  of  our  Lord  Jesus  Christ,  and  by 
our  gathering  together  unto  him, 

2  That  ye  be  not  soon  shaken  in  mind,  or 
be  troubled,  neither  by  spirit,  nor  by  word, 
nor  by  letter  as  from  us,  as  “that  the  day  of 
Christ  is  at  hand. 

3  Let  no  man  deceive  you  by  any  means . 
for  that  day  shall  not  come,  except  b there 
come  a falling  away  first,  and  that  man  of 
sin  0 be  revealed,  the  d son  of  perdition  ; 

4  Who  opposeth  and  exalteth  “ himself  above 
all  that  is  called  God,  or  that  is  worshipped ; 
so  that  he  as  God  sitteth  in  the  temple  of  God, 
showing  himself  that  he  is  God. 

5  Remember  ye  not,  that,  when  I was  yet  with 
you,  I told  you  these  things  ? 

6  And  now  ye  know  what  f withholdeth  that 
he  might  be  revealed  in  his  time. 

7  For  the  mystery  of  iniquity  doth  already 
s work  : only  he  who  now  letteth  will  let,  until 
he  be  taken  out  of  the  way. 

8  And  then  shall  that  Wicked  be  revealed, 
whom  the  Lord  shall  h consume  with  the  spirit 
■ of  his  mouth,  and  shall  destroy  j with  the 
brightness  of  his  coming: 


Chap.  I.  Ver.  1 — 12.  Paul  thanks  God  for  the  conversion 
of  the  'Thessalonians , and  comforts  them  under  persecution. 
— “ This  Epistle,”  says  Prebendary  Townsend , “ is  generally 
supposed  to  have  been  written  by  St.  Paul , a few  months 
after  the  former.  It  is  [or  rather  ought  to  be]  dated  from  the 
same  place,  Corinth:  and  Silvanus  and  Timotheus  are  both 
mentioned  in  the  Introduction,  [as  in  that  of  the  former.]  It 
was  most  probably  written  a little  before,  or  a little  after,  the 
insurrection  of  the  Jews  at  Corinth,  when  St.  Paul  was 
dragged  before  Gallio,  (Acts  xviii.  12;)  as  the  apostle  [chap, 
iii.  2,  of  this  Epistle]  seems  to  anticipate  this  violence,  ....  or 
else  prays  to  be  delivered  from  these  unreasonable  and  unbe- 
lieving persecutors 

St.  Paul  having  been  informed  that  some  expressions  in 
his  first  Epistle  had  been  either  perverted  or  misunderstood  by 
the  Thessalonians,  (see  1 Thess.  iv.  15 — 17;  v.  4,  6,)  who  sup- 
osed  the  end  of  the  world  and  the  coming  of  Christ  to  be  at 
and,  immediately  addresses  them,  for  the  purpose  of  refuting 
this  error  ; which,  while  resting  on  apostolical  authority,  would 
be  alike  injuripus  to  the  Christian  converts,  and  to  the  conti- 
nued propagation  of  the  gospel.”  (New  Test.  Arr.) 

The  apostle  opens  this  Epistle,  as  he  had  done  the  former, 
by  thanking  God  on  their  behalf,  and  rejoicing  in  their  con- 
sistent an  ornamental  profession  of  the  gospel ; and,  at  the 
same  time,  denouncing  the  awful  judgments  of  God  against 
their  infidel  and  relentless  persecutors.  For  “when  the  Lord 
Jesus  shall  be  revealed  from  heaven  with  his  mighty  angels,” 
then  shall  he  take  vengeance — not  on  them  who  never  heard 
the  gospel ; but  on  those  who,  having  heard  it,  refuse  either  to 


Chap.  I Ver.  3.  Your  faith  groweth  exceedingly. — “ This  teaches  us  not 
to  satisfy  ourselves  with  a general  belief  that  the  gospel  is  from  God,  nor  with 
a superficial  view  of  its  doctrines  and  precepts.  Our  persuasion  of  litsl  di- 
vine origin  ought  to  become  more  clear  and  extensive.”— Macknight.  [The 
word  uperavxanc,  signifies,  as  Dr.  Clarke  remarks,  to  groiu  luxuriantly , as 
a good  and  healthy  tree  in  a good  soil ; and,  if  a fruit  tree,  bearing  an  abun- 
dance of  iruit  to  compensate  the  labour  of  the  husbandman.  Faith  is  one  of 
the  seeds  of  the  kingdom  : this  the  Apostle  had  sotoed  and  watered,  and  God 
gave  an  abundant  increase.  Their  faith  was  multiplied,  and  their  love  abound- 
ed ; and  this  was  not  the  case  with  some  distinguished  characters  only  ; it  was 
thr'  case  with  every  one  of  them.  For  this  the  apostle  felt  himselr  hound  to 
give  continual  thanks  to  God  on  their  behalf,  as  it  was  “ meet”  and  right.] — B. 
Ver.  5.  A manifest  token— Doddridge,  “Display.” 

Ver.  7.  llis  mighty  angels. — Greek,  “ Amrels  of  his  power.” 

W»r.  8.  Taking  vengeance. — Macknight,  “ inflicting  punishment.” 
ver.  9.  It  ith  everlasting  destruction—  It  seems  impossible  to  reconcile 

mis  with  the  doctrine  of  Universal  Restoration. From  the  presence— Bp. 

Hopkins  explains  this  as  implying,  not  only  "banishment,  but  positive  punisn- 
ment,  as  it  were,  by  the  lightning  of  his  eye.  We  think,  with  Macknight , 
that  it  is  an  allusion  to  the  glory  of  the  Shechinah,  from  which  a flame  came 
out  and  destroyed  Nadab  and  Ahihu,  and  afterwards  250  of  Korah’s  company. 
Levit.  x.  1.  Numb.  xvi.  35. 

Ver.  11.  Count — That  is,  graciously  consider  you  as  worthy  for  this  high 
*nn  holy  calling,  and  “ fulfil  in  you  all  the  good  pleasure  of  his  goodness.”  &c. 


believe  or  to  obey  it ; who  “ put  from  them  the  words  of  eternal 
life,”  and  reject  the  ‘'only  name  given  under  heaven  among 
men,  whereby  we  can  he  saved.”  (See  Acts  xiii.  46  ; iv.  12.) 

Our  apostle  then  prays  for  the  Thessalonians.  tnat  they 
might  be  counted  “ worthy  of  this  calling  ;”  namely,  of  being 
reckoned  among  the  saints  ; and  that  “ the  Lord  would  in  them 
fulfil  the  good  pleasure  of  his  goodness,”— an  expression 
which  the  ingenious  Mr.  Blackwall  has  noted  as  “ the  most 
charming  representation  any  where  to  be  found,  of  that  infinite 
oodness  wnich  surpasses  all  expression  ; but  was  never  so 
appily  and  properly  expressed  as  here.”  To  this  quotation, 
Dr.  Doddridge  adds,  “ that  the  [Greek]  word  seems  at  once 
to  express  that  it  is  (God’s)  sovereign  pleasure ; and  also  that 
he  feels  a sacred  complacency  in  the  display  of  it.” 

Chap.  II.  Ver.  I — 17.  The  apostle  guards  the  Thessalonians 
against  any  mistake  as  to  the  near  approach  of  the  end  of  the 
world , ana  warns  them  of  the  grand  apostacy. — “There  is 
reason  to  believe,  from  this  and  many  other  passages  of  the 
New  Testament,  (says  the  late  And.  Fuller ,)  that  the  sacred 
writers  considered  themselves  as  having  passed  the  meridian 
of  time ; and,  as  it  were,  entered  into  the  afternoon  of  the 
world.”  (See  1 Cor.  x.  11.  Heb.  i.  2;  ix.  20.  Janies  v.  8. 
Rev.  xxii.  20.) 

“ Every  thing,  with  respect  to  degrees,  is  what  it  is  by  com- 
parison. Taking  into  consideration  the  whole  of  time,  the 
coming  of  Christ  was  ‘ at  hand.’  (Phil.  iv.  5.)  But  taking  into 
consideration  only  a single  generation,  the  day  of  Christ  was 
not  ‘ at  hand.’  The  Thessalonians,  though  a very  amiable 
people,  were  by  some  means  led  into  a mistake  on  this  subject, 


Chap.  II.  Ver.  1.  By  the  coming,  &c.— Bp.  Newton,  Cradock,  Doddridge , 
Macknight,  &c.  render  it,  “ Concerning  the  coming.”  which  is  far  preferable. 
And  by  our  gathering  together  — See  1 Thes.  iv.  17.  Jude  14. 

Ver.  3.  Let  no  man  deceive  you.—' This  is  supposed  to  refer  to  the  impo- 
sitions practised  in  the  first  age  of  Christianity  by  false  prophets,  forged  epis- 
tles, &c.  as  well  as  by  a misconstruction  of  Paul’s  former  Epistle.  See 

Macknight. A falling  aioay—  Doddridge,  “an  apostacy.”  Macknight , 

“ The  apostacy.” The  son  of  perdition.— See  Jn.  xvii.  12.  For  a lull  expo- 

sition of  this  passage,  see  Bp.  Newton , vol.  ii.  Dissert.  22  ; and  Benson  on 
the  Epistles,  Diss.  2. 

Ver.  4.  Above  all  that  is  called  God.— Macknight,  “ a Cod  ;”  the  omission 
pf  the  Greek  article,  he  thinks,  requires  the  insertion  of  the  indefinite  article 
in  English.  But  the  man  of  sin  personated  the  true  God,  and  not  an  idol 
We.  therefore,  with  Doddridge,  prefer  the  common  translation. 

Ver.  7.  He  who  now  letteth. — Doddridge,  “ Only  there  is  one  that  hinder- 
eth  till  he  he  taken  out  of  the  way.”  Dr.  Chandler  translates  the  verse  thus  : 
— “ For  the  mystery  of  iniquity  already  worketh,  only  till  he  who  restrains  it  be 
taken  out  of  the  way.”  To  the  same  purpose,  Macknight.  The  obsolete 
word  let,  in  the  sense  of  “ hinder.” 

Ver.  8.  That  wicked.— Macknight , “ lawless  one.”  (Gr.  anoma.) Whom 

the  Lord  shall  consume  with  the  Spirit— (Doddridge.  " breath”)— of  his 
mouth.—"  Which  (says  Doddridge)  shall  kindle  aroi  nd  him  a consuming 
flame.”  See  note  on  chap.  i.  9.  Some  parts  of  Daniel’s  prophecy  are  very 
similar  to  several  verses  in  this  chapter. 


1323 


Of  the  coming  oj  antichrist.  2 THESS  ALONIANS.— CHAP.  III.  Prayer  for  the  Thessalonians. 


9 Even  him,  whose  coming  is  after  the  work- 
ing of  Satan  with  all  power  and  signs  and  ly- 
ing wonders, 

10  And  with  all  deceivableness  of  k unright- 
eousness in  them  that  perish ; because  they 
received  not  the  love  > of  the  truth,  that  they 
might  be  saved. 

11  And  for  this  cause  God  shall  send  them 
strong  m delusion,  that  they  should  believe  a 
lie : 

12  That n they  all  might  be  damned  who  be- 
lieved not  the  truth,  but  had  pleasure  in  un- 
righteousness. 

13  But  we  0 are  bound  to  give  thanks  alway 
to  God  for  you,  brethren  beloved  of  the  Lord, 
because  God  hath  from  the  beginning  chosen 
p you  to  salvation  through  sanctification  of  the 
Spirit  and  belief  of  the  truth  : 


A.  M cir. 
4056. 

A.  D.  cir. 
62. 


k He. 3. 13. 

1 1Co.16.2£ 


in  Eze.14.9. 
Ro.  1.24. 

ii  De.32.35. 

o c.1.3. 

p Ep.1.4. 
1Tb.  1.4. 

1 I’e.1.2. 


q 1 Pe.5.10. 

r Jn.  17.22. 

a Jn.13.1. 
Re.  1.5. 

t 1 Pe.1.3. 

a run. 


14  Whereunto  q he  called  you  by  our  gospel, 
to  the  obtaining  of  the  glory  r of  our  Lord  Jesus 
Christ. 

15  Therefore,  brethren,  stand  fast,  and  hold 
the  traditions  which  ye  have  been  taught,  whe- 
ther by  word,  or  our  epistle. 

16  Now  our  Lord  Jesus  Christ  himself,  and 
God,  even  our  Father,  which  ■ hath  loved  us, 
and  hath  given  us  everlasting  consolation  and 
good  hope  ‘ through  grace, 

17  Comfort  your  hearts,  and  establish  you  in 
every  good  word  and  work. 

CHAPTER  III. 

1 He  craveth  their  prayers  for  himself.  3 testifieth  what  confidence  he  hath  in  them, 
5 niaketh  request  to  God  in  their  behalf,  6 giveth  them  divers  precepts,  especially  to 
shun  idleness,  and  ill  compuny,  16  and  last  of  ull  eoncludeth  with  prayer  anJ 
salutation. 

"C' IN  ALLY,  brethren,  pray  for  us,  that  the 
-1-  word  of  the  Lord  may  a have  free  course, 
and  be  glorified,  even  as  it  is  with  you  : 


so  as  to  expect  that  the  end  of  the  world  would  take  place  in 
their  lifetime,  or  within  a very  few  years.  To  correct  this 
error,  which  might  have  been  productive  of  very  serious  evils, 
was  a principal  design  of  [this]  Epistle.” 

The  mistake  here  referred  to  probably  originated  in  a mis- 
understanding of  St.  Paul’s  words,  in  his  first  Epistle,  wherein 
he  speaks  of  some  Christians  being  alive  at  that  period, 
(1  Thess.  iv.  15 — 17,)  which  they  misunderstood  as  speaking 
of  himself  and  brethren  of  that  generation. 

We  come  now  to  a most  interesting  and  important  prophecy 
relative  to  the  grand  apostacy,  and  to  the  reign  of  “ the  Man 
of  Sin,”  and  here  arise  three  or  four  inquiries  which  demand  a 
brief  attention. 

1.  What  is  the  grand  apostacy  here  referred  to  ? This  apos- 
tacy, or  “falling  awayq”  is  agreed  to  be,  not  of  a political,  but 
of  a religious  nature;  and  Protestant  writers  anti  commenta- 
tors almost  universally  refer  it  to  the  apostacy  of  the  church 
of  Rome,  from  the  doctrine  of  Scripture  and  of  the  apostles. 
This  prediction,  as  Ur.  Pye  Smith  observes,  “ describes  a 

reat  and  extensive  apostacy,  which  was  to  arise  in  the  very 

osom  of  the  Christian  church.  The  description  purports, 
that  this  falling  away  should  not  be  a renunciation  of  the 
Christian  name,  but  should  have  its  seat  in  ‘the  temple  of 
God,’  in  the  interior  of  the  church,  or  great  body  of  Christians  ; 
that  its  principles  were  already  in  operation,  but  that  a tempo- 
rary restraint  would  be  imposed  upon  them;  that,  on  the  re- 
moval of  this  restraint,  it  would  rapidly  and  powerfully  deve- 
lope  itself;  that  its  character  would  be  wicked,  its  means  of 
action  extremely  artful,  deceptive,  and  iniquitous,  and  its  ten- 
dency most  destructive  ; that  it  should  usurp  a proud  dominion, 
and  claim  even  divine  prerogatives ; and  that  it  should,  at  last, 
be  annihilated  by  the  pure  doctrine  and  invincible  power  of  the 
Lord  Jesus.” 

2.  Who  is  “the  Man  of  Sin,  the  Son  of  Perdition ?”  The 
same  class  of  writers  who  explain  this  apostacy  of  the  corrup- 
tions of  Popery,  of  course  explain  this  Man  of  Sin  as  meaning 
the  Pope  of  Rome ; not  any  individual  Pope,  nor  the  Pope 
merely  as  a religious  character  ; but  as  the  head  of  that  system 
of  ecclesiastical  usurpation  and  tyranny,  which  we  commonly 
comprehend  under  the  term  Popery.  Let  us  compare  it  with 
the  original.  His  being  “the  Son  of  Perdition,”  implies  apos- 
tacy and  treachery.  Popery,  like  Judas,  not  only  deserted, 
but  betrayed  Christ  and  his  cause — not,  indeed,  for  thirty  pieces 
of  silver;  but  tempted  by  the  immense  wealth  which  accrues 
from  purgatory  and  pardons,  and  masses  for  the  dead,  as  well 
as  from  the  church’s  secular  usurpations.  It  took  its  seat  in 
the  church,  which  is  God’s  temple,  and  there  claimed  supreme 
authority  in  dictating  the  sense  of  Scripture— in  imposing  laws 
— and  in  prescribing  implicit  faith  and  obedience,  which  cer- 
tainly implies  a supreme  and  divine  authority;  for  what  is 
more  peculiar  to  Deity  than  to  prescribe  how  we  are  to  believe 
and  live?  Nor  are  there  wanting  instances  of  the  arrogant 
assumption  even  of  divine  names  and  worship. 

Our  3d  inquiry  regards  the  impeding  power  here  referred  to, 
which  almost  all  commentators,  Catholic  as  well  as  Protest- 
ant, refer  to  the  Pagan  Roman  empire,  which,  while  it  re- 
mained, prevented  the  rising  to  his  full  authority  of  this  “ Man 
of  Sin”  and  “ Son  of  Perdition” — generally  called  Antichrist , 
from  its  direct  opposition  to  the  doctrine  and  authority  of 
Christ.  But  we  must  not  enlarge  here,  as  the  subject  will 
come  again  under  our  notice  in  the  next  Epistle,  and  more  at 
large  in  the  writings  of  St.  John. 

4.  We  must  consider  the  means  of  success  which  attended 
the  rise  of  this  wicked , or,  more  literally,  lawless  one ; who, 
while  he  prescribed  laws  to  all  Christendom,  himself,  of  course, 


acknowledged  no  superior,  but  assumed  the  title  of  Christ’s 
Vicar  upon  earth,  which  he  still  retains.  Not  to  quote  the 
blasphemy  of  the  Canonists,  who,  in  one  instance,  at  least, 
flattered  the  Bp.  of  Rome  with  the  impious  title  of  “Our  Lord 
God  the  Pope;”  Mosheim  informs  us  that,  in  the  eleventh 
century,  the  Bishops  of  Rome  “carried  their  pretensions  so  far 
as  to  give  themselves  out  for  lords  of  the  universe,  arbiters  of 
the  fate  of  kingdoms  and  empires,  and  supreme  rulers  over  the 
kings  and  princes  of  the  earth.”  Accordingly,  the  Pope  is  no 
sooner  elected  than  he  is  enthroned  upon  the  altar , and  the 
Cardinals,  who  elected  him,  kiss  his  feet,  which  ceremony  is 
very  properly  called — Adoration.  (Bp.  Newton  on  the  Pro- 
phecies.) 

But,  to  go  no  farther  back  than  the  16th  century,  the  Council 
of  Trent  requires  every  clergyman,  on  taking  orders,  to  sub- 
scribe the  following  declaration  “ I acknowledge  the  holy 
Catholic  arid  apostolical  church  of  Rome,  the  mother  and 
mistress  of  all  churches  : and  to  the  Pope  of  Rome,  the  suc- 
cessor of  Peter  the  Prince  of  the  Apostles,  and  the  Vicar  of 
Jesus  Christ,  I promise  and  swear  true  obedience.”  (Creed  of 
Pope  Pius  IX.) 

Now  this  wicked,  lawless  power,  is  said  to  come  “ after  (or 
according  to)  the  energetic  working  of  Satan,  with  all  power, 
and  signs,  and  lying  wonders:”  that  is,  as  the  candid  Dodd- 
ridge explains  it,  “ by  a variety  of  fictitious  miracles,  so  art- 
fully contrived,  and  so  strongly  supported  by  an  abundance  of 
false  testimonies,  that  many  snail  be  entangled,  deceived,  and 
undone  by  them  and  because  “ they  received  not  the  love  of 
the  truth  that  they  might  be  saved,”  they  are  “given  up  to 
these  awful  delusions  that  they  might  be  condemned.”  God 
forbid,  however,  that  we  should  maintain  that  all  Roman  Ca- 
tholics will  be  lost.  This  is  said  in  reference  to  those  only 
who  believed  not  the  truth,  because  “ they  had  pleasure  in  un- 
righteousness;”  and  this  is  the  true  and  general  cause  of 
men’s  rejection  of  the  gospel. 

But  we  come,  lastly,  to  consider  the  end  of  this  extraordi- 
nary character,  “ whom  the  Lord  shall  destroy  by  the  breath  of 
his  mouth,”  which  is  his  word,  “ and  by  the  brightness  of  his 
coming,”  which  may  allude  to  the  diffusion  of  truth  wherever 
that  word  is  spread  : or,  as  Doddridge  explains  it,  the  breath 
of  his  [Christ’s]  mouth , shall  kindle  all  around  him  a consum- 
ing flame,  in  wnich  all  his  [Antichrist’s]  pomp  and  pride  shall 
vanish.  (See  Rev.  ii.  16  ; xix.  15.) 

Chap.  III.  Ver.  1 — 18.  Paul  entreats  the  prayers  of  the 

Thessalonians , and  gives  them  his  apostolical  advice. — The 
apostle  having,  in  the  close  of  the  preceding  chapter,  prayed 
earnestly  for  the  Thessalonians,  now,  in  return,  entreats  their 
prayers  for  him,  that  he  might  be  delivered  out  of  the  hands  of 
“ unreasonable  and  wicked  men,”  by  whom  he  is  supposed  to 
mean  his  persecutors;  and  that  his  labours  might  be  abun- 
dantly blessed  in  the  propagation  of  the  gospel. 

St.  Paul  then  expresses  his  confidence  in  the  Thessalonians, 
that  they  would  follow  his  directions  and  advice,  and  again 
prays  for  them  that  their  hearts  might  be  directed  into  the  love 
of  God,  and  the  patience  of  Christ : and  thus,  in  most  of  his 
Epistles,  he  mingles  prayers  and  instructions,  in  the  true  spirit 
of  an  apostle,  his  heart  being  filled  with  zeal  for  God,  and  love 
to  the  souls  of  men. 

He  then  exhorts  them  to  the  maintenance  of  proper  discip- 
line in  the  church,  withdrawing  themselves  from  communion 
with  any  one,  though,  in  the  judgment  of  charity,  a Christian 
brother,  who  should  be  found  to  walk  disorderly  and  bring 
disgrace  upon  his  profession.  He  adverts  particularly  to  any 
that  should  prove  idle — a vice  not  sufficiently  reprobated 
among  Christians;  and  who,  instead  of  providing,  by  their 


Ver.  9.  Whose  coming  is  after  the  working  — Doddridge.  “ energy.” 

Signs  and  lying  wonders.— Mackn ight , “ Miracles  of  falsehood  ; ’ i.  e.  ac- 
cording to  the  Hebrew  idiom,  false  miracles,  for  which  the  church  of  Rome 
has  been  famous,  from  the  commencement  of  her  apostacy  down  to  the  pre- 
sent time. 

Ver.  11.  Strong  delusion— Doddridge.  ” The  energy  of  deceit" — that  they 
should  believe  a lie.— Doddridge,  “ so  that  they  shall  believe  the  lie  ;”  name- 
ly, which  themselves  have  taught. 

Ver.  12.  That  they  all  might  be  damned  — Doddridge  and  Macknight, 
' Condemned.’' 


Ver.  13.  Chosen  you  to  salvation. — Compare  Ephes.  i.  1. 

Ver.  15.  Hold  the  traditions— Doddridge,  “ Retain  the  instructions.”  ‘In 
the  apostle's  writings,  traditions  are  those  doctrines  and  precepts  which  per- 
sons divinely  inspired  taught,  ....  whether  by  word  of  moulh,  or  by  writing, 
as  in  chap.  iii.  6.” — Macknight.  Compare  note  on  1 Cor.  xi.  2. 

Chap.  Ill-  Ver.  1.  May  have  free  course,  and  be  glorified. — John  F.dwards 
thinks  this  is  another  allusion  to  the  Olympic  races,  in  which  the  runner  who 
gained  the  prize  was  said  to  be  glorified;  i.  e.  highly  applauded.  So  the 
apostle  desires  that  the  gospel  might  run  its  uninterrupted  course,  with  great 
success. 


1324 


Divers  precepts.  2 THESSALONIANS. — CHAP.  III.  Idleness  to  be  avoided. 


2 And  that  we  may  be  delivered  from  b un- 
reasonable and  wicked  men : for  all  men  have 
not  faith. 

3 But  the  Lord  cis  faithful,  who  shall  estab- 
lish you,  and  keep  d you  from  evil. 

4 And  we  have  confidence  e in  the  Lord 
touching  you,  that  ye  both  do  and  will  do  the 
things  which  we  command  you. 

5 And  trie  Lord  direct  f your  hearts  into  the 
love  of  God,  and  s into  the  patient  waiting  for 
Christ. 

6 Now  we  command  you,  brethren,  in  the 
name  of  our  Lord  Jesus  Christ,  that  ye  h with- 
draw yourselves  from  every  brother  ■ that 
walketh  disorderly,  and  not  after  the  tradition 
which  he  received  of  us. 

7 For  yourselves  know  how  ye  ought  to  fol- 
low us:  for  we  behaved  not  ourselves  disor- 
derly among  you  ; 

8 Neither  did  we  eat  any  man’s  bread  for 
nought ; but  wrought  i with  labour  and  travail 
night  and  day,  that  we  might  not  be  charge- 
able to  any  of  you  : 

9 Not  because  we  have  not k power,  but  to  make 
ourselves  an  ensample  unto  you  to  follow  us. 


A.  M.  cir. 
4056. 

A.  D.  eir. 
52. 

b absurd. 
c l Co.  1.9. 
d Jn.  17.15. 
e 2Co.7.16. 
f lCh.29.18 
g or,  pa- 
tience of 
Christ. 
h l Ti.6.5. 
i 1 Co.5.11. 
13. 


k 1 Co.9.6. 


1 Gc.3.19. 
ml  Ti.5.13. 

1 Pe.4.15. 
n Ep.4.28. 
o or , faint 
not. 

p 1 Co.  15.58 
q or, signify 
that  man 
by  an 
epistle 
r Mat.  18. 17 
ver.  6. 

s Lc.  19. 17. 
t Ro.16.20. 
u l Co.  16.21 
v Ro.  16.24. 


10  For  even  when  we  were  with  you,  this  we 
commanded  you,  that 1 if  any  would  not  work, 
neither  should  he  eat. 

11  For  we  hear  that  there  are  some  which 
walk  among  you  disorderly,  working  not  at 
all,  but  are  m busy-bodies. 

12  Now  them  that  are  such  we  command  and 
exhort  by  our  Lord  Jesus  Christ,  that  with 
quietness  they  " work,  and  eat  their  own  bread. 

13  But  ye,  brethren,  °be  not  aweary  in  well 
doing. 

14  And  if  any  man  obey  not  our  word  q by 
this  epistle,  note  that  man,  and  have  r no  com- 
pany with  him,  that  he  may  be  ashamed. 

15  Yet  count  him  not  as  an  enemy,  but  ad- 
monish him  as  a “ brother. 

16  Now  the  Lord  ‘ of  peace  himself  give  you 
peace  always  by  all  means.  The  Lord  be  with 
you  all. 

17The  salutation u ofPaul  with  mine  own  hand, 
which  is  the  token  in  every  epistle  : so  I write. 

18  The  v grace  of  our  Lord  Jesus  Christ  be 
with  you  all.  Amen. 

T[  The  second  epistle  to  the  Thessalonians 
was  written  from  Athens. 


own  labour,  “ things  honest  in  the  sight  of  all  men,”  became 
busy-bodies,  and  went  about  talking  from  house  to  house, 
whereby  they  might  justly  acquire  the  character  of  religious 
gossips  : these  he  severely  reproves,  pronouncing  on  them  this 
emphatic  sentence, — “that  if  any  would  not  work,  neither 
should  he  eat;”  and  referring  to  the  example  of  himself  and 
brethren,  who  had  worked  night  and  day,  when  necessary, 
rather  than  eat  the  bread  of  idleness  : and  even  as  to  those 
whose  circumstances  did  not  require  them  to  live  by  daily  la- 


Ver.  3.  From  evil. — Doddridge,  " The  evil  one.”  See  note  on  Mat.  vi.  13. 
Ver.  17.  The  salutation  of  Paul. — ” Paul  commonly  employed  one  to 
write,  or  at  least  to  make  a fair  copy  of  his  letters,  especially  if  they  were  of 


Dour,  there  was  so  great  a call  in  the  church  for  active  and  be- 
nevolent exertion,  that  it  was  criminal  to  be  idle  : and  though 
they  had  long  been  thus  employed,  they  were  still  to  persevere, 
and  not  to  be  “weary  in  well-doing.” 

Paul  would  not,  however,  recommend  any  measures  unne- 
cessarily severe  : he  would  not  treat  even  a disorderly  brother 
as  an  enemy,  but  admonish,  and  endeavour  to  restore  him. 
And  “ may  the  Lord  of  peace  himself,  (says  he,)  give  you  peace 
always  by  all  means.  The  Lord  be  with  you  all!” 

any  length,”  and  to  prevent  forsery,  ” wrote  the  salutation  in  all  his  letters 
wilh  his  own  hand.” — Macknight,  in  loc.  See  1 Cor.  xvi.  21.  Col.  iv.  IS  , 
chap.  ii.  2,  above. 


CONCLUDING  REMARKS  ON  THE  SECOND  EPISTLE  TO  THE  THESSALONIANS. 


[Besides  those  marl<9  of  genuineness  and  authority  which  this  Epistle 
ppssesses  in  common  with  the  others,  it  bears  the  highest  evidence  of  ils  di- 
vine inspiration,  in  the  representation  which  it  contains  of  the  papal  power, 
under  the  characters  of  the  “ Man  of  sin,”  and  the  “ Mystery  of  iniquity.” 
The  true  Christian  worship  is,  the  worship  of  the  one  only  God,  through  the 
one  only  Mediator,  the  man  Christ  Jesus  ; and  from  this  worship  the  church 
of  Rome  has  most  notoriously  departed,  by  substituting  other  mediators,  invo- 
cating  and  adoring  saints  and  angels,  worshipping  images,  adoring  the  host, 
&c.  It  follows,  therefore,  that  “ the  man  of  sin”  is  the  Pope  ; not  only  on  ac- 
count of  the  disgraceful  lives  of  many  of  them,  but  by  means  of  their  scanda- 
lous doctrines  and  principles  ; dispensing  with  the  most  necessary  duties,  sell- 
ling  pardons  and  indulgences  for  the  most  abominable  crimes,  and  perverting 
the  worship  of  God  to  the  grossest  superstition  and  idolatry.  He  also,  like 
the  false  apostle  Judas,  is  the  son  of  perdition  whether  actively,  as  being 
the  cause  of  destruction  to  others,  or  passively,  as  being  devoted  to  destruction 
himself.  “ Heopposeth  he  is  the  great  adversary  of  God  and  man  ; perse- 
cuting and  destroying,  by  crusades,  inquisitions,  and  massacres,  those  Chris 
tians  who  prefer  the  word  of  God  to  the  authority  of  men.  “ He  exalteth  him- 
self above  all  that  is  called  God,  or  is  worshipped  not  only  above  inferior 
magistrates,  but  also  above  bishops  and  primates,  kings  and  emperors;  nay, 
not  only  above  kings  and  emperors,  but  also  above  Christ,  and  God  himself ; 


“ making  even  the  word  of  God  of  none  effect  by  his  traditions  forbidding 
what  God  has  commanded,  as  marriage,  the  use  of  the  Scriptures,  &c.  ; and 
commanding,  or  allowing,  what  God  has  forbidden,  as  idolatry,  persecution, 
&c.  “ So  that  he,  as  God,  sitteth  in  the  temple  of  God,  showing  himself  that 

he  is  God.  ’’  His  “ sitting  in  the  temple  of  God,”  implies  plainly  his  having  a 
seat  in  the  Christian  church  ; and  he  sitteth  there  “ as  God,”  especially  at  his 
inauguration,  when  he  sits  upon  the  high  altar  in  St.  Peter’s  church,  and 
makes  the  table  of  the  Lord  his  footstool,  and  in  that  position  receives  ado- 
ration. At  all  times  he  exercises  divine  authority  in  the  church  ; ‘‘  showing 
himself  that  he  is  God  affecting  divine  titles,  and  asserting  that  his  decrees 
are  of  the  same,  or  greater  authority,  than  the  word  of  God.  The  foundation 
of  popery  was  laid  in  the  Apostles’  days  ; but  several  ages  passed  before  the 
building  was  completed,  and  ‘‘the  man  of  sin  revealed,”  in  full  perfection  ; 
when  that  ‘‘  which  hindered,”  the  Roman  empire,  was  dissolved.  “ His 
coming  is  after  the  energy  of  Satan,  with  all  power,  and  signs,  and  lying  won- 
ders,” &c.  ; and  does  it  require  an v particular  proof,  that  the  pretensions  of  the 
Pope,  and  the  corruptions  of  the  cnurch  of  Rome,  are  all  supported  and  authori- 
zed by  feigned  visions  and  miracles,  by  pious  frauds,  and  impositions  of  every 
kind?  But,  how  much  soever  11  the  man  of  sin  ’ may  be  exalted,  and  how  long 
soever  he  may  reign,  yet,  at  last,  “ the  Lord  shall  consume  him  with  the  Spirit  of 
his  mouth,  and  shall  destroy  him  with  the  brightness  of  his  coming.”]— Bagster. 


THE  FIRST  EPISTLE  OF  PAUL  THE  APOSTLE  TO  TIMOTHY. 


[Timothy,  to  whom  this  Epistle  is  addressed,  was  a native  of  Lystra,  a city 
of  Lycaonia,  in  Asia  Minor.  His  father  was  a Gentile,  but  his  mother  Eu 
nice,  and  his  grandmother  Lois,  were  Jewesses,  by  whom  he  was  brought  up 
in  the  fear  of  God,  and  early  instructed  in  the  knowledge  of  the  Holy  Scrip- 
tures. (Acts  xvi.  l.  2 Tim.  iii.  15.)  It  is  probable  that  he  was  converted  to 
the  Christian  faith  during  the  first  visit  made  by  Paul  and  Barnabas  to  Lystra, 
(Act3  xiv.;)  and  when  the  Apostle  came  from  Antioch  in  Syria  to  Lystra  the 
second  time,  he  found  him  a member  of  the  church,  and  so  highly  respected 
and  warmly  recommended  by  the  church  in  that  place,  that  he  cnose  him  to 
be  the  companion  of  his  travels,  having  previously  circumcised  him,  (Acts  xvi. 
1—3,)  and  solemnly  ordained  him  by  imposition  of  hands,  (1  Ti.  iv.  14.  2 Ti. 
i.  6,)  thougli  at  that  time  he  w'as  probably  not  more  than  twenty  years  of  age, 
M Ti.  iv.  12.)  Being  thus  prepared  to  be  the  Apostle’s  fellow-labourer  in  the 


CHAPTER  I. 

I Timothy  is  put  in  mind  of  the  charge  which  was  given  unto  him  by  Paul  at  his 
going  to  Macedonia.  5 Of  the  right  use  and  end  of  the  law.  11  Of  Saint  Paul’s 
calling  to  be  an  apostle,  20  and  of  Hyrneneus  and  Alexander. 

T)AUL,  an  apostle  of  Jesus  Christ  aby  the 
J commandment  of  God  our  Saviour,  and 
Lord  Jesus  Christ,  which  is  our  b hope  ; 

2  Unto  c Timothy,  my  own  son  d in  the  faith  : 


Chap.  I.  Ver.  L — 20.  Timothy  reminded  of  the  charge  be- 
fore given  him  by  Paul,  especially  called  to  be  an  apostle 


Chap.  I.  Ver.  1.  Which  is— Rather,  “ who  is  namely,  Christ. 

Ver.  2.  My  own  son.— Doddridge,  My  genuine  son— in  the  faith.— Mack- 
night  understands  it  of  his  having  been  converted  by  Paul’s  ministry. 


gospel,  he  accompanied  him  and  Silas  in  their  various  journeys,  assisting  him 
in  preaching  the  gospel,  and  in  conveying  instructions  to  the  churches.  (Acts 
xvi.  10,  11,  &c.;  xvii.  13,  14  ; xviii.  5 ; xix.  22;  xx.  4.)  An  ecclesiastical  tradition 
states  that  he  suffered  martyrdom  at  Ephesus,  being  slain  with  stones  and 
clubs,  A.  D.  97,  while  preaching  against  idolatry  in  the  vicinity  of  the  temple 
of  Diana  ; and  his  supposed  relics  were  transported  to  Constantinople  with 
great  pomp.  A.  D.  356,  in  the  reign  of  Constantius. 

It  is  evident  that  this  Epistle  was  written  by  the  Apostle  when  on  a jour- 
ney from  Ephesus  to  Macedonia,  having  left  Timothy  at  Ephesus,  in  care  of 
the  church,  (ch.  i.  3.)  This  i9  supposed  by  many,  both  ancients  and  moderns, 
to  have  been  when  St.  Paul  quitted  Ephesus  on  account  of  the  disturbance 
raised  by  Demetrius,  and  went  into  Macedonia,  (Acts  xx.  1,)  about  A.  D.  56, 
57,  or  58.]— Bagster. 


e Grace,  mercy,  and  peace,  from  God  our  Fa- 
ther and  Jesus  Christ  our  Lord. 

3 As  I besought  thee  to  abide  still  at  Ephesus, 
when  I went f into  Macedonia,  that  thou  might- 
est  charge  some  that  they  teach  no  other  doc- 
trine, 

4 Neither  give  heed  s to  fables  and  endless 


This  and  the  three  following  Epistles  differ  from  the  preced- 
ing, which  were  all  addressed  to  Christian  churches ; these  to 

Ver.  4.  Neither  give  heed  to  fables—  Both  Jews  and  Gentiles  abounded 
with  fabulous  tales  connected  with  their  several  superstitions. And  end- 

less genealogies—  Most  commentators  refer  these  to  those  family  genealogies 

1325 


A.  M.  cir. 
4069. 

A.  D.  cix. 
65. 


a Ac. 9. 15. 
b Col.  1. ‘27. 
c Ac,  16. 1. 
d Tit.  1.4. 
e Ga.1.3. 

1 Pe.1.2. 
f Ac.  20. 1.3. 
g c. 6.3, 4, 20 


Timothy  put  in  mind  1 TIMOTHY.— CHAP.  II. 


oj  hits  charge. 


genealogies,  which  minister  questions,  rather 
than  godly  edifying  which  is  in  faith : so  do. 

5 Now  the  end  h of  the  commandment  is  cha- 
rity out  of  a pure  i heart,  and  oj  a good  con- 
science, and  of  faith  unfeigned  : 

6 From  which  some  ) having  k swerved  have 
turned  aside  unto  vain  jangling  ; 

7 Desiring  to  be  teachers  of  the  law ; under- 
standing 1 neither  what  they  say,  nor  whereof 
they  affirm. 

8 But  we  know  that  the  law  is  m good,  if  a 
man  use  it  lawfully  ; 

9 Knowing  this,  that  " the  law  is  not  made  for 
a righteous  man,  but  for  the  lawless  and  diso- 
bedient, for  the  ungodly  and  for  sinners,  for 
unholy  and  profane,  for  murderers  of  fathers 
and  murderers  of  mothers,  for  manslayers, 

10  For  whoremongers,  for  them  that  defile 
themselves  with  mankind,  for  men-stealers,  for 
liars,  for  perjured  persons,  and  if  there  be  any 
other  thing  that  is  contrary  to  sound  0 doc- 
trine ; 

11  According  to  the  glorious  gospel  of  the 
blessed  p God,  which  ’was  committed  to  my 
trust. 

12  And  I thank  Christ  Jesus  our  Lord,  who 
hath  r enabled  me,  for  that  he  counted  me 
"faithful,  putting  1 me  into  the  ministry  ; 

13  Who  was  before  “ a blasphemer,  and  a 
persecutor,  and  injurious:  but  I obtained  mer- 
cy, because  I did  it  ignorantly  T in  unbelief. 

14  And  the  grace  of  our  Lord  was  exceeding 
abundant  with  faith  and  love  which  is  in  Christ 
Jesus. 


A.  M.  cir. 
4069. 

A.  D.  cir. 
65. 


b Ro.  13.8, 
10. 

Ua.5.14. 
i 2 Ti.222. 
j or,  not 
aiming  at 

k 2Ti.4.10. 

1 K o.l.£2. 
mRo.7.12. 
n G a.  5.23. 
o 2 Ti.4.3. 

Tit.  1.9. 
p c.6.15. 
q 1 Co.9.17. 
r 1 Co.  15. 10 
s 1 Co.  7. 25. 
t Col.  1.25. 
u Ac. 8.3. 

1 Co.  15. 9. 
v Lu. 23.34. 


w2  Ti.2.1L 
Ti.3.8. 
x Mat.  9. 13. 

Lu.  19. 10. 
y Ro.  15.4. 
z Pb.  10.16. 
a c.6. 15,16. 
b Jn.l.ia 
c Ro.  16.27. 
d lCh.29.ll 
e c.4.14. 
t'  c.3.9. 
g lCn.5.5. 
a oT,desire. 
b Ro.13.1. 

&c. 

c or,  emi- 
nent-plate 
d Jn.3.15, 
16. 

2 Pe.3.9. 


15  This  is  a faithful  w saying,  and  worthy  of 
all  acceptation,  that  Christ  Jesus  came  * into 
the  world  to  save  sinners  ; of  whom  I am  chief. 

16  Howbeit  for  this  cause  I obtained  mercy, 
that  in  me  first  Jesus  Christ  might  show  forth 
all  long-suffering,  for  a pattern  » to  them  which 
should  herealter  believe  on  him  to  life  ever- 
lasting. 

17  Now  unto  the  King  2 eternal,  2 immortal, 
b invisible,  the  only  wise  c God,  be  ll  honour  and 
glory  for  ever  and  ever.  Amen. 

18  This  charge  I commit  unto  thee,  son  Timo- 
thy, according  c to  the  prophecies  which  went 
before  on  thee,  that  thou  by  them  mightest  war 
a good  warfare ; 

19  Holding  f faith,  and  a good  conscience ; 
which  some  having  put  av'ay  concerning  faith 
have  made  shipwreck : 

20  Of  whom  is  Hymeneus  and  Alexander; 
whom  I have  delivered  e unto  Satan,  that  they 
may  learn  not  to  blaspheme. 

CHAPTER  II. 

I That  it  is  meet  to  pray  and  give  thanks  for  all  men,  and  the  reason  why.  9 FTovr 

women  should  be  atliren.  12  They  are  not  permitted  to  teach.  15  They  shall  be  caved, 

notwithstanding  the  testimonies  of  God’s  wrath,  in  childbirth,  if  they  continue  in 

faith. 

T 11  EXHORT  therefore,  that,  first  of  all,  sup- 
plications,  prayers,  intercessions,  and  gi- 
ving of  thanks,  be  made  for  all  men ; 

2 For  b kings,  and  for  all  that  are  in  c autho- 
rity ; that  we  may  lead  a quiet  and  peaceable 
life  in  all  godliness  and  honesty. 

3 For  this  is  good  and  acceptable  in  the  sight 
of  God  our  Saviour ; 

4 Who  d will  have  all  men  to  be  saved,  and 
to  come  unto  the  knowledge  of  the  truth. 


individual  ministers,  and  the  two  first  of  them  to  Paul’s  be- 
loved son— not  in  the  flesh,  but  “ in  the  faith,” — his  son  Ti- 
mothy, of  whose  conversion  and  character,  Dr.  Macknight 
gives  the  following  account 

“ Paul  and  Barnabas,  in  the  course  of  their  first  apostolical 
journev  among  the  Gentiles,  having  come  to  Lystra,  a city  of 
Lycaonia  in  the  Lesser  Asia,  (Acts  xiv.  6,)  preached  there  some 
time,  and  converted  a pious  Jewish  woman  named  Lois,  with 
her  daughter  Eunice,  whose  husband,  it  is  thought,  was  then 
dead,  (2  Tim.  i.  5.)  Soon  after  this,  Timothy,  Eunice’s  son, 
who  had  been  brought  up  by  his  mother  and  grandmother  in 
the  Jewish  religion,  and  in  the  knowledge  of  the  Scriptures, 
<2  Tim.  iii.  15,)  being  greatly  affected  by  the  apostle’s  dis- 
courses, believed.  From  the  time  of  his  conversion,  Timothy 
made  such  proficiency  in  the  knowledge  of  the  gospel,  and 
was  so  remarkable  for  the  sanctity  of  his  manners,  as  well  as 
for  his  zeal  in  the  cause  of  Christ,  that  he  attracted  the  esteem 
of  all  the  brethren  in  those  parts.  Accordingly,  when  the 
apostle  came  from  Antioch,  in  Syria,  to  Lystra  the  second 
time,  they  so  praised  Timothy,  that  him  would  Paul  have  to 
go  forth  with  him , (Acts  xvi.  2,  3.)  Timothy  was  (also)  pointed 

out  as  a fit  person  to  be  ordained  an  evangelist Timothy, 

though  a Jew,  [by  his  mother’s  side,]  not  having  been  circum- 
cised, by  reason  that  his  father  was  a Greek,  it  was  proper  he 
should  bear  that  mark  of  his  descent ; because,  without  it,  the 
Jews  would  have  looked  on  him  as  a Gentile,  and  have  despi- 
sed his  instructions.  This,  and  not  any  opinion  that  circumci- 
sion was  necessary  to  salvation,  determined  the  apostle  to 
propose,  and  Timothy  to  receive,  the  rite  by  which  the  Jews, 
from  the  earliest  times,  had  been  distinguished  from  the  rest 
of  mankind.” 

Timothy  was  set  apart  to  the  office  of  an  evangelist  by  the 
Presbytery , or  elders  of  the  church,  and  either  at  the  same 
time,  or  soon  afterwards,  received  the  bestowment  of  miracu- 
lous gifts  by  the  hands  of  the  apostle,  to  whom  he  became 
travelling  companion  and  fellow-labourer,  in  several  of  his 
journeys,  till  he  left  him  in  Ephesus  to  go  into  Macedonia,  and 
while  they  were  separated  sent  him  this  Epistle.  Considerable 
difference  prevails  among  critics  as  to  the  date  of  this  Epistle. 


Many  place  it  as  early  as  A.  D.  56  or  58 ; but  we  have  followed 
Mr.  Horne  in  placing  it  in  64,  which  is  a year  sooner  than  out 
translators;  but  the  exact  date  is  of  little  importance,  as  there 
is  no  question  of  its  authenticity  or  inspiration. 

The  apostle  having  introduced  this  epistle,  in  his  usual  man- 
ner, with  an  apostolical  blessing,  reminds  Timothy  of  the 
charge  he  had  given  him,  to  caution  all  the  teachers  of  Chris- 
tianity against  the  fables,  as  well  of  the  Jewish  Rabbies  as  of 
the  Pagan  theology ; and  particularly  against  their  endless 
genealogies,  which  could  lead  to  no  valuable  end,  and  answei 
no  pious  purpose;  but  on  the  contrary,  being  subject  to  great 
uncertainty,  ministered  to  many  idle  questions,  and  encouraged 
a spirit  of  idle  disputation  : whereas,  the  end  and  object  of  all 
the  precepts  of  the  gospel  is  holy  obedience  to  God,  affection 
to  the  brethren,  and  universal  benevolence.  The  teachers 
here  reproved,  it  appears,  affected  to  be  teachers  of  the  law  of 
Moses,  and  especially  of  its  moral  precepts,  without  well  un- 
derstanding either  its  nature  or  design.  Truly.  “ the  law  is 
good  if  a man  use  it  lawfully  ;”  and  it  is  lawfully  used  when 
employed,  (as  in  the  following  verses,)  for  the  conviction  of 
sin,  as  a direction  in  the  path  of  duty,  or  as  a glass  wherein  to 
view  the  glory  of  the  divine  perfections;  but  it  is  used  unlaw- 
fully, when  considered  as  a covenant  of  works  and  a means  of 
justification,  as  this  apostle  has  at  large  shown  in  his  Epistles 
to  the  Romans  and  Galatians.  (See  Omicron's  Letters,  No.  30.) 

The  apostle  then  adverts  to  his  favourite  subject,  his  obliga- 
tions to  sovereign  grace;  and  he  declares  himself  as  “the 
chief  of  sinners,”  to  De  set  forth  for  a pattern  of  divine  mercy 
and  long-suffering,  which  reflection  draws  from  him  a pious 
doxology  to  “the  King  eternal,  immortal  and  invisible.”  The 
chapter  concludes  with  a melancholy  intimation  respecting 
two  fallen  professors,  who  had  made  shipwreck  of  their  faith  , 
and  whom  he  had,  by  a temporary  separation  from  the  church, 
delivered  into  the  hands  of  the  tempter,  not  for  their  destruc- 
tion, but  that  they  might  learn,  by  what  they  suffered  froir. 
him,  to  blaspheme  no  more. 

Chap  II.  Ver.  1 — 15.  Prayer  to  he  made  for  all  men,  and 
why. — Modesty  enjoined  on  women , both  in  their  dress  and  de- 
portment— When  the  apostle  enjoins  prayer  to  be  made  for 


of  which  the  Jews  were  remarkably  fond  ; but  a learned  German  critic  (Ro- 
senmuller ) refers  to  the  figments  of  the  Platonic  school ; the  disciples  of 
which,  he  tells  us.  “ took  great  pains  to  arrange  virtues,  as  well  as  faculties, 
and  other  abstract  notions,  in  genealogical  order,  to  show  how  one  virtue,  or 

one  abstract  idea,  was  generated  by  another.”— Orient.  Lit.  No.  1502. In 

faith. — Doddridge,  “In  the  faith.”  A lilt  affirms,  that  all  the  ancient  MSS., 
without  exception,  read  here—”  rather  than  the  dispensation  of  God,  which  is 
by  faith.”— Macknight. 

Ver.  5.  The  end  of  the  commandment. — See  Rom  xiii.  8,  10. 

Ver . 9.  The  law  is  not  made  for  a righteous  man. — Doddridge,  “ a law  ;” 
meaning,  that  laws,  in  general,  are  not  made  to  control  the  righteous,  but  the 

wicked. For  manslayers. — Not  in  the  sense  which  our  law  uses  the  term, 

but  in  the  worst  sense.  Doddridge,  “ assassins.” 

Ver.  10.  For  .men-stealers. — See  the  law  Exod.  xxi.  16  ; and  let  every  man 
implicated  in  the  slave  trade  tremble! — - To  sound  doctrine— That  is,  to 
sound  evangelical  principles. 

1326 


Ver.  13.  Because  I did  it  ignorantly. — This  implies,  that  had  he  done  this 
knowingly,  his  would  have  been  the  unpardonable  sin. 

Ver.  17.  Now  unto  the  King  eternal,  &c.— When  repeating  over  this  pas- 
sage, Pres.  Edwards  experienced  that  birth  of  which  the  Saviour  speaks. 
John  iii.  3. 

Ver.  18.  According  to  the  prophecies  which  went  before  on  thee. — By  this 
it  is  evident,  that  some  inspired  person  had  predicted  the  excellence  of  Ids 
character. By  them — i.  e.  encouraged  by  those  predict  ions. 

Ver.  19.  Concerning  faith  have  made  shipwreck— Thai  is,  have  lost  their 
principles  and  character.  Of  these  men,  see  2 Tim.  ii.  17  ; iv.  1-1. 

Chap.  II.  Ver.  2.  In  all  godliness  and  honesty.— Doddridge,  " In  all  piety 
and  gravity.”  See  note  on  Phil.  iv.  8. 

Ver.  4.  Who  will  have  all  men  to  be  saved.— Doddridge,  “ Who  wills  that 
all  men  should  be  saved.”  “ The  meaning  seems  to  be.”  snys  that  excellent 
expositor.  " that  God  has  made  sufficient  provision  foi  the  salvation  of  alL’ 
Macknight.  “ Who  commandeth  all  men  to  be  savetl parallel  to  Actaxvii  30 


Of  women. 

5 For  there  is  one  * God,  and  one  mediator 
1 between  God  and  men,  the  man  Christ  Jesus; 

6 Who  gave  himself  a ransom  e for  a’l,  to  hbe 
testified  in  due  time. 

7 Whereunto  I am  ordained  a preacher,  and 
an  apostle,  (I  speak  the  truth  in  Christ,  and  lie 
not ;)  a teacher  of  the  Gentiles  in  faith  and  ve- 
rity. 

8 I will  therefore  that  men  i pray  every  where, 
lifting  up  holy  j hands,  without  wrath  and 
doubting. 

9 In  like  manner  also,  that  women  adorn 
themselves  in  modest  apparel,  with  shamefa- 
cedness and  sobriety ; not  with  k broidered 
hair,  or  gold,  or  pearls,  or  costly  array; 

10  But  (which  becometh  women  professing 
godliness)  with  good  works. 

11  Let  the  woman  'learn  in  silence  with  all 
subjection. 

12  But  I suffer  not  a woman  to  teach,  nor  to 
usurp  authority  over  the  man,  but  to  be  in  si- 
lence. 

13  For  Adam  was  first  formed,  then  Eve. 


1 TIMOTHY.— CHAP.  III. 

14  And  Adam 


A.  M.  cir. 
4069. 

A.  D.  cir. 


e Ro.3.30. 
f He.9.15. 
g Mat. ‘20.28 

h or,  a testi- 
mony. 


j He.10.22. 

k or,  plait- 
ed. 

1 Pe.3.3. 

1 1 Co.  14.3-1 


modest. 
d or,  not 
ready  to 
quarrel 
and  offer 
wrong,  as 
one  in 
wine. 

e 2 Ti.2.24. 
f Ps.  101.2. 


Of  bishops. 

was  not  deceived,  but  the 
woman  being  deceived  was  in  the  transgres- 
sion. 

15  Notwithstanding  she  shall  be  saved  in 
childbearing,  if  they  continue  in  faith  and 
charity  and  holiness  with  sobriety. 

CHAPTER  III. 

2 How  bishops,  and  deacons,  and  their  wives,  should  be  qualified,  14  and  to  what  end 
Saint  Paul  wrote  to  Timothy  of  these  things.  15  Of  the  church,  and  the  blebsed  truth 
therein  taught  and  professed. 

rpHIS  is  a true  saying,  If  a man  desire  the 
-L  office  of  a 11  bishop,  he  desireth  a good 
work. 

2 A bishop  b then  must  be  blameless,  the  hus- 
band of  one  wife,  vigilant,  sober,  of  c good 
behaviour,  given  to  hospitality,  apt  to  teach  ; 

3 Not  d given  to  wine,  no  striker,  not  greedy 
of  filthy  lucre ; but  e patient,  not  a brawler, 
not  covetous ; 

4 One  that  ruleth  well  f his  own  house,  hav- 
ing his  children  in  subjection  with  all  gravity ; 

5 (For  if  a man  know  not  howto  rule  his 
own  house,  how  shall  he  take  care  of  the 
church  of  God  ?) 


all  men,  we  think  the  plain  and  obvious  meaning  is,  for  men 
of  all  ranks  and  classes,  and  particularly  for  our  superiors — 
“ kings,  and  all  that  are  in  authority.”  And  here,  says  M. 
Claude , “ It  is  very  natural  to  remark  the  time  [when  this 
injunction  was  given.]  It  was  when  the  church  and  the 
apostles  were  every  where  persecuted  ; when  the  faithful  were 
the  objects  of  the  hatred  and  calumny  of  all  mankind,  and  in 
particular,  of  the  cruelty  of  these  tyrants  : yet  none  of  this 
rough  treatment  could  stop  the  course  of  Christian  charity. 
St.  Paul  not  only  requires  every  believer  to  pray  for  all  men, 
but  he  would  have  it  done  in  public,  that  all  the  world  might 
know  the  maxims  of  Christianity,  always  kind,  patient,  and 
benevolent.  Believers  consider  themselves  as  bound  in  duty 
to  all  men,  though  men  do  nothing  to  oblige  them  to  it.  He 
was  aware  malicious  slanderers  would  call  this  worldly  policy 
and  human  prudence;  and  would  say,  Christians  only  meant 
to  flatter  the  great,  and  to  court  their  favour;  yet  even  this 
calumny  does  not  prevent  St.  Paul  : he  orders  them  to  pray 
publicly,  and  first,  for  civil  governors.” — These  remarks,  we 
may  observe,  were  written  by  a French  Protestant  divine,  in 
the  prospect  of  that  horrid  persecution,  which  soon  after  drove 
him  into  banishment  in  a foreign  country,  by  the  revocation 
of  the  Edict  of  Nantz,  which  was  the  French  law  of  tolera- 
tion. 

The  argument  used  by  our  apostle  to  justify  and  enforce  this 
precept,  of  praying  for  all,  is,  that  “ God  our  Saviour  will  have 
all  men  to  be  saved,  and  to  come  to  the  knowledge  of  the 
truth  ;”  which  we  consider  as  referring,  not  so  much  to  the 
design  or  decree  of  the  Almighty,  as  to  his  command,  and  re- 
vealed will.  So  Dr.  Macknight  renders  it — “ Who  comm andeth 
all  men  to  be  saved,  and  to  come  to  the  knowledge  of  the 
truth  ;”  which  is  language  parallel  to  that  which  our  apostle 
addressed  to  the  Athenians,  (Acts  xvii.  30  :)  God  “ now  com- 
mandeth  all  men  every  where  to  repent.”  Farther,  as  the 
ground  of  this  commandment,  we  read,  that  our  Saviour 

gave  himself  a ransom  for  all:”  by  which  expression  we 
understand,  that  all  ranks,  all  orders,  and  all  nations  of  man- 
kind, are  equally  interested  in  his  atonement,  and  equally  en- 
joined to  receive  and  rest  upon  it ; with  no  exceptions  from  its 
benefits,  but  what  are  made  by  their  own  infidelity  and  per- 
verseness. 

Another  argument,  and  that  a very  powerful  one,  to  induce 
us  to  pray  for  our  governors,  is,  the  great  advantage  to  be  ex- 
pected therefrom,  Both  to  ourselves  and  to  the  church  : name- 
ly, that  we  may  lead  quiet  and  peaceable  lives  under  their  ad- 
ministration, which  cannot  be  expected  while  they  act  in  re- 
bellion against  God,  and  are  persecutors  of  his  people. 

What  follows  in  this  chapter  relates  to  the  female  sex,  their 
dress,  and  conduct.  It  has  always  been  considered  as  a de- 
licate and  a dangerous  thing  for  preachers  to  interfere  with  the 
dress  of  women  ; but  Paul  was  an  apostle,  and,  as  such,  arm- 
ed with  an  authority,  to  which  Christian  women  cannot  ob- 
ject : and  the  purport  of  his  injunction,  as  we  understand  it,  is, 
not  to  degrade  them,  but  rather  to  increase  their  respectability ; 
for  he  does  not  forbid  their  wearing  apparel  suited  to  tbeir  rank 
and  circumstances,  (which  is,  indeed,  desirable,  that  it  may 
employ  the  poor ;)  but  those  showy  and  splendid  ornaments, 
calculated,  indeed,  to  attract  the  notice  of  the  other  sex,  and 
therefore  inconsistent  with  Christian  modesty.  From  the 


same  principle,  he  forbids  the  rendering  themselves  conspi- 
cuous in  the  assemblies  for  public  worship,  by  exercising  their 
gifts  before  the  men. 

But  we  have  freely  expressed  our  opinion  on  this  point,  on 
the  latter  part  of  chap.  xiv.  of  Paul’s  first  Epistle  to  the  Co- 
rinthians. The  reasons  which  the  apostle  gives  for  female 
subjection  are  two  : — 

1.  That  Adam  was  first  formed,  and  then  Eve,  to  be  ht3 
help-meet  and  companion. 

2.  That  it  was  through  her  being  deceived  that  Adam  fell, 
and,  by  falling,  brought  on  his  posterity  death  and  all  its  pain- 
ful accompaniments  of  wo. 

The  last  verse  of  this  chapter  is  peculiarly  difficult.  Some 
of  our  best  commentators,  considering  that  our  salvation  is 
wholly  dependent  on  “the  Seed  of  woman,”  think  that  the 
expression  here  used  has  a reference  to  the  incarnation,  as  if 
Paul  had  said,  “Woman,  having  been  the  instrument  of  our 
salvation,  shall  also  be  herself  saved  through  that  event ;” 
and  though  woman  must  suffer  much  in  consequence  of  that 
divine  sentence,  “ In  sorrow  shall  thou  bring  forth  children 
yet  even  in  that  perilous  hour  shall  she  be  saved,  if  she  con- 
tinue to  act  worthy  her  Christian  profession. 

Chap.  III.  Ver.  1 — 16.  How  bishops,  deacons,  and  their 
wives,  should  be  qualified — the  ground  of  these  directions. — 
We  purposely  avoid  inquiry  into  the  particular  nature  and 
rank  of  these  officers  in  the  Christian  church  ; but  however 
their  rank  and  office  may  be  considered— whether  bishops  be 
understood  as  prelates,  presidents,  or  pastors—  mqst  certainly 
moral  character  is  to  either,  and  to  all,  of  the  first  importance. 
Their  office  is  not  a sinecure — it  is  a work,  a good  work,  and 
requires  a blameless  character.  One  qualification  is  remark- 
able— he  must  be  “ the  husband  of  one  wife  ;”  that  is,  of  one 
wife  only : “ Neither  guilty  of  polygamy,  nor  of  divorce,  or  the 
taking  of  a second  wife  before  the  death  of  the  first ; evils  too 
common  in  those  days,  both  with  Jews  and  Gentiles;  and, 
however  borne  with  before  the  establishment  of  Christianity, 
they  were  nevertheless  sins  against  the  divine  institution  of 
marriage;  and  therefore  eminently  culpable  and  scandalous, 
in  a person  who  claimed  so  sacred  and  exemplary  a character 
as  that  of  a Bishop,  or  President  of  a Christian  church.”  (Rev. 
Dr.  Turner's  Social  Relig.  p.  63,  note.) 

Among  other  qualifications  of  a bishop,  it  is  particularly  en- 
joined tiiat  he  should  not  be  a novice—  that  is,  a new  convert ; 
but  a man  of  some  standing  and  experience  in  the  Christian 
church,  so  as  not  likely  to  be  elated  with  his  situation,  or  to 
“ fall  into  the  condemnation  of  the  devil,”  which  appears  to 
have  Been  spiritual,  or  rather  intellectual,  pride. 

The  like  purity  of  character  is  required  in  deacons  as  in 
pastors;  and  in  performing  well  their  office,  ihey  are  said  to 
“ purchase  to  themselves  a good  degree” — namely,  of  respecta- 
bility in  the  Christian  church ; and,  as  Dr.  Hammond  ex- 
presses it,  may  be  “assumed  into  holy  orders;”  or,  as  Dr, 
Doddridge  explains  it,  “ they  who  have  discharged  the  office  ofi 
a deacon  well,  procure  to  themselves  not  only  a fair  report  in 
the  general,  but  very  often  a good  degree  of  farther  advance- 
ment in  a higher  office”— namely,  as  pastors  or  teachers. 
And  not  only  ministers  and  deacons,  but  their  wives  also, 
ought  to  he  persons  of  grave,  sober,  and  prudent  conduct. 
Much  of  the  respectability  and  usefulness  of  a minister,  or 


Ver.  8.  To  be  testified. — To  have  public  witness  home  of  it,  by  the  preach-  : Some,  however,  supply  the  word,  first,  from  the  preceding  verse — “Adam  was 
ine  of  the  gospel.  I not  (first)  deceived  but  we  doubt  the  propriety  of  this  supplement. 

Ver.  7.  I speak  the  truth. — See  Rom.  ix.  1,  and  note.  j Ver.  15.  She  shall  be  saved. — Macknight  refers  this  to  the  woman  in  the 

Ver.  9 In  modest  apparel,  &c. — Doddridge,  “ In  decent  apparel,  with  mo-  j preceding  verse,  viz.  Eve,  who  was  herself  saved  through  the  promised  seed, 

di-sty  and  sobriety.” Array  .—Doddridge,  “ garments.”  which  eventually  sprang  from  her. 

Ver.  13.  Adam  was  first  formed.— See.  1 Co.  ix.  9,  and  note.  i Chap.  III.  Ver.  2.  The  husband  of  one  wife— i.  e.  of  one  only  : no  poly- 

Ver.  14.  Adam  was  not  deceived. — Namely,  by  the  serpent,  with  whom  he  I gamist. Apt— Doddridge,  “ fit” — to  teach. 

appears  to  have  held  no  converse  ; but  probably  partook  of  the  forbidden  fruit  i Ver,  3.  Not  greedy  of  filthy  lucre—  Or  sordid  gain. Not  a brawler — e, 

to  gratify  his  wife,  and  to  shore  her  fate.  See  Parad.  Lost,  bk.  ix.  962.  &c.—  i not  contentious. 


13QV 


Of  deacons. 


1 TIMOTHY.— CHAP.  IV.  Apostacy  foretold. 


6 Not  a * novice,  lest  being  lifted  up  with 
pride  h he  fall  into  the  condemnation  of  the 
• devil. 

7 Moreover  he  must  have  a good  report  of 
them  ) that  are  without ; lest  he  fall  into  re- 
proach and  the  snare  k of  the  devil. 

8 Likewise  must  the  deacons  ‘ be  grave,  not 
double-tongued,  not  ra  given  to  much  wine,  not 
greedy  of  filthy  lucre  ; 

9 Holding  n the  mystery  0 of  the  faith  in  a 
pure  conscience. 

10  And  let  these  also  first  be  proved ; then 
let  them  use  the  office  of  a deacon,  being  found 
Diameless. 

11  Even  so  must  their  wives  p be  grave,  not 
slanderers,  sober,  faithful  in  all  things. 

12  Let  the  deacons  be  the  husbands  of  one 
wife,  ruling  their,  children  and  their  own 
houses  well. 

13  For  they  that  have  r used  the  office  of  a 
deacon  ■ well,  purchase  to  themselves  a good 
degree,  and  great  boldness  in  the  faith  ‘ which 
is  in  Christ  Jesus. 

14  These  things  write  I unto  thee,  hoping  to 
come  unto  thee  shortly : 

15  But  if  I tarry  long,  that  thou  mayest  know 
how  thou  oughtest  to  behave  thyself  in  the 
house  u of  God,  which  is  the  church  of  the  liv- 
ing God,  the  pillar  and  T ground  of  the  truth. 

16  And  without  controversy  great  is  the  mys- 


A. M.  clr. 
4069. 

A.  D.  clr. 
65. 


g or,  one 
newly 
come  to 
the  faith. 
h Pr.  16.18. 
i Jude  6. 
j Ac. 22. 12. 

1 Th.4.12. 
k c.6.9. 

2 Ti.2.26. 

1 Ac.6.3. 
in  ver.3. 

I, e.  10.9. 
Eze.44.21. 
n Ep.  1.9. 

o ver.  16. 
p Tit. 2. 3. 
q ver.4. 
r or,  minis- 
tered. 

s Mat.25.21 
t 2 Ti.2. 1. 
u 2 Ti.2. 20. 
v or,  stay. 


x mani- 
fested, 
y Jn.  1.14. 

1 Jn.  1.2. 
z Mat.3.16. 

Jn.  16.8,9. 

Ro.1.4. 

1 Pe.3.18. 

1 Jn.5.6. 
a Mat. 4. 11. 

1 Pe.1.12. 
b Ac.  13.46. 
c Col.  1.6. 

d L u. 24. 51. 

Ac.  1.9. 
a Da.  11.35. 

Mat. 24.5. 

2 Pe.2.1. 
b Re. 16. 14. 
c He.  5. 18. 
d Je.  15. 16. 

1 Pe.2.2. 
e Tit.  1.14. 
f or  ,/ora 

little  time. 


tery  w of  godliness:  God  was  1 manifest  in 
y the  flesh,  justified  in  the  * Spirit,  seen  of  * an- 
gels, preached  unto  the  b Gentiles,  believed  on 
c in  the  world,  received  up  d into  glory. 
CHAPTER  IV. 

1 He  foretelleth  that  in  the  lutter  times  there  shall  be  a departure  from  the  faith.  6 And 
to  the  end  that  Timothy  might  not  fail  in  doing  his  duty,  he  furnidieth  him  with 
divers  precepts  belonging  thereto. 

NOW  the  Spirit  speaketh  expressly,  that » in 
the  latter  times  some  shall  depart  from  the 
faith,  giving  heed  to  seducing  b spirits,  and 
doctrines  of  devils; 

2  Speaking  lies  in  hypocrisy ; having  their 
conscience  seared  with  a hot  iron  ; 

3  Forbidding  to  marry,  and  commanding  to 
abstain  from  meats,  which  God  hath  created 
to  be  received  c with  thanksgiving  of  them 
which  believe  and  know  the  truth. 

4  For  every  creature  of  God  is  good,  and 
nothing  to  be  refused,  if  it  be  received  with 
thanksgiving : 

5  For  it  is  sanctified  by  the  word  of  God  and 
prayer. 

6  If  thou  put  the  brethren  in  remembrance  of 
these  things,  thou  shalt  be  a good  minister  of 
Jesus  Christ,  nourished  up  d in  the  words  of 
faith  and  of  good  doctrine,  whereunto  thou 
hast  attained. 

7  But  refuse  profane  and  old  wives’  e fables, 
and  exercise  thyself  rather  unto  godliness. 

8  For  bodily  exercise  profiteth  f little:  but 


astor,  depends  upon  the  Christian  character  and  conduct  of 

is  wife. 

In  the  close  of  this  chapter,  we  are  introduced  to  the  temple 
of  truth,  which  is  the  Christian  church,  in  which  the  apostles 
and  evangelists,  (of  which  last  Timothy  was  one,)  are  to  be 
considered  as  pillars,  and  Christ  as  the  foundation.  So  Dr. 
Lightfoot  tells  us,  that  the  members  of  the  great  Sanhedrim 
were  called  pillars  of  the  truth  ; and  St.  Paul  himself  applies 
the  term  pillars  to  James,  Cephas,  and  John,  as  pillars  of  the 
Christian  church,  (Gal.  ii.  9 :)  but  in  Rev.  iii.  12,  every  Chris- 
tian conqueror  is  promised  to  be  made  a pillar  in  the  temple 
above.  The  apostle’s  design  may  then  be,  to  admonish  Ti- 
mothy of  the  importance  of  his  being  steadfast  in  the  doctrines 
and  duties  of  Christianity,  since  he  was  himself  to  be  a pillar 
in  the  church  of  God,  which  church  itself  was  to  be  the  great 
support  of  truth,  since  without  a visible  church,  it  could  not 
be  maintained  on  earth. 

The  concluding  verse  gives  an  abstract  of  the  principal 
points  which  compose  the  great  mystery  of  Christianity,  so 
called  in  opposition  to,  and  in  distinction  from,  the  mysteries 
of  Paganism,  which  were  neither  sublime  in  themselves,  nor 
pious  in  their  practical  tendency  and  effect.  This  mystery 
comprehends,  1.  The  incarnation  of  Christ — God  manifested 
in  the  flesh. — 2.  The  resurrection  of  Christ,  which  we  consider 
to  be  the  import  of  the  expression,  justified  in  the  Spirit  ; for 
he  was  “declared  to  be  the  Son  of  God  with  power,  according 
to  the  Spirit  of  Holiness,  (or  Holy  Spirit,)  by  his  resurrection 
from  the  dead.”  (Rom.  i.  4.)  This  was  a complete  justification 
of  his  character  and  pretensions,  as  the  Son  of  God ; and,  at 
the  same  time,  as  his  resurrection  implies  his  previous  death, 


Ver.  6.  Not  a novice.  —Macknighl,  “ Not  a new  convert.” The  condem- 

nation of  the  devil— That  is,  pride. 

Ver.  8.  Not  double  tongued— That  Is,  says  D.  Turner,  “not  deceitful, 
saying  and  unsaying.” 

Ver.  10.  Then  let  them  use,  dec. — Doddridge,  “ If  they  be  found  blameless, 
let  them  use  the  office  of  a deacon.” 

Ver.  11.  Even  so  must  their  wives  be  grave. — So  the  passage  is  generally 
understood;  Macknight,  however,  renders  it  after  the  Vulgate — “The  wo- 
men  in  like  manner  must  be  grave” — referring  it  to  the  deaconesses,  or  female 
presbyters,  who  were  employed  in  visiting  and  instructing  their  own  sex ; and 
so  he  tells  us  it  was  understood  by  Chrysostom  and  other  Greek,  as  well  as 
Latin  fathers  ; and  it  is  certain  the  same  Greek  word  is  used  indifferently  for 
both  “ wives”  and  “ women.” 

Ver.  15.  IS.  Pillar  and  ground— Margin,  “ stay"— of  the  truth—  The  pas- 
sage is  difficult,  and  has  been  variously  rendered.  We  shall  give  two  or  three, 
which  appear  to  us  the  most  probable,  interpretations.  1.  As  by  our  transla- 
tors, and  many  others.  2.  Henderson  would  render  the  passage— “ The  pil- 
lar and  establishment  of  the  truth,  and  incontrovertibly  great  is  the  mystery 
of  godliness  : God  manifested  himself  in  the  flesh,"  &c.  ; and  this,  he  says, 
has  the  sanction  of  the  princ  pal  dignitaries  of  the  Greek  church  in  Russia. 
fTravels  in  Russia,  p.  123.)  3.  A third  interpretation  is  that  of  Pye  Smith, 
(partly  borrowed  from  Dr.  Cramer,  of  Kiel,)  “ These  precepts  I write  unto 
thee,  (hoping  to  come  to  thee  very  soon,  but  if  I should  be  longer  than  I ex- 
pect,) that  thou  mayest  know  how  thou  oughtest  to  conduct  thyself  in  the 
house  of  God,  which  is  the  church  of  the  living  God  (—the  pillar  and  founda- 
tion of  the  truth,  and  confessedly  great  is  this  mystery  of  religion  ! — ) who 
was  manifested  in  human  nature,  &c.  (See  Smith's  answer  to  Taylor’s  Ma- 
nifesto, p.  59.) 

Ver.  16.  And  without  controversy  ....  God  was  manifest  (Margin,  mani- 
fested) in  the  flesh,  &c. — There  is  confessedly  a doubt  as  to  the  original  read- 
ing, whether  it  should  be,  “ God  was  manifested  in  the  flesh  ;”  or,  “ who  (or 
ivhich ) was  manifested  :”  the  difference  being  small  in  the  original,  and  un- 
important, since  the  title  God  (or  Theosi  (though  in  this  text  omitted  by 
Griesbach.)  is  in  various  other  passages  applied  to  Christ,  as  John  i.  1.  &c 
1328 


it  includes  the  doctrine  of  his  atonement. — 3.  He  was  seen  of 
angels— seems  to  refer  to  his  intercourse  with  spirits,  both  evil 
and  good;  with  the  former  of  whom  he  had  mysterious  con- 
flicts, in  the  various  scenes  of  his  temptation,  passion,  and  re- 
surrection ; and  by  the  latter  of  whom  lie  was  assisted  and 
consoled.— 4.  Preached  unto  the  Gentiles — the  mystery  which 
St.  Paul  speaks  of  as  “ hidden  in  God  from  the  beginning  of 
the.  world.  (Ephes.  iii.  9.)  5.  Believed  on  in  the  world — yea, 

in  almost  all  parts  of  the  then  known  world.  (Rom.  x.  18.) 
6th  and  lastly,  Received  up  into  glory,  and  exalted  to  the 
right  hand  of  God.  (Acts  ii.  24,  30,  33.)  These  events  com- 
pose a great  part  (though  not  the  whole)  of  the  mysteries  of 
Christianity.  That  they  are  not  regularlv  arranged,  is  not  to 
he  wondered  at  in  St.  Paul,  whose  rapid  pen  records  events, 
not  always  according  to  the  order  of  their  occurrence,  but  in 
the  order  in  which  they  presented  themselves  to  his  vivid  ima- 
gination. 

Chap.  IV.  Ver.  1 — 16.  The  great  apostacy  foretold. — Apos- 
tolical advice  to  'Timothy.— “ By  calling  the  Christian  church, 
in  the  end  of  the  preceding  chapter,  the  pillar  and.  support  of 
the  truth,  (says  Dr.  Macknighl ,)  the  apostle  teaches  us,  that 
one  of  the  important  purposes  for  which  that  great  spiritual 
building  was  reared,  was  to  preserve  the  knowledge  and  prac- 
tice of  true  religion  in  the  world.  Nevertheless,  knowing  that 
in  aftertimes  great  corruptions,  both  in  doctrine  and  practice, 
would  take  place  in  the  church  itself ; and  that  the  general  re- 
ception of  these  corruptions  by  professed  Christians,  would  be 
urged  as  a proof  of  their  being  the  truths  and  precepts  of  God, 
on  pretence  that  the  church  is  the  pillar  and  support  of  the 
truth,  the  apostle  ....  judged  it  necessary,  in  this  4th  chapter, 


The  Unitarian  version  reads,  “ He  icho  was  manifested  in  the  flesh  and 
without  a masculine  pronoun  it  seems  difficult  to  make  any  sense  of  the  pas- 
sage ; a mystery  might  be  “ manifested,”  hut  the  term  would  by  no  means 
answer  to  the  other  particulars— it  could  not  be  “ received  up  into  glory 

Chap.  IV.  Ver.  1.  Noio  the  Spirit  speaketh  expressly— Macknight,  Or 
“ saifli  in  so  many  words.”—  That  in  the  latter  times— Doddridge,  " the  last 
times.”  Macknight , ‘‘in  aftertimes.”  Doddridge  thinks,  that  under  this 
term  maybe  included  the  whole  of  the  gospel  dispensation,  or  any  part  of  it, 
as  in  Heb.  i.  1,2.  1 Peter  i.  20.  Mede  explains  this  expression,  of  the  last 

times  of  the  Roman  Empire.  Daniel's  fourth  Monarchy. Depart  frovn  the 

faith  — Doddridge  and  Macknight,  “ Apostatize.”  Compare  2 Thess.  ii.  3. 

Doctrines  of  devils  (or  demons.) — “ Not  (says  Mede)  that  demons  were 

the  authors  of  them,  (though  that  be  true,)  but  doctrines  concerning  demons 
meaning,  that  the  Gentile  idolatrous  theology  of  worshipping  demons  should 
be  revived  in  the  adoration  of  saints  and  angels,  as  thus  stated  in  the  Creed  ot 
Pope  Pius  IV. — ‘‘I  believe,  that  the  saints  who  reign  with  Christ  are  t<»  be 
worshipped  and  prayed  to.”  Macknight  adopts  this  explanation  ; hut  Gran- 
ville Sharp  contends  in  favour  of  the  common  version  ; to  which  Doddridge 
also  adheres.  See  Sharp  on  the  case  of  Saul. 

Ver.  1—3.  Now  the  Spirit  speaketh,  &c. — [This  important  prediction  might 
be  more  correctly  rendered,  ‘‘Now  the  Spirit  speaketh  expressly,  that  in  the 
hitter  times  some  shall  apostatize  from  the  faith,  giving  heed  to  erroneous 
spirits,  and  doctrines  concerning  demons,  through  the  hypocrisy  of  liars,  ha- 
ving their  consciences  seared  with  a hot  iron,  forbiddinglo  marry,  and  com- 
manding to  abs*.ain  from  meats,”  &c.  How  applicable  these  particulars  ure 
to  the  corruptions  of  the  church  of  Rome  neea  scarcely  he  insisted  on.  The 
worship  of  saints  and  angels  in  that  church  is  essentially  the  same  with  the 
worship  of  demons  among  the  heathen  ; uhich  has  been  established  in  the 
world  by  books  forged  in  the  name  of  the  Apostles  and  saints,  by  lying  legends 
of  their  lives,  by  false  miracles  ascribed  to  their  relics,  and  by  fabulous  dreams 
and  relations;  while  celibacy  was  enjoined  and  practised  under  pretence  ot 
chastity,  and  abstinence  under  pretence  of  devotion.  None  but  the  Spirit  ol 
God  could  foresee  and  foretell  these  remarkable  events.  \—Bagster. 

Ver.  3.  Forbidding  to  marry,  [and  commanding]  to  abstain  from  meals  - 


Duties  of  a minister. 


1 TIMOTHY. — CHAP.  V.  Rules  to  be  observed  in  reproving. 


godliness  e is  profitable  uSto  all  things,  having 
promise  h of  the  life  that  now  is,  and  of  that 
which  is  to  come. 

9 This  is  a faithful  saying,  and  worthy  of  all 
acceptation. 

10  For  therefore  we  both  labour  and  suffer 
reproach,  because  we  trust  in  the  living  God, 
who  is  the  Saviour  of  all  men,  specially  of 
those  that  believe. 

11  These  things  command  and  teach. 

12  Let  * no  man  despise  thy  youth  ; but  be 
thou  an  example  of  the  believers,  in  word,  in 
conversation,  in  charity,  in  spirit,  in  faith,  in 
purity. 

13  Till  I come,  give  attendance  to  reading, 
to  exhortation,  to  doctrine. 

14  Neglect  i not  the  gift  that  is  in  thee,  which 
was  given  thee  by  k prophecy,  with  the  laying 
on  i of  the  hands  of  the  presbytery. 

15  Meditate  upon  these  things ; give  thyself 
wholly  to  them  ; that  thy  profiting  may  ap- 
pear m to  all. 

16  Take  heed  unto  thyself,  and  unto  the  doc- 
trine ; continue  in  them : for  in  doing  this  thou 
shalt  both  save  n thyself,  and  them  that  hear 
thee. 


A.  M.  cir. 
4069. 

A.  D.  cir. 
65. 

g c.6.6. 

h Ps.84.11. 

i Tit.2.7,15 

j 2 Ti.1.6. 

k c.1.18 

1 Ac.  13.3. 

m or;  in  all 
things. 

n Ja.5.20. 


a ver.5,16. 
b or,  kind- 

c or,  deli- 
cately. 

d Re.3.1. 

e Is.  58.7. 

f or,  kin- 
dred. 

g or, chosen 


CHAPTER  V. 

1 Rules  to  be  observed  In  reproving.  3 Of  widows.  17  Of  elders.  23  A precept  lot 
Timothy's  health.  24  Some  men's  sins  go  before  unto  judgment,  and  some  rneo’i 
do  follow  after.  • 

REBUKE  not  an  elder,  but  entreat  him  as  a 
father;  and  the  younger  men  as  brethren; 
2 The  elder  women  as  mothers  ; the  younger 
as  sisters,  with  all  purity. 

3 Honour  widows  that  are  widows  a indeed. 
4 But  if  any  widow  have  children  or  ne- 
phews, let  them  learn  first  to  show  L piety  at 
home,  and  to  requite  their  parents : for  that  is 
good  and  acceptable  before  God. 

5  Now  she  that  is  a widow  indeed,  and  deso- 
late, trusteth  in  God,  and  continueth  in  suppli- 
cations and  prayers  night  and  day. 

6  But  she  that  liveth  c in  pleasure  is  dead 
d while  she  liveth. 

7  And  these  things  give  in  charge,  that  they 
may  be  blameless. 

8  But  if  any  provide  not  for  his  own,  and 
specially  e for  those  of  his  own  f house,  he 
hath  denied  the  faith,  and  is  worse  than  an 
infidel. 

9  Let  not  a widow  be  s taken  into  the  num- 
ber under  threescore  years  old,  having  been 
the  wife  of  one  man, 


to  foretell  the  introduction  of  these  corruptions,  under  the  idea 
of  an  apostacy  from  the  faith.” 

This  passage  is  considered  as  speaking  of  the  same  apostacy 
that  is  predicted  in  the  2d  Epistle  to  the  Thessalonians,  (chap, 
ii.  3,  4.)  This  apostacy,  which  followed  the  days  of  apostolic 
purity,  spread  beyond  the  reach  of  the  Roman  church,  and 
Antichrist  appeared  in  a variety  of  forms:  or,  as  St.  John  says, 
there  were  “ many  Antichrists,”  (1  John  ii.  18:)  so  that  this 
great  defection  must  not  be  confined  to  Popery,  but  may  be 
fairly  construed  as  comprehending  other  heresies,  which  at  the 
same  time  sprung  up  and  flourished  ; many  of  which,  on  the 
one  hand,  possessed  the  same  secular  character;  or,  on  the 
other,  affected  the  like  austerities,  “ forbidding  to  marry,  and 
commanding  to  abstain  from  meats,”  on  which  the  gospel  dis- 
pensation lays  no  restraints.  “ This  false  morality,  (says  Dr. 
Macknight,)  was  very  early  introduced  into  the  church, .being 
taught  first  by  the  Eucratites  and  Marcionites,  and  afterwards 
by  the  Manicheans,  who  said  marriage  was  the  invention  of 

the  evil  god,  and  considered  it  as  sinful In  process  of 

time,  the  monks  embraced  celibacy,  and  represented  it  as  the 
highest  pitch  o:  sanctity.  At  length,  celibacy  was  recommend- 
ed by  the  priestSj  and  by  the  orthodox  themselves  ; more  espe- 
cially by  the  Bishops  of  Rome,  the  great  patrons  of  the  wor- 
ship of  angels  and  saints.  Thus  the  worship  of  demons,  and 
the  prohibition  of  marriage,  though  naturally  unconnected, 
have  gone  hand  in  hand  in  the  church,  as  the  Spirit  here 
foretold.” 

Bishop  Newton  also  remarks,  that  11  there  is  no  necessary 
connexion  between  the  worship  of  the  dead  ....  and  com- 
manding to  abstain  from  meats  ; and  yet  it  is  certain,  that  the 
great  advocates  of  this  worship  have,  by  their  pretended  pu- 
rity and  mortification,  procured  the  greater  reverence  to  their 
persons,  and  the  readier  reception  to  their  doctrines.  But  this 
idle,  popish,  monkish  abstinence,  is  as  unworthy  of  a Chris- 
tian, as  it  is  unnatural  to  a man.  It  is  perverting  the  purpose 
of  nature,  and  ‘commanding  to  abstain  from  meats,  which 
God  hath  created  to  be  received  with  thanksgiving  by  believers, 
and  by  them  who  know  the  truth.’  The  apostle,  therefore, 
approves  and  sanctifies  the  religious  custom  of  blessing  God 
at  our  meafc  ; as  our  Saviour,  when  he  was  to  distribute  the 
loaves  and  fishes,  (Matt.  xiv.  19;  xv.  36,)  ‘looked  up  to 
heaven,  and  brake:’  and  what  then  can  be  said  of  those  who 
have  their  tables  spread  with  the  most  plentiful  gifts  of  God, 
and  yet  constantly  sit  down  and  rise  up  again,  without  suffer- 
ing so  much  as  one  thought  of  the  Giver  to  intrude  upon 
them!  ....  can  they  be  reputed  either  to  believe  or  know  the 
truth  ? Man  is  free  to  partake  of  all  the  good  creatures  of 
God,  but  thanksgivingis  the  necessary  condition.”  (Dissert.  23.) 

In  enjoining  these  things  upon  Timothy,  St.  Paul  assures 
him,  that  if  he  would  prove  himself  a good  minister  of  Jesus 
Christ,  it  must  be  by  attention  to  sound  and  scriptural  doc- 
trines, and  not  by  listening-to  Rabbinical  traditions,  or  heathen 

“ In  the  original  of  this  passage  (says  Macknight)  is  the  boldest  ellipsis  found 
in  the  New  Testament.”  Doddridge  renders  it,  “ Requiring  abstinence  from 
marriage,  and  from  (various  kinds  otj  meat." 

Ver.  lu.  Saviour  of  all  men.— The  meaning  is,  Christ  is  offered  as  the  Sa- 
viour of  all — of  all  classes  of  men,  Gentiles  as  well  as  Jews  ; but  he  is  actu- 
ally the  Saviour  of  those  only  who  helieve  and  obey  his  Gospel.  This  passage 
is  of  the  same  import  with  that  in  John  iii.  16. 

Ver.  12.  In  Spirit.— This  word  is  wanting  in  several  ancient  manuscripts 
and  versions.— Macknight. 

Ver.  14.  The  hands  of  the  presbytery — Who  appear  to  have  laid  on  their 
hands  with  Paul;  2 Ti.  i.  6.  Compare  Acts  viii.  17,  18. 

Chap.  V.  Ver.  1.  Rebuke  not.— Doddridge  and  Macknight , “ Rebuke  not 
severely,"  nor  sharply An  eider— This  is  often  used  as  a term  of  office  ; 

16" 


fancies,  both  which  may  be  included  under  the  denomination 
of  “ profane,  and  old  wives’  fables.”  “ Bodily  exercise,”  also, 
by  which  he  seems  to  refer  to  the  voluntary  mortifications  he 
had  just  reproved,  Paul  considers  of  but  little  value  ; but  he 
exhorts  his  son  Timothy  to  exercise  himself  in  those  duties  of 
practical  religion,  which  are  profitable  for  our  present  advance- 
ment in  religion  and  happiness,  and  have  attached  to  them, 
when  perionned  in  a proper  spirit,  the  promise  of  eternal  life. 
Upon  this  passage,  Mr.  Robert  Hall  remarks,  that,  “The 
happiness  which  religion  confers  in  the  present  life,  consists 
of  the  blessings  which  it  scatters  by  the  way,  in  its  march  to 
immortality.” 

Some  difference  has  arisen  among  commentators  as  to  the 
sense  in  which  God — “ The  living  God,  is  the  Saviour  of  all 
men,  specially  of  them  that  believe.”  “God,  (says  Dr.  Mac- 
knight,)  preserves  both  man  and  beast  by  the  care  of  his  pro- 
vidence ; but  saves  believers  from  eternal  death.”  (See  Job 
vii.  20.  Ps.  xxxvi.  6.)  Drs.  Doddridge  and  Gill  explain  to  the 
same  effect. 

When  the  apostle  adds,  “ Give  attendance  to  reading,  to  ex- 
hortation, to  doctrine,”  &c.  we  infer  two  things— 1.  That  even 
divine  inspiration  did  not  supersede  the  necessity  of  human 
means.  They  are  enthusiasts;  only  who  prelend  to  any  divine 
influences,  which  may  set  aside  the  use  of  learning;  for  Ti- 
mothy, though  an  evangelist,  was  to  give  attendance  to  read- 
ing, and  (ver.  15,1  to  meditate  on  whal  he  read,  for  this  pur- 
pose especially,  tnat  his  profiting  might  “appear  to  all.” — 
2.  That  both  the  private  studies  and  public  labours  of  ministers 
should  be  directed  to  the  same  end  ; “ for  in  doing  this,  (says 
ihe  apostle,)  thou  shalt  both  save  thyself,  and  them  that  hear 
thee.”  The  salvation  of  his  own  soul,  is  to  every  man  the 
first  and  most  important  object ; but  the  circle  of  duty  enlarges 
with  our  connexions.  A family  brings  upon  us  a multiplied 
responsibilily ; but  oh!  the  awful  account  that  ministers  of 
large  congregations  will  have  to  render,  for  those  who  perish 
through  their  neglect ! 

Chap.  V.  Ver.  1 — 25.  Timothy  advised  in  his  conduct  to- 
wards elders,  and  especially  females. — As  nothing  is  more 
difficult  to  administer  than  reproof,  the  young  evangelist  is 
advised  on  this  head,  to  act  with  the  utmost  caution  and  judg- 
ment, especially  as  it  respects  aged  Christians  of  either  sex, 
treating  them  as  parents,  and  the  younger  Christians  as  bro- 
thers and  sisters  ; and  all  intercourse  with  the  latter  is  to  be 
conducted  with  the  utmost  purity  and  prudence,  the  neglect  of 
which  has  often  seriously  affected  the  characters  both  of  mi- 
nisters and  hearers. 

With  respect  to  widows,  those  who  have  children,  or  grand- 
children, in  sufficient  circumstances,  ought  to  be  maintained 
by  them  ; but  for  those  who  were  aged  and  destitute,  the 
church  ought,  if  possible,  to  make  provision  ; employing  them 
as  deaconesses,  to  lead  the  devotions  of  their  own  sex  in  their 
separate  meetings — to  visit  the  sick — and  to  instruct  the  young 


but  here,  as  opposed  to  younger  men,  it  must  be  taken  literally,  with  respect 
to  age. 

Ver.  5.  Widows  indeed— That  is,  says  Macknight,  “ desolate”— unable  to 

maintain  themselves,  and  having  no  relations  to  maintain  them. Nephews 

—Doddridge  and  Macknight , Grand-children.” 

Ver.  5.  Night  and  day—\.  e.  continually.  See  Luke  i.  37. 

Ver.  €.  Liveth  in  pleasure. — Doddridge,  “luxuriously.”  Whitby  say9, 
the  origmal  term  has  a particular  reference  to  the  drinking  of  strong  and  costly 
liquors 

Ver  9.  The  wife  of  one  man— That  is,  having  confined  herself  with  strict 
fidel'ty  to  her  lawful  husband,  and  was  not  divorced  to  marry  another.  So 
Doddridge  and  Macknight.  It  appears,  however,  that  the  Pagan  Romans 
paid  particular  respect  to  those  who  refused  to  marry  again,  and  on  some  of 

1329 


h Ac.  16. 15. 


J for  their 
railing. 


o De.  19.16. 
p Le.19.17 
q De.  13.11. 
r 2TM.1. 
a Re.  12.7.  .9 


Of  widow 8.  1 TIMOTHY 

10  Well  reported  of  for  good  works;  if  she 
have  brought  up  children,  if  she  have  lodged 
b strangers,  .if  she  have  washed  the  saints’  feet, 
if  she  have  relieved  the  afflicted,  if  she  have 
diligently  followed  every  good  work. 

11  But  the  younger  widows  refuse  : for  when 
they  have  begun  to  wax  wanton  against  Christ, 
they  will  marry ; 

12  Having  damnation,  because  they  have 
cast  off  their  first  faith. 

13  And  withal  they  learn  to  he  idle,  wander- 
ing about  from  house  to  house  ; and  ‘ not  only 
idle,  but  tattlers  also  and  busy-bodies,  speak- 
ing things  which  they  ought  not. 

14  I will  therefore  that  the  younger  women 
marry,  bear  children,  guide  the  house,  give 
none  occasion  to  the  adversary  j to  speak  re- 
proachfully. 

15  For  some  are  already  turned  aside  after 
Satan. 

16  If  any  man  or  woman  that  believeth  have 
widows,  let  them  relieve  them,  and  let  not  the 
church  be  charged ; that  it  may  relieve  them 
that  are  widows  indeed. 

17  Let  11  the  elders  that  rule  well  be  counted 
worthy  of  double  honour,  especially  they  who 
labour  in  the  word  and  doctrine. 

18  For  the  scripture  saith,  i Thou  shaft  not 
muzzle  the  ox  that  treadeth  out  the  corn. 

And,  m The  labourer  is  worthy  of  his  reward. 

19  Against  an  elder  receive  not  an  accusa- 
tion, but  " before  0 two  or  three  witnesses. 

20  Them  that  sin  rebuke  v before  all,  that 
i others  also  may  fear. 

211  charge  r thee  before  God,  and  the  Lord 
Jesus  Christ,  and  the  elect  6 angels,  that  thou 
observe  these  things  1 without  preferring  one 
" before  another,  doing  nothing  by  partiality. 

22  Lay  hands  v suddenly  on  no  man,  neither 
be  partaker  w of  other  men’s  sins : keep  thy- 
self pure. 

23  Drink  no  longer  water,  but  use  a little 


A.  M.  cir. 
4069. 

A.  D.  cir. 
65. 


y Ga.5.19. 

a Ep.6.5. 

b or,  believ- 
ing. 

c 2 Ti.1.13. 
d Tit  1.1. 
e or , a fool. 
f 1 Co.8.2. 


n or,  gall- 
in gs  one 

°J  , 

another. 
i 2 Ti.3.5 
j Pr.15.16. 
k Pe.49. 17. 
1 Ge. 28.20. 
m Pr.23.20. 


-CHAP.  VI.  77ie  duty  of  servants 

wine  11  for  thy  stomqf  h’s  sake  and  thine  often 
infirmities. 

24  Some  men’s  sins  are  open  i beforehand, 
going  before  to  judgment ; and  some  men  they 
follow  after. 

25  Likewise  also  the  good  works  of  some  are 
manifest  beforehand  ; and  they  that  are  other- 
wise cannot  be  hid. 

CHAPTER  VI. 

1 Of  the  duty  of  servants.  3 Not  to  have  fellowship  with  new-  fanelwl  teachers.  6 
Godliness  is  great  gain.  10  and  love  of  money  the  root  of  ull  evil.  1 1 What  Timothy 
is  to  flee,  and  what  to  follow,  17  and  whereof  to  admonish  the  rich.  20  To  keep  the 
purity  of  true  doctrine,  and  to  avoid  profane  Janglings. 

LET  as  many  servants  a as  are  under  the 
yoke  count  their  own  masters  worthy  of 
all  honour,  that  the  name  of  God  and  his 
doctrine  be  not  blasphemed. 

2 And  they  that  have  believing  masters,  let 
them  not  despise  them,  because  they  are  bre- 
thren ; but  rather  do  them  service,  because  they 
are  b faithful  and  beloved,  partakers  of  the  be- 
nefit. These  things  teach  and  exhort. 

3 If  any  man  teach  otherwise,  and  consent 
not  to  wholesome  c words,  even  the  words  of 
our  Lord  Jesus  Christ,  and  to  the  doctrine 
which  is  according  d to  godliness ; 

4 He  is  e proud,  knowing  f nothing,  but  e do- 
ting about  questions  and  strifes  of  words, 
whereof  cometh  envy,  strife,  railings,  evil  sur- 
misings, 

5 h Perverse  disputings  of  men  of  corrupt 
minds, and  destitute  of  the  truth,  supposing  that 
gain  is  godliness : from  such  i withdraw  thyself 
6 But  godliness  i with  contentment  is  great 
gain. 

7 For  we  brought  nothing  into  this  world, 
and  it  is  certain  k we  can  carry  nothing  out. 

8 And  having  food  and  raiment  let  us  be 
therewith  i content. 

9 But  they  that  will  m be  rich  fall  into  temp- 
tation and  a snare,  and  into  many  foolish  and 
hurtful  lusts,  which  drown  men  in  destruction 
and  perdition. 

10  For  " the  love  of  money  is  the  root  of  all 


females.  As  to  those  who  lived  in  pleasure , we  do  not  under- 
stand this  of  pleasures  criminal  and  licentious,  hut  rather  of  a 
life  of  ease  and  indulgence,  which  unfitted  them  for  devotion 
or  benevolent  exertions  : they  were,  therefore,  so  far  dead  while 
they  lived,  being  useful  neither  to  the  church  nor  to  the  world. 

As  to  the  other  sex,  if  any  man  refused  to  provide  for  his 
aged  and  distressed  relatives,  and  especially  those  of  his  own 
household,  such  a one  thereby  denied  the  faith,  and  was  worse 
than  an  infidel ; that  is,  worse  than  if  he  had  never  professed 
Christianity ; because  it  is  a practical  renunciation  of  its  first 
and  fundamental  principle  of  love. 

As  to  the  younger  widows,  it  became  the  elders  to  be  cau- 
tious how  they  received  them  as  pensioners  on  the  church, 
lest,  after  a while,  they  should  not  bear  the  restraints  of  Chris- 
tianity, but  marry  Pagan  husbands,  and  be  enticed  to  desert 
the  Christian  faith,  and  thereby  bring  condemnation  on  them- 
selves, and  disgrace  upon  the  cause. 

The  account  nere  given  of  idle,  gossiping  females,  may  suit 
others  besides  the  women  of  the  apostolical  age ; and  should 
oe  a warning  to  the  sex  against  incurring  such  a severe  re- 
proof. In  general  we  may  remark,  that  great  talkers  on  reli- 
gion, as  well  as  on  other  subjects,  are  seldom  persons  of  much 
sense  or  piety.  It  is  the  shallow  brook  that  rattles  over  the 
pebbles  ; the  full  stream  flows  in  silent  majesty. 

their  tombs,  inscribed  these  words,  Uni  viro  nupta— she  had  only  one  hus- 
band. But  that  St.  Paul  did  not  consider  second  marriages  unlawful  to  wo- 
men, is  clear.  front  his  advising  them.  See  ver.  14. 

Ver.  in.  If  she  have  icashed  the  saints'  feet . — SeeLu.  vfi.  38 — 14. and  notes. 

Ver.  11  The  youngci  widows  refuse— That  is,  to  receive  them  on  the  pen- 
sion list,  as  widows  lo  be  -.upported  by  the  church. To  waxioanton  against 

Christ.— Macknight,  “ When  they  cannot  endure  Christ’s  rein.”  He  says 
the  original  term  is  a metaphor,  taken  from  high  fed  animals,  who  cannot  bear 
the  reins.  Glassius  and  Le  Clerc  translate  it,  “ Who  do  not  obey  the  reins.” 

Ver.  1*2.  Having  damnation. — Doddridge,  “ Exposing  themselves  to  con- 
demnation.” Macknight,  “ Incurring  condemnation.” Cast  off  their  first 

faith — That  i<,  their  fidelity  to  Christ,  plighted  when  they  assumed  the  office 
of  Christian  teachers:  so  Macknight.  But,  perhaps,  to  cost  off  their  first 
faith,  was  only  to  “leave  their  first  love,”  and  lose  their  zeal.  Compare 
Rev.  ii.  4. 

Ver.  13.  Speaking  things  which  they  ought  not— That  is,  revealing  family 
secrets. 

Ver.  14.  The  younger  women—  Instead  of  women,  which  word  is  not  in 
the  original,  Doddridge  and  Macknight  adopt  widows,  from  ver.  11,  which 

therefore  warrants,  in  such  cases,  second  marriages  on  the  female  9ide. To 

speak  reproachfully — i.  e.  concerning  Christ,  or  Christianity. 

Ver.  17.  The  elders  that  rule  well.— Doddridge  and  Macknight,  "preside 
wei! .-”  especially  thev  who  lahout  in  the  word  and  doctrine — i.  e.  who  are 
1330 


The  duty  of  children  to  provide  for  iheir  necessitous  and  in- 
firm parents,  is  here  strongly  inculcated  ; as  is  that  also  of 
churches  to  provide  a liberal  and  honourable  support  for  iheir 
pastors. 

The  two  last  verses  mark  the  opposite  characters  of  man- 
kind, in  respect  to  their  natural  dispositions.  Some  are  so 
naturally  frank  and  open,  that  whether  they  incline  to  good 
or  evil,  "their  characters  are  easily  discerned.  If  they  aie  vi- 
cious and  profane,  they  are  openly  so,  and  they  proclaim  their 
own  shame  and  condemnation  ; while  the  sins  of  others  are 
more  secret  and  reserved,  and  are  only  manifest  in  the  event. 
So,  on  the  other  hand,  some  men’s  good  works  are  equally 
open  to  public  observation,  and  cast  a kind  of  glory  round  their 
characters ; while  those  of  a more  modest  ana  reserved  turn, 
“ Do  good  by  stealth,  and  blush  to  find  it  fame.” 

They  cannot,  however,  eventually  be  concealed  ; what  they 
now  do  in  secret,  shall  m the  last  day  be  openly  acknowledged 
and  rewarded. 

Chap.  VI.  Ver.  1 — 21.  Exhortation  to  servants-^Directions 
to  1'imothy—  Cautions  against  covetousness  and  worldly- 
mindedness. — The  exhortation  to  slaves  and  other  servants, 
is  very  similar  to  that  given  to  those  among  the  Colossians, 
(chap.  iii.  22.)  with  this  additional  charge,  not  to  take  any  ad- 
vantage of  their  masters,  as  being  fellow  Christians,  so  as  to 

active  and  laborious  preachers. Worthy  of  double  honour — That  is,  a pro- 

portionate income. 

Ver.  19.  But  before.— Margin,  “under  ;’'  i.  e.  under  the  testimony  of,  &c. 

Ver.  20.  Them  that  am— That  is.  that  sin  scandalously,  so  as  to  bring  re- 
proach on  the  cause,  let  them  be  publicly  rebuked,  to  warn  others. 

Ver.  21.  The  elect  angels.— Those  who  having  kept  their  stations  when  Sa- 
tan and  his  adherents  fell,  are  now  fixed  in  permanent  felicity  by  the  divine 
decree.  So  Doddridge. 

Ver  22.  Lay  hands  suddenly  on  no  man*- That  is,  according  to  Doddridge 
and  Macknight,  “ Ordain  no  one  to  a sacred  office  hastily,  or  without  due 
inquiry  and  examination.” 

Ver.  23.  Drink  no  longer  water— That  is,  water  alone  ; but  mix  wine  with 
it.  The  Greeks  often  mingled  their  wine  with  water  in  different  proportions 
Orient.  Lit.  No.  1507. 

Chap.  VI.  Ver.  l.  Under  the  yoke—\.  e.  of  bondage,  or  in  actual  slavery. 

Ver.  2.  Because  they  are  faithful— i.  e.  fellow  Christians. Partakers  of 

the  benefit— i.  e.  of  Christianity. 

Ver.  3.  The  words  of  our  Lord  Jesus. — All  the  precepts  which  the  apostle 
delivered  by  inspiration  being  the  precepts  of  Christ,  there  is  no  occasion  to 
suppose  that  he  nere  referred  lo  some  precepts  which  he  delivered  while  «»c 
earth.  . 

Ver.  4.  Doting.— Macknight,  “ distempered.”  Doddridge,  raving.” 

Ver.  7.  We  brought  nothing  into  this  world,  &c. — See  Eeclcs.  v.  i* 


Haws  charge  to  Timothy.  1 TIMOTHY. — CHAP.  VI.  Charge  to  the  rich. 


evil:  which  while  some  coveted  after,  they 
have  0 erred  from  the  faith,  and  pierced  them- 
selves through  with  many  sorrows. 

11  But  thou,  O man  p of  God,  flee  these 
tilings ; and  follow  after  righteousness,  godli- 
ness, faith,  love,  patience,  meekness. 

12  Fight  the  good  fight  of  faith,  lay  hold  on 
eternal  life,  whereunto  thou  art  also  called, 
and  hast  professed  r a good  profession  before 
many  witnesses. 

13  I give  thee  charge  s in  the  sight  of  God, 
who  quickeneth  all  things,  and  before  Christ 
Jesus,  who  1 before  Pontius  Pilate  witnessed  a 
good  u confession ; 

14  That  thou  keep  this  commandment  with-  j 
out  spot, v unrebukable,  until  the  appearing  w of 
our  Lord  Jesus  Christ : 

15  Which  in  his  times  he  shall  show,  who  is 
the  * blessed  and  only  Potentate,  the  >'  King  of ; 
kings,  and  Lord  of  lords  ; 

16  Who  only  hath  immortality,  dwelling  in 
the- light  which  z no  man  can  approach  unto  ; ! 


A.  M.  cir. 
4069. 

A,  D.  cir. 
65. 


0 or,  been 
8 educed. 

p De.33.1. 
q 2 Ti.4.7. 
r He.  13.23. 

b c.6.21. 

t Jn.  18.36, 
37. 

u or,  pro- 
fession.. 
v Phi. 2. 15. 
w 1 Tli. 5.23. 
x c.1.17. 
y Re.  17. 14. 
z Re.  1.16, 
17. 

a Ex. 33.20. 
b Jude  25. 

Re.  1.6. 
c Ps  62.10. 
d the  uncer- 
tainly of. 
e Ec.5.18, 
19. 

f or,  soda - 
ble. 

g Phi. 3. 14. 
h Tit.  1.14. 

1 2 Ti.2.18. 


whom  a no  man  hath  seen,  nor  can  see:  to 
whom  b be  honour  and  power  everlasting. 
Amen. 

17  Charge  them  that  are  rich  in  this  world, 
that  they  be  not  high-minded,  nor  trust  c in 
d uncertain  riches,  but  in  the  living  GoJ,  who 
giveth  us  richly  all  things  to  ' enjoy  ; 

18  That  they  do  good,  that  they  be  lich  in 
good  works,  ready  to  distribute,  f willing  to 
communicate ; 

19  Laying  up  in  store  for  themselves  a good 
foundation  against  the  time  to  come,  that  they 
may  lay  e hold  on  eternal  life. 

20  O Timothy,  keep  that  which  is  committed 
to  thy  trust,  avoiding  h profane  and  vain  bab- 
blings, and  oppositions  of  science  falsely  so 
called : 

21  Which  some  professing  have  ' erred  con- 
cerning the  faith.  Grace  be  with  thee.  Amen. 

]]  The  first  to  Timothy  was  written  from  Lao- 
dicea,  which  is  the  chiefestcity  of  Phrygia 
Pacatiana. 


treat  them  with  less  respect  or  attention,  because  they  were 
the  more  kind  and  lenient. 

St.  Paul  then  charges  Timothy  to  urge  upon  his  hearers  the 
great  and  important  interests  of  practical  religion,  and,  in  par- 
ticular, to  adhere  strictly  to  “ the  doctrine  which  is  according 
to  godliness;”  from  an  assurance,  that  all  doctrines  which 
have  not  a decided  bearing  in  favour  of  Christian  practice,  are 
no  part  of  Christianity.  On  the  contrary,  they  have  a tendency 
to  engender  strife  ana  perverse  disputings,  which  gratify  men 
of  corrupt  and  worldly  dispositions,  whose  religion  is  to  get 
money,  and  to  whom  “ gain  is  godliness whereas  the  con- 
trary is  the  fact,  namely,  that  “ Godliness , especially  when 
linked  with  contentment , is  great  and  certain  gain.”  And 
why  should  we  be  discontented  1 “ Fqr  we  brought  nothing 

into  this  world,  (with  us,)  and  it  is  certain  we  can  carry  nothing 
out:”  and  well  it  is  we  cannot;  for  if  mankind  could  carry 
their  wealth  with  them,  this  would  be  a poor  world  indeed! 
“ Having  (then)  food  and  raiment,  let  us  be  therewith  con- 
tent and  this  content,  which  makes  us  happy  here,  toge- 
ther with  vital  godliness,  which  ensures  to  us  “ another  and  a 
better  world,”  may  well  be  reckoned  great,  accumulated,  and 
eternal  gain  ! 

But  as  to  those  who  are  determined  to  be  rich  at  all  adven- 
tures, what  do  they  eventually  gain  thereby  7 “ They  fall  into 
many  foolish  and  hurtful  lusts.”  Indeed,  there  is  no  crime 
into  which  the  love  of  money  does  not  lead— no  misery  into 
which  it  does  not,  at  one  time  or  other,  involve  those  afflicted 
with  this  dangerous  mania  ; in  short,  “ The  love  of  money  is 
the  root  of  all  evil.” 


Ver  10.  They  have  erred. — Doddridge , “ wandered.  ” 

Ver.  12.  Professed  a good  profession.— Doddridge,  “ Confessed  a good 
confession.”  . 

Ver.  13.  A good  confession. — The  word  is  the  same  as  in  the  verse  prece- 
ding. See  John  xviii.  37. 

Ver.  15.  Which  in  his  times  he  shall  show— Doddridge,  “ manifest.”  See 
Acts  i.  7. 

Ver.  16.  Light  which  no  man  can  approach  unto.— Doddridge  and  Mack - 
night,  “ light  inaccessible.” 

Ver.  18.  Willing  to  co?mnunicate—i.  e.  communicative  ; but  the  context 
evidently  confines  the  word  to  charitable  communications. 

Ver.  19.  Laying  up  in  store— Doddridge,  “ Treasuring  up.” That  they 

may  lay  hold.— The  expression  here,  as  in  ver.  12,  is  evidently  agonistic,  and 
lefers  to  grasping  the  prize  which  was  the  reward  of  victory. 


“ Bloney  (says  the  pious  Mrs.  More ) is  the  most  efficient 
tool  with  which  ambition  works;  it  is  the  engine  of  political 
mischief,  and  of  domestic  oppression  ; the  instrument  of  indi- 
vidual tyranny,  and  of  universal  corruption.  Money  is  the  ele- 
mental principle  of  pleasure;  it  is  the  magnet  which,  to  the 
lover  of  flattery,  attracts  parasites;  which  the  vain  man  loves 
for  the  circle  it  describes  about  him,  and  the  train  which  it 
draws  after  him,  even  more  than  for  the  actual  enjoyments 
which  it  procures  him.  It  is  the  grand  spring  and  fountain  of 
pride  and  self-sufficiency,  more  especially  to  those  who  have 
nothing  better  to  value  themselves  upon.” — (Blrs.  More’s  St. 
Paul,  cb.  xiv.) 

Beautiful  and  animated  is  the  apostrophe  that  follows  : — 
“ But  thou,  O man  of  God,  flee  these  things” — pride,  strife, 
covetousness,  and  the  other  evils  he  had  enumerated. — “Fight 
the  good  fight  of  faith  ;”  and  then,  having  thereby  conquered, 
“ lay  hold  of  eternal  life,”  as  the  gracious  reward  promised  by 
the  Almighty  Judge. 

This  cnapter,  and  the  F.pistle,  concludes  with  a solemn 
charge  to  Timothy,  in  the  sight  of  God,  and  of  our  Lord  Jesus 
Christ,  not  to  flinch  from  his  duty  as  a faithful  minister  of  the 
gospel;  but  to  charge  the  “rich  in  this  world,”  that  they  be 
not  proud,  nor  high-minded,  nor  trust  in  uncertain  riches, 
which  often  “ make  to  themselves  wings  and  fly  away.”  To 
prevent  this,  the  rich  are  admonished  to  distribute  their  wealth 
liberally  while  they  have  it  at  command ; and  thereby  to  “ lay 
up  for  themselves,”  as  our  Lord  expresses  it,  “ treasures  in 
heaven,”  that  when  all  earthly  blessings  fail  them,  they  may 
“ lay  hold  on  eternal  life !” 

Ver.  20.  That  which  is  committed  to  thy  trust.— Namely,  the  gospel. 

Science  falsely  so  called.—  The  word  here  rendered  science,  Ignoseos,)  in  the 
following  century  gave  rise  to  a sect  famous  (or  rather  infamous)  in  Ecclesias- 
tical history,  called  Gnostics,  or  knowing  ones,  because  they  pretended  to 
know  more  than  any  other  Christians;  and  it  has  been  surmised,  from  this 
text,  that  the  sect  was  now  rising  to  public  notice. 

Ver.  Ql.  Have  erred  concerning  the  faith.— It  was  the  desire  of  being  wiser 
than  man  was  designed  to  he,  tlrat  seduced  our  first  mother.  Eve,  and  ruined 
mankind.  (Gen.  iii.  6.)  And  the  same  principle  has  led  curious  nrinds  into 
dangerous  errors,  in  every  successive  generation.  The  sect,  or  rather  sects, 
of  the  Gnostics , (for  they  were  much  divided.)  led  them  into  speculations  con- 
cerning tire  Aions,  (or  ages,)  whom  they  took  for  a kind  of  intelligences 
emanating  from  tire  Deity,  which  notion  was  the  parent  of  a .thousand  foolish 
fancies. 


CONCLUDING  REMARKS  ON  THE  FIRST  EPISTLE  TO  TIMOTHY. 


[This  Epistle  bears  the  impress  of  its  genuineness  and  authenticity,  which 
are  corroborated  by  the  most  decisive  extorna)  evidence  ; and  its  divine  inspi- 
ration is  attested  by  the  exact  accomplishment  of  the  prediction  which  it  con- 
tains respecting  the  apostacy  in  the  latter  days.  This  prophecy  is  similar  in 


the  general  subject  to  that  in  the  second  Epistle  to  the  Thessalonians,  though 
it  differs  in  the  particular  circumstances  ; and  exactly  corresponds  with  that 
of  the  prophet  Daniel  on  the  same  subject:  Da.  xi.  38. 1 — Bagster. 


THE  SECOND  EPISTLE  OF  PAUL  THE  APOSTLE  TO  TIMOTHY. 


(That  this  Epistle  was  written  by  St.  Paul  when  a prisoner  is  sufficiently 
evidevt  from  chap.  i.  8,  12,  16  ; ii.  9 ; and  that  it  was  while  he  was  imprisoned 
at  Rome,  is  universally  admitted.  That  it  was  not  written  during  his  first 
confinement,  recorded  in  Acts  xxviii.,  as  Hammond,  Lightfoot,  and  Lardner 
suppose,  but  during  a second  imprisonment  there,  and  not  long  before  he  suf- 
fered martyrdom,  as  Benson,  MacJcnight,  Paley,  and  Clarke,  Bishop  Tom- 
line,  Michaelis.  Kosenmuller , and  Horne,  contend,  is  amply  proved  by  the 
following  considerations  : in  his  first  imprisonment  “ he  dwelt  two  whole  years  in 
his  own  hired  house,  and  received  all  that  came  to  him,  preaching  the  king- 
dom of  God,  and  teaching  those  things  which  concern  the  Lord  Jesus,  with  all 
confidence,  no  man  forbidding  him  but  at  the  time  he  wrote  this  Epistle,  he 
was  closely  imprisoned  as  one  guilty  of  a capital  crime,  so  that  Onesiphorus, 
on  his  arrival  at  Rome,  had  considerable  difficulty  in  finding  him  out,  and  his 
situation  at  this  time  was  extremely  dangerous.  At  his  first  confinement  at 
Come,  Timothy  was  with  St.  Paul,  and  is  joined  with  him  in  writing  to  the 
Rolossian8,  Philippians,  and  Philemon  ; but  the  present  Epi9ile  implies  that 
he  was  absent.  At  the  former  period.  Demas  was  with  him  ; but  now  he  had 


forsaken  him.  having  loved  this  present  world,  and  gone  to  Thessalonica.  St. 
Mark  was  also  then  with  him  ; but  in  the  present  Epistle  Timothy  is  ordered 
to  bring  him  with  him.  In  the  former  Epistles,  the  Apostle  confidently  looked 
forward  to  his  liberation,  and  speedy  departure  from  Rome,  (Philip,  ii.  24. 
Philem,  22;)  but  in  the  Epistle  before  us  he  holds  extremely  different  lan- 
guage, “I  am  now  ready  to  be  offered,  and  the  time  of  my  departure  is  at 
hand  : I have  fought  a good  fight,  I have  finished  my  course,  I have  kept  the 
faith  : henceforth  there  is  laid  up  for  me  a crown  of  righteousness,  which  the 
Lord,  the  righteous  judge,  shall  give  me  at  that  day.”  From  these  observa- 
tions, to  which  others  might,  and  have  been  added,  we  may  conclude,  that 
this  Epistle  was  written  while  St.  Paul  was  in  imprisonment  the  second  time 
at  Rome,  and  but  a short  time  before  his  martyrdom  ; and,  as  it  is  generally 
agreed  that  this  took  place  on  the  29th  of  June,  A.  D.  66,  and  as  the  Apostle 
requests  Timothy  to  come  to  him  before  winter,  it  is  probable  that  it  was 
written  in  the  summer  of  A.  D.  65.  It  is  generally  supposed,  that  Timothy 
resided  at  Ephesus  when  St.  Paul  wrote  this  Epistle  to  him  ; which  appear? 
very  probable,  though  not  certain.]— Pagste r- 


1331 


PauPx  love  to  Timothy.  2 TIMOTHY. — CHAP.  I.,  II.  ‘Timothy  exhorted  to  constancy. 


CHAPTER  X. 

• t'A'U'ft  love  to  'limothy,  and  the  unfeigned  faith  which  waa  in  Timotliy  himself,  hi* 
isMh*r,  and  grandmother.  6 He  i*  exhorted  to  stir  up  the  gift  of  God  whicii  was  in 
h to.  I o te  steadfast,  and  patient  in  persecution,  13  and  to  persist  in  the  form  and 
tmoi  of  that  doctrine  which  he  hitd  learned  of  him.  15  Phygellus  and  Hermo- 
g •m»,  and  aucii  like,  ore  noted,  and  Onesipiiorus  is  highly  commended. 

PAUL,  an  apostle  of  Jesus  Christ  by  the  will 
of  God,  according  to  the  “ promise  of  life 
which  is  in  Christ  Jesus, 

2  To  Timothy,  my  dearly  beloved  b son : 
Grace,  mercy,  and  peace,  from  God  the  Fa- 
ther and  Christ  Jesus  our  Lord. 

3  I thank  God,  whom  I serve  c from  my  fore- 
fathers with  pure  d conscience,  that  without 
ceasing  I have  remembrance  of  thee  in  my 
prayers  night  and  day  ; 

4  Greatly  desiring  e to  see  thee,  being  mind- 
ful of  thy  tears,  that  I may  be  filled  with  joy ; 

5  When  I call  to  remembrance  the  unfeigned 
faith  f that  is  in  thee,  which  dwelt  first  in  thy 
grandmother  Lois,  and  thy  mother  s Eunice ; 
and  I am  persuaded  that  in  thee  also. 

6  Wherefore  I put  thee  in  remembrance  that 
thou  stir  up  the  gift  of  God,  h which  is  in  thee 
by  the  putting  on  of  my  hands. 

7  For  God  hath  not  given  us  the  spirit  of 
i fear  ; but  of  J power,  and  of  love,  and  of  a 
sound  mind. 

8  Be  not  thou  therefore  ashamed  of  the  testi- 
mony of  our  Lord,  nor  of  me  his  prisoner: 
but  be  thou  partaker  k of  the  afflictions  of  the 
gospel  according  to  the  power  of  God  ; 

9  Who  hath  saved  > us,  and  called  m us  with 
a holy  calling,  not n according  to  our  works, 
but  according  to  his  own  c purpose  and  grace, 
which  was  given  us  in  Christ  Jesus  before  >>  the 
world  began  ; 


A.  M.  cir. 

4003. 

A.  D.  cir. 
65. 

a Ep.3.6. 
b 1 Ti.1.2. 
c Ac.23.1. 
d He.13.ia 
e c.4.9,21. 
f 1TL4.6. 
g Ac.16.1. 
h 1 Ti.4.14. 

i Ro.ai5. 

1 Jn.4.18. 

j Lu.24.49. 
k Col.  1.24. 

1 Mat.  1.21. 
m Ro.8.28, 
30. 

n Tit.  3. 5. 
o De.7.7,8. 

Ep.1.9,11. 
p Ep.1.4. 

q 1 Pe.  1.20. 
r 1 Co.  15. 54 
s Jn.5.24.. 
29. 

t Ro.1.16. 

ii  or,  trust- 
ed. 

v 1 Pe.4.19. 
w Re.2.25. 
x Ro.6.17. 
y 1 Ti.6.3. 
z 1 Ti.6.20. 
a Ac.19.10. 
b c.4.10,16. 
c c 4.19. 
d Ac.28.20. 
e Mat. 25. 34 
..40. 

f He.6.10. 
a Job.1  7. 
Ep.6.10. 


10  But  is  now  made  manifest  i by  the  appear- 
ing of  our  Saviour  Jesus  Christ,  who  hath 
abolished  r death,  and  hath  brought  • life  and 
immortality  to  light  through  the  gospel : 

11  Whereunto  1 am  appointed  a preacher, 
and  an  apostle,  and  a teacher  of  the  Gentiles. 

12  For  the  which  cause  1 also  suffer  these 
things:  nevertheless  1 1 am  not  ashamed:  for 
I know  whom  I have  u believed,  and  am  per- 
suaded that  he  is  able  to  keep  that  which  l 
have  v committed  unto  him  against  that  day 

13  Hold  fast  w the  form  x of  y sound  words 
which  thou  hast  heard  of  me,  in  faith  and  love 
which  is  in  Christ  Jesus. 

14  That  z good  thing  which  was  commitled 
unto  thee  keep  by  the  Holy  Ghost  which  dwell- 
eth  in  us. 

15  This  thou  knowest,  that  all  u they  which 
are  in  Asia  be  turned  b away  from  me ; of 
whom  are  Phygellus  and  Hermogenes. 

16  The  Lord  give  mercy  unto  the  house  of 
c Onesiphorus  ; for  he  oft  refreshed  me,  and 
was  not  ashamed  of  my  d chain  : 

17  But,  when  he  was  in  Rome,  he  sought  me 
out  very  diligently,  and  found  me. 

18  The  Lord  grant  unto  him  that  he  may  find 
mercy  of  the  Lord  in  e that  day:  and  in  how 
many  things  he  f ministered  unto  me  at  Ephe- 
sus, thou  knowest  very  well. 

CHAPTER  II. 

1 He  is  exhorted  again  to  constancy  and  perseverance,  and  to  do  the  duty  o a faith- 
ful servant  of  the  Lord  in  dividing  the  word  aright,  and  staying  profane  and  vain 

babblings.  17  Of  Hymeneus  and  Philetus.  19  The  foundation  ol  the  Lord  is  sure. 

22  He  is  taught  whereof  to  beware,  and  what  to  follow  after,  and  in  what  sort  til# 

servant  of  the  Lord  ought  to  behave  himself. 

THOU  therefore,  my  son,  be  a strong  in  the 
grace  that  is  in  Christ  Jesus. 


Chap.  I.  Ver.  1 — 18.  Timothy' s education  in  the  principles 
of  the  gospel , in  which  he  is  exhorted  to  persevere. — In  our 
Table  of  Paul’s  Epistles,  we  have  followed  Horne , and  other 
respectable  authorities,  in  placing  this  the  last,  and  only  just 
before  his  martyrdom,  in  A.  D.  65,  as  himself  intimates,  (chap, 
iv.  6.)  It  was,  therefore,  written  during  his  last  imprisonment 
at  Rome,  with  many  other  Christians,  under  the  pretence  of 
their  setting  fire  to  the  city,  though  Nero  well  enough  knew,  as 
all  the  world  have  long  since  known,  that  he  was  nimself  the 
criminal. 

In  the  opening  of  the  former  Epistle,  we  have  noticed  the 
origin  of  Timothy,  with  the  conversion  of  his  mother  and 
grandmother;  and  we  here  learn  the  pious  education  which 
he  had  received  under  their  instruction,  which  had  been  sancti- 
fied to  promote  his  growth  in  knowledge  and  in  grace.  Ti- 
mothy, however,  it  should  seem,  was  naturally  meek  and 
timid,  and  perhaps  rather  backward  in  exposing  himself  to 
danger;  the  apostle  therefore  animates  and  encourages  him 
by  several  important  considerations  : — 1.  Jesus  Christ  has 
“ witnessed  a good  confession,”  when  he  stood  at  the  bar  of 
Pilate  on  our  account,  and  shall  we  be  ashamed  to  bear  testi- 
mony to  him,  or  to  confirm  and  ratify  his  word  ? 2.  Consider 
the  love  of  God,  “ who  hath  saved  us,  not  according  to  our 
works,  but  according  to  his  own  purpose  and  grace  in  Christ 
Jesus,  before  the  world  began;”  shall  we  not  value  and  re- 
turn love  and  grace  thus  ancient  and  distinguishing?  3.  Re- 
collect what  our  Saviour  Jesus  Christ  has  done  for  us  : he  has 
encountered  all  the  powers  of  hell  on  our  behalf;  he  “•hath 
(virtually)  abolished  death,  and  brought  life  and  immortality  to 
light.”  4.  Remember,  also,  I Paul  am  a prisoner,  ready  to  fill 
up  “ whatever  is  behind  of  the  sufferings  of  i hrist ;”  ready  to 
be  offered  up  in  sacrifice  on  the  altar  of  martyrdom  ; and  wilt 
not  thou,  my  son  Timothy,  be  partaker  with  me  in  my  afflic- 
tions? Thou  knowest  I am  suffering,  though  wrongfully,  as 
a criminal  ; but  I am  not  ashamed,  for  I know  in  whom  I 
have  believed,  and  am  persuaded  that  Christ  is  able  to  keep 
that  which  I have  committed  to  him  against  that  day — name- 


Chap.  1.  Ver.  3.  From  my  forefathers.— Paul  was  always  an  upright,  con- 
scientious man,  even  when  a persecutor. 

Ver.  6.  Stir  up —The  expression  is  metaphorical,  anil  may  allude  to  the 
priests  stirring  up  the  embers  on  the  sacred  altar : Lord  Barrington  explains  it 
of  blotoing  t he  embers By  the  putting  on  of  my  hands.— See  1 Tim.  iv.  14. 

Ver.  7.  The  spirit  of  fear.  &c. — Doddridge.  “ Not  a spirit  of  cowardice, 
but  of  courage.” 

Ver.  9.  Who  hath  saved  its.  &c.— See  Rom.  viii.  28—30. 

Ver.  to.  H7t o hath  abolished  death. — Death  was  virtually  abolished  by 
bringing  life  and  immortality  to  light.  So  the  rising  sun  dispels  the  darkness  : 
not  ail  at  once,  but  as  it  increases  in  strength  and  glory  ; for,  as  to  its  final 
abolition,  “the  iast  enemy  that  shall  be  destroyed  is  death.”  1 Cor.  xv.  \.6 
— And  brought  life  and  immorta’ity  to  light.—"  Life  and  immortality," 
as  Tillotson  remarks,  ”is  a Hebraism  for  ‘immortal  life.''’  It  cannot  be 
denied,  that  not  only  the  Jews,  but  many  of  the  heathen  also,  had  anticipa- 
‘xins  of  a future  stale  ; but  they  were  comparatively  defective  and  obscure  ; 
and  the  latter,  at  least,  may  be  compared  to  mounslijne— faint  and  cold  • but 

1313 


ly,  when  he  shall  appear  the  second  time  to  judgment.  But 
what  is  it  which  the  apostle  had  committed  into  the  hands  of 
Christ?  “ I think,  (says  Dr.  Watts, \ there  is  no  need  to  limit 
or  confine  the  trust;  all  that  belongs  to  poor  sinful  man 
which  God  the  Father  had  appointed  Christ  to  take  care  of, 
may  be  included  in  this  depositum,  this  imporlant  trust.  I 
have  committed  my  whole  person,  soul  and  body,  with  all  my 
spiritual  concerns  in  this  world,  and  all  my  everlasting  inte- 
rests in  the  world  to  come,  into  the  hands  of  Christ ; my  soul, 
and  the  affairs  of  my  eternity;  and  this  the  apostle  seems  to 
have  chiefly  in  his  eye,  because  he  was  now  readv  to  leave 
the  body,  and  this  present  life.”  So  Christ,  on  the  cross, 
commits  his  soul  into  the  hands  of  his  Father,  (Luke  xxiii.  46 ;) 
and  so  Stephen,  the  first  martyr,  (Acts  vii.  59.  Watts’  Evan. 
Disc,  ix.)  Some,  however,  think  the  apostle  alludes  rather  to 
the  gospel — to  that  sacred  deposit  which  had  beep  committed 
into  his  hands,  and  which  he  was  now  ready  to  transfer  into 
the  hands  of  Christ ; and  this  may  certainly  be  included. 

The  apostle  then  exhorts  Timothy  to  “ hold  fast  the  form  ol 
sound  words” — the  system  of  divine  truth,  which  he  had  re- 
ceived from  him,  and  to  cherish  those  extraordinary  gifts  ol 
the  Holy  Spirit  which  had  also  been  received  by  his  means. 
He  then  laments  that  the  brethren  of  Asia  had  deserted  him, 
in  a cowardly  manner,  in  his  extremity,  (two  of  them  in  parti- 
cular;) but  affectionately  acknowledges  the  kindness  9f  Onesi- 
phorus, who,  when  he  came  to  Rome,  diligently  inquired  him 
out,  visited  him  in  prison,  and  was  not  ashamed  of  his  chain. 

Of  Onesiphorus  we  know  nothing  but  what  is  here  men- 
tioned ; that,  out  of  attachment  to  St.  Paul  and  to  his  cause, 
he  carefully  sought  him  out,  while  others  were  afraid  to  own 
him,  and  was  not  ashamed  either  of  his  poverty  or  his  chain, 
but  ministered  to  him  with  great  kindness,  both  in  Ephesus 
arid  in  Rome.  In  return  for  this,  the  apostle  implored  mercy 
for  him,  and  a blessing  upon  his  family,  who  were  probably 
numerous  and  kind  also. 

Chat.  II.  Ver.  1 — 26.  Timothy  exhorted  to  perseverance 
and  fidelity. — This  is  done  in  allusion  to  three  laborious  pro- 


the  gospel  throws  the  flill  beams  of  the  Sun  of  righteousness  on  this  doctrine, 
and  renders  it  resplendent  and  illustrious.  Some,  however,  transit'd  the 
Greek  word,  ( aphtharsian ,)  not  immortality,  but  incorruption— Is o Park 
hurst)— and  refer  it  to  the  doctrine  of  a Resurrection,  of  which,  indeed,  the 
heathen  wrere  wholly  ignorant  , and  which  was  rejected  by  many  of  the  Jew’s  • 
but  it  was  olearly  revealed  in  the  gospel,  and  an  example  of  it  exhibited  in  the 
person  of  Jesus  Christ. 

Ver.  13.  The  form  of  sound  icords. — The  word  properly  signifies  (as  Mack- 
night  observes)  the  first  sketch  of  an  artist : and  Archbishop  Tillotson  ex- 
plains it  of  the  profession  of  faith  then  usually  made  at  baptism  ; huf  w«  should 
rather  consider  it  as  referring  to  the  great  and  essential  principles  of  the  gospel. 

Ver.  15.  All  they  ichich  are  in  Asia — ' That  is,  in  the  district  round  Ephe- 
sus. where  Timothy  now  resided.  The  Asiatics,  (who  were  proverbially  cow- 
ardly,) some  of  them  had  probably  attended  upon  Paul  at  Rome,  but  had  left 
him  at  finding  themselves  in  danger  with  him. Phygellus  and  Hermoge- 

nes.—Of  these  men  we  know  nothing  more  than  what  is  here  recorded  ; but 
thev  were,  perhaps  well  known  to  Timothy 


t'nul  exhorts  Timothy  2 TIMOTHY. — CHAP.  II.  to  be  faithful  to  the  £/ord. 


2 And  the  things  that  thou  hast  heard  of  me 
6 among  many  witnesses,  the  same  commit 
' thou  to  faithful  men,  who  shall  be  able  a to 
teach  others  also. 

3 Thou  therefore  endure  e hardness,  as  a good 
soldier  of  Jesus  Christ. 

4 No  man  that  warreth  f entangleth  himself 
with  the  affairs  of  this  life ; that  he  may  please 
him  who  hath  chosen  him  to  be  a soldier. 

5 And  if  a man  also  strive  for  masteries,  yet 
is  he  not  crowned,  except  he  strive  lawfully. 

6 The  husbandman  s that  laboureth  must  be 
first  partaker  of  the  fruits. 

7 Consider  h what  I say;  and  the  iLord  give 
thee  understanding  in  all  things. 

8 Remember  that  i Jesus  Christ,  of  the  seed  of 
David,  was  raised  from  the  dead  according  to 
my  gospel : 

9 Wherein  I suffer  trouble,  as  an  evil-doer, 
even  unto  11  bonds  ; but  the  word  of  God  is  not 
bound. 

10  Therefore  I endure  all  things  for  the 
1 elect’s  sake,  that  they  may  also  obtain  the 
salvation  which  is  in  Christ  Jesus  with  eter- 
nal glory. 

11  It  is  a faithful  saying : For  if  m we  be  dead 
with  him , we  shall  also  live  with  him: 

12  If  we  suffer,  we  shall  also  reign  with  him : 
it  we  deny  nhim,  he  also  will  deny  us : 

13  If  0 we  believe  not,  yet  heabideth  faithful: 
he  p cannot  deny  himself. 

14  Of  these  things  put i them  in  remembrance, 
charging  them  before  the  Lord  that  they  strive 
r not  about  words  to  no  profit,  but  to  the  sub- 
verting of  the  hearers. 


A-  M.  cir. 

4069. 

A.  D.  cir. 
65. 


b or,  by. 
c 1 Ti.  I 18. 
d Tit.  1.9. 
e c.4.5. 
f I Co.  9. 25, 
26. 

g or,  la- 
bouring 
first, must 
be  par- 
taker. 
h 1 Ti.4.15. 


1 2 Co.  1.6. 
m Ro.6.5,8. 
n Mat.  10.33 


0 Ro.3.3. 

p Nu.23.19. 
q 2Pe.l.l3. 
r Tit. 3.9,10. 

b 2Pe  1.10. 
t Mat.  13.52 
u or,  gan- 
grene. 

v l Ti.6.21. 
\v  lCo.15.12 
x Pr.  10*25. 
y or,  steady 
7 Na.1.7. 
Jn. 10.14, 
27. 

a Ps.97.10. 
b Ro.9.21. 
c Je.15.19. 
d c.3.17. 
e Ec.11.9,10 
f He.  12. 14. 
g 1 Co.  1.2. 
h ver.16. 

1 or  Jot- 
bearing. 

j Ga.6.1. 
k Ac.8.22. 

I Tit.1.1 
m awake. 
n 1 Ti.3.7. 
o alive. 


15  Study  • to  show  thyself  approved  unto  God, 
a workman  that  needeth  not  to  be  ashamed, 
rightly  <•  dividing  the  word  of  truth. 

16  But  shun  profane  and  vain  babblings  : for 
they  will  increase  unto  more  ungodliness. 

17  And  their  word  will  eat  as  doth  a u can- 
ker : of  whom  is  Hymeneus  and  Philetus  , 

18  Who  concerning  the  truth  have  v erred, 
saying  w that  the  resurrection  is  past  already : 
and  overthrow  the  faith  of  some. 

19  Nevertheless  the  foundation  * ofGod  stand- 
eth  y sure,  having  this  seal,  The  Lord  z know- 
eth  them  that  are  his.  And,  Let 11  every  one  that 
nameth  the  name  of  Christ  depart  from  iniquity. 

20  But  in  a great  house  there  are  not  only 
vessels  b of  gold  and  of  silver,  but  also  of  wood 
and  of  earth  ; and  some  to  honour,  and  some 
to  dishonour. 

21  If  c a man  therefore  purge  himself  from 
these,  he  shall  be  a vessel  unto  honour,  sanc- 
tified, and  meet  for  the  master’s  use,  and  pre- 
pared d unto  every  good  work. 

22  Flee e also  youthful  lusts  : but f follow' right- 
eousness, faith,  charity,  peace,  with  them  that 
call  s on  the  Lord  out  of  a pure  heart. 

23  But  foolish  and  unlearned  questions11  avoid, 
knowing  that  they  do  gender  strifes. 

24  And  the  servant  ofthe  Lordmust  notstrive ; 
but  be  gentle  unto  all  men,  apt  to  teach,  1 patient, 

25  In  meekness  i instructing  those  that  oppose 
themselves ; if  God k perad  venture  will  give  them 
repentance  to  the  acknowledging  > of  the  truth; 

26  And  that  they  may  m recover  themselves 
out  of  the  snare  11  of  the  devil,  who  are  0 taken 
captive  by  him  at  his  will. 


fessions,  to  each  of  which  the  Christian,  and  especially  the 
Christian  minister,  may  be  assimilated.  1.  He  is  a soldier , 
and  is  bound  by  oath  to  follow  and  to  obey  the  Captain  of  his 
salvation.  Every  soldier  must  keep  to  his  post,  and  is  not  al- 
lowed to  engage  in  any  other  business ; nor  has  he  time,  for 
the  Roman  soldier,  (who  is  here  alluded  to,)  when  neither 
fighting  nor  encamping,  was  always  exercising.  The  foot 
soldiers,  besides  their  armour,  which  was  cumbersome  and 
heavy,  were  obliged  to  carry  three  days’  provision  : so  that 
they  had  much  labour  and  hardship  constantly  to  endure.  2. 
He  is  compared  to  one  striving  for  mastery  in  the  Olympic 
games,  where  all  the  laws  of  the  contest  must  be  strictly  ob- 
served, in  order  to  secure  the  prize;  for  a man  “ is  not  crown- 
ed except  he  strive  lawfully.”  3.  He  is  likened  to  the  husband- 
man, who  must  first  labour  to  cultivate  his  ground,  to  sow, 
and  plant,  and  water,  and  weed,  &c.  before  he  can  expect  to 
be  a partaker  of  the  fruits  of  the  earth. 

Paul  having  exhorted  Timothy  to  endure  hardships,  reminds 
him  of  what  himself  endured — “ I suffer  trouble  as  an  evil- 
doer,” or  malefactor,  even  unto  bonds  : I endure  all  things 
for  the  elect’s  sakes,  that  they  may  also  obtain  the  salvation 
which  is  in  Christ  Jesus.”  This  he  did  in  the  expectation, 
that  those  who  suffer — who  are  crucified,  and  dead  with  Christ, 
—shall  also  be  raised  and  reign  with  him.  Timothy  is  then 
exhorted  and  encouraged  to  pursue  his  studies  and  labours 
wisely  and  zealously ; discouraging  all  strife  about  words,  and 
“ all  profane  and  vain  babblings,”  in  which  the  erroneous  and 
worldly- minded  teachers  took  delight;  and  studying  so  to 
divide  the  word  of  truth,  like  a faithful  steward,  as  to  give  to 
each  hearer  his  proper  share  and  portion. 

Our  apostle  next  refers  to  some  false  and  injudicious  teachers, 


who,  by  allegorizing  away  the  doctrine  of  the  resurrection, 
“ overthrew  the  faith  of  some.”  Notwithstanding  this,  how- 
ever, he  assures  them  that  the  foundation  of  God  remained 
sure,  having  this  double  inscription  for  its  seal — “ The  Lord 
knoweth  them  that  are  his  ;”  and,  “ Let  every  one  that  narneth 
the  name  of  Christ  depart  from  iniquity.”  The  one  motto 
pointing  to  the  great  source  of  our  salvation  on  the  part  ot 
God  ; the  other,  the  great  practical  end  of  our  religion  ; and 
it  is  remarkable  how  often  St.  Paul  thus  connects  election  on 
the  part  of  God,  and  obedience  on  the  part  of  man,  notwith- 
standing many  persons  consider  them  as  inconsistent  and 
contradictory. 

The  following  verse  (20)  connects,  as  we  conceive,  not  with 
that  immediately  preceding,  but  with  the  18th  verse.  The 
faithful  ministers  of  ( hrist  are  vessels  of  gold  and  silver;  er- 
roneous teachers,  vessels  of  wood  and  clay;  but,  as  in  a great 
house,  vessels  of  all  these  kinds  are  necessary,  so  in  the  church 
of  God,  there  are  false  teachers,  as  well  as  true;  and  there  is 
a “ needs  be  that  offences  come.”  Timothy  is,  however  ad- 
vised to  keep  himself  at  a distance  from  false  and  erroneous 
teachers,  and,  at  the  same  time,  to  guard  against  those  youth- 
ful passions  to  which  his  age  (being  only  a few  years  over 
thirty)  might  naturally  expose  him  ; meaning,  by  youthful  lusts 
or  passions,  “ not  sensual  lusts  only,  (as  Macknight  expresses 
it,)  but  ambition,  pride,  love  of  power,  rashness,  and  obstinacy; 
vices  which  some  teachers,  who  are  free  from  sensual  lusts, 
are  at  little  pains  to  avoid.”  These  he  vyas  not  only  to  avoid, 
but  to  flee  from  ; and,  at  the  same  time,  in  fleeing  from  them 
he  would  pursue  after  righteousness,  faith,  charity,  (or  love,) 
peace,  which  he  would  find  in  the  opposite  direction — “ with 
them  that  call  on  the  Lord  out  of  a pure  heart.”  And  as  to 


Chap.  II.  Ver.  3.  Endure  hardness.— Doddridge,  “ Afflictions.”  Mack- 
night.  “evil.”  Ofthe  hardships  which  the  Roman  soldiers  had  to  endure, 
see  Josephus  on  the  Jewish  War,  hook  iii.  chap.  5. 

Ver.  6.  The  husbandman  that  laboureth,  &c.— Doddridge,  “ The  husband 
man  must  first  labour,  (and  then)  partake  of  the  fruits.”  Macknight  trans- 
lates to  the  same  effect. 

Ver.  8.  According  to  my  gospel— i.  e.  the  gospel  which  he  preached. 

Ver.  9.  An  evil-doer. — Macknight  and  Doddridge,  “A  malefactor.” 

The  word  of  God  is  not  bound.— On  the  contrary,  persecution  often  contri- 
outes  to  its  propagation.  See  Philip,  i.  12,  13. 

Ver.  11.  It  is  a faithful  saying. — Compare  Rom.  vi.  5,  8. 

V er.  15.  Rightly  dividing  the  word  of  truth.— Some  think  this  refers  to 
the  duty  of  the  priests  in  dividing  the  sacrifices  ; others,  to  the  husbandman 
dividing  the  furrows  with  his  plough  ; but  we  should  rather  refer  it  to  the  of- 
fice  of  a steward,  part  of  which,  in  those  times,  was  to  give  each  of  the  house- 
hold his  “ portion  of  meat  in  due  season.”  Luke  xii.  41. 

Ver.  17.  Hymeneus  and  Fhiletus. — The  latter  is  mentioned  no  where  else 
in  Scriptu'i: ; but  of  Hymeneus,  see  1 Tim.  i.  20. 

Ver.  18.  The  resurrection  is  past  already.— These  appear  to  have  been  al- 
legorical preachers,  who  explained  the  resurrection  figuratively  of  baptism,  or 
perhaps  of  regeneration,  which  is  the  resurrection  of  the  soul ; an  error  after- 
wards ascribed  by  Epiphanius  to  the  Gnostics  and  the  Marcionites,  and  which 
Macknight  thinks  they  founded  on  a misinterpretation  of  John  v.  25. 

Ver.  19.  Having  this  seal.  The  Lord  knoioeth,  &c.— This  is  thought  to  be 
an  allusion  to  Num.  xvi.  5,  “ Even  to-morrow  the  Lord  will  show  who  are  his. 


and  who  is  holy ; and  will  cause  him  to  come  near  unto  him  ; even  him  whom 
he  hath  chosen,"  &c.  This  passage  refers  to  the  priests  under  the  law,  and  it 
is  in  allusion  to  them,  that  true  Christians  aie  called  “ a chosen  generation,  a 
holy  and  royal  priesthood,”  1 Peter  ii.  5.  9.  Doddridge  says,  “ the  expression 
is  here  used ....  in  allusion  to  the  custom  of  engraving  upon  some  stones  laid 
in  the  foundation  of  buildings  the  name  of  the  persons  by  whom,  and  the  pur- 
poses for  which  t|£  structure  is  raised.”  We  have  no  direct  proof  to  offer ; 
nut  we  strongly  suspect  this  was  sometimes  done  by  sealing ; and  we  presume 
the  seal  of  a prince  was  of  that  authority,  that  no  subject  dare  remove  a stone 
thus  sealed.  The  late  Mr.  Taylor,  in  his  fragments  to  Calmet,  No.  cclxvi.  5, 
has  given  a copy  of  a Persian  seal,  containing  not  only  the  name  of  the  king, 
but  three  sentences,  one  of  which  is,  “ God  is  my  sufficiency  another,  “ He 
that  is  not  for  Ali  [Mahomet’s  son-in-law]  is  no  friend  of  mine.” 

Ver.  20.  Vessels of  earth—  Are  earthen  ware.  The  vessels  of  so  differ- 

ent materials  are  intended  to  represent  the  different  sorts  of  teachers  in  the 
Christian  church — some  as  apostles  and  evangelists,  gold  and  silver  ; false 
teachers,  wood  and  earthen  ware. 

Ver.  21.  If  a man  therefore  purge  himself  from  these— That  is,  keep  him 
seif  aloof  from  the  false  teachers  and  their  errors,  “ he  shall  be  a vessel  unto 
honour,”  or  an  honourable  vessel,  like  those  of  gold  or  silver. 

Ver.  23 . Unlearned  questions.— Macknight,  “untaught  questions  i.  e. 
questions  having  no  foundation  in  the  Scriptures,  and  not  there  resolved ; but 
curious,  idle,  and  unimportant. 

Ver.  26.  Recover  themselves.— Greek,  “awake.”  Eisner  remarks,  the  ori- 
ginal means,  to  awake  from  a deep  sleep — such  as  may  be  the  consequence  of 

1333 


Enemies  of  the  truth  described.  2 TIMOTHY. — CHAP.  III.,  IV.  The  huiy  Scriptures  commend'd. 


CHAPTER  III. 

1 He  advertised  him  of  the  times  to  coine,  6 descril>eih  the  enemies  of  the  truth,  10  pro- 
poundetli  unto  him  his  own  extunple.  16  andcoinmenclelh  the  holy  scriptures. 

'HIS  know  also,  that  * in  the  last  days  peri- 
-4-  lous  times  shall  come. 

2 For  b men  shall  be  lovers  of  their  own  selves, 
covetous,  boasters,  proud,  blasphemers,  diso- 
bedient to  parents,  unthankful,  unholy, 

3 Without  natural  affection,  truce-breakers, 
c false  accusers,  incontinent,  fierce,  despisers 
of  those  that  are  good, 

4 d Traitors,  heady,  high-minded,  e lovers  of 
pleasures  more  than  lovers  of  God ; 

5 Having  r a form  of  godliness,  but  denying 
the  power  thereof:  from  such  turn  away. 

6 For  of  this  sort  are  they  e which  creep  into 
nouses,  and  lead  captive  silly  women,  laden 
with  sins,  led  away  with  divers  lusts, 

7 Ever  learning,  and  never  able  to  come  to 
the  knowledge  of  the  truth. 

8 Now  as  Jannes  and  hJambres  withstood 
Moses,  so  do  these  also  resist  the  truth:  men  > of 
corrupt  minds,  J reprobate  concerning  the  faith. 

9 But  they  shall  proceed  no  farther  : for  their 
folly  shall  be  manifest  unto  all  men,  as  theirs 
also  was. 

10  But  thou  hast  k fully  known  my  doctrine, 
manner  of  life,  purpose,  faith,  long-suffering, 
charity,  patience, 


A.  M.  cir. 

41)6}. 

A.  1).  cir. 
G5. 


a 1 Ti.4,1. 

2 Pc.3.3. 

1 Jii.2  I S. 
Jude  17.1b 
b Ro.  1.29.. 
31. 

c or,  make- 
bates. 

d 2 He.  2. 10, 
&0. 

e Phi. 3. 19. 
f Tit.  1.16. 
g Titl.il. 
h Ex. 7.11. 
i lTi.6.5. 

J or,  of  no 
judgment 
k or.  been  a 
diligent 
follower 
of. 


1 Ac.  13.45, 
50. 

m Ac. 14.5, 
6,19. 

n Pa. 34. 19. 
o 2 Th.2.U. 
p c.1.13. 
q Jn.5.39. 
r 2 Pe.1.21. 
a Ro.15.4. 
t Pa.  119.98 
..100. 
u or,  per- 
fected. 
a 1 Ti.5.21. 
6.13. 

b Re. 20  12, 
13. 


11  Persecutions,  afflictions,  which  came  unto 
me  at  > .Antioch,  at Iconium,  at  Lystra  ; wh.ii 
persecutions  1 endured:  but  out  of  them  ail 
" the  Lord  delivered  me. 

12  Yea,  and  all  that  will  live  godly  in  Christ 
Jesus  shall  suffer  persecution. 

13  Butevil  men  andseducers  shall  wax  worse 
and  worse,  deceiving,  and  0 being  deceived. 

14  But  continue  p thou  in  the  things  which 
thou  hast  learned  and  hast  been  assured  of, 
knowing  of  whom  thou  hast  learned  them  j 

15  And  that  from  a child  thou  hast  known  the 
holy  scriptures,  which  ^ are  able  to  make  thee 
wise  unto  salvation  through  faith  which  is  in 
Christ  Jesus. 

16  All r scripture  is  given  by  inspiration  ofGod, 
and  “is profitable  for  doctrine,  for  reproof,  for 
correction,  for  instruction  in  righteousness  : 

17  That  the  man  of  God  may  be  1 perfect 
u thoroughly  furnished  unto  all  good  works. 

CHAPTER  IV. 

1 Heexhorteth  him  to  do  his  duty  with  all  care  and  diligence,  6 ccrtifieth  him  of  the 
nearness  of  his  death,  9 willetn  him  to  come  speedily  unto  him,  and  to  bring  Marow 
witli  him,  and  certain  other  tilings  which  he  wrote  for,  14  warneth  him  to  beware  of 
Alexander  the  smith,  16  informeth  him  what  had  befallen  him  at  his  first  answering, 
19  and  sood  after  he  concludeth. 

T CHARGE  1 thee  therefore  before  God,  and 
J-  the  Lord  Jesus  Christ,  who  shall  judge  b the 
quick  and  the  dead  at  his  appearing  and  his 
kingdom  ; 


those  who  had  gone  into  serious  errors,  Timothv  is  exhorted 
to  treat  them  witli  all  meekness,  in  hope  that  they  might  be 
enabled  to  recover  themselves  from  the  snare  of  Satan. 

Ci/Ar.  111.  Ver.  1 — 17.  Paul  admonishes  Timothy  of  the  great 
degeneracy  to  be  expected  in  the  times  of  the  grand  apostacy.— 
It  is  not  necessary  to  enter  into  a minute  inquiry  as  to. all  the 
vices  here  enumerated— a few  general  observations  may  suffice. 

1.  We  are  not  disposed  to  confine  these  vices,  any  more 
than  the  grand  apostacy  itself,  to  the  popish  clergy : they  may 
he  all  expected,  wherever  the  form  of  godliness  subsists  with- 
out the  power.  2.  We  may  remark,  how  many  vices  and 
vicious  tempers  may  co-exist  with  the  mere  form  of  godliness  1 
3.  “ It  is  observable,  (says  Dr.  Macknight ,)  that  this  descrip- 
tion begins  with  extreme  selfishness  as  the  root,  and  con- 
cludes with  the  excessive  love  of  sensual  pleasure  as  the  end, 
of  all  [these]  corruptions.”—"  Lovers  of  pleasures  more  [or 
rather]  than  lovers  ofGod.”  This  applies  particularly  to  those 
professors  who,  with  little  or  no  hesitation,  enter  into  all  the 
enjoyments  of  the  world,  and  frequent  its  places  of  fashionable 
amusements,  without  appearing  to  suspect  that  they  renounce 
Christ  by  preferring  these  before  him.  “ There  has  been  (says 
Wjlbtrforcd)  much  argument  concerning  the  lawfulness  of 
theatrical  amusements.  Let  it  be  sufficient  to  remark,  that 
the  controversy  would  be  short  indeed,  if  the  question  were  to 
oe  tried  by  this  criterion  of  love  to  the  Supreme  Being.  If 
there  were  any  thing  of  that  sensibility  for  the  honour  of  God, 
and  of  that  zeal  in  his  service,  which  we  show  in  behalf  of  our 
earthly  friends,  or  of  our  political  connexions,  should  we  seek 
our  pleasure  in  that  place  which  the  debauchee,  inflamed  with 
wine,  or  bent  on  the  gratification  of  other  licentious  appetites, 
finds  most  congenial  to  his  state  and  temper  of  mind  7 In 
that  place,  from  the  neighbourhood  of  which  (how  justly  term- 
ed a school  of  morals  might  hence  alone  be  inferred)  decorum, 
and  modesty,  and  regularity  retire,  while  riot  and  lewdness 
are  invited  to  the  spot,  and  invariably  select  it  for  their  chosen 
residence!  where  the  sacred  name  of  God  is  often  profaned! 
whore  sentiments  are  often  heard  with  delight,  and  motions 
and  gestures  often  applauded,  which  would  not  be  tolerated  in 
private  company  ! where,  when  moral  principles  are  in- 

culcated, they  are  not  such  as  a Christian  ought  to  cherish  in 
his  bosom,  but  such  as  it  must  be  his  daily  endeavour  to  ex- 
tirpate : not  those  which  scripture  warrants,  but  those  which 
it  condemns  as  false  and  spurious ; being  founded  in  pride  and 
ambition,  and  the  overvaluation  of  human  favour!  where, 
surely,  if  a Christian  should  trust  himself  at  all,  it  would  be 
requisite  for  him  to  prepare  himself  with  a double  portion  of 
watchfulness  and  seriousness  of  mind,  instead  of  selecting  it 
as  the  place  in  which  he  may  throw  off  his  guard,  and  unbend 
without  danger !” 


What  is  here  said  of  theatrical  amusements  may  apply  to 
most  other  fashionable  diversions,  the  leading  object  of  which 
is,  to  divert  the  mind  from  every  thing  serious  and  devout; 
and  which,  consequently,  is  utterly  inconsistent  with  the  love 
of  God  our  Saviour.  It  is  not  strange,  therefore,  that  such 
should  be  denounced  by  our  apostle  as  enemies  to  the  truth, 
and  reprobates  concerning  the  faith  : but  it  is  an  awful  and 
alarming  circumstance  that  men  of  this  character  should  be 
found  among  the  professed  teachers  of  Christianity  ; and  it  is 
much  to  be  lamented  that,  among  professing  females,  there 
should  be  any  silly  enough  to  be  led  captive  by  them. 

As  a striking  contrast  to  the  preceding  characters,  we  may 
here  contemplate  those  of  Paul  and  his  son  Timothy  ; the 
latter  having  not  only  “ fully  known,”  but  copied  the  virtues 
of  the  former.  Hence  we  may  see  the  utility  of  scripture  bio- 
graphy, and  other  Christian  memoirs,  because,  “ Herein  we 
see  how  grace  operates  in  men  like  ourselves;  having  the 
same  passions,  frailties,  and  imperfections  with  ourselves;  and 
placed  in  similar  circumstances  of  duty,  labour,  difficulty, 
trial,  and  temptation.”  Timothy  faithfully  followed  the  same 
course  of  doctrine,  manner  of  life,  and  virtues  of  his  venerable 
father  in  Christ,  St.  Paul;  and,  in  so  doing,  became  exposed 
to  the  same  trials  and  persecutions  as  he  had  suffered.  He 
also  derived  his  knowledge  front  the  same  source— the  sacred 
Scriptures,  in  which  he  had  been  initiated  in  his  infancy— had 
subsequently  made  them  the  chief  subject  of  his  study  and  at- 
tention— and  they  had  made  him  “ wise  unto  salvation.” 

Here  the  apostle  lays  down  two  important  propositions, 
which  demand  our  particular  attention.  1.  All  Scripture  is 
given  by  inspiration  ; and,  2.  Is  profitable  for  instruction,  &c. 

1.  When  we  read  “all  Scripture”  is  given  by  inspiration,  we 
must  recollect  that  but  little  of  the  New  Testament  was  yet 
written,  and  still  less  got  into  circulation  : consequently,  when 
a child,  Timothy  could  have  known  nothing  of  it : yet,  when 
brought  into  circulation,  none  but  a Jew  would  place  it  in 
authority  inferior  to  the  Old. 

2.  The  Holy  Scriptures  are  here  commended  as  able  to 
make  us  wise  unto  salvation,  and  more  particularly  as  profit- 
able for  doctrine,  reproof,  &c.  that  is,  furnishing  every  thing 
necessary  to  “ complete  the  man  of  God,”  or  the  perfect  Chris- 
tian— so  far  as  perfection  is  attainable  in  the  present  life. 
Prom  this  we  may  infer  the  folly  and  wickedness  of  keeping 
back  the  Scriptures  from  the  common  people — all  of  whom 
equally  need  them  with  ourselves:  on  the  other  hand,  it  is  a 
distinguishing  mark  of  a true  minister  of  Christ,  that  he  studies 
them  himself,  and  recommends  them  to  his  hearers. 

Chap.  IV.  Ver.  1—22.  Paul , ready  to  receive  the  crown  of 
martyrdom , entreats  a visit  from  Timothy.—  Timothy  being 
fully  qualified  as  an  Evangelist,  by  the  grace  of  God  and  a 


Intoxication  ; and  thinks  it  refers  to  an  artifice  of  fowlers,  who  scatter  seeds 
steeped  in  intoxicating  drags,  intended  to  stupify  the  birds.  Such  a fowler  is  Sa- 
tan.  Snare  of  the  devil  Idiabolos ) — taken  captive. — Greek,  ‘ ' taken  alive.” 

Chap.  III.  Ver.  I.  In  the  last  days.—  See  1 Tim.  iv.  1. 

Ver.  3.  False  accusers. — Margin,  ‘‘Make-bates:1’  according  to  Minsheu,  a 
make  hale , is  a make-strife  ; or,  a mischievous,  contentious  person.  The  devil 
bimaelt  has  his  name  IDiaboios ) from  this  word,  because  he  is  an  11  accuser  of 
the  brethren.” 

Ver.  8.  Jannes  and  Jambres  — These  are  the  principal  Magicians  who  with- 
stood Moses.  Their  names  are  preserved  in  Jonathan’s  Chaldee  Paraphrase, 
in  Eusehius,  in  Pliny,  and  in  an  old  Pythagorean  Philosopher. 

Ver.  11.  Persecutions at  Antioch,  at  Iconium,  at  Lystra.— See  Acts 

xiii.  50  ; xiv.  2.  5.  19. 

Ver.  16.  Alt  Scripture — i,  e.  Holy  Scripture,  as  in  the  preceding  verse. 

1334 


Grotius,  Dr.  Geddes,  and  the  Unitarian  Version,  render  this  “ All  Scripture 
given  by  inspiration  of  God  (is)  profitable,”  &c.  changing  the  place  of  Ihe 
verb  supplied  and  this.it  appears,  has  tire  sanction  of  the  old  Syriac,  Ihe 
Vulgate,  and  most  ancient  versions.  The  question,  what  writings  are  in- 
spired, must  he  decided  by  internal  and  historical  evidence.  The  sense  mucli 
depends  on  the  copulative  and  (Greek  kai)  which  is  wanting  in  the  ancient 
versions  generally,  hut  if  retained,  justifies  oar  authorized  translation:  to 
which  agree  Doddridge,  Macknight,  and  most  English  commentators  ; and 
for  a full  defence  of  which,  in  answer  to  Dr.  Geddes,  see  an  Essay  “On  the 
Divine  Inspiration  of  the  Jewish  Scriptures,  by  Dr.  Findlay,  of  Glasgow.” 

Ver.  17.  That  the  man  of  God  may  be  perfect.— Margin,  perfected  i e 
completely  and  .horoughly  furnished  for  every  good  work. 

Chap.  IV.  Ver.  1.  The  Quick  and  the  dead — i.  e.  those  who  are  alive,  as 
well  as  those  in  their  graves.  See  t Cor.  xv.  51,  &c. 


i'auts  triumph  in  2 TIMOT 

2 Preach  the  word  ; be  instant  in  season,  out 
of  season;  reprove,  c rebuke,  exhort  with  all 
long-suffering  and  doctrine. 

3 For  the  time  will  come  when  they  will  not 
endure  sound  doctrine  ; but  after  their  own 
lusts  shall  they  heap  to  themselves  teachers, 
having  itching  ears ; 

4 And  they  shall  turn  away  their  ears  from 
the  truth,  and  shall  be  turned  unto  11  fables. 

5 But  watch  thou  in  all  things,  c endure  af- 
flictions, do  the  work  of  an  evangelist,  f make 
full  proof  e of  thy  ministry. 

6 For  I am  now  ready  to  be  offered,  and  the 
time  of  my  departure  h is  at  hand. 

7 I have  fought  > a good  fight,  I have  finished 
) my  course,  I have  kept k the  faith  : 

8 Henceforth  there  is  laid  up  for  me  a crown 
i of  righteousness,  which  the  Lord,  the  right- 
eous judge,  shall  give  me  at  that  day:  and  not 
to  me  only,  but  unto  all  them  m also  that  love 
his  appearing. 

9 Do  thy  diligence  to  come  shortly  unto  me : 

10  For  Demas  hath  forsaken  me,  having  loved 


II y. — CHAP.  IV. 


A.  M.  cir. 
4063. 

A.  D.  cir. 
65. 


c Tit. 2. 15. 
d I Ti.1.4. 
e c.2.3. 
f or  fulfil. 
g lTi.4.12, 
15. 


i 1 Ti.6.12. 
j Ac. 20.24. 


1 1 Co.9.25. 
1 Pe.5.4. 
Re. 2. 10. 


n 1 Jn.2.15. 
o Tit. 3. 12. 
p Pa.28.4. 
q or, -preach- 
ings. 
r c.1.15. 
s Ac.7.60. 
t Mat.10.19 
Ac. 23.1 1. 
u Ps.22.2l. 


prospect  of  death. 

n this  present  world,  and  is  departed  unto  Thes- 
salonica  ; Crescens  to  Galatia,  Titus  unto  Dal- 
matia. 

11  Only  Luke  is  with  me.  Take  Mark,  and 
bring  him  with  thee  : for  he  is  profitable  to  me 
for  the  ministiy. 

12  And  0 Tychicus  have  I sent  to  Ephesus. 

13  The  cloak  that  I left  at  Troas  with  Carpus, 
when  thou  comest,  bring  with  thee , and  the 
books,  but  especially  the  parchments. 

14  Alexander  the  coppersmith  did  me  much 
evil : the  Lord  p reward  him  according  to  his 
w orks  : 

15  Of  whom  be  thou  ware  also ; for  he  hath 
greatly  withstood  our  i words. 

16  At  my  first  answer  no  man  stood  with  me, 
but  all  r men  forsook  me  : / pray  God  that  it 
may  not  be  laid  ' to  their  charge. 

17  Notwithstanding  the  Lord  <■  stood  with  me, 
and  strengthened  me  ; that  by  me  the  preach- 
ing might  be  fully  known,  and  that  all  the 
Gentiles  might  hear  : and  I was  delivered  out 
of  the  mouth  u of  the  lion. 


long  acquaintance  with  the  holy  Scriptures,  is  solemnly  charg- 
ed to  a zealous  and  faithful  exercise  of  his  ministerial  talents  : 
—Show  thyself  “ a man  of  God,  thoroughly  furnished  unto 
every  good  work.”  And  St.  Paul  the  more  strongly  urges 
this,  from  the  consideration  that  he  foresaw  the  time  was 
coming,  in  which  many  would  not  bear  to  hear  the  truth.  As 
to  himself  the  great  apostle  saw  his  end  approaching,  and 
was  prepared  to  offer  up  his  life  as  a sacrifice  in  the  cause  of 
God,  that  he  might  receive  the  crown  of  martyrdom.  11  I am 
now  ready  to  be  offered,  (says  he ;)  and  the  time  of  my  de- 
parture is  at  hand.”  Here,  according  to  the  learned  Blackwall, 
“is  an  allusion  t)  that  universal  custom  [both  among  Jews 
and  Gentiles]  of  pouring  wine  or  oil  on  the  head  of  the  victim, 
immediately  before  it  was  slain : the  apostle’s  emphatical 
word  signifies,  ‘ Wine  is  just  now  pouring  on  my  head  ; I am 
just  going  to  be  sacrificed  to  Pagan  rage  and  superstition.’  ” 

The  apostle  proceeds,  (ver.  7) — “I  have  fought  a good  fight ; 
I have  finished  my  course;  I have  kept  the  faith.”  These 
terms  are  evidently  agonistic — that  is,  they  allude  to  the 
Olympic  games  ; the  former  alluding  to  the  boxing  or  wrest- 
ling combats,  and  the  latter  to  the  races.  He  had  completed 
both  : his  battle  was  fought — his  race  was  run  ; he  had  also 
kept  the  sacred  deposit  of  the  faith  intrusted  to  him,  and  he 
was  going  to  receive  his  crown — a crown  of  righteousness  and 
glory,  reserved  for  him  against  the  second  coming  of  his  Lord, 
nis  Saviour,  and  his  Judge.  And  he  rejoiced  to  know,  that 
the  crown  was  not  for  him  only.  It  was  not  the  reward  of  a 
few  only,  (though  indeed  comparatively  few,)  but  of  all  those 
who  looked  and  longed  for  the  second  coming  o their  Lord — 
to  all  who  should  love  his  appearing,  and  hail  him  as  their 
almighty  Saviour. 

The  latter  part  of  the  chapter -contains  a variety  of  miscella- 
neous information  and  remarks.  In  the  first  place,  the  apostle 
requests  Timothy  to  come  and  visit  him  as  soon  as  possible; 
apparently  anticipating,  that  if  he  delayed  he  might  be  too  late 
to  see  him  ; for  the  time  of  his  departure  was  at  hand. 

Of  Demas,  Paul  complains,  he  “ hath  forsaken  me,  having 
loved  the  present  world.”  Prom  the  cautious  manner  in  which 
Paul  speaks  of  this  man  in  Coloss.  iv.  14,  it  has  been  inferred 
that  he  considered  him  as  a doubtful  character,  but  this  is  not 
certain;  nor  is  there  any  proof  that  Demas  apostatized  from 
Christianity  : perhaps  his  secular  interests  might  induce  him 
to  go  to  Thessaionica,  or  fear  might  deter  him  from  staying 
with  the  apostle. 

The  cloak,  the  books,  and  the  parchments,  have  occasioned 
a great  variety  of  conjectures.  The  first  article  was  probably 
to  guard  against  the  cold  and  rain.  Prom  the  mention  of 
books  and  parchments,  Bishop  Bull  derives  a useful  argument 
in  favour  of  ministerial  studies,  though  it  is  utterly  useless  to 
guess  at  the  contents  of  either  the  books  or  parchments. 

Alexander  is  so  common  a name,  that  there  is  no  certainty 
that  this  Alexander  was  either  of  those  who  had  been  before 
mentioned,  though  what  is  said  of  him  agrees  with  1 Tim.  i.  20. 
Both  evidently  opposed  Paul’s  preaching:  but  the  most  pain- 


Ver.  2.  In  season,  out  of  season — i.  c.  embrace  every  possible  opportunity  ; 
" whether  seasonable  or  unseasonable  to  thyself.”  So  Macknight. 

Ver.  3.  Teachers . having  itching  ears. — Mactcnight  transposes  the  words 
thus  - — ’ * Having  itching  ears,  they  1 that  is,  the  people]  will  heap  to  themselves 
teachers”  calculated  to  tickle  lliem  with  new  and  curious  matter;  namely, 
foibles  and  allegories,  such  as  those  of  the  Rahbies  and  Pagan  philosophers. 

Ver.  5.  Make  full  proof— Doddridge,  '‘Accomplish.” Thy  ministry  .— 

To  a person  who  regretted  to  Dr.  Johnson,  that  he  had  not  been  a clergyman, 
because  he  considered  the  life  of  a clergyman  an  easy  and  comfortable  one, 
the  doctor  made  this  memorable  reply : " The  life  of  a conscientious  clergy- 
man is  not  easy.  I have  always  considered  a clergyman  as  the  father  ot  a 
arger  family  than  he  is  able  to  maintain.  No,  sir,  I do  not  envy  a clergy- 
man’s life  as  an  easy  life,  nor  do  l envy  the  clergyman  who  makes  it  an  easy 
life.” 

Ver.  6.  I am  now  ready  to  be  offered.— So  Doddridge;  but  Macknight 
renders  it,  “ I am  already  poured  out and  others  "lam  poured  upon.”  al- 


ful  fact  here  mentioned  is,  that  upon  Paul’s  first  hearing,  he 
was  deserted,  like  his  divine  Master — “All  forsook  him  and 
fled.”  Even  this,  however,  was  overruled  for  good,  as  he  was 
so  strengthened  and  supported,  that  he  was  enabled  to  preach 
the  gospel  before  his  Gentile  adversaries  with  good  effect,  and 
was,  for  the  present,  delivered  from  the  mouth  of  the  lion — by 
whom  many  think  Nero  was  intended  ; but  this  is  by  no  means 
certain.  It  is  generally  agreed,  however,  that  soon  after  the 
date  of  this  Epistle,  Paul  fell  a martyr  to  the  rage  of  that  exe- 
crable tyrant,  who.  as  is  well  known,  after  setting  fire  to  the 
imperial  city,  laid  the  fault  upon  the  Christians. 

So  Tacitus,  after  speaking  of  Nero’s  charging  the  Chris- 
tians with  settingfire  to  Rome,  which  he  did  himself,  (A.  D.  64,) 
says,  “To  suppress,  if  possible,  this  common  rumour,  Nero 
procured  others  to  be  accused,  and  punished  with  exquisite 
tortures  a race  of  men  detested  for  their  evil  practices,  who 
were  commonly  known  by  the  name  of  Christians.  The 
author  of  that  sect  (or  name)  was  Christus , who,  in  the  reign 
of  Tiberius,  was  punished  with  death  as  a criminal,  by  the 
Procurator  Pontius  Pilate.  But  this  pestilent  superstition, 
though  checked  for  a while,  broke  out  afresh,  not  only  in  Judea, 
where  the  evil  first  originated,  but  even  in  the  city  (of  Rprneri 
the  common  sink  into  which  every  thing  filthy  and  abominable 
flows  from  all  quarters  of  the  world.  At  first,  those  only  were 
apprehended  who  confessed  themselves  of  that  sect ; after- 
wards, a vast  multitude  discovered  by  them,  all  of  whom  were 
condemned,  not  so  much  for  the  crime  of  burning  the  city,  as 
for  their  enmity  to  mankind.  Their  executions  were  so  con- 
trived, as  to  expose  them  to  derision  and  contempt.  Some 
were  covered  over  with  the  skins  of  wild  beasts,  that  they 
might  be  torn  to  pieces  by  dogs ; some  were  crucified ; while 
others,  having  been  daubed  over  with  combustible  materials, 
were  set  up  aslights  in  the  night-time,  and  thus  burnt  to  death.’ 

The  death  of  Paul  is  commonly  placed  in  A.  D.  65  or  66  ; 
and  his  being  a Roman  citizen,  procured  him  the  honour  of 
decapitation  instead  of  crucifixion.  Milner  cites  front  Chry- 
sostom a tradition,  that  the  immediate  cause  of  his  last  im- 
prisonment was,  that  his  preaching  had  converted  a cupbearer 
and  concubine  of  the  Emperor;  though  Bishop  Pearson,  and 
some  other  learned  men,  are  of  opinion  that  lie  was  not  put  to 
death  by  Nero,  but  by  one  of  his  deputies,  while  Jte  was  him- 
self gone  to  head  the  army  in  Greece.  There  is  no  doubt, 
however,  of  his  martyrdom,  which  the  Calendar  places  on  the 
29th  of  June.  We  shall  closet  his  Epistle,  which  was  probably 
the  last  St.  Paul  wrote,  with  the  following  judicious  reflec- 
tions of  Dr.  Mactcnight  upon  this  apostle’s  epistolary  corres- 
pondence, and  the  evidence  which  it  affords  of  the  truth  of 
Christianity : — 

“ These  strong  asseverations  of  the  truth  of  the  things 
which  Paul  had  all  along  preached  ; these  earnest  charges  to 
Timothy,  to  preach  the  same  things  openly  and  plainly  to  the 
world;  these  high  expressions  of  joy  in  the  sufferings  which 
he  had  endured  for  preaching  them,  and  these  confident  ex- 
pectations which  he  expressed,  of  receiving  a full  reward  in 


luding  to  pouring  wine,  &c.  upon  the  head  of  the  victim,  before  it  was  sacri 
ficed.  The  sense  of  both  is  the  same  as  our  version. 

Ver.  7.  I have  fought  a good  fight,  &c  —Macknight,  “ I have  combated 
the  good  combat;  I have  finished  the  race;  I have  preserved  the  faith.” 
Dr.  Adam  Clarke  cites,  from  Euripides , a case  in  which  a wife  died  to  redeem 
the  life  of  her  husband  when  his  parents  had  refused,  and  he  reproaches  them 
in  these  expressive  words  : “ Thou  wouldest  have  fought  a good  fight , hadsl 
thou  died  for  thy  son.” 

Ver.  8.  A crown  of  righteousness— i.  e.  a reward  of  righteousness.  Set 
1 Cor.  ix.  25,  and  note. 

Ver.  11.  Take  Mark— l e.  John  Mark:  see  Acts  xii.  25.  Paul  and  Mark 
had  evidently  now  been  reconciled.  See  Acts  xv.  39. 

Ver.  13.  The  cloak— Macknight,  “Bag;”  and  others,  portmanteau.  The 
word  is  variously  used.  , t _ . , _ 

Ver.  17.  Fully  known.— Macknight,  “Fully  (and  boldly)  declared.”  The 
word  literally  signifies,  “ might  be  carried  with  a full  sail.” 

1336 


Sundry  salutations  2 TIMOTHY. — CHAP.  IV. 


and  greetings. 


ib  And  the  Lord  T shall  deliver  me  from  every 
evil  work,  and  will  preserve  me  unto  his  hea- 
venly kingdom : to  whom  be  glory  for  ever 
and  ever.  Amen. 

19  Salute  Prisca  and  Aquila,  and  the  house- 
hold of  Onesiphorus. 

20  Erastus  abode  at  Corinth:  but  Trophimus 
have  I left  at  Miletum  sick. 

21  Do  thy  diligence  to  come  before  winter. 


A.  M.  cir. 


A.  J).  cir. 
65. 


t P«.  121.7. 


w Cesar 
Nero , or, 
the  Empe-- 
rorNero. 


Eubulus  greeteth  thee,  and  Pudens,  and  Linus, 
and  Claudia,  and  all  the  brethren. 

22  The  Lord  Jesus  Christ  be  with  thy  spirit. 
Grace  be  with  you.  Amen. 

TI  The  second  epistle  unto  Timotheus,  or- 
dained the  first  bishop  of  the  church  of 
the  Ephesians,  was  written  from  Rome, 
when  Paul  was  brought  before  w Nero  the 
second  time. 


the  life  to  come  for  all  his  labours  and  sufferings,  being  the 
apostle’s  dying  words  to  his  intimate  friend  and  companion  of 
the  ministry  of  the  gospel,  conveyed  in  a private  letter,  no 
person  who  is  a judge  of  human  nature  and  human  actions, 
can  read  them  without  being  impressed  with  the  strongest 
conviction  of  the  apostle’s  own  thorough  persuasion  of  the 
things  which,  from  the  time  of  his  conversion,  he  constantly 
preached,  without  the  least  variation.  And  seeing  the  most 
important  of  these  things  were  matters  of  fact,  of  which  his 
own  senses  and  experience  had  informed  him  : I say, 


Ver  19.  Salute  Prisca — Or  “ Priscilla, ’’  Acts  xviii.  2. The  household  of 

Onesiphorus—  from  Onesiphorus  himself  not  being  here  mentioned,  it  may 
be  reasonably  supposed  that  he  wbs  with  St.  Paul  at  Home. 

Ver.  20.  Erastus. — [As  Timothy  accompanied  the  apostle  from  Corinth  to 
Jerusalem,  through  Macedonia,  and  probably  to  Miletus,  before  his  first  im- 
prisonment at  Rome,  it  would  have  been  wholly  superfluous  to  have  informed 

CONCLUDING  REMARKS  ON  THE 

[This  epistle  was  written  to  9t.  Paul’s  most  intimate  friend,  under  the  mi- 
series of  a jail,  and  with  the  near  prospect  of  an  ignominious  death,  which 
he  suffered  under  the  cruel  and  relentless  Nero  ; and  it  is  peculiarly  valuable 
to  the  Christian  church  as  exhibiting  the  best  possible  evidence  of  the  truth 
and  reality  of  our  holy  religion,  and  affording  a striking  contrast  between  the 
persecuted,  but  confident  and  happy  Christian,  and  the  ferocious,  abandoned, 
and  profligate  Roman.  The  detestable  Nero  having  set  fire  to  Rome,  on  the 
10th  of  July.  A.  D.  64,  endeavoured  to  remove  the  odium  of  that  nefarious 
action,  which  wa9  generally  and  iustly  imputed  to  him,  by  charging  it  upon 
the  Christians,  who  liad  become  trie  objects  of  popular  hatred  on  account  of 
their  religion  ; and  in  order  to  give  a more  plausible  colour  to  this  calumny,  he 
caused  them  lo  be  sought  out,  as  if  they  had  been  the  incendiaries,  and  put 
great  numbers  to  death  in  the  most  barbarous  and  cruel  manner.  “Some,” 
says  Tacitus , “ were  covered  over  with  the  skins  of  wild  beasts,  that  they 
might  be  torn  to  pieces  by  dogs  ; some  were  crucified  ; while  others,  having 
been  daubed  over  with  combustible  materials,  were  set  up  as  lights  in  the  night 
time,  and  thus  burnt  to  death.  For  these  spectacles,  Nero  gave  his  own  gar- 
dens, and,  at  the  same  time,  exhibited  there  the  diversions  of  the  circus ; 
sometimes  standing  in  the  crowd  as  a spectator,  in  the  habit  of  a charioteer, 
and  at  other  times  driving  a chariot  himself.”  (See  also  Suetonius , in  Vit. 
Nero.  c.  16. ) To  these  dreadful  scenes  Juvenal  thus  alludes:  “Describe  a 
great  villain,  sucli  as  Tigellinus,  (a  corrupt  minister  under  Nero,)  and  you  shall 
suffer  the  same  punishment  with  those  who  stand  burning  in  their  own  flame 
and  smoke,  their  head  being  held  up  by  a stake  fixed  to  a chain,  till  they  make 
a long  stream  (of  blood  and  sulphur)  on  the  ground.”  So  also  Martial  in  an 
epigram  concerning  the  famous  C.  Mucius  Sccevola,  who  lost  the  use  of  his 
dght  hand  by  burning  it  in  the  presence  of  Porsenna,  king  of  Etruria,  whom 
t-e  had  attempted  to  assassinate:  “You  have,  perhaps,  lately  seen  acted  on 


the  apostle’s  own  persuasion  of  these  facts,  is  such  a proof  ol 
their  reality,  and  of  the  truth  of  the  gospel  history,  as  never 
will  be  shaken  by  all  the  sophistry  of  infidels  united.  This 
excellent  writing,  therefore,  will  be  read  by  the  disciples  of 
Christ  to  the  end  of  the  world,  with  the  highest  satisfaction  : 
and  the  impression  which  it  must  have  on  their  minds,  will 
often  be  recollected  by  them  with  the  greatest  effect,  for  the 
confirmation  of  their  faith  in  the  gospel,  and  their  consolation 
under  all  the  evils  which  their  adherence  to  the  gospel  may 
bring  upon  them.” 


him  of  Erastus.  if  he  had  spoken  of  that  voyage ; and  Trophimus  accompa- 
nied the  apostle  to  Jerusalem.  Acts  xx.  4—16  ; xxi.  ‘29.1 —Hagstcr. 

Ver.  ill.  Claudia.— Henry,  in  hia  Eccles.  Hint.,  supposes  thin  to  be  the 
lady  celehrated  in  two  of  Martial's  Epigrams  ; but  Macknighl  thinks  this  in- 
consistent with  her  age.  Tradition  states,  that  she  first  brought  the  go6pel 
into  Britain. 


SECOND  EPISTLE  TO  TIMOTHY. 

the  theatre,  Mucius,  who  thrust  his  hand  into  the  fire  : if  you  think  such  a 
person  patient,  valiant,  and  stout,  you  are  a sensedess  dotard.  For  it  is  a 
much  greater  thing,  when  threatened  with  the  troublesome  coat , to  say,  1 do 
not  sacrifice,  than  to  obey  the  command,  Burn  the  hand.”  This  troublesome 
coat,  or  shirt,  was  mode  like  a sack,  of  paper  or  coarse  linen  cloth,  either  be 
smeared  with  pitch,  wax,  or  sulphur,  and  similar  combustible  materials,  or 
dipped  in  them;  which  was  then  put  on  the  Christians,  who,  in  order  to  be 
kept  upright,  the  better  to  resemble  a flaming  torch,  had  their  chins  severally 
fastened  to  stakes  fixed  in  the  ground.  At  the  same  period,  many  of  the  most 
illustrious  senators  of  Rome  were  executed  for  the  conspiracy  of  Lucan,  Se- 
neca, and  Piso;  many  of  whom  met  death  with  courage  and  serenity,  though 
unblest  with  any  certain  hope  of  futurity.  With  the  Christian  alone  was 
united  purity  of  manners  amidst  public  licentiousness,  and  purity  of  heart 
amidst  universal  relaxation  of  principle  ; and  with  him  only  were  found  love 
and  good  will  to  all  mankind;  and  a patience,  and  cheerfulness,  and  triumph 
in  the  hour  of  death,  as  infinitely  superior  to  the  stoical  calmness  of  a Pagan, 
as  the  Christian  martyr  himself  to  the  hero  and  the  soldier.  After suen  scenes 
as  these  was  this  Epistle  written,  probably,  the  last  which  St.  Paul  evei 
wrote  ; and,  standing  on  the  verge  of  eternity,  full  of  God,  and  strongly  anti- 
cipating an  eternal  weight  of  glory,  the  venerable  Apostle  expressed  the  sub- 
limest  language  of  hope  and  exultation  : — “ I am  now  ready  to  be  offered,  and 
the  time  of  my  departure  is  at  band.  I have  fought  a good  fight,  I have  finish- 
ed my  course,  I have  kept  the  faith.  Henceforth  there  is  Iuid  up  for  me  a 
crown  of  righteousness,  which  the  Lord,  the  righteous  Judge  shall  give  me  at 
that  day  ; and  not  to  me  only,  but  to  all  them  also  that  love  his  appearing.” 
(Chapter  iv.  6—8.)  Surely  every  rational  being  will  be  ready  to  exclaim, 
"Let  me  die  the  death  of  the  righteous,  and  let  my  latter  end  be  like 
his !”]— Bagsler. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  TITUS. 


[Of  Titus,  to  whom  this  Epistle  is  addressed,  and  of  whom  St.  Paul  speaks 
n terms  of  the  highest  approbation  and  most  cordial  affection  in  his  Epistles, 
ve  know  nothing  more  with  certainty,  than  that  he  was  a Greek  by  birth, 
md  one  of  the  Apostle’s  early  converts,  who  frequently  attended  him  in  his 
journeys.  We  have  also  no  certain  information  when,  or  by  whom,  the  Gos- 
pel was  first  preached  in  Crete  ; though  it  is  probable  that  it  was  made  known 
•.here  at  an  early  period,  as  there  were  Cretans  present  on  the  day  of  Pente- 
cost, who.  on  their  return  home,  might  be  the  means  of  introducing  it  among 
their  countrymen  Nor  have  we  any  account  concerning  St.  Paul’s  labours 
in  that  island,  except  the  bare  fact  which  may  be  inferred  from  this  Epistle  ; 
though  St.  Luke  mentions  that  he  touched  at  the  Fair  Havens  and  Lasea  in 
his  voyage  to  Rome.  It  is  therefore  inferred,  that  this  event  took  place,  and 


consequently  this  Epistle  was  written,  subsequent  to  his  first  imprisonment  at 
Rome,  and  previously  to  his  second,  about  A.  D.  64  ; which  is  considerable 
strengthened  by  the  verbal  harmony  subsisting  between  this  Epistle  and  the 
first  Epistle  to  Timothy.  The  Apostlfe  seems  to  have  had  very  great  success 
in  his  ministry  in  that  island  ; hut,  by  some  means,  to  have  been  hurried  thence, 
before  he  could  order  the  state  of  the  churches  in  a regular  manner.  He  there- 
fore left  Titus  there  to  settle  the  churches  in  the  several  cities  of  the  island, 
according  to  the  apostolical  plan.  Titus  lived  there  till  he  was  94  years  of 
agp,  and  died,  and  was  buried  in  that  island.  It  was  upon  the  occasion  of  Ti- 
tus being  thus  left  at  Crete,  that  St.  Paul  wrote  this  Epistle,  to  direct  him  in 
the  proper  discharge  of  his  various  and  important  duties.] — Eagster 


CHAPTER  I. 

1 For  what  end  Titus  was  left  in  Crete.  6 How  they  that  are  to  be  chosen  ministers 
onj-jht  to  be  qualified.  II  The  mouths  of  evil  teachers  to  be  stopped  : 12  and  what 
manner  of  men  they  be. 

PAUL,  a servant  of  God,  and  an  apostle  of 
Jesus  Christ,  according  to  the  faith  of  God’s 
elect,  and  the  1 acknowledging  of  the  truth 
which  b is  after  godliness  ; 

2 c In  hope  of  eternal  life,  which  God,  that 
d cannot  lie.  promised  before  th  a ' world  began ; 
3 But  r hath  in  due  times  ma  lifested  his  word 
.hrough  e preaching,  which  ij  committed  unto 


A.  M.  cir. 
4069. 

A.D.  cir. 65. 


a 2 Ti.2.25. 
b l Ti-6.3. 


e Mat  25.34 
f 2 Ti.  1.10. 
g Ro.10.14, 
15. 


h 1 Ti.1.1,2. 
i lCo.ll.34. 
] or,  left 
undone. 
k Ac.14.23. 

2 Ti.2.2. 

1 1 Ti  3.2, 
&c. 


me  according  to  the  commandment  of  God  our 
Saviour ; 

4 To  Titus,  mine  own  son  h after  the  common 
faith:  Grace,  mercy,  and.  peace,  from  God 
the  Father  and  the  Lord  Jesus  Christ  our  Sa- 
viour. 

5 For  this  cause  left  I thee  in  Crete,  that  thou 
shouldest  set  in  order  i the  things  that  are)  want- 
ing, and  ordain  k elders  in  every  city,  as  I had 
appointed  thee : 

6 If  any  be  i blameless,  the  husband  of  one 


Chap.  I.  Ver.  1 — 16.  Paul’s  affection  to  Titus:  directions 
for  his  conduct:  the  character  of  the  Cretans.—  Titus  appears 
to  have  been  a convert  from  Gentilism  by  the  ministry  of  St. 
Paul,  who  here  calls  him  his  own  son  in  the  common  faith  ; 
and  frequently  mentions  him,  in  his  second  epistle  to  the  Co- 
rinthians, with  great  affection.  He  often  employed  him  either 
as  his  messenger  to  the  churches,  or  his  travelling  companion. 
He  was  with  Paul  and  Barnabas,  at  Jerusalem,  when  some  of 

Chap.  I.  Ver.  2.  Promised  before  the  world  Sevan  — Compare  2 Tim.  i.  9. 

Ver.  4.  Titus,  mine  own  son.— So  he  calls  Timothy,  1 Tim.  i.  2.  Of  the 

1336 


the  Judaizing  teachers  urged  it  upon  him  to  be  circumcised* 
but  Paul  would  not  allow  it,  (Gal.  ii.  3,  4,)  though  he  circum- 
cised Timothy,  his  mother  being  a Jewess. 

Before  writing  this  Epistle,  the  apostle  had  been  in  Crete, 
(now  called  Candia,)  with  Titus  and  Apollos.  whom  he  left 
there  ; and  is  said,  at  his  writing  of  this  Epistle,  to  have  f>een 
at  Nicopolis,  in  Macedonia,  at  or  near  which  city  he  designed 
to  winter.  Such  is  the  statement  in  the  subscription,  which 


respect  with  which  he  elsewhere  speaks  of  Titus,  sec  2 Cor.  ii  13  , vii.  6,  13, 
14  &c 


How  ministers  should  be  qualified.  TITUS. — CHAP.  II.  Directions  for  lije  and  doctrine. 


wife,  having  faithful  children,  not  accused  of 
riot,  or  unruly. 

7 For  a bishop  must  be  blameless,  as  the  stew- 
ard of  God ; not  self-willed,  not  soon  angry, 
not  given  to  wine,  no  striker,  not  given  to  filthy 
lucre ; 

8 But  a lover  of  hospitality,  a lover  of  good 
m men,  sober,  just,  holy,  temperate  ; 

9 Holding  " fast  the  faithful  word  0 as  he  hath 
Deen  taught,  that  he  may  be  able  by  sound 
doctrine  both  to  exhort  and  to  convince  the 
gainsayers. 

10  For  there  are  many  unruly  and  vain 
p talkers  and  deceivers,  specially  they  of  the 
circumcision : 

11  Whose  mouths  must  be  stopped,  who  sub- 
vert 'i  whole  houses,  teaching  things  which  they 
ought  not,  for  filthy  lucre’s  sake. 

12  One  r of  themselves,  even  a prophet  of 
their  own,  said,  The  Cretians  are  alway  liars, 
evil  beasts,  slow  bellies. 

13  This  witness  is  true.  Wherefore  rebuke 
* them  sharply,  that  they  may  be  sound  in  the 
faith ; 

14  Not  giving  heed  to  Jewish  1 fables,  and 
commandments  of  men,  that  turn  from  the 
truth. 

15  Unto u the  pure  all  things  are  pure : butu.nto 
them  that  are  defiled  and  unbelieving  is  no- 
thing pure  ; but  even  their  mind  and  conscience 
is  defiled. 

16  They  profess  T that  they  know  God  ; but 
in  works  they  deny  him,  being  abominable, 


A.  M.  cir. 
4069. 

A.  D.  cir. 
65 

m or,  things 

n 2Th.2.15. 

o or,  in 
leaching. 

p Ja.1.26. 

q Mat. 23. 14 

r Ac.  17.28. 

s 2 Ti.4.2. 

t lTi.1.4. 

u Ro.14.14, 
20. 

v 2Ti.$.5,7. 


w or,  void 
of  judg- 
ment. 

a Pr.  16.31. 

b or,  vigi- 
lant. 

c or,  holy 
women. 

d or,  make- 
bates. 

e 1 li.5.14. 

f or,  wise. 

g or,dis- 
creet. 

h 1 Ti.4.12. 

i lTi.6.3. 

j Ep.6.5, 
&c. 

k or,  gain- 
saying. 


and  disobedient,  and  unto  every  good  work 
w reprobate. 

CHAPTER  11. 

1 Direction#  given  unto  Titus  both  for  his  doctrine  and  life.  9 Of  the  duty  of  \m»- 
vants,  and  in  general  of  all  Christians. 

BUT  speak  thou  the  things  which  become 
sound  doctrine  : 

2  That  the  aged  n men  be  b sober,  grave, 
temperate,  sound  in  faith,  in  charity,  in  pa- 
tience. 

3  The  aged  women  likewise,  that  they  be  in  be- 
haviour as  becometh  c holiness,  not d false  accu- 
sers, not  given  to  much  wine,  teachers  of  good 
things ; 

4  That  they  may  teach  the  e young  women  to 
be  f sober,  to  love  their  husbands,  to  love  their 
children, 

5  To  be  discreet,  chaste,  keepers  at  home, 
good,  obedient  to  their  own  husbands,  that  the 
word  of  God  be  not  blasphemed. 

6  Young  men  likewise  exhort  to  be  s sober- 
minded. 

7  In  all  things  showing  thyself  h a pattern  of 
good  works:  in  doctrine  showing  uncorrupt- 
ness, gravity,  sincerity, 

8  Sound  > speech,  that  cannot  be  condemned  ; 
that  he  that  is  of  the  contrary  part  may  be 
ashamed,  having  no  evil  thing  to  say  of 
you. 

9  Exhort  servants  j to  be  obedient  unto  their 
own  masters,  and  to  please  them  well  in  all 
things  ; not  k answering  again  ; 

10  Not  purloining,  but  showing  all  good  fide- 


both  Macknight  and  Paley  admit  to  be  the  probable  fact ; and 
from  the  similarity  between  the  doctrine  and  phraseology,  this 
epistle  seems  to  have  been  written  about  the  same  time  with 
the  first  epistle  to  Timothy. 

In  this,  as  in  most  of  his  epistles,  Paul  connects,  (as  we 
have  already  remarked,)  “ the  faith  of  God’s  elect”  with  “ the 
truth  which  is  after  (or  according  to)  godliness ;”  and  we  may 
depend  upon  it,  that  those  preachers  who  do  not  preserve  this 
connexion  inviolate,  deserve  not  to  be  ranked  as  preachers  of 
the  gospel.  When  he  adds,  that  “ God  had  promised  eternal 
life  before  the  world  began,”  we  think,  with  Dr.  Doddridge , 
that  it  is  much  the  most  natural  to  interpret  this  of  the  Fa- 
ther’s promise  to  his  Son,  when  he  said,  as  in  the  second 
Psalm,  “ Ask  of  me,  and  I will  give  thee  the  heathen  lor  thine 
inheritance,”  &c.  (Ps.  ii.  8,)  and  not  (as  some  do)  of  his  pro- 
Thise  to  Adam  after  the  fall,  but  before  the  Jewish  age  or  dis- 
pensation. 

When  Paul  left  Titus  in  Crete,  (or  Candia,)  it  was  for  the 
purpose  of  arranging  such  ecclesiastical  affairs  as  himself  had 
not  had  time  to  attend  to  ; and  especially  to  ordain  ministers 
in  every  town  in  the  island,  where  there  might  be  occasion 
and  opportunity.  On  this  subject  he  repeats  nearly  the  same 
sentiments  which  he  had  expressed  to  Timothy  on  the  like 
occasion,  respecting  the  qualifications  of  pastors  and  teachers, 
as  may  be  seen  in  our  notes  below.  He  contrasts  such  as  he 
recommends  with  the  preachers  of  the  circumcision,  some  of 
whom,  it  appears,  were  natives,  and  partook  of  the  national 
charscler.of  the  Cretans , who,  according  to  one  of  their  own 
poets,  (Epimenides,)  were  addicted  to  lying,  rapaciousness, 
luxury,  and  idleness.  What  a mixture  of  unhappy  qualities ! 

11  This  witness,”  the  apostle  adds,  speaking  generally,  “is 
true."  Therefore  (as  if  he  had  said)  “ when  you  discover  any 
of  these  unhappy  qualities  mingling  in  their  conduct  and  con- 
versation, “rebuke  them  sharply,  that  they  may.be  sound  in 
the  faith  ; on  the  same  principle  that  a skilful  surgeon  will 
cauterize  a wound  to  save  the  life  of  his  patient,  or  remove  a 
gangrene  to  effect  a sound  and  perfect  cure. 

Tne  evils  of  which  the  apostle  seems  apprehensive,  were  the 
apparentl  i opposite  ones  of  superstition  and  immorality, 
which,  strange  as  it  may  seem,  often  operate  upon  each  other, 
as  we  see  :n  the  lower  classes  of  Roman  Catholics.  A super- 
stitious attention  to  outward  forms  quiets  their  consciences  in 


Ver.  7.  A bishop  must  be  blameless.  &c.— Compare  1 Tim.  iii.  2,  3. 

Ver.  8.  A lover  of  hospitality.— Doddridge  ana  Macknight,  “ hospitable.” 
Ver.  10.  Of  the  circumcision — i.  e.  those  Judaizing  teachers  who  taught  the 
necessity  ot  circumcision  to  all  men. 

Ver.  1 1 . Whose  mouths  must  be  stopped. — 1 1 Neither  by  persecution  nor  force, 
(says  Macknight ,)  but  by  clear  and  strong  reasoning.” 

Ver.  12.  A prophet  of  their  oum — That  is,  a poet ; for  their  poets  were  sup- 
posed to  be  Inspired  by  the  Muses,  if  not  by  the  gods.  The  verse  here  cited  is 
from  Epimenides,  and  is  thus  poetically  rendered — 

“False  Cretans,  savage  beasts,  with  bellies  slow.” 

Macknight  remarks,  that  the  words  prophet  and  poet  were  used  as  synony- 
mous, both  by  the  Greeks  and  Romans. Evil  beasts— i.  e.  wild  beasts. 

Blow  bellies — Lazy  gluttons. 

168 


the  neglect  of  Christian  morals;  and  the  commission  of  im- 
moralities leads  them  to  fly  to  saints  and  angels  for  their  in- 
tercession, when  they  dare  not  approach  the  Son  of  God  him- 
self, whose  “ eyes  are  as  a flame  of  fire.” 

Chap.  II.  Ver.  1 — 15.  Directions  to  'Titus , how  to  exhort  the 
different  classes  of  society. — By  “ sound  doctrine”  we  under- 
stand, not  only  orthodox  principles,  but  those  principles 
taught  in  a manner  calculated  to  promote  the  health  and  ac- 
tivity of  the  soul,  and  adapted  to  the  various  classes  of  hear- 
ers and  members  of  the  Christian  church. 

1.  He  begins  with  the  aged  men , w'hose  discriminative  cha- 
racter should  be  gravity,  temperance,  and  love;  for  vital 
Christianity  has  a most  benevolent  aspect,  and  a powerful 
tendency  to  promote  both  the  present  and  future  happiness  of 
mankind.  While  it  moderates  and  usefully  directs  the  ardour 
of  the  young,  it  warms  the  heart  of  the  aged,  and  cheers  them 
in  their  passage  to  the  tomb  : but  levity,  either  in  conduct  or 
conversation,  ill  becomes  the  gravity  of  gray  hairs. 

2.  Of  aged  women,  and  particularly  of  such  as  are  employed 
.n  the  church,  a correspondent  excellence  of  character  is  re- 
quired, founded  upon  holiness:  they  must  act  as  becometh 
saints  ; and,  as  persons  employed  in  the  service  of  God,  stu- 
diously avoid  those  vices  into  which  women,  uninfluenced  by 
Christianity,  too  often  fall.  The  female  sex  is  the  bond  of 
union  to  society.  The  various  relations  it  successively  fills — 
as  of  daughter,  wife,  and  mother — are  of  vast  importance,  and 
capable  of  the  greatest  advantages  to  mankind,  especially  as 
the  means  of  forming  the  human  character  in  early  life. 

3.  Young  men  must  be  exhorted  to  be  sober-minded  and 
discreet;  to  whom  Titus,  as  a young  man  and  a teacher  of 
religion,  is  exhorted  to  show  himself  as  a pattern  of  good 
works  and  religious  conversation. 

4.  Christian  servants  are  required  to  be  obedient  in  all  things, 
neither  purloining  nor  gainsaying,  that  they  also,  in  their 
humble  sphere,  may  adorn  the  doctrine  of  God  their  Saviour. 

After  these  exhortations,  we  have  (ver.  11  to  14)  a striking 
display  of  the  nature,  object,  and  end  of  the  gospel  dispensa- 
tion, on  which  Dr.  Doddridge  excellently  remarks ; “ Hardly 
does  the  word  of  God  afford  a more  instructive  and  compre- 
hensive summary  of  the  gospel  than  that  before  us  : it  gives  us 
a view  of  the  nature  of  the  dispensation  as  a doctrine  of 
grace,  and,  at  the  same  time,  a doctrine  according  to  godliness. 


Ver.  13.  Rebuke  them  sharply—  Literally,  “cuttingly.” 

Ver.  14.  Jewish  fables. — See  I Tim.  i.  4,  and  note. 

Ver.  15.  Unto  the  pure  all  things  are  pure,  &c.— See  Mat.  xv.  11.  Acta 
x.  15.  Rom.  xiv.  14,  20 — 23. 

Chap.  II.  Ver.  2.  In  charity.— Greek,  “ love.” 

Ver.  3.  Holiness.— Doddridge,  “saints”  Macknight,  “ sacred  persons.” 
False  accusers. — Margin,  “ make-bates.”  See  note  on  2 Tim.  iii.  3. 

Ver.  5.  Keepers  at  home—' That  is,  domestic  ; not  seeking  their  pleasures 
abroad. 

Ver.  8.  Sound  speech. — This  term  is  used  only  in  this  Epistle,  and  m the  two 

to  Timothy. Of  the  contrary  part. — Macknight,  “ On  the  opposite  side;” 

i.  e.  an  infidel,  or  unbeliever. 

Ver.  10.  Not  purloining. — To  purloin  is  to  defraud  anyone,  or  to  keep  back 
his  property. 


1337 


II  hut  '1  ’itus  is  to  teach. 


TITUS.-— CHAP.  III.  Duty  of  rejecting  hereh.cs. 


lity  ; that  > they  may  adorn  the  doctrine  of  God 
our  Saviour  in  all  things. 

11  For  the  grace  of  God  that  bringeth  sal- 
vation 11  hath  appeared  to  all  men, 

12  Teaching  us  that,  denying  ° ungodliness 
and  worldly  p lusts,  we  should  live  sober- 
ly, righteously,  and  godly,  in  this  present 
world ; 

13  Looking  r for  that  blessed  hope,  and  the 
glorious  appearing  ■ of  the  great  God  and  our 
Saviour  Jesus  Christ; 

14  Who  gave  * himself  for  us,  that  he  might 
redeem  us  from  all  u iniquity,  and  purify  v unto 
himself  a peculiar  w people,  zealous  * of  good 
works. 

15  These  things  speak,  and  exhort,  and  re- 
buke with  all  authority.  Let  * no  man  despise 
thee. 

CHAPTER  III. 

I Titus  is  yet  farther  directed  by  Paul,  both  concerning  the  tilings  he  should  teach, 
and  not  teach.  10  He  is  willed  also  to  reject  obstinate  heretics:  IS  which  done, 
he  appointed)  him  both  time  and  place,  wherein  he  should  come  unto  him,  and  so 
concluded). 

PUT  them  in  mind  to  be  subject  ato  princi- 
palities and  powers,  to  obey  magistrates, 
to  be  ready  to  every  good  work, 

2  To  speak  evil  of  no  man,  to  be  no  brawl- 
ers, but  gentle,  showing  all b meekness  unto  all 
men. 

3  For  we  c ourselves  also  were  sometimes 
foolish,  disobedient,  deceived,  serving  divers 
lusts  and  pleasures,  living  in  malice  and  envy, 
hateful,  and  hating  one  another. 

4  But  after  that  the  kindness  and  d love  of 
God  our  Saviour  toward  man  appeared, 

5  Not  e by  works  of  righteousness  which  we 
have  done,  but  according  to  his  mercy  he 


A.  M.  cir. 
4069. 

A.  1).  cir. 
65. 

1 Mat.  5. 16. 

mRo.5.15. 

n or,  to  all 
men,  hath 
appeared 

o Ro.8.13. 

p 1 Pe.2.11. 

q Lu.1.75. 

r 2Pe.3.12. 

o Re.  1.7. 

t Ep.5.2. 

u Pe.  130. 8. 


w De.7.6. 

I Pe.2.9. 

x Ep.2.10. 

y 1 Ti.4.12. 

a Ro.  13.1. 

b Ep.4.2. 

c 1 Co.G.ll. 
1 Pe.4.3. 

d or,  pity. 

e Ep.2.4,8,9 


f or,  richly, 
g Ro.3.24. 
h ver.  1,14. 
i 2 Ti.2.23. 

J Mat.  18. 17 

k or, prof  ess 
honest 
trades. 

1 ver.8. 


saved  us,  by  the  washing  of  regeneration,  and 
renewing  of  the  Holy  Ghost ; 

6 Which  he  shed  on  us  f abundantly  through 
Jesus  Christ  our  Saviour ; 

7 That  being  justified*  by  his  grace,  we  should 
be  made  heirs  according  to  the  hope  of  eternal 
life. 

8 This  is  a faithful  saying,  and  these  things 
1 will  that  thou  affirm  constantly,  that  they 
which  have  believed  in  God  might  be  careful 
h to  maintain  good  works.  These  things  are 
good  and  profitable  unto  men. 

9 But  i avoid  foolish  questions,  and  genealo- 
gies, and  contentions,  and  strivings  about  the 
law  ; for  they  are  unprofitable  and  vain. 

10  A man  that  is  a heretic  after  the  first  and 
second  admonition  ) reject; 

1 1 Knowing  that  he  that  is  such  is  subverted, 
and  sinneth,  being  condemned  of  himself. 

12  When  I shall  send  Artemas  unto  thee,  or 
Tychicus,  be  diligent  to  come  unto  me  to 
Nicopolis  : for  I have  determined  there  to 
winter. 

13  Bring  Zenas  the  lawyer  and  Apollos  on 
their  journey  diligently,  that  nothing  be  want- 
ing unto  them. 

14  And  let  ours  also  learn  to  k maintain  good 
i works  fOr  necessary  uses,  that  they  be  not 
unfruitful. 

15  All  that  are  with  me  salute  thee.  Greet 
them  that  love  us  in  the  faith.  Grace  be  with 
you  all.  Amen. 

If  It  was  written  to  Titus,  ordained  the  first 
bishop  of  the  church  of  the  Cretians,  from 
Nicopolis  of  Macedonia. 


It  hath  appeared  tu  all  men , and  it  bringeth  them  salvation, 
by  inculcating  the  most  salutary  lessons  that  man  can  receive. 
It  teaches  us  to  deny  ungodliness  and  worldly  lusts,  how 
pressing  soever  their  solicitations  maybe.  It  instructs  us  in 
all  tlie  branches  of  our  duty  to  God,  to  ourselves,  and  to  our 
fellow  Christians As  we  are  “ slow  of  heart”  to  at- 

tend to  such  instructions,  it  enforces  them  with  motives  the 
most  generous  and  the  most  animating.  It  represents  to  us, 
as  it  were  in  prophetic  vision,  the  glorious  appearance  of  the 
great  God  and  our  Saviour , Jesus  Christ;  when  lie  shall 
come  with  everlasting  blessings  in  his  hands  to  reward  all  his 
faithful  people,  and  with  terrors  of  divine  vengeance  to  be 
poured  forth  on  all  that  have  rejected  the  authority  of  his  gos- 
pel. And,  that  the  most  powerful  considerations  of  gratitude 
may  join  with  those  of  the  highest  interest,  it  directs  our  eyes 
to  tins  divine  triumphant  Saviour,  as  having  once  given  him- 
self to  torture  and  to  death  for  us,  that  he  might  redeem  us 
from  all  iniquity,  and  purify  us  unto  himself,  a peculiar 
people , devoted  to  God,  and  zealous  of  good  works.” 

Chap.  III.  Ver.  1 — 15.  Titus  instructed  what  to  teach  and 
what  to  reject , and  how  he  should  act  towards  heretics. — Some 
false  teachers,  it  should  seem,  had  insinuated  that  Christians 
were  not  hound,  under  the  gospel  dispensation,  to  obey  Pagan 
governors;  a principle  which  St.  Paul  combats  in  several  of 
ms  epistles;  for  dominion  (or  civil  power)  is  not  “founded  in 
grace,”  as  some  weak  and  wicked  enthusiasts  have  pretended. 
St.  Paul  particularly  guards  against  the  disrespectful  treat- 
ment of  magistrates,  as  such,  however  ignorant  or  idolatrous; 
for.  says  he,  we  Christians,  (that  is,  many  of  us  were  formerly 
Pagans  and  idolaters,  and  therefore  ought  to  treat  others  now 
in  the  same  state  with  candour,  gentleness,  and  meekness. 
Nut  only  so,  but  we  should  exercise  towards  them  benevolence 
and  compassion,  even  as  “God  our  Saviour”  hath  done  to- 
wards us.  For,  indeed,  it  is  “not  by  works  of  righteousness 
which  we  have  done,”  that  we  are  saved,  but  according  to  his 


sovereign  mercy,  and  by  the  agency  of  his  Holy  Spirit,  which 
he  hath  shed  on  us  abundantly  through  Jesus  Christ;  the  ef- 
fects of  which  we  should  be  careful  to  exhibit  in  our  lives  and 
conversations,  for  it  is  not  only  natural,  but  even  just  and  pro- 
per. to  judge  of  religious  principles  by  their  effect  on  the  life 
and  conduct  of  those  who  maintain  them  ; and  the  principles 
of  the  gospel  have  the  exclusive  honour  of  being  efficacious  to 
the  production  and  progress  of  universal  holiness.  “ I will 
that  thou  affirm  constantly,  (says  the  apostle,)  that  they  which 
have  believed  in  God  be  careful  to  maintain  good  works.”  But 
as  to  “ foolish  questions,  and  genealogies,  and  contentions, 
and  strivings  about  the  law — avoid  them  ; for  they  are  un- 
profitable and  vain.”  Still  worse;  they  often  lead  to  heresy ; 
and  “a  man  that  is  a heretic  (says  he,)  after  the  first  and  se- 
cond admonition,  reject.”  Here  arise  two  questions  of  great 
difficulty  and  importance — Who  are  heretics  ? and,  How  should 
they  be  treated  7 

i.  Who  are  heretics?  The  term  “heretic”  is  used  only  in 
this  place  throughout  the  New  Testament,  though  the  wora 
“ heresy”  is  used  frequently  in  the  book  of  Acts,  as  equivalent 
to  sect.  (See  Acts  v.  17 ; xv.  5 ; xxiv.  5,  14  ; xxvi.  5 ; xxviii.  22.) 
“ Prior  to  Christianity,  the  word  was  used  indifferently  for  any 
sect  or  party,  religious  or  philosophical ; but  aftcj;  the  erection 
of  the  Christian  church,  it  was  used  for  such  separations  only 
as  were  made  on  the  ground  of  doctrine  or  principle  ; and  other 
separations,  grounded  on  difference  of  religious  rites,  or  the 
preference  of  certain  preachers,  were  denominated  schisms. 
(I  Corinthians  i.  10 — 12.)  What,  then,  constituted  the  notion 
of  a heretic  in  the  first  ages  of  the  church  7 1.  He  was  sup 

posed  to  be  in  an  error.  2.  That  error  was  thought  perni- 
cious. “ Heresy,  (says  Dr.  Waterland,)  lies  in  espousing 
pernicious  doctrines.”  3.  That  error  was  of  sufficient  im- 
portance to  break  communion,  and  so  violate  the  unity  of  the 
church. 

That  the  faith  of  such  a man  may  be  subverted , is  easily  un- 


Vcr.  ll.  Hath  appeared  to  all  men.— Margin,  “ That  bringeth  salvation  to 
all  men,  hath  appeared  ” Doddridge  and  Macknight  adhere  to  the  text. 
The  word  “appeared"  is  applied  to  the  shining  of  the  sun  and  stars,  Acts 
xxvii  20. 

Ver.  13.  The  great  God  and  our  Saviour.— Dr.  Burgess  remarks,  that  the 
whole  of  this  title  is  referred  to  Christ"  by  the  unanimous  judgment  of  the  Greek 
l athers,  and  of  all  the  Latins  hut  one."  Smith  quotes  Wordsworth  and 
llishop  Middleton,  on  the  same  side.  Doddridge  quotes  Fleming,  as  remark- 
ing, that  we  never  read  in  Scripture  of  the  Father's  appearing.  But  see  Mat. 
xvi.  27.  I.uke  ix.  2<i. 

Vur.  14.  .1  peculiar  people.— See  E\od.  xix.  5.  Deut.  vii.  6. 

Ver.  15.  Speak — exhort — rebuke — i.  e.  inculcate  the  doctrines — enforce  the 

duties — and  rebuke  the  vices,  above  enumerated. With  all  authority— i.  e. 

as  a divinely  appointed  and  divinely  instructed  teacher. Let  no  man  despise 

thee. — Two  things  are  necessary  to  avoid  contempt : to  assert  nothing  without 
proof,  and  not  to  contradict  by  actions  what  is  taught  in  words.  ’"Compare 

Tun.  iv.  12. 

Chap.  III.  Ver.  1.  Principalities.— Macknight,  "Governments.” 

1338 


Ver.  4.  God  our  Saviour. — This  expression  occurs  only  here  and  in  the  2d 
Epistle  to  Timothy. 

Ver.  8.  A faithful  saying.—  This  phrase  also  occurs  only  here,  and  in  Paul's 
Epistles  to  Timothy 

Ver.  9.  Foolish  questions,  <Stc  — See  1 Tim.  i.  4,  and  note. 

Ver.  11.  Subverted.— Doddridge  and  Macknight,  “perverted,”  or  turned 
aside. 

Ver.  12.  Artemas — Is  only  here  mentioned. Tychicus. — See  EDhes  vi.  21 

Nicopolis. — There  arc  several  cities  of  this  name,  and  it  is  doubtful  which 

is  here  intended  ; some  referring  it  to  Nicopolis,  a city  of  Epirus  ; others  to  a 
city  of  the  same  name  in  Thrace,  on  the  borders  of  Macedonia,  as  in  the  sub- 
scription to  the  Epistle.  [This  was  probably  Nicopolis,  a city  of  Epirus,  on 
the  gulf  of  Ambracia.  in  the  Adriatic  sea,  near  Actium,  which  Augustus  built 
in  commemoration  of  bis  victory  there  over  Murk  Antony.  1— Bagster. 

Ver.  13.  Zenas  the  lawyer — Probably  a professor  of  the  civil,  or  Roman  law. 

Ver.  14.  Maintain  good  works. — Macknight,  “ Fornecessary  uses.”  Dodd- 
ridge, “ purposes  ;”  that  is.  to  support  themselves,  and  to  assist  others. 

Ver.  15.  Them  that  love  us  in  the  faith.— i.  e.  our  Christian  friends. 


Pi'-ul  rejoices  in  the 


PHILEMON.  Juith  and  love  of  Philemon. 


derstood  ; but  how  he  is  self-condemned,  is  not  so  clear.  Some 
have  thought  it  implies,  that  they  did  not  themselves  believe 
the  doctrines  which  they  taught.  We  can  scarcely  think  that 
any  Christian  teachers  would  propagate  opinions,  knowing 
them  to  be  false  ; yet  finding  certain  opinions  led  to  popularity, 
it  is  possible  they  might  be  too  easily  satisfied  with  them; 
especially  if  they  had  the  ambition  to  raise  a party,  in  order  to 
be  at  tiie  head  of  it.  Still  farther,  if  their  practice  agreed  not 


with  their  doctrine,  (as  too  often  has  been  the  case,!  then 
would  they  plainly  be  self-condemned. 

2.  But  how  should  such  heretics  be  treated  ! Here  is  not  a 
word  about  burning  them  ; no  fines,  nor  imprisonments,  not 
even  curses,  “ with  bell,  book,  and  candle;’  but  only  admo- 
nish them  again  and  again,  and  if  they  remain  incorrigible,  re- 
ject them — first  as  teachers,  and,  finally,  from  the  communion 
of  the  church. 


CONCLUDING  REMARKS  ON  THE  EPISTLE  TO  TITUS. 


(The  striking  affinity  which  subsists  between  the  Epistle  to  Titus  and  the 
first  Epistle  to  Timothy  has  been  pointed  out  by  several  able  writers.  Both 
Epistles  are  addressed  to  persons  left  to  preside  in,  and  regulate  their  respective 
churches  during  the  Apostle’s  absence.  Both  are  principally  occupied  in  de- 
scribing the  qualifications  of  those  who  should  be  appointed  to  ecclesiastical 
offices  ; anil  the  requisites  in  this  description  are  nearly  the  same  in  both 
Epistles.  Timothy  and  Titus  are  both  cautioned  against  the  same  prevalent 
corruptions  ; the  phrases  and  expressions  in  both  letters  are  nearly  the  same  ; 
and  the  writer  accosts  his  two  disciples  with  the  same  salutations  ; and  passes 
on  to  the  business  of  the  Epistle  with  the  same  transition.  The  most  natural 
mode  of  accounting  for  these  resemblances  and  verbal  coincidences,  is  by  sup- 
posing, as  we  have  already  had  reason  to  conclude,  that  the  two  Epistles  were 
written  about  the  same  time,  and  while  the  same  ideas  and  phrases  still  dwelt 
in  the  writers  mind.  “Nevertheless,”  as  Macknight  justly  observes,  “ the 
repetition  of  ihcse precepts  and  charges  is  , not  without  its  use  to  the  church  still, 
as  it  makes  us  more  deeply  sensible  of  their  great  importance  ; not  to  mention, 
that  in  the  Epistle  to  Titus,  there  are  things  peculiar  to  itself,  which  enhances 
its  value.  In  short,  the  Epistles  to  Timothy  and  Titus,  taken  together,  con- 
taining a full  account  of  the  qualifications  and  duties  of  the  ministers  of  the 
gospel,  may  be  considered  as  a complete  body  of  divinely  inspired  ecclesias- 
tical canons,  to  be  observed  by  the  Christian  clergy,  of  all  communions,  to  the 
end  of  the  world.”  The  island  of  Crete , now  Candia , where  Titus  was  a 
resident,  was  renowned  in  ancient  times  for  the  salubrity  of  its  climate  ; for 
the  richness  and  fertility  of  its  soil;  for  its  hundred  cities;  for  the  excellence 
of  its  laws,  given  by  its  king  Minos  ; for  Mount  Ida,  where  Jupiter  was  said  to 
have  been  preserved  from  the  jealousy  of  his  father  Saturn  ; for  the  sepulchre 
of  Jupiter  ; and  in  fact,  for  being  the  cradle  of  the  gods,  most  of  the  absurdities 


that  have  been  embodied  into  tho.  heathen  mythology  having  there  had  their 
origin.  The  Cretans,  though  at  an  early  period  celebrated  for  their  great  ad- 
vances in  civilization,  anti  for  an  admirable  system  of  laws,  were  notorious 
for  covetousness,  piracy,  luxury,  and  especially  lor  lying ; insomuch  that  kre- 
tizein,  to  act  like  a Cretan , became  a proverb  lor  deceiving  and  telling  lies , 
and  a Cretan  lie  signified  one  that  w'as  remarkable  lor  its  magnitude  and  im- 
pudence. They  were  one  of  the  nations  against  which  the  Grecian  proverb, 
‘ beware  of  the  three  K’s,”  tin  English  C,)  was  directed  ; i.  e.  Kappadocia, 
Kilicia,  and  Krcte ; and  Polybius  (1.  iv.  c.  8.  53,  &c.)  represents  them  as  dis- 
graced by  piracy,  robbery,  and  almost  every  crime  ; and  the  only  people  in  the 
world  who  found  nothing  sordid  in  money,  however  acquired.  With  this 
agrees  their  character  given  by  Epimenides,  one  of  their  own  poets,  as  quoted 
by  St.  Paul,  (ch.  i.  12, 13,)  from  a work  of  his  no  longer  extant,  entitled  Concern - 
ing  Oracles , and  which  the  Apostle  declares  constituted  their  true  character: 
The  Cretans  are  always  liars,  destructive  wild  beasts,  sluggish  gluttons. 
Over  this  mass  of  idolatry  and  corruption,  however,  the  gospel  triumphed,  pro- 
ducing by  its  benign  and  heavenly  influences,  purity,  honesty,  truth,  and  every 
moral  and  Christian  virtue  ; nor  has  the  successive  subjugation  of  the  people 
by  the  Saracens  and  'l  urks  been  ever  able  wholly  to  extinguish,  though  it  has  ob- 
scured. the  light  of  Christianity  which  once  shone  upon  them  with  such  splendour. 
The  island  is  divided  into  twelve  bishops’  sees,  under  the  patriarch  of  Con- 
stantinople ; but  the  execrable  Turks,  though  they  profess  to  allow  the  Chris- 
tians the  free  exercise  of  their  religion,  will  not  permit  them  to  repair  their 
churches,  many  of  which  they  have  converted  into  mosques  ; and  it  is  only  by 
the  influence  of  large  sums  of  gold,  paid  to  the  pashas,  that  they  can  keep 
their  religious  houses  from  total  dilapidation.  J — Bagster. 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  PHILEMON. 


Philemon  appears  to  have  been  a person  of  some  consideration  at  Colosse, 
and  in  the  church  at  that  place,  who  had  been  converted  by  the  ministry  of  St. 
Paul,  probably  during  his  abode  at  Ephesus  ;.  Onesirqus,  a slave,  of  Philemon, 
having,  as  it  is  generally  thought,  been  guilty  of  some  dishonesty,  fled  from  his 
master,  and  came  to  Rome  ; where  the  Apostle  was  at  that  time  under  con- 
finement the  first  time,  as  appears  by  his  expectation  of  being  shortly  released, 


about  A.  D.  62.  Having,  by  some  means,  attended  the  preaching  of  the  Apostle, 
“ in  his  own  hired  house,”  it  pleased  God  to  bless  it  to  his  conversion.  After 
he  had  given  satisfactory  evidence  of  a real  change,  and  manifested  an  excel- 
lent and  amiable  disposition,  which  greatly  endeared  him  to  St.  Paul,  he  was 
sent  back  to  his  master  by  the  Apostle,  who  wrote  this  Epistle  to  reconcile 
Philemon  to  his  once  unfaithful  servant.]— Bagster. 


4 He  rejoicetli  to  hear  of  the  faith  and  love  of  Philemon,  9 whom  he  desireth  to  forgive 
his  servant  Onesimus,  and  lovingly  to  receive  him  again. 

PAUL,  a prisoner  a of  Jesus  Christ,  and 
Timothy  our  brother,  unto  Philemon  our 
dearly  beloved,  and  b fellow  labourer, 

2  And  to  our  beloved  Apphia,  and  Archip- 
pus  c our  fellow  soldier,  and  to  the  church  d in 
thy  house ; 

3  Grace  e to  you,  and  peace,  from  God  our 
Father  and  the  Lord  Jesus  Christ. 

4  I thank  f my  God,  making  mention  of  thee 
always  in  my  prayers, 

5  Hearing  of  thy  love  and  faith,  which  thou 
hast  toward  the  Lord  Jesus,  and  toward  all 
saints ; 

6  That  e the  communication  of  thy  faith  may 
become  effectual  h by  the  acknowledging  of 


A.  M.  4066. 
A.  D.  6*2. 

a Kp.3.1. 
b Plii.2.25. 
c Col. 4.17. 
il  Ro.16.5. 
e Ep.1.2. 
f Ep  1.16. 
gPlii.  1.9..11 
h Ja.2. 14,17 


i Phi. 4 8. 
2Pe.l.5..8 


k 1 Th.2.6. 

1 Col.4.9. 

1 1 Co.4.15. 
n 1 Pe.2.10. 


every  ‘ good  thing  which  is  in  you  in  Christ 
Jesus. 

7 For  we  have  great  joy  and  consolation  in 
thy  love,  because  the  bowels  of  the  saints  are 
refreshed  ) by  thee,  brother. 

8 Wherefore,  though  k I might  be  much  bold  in 
Christ  to  enjoin  thee  that  which  is  convenient, 

9 Yet  for  love’s  sake  I rather  beseech  thee, 
being  such  a one  as  Paul  the  aged,  and  now 
also  a prisoner  of  Jesus  Christ. 

10  I beseech  thee  for  my  son  i Onesimus, 
whom  I have  begotten  m in  my  bonds: 

11  Which  11  in  time  past  was  to  thee  unprofit- 
able, but  now  profitable  to  thee  and  to  me  : 

12  Whom  I have  sent  again : thou  therefore 
receive  him,  that  is,  mine  own  bowels: 


Ver.  1 — 25.  Paul  intercedes  with  Philemon  on  the  behalf  of 
his  slave  Onesimus. — Philemon  appears  to  have  been  a con- 
verted Gentile,  living  at  Colosse,  who  became  a member,  and 
perhaps  a minister,  of  the  Christian  church  there,  of  which  a 
branch,  at  least,  met  in  his  house.  Onesimus  was  one  of  his 
slaves,  who,  having  taken  disgust  (as  is  supposed)  from  some 
unknown  cause,  ran  away  from  his  master,  and  fled  to  Rome, 
where  St.  Paul  was  then  a prisoner.  Being  providentially 
brought  under  his  ministry,  he  was  thereby  converted  to  Chris- 
tianity, and  in  consequence  became  known  to  Paul,  with  whom 
lie  seems  to  have  remained  a short  time,  till  he  was  fully  sa- 
tisfied of  his  conversion.  He  then  sent  him  back  w;ith  this 
conciliatory  epistle  to  his  master,  in  which  he  affectionately 
entreats  Philemon  to  receive  him  as  his  (Paul’s)  own  son. 

In  introducing  his  request  to  Philemon,  the  apostle  signifi- 
cantly calls  himself  the  prisoner  of  Jesus  Christ,  exciting 
thereby  all  his  sympathetic  feelings  towards  him,  both  as  a 
prisoner  and  a martyr  ; uniting  with  his  own  name  that  of  the 
amiable  young  Timothy,  as  it  were  to  second  his  request.  He 
then  addresses  the  “ beloved  Apphia,”  probably  Philemon’s 
consort,  and  “ Archippus,”  whom  he  calls  “ our  fellow-soldier,” 


Ver.  1.  Paul,  a prisoner.— Macknight,  (more  literally,)  “confined  with  a 
chain.”  See  Acts  xxviii.  20.  [The  Apostle  in  this  Epistle  indulges  in  some 
fine  paronomasias  on  the  proper  names.  Thus  Philemon,  affectionate , or  be- 
loved, is,  “ our  dearly  beloved  Apphia,  is.  “ the  beloved  sister,”  as  several 
MSS.,  Vulgate,  and  others  correctly  read  ; Archippus , (the  ruler  of  the  horse, 
for  managing  of  which  heroes  were  anciently  famous.)  is,  “ our  fellow  soldier 
and  Onesimus,  lustful  or  profitable,)  once  unprofitable,  is  now  profitable.  1 
—Bagster. 

Ver.  6.  That  the  communication  of  thy  faith  may  become  effectual.— 
Doddridge.  “That  thy  communion  in  the  faith  may  be  efficacious”  in  in- 
ducing others  also  to  believe  in  Christ. 


as  engaged  also  in  the  Christian  warfare,  and  perhaps,  (as  Dr. 
Ldghtfoot  suggests)  Philemon’s  son  ; Paul  thereby  wishing  to 
unite  their  mediation  with  his  own,  on  the  behalf  of  the  un- 
happy fugitive,  who  was  bearer  of  the  epistle. 

The  apostle  then  mentions  the  interest  he  had  taken  in 
Philemon’s  welfare,  making  mention  of  him  continually  in  his 
rayers  to  God,  and  rejoicing,  at  the  same  time,  in  what  he 
eard  of  his  friend’s  benevolence  and  compassion.  All  these 
circumstances  are  ingeniously  wrought  into  the  introduction 
to  his  request;  yet  he  gives  him  to  understand,  that  he  might 
have  spoken  in  stronger  language — that,  as  an  apostle,  he 
might  have  enjoined  on  him  what  he  now  only  solicited.  And 
who  was  the  petitioner!  “ Paul  the  aged,  a prisoner  of  Jesus 
Christ.”  And  for  whom  did  he  petition!  His  “son  Onesi- 
mus”— his  “own  bowels,”  as  he  afterwards  expresses  it.  And 
what  had  he  done!  He  had  absconded,  and  doubtless  with 
some  of  his  master’s  property,  for  else  he  could  hardly  have 
reached  Rome.  And  how  does  Paul  meet  this  charge  ! “ If 

he  (Onesimus)  have  wronged  thee,  or  pweth  thee  ought,  put 
that  on  mine  account : I Paul  have  written  it  with  mine  own 
hand  ; I will  repay  it.” 


Ver.  7.  The  boioels  of  the  saints  are  refreshed  by  thee—\.  e.  by  Philemon's 
charities  to  the  poor  saints. 

Ver.  8.  Might  be  much  bold— Rather,  “ more,”  or  “ very  bold.” 

Ver.  9.  Paul  the  aged— Macknight  calculates,  that  at  Ibis  time  h*-  wns 
sixty  years  old,  and  perhaps,  through  his  many  suiferings,  appeared  much 

older. And  now  also  a prisoner. — See  note  on  ver.  1 . 

Ver.  10.  Onesimus , whom , &c. — Macknight  translates  this  more  litora II>  , 
“ My  son,  w hom  I begat  in  my  bonds,  (even)  Onesimus  and  he  remarks,  that 
placing  “ Onesimus’  name  in  the  end  of  this  sentence  (as  in  the  orig.nall  has  a 
fine  effect,  by  keeping  the  reader  in  suspense.” 

Ver.  12.  Sent  again — i.  e.  sent  back  agaii^ — Mine  oion  bowels — i.  e.  the 

• 1339 


Paul  intercedeth 


PHILEMON. 


for  Onesimus. 


13  Whom  I would  have  retained  with  me, 
that  0 in  thy  stead  he  might  have  ministered 
unto  me  in  the  bonds  of  the  gospel : 

11  But  without  thy  mind  would  I do  nothing; 
that  thy  benefit  should  not  be  as  it  were  of  ne- 
cessity, but  p willingly. 

15  For  <i  perhaps  he  therefore  departed  for  a 
season,  that  thou  shouldest  receive  him  for 
ever ; 

16  Not  now  as  a servant,  but  above  a ser- 
vant, a brother  f beloved,  specially  to  me,  but 
how  much  more  unto  thee,  both  in  the  ' flesh, 
and  in  the  Lord  ? 

17  If  th*u  count  me  therefore  a ‘ partner,  re- 
ceive him  as  myself. 

18  If  he  hath  wronged  thee,  or  oweth  thee 
aught,  put  that  on  mine  account; 

19  I Paul  have  written  it  with  mine  own 
hand,  I will  repay  it : albeit  I do  not  say  to 


A.  M.  4066. 
A.  n.  62. 

o lCo.16.17 
Mii.ti.30. 

p 2 Co.  9.7. 
q Ge.45.6.  8 

r Mal.23.8. 

I Tl.0.2. 
b Col. 3.22. 
t 2Co.8.23. 


u ver.7. 
v 2 Co.7. 10. 
w Phi. 2. 24. 
x 2Co.l.ll. 
y Col.  1.7. 
z Ac.  12. 12. 
25. 

a Ac.  19. 29. 
b 2 Ti.4.11. 
c 2Ti.4.22. 


thee  how  thou  owest  unto  me  even  thine  own 
self  besides. 

20  Yea,  brother,  let  me  have  joy  of  thee  in 
the  Lord:  refresh  u my  bowels  in  the  Lord. 

21  Having  confidence  Y in  thy  obedience  1 
wrote  unto  thee,  knowing  that  thou  wilt  also 
do  more  than  I say. 

22  But  withal  prepare  me  also  a lodging:  for 
I w trust  that  through  x your  prayers  I shall  be 
given  unto  you. 

23  There  salute  thee  > Epaphras,  my  fellow 
prisoner  in  Christ  Jesus ; 

24  ‘ Marcus,  a Aristarchus,  b Demas,  Lucas, 
my  fellow  labourers. 

25  The  c grace  of  our  Lord  Jesus  Christ  he 
with  your  spirit.  Amen. 

IT  Written  from  Rome  to  Philemon,  by  One- 
simus a servant. 


“ In  this  beautiful  passage,  (says  Dr.  Macknight,)  there  is  a 
group  of  the  most  affecting  arguments  closely  crowded  toge- 
ther. On  the  one  hand,  we  have  Philemon’s  own  reputation 
for  goodness  ; his  friendship  to  the  apostle ; his  respect  for  his 
character;  reverence  for  his  age;  compassion  for  his  bonds  ; 
and,  at  the  same  time,  an  insinuation  of  that  obedience  which 
Philemon  tpvved  to  him  as  an  apostle.  On  the  other  hand,  we 
have  Onesimus’s  repentance  and  return  to  virtue;  his  profes- 
sion of  the'  Christian  religion,  notwithstanding  the  evils  to' 
which  it  exposed  him  ; and  his  being  the  object  of  his  spiritual 
father’s  tender  affection.  In  short,  every  word  contains  an 
argument.” 

Finally,  the  apostle  delicately  hints,  that  as  he  had  been  the 
honoured  instrument  of  the  conversion  of  Philemon,  as  well 
as  of  his  slave  Onesimus,  he  had  some  claim  upon  him  on  the 
score  of  gratitude  ; for  it  certainly  becomes  us  to  love  and  re- 
spect those  whom  God  honours  by  making  them  the  medium 
of  his  benefits,  though  all  must,  ultimately,  be  referred  to  him. 
It  is  on  this  principle  the  apostle  adds,  “ Howbeit  I do  not  say, 
how  thou  owest  me  also  thine  own  self  besides.”  As  our  pa- 

fruit  of  his  body  ; speaking  of  him  as  his  own  son.  Compare  Isa.  xlviii.  19  ; 
xlix.  1 

Ver.  14.  That  thy  benefit—  (Greek,  Agathon,)  “ good  deed,"  or  benevo- 
lence. 

Ver.  15.  For  a season. — [This  is  a most  delicate  and  masterly  stroke ; and 
indeed  the  whole  Epistle,  as  Doddridge  justly  remarks,  considered  in  no  other 
point  of  view  than  as  a mere  human  composition,  must  be  allowed  to  be  a 
master-piece  of  its  kind.  If  compared  with  an  Epistle  of  the  younger  Pliny,  to 
which  we  may  add  another  ol  Horace,  written  on  a similar  occasion,  that 
Epistle,  though  composed  by  one  who  excelled  in  the  epistolary  style,  and 


rents  have  unquestionable  claims  upon  our  gratitude  a^  the 
instruments  of  our  first  birth,  so  ministers,  who  have  been 
employed  by  Providence  as  the  means  of  our  new  birth,  or  re- 
generation, have  doubtless  large  demands  upon  us  of  respect 
and  love. 

In  the  close  of  this  epistle  the  apostle  intimates  a confident 
persuasion  of  being  released,  and  being  enabled  to  visit  Colosse. 
which  shows  that  it  must  have  been  written  before  his  second 
epistle  to  Timothy,  when  he  was  waiting  for  death  and  mar- 
tyrdom. It  is  generally  dated  in  A.  D.  63,  about  a year  before 
his  first  to  Timothy,  and  two  years  before  his  martyrdom. 

This  epistle  has  been  much  admired  as  a specimen  of  friend- 
ly correspondence.  Comparing  it  to  one  of  Pliny’s,  on  an  oc- 
casion somewhat  similar,  (Lib.  ix.  epis.  21,)  Dr.  Doddridge 
says,  "though  penned  by  one  who  was  reckoned  to  excel  In 
the  epistolary  style,  and  though  it  has  many  beauties,  it  will 
be  found,  by  persons  of  taste,  much  inferior  to  this  animated 
composition  of  the  apostle  Paul ;”  the  Chief  excellency,  how- 
ever, of  this  (as  of  all  Paul’s  Epistles)  lies  in  the  vein  of  Chris- 
tian sympathy  and  piety  which  runs  throughout  the  whole. 

though  undoubtedly  it  has  many  beauties,  will  be  found  by  persons  of  taste 

much  inferior  to  this  animated  composition  of  the  Apostle  Paul.]— Bagster. 

For  ever.— Not  only  in  this  world,  but  also  in  the  next. 

Ver.  20  Refresh  my  bowels. — Paul’s  bowels  yearned  over  Onesimus ; he 
was  greatly  concerned  for  him  : Philemon’s  kindness  would  relieve  his  anxiety, 
and  comfort  him  Compare  ver.  7. 

Ver.  21.  More  than  I say— i.  e.  not  only  pardon  him,  but  give  him  his 
liberty,  that  he  might  devote  nimself  to  the  ministry  of  the  gospel— which  doubt- 
less was  the  event. 

Ver.  24.  Marcus,  &c  — See  Col.  iv.  10, 12,  14. 


CONCLUDING  REMARKS  ON  THE  EPISTLE  TO  PHILEMON. 


Paley  expresses  his  admiration  of  the  tenderness  and  delicacy  ofthis  epistle.  I Bent  friend,  for  a heloved  convert  in  a state  of  slavery,  in  a manner  full  of 
There  is  certainly  something  very  melting  and  persuasive  in  every  part.  It  is  kindly  affection,  according  with  the  sensibility  of  his  mind, 
a warm,  affectionate,  authoritative  teacher,  ardently  interceding  with  an  ab-  | 


THE  EPISTLE  OF  PAUL  THE  APOSTLE  TO  THE  HEBREWS. 


[The  Hebrews  were  the  Jews  in  Judea,  who  spoke  a dialect  of  the  He- 
brew, and  were  so  called  to  distinguish  them  from  those  who  resided  among 
the  Greeks,  and  spoke  their  language,  and  were  called  Hellenists,  or  Greeks, 
(Acts  \i.  1 ; ix.  29;  xi  20.)  To  such  of  the  Hebrews  as  professed  Christianity 
it. m Epistle  was  addressed,  according  to  the  opinion  of  the  ancient  Christian 
writers,  and  the  host  modern  critics  ; and  this  decision  is  corroborated  by  the 
internal  evidence  of  the  Eiustle  itself,  which  contains  many  things  peculiarly 
suitable  to  the  believers  in  Judea.  Though  Hebrew  was  commonly  spoken  by 
the  persons  to  whom  this  Epistle  was  sent,  there  is  no  necessity  to  suppose, 
with  Or  iff  en,  Jerome,  ami  others,  that  jt  was  originally  written  in  that  lan- 
guage, and  afterwards  translated  into  Greek  by  Luke,  Barnabas,  or  Clement ; 
for  the  latter  language  was  then  universally  understood,  and  much  esteemed  by 
the  inhabitants  of  Palestine,  and  the  apostolical  Epistles  being  intended  for  the 
use  ofthe  whole  Christian  worid.as  well  as  for  the  persons  to  whom  they  were  sent, 
it  was  more  proper  that  they  should  be  written  in  Greek,  than  in  any  provincial 
dialect.  In  fact,  the  circumstance  of  there  being  no  authentic  report  or  tradition 
especting  any  one  copy  ofthe  Hebrew  Epistle  ; the  style  of  the  epistle  through- 
out, which  has  nil  the  air  of  an  original ; the  occurrence  of  numerous  parono- 
masias on  Greek  words  ; the  interpretation  of  Hebrew  names,  such  as  Melchi- 
sedec  by  King  of  Righteousness,  and  Salem  by  peace,  in  a manner  by  no 
means  like  the  additions  of  a translator  ; and  the  quotations  from  the  Old  Tes- 
tament being  generally  taken  from  the  Sentuagint,  even  where  that  version 
in  some  degree  varies  from  the  Hebrew : all  these  facts  furnish  positive  and 
conclusive  evidence  that  it  was  originally  written  in  the  Greek  language,  in 


which  it  is  nowr  extant.  Though  St.  Paul’s  name  is  not  affixed  to  this  Epistle, 
(which  he  probably  omitted  because  he  was  obnoxious  to  the  enemies  of 
Christianity  in  Judea,)  yet  the  general  testimony  of  antiquity,  the  current  tra- 
dition ofthe  church,  the  superscription,  “ The  Epistle  of  Paul  the  Apostle  to 
the  Hebrews,”  being  found  in  all  our  manuscripts,  except  one,  and  the  agree- 
ment of  the  style,  or  phrases,  allusions,  and  exhortations,  with  those  in  the 
acknowledged  Epistles  of  St.  Paul,  determine  it  to  he  the  genuine  production 
of  that  eminent  Apostle ; to  which  conclusion  Carpzov,  Whitby,  Lardner , 
Macknight,  Hales,  Rosenmuller , Benge/,  Bishop  Tomlinc,  Horne,  Towjl- 
send,  and  almost  every  other  modern  commentator  and  critic,  after  weighing 
the  mass  of  evidence,  both  external  and  internal,  are  constrained  lo  arrive. 
If  then  St.  Paul  was  the  author  of  this  Epistle,  the  time  when,  and  the  place 
where,  it  was  written,  may  be  easily  ascertained  ; for  the  salutation  from  the 
saints  in  Italy,  (ch.  xiii.  24,)  and  his  promise  of  seeing  the  Hebrews  shortly, 
(ver.  23.)  plainly  intimate  that  his  first  imprisonment  at  Rome  was  then  ter- 
minated, or  on  the  point  of  being  so.  Consequently  it  was  written  from  Italy, 
perhaps  from  Rome,  soon  alter  the  Epistles  to  the  Colossians,  Philippians, 
and  Philemon,  either  at  the  end  of  A.  D.  62,  or  more  probably  in  the  beginning 
ofthe  year  63.  The  grand  design  of  the  Apostle,  in  writing  this  Epistle,  was, 
to  guard  the  Jews  in  Palestine,  who  were  then  in  a state  of  poverty,  affliction, 
and  persecution,  against  apostacy  from  the  faith  ; by  proving  the  truth  ol 
the  grand  doctrines  of  Chris*  ianity,  and  by  showing  that  it  was  the  completion 
and  perfection  of  the  Mosaic  dispensation,  the  rites  and  ceremonies  of  which 
were  but  types  of  the  New  Testament  dispensation.]  -Bolster. 


CHAPTER  I. 

1 Christ  in  these  last  times  coming  to  us  from  the  Father,  4 is  preferred  above  the 
angels,  both  in  person  and  office. 

GOD,  who  a at  sundry  times  and  in  divers 
manners  spake  in  time  past  unto  the  fa- 
thers by  the  prophets, 


A.  M.  .-ir. 

4067. 

A.D.  cir.  63. 


a Nu.  12.6,8 
b De.  18.15. 
c Pa  2. 8. 
d J u.  1.3. 
e Jn.1.14. 


2 Hath  in  these  last  days  b spoken  unto  us  by 
his  Son,  whom  he  hath  appointed  heir  c of  all 
things,  by  whom  d also  he  made  the  wrnrlds  ; 

3 Who  e being  the  brightness  of  his  glory 
and  the  express  image  of  his  person,  and  up- 


Chap.  I.  Ver.  1 — 14.  Christ  coming  in  these  last  times , is 
preferred  before  the  angels.—' The  greater  part  of  this  epistle 

Chap.  I.  Ver.  I.  At  sundry  times— Macknight,  “in  sundry  parts.”  So 
Pierce  explains  it : “ God  discovered  his  will  anciently  in  several  parts,  or 
1340  • 


consists  in  a comparison  and  contrast  between  the  law  and 
the  gospel,  and  it  begins  with  comparing  the  manner  of  their 

parcels ; so  that  one  part  was  to  be  learned  from  one  prophet,  and  another 
from  another.” And  in  divers  manners— Macknight  remarks,  “This 


Christ  is  above  angels, 


HEBREWS. — CHAP.  II.  both  in  person  and  office. 


holding  all  things  by  the  word  of  his  power, 
when  1 he  had  by  himself  purged  our  sins,  sat 
down  s on  the  right  hand  of  the  Majesty  on 
nigh; 

4 Being  made  so  much  better  than  the  angels, 
as  he  li^th  by  inheritance  obtained  a more  ex- 
cellent name  than  they. 

5 For  unto  which  of  the  angels  said  he  at  any 
time,  h Thou  art  my  Son,  this  day  have  I be- 
gotten thee  ? And  again,  * I will  be  to  him  a 
Father,  and  he  shall  be  to  me  a Son  ? 

6 J And  again,  when  he  bringeth  in  the  first- 
begotten  into  the  world,  he  saith,  And  k let  all 
the  angels  of  God  worship  him. 

7 And  i of  the  angels  he  saith,  m Who  maketh 
his  angels  spirits,  and  his  ministers  a flame  of 
fire. 

8 But  unto  the  Son  he  saith,  " Thy  throne,  O 
God.  is  for  ever  and  ever : a sceptre  of  ° right- 
eousness is  the  sceptre  of  thy  kingdom. 

9 Thou  hast  loved  righteousness,  and  hated 


A.  M.  cir. 
J067. 

A.  D cir. 
63. 


f c.7.27. 
9.12.  14. 


2 Pa.  1 10.1. 

Ep.  1.20, 

21. 

H Ps.2.7. 
i 2 Sa.7.14. 


j or,  when 
he  bring- 
elh  again. 


k Ps  97.7. 


1 unto. 


m Ps.104.4. 
n Ps. 45.6,7. 
o rightness 
or,  strait - 


p Ps.  102.25. 
q Ps.  110.1. 
r Ps.  103.21. 

Da.7. 10. 
s Ge.19.15, 
16. 

Ps.34.7. 
t Ro.8.17. 


iniquity;  therefore  God,  even  thy  God,  hath 
anointed  thee  with  the  oil  of  gladness  above 
thy  fellows. 

10  And,  r Thou,  Lord,  in  the  beginning  hast 
laid  the  foundation  of  the  earth  ; and  the  hea- 
vens are  the  works  of  thy  hands: 

11  They  shall  perish;  but  thou  remainest : 
and  they  all  shall  wax  old  as  doth  a garment; 

12  And  as  a vesture  shalt  thou  fold  them  up, 
and  they  shall  be  changed:  but  thou  art  the 
same,  and  thy  years  shall  not  fail. 

13  But  to  which  of  the  angels  said  he  at  any 
time,  i Sit  on  my  right  hand,  until  1 make  thine 
enemies  thy  footstool? 

14  Are  they  not  all  ministering  r spirits,  sent 
forth  5 to  minister  for  them  who  shall  be  heirs 
1 of  salvation  ? 

CHAPTER  II. 

1 We  ought  to  be  obedient  to  Christ  Jesus,  5 and  that  because  lie  vouchsafed  to  take 
our  nature  upon  him,  14  a3  it  was  necessary. 

THEREFORE  we  ought  to  give  the  more 
earnest  heed  to  the  things  which  we  have 


delivery  to  mankind  : the  former,  that  is,  the  Old  Testament 
revelation,  was  parcelled  out  at  different  times,  (so  the  original 
signifies,)  in  the  course  of  2000  years;  the  latter  was  revealed 
as  it  were,  all  at  once,  for  it  was  not  more  than  ten  years 
from  the  baptism  of  Christ  to  the  mission  of  St.  Paul.  Again, 
the  former  revelation  was  given  in  a great  variety  of  ways, 
and  by  a succession  of  prophets,  through  many  generations  ; 
the  latter  by  the  ministry  of  Jesus,  and  his  apostles,  within 
the  space  of  a few  years. 

Another  circumstance,  far  more  striking  and  important,  was 
the  different  ranks  and  importance  of  tne  messengers — God 
“hath  in  these  last  days  spoken  to  us  by  his  Son,  whom  he 
hath  appointed  heir  of  all  things,”  &c.,  and  whose  rank  and 
dignity  now  demand  our  special  consideration. 

1.  He  is  the  Son — so  called  in  distinction  from  all  the  adopted 
sons  of  God;  and  he  is  therefore  elsewhere  called  God’s  own, 
and  only  begotten  Son.  (Rom.  viii.  3;  and  Johni.  14,  18.)  As 
such  he  is  declared  to  be  “ heir  of  all  things,”  and  “ Lord  of 
all”  creatures;  by  whom  also  he  made  the  worlds,  as  is  stated 
by  St.  John,  (chap.  i.  3.)  He  is  also  asserted  to  be  the  “ bright- 
ness,” effulgence,  and  beaming  forth  of  the  Father’s  glory, 
and  the  express  character  of  his  person  ; so  that  whatever  per- 
fections exist  in  the  nature  of  the  eternal  Father,  have  an  exact 
counterpart  in  the  person  of  the  Son;  just  as  every  mark  or 
character  of  a seal  is  imprinted  on  the  melted  wax  to  which  it 
is  applied;  language  which  certainly  can  be  applied  to  no  mere 
creature  without  confounding  opposites  in  nature. 

When  it  is  said,  “upholding  all  things  by  the  word  of  his 
power,”  it  has  been  questioned  whether  the  pronoun  [/ris] 
should  be  referred  to  the  Father  or  the  Son  ; but  so  united,  so 
completely  the  same,  are  the  divine  perfections  of  the  sacred 
Three,  that  it  is  in  vain  to  attempt  to  distinguish  them  : if  they 
are  one  in  nature,  so  must  they  be  in  every  divine  perfection. 
It  is  added,  “when  he  had  by  himself  purged  our  sins  ;”  that 
is,  when,  by  the  sacrifice  which  he  offered  on  the  cross,  he  had 
atoned  for  our  sins,  he  then  took  his  place  at  the  right  hand  of 
the  Majesty  on  high  : and  here  we  may  remark  a striking  dif- 
ference of  expression.  Before  his  incarnation,  the  Son  was  in 
the  bosom  of  the  Father;  after  his  ascension,  he  took  his 
place  at  his  right  hand — his  person,  his  character,  his  achieve- 
ments for  our  redemption  were  acknowledged,  and  gloriously 
rewarded. 

“ Being  made,  or  having  become,  so  much  better  than  the 
angels,  as  he  hath  by  right  of  inheritance , as  the  Son  of  God, 
obtained  a niore  excellent  and  honourable  name  than  they’ 

clause  does  not  refer  to  the  different  manners  in  which  God  revealed  himself  to 
the  prophets,  such  as  dreams,  visions,  voices,  &c. , but  it  refers  to  the  different 
ways  in  which  the  prophets  communicated  the  different  revelations  whicli  they 
received,  to  the  fathers— in  types  and  figures,  significant  actions,  and  dark 
sayings,  as  well  as  in  plain  language.” 

Ver.  2.  Hath  in  these  last  days— Namely,  of  the  gospel  dispensation.  See 

note  on  1 Tim.  iv.  i. By  his  Son— Doddridge,  " The  Son,”  the  pronoun 

his  being  an  unnecessary  supplement. Heir— That  is,  Lord,  or  proprietor— 

of  all  things. — So  Paul  teaches  us,  Gal.  iv.  i.  The  heir  is  “ Lord  of  all,” 
which  title  Peter  also  ascribes  to  Christ,  (Acts  x.  36_)  Pye  Smith  remarks, 
that  the  Greek  word  for  heir  is  by  no  means  restricted  to  'ne  primary  meaning 

of  possession  by  descent,  and  refers  to  -Bze/and  Schleusner , as  authorities. 

By  whom  also  he  made  the  ioorld*—\.  e.  the  material  or  visible  creation  : so 
the  word  is  evidently  used  in  chap.  xi.  3. 

Ver.  3.  Who  being  the  brightness  of  his  glory— i.  o.  of  the  Father’s  glory 

and  the  express  Image — or  “ character  that  is,  says  the  learned  Leigh, 

“ Answering  to  the  divine  perfections,  as  the  impression  of  wax  docs  to  the 
engraving  of  the  seal!”  Doddridge  adds^  “ It  is  observable,  that  Philo  calls 
the  Logos  ‘ the  character  of  the  image  of  God.’  ” — -0/  his  person— (Greek 
Hypostasis.)  So  Doddridge;  hut  Macknight  renders  it,  “ An  exact  image  of 
his  substance.”  (Compare  Col.  i.  15.)  And  so  the  word  hypostasis  is  rendered, 
ch.  xi.  1 : “ The  substance  of  things  hoped  for.”  Pye  Smith  quotes  Rosen- 
mvller.  a3  saying,  “ It  denotes  Goff  himself.  The  Son  is  called  the  absolutely 
perfect  image  of  the  Father,  because  he  is  like  him  in  power,  wisdom,  good- 
ness, &c.  ; since,  by  a r-on,  we  understand  one  of  the  same  nature  as  the 
Father.”  Schleusner  explains  it,  ” The  express  resemblance  of  the  essence  or 

nature  of  God,  and  of  his  unchangeable  majesty.” And  vpholding  all 

things. — The  word  properly  signifies  upholding,  bearing,  or  sustaining.” 
M'Lean.  Compare  Col.  i.  16. 

Ver.  4.  Being  inode,  &c.— Macknight,  “ He  is  so  much  better  than  [Dodd- 
ridge, ' aufjerior  to’l  the  angels  by  now  much  he  hath  inherited,”  &c.  Our 


ever  could  ; for  though  angels  are,  in  an  inferior  sense,  the 
sons  of  God,  (Job  xxxviii.  7,)  He  (the  Father)  never  addressed 
any  one  of  them  thus  emphatically — “Thou  art  my  Son!” 
much  less  exalted  any  other  being  as  an  object  of  worship  to 
the  heavenly  hosts,  saying,  “Let  all  the  angels  of  God  worship 
him  !” 

And  here  we  may  remark  how  much  the  sacred  writers  (and 
Paul  especially)  delight  in  heaping  honours  upon  our  Saviour. 
Speak  of  him  as  a man,  and  he  is  “fairer  than  (all)  the  sons 
of  men”  beside.  Speak  of  him  as  a king,  and  he  excels  both 
in  the  equity  and  dignity  of  his  throne ; he  is  “King  of  kings, 
and  Lord  of  lords.”  Thus  is  he  anointed  with  the  oil  of  glad- 
ness and  of  grace,  above  all  with  whom  he  may  be  reckoned 
or  associated.  “In  all  things  he  hath  the  pre-eminence.” 
(Col.  i.  18.) 

What  is  said,  verse  7,  concerning  the  angels,  is  generally 
understood  as  a comparison  between  those  celestial  beings, 
and  the  material  agents  of  air  and  fire,  as  we  have  explained 
it,  in  the  exposition  of  Ps.  civ.  4,  from  whence  these  words 
are  quoted;  and  Doddridge  here  paraphrases  the  passage 
thus : “ He  who  rules  the  winds  and  the  lightnings,  has  his 
angels  under  equal  command;  and  employs  them  with  the 
strength  of  winds,  and  the  rapidity  of  lightnings,  in  his  service.” 
With  respect  to  the  doctrine  of  angels,  we  know  that  they  are 
all  ministering  spirits,  employed  by  Christ  in  the  government 
of  the  world  ana  of  the  church.  Sometimes  they  direct  the 
tempest  or  the  pestilence,  and  at  others,  they  wait  upon  the 
church  or  its  ministers,  (see  2 Kings  xix.  35;  1 Kings  xix.  5, 
&c. ;)  but  we  never  read  of  their  being  seated  upon  thrones,  or 
authorized  to  receive  the  homage  of  their  fellow  creatures, 
which,  indeed,  when  offered,  they  have  conscientiously  refused. 
(Rev.  xxii.  8,  9.) 

When  it  is  said,  They  “ are  all  ministering  spirits,”  the  word 
all  “is  here  emphatical,  denoting  (says  Dr.  Ma cknighf)  that 
even  the  highest  orders  of  angels  bow  the  knee  to  Jesus; 
ministering  m the  affairs  of  the  world  according  to  his  direc- 
tion. But  though  the  Scriptures  speak  of  all  the  angels  as 
thus  ministering,  this  does  not  imply  that  every  angel  is  thus 
actually  employed,  in  ministering  for  the  heirs  ot  salvation,  but 
that  every  one  of  them  is  subject  to  be  so  employed.”  And 
these  angels  are  ministers  who  belong  t<D  Christ,  not  to  men, 
though  employed  fur  their  benefit : nor  will  this  passage  prove 
that  every  heir  of  salvation  has  a guardian  angel  individually 
assigned  to  him,  as  some  have  supposed. 

Chap.  II.  Ver.  1 — 18.  We  must  take  heed  to  the  gospel  of 


common  translation, “ by  inheriiance  obtained,”  seems  to  imply  the  death  ot 
the  Father,  from  whom  such  inheritance  descended  ; but  it  is  not  so  ip  the  East, 
as  we  have  observed  in  the  parable  of  the  prodigal  son,  where  the  father  “ di- 
vided his  living,”  or  property,  between  bis  sons.  Doddridge,  Macknight,  and 
M'Lean,  read  simply,  “ He  hath  inherited  and  Campbell  (on  Mat.  v.  3)  re- 
marks, that  the  original  may  denote  the  attainment  of  property  by  any  kind  of 
title. 

Ver.  5.  For  unto  which,  &c.— That  is.  none  of  the  angels  have  been  thus 

honoured. 1 will  be  to  him  a Father,  &c. — 2 Sam.  vii.  14,  where  it  is  spoken 

of  Solomon,  who  was  a t\  peof  Christ. 

Ver.  6.  And  again,  when  he  bringeth—  Margin,  “And  when  he  bringeth 
again,”  i.  e.  after  his  resurrection.  So  Doddridge,  Macknight,  M'Lean , <fcc. 

The  first-begotten . — Macknight  and  M Lean,  “ first-born.”  Compare 

Rom.  i.  4.  Col.  i.  18.  Rev.  i.  5. 

Ver.  7.  And  of —Doddridge,  “ concerning”— the  angels. And  let  all  ths 

angels  of  God  worship  him.—' This  appears  taken  from  Psalm  xcvii.  7,  which 
is  thus  read  in  the  LXX.—  “ Worship  him  all  ye  his  angels.”  Abrahanel,  in  Isa. 
lii.  13,  confesses  that  the  ancient  Kabhies  explained  this  place  of  the  Messiah, 
who  was  to  be  exalted  above  Abraharn,  above  Moses,  and  above  the  angels. 
See  Hammond  in  Heb.  i.  4. 

Ver.  9.  Above  thy  felloios.— Doddridge,  “ associates  3”  by  which  many  un- 
derstand the  angels,  but  we  think  unjustly. 

Ver.  12.  As  a vesture  shall  thou  fold  therm  up.— Compare  Isa.  xxxiv.  4 ; 
Rev.  vi.  14  ; also  2 Peter  iii.  4—7. 

Ver.  13.  But  to  which , &c.— See  Ps.  ex.  1.  Compare  Mat.  xxii.  43-  -46. 

Ver.  14.  To  minister  for  them.— Doddridge,  “ to  attend  on  those  who  shall 
inherit  salvation.” 

Chap.  11.  Ver.  1.  Therefore  ought  to  give  the  more  earnest  heed— Mac- 
knight, " On  this  account  we  ought  to  attend  the  more  earnestly.”—  Let 
them  slip—  Margin,  “Run  out,  as  leaking  vessels-,”  or,  perhaps,  as  water 
through  a sieve. 

1341 


Obedience  due  to  Christ.  HEBREWS. — CHAP.  II.  Christ's  self-humiliation. 


heard,  lest  at  any  time  we  should  1 let  them 
slip. 

2 For  if  the  word  spoken  by  b angels  was 
steadfast,  and  c every  transgression  and  diso- 
bedience received  a just  recompense  of  re- 
ward ; 

3 How  J shall  we  escape,  if  we  neglact  so 
great  salvation  ; which  e at  the  first  began  to 
be  spoken  by  the  Lord,  and  was  confirmed 
unto  us  by  them  that  heard  him ; 

4 God  f also  bearing  them  witness,  both  with 
signs  and  wonders,  and  with  divers  miracles, 
and  e gifts  of  the  Holy  Ghost,  according  to  his 
own  will  ? 

5 For  unto  the  angels  hath  he  not  put  in  sub- 
jection the  world  to  come,  whereof  we  speak. 

6 But  one  in  a certain  place  testified,  saying, 
h What  is  man,  that  thou  art  mindful  of  him? 
or  the  son  of  man,  that  thou  visitest  him  ? 

7 Thou  madest  him  f a little  lower  than  the 
angels;  thou  crownedst  him  with  glory  and 
honour,  and  didst  set  him  over  the  works  of 
thy  hands : 

8 Thou  hast  put  all  things  in  subjection  under 
his  feet.  For  in  that  he  put  all  in  subjection 
under  him,  he  left  nothing  that  is  not  put  un- 
der him.  But  i now  we  see  not  yet  all  things 
put  under  him. 

9 But  we  see  Jesus,  who  k was  made  a little 
lower  than  the  angels  > for  the  suffering  of 
death,  crowned  m with  glory  and  honour  ; that 
he  " by  the  grace  of  God  should  taste  death 
for  every  man. 


A.  M.  cir. 
4067. 

A.  I),  cir. 
63. 


& run  out 
cw  leaking 
vessels. 

b Ac.7.53. 
c Nu.  15. 31- 
d c.4.1,11. 
e Ms.  1.14. 
f Ac.  14.3. 
g or,  distri- 
butions. 

h Ps.8.4, 
&c. 

i or,  a little 
icfi  ile  in- 
fei  i or  to. 
j l Co.  15.24 
k Phi. 2 8,9. 
1 or,  by. 
m Ac.  2. 33. 
n Jn.3.16. 


o Lu. 24.26, 
46. 

p Ro.  11.36. 
q Is.55.4. 
r Lu. 13.32. 

c.5.8,9. 
s Jn.  16.21. 
t Ps.22.22. 
u Ps.18.2. 

Is.  12.2. 
v Is.8.18. 
wJn.17.6.. 
12. 

x Jn.1.14. 
y 1 Co.  15.54 
z Lu.1.74. 


a he  taketh 
not  hold 
of  angels, 
but  of  the 
seed  of 
Abraham 
he  taketh 
hold. 


b c.  4. 15,16. 


10  For  it  became  u him,  for  p whom  are  all 
things,  and  by  whom  are  all  things,  in  bringing 
many  sons  unto  glory,  to  make  the  captain 
11  of  their  salvation  r perfect  through  suffer- 
ings. 

11  For  both  he  that  sanctifieth  and  they  who 
are  sanctified  are  all  * of  one : for  which 
cause  he  is  not  ashamed  to  call  them  brethren, 

12  Saying,  < I will  declare  thy  name  unto  my 
brethren,  in  the  midst  of  the  church  will  I sing 
praise  unto  thee. 

13  And  again,  11  I will  put  my  trust  in  him 
And  again,  5 Behold  I and  the  children  which 
w God  hath  given  me. 

14  Forasmuch  then  as  the  children  are  par- 
takers of  flesh  and  blood,  he  * also  himself 
likewise  took  part  of  the  same  ; that  through 
death  y he  might  destroy  him  that  had  the 
power  of  death,  that  is,  the  devil ; 

15  And  deliver  them  who  z through  fear  of 
death  were  all  their  lifetime  subject  to  bond- 
age. 

16  For  verily  a he  took  not  on  him  the  nature 
of  angels ; but  he  took  on  him  the  seed  of 
Abraham. 

17  Wherefore  in  all  things  it  behooved  him  to 
be  made  like  unto  his  brethren,  that  he  might 
be  a 1 merciful  and  faithful  high  priest  in 
things  pertaining  to  God,  to  make  reconcilia- 
tion for  the  sins  of  the  people. 

18  For  in  that  he  himself  hath  suffered  being 
tempted,  he  is  able  to  succour  them  that  are 
tempted. 


Christ  Jesus , who  became  man , and,  suffered, for  our  salvation. 
It  is  the  manner  of  St.  Paul  to  associate  himself  with  the  per- 
sons to  whom  he  wrote  as  one  of  them  ; and  therefore,  though 
he  had  himself  received  the  gospel  immediately  from  the  Lord 
Jesus,  he  speaks  of  himself  as  if  he  had  only  heard  it  preached 
in  the  same  way  as  others,  in  order  to  press  upon  them  the 
more  effectually,  the  necessity  and  importance  of  attending  to 
its  momentous  doctrines. 

The  present  chapter  connects  itself  with  the  former  by  a 
“therefore;”  deriving  from  the  dignity  of  Christ’s  person  a 
forcible  argument  for  attending  to  the  message  of  his  grace ; 
“for  if  the  word  spoken  by  angels  was  steadfast,”  &c.  But 
what  was  the  word  spoken  by  angels?  Unquestionably  the 
Mosaic  dispensation,  and  especially  the  moral  law.  This,  St. 
Stephen  informs  us,  was  “ given  by  the  disposition  of  angels,” 
(Acts  vii.  38;)  and  St.  Paul  says,  “It  was  ordained  by  angels 
in  the  hands  of  a mediator,”  (namely,  Moses.)  (Gal.  iii.  19.) 
How  far  the  agency  of  ungels  may  be  employed,  it  is  alike 
useless  and  impertinent  to  inquire;  but  the  gospel  being  de- 
livered by  the  mouth  of  the  Son  of  God  himself,  acquires 
thereby  a weight  superior  to  the  law,  which,  though  from  the 
voice  of  God,  was  delivered  by  the  medium  of  his  servants. 
So  the  apostle  had  argued  in  the  beginning  of  this  epistle: 
“God,  who  in  time  past  spoke  by  the  prophets,  hath  now 
spoken  by  his  Son.”  Well  might  he,  therefore,  add,  “ How 
snail  we  escape  if  vve  neglect  so  great  salvation  !”  A salvation 
truly  great  in  every  point  of  view  in  which  it  can  be  considered; 
whether  in  reference  to  the  ruin  from  which  it  saves,  or  the 
happiness  to  which  it  exalts;  whether  vve  consider  the  price  it 
cost,  or  the  grace  it  exhibits.  And  great  also  is  the  evidence 
with  which  its  promulgation  is  attended — “ signs  and  wonders, 
with  divers  miracles  and  gifts  of  the  Holy  Ghost.” 

By  “ the  world  to  come,”  (ver.  5,)  we  understand  the  gospel 
dispensation,  or  kingdom  of  Messiah,  (as  in  chap.  vi.  5,)  which 
was  99  called,  as  is  well  known,  by  the  ancient  Rabbies ; but 
what  is  the  meaning  of  this  not  being  subjected  to  the  angels? 


1.  It  implies  that  the  old  dispensation  was  so  subjected,  as  we 
have  seen  in  the  preceding  chapter;  for  “the  law  was  given 
by  the  disposition  of  angels  ;”  but,  2d,  Not  so  the  gospel ; that 
was  committed  to  men  like  ourselves — even  to  sinners,  that 
fhey  might  know  how  to  act  toward  their  fellow  sinners. 
Angels  are  appointed  neither  to  govern,  nor  to  instruct  the 
church  : on  the  contrary,  when  they  enter  the  church,  it  is  to 
learn  “ the  manifold  wisdom  of  God,  as  displayed  in  the  mys- 
teries of  the  gospel,  which  things  the  angels  desire  to  look 
into.”  (See  Ephes.  iii.  10.  1 Peter  i.  12.) 

--In  the  passage  here  quoted  from  the  8th  Psalm,  it  is  evident 
that  the  apostle  considered  Christ  as  “ the  second  Adam,” 
(as  in  1 Cor.  xv.  45 — 47,)  sent  to  “restore  the  ruins  of  the  first ;” 
and  to  realize  that  government  which  the  other  forfeited  by 
sin.  And  “ we  see  Jesus  (the  Lord  from  heaven)  made  a little 
(while)  lower  than  the  angels,”  that  he  might  be  capable  of 
dying  for  our  sins;  and,  as  a reward  for  such  humiliation  and 
sufferings,  raised  again  to  glory  and  honour,  and  placed  at  the 
head  of  all  creation,  all  things  being  in  a train  of  subjugation 
to  him;  the  final  accomplishment  of  which  will  close  the 
mediatorial  system,  as  we  have  already  seen  in  1 Cor.  xv. 
26—28,  to  which  we  must  refer,  to  avoid  repetition.  While, 
however,  there  remains  any  enemy  unsubdued,  that  is,  lill  the 
general  resurrection,  (for  “ the  last  enemy  that  shall  be  de- 
stroyed is  death,”)  his  kingdom  will  be  progressing  in  the 
world;  for  “he  must  reign  till  al!  things  are  put  under  him.” 
When  God  is  said  to  make  the  Prince , or  “Captain  of  our 
salvation,”  perfect , it  does  not  imply  that  any  imperfection  was 
attached  to  his  character;  but  only  that  it  was  necessary  for 
him  to  suffer  trials  and  temptations,  that  Jie  might  be  fully 
prepared  to  succour  such  of  his  people  as  were  tried  ana 
tempted  ; and  in  order  thus  to  suffer,  it  was  necessary  that  he 
should  take  upon  him  all  the  sinless  infirmities  of  human 
nature.  Farther,  that  he  might  dethrone,  depose,  and  destroy 
the  assumed  tyranny  of  death,  not  only  over  the  bodies,  hut 
also  over  the  minds  of  men,  it  was  necessary  that  he  should 


Ver.  4.  And  gifts. — Margin,  “ distributions  that  is,  of  the  various  gifts  of 
the  Spirit.  Compare  1 Co.  xii.  1. 

Ver.  5.  For  unto  the  angels  hath  he  not  -put  in  subjection— i.  e.  under  their 
government  or  direction,  as  the  animal  world  was  placed  under  subjection  to 

Adam,  as  is  stated  in  ver.  8 following,  and  in  Gen.  i.  28. The  world  to  con  j. 

—This,  as  we  loam  from  Maimonides,  was  a common  phrase  to  designate  the 
kingdom  at  Messiah,  called  also  the  age  to  come,  or  the  future  age. Where- 

of we  speak— Or  treat ; and  that  he  was  speaking  of  this  kingdom  of  the  Mes- 
siah, rs  evident  from  the  context,  ver.  3,  4. 

Ver.  7.  A little  lower.— Margin,  “A  little  while  inferior  to;”  meaning  the 
Son  of  Man  when  upon  earth. 

Ver.  9.  But  we  see  Jesus,  &c. — In  our  translation,  it  should  seem  as  if  the 
death  of  Christ  was  subsequent  to  his  exaltation,  which  is  exactly  the  reverse 
of  the  fact ; Macknight  therefore  transposes  the  passage  thus  • “ But  we  see 
Jesus,  who  for  a little  while  was  made  less  than  angels,  that  by  the  grace  of 
God  he  might  taste  of  death  on  account  of  every  one , for  the  suffering 
of  death,  crowned  with  glory  and  honour.”  The  Doctor  admits  that  the 
original  text  is  in  the  order  ot  our  translation  ; but  he  adds,  “This  inverted 
order  the  Greek  language  admits,  by  reason  of  its  peculiar  structure:  but  in 
translating  such  passages  into  a language  which,  like  the  English,  sparingly 
admits  an  inverted  position  of  the  words,  they  must  be  arranged  according  to 
1342 


their  natural  order,  as  is  done  in  the  new  translation.”  Compare  with  this 

passage  Phil.  ii.  9 — 11. For  every  man.— Macknight,  as  above,  renders  the 

Greek  (uper,)  ‘‘on  account  of;”  but  Doddridge  retains  the  common  version, 
“ For.” Every  man.—  ' Every  one,”  in  Macknight,  is  somewhat  more  lite- 

ral. and  he  restrains  the  term  (as  Gill  does)  to  “ every  one  of  the  sons  who  is 
to  be  brought  to  glory  though  he  admits  the  death  of  Christ  to  be  a benefit 
to  all  men. 

Ver.  10.  It  became  him,  &c.— See  Rom.  xi.  36. To  make  the  captain  — 

Doddridge , “ Leader,”  or  Prince.  The  word  is  rendered  Prince  in  Acts  iii.  15  ; 
v.  31. 

Ver.  11.  All  of  one — i.  e.  of  one  family;  or,  according  to  MLean,  of  one 
Father. 

Ver.  12.  In  the  midst  of  the  church. — “ The  church  of  Christ  is  a congre 
gation  of  faithful  men,”  &c. 

Ver.  14.  Destroy  him , &c .—Doddridge,  ‘‘depose  him  who  had  the  empire 
of  death.”  Pye  Smith,  “ Holdeth  the  dominion  ;”  but  the  word  does  nor 
imply  a right  to  such  dominion. 

Ver.  16.  Took  not  on  him  the  nature  of  angels.— Margin,  “ He  taketh  no 
hold  of  angels  ;”  but  of  the  seed  of  Abraham  he  taketh  bob4.  Chrysostom  ex- 
plains this  to  mean,  that  when  mankind  fled— fled  fai  l’/om  him.  Christ  pur- 
sued. and  caught  hold  of  them.  See  Hammond 


I'hiist  more  worthy  than  Moses.  HEBREWS. — CHAP.  HI.,  IV.  Danger  oj  unbeliej . 


CHAPTER  III. 

I Christ  is  more  worthy  than  Moses,  7 therefore  if  we  believe  not  in  him,  wc  shall 
be  more  worthy  punishment  than  hard-hearted  Israel. 

T1THEREFORE,  holy  brethren,  partakers 
of  the  heavenly  calling,  consider  the 
Apostle  and  High  Priest a of  our  profession, 
Christ  Jesus; 

2 Who  was  faithful  to  him  that  b appointed 
him,  as  also  Moses  c was  faithful  in  all  his 
house. 

3 For  this  man  was  counted  worthy  of  more 
glory  than  Moses,  inasmuch  as  he  who  hath 
builded  d the  house  hath  more  honour  than  the 
house. 

4 For  every  house  is  builded  by  some  man  ; 
but  he  that  built  all  things  is  God. 

5 And  Moses  c verily  was  faithful  in  all  his 
house,  as  a f servant,  for  a testimony  of  s those 
things  which  were  to  be  spoken  after ; 

6 But  Christ  as  a Son  h over  his  own  house ; 
whose  house  > are  we,  if  i we  hold  fast  the 
confidence  and  the  rejoicing  of  the  hope  firm 
unto  the  end. 

7 Wherefore  (as  the  Holy  Ghost  saith,  k To- 
day if  ye  will  hear  his  voice, 

8 Harden  not  your  hearts,  as  in  the  provoca- 
tion, in  the  day  of  temptation  in  the  wilderness : 

9 When  your  fathers  tempted  me,  proved 
me,  and  saw  my  works  forty  years. 

10  Wherefore  I was  grieved  with  that  gene- 
ration, and  said,  They  do  alway  err  in  their 
heart;  and  they  have  not  known  my  ways. 

11  So  I sware  in  my  wrath,  i They  shall  not 
enter  into  my  rest.) 


A.  M.  cir. 
4067. 

A.  D.  cir. 
63. 


a c.4.14. 
b made. 
c Nu.12.7. 
d Zee. 6.12, 
13. 

e N'i.12.7. 
f Jos.1.2. 
g De. 18.15.. 
19. 

h Ps.2.7,12. 
i 1 Pe.2.5. 

J Mat.  10.22 
c.  10.38,39 
k Ps.95.7. 

1 if  they 
shall 
enter. 


m Ma.7.21.. 
23. 

n Je.2.13. 
o c.  10.24. 
p ver.6. 
q ver.7. 

r No.  14.2, 
&c. 

b Nu. 26.64, 
65. 

Jude  5. 

t De.1.34, 
35. 

u c.4.6. 
a c.12.15. 
b of  hear- 
ing. 

c or,  be- 
cause they 
were  not 
united  by 
faith  to. 


12  Take  heed,  brethren,  lest  there  be  in  any 
of  you  an  evil  m heart  of  unbelief,  in  depart- 
ing n from  the  living  God. 

13  But  exhort  0 one  another  daily,  while  it  is 
called  To-day;  lest  any  of  you  be  hardened 
through  the  deceitfulness  of  sin. 

14  For  we  aje  made  partakers  of  Christ,  it 
p we  hold  the  beginning  of  our  confidence 
steadfast  unto  the  end  ; 

15  While  it  is  said,  ? To-day  if  ye  will  hear 
his  voice,  harden  not  your  hearts,  as  in  the 
provocation. 

16  For  r some,  when  they  had  heard,  did  pro- 
voke : howbeit  not  all  that  came  out  of  Egypt 
by  Moses. 

17  But  with  whom  was  he  grieved  forty 
years?  was  it  not  with  them  that  had  sinned, 
whose  carcasses  6 fell  in  the  wilderness  ? 

18  And  to  whom  sware  * he  that  they  should 
not  enter  into  his  rest,  but  to  them  that  be- 
lieved not? 

19  So  •'  we  see  that  they  could  not  enter  in 
because  of  unbelief. 

CHAPTER  IV. 

1 The  rest  of  Christians  is  attained  by  faith.  12  The  power  of  God’s  word.  14  By 

our  high  priest  Jesus  the  Son  of  God,  subject  to  infirmities,  but  not  sin,  16  we  mu»t 

and  may  go  boldly  to  the  throne  of  grace. 

T ET  us  a therefore  fear,  lest  a promise  being 
left  us  of  entering  into  his  rest,  any  of  you 
should  seem  to  come  short  of  it. 

2 For  unto  us  was  the  gospel  preached,  as 
well  as  unto  them : but  the  word  b preached 
did  not  profit  them,  c not  being  mixed  with 
faith  in  them  that  heard  it. 


die  ; that  he  might  grapple  with  Satan  in  his  own  dominions, 
and  deliver  those  whom  he  held  in  miserable  captivity,  even 
through  the  fear  of  being  enslaved  by  him. 

Chap.  III.  Ver.  1 — 19.  Christ,  more  worthy  than  Moses,  and 
disobedience  to  him  more  criminal  than  under  the  old  dispen- 
sation.— St.  Paul  having  shown  at  large  the  superiority  of 
Christ  to  angels,  though  for  a time  he  had  humbled  himself 
beneath  them,  for  the  purpose  of  making  atonement  for  human 
transgression,  now  proceeds  to  recommend  him  to  the  He- 
brews, as  the  Apostle  and  High  Priest  of  the  Christian 
religion. 

“ Considering  him  [Christ]  as  the  Apostle,  or  founder  of  our 
religion,  he  compares  him  with  Moses,  that  eminent  prophet 
and  ministerial  founder  of  the  Jewish  religion.  The  Hebrews 
had  iustly  a very  high  opinion  of  Moses,  their  great  prophet 
and  lawgiver  ; but  as  they  did  not  clearly  perceive  the  design 
of  the  Mosaic  economy,  which  was  to  prefigure  and  give 
testimony  to  the  gospel  revelation,  in  which  it  was  to  termi- 
nate, they  were  still  strongly  attached  to  it,  as  of  perpetual 
obligation.  This,  with  the  discouragements  they  met  with 
from  the  opposition  of  their  unbelieving  countrymen,  tended  to 
keep  their  minds  in  a wavering  state  with  regard  to  the 
Christian  faith  ; so  that  they  were  in  danger  of  reverting  from 
Christ  to  Mpses.  Nothing,  therefore,  could  better  suit  the 
apostle’s  design  of  establishing  the  Hebrews  in  the  Christian 
profession,  than  to  compare  together  the  respective  founders  of 
the  Old  and  New  dispensations.  He  [consequently]  observes, 
(ver.  1— ■ 4,)  that  both  Christ  and  Moses  were  faithful  to  God  in 
the  discharge  of  their  offices;  but  that  Christ  was  counted 
worthy  of  more  glory  than  Moses,  inasmuch  as  the  founder 
and  ruler  of  the  house,  or  church,  hath  more  honour  than  the 
house,  or  any  eminent  servant  in  it,  such  as  Moses  was.  For 
he  that  hath  formed  the  church,  and  ordered  all  things  relative 
to  it,  is  God.  [He  adds.  ver.  5,  6,]  That  Moses,  indeed,  was 
faithful  in  all  things  relative  to  God’s  house,  the  Jewish 
church ; but  it  was  as  a servant,  and  in  a typical  economy, 
designed  for  a testimony  of  the  things  which  were  afterwards 
to  be  revealed : but  that  Christ  was  faithful  as  a Son  over  his 
house,  the  gospel  church  ; of  whose  house  we  who  believe  are 
members,  whether  we  be  Jews  or  Gentiles,  if  we  holdfast  the 
confidence  and  the  rejoicing  of  the  [Christian]  hope  firm  unto 
the  end. 

' The  apostle  then  proceeds  to  caution  the  Hebrews  against 


Chap.  III.  Ver.  1.  Of  our  profession.— Macknight  and  M'Lcan,  “ con- 
fession i.  e.  of  our  faith. 

Ver.  3.  He  who  hath  builded  the  house.— The  Greek  term  loikos)  is  equally 
equivocal  with  our  word  house , and  is  used  either  in  the  sense  of  family  or 
residence ; and.  under  the  latter,  may  be  the  residence  of  either  God  or  man. 

Ver.  5.  For  a testimony  of  those  things  lohich  were  to  be  spoken  after. — 
Doddridge.  “ A testimony  of  things  afterwards  to  be  mentioned  namely,  by 
Christ  and  his  apostles. 

Ver.  11.  They  shall  not  enter. — Margin,  “ If  they  shall  enter.”  This  is  the 
torm  of  an  oath  in  Hebrew. 

Ver.  16.  Not  all  that  came  out  of  Egypt. — "Their  little  ones  (i.  e.  all  under 
twenty  years  of  age)  were  expressly  excepted  in  the  oath,  (Num.  xiv.  31.)  for 
the  irvh  ontr  exelnHed  all  who  were  numbered  in  the  beginning  of  the  second 


apostacy  from  the  faith  of  the  gospel,  by  reminding  them  of 
the  awful  punishment  inflicted  upon  their  ancestors  in  the 
wilderness,  who,  on  account  of  their  unbelief  and  rebellion 
against  God,  were  excluded  from  his  rest  in  the  land  of  Canaan ; 
intimating  that,  if  they  should  apostatize  from  Christ,  they 
would  be  excluded  from  a more  glorious  rest  in  the  heavenly 
country,  of  which  the  former  was  only  a type.”  ( M'Lean .) 

To  the  above  extracts  from  a judicious  commentator  on  this 
Epistle,  we  add  two  other  observations  : — 1.  We  may  remark, 
that  the  term  house  is  here  used  equivocally,  for  both  a family 
and  a residence,  and  that  both  of  God  and  man.  Moses  was 
faithful  in  all  his  house,  as  was  witnessed  of  him,  (Numb, 
xii.  7.)  That  is,  he  was  a faithful  steward  in  building  the 
tabernacle,  and  regulating  its  worship  exactly  according,  to 
the  orders  he  received.  So  Christ,  in  building  up  the  Christian 
church,  and  managing  all  its  concerns,  acts  in  perfect  harmony 
with  the  will  of  his  heavenly  Father.  But  in  what  sense  are 
we  to  take  the  word  when  applied  (ver.  4)  to  God  himself? 
“Every  house  is  builded  by  some  one,  but.  he  who  built  all 
things  is  God.”  This,  we  think  with  Doddridge,  applies 
most  naturally  to  the  works  of  creation  at  large.  (See  chap, 
xi.  3.)  But  it  is  equally  true  of  the  families  of  mankind— 
“Have  we  not  all  one  Father?  Hath  not  one  God  created 
us?”  (Mai.  ii.  10.)  . 

2.  We  may  note  the  great  importance  of  a present  atlention 
to  religion,  and  the  extreme  danger  of  delay.  “ To-day,  while 
it  is  called  to-day,”  the  sceptre  of  mercy  is  held  out  to  invite 
us  ; but  if  we  neglect  the  call,  as  Israel  did,  to-morrow  it  may 
be  too  late  for  ever. 

Chap.  IV.  Ver.  1 — 16.  A rest  remaiveth  for  the  people  of 
G od—  attainable  by  faith  in  Christ.—  This  chapter  opens  wilh 
an  inference  from  the  preceding.  Since  Israel  of  old  lost  their 
earthly  Canaan  through  unbelief,  let  us  also  fear,  lest,  by  ihe 
same  means,  we  should  lose  the  heavenly  country  now  pro- 
mised to  us.  ” 

To  understand  the  reasoning  of  the  apostle  in  this  chapter, 
“the  reader  ought  to  know,”  says  Mackrdght,  “ that  in  the 
covenant  with  Abraham,  God  promised  him  two  kinds  of 
seed — the  one  by  natural  descent,  and  the  other  by  faith  ; and 
that  the  promise,  to  give  to  him  and  to  his  seed  the  land  of 
Canaan  for  an  everlasting  possession,  being  made  to  both  .... 
it  was  to  be  fulfilled,  not  only  to  his  natural  progeny,  by  giving 
them  the  possession  of  the  earthly  Canaan  ; but  also  to  his  seed 


year  after  they  came  out  of  Egypt,  from  twenty  years  old  and  upward,  being  fit 
for  war,”— and  not  the  Levites.  (Nuin.  i.  43— 17.) 

Chap.  IV.  Ver.  1.  Lest  a promise  being  left  us. — The  pronoun  vs  being 
marked  with  italics  in  our  version,  intimates  its  being  supplementary,  and  it 
is,  in  our  opinion,  both  unnecessary  and  improper.  The  rest  was  left  inde- 
finitely for  all  who  should  seek  it. Let  us  [apostles  and  preachersl  there- 

fore indulge  an  affectionate  jealousy,  lest  any  of  yon  to  whom  we  preach, 
should  seem  to — should  "evidently” — come  short  of  it.  See  note  on  1 Co. 
vii.  *10. Any  of  you. — Some  copies  read,  of  us,  to  which  Doddridge  in- 

clines : but.  with  Macknight,  we  prefer  the  common  reading,  which  is  support, 
ed  by  both  the  Syriac  and  ihe  Vulgate. 

Ver.  2.  For  unto  us  teas  the  gospel  preached.  &c.~  Doddridge,  "For  wc 
are  made  partakers  of  the  gootf  tidings.”  Greek.  Have  beer,  evangel): ed 

134? 


liest  attained  by  faith.  HEBREWS. — CHAP.  V.  > The  power  oj  God's  v>  >jrd 


3 For  we  which  have  believed  do  enter  into 
rest,  as  he  said,  i As  I have  sworn  in  my  wrath, 
if  they  shall  enter  into  my  rest : although  the 
works  were  finished  from  the  foundation  of 
the  world. 

4 For  he  spake  in  a certain  place  of  the  se- 
venth day  on  this  wise,  e And  God  did  rest 
the  seventh  day  from  all  his  works. 

5 And  in  this  place  again,  If  they  shall  enter 
into  my  rest. 

(3  Seeing  therefore  it  remaineth  that  some 
must  enter  therein,  and  they  f to  whom  e it 
was  first  preached  entered  not  in  because  of 
unbelief: 

7 (Again,  he  limiteth  a certain  day,  saying 
in  David,  To-day,  after  so  long  a time  ; as  it  is 
said,  h To-day  if  ye  will  hear  his  voice,  harden 
not  your  hearts. 

8 For  if  i Jesus  had  given  them  rest,  then 
would  he  not  afterward  have  spoken  of  an- 
other day. 

9 There  remaineth  therefore  a ) rest  to  the 
people  of  God. 

10  For  he  that  is  entered  into  his  rest,  he  also  I 
hath  ceased  from  his  own  works,  as  God  did 
from  his.) 

11  Let  k us  labour  therefore  to  enter  into  that 
rest,  lest  any  man  fall  after  the  same  example  | 
of  i unbelief. 


A.  M.  cir. 
4067. 

A.  D.  cir. 
6S. 


d Pm.  95. 11. 
e Gc.2.2. 
f c.3.19. 
g or,  the 
gospel. 
h Ps.95.7. 
i That  is, 
Joshua. 
j or,  Areep- 
ine  of  a 
sabbath. 
k 2 Pe.  1.10. 
1 or,  diso- 
bedience. 


m Is.  49.2. 
n Re.  1.16. 

o Ps.  139.2. 
Je.  17.10. 
Re.2.23. 

p Pr.15.11. 
q c.9. 12,24. 
r c.  10.23. 
s Ho.  11.8. 

t l Pe.2.22. 

1 J n.3. 5. 
u Ep.3.12. 
c.10.19.. 

2=4 

a c.8.3. 
b or,  rea- 
sonably 
bear  with. 


12  For  the  word  m of  God  is  quick,  and  pow 
erful,  and  sharper  than  any  two-edged  " sword 
piercing  even  to  the  dividing  asunder  of  soul 
and  spirit,  and  of  the  joints  and  marrow,  and 
is  a discerner  ° of  the  thoughts  and  intents  of 
the  heart. 

13  Neither  is  there  any  creature  that  is  not 
manifest  in  his  sight : but  all  things  are  naket 
p and  opened  unto  the  eyes  of  him  with  whon 
we  have  to  do. 

14  Seeing  then  that  we  have  a great  high 
priest,  that  is  passed  <•  into  the  heavens,  Jesus 
the  Son  of  God,  let  us  r hold  fast  our  pro- 
fession. 

15  For  we  have  not  a high  priest  which  can- 
not be  touched  8 with  the  feeling  of  our  infir- 
mities ; but  was  in  all  points  tempted  like  as 
we  are , yet  without 1 sin. 

16  Let  us  therefore  come  boldly  u unto  the 
throne  of  grace,  that  we  may  obtain  mercy, 
and  find  grace  to  help  in  time  of  need. 

CHAPTER  V. 

1 The  authority  and  honour  of  our  Saviour’s  priesthood.  11  Negligence  in  the  know 
ledge  thereof  is  reproved. 

FOR  every  high  priest  taken  from  among 
men  is  ordained  a for  men  in  things  per- 
taining to  God,  that  he  may  offer  both  gifts 
and  sacrifices  for  sins: 

2 Who  b can  have  compassion  on  the  igno- 
rant, and  on  them  that  are  out  of  the  way  ; for 


by  faith,  by  giving  them  the  possession  of  the  heavenly  coun- 
try, of  which  Canaan  was  the  emblem  and  the  pledge. 

“Upon  these  principles,  the  apostle  affirms,  that  notwith- 
standing Abiaham’s  natural  seed  have  obtained  the  possession 
of  Canaan,  there  is  still  left  to  his  seed  by  faith,  consisting  of 
believers  in  all  ages,  whether  they  be  Jews  or  Gentiles,  a pro- 
mise of  entering  into  God’s  rest ; for  which  reason  he  exhorted 
the  Hebrews,  in  his  own  time,  to  be  afraid  lest  any  of  them 
should  fall  short  of  that  rest,  as  their  fathers  in  the  wilderness 
fell  short  of  the  rest  in  Canaan,  (ver.  1.)  His  affirmation,  that, 
in  the  covenant,  there  is  still  left  to  Abraham’s  seed  by  faith^a 
promise  of  entering  into  God’s  rest,  the  apostle  establishes  by 
observing,  that  the  promise  of  the  everlasting  possession  of 
Canaan  being  made  to  Abraham’s  seed  by  faith,  as  well  as  to 
Ins  natural  seed,  his  seed  by  faith  have  received  the  good  tidings 
of  a rest  in  the  heavenly  country,  typified  by  Canaan,  as  really 
as  his  natural  seed  have  received  the  good  tidings  of  a rest  in 
Canaan.  Only  these  good  tidings  did  not  profit  the  natural 
seed  in  the  wilderness,  because  they  did  not  believe  them, 
(ver.  2.)  More  particularly,  to  show  that  all  Abraham’s  seed 
by  faith  shall  enter  into  God’s  rest  in  the  country  typified  by 
Canaan,  the  apostle  appealed  to  the  words  of  God’s  oath,  by 
which  he  excluded  the  unbelieving  Israelites  in  the  wilderness 
from  his  rest  : for  seeing  this  oath  was  sworn,  notwithstanding 
the  works  of  God  were  finished  at  the  formation  of  the  world, 
and  the  seventh-day  rest  was  then  instituted,  (ver.  3 ;)  also, 
seeing  that  rest  was  called  God’s  rest,  in  the  passage  of  Scrip- 
ture where  Moses  had  said  concerning  the  seventh  day,  ‘And 
God  rested  on  the  seventh  day  from  all  his  works,’  (ver.  4t)  it 
follows,  that  the  rest  into  which  God  sware  that  the  Israelites 
in  the  wilderness  should  not  enter,  was  not  the  seventh-day 
rest,  in  regard  they  were  in  possession  of  that  rest  when  the 
oath  was  sworn.”  (Exod.  xvi.  23  ; xx.  8.) 

The  substance  of  the  apostle’s  argument  is  then  summed  up 
in  ver.  9 : “ There  remaineth  therefore  a rest — a sabbatism — 
for  the  people  of  God.  For  he  that  is  entered  into  his  rest —that 
is,  into  the  rest  which  God  has  provided  for  us— hath  ceased 
from  his  own  works,  even  as  God  did  from  his.”  From  the 
account  given  in  this  verse  of  the  rest  which  remaineth  to  the 
people  of  God.  namely,  that  they  do  not  enter  into  it  till  their 
works  of  trial  and  suffering  are  finished,  it  is  evident  that  it 
must  intend  “ the  rest  of  heaven,  of  which  the  seventh-day 


even  as  they  that  is,  according  to  MLcan,  “ We  Christians  have  been  favour- 
ed with  the  good  news  of  a rest  in  the  heavenly  country,  even  as  Israel  were 

with  the  good  news  of  a rest  in  the  land  of  Canaan. But  the  xoord  preached 

— Gr.  “ The  word  of  hearing”— did  not  profit  them  ; not  being  mixed  with  faith 
in  them  that  heard  (it.]  The  idea  is  medical,  and  alludes  to  our  food  being 
mixed  with  the  juices  of  the  stomach,  in  order  to  its  digestion.  The  margin 
reads,  “ because  they  were  not  united  by  faith  and  so  many  of  the  ancients  : 
but  Doddridge , Macknight,  MLcan,  and  most  of  the  moderns,  prefer  the 
common  translation,  which  is  also  sanctioned  by  the  Vulgate  and  the  Syriac. 

Ver.  3.  If  they  shall  enter.— See  note  on  chap.  iii.  11. Although  the 

xoorks  xo  ere  finished  from  the  foundation. — Macknight , ‘‘from  the  forma- 
tion of  the  world  ” The  word  here  evidently  refers  to  the  completion , not  the 
commencement,  of  creation,  as  in  the  verse  following. 

Ver.  G.  To  whom  it—i.  e.  the  gospel,  or  good  tidings. 

Ver.  8.  For  if  Jesus.— Margin,  “ Joshua;”  which  is  the  Hebrew  name  cor- 
responding to  the  Greek,  Jesus. 

Ver.  9.  *4  rest. — The  word  here  used  is  not  the  same  as  in  the  preceding 
verses. 

Ver.  12.  Quick  and  powerful.— Literally,  “ living  and  energetic.” Sharp- 

er than  any  two-edged  si  oord.— Macknight  quotes  from  u Pagan  writer,  that 
'*  reason  penetrates  into  a man  deeper  than  a sword but  we  apprehend  it  is 

1344 


rest  was  only  an  emblem.”  (So  Doddridge,  Macknight , and 
M'Lean.)  But,  as  an  emblem,  it  pointed  out  not  only  a rest 
from  labours  and  from  sufferings,  but  also  a state  of  purity  and 
devotion  - a state  of  positive  happiness,  made  up  of  communion 
with  God,  and  saints,  and  holy  angels. 

^ The  apostle  hence  urges  the  believing  Hebrews,  (ver.  1 1 :) 
“ Let  us,  therefore,  labour  to  enter  into  that  rest,  lest  any  man 
fall  after  the  same  example  of  unbelief.”  “The  example  re- 
ferred to  (says  M'Lean)  is  that  of  Israel  in  the  wilderness, 
who,  though  they  had  by  a train  of  miracles  been  redeemed 
from  Egyptian  bondage,  taken  into  covenant  with  God,  arid 
had  the  promise  of  the  earthly  rest  in  Canaan— yet,  after  all, 
forfeited  that  promise,  and  fell  in  the  wilderness  through  un- 
belief. By  this  awful  example,  the  apostle  enforces  his  ex- 
hortation to  the  Hebrews,  that  they  should  labour  to  enter  into 
the  heavenly  rest,  of  which  a promise  was  left  them,  lest  they 
should  come  short  of  it  through  unbelief,  as  Israel  aid  of  the 
earthly  rest.” 

T9  urge  the  converted  Hebrews  (as,  indeed,  all  professing 
Christians)  thus  to  labour  to  secure  their  interest  in  this  eternal 
rest,  the  apostle  reminds  them,  that  the  word  of  God , which 
had  been  preached  to  them,  (ver.  L2,)  was  “quick  (or  living) 
and  powerful;  sharper  than  a two-edged  sword,  piercing  even 
to  the  dividing  asunder  of  soul  and  sioirit,”  &c.— that  is,  figura- 
tively speaking,  piercing  the  conscience  and  dissecting  the 
heart;  and  it,  [the  word,]  as  here  follows,  “is  a discerner  (or 
judge)  of  the  thoughts  and  intents  of  the  heart;”  or,  as  we 
should  say,  (in  the  English  idiom,)  penetrates  the  deepest  re- 
cesses of  the  mind. 

The  term  Logos , however,  often  so  applied  by  the  apostle 
John,  may  here  intend,  the  substantial  or  essential  Word,  ol 
whom  it  may  be  more  strictly  asserted,  “all  things  are  laid 
naked  and  bare  to  him  with  whom  we  have  to  do  ;”  or,  as 
Macknight  renders  it,  “ to  whom  we  must  give  an  account.” 

In  the  close  of  this  chapter.  Christ  is  again  introduced  as  the 
great  High  Priest  of  our  profession,  (Christianity ;)  and  who, 
on  account  of  his  compassion  and  sympathy  towards  us,  wc 
are  encouraged  to  approach  with  a holy  boldness,  and  to  com- 
mit our  whole  interest  into  his  hands.  (Compare  chap.  ii.  17, 
18 ; iii.  1.) 

Chap.  V.  Ver.  1 — 14.  Christ  our  High  Pries-t,  after  the 

order  of  Melchisedec. — In  the  last  verses  of  the  preceding 


the  power  of  God’s  word  upon  the  conscience,  that  is  here  alluded  to. — — To 
the  dividing  asunder  of  sou!  and  spirit,  and  of  the  joints  and  marrow— 
That  is,  of  things  the  most  intimately  and  inseparably  connected.  See  our 
note  on  1 Thes.  v.  23,  here  we  have  distinguished  the  rational  soul  from 
the  animal ; but  whether  the  latter  (which  is  common  to  bmtes)  he  matter,  or 
an  inferior  kind  of  spirit,  or  a middle  substance  between  both,  we  presume  not 
to  decide.  Most  certain  it  is,  that  many  animals  are  intelligent,  as  well  as 
sentient ; that  they  feel,  that  they  recollect,  and  that  they  dream  ; and,  there- 
fore, that  they  think. 

Ver.  13.  Naked  and  opened.— Doddridge.  “ laid  bare.”  This  is  an  allusion 
to  the  state  in  which  the  burnt-offerings  were  laid  on  the  altar:  they  were 
stripped  of  their  3kins,  their  breasts  ripped  open,  their  backbone  cleft,  and  teir 

head  thrown  back,  so  as  to  be  easily  inspected  by  the  officiating  priest. 

With  whom  we  have  to  do.— Doddridge  and  Maclcnight,  " To  whom  we 
must  give  an  account so  the  Greek  phrase  is  rendered,  chap.  xiii.  17 ; also 
Rom.  xiv.  12.  and  elsewhere. 

Ver.  14.  Our  profession — Or  confession  ; see  chap.  iii.  1. 

Ver.  15.  Which  cannot  be  touched. — Macknight , “ who  cannot  sympa- 
thize.”  Like  as  we  are — i.  e.  in  the  same  points 

Chap.  V.  Ver.  2.  The  ignorant,  and  on them  that  are  out  of  the  way— i e 
wandering,  and  in  error 


Of  Christ's  priesthood.  HEBREWS. — CHAP.  VI.  # The  danger  oj  apostacy. 


that  he  c himself  also  is  compassed  with  in- 
firmity. 

3 And  by  reason  hereof  he  ought,  as  for  the 
people,  so  d also  for  himself,  to  offer  for  sins. 

4 And  e no  man  taketh  this  honour  unto  him- 
self, but  he  that  is  called  of  God,  as  was 
1 Aaron.  > 

5 So  also  Christ  e glorified  not  himself  to  be 
made  a high  priest ; but  he  that  said  unto  him, 
h Thou  art  my  Son,  to-day  have  I begotten  thee. 

6 As  he  saith  also  in  another  place , Thou 
i art  a priest  for  ever  after  the  order  of  Mel- 
cbisedec. 

7 Who  in  the  days  of  his  flesh,  when  he  had 
offered  up  ! prayers  and  supplications  with 
strong  crying  and  tears  unto  him  that  was  able 
k to  save  him  from  death,  and  was  heard  ' in 
that  he  feared ; 

8 Though  he  were  a Son,  yet  learned  he 
obedience  m by  the  things  which  he  suffered ; 

9 And  n being  made  perfect,  he  became  the 
author  of  eternal  salvation  unto  all  them  that 
obey  him ; 

10  Called  of  God  a high  priest  0 after  the  or- 
der of  Melchisedec. 

11  Of  whom  we  have  many  things  to  say, 
and  hard  to  be  uttered,  seeing  ye  are  dull  of 
hearing. 

12  For  when  for  the  time  ye  ought  to  be 


A.  M.  cir. 

4067. 

A.  D.  cir. 

63. 

c c.7.28. 
d Le.9.7. 
e 2Ch.26.18. 
f Ex.  28.1. 

Nil. 16.40. 
g Jn.8.54. 
h Pa.  2. 7. 
i Ps.  110.4. 
j Mat  26. 39 
..44. 
k Mat. 26.53 
1 or,  for 
his  piety. 
m Phi. 2.8. 
n c.2.10. 
o ver.6. 


p 1 Co.  3.1.. 
3 

q hath  no 
experi- 
ence. 
r or,  per- 
fect. 

a or,  a ha- 
bit,or,per- 
fection. 
a Phi.  3. 12.. 
14. 

b or,  the 
word  of 
the  begin- 
ning of 
Christ. 
c c.9.14. 
d c. 11.6. 
e Ac.  19.4,5. 
f Ac. 8. 17* 
g Ac.  17.31. 
26.8. 

h Ja.4.15. 
j Mat5  13. 
12.fP.32. 
Jn.l5.6. 
c.10  26. 

2 Pe.2.20, 


teachers,  ye  have  need  that  one  teach  you 
again  which  be  the  first  principles  of  the  ora- 
cles of  God ; and  are  become  such  as  have 
n ed  of  p milk,  and  not  of  strong  meat. 

13  For  every  one  that  useth  milk  is  unskil- 
ful in  the  word  of  righteousness : for  he  is  a 
babe. 

14  But  strong  meat  belongeth  to  them  that 
are  r of  full  age,  even  those  who  by  reason  of 
8 use  have  their  senses  exercised  to  discern 
both  good  and  evil. 

CHAPTER  VI. 

I He  exhorteth  not  to  fall  back  from  the  faith,  11  but  to  be  steadfast,  12  diligent,  and 
patient  to  wait  upon  God,  13  because  God  is  most  sure  in  his  promise. 

THEREFORE  a leaving  b the  principles  of 
the  doctrine  of  Christ,  let  us  go  on  unto 
perfection ; not  laying  again  the  foundation 
of  repentance  from  c dead  works,  and  of  faith 
d toward  God, 

2  Of  the  doctrine  of c baptisms,  and  of  laying 
on  f of  hands,  and  of  e resurrection  of  the 
dead,  and  of  eternal  judgment. 

3  And  this  will  we  do,  if1'  God  permit. 

4  For  it  is  impossible  • for  those  who  were 
once  enlightened,  and  have  tasted  of  the  hea- 
venly gift,  and  were  made  partakers  of  the 
Holy  Ghost, 

5  And  have  tasted  the  good  word  of  God, 
and  the  powers  of  the  world  to  come, 

6  If  j they  shall  fall  away,  to  renew  them 


chapter,  the  Son  of  God  is  introduced  to  us  as  the  great  Apos- 
tle and  High  Priest  of  our  profession,  who,  though  he  is  enter- 
ed into  the  highest  heavens,  hath  neither  forsaken  nor  forgot- 
ten the  weakest  or  the  poorest  of  his  followers ; but  still 
sympathizes  with  them  in  all  their  trials  and  temptations  : to 
him,  therefore,  we  are  encouraged  to  approach  with  boldness, 
and  with  freedom  to  address  our  supplications  through  him,  to 
the  Father,  w’ho  is  seated  upon  a throne  of  grace  to  receive 
them. 

. The  apostle  then  proceeds  to  show  by  what  authority,  and 
in  what  manner,  our  Lord  Jesus  exercises  this  gracious  office 
on  our  behalf.  Every  person  exercising  this  office  among 
men,  is  chosen  and  called  thereto,  and  provided  with  gifts  ana 
sacrifices  to  offer;  and  is,  moreover,  required  to  be  tender  and 
compassionate  to  those  for  whom  he  acts— to  the  ignorant 
and  the  erroneous. 

In  all  these  respects,  our  great  High  Priest  more  or  less  re- 
sembles those  of  the  Mosaic  institution,  t.  “ He  glorified  not 
himself  to  be  made  a High  Priest.”  He  was  not  self-appoint- 
ed ; but  he  who,  in  the  second  Psalm,  said,  (ver.  6,)  “ Thou  art 
my  Son,  this  day  have  I begotten  thee,”  referring  to  his  regal 
office,  said  also  in  another  Psalm,  “ Thou  art  a Priest  for  ever, 
after  [or  according  to]  the  order  of  Melchisedec.”  (Ps.  cx.  1 ;) 
the  peculiarities  of  which  order  we  shall  see  in  a subsequent 
chapter.  2.  Inasmuch  as  other  priests  were  furnished  with 
gifts  and  sacrifices  for  sin,  to  offer,  the  work  of  this  High 
Priest  was  of  that  extraordinary  nature,  that  the  blood  of  bulls 
and  of  goats  could  be  of  no  avail ; he  therefore  “offered  up 
himself  (theAust  for  the  unjust)  to  reconcile  us  unto  God.” 
But  here  a difference  occurs  of  great  importance,  for  whereas 
other  priests  had  to  offer  first  for  their  “own  sins,  and  then 
for  the  transgressions  of  the  people He,  being  “ holy,  harm- 
less, and  undefiled,”  could  transfer  to  them  all  the  merit  of 
his  atonement.  (See  chap.  vii.  26 — 28.)  3.  Whereas  other 

priests  were  required  to  be  sympathizing  and  compassionate, 
our  great  High  Priest  infinitely  exceeds  them  in  both  respects  : 
for,  in  respect  of  his  own  sufferings,  “ the  strong  cries  and 
tears”  which  he  poured  out  in  the  wilderness  of  temptation, 
and  in  the  garden  of  Gethsemane.  and  especially  upon  the 
cross,  indicated  sufferings  far  exceeding,  not  only  what  we  can 
be  called  to  endure,  but  all  that  we  can  possibly  conceive. 
4.  By  these  sufferings  he  (as  man)  learned,  that  is,  he  acqui- 
red, a perfect  resignation  to  the  divine  will,  and  an  unexampled 


Ver.  5.  Glorified  not  himself— i e.  did  not  assume  to  himself  that  honour. 

V er.  7.  Who  in  the  days  of  his  flesh. — Nothin?  can  more  clearly  express  the 
doctrine  of  the  incarnation— ‘The  word  was  made  flesh,  and  dwelt  among  us.” 

With  'prayers  (Gr.  deprecations)  and  supplications. — The  word  for  sup 

plications  signifies  branches  of  olive  trees  covered  with  wool,  which  such  as 
supplicated  for  peace  carried  in  their  hands  ; hence  it  came  to  signify  suppli- 
cations for  peace.  Gill. In  that  he feared.— Doddridge, “ In  being  delivered 

from  that  which  he  (particularly)  feared.” 

Ver.  9.  Being  made  perfect.— i.  e.  a complete  Hi?h  Priest  by  consecration. 
See  Exod.  xxix.  33,  34.  Compare  chap.  ii.  10. The  author — i.  e.  the  meri- 

torious and  efficient  cause — of  e'ernal  salvation.  So  M Lean. 

Ver.  11.  Hard  to  he  uttered.— Doddridge,  “Hard  to  be  understood.” 
Macknight.  " difficult  to  be  explained.” 

Ver.  13.  Is  unskilful.— Greek,  “Hath  no  experience.”  Compare  1 Peter 
H.  2. 

Ver.  14.  Of  full  age—  Greek,  "perfect.”  Macknight,  “ full-grown.” By 

reason  of  use. — Macknight  remarks,  that  the  original  term  alludes  to  the 
athletic  exercises  of  the  ancients,  In  which,  by  a kind  of  mock-fighting,  they 
were  prepared  for  actual  combat. 

Chap  VI.  Ver.  1.  The  principles—  Margin,  “ The  word  of  the  beginning ;” 

109 


degree  of  sympathy  to  the  afflicted  and  distressed  ; and  being 
thus  perfected  through  sufferings,  (chap.  vii.  28,)  “ he  became 
the  author  of  eternal  salvation”  unto  all  them  that  “ believe  in 
and  obey  him.” 

Here  are  two  inquiries  thatdemand  some  attention.  1.  From 
what  was  it  that  Christ  was  delivered  in  consequence  of  his 
prayers  and  tears  7 It  was  not.  from  dying,  for  that  was  the 
end  of  his  incarnation ; nor  was  it  from  suffering,  without 
which  his  death  would  have  been  no  atonement : that  is,  he 
prayed  not  for  either  of  these  exemptions  absolutely,  but  con- 
ditionally— “ If  it  be  possible  !”  and  thus  hath  he  left  us  an 
example,  to  pray  for  nothing  absolutely,  but  what  we  know  to 
he  agreeable  to  the  divine  will— namely,  our  salvation.  (1  Thess. 
iv.  3.)  And  though  he  had  not,  and  knew  he  could  not  have, 
exemption  from  pain  and  dying ; yet  he  had,  subsequently,  de- 
liverance from  the  power  of  death  and  the  grave,  and  from  all 
the  principalities  and  powers  of  hell,  oyer  whom  he  triumphed. 
(Compare  our  exposition  of  Matt.  xxvi.  31 — 46.) 

A second  inquiry  here  offers  itself— How  could  our  Lord 
learn  obedience,  wno  was  never  disobedient  7 We  reply,  that 
as  he  “grew  in  wisdom,  and  in  stature,  and. in  strength,” 
(Luke  ii.  40  and  52,)  so  might,  and  so  did,  he  grow  (speaking 
of  him  as  a man)  in  every  virtue,  human  and  divine ; and,  of 
course,  in  a cheerful  resignation  to  the  divine  decrees. 

The  close  of  this  chapter  (as  was  the  case  with  the  last) 
anticipates  the  subject  of  the  following ; distinguishing  between 
the  first  and  more  matured  principles  of  Christianity,  compa- 
ring the  former  to  milk,  and  the  latter  to  meat ; and  consider- 
ing these  Hebrews  as  children,  or  babes  in  Christ,  who  were 
capable  of  digesting  the  former  only ; though,  from  the  time 
they  had  heard  the  gospel,  they  ought  to  have  been  matured 
Christians,  capable  of  instructing  others. 

Chap.  VI.  Ver.  1 — 20.  Exhortations  to  persevere,  with  cau- 
tions against  apostacy.— The  Christian’s  life  is  progressive, 
and  never  stationary  : for  if  we  move  not  forward,  we  are  cer- 
tainly sliding  backward.  It  is  so  as  respects  both  our  prin- 
ciples and  practice  : the  apostle  therefore  exhorts  the  Hebrews 
not  to  stop  at  first  principles  only,  or  at  the  beginning  of  the 
Christian  course,  which  commences  with  faith  and  repentance 
— with  baptism,  and  the  laying  on  of  hands,  and  with  the 
avowal  of  those  foundation  truths,  the  resurrection  of  the 
dead,  and  eternal  judgment : Let  us  not  stop  here,  (as  if  he  had 
said,)  but  go  on  unto  perfection— that  is,  proceed  from  truth  to 

that  is,  the  elements,  or  rudiments;  or,  as  Doddridge  explains  the  words, 
“first  principles.”  By  leaving  these,  is  not  meant  their  abandonment,  but 
pushing  on  in  the  heavenly  course,  as  the  racer  flies  from  the  starting-post  to 
the  goal. 

Ver.  4.  For  it  is  impossible.— This  seems  to  refer  to  those  apostates  who 
had  committed  “ the  sin  unto  death.”  See  1 John  v.  16. 

Ver.  5.  And  have  tasted.— To  taste,  mentally,  is  to  experience  ; and.  in  this 
case,  to  experience  the  power  of  the  gospel  preached,  which  may  afford  much 
gratification,  and  produce  a degree  of  moral  reform,  even  when  it  does  not. 

either  deeply  or  permanently,  affect  the  heart. Powers  of  the  i v or id  to 

come— The  “world  (or  ages)  to  come,”  certainly  designates  the  gospel  dis- 
pensation, (see  note  on  chap.  ii.  5;)  and  the  powers  of  that  world,  certainly 
designate  the  miraculous  powers  attending  the  first  propagation  of  the  gospeL 
Mat.  vii.  22, 23.  ,,  , , x , c .. 

Ver.  6.  If  they  shall  fait  axoay. — Macknight , And  (yet)  have  fallen 
away.”  So  MLean. Crucify  to  themselves.— Macknight,  " m them- 
selves.”  Seeing  they  crucify  to  themselves — That  is,  according  to 

MiLean,  “ they  approve  of,  and  consent  to  ihe  treatment  he  received  from  his 
murderers,  by  renouncing  and  blaspheming  him,  as  one  justly  put  to  death  as 
an  impostor.” 

1345 


(iod  is  most  sure 


HEBREWS.— CHAP.  VII. 


in  his  promise. 


a«rain  unto  repentance ; seeing  they  crucify  to 
themselves  the  Son  of  God  afresh,  and  put  him 
to  an  open  shame. 

7 For  the  earth  which  drinketh  in  the  rain 
that  cometh  oft  upon  it,  and  bringeth  forth 
herbs  meet  for  them  k by  whom  it  is  dressed, 
receiveth  blessing  ' from  God: 

8 But  that  which  beareth  m thorns  and  briers 
is  rejected,  and  is  nigh  unto  cursing ; whose 
end  is  to  be  burned. 

9 But,  beloved,  we  are  persuaded  better 
things  of  you,  and  things  that  accompany  sal- 
vation, though  we  thus  speak. 

10  For  " God  is  not  unrighteous  to  forget 
your  work  and  labour  of  love,  which  ye  have 
showed  toward  his  name,  in  that  ye  have 
ministered  to  the  saints,  and  do  minister. 

11  And  we  desire  that  every  one  of  you  do 
show  the  same  diligence  to  the  ° full  assurance 
of  hope  unto  the  end  : 

12  That  ye  be  not  p slothful,  but  followers  of 
them  who  through  faith  and  patience  inherit 
the  promises. 

13  For  when  God  made  promise  to  Abraham, 
because  he  could  swear  by  no  greater,  he 
sware  by  himself, 

14  Saying,  » Surely  blessing  I will  bless  thee, 
and  multiplying  I will  multiply  thee. 


A.  M.  clr. 
4067. 

A.  D.  cir. 
63. 

k or,  for. 

1 Pb.65.10. 

in  Is.  6. 6. 

n Mat.25.-10 

o c. 3.6, 14. 

p Pr.15.19. 
2 Pe.1.10. 

q Ge.22.16, 
17. 


r Ex. 22.11. 

s Ro.8.17. 
c.11.9. 

• Ro.ll.29. 

u mUrposed 
himself. 

v Tit  1.2. 

wlTi.6  12. 

x I, e.  16.15. 

y c.4.14 

z c.llfb. 

a Ge.  14.18, 
&c. 


15  And  so,  after  he  had  patiently  endured,  he 
obtained  the  promise. 

16  For  men  verily  swear  by  the  greater:  and 
an  oath  r for  confirmation  is  to  them  an  end 
of  all  strife. 

17  Wherein  God,  willing  more  abundantly 
to  show  unto  the  heirs  * of  promise  the  immu- 
tability i of  his  counsel,  " confirmed  it  by  an 
oath : 

18  That  by  two  immutable  things,  in  which 
it  was  impossible  for  God  to  T lie,  we  might 
have  a strong  consolation,  who  have  fled  for 
refuge  to  lay  hold  w upon  the  hope  set  be- 
fore us : 

19  Which  hope  we  have  as  an  anchor  of  the 
soul,  both  sure  and  steadfast,  and  which  enter- 
eth  into  that  within  * the  veil; 

20  Whither  * the  forerunner  is  for  us  entered, 
even  Jesus,  made  a high  priest  for  ever  after 
the  order  of  z Melchisedec. 

CHAPTER  VII. 

1 Christ  Jesus  is  a priest  after  the  order  of  Melchisedec,  1 1 and  so,  far  more  excellent 
than  the  priests  of  Aaron’s  order. 

FOR  this  “ Melchisedec,  king  of  Salem, 
priest  of  the  most  high  God,  who  met 
Abraham  returning  from  the  slaughter  of  the 
kings,  and  blessed  him  ; 

2 To  whom  also  Abraham  gave  a tenth  part 
of  all ; first  being  by  interpretation  King  of 


truth,  and  from  virtue  to  virtue;  “ and  this  will  we  do,”  adds 
he,  “ if  God  permit.”  But  in  order  to  this,  it  is  necessary  to 
guard  against  retrogression  •;  for  it  is  possible  for  persons  to  be 
enlightened—  to  taste  of  the  heavenly  gift,  and  be  made  par- 
takers of  the  Holy  Ghost — to  taste  the  good  word  of  God,  and 
the  powers  of  the  world  to  come  ; — it  is  possible,  very  possible, 
that  such  may  fall  away,  not  merely  by  a partial  declension, 
like  those  of  Laodicea,  (Rev.  iv.  14,  &c.,)  but  by  a total  re- 
nunciation of  the  name,  as  well  as  the  principles  of  Christia- 
nity. But  let  us  see  how  far  the  particulars  of  this  awful 
character  will  carry  us;  that  is,  how  far  the  persons  here  de- 
scribed had  gone  in  the  profession  of  religion. 

1.  They  were  enlightened , that  is,  instructed  in  the  ele- 
mentary principles  of  Christianity  ; and,  by  hearing  and  read- 
ing. obtained  a good  knowledge  of  its  evidences  and  doctrines, 
and,  by  a moral  reformation,  “escaped  the  pollutions  of  the 
world” — through  idolatry  and  uncleanness.  2.  They  tasted, , 
that  is,  participated  “of  the  heavenly  gift ;”  by  which  many 
understand,  a sense  of  pardon  through  Christ ; hut  we  rather 
conceive  all  these  expressions  refer  to  the  powerful  effects  of 
the  word  preached,  especially  as  connected  with  the  personal 
ministry  of  Jesus,  or  with  the  miraculous  gifts  of  the  Holy 
Spirit.  With  respect  to  the  former,  our  Lora  himself  thus  de- 
scribes the  case  of  apostates  in  the  parable  of  the  Sower, 
where  he  says,  “ He  that  received  the  word  in  stony  places, 
the  same  is  he  that  heareth  the  word,  and  anon  with  joy  re- 
ceiveth  it;  yet  hath  he  not  root  in  himself,  but  duretn  for 
a while:  for  when  tribulation  or  persecution  ariseth  because  of 
the  word,  by  and  by  he  is  offended .”  (Matt.  xiii.  20,  21.)  In 
reference  to  the  miraculous  powers  of  the  apostolic  age,  we 
read,  (Acts  viii.  5,  &c.,)  that  when  Philip  went  down  to  the 
city  of  Samaria,  preaching  and  working  miracles,  “ there  was 
great  joy  in  that  city;”  and  when  Simon  Magus  (or  the  great 
one)  heard  the  preaching,  and  saw  the  miracles,  “ Simon 
himself  believed  also,  and  was  baptized  yet  he  soon  dis- 
covered his  hypocrisy,  and  the  barren  nature  of  his  faith;  for 
when  the  apostles  Peter  and  John  came  to  that  city,  he  offer- 
ed them  money,  if  they  would  give  him  power  to  confer  the 
Holy  Ghost  in  like  manner  as  they  did;  on  which  Peter  as- 
sures him,  that,  notwithstanding  his  profession,  his  “heart 
was  not  right  in  the  sight  of  God;  but,  on  the  contrary,  he 
was  yet  “in  the  gall  of  bitterness,  and  the  bond  of  iniquity.” 
And  ecclesiastical  history  informs  us,  that  he  proved  one  of 
the  most  awful  instances  of  apostacy  on  record.  (See  expo- 
sition of  Acts  viii.  1—25.) 


It  is  observable,  that  in  the  account  of  the  unhappy  persons 
spoken  of,  nothing  is  said  that  necessarily  implies  any  thing 
more  than  speculative  knowledge,  and  external  profession  ol 
Christianity — nothing  of  regeneration,  conversion,  believing 
through  grace,  or  a change  of  heart : on  the  contrary,  their 
profession  is  described  as  utterly  barren,  or  as  bearing  nothing 
but  “thorns  and  briers;”  and  their  persons  as  “nigh  unto 
cursing,”  and  to  burning. 

And  farther,  in  addressing  the  believing  Hebrews,  he  plainly 
intimates,  that  all  he  had  said,  came  short  of  what  was  ne- 
cessary to  salvation  : for  he  says,  “We  hope  better  things  of 
you , and  things  which  accompany  salvation,”  which  certainl/ 
implies,  that  the  things  before  referred  to  were  not  of  that 
class  : for,  applying  the  passage  to  our  own  time,  when  mi- 
racles have  long  since  ceased,  the  preaching  of  the  word  may 
have  powerful  effects  upon  the  conscience,  without  producing 
any  change  of  heart.  It  is  well  known,  that  it  chiefly  was  on 
the  authority  of  this  passage  the  Novations,  in  the  second 
century,  refused  to  receive  back  into  their  communion  any 
who,  in  times  of  persecution,  had  gone  back  to  Paganism  : 
though  even  urged  by  the  torture,  and  however  penitent : and 
many  penitents  themselves  have  been  distressed  by  it.  But 
Novatian,  though  a good  man.  had  not  the  heart  of  our  com- 
passionate High  Priest ; nor  aid  he  consider,  nor  do  the  dis- 
tressed penitents  we  refer  to  consider,  that  the  difficulty,  the 
impossibility,  lay,  not  in  restoring  penitents,  but  apostates  : 
and  true  penitents  are  no  more  apostates. 

The  rest  of  this  chapter  is  occupied  in  animating  exhorta- 
tions to  diligence  and  perseverance  in  the  Christian  course  : 
assuring  those  believers  to  whom  he  wrote,  (and  in  them  all 
others,)  of  the  certainty  of  their  reward  in  heaven  : not  only  as 
secured  bv  the  mediation  of  Christ,  but  also  by  the  promise  of 
God;  and  that  promise  ratified  by  oath,  that,  by  two  immu- 
table things— the  word  and  oath  of  God — his  people  might 
have  not  only  hope,  but  consolation,  even  strong  consolation, 
as  having  fled  for  refuge,  (like  the  poor  manslayer  of  old,)  to 
lay  hold  upon  the  hope  set  before  them  in  the  gospel ; namely, 
the  hope  of  eternal  life  in  Christ  Jesus  : that  Jesus  who  has 
himself,  as  our  great  High  Priest,  entered  within  the  veil  with 
his  atoning  blood,  and  ever  lives  to  plead  for  us  before  the 
throne  of  God. 

Chap.  VII.  Ver.  1 — 28.  'Pile  priesthood  of  Christ , according 
to  the  order  of  Melchisedec.—  The  history  of  this  Melchisedec , 
so  far  as  regards  the  Old  Testament,  will  be  found  in  Gen. 
xiv.,  latter  part,  of  which  we  shall  repeat  as  little  as  possible. 


Ver.  7.  For  the  earth.  &c. — That  is,  that  earth  is  blessed  which,  by  drink- 
ing in  the  rain,  becomes  fruitful : but  that  sandy  soil  which,  though  it  may 
drink  in  the  rain,  produces  no  useful  vegetation,  is  accursed.  Compare  Jer. 
xvii.  6. 

Ver.  9.  Things  that  accompany.— Mactcnight,  “ which  are  connected 
with.” 

Ver.  10.  God  is  not  unrighteous. — Though  we  have  no  claim  on  the  divine 
bounty,  yet  God  having  promised  and  covenanted  to  reward  our  unworthy  ser- 
vices, his  justice  and  fidelity  bind  him  to  l,is  promise. 

Ver.  11.  Full  assurance  of  hope— Thai  is,  the  most  assured  hope. 

Ver.  12.  Followers.— Gr.  “imitators.  ” Patience.— Gr.  '‘long-suffering.” 

Inherit. — Gr  “ are  inheriting  meaning  the  Patriarchs,  &c.  now  in 

neaven. 

Ver.  16.  0/ all  strife.— Mactcnight,  “contradiction.” 

Ver.  18.  Fled  for  refuge  — The  words  “ for  refuge,”  though  not  in  italics,  are 
merely  supplementary,  our  translators  supposing  _such  to  be  the  allusion  ; but 
others  think  it  an  allusion  to  the  Grecian  games,  and  to  the  prize  exhibited  to 
the  racers  we  decidedly  suppose  the  reference  is  to  the  cities  of, refuge, 
1346 


of  which  there  were  three  on  each  side  of  Jordan.  They  wete  easy  of  ac- 
cess, having  smooth  and  good  roads  58  feet  wide,  and  bridges  over  streams. 
Where  the  roads  crossed  or  diverged,  guide  boards  were  placed,  with  ” Refuge ” 
on  them,  so  large  and  plain  that  a man  might  read  whilst  running.  See 
Numb.  xxxv.  It,  &c. 

Ver.  20.  Whither  the  forerunner. — Macknight . says,  “ A forerunner,  is 
one  who  goes  before  to  do  some  service  for  another  ” Here  (he  thinks)  ilie 
allusion  is  to  one  sent  from  a ship  to  fix  its  anchor  in  the  place  to  which  it  is  to 
be  drawn.”  But  M'Lean  doubts  if  the  word  was  ever  so  used  ; and  so  do  we  : 
we  should  rather  refer  to  John  xiv.  3. 

Chap.  VII.  Ver.  1.  This  Melchisedec— Ox  Melchisedek,  as  it  is  spelled  in  Gen. 

xiv.  18,  &c. King  of  Salem. — So  his  capita!,  and  probably  his  whole  ter 

ritory,  was  called  in  Abraham's  time  : in  the  time  of  J.ishua  and  the  Judges, 
it  was  also  called  by  the  name  of  Jebus.  (Josh,  xviii.  28.  Judges  xix.  10.) 
Salem,  it  is  well  known,  signifies  peace ; and  Jerusalem,  as  the  leamec 
Granville  Sharp  has  shown,  signifies  Holy  (or  sacred)  Salem  ; or.  by  inter- 
pretation, “ Holy  Peace.”  See  Mr,  Sharp's  two  tracts,  on  Jerusalem  and  on 
Melchisedec 


Christ’s  priesthood  more  excellent  HEBREWS. — CHAP.  VII. 


than  that  oj  Aaron. 


righteousness,  and  after  that  also  King  of  Sa- 
lem. which  is,  King  of  peace  ; 

3 Without  father,  without  mother,  without 
b descent,  having  neither  beginning  of  days, 
nor  end  of  life ; but  made  like  unto  the  Son  of 
God  ; abideth  a priest  continually. 

4 Now  consider  how  great  this  man  was , unto 
whom  even  the  patriarch  Abraham  gave  the 
tenth  of  the  spoils. 

5 And  verily  they  that  are  of  the  sons  of  Levi, 
who c receive  the  office  of  the  priesthood,  have  a 
commandment  to  take  tithes  of  the  people  ac- 
cording to  the  law,  that  is,  of  their  brethren, 
though  they  come  out  of  the  loins  of  Abra- 
ham : 

6 But  he  whose  d descent  is  not  counted  from 
them  received  'tithes  of  Abraham  and  blessed 
him  that  had  f the  promises. 

7 And  without  all  contradiction  the  less  is 
blessed  of  the  better. 

S And  here  men  that  die  receive  tithes  ; but 
there  he  receiveth  them,  of  whom  s it  is  witness- 
ed that  he  liveth. 

9 And  as  I may  so  say,  Levi  also,  who  re- 
ceiveth tithes,  payed  tithes  in  Abraham. 

10  For  he  was  yet  in  the  loins  of  his  father, 
when  Melchisedec  met  him. 

11  If 11  therefore  perfection  were  by  the  Leviti- 
oal  priesthood,  (for  under  it  the  people  receiv- 
ed the  law,)  what  farther  need  was  there  that 
another  priest  should  rise  after  the  order  of 
Melchisedec,  and  not  be  called  after  the  order 
of  Aaron  ? 

12  For  the  priesthood  being  changed,  there 
is  made  of  necessity  a change  also  of  the  law. 

13  For  he  of  whom  these  things  are  spoken 
pertaineth  to  another  tribe,  of  which  no  man 
gave  attendance  at  the  altar. 

14  For  it  is  evident  ‘ that  our  Lord  sprang 


A M.  cir. 
<067. 

A.  D.  cir. 
63. 


b pedigree, 

c Nu.18.2I 
,.26. 


d pedigree. 
e Ge.  14.20. 
f Ro.9.4. 


h Ga.2.21. 
v.  18,19. 
c.8.7. 


i Is.11.1. 
Mat.  I 3. 
Re.  5.5. 


j Ps.  110.4. 

k Ac.  13.39 

1 Ro.3.20. 

m or,  but  it 
was. 


u Ro.5.2. 

o or,  swear- 
ing of  an 
oatfy. 

p Ps.  110-4. 
q c.8.6. 


r or,  which 
passelh 
not  from 
one  to 
another. 

6 l Sa.2.35. 

t Jude  24. 

u or,  ever- 
more. 

v Ro.8.34. 

1 Jn.2.1. 

w e-4.15. 

1 Pe.2.22. 

x-  Le  9.7 


out  of  Juda;  of  which  tribe  Moses  spake  no- 
thing concerning  priesthood. 

15  And  it  is  yet  far  more  evident : for  that 
after  the  similitude  of  Melchisedec  there  ari- 
seth  another  priest, 

16  Who  is  made,  not  after  the  law  of  a carnal 
commandment,  but  after  the  power  of  an  end- 
less life. 

17  For  he  testifieth,  ) Thou  art  a priest  for 
ever  after  the  order  of  Melchisedec. 

18  For  there  is  verily  a disannulling  of  the 
commandment  going  before  for  the  k weak- 
ness and  unprofitableness  thereof. 

19  For  the  law  ' made  nothing  perfect,  but 
m the  bringing  in  of  a better  hope  did ; by  the 
which  "we  draw  nigh  unto  God. 

20  And  inasmuch  as  not  without  an  oath  he 
was  made  priest : 

21  (For  those  priests  were  made  without 0 an 
oath;  but  this  with  an  oath  by  him  that  said 
unto  him,  p The  Lord  sware  and  will  not  re- 
pent, Thou  art  a priest  for  ever  after  the  order 
of  Melchisedec  :) 

22  By  so  much  was  Jesus  made  a surety  of  a 
better  i testament. 

23  And  they  truly  were  many  priests,  because 
they  were  not  suffered  to  continue  by  reason 
of  death  : 

24  But  this  man , because  he  continueth  ever 
hath  ran  unchangeable  • priesthood. 

25  Wherefore  he  is  able  1 also  to  save  them 
" to  the  uttermost  that  come  unto  God  by  him, 
seeing  he  ever  liveth  to  make  intercession v for 
them. 

26  For  such  a high  priest  became  us,  who  is 
w holy,  harmless,  undefiled,  separate  from  sin- 
ners, and  made  higher  than  the  heavens; 

27  Who  needeth  not  daily,  as  those  high 
priests,  to  offer  up  sacrifice,  first  51  for  his  own 


His  name  is  here  interpreted  as  meaning  “ King  of  righteous- 
ness,” and  his  regal  title  as  implying  that  he  was  ‘ King  of 
Peace.”  He  was,  however,  a real  character,  and  possessed  a 
real  domain — he  was  King  of  Salem,  including  the  site  of  that 
city  which  was  afterwards  the  metropolis  of  Judea,  namely 
Jerusalem,  or  the  Holy  Salem.  In  both  these  respects  he  stri- 
kingly typified  him  who  was  at  once  the  Son  of  David  and  the 
King  of  Israel.  But  Melchisedec  was  also  a priest  of  the  most 
high  God;  and  in  that  respect  also  typified  Christ,  as  being, 
like  him,  of  an  order  peculiar  to  himself,  and  not  of  the  Levitical 
priesthood,  nor  of  the  house  of  Aaron.  It  was  in  this  respect 
that  he  was  without  parentage  and  without  pedigree,  though 
perhaps  the  expression  may  only  mean,  that  his  descent  is  un- 
recorded and  unknown. 

After  stating  the  pre-eminent  character  of  Melchisedec,  St. 
Paul  calls  upon  the  Hebrews  to  reflect  how  great  this  man 
must  have  been,  to  whom  Abraham  gave  the  tenth  of  his 
spoils,  undoubtedly  thereby  acknowledging  him  as  his  superior, 
and,  consequently,  as  superior  to  all  the  priests  who  descended 
from  him.  But  who  was  this  Melchisedec  of  whom  the  apos- 
tle speaks  so  highly,  and  that  undoubtedly  with  a view  to  mag- 
nify that  Jesus  whom  he  typified  1 According  to  an  ancient  Jew- 
ish tradition,  he  was  the  patriarch  Shem.  This  seems  the  most 
general  opinio  i among  expositors,  and  was  defended  with 
great  ability  by  Mr.  Granville  Sharpe , above  referred  to,  though 
this  opinion  is  by  no  means  essential  to  the  apostle’s  argument. 

On  comparing  our  great  High  Priest  with  the  sons  of  Aaron, 
the  apostle  remarks,  “That  the  sons  of  Aaron  were  made 
priests  without  an  oath,  and  so  their  priesthood  was  liable  to 
be  changed  or  repealed  ; whereas  Jesus  was  made  a priest 
with  a solemn  and  irrevocable  oath,  by  him  that  said  unto 


Ver.  3.  Without  father. — (That  Is,  as  the  Syriac  renders,  “ Whose  father 
and  mother  are  not  inscribed  among  the  genealogies  ; and  therefore  it  was  not 
known  who  he  was.] — Bagsler.  “ Elmer  (as  Doddridge  remarks)  hath  some 
remarkable  quotations,  to  prove  that  it  va3  usual  among  the  Greeks  to  call 
an>  one  lapater,  amaier)  without  father,  without  mother,  when  his  parents 

wore  unknown.” Without  descent.— Gr.  Genealogy. Having  neither 

leginning  of  days,  nor  end  of  life  — The  time  of  service  of  the  Aaronic 
priests  was  limited  between  the  ages  of  30  and  50,  which  were  the  terms  of 
their  official  life  ; though  some  think  those  expressions  mean  only,  that  his 

birth  and  death  are  unrecorded. But  made  like  unto  the  Son  of  God; 

aiidsth  a priest  continually.— Macknight,  who  applies  the  latter  clause  as 
well  as  the  former,  to  Melchisedec.  renders  it  “all  his  life;”  and  remarks, 
that  the  same  phrase  is  applied  to  the  perpetual  dictatorship  of  Sylla.  But 
Dmld-'dge  and  M'Lea.n  suppose  an  ellipsis  (as  is  not  uncommon)  ofthepro- 
ooun  who,  and  render  the  clause,  “hut  [wasl  made  like  unto  [or  a type  of] 
the  Son  of  God,  (who]  abideth  a priest  continually.” 

Ver.  5.  Hove  a commandment  to  take  tithes.— See  Numb,  xviii.  21,  21.  26. 

Ver.  0.  Of  whom  it  is  witnessed  that  he  liveth. — Doddridge,  “ <?f  whom 


him,  ‘The  Lord  sware,  and  will  not  repent,  Thou  art  a priest 
for  ever,’  &c. — which  was  a declaration  that  his  priesthood  was 
to  be  unchangeable  ; and  by  so  much  was  he  made  the  surety 
of  a better  covenant  than  that  of  which  the  Aaronical  high 
priests  were  sureties.  Thai  the  sons  of  Aaron  were  made 
priests  ‘ according  to  the  law  of  a carnal  commandment,’  ac- 
commodated to  weak  mortal  men,  whereby  that  office  went  by 
descent  and  succession  from  father  to  son  ; [and]  hence  there 
were  many  priests  [in  succession],  because  they  1 were  not  suf- 
fered to  continue  by  reason  of  death.'  But  Jesus  being  raised 
from  the  dead,  was,  by  the  oath,  made  a priest  in  his  own  per- 
son for  ever,  according  to  the  power  of  an  endless  life;  and  be- 
cause he  continueth  for  ever,  he  hath  an  unsuccessive  priest- 
hood, and  so  is  able  to  save  for  ever  them  that  come  to  God 
through  him,  as  he  is  always  living  to  make  intercession  for 
them.  That,  in  respect  of  character  and  qualifications,  he  is 
such  a High  Priest  as  is  perfectly  suited  to  our  exigencies,  be- 
ing holy,  harmless,  undefiled,  separated  from  sinners,  and  sta- 
tioned not  on  earth,  but  made  higher  than  the  heaven?.  That 
he  needed  not,  from  time  to  time,  like  Aaronical  high  priests, 
to  offer  up  sacrifice,  first,  for  his  own  sins  (for  he  had  none) 
and  then  for  the  sins  of  the  people ; for  this  he  did  effectually 
at  once,  when  he  offered  up  himself.  For  the  law  constitutes 
men  high  priests  who  have  sinful  infirmity,  and  therefore  needed 
to  offer  for  their  own  sins  ; but  the  word  of  the  oath,  which 
was  since  the  law  was  given,  constitutes  the  Son  a High 
Priest  who  is  consecrated  for  ever  more.” — M'Lean. 

To  these  observations  we  add  a general  remark  from  Dr. 
John  Owen  : — “The  design  of  the  apostle,  in  this  chapter,  is 
not  to  declare  the  nature  or  the  exercise  of  the  priesthood  of 
Christ.  To  the  nature  of  it,  he  had  spoken,  chap.  v.  ; and  of 


it  is  I only]  testified  that  he  liveth  that  is.  of  whose  death  we  have  no  ac 
count.  Some  render  it,  “ that  he  lived  Macknigh *'  That  he  lived  a priest 
all  his  life.”  Compare  ver.  3. 

Ver.  9.  As  I may  so  say.  —Doddridge  and  MacTcnight , “ As  one  may 
say.” 

Ver.  11.  Perfection  —Completion,  or  fulfilment , of  the  plan  and  purpose  of 
God. And  not  be  called.— Doddridge,  “not  be  reckoned.” 

Ver.  16.  But  after  the  power  of  an  endless  life— i.  e.  for  ever. 

Ver.  18.  Disannulling— Doddridge,  “Abolition.” 

Ver.  19.  Made  nothing  perfect.— {Completed  nothing ; it  was  the  intro- 
duction, but  not  the  completion.]— Bagster. But  the  bringing  in,  &c. 

— i.  e.  the  hope  of  the  gospel. 

Ver.  22.  A better  testament.— Rather  “ covenant.”  So  Doddridge,  Mack- 
night.  «&c.  The  Greek  commentators  explain  the  term  surety,  by  that  ol 
Mediator  —Macknight. 

Ver.  24.  This  man — [That  is,  Christ,  because  “ he  continueth  ever,”  hath 

“a  priesthood  that  passeth  not  away”  from  him. Unchangeable. — A 

priestnood  which  passeth  not  from  one  to  another.]— Bags'er, 

134- 


Aaron's  'priesthood,  abolished  HEBREWS. — CHAP.  V]  11.,  IX.  by  that  oj  Christ. 


sins  and  then  for  the  people’s  : for  this  he  did 
onc<‘,  when  he  offered  up  himself. 

23  For  the  law  maketh  men  high  priests  which 
have  infirmity  ; but  the  word  of  the  oath,  which 
was  since  the  law,  maketh,  the  Son,  who  is  -v  con- 
secrated for  evermore. 

CHAPTER  VIII. 

I By  the  eternal  priesthood  of  Clirist,  the  Levilica!  priesthood  of  Aaron  is  abolished.  7 
Ami  the  temporal  covenant  with  the  fathers,  by  the  eternal  covenant  of  the  gospel. 

NOW  of  the  things  which  we  have  spoken 
this  is  the  sum : We  have  such  a high 
priest,  who  a is  set  on  the  right  hand  of  the 
throne  of  the  Majesty  in  the  heavens  ; 

2 A minister  of  b the  c sanctuary,  and  of  the 
true  tabernacle,  which  the  Lord  pitched,  and 
not  man. 

3 For  every  high  priest  is  ordained  to  offer 
gifts  and  sacrifices  : wherefore  it  is  of  necessi- 
ty that  this  man  have  somewhat  also  to  d offer. 
4 For  if  he  were  on  earth,  he  should  not  be  a 
priest,  seeing  that  c there  are  priests  that  offer 
gifts  according  to  the  law : 

5 Who  serve  unto  the  example  and  shadow 
f of  heavenly  things,  as  Moses  was  admonished 
of  God  when  he  was  about  to  make  the  taberna- 
cle : for,  See,  s saith  he,  that  thou  make  all  things 
according  to  the  pattern  showed  to  thee  in  the 
mount. 

6 But  now  hath  he  obtained  a more  excellent 
h ministry,  by  how  much  also  he  is  the  media- 
tor of  a better  i covenant,  which  was  estab- 
lished upon  better  promises. 

7 For  if  j that  first  covenant  had  been  fault- 


A.  M.  clr. 

4067. 

A.  D.  cir 
63. 


y or,  per- 
fected. 

a Ep.1.20. 

b or,  holy 
things. 

c 1.9  8,12, 
2>. 

d Ep.5.2- 
c.9.14. 

e or,  they. 

f Col. 2. 17. 
c.10.1. 

g Ex. 25.40. 
26.30. 

h 2 Co.  3. 6.. 
9. 

c.7.22. 

i or,  testa- 
ment. 

J c.7.11. 


k Je  31.31.. 
3i. 

1 give. 

m or,  upon. 

n Ho.2.23. 
Zee. 8. 8. 

o Is.54.ia 

p 2 Co.  5. 17. 


a or,  cere- 
monies. 


b Ex.25.8. 


less,  then  should  no  place  have  been  sought 
for  the  second. 

8 For  finding  fault  with  them,  k he  saith,  Be- 
hold, the  days  come,  saith  the  Lord,  when  I 
will  make  a new  covenant  with  the  house  of 
Israel  and  with  the  house  of  Judah  : 

9 Not  according  to  the  covenant  that  I made 
with  their  fathers  in  the  day  when  I took  them 
by  the  hand  to  lead  them  out  of  the  land  of 
Egypt;  because  they  continued  notin  my  cove- 
nant, and  I regarded  them  not,  saith  the  Lord. 

10  For  this  is  the  covenant  that  I will  make 
with  the  house  of  Israel  after  those  days,  saith 
the  Lord  ; I will  i put  my  laws  into  their  mind, 
and  write  them  n in  their  hearts  : and  " I will 
be  to  them  a God,  and  they  shall  be  to  me  a 
people : 

11  And  they  shall  not  teach  every  man  his 
neighbour,  and  every  man  his  brother,  saying, 
Know  the  Lord : for  all  0 shall  know  me,  from 
the  least  to  the  greatest. 

12  For  I will  be  merciful  to  their  unright- 
eousness, and  their  sins  and  their  iniquities  will 
I remember  no  more. 

13  In  that  he  saith,  A new  p covenant,  he  hath 
made  the  first  old.  Now  that  which  decayeth 
and  waxeth  old  is  ready  to  vanish  away. 

CHAPTER  IX. 

1 The  description  of  the  rites  and  bloody  sacrifices  of  the  law',  11  for  inferior  to  the  dig* 
nity  and  perfection  of  the  blood  and  sacrifice  of  Christ-  , 

n^HEN  verily  the  first  covenant,  had  also a or- 
dinances  of  divine  service,  and  a worldly 
b sanctuary. 


its  use , he  treats  at  large  in  chap.  ix.  But  it  is  of  its  excellency 
and  dignity  he  here  treats,  and  that  not  absolutely  neither,  but 
in  comparison  with  the  Levitical  priesthood.  This  was  con- 
ducive to  his  main  end  with  the  Hebrews  ; and  this  he  proves 
upon  principles  received  by  themselves,  the  faith  and  principles 
of  the  ancient  church  of  Israel.” 

Chap.  VIII.  Ver.  I — 13.  The  Levitical  priesthood  superse- 
ded by  that  of  Christ;  and  the  Old,  Covenant  by  the  New. — 
The  apostle  here  pursues  his  comparison  between  Christ,  who 
is  our  great  High  Priest,  and  the  priests  of  the  house  of  Aaron  ; 
in  all  things  giving  due  pre-eminence  to  him,  whom  all  the  in- 
spired writers  “delight  to  honour.” 

1.  Speaking  of  Christ  as  our  High  Priest,  we  are  told  he  “ is 
set  (down)  on  the  right  hand  of  the  throne  of  the  Majesty  in 
heaven  a very  different  situation  from  that  of  the  Jewish 
high  priest,  who  stood  and  bowed  before  the  divine  presence. 
—2.  He  is  called  “a  minister  of  the  sanctuary,”  or  of  the  Ho- 
lies ; that  is,  of  the  “ Holy  of  holies,”  or  “ holiest  of  all,”  as 
it  is  called  in  chap.  ix.  3 ; so  Drs.  Owen  and  Guise ; and  “ of 
the  true  tabernacle,”  meaning,  as  it  is  generally  understood, 
heaven  itself;  a tabernacle,  “which  the  Lord  pitched,  and  not 
man  which  in  the  next  chapter  (ver.  1 1)  is  called  “ a greater 
and  more  perfect  tabernacle,  not  made  with  hands,”  as  was 
the  Mosaic  tabernacle;  but  “ which  the  Lord  hath  pitched 
(or  erected)  and  not  man.” — 3.  Since  every  high  priest  among 
men  is  ordained  “to  offer  gifts  and  sacrifices,”  it  was  neces- 
sary that  our  great  High  Priest  should  also  have  somewhat  to 
offer  ; and  what  so  precious  as  his  own  blood  ? What  so  ac- 
ceptable as  his  transcendent  merits?  As,  therefore,  the  Jewish 
high  priest  went  once  a year  into  the  most  holy  place  with 
the  blood  of  sacrifices  slain,  so  Christ,  upon  his  ascension,  once 
for  all,  presented  the  merits  of  his  righteousness  and  atone- 
ment before  God,  and  ever  lives  to  intercede  on  the  behalf  of 
those  for  whom  he  died.— 4.  Another  circumstance  of  pre-emi- 
nence enjoyed  by  our  Lord,  is,  that  “ he  is  the  Mediator  of  a 
better  covenant”  than  that  of  Sinai,  to  which  the  Levitical 
priesthood  was  attached. 

This  being  a better  covenant,  argues  defect  in  the  former. 
“ Although  the  Sinaic  covenant  (says  Dr.  Macknight)  was 
well  calculated  to  preserve  the  Jews  from  idolatry,  and  to  give 
them  the  knowledge  of  their  duty,  it  was  faulty  or  imperfect  in 
the  following  respects  : — 1.  The  rites  of  worship  it  enjoined, 
sanctified  only,  to  1 the  purifying  of  the  flesh  ;’  but  not  the 


conscience  of  the  worshippers. — 2.  These  rites  could  be  per- 
formed no  where  but  in  the  tabernacle,  or  in  the  temple  ; con- 
sequently they  could  not  be  the  religion  of  mankind.  3.  This 
covenant  had  no  real  sacrifice  for  sin  ; therefore  it  could  grant 
no  pardon  to  any  sinner. — 4.  Its  promises  were  all  of  a tempo- 
ral kind. — 5.  It  required  an  unsinning  obedience,  which,  in  our 
present  state,  no  one  can  give,  and  threatened  death  for  every 
offence.” 

It  has  been  doubted,  whether  the  finding  fault,  mentioned  in 
verse  8,  refers  to  the  covenant  there  spoken  of,  or  to  the  people 
there  addressed.  (See  our  note.)  “Both,  I think,  (says  Mr. 
M'Lean ,)  are  intended  in  the  context.  In  the  foregoing" verse, 
the  old  covenant  is  not  supposed  to  be  faultless,  but  the  con- 
trary, because  it  left  room  for  another,  and  this  verse  comes  in 
as  a proof  of  it.  In  the  next  verse,  the  people  are  also  blamed, 
because  they  continued  not  in  God’s  covenant:  but  then,  it 
must  be  observed,  that  the  people  are  so  blamed,  as  to  insinu- 
ate that  the  covenant  itself  was  defective;  for  the  Lord  pro- 
mises to  set  it  aside,  and  make  a new  one,  which  should  better 
suit  their  need.” 

To  this  New  Covenant  we  have  had  repeated  occasions  to 
advert  in  the  writings  of  the  prophets,  and  the  passage,  verses  8 
to  13,  will  be  found  literally  copied  from  Jer.  xxxi.  31—34,  with 
only  one  remarkable  variation,  mentioned  in  our  note  on 
verses  8 and  9.  In  our  exposition  of  the  above  passage,  we 
have  intimated  our  opinion  (which  we  believe  is  a general  one) 
of  the  promise  having  a reference  to  the  future  calling  of  the 
Jews  to  a more  extensive  reception  of  the  gospel  dispensation, 
which  we  consider  as  the  new  covenant  here  referred  to : not  that 
there  is  any  thing  new  with  reference  to  God,  for  all  his  counsels 
are  from  everlasting;  but  he  is  continually  making  new  dis- 
coveries of  his  grace  and  mercy  to  mankind. 

One  other  remark  shall  close  what  we  have  to  offer  on  this 
chapter.  When  it  is  said,  “They  shall  not  teach  every  man 
his  neighbour,  saying,  Know  the  Lord  : for  all  shall  know  me, 
(saith  the  Lord,)  from  the  least  to  the  greatest ;”  we  must 
take  it  with  some  latitude,  for  while  children  are  born  into  the 
world,  they  will  need  instruction,  and,  as  sinners,  the  means 
of  conversion : yet,  possibly,  the  time  may  come,  when  missions 
and  missionaries  shall  be  no  more  needed ; but  when  “ the 
knowledge  of  the  Lord  shall  cover  the  earth,  even  as  the 
waters  do  the  sea.” 

Chap.  IX.  Ver.  1 — 28.  The  superiority  of  Christs  sacrifice 


Chap.  VIII.  Ver.  1.  This  is  the  sum..*— Doddridge,  Macknight,  &c.,“the 
chief principal  point.  So  Chrysostom  and  Theophylact,  the  Syriac  and 
Vulgate. 

Ver.  2.  A minister  of  the  sanctuary.— Macknight  reads,  “ holy  places.” 

Ver.  3.  That  this  man—  The  word  “ man”  is  a supplement  ; and,  instead 
of  it,  both  Macknight  and  hTLean  supply  the  term  High  Priest,  from  the  pre- 
ceding clause. 

Ver.  4.  That  there  are  priests—  Namely , in  the  temple  at  Jerusalem. 

Offer  gifts— [Gifts,  or  offerings,  comprehended  propitiatory  sacrifices  a9 
well  as  free-wiil  offerings.  J —Bagster. 

Ver.  6.  A better  covenant—  Margin,  ‘ Testament.”  The  original  term 
Idiatheke ) signifies  both  ; but  the  former  is  certainly  here  preferable. 

Ver.  7.  If  that  first  covenant  had  been  faultless.—  The  fault  or  defect  of 
the  first  covenant  was,  that  it  made  nothing  perfect.  See  chap.  vii.  19. 

1348 


Ver.  8.  For  finding  fault  with  them— That  is,  according  to  Doddridge , 
with  the  Jews.  But  Grotivs , Hammond,  and  many  others,  render  it,  “finding 
fault,  he  saith  unto  them.” 

Ver  9.  And  I regarded  them  not— Doddridge,  “I  disregarded  them.” 
Macknight . “ I neglected  them.”  This  is  the  Septuagint  translation  of  Jer. 
xxxi.  32,  which  in  our  translation  reads.  “Although  I was  a husband  unto 
them  certainly  a widely  different  translation,  and  differently  accounted  fur. 
Some  suppose  a false  letter  in  the  Hebrew  copy  used  by  the  LXX. , which  makes 
all  the  difference.  But,  then,  how  shall  we  account  for  St.  Paul  s following 
them  1 Dr.  Pococke  thinks  the  original  will  bear  both  senses. 

Chap.  IX.  Ver.  1.  The  first  covenant.— It  seems  evident,  that  the  Greek 
copy  used  by  our  translators  omitted  the  substantive  in  this  place,  as  do  many 
others  ? and  that  they  supplied  the  word  “ covenant”  from  the  preceding  chap- 
ter. On  the  other  hand  there  ore  many  Greek  copies,  both  MS.  and  printed. 


17ie  sacrifices  oj  the  law  HEBREWS. — CHAP.  IX.  inf  error  to  Christ's  sacrifice 


2 For  there  was  a tabernacle  c made ; the 
first,  wherein  was  the  candlestick,  and  the 
J table,  and  the  e shew-bread  ; which  is  called 
f the  sanctuary. 

3 And  after  the  second  s veil,  the  tabernacle 
which  is  called  the  Holie  t of  all ; 

4 Which  had  the  golden  " censer,  and  the  ark 
‘ of  the  covenant  overlaid  round  about  with 
gold,  wherein  was  the  golden  i pot  that  had 
manna,  and  Aaron’s  krod  that  budded,  and  the 
i tables  of  the  covenant ; 

5 And  over  it  the  cherubims  m of  glory  sha- 
dowing the  mercy-seat ; of  which  we  cannot 
now  speak  particularly. 

6 Now  when  these  things  were  thus  ordained, 
the  priests  n went  always  into  the  first  taber- 
nacle, accomplishing  the  service  of  God. 

7 But  into  the  second  went  the  high  priest 
alone  0 once  every  year,  not  without  blood, 
which  he  offered  for  p himself,  and  for  the 
errors  of  the  people  : 

8 The  Holy  Ghost  this  signifying,  that  the 
way  i into  the  holiest  of  all  was  not  yet  made 
manifest,  while  as  the  first  tabernacle  was  yet 
standing : 

9 Which  was  a figure  for  the  time  then  pre- 
sent, in  which  were  offered  both  gifts  and  sa- 
crifices, that  could  not  r make  him  that  did 
the  service  perfect,  as  pertaining  to  the  8 con- 
science ; 

10  Which  stood  only  in  > meats  and  drinks, 


A.  M.  cir. 
4067. 

A.  D.  cir. 
63. 

c"Ex.29.1, 

35. 

d Ex. 40.4. 
e Ex.  25.30. 
f or,  holy. 
g Ex.26.3l, 
33. 

h Ee.16.12. 
i Ex. 25. 10, 
&c. 

) Ex.  16.33. 
k Nu.  17. 10. 
1 Ex. 34. 29. 
40.20. 

m De.  10.2,5 
Ex. 25. 18, 
22 

n Nu  .28. 3. 
o Ex. 30. 10. 
Le.16.2, 
&c. 

p c.5.3. 
q Jn.14.6. 

c.  10. 19,20. 
r Ps.40.6,7. 
Ga.3.21. 
c.  10. 1,11. 
s Ps.51.16.. 
19. 

t Le.11.2 
&c. 


o Nu.19.7, 
&c. 

v or,  rites, 
or,  cere- 
monies. 
wEp.2.15. 
x c.3.1. 
y c.10.1. 
z c.8.2. 
a c.10.4. 
b Ac. 20.23. 

1 Pe.  1.18, 
19. 

Re.  1.5. 
c c.  10.19. 
d Nu.19.2.. 

17. 

e 1 Pe.3.18. 
f or  .fault. 
g c.  10.22. 
be  brought  in. 


and  divers  “ washings,  and  carnal  v w ordi- 
nances, imposed  on  them  until  the  time  of  re- 
formation. 

11  But  Christ  being  come  a 1 high  priest  of 
good  > things  to  come,  by  a z greater  and  more 
perfect  tabernacle,  not  made  with  hands,  that 
is  to  say,  not  of  this  building ; 

12  Neither  by  the  blood  of a goats  and  calves, 
but  by  his  own  b blood  he  entered  in  once  into 
the  holy  c place,  having  obtained  eternal  re- 
demption for  us. 

13  For  if  the  blood  of  bulls  and  of  goats,  and 
the  ashes  d of  a heifer  sprinkling  the  unclean, 
sanctifieth  to  the  purifying  of  the  flesh  : 

14  How  much  more  shall  the  blood  of  Christ, 
who  e through  the  eternal  Spirit  offered  himself 
without  r spot  to  God,  purge  e your  conscience 
from  dead  works  to  serve  h the  living  God  ? 

15  And  for  this  cause  he  is  the  mediator  of 
the  new  testament,  that  by  means  of  death,  for 
the  redemption  of  the  transgressions  that  were 
under  the  first  testament,  they  which  are  called 
might  receive  the  promise  of  eternal  inherit- 
ance. 

16  For  where  a testament  is,  there  must  also 
of  necessity  i be  the  death  of  the  testator. 

17  For  a testament  is  of  force  after  men  are 
dead  : otherwise  it  is  of  no  strength  at  all  while 
the  testator  liveth. 

18  Whereupon  neither  the  first  testament  was 
i dedicated  without  blood. 

j or,  purified. 


to  all  others. — The  first  verse  of  this  chapter  presents  us  with 
a considerable  difficulty,  as  respects  the  reading  of  the  original : 
many  Greek  copies  read,  “ The  first  tabernacle  while  more 
perhaps  read  with  the  copy  used  by  our  translators,  and  omit 
the  noun  altogether;  but  supply  the  word  “covenant”  from 
the  close  of  the  preceding  chapter.  So  the  judicious  M'Lean , 
who  thinks  it  “more  natural,  arfti  [that  it]  suits  the  apostle’s 
argument  at  least  equally  well,  to  understand  by  the  first  here, 
the  Sinaical  covenant , which  is  twice  termed  the  first  in  the 
foregoing  chapter,  verses  7 and  13;  and  also  twice  expressly 
mentioned  in  verse  9.” 

Connected  with  this  covenant  were  a variety  of  ceremonial 
“ ordinances,”  and  “ a worldly  sanctuary,”  tabernacle,  or  holy 
place,  built  by  Moses,  and  devoted  to  the  service  of  the  God  of 
Israel,  in  the  first  division  of  which  were  the  sacred  candlestick , 
or  rather  lamp,  and  the  table  of  shew-bread ; and  in  the  second, 
or  interior  department,  the  ark,  the  cherubim,  the  various 
utensils  of  worship,  and  the  historical  memorials  here  named. 
The  tabernacle  itself,  and  most  of  the  articles  of  its  furniture, 
were  always  considered  as  having  a mystical  design,  though 
expositors  have  differed  widely  in  their  interpretations.  “ Abra- 
banel  relates,  that  the  Lseveral]  parts  of  the  tabernacle  repre- 
sented the  sea,  dry  land,  and  heaven.  Bab.  Bechai  makes  it 
a representation  of  the  universe.  The  Holy  of  Holies,  [accord- 

which  read  ( skene ) “ tabernacle  which  reading  is  supported  by  Whitby, 
Doddridge,  and  other  respectable  commentators,  who  seem  surprised  that  it  is 
not  universally  adopted.  But  it  is  also  true,  that  the  word  “ tabernacle”  is 
omitted  iri  many  MSS.  and  editions,  ancient  as  well  as  modern  ; and  that 
translators  generally  supply  the  word  “ covenant”  in  preference  to  “ taberna- 
cle.’' which  they  suppose  to  be  the  gloss  of  some  injudicious  copyist.  This 
reading  is  supported  by  those  ancient  versions,  the  Syriac  and  Vulgate,  by 
Chrysostom . and  other  Greek  Fathers.  So  among  the  commentators,  it  is 

referred  by  Beza  and  Grotius ; by  Owen,  and  the  Assembly’s  Annotators  ; 

y Hammond , Macknight,  Guise,  M'Lean , &c. Also  ordinance— i.  e. 

rites  or  forms  of  worship. 

Ver.  2.  A tabernacle  made.— Doddridge,  “prepared.”  MacJcnight,  “set  in 

order,”  i.  e.  for  public  worship. The  first,  wherein— i.  e.  within  the  first  or 

outer  apartment  of  which  was  the  candlestick,  and  the  table  of  shew-bread, 
&c.  of  which  see  Exod.  xl.  22—25. Which  is  called  the  sanctuary.— Mac- 

knight transposes  the  words  thus  : — “ For  the  first  [or  outward]  taberna- 
cle. which  is  called  Holy,  was  set  in  order,  in  which  was  both  the  candlestick, 
and  the  table,  and  the  shew-bread.” 

Ver.  3.  And  after  the  second  veil— A first  veil  is  here  implied,  which  closed 
the  entrance  of  the  tabernacle.  Exod.  xxxvi.  37.  After  this — the  tabernacle 
which  is  called  the  Holiest  of  all — Or,  as  the  Hebrew  literally  is,  “ the  Holy 
"of  Holies.” 

Ver.  4.  Which  had  the  golden  censer. — Of  the  use  of  this  instrument,  whirl: 
was  a small  pan  for  burning  incense,  see  Levit.  xvi.  12,  13.  But  as  the  high 
priest  might  not  enter  the  Most  Holy  without  it,  a question  arises,  how  he 
could  come  at  it  for  use  if  it  was  kept  there  ? “ To  this  it  is  answered,  that  it 
might  he  kept  iust  within  the  veil,  and  within  the  reach  of  his  hand,  so  that  he 

could  take  it  thence  without  entering  himself  M'Lean. And  the  ark  of 

the  covenant.  See  Exod.  xxxvii.  1,  2. Wherein  was— i.  e.  perhaps  in  the 

Most  Holy  ; not  the  ark. The  golden  pot— See  Exod.  xvi.  33,  34. 

Ver.  5.  The  cherubims  of  glory — i.  e.  the  glorious  cherubim  ; antTso  called 
for  two  reasons — 1.  Because  they  were  themselves  glorious,  as  being  covered 
with  gold  ; and,  2.  Because  they  represented,  as  we  conceive,  a glorious  order 
of  angelic  beings,  who  wait  before  the  throne  of  God.  Ezek.  i.  4,  &c.  Rev.  iv. 
6.  &c. 

Ver.  6.  The  priest  went  always  into  the  first  tabernacle—  Or  rather,  as 
M'Lean  explains  it,  into  the  first  or  outer  apartment  of  thy  tabernacle,  where 
the  common  priests  had  a daily  service  to  perform. 

Ver.  7.  But  into  the  second-- compartment  of  I he*  tabernacle,  namely,  “ The  , 


ing  to  him,]  signified  the  world  of  angels:  the  middle,  (wherein 
were  the  table  of  shew-bread  and  candlestick,)  the  heavenly 
orbs ; and  the  outer  court,  this  Jower  world  ; the  elements 
being  represented  by  the  brazen  sea,  sacred  fire,  &c.  Philo 
and  Josephus  [also]  explain  it  mystically:  the  latter  calls  the 
parts  of  the  tabernacle  resemblances  of  the  universe;  the  two 
first,  of  the  earth  and  sea,  common  to  all ; the  third,  of  heaven, 
where  God  dwells.”  (Bp.  Kidder's  Messiah.) 

But  these  interpretations,  however  ingenious,  are  rather 
philosophical  than  evangelical : and  do  not  comport  with  the 
apostolical  method  of  interpretation,  which  refers  all  the  types 
and  mysteries  of  the  Old  Testament  to  Christ,  his  work  and 
sufferings,  and  subsequent  glory:  or  other  objects  of  a spiritual 
and  evangelical  nature.  Thus  the  candlestick  and  the  shew- 
bread  point  to  Christ,  who  is  the  true  light,  and  the  bread  that 
came  down  from  heaven,  both  which  are  to  be  found  in  the 
church  below ; but  the  Holy  of  Holies  directs  to  heaven  itself — 
not  the  heaven  of  philosophers,  but  that  heaven  into  which 
Christ  himself  has  entered  with  his  atoning  blood,  and  where 
he  pleads  its  merits  before  the  eternal  throne. 

The  import  of  the  cherubim  has,  indeed,  been  matter  of  great, 
and  even  bitter,  controversy.  We  have  satisfied  ourselves  with 
the  ancient  hypothesis,  which  considers  them  as  figuring  to  us 
the  angels  of  tne  divine  presence,  who  bend  before  the  throne 


Holy  of  Holies” went  the  high  priest  alone  once  (i.  e.  on  one  day  in) 

every  year.— See  Exod.  xxx.  10.  Levit.  xvi.  2,  &c. 

Ver.  9.  Which  was  a figure.— Gr.  Parable.  See  chap.  xi.  19. 

Ver.  10.  Carnal  ordinances —Doddridge  and  Macknight,  “ Ordinances 
concerning  the  flesh.” 

Ver.  ll.  Not  made  with  hands,  &c. — Many  judicious  divines  (as  Calvin, 
Owen , &c  ) refer  this  to  the  body  of  Christ,  (as  they  do  also  chap.  viii.  2 ;)  but 
we  rather  think,  with  M'Lean,  that  “ heaven  itself’  is  intended,  and  so  it  is 
expressed  ver.  24. 

Ver.  14.  Through  the  eternal  Spirit. — The  Vulgate,  and  many  Greek  MSS., 
read,  “ The  Holy  Spirit and  to  him  we  are  inclined  to  ascribe  it.  Bp.  Fell 
mentions  “ Christ’s  being  conceived,  proclaimed,  anointed,  dying,  anil  rising,  by 
the  aid  of  God’s  Holy  Spirit.”  See  1 Pe.  iii.  18.  So  Owen , Doddridge,  &c. 

Ver.  15.  Mediator. — See  note  on  Gal.  iii.  20.  “The  Mediator  of  a Testa- 
ment,” says  Doddridge,  “ is  a very  improper  expression he  therefore  trans- 
lates the  word  (diatheke)  Covenant , as  in  almost  all  other  places.  So  Mac- 
knight, and  most  other  modem  commentators.  But  Oioen,  Witsius,  and 
Campbell,  retain  the  term  Testament. 

Ver.  16,  17.  For  where  a testament  is,  &c .—Doddridge,  agreeable  to  the 
preceding  remarks,  renders  this  verse,  “ For  where  a covenant  (is,)  it  neces 
sarily  imports  the  death  of  that  by  which  the  covenant  is  confirmed  al- 
luding to  the  general  custom  of  offering  sacrifices  on  those  occasions. For 

a testament  is  of  force  after  men  are  dead , &c  .—Doddridge,  “ A covenant 
(is)  confirmed  over  the  dead,  so  that  it  doth  not  avail,  while  ne  by  whom  it  is 
confirmed  liveth.”  Macknight  translates  the  passage  thus:  “ For  where  a 
covenant  (is,)  there  is  a necessity  that  the  death  of  the  appointed  (sacrifice) 
be  brought  in.”  (Compare  margin.)  “ For  a covenant  is  firm  over  dead  sacri 
fices,  seeing  it  never  hath  force  while  the  appointed  sacrifice  liveth.” 

Our  readers  will  perceive,  that  all  these  alterations  are  rendered  necessary 
by  a rigid  adherence  to  the  word  covenant.  Into  the  ground  and  reasons  of 
them,  or,  on  the  other  hand,  the  objections  against  them,  we  cannot  here  enter 
particularly.  The  former  maybe  found  in  Doddridge , Macknight , and  M'Lean  ; 
the  latter  in  Owen , Campbell's  Prelim.  Dissertations,  and  Fraser's  curious 
and  elaborate  notes  on  his  late  Translation  of  Witsius  on  the  Creed. 

Ver.  18.  Dedicated.— Chap.  x.  20,  the  same  word  is  rendered  “ consecrated.” 
The  word  “testament,”  being  in  italic,  is  supplementary.  Perhaps  it  might 
be  here  better  to  advert  again  to  the  more  frequent  sense  of  the  original  term, 
namely,  “covenant;”  and  so  it  seems  used  in  verse  20.  Compare  note  on 
verse  I. 

1349 


Inferiority  of  legal  sacrifices.  HEBREWS.— CHAP.  X.  Weakness  of  the  law  sacrifices 


10  For  k when  Moses  had  spoken  every  pre- 
cept to  all  the  people  according  to  the  law,  he 
took  the  blood  of  calves  and  of  goats,  with  wa- 
ter, and  i scarlet  wool,  and  hyssop,  and  sprink- 
led both  the  book,  and  all  the  people, 

20  Saying,  This  is  the  blood  m of  the  testa- 
ment which  God  hath  enjoined  unto  you. 

21  Moreover  "he  sprinkled  likewise  with  blood 
both  the  tabernacle,  and  all  the  vessels  of  the 
ministry. 

22  And  almost  all  things  are  by  the  law  pur- 
ged with  blood ; and  without  shedding  of  blood 
° is  no  remission. 

23  It  was  therefore  necessary  that  the  patterns 
of  things  in  the  heavens  should  be  purified  with 
these  ; but  the  heavenly  things  themselves  with 
better  sacrifices  than  these. 

24  For  Christ  is  not  entered  into  the  holy  pla- 
ces made  with  hands,  which  are  the  figures  of 
the  true  ; but  into  heaven  itself,  now  to  appear 
p in  the  presence  of  God  for  us  : 

25  Nor  yet  that  he  should  offer  himself  often, 
as  the  high  priest  entereth  into  the  holy  place 
every  year  with  blood  of  others  ; 

26  For  then  must  he  often  have  suffered  since 
the  foundation  of  the  world:  but  now  once  in 
the  end  of  the  world  hath  he  appeared  to  put 
away  sin  by  the  sacrifice  of  himself. 

27  And  as  it  i.j  appointed  “ unto  men  once  to 
die,  but  after  this  r the  judgment : 

2S  So  Christ s was  once  offered  to  bear  the  sins 


A.  M.  cir. 
4067. 

A.  D.  cir. 
63. 


k Kx.24.6, 
3tc. 

Le.c.14  & 
16. 

1 or,  purplt 

m Mat.  26. 29 

n Ex.29.12, 
36. 

o Le.17.ll. 
p Ro.8.34. 
q Ge.3.19. 
r Ec.12.14. 

a 1 Pe.2.24. 
318. 


t Is.53.12. 
Mai.  26.28 

a Tit.2.13. 

2 Pe.3. 12. 


v Ac.  1.11. 

He.1.7. 


w Is. 25.9. 
a Col.2.17. 

b or,  they 
would, 
have. 


c Le.16.34. 

cl  Mi.6.6..8. 

e Ps.40.6-8 

f oCfthou 
hast  Jilted 


of  ‘ many  ; and  unto  them  that  look  u for  him 
shall  he  appear  v the  second  time  without  sirt 
unto  w salvation. 

CHAPTER  X. 

1 The  weakness  of  the  luw  sacrifice*  1C  The  sacrifice  of  Christ’s  body  onoe  ottemi, 
14  for  ever  liath  uikem  away  sins.  19  An  exhoiuuion  lo  hold  fast  the  f*i«h,  wiJj 
patience  and  thanksgiving. 

I^Oll  the  law  having  a shadow  * of  good 
things  to  come,  and  net  the  very  image  of 
the  things,  can  never  with  those  sacrifices 
which  they  offered  year  by  year  continually 
make  the  comers  thereunto  perfect. 

2 For  then  b would  they  not  have  ceased  to  be 
offered  ? because  that  the  worshippers  once 
purged  should  have  had  no  more  conscience 
of  sins. 

3 But  in  those  sacrifices  there  is  a remem- 
brance again  made  of  sins  every  c year. 

4 For  it  is  not  possible  that  the  blood  of  bulls 
and  of  goats  should  take  away  d sins. 

5 Wherefore  when  he  cometh  into  the  world, 
he  saith, e Sacrifice  and  offering  thou  wouldest 
not,  but  a body  f hast  thou  prepared  me: 

6 In  burnt-offerings  and  sacrifices  for  sin  thou 
hast  had  no  pleasure. 

7 Then  said  I,  Lo,  I come  (in  the  volume  of  the 
book  it  is  written  of  me,)  to  do  thy  will,  O God. 
8 Above  when  he  said,  Sacrifice  and  offering 
and  burnt-offerings  and  offering  for  sin  thou 
wouldest  not,  neither  hadst  pleasure  therein , 
which  are  offered  by  the  law ; 

9 Then  said  he,  Lo,  I come  to  do  thy  will,  O 


of  God  in  heaven,  or  visit  the  churches  of  God  on  earth, 
desiring  to  look  into  the  mysteries  of  human  redemption. 

The  entrance  of  the  high  priest  into  the  most  holy  place 
only  once  a year,  and  that  not  without  the  sprinkling  of  blood, 
and  other  mystic  ceremonies,  we  are  here  taught,  (ver.  24,) 
prefigured  our  Lord  Jesus  Christ  entering  “into  heaven  itself, 
to  appear  in  the  presence  of  God  for  us.”  In  the  mean  time, 
that  is,  before  the  death  of  Christ,  the  continuance  of  the  'veil 
which  separated  the  most  holy  from  the  outer  part,  signified 
that  the  way  into  the  former  “ was  not  yet  made  manifest” — 
was  not  thrown  op«n — “ while  as  yet  the  first  tabernacle,  with 
all  its  rites  and  ceremonies,  remained  standing:”  but  when, 
at  the  death  of  Christ,  that  veil  was  rent  in  twain,  it  was 
thereby  signified  that,  through  him,  the  way  was  opened,  and 
that  sinners  of  all  nations,  Gentiles  as  well  as  Jews,  might  now 
draw  nigh  to  God. 

“To  show  (says  Mr.  M'Lccni)  that  it  was  necessary  that 
the  new  covenant  should  be  ratified  by  the  death  of  Christ,  he 
[Paul]  compares  it  in  this  respect  to  a testament , which  is  of  no 
force  or  validity  till  ratified  by  the  death  of  the  testator,  (ver. 
16,  17.)  Accordingly,  God’s  covenants  with  sinful  men  have, 
ever  since  the  fall,  been  made  and  ratified  by  the  death  and 
blood  of  sacrifices  : and  this,  he  particularly  observes,  was  the 
case  with  the  first  or  Sinaitic  covenant,  which  was  solemnly 
ratified  and  dedicated  by  slaying  sacrifices,  and  sprinkling  the 
blood  on  the  book  and  people— the  tabernacle  and  all  the 
vessels  of  the  sanctuary.”  These  things,  indeed,  as  they 
referred  to  the  types  themselves,  were  necessary  to  be  repeated  ; 
but  not  so  the  antitype,  or  Christ  must  have  often  suffered  : 
but  now  once  “in  the  end  of  the  world,”  that  is,  in  these  last 
ages,  the  times  of  the  Messiah,  “hath  he  appeared,  finally 
and  effectually  to  put  away  sin  by  the  sacrifice  of  himself.” 

But  it  may  be  asked,  whence  arises  a necessity  that  the 
heavens  themselves  should  be  purified,  where  no  sin  can  enter? 
To  this  we  answer,  with  Mr.  M'Lean , “That  though  the 
typical  representations  of  heavenly  things  had  no  moral  im- 
purity in  themselves,  and  though  neither  person  nor  thing 
ceremonially  unclean  was  permitted  to  enter  into  the  outer,  far 
less  into  the  inner  tabernacle,  to  defile  it;  yet  we  have  seen 
that  it  was  necessary  that  they  should  be  purified  with  blood, 
on  account  of  the  uncleanness  of  the  people,  and  that  they 
might  thus  be  opened  and  fitted  for  their  admission  to,  and 
acceptance  with  God,  in  his  worship.  Now,  as  to  the  heavenly 


things,  it  may  be  observed,  that  though  Christ  had  no  sin  of 
his  own,  yet,  as  the  substitute  of  sinners,  he  sanctified  and 
devoted  himself  to  be  a sacrifice  for  their  sins,  (John  xvii.  19,) 

and was  thus  'made  perfect,’  or  consecrated,  through 

his  sufferings.  2.  By  his  entering  into  heaven  by  the  blood  of 
his  own  sacrifice,  he  hath  dedicated  and  opened  for  all  believers, 
a new  and  living  way  of  access  into  the  holiest,  by  which  they 
may  draw  near  ....  to  God.  3.  He  hath  gone  into  heaven, 
to  prepare  a place  there  for  the  everlasting  habitation  of  the 
saints,  and  will  come  again  to  receive  them  to  himself.” 

Chap.  X.  Ver.  1 — 18.  The  superiority  of  Christ’s  sacrifice 
farther  argued  from  the  prophecies  of  the  Old  Testament. — 
The  apostle  commences  this  chapter  with  stating,  that  the 
Mosaic  ritual  was  merely  a shadow — a dark  adumbration— 
which  formed  only  a sketch  or  outline  of  the  mysterious  truths 
of  the  gospel,  and  of  the  person  and  character  of  our  Redeem- 
er ; and  not  the  very  image,  exhibiting  the  full  form  and  co- 
lour of  the  several  objects  : and  this  representation  being  so 
imperfect,  ought  by  no  means  to  be  put  in  the  place  of  the 
objects  which  it  represented  ; nor  ought  it  to  be  considered  as 
itself  perfecting  those  who  were  its  most  diligent  observers. 
It,  in  fact,  could  do  nothing,  blit  only  direct  them  to  Him  who 
was  able  to  do  all  things  which  they  required,  and  who  doth 
“all  things  well.”  This,  he  proceeds  to  show  them,  vat 
pointed  out  in  the  prophecies  of  the  Old  Testament,  and  parti- 
cularly in  the  book  of  Psalms,  several  passages  from  which 
the  apostle  here  quotes  and  expounds. 

That  it  was  not  possible  for  the  blood  of  bulls  and  goats  to 
satisfy  the  demands  of  divine  justice,  or  propitiate  the  anger  of 
God  against  sinners,  is  in  itself  mos>  evident ; and  is  rendered 
the  more  so  from  the  requirement  of  their  perpetual  repetitions 
for  if  human  transgression  could  be  thus  atoned  for,  those  sa- 
crifices need  not  annually  and  daily  be  repeated  : but  this  con- 
stant repetition  was  a sufficient  intimation  that  some  farthei 
and  better  sacrifice  would  be  required.  David  therefore  repre- 
sents Messiah  himself  as  thus  addressing  the  Diving  Being: 
“ Sacrifice  and  offering  thou  wouldest  not”  be  satisfied  with  , 
“ in  burnt-offerings  and”  other  sacrifices  “ for  sin,*”  in  them- 
selves considered,  “ thou  hast  no  pleasure  : “ but  a body  hast 
thou  prepared  (or  fitted)  forme”  to  become  incarnate : “ Lo, 
I come  (therefore)  to  do  thy  will,  O God.”  Here  “he  taketli 
away  the  efficacy  of  the”  legal  sacrifices  first  mentioned,  that 
he  may  establish  the  second — the  merit  and  efficacy  of  his  own 


Ver.  19.  When  Moses,  &c.— See  Exod.  xxiv.  3 — 3.  But  some  things  are 

uddeci  not  there  mentioned,  for  which  he  had  no  doubt  good  authority. 

Scarlet  wool. — See  note  on  Mark  xv.  17. 

Ver.  20.  This  is  the  blood.  &c. — Comrare  Mat.  xxvi.  28.  [Rather,  covenant. 
Ver  16,  17.  may  he  better  rendered,  “For  where  a covenant  is,  there  must 
necessarily  be  the  death  of  that  by  which  it  is  confirmed  ; for  a covenant  is 
confirmed  over  dead  victims,  and  does  not  avail  while  that  by  winch  it  is  con- 
firmed liveth.”  See  on  De.  xxix.  12.  Jos.  ix.  6.]— Bagster. 

Ver.  23.  The  heavenly  things.— Compare  Ephes.  i.  20.  Also  this  EpiEtle, 
chap.  viii.  2;  ix.  It.  24. 

Ver.  26.  But  now  once.  &c. — Compare  ver.  12. 

Ver.  27.  After  this  — Though  the  day  of  judgment  must  be  at  a great  die- 
tnneo  from  the  decease  of  many  individuals,  it  is  the  general  idea,  that  upon 
our  entrance  into  another  world,  an  individual  decision  will  take  place,  and 
fix  the  final  state  of  each,  for  happiness  nr  misery.  See  Eccles.  xii.  7.  Luke 
xvi.  22,  23. 


Ver.  23.  Without  sin — i.  e.  not  as  a sin-offering,  as  at  his  first  coming. 

Chap.  X.  Ver.  1.  The  law  having  a sAadOTc.  Ac.— The  comparison  appears 
to  us  to  be  between  an  outline  drawing,  sketched  in  b:aak  and  white,  and  a 
finished  painting  in  colours,  or  perhaps  a finished  statue. 

Ver.  4.  For  it  is  not  possible. — [While  the  Jews  themselves  acknowledged, 
that  "there  is  no  expiation  but  by  blood,”  common  sense,  as  well  as  tie. 
Scriptures,  must  have  taught  them,  tiiat  the  blood  of  bulls  and  of  goats  could 
nevei  satisfy  divine  justice,  nor  take  away  guilt  from  the  conscience. !— B. 

Ver.  5.  When  he  cometh  into  the  world.— These  words  are  supposed  to 

be  uttered  by  Messiah  on  his  incarnation. A body  hast  thou  prepared. 

—Kennicoll  is  very  confident  that  the  Hebrew-  once_  read  as  the  Greek 
now  does,  " A hotly,"  Ac .—Saurin  lias,  however,  a very  ingenious  conjecture. 
Supposing  the  Hebrew,  in  the  Psalm  quoted,  to  have  originally  read,  " My  ears 
hast  thou  opened,”  or  bored,  (in  allusion  to  Exod.  xxi.  6.)  he  conceives  that  tho 
LXX.,  considering  that  idea  unintelligible  in  Greek,  changed  the  allusion  to  a 
custom  familiar  to  themselves,  namely,  the  markine  the  bodies  of  their  soldier# 


1350 


A scessity  of  Christ’s  death.  HEBREWS. — 

God.  He  taketh  away  the  first,  that  he  may 
establish  the  second. 

10  By  the  which  will  we  are  e sanctified 
through  the  offering  h of  the  body  of  Jesus 
Christ  once  for  all. 

11  And  every  priest  standeth  ‘ daily  minister- 
ing and  offering  oftentimes  the  same  sacrifices, 
which  can  never  ) take  away  sins: 

12  But  this  man,  after  he  had  offered  one  sa- 
crifice for  sins,  for  ever  sat  k down  on  the  right 
hand  of  God; 

13  From  henceforth  expecting  till  his  enemies 
■ be  made  his  footstool. 

14  For  by  one  offering  he  hath  m perfected  for 
ever  them  that  are  sanctified. 

15  Whereof  the  Holy  Ghost  also  is  a witness 
to  us  : for  after  that  he  had  said  before, 

16  This  n is  the  covenant  that  I will  make 
with  them  after'  those  days,  saith  the  Lord,  I 
will  put  my  laws  into  their  hearts,  and  in  their 
minds  will  I write  them  ; 

17  ° And  their  sins  and  iniquities  will  1 re- 
member no  more. 

18  Now  where  remission  of  these  is,  there  is 
no  more  offering  for  sin. 

19  Having  therefore,  brethren,  p boldness  to 
enter  into  the  holiest  9 by  the  blood  of  Jesus, 

20  By  a new  and  living  way,  r which  he  hath 
" consecrated  for  us,  through  the  veil,  that  is  to 
say,  his  flesh ; 

21  And  having  a high  priest  » over  the  house 
of  God  ; 

22  Let  us  draw  near  with  a true  heart  in  u full 
assurance  of  faith,  having  our  hearts  sprinkled 


CHAP.  X.  Exhortation  to  steadfast  faith. 

v from  an  evil  conscience,  and  our  bodies  wash- 
ed with  pure  water. 

23  Let  us  hold  fast  the  profession  of  our  faith 
without  wavering;  (for  he  w is  faithful  that 
promised  ;) 

24  And  let  us  consider  one  another  to  provoke 
unto  love  and  to  good  works : 

25  Not  forsaking  the  assembling  of  ourselves 
together,  as  the  manner  of  some  is  ; but  ex- 
horting one  another:  and  so  much  the  more, 
as  x ye  see  the  day  approaching. 

26  For  if  y we  sin  wilfully  after  that  we  have 
received  the  knowledge  of  the  truth,  there  re- 
maineth  no  more  sacrifice  for  sins, 

27  But  a certain  fearful  looking  for  of  judg- 
ment and  fiery  z indignation,  which  shall  de- 
vour the  adversaries. 

28  He  a that  despised  Moses’  law  died  without 
mercy  under  two  or  three  witnesses : 

29  Of b how  much  sorer  punishment,  suppose 
ye,  shall  he  be  thought  worthy,  who  hath  trod- 
den under  foot  the  Son  of  God,  and  hath  count- 
ed the  blood  of  the  covenant,  wherewith  he  was 
sanctified,  an  unholy  thing,  and  hath  done  de  - 
spite unto  the  Spirit  c of  grace  ? 

30  For  we  know  him  that  hath  said,  Ven- 
geance d belongeth  unto  me,  I will  recompense, 
saith  the  Lord.  And  e again,  The  Lord  shall 
judge  his  people. 

31  It  is  a fearful  thing  to  fall  into  the  hands 
of  the  living  God. 

32  But  call  to  remembrance  the  former  days, 
in  which,  after  ye  were  illuminated,  ye  endured 
a great  fight  of  afflictions  ; 


A.  M.  cir. 
4067. 

A.  D.  cir. 
63. 


g Jn.17.19. 
h c 9.12. 
i Nu.28.3. 

] Ps.50.8.. 
13. 

Is.  1.11. 
k Col. 3.1. 

1 Ps.  110.1. 
m ver.l. 
n Je.31.33, 
34. 

o Some  co- 
pies have, 
Then  he 
said, And 
their. 

p or,  liberty 
q c.  9.8,12. 
r Jn.14.6. 

8 or,  new 
made. 

t C.4.14..16 
a Ep.3.12. 


v Eze.  36.25 

w 1 Th.5.24. 

x Ro.13.11. 

y Nu.  15.30. 
c.6.4,  &c. 

z Zep.1.18. 

a De.17.2.. 
13. 

b c.2.3. 

c Mat.  12. 
31,32. 

d De.32.35, 
36. 

e Pb.135.14. 


infinite  and  unparalleled  sacrifice,  which  alone  hath  the  true 
nature  of  an  atonement. 

It  has  repeatedly  been  asked,  But  why  could  not  God  have 
accepted  the  blood  of  bulls  and  goats,  without  having  required 
a human  sacrifice,  and  especially  that  of  his  own  Son  ? 

To  this  it  has  very  properl v been  replied,  1.  That  these  sa- 
crifices were  only  types  and  shadows  of  the  true  sacrifice,  and 
shall  God  be  satisfied  with  shadows  only?  2.  Had  this  been 
possible,  how  then  shall  we  account  for  the  fact,  that  God 
made  the  soul  of  his  own  Son  a sacrifice  for  sin  ? Surely  this 
circumstance  fully  proves,  that  the  divine  honour  could  have 
accepted  no  inferior  sacrifice.  The  contrary  supposition,  how- 
ever well  intended,  seems  to  us  to  represent  the  divine  perfec- 
tions in  a very  unworthy  light.  3.  Reason  evidently  requires, 
that  satisfaction  for  sin  should  be  made  in  the  nature  which 
nad  offended  ; and  that  the  blood  of  no  inferior  animal  eould 
be  accepted  in  our  stead.  Thus  it  was  impossible  that  the 
blood  of  bulls  and  goats  could  take  away  sin.  And  when  it  is 
considered,  that  the  death  of  Christ  was  not  merely  the  death 
of  one  man  for  another,  but  the  death  of  one  for  millions,  the 
same  line  of  reasoning  seems  to  require,  that  his  life  must  not 
only  be  free  from  personal  guilt,  but  must  be  at  least  of  equal 
value  with  the  whole ; and  this  seems  impossible,  but  on  the 
supposition  that  he  must  be  of  far  superior  rank — as  was  Jesus 
Christ,  who,  though  a partaker  of  real  humanity,  was  no  less 
intimately  related  to  the  divine  Being — God  as  well  as  man. 

From  the  indispensable  and  perpetual  use  of  blood,  under 
the  law,  as  the  means  of  purification  and  of  pardon,  Dr.  Mac- 
knight  infers  two  facts  of  great  importance  : — 1.  “ That  from 
the  fall  of  Adam  to  the  end  of  the  world,  no  man  will  be  par- 
doned but  through  Christ’s  having  offered  himself  to  God  as 


and  slaves,  that  they  might  claim  them  as  their  own,  and  therefore  rendered 
the  orizinal,  “ My  body  hast  thou  prepared  meaning,  marked,  according  to 
their  custom.  See  Gal.  vi.  17.  Rev.  xiii.  16,  17. 

Ver.  10.  -Once  for  all — i.  e.  once  only. 

Ver.  12.  For  ever  sat  down— Namely,  as  a piiest  upon  his  throne.  Zech. 
vi.  13. 

Ver.  20.  He  hath  consecrated. — Gr.  “ hath  new  made  i.  e.  applied  to  a 
new  use  or  purpose.  Tliis  new  way  was  made,  not  for  Christ  himself,  but 
far  us. 

Ver.  23.  The  profession  of  our  faith.—"  The  English  translators,  on  the 
authority  of  one  MS.  onl),  read  her  o.  faith,  instead  of  hope,— the  true  reading, 
according  to  Mill , who  is  followed  by  Doddridge,  Mo.ck night . M'Lean,  &c. 
— “ The  apostle,  in  this  exhortation,  refers  to  the  confession  ot  their  hope  of 
salvation  through  Christ,  wiiich  the  primitive  Christians  made  at  baptism.” — 
MiXIcmght 

Ver.  -23  Ye  see  the  day.—Qt.  “ That  day,"  with  tile  article.  Macknight 
applies  this  to  the  destruction  of  Jerusalem  ; but  as  that  day  was  usually 
spoken  of  in  connexion  wilh  the  day  of  judgment,  (and  often,  perhaps,  con- 
founded -.villi  it .)  that  also  may  probably  he  referred  to. 

Ver.  26.  if  me  sin  wilfully. — To  sin  wilfully,  is  to  sin  deliberately  and  know- 
ingly, and  neither  through  ignorance  nor  tear. There  remaineth  no  more 

sacrifice— That  is,  the  Jewish  sacrifices  being  abolished,  and  that  of  Christ 
rejected,  of  course  there  remains  no  other.  “I  was  lately,”  observed  Mr. 
Gunn,  ” called  to  attend  the  death-hed  of  a young  man  at  Hoxton.  I found 
him  in  the  greatest  horror  of  mind  : I pointed  him  to  Jesus,  the  sinner’s  only 
friend, and  to  the  glorious  promises  of  tin*  Gospel  ; when,  with  an  agonizing 


a sacrifice  for  sin. — 2.  That  although  Christ  offered  himself 
only  once,  and  that  at  the  conclusion  of  the  Mosaic  dispensa- 
tion, that  one  offering  is  in  itself  so  meritorious,  that  its  in- 
fluence reacheth  backwards  to  the  beginning  of  the  world,  and 
forwards  to  the  end  of  time.” 

The  author  of  this  epistle  seldom  speaks  of  the  sufferings  of 
Christ,  or  of  his  people,  but  he  connects  them  with  the  glory 
that  was  to  follow.  When  Christ  had  completed  the  work  of 
atonement,  he  sat  down,  waiting  and  expecting  till  all  his 
enemies  should  be  made  his  footstool ; in  order  to  which  the 
Holy  Spirit  continued,  and  still  continues,  his  work  of  grace 
in  the  hearts  of  his  redeemed. 

Ver.  19 — 39.  A practical  improvement  of  the  preceding 
statements. — St.  Paul  having,  in  the  preceding  part  of  this 
epistle,  shown  the  defect  of  the  Jewish  sacrifices,  and  the  in- 
finite superiority  of  that  of  Christ,  encourages  the  believing 
Hebrews  to  draw  near,  with  a holy  freedom  and  boldness,  by 
the  blood  of  Jesus,  as  “ a new  and  living  way”  of  access  to 
God.  In  illustration  of  this  expression,  “ a new  and  living 
way,”  Dr.  Owen  observes,  that  the  blood  of  the  sacrificed 
animals  was  to  be  used  immediately  on  its  being  shed;  for  if 
it  was  left  till  cold  and  congealed,  it  could  neither  be  offered 
nor  sprinkled  ; but  “ the  blood  of  Christ  is  (as  it  were)  always 
warm,  having  the  same  spirit  of  life  and  sanctification  moving 
in  it.”  What  is  said  of  the  veil  of  his  flesh,  may  also  have  an 
allusion  to  the  veil  of  the  temple  being  rent  in  twain  in  the 
moment  of  his  death,  as  figuratively  representing  the  opening 
of  this  “new  and  living  way,”  by  the  piercing  of  his  body  on 
the  cross,  whence  flowed  a double  stream  of  blood  and  water, 
to  sprinkle  our  consciences  with  the  former,  and  purify  our 
conduct  by  the  latter. 


look  of  despair,  lie  replied,  ‘Ah!  sir,  but  I have  rejected  the  Gospel.  Some 
years  since,  1 read  Paine's  Age  of  Reason,— it  suited  my  corrupt  taste,  I im- 
bibed its  principles  : after  this,  wherever  I went,  I did  all  that  lay  in  my  power 
to  hold  up  the  Scriptures  to  contempt ; by  this  means  I led  others  into  the  fatal 
snare,  and  made  proselytes  to  infidelity.  Thus  I rejected  God,  and  now  he 
rejects  me.’  I offered  to  pray  by  him,  but  he  replied,  ‘ Oh,  no— it  is  all  in  vain 
to  pray  for  me.’  Then,  with  a dismal  groan,  lie  cried  out,  ' Paine’s  Age  of 
Reason  has  ruined  my  soul !’  and  instantly  expired.” 

Ver.  28.  He  that  despised. — Doddridge,  41  who  set  at  nought  the  law  of 
Moses.”  See  Num,  xv.  30,  31. 

Ver.  29.  Wherewith  he  was- sanctified. — This  may  either  be  referred  to  Christ, 
or  to  the  apostate  here  described  To  sanctify,  is  to  set  apart  to  a holy  or 
sacred  purpose.  So  Christ  said— 14 1 sanctify  myself,”  (John  xvii.  19  ;)  and  this 
wo  conceive  he  did,  high  priest,  before  he  entered  within  the  veil  with  his 
own  blood,  called,  in  chap.  xiii.  12,  20  , 44  the  blood  of  the  everlasting  covenant.” 
and  44  the  blood  wherewith  he  sanctified  the  people.”  So  Gill  and  others.  But 
apprying  the  term  “ sanctified”  to  the  apostate,  since  the  Scripture  frequently 
speaks  of  men  according  to  their  profession,  it  may  mean  only  a professed  de- 
votedness of  himself  to  Christ ; and  as  Bishop  Hoadly  suggests,  receiving  the 

Sacramental  cup.  See  1 Co.  xi.  29  ; 2 Peter  ii.  l. An  unholy  thing. — Dodd - 

ridge , “common,”  or  “ unclean.”  See  Acts  x.  14,  15. And  hath  done  £ie- 

spite.—MacIcnight , "insulted.” 

Ver.  30.  Vengeance  belongeth  unto  me,  &c.— Deut.  xxxii  35,  36. 

Ver.  31.  It  is  a fearful— Doddridge,  " a dreadful” — thing. 

Ver.  32.  A great  fight.— Macknight,  41  Combat alluding,  doubtless,  U>  the 
public  coinbats  in  the,  theatres  of  that  age. 


1351 


Tile  just  Khali  live  by  faith.  HEBREWS. — CHAP.  X l. 


What  faith  it. 


33  Partly,  whilst  ye  were  made  a gazing- 
stock  both  by  reproaches  and  afflictions ; and 
partly,  whilst  ye  became  f companions  of  them 
that  were  so  used. 

34  For  ye  had  compassion  of  me  in  my  bonds, 
and  took  joyfully  the  spoiling  of  your  goods, 
knowing  e in  yourselves  that  ye  have  in  hea- 
ven h a better  and  an  enduring  substance. 

35  Cast  not  away  therefore  your  confidence, 
which  hath  great  i recompense  of  reward. 

36  For  ye  have  need  of ) patience,  that,  after 
ye  have  done  the  will  of  God,  ye  might  receive 
the  promise. 

37  For  k yet  a little  while,  and  he  that  shall 
come  will  come,  and  will  not  tarry. 

38  Now  the  just  shall  live  by  faith  : but  if  any 
man  draw  back,  my  soul  shall  have  no  pleasure 
in  him. 


A.  M.  cir. 

4067. 

A.  D.  cir. 
63. 


f 1 Th.2.14. 
g or,  that 
ye  have 
in  your- 
selves; or, 
for  your- 
selves. 

I.  Lu.  12.31 
i Mat. 5. 12. 

J Ln.21.19. 
k Hub. 2. 3,4 


1 ver.26. 
a or, 
ground , 
or,  confi- 
dence. 
b Ro.8.24, 
25. 

c Ge.1.1. 

Pa.33.6. 
d Ge.4.4,5. 
e or,  is  yet 
spoken  of 
f Ge. 5 22,24 


39  But  we  are  not  o(  them  who  draw  back 
i unto  perdition ; but  of  them  that  believe  to 
the  saving  of  the  soul. 

CHAPTER  XI. 

1 What  faith  is.  6 Without  faith  we  cannot  Dleaec  God.  7 The  worthy  fruitfi  there- 
of in  the  futliers  of  old  lime. 

NOW  faith  is  the  a substance  of  things  hoped 
for,  the  evidence  of  things  b not  seen. 

2 For  by  it  the  elders  obtained  a good  report. 
3 Through  faith  we  understand  c that  the 
worlds  were  framed  by  the  word  of  God,  so 
that  things  which  are  seen  were  not  made  of 
things  which  do  appear. 

4 By  faith  Abel d offered  unto  God  a more  ex- 
cellent sacrifice  than  Cain,  by  which  he  obtain- 
ed witness  that  he  was  righteous,  God  testifying 
of  his  gifts : and  by  it  he  being  dead  e yet 
speaketh. 

5 By  faith  Enoch  f was  translated  that  he 


HaviYig  entered  this  way  by  faith  and  repentance — having 
avowed  ourselves  the  disciples  of  the  Lord  Jesus,  let  us,  saith 
the  apostle,  hold  fast  our  profession  without  wavering.  Let 
us  stimulate  each  other  to  love  and  to  good  works — using  all 
the  means  of  social  worship,  as  well  as  of  private  devotion  ; 
especially  guarding  against  pride  and  presumption,  the  great 
sources  of  apostacy  from  God.  It  is  true,  that  in  times  of  per- 
secution many  may  fall  away  through  weakness;  and  of 
these,  many  will  also  be  glad  to  return  to  our  merciful  Saviour, 
in  an  interval  of  the  church’s  peace  : but  the  most  awful  apos- 
tacy is  that  which  originates  in  pride  of  intellect  and  of  heart. 
Such  men  spurn  at  the  humbling  truths  of  Revelation,  trample 
on  the  dignity  of  the  Son  of  God,  count  his  blood  like  that  of 
a common  man,  and  speak  contemptuously  of  the  work  of  the 
Holy  Spirit;  and  all  this,  not  through  ignorance  of  these 
truths,  but  from  pride,  presumption,  and  contempt  for  the  sim- 
plicity of  the  gospel,  and  the  humble  instruments  employed  in 
its  propagation. 

For  such  it  must  be  indeed  " a dreadful  thing  to  fall”  into 
his  hands,  who  hath  said,  “ Vengeance  belongeth  unto  me  1” 
And,  to  guard  his  brethren  the  more  carefully  against  apos- 
tacy, St.  Paul  calls  upon  them  to  recollect  what  they  had  for- 
merly suffered  in  the  cause  of  Christ,  and  what  they  had 
already  endured  for  his  sake:  and  for  them  who  had  stood 
firm  against  such  trials,  to  be  led  away  by  the  pride  of  reason 
and  of  learning,  and  of  philosophy,  (falsely  so  called  !)  would 
be  truly  melancholy  and  lamentable.  He  therefore  recom- 
mends the  believing  Hebrews  to  “ live  by  faith,”  and  to  trust 
the  word  of  God,  in  preference  both  to  their  own  reason,  and 
the  pretensions  of  those  who  attempted  to  seduce  them. 

We  cannot  help  remarking  here  the  great  importance  of 
public  and  social  worship  : for  though  we  do  not  estimate  the 
piety  of  persons  from  the  number  of  sermons  they  attend,  we 
have  a very  low  idea  of  their  religion  who  do  not  attend  on 
public  worship.  For  persons  to  excuse  themselves  on  the 
principle  that  they  cannot  expect  to  learn,  not  only  discovers 
great  vanity,  but  great  ignorance  ; since  the  object  of  our  de- 
votional assemblies  is  not  only  personal  instruction,  but  also 
communion  with  God  and  with  our  fellow  Christians;  and,  as 
stated  in  this  instance,  to  encourage  one  another,  in  the  pros- 
pect of  alarming  or  afflictive  dispensations  ; “ and  so  much 
the  more  as  ye  see  the  day  approaching.” 

In  farther  prosecution  of  his  subject,  the  apostle  proceeds, 
in  the  next  chapter,  to  give  them  a narrative  of  the  fruits  and 
effects  of  faith,  through  the  several  ages  of  the  patriarchs,  the 
Mosaic  dispensation,  and  the  latter  history  of  Israel,  down  to 
their  own  times. 

Chap.  XI.  Ver.  1 — 7.  The.  nature  of  faith — the  creation— 
and  the  patriarchs  before  Abraham. — The  inspired  writer  of 
this  Epistle  begins  thepresent  very  interesting  chapter  with  de- 
fining the  principles  of  faith,  the  nature  and  effects  of  which  he 
illustrates  by  a variety  of  examples.  The  definition  of  faith 
(ver.  lj  is  thus  rendered  by  our  translators : — “ Faith  is  the 


substance  of  things  hoped  for,  and  the  evidence  of  things  un- 
seen ;”  meaning,  doubtless,  that  it  is  the  nature  of  faith  to  re- 
alize those  objects,  vvhereof  the  evidence  is  presented  to  our 
minds,  which  is  certainly  true ; but  for  reasons  subjoined  in 
our  notes,  we  prefer  the  rendering  of  Mr.  M'Lean  ; namely, 
‘‘Faith  is  the  confidence  of  things  hoped  for,  and  the convic- 
tion of  things  unseen  ;”  which  corresponds  in  sense  with  that 
of  Dr.  Doddridge.  It  is  added,  “ For  by  it,”  that  is,  by  faith, 
“the  elders  obtained  a good  report,”  or  testimony,  on  the  part 
of  God,  that  they  pleased  him,  and  were  accepted  of  him,  as 
follows  in  the  subsequent  verses.  Rut  how  does  this  report  or 
testimony,  thus  obtained  of  God,  prove  or  illustrate  the  nature 
of  faith  as  here  defined  1 It  was  by  confidence  in  the  word 
and  promises  of  God,  particularly  with  reference  to  a future 
state,  that  they  were  enabled  to  resist  temptation,  to  sustain 
affliction,  and  to  endure  persecution. 

Before  we  come,  however,  to  individual  instances,  we  meet 
with  this  general  proposition.  “Through  faith  w'e  understand 
that  the  worlds  were  framed  by  the  word  of  God.”  Thus  Mo- 
ses informs  us  in  the  first  of  Genesis,  and  such  is  the  concur- 
rent testimony  of  the  sacred  writers.  But  the  sense  of  the  next 
clause  is  not  quite  so  evident.  It  runs  thus  : “ So  that  things 
which  are  seen  were  not  made  of  things  which  do  appear;” 
that  is,  says  Doddridge , “It  is  certain  no  visible  cause  could 
produce  those  things,  [to  suppose]  which  would  be,  in  effect,  to 
suppose  them  to  have  produced  themselves  ; we  therefore,  by 
faith,  refer  them  to  a divine,  invisible  original.”  Macknight 
renders  it,  “ The  things  which  are  seen  were  not  made  of 
things  which  did  appear.”  Chrysostom  thus  expresses  it— 
“The  things  which  exist  were  made  of  things  not  existing”— 
that  is,  made  out  of  nothing.  So  Bishop  Pearson , and  most 
other  divines. 

The  ancient  philosophers  indulged  themselves  in  a variety  ot 
speculations  respecting  the  origin  of  the  material  world  ; but 
its  creation  from  non-entity,  or  nothing,  by  the  one  great 
Supreme,  is  a pure  doctrine  of  Revelation  : for  however  rea- 
son may  approve,  it  certainly  did  not  discover  it ; nor  is  it  to 
be  found  among  either  the  poets  or  the  sages  of  the  Pagan 
world,  who  generally  leaned  to  the  absurd  notion  of  an  eternal 
succession  of  causes  and  effects.  Overwhelming  as  are  the 
modern  discoveries  respecting  the  all-but-infinite  extent  of 
creation,  the  scriptural  doctrine  of  a first  supreme  cause,  is  still 
more  so  ; and  taken  together,  they  sink  proud  man  to  his  proper 
level  with  the  worms. 

Had  we  room  to  enlarge,  all  the  natural  perfections  of  God 
might  he  adduced  from  the  simple  fact  of  the  creation  ; particu- 
larly his  wisdom  and  power — his  eternity  and  immutability— 
his  justice  and  his  goodness  : but  though  we  cannot  now  exa- 
mine, let  us  not  neglect  to  admire  and  to  adore.  This  is  the 
song  of  Moses  and  of  the  Lamb — “ Great  and  marvellous  are 
thy  works,  Lord  God  Almighty  : just  and  true  are  thy  ways, 
thou  King  of  saints  1”  (Rev.  xv.  3.1 

The  long  list  of  patriarchal  worthies  here  enumerated,  com- 


Ver.  33.  A gazing-stock.— Doddridge,  “ a public  spectacle.” 

Ver.  37.  Yet  a little  while.—  Mackrdght,  “ a very  little  while.”  See  Hah. 

ii  3. He  that  shall  come  will  come—  Christians  were  taught  to  look  for  a 

second  coming  of  Christ,  as  earnestly  as  for  his  incarnation  ; and  one  of  their 
descriptive  characters  is,  that  they  wait  for  his  appearing.  1 Thess.  i.  10. 
2 Thess.  iii.  5. 

Ver.  38.  But  If  any  man  draw  bach. — Doddridge  and  Macknight.  ' ' Yet  if 
he  draw  back.”  The  Hebrew  of  Habakkuk,  just  referred  to,  reads,  (ver.  4,) 
“ Hh  soul  which  is  lifted  up."  Pococke  contends,  that  the  same  Hebrew  word 
signifies  to  faint,  and  so  to  tall  back.  But,  if  we  may  be  allowed  to  offer  a 
conjecture  of  our  own,  we  conceive  it  to  b.-  an  allusion  to  the  attitude  of  pride 
and  hauteur,  observable  as  well  in  some  animals  as  in  our  own  species,  namely, 
in  the  horse,  turkey,  &c. ; who.  while  they  pruudty  raise  their  heads,  scornfully 
draw  them  hack.  The  apostates  here  mentioned,  were  evidently  not  so  much 
influenced  by  fear,  as  by  pride  and  presumption,  (ver.  29.)  They  left  the  rankB 
of  Christianity,  not  so  much  from  fear,  as  from  contempt  and  scorn.  The 
Hebrew  word  ( gnaphel ) is  rendered  presumed,  Num.  xiv.  44. 

Chap.  XI.  Ver.  1.  The  substance. — The  Greek  term,  hypostasis,  is  well 
known  in  the  Trinitarian  controversy,  as  differenllv  used  for  essence  and  for 
person  ; but  ” in  the  New  Testament  (as  remarked  by  AT  Lean)  it  is  used  only 
five  times,  and  that  only  by  our  apostle  : in  three  of  which  it  is  translated 
confidence,  viz.  2 Co.  ix.  4 ; xi.  17.  Heb.  iii.  14  ; and  in  this  place  it  is  so 

translated  in  the  margin.” The  evidence—  The  original  term  here  used,  in 

the  New  Testament  occurs  only  twice  : namely,  in  2 Tim.  iii.  16,  where  it  is 
■emulated  reproof:  but.  according  to  the  judicious  commenlotor  just  cited, 
1352 


should  be  rendered  conviction,  both  there  and  in  the  passage  now  before  us- 
So  Doddridge ; but  Macknight  preserves  the  term  “ evidence.” 

Vet.  2.  The  elders.— Macknight,  “ The  ancients  numeiy,  the  patriarchs 
and  prophets,  as  in  the  following  verses. 

Ver.  3.  The  worlds  were  framed. —Literally,  “ the  ages.”  The  material 
world  acquired  this  name  from  the  perpetual  changes  to  which  it  is  subject, 
and  some  modern  writers  would  confine  its  import  to  the  arrangement  and  go- 
vernment of  the  world  ; hut  that  the  material  flame  itself  must  he  included, 
is  evident  from  the  phrase,  “ things  which  are  seen  also  from  chap.  i.  2,  and 
many  other  passages. 

Ver.  4.  A more  excellent  sacrifice.—' ' It  is  observed  by  critics,  that  the 
[Greek]  word  Ipleiona)  signifies  more  in  number,  rather  than  in  value.  Cain 
ofiered  the  fruit  of  the  ground,  which  was  only  the  mincha,  or  meat-offering, 
but  no  proper  sacrifice  for  sin.  Gen.  iv.  3.” — M'Lean.  The  late  Dr.  Kenni- 
cott  farther- argued  from  these  circumstances,  particularly  from  the  word 
Ipleiona)  " more,”  that  Abel  offered  not  only  a sacrifice,  but  also  a mincha, 
that  is.  a meat  (or  rather  bread)  offering  ; so  that  he  by  the  one  acknowledged 
God’s  providential  goodness,  and  by  tire  other  his  redeeming  mercy.  See 

Kennicott's  Dissert,  on  “ Cain  and  Abel.” By  it  he,  being  dead.,  yet  speak- 

eth.—By  what?  it  may  be  asked.  VVe  reply,  By  his  offering,  by  his  faith,  by 
his  example.  John  Edwards  explains  it  of  his  blood,  which  God  said,  “ Crieth 
unto  me  from  the  ground.”  Gen.  iv.  10.  But  Macknight  opposes  the(  latter 
sense,  as  ungrammatical.  The  margin,  however,  reads  in  tire  passive,  “ Is  yet 
spoken  of alluding  to  the  “ good  report”  which  he  ” through  faith  renewed 
as  in  ver.  2 


Without  Jaith, 


HEBREWS.— CHAP.  XI.  we  cannot  please  God 


should  not  see  death ; and  was  not  found,  be- 
cause God  had  translated  him  : for  before  his 
translation  he  had  this  testimony,  that  he 
pleased  God. 

6 But  without  faith  it  is  impossible  to  please 
shim:  for  he  that  cometh  to  God  must  believe 
that  he  is,  and  that  he  is  a rewarder  of  them 
that  diligently  seek  him. 

7 By  faith  '‘Noah,  being  warned  of  God  of 
things  not  seen  as  yet,  ' moved  with  fear,  pre- 
pared an  ark  to  the  saving  of  his  house  ; by 
the  which  he  condemned  the  world,  and  be- 
came heir  of  the  righteousness  which  is  by 
faith. 

8 By  faith  j Abraham,  when  he  was  called  to 
go  out  into  a place  which  he  should  after  re- 
ceive for  an  inheritance,  obeyed  ; and  he  went 
out,  not  knowing  whither  he  went. 

9 By  faith  he  sojourned  in  the  land  of  promise, 
as  in  a strange  country,  k dwelling  in  taberna- 
cles with  Isaac  and  Jacob,  the  heirs  with  him 
of  the  same  promise  : 

10  For  he  looked  for  a city  • which  hath  foun- 
dations, whose  m builder  and  maker  is  God. 

11  Through  faith  also  Sara  “ herself  received 
strength  to  conceive  seed,  and  was  delivered 


A.  M.  cir. 

4067. 

A.  D.  cir. 
63. 


g Ps.  106.21, 
22. 

h Ge.6.14.. 
22. 

i or,  being 
wart/. 
j Ge.12.1,4, 
&c. 

k Ge.  13.3, 
18. 

18.1,9. 

1 c.  12.22. 

13.14. 
m Re.21.2, 
10. 

n Ge.21.1,2. 


o c.10.23. 
p Ge.22.17. 

Ro.4.17. 
q accord- 
ing to. 

x lCh.29.15. 

I Pe.2.11. 
s Ex. 3.6, 15. 
t ver.10. 

u Ge.22.1, 
&c. 

Ja.2.21. 
v or,  To. 
wGe.21.12. 


of  a child  when  she  was  past  age,  because  she 
judged  him  faithful  0 who  had  promised. 

12  Therefore  sprang  there  even  of  one,  and 
him  as  good  as  dead,  p so  many  as  the  stars  of 
the  sky  in  multitude,  and  as  the  sand  which  is 
by  the  sea  shore  innumerable. 

13  These  all  died  lin  faith,  not  having  recei- 
ved the  promises,  but  having  seen  them  afar 
off,  and  were  persuaded  of  them , and  embraced 
them,  and  r confessed  that  they  were  strangers 
and  pilgrims  on  the  earth. 

14  B^or  they  that  say  such  things  declare  plain- 
ly that  they  seek  a country. 

15  And  truly,  if  they  had  been  mindful  of  that 
country  from  whence  they  came  out,  they  might 
have  had  opportunity  to  have  returned. 

16  But  now  they  desire  a better  country,  that 
is,  a heavenly  : wherefore  God  is  not  ashamed 
to  be  called  their  s God  : for  he  hath  prepared 
for  them  a 1 city. 

17  By  faith  Abraham,  when  “he  was  tried, 
offered  up  Isaac  : and  he  that  had  received 
the  promises  offered  up  his  only  begotten  son, 

IS  v Of  whom  it  was  said,  w That  in  Isaac 
shall  thy  seed  be  called  : 

19  Accounting  that  God  was  able  to  raise  him 


mences  with  Abel,  the  soil  of  Adam  and  Eve,  who  is  here  com- 
mended as  having  offered  unto  God  a more  excellent  sacrifice 
than  Cain  ; but  wherein  was  that  sacrifice  more  excellent '? 
Some  have  supposed  its  superior  excellency  to  have  consisted 
in  its  being  an  animal  sacrifice,  and  thus  a more  proper  type  of 
the  atonement  of  our  Saviour;  and  others  in  its  being  the 
choicest  of  its  kind— “ of  the  firstlings  of  his  flock,  and  of  the 
fat  thereof;”  as  stated  in  Gen.  iv.  4.  But,  as  we  have  formerly 
stated,  we  think  the  grand  difference  lay  in  the  characters  of 
the  offerers — the  one  was  a believer  and  the  other  not.  The 
offering  of  one  was  made  in  faith,  and  with  an  ultimate  view 
to  the  atonement  of  the  Redeemer  ; that  of  the  other  in  a 
principle  of  self-righteousness,  and  with  regard  to  no  merits 
but  his  own.  (See  expos,  of  Gen.  iv.  1 — 7.1 

The  next  in  the  list  is  Enoch , the  seventh  from  Adam,  who, 
on  account  of  the  eminence  of  his  faith  and  holiness,  was  trans- 
lated to  heaven  without  seeing  death,  having  first  obtainechthis 
testimony,  “ that  he  pleased  God  :’’  a testimony  that  clearly 
implied  his  also  being  a believer,  for,  “ without  faith,  it  is  im- 
possible to  please  God and  that  for  this  reason.  “ he  who 
cometh  to  God  must  believe”  not  only  “that  he  is,”  but  “that 
he  Is  a rewarder  of  them  who  diligently’seek  him.”  This  did 
Enoch,  and  was  therefore  honoured  (as  was  Elijah,  the  pro- 
phet, in  after  times)  with  a removal  to  heaven,  and  probably  in  a 
like  open  manner  ; and  the  expression  “ was  not  found,” 
seems  to  imply  that,  like  the  Jewish  prophet,  he  was  sought  af- 
ter. (See  2 Kings  ii.  16.) 

The  expression  that  “ he  (God)  is  a rewarder  of  them  that 
diligently  seek  him,”  being  spoken  of  as  the  faith  of  the  first 
patriarchs,  evidently  implies  their  belief  in  the  rewards  of  a fu- 
ture state  : for  the  scriptures  of  the  Old  Testament  also  speak 
of  the  unequal  distributions  of  good  and  evil  in  rhe  present  life, 
while  at  the  same  time  they  as  positively  assure  us  of  the  di- 
vine equity;  and  these  facts  can  only  be  reconciled  by  the  doc- 
trine of  a future  judgment.  (Compare  Ps.  xii.  8 ; xvii.  13.  Eccl 
viii.  14,  with  Gen.  xviii.  25.  Ps.  ix.  7 ; xevii.  11  ; cxix.  137.  See 
also  our  exposition  of  Gen.  v.  21  -32.) 

The  third  name  in  this  list  is  that  of  Noah , a patriarch  of  two 
worlds — before  and  after  the  flood.  His  faith  was  evident  in 
the  zeal  and  perseverance  with  which  he  laboured,  for  120 years 
together,  in  building  an  ark  for  the  saving  of  his  house,  where- 
by, that  is,  by  hi.s  example  and  preaching,  “he  condemned  the 
world,  and  became  heir  of  the  righteousness,  which  is  by  faith.” 
It  is  said,  however,  that  he  was  “ moved  with  fear,”  a circum- 
stance which  proves  that  the  reverential  fear  of  God  is  per- 
fectly consistent  with  faith  in  him,  and  confidence  in  his  mer- 
cy. That  fear  which  is  ejected  by  perfect  love,  is  the  fear  not 
of  children  but-of  slaves.  (See  1 John  iv.  18.) 


Ver.  5.  IV as  not  found  — Namely,  nut  on  earth,  being  removed  in  his  whole 

person,  soul  ami  body,  to  the  skies. He  held  this  testimony. — This  refers  to 

Gen.  v.  24,  where  we  read,  " Enoch  walked  with  God,”  which  IheLXX.  having 
translated  that  he  " pleased  God,”  is  so  quoted  by  the  apostle  ; and  hence  we 
infer,  that  walking  with  God,  implies  a state  of  favour  and  friendship  with 
him. 

Ver.  7.  Of  things  not  seen  as  yet.—  Namely,  the  flood. — —Moved  with  fear. 

—Macknighr,  " A religious  fear.” I-leir  of  the  righteousness  which  is  by 

faith— See  Rom.  iii.  21,  22;  iv.  13.  Phil.  iii.  9. 

Ver.  9.  In  tabernacles— \.  e.  tents— with  Isaac  and  Jacob. — Doddridge  ob- 
serves, that  Jacob  was  bom  15  years  before  Abraham  died. 

Ver.  10.  Builder  and  maker.— (Gr.  demiourgos.)  Doddridge,  "Former.'’ 
Macknight,  “ Ruler.” 

Ver.  12.  As  good  as  dead. — Gr.  ” dead  as  to  these  things  i.  e.  as  to  having 

children. As  the  stars  of  the  sky  in  multitude.— 'Co  he  able  to  enumerate 

the  stars,  the  Psalmist  speaKs  of  us  the  peculiar  prerogative  of  God.  Ps. 
cxlvii.  4. 

Ver  19  Died  in  faith—  Gr.  “ according  to  faith.” And  were  persuaded 

170  e 


Ver.  8 — 19.  The  history  of  Abraham.’ s faith. — The  next 
character  to  which  we  come  was  so  eminent  for  his  faith,  that 
he  is,  by  way  of  distinction,  called  “ The  Father  of  the  faith- 
ful,” or  of  “believers.”  (Rom.  iv.  11 — 16.)  On  his  life  and 
character,  therefore,  the  apostle  enlarges  with  peculiar  proprie- 
ty, as  the  most  illustrious  example  of  that  distinguishing  gTace. 
The  first  instance  given  of  his  extraordinary  faith  is,  that  he 
became  a pilgrim,  and  a stranger ; and  that  not  in  consequence 
of  any  plan  which  he  had  formed,  or  of  a wandering  disposi- 
tion ; but  it  was  in  consequence  of  his  being  called  of  God.  as 
we  are  informed  by  Stephen,  Acts  vii.  2,  3,  and  being  so  called 
he  went  forth,  “not  knowing  whither  he  went.”  In  doing 
this,  he  of  course  renounced  the  idols  of  his  family  and  his 
country,  his  native  land  and  his  paternal  possessions,  with  all 
his  temporal  hopes  and  prospects  ; and  though  he  had  the 
promise  of  the  land  of  Canaan  for  his  posterity,  it  was  for  them 
only,  for  he  had  of  it  no  possession.  At  the  same  time,  and 
during  all  this  period,  both  he  and  his  believing  descendants 
were  seeking  for  a better  country  and  city,  which  God,  their 
God,  had  provided  for  them,  that  is,  “ a heavenly”  one  : — for 
he  (Abraham)  and  his  believing  posterity,  “looked  for  a city 
which  had  foundations,  whose  builder  and  maker  is  God.”. 

Sarah  is  next  introduced  as  a partaker  of  the  same  faith, 
and  co-heir  of  the  same  promise  with  iter  husband,  notwith- 
standing that,  as  her  history  informs  us,  at  the  first  she  laughed 
at  the  idea  of  having  children  at  her  time  of  life,  though  an- 
nounced by  an  angel.  (Gen.  xviii.  20.)  Afterwards,  however, 
there  is  no  doubt  of  her  change  of  mind,  for  “ she  judged  him 
faithful  who  had  promised,”  and  lived  to  see,  so  far  as  respected 
herself,  the  fulfilment  of  his  promise. 

“ These  all  died  in  faith,” — namely,  the  holy  patriarchs ; par- 
ticularly, Abraham,  Isaac,  and  Jacob,  neither  of  whom  received 
the  blessings  promised  in  this  life,  but  looked  to  the  possession 
of  a heavenly  Canaan  even  before  their  children  took' posses- 
sion of  the  earthly.  It  was  faith  that  supported  them  under  all 
the  trials  of  life,  and  when  Death  approached,  and  fully  con- 
vinced them  that  there  was  no  hope  of  their  entering  the  Ca- 
naan below,  Faith  showed  them  another  Canaan  above — a 
new  Jerusalem,  “ a city,”  not  consisting  of  tents  and  tempo- 
rary erections — but  “ a city  which  hath  foundations,  whose 
builder  and  maker  is  God.”  But  we  cannot,  among  those  who 
died  in  faith,  include  all  Abraham’s  natural  posterity,  numer- 
ous as  the  stars  or  as  the  sands;  for  the  far  greater  part  of 
them,  alas  ! deserted  “ the  faith  of  their  father  Abraham.”  But 
to  return  to  him  : 

The  most  celebrated  instance  of  Abraham’s  faith  was  the  of- 
fering up  of  his  son  Isaac;  of  whom  it  was  said,  “In  Isaac 
shall  thy  seed  be  called.”  But  as  we  have  already  considered 

of  them.— These  words  are  omitted  in  many  MSS.,  and  in  all  the  ancient  ver- 
sions and  commentators. Embraced  them.— This  is  supposed  to  he  an  al- 

lusion to  persons  on  a voyage,  who  when  they  descry  at  a distance  their 
wished-tbr  port,  hail  it  with  the  most  joyful  shouts. 

“ Lo!  Italy  appears,  Achates  cries  ; 

And  Italy  ! with  shouts  the  crowd  replies.”— Pitt's  Virgil. 

Ver.  14.  They  seek  a country.— The  original  word.  ( patrida ,)  as  Doddridge 
remarks,  " is  very  emphaticai : it  signifies,  as  it  were,  a native  country  in 
whicli  their  father  dwelt,  as  opposed  to  that  in  which  they  were  pilgrims  and 
Strangers.” 

Ver.  15.  Opportunity  to  have  returned.— It  is  calculated  that  there  were 
full  200  years  between  the  call  of  Abraham  and  the  death  of  Isaac,  during 
which  there  were,  doubtless,  many  opportunities  of  return. 

Ver.  17.  Offered  wp. — Though  Isaac  was  not  slain,  Abraham  stretched  forth 
his  hand,  and  took  the  knife  to  slay  him,  as  he  certainly  would  have  don-,  if 
lie  had  not  been  restrained  ; and,  as  we  conceive,  in  the  full  persuasion  of  his 
being  raised  immediately  from  the  dead. 

Ver.  18  Of— Doddridge,  “ concerning”— whom. 


1353 


Worthy  fruits  of  faith  HEBREWS. — CHAP.  XI.  in  the  fathers  of  old  time.. 


up,  even  from  the  dead  ;•  from  whence  also  lie 
received  him  in  a figure. 

20  By  faith  Isaac  x blessed  Jacob  and  Esuu 
concerning  things  to  come. 

21  By  faith  Jacob,  when  he  was  a dying,  bless- 
ed y both  the  sons  of  Joseph  ; and  worshipped, 
leaning  1 upon  the  top  of  his  staff. 

22  By  faith  “Joseph,  when  he  died,  b made 
mention  of  the  departing  of  the  children  of  Is- 
rael; and  gave  commandment  concerning  his 
bones. 

23  By  faith  Moses,  when  he  was  born,  was 
hid  c three  months  of  his  parents,  because  they 
saw  he  was  a proper  child  ; and  they  were  not 
afraid  of  the  king’s  d commandment. 

24  By  faith  e Moses,  when  he  was  come  to 
years,  refused  to  be  called  the  son  of  Phara- 
oh’s daughter  ; 

25  Choosing  f rather  to  suffer  affliction  with 
the  people  of  God,  than  to  enjoy  the  pleasures 
of  sin  for  a season  ; 

26  Esteeming  the  reproach  s of h Christ  great- 

rJu.c.6&7.  s Ju.4.6,  &c.  I 'Ju.c.15 & 16. 


A.  M.  cir. 
•1067 

A.  D c'r. 


x Uv.27.-J7.. 
•10. 

y Ge.49.5.. 
20. 

z G>t  47.31. 
a (le.50.^J. 
25. 

b or,  re- 
membered 
c Ex. 2.2. 
d Ex.  1.16, 
21 

i Ex.2.10, 

11. 

f Ph.84.10. 


j c.  10.35. 

) Ex. 10.28, 
29. 

12.31. 

k 1 Ti.  1.17. 

1 Ex.  12  21, 
& e. 

m Ex. 14.22, 
29. 

n J os.  6.12.. 
20. 

o Jos. 6. 23. 
Ja.  2.2.5. 


enL 

q Jos.2.4, 
&c. 


er  riches  than  tne  treasures  in  Egypt:  for  he 
had  respect  unto  the  recompense  i of  the  re- 
ward. 

27  By  faith  he  forsook  Egypt,  not  fearing  ) the 
wrath  of  the  king : for  he  endured,  as  seeing 
him  k who  is  invisible. 

28  Through  faith  he  kept  the  'passover,  and 
the  sprinkling  of  blood,  lest  he  that  destroyed 
the  first-born  should  touch  them. 

29  By  faith  they  passed  m through  the  Red 
sea  as  by  dry  land : which  the  Egyptians  as- 
saying to  do  were  drowned. 

30  By  faith  the  walls  of  Jericho  " fell  down, 
after  they  were  compassed  about  seven  days. 

31  By  faith  the  harlot  Rahab  0 perished  not 
with  them  that  p believed  not,  when  she  had 
received  the  spies  i with  peace. 

32  And  what  shall  I more  say  ? for  the  time 
would  fail  me  to  tell  of r Gedeon,  and  of  ’ Ba- 
rak, and  of  1 Samson,  and  of  “ Jephthae  ; oj 
T David  also,  and  w Samuel,  and  of  the  pro- 
phets : 


t.11.32,  4c. 


■ 1 Sa. 17.45,  4c. 


’A’  1 Sa.7.9,  &c. 


this  extraordinary  instance  of  piety  and  devotedness  to  God  in 
our  exposition  of  Genesis,  chap,  xxii.,  we  shall  here  merely 
recapitulate,  and  that  very  briefly. 

1.  We  have  there  remarked,  that  Abraham  had  been  long 
trained  to  implicit  obedience;  and  had  found  that,  to  whatever 
trials  he  might  be  calltd  in  Providence,  he  was  by  faith  sup- 
ported under  them,  and  safely  carried  through  them  : and, 
though  a pilgrim  and  a stranger  all  his  lifetime,  he  neither  at- 
tempted nor  contemplated  the  returning  to  his  native  country 
and  his  idol  gods. 

2.  In  this  remarkable  narrative,  we  have  not  only  a proof  of 
Abraham’s  confidence  in  God,  but  an  enigmatical  display  of 
God’s  method  of  saving  sinners,  under  every  dispensation  of 
his  grace;  namely,  by  the  sufferings  and  death  of  his  own  and 
only  beloved  Son,  who,  after  dying  for  our  sins,  rose  again  for 
our  justification,  both  which  events  are  here  plainly  typified. 

In  speaking  of  the  nature  and  extent  of  Abraham’s  trial,  the 
pious  Mr.  Henry  pithily  observes,  that  he  was  called — “As  a 
father , to  cut  off  his  own  family — as  a believer,  to  cancel  the 
divine  promises — a-  a type , to  frustrate  Christ’s  advent — as  a mi- 
nister, to  cut  off  the  church  at  a blow— and,  as  a philanthropist, 
to  destroy  all  mankind.  Such,  however,  were  the  appearances 
which  must  have  presented  themselves  to  his  imagination.” 

The  blessing  of  Jacob  and  Esau  by  Isaac,  and  of  Joseph’s 
sons  by  Jacob,  have  been  already  considered  pretty  fully  in  the 
27th  and  48th  chapters  of  Genesis,  to  which,  therefore,  we 
refer  our  readers.  What  Joseph  said,  when  dying,  concerning 
his  bones,  (Gen.  i.  24,  25,)  was  undoubtedly  a prediction  and 
pledge  of  the  return  of  his  brethren  and  their  posterity  to 
Canaan,  (whence  they  had  been  for  a time  driven  by  famine 
into  the  land  of  Egypt,)  and  must  not  be  considered  in  a super- 
stitious point  of  view,  as  if  he  wished  his  bones  to  be  honoured 
as  relics;  but  it  was  to  his  brethren  a demonstration  of  his 
belief  in  their  return  to  possess  the  land  promised  to  their 
fathers.  These,  therefore,  “ all  died  in  faith.” 

Ver.  20—3(1.  The  history  of  Moses  and  of  the  persecuted 
Israelites—  Next  to  Abraham,  Moses  is  the  most  distinguished 
character  in  the  history  of  the  Old  Testament.  He  was,  under 
God,  the  deliverer  and  legislator  of  Israel,  and  founder  of  the 
Jewish  economy.  His  first  introduction  to  the  world,  how- 
ever, promised  no  such  distinction.  An  exposed  infant,  dis- 
covered, as  it  were,  by  accident;  adopted,  out  of  charity,  by  a 
young  princess,  who  was  providentially  led  to  its  own  mother 
as  its  nurse,  and,  by  this  unexpected  patronage,  introduced 
into  Pharaoh’s  court.  The  beauty  of  his  person  was  probably 
a principal  mean,  both  of  his  preservation  and  his  being 
adopted  by  Pharaoh’s  daughter  as  her  own  son,  and,  as  such, 
trained  up  in  all  the  wisdom  of  Egypt;  but  when  he  came  of 
age,  and  was  to  have  been  in  that  character  introduced  among 
the  Egyptian  nobles,  he  refused  to  renounce  his  country  and 
his  kindred,  which  was  probably  necessary  to  taking  rank  as 
an  Egyptian,  or  as  the  son  of  Pharaoh’s  daughter.  Thus 
“ choosing  rather  to  suffer  affliction  with  the  people  of  God,” 
the  persecuted  Israelites,  than  to  enjoy  the  pleasures  of  sin  and 


Ver.  19.  In  a figure.— Gr.  a parahte.  On  this  circumstance,  Preb.  Towns- 
end remarks—"  The  sacrifice  of  Isaac  by  his  father  was  so  evidently  typical 
ct  the  sacrifice  of  Christ,  lhat  there  can  be  no  doubt  of  the  design  to  be  an- 
swered by  this  otherwise  mysterious  event.  On  the  very  spot  where  Christ 
was  afterwards  cnicified,  Abraham  is  commanded  to  slay  his  son.  It  is  need- 
less to’ recapitulate  the  coincidences  b tween  tiie  sacrifice  of  Isaac  and  of 
Christ ; they  arc  to  be  found  in  every  commentary.  That  tiie  meaning  of  the 
whole  of  the  circumstances  ot  this  mystical  sacrifice  of  ins  son.  was  revealed 
to  Abraham— that  lie  learned  from  them,  that  the  promised  Messiah  should 
in  like  manner  bear  tiie  wood  of  the  cross,  and  die  for  mankind;  and  lhat 
\bmharn,  in  obeying  the  divine  command,  rejoiced  to  see  the  day  of  Christ, 
and  l that)  he  then  saw  it,  and  was  glad,  is  well  argued  by  Bp.  ll'arburton .” 
— Townsend's  Old.  Test.  Arr. 

Ver.  22.  Joseph,  when  he  died.  -Doddridge,  " When  dying.”  Mcicknight, 
' When  ending  namely,  his  life. 

•'er.  23.  i proper  child.— Maclmight.  "beautiful."  [The  beauty  of  Moses 
1354 


of  idolatry  for  a season.  From  what  is  here  said  of  the 
reproach  of  Christ,  it  seems  evident,  1.  That  the  pious  Hebrews 
had  been  taught  to  look  for  a deliverer,  “ the  seed  of  the 
woman,  and  of  Abraham,”  who  should  one  day  appear  for 
their  salvation,  and  bring  with  him  a great  regard ; and, 
2.  That  the  Egyptians  were  wont  to  reproach  the  poor  op- 
pressed Israelites  with  these  expectations,  which  they  con 
sidered  as  chimerical  and  ridiculous;  and  to  ask,  probably, 
“Where  is  the  promise  of  his  coming?”  3.  That  Moses  and 
a few  others  (though  probably  but  few)  esteemed  this  reproach 
to  them  “ greater  riches,”  and  far  more  permanent,  than  all 
the  treasures  and  honours  which  Egypt  could  afford  them. 

It  was  probably  about  this  time,  that  is,  when  he  was  forty 
years  of  age,  that  Moses  found  it  necessary,  on  account  of  an 
act  of  homicide  committed  by  him  in  the  rescue  of  an  Israelite, 
to  flee  into  the  land  of  Midian,  (Exod.  ii.  11,  12,)  where  he 
abode  the  next  forty  years;  for  he  was  not  sent  to  deliver 
Israel  till  he  was  fourscore  years  of  age.  Then  he  returned 
to  be  their  deliverer ; and  after  a train  of  most  astonishing 
miracles,  by  which  his  own  faith,  and  lhat  of  his  brethren, 
was  established,  “by  faith  he  forsook  (or  left)  Egypt;  not 
fearing  the  wratrt  of  the  king,”  whom  he  boldly  and  resolutely 
withstood,  “ as  seeing  him  who  is  invisible.”  (Exod.  x.  28,  29.) 
“By  faith  also  he  kept  the  passover,”  wherein,  by  “the 
sprinkling  of  blood,”  he  fully  expressed  his  dependance  on  that 
atonement,  which,  in  the  fulness  of  time,  Messiah  was  to  offer 
for  the  salvation  of  mankind.  By  faith,  also,  in  God’s  pro- 
tecting providence,  and  in  obedience  to  his  word,  “they  passed 
through  the  Red  Sea  as  on  dry  land;”  which  the  Egyptians 
assaying  (or  attempting)  to  do,  in  pursuit  of  them,  were  therein 
drowned. 

And  when,  after  thev  had  passed  forty  years  in  the  wilder 
ness,  and  had  crossed  the  Jordan  under  the  direction  of  Joshua, 
the  successor  of  Moses,  and  besieged  Jericho,  “by  faith”  in 
the  promise  of  God,  though  they  used  no  weapons  more  for- 
midable than  rams’  horns,  the  walls  fell  down  before  therm  And 
the  harlot  Rahab,  who  lived  just  within,  or  upon  the  wall, 
perished  not  with  the  rest,  because  she  also  believed  on  the 
God  of  Israel.  So  she  told  the  spies— “I  know  that  the  Lord 

hath  given  you  the  land We  have  heard  how  the  Lord 

hath  dried  up  the  water  of  the  Red  Sea.for  you,  when  ye  came 
out  of  Egypt for  the  Lord  your  God,  he  is  God  in  hea- 

ven above,  and  in  earth  beneath.”  Thus,  from  “Abel,  the 
righteous,”  to  “Rahab,  the  (converted)  harlot,”  faith  always 
prevailed  to  the  salvation  of  the  soul,  and  often  to  the  effect  of 
temporal,  and  even  of  miraculous  deliverance. 

Ver.  31 — 40.  Various  other  instances  of  faith  enumerated. 
The  apostle  here  finding  examples  to  multiply  upon  hint, 
makes  a sudden  stop,  andasks,  And  what  shall  I say  more? 
for  the  time  would  fail”  to  review  them  all.  He.  therefore, 
rapidly  enumerates  a variety  of  other  instances  he  might  have 
added  —naming  some,  and  alluding  to  others  in  a most  impres- 
sive strain  of  eloquence,  of  which  we  can  only  add  a brief 
paraphrase,  which  may  illustrate  the  subject,  though  it  must 

is  expressly  mentioned  by  Josephus,  who  introduces  Pharaoh’s  daughter  call 
ing  him  ” a child  divine  inform;”  Philo  also  says,  that,  ” at  his  birth,  he 
had  a more  elegant  and  beautiful  appearance,  than  denoted  an  ordinary  per- 
son ;”  and  it  appears  from  Justin,  that  the  fame  of  his  beauty  had  spread 

among  the  heathen.  )—Bagster. Sol  afraid— i.  e.  not  so  intimidated  as  to 

drown  the  child,  as  commanded.  Exod.  i.  22. 

Ver.  24.  Come  to  years—  i.  e.  to  a mature  age.  The  original  if, -rally  reads, 
“ grown  great.”  It  appears  from  Acts  xii.  23,  that  Moses  was  now  forty  years 
ot  age. 

Ver.  26.  Reproach  of  Christ— That  is,  on  account  of  their  expectation  of 

a Messiah. For  he  had  respect,  Sec— Doddridge,  ” For  lie  directed  his 

regards  to  the  recompense  of  reward.”  That  reward  could  not  be  temporal, 
and  must  therefore  be  the  everlasting  reward.  Sec  ver.  to,  14,  16. 

Ver.  27.  liy  faith  he  forsook—  Doddridge,  "left.” 

Ver.  31.  The  harlot  Rahab. — Our  opinion  of  this  woman’s  c.ltenctcr  may  be 
seen  in  out  exposition  of  Joshua  il. 


An  exhortation  to  faith,  HEBREWS. — CHAP.  XII.  patience,  and  godlinest. 


.S3  Who  through  faith  subdued  kingdoms, 
wrought  righteousness,  obtained  1 promises, 
stopped  the  mouths  of  y lions, 

34  Quenched  the  violence  of  z fire,  escaped 
1 the  edge  of  the  sword,  out  of  weakness  were 
made  strong,  waxed  valiant  in  fight,  turned  to 
flight  the  armies  of  the  aliens. 

35  Women  b received  their  dead  raised  to 
life  again : and  others  were  tortured,  not  ac- 
cepting c 'deliverance  ; that  they  might  obtain 
a better  resurrection  : 

36  And  others  had  trial  of  cruel  mockings 
and  scourgings,  yea,  moreover  of  d bonds  and 
' imprisonment : 

37  They  were  f stoned,  they  were  sawn  asun- 
der, were  tempted,  were  slain  with  the  sword: 
they  wandered  about  in  sheepskins  and  goat- 
skins; being  destitute,  afflicted,  tormented; 

38  (Of  whom  the  world  was  not  worthy:) 
they  wandered  in  deserts,  and  in  mountains, 
and  in  dens  and  caves  of  the  earth. 

39  And  these  all,  having  obtained  a good  re- 
port through  faith,  received  not  the  promise : 

40  God  having  s provided  some  better  thing 
for  us,  that  they  without  h us  should  not  be 
made  perfect. 

CHAPTER  XII. 

i An  exhortation  to  constant  faith,  patience,  and  godliness.  22  A commendation  of 
the  new  testament  above  die  old. 

ITTHEREFORE  seeing  we  also  are  com- 
’ ’ passed  about  with  so  great  a cloud  of 
witnesses,  let  us  lay  aside  1 every  weight,  and 
the  sin  which  doth  so  easily  beset  us,  and  let 
us  run  with  patience  the  race  that  is  set  be- 
fore us, 

2  Looking  unto  Jesus  the  b author  and  finisher 
of  our  faith ; who  for  the  c joy  that  was  set 


A.  M.  cir. 
4067. 

A.  D.  cir. 
63. 


x Ga.3.16. 
y Da. 0.22. 
z Da.3.25. 


a lKi.19,3. 

2 Ki.6.10. 

b lKi.  17.22. 
2 Ki.4.35, 
36. 

c Ac.4.19. 
d Ge.39.20. 
e Je.20.2. 
f Ac.7.59. 

g or,/orr- 

h Re.6.11. 

a 2 Co.7.1. 

b or,  begin- 
ner. 

c Lu.24.2G. 


d Pr.3.11,12 

e Re. 3.19. 

f Pr.  13-24. 

g Nn. 16.22. 
27.16. 

h or,  as 
seemed, 
good , or, 
meet,  to 
them. 

i Is.32.17. 
Ja.3.18. 

) Is.35.3. 


before  him  endured  the  cross,  despising  the 
shame,  and  is  set  down  at  the  right  hand  of 
the  throne  of  God. 

3 For  consider  him  that  endured  such  con- 
tradiction of  sinners  against  himself,  lest  ye  be 
wearied  and  faint  in  your  minds. 

4 Ye  have  not  yet  resisted  unto  blood,  stri- 
ving against  sin. 

5 And  ye  have  forgotten  the  exhortation 
ll  which  speaketh  unto  you  as  unto  children, 
My  son,  despise  not  thou  the  chastening  of  the 
Lord,  nor  faint  when  thou  art  rebuked  of  him . 

6 For  e whom  the  Lord  loveth  he  chasteneth, 
and  scourgeth  every  son  whom  he  receiveth. 

7 If  ye  endure  chastening,  God  dealeth  with 
you  as  with  sons ; for  f what  son  is  he  whom 
the  father  chasteneth  not? 

8 But  if  ye  be  without  chastisement,  whereof 
all  are  partakers,  then  are  ye  bastards,  and 
not  sons. 

9 Furthermore  we  have  had  fathers  of  our 
flesh  which  corrected  us,  and  we  gave  them, 
reverence:  shall  we  not  much  rather  be  in 
subjection  unto  the  s Father  of  spirits,  and 
live  ? 

10  For  they  verily  for  a few  days  chastened 
us  h after  their  own  pleasure ; but  he  for  our 
profit,  that  we  might  be  partakers  of  his  ho- 
liness. 

11  Now  no  chastening  for  the  present  seem- 
eth  to  be  joyous,  but  grievous:  nevertheless 
afterward  it  yieldeth  the  peaceable  fruit  > of 
righteousness  unto  them  which  are  exercised 
thereby. 

12  Wherefore  lift  j up  the  hands  which  hang 
down,  and  the  feeble  knees ; 


weaken  the  force  of  his  language,  as  paraphrases  always  do  : — 
1'ht  limt  would  fail  me  to  tell  of  Gideon , who,  with  a small 
band  of  men,  defeated  many  thousand  Midianites,  (Judges 
vi. — viii.) — of  Barak,  who  routed  Sisera,  and  delivered  Israel 
from  the  hand  of  Jabin,  (Judges  vi.  6)— of  Sampson , who 
wrought  many  extraordinary  achievements  among  the  Philis- 
tines, (Judges  xiii. — xvi.)— of  Jephthae,  and  his  victory  over  the 
Ammonites,  (Judges  xi.  xii.) — of  David , also,  and  his  conquest 
over  Goliath,  and  many  other  enemies — of  Samuel,  and  others 
of  the  prophets. 

These,  with  many  more,  proceeds  the  inspired  writer,  through 
faith  subdued  kingdoms,  as  did  Joshua  and  others,  just  re- 
ferred to  ; — wrought  righteousness , not  only  personally,  but 
executed  the  righteous  judgments  of  God  against  offenders,  as 
did  Phineas,  Joshua,  David,  &c.; — obtained  promises,  and 
their  fulfilment,  as  did  Abraham  and  Sarah,  Caleb  and  Joshua, 
&c.; — slopped  the  mouths  of  lions,  as  in  the  case  of  Daniel ; — 
quenched  the  violence  of  fire,  as  in  the  instances  of  his  friends 
Shadrach,  Meshach,  and  Abednego  escaped  the  edge  of  the 
sword — out  of  weakness  were  made  strong — waxed  valiant  in 
fight— turned  to  flight  the  armies  of  the  aliens,  their  pagan 
enemies.  Even  women  received  their  dead  to  life  again,  as  in 
'he  case  of  the  widow  of  Zarephath,  and  the  Shunamite ; and 
others  were  tortured,  not  accepting  deliverance,  as  in  the 
heroic  instance  of  the  mother  and  her  seven  sons,  as  related  in 
the  second  book  of  the  Maccabees,  (chap,  vii.,)  when  one  of 
her  sons  thus  addressed  the  tyrant  Antiochus  : — “ Thou,  like  a 
fury,  takest  us  out  of  the  present  life;  but  the  King  of  the 
world  shall  raise  us  up,  who  have  died  for  his  laws,  to  ever- 
lasting life.”  Another  son  said,  “It  is  good,  being  put  to 
death  by  men,  to  look  for  hope  from  God,  to  be  raised  up  again 
by  him.”  All  these  died,  not  accepting  deliverance,  the  mother 
herself  encouraging  her  sons,  one  after  the  other,  in  the  same 
hope  of  a joyful  resurrection. 

And  others  had  trial  of  cruel  mockings  and  scourgings ; 
yea,  moreover,  of  bonds  and  imprisonment.  1'hey  were , in 
many  cases,  stoned;  in  one  instance,  at  least,  as  Isaiah, 
sawn  asundet — were  tempted,  being  subject  to  “ the  fiery  darts 


of  Satan,”  as  well  as  to  the  insidious  arts  of  men— were  slain 
with  the  sword,  by  decapitation ; and,  in  short,  by  all  the 
varieties  of  torture  which  malice  or  cruelty  could  invent.  And 
these  all,  having  obtained  a good  report  through  faith,  yet  re- 
ceived not  the  fulfilment  of  the  great  promise  of  Messiah  ; God 
having  provided  some  belter  thing  forus,  that  they,  (Old  Testa- 
ment saints,)  without  us,  (New  Testament  believers,)  should 
not  be  made  perfect.  “The  belter  thing  provided  for  us  than 
for  them,  (says  Mr.  M'Lean ,)  is  the  accomplishment  of  the 
promise,  [of  Messiah,]  which  they  received  not  in  this  world  ; 
and  their  not  being  made  perfect  without  us,  is,  their  not  fully 
enjoying  the  good  thing  promised,  separate  from,  or  be- 
fore us.”  \ 

“There  was  one  promise  (says  Mr.  Puller ) of  greater  im- 
portance than  all  the  rest;  namely,  the  coming  of  the  Messiah. 
In  the  faith  of  this,  the  fathers  lived  and  died;  but  they  saw 
not  its  accomplishment.  This  was  reserved  for  another  gene- 
ration. Hence  the  words  of  our  Saviour,  ‘ Blessed  are  your 
eyes,  for  they  see  (those  things)  that  many  prophets  and 
righteous  men  have  desired  to  sec,  and  have  not  seen  them,’ 
&c.  (Matt.  xiii.  16,  17.)  It  is  thus  (adds  this  judicious  writer) 
that  God  has  wisely  balanced  the  advantages  of  different  ages. 
The  fathers  obtained  much,  but  not  all.  Respecting  the  bless- 
ings of  Messiah’s  kingdom,  they  sowed,  and  we  reap  ; they 
laboured,  and  we  enter  into  their  labour.  Thus  it  is  ordered, 
that  they  without  us  should  not  be  made  perfect.  The  fulfil- 
ments of  our  times  must  come  in  to  answer  the  faith,  and 
complete  the  hopes  of  those  who  have  gone  before  us.” 
( Fuller’s  Harm.,  &c.,  p.  42,  43.) 

Chap.  XII.  Ver.  1 — 13.  An  animated  exhortation  to  zeal 
and  perseverance  in  the  Christian  race. — The  opening  of  this 
chapter  has  an  evident  allusion  to  the  Olympic  games,  wherein, 
by  racing,  wrestling,  and  combating,  the  greatest  exertions 
were  made  fjr  mastery;  the  victors  being  crowned  with 
honour  by  the  judge  who  presided  in  the  games,  and  hailed 
by  the  applause  of  a vast  concourse  of  spectators.  To  these 
circumstances  our  apostle  evidently  alludes.  The  Christian 
life  is  a race,  a combat,  and  a wrestling;  not,  indeed,  with 


Ver.  85.  Others  were  tortured.— Macknight.  ‘beaten.”  Tlie  term  proba- 
bly refers  To  the  cruel  practice  of  the  bastinado , still  practised  in  the  East. 
— A better  resurrect  inn — i.  c.  a resurrection  to  a better  life. 

Ver.  37.  They  wandered,  about  in  sheep-skins,  &c. — Clement  of  Rome,  in 
his  first  Epistle  to  the  Corinthians,  § 17.  alludes  to  the  same  circumstance. 

‘ Let  us  be  imitators  of  those  who  went  about  in  gont-skins  and  sheep-skins, 
preaching  the  coming  of  Christ.  We  mean  Elias,  Eliseus,  and  Ezekiel,  the 
prophets.”  See  2 Kings  i.  8.  Zech.  xiii.  4. 

Chap.  XII.  Ver.  1.  Wherefore,  seeing  we  also. — Doddridge,  “Being  there- 
fore encompassed.” A cloud  of  witnesses— The  application  of  this  meta- 
phor to  a multitude  of  persons,  may  be  seen  in  Isa.  Ix.  8. So  easily  beset 

us. --Literally,  says  Macknight , “ which  stands  conveniently  around  us” — the 
-in  adapted  to  our  circumstances  and  situation  ; or,  as  others  explain  it,  our 
constitutional  sin.  that  to  which  our  corrupt  nature  is  most  orone. Run 


with 'patience.— Macknight,  “with  perseverance;”  which  is  doubtless  the 
true  meaning,  if  not  an  exact  translation. 

Ver.  2.  The  author— Doddridge,  “ leader.”  Macknight,  “ Captain  and 
perfecter  of  the  faith.”  Here  it  has  relation  to  a race,  and  may  therefore  bo 
well  explained  of  Christ,  as  our  example,  having  gone  before. And  finish- 

er—Or  completer.  This  is  thought  by  some  critics  to  refer  to  the  judgj  who 

presided  over  the  games,  and  distributed  the  rewards. For  the  ioy  that  was 

set  before  him. — See  Phil.  ii.  8,  9. 

Ver.  3.  Consider  .—Macknight , “ attentively  consider.” 

Ver.  4.  Resisted  unto  blood.— An  allusion  to  those  pugilists  who  practised 
in  a sort  of  gloves.  They  had  not  yet  endured  martyrdom. 

Ver.  5.  Which  speaketh  unto  you. — Macknight,  “ which  reasoneth  with 
you.” My  son , &c  — See  Prov.  iii.  11,  12. 

Ver.  12.  Lift  up  the  hands,  &c.—“  The  exhortation  (Dr.  Owen  remarks)  is 

1355 


13  And  make  k straight  > paths  for  your  feet, 
lest  that  which  is  lame  be  turned  out  of  the 
way  ; but  m let  it  rather  be  healed. 

14  Follow  peace  n with  all  men,  and  holiness, 
without 0 which  no  man  shall  se=:  the  Lord : 

15  Looking  diligently  p lest  any  man  i fail  of 
the  grace  of  God  ; lest  any  r root  of  bitterness 
springing  up  trouble  you,  and  thereby  many 
be  befiled ; 

16  Lest  there  be  any  8 fornicator,  or  profane 
person,  as  Esau,  who  1 for  one  morsel  of  meat 
sold  his  birthright. 

17  For  ye  know  how  that  afterward,  when 
u he  would  have  inherited  the  blessing,  he  was 
rejected:  for  he  found  no  v place  of  repent- 
ance, though  he  sought  it  carefully  with  tears. 

18  For  ye  are  not  come  unto  w the  mount 
that  might  be  touched,  and  that  burned  with 
fire,  nor  unto  blackness,  and  darkness,  and 
tempest, 

19  And  the  sound  of  a trumpet,  and  the  voice 
of  words ; which  * voice  they  that  heard  en- 
treated that  the  word  should  not  be  spoken  to 
them  any  more  : 

20  (For  they  could  not  endure  that  which 


flesh  and  blood,  but  with  spiritual  enemies  of  higher  rank  and 
superior  powers.  (Ephes.  vi.  12.) 

In  the  preceding  chapter,  St.  Paul  presents  us  with  along 
list  of  spiritual  combatants ; that  is,  patriarchs,  prophets,  and 
other  holy  men,  who,  under  the  old  dispensation,  had  ran,  and 
fought,  and  conquered,  and  obtained  the  reward  of  everlasting 
life.  These  he  represents  as  having  taken  their  seats  in  glory, 
and  as  looking  down  with  a holy  anxiety  on  the  progress  of 
their  successors  under  the  New  Testament  dispensation. 
These  he  calls  a great  cloud  of  witnesses,  alluding,  as  we 
conceive,  to  the  immense  multitude  of  spectators  which  some- 
times assembled  in  their  theatres  to  behold  their  favourite 
diversions.  Christian  professors  he  considers  as  racers , and 
as  racers  were  not  to  encumber  themselves  with  heavy  clo- 
thing, or  an  unnecessary  burden,  which  was  calculated  to  im- 
pede their  progress ; so  Christians  should  not  load  themselves 
with  the  riches  or  honours  of  the  world  : but  must  especially 
avoid  those  sinful  indulgences,  which,  if  they  do  not  absolutely 
arrest  their  course,  must  necessarily  impede  it,  like  the  long 
garments  of  the  ancients,  which  were  always  laid  aside  on 
these  occasions.  And  as  the  racers  in  these  contests  never 
stopped  to  look  about  them,  or  to  admire  the  surrounding 
spectacle,  but  used  to  keep  their  eye  steady  on  the  goal ; so 
Christians  are  exhorted  to  look  constantly  to  Jesus,  as  their 
great  exemplar  and  support — the  author,  and  completer,  and 
rewarder  of  their  faith  ; he  who  shrunk  from  no  difficulty,  and 
evaded  no  duty,  but  “endured  the  cross,  and  despised  the 
shame;”  and,  having  obtained  a complete  victory,  is  now  set 
•down  at  the  right  hand  of  the  throne  above.  He  views  with 
tenderness  ana  affection  the  progress  of  his  followers,  afford- 
ing them  every  needful  support  under  all  their  trials;  and  they 
are  here  reminded  that  their  trials  were  vastly  inferior  to  his; 
for  they  were  only  like  those  combatants  who,  as  it  were, 
“ beat  the  air,”  and  had  as  yet  engaged  in  no  serious  contest — 
they  had  “not  resisted  unto  blood.” 

The  apostle  now  drops  the  imagery  of  the  preceding  verses, 
and  reasons  with  the  Hebrews  on  a proper  submission  to  the 
afflictive  dispensations  of  divine _ Providence,  admonishing 
them  to  consider  these,  not  as  misfortunes,  as  the  world  calls 
them;  but  as  fatherly  chastisements,  designed  ultimately  for 
their  advantage,  and  adapted  to  promote  their  spiritual  improve- 
ment; that  they  might  be  partakers  of  God’s  holiness,  and 
bring  forth  the  peaceful  fruits  of  righteousness. 

Of  the  advantages  of  affliction  to  the  mind,  the  following 
anecdote  affords  a fine  illustration  The  late  Rev.  Mr.  Cecil, 
when  at  college,  was  much  tried  with  the  ridicule  and  re- 
proaches of  some  profane  and  profligate  young  men.  Thus 
exercised,  he  was  one  day  walking  in  the  physic-garden, 
where  he  observed  a very  fine  pomegranate  tree,  cut  almost 
through  the  stem,  near  the  root.  On  asking  the  gardener  the 
reason  of  this,  “ Sir,”  said  he,  “ this  tree  used  to  shoot  so 


applied  to  such  parts  of  the  body  as  were  employed  in  athletic  exercises.” 
Under  fatigue,  the  hands  would  hang  down,  and  the  knees  tremble. 

Ver.  14.  Follow  peace.— See  1 Pet.  iii.  11. 

Ver.  15.  Root  of  bitterness —Doddridge  says,  "The  Hebrew  word  pro- 
perly signifies  an  infectious  plant,  which  taints  other  vegetables  that  grow  near 
it.*’  Compare  Acts  viii.  23. 

Ver.  16.  As  Esau.— Esau  is  called  a profane  person,  because  he  slighted  the 
birth  right,  as  not  considering  its  relation  to  the  Messiah  ; nor,  indeed,  believ- 
ing in  the  promise.  See  Gen.  xxv.  29. One  morsel  of  meat.— Doddridge 

and  Mack  night,  " One  meal." 

Ver.  17.  So  place  for  repentance— i Margin,  " No  way  to  change  his  mind 

Lc.  Isaac’s. Though  he  sought  it  carefully— MacJcnight,  "Though  he 

earnestly  sought  [the  blessing"! — with  tears. 

Ver.  18.  That  might  be  touched —Doddridge.  "That  was  the  object  cf 
touch.  ” MaeJinight , a tangible  [i.  e.  n material  1 mountain."  Compare  ver.  20. 

Ver.  20.  Or  'Jir ,ixl  through  vntha  d art.— These  words  «re  wanting  in  many 
1350  ' 


ubove  the  old. 

was  commanded.  And  * if  so  much  as  a beast 
touch  the  mountain,  it  shall  be  stoned,  or 
thrust  through  with  a dart : 

21  And  so  terrible  was  the  sight,  that  Moses 
said,  I exceedingly  fear  and  quake-) 

22  But  ye  are  come  unto  mount  Sion,  and 
unto  the  city  8 of  the  living  God,  the  heavenly 
Jerusalem,  and  to  an  innumerable  company  of 
“ angels, 

23  To  the  general  assembly  and  church  of 
the  b first-born,  which  are  c written  d in  heaven, 
and  to  God  the  c Judge  of  all,  and  to  the 
spirits  of  just  men  f made  perfect, 

24  And  to  Jesus  the  mediator  e of  the  new 
covenant,  and  to  the  blood  ‘ of  sprinkling, 

that  speaketh  better  things  than  that  of  ) Abel. 

25  See  that  ye  refuse  not  him  that  speaketn. 
For  if  they  escaped  not  who  refused  him  that 
spake  on  earth,  much  more  shall  not  we  escape , 
if  we  turn  away  from  him  that  speaketh  from 
heaven : 

26  Whose  voice  then  shook  the  earth  : but 
now  he  hath  promised,  saying,  k Yet  once  more 
I shake  not  the  earth  only,  but  also  heaven. 

27  And  this  word , Yet  once  more,  signifieth 


strong,  that  it  bore  nothing  but  leaves.  I was  therefore 
obliged  to  cut  it  in  this  manner;  and  when  it  was  almost  cut 
through,  then  it  began  to  bear  plenty  of  fruit.” 

Ver.  14 — 29.  Cautions  against  apostacy. — Contrast  between 
Mount  Sinai  and  Mount  Sion. — The  apostle,  after  having  en- 
couraged the  believing  Hebrews  under  their  afflictions,  and 
advised  them  to  pursue  “ the  even  tenor  of  their  way,”  with 
all  tenderness  toward  their  weak  and  dejected  brethren,  now 
advises  them  as  to  their  conduct  towards  the  world,  and  par- 
ticularly towards  professors.— “ Follow  peace  with  all  men.” 
It  is  (at  least  in  part)  from  the  tendency  of  the  gospel  to  pro- 
motepeace  on  earth,  that  it  is  called  “ the  gospel  of  peace;” 
and  most  certainly,  in  itself  considered,  there  is  nothing  in  it 
to  promote  strife  and  discord,  which  can  only  arise  from  the 
contrary  tempers  and  dispositions  of  mankind.  The  passage 
before  us,  however,  admonishes  us,  that  we  are  not  to  sacri- 
fice the  interests  of  truth  and  holiness  to  those  of  peace;  ei- 
ther by  surrendering  them  to  procure  it,  or  by  conniving  at  vice 
or  error  to  promote  it ; since  “without  holiness”  of  heart  and 
life,  “ no  man  shall  see  the  Lord”  in  glorv.  No  rites  and  ce- 
remonies, nor  even  morality  itself,  can  he  admitted  as  a sub- 
stitute for  a renewed  heart. 

With  this  zeal  for  holiness,  is  to  be  connected  a zealpus 
oversight  of  the  conduct  and  spirit  of  the  brethren,  “looking 
diligently,  lest  any  man  fail  of  the  grace  of  God.”  The  word 
rendered '7,  is  used  either  for  falling  short  of  an  object,  or  de- 
serting from  it.  Thus,  chap.  iv.  1,  these  Hebrews  are  exhorted 
to  a cautionary  fear,  lest  any  should  come  short  of  that  eternal 
rest  promised  in  the  gospel ; and  such  may  be  the  object  in 
view  here.  Or,  if  we  read  with  the  margin,  if  any  man  “fall 
from”  it,  it  may  be  taken  as  a caution  against  apostacy  ; and 
there  are  many  such  cautions  in  the  writings  of  St.  Paul,  zeal- 
ous as  he  was  in  maintaining  the  fidelity  and  consistency  of 
the  divine  character.  It  is  not  by  a presumptuous  indifference 
to  dangers  that  we  can  expect  to  escape  them,  but  by  a cau- 
tious guarding  against  them  on  every  side.  Mr.  M‘Lcan 
thinks  the  apostle  here  returns  to  his  allusion  to  the  Olympic 
games,  and  that  the  caution  is,  not  “to  fall  behind'm  the  race, 
lest  they  should  come  short  of  the  priie.”  By  “ the  grace  of 
God,”  Dr.  Owen  here  understands,  “acceptance  through 
Christ,  as  it  is  proposed  in  the  gospel.” 

What  is  here  said  of  Esau,  has  been  already  noticed  in  our 
exposition  of  Genesis,  and  is  referred  to  in  our  notes:  but  one 
passage  which  here  occurs,  as  it  has  much  distressed  many 
serious  minds,  seems  to  demand  a more  distinct  notice  ; name- 
ly, “He  found  no  place  for  repentance,  though  he  sought  it 
carefully,  with  tears.”  We  perfectly  agree  with  Doddridge, 
that  “Trie  meaning  of  this  undoubtedly  is  not,  that  he  would 
have  repented  and  could  not ; but  that  there  was  no  room  for 
his  repentance— it  would  not  be  regarded;  or,  in  other  words, 
that  his  father’s  mind  could  not  be  changed.”  The  account  of 


ancient  MSS.  and  versions  ; and  are  therefore  rejected  by  Mill.  II 'ttstein,  and 
Griesoach.  They  are  taken  from  Exod.  xix.  13. 

Ver.  21.  Moses  said,  I exceedingly  fear,  &c.— These  words  are  not  on  re 
cord  except  here:  hut  M'Lean  thinks  they  may  be  alluded  to,  in  Exod.  xix.  19. 
They  mielit  be  handed  down  by  tradition  to  the  time  -of  Paul,  or  communi- 
cated to  )iim  by  inspiration.  , ' 

Ver.  22.  Mount  Sion.—1 This  formed  part  of  Jerusalem,  whereon  was  built 
the  citj^and  tower  of  David. 

Ver.  23.  To  the  general  assembly.—  This  term  was  used  by  the  Greeks, 
generally,  in  reference  to  some  grand  festival  occasion,  such  as  the  Olympic 
games.  See  Doddridge. 

Ver.  24.  New  covenant.— See  chap.  viii.  6 ; ix.  15.- — Than  that  of  Abel. 
—This  is  by  many  referred  to  the  blood  of  Abel’s  sacrifice  ; but  by  others  (as 
Doddridge)  to  his  own  blood,  as  shed  by  Cain.  See  Gen.  iv.  10. 

Ver.  25.  See  that  ye  refuse  not,  &c.— Compare  chap  ii.  1—3. Him  the- 

spake— Doddridge.  " that  delivered  oracles"— on  earth— namely.  Moses. 


fhe  new  testament  commended 


HEBREWS.— CHAP.  XII. 


A.  M.  cir. 
4067. 

A.  D.  cir. 
63. 


k or,  even. 

1 Hr.  4.26,27 
mGa.6.1. 
n 1V31.I4. 

0 Mm. 5.8. 
Kp.5-5. 

p 2 Pe.1.10. 
q or,  fall 
from. 
r De.29.13. 
a 1 Co  6.13, 
18. 

1 Ge.25.33. 
u Ge.27.34.. 

38. 

v or,  way  to 
change 
his  mind. 
w Ex.  19. 12 
..19. 

x Ex. 20.18, 
19. 


y Ex. 19.13, 
1G. 

z Re.3.12. 
a Ps.68.17. 
b Re. 14.4 
c or,  enroll- 
ed. 

d I. u. 10.20. 
e Ge.  18.25. 
f 1 Co.  15. 

49,51. 
g c.8.6. 
h or,  testa- 
ment. 
i Ex. 24.8. 
j Ge.4.10. 
k Hag.2  6. 


Divers  admonitions  HEBREWS. — CHAP.  XIII. 


and  directions 


the  removing  of  those  things  that  i are  shaken, 
as  of  things  that  are  made,  that  those  things 
which  cannot  be  shaken  may  remain. 

28  Wherefore  we  receiving  a kingdom  which 
cannot  be  moved,  let  us  m have  grace,  where- 
by we  may  serve  God  acceptably  with  rever- 
ence and  godly  fear : 

29  For  n our  God  is  a consuming  fire. 

CHAPTER  XIII. 

I Divers  admonitions,  a .» to  charity,  4 to  honest  life.  5 to  avoid  covetousness,  7 to 
regard  God’s  preachers,  9 to  take  heed  of  strange  doctrines,  10  to  confess  Christ,  16 
to  give  alms,  17  to  obey  governors,  18  to  pray  for  the  apostle.  20  The  conclu- 

LET  brotherly  a love  continue. 

2  Be  not  forgetful  to  entertain  strangers: 
for  thereby  some  b have  entertained  angels 
unawares. 

3  Remember  them  that  are  in  c bonds,  as 
bound  with  them  ; and  them  which  suffer  ad- 
versity, as  being  yourselves  also  in  the  body. 

4  Marriage  d is  honourable  in  all,  and  the 
bed  undefiled:  but  e whoremongers  and  adul- 
terers God  will  judge. 

5  Let  your  conversation  be  without  covetous- 


A.  M.  cir. 

4067. 
A.  D.  cir. 
63. 


1 or, may  be* 
m hold fast. 
a De.4.24. 
a 1 Pe.1.22. 
1 Jn  4.7, 
20. 

b Ge.  18.3. 
19.2. 

c Mai. 25.36 

d Pr.5.15.. 
23. 

e 1 Co.6.9. 
Re.  22. 15. 


f Mat. 6.25, 
34. 

g Ge.28.15. 
De.31.6,8. 
1 Ch.28.20 
h Ps.27.1. 
i or , are  the 
guides. 

) Cr6.l2. 

k Re.  1.4. 

1 1 Jo. 4.1. 
m Le.  16.27. 


I ness  ; and  be  content  f with  such  things  as  ye 
have:  for  he  hath  said,  s \ will  never  leave 
thee,  nor  forsake  thee. 

6 So  that  we  may  boldly  say,  h The  Lord  is 
my  helper,  and  I will  not  fear  what  man  shall 
do  unto  me. 

7 Remember  them  which  > have  the  rule  over 
you,  who  have  spoken  unto  you  the  word  of 
God : whose  faith  j follow,  considering  the  end 
of  their  conversation: 

8 Jesus  Christ,  the  same  k yesterday,  and  to- 
day, and  for  ever. 

9 Be  > not  carried  about  with  divers  and 
strange  doctrines.  For  it  is  a good  thing  that 
the  heart  be  established  with  grace  ; not  with 
meats,  which  have  not  profited  them  that  have 
been  occupied  therein. 

10  We  have  an  altar,  whereof  they  have  no 
right  to  eat  which  serve  the  tabernacle. 

11  For  the  bodies  of  those  beasts,  whose 
blood  is  brought  into  the  sanctuary  by  the 
high  priest  for  sin,  are  burned  m without  the 
camp. 


Moses  fully  justifies  this  interpretation.  Esau  entreated  Isaac 
— “Bless  me,  even  me  also,  O my  father!  and  he  lift  up  his 
voice  and  wept.”  (Gen.xxv.  3S  ; compare  verse  34.) 

To  enforce  the  preceding  exhortation,  and  to  engage  the  He- 
brew Christians  to  constancy  in  the  faith,  the  apostle  sets  be- 
fore his  readers  the  privileges  of  the  gospel  dispensation,  as 
compared  with  the  Mosaic  economy ; and  contrasts  the  smoke 
and  thunders  of  Mount  Sinai,  with  the  peaceful  glories  of 
Mount  Sion,  in  a manner  somewhat  similar  to  that  in  which 
he  had  compared  Sinai  and  Jerusalem,  in  his  Epistle  to  the 
Galatians,  (chap.  iv.  24—31  :)  the  object  both  of  this  and  of  that 
being,  to  wean  them  from  tne  covenant  of  works,  and  to  at- 
tach them  to  that  of  grace;  in  order  to  which  he  presents 
them  with  a beautiful  picture  of  the  New  Jerusalem  church, 
as  made  up  of  an  innumerable  host  of  angels;  the  general  as- 
sembly and  church  of  the  first-born,  whose  names  are  enrolled 
in  heaven ; the  spirits  of  just  men  made  perfect;  Jesus,  the 
mediator  of  the  new  covenant,  and  God,  the  judge  of  all.  This 
glorious  church  we  shall  have  farther  occasion  to  contemplate 
when  we  come  to  the  Revelation  of  St.  John  ; at  present,  we 
may  remark  the  strong  intimation  here  given  of  an  intermedi- 
ate state.  “ The  spirits  of  just  men  made  perfect,”  can  intend 
only  their  separate  spirits,  and  those  in  a glorified  state  ; for 
on  earth  there  is  no  absolute  perfection — there  is  “no  man 
that  doeth  good,  and  sinneth  not.” 

This  passage  intimates,  also,  a mysterious  intercommunity 
between  earth  and  heaven — “ We  are  come  to  (this)  Mount  Si- 
on ;”  there  is  a communion  between  us,  and  angels,  and  de- 
parted spirits;  but  this  subject  is  shrouded  with  mystery,  and 
death  only  can  withdraw  the  veil. 

The  concluding  verse  of  this  chapter  is  awfully  sublime.  We 
are  exhorted  to  serve  our  God  with  awe  and  reverence,  because 
be  is  “ a consuming  fire”  to  all  who  approach  him,  except  in 
the  way  and  manner  of  his  own  appointment.  This  alludes 
evidently  to  the  appearance  on  Mount  Sinai;  there  he  was  to 
be  approached  only  through  Moses,  the  mediator  of  that  cove- 
nant : now  he  reigns  in  Sion,  and  is  to  be  approached  only, 
and  that  “ with  reverence  and  godly  fear,”  through  Jesus,  the 
Mediator  of  the  New  and  better  Covenant. 

Chap.  XIII.  Ver.  1—14.  Practical,  admonitions , to  con- 
clude the  Epistle. — At  the  head  of  practical  duties  of  the  se- 
cond table,  St.  Paul  places  “ the  love  of  the  brethren”  — that 
new  commandment  which  our  Lord  gave  to  his  disciples  but 
just  before  his  death  : “ This  is  my  commandment,  that  ye 
love  one  another.”  (John  xv.  12,  17,  &c.)  And  this  love 
should  display  itself  particularly  toward  two  classes  of  the  bre- 
thren— strangers,  and  the  afflicted.  Under  the  former  class 
we  include  visiters,  or  messengers  from  other  churches,  and 
under  the  latter,  all  who  are  in  adversity,  and  particularly 
those  who  are  in  bonds  for  the  sake  of  the  gospel. 

The  next  maxim  is  levelled  against  licentious  professors,  j 
“?ilarriage  is  honourable  in  all” — that  is,  in  all  classes  of  soci- 
ety, the  clergy  as  well  as  laity;  “but  whoremongers  and 
adulterers  God  will  judge;”  and  will  punish.  Such,  there- 
fore, should  not  be  tolerated  in  Christian  churches  or  societies. 

Christian  contentment  is  the  next  duty  inculcated,  and  that 
upon  the  ground  of  the  divine  promise  here  recited,  which  in 
tne  Greek  is  very  emphatical,  and  thus  literally  rendered  by 


Ver.  27.  Things  that  are  shaken. — The  things  that  were  shaken,  according 
to  holh  Owen  anrl  Doddridge,  intend  the  Mosaic  economy  ; the  things  that 
cannot  he  shaken,  the  Christian  dispensation. 

Chap.  XIII.  Ver.  2.  Be  not  forgetful  to  entertain  strangers.— Lariner, 
" He  not  unmindful  of  hospitality.” 

Ver.  3.  Ytmrselves  also  in  the  body — i.  e.  liable  to  the  same  adversity. 

Ver.  s . Marriage  is  honourable , &c. — Macknight , "Let  marriage  (be) 
honourable  among  all,  and  the  bed  unpolluted.” — —For  fornicators,  & c. — 
See  Vulgate,  and  two  ancient  MSS. 

Ver.  5.  Without  covetousness.— Macknight,  ' ’ without  the  love  of  money.” 
Sec  1 Tim.  vi.  9.  to. J will  never  leave  thee.  Sec..— M' Lean  remarks,  that 


Or.  Doddridge: — “I  will  not — I will  not  leave  thee  ; I will 
never,  never,  never  forsake  thee.”  A promise  originally  given 
to  Joshua  on  the  death  of  Moses,  and  here  applied  to  all  the 
servants  of  the  true  God.  An  application  (by  the  way)  which 
may  justify  us  in  the  appropriation  of  such  promises  to  our- 
selves, when  we  can  justify  our  characters  and  circumstances, 
as  corresponding  with  those  to  whom  they  were  originally 
given. 

The  following  precept  enjoins  a grateful  recollection  of  de- 
ceased pastors  or  rulers  in  the  church  : “Remember  them  who 
have  presided  (or  had  the  rule)  over  you.”  So  Dr.  Dodd- 
ridge : and  Tfheodoret,  in  a note  on  this  text,  specifies  the  two 
apostles  of  the  name  of  James,  one  of  whom  is  generally  con- 
sidered as  the  first  bishop  of  Jerusalem,  and  president  in  all 
the  apostolic  councils. 

But  in  what  light  are  these  deceased  rulers  to  be  considered  1 
Certainly  not  with  any  superstitious  veneration,  much  less  as 
the  objects  of  devotion;  hut  as  examples — “ Whose  faith  fol- 
low, considering  the  end  of  their  conversation ;”  or,  as  Dr. 
Macknight  and  AT  Lean  render  the  passage,  “ Of  whose  con- 
versation attentively  considering  the  ending,  (or  close,)  imitate 
their  faith  the  object  of  which  immediately  follows  as  here 
stated — “Jesus  Christ,  the  same  yesterday,  to-day,  and  for 
ever.”  “ This  is  a strong  argument  (says  AT  Lean)  to  imitate 
their  faith  ; that  though  they  were  dead  and  gone,  yet  Jesus 
Christ,  in  whom  these  holy  men  believed,  continues  still  the 
same  to-day  as  he  was  then;  and  shall  for  ever  continue  the 
same  all-sufficient  Saviour,  to  the  end  of  time;  he  being  able 
to  save  unto  the  last,  all  them  that  come  unto  God  by  him. 

I Seeing,  therefore,  the  object  of  faith  continued  unchangeably 
the  same,  and  [that  he]  wa-s  as  able,  faithful,  and  merciful,  to 
succour,  deliver,  and  reward  I hem,  as  he  was  their  faithful 
pastors  who  had  gone  before  them,  they  ought  to  hold  fast  the 
same  faith  which  they  had  set  before  them,  both  by  their  doc- 
trine and  example.” 

The  immutability  of  Jesus  Christ  is  thus  used  as  an  argu- 
ment against  vacillation  (or  wavering)  in  opinion.  So  Dr.  P. 
Smith — “ With  our  divine  Saviour  there  is  no  changeableness  : 
his  perfections  are  always  the  same,  infinite  in  their  glory; 
therefore  let  your  submission  to  his  authority,  and  your  adhe- 
rence to  his  truth,  be  firm  and  unwavering.”  (See  note  on 
verse  8.)  The  apostle  adds,  “ Be  not  carried  (or  tossed)  about 
with  divers  and  strange  doctrines,”  foreign  to  the  Scriptures ; 
“for  it  is  a good  thing  that  the  heart  be  established  with 
grace.”  “That  the  heart  be  established  (says  Ml Lean)  is  a 
Jewish  phrase  for  comforting,  strengthening,  or  refreshing  the 
heart,  which  is  ascribed  to  food,  (Judg.  xix.  5,  8 Ps.  civ.  15:) 
and  as  the  Hebrews  had  a strong  attachment  to  the  distinc- 
tion of  meats,  and  the  Jewish  festivals  and  eucharistical  obla- 
tions, [or  thank-offerings,]  he  opposes  this,  by  telling  them, 
that  it  was  “ a good  thing  that  the  heart  be  established  with 
grace  ; that  is,  the  free  love  of  God  revealed  in  the  gospel 
through  the  sacrifice  of  Christ ; . . . and  not  with  meats  and 
drinks,  which  ....  did  not  profit  in  a spiritual  sense,  those 
who  had  not  been  occupied  therein.” 

To  understand  the  following  verses,  it  is  necessary  to  recol- 
lect that  this  Epistle  was  written  before  the  destruction  of  Je- 
rusalem, while  the  temple  was  yet  standing,  and  while  the 

this  sentence  contains  no  less  than  five  negatives  ; hut  not  so  the  original  pas- 
sage, Joshua  i.  5. 

Ver.  8.  Jesus  Christ,  the  same.— Dr.  P.  Smith  says,  “ There  is  nothing  then, 
in  the  argument,  to  bar  our  understanding  the  passage,  as  referring  primarily 
to  the  “person  of  Christ,  and  in  the  phraseology  there  is  a<  reason,  which  is,  I 
think,  of  weight  sufficient  to  be  decisive.  This  is  the  adoption  of  the  same 
phrase  which,  at  the  commencement  of  the  Epistle,  had  been  employed  to  ex 
press  the  absolute  unchangeableness  of  God:  ‘Thou  art  the  same'  &c. 
Heb.  i.  12.”  Dr.  J.  Owen  (in  loc.)  considers  the  phrase,  ‘‘yesterday,  to-day, 
and  for  ever,”  as  analogous  to  Rev.  i.  4 — “ He  who  is,  and  was,  and  is  t« 
come.” 

135.7 


Divers  admonitions  HEBREWS. — CHAP.  XIII. 


and  directions 


12  Wherefore  Jesus  also,  that  he  might  sanc- 
tify the  people  with  his  own  blood,  suffered 
without " the  gate. 

13  Let  us  go  forth  therefore  unto  him  without 
the  camp,  bearing  0 his  reproach. 

14  For  here  p have  we  no  continuing  city, 
but  we  seek  one  to  come. 

15  By  him  q therefore  let  us  offer  the  sacrifice 
of  praise  to  God  continually,  that  is,  the  fruit 
r of  our  lips,  5 giving  thanks  to  his  name. 

16  But  to  do  good  and  to  ‘ communicate  for- 
get not : for  with  such  u sacrifices  God  is  well 
pleased. 

17  Obey  v them  that  w have  the  rule  over  you, 
and  submit  yourselves:  for  they  watch  * for 
your  souls,  as  they  that  must  give  account,  that 
they  may  do  it  with  joy,  and  not  with  grief: 
for  that  is  unprofitable  for  you. 

IS  Pray  for  us  : for  we  trust  we  have  a good 
y conscience,  in  all  things  willing  to  live  ho- 
nestly. 


A.  M.  cir. 
4067. 

A.  D.  cir. 
63. 

n J n.  19. 17. 
Id. 

o Ac. 5.41. 
p Mi.2.10. 
q Ep.5.20. 
r Ho.14.2. 
s confess- 
ing. 

t Ro  12.13. 
u Phi. 4.18. 
v ITh  5.12, 
13. 

w or,  guide. 
x Eze.  3.17. 
y Ac.ai.lG. 


z 1 Th. 5.23. 
n 1 Pe.  1.21. 
b Eze.  34.23 
c Zee  9.11. 
d or,  testa- 
ment. 

e 1 Pe.5.10. 
f or,  doing 
g Phi.  2. 13. 


19  But  I beseech  you  the  rather  to  do  this, 
that  I may  be  restored  to  you  the  sooner. 

20  Now  the  God  z of  peace,  1 that  brought 
again  from  the  dead  our  Lord  Jesus,  that  great 
b Shepherd  of  the  sheep,  c through  the  blood 
of  the  everlasting  covenant, 

21  Make  you  perfect  e in  every  good  work  to 
do  his  will,  f working  e in  you  that  which  is 
well-pleasing  in  his  sight,  through  Jesus  Christ; 
to  whom  be  glory  for  ever  and  ever.  Amen. 

22  And  1 beseech  you,  brethren,  suffer  the 
word  of  exhortation  : for  1 have  written  a let- 
ter unto  you  in  few  words. 

23  Know  ye  that  our  brother  Timothy  is  set 
at  liberty ; with  whom,  if  he  come  shortly,  I 
will  see  you. 

24  Salute  all  them  that  have  the  rule  over  you, 
and  all  the  saints.  They  of  Italy  salute  you. 

25  Grace  be  with  you  all.  Amen. 

TT  Written  to  the  Hebrews  from  Italy  by  Ti- 
mothy. 


priests  were  still  offering  sacrifices  daily,  notwithstanding 
Christ  had  superseded  them  by  his  own  infinitely  meritorious 
sacrifice.  To  this  he  plainly  alludes,  when  he  says,  “ Vv'e  have 
an  altar , whereof  they  have  no  right  to  eat  who  serve  the  ta- 
bernacle.”— “ Attar  is  here  put  for  the  sacrifice  offered  upon  it, 
a figure  of  speech  (says  AT  Lean)  very  common  in  Scripture.” 
The  meaning  is,  that  Christians  have  a sacrifice  whereon  to 
feast,  namely,  that  of  Christ ; and  of  this  sacrifice  those  have 
no  right  to  partake,  who  still  adhere  to  the  sacrifices  of  the 
Old  Testament,  and  look  to  them  for  justification  before  God. 
“Christ  (indeed)  will  profit  them  nothing.”  (Gal.  v.  4.)  This 
may  be  inferred  from  the  sin-offerings,  on  the  great  day  of 
atonement,  being  wholly  burnt  without  the  camp,  (as  directed 
in  Levit.  xvi.  27.)  Nothing  was  to  be  eaten  of  these  propitia- 
tory sacrifices,  whose  blood  was  carried  within  the  veil ; but 
all  the  flesh  and  skin  and  offal  of  the  atoning  animals,  was  to 
be  burnt  without  the  camp.  “ Hereby  Paul  offers  a most  con- 
vincing proof  to  the  Jews,  (says  Mr.  Pirie ,)  that  they  must 
abandon  their  old  ritual,  and  adopt  a system  that  has  changed 
the  law  of  the  priesthood,  before  they  can  have  any  claim  to 
eat  of  our  altar  or  sacrifice.”  It  is,  therefore,  as  if  he  had  said 
— “If  you  would  have  any  claim  to  participate  with  us  of  the 
peculiar  privileges  of  the  gospel,  all  resulting  from  the  suffer- 
ings of  Jesus,  you  must  leave  the  old  Jerusalem  ; you  must 
go  forth  unto  him  without  the  camp,  bearing  his  reproach. 
Without  the  camp  he  suffered,  and  without  the  camp  he  must 
be  enjoyed.” 

“ For  here  (adds  our  apostle)  we  have  no  continuing  city 
we  are  merely  pilgrims  and  strangers,  dwelling  in  tents  and 
tabernacles  ; but  still  seeking  “ a city  which  hath  foundations” 
in  the  heavens,  and  which  God  hath  provided  for  all  those 
who  truly  seek  it.  (Compare  chap.  xi.  ver.  10 — 16.)  While, 
however,  we  remain  on  earth,  and  worship  at  this  awful  dis- 
tance, the  utmost  reverence  and  godly  fear  becomes  us,  con- 
sidering that  our  God  is,  to  all  who  treat  him  with  neglect  or 
with  contempt,  “a  consuming  fire.” 

Ver.  15 — 25.  Concluding  admonitions,  prayer,  and  saluta- 
tion.— Being  delivered  from  all  typical  sacrifices  and  ceremo- 
nial rites,  and  placing  our  whole  confidence  in  the  one  great 
atonement  of  Christ  Jesus  upon  the  cross,  let  us,  through  nim, 
offer  to  God  “ the  fruit  of  our  lips,”  which  is  “the  sacrifice  of 
praise,”  as  a continual  thank-offering  of  gratitude,  for  all  the 
mercies  which  we  derive  through  his  atonement : and  not  “ the 
fruit  of  our  lips”  only',  but  also  the  offerings  of  our  hands.  “To 
do  good  and  to  communicate,  forget  not,  for  with  such  sacrifi- 
ces God  is  well  pleased. 

The  next  duty  enjoined,  is  subjection  to  superiors  in  the 
church  : “Obey  those  who  have  the  rule  (or  guide,  or  preside) 
over  you,”  in  the  church  ; meaning  their  present  rulers,  as  the 
precept  above  (ver.  7)  referred  to  those  who  were  deceased. 
These  rulers,  presidents,  or  guides,  are  elsewhere  called  shep- 
herds, elders,  and  overseers.  The  subjection  enjoined  may  be 
judged  of  by  the  nature  of  their  office;  they  “ watch  for  our 
souls  as  those  that  must  give  account.”  This  responsibility  is 
so  weighty,  that  Chrysostom  confesses,  he  never  read  the 
words  without  trembling,  though  he  was  certainly  an  active 
and  zealous  pastor,  often  preaching  several  times  a day.  And 


if  such  “ watch  ower  our  souls”  with  tenderness  and  fidelity, 
the  utmost  care  is  due  from  us,  not  to  occasion  them  grief  or 
vexation  on  our  account ; and  a great  grief  to  such  it  certainly 
must  be,  when  their  people  act  inconsistently  wiih  their  profes- 
sion, or  discover  a refractory,  discordant,  or  volatile  disposition. 
Christians  should,  however,  never  degenerate  to  a blind  sub 
mission  to  whatever  a Christian  teacher  may  advance,  without 
authority  from  the  Scriptures.  We  have,  in  all  cases,  an  ap- 
peal “to  the  law  and  to  the  testimony.  If  they  speak  not  ac- 
cording to  this  word,  it  is  because  there  is  no  light  in  them.’ 
(Isa.  viii.  20.) 

The  prayer  and  benediction  which  hoe  follow  are  particu- 
larly interesting,  in  the  character  in  which  Paul  speaks  of  God 
the  Father,  as  “ the  God  of  peace ;”  and  in  the  tender  relation 
in  which  he  represents  “our  Lord  Jesus.”  as  “ the  great  Shep- 
herd of  the  sheep,”  i.  c,  of  his  church.  Messiah  had  been  pre- 
dicted as  the  Shepherd  of  Israel  by  several  prophets,  particu- 
larly by  David,  by  Isaiah,  and  by  Ezekiel;  and  he  applies  to 
himself  those  predictions,  when  he  calls  himself  “The  good 
Shepherd.”  (John  x.  14,  &e.) 

There  is  much  doubt  among  commentators,  whether  the 
words  “ through  the  blood  of  the  everlasting  covenant,”  should 
be  connected  with  the  preceding  clause,  as  implying  that  it  was 
through  the  blood  of  the  covenant  that  Christ  became  our  shep- 
herd ; or  that,  through  the  merit  of  that  blood,  he  was  raised 
from  the  dead,  it  being  impossible  that  he  should  be  “holden 
of  death  any  longer ;”  (see  Acts  ii.  24  ;)  or,  3dly,  whether  it  was 
through  his  atoning  blood,  that  the  apostle  implored  for  the 
believing  Hebrews  tne  blessings  following,  ver.  21 ;)  all  which 
senses  are  admissible  and  true.  But  AT  Lean  says,  “ I take  it, 
that  this  whole  verse  is  just  a periphrasis  for  God  the  Father 
as  ‘the  God  of  peace;’  including  the  way  in  which  he  has 
manifested  himself  to  be  so,  viz.  m raising  our  Loid  Jesus  from 
the  dead,  through,  in,  or  by  the  blood  of  the  everlasting  cove- 
nant ; i.  e.  through  the  worth  or  merit  of  it.  Christ’s  blood  is 
termed  1 the  blood  of  the  everlasting  covenant,’  in  distinction 
from  the  blood  of  slain  beasts,  which  ratified  and  established 
the  Old  Covenant  made  at  Sinai.  These  sacrifices  could  itpl 
procure  remission  of  sins  and  eternal  life  ; but  the  atonement  oi 
Christ  haih  obtained  both  ; for  God  hath  brought  him  again 
from  the  dead  through  that  blood.  The  covenant  itself  is  called 
everlasting,  because  it  shall  never  wear  old,  like  ihe  Sinaic 
covenant  ” (Chap.  viii.  13.)  Having  thus  characterized  God 
as  “ the  God  of  peace,”  our  apostle  next  proceeds  to  the  sub- 
ject matter  of  his  prayer,  which  was,  that  through  the  divine 
grace  they  might  be  prepared,  assisted,  and  completed  in  every 
work,  good  and  well-pleasing  in  the  sight  of  God. 

“It is  plain,  from  this  and  other  passages  of  Scripture,  (says 
AT  Lean,)  that  God  worketh  in  his  people  every  good  work  that 
is  well  pleasing  in  his  sight ; and  that,  not  only  in  the  conver- 
sion of  a sinner,  but  in  all  the  growth  and  improvement  of  a 
Christian  in  the  spiritual  life.  It  is  he  that  enlightens  the  eyes 
of  their  understanding,  (Ephes.  i.  17,  18  ;)  that  enlarges  their 
views  of  the  love  of  Christ,  (Ephes.  iii.  16 — 19  ;)  that  worketh  in 
them  both  to  will  and  to  do.  (Phil.  ii.  13.)  The  holy  tempers 
and  spiritual  affections  of  the  soul  are  the  fruits  of  the  Spirit 
(Gal.  v.  22,  23.)  But  then.  2ndly,  He  works  in  us,  as  rational 


Ver.  1-2.  Without  the  gate.— Calvary  was  certainly  without  the  walls  in  our 
Lord's  time,  though  it  has  been  long  since  included,  unless  there  be  a mistake 
as  to  its  situation,  which  some  travellers  suspect. 

Ver.  15  The  fruit  of  our  lips.—Estius  thinks  that  our  praises  may  be 
justly  called  the  fruit  of  our  lips,  even  as  the  good  works  of  a virtuous  woman 
are  called  the  fruit  of  her  hands.  Prov.  xxxi.  31. 

Ver.  17.  That  have  the.  rule. — Doddridge,  “who  preside." 

Ver.  18.  We  trust — Doddridge  and  Macknight . "We  are  confident  that” 
— toe  ho  ve  a goud'ionscience,  in  all  things  touting  ro  live  honestly. — DutLd- 
ridge.  “ Determined  in  oil  things  to  behave  honourably."  Greek,  " well." 
See  2 Cor.  i.  12. 

vor.  19.  Restored  to  you  ihe  sooner.— Doddridge,  " rjuickly." 

Ver.  21.  Make  you  perfect.—"  The  same  word  is  translated  prepared, 
chap.  x.  5 ; framed,  chap.  xi.  3 ; fitted.  Rom.  ix.  22  ; restored.  Gal.  vi.  1 ; 
perfectly  joined.  1 Cor.  i.  in.  It  signifies  to  set  things  to  rights,  and  reduce 
13ftS 


them  to  their  proper  state.  ’’—M'Lean. To  whom  be  glory—  Compare  2 Pe. 

iii.  18.  Rev.  v.  12,  13. 

Ver.  22.  In  few  words— Macknight,  “ briefly."  This  must  be  understood 
in  reference  to  the  great  variety  of  matter,  for  it  is  far  from  being  one  of  the 
shortest  of  his  Epistles.  But  this  Epistle  is,  as  Oloen  expresses  it,  “A  brief 
compendium  of  tiie  doctrine  of  the  law  and  the  gospel." 

Ver.  23.  With  whom. —Timothy  was  Paul's  perpecual  companion  in  al! 
his  travels,  except  when  he  sent  him  on  any  special  work  for  the  church.— 
Otoen. 

Postscript. — Written  to  the  Hebrews  from  Italy,  by  Timothy. —Dr.  J.  Owen 
says,  “ This  is  partly  untrue— as  that  it  was  sent  by  Timothy;  being  ex- 
pressly contrary  to  what  the  apostle  speaks  concerning  him  immediately  be- 
fore, (ver.  23.)  But  these  subscriptions  have  been  sufficiently  proved,  by 
many,  to  be  spurious;  being  the  additions  of  some  unskilful  transcrdiers  in 
after  ages.”  See  also  P.  S.  at  the  end  vf  l Corinthians. 


Wt  are  to  rejoice 


JAMES.— CHAP.  I. 


under  the  crons. 


creatures,  by  means  of  the  revelation  he  hath  given  us,  enlight- 
ening our  judgments— strengthening  our  faith— moving  our 
wills  by  its  motives,  and  so  influencing  our  obedience.  The 
Spirit,  therefore,  does  not  work  upon  us  abstract  from  the 
word  ; but  in  and  by  it.  making  it  to  produce  its  effects.  3dly. 
God’s  working  in  us  that  which  is  well  pleasing  in  his  sight, 
does  not  supersede  our  activity  or  make  us  passive : on  the  con- 
trary, it  is  an  exciting  of  us  both  to  will  and  to  do.  4thly.  That 


as  God  works  in  his  people  that  which  is  well  pleasing  in  his 
sight,  so  we  should  apply  to  him  for  his  Spirit,  depend  upon  ma 
assistance  in  everything  he  requires,  and  give  him  all  the  glory 
— 1 Not  I,  but  the  grace  of  God  which  was  with  me.’  Lastly. 
We  should  look  for  acceptance  only  through  the  merits  and 
mediation  of  Christ,  even  in  such  things  as  we  do  agreeable  to 
his  will:  for  they  are  well-pleasing  in  his  sight  only  through 
Jesus  Christ  : to  whom  be  glory  for  ever  and  ever.  Amen.” 


CONCLUDING  REMARKS  ON  THE  EPISTLE  TO  THE  HEBREWS. 


[The  Epistle  to  the  Hebrews,  observes  Dr.  Hates,  is  a masterly  supple- 
ment  to  the  Epistles  to  the  Romans  and  Galatians,  and  also  a luminous  com- 
mentary on  them;  showing  that  all  the  legal  dispensation  was  originally  de- 
signed to  be  superseded  by  the  nevv  and  better  covenantor  the  Christian  dis- 

fiensation,  in  a connected  chain  of  argument,  evincing  the  profoundest  know- 
edge  of  both.  The  internal  excellence  of  this  epistle,  as  connecting  the  Old 
Testament  and  the  New  in  the  most  convincing  and  instructive  manner,  and 
elucidating  beth  more  fully  than  any  other  Epistle,  or  perhaps  than  all  of 
them,  places  its  divine  inspiration  beyond  all  doubt.  We  here  find  the  great 
doctrines  which  are  set  forth  in-  other  parts  of  the  New  Testament,  stated, 
proved,  and  applied  to  practical  purposes  in  the  most  impressive  manner. 
Hence  this  Epistle,  as  Dr.  A.  Clarke  remarks,  is  by  far  the  most  important 
and  useful  of  a!!  the  apostolic  writings  : all  the  doctrines  of  the  Gospel  are,  in 
it,  embodied,  illustrated,  and  enforced  m a manner  the  most  lucid,  by  refer- 
ences and  examples  the  most  striking  and  illustrious,  arfd  by  arguments  the 
most  cogent  and  convincing.  It  is  an  epitome  of  the  dispensations  of  God  to 
man,  from  the  foundation  of  the  world  to  the  advent  of  Christ.  It  is  not  only 
the  sum  of  the  Gospel,  but  the  sum  and  completion  of  the  Law,  of  which  it  is 
also  a most  beautiful  and  luminous  comment.  Without  this,  the  law  of  Mo- 
ses had  never  been  fully  understood,  nor  God’s  design  in  giving  it  clearly  appre- 
hended. With  this,  all  is  clear  and  plain  ; and  the  ways  of  God  with  man  ren 
tiered  consistent  and  harmonious.  The  Apostle  appears  to  have  taken  a por- 
tion of  one  of  his  own  Epistles  for  his  text, — “ Christ  is  the  end  of  the  law  for 
righteousness  to  them  that  believe  and  has  most  amply  and  impressively 
demonstrated  his  proposition.  All  the  rites,  ceremonies,  and  sacrifices  of  the 
Mosaic  institution,  are  shown  to  have  had  Christ  for  their  object  and  end; 
and  to  have  had  neither  intention  nor  meaning  but  in  reference  to  Him  ; yea, 
as  a system  iu  be  without  substance,  as  a law  to  be  without  reason,  and  its 
enactments  to  be  both  impossible  and  absurd,  if  taken  out  of  this  reference 
and  connexion.  Never  were  premises  more  clearly  stated  ; never  was  an  ar- 
gument handled  in  a more  masterly  manner  ; and  never  was  a conclusion 
more  legitimately  and  satisfactorily  brought  forth.  The  matter  is  every  where 
the  most  interesting  ; the  manner  is  throughout  the  most  engaging ; and  the 
language  is  most  beautifully  adapted  to  the  whole, — every  where  appropriate, 
always  nervous  and  energetic,  dignified  as  is  the  subject,  pure  and  elegant  as 
that  of  the  most  accomplished  Grecian  orators,  and  harmonious  and  diversified 
as  the  music  cf  the  spheres.  So  many  are  the  beauties,  so  great  the  excel- 
lency, so  instructive  the  matter,  so  pleasing  the  manner,  and  so  exceedingly 
interesting  the  whole,  that  it  may  be  read  a hundred  times  over  without  per- 
ceiving any  thing  of  sameness,  and  with  new  and  increased  information  at 
each  reading.  This  latter  is  an  excellency  which  belongs  to  the  whole  reve- 
lation of  God  ; but  to  no  part  of  it  in  such  a peculiar  and  supereminent  man- 
ner. as  to  the  Eoistle  to  the  Hebrews.  That  it  was  written  to  Jews,  naturally 
such,  the  whole  structure  of  the  Epistle  proves.  Had  it  been  written  to  the 


Gentiles,  not  one  in  ten  thousand  of  them  would  have  comprehended  the  ar 
gumenl,  because  unacquainted  with  the  Jewish  system,  the  knowledge  of 
which  the  writer  every  where  supposes.  He  who  is  well  acquainted  with  the 
Mosaic  law,  sits  down  to  the  study  of  this  Epistle  with  double  advantage  ; 
and  he  who  knows  the  traditions  of  the  Elders,  and  the  Talmudic  illustrations 
of  the  written  and  pretended  oral  law  of  the  Jews,  is  still  more  likely  to  enter 
into,  and  comprehend,  the  Apostle’s  meaning.  No  man  has  adopted  a more 
likely  way  of  explaining  ils  phraseology  than  Schoetgen , who  has  traced  its 
peculiar  diction  to  Jewish  sources;  and,  according  to  him,  the  proposition  of 
the  whole  Epistle  is  this  : jesus  of  nazareth  is  the  true  god.  And, 
in  order  to  convince  the  Jews  of  the  truth  of  this  proposition,  the  Apostle 
urges  but  three  arguments  1.  Christ  is  superior  to  the  angels.  2.  He  is  supe- 
rior to  Moses.  3.  He  is  superior  to  Aaron.  These  arguments  would  appear 
more  distinctly,  were  it  not  for  the  improper  division  of  the  chapters  ; in  con 
sequence  of  which,  that  one  excellency  of  the  Apostle’s  is  not  noticed— his 
application  of  every  argument,  and  the  strong  exhortation  founded  upon  it. 
Schoetgen  has  very  properly  remarked,  that  commentators  have  greatly  mis- 
understood the  Apostle  s meaning  through  their  unacquaintance  with  the  Jew- 
ish writings,  and  their  peculiar  phraseology,  to  which  the  Apostle  is  continu- 
ally referring,  and  of  which  he  makes  incessant  use.  He  also  supposes,  al- 
lowing for  tne  immediate  and  direct  inspiration  of  the  Apostle,  that  he  had 
in  view  this  remarkable  saying  of  the  Rabbins  on  Isaiah  lii.  13,—“  Behold  my 
servant  shall  deal  prudently,  he  shall  be  exalted  and  extolled,  and  be  very 
high.”  Rabbi  Tanchum , quoting  Yalkut  Simeoni,  (p.  ii.  fol.  53,)  says, 
“ This  is  the  king  Messiah,  who  snail  be  greatly  extolled  and  elevated  : He 
shall  be  elevated  above  Abraham  ; shall  be  more  eminent  than  Moses  ; and 
be  more  exalted  than  the  ministering  angels.”  Or,  as  it  is  expressed  in  Yal- 
kut Kadosh,  (fol.  144,)  “ The  Messiah  is  greater  than  the  patriarchs,  than 
Moses,  and  than  the  ministering  angels.”  These  sayings  the  Apostle  shows 
to  have  been  fulfilled  in  our  Messiah  ; and  as  he  dwells  on  the  superiority  of 
our  Lord  to  all  these  illustrious  persons,  because  they  were  at  the  very  top 
of  all  comparisons  among  the  Jews  ; He,  according  to  their  opinion,  who 
was  greater  than  all  these,  must  he  greater  than  all  created  beings.  This  is 
the  point  which  the  Apostle  undertakes  to  prove,  in  order  to  show  the  God- 
head of  Christ ; and  therefore,  if  we  find  him  proving  that  Jesus  was  greater 
than  the  patriarchs,  greater  than  Aaron,  greater  than  Moses,  and  greater  than 
the  angels,  he  must  be  understood  to  mean,  according  to  the  Jewish  phrase- 
ology, that  Jesus  is  an  uncreated  being,  infinitely  greater  than  all  others  who 
ther  earthly  or  heavenly.  For,  as  they  allowed  the  greatest  eminence  next  to 
God,  to  ange'ic  beings,  the  Apostle  concludes,  “ That  He  who  is  greater  than 
the  angels  is  truly  God  : but  Christ  is  greater  than  the  angels  : therefore  Christ 
is  truly  God.”  Nothing  can  be  clearer  than  that  this  is  the  Apostle’s  grand 
argument;  and  the  proofs  and  illustrations  of  it.  meet  the  reader  in  almo«» 
every  verse.]— Bagstet 


THE  GENERAL  EPISTLE  OF  JAMES. 


I James,  the  son  of  Alpheus.  the  brother  of  Jacob,  and  the  near  relation  of 

our  Lord,  called  also  James  the  Less,  probably  because  he  was  of  lower 
stature,  or  yoimg^r.  than  the  other  James,  the  son  of  Zebedee,  is  generally  al- 
lowed to  be  the  writer  of  this  Epistle;  and  the  few  that  have  doubted  tins  have 
assigned  very  slight  reasons  for  their  dissent,  and  advanced  very  weak  argu- 
ments on  the  oilier  side.  It  is  recorded  in  ecclesiastical  history,  and  the  book 
of  the  Acts  of  the  Apostles  confirms  the  fact,  that  he  generally  resided  at  Je- 
rusalem, superintending  the  churches  in  that  city,  and  in  the  neighbouring 
places,  to  the  end  of  his  life,  which  was  terminated  by  martyrdom  about  A.  1). 
62.  This  Enistl : appears  to  have  been  written  hut  a short  time  before  his 


death  ; and  it  is  probable  that  the  sharp  rebukes  and  awful  warnings  given  in 
it  to  his  countrymen  excited  that  persecuting  rage  which  terminated  liis  life. 
It  is  styled  Catholic,  or  General,  because  it  was  not  addressed  to  any  particu- 
lar church,  but  to  the  Jewish  nation  throughout  their  dispersions.  Though  its 
genuineness  was  doubled  for  a considerabfe  time,  yet  its  insertion  in  the  an- 
cient Syriac  version,  which  was  executed  at  the  close  of  the  first,  or  the  begin- 
ning of  the  second  century,  arid  the  citation  of,  or  allusion  to  it,  by  Clement 
of  Rome,  Hennas , and  Ignatius,  and  its  being  quoted  by  Origen,  Jerome, 
Athanasius , and  most  of  the  subsequent  ecclesiastical  writers,  as  well  as  its 
internal  evidence,  are  amply  sufficient  to  prove  the  point.]— Bagster. 


CHAPTER  I. 

1 We  are  to  rejoice  under  the  cross,  5 to  ask  patience  of  God,  13  and  in  our  trials  not 
to  impute  our  w°-*kness,  or  6ins,  unto  him,  19  but  rather  to  hearken  to  the  word,  to 
meditate  in  it,  and  to  do  thereafter.  26  Otherwise  men  may  seem,  but  never  be  truly 
religions. 

JAMES,  a servant a of  God  and  of  the  Lord 
Jesus  Christ,  to  the  twelve  tribes  which 
are  scattered  c abroad,  greeting. 

2 My  brethren,  count  it  all  joy  d when  ye  fall 
into  divers  temptations; 


A.  M.  cir. 
4065. 

A.D.  cir.  61. 


a Jude  1. 
b Ac. 26.7. 
c Ac. 8.1. 
d Mat.5.12. 
I Pe.4. 13 
..16. 

e Ro.5.3. 
f Lu.8.15. 
21.19. 

g Pr.2.3..6. 
h Je.29. 12. 


3 Knowing  this,  that  the  trying  of  your  faith 
worketh  c patience. 

•1  But  let  patience  have  her  f perfect  work, 
that  ye  may  be  perfect  and  entire,  wanting 
nothing. 

5 If  any  of  you  lack  wisdom,  let  him  ask  ol 
God,  that  s giveth  to  all  men  liberally,  and  up- 
braideth  not;  and  h it  shall  be  given  him. 


Chap.  I.  Ver.  1 — 8.  We  must  rejoice  in  tribulation — seek  wis- 
dom of  God — regard  attentively  his  word — and  pray  for  divine 
direction. — James,  in  the  address  of  this  Epistle,  simply  de- 
scribes himself  as  “ a servant  of  God  and  of  the  Lord  Jesus 
Christ,”  which  he  seems  to  consider  as  the  highest  of  all  ho- 
nours. This  term  is  in  itself  nearly  synonymous  with  apostle, 
which  simply  means  a messenger  ; but  in  its  New  Testament 
use,  a special  messenger  from  the  Lord  Jesus  Christ  to  sinners 
of  mankind,  and  one  of  his  own  immediate  attendants  when 
on  earth.  The  omission  of  the  latter  term  (apostle)  was,  how- 
ever, in  the  early  ages,  made  an  objection  to  its  divine  au- 
thority. 

This  Epistle  is  then  addressed  to  the  “ twelve  tribes  [of  Is- 
rael] scatteri  d abroad,”  which  is  (as  almost  every  thing  may 
be)  differently  interpreted.  Some  including  the  whole  Jewish 
nation,  wherever  found  : while  others  confine  the  expression 
to  Jews  scattered  in  all  the  surrounding  countries,  of  which 
there  were  certainly  great  numbers,  as  we  find  by  the  history 


Chap.  I.  Ver.  1.  Twelve  tribes. — It  is  evident  that  Josephus  believed  all 
the  tribes  to  be  yet  in  being,  when  he  relates,  that  six  persons  of  each  tribe 
were  selected  to  form  the  Septuagint  translation.  See  Acts  xxvi.  6. Scat- 

tered abroad-  Doddridge,  “in  dispersion.”  Dr.  Whitby  quotes  passages 
from  Josephus  Philo,  and  even  Cicero , stating  that  Jews  were  to  be  found 
in  great  rnulfitHc*.  in  alirm<*t  all  part*?  of  tW  world. Greeting—  (Greek. 


of  the  day  of  Pentecost.  (Acts  ii.  5,  9 — 11.)  Of  the  former  opi- 
nion are  Beza,  Lardner,  Macknight,  Doddridge,  &c.  ; and  we 
should  say,  with  Macknight,  that  if  11  the  apostle’s  letter  was 
chiefly  intended  for  the  Jews  in  foreign  countries,”  yet  does  it 
not  exclude  the  Jews  in  Judea,  who  were  the  writer's  peculiar 
charge,  and  to  whom  some  things  in  the  Epistle  more  espe- 
cially belong. 

The  salutation  here  following  is  not  “ grace  and  pence,”  as 
in  most  of  Paul’s  Epistles,  but  health.  It  is  remarkable,  how- 
ever, that  the  same  term  is  used  in  the  original,  in  the  aposto- 
lical decree.  (Acts  xv.  23.)  “The  apostles,  &c.  send  greeting,” 
or  health , “ to  the  brethren  which  are  of  the  Gentiles.” 

The  great  object  of  the  inspired  author  of  this  Epistle  appears 
to  be,  to  encourage  and  support  the  believing  Hebrews  under 
the  various  trials  to  which  their  Christian  profession  was  likely 
to  expose  them  ; the  word  temptations  must,  therefore,  be  here 
taken  in  its  most  extensive  sense,  as  including  every  kind  ol 
trials.  Philosophy  may  attempt  to  reconcile  us  to  these,  under 

chairein .)  Luke  i.  28,  the  same  word  is  rendered  Hail  / and  is  used  by  our 
Lord  himself  in  the  plural.  Mat.  xxviii.  9,  “ All  hail  I”  The  same  word  is 
also  used  2 John,  ver.  10  and  11,  which  see.  . . , 

Ver.  2.  Divers  temptations. — The  word  temptations  is  here  used  in  the 
most  extensive  sense  for  al!  kinds  of  trials.  So  Deut.  iv.  33.  Luke  xxu.  28 
Acts  xx.  19. 


\3Stt 


Wisdom,  to  be 


JAMES. — OH  At.  I. 


sought  of  God. 


6 But  ' let  him  ask  in  faith,  nothing  wavering. 
For  he  that  wavereth  is  like  a wave  of  the  sea 
driven  with  the  wind  and  tossed. 

7 For  let  not  that  man  think  that  he  shall  re- 
ceive any  thing  of  the  Lord. 

8 A double-minded  man  is  unstable  in  all  his 
ways. 

9 Let  the  brother  of  low  degree  ) rejoice  in 
that  he  is  exalted : 

10  But  the  rich,  in  that  he  is  made  low:  be- 
cause as  the  flower  of  the  grass  k he  shall  pass 
away. 

1 1.  For  the  sun  is  no  sooner  risen  with  a 
Darning  heat,  but  it  withereth  the  grass,  and 
the  flower  thereof  falleth,  and  the  grace  of  the 
fashion  of  it  perisheth:  so  also  shall  the  rich 
man  fade  away  in  his  ways. 

12  Blessed  is  the  man  that  endureth  tempta- 
tion: for  when  he  is  tried,  he  shall  receive  the 
crown  i of  life,  which  m the  Lord  hath  pro- 
mised to  them  that  love  him. 

13  Let  no  man  say  when  he  is  tempted,  I am 
tempted  of  God  : for  God  cannot  be  tempted 
with  n evil,  neither  tempteth  he  any  man : 

14  But  every  man  is  tempted,  when  he  is 
drawn  away  of  his  own  0 lust,  and  enticed. 


A.  M.  clr. 
4065. 

A.  D.  cir. 
61. 

i Mo.  11.24. 

J or,  glory. 

k Ii-.40.fi. 

1 2 Ti.4.8. 
Re. 2. 10. 


n or,  evils, 
o Ho.  13-9. 


p Job  15.35. 

q Ro.G.21.. 
23. 

r Jn.3.27. 

1 Co.  4.7. 

s 1 Sa.  15.29 
Mai.  3. 6. 
t Jn.1.13. 


u Je  2.3. 
Ep.1.12. 
Re.  14. 4. 


v Ec.5.2. 

wPr.  16.32. 

x Col. 3.5.. 8. 
He.  12.1. 

1 Pe.2.1,2. 

y Mat. 7.21. 


15  Then  when  lust  hath  p conceived,  itbring- 
eth  forth  sin:  and  sin,  when  it  is  finished 
bringeth  forth  i death. 

16  Do  not  err,  my  beloved  brethren. 

17  Every  r good  gift  and  every  perfect  gift  is 
from  above,  and  cometh  down  from  the  Fa- 
ther of  lights,  with  whom  * is  no  variableness 
neither  shadow  of  turning. 

18  Of  • his  own  will  begat  he  us  with  the  word 
of  truth,  that  we  should  be  a kind  of  first- 
fruits  u of  his  creatures. 

19  Wherefore,  my  beloved  brethren,  let  every 
man  be  swift  to  hear,  slow  v to  speak,  slow 
w to  wrath  : 

20  For  the  wrath  of  man  worketh  not  the 
righteousness  of  God. 

21  Wherefore  lay  apart  x all  filthiness  and 
superfluity  of  naughtiness,  and  receive  with 
meekness  the  engrafted  word,  which  is  able  to 
save  your  souls. 

22  But  be  ye  doers  y of  the  word,  and  not 
hearers  only,  deceiving  your  own  selves. 

23  For  if  any  be  a hearer  of  the  word,  and 
not  a doer,  he  is  like  unto  a man  beholding 
his  natural  face  in  a glass : 

24  For  he  beholdeth  himself  and  goeth  his 


the  idea  of  their  beingthe  universal  and  unavoidable  lot  of  man : 
but  Christianity  alone  can  teach  us  to  rejoice  in  them,  as  “work- 
ing together  for  our  good.’’  “ Faith  can  derive  the  honey-eyed 
sweetness  ofpresent  profit,  and  the  valuable  prospects  of  future 
benefit,  out  of  sickness  and  poverty,  pains  and  woes,  disap- 
pointments and  bereavements.  It  can  sanctify  sorrows,  and 
cause  us  to  1 rejoice  in  tribulation  yea,  to  count  it  all  joy, 
full,  unabated,  overflowing  advantage  to  our  best  and  higher 
interests,  when  we  fall  into  many  and  diversified  temptations.” 

In  contemplating  these  afflictions,  we  should  particularly 
consider  their  tendency  to  produce  patience,  a grace  of  the 
hignest  importance  to  the  Christian  life,  and  which,  if  not  im- 
peded, will  have  the  happiest  effect  in  raising  and  perfecting  the 
Christian  character.  So  St.  Paul  teaches  us,  (Rom.  v.  3 — 5) 
that  “tribulation  worketh  patience,  patience  experience,  and 
experience  hope”— even  “ hope  that  maketh  not  ashamed..” 

The  next  subject  for  our  consideration  is  the  importance  of 
true  wisdom,  and  the  source  from  which  it  can  be  alone  ob- 
tained. “ If  any  of  you  lack  (or  need)  wisdom,  let  him  ask  it  of 
God,  who  giveth  to  all  men  liberally,  and  upbraideth  not.” 
Hence  we  mav  learn  that  God  is  the  only  source  of  true  wis- 
dom—that  he  bestows  this,  as  he  does  all  his  favours,  unme- 
rited and  unconstrained  : and,  when  we  penitently  return  to 
hint,  reproaches  us  not  for  former  ingratitude  or  nusimprove- 
ment.  He  is  the  source  of  wisdom,  as  the  sun  is  of  light : and 
communicates  spiritual  and  intellectual  blessings,  as  the  sun 
does  his  rays  to  men  of  every  clime  and  country.  But  then  we 
are  commanded  to  “ ask  in  faith,  nothing  wavering.”  One 
presenting  a petition  to  Augustus  in  a timorous  and  trembling 
manner,  the  emperor  expressed  himself  displeased,  as  it  im- 
plied a doubt  of  his  generosity.  Let  not  that  man  who  doubts 
the  benevolence  of  God,  expect  to  prove  it  in  his  own  experi- 
ence. 

The  following  anecdote  well  illustrates  the  propriety  of  ap- 
plying to  God  for  wisdom,  as  here  enjoined,  and  we  would 
particularly  recommend  it  to  the  sceptics  ofthe  present  day  : — 

A gentleman  once  called  on  Dr.  James  Foster,  a popular 
preacher  of  the  last  century,  to  request  the  solution  of  some 
sceptical  objections,  with  which  his  mind  was  much  harassed. 
The  Doctor  stopped  him  short  with  this  question— “ Have  you 
asked  a solution  of  your  difficulties  from  God  this  morning  ? 
have  you  prayed  to  the  fountain  of  all  light  for  information  ?” 
Upon  receiving  an  answer  in  the  negative,  he  rejoined,  “Sir, 
vou  must  excuse  my  gratifying  your  curiosity  on  the  subject  of 
Revelation,  while  you  neglect  one  of  the  first  duties  of  natural 
religion.”  — ( Buck’s  Pract.  Expos.  Sept.  16.) 

Ver  8.  A double-minded  man . — Macknight , " A man  of  two  minds.” 

Ver.  11.  The  grace  of  the  fashion  of  it. — Doddridge,  “ The  beauty  of  its 

form.” 

Ver.  13.  God  cannot  be  tempted  with  evil —Doddridge  and  Macknight, 

“ God  is  incapable  of  being  tempted  by  evils.”  or  evil  lhing3. Neither  rempt- 

eth  he  any  man.— The  term  tempt  has  evidently  two  meanings  ; 1.  To  try , 
prove  ; so  “ God  did  tempt  Abraham.”  2.  To  seduce  to  evil : in  this  sense  he 
tempts  no  man. 

Ver.  It.  Drawn  away,  See.— Doddridge,  "allured  and  ensnared.”  Mack- 
night,  “ The  allusion  here  is  to  the  drawing  of  fisn  out  of  a river  with  a baited 
hook. 

Ver.  15.  Bringeth  forth  death. — Compare  Rom.  vii.  S — 11. 

Ver.  17.  Every  good  gift  and  every  perfect  gift—  The  apostle  here  uses 
two  different  nouns,  the  former  signifying  simply  a gift ; the  latter,  a free  gift : 
with  the  former  he  connects  the  adjective  good,  with  Ihe  latter,  perfect , or 

complete. From  the  Father  of  tights. — This  undoubtedly  refers  literally  to 

tile  sun  ; and  the  other  terms,  variableness  (or  parallax)  and  turning,  (tropic.) 
are  also  astronomical  terms,  though  not  used  in  exactly  the  same  sense  as  by 
modern  philosophers.  The  first  seems  to  denote  the  continually  mutable  and 
different  situations  in  the  heavens  which  the  sun  every  day  apparently  ob- 
serves The  second  refers  to  the  nrogress  of  the  sun  in  his  annual  course,  vi 
13-30 


But  to  return  to  our  apostle. — “ The  double-minded  man  (or 
man  of  two  minds)  is  unstable  in  all  his  ways.”  He  is  com- 
pared, therefore,  to  the  waves  of  the  sea,  incessantly  rising  and 
falling,  and  driven  by  every  breath  of  wind  that  blows:  con- 
tinually changing  his  mind,  and  not  knowing  his  own  wants 
or  wishes,  how  can  be  expect  to  receive  a grant  of  them  from 
the  Lord?  To  feel  our  wants  is  the  first  thing  necessary  in 
prayer;  and  be  who  knows  not  his  deficiency  in  grace  or  wis- 
dom, can  have  little  reason  to  expect  supplies. 

Ver.  9—27.  Address  to  the  different  classes  of  society,  the  rich 
and  poor,  upon  their  respective  spiritual  necessities. — Chris- 
tianity has,  in  one  respect,  a levelling  tendency.  It  elevates 
the  humble,  and  brings  down  the  lofty,  and  both  have  reason 
to  rejoice  in  these  effects.  “The  brother  of  low  degree,”  the  ser- 
vant and  the  slave,  will  naturally  rejoice  in  the  liberty  of  the 
gospel,  and  in  being  raised  to  the  rank  of  a child  of  God  ; but 
why  should  the  rich  rejoice  in  that  he  is  made  low  ? Plainly, 
because  that  without  being  humbled  he  cannot  be  saved.  Even 
his  prosperity  will  wither  him,  and  in  a time  of  trial  and  perse- 
cution he  will  fade  away,  like  a tender  plant  before  the  burning 
sun.  O how  hard  it  is  for  a rich  man  to  enter  into  the  king- 
dom of  heaven  ! But  blessed  is  the  man  that  endureth  trials 
and  temptations,  whereby  his  mind  becomes  humbled  under 
the  mighty  hand  of  God,  and  his  heart  schooled  in  obedience 
to  Jesus  Christ;  and  when  his  trials  are  over,  lie  shall  receive 
that  crown  of  everlasting  life,  which  the  Lord  hath  promised 
“ to  them  that  love  him.” 

We  have  hinted  at  the  extensive  sense  in  which  the  word 
temptation  is  sometimes  used,  as  applicable  to  every  species  ol 
trial,  and  if  we  so  understand  it  here,  the  sense  of  verse  12  har- 
monizes with  that  of  verse  2.  But,  from  verse  13,  ii  here  seems 
to  have  a particular  reference  to  temptations  to  sin,  which 
some  were  disposed  to  charge  upon  their  Maker,  for  which  the 
apostle  severely  reproves  them.  There  are  two  elnssesof  per- 
sons prone  to  do  this:  the  one  through  speculative  notions  ol 
necessity  and  fate,  and  the  other  from  the  predominance  of 
their  passions,  which  being  derived  from  God,  men  are  too  apt 
to  indulge,  and  then  to  say,  “And  why  doth  he  yet  find  fault?” 
(Rom.  ix.  19.) 

The  origin  of  evil,  either  in  itself  or  in  us,  is  a subject  which 
perhaps  no  human  intellect  can  satisfactorily  explain  ; two 
things  alone  seem  certain  ; 1.  That  no  evil,  natural  or  moral, 

can  arise  unknown  to  God,  and  without  his  permission  : and, 
2.  That  though  natural  evil  may  be  inflicted  by  him  as  the  pu- 
nishment of  moral,  moral  evil  itself,  as  it  implies  perversity  ot 
disposition,  cannot  originate  with  the  divine  Being,  who  is 


sibly  turning  back,  (as  the  word  tropic  imports,)  when  it  comes  to  the  longest 
or  the  shortest  day.  The  term  shadow  refers  to  the  different  manner  in  which 
the  sun  casts  its  shadow  in  different  climates.  God  is  subject  to  no  such 
changes.  See  Orient.  Lit.  No.  1528. 

Ver.  18.  A kind  of  first-fruits. — The  Jews  were  the  first  converts  to  Christi- 
anity. 

Ver.  20.  The  wrath  of  man  worketh  not . &c.— The  Jews  were  a very  irri 
table  people,  and  often  mingled  an  angry  spirit  with  their  zeal,  against  which 
they  are  here  guarded. 

Ver.  21.  Wherefore  lay  apart.  &c. — The  allusion  seems  to  be  to  decayed 

and  filthy  garments,  fit  only  to  be  thrown  away. Superfluity  of  naughtiness. 

—Doddridge,  ‘'overflowing  of  malignity.” The  engrafted  word—  The 

word  of  God,  which  is  sometimes  represented  as  seed  sown,  (l  Peter  i.  £3. 
1 John  iii.  9,)  is  here  represented  as  a graft  inserted.  Compare  John  xv.  2,  &c. 

Ver.  23.  His  natural  ./ace.— The  Greek  means,  literally,  the  face  he  was 
horn  with— unwashed  and  unadorned.  — In  a glass—  i.  e.  a mirror , whethei 
of  metal  or  of  glas9  ; or  perhaps  rather  a natural  mirror— a limpid  stream.  It 
is  well  known,  that  the  ancients  not  only  washed,  hut  painted  their  faces,  (or 
at  least  their  eyes ;)  but  this  verse  seems  to  refer  to  a careless  per«on,  vvhc 
looked  cursorily  at  his  face  in  a mirror,  whether  natural  or  artificial,  but  toot 
no  pains  to  mark  its  blemishes  or  defects. 


Of  true  religion. 


JAMES.— CHAP.  11. 


Advice  to  poor  and  rich 


way,  and  straightway  forgetteth  what  manner 
of  man  he  was. 

25  But  whoso *  1 looketh  into  the  perfect  law 
of  * liberty,  and  continueth  therein , he  being 
not  a forgetful  hearer,  but  a doer  of  the  work, 
this  man  b shall  be  blessed  in  his  c deed. 

26  If  any  man  among  you  seem  to  be  reli- 
gious, and  bridleth  not  his  d tongue,  but  deceiv- 
eth  his  own  heart,  this  man’s  religion  is  vain. 

27  Pure  religion  and  undefiled  before  God 
and  the  Father  is  this,  To  visit  e the  fatherless 
and  widows  in  their  affliction,  and  to  keep 
himself  unspotted  f from  the  world. 

CHAPTER  II. 

1 li  is  not  agreeable  to  Christian  profession  to  regard  the  rich,  and  to  demise  the  poor 

brethren : 13  rather  we  are  to  be  loving  and  merciful : 14  and  not  to  boast  of  faith 

where  no  deeds  are.  17  which  is  but  a dead  faith,  19  the  faith  of  devils,  21  not  of 

Abraham,  25  and  Rahab. 

brethren,  have  not  the  faith  of  our  Lord 
-L ' L Jesus  Christ,  the  Lord  of  glory,  with  re- 
spect '■  of  persons. 

2 For  if  there  come  unto  your  u assembly  a 
man  with  a gold  ring,  in  goodly  apparel,  and 
there  come  in  also  a poor  man  in  vile  raiment ; 

3 And  ye  have  respect  to  him  that  weareth 
the  gay  clothing,  and  say  unto  him,  Sit  thou 
here  c in  a good  place  ; and  say  to  the  poor, 
Stand  thou  there,  or  sit  here  under  my  foot- 
stool: 

4 Are  ye  not  then  partial  in  yourselves,  and 
are  become  judges  of  evil  thoughts? 


A.  M.  cir 
4065. 

A.  D.  cir. 


z 2 Co.3. 18. 
a Ps.  119.45. 


0 or,  doing. 
d Ps.34.13. 
e Is.l.lG.17. 

58.6,7. 
f Ro.  1*2.2. 
a Pr.28.21. 

Jude  16. 
b syna- 
gogue. 
c or,  well , 
or,  seemly 

d 1 Co.1.26 
..28. 

e Re- 2.9. 
f or,  that. 
g Mat.5.3. 
Lu.  12.32. 
22.29. 
h Ps.111.9. 

1 Le.19.8. 
j ver.  1. 

k De.27.2G. 

1 or,  that 
law  which 
said. 

m Ex. 20. 13, 
14. 

n c.  1.25. 
o Pr.21.13. 
Mat.6.15. 
7.1,2. 


q Ps.85.10. 
r Mat.7.26. 


5 Hearken,  my  beloved  brethren,  d Hath  not 
God  chosen  the  poor  of  this  world  rich  ' in 
faith,  and  heirs  of  f the  kingdom  « which  hr* 
hath  promised  to  them  that  love  him  ? 

6 But  ye  have  despised  the  poor.  Do  not 
rich  men  oppress  you,  and  draw  you  before 
the  judgment  seats  ? 

7 Do  not  they  blaspheme  that  h worthy  name 
by  the  which  ye  are  called  ? 

8 If  ye  fulfil  the  royal  law  according  to  the 
scripture,  < Thou  shalt  love  thy  neighbour  as 
thyself,  ye  do  well: 

9 But  if  ye  have  respect  i to  persons,  ye  com- 
mit sin,  and  are  convinced  of  the  law  as  trans- 
gressors. 

10  For  whosoever  shall  keep  the  whole  law, 
and  yet  offend  in  one  point , he  k is  guilty  of  all. 

11  For  ' he  that  said,  m Do  not  commit  adul- 
tery, said  also,  Do  not  kill.  Now  if  thou  com- 
mit no  adultery,  yet  if  thou  kill,  thou  art  be- 
come a transgressor  of  the  law. 

12  So  speak  ye,  and  so  do,  as  they  that  shall 
be  judged  by  the  law  n of  liberty. 

13  For  0 he  shall  have  judgment  without 
mercy,  that  hath  showed  no  mercy;  and  mercy 
p rejoiceth  i against  judgment. 

14  What  r doth  it  profit,  my  brethren,  though 
a man  say  he  hath  faith,  and  have  not  works? 
can  faith  save  him  ? 


here,  and  throughout  the  sacred  Scriptures,  represented  as  the 
fountain  of  wisdom  and  of  goodness.  There  is  indeed  a ma- 
levolent being,  commonly  called  the  Tempter  ; and  he,  as  we 
well  know,  “ walketh  about  seeking  whom  he  may  devour.” 
(1  Pet.  v.  8.)  But  much,  we  doubt  not,  is  laid  upon  him  of 
which  he  is  not  guilty  : for,  in  innumerable  instances,  man  is 
ensnared  by  his  own  lusts,  and  becomes  the  victim  of  his  de- 
praved passions.  Lust  engendereth  sin,  and  sin  produceth 
death. 

On  the  contrary,  “ all  that  comes  from  God  is  good  and  per- 
fect.” As  the  sun,  his  fairest  created  image,  is  the  fountain  of 
material  light  tp  us,  so  is  God  himself  the  fountain  of  wisdom, 
or  intellectual  light,  to  all  the  universe  . and  not  of  light  only, 
but  of  purity  and  benevolence  also  ; for  “every  good  and  per- 
fect gift  cometh  down  from  him.”  But  whereas  the  material 
eun  is  subject  to  perpetual  changes  in  his  course,  the  Sun  of 
Righteousness  is  subject  to  no  variableness,  “ neither  shadow 
of  turning.” 

The  apostle  proceeds  to  warn  the  Christian  Hebrews,  rege- 
nerated by  grace  through  the  instrumentality  of  the  divine  word, 
against  the  indulgence  of  evil  passions,  wrath  and  bitterness, 
all  filthiness  and  obscenity ; and  exhorts  them  to  “ be  doers 
of  the  word,  and  not  hearers  only,”  the  latter  being  the  way 
awfully  to  deceive  their  own  souls.  He  illustrates  this,  by  al- 
luding to  a man  taking  a transient  glance  at  himself  in  a mir- 
ror, which  makes  no  abiding  impression  on  his  mind ; whereas, 
the  man  who  hears  with  proper  attention,  and  practises  what 
he  hears — the  man  who  governs  his  passions,  and  bridles  his 
tongue— who  visits  the  fatherless  and  the  widows  in  their 
affliction,  and  keeps  himself  unspotted  from  the  world — “ That 
man  is  blessed  ;”  and  his  “ religion  is  pure  and  undefiled.” 

Chap.  II.  Ver.  1 — 16.  We  must  not  despise  nor  neglect  the 
poor. — The  first  question  arising  in  this  chapter  is.  Of  what 
nature  was  the  assembly  here  referred  to  ? The  original  word 
is  synagogue  ; and  though  that  term  may  be  used  for  any  pub- 
lic assembly,  yet  we  know  that,  in  the  Scriptures  of  both  Tes- 
taments, a synagogue  usually  means  a place  of  public  worship. 
Because,  however,  the  Jews  often  held  judicatures  in  their 
synagogues,  for  the  trial  of  petty  causes  amongst  themselves, 


Ver.  25.  But  whoso  looketh. — Macknight,  “ looketh  narrowly.”  The  word 
properly  signifies  to  stoop  down  to  examine  an  object  attentively,  (as  in  1 Pet. 

i.  10.) Into  the  perfect  law  of  liberty — i.  e.  the  gospel ; into  which,  who- 

ever looks  attentively  must  see  his  blemishes  and  defects. 

Ver.  27.  Pure  religion  and  und.efiied. — Archbishop  Ttllotson  (whom  Dodd- 
ridge follows)  considers  these  terms  as  alluding  to  the  finalities  of  a precious 
atone.  “ clear  and  without  flaw,  or  cloud,”  as  the  technical  term  is. 

Chap.  II.  Ver.  1.  The  faith  of  our  Lord  Jesus  Christ,  the  Lord  of  glory. 
—Macknight.  " The  faith  of  the  glory  of  our  Lord  Jesus  Christ i.  e.  of  his 
divine  rank  and  character ; or  it  may  be  a Hebraism  for  “ the  glorious  faith,” 
Arc  Compare  2Co.  iii.  7—9. 

Ver.  2.  With  a gold  ring.— Macknight,  " With  golden  rings  on  his  fingers.” 
In  goodly. --Doddridge  and  Macknight,  “ splendid,”  &c. 

Ver  3.  In  a good  place.— Macknight,  “honourably.” 

Ver.  4 Are  become  judges  of  evil  thoughts!— Macknight,  “ Judges  pos- 
sessed of  evil  thoughts  that  is,  as  judges,  they  indulged  evil  thoughts  against 
,ne  poor.  But  Benson,  who  understands  this,  as  we  do,  of  worshipping  as- 
semblies, thinks  the  aposile  meant  to  reprove  the  Jews,  as  showing  more 
regard  to  Ihe  souls  of  the  rich  than  of  the  poor.  Doddridge,  however,  renders 
this  verse  thus,  (omitting  the  interrogation:)  “And  distinguish  not  in  your- 
selves: you  even  become  judges  who  reason  ill.”  But  we  prefer  the  more 
simple  version  of  Wesley — “ Vc  distinguish  not  in  yourselves,  but  are  become 
evil-reasoning  judges  i.  e.  you  judge  erroneously. 

Ver.  5.  Rich  in  faith — i.  e.  to  be  rich  in  faith — a common  ellipsis  with  the 
sacred  writers.  The  apostle  s reasoning  here  seems  to  amount  to  this  • " Your 

171 


it  has  been  doubted  which  kind  of  assembly  is  here  referred  to. 
Hammond  and  Whitby , with  many  others,  think  the  reference 
is  to  civil  meetings.  Here,  Dr.  Macknight  says,  “ your  syna- 
gogue does  not  mean  a Jewish  synagogue,  but  the  house  or 
room  in  which  Christians  assembled  for  worship.  And  as  the 
Jews  held  courts  of  judicature  in  their  synagogues,  and  there 
also  punished  offenders  by  scourging,  (Matt.  x.  17,)  it  is  proba- 
ble tha  t the  first  Christians,  after  their  example,  held  courts  for 
determining  civil  causes  in  the  places  where  they  assembled 
for  public  worship.”  As,  however,  the  Doctor  brings  no  proof 
of  this,  we  venture  to  doubt  the  fact;  and  if  the  fact  were 
proved,  we  should  still  doubt  whether  such  were  the  meet- 
ings here  intended.  We  think  it  much  more  probable,  if  not 
jndeed  certain,  that  the  worshipping  assemblies  of  these  Jew- 
ish Christians  are  referred  to  by  St.  James;  who  appears  to 
have  been  grieved  and  offended  at  witnessing  the  partiality 
shown,  even  on  these  solemn  occasions,  to  the  wealthy  and 
the  gay,  however  reprobate,  and  inimical  to  the  principles  of 
the  gospel.  If  we  might  venture  to  suggest  an  apology  for  this 
partiality,  which  seems  to  have  been  carried  to  a great  extreme, 
one  would  hope  it  might  be  done  with  a view  to  conciliate  their 
enemies  ; but  it  certainly  ought  not  to  have  been  accompanied 
by  marks  of  contempt  toward  their  poor  brethren. 

Whether  any  hint  might  be  borrowed  from  this  admonition 
of  St.  James,  for  the  better  arrangement  of  seats  in  our  church- 
es and  chapels,  we  presume  not  to  say.  If  seats  are  to  be  sold 
or  let,  it  seems  perfectly  equitable,  that  those  who  pay  the 
most  should  have  the  best  : yet  we  cannot  but  think  it  would 
much  grieve  an  apostle,  if  such  there  were  in  the  present  day, 
to  see  the  oldest,  and  confessedly  the  most  pious  persons  in  a 
Christian  congregation,  seated  on  benches  in  the  aisles,  while 
all  the  best  accommodations  are  preserved  for  persons  of  light 
and  dubiouSj  if  not  of  profane  character.  This  is  not  loving 
all  our  neighbours  as  ourselves.  This  is  not  according  to  the 
royal  law  of  our  divine  Blaster,  who  always  dealt  out  his  bless- 
ings to  the  poor ; and  his  reproofs  and  censures,  with  the  ut- 
most impartiality,  to  the  rich  and  proud. 

It  should  seem  that  these  Jewish  believers  themselves  were 
not  altogether  insensible  to  the  impropriety  of  their  conduct: 


friends,  and  your  Master’s  friends,  are  chiefly  among  the  poor ; and  your  bit- 
terest enemies  among  the  higher  classes.” 

Ver.  7.  That  worthy—  Greek,  “good.”  Macknight,  “ excellent”— name 
— viz.  the  name  of  Jesus.  Phil.  ii.  9,  10. 

Ver.  8.  The  royal  law.— The  republican  Greeks  used  to  call  the  laws  of  the 
Persians  royal,  because  ordained  by  kin*,  c This  refers  to  that  law  of  Christ 
our  King,  which  he  calls  eminently  his.  fohn  xiii.  34  ; xv.  12. 

Ver.  9.  Are  convinced— Doddridge,  “ onvicted.”  Sec  note  on  Heb.  xi.  1. 
. Ver.  10.  For  whosoever. — l While  the  Jews  taught,  that  “ He  who  Trans- 
gresses all  the  precepts  of  the  law,  has  broken  the  yoke,  dissolved  the  cove- 
nant, and  exposed  the  law  to  contempt ; and  so  lias  he  done  who  has  only 
broken  one  precept,”  they  also  taught,  ” That  he  who  observed  any  principal 
command  was  equal  to  him  who  kept  the  whole  law,”  and  gave  tor  an  exam- 
ple the  forsaking  of  idolatry.  To  correct  this  false  doctrine  was  the  object  St. 

James  had  in  view.]— Bagster. Is  guilty  of  all—  i.  e.  he  hath  broken  the 

law  as  a whole,  and  insulted  the  authority  of  the  divine  Legislator— God. 

Ver  12.  The  law  of  liberty— i.  e.  the  gospel,  in  which  sense  James  has  al 
ready  used  the  term  repeatedly.  See  chap.  i.  25  ; ii.  12.  It  is  sp  called  be- 
cause it  freed  the  Jews  from  the  yoke  of  Moses,  and  it  frees  Christians  from 
the  slavery  of  sin*. 

Ver.  13.  Against— or  triumphs  oxer— judgment — in  favour  of  those  who 
have  showed  mercy.  The  expression  is  clearly  elliptical,  and  should  in  some 
such  way  be  supplied. 

Ver.  14.  Can  faith,  save  him  7— i.  e.  such  a faith  as  produces  no  good  works  \ 
Doddridge.  Macknight,  ‘‘Can  fthi*)  faith  save  him?” 

1361 


OJ  Jnith  and  works. 


JAMES. — CHAP.  III.  OJ  prudence  in  rejtr oving. 


15  If  a brother  or  sister  be  naked,  and  desti- 
tute of  daily  food, 

16  And  one  of  you  say  unto  them,  Depart  in 
peace,  be  ye  warmed  and  filled  ; notwithstand- 
ing ye  give  them  not  those  things  which  are 
needful  to  the  body ; what  8 doth  it  profit? 

17  Even  so  faith,  if  it  hath  not  works,  is  dead, 
being  * alone. 

18  Yea,  a, man  may  say,  Thou  hast  faith,  and 
l have  works  : show  me  thy  faith  u without  thy 
works,  and  I  * * * *  v * * viii. * will  show  thee  my  faith  by  my 
works. 

19  Thou  believest  that  there  is  one  God;  thou 
doest  well:  the  devils  w also  believe,  and  trem- 
ble. 

20  But  wilt  thou  know,  O vain  man,  that  faith 
without  works  is  dead  ? 

21  Was  not  Abraham  our  father  justified  by 
works  when  x he  had  offered  Isaac  his  son 
upon  the  altar  ? 

22  r Seest  thou  how  faith  z wrought  with  his 
works,  and  by  works  was  faith  made  perfect  ? 

23  And  the  scripture  was  fulfilled  which  saith, 
a Abraham  believed  God,  and  it  was  imputed 
unto  him  for  righteousness:  and  he  was  called 
b the  Friend  of  God. 

24  Ye  see  then  how  that  by  works  c a man  is 
justified,  and  not  by  faith  only. 


A.  M.  cir. 
4066. 

A.  I),  cir. 
61. 

a 1 Jn3.18. 

I by  itself. 
u Some  co- 
pies read, 
by. 

v 0.3.13. 
w M a.  1.21. 
6.7. 

x Ge.22.9, 
12. 

y or,  Thou 
steal. 

z He.  11. 17. 
q Ge.l5.G. 
b 2 Ch. 20.7. 

Ih.41.8. 
c Re. 20. 12. 


d Joh.2.1, 
Sic. 

He.11.31. 
e Mat. 21. 31 
f or,  breath. 
a Mat. 23.8, 
14. 

1 Pe.5.3. 
b or  judg- 
ment, 

c 1 Ki.8.46. 
Pr.20.9. 

1 Jn.1,8. 
d Pr.  13.3. 
e Ps.32.9. 
f Pr.  12.18. 
g Ps.12.3. 
h or,  wood. 
i Pr.  16.27. 

1 Mat.  15. 11 
..20. 


25  Likewise  also  was  not  d Rahab  the  ‘ liar- 
lot  justified  by  works,  when  she  had  received 
the  messengers,  and  had  sent  them  out  ano- 
ther way  ? 

26  For  as  the  body  without  the  r spirit  is  dead, 
so  faith  without  works  is  dead  also. 

CHAPTER  III. 

I We  are  not  rushly  cr  arrogantly  to  reprove  others  : 5 but  rnther  to  brld'e  the  Ungue, 
a little  member,  but  a powerful  instrument  of  much  good,  and  great  bur  n 13  The? 
who  be  truly  wise  be  mild,  and  peaceable,  without  envying  and  suite. 

MY  brethren,  be  not  many  “ masters,  know- 
ing that  we  shall  receive  the  greater  b con- 
demnation. 

2  For  c in  many  things  we  offend  all.  If  any 
man  offend  not  in  d word,  the  same  is  a perfect 
man,  and  able  also  to  bridle  the  whole  body. 

3  Behold,  we  put  bits  8 in  the  horses’  mouths, 
that  they  may  obey  us;  and  we  turn  about 
their  whole  body. 

4  Behold  also  the  ships,  which  though  they 
be  so  great,  and  are  driven  of  fierce  winds, 
yet  are  they  turned  about  with  a very  small 
helm,  whithersoever  the  governor  listeth. 

5  Even  so  the  tongue  f is  a little  member, 
and  boasteth  e great  things.  Behold,  how 
great  a h matter  a little  fire  kindleth  ! 

6  And  the  tongue  is  a ' fire,  a world  of  ini- 
quity : so  is  the  tongue  among  our  members, 
that  it  defileth  ) the  whole  body,  and  setteth 


yet,  while  they  kept  clear  of  the  great  transgressions  ; while 
they  neither  committed  murder  nor  adultery,  nor  any  of  the 
great  crimes  reprobated  by  the  Mosaic  law — they  seem  to  have 
thought  but  little  of  minor  acts  of  partiality  and  injustice. 
They  are  exhorted,  however,  to  look  into  the  “ law  of  liberty,” 
that  is,  the  gospel,  by  which  they  must  one  day  be  judged ; and 
there  they  would  find,  that  justice  to  the  poor,  and  mercy  to 
the  afflicted,  are  among  the  first  and  most  prominent  precepts 
of  their  royal  Master.  And  mercy  must  not  be  evinced  in  a 
few  kind  words  only,  as  “Be  ye  warmed,”  or  “ Be  ye  clothed 
but  in  substantial  acts  of  kindness — commonly  and  properly 
called  good  works , which  he  considers  quite  as  necessary  to 
salvation  as  even  faith  itself,  though  in  a different  way  ; for 
though  works  cannot  justify  of  themselves  before  God,  neither 
can  an  unproductive  faith  do  this;  for  “faith  without  works 
is  dead.” 

Ver.  17 — 26.  How  far , and  in  what  respect , good  works  are 
necessary  to  our  salvation. — In  the  whole  of  this  work,  and 
especially  on  the  New  Testament,  it  has  been  the  writer’s  aim 
implicitly  to  follow  the  inspired  writers,  and  not  to  impose  on 
them  any  opinion  which  they  have  not  avowed.  On  the  epis- 
tle to  the  Romans,  (chap.  iii.  and  iv.,)  and  on  that  to  the  Ga- 
latians, (chap.  ii.  and  iii.,)  he  has  endeavoured  to  explain  the 
doctrine  of  St.  Paul  on  justification  by  faith,  and  to  support 
his  exposition  by  the  unequivocal  sanction  of  our  English  re- 
formers; and,  next  to  the  Scriptures  themselves,  he  humbly 
conceives,  he  cannot  refer  to  better  authority  in  explaining  the 
doctrine  of  St.  James , on  justification  by  works;  as  he  nere 
says,  “Ye  see  how  that  by  works  a man  is  justified,  and  not 
by  faith  only,”  (ver.  24.) 

In  reviewing  this  subject,  however,  we  must  inquire  what 
that  faith  was  which  this  apostle  spepks  of  as  utterly  unable 
to  save  us.  “ Thou  believest  there  is  one  God,  (says  he,)  and 
thou  doest  well,”  for  this  is  the  primary  article  of  the  Jewish 
creed — “Hear,  O Israel;  the  Lord  thy  God  is  one  Lord.” 
(Deut.  vi.  4.)  But  can  a speculative  faith  like  this  save  us  I 
Behold.  “ the  devils  believe  (this)  and  tremble.”  Abraham 
also  believed  this  ; but  it  was  not  merely  by  this  that  Abraham 
was  justified.  He  believed  in  the  promise  of  God,  that  through 
his  loins  should  come  the  Messiah,  the  Saviour  of  the  world, 
and  under  this  conviction  he  “ offered  Isaac  his  son  upon  the 
altar.”  This  is  a most  eminent  act  of  faith,  and  as  such  was 
imputed  to  him  ; and  by  faith  in  that  Messiah  and  his  atone- 
ment, was  he  justified  before  God.  And  not  only  so,  but  hi3 
works  justified  his  faith.  The  case  was  similar  with  the  harlot 


i Rahab,  who  believing  in  the  promise,  justified  the  sincerity  of 
her  faith  by  risking  ner  own  life  to  save  that  of  the  Hebrew 
spies. 

Upon  this  subject,  the  12th  article  of  the  church  of  England 
saith,  “Albeit  that  good  works,  which  are  the  fruits  of  faith, 
and  follow  after  justification,  cannot  put  away  our  sins,  and 
endure  the  severity  of  God’s  judgment ; yet  are  they  pleasing 
and  acceptable  to  God  in  Christ,  and  do  spring  out  necessarily 
of  a tme  and  lively  faith  ; insomuch  that  by  them  a lively  faith 
may  be  as  evidently  known,  as  a tree  discerned  by  the  fruit.” 
To  the  same  effect  is  the  4th  “Homily,  of  a true,  lively,  and 
Christian  faith.” — “ There  is  one  faith  which  in  Scripture  is 
called  a dead  faith,  which  bringeth  forth  no  good  works ; but 
is  idle,  barren,  and  unfruitful.  And  this  faith,  by  the  holy 
apostle  St.  James,  is  compared  to  the  faith  of  devils,  which 
believe  God  to  be  true  and  just,  and  tremble  for  fear  ; yet  they 

do  nothing  well,  but  all  evil Let  us,  therefpre,  good 

Christian  people,  try  and  examine  our  faith  what  it  is  : Christ 
himself  speaketh  of  this  matter,  and  saith,  The  tree  is  known 
by  the  fruit.  Therefore  let  us  do  good  works  :.....  so  shall 
we  show  indeed  that  we  have  the  very  lively  Christian  faith, 
and  may  so  both  certify  our  conscience  the  better  that  we  be 
in  the  right  faith,  and  also  by  these  means  confirm  other  men. 
If  these  fruits  do  not  follow,  we  do  but  mock  with  God,  de- 
ceive ourselves,  and  also  other  men  : ....  for  the  true  faith 
doth  ever  bring  forth  good  works,  as  St.  James  saith,  Show 
me  thy  faith  by  thy  deeds  [or  works.]  Thy  deeds  and  works 
must  be  an  open  testimonial  of  thy  faith  : otherwise  thy  faith, 
being  without  good  works,  is  but  the  devil’s  faith,  the  faith  ol 
the  wicked,  a fantasy  of  faith,  and  not  a true  Christian  faith.” 

But  to  conclude  this  subject,  and  to  reconcile  St.  James 
and  St.  Paul,  who  certainly  do  not  differ,  we  shall  cite  the 
brief  but  lucid  exposition  of  the  late  excellent  Mr.  Fuller 
“ Paul  treats  of  the  justification  of  the  ungodly,  or  the  way  in 
which  sinners  are  accepted  of  God,  and  made  heirs  of  eternal 
life.  James  speaks  of  the  justification  of  th e godly,  or,  in  what 
way  it  becomes  evident  that  a man  is  approved  of  God.  The 
former  is  by  the  righteousness  of  Christ ; the  latter  is  by 
works.  The  former  of  these  is  that  which  justifies;  the  lattei 
is  that  by  which  it  appears  that  we  are  justified.  The  term 
justification,  in  the  first  of  these  passages,  is  taken  in  a pri- 
mary sense— in  the  latter,  it  is  taken  in  a secondary  sense 
only,  as  in  Matt.  xi.  19,  and  other  places.” 

Chap.  III.  Ver.  1 — 18.  Cautions  against  dogmatizing, 

bitterness,  and  slander , with  admonitions  to  prudence,  peace, 


Ver.  17.  Being  alone — i.  e.  a dead  b Jy,  without  any  vital  principle.  See  ver.  26. 

Ver.  18.  Without  thy  works. — T e Margin  says,  “ Some  copies  read,  By 

thy  works.”  So,  Dodaiidge  says,  che  most  and  best  copies  read,  and  there- 

fore adopts  it,  as  Dr.  Mill  had  done  before.  But,  on  the  other  hand,  our  textu- 

ral translation  has  the  authority  of  the  Alexandrian  and  other  MSS.— ihe  Sy- 

riac, Arabic,  and  Vulgate  Versions ; and  is  preferred  by  Hammond,  Macknight , 
end  others  ; and  is,  yve  think,  more  in  the  style  of  St.  James,  which  is  in- 
clined to  irony,  (as  in  ver.  16.)  It  is  a challenge  to  do  what  he  knew  impos- 
sible—to  prove  the  existence  of  true  faith  without  good  works. 

Ver.  19.  The  devils — (Greek,  demons)— also  believe,  and  tremble—  See  Mat. 

viii.  29. 

Ver.  25.  Likewise  also. — It  is  remarkable,  that  James  quotes  the  same  pas- 
sages in  proof  of  Abraham’s  good  works,  that  Paul  had  quoted  in  illustration 
ol  his  faith ; Heb.  xi.  17,  31.  Does  not  this  prove  faith  and  good  works  inse- 
parable ? 

Ver.  26.  Without  the  spirit—  Margin,  “breath.”  The  same  word,  as  is 
well  known,  means  both. 

Chap.  III.  Ver.  l.  Be  not  many  masters— Greek,  ididaskaloi,)  teachers. 
Compare  1 Tim.  i.  7.  [Ratlier,  “Be  not  many  of  you  teachers;"  for  many 
1362 


wish  to  be  teachers  who  have  more  need  to  learn  ; and  aspire  to  the  office  oi 
teacher,  without  a proper  call  or  suitable  qualifications.]— Bagster. 

Ver.  2.  Offend  all— Doddridge,  “all  offend.”  He  adds.  “The  word  prr 
perly  signifies  to  trip  : and  Barrow  has  justly  observed,  that  as  the  general 
course  of  life  is  called  a way , and  particular  actions,  stevs ; so  going  on  in  r« 
regular  course  of  right  action,  is  walking  uprightly ; and  acting  amiss,  trip- 
ping, or  stumbling. 

Ver.  3.  Bits. — Doddridge,  “bridles.” 

Ver.  4.  The  governor— i.  e.  of  the  ship.  Doddridge,  “ the  steersman.” 

Ver.  5.  How  great  a matter  — Meaning  fagots,  or  waste  wood. 

Ver.  6.  A ivorld  of  iniquity : so.— The  Alexandrian  and  another  MS.,  a?, 
also  the  Vulgate,  omit  ( outos ) so  ; and  the  Syriac  version  reads,  “ The  tongue 
is  a fire,  and  the  wicked  world  is  a wood hut  we  see  no  occasion  to  reject 

the  common  reading. It  defileth. — Literally,  “spotteth;”  so  Macknight. 

But  we  conceive  the  allusion  is  not  to  spots  of  dirt,  hut  of  disease,  or  putridity 

See  Jude  ver.  23. The  course — Doddridge.  “ circle  Macknight,  “ frams” 

— of  nature—  [Literally,  “the  wheel  of  nature”  pr  generation ; by  which 
some  understand  the  wi  ole  circle  of  human  affairs  ; others,  the  course  of 
man’s  life  ; and  others,  t}  e successive  generations  of  men  ; in  ell  which  sens* 


O'  hu  rdling  the  tongue. 


JAMES. — CHAP.  IV.  Worldly  desires  reproved. 


on  lire  the  k course  of  nature  ; and  it  is  set  on 
fire  of  hell. 

7 For  every  1 kind  of  beasts,  and  of  birds, 
and  of  serpents,  and  of  things  in  the  sea,  is 
tamed,  and  hath  been  tamed  of  m mankind  : 

8 But  the  tongue  can  no  man  tame;  it  is  an 
unruly  evil,  full  of  deadly  n poison. 

9 Therewith  bless  we  God,  even  the  Father  ; 
and  therewith  curse  we  men,  which  are  made 
after  the  similitude  of  God. 

10  Out  of  the  same  mouth  proceedeth  bless- 
ing and  cursing.  My  brethren,  these  things 
ought  not  so  to  be. 

11  Doth  a fountain  send  forth  at  the  same 
0 place  sweet  water  and  bitter  ? 

12  Can  the  p fig  tre  r,  my  brethren,  bear  olive 
berries '?  either  a vine,  figs  1 so  can  no  foun- 
tain both  yield  salt  water  and  fresh. 

13  Who  9 is  a wise  man  and  endued  with 
knowledge  among  you  ? let  him  show  out  of 
a good  conversation  r his  works  with  meek- 
ness of  wisdom. 

14  But  if  ye  have  bitter  envying  and  strife 
in  your  hearts,  glory  not,  and  lie  not  against 
the  truth. 

15  This  8 wisdom  descendeth  not  from  above, 
but  is  earthly,  1 sensual,  devilish. 

16  For  where  envying  and  strife  is,  there  is 
u confusion  and  every  evil  work. 


A.  M.  cir. 
4065. 

A.  D.  cir. 
61. 

k wheel. 

I nature. 
m nature  of 

n Pa.  140.3. 

Ro.3.13. 
o or,  hole. 
p Mat. 7. 16. 
q Pb.  107.43. 
r Phi.  1.27. 
s 1 Co.3.3. 

t or,  natu- 
ral. 

u tumult , 
or,  un- 
quietness. 

v lCo.2.6,7. 
\v  Phi. 4. 8. 
x He. 12.14. 
y Ga.5.22. 
z or, wrang- 
ling- 

a He.  12. 11. 
a or,  brawl- 

b or,  plea- 
sures. 
c 1 Pe.2.11. 
d or,  envy. 
c 1 Ju.2.15. 
f or,  en- 
viously, 
g Ec.4.4. 
h Pr.29.23. 
i lPe.5.9. 


17  But  the  wisdom  v that  is  from  above  is 
first  v/  pure,  then,  x peaceable,  y gentle,  and 
easy  to  be  entreated,  full  of  mercy  and  good 
fruits,  without  2 partiality,  and  without  hypo- 
crisy. 

18  And  the  fruit  of  a righteousness  >s  sown 
in  peace  of  them  that  make  peace 

CHAPTER  I y. 

1 We  are  to  strive  against  covetousness,  4 intemperance,  5 pride.  11  detraction,  and 
rash  judgment  of  others  : 13  and  not  to  be  confident  in  the  good  v *ess  of  worldly 
business,  but  mindful  ever  of  the  uncertainty  of  this  life,  to  comm...  ourselves  and  all 
our  affairs  to  God’s  providence. 

FROM  whence  come  wars  and  a fightings 
among  you  ? come  they  not  hence,  even  of 
your  b lusts  that  war  c in  your  members  ? 

2  Ye  lust,  and  have  not : ye  d kill,  and  desire 
to  have,  and  cannot  obtain : ye  fight  and  war, 
yet  ye  have  not,  because  ye  ask  not. 

3  Ye  ask,  and  receive  not,  because  ye  ask 
amiss,  that  ye  may  consume  it  upon  your  lusts. 

4  Ye  adulterers  and  adulteresses,  know  ye 
not  that  the  friendship  p of  the  world  is  enmity 
with  God  ? whosoever  therefore  will  be  a friend 
of  the  world  is  the  enemy  of  God. 

5  Do  ye  think  that  the  scripture  saith  in  vain. 
Thespiritthat  dwellethinus  lusteth  fto  senvy? 
6 But  he  giveth  more  grace.  Wherefore  he 
saith,  h God  resisteth  the  proud,  but  giveth 
grace  unto  the  humble. 

7 Submit  yourselves  therefore  to  God.  Resist 
> the  devil,  and  he  will  flee  from  you. 


and  harmony. — It  is  well  known  how  ambitious  the  Jews 
were  to  be  called  Rabbi,  and  to  enjoy  the  uppermost  seats  in 
their  synagogues ; and  grace,  though  it  changes  the  heart,  and 
controls  the  natural  disposition,  does  not  eradicate  our  tem- 
pers ; the  sanguine,  the  hasty,  and  the  petulant,  will  often  find 
it  hard  work  to  submit  to  the  peaceable,  meek,  and  gentle 
precepts  of  the  gospel.  It  is  not  improbable,  therefore,  that 
the  apostle  perceived  among  his  converted  countrymen,  some 
aspiring  and.  ambitious  spirits,  that  wished  to  dictate  to  his 
Christian  brethren  from  the  chair  of  authority.  He  therefore 
checks  this  spirit  of  ambition,  as  his  Master  had  before  done : 
— “ Be  ye  not  called  Rabbi,”  says  he,  “ for  one  is  your  master, 
even  Christ;  and  all  ye  are  brethren.”  So  says  St.  James — 
“ My  brethren,  be  not  many  masters,”  teachers  or  Rabbies , 
“ knowing”  the  weight  of  our  responsibility,  and  that  if  we  sin 
under  that  character,  “the  greater,”  the  heavier  “ will  be  our 
condemnation.” 

This  is  evidently  not  meant  to  discourage  faithful  and  zealous 
labourers  from  entering  into  the  vineyard  of  the  gospel,  but  to 
check  the  forwardness  of  those  who  are  anxious  to  assume  the 
chair  of  instruction,  (of  which  we  fear  there  are  still  instances,) 
on  account  of  the  consequence  it  may  give  them  in  the  world 
and  in  the  church.  Such  are  particularly  cautioned  against  a 
style  of  conduct  and  of  preaching  unbecoming  the  meekness 
of  the  Christian  teacher — against  kindling  unnecessary  or 
sectarian  controversies — against  vague  and  uncharitable  de- 
clamations— against  slanderous  and  reproachful  language — 
against  all  cursing  and  bitterness,  which,  it  is  too  probable, 
was  introduced  first  into  the  Christian  church,  by  means  of 
Jewish  teachers  and  pretended  prophets ; whereby  a flame 
was  enkindled  in  it,  which  even  seventeen  centuries  have  not 
extinguished. 

But  we  must  not  confine  these  admonitions  to  any  particu- 
lar class  of  Christians.  The  government  of  the  tongue  is  a 
duty  of  universal  obligation;  and  the  fair  sex,  to  whom  God 
has  in  general  given  an  extra  portion  of  conversability,  to 
qualify  them  for  nurses,  have  particular  occasion  to  be  guard- 
ed against  the  improper  use  of  this  important  member.  At 
least,  that  the  apostle  Paul  thought  so,  is  fully  evident  from 
his  counsel  respecting  widows,  of  some  of  whom  he  complains, 
that  they  were  "idle,  wandering  about  from  house  to  house  ; 
and  not  only  idle,  but  tattlers  also,  and  busy  bodies,  speaking 
things  which  they  ought  not.”  (1  Tim.  v.  13.) 

The  language  of  St  James,  in  the  chapter  before  us,  is,  in- 
deed, highly  poetical ; yet  it  doubtless  has  a foundation  in 
truth  and  in  fact ; for  it  is  obvious  to  all,  that  “ a world  of  ini- 
quity” and  of  mischief  has  arisen  out  of  the  chaos  of  exaggera- 
tion, misrepresentation,  and  slander,  here  alluded  to  ! But 
our  apostle  chiefly  insists  upon  the  inconsistency  (and  an  im- 
portant consideration  certainly  it  is)  of  Christian  professors 


the  Apostle’s  sentiment  is  true.  Some  think  he  alludes  to  the  penal  wheel  of 
the  Greeks,  beneath  which  fire  was  placed  ; and  others,  that  ne  refers  to  the 

circulation  of  the  blood.  Eze.  i.  15, 16.] — Bolster. Is  set  an  fire  of  hell. — 

Not  Hades,  but  Gehenna—  the  place  of  future  punishment. 

Ver.  7.  Every  hind,  is  tamed.— Doddridge  and  Macknight,  “subdued.” 
The  apostle  does  not  refer  to  the  domesticating  of  wild  animals,  but  the  sub- 
duimr  and  brinaing  them  under  the  control  of  man. 

Ver.  11.  At  the  sameplo.ee. — Doddridge , "opening." Sweet  water  and 

bitter.— Doddridge,  "brackish.” 

Ver.  15.  Sensual.— Macknight,  “ animal." Devilish.— Macknight,  “ de- 

moniacal."  Doddridge,  "diabolical.” 


indulging  in  such  vices,  and  employing  that  member  of  our 
bodies,  so  eminently,  and,  indeed,  exclusively  adapted  to  “bless 
God,”  in  cursing  and  reviling  men,  originally  “made  after  the 
similitude  of  God. — My  brethren,  these  things  ought  not  so 
to  be !” 

The  apostle  proceeds  (o  the  subject  of  prudence,  or  practical 
wisdom ; and  exhorts  those  who  possessed  this  talent,  not  to 
display  it  in  all  the  wiles  of  controversy,  with  bitter  envying 
and  strife  ; glorying  in  their  acuteness,  and  contradicting  and 
corrupting  the  simple  truths  of  revelation;  which,  indeed, 
seems  to  have  been  the  besetting  sin  of  the  Jewish  converts. 
— “ Glory  not,”  enjoins  he,  “and  lie  not  against  the  truth.” 
To  glory  against  the  truth,  is  to  boast  in  error ; to  “ lie  against 
the  truth, ’“may  be  either  to  contradict  or  to  falsify  the  sacred 
records — a crime  often  attempted,  and  sometimes  too  success- 
fully, before  printing  was  invented.  This  display  of  cunning 
and  ingenuity  may  assume  the  name  of  wisdom  ; but  it  is  not 
“ The  wisdom  which  descendeth  from  above ; but  is  earthly, 
sensual,  diabolical ;”  which  Dr.  Bates  refers  to  the  three  great 
classes  of  sin— avarice,  lust,  and  pride,  or  ambition. 

On  the  contrary,  “ the  wisdom  which  is  from  above,  is  first 
pure"  from  error,  “then  peaceable,  gentle,  and  easy  to  be  en- 
treated ; full  of  mercy  and  good  fruits,”  &c.  Alas  ! if  polemi- 
cal writers,  and  particularly  those  who  have  distinguished 
themselves  by  their  keenness  and  penetration  in  ecclesiastical 
disputes,  were  to  be  judged  by  this  rule,  alas!  how  few  could 
be  acquitted  ! 

Chap.  IV.  Ver.  I — 17.  The  evils  of  war , of  private  malevo- 
lence, and  of  rash  conduct. — This  chapter  is  equally  pointed 
against  national  and  personal  hostilities.  Oil  the  former  sub- 
ject we  shall  enrich  our  pages  with  a few  lines  from  a truly 
Christian  orator  of  the  present  day.  The  Rev.  Rob.  Hall  re- 
marks— “The  contests  of  nations  are  both  the  offspring  and 
the  parent  of  injustice.  The  word  of  God  ascribes  the  exist- 
ence of  war  to  the  disorderly  passions  of  men.  Whence  come 
wars  and  fightings  among  you ? saith  the  Apostle  James; 
Come  .ney  not  from  your  lusts,  that  war  in  your  members  ? It 
is  certain  two  nations  cannot  engage  in  hostilities,  but  one 
party  must  be  guilty  of  injustice;  and  if  the  magnitude  of 
crimes  is  to  be  estimated  by  a regard  to  their  consequences,  it 
is  difficult  to  conceive  an  action  of  equal  guilt  with  the  wanton 
violation  of  peace.  Though  something  must  generally  be  al- 
lowed for  the  complexness  and  intricacy  of  national  claims, 
and  the  consequent  liability  to  deception,  yet  where  the  guilt  of 
an  unjust  war  is  clear  and  manifest,  it  sinks  every  other  crime 
into  insignificance.  If  the  existence  of  war  always  implies  in- 
justice in  one  at  least  of  the  parties  concerned,  it  is  also  the 
fruitful  parent  of  crimes.  It  reverses,  with  respect  to  its  ob- 
jects, all  the  rules  of  morality.  It  is  nothing  less  than  a tem- 
porary repeal  of  the  principles  of  virtue.  It  is  a system  out  of 


Chap.  IV.  Ver.  5.  To  envy.— But  where  doth  the  Scripture  saythi9  ? certainly 
no-where  in  express  terms.  Whitby , Doddridge , Macknight,  &c.  divide  this 
into  two  questions  : “ Do  you  think  that  the  Scripture  speaks  in  vain?”  or  to 
no  purpose  ? i.  e.  in  warning  us  against  the  friendship  of  the  world.  Or,  “ Doe.® 
the  spirit  that  dwells  in  us  (i.  e.  the  Holy  Spirit)  lust  to  envy?”  Many,  how- 
ever, take  this  passage  for  a quotation,  though  they  are  not  agreed  from  whence. 
Bishop  Patrick  refers  to  Numb.  xi.  29  ; and  Dr.  Hammond,  to  Gen.  vi.  3 • 
Beza  to  Gen.  viii.  21  ; Macknight  suggests  Rom.  viii.  7,  but  confesses  the  pas- 
sage to  be  very  difficult.  Dr.  John  Edwards  thinks  this  refers  to  the  general 
sense  of  Scripture. 

Ver.  7.  Submit  yourselves,  &c.—  Dr.  John  Edwards  remarks,  :hal  there  are 

138? 


Of  (rod's  providence. 


JAMES— CHAP.  V. 


OJ  uicked  rich  'men 


S  Draw  ) nigh  to  God,  and  he  will  draw  nigh 
to  you.  Cleanse  k your  hands,  ye  sinners  ; and 
purify  your  hearts,  ye  double-minded. 

9 Be  afflicted,  and  mourn,  and  weep . let 
your  laughter  be  turned  to  mourning,  and 
your  joy  to  heaviness. 

10  Humble  i yourselves  in  the  sight  of  the 
Lord,  and  he  shall  lift  you  up. 

11  Speak  m not  evil  one  of  another,  bre- 
thren. He  that  speaketh  evil  of  his  brother, 
and  judgeth  his  brother,  speaketh  evil  of  the 
law,  and  judgeth  the  law:  but  if  thou  judge 
the  law,  thou  art  not  a doer  of  the  law,  but  a 
judge. 

12  There  is  one  lawgiver,  who  " is  able  to  save 
and  to  destroy : who  art  thou  that  judgest  ano- 
ther ? 

13  Go  to  now,  ye  that  say,  To-day  or  to-mor- 
row we  will  go  into  such  a city,  and  continue 
there  a year,  and  buy  and  sell,  and  get  gain  : 

14  Whereas  ye  know  not  what  shall  be  on  the 
morrow.  For  what  is  your  life?  ° It  is  even 
a p vapour,  that  appeareth  for  a little  time,  and 
then  vanisheth  away. 

15  For  that  ye  ought  to  say,  If  the  Lord  will, 
we  shall  live,  and  do  this,  or  that. 


A.  M.  cir. 

4065. 

A.  D.  cir. 
61. 


J 2C1U5.2. 
k Is.  1.16. 

1 Mat.  23. 12 

n Ep. 4. 31. 

1 Pe.2.1. 

n Mat.  10  23 

>r.  For 

1 19. 

p Job  7.7. 


q La.  12.47. 

a Pr.  11.28. 
Lu.6.24. 

b Je.17.11. 
c Job  13  28. 
d Ro.2.5. 
e Je. 22.13. 
Mul.3.5. 

f Ex. 22. 27. 

g Lu.16.19, 
25. 

b Mat.5.39. 

i or,  Be 
long  pa- 
tient ; or, 

Suffer 

with  long 
patience. 


16  But  now  ye  rejoice  in  your  boastings:  all 
such  rejoicing  is  evil. 

17  Therefore  i to  him  that  knoweth  to  do 
good,  and  doeth  it  riot,  to  him  it  is  sin. 

CHAPTER  V . 

1 Wicked  rich  men  ore  to  fear  God’s  vengeance.  7 We  ought  to  be  patient  in  afflic 
lions,  after  die  exumple  of  the  prophets,  and  Job  : 12  to  forbear  swearing.  13  to  pray 
in  adversity,  losing  in  prosperity  : IG  to  acknowledge  inutuully  our  several  fuolw,  to 
pray  one  for  another,  19  and  to  reduce  a straying  brother  to  the  truth. 

(T  O to  now,  ye  rich  a men,  weep  and  howl  for 
^ your  miseries  that  shall  come  upon  you. 

2  Your  riches  b are  corrupted,  and  your  gar- 
ments are  c moth-eaten. 

3  Your  gold  and  silver  is  cankered  ; and  the 
rust  of  them  shall  be  a witness  against  you,  and 
shall  eat  your  flesh  as  it  were  fire.  Ye  have 
heaped  a treasure  together  for  the  last  days. 

4  Behold,  the  hire  c of  the  labourers  who  have 
reaped  do  wn  your  fields,  which  is  of  you  kept 
back  by  fraud,  crieth  : and  the  cries  of  them 
which  have  reaped  are  entered  f into  the  ears 
of  the  Lord  of  sabaoth. 

5  Ye  have  lived  in  pleasure  e on  the  earth, 
and  been  wanton ; ye  have  nourished  your 
hearts,  as  in  a day  of  slaughter. 

6  Ye  have  condemned  and  killed  the  just; 
and  he  doth  not  resist  h you. 

7  ' Be  patient  therefore,  brethren,  unto  the 


which  almost  all  the  virtues  are  excluded,  and  in  which  nearly 
all  the  vices  are  incorporated.  Whatever  renders  human  na- 
ture amiable  or  respectable,  whatever  engages  love  or  confi- 
dence, is  sacrificed  at  its  shrine.  In  instructing  us  to  consider 
a portion  of  our  fellow-creatures  as  the  proper  objects  of  en- 
mity, it  removes,  as  far  as  they  are  concerned,  the  basis  of  all 
society,  of  all  civilization  and  virtue;  for  the  basis  of  these  is 
the  good-will  due  to  every  individual  of  the  species,  as  being  a 
part  of  ourselves.  From  this  principle  all  the  rules  of  social 
virtue  emanate.”  (Sermon  on  War.) 

Many  of  these  remarks  will  apply  to  individual  hostilities. 
“Ye  lust  and  have  not:  ye  kill,  and  desire  to  have,  and  cannot 
obtain.”  This  passage  cannot,  perhaps,  be  better  illustrated, 
than  in  reference  to  the  well  known  history  of  Ahab,  who 
lusted  for  the  vineyard  of  Naboth.  “ He  killed,”  that  is,  he 
procured  the  death  of  Naboth,  and  entered  the  vineyard  to  en- 
joy it : but,  alas,  for  him  ! Elijah  followed  with  a message 
from  Jehovah — “ Hast  thou  killed,  and  also  taken  posses- 
sion?” Yes;  but  how  did  he  enjoy  it  1 “ He  rent  his  clothes, 
and  put  sackcloth  upon  his  flesh,  and  fasted,  and  lay  in  sack- 
cloth, and  went  softly”  during  the  short  remainder  of  his  days, 
with  the  curse  of  God,  and  the  prediction  of  an  untimely  end, 
hanging  over  his  head;  of  which  we  may  read  the  fulfilment 
in  the  chapter  following.  (See  1 Kings,  ch.  xxi.  xxii.) 

Thus  did  Ahab  “ lust  and  have  not.”  Thus  did  he  kill , to 
gain  possession  ; yet  gained  nothing  but  a short,  miserable  ex- 
istence, and  an  untimely  end  ! And  this  is  no  uncommon  case. 
How  often  do  men  sacrifice  peace  of  conscience,  and  indeed 
all  the  peace  of  their  lives,  to  procure  a forbidden  object,  which 
they  are  never  sufiered  to  enjoy?  St.  James,  however,  recom- 
mends to  the  Hebrews,  to  whom  he  wrote,  a far  more  excel- 
lent way,  namely,  to  submit  their  wishes  to  the  will  of  God, 
and  to  implore  his  blessing  with  the  objects  they  desired.  But 
even  on  this  subject  we  may  err.  Some  “ have  not,  because 
they  ask  not ;”  and  others  “ receive  not,”  because  they  “ask 
amiss;” — they  ask  the  blessings  of  Providence  “ to  consume 
them  on  their  lusts.” 

Such  he  addresses  in  this  severe  language — “Ye  adulterers 
and  adulteresses  ;”  which,  perhaps,  should  not  be  literally  un- 
derstood, since  we  know  that,  as  in  the  Jewish  church  all  the 
children  of  Abraham  were  considered  as  married  to  Jehovah 
by  the  covenant  of  circumcision ; so,  under  the  New  Testa- 
ment, all  the  disciples  of  Christ  are  considered  as  married  to 
hint  by  their  profession.  And  farther,  as  all  Jews  apostatizing 
to  idolatry  were  considered  as  guilty  of  spiritual  adultery,  so  all 
professed  Christians,  departing  from  the  spirit  of  the  gospel, 
and  seeking  their  happiness  in  the  world,  are  no  less  consider- 
ed as  spiritual  adulterers,  and  by  their  attachment  to  the  world 
showed  themselves  to  be  enemies  to  God.  (See  2 Cor.  xi.  2; 
Rev.  ii.  20 — 22.)  It  is  not  unlikely,  however,  that  among  these 

three  military  terms  in  this  verse:  1.  Submit,  i.  e.  be  subject  to  your  com- 
mander: 2.  Resist,  engage  the  enemy;  and,  3.  He  wilt  fly,  orjie  put  to 
flight. 

Ver.  8.  Ye  double-minded.— See  chap.  i.  8. 

Ver.  12.  One  lawgiver. — According  to  Doddridge,  God  the  supreme  ; ac- 
cording to  Hammond  and  Macknight,  Christ,  the  sole  lawgiver  of  his  church. 

Ver.  13.  Gotonoio. — Doddridge,  “ Come  now.” 

Ver.  14.  A vapour. — Macknight , “smoke.”  The  LXX.  use  it  for  the  cloud 
of  incense. 

Ver.  IS  If  the  Lord. — A style  of  this  kind,  referring  all  to  the  wisdom  and 
providence  of  God,  had  been  long  in  use  among  the  pious  Jews,  and  may  be 
traced  back  to  the  days  of  Ruth  and  Boaz.  Ruth  ii . 4.  It  is  observable,  too 
that  the  Gentiles  acknowledged  their  dependence  upon  God.  The  Greeks  used 
to  say  Isain  Then,)  "with  the  help  of  God;”  and  the  Latins.  Deo  volente, 
" God  willing” — terms  very  usual  with  our  ancestors,  but  now  almost  obso- 
lete. 


false  professors  there  may  have  been  many  who  were  literally 
devoted  to  their  lusts.  These  awful  characters  are,  however, 
called  upon  to  “ humble  themselves  in  the  sight  of  God,  who 
resisteth  the  proud,  but  giveth  grace  to  the  humble.” 

In  the  latter  part  of  this  chapter,  the  apostle  again  warns 
his  Jewish  brethren  against  sins  o1  the  tongue;  that  is,  against 
speaking  evil  one  of  another ; which  some  expositors  think 
has  a particular  reference  to  censuring  their  brethren  for  things 
neither  forbidden  nor  required  by  Christ ; in  which  he  suggests 
that  such  conduct  is  a reflection  upon  the  law,  and  an  inva- 
sion of  the  prerogative  of  the  divine  lawgiver.  (Compare  Rom. 
xiv.  3,  4.) 

The  concluding  verses  censure  the  conduct  of  bold  and  pre- 
sumptuous speculators,  who  calculate  upon  their  own  re- 
sources, without  any  reference  to,  or  dependence  upon,  the  pro- 
vidence of  God.  “To-day,  or  to-morrow,”  say  they,  “ we  will 
go  into  such  a city,  and  continue  there  a year,  and  buy  and  sell, 
and  get  gain.”  But,  alas  ! what  uncertainties  are  here!  for 
“ Who  can  tell  what  a day  may  bring  forth  ?”  “ To-day,”  they 
may  be  disappointed  ; and  “ to-morrow,”  they  may  never  see. 
“We  will  go  into  such  a city,”  but  there  they  never  may  ar- 
rive ; or  if  they  do,  and  even  are  permitted  to  buy  and  sell,  how 
uncertain  are  their  gains?  Trade  may  fail,  and  their  gains  be 
turned  into  losses;  or  if  their  gain  should  prove  considerable, 
some  artful  swindler,  or  daring  robber,  may  deprive  them  of 
the  whole.  Or,  if  none  of  these  circumstances  happen,  how 
uncertain  is  the  vapour — the  smoke — of  human  life!  “Perad- 
venture  this  night  thy  soul  may  be  required  of  thee.”  Instead 
of  this  boasting  language,  it  would  much  better  become  such 
frail  and  dependent  creatures  as  we  are  to  say,  “If  the  Lord 
will  we  shall  live,  and  do  this  or  that.” 

Chap.  V.  Ver.  1 — 20.  The  rich  and  wicked  Jews  warned 
of  approaching  judgments , and  the  pious  exhorted  to  -prayer 
and  patience  under  them.— Though  this  Epistle  seems  address- 
ed immediately  to  Jews  who  had  assumed  the  Christian  name, 
there  are  some  passages  which  could  be  addressed  only  to 
persons  who  had  no  title  even  to  the  name  of  Christians— some 
rich  and  covetous  Jews,  who  had  come  among  them  from  the 
unworthy  motive  of  deriving  advantage  from  their  pecuniary 
necessities  ; for  men  who  could  deprive  their  labourers  of  their 
hire,  must  be  capable  of  every  thing  that  was  mean  and  cruel. 
Ana  would  to  God  there  were  none  such  who  bear  the  name  of 
Christians  among  ourselves — no  haughty,  overbearing  cha- 
racters, who  render,  perhaps,  some  assistance  to  the  cause  of 
religion,  for  the  sake  of  getting  power  into  their  own  hands, 
and  making  a profit  of  the  necessitous. 

Against  such,  the  most  awful  denunciations  are  here  pro- 
nounced. They  had  hoarded  up  their  property  in  a manner 
perfectly  useless  to  mankind,  and  eminently  injurious  to  them- 
selves. Their  stores  were  full  of  putrefaction,  their  garments 

Ver.  17.  Therefore.— Doddridge,  “For.”  Macknight,  “Wherefore.” 

Chap.  V.  Ver.  1.  Go  to  now.— Doddridge,  " come  now ;”  as  in  the  chapter 
preceding  it,  ver.  13  The  difficulty  with  these  rich  men  was,  that  they  hoard- 
ed their  wealth,— did  not  use  it  for  the  honour  of  God— did  not  regard  them- 
selves as  stewards.  The  moth-eaten  garments— the  rust  upon  their  wealth- 
are  the  witnesses  that  their  treasures  were  kept  idle,  or  not  properly  used. 
"Well  may  the  rich  man  howl,  who  has  lived  to  himself  in  such  a world  as  this. 

Ver.  3.  For  the  last  days.— See  note  on  1 Tim.  iv.  1. 

Ver.  4.  Lord  of  sabaoth— i.  e.  of  hosts. 

Ver.  5.  A day  of  slaughter — Was  also  a day  of  feasting  ; for  the  Jewish  fes- 
tivals were  generally  preceded  by  sacrifices,  on  many  of  which  the  offerers  them  • 
selves  feasted.  See  Isa.  xxxiv.  6. 

Ver.  6.  The  just. — Macknight,  “ The  Just  One,  who  did  not  resist,  you  ” 
See  Acts  vii.  52.  Bishop  Jebb,  “He  is  not  arrayed  against  vou.”  Bishop 
Middleton  explains  it  thus  ; “ The  Saviour  opposes  not  your  perverseness,  but 
leaves  you  a prey  to  its  delusion.”— Jebb's  Sac.  Lit. 


1364 


Of  patience  in  afflictions.  JAMES. — CHAP.  V, 


Efficacy  of  prayer. 


coming  of  the  Lord.  Behold,  the  husband- 
man waiteth  for  the  precious  fruit  of  the  earth, 
and  hath  long  patience  for  it,  until  he  receive 
the  i early  and  latter  rain. 

8 Be  ye  also  patient ; establish  your  hearts : 
&>r  k the  coming  of  the  Lord  draweth  nigh. 

9 i Grudge  not  one  against  another,  brethren, 
lest  ye  be  condemned : behold,  the  judge  stand- 
eth  "■  before  the  door. 

10  Take  my  brethren,  the  prophets,  who  have 
spoken  in  the  name  of  the  Lord,  for  an  exam- 
ple of  suffering  n affliction,  and  of  patience. 

11  Behold,  we  count  them  0 happy  which  en- 
dure. Ye  have  heard  of  the  patience  p of  Job, 
and  have  seen  the  end  « of  the  Lord  ; that  the 
Lord  is  very  pitiful,  and  of  tender  mercy. 

12  But  above  all  things,  my  brethren,  swear 
r not,  neither  by  heaven,  neither  by  the  earth, 
neither  by  any  other  oath  : but  let  your  yea  be 
yea ; and  your  nay,  nay ; lest  ye  fall  into  con- 
demnation. 

13  Is  any  among  you  afflicted  ? 8 let  him  pray. 
Is  any  merry  1 let  him  1 sing  psalms. 


A.  M.  cir. 
4065. 

A.  D.  cir. 
61. 


J De.11.14. 

k Re.  22. 20. 

1 or, groan ; 
or,  gilt rue. 

ra  Re.  3.20. 

n He.  11.35 
..38. 

o Ps.91.12. 
Mat.5.10. 

p Job  1.21, 
&c. 

q J.ob  42. 10, 
&c. 

r Ma.5.34, 
&c. 

s 2CIi.33.12 
Jo.2.2, 

&c. 

t Ep.5.19. 


u Ma.lG.18. 
v Is.33.24. 

\v  Ac.  19. 18. 
x Ps.145.19. 
y 1 Ki.17.1. 
z or,  in 
■prayer. 
a J Ki.18. 
42,45. 

b Mat.  18. 15 
c Pr.  10.12. 

1 Pe.4.8. 


14  Is  any  sick  u among  you  ? let  him  caii  lor 
the  elders  of  the  church  ; and  let  them  pray 
over  him,  anointing  him  with  oil  in  the  name 
of  the  Lord : 

15  And  the  prayer  of  faith  shall  save  the  sick, 
and  the  Lord  shall  raise  him  up  ; and  if  v he 
have  committed  sins,  they  shall  be  forgiven  him. 

16  Confess  w your  faults  one  to  another,  and 
pray  one  for  another,  that  ye  may  be  healed. 
The  effectual  fervent  prayer  of  a righteous 
man  availeth  1 much. 

17  Elias  was  a man  subject  to  like  passions 
as  we  are,  and  he  r prayed  z earnestly  that  it 
might  not  rain  : and  it  rained  not  on  the  earth 
by  the  space  of  three  years  and  six  months. 

18  And  he  prayed  * again,  and  the  heaven 
gave  rain,  and  the  earth  brought  forth  her  fruit. 

19  Brethren,  if  any  of  you  do  err  from  the 
truth,  and  one  b convert  him  ; 

20  Let  him  know,  that  he  which  converteth 
the  sinner  from  the  error  of  his  way  shall  save 
a soul  from  death,  and  shall  hide  c a multitude 
of  sins. 


moth-eaten,  and  even  their  gold  and  silver,  metals  which  no- 
thing else  can  corrupt,  are  cankered  by  injustice  and  oppres- 
sion : they  are  directed,  therefore,  to  weep  and  howl  for  the 
miseries  about  to  come  on  them — miseries  which,  according  to 
the  Jewish  historian  himself,  had  no  parallel  in  the  history  of 
human  woes.  (See  exposition  of  Matt,  xxiv.) 

From  the  oppressors,  the  apostle  turns  his  discourse  to  the 
oppressed,  and  exhorts  them  to  unwearied  patience,  and  a be- 
lieving hope  in  the  promises  of  God.  To  sustain  their  pa- 
tience, he  assures  them  that  “ the  Judge  standeth  before  the 
door,”  and  is  ready  to  take  his  seat  of  judgment.  At  the  same 
time,  he  sets  before  them  the  examples  of  the  holy  prophets, 
and  especially  of  Job,  as  a proof  of  the  pity  and  tender  mercy 
of  God  to  the  afflicted. 

Our  apostle  then  cautions  his  brethren  against  unnecessary 
and  profane  oaths ; even  the  former  having  a tendency  to  sink 
the  dignity  of  our  Christian  character,  which  should  give  that 
weight  to  our  assertions,  as  to  render  oaths  unnecessary ; and 
which,  when  used  in  a light  and  profane  manner,  are  highly 
criminal.  It  was  well  s i id  by  Prince  Henry,  (son  of  King 
James  I.)  when  urged  to  swear  in  his  diversions,  as  others  did, 
that  he  did  not  think  all  the  pleasure  in  the  world  was  worth 
an  oath. 

We  now  come  to  notice  a passage  of  very  considerable  diffi- 
culty, relative  to  the  treatment  of  the  sick.  After  recommend- 
ing to  the  afflicted  prayer,  and  to  others  praise,  the  apostle  par- 
ticularly applies  himself  to  the  case  of  those  afflicted  with  sick- 
ness. “ Is  any  sick  among  you  1 Let  him  call  for  the  elders  of 
the  church,  and  let  them  pray  over  him,  anointing  him  with  oil 
in  the  name  of  the  Lord.”  But  wherefore  the  anointing  with 
oil  T The  best  account  of  this  we  have  met  with,  is  subjoined 
from  the  Lectures  of  the  Rev.  Jos.  Fletcher , M.  A.  who  says — 

“ Anointing  with  oil , was  an  ordinary  medicinal  application 
to  the  sick,  at  the  lime  of  this  injunction,  and  the  practice  of 
anointing  on  various  occasions  obtained  among  the  Jews. 
The  custom,  which  was  in  itself  indifferent,  was  observed  by 
the  primitive  Christians,  in  case  of  sickness.  ‘Oil,’  says  an  an- 
cient Father,  ‘relieves  lassitude,  and  is  the  source  of  light  and 
gladness.’  If  such  was  conceived  to  be  its  physical  virtue,  we 
cannot  be  surprised  at  the  observance  of  the  practice.  It 


seems,  however,  that  the  Jews  frequently  blended  with  the 
medical  custom,  a variety  of  charms  and  incantations,  of  sup- 
posed magical  efficacy  in  cases  of  disease.  In  opposition  to 
all  these  prohibited  observances,  the  apostle  exhorts  the  sick 
to  send  for  ‘ the  elders  of  the  church,’  who,  while  they  retained 
the  lawful  and  beneficial  use  of  oil,  were  to  connect  with  it  the 
exercises  of  faith  and  prayer.  It  was  the  consecration  of  a lo- 
cal usage  obtaining  at  that  period,  to  the  purposes  of  charity 
and  religion.  On  the  same  principle,  we  can  account  for  the 
occasional  practice  of  anointing,  in  the  performance  of  miracu- 
lous cures.  St.  Mark  informs  us,  (chap.  vi.  13,)  that  the  disci- 
ples ....  during  the  ministry  of  our  Lord,  cast  out  devils,  and 
anointed  with  oil  many  that  were  sick,  and  healed  them." 

So  in  this  place.  “ The  prayer  of  faith  shall  save  the  sick, 
and  the  Lord  shall  raise  him  up;  and  if  he  have  committed 
sins,” — that  is,  any  particular  sins  which  may  have  brought 
this  sickness  on  him — “they  shall  be  forgiven  him.”  In  con- 
nexion with  this  subject,  St.  James  goes  on  to  advise  his  bre- 
thren to  confess  their  faults  one  to  another,  and  to  pray  for  one 
another,  with  the  observation,  that  “ the  fervent  prayer  of  a 
righteous  man  availeth  much  which  he  instances  of  Elijah 
the  prophet,  who,  by  his  earnest  and  importunate  prayers, 
closed  the  heavens,  that  it  rained  not  for  more  than  three 
years,  to  punish  a guilty  nation  for  its  idolatries;  and  opened 
them  again  by  his  prayers,  on  their  repentance. 

Lastly,  he  reminds  his  brethren  of  the  great  importance  of 
the  conversion  of  “a  sinner  from  the  error  of  his  way,”  and 
the  rich  reward  of  the  instrument  in  such  a work  : he  is  the 
means  of  recovering  a sinner,  and  of  procuring  his  forgiveness 
from  God  through  Christ. 

The  very  abrupt  conclusion  of  this  Epistle,  has  led  Dr.  Ben- 
son, and  others,  to  suspect  that  it  was  never  finished;  but  that 
the  inspired  author  was  led  forth  to  martyrdom,  before  he  had 
the  opportunity  to  complete  it.  If  it  were  written  by  the  elder 
James,  he,  we  know,  was  beheaded  by  Herod,  and  probably 
with  as  little  notice  as  he  gave  John  the  Baptist.  (Compare 
Acts  xii.  2;  and  Matt.  xiv.  10.)  If  this  were  written  by  the 
younger  James,  he  also  is  believed  to  have  suffered  martyr- 
dom, and  probably  in  a popular  tumult,  and  without  any  pre- 
vious intimation. 


Ver.  8.  Be  ye  also  patient— ’The  same  word  as  is  twice  used  in  the  verse 

preceding. For  the  coming  of  the  Lord  draweth  nigh.—' This  is  supposed 

to  have  a particular  reference  to  the  destruction  of  Jerusalem,  now  fast  ap- 
proaching. 

Ver.  13.  Is  any  merry  ?— Doddridge,  “ cheerful”— Let  him  sing  psalms. 
See  Ephes.  v.  19.  Col.  iii.  16. 

Ver.  14.  Anointing  him  with  oil— There  are  two  ways  in  which  this  may 
be  understood  ; either,  first,  as  a med.ical  application,  still  practised  in  the 
East  during  the  hot  seasons,  and  even  said  to  he  of  sovereign  efficacy  against 
the  plague.  (See  Taylor's  Expos.  Index  in  loc.  ; and  Burder's  Orient.  Cust. 
No.  574.)  But,  2diy,  Others  consider  this  as  a symbolical  action,  expressive  of 
the  morals,  or,  rather,  gracious  influences  of  the  Holy  Spirit.  The  application 
of  this  passage  in  defence  of  the  Roman  Catholic  sacrament  of  Extreme  Unc- 
tion, is  certainly  ridiculous,  since  the  ends  proposed  are  diametrically  opposite. 
This  anointing  being  for  the  express  purpose  of  recovery  ; the  other  seldom 
administered  while  such  a hope  remains,  and  avowedly  designed  to  introduce 
them  into  another  world. 


Ver.  15.  If  he  have  committed  sins — Whereby  he  may  have  brought  this  af- 
fliction on  himself.  See  1 Cor.  xi.  30. 

Ver.  16.  Confess  your  faults  one  to  another—  This  lias  no  reference  to  Au- 
ricular confession , which  is  made  merely  in  the  ears  of  a priest ; nor  is  this 
confession  made  with  a view  to  absolution,  but  to  entreat  the  prayers  of  our 
fellow  Christians. 

Ver.  17.  Subject  to  like  passions—  Doddridge  and  Mackmight,"  To  like 

infirmities.” Prayed  earnestly. — Margin,  Prayed  in  his  prayer,”  which 

is  a Hebraism  for  earnest  prayer. Three  years  and  six  months. — But  this 

was  the  whole  time  of  the  drought.  Luke  iv.  25. 

Ver.  18.  He  prayed  again— That  is,  alter  Baal’s  priests  had  been  destroyed 
and  idolatry  suppressed.  See  1 Kings  xviii.  36,  &c. 

Ver.  20.  Shall  hide.—Macknight , “ cover”— a multitude  of  sins.— Of  whose 
sins?  Doubtless,  in  our  view, of  the  converted  sinner.  Su  Mack-night.  Com- 
pare 1 Pe'er  iv.  8.  To  cover  sin,  under  the  Old  Testament,  implied  its  pardon. 
He  that  i3  instrumental  in  the  conversion  of  a Pinner,  is  instrumental  also  in 
procuring  his  pardon. 


THE  FIRST  EPISTLE  GENERAL  OF  PETER. 


[That  Slmon  Peter,  or  Cephas,  the  son  of  Jonas,  and  the  Apostle  of  our 
Lord,  was  the  author  of  this  Epistle,  has  never  been  disputed  ; and  its  genuine- 
ness anil  canonical  authority  are  amply  confirmed  by  its  being  quoted  or  referred 
to  by  Polycarp , Clement  of  Rome,  the  martyrs  of  Lyons,  Theophilus  bishop  of 
Antioch,  Papias , Irerucus,  Clement  of  Alexandria,  and  Tertullian.  We  have 
already  seen  the  history  of  this  Apostle  as  detailed  in  the  Gospels  and  the 
Acts  of  the  Apostles  ; in  addition  to  which,  we  learn  from  ecclesiastical  history 
(hat.  he  went  to  Rome,  in  the  reign  of  Nero,  where  he  suffered  martyrdom, 
being  crucified  with  his  head  downwards,  at  or  near  the  same  time  when  St. 


Paul,  as  a Roman  citizen,  was  beheaded.  St.  Jerome  adds,  that  “ he  was 
buried  at  Rome,  in  the  Vatican,  near  the  triumphal  way  ; and  is  in  veneration 
over  all  the  world.”  He  wrote  this  Epistle,  as  is  generally  allowed,  some  little 
time  before  his  death,  probably  about  A.  D.  64,  to  the  Christians,  doubtless 
both  Jewish  and  Gentile  converts,  in  the  different  provinces  of  Asia  Minor; 
and  most  probably  from  Rome,  mystically  called  Babylon,  (ch.  v.  13.)  as 
t Ecumenius , Bede,  and  other  fathers,  Grolius , Whitby,  Ilacknight , Lardner. 
Hales , Horne,  Townsend,  and  all  the  learned  of  the  Romish  church,  suppose  ; 
and  which  is  strongly  corrotx»rafed  by  the  general  testimony  of  antiquity.]  -/». 

1365 


Of  i. roil’d  manifold  spiritual  graces.  1 PETER. — OliAF.  I. 


Exhortation  to  holiness 


CHAPTER  I. 

I He  liteuelh  God  for  hii  manifold  «j>irituul  graces:  10  showing  thut  the  salvation  in 
Christ  is  no  news,  bill  u thing  prophesied  ot  old : 13  und  exhuriulli  them  accordingly 
to  a godly  conversation,  forasmuch  us  they  are  now  born  anew  by  llig  word  of  God. 

PETER,  an  apostle  of  Jesus  Christ,  to  the 
strangers  scattered  " throughout  Pontus, 
Galatia,  Cappadocia,  Asia,  and  Bithynia, 

2  Elect  b according  to  the  fore-knowledge  c of 
God  the  Father,  through  sanctification  d of  the 
Spirit,  unto  e obedience  and  sprinkling  ' of  the 
blood  of  Jesus  Christ:  Grace  unto  you,  and 
peace,  be  s multiplied. 

3  Blessed  h he  the  God  and  Father  of  our 
Lord  Jesus  Christ,  which  according  to  his 
i abundant  i mercy,  hath  begotten  us  again 
k unto  a lively  hope  by  the  resurrection  ' of 
Jesus  Christ  from  the  dead, 

4  To  an  inheritance  m incorruptible,  and  un- 
defiled, and  that  fadeth  11  not  away,  reserved 
0 in  heaven  p for  you, 

5  Who  are  kept  i by  the  power  of  God  through 
faith  r unto  salvation  ready  to  be  revealed  in 
the  last  time. 

6  Wherein  ye  greatly  rejoice,  though  now 
for  a season,  if  need  8 be,  ye  are  in  heaviness 
through  manifold  temptations : 

7  That  the  trial  < of  your  faith,  being  much 
more  precious  than  of  gold  that  perisheth, 
though  it  be  tried  with  " fire,  might  be  found 
unto  praise  and  v honour  and  glory  at  the  ap- 
pearing w of  Jesus  Christ : 


A.  M.  cir 
•10GS. 

A.  I),  cir. 
64. 

a Ac.8.4. 
b Ep.1.4. 
c Ru.H.29. 
d 2 Th.2.13. 
e Ro.  1G.26. 
f He.  12.24. 
g Jnde2. 
h 2 Co.  1.3. 

i much. 

) KP-2-4- 

k Jn. 3-3,5. 

1 1 Co.  15.20 
ni  He. 9. 15. 
n c.5.4. 

0 Col.  1.5. 
p or,  us. 

q Jude  1.24. 
r Kp.2.8. 
s He.  12.7. 
t Jn.  1.3,12. 
u 1 Co.  3. 13. 
v Ro  2 7,10 
w Re.  1.7. 

x 1 Jn.4.20. 
y Jn.lft22. 
z Da.  9. 3. 
a 2 Pe.1.21. 
b He.  11.39, 
40. 

c Ac  2.4. 

2 Co.  1.22. 
d Ep.3.10. 
e Lu.  12.35 
f I. u. 21. 34. 
g ; perfectly . 
h He.  10.35. 

1 Ro.  12.2. 

J Le.11.44. 


8 Whom  having  not  xseen,  ye  love  ; in  whom, 
though  now  ye  see  him  not,  yet  believing,  ye 
rejoice  with  joy  * unspeakable  and  fullofglory: 

9 Receiving  the  end  of  your  faith,  even  the 
salvation  of  your  souls. 

10  Of  which  salvation  the  prophets  have  in- 
quired and  searched  z diligently,  who  prophe- 
sied of  the  grace  that  should  come  unto  you  : 

11  Searching  what,  or  what  manner  of  time 
the  Spirit  ® of  Christ  which  was  in  them  did 
signify,  when  it  testified  beforehand  the  suffer- 
ings of  Christ,  and  the  glory  that  should  follow. 

12  Unto  whom  it  was  revealed,  that  not b unto 
themselves,  but  unto  us  they  did  minister  the 
things,  which  are  now  reported  unto  you  by 
them  that  have  preached  the  gospel  unto  you 
with  the  Holy  Ghost c sent  down  from  heaven  ; 
which  things  the  angels  *'  desire  to  look  into. 

13  Wherefore  gird  e up  the  loins  of  your  mind, 
be  r sober,  and  hope  e to  the  end  h for  the  grace 
that  is  to  be  brought  unto  you  at  the  revelation 
of  Jesus  Christ ; 

14  As  obedient  children,  not  fashioning  i your- 
selves according  to  the  former  lusts  in  your  ig- 
norance : 

15  But  as  he  which  hath  called  you  is  holy,  so 
be  ye  holy  in  all  manner  of  conversation  ; 

16  Because  it  is  written,  ) Be  ye  holy ; for  1 
am  holy. 

17  And  if  ye  call  on  the  Father,  who  without 


Chap.  I.  Ver.  1 — 25.  Introduction — object  of  the  prophecies 
— and  the  invaluable  price  of  our  redemption. — Of  this  Epistle, 
the  excellent  Archbishop  Leighton , to  whpse  commentary  on 
this  book  we  shall  repeatedly  advert,  judiciously  observes,  that 
it  is  “ A brief,  and  yet  very  clear,  summary,  both  of  the  conso- 
lations and  instructions  needful  for  the  encouragement  and  di- 
rection of  a Christian  in  his  journey  to  heaven ; elevating  his 
thoughts  and  desires  to  that  happiness,  and  strengthening  him 
against  all  opposition  in  the  way,  both  that  of  corruption  with- 
in, and  temptations  and  afflictions  from  without. 

“ The  heads  of  doctrine  contained  in  it  are  many ; but  the 
main,  that  are  most  insisted  on,  are  these  three— faith,  obedi- 
ence, and  patience:  to  establish  them  in  believing,  to  direct 
them  in  doing,  and  to  comfort  them  in  suffering.  And  because 
the  first  is  the  ground-work  and  support  of  the  other  two,  this 
first  chapter  is  much  occupied  with  persuading  them  of  the 
truth  of  the  mystery  which  they  had  received  and  did  believe, 
viz. — their  redemption  and  salvation  by  Christ  Jesus,  that  in- 
heritance of  immortality  bought  by  his  blood  for  them,  and  the 
evidence  and  stability  of  their  right  and  title  to  it.  And  then 
he  uses  this  belief,  this  assurance  of  the  glory  to  come,  as  the 
great  persuasive,  ....  both  to  holy  obedience  and  constant  pa- 
tience, since  nothing  can  be  too  much  either  . . . . to  do  or  to 
suffer,  for  the  attainment  of  that  blessed  state.” 

This  Epistle  is  addressed  to  the  elect  strangers  (as  Doddridge 
translates  it)  “ scattered  throughout  Pontus,  Galatia,  Cappa- 
docia, Asia  [Minor,]  and  Bithynia” — that  is,  throughout  the 
north-east  parts  of  Asia.  Jews,  or  proselytes,  from  all  these 
countries,  or  nearly  so,  appear  to  have  been  present  at  Jerusa- 
lem on  the  day  of  Pentecost,  and  were  addressed  by  St.  Pe- 
ter ; and  as  he  would  be  recollected  by  them,  to  them,  proba- 
bly, this  Epistle  might  be  addressed : and  not  to  them  only, 
but  to  the  Gentile  converts  also  resident  among  them,  since 
Peter  had  long  since  learned  not  to  call  any  whom  God  had 
cleansed,  common  or  unclean.  We,  therefore,  think,  with 
Doddridge  and  many  others,  that  though  the  Jews  of  the  dis- 
persion were  most  properly  called  strangers  in  those  coun- 
tries, there  is  no  reason  for  excluding  converted  Gentiles ; since 
all  Christians,  as  well  as  the  ancient  patriarchs,  profess  to  be 
“pilgrims  and  strangers  on  the  earth.”  (See  chap.  ii.  10,  W.) 

Now  these  are  said  to  be  elect  (or  chosen)  by  God  the  Fa- 
ther, sanctified  by  the  Holy  Spirit,  and  justified  by  the  atoning 
blood  of  Christ,  which  is  evidently  the  meaning  of  being  sprin- 
kled by  his  blood : in  which  we  may  observe  a perfect  harmo- 
ny with  the  doctrine  of  Paul  in  his  Epistle  to  the  Romans. 
(Chap.  viii.  29,  30.) 

The  Apostle  then  breaks  out  into  a song  of  grateful  adora- 
tion for  the  blessings  of  redemption  and  salvation,  and  for  the 
almighty  care  ancT  protection  of  God  to  his  people,  in  their 
passing  through  this  vale  of  tears  and  sufferings,  until  they 


Chap.  I.  Ver.  1.  Asia— i.  e.  Asia  Minor,  a very  small  part  of  what  vve  now 
call  Asia. 

Ver.  3.  Begotten  us  again.— Doddridge,  “Regenerated  us.” A lively 

hope— i.  e.  the  hope  of  eternal  life. 

Ver.  5.  Who  are  kept. — “ The  original  word  is  very  cmpnatical,  and  properly 
signifies  being  kept  as  in  an  impregnable  garrison.'' — Blackmail. 

Ver.  6.  Temptations— Or”  trials.”  So  Macknlght. 

Ver  7.  Unto  praise,  &c  — i.  e.  the  praise  and  glory  of  Christ. 

1366 


shall  appear  before  the  great  object  of  their  love  and  adoration, 
and  receive  the  end  of  their  faith,  even  the  salvation  of  their 
souls. 

Here  Peter  takes  occasion  to  advert  to  the  inquiries  of  the 
ancient  prophets,  unto  whom  were  revealed  “ the  sufferings  of 
Christ,  and  the  glory  that  should  follow and,  at  the  same 
time  that  they  predicted  these  events,  they  were  fully  apprized 
that  they  were  not  to  occur  in  their  own  times,  but  in  a future 
age — the.  latter  days — the  last  time — the  times  of  the  Messiah. 

On  this  passage  we  may  remark  the  gradual  development  of 
gospel  truth,  during  a long  succession  of  inspired  writers,  even 
from  Enoch  unto  Malacht — the  obscurity  which  attended  these 
prophecies,  from  their  being  clo'hed  in  figurative  language  and 
typical  allusions — which  obscurity,  however,  gradually  dimi- 
nished as  the  predicted  events  approached  ; one  circumstance 
after  another  was  disclosed,  till  the  whole  person  and  charac- 
ter of  the  Redeemer  was  revealed — all  the  interesting  events  of 
his  life,  and  all  the  painful  circumstances  of  his  death  : still, 
however,  much  remained,  and  still  remains,  worthy  of  inqui- 
ry; and  the  prophets  of  the  New  Testament,  as  well  as  of  the 
Old,  searched  into  the  mystery  of  their  own  predictions  : yea, 
even  the  angels  stoop  doicn  from  their  starry  thrones,  to  look 
into  these  sacred  mysteries;  and  “ principalities  and  powers,” 
who  reside  in  heaven,  gladly  visit  our  churches,  that  they  may 
there  learn  “ the  manifold  wisdom  of  God  in  our  redemption.” 

“ It  is  no  wonder,”  says  the  pious  Leighton , that  “ the  an- 
gels admire  these  things,  and  desire  to  look  into  them;  but  it 
is  strange  that  we  do  not  so.  They  view  them  steadfastly, 
and  we  neglect  them ; either  we  consider  them  not  at  all,  or 

give  them  but  a transient  look That  which  was  the 

great  business  of  the  prophets  and  apostles,  both  for  their  own 
times,  and  to  convey  them  to  us,  we  regard  not,  and  turn  our 
eyes  to  foolish,  wandering  thoughts,  which  angels  are  asha- 
med at We  bow  down  to  the  earth  and  study,  and  .... 

rake  into  the  very  bowels  of  it,  and  content  ourselves  with  the 
outside  of  the  unsearchable  riches  of  Christ,  and  look  no' 
within  it : but  they,  having  no  will  nor  desire  but  for  the  glory 
of  God,  being  pure  flames  of  fire  burning  only  in  love  to  him, 
are  no  less  dehghted  than  amazed  with  the  bottomless  won- 
ders of  his  wisdom  and  goodness,  shining  in  the  work  of  our 
redemption.” 

The  remainder  of  this  chapter  contains  a practical  improve- 
ment of  the  preceding,  in  which  St.  Peter  considers  the  nature 
of  sanctification,  ana  urges  the  believing  strangers  to  holiness 
of  heart  and  life,  from  the  especial  consideration  of  the  im- 
mense price  at  which  we  are  redeemed,  namely,  “ the  precious 
blood  of  Christ.” 

“ It  is  impossible,”  says  the  excellent  writer  above  quoted, 
“for  a Christian  to  give  himself  to  conform  to  the  world’s  un- 
godliness, unless  first  he  forgets  uho  he  is,  and  by  what  means 


Ver.  8.  Having  not  seen — Namely,  many  to  whom  he  wrote  thirty  years  afteT 
the  crucifixion.  „ . , 

V^r.  11.  What — i.  e.  what  period.  Doddridge- — Spirit  of  Christ. — A 
strong  testimony  to  Christ’s  divinity.  Compare  Gal.  iv.  6. 

Vf>r.  12.  The  angels  desire  to  look  irdo. — Doddridge , “ Desire  to  bend  down  to 
contemplate.”  Saurin  and  Blackwall  both  illustrate  this  as  an  allusion 
to  the  bending  posture  of  the  cherubim  on  the  mercy-seat  in  the  most  hoD 
place. 


QJ  love  to  one  another. 


1 PETER.— CHAP.  il. 


Christ  is  the  corner-stone. 


respect  of  persons  judgeth  according  to  every 
man’s  work,  pass  the  time  of  your  sojourning 
h ere  in  k fear : 

13  Forasmuch  as  ye  know  that  ye  were  not 
redeemed  with  corruptible  things,  as  silver  and 
gold,  from  your  vain  conversation  received  by 
tradition  from  your  fathers  ; 

19  But  with  the  precious  blood  of  Christ,  as 
of  a lamb  i without  blemish  and  without  spot : 

20  Who  verily  was  fore-ordained  before  m the 
foundation  of  the  world,  but  was  manifest  in 
these  last  times  for  you, 

21  Who  by  him  do  believe  in  God,  that  raised 
him  up  from  the  dead,  and  n gave  him  glory  ; 
that  your  faith  and  hope  might  be  in  God. 

22  Seeing  ye  have  purified  your  souls  in  obey- 
ing the  truth  0 through  the  Spirit  unto  unfeign- 
ed love  p of  the  brethren,  see  that  ye  love  one 
another  with  a pure  heart  fervently : 

23  Being  born  « again,  not  of  corruptible  seed, 
but  of  incorruptible,  by  the  word  r of  God, 
which  liveth  and  abideth  for  ever. 

24  8 For  t all  flesh  is  as  grass,  and  all  the  glo- 
ry of  man  as  the  flower  of  grass.  The  grass 
withereth,  and  the  flower  thereof  falleth  away : 

25  But  the  word  of  the  Lord  endureth  for 
ever.  And  this  u is  the  word  which  by  the 
gospel  is  preached  unto  you. 

CHAPTER  II. 

I He  deliorteth  them  from  the  breach  of  charity  : 4 showing  that  Christ  is  the  founda- 
tion whereupon  they  are  built.  11  He  beseecheth  them  also  to  abstain  from  fleshly 

lusts,  13  to  be  obedient  to  magistrates,  13  and  teacheth  servants  how  to  obey  their 

masters,  ‘20  patiently  suffering  for  well  doing,  after  the  example  of  Christ 

WHEREFORE  laying  aside  a all  malice, 
and  all  guile,  and  hypocrisies,  and  en- 
vies, and  all  evil  speakings, 

2 As  new  born  b babes,  desire  the  sincere 
milk  c of  the  word,  that  ye  may  grow  thereby: 
3 If  so  be  ye  have  tasted  d that  the  Lord  is 
gracious. 

4  To  whom  coming,  as  unto  a living  stone, 
disallowed  e indeed  of  men,  but  chosen  of 
God,  and  precious, 


A.  M.  cir. 
4063. 

A.  D.  cir. 
64. 

k Phi.2.12. 

1 Jn.  129,36 
Re.  7. 14. 
m Re.  13.8. 
n Mat.28.18 
Phi. 2.9. 
o Jn. 17.17, 
19. 

p 1 Jn.3.14. 

18. 

q Jn.1.13. 
r Ja.1.18. 
s or,  Far 
that. 

t Is. 40.6..  8. 
u Jn.1.1 .14. 

2 Pe.'l  19. 
a Ep.4.22, 
31. 

b Mat.  13. 3. 
c l Co.3.2. 
d Ps.34.8. 
e Ps.  118.22. 


f or,  be  ye. 
g He.3.6. 
h Is.61-6. 

Re. 1.6. 
i Mali. 11. 
j Is. 28.16. 
k or,  an 
honour. 

1 Mat  21. 42 
m Jude  4. 
n or,  pur- 
chased. 
o De.4.20. 
p or,  vir- 
tues. 

q Ac.26.l8. 
r Ro.9.25. 
s Ps.119.T9. 
t Ga.5.16.. 
21. 

u Ro.8.13. 

Ja.4.1. 
v or,  where- 
in. 

w Mat. 5. 16. 
x Mat.22.21 
Ro.13.1.. 
7. 

y Tit.2.8. 


5 Ye  also,  as  lively  stones,  f are  built  up  a 
spiritual  s house,  a holy  h priesthood,  to  otter 
up  spiritual  > sacrifices,  acceptable  to  God  by 
Jesus  Christ. 

6 Wherefore  also  it  is  contained  in  the  scrip- 
ture, j Behold,  I lay  in  Sion  a chief  corner 
stone,  elect,  precious : and  he  that  believeth 
on  him  shall  not  be  confounded. 

7 Unto  you  therefore  which  believe  he  is 
k precious  : but  unto  them  which  be  disobedi- 
ent, the  i stone  which  the  builders  disallowed, 
the  same  is  made  the  head  of  the  corner, 

8 And  a stone  of  stumoling,  and  a rock  of 
offence,  even  to  them  which  stumble  at  the 
word,  being  disobedient:  m whereunto  also 
they  were  appointed. 

9 But  ye  are  a chosen  generation,  a royal 
priesthood,  a holy  nation,  a " peculiar  ° peo- 
ple; that  ye  should  show  forth  the  p praises  of 
him  who  hath  called  you  out  of  darkness  i into 
his  marvellous  light: 

10  Which  r in  time  past  were  not  a people,  but 
are  now  the  people  of  God : which  had  not  ob- 
tained mercy,  but  now  nave  obtained  mercy. 

11  Dearly  beloved,  I beseech  you  as  “ stran- 
gers and  pilgrims,  abstain  from  fleshly  ‘ lusts, 
which  war  “ against  the  soul ; 

12  Having  your  conversation  honest  among 
the  Gentiles:  that, T whereas  they  speak  against 
you  as  evil-doers,  they  may  by  your  good 
w works,  which  they  shall  behold,  glorify  God 
in  the  day  of  visitation. 

13  Submit  x yourselves  to  every  ordinance  of 
man  for  the  Lord’s  sake:  whether  it  be  to  the 
king,  as  supreme ; 

14  Or  unto  governors,  as  unto  them  that  are 
sent  by  him  for  the  punishment  of  evil-doers, 
and  for  the  praise  of  them  that  do  well. 

15  For  so  is  the  will  of  God,  that  y with  well 
doing  ye  may  put  to  silence  the  ignorance  of 
foolish  men : 


he  attained  to  be  what  he  is.  Therefore  the  apostle,  persuading 
his  brethren  to  holiness,  puts  them  in  mind  of  this  as  the 
strongest  incentive.  IVot  only  have  you  the  example  of  God 
set  before  you  as  your  Father,  to  beget  in  you  the  love  of  holi- 
ness, as  being  your  liveliest  resemblance  of  him;  and  the  jus- 
tice of  God  as  your  Judge,  to  argue  you  into  a pious  fear  of  of- 
fending him  ; but  consider  this,  that  he  is  your  Redeemer;  he 
hath  bought  out  vour  liberty  from  sin  and  the  world,  to  be  al- 
together nis  ; and  think  of  the  price  laid  down  in  this  ransom; 
and  these  out  of  question  will  prevail  with  you.  ..... 

“ From  the  high  price  of  our  redemption/’  continues  the  tru- 
ly venerable  prelate,  “ the  apostle  doth  mainly  enforce  our  es- 
teem of  it,  and  urge  the  preservation  of  that  liberty  so  dearly 
bought ; and  the  avoiding  all  that  unholiness  and  vain  conver- 
sation, from  which  we  are  freed  by  that  redemption.  First,  he 
expresseth  it  negatively,  not  with  corruptible  things;  no,  not 
the  best  of  them,  those  that  are  in  highest  account  with  men. 

not  with  silver  and  gold  ; these  cannot  buy  off  the 

death  of  the  body,  nor  purchase  the  continuance  of  temporal 
life;  much  less  can  they  reach  to  the  worth  of  spiritual  and 
eternal  life.  The  precious  soul  could  not  be  redeemed  but  by 
blood , and  by  no  blood  but  that  of  the  spotless  Lamb,  Jesus 

Christ,  who  is  God  equal  with  the  Father So  that  the 

apostle  may  well  call  it  here  precious,  exceeding  the  whole 

world,  and  all  things  in  it  in  value 1 Far  be  it  from  me,’ 

will  a Christian  say,  who  considers  this  redemption,  ‘that  ever 
I should  prefer  a base  lust,  or  any  thing  in  this  world,  or  it  all, 
to  him  who  gave  himself  to  death  for  me,  and  paid  my  ransom 
with  his  blood.  His  matchless  love  hath  freed  me  from  the 
miserable  captivity  of  sin,  and  hath  forever  fastened  me  to  the 
sweet  yoke  of  his  obedience.  Let  him  alone  dwell  and  rule 
within  me;  and  let  him  never  go  forth  from  my  heart,  who 
for  my  sake  refused  to  come  down  from  the  cross.’  ” 

Chap.  II.  Ver.  I — 25.  Christians  exhorted  to  attention  to  the 
word  of  God,  and  to  obedience  to  its  precepts. — The  apostle  ha- 


ving, in  the  close  of  the  preceding  chapter,  spoken  of  regene- 
ration by  means  of  the  immortal  word  of  God,  here  gives  us  a 
sketch  of  the  evidences  of  this  change  in  the  temper  and  dis- 
positions of  the  subjects  of  it — namely,  meekness,  simplicity, 
and  attachment  to  the  word  of  God ; comparing  young  con- 
verts to  “new-born  babes,”  whose  first  appetite  is  for  their 
mothers’  milk,  pure  and  unadulterated.  So  true  believers 
thirst  for  the  pure  word  of  God.  For  as  milk,  when  adultera- 
ted, contains  less  nutriment  than  in  its  natural  state,  so  the 
word  of  God,  when  mingled  with  vain  philosophy  or  human 
inventions,  contains  proportionably  less  of  divine  instruction 
and  consolation,  and  our  growth  in  grace  is  thereby  checked, 
if  not  wholly  stopped.  “ If  any  man  speak,  let  him  speak  as 
the  oracles  of  God.”  Chap.iv.il. 

Our  apostle  adds — “ If  so  be,”  or  rather,  “ since  ye  have  tast- 
ed that  the  Lord  is  gracious  ;”  alluding  to  the  case  of  infants, 
who,  when  they  have  tasted  of  their  mothers’  milk,  abhor  and 
spurn  all  other  kinds  of  food  ; so  it  is  with  many  simple  ana 
pious  Christians,  who,  though  they  have  little  or  no  systema- 
tical or  critical  knowledge  in  divinity,  in  a manner  instinctive- 
ly reject  error,  and  especially  those  errors  which  have  an  evi- 
dent tendency  to  depreciate  the  grace  of  God,  and  degrade  the 
character  of  the  Saviour.  This  Saviour  is  here,  as  in  many 
parts  of  the  Scriptures,  represented  as  the  only  foundation  of 
his  church,  both  Jews  and  Gentiles  : the  former,  “ a holy  na- 
tion,” a peculiar  people ; the  latter,  not  so  formerly,  but  now 
turned  from  darkness  unto  light,  and  united  with  the  former 
in  being  built  upon  the  same  foundation,  joined  in  the  same 
privileges,  and  cemented  by  the  same  gracer 

The  latter  part  of  the  chapter  contains  chiefly  moral  pre- 
cepts, especially  with  regard  to  submission  to  existing  govern- 
ments, of  whatever  nature  they  may  be;  for  the  apostles  and 
first  Christians  were  particularly  careful  not  to  disturb  the  or- 
der of  political  society,  nor  to  give  any  occasion  for  reproach 
on  that  pretence.  But  on  this  and  on  almost  every  topic,  the 


Ver.  53.  The  word  of  Clod  .— Some  explain  this  of  Christ  the  Logos  ; but  ver. 
l~  evidently  explains  it  of  the  preached  gospel.  Campbell  renders  this,  “ By 
the  word  of  the  living  God,  which  abideth  for  ever.” 

Chap.  II.  Ver.  2.  Sincere. — Doddridge,  “ unmingled.”  Macknight , “ unadul- 
terated.” % 

Ver.  3.  If  so  be.— Doddridge,  “ Since  ye  have.”  Macknight,  “ Because  ye 
have,”  &c. 

Ver.  4 — 6.  A living  stone,  & c.— See  Isa.  xxviii.  16  ; and  compare  Ephes.  ii.  20. 

Ver.  7.  Precious.—  Greek,  “ preciousneBs"  itself— that  is,  invaluable.  Com- 
pare chap.  i.  19. 


Ver.  8.  Which  stumble being  disobedient. — Doddridg  \ “ which  being 

disobedient,  stumble  disobedience,  or  infidelity,  being  the  tr  e cause  of  their 
stumbling. 

Ver.  10.  Which. . . . were  not  a people. — See  Hosea  ii.  23. 

Ver.  12.  Honest — Or  “good,”  as  the  word  is  often  rendered:  perhaps  the 
exact  idea  is,  consistent  or  honest  to  their  profession. 

Ver.  13  To  every  ordinance  of  man— Doddridge,  “ every  human  consti- 
tution.” Macknight,  “ Every  human  creation  [ofmagistrates.  "J  The  meaning 
certainly  comprehends  every  existing  form  of  government,  monarchical  or  re- 
publican.  To  the  king.— Including  the  Roman  emperor. 

1307 


Of  obedience  lo  masters. 


1 PETER. — CHAP.  1IJ.  Duties  of  husbands  and  wives. 


As  1 free,  and  not a using  your  liberty  for 
a cloak  of  maliciousness,  but  as  the  servants 
of  God. 

17  b Honour  all  c men.  Love  the  d brother- 
hood. Fear  c God.  Honour  the  f king. 

18  e Servants,  be  subject  to  your  masters  with 
ah  fear ; not  only  to  the  good  and  gentle,  but 
also  to  the  froward. 

19  For  this  is  h thankworthy,  if  a man  for 
conscience  toward  God  endure  grief,  suffering 
wrongfully. 

20  For  what  glory  is  it,  if,  when  ye  be  buffet- 
ed for  your  faults,  ye  shall  take  it  patiently? 
but  if,  when  ye  do  well,  and  suffer  for  it,  ye 
take  it  patiently,  this  i is  h acceptable  with  God. 

21  For  even  hereunto)  were  ye  called:  be- 
cause Christ  also  suffered  k for  us,  leaving  us 
an  example,  that  ye  should  > follow  his  steps  : 

22  Who  m did  no  sin,  neither  was  guile  found 
in  his  mouth : 

23  Who,  when  he  was  reviled,  reviled  not 
again;  when  he  suffered,  he  threatened  not; 
but  committed  " himself  to  him  that  0 judgeth 
righteously : 

24  Who  his  own  self  bare  >’  our  sins  in  his 
own  body  * on  the  tree,  that  we,  being  dead 
to  sins,  should  live  r unto  righteousness  : by 
■ whose  stripes  ye  were  healed. 

25  For  ye  were  as  sheep  going  1 astray ; but 
are  now  returned  unto  the  u Shepherd  and 
Bishop  of  your  souls. 

CHAPTER  III. 

1 He  teacheth  the  duty  of  wives  and  husbands  to  each  other,  8 exhorting  all  men  to 

unity  and  love.  14  and  lo  suffer  persecution.  19  He  declareth  also  the  benefits  of 

Christ  toward  tne  old  world. 

LIKEWISE,  ye  a wives,  be  in  subjection  to 
your  own  husbands  ; that,  if  any  obey  not 
the  word,  they  also  may  without  the  word  be 
won  by  the  conversation  of  the  wives ; 

2  While  they  behold  your  chaste  conversa- 
tion coupled  with  fear. 

3  Whose  b adorning  let  it  not  be  that  out- 
ward  adorning  of  plaiting  the  hair,  and  of 
wearing  of  gold,  or  of  putting  on  of  apparel ; 


A.  M.  cir. 
1068. 

A.  D.  cii. 
64. 

z fin. 5. 1,13. 
a having. 
b or,  es- 
teem. 

c Ro.12,10. 

Phi.2.3. 
d Jn.  13.35. 
e IV  111.10. 
f Pr.2-l.2I. 
g F.p.6.5, 
See. 

h or,  thank. 

Lu.6.32. 
i Mat.5.10 
..12. 

i Mat.  16.24 
lTh.3.3,4. 
k Some 
-rend,  for 
you. 

1 lJn.3.16. 

Re.  12. 11. 
m Is.53.9. 
li  or,  his 
cause. 

0 Lu. 23.46. 
p Is.53.4, 

&c. 

q or,  to. 
r Ro.6.11. 
s Is. 53.5,6. 

1 Ps.  119. 
176. 

u Eze.  34.23 
Jn. 10.11.. 
16. 

a Ep.22.5. 

Tit. 2, 5. 6. 
b 1 Ti.2.9, 
10. 

c Ps.45.13. 

Ro.2.29. 
d Ps.25.9. 
149.4. 

Mat  5.5. 
e Ge. 18.12. 
f children. 
g Col. 3. 19. 
h Ro.12.16. 
i or,  loving 
to  the. 

) 1 Jn.3.18. 
k Mat. 5. 44. 

Ep.4.32. 

1 Ps.34.12, 
&c. 

m upon. 
n Pr.16.7. 

Ro.8.28. 
o Is.8. 12,13. 
51.12. 

p Ps.  119.46. 
q or,  rever 
ence. 


4 But  let  it  be  the  hidden  man  of  the  ' heart, 
in  that  which  is  not  corruptible,  even  the  orna- 
ment of  a 11  meek  and  quiet  spirit,  which  is  in 
the  sight  of  God  of  great  price. 

5 For  after  this  manner  in  the  old  time  the 
holy  women  also,  who  trusted  in  God,  adorn- 
ed themselves,  being  in  subjection  unto  their 
own  husbands: 

6 Even  as  Sara  obeyed  Abraham,  calling 
him  ' lord:  whose  f daughters  ye  are,  as  long 
as  ye  do  well,  and  are  not  afraid  with  any 
amazement. 

7 Likewise,  ye  s husbands,  dwell  with  them 
according  to  knowledge,  giving  honour  unto 
the  wife,  as  unto  the  weaker  vessel,  and  as 
being  heirs  together  of  the  grace  of  life ; that 
your  prayers  be  not  hindered. 

8 Finally,  be  ye  all  of  one  h mind,  having 
compassion  one  of  another,  1 love  ) as  brethren, 
be  pitiful,  be  courteous  : 

9 Not  !i  rendering  evil  for  evil,  or  railing  for 
railing:  but  contrariwise  blessing;  knowing 
that  ye  are  thereunto  called,  that  ye  should  in- 
herit a blessing. 

10  For  * he  that  will  love  life,  and  see  good 
days,  let  him  refrain  his  tongue  from  evil,  and 
his  lips  that  they  speak  no  guile  : 

11  Let  him  eschew  evil,  and  do  good  ; let  him 
seek  peace,  and  ensue  it. 

12  For  the  eyes  of  the  Lord  are  over  the 
righteous,  and  his  ears  are  open  unto  their 
prayers:  but  the  face  of  the  Lord  is  m against 
them  that  do  evil. 

13  And  ” who  is  he  that  will  harm  you,  if  ye 
be  follow-ers  of  that  which  is  good? 

14  But  and  if  ye  suffer  for  righteousness7 
sake,  happy  are  ye:  and  0 be  not  afraid  of 
their  terror,  neither  be  troubled  ; 

15  But  sanctify  the  Lord  God  in  your  hearts: 
and  p be  ready  always  to  give  an  answer  to 
every  man  that  asketh  you  a reason  of  the 
hope  that  is  in  you  with  meekness  and  i fear  : 

16  Having  a good  conscience  ; that,  whereas 


inspired  writers  of  the  New  Testament  frequently  advert  to 
the  example  of  Christ,  which  on  every  subject  was  pertinent 
and  comp  ete ; and  in  no  point  more  so  than  on  his  meek  sub- 
mission to  insults  and  to  injuries  - with  his  example  also  pur 
apostle  connects  his  atonement,  (doctrine  and  practice  being 
inseparable  with  him,)  who  himself  “ bare  our  sins  in  his  own 
body  on  the  tre - by  whose  stripes  we  are  healed,  and  by 
whose  death  we  live. 

Chap.  III.  Ver.  1 — 22.  Domestic  duties,  and  the  advantages 
of  domestic  piety. — The  greater  part  of  this  chapter  is  devoted 
to  moral  duties,  and  especially  those  of  social  and  domestic  life. 
Wives  are  directed  to  be  in  subjection  to  their  husbands,  after 
the  example  of  Sarah,  Abraham’s  wife;  and  that  not  merely 
on  the  principle  of  moral  duty,  but  with  the  special  view,  in 
case  their  husbands  should  not  be  already  pious,  of  winning 
them  over  to  the  truth,  by  the  meekness,  modesty,  and  gravity 
of  their  deportment:  not  recommending  themselves  to  public  no- 
tice by  the  splendour  and  gayety  of  their  clothing,  but  exhibiting 
“ the  ornament  of  a meek  and  quiet  spirit,  which  is  in  the  sight 
of  God  of  great  price.” 

On  the  other  hand,  as  all  moral  duties  are  reciprocal,  so 
husbands  are  required  to  live  with  their  wives  “ according  to 
knowledge,”  that  is,  as  knowing  and  observing  their  duty  to- 
wards them  ; particularly  honouring  them  as  the  weaker  ves- 
sels, affording  them  every  comfort  and  convenience  which 
circumstances  may  admit,  and  considering  them  as  “joint 
heirs  of  the  grace  of  (everlasting)  life  and  this  particularly, 
that  their  mutual  “prayers  might  not  be  hindered.”  The  being 


Ver.  16.  A cloak  — Doddridge,  “ a veil.” 

Ver.  19.  This  is  thank-worthy.— Doddridge,  “ graceful.”  Macknight,  “ an  : 
acceptable  thing.” 

Chap.  III.  Ver.  1.  Ye  wives  be  in  subjection. — Compare  Ephe3.  v.  22. 

Ver.  3 Flailing  the  Id  ir. — The  Editorof  “ The  Ruins  ofPalmyra”  discovered 
in  the  Palmyrene  sept  chres,  mummies  embalmed  in  the  ancient  Egyptian  | 
manner:  among  other  ragments  which  he  carried  off  with  him,  was  the  hair 

of  a female,  plaited  aft  r the  manner  (still)  used  by  the  Arabian  women. 

And  of  wearing  of  gola  —Gill  says,  the  Jewish  women  used  to  wear  crowns 
(or  coronets)  on  tneir  heads,  in  the  form  of  the  city  of  Jerusalem,  which  they  [ 
called  a golden  city.  The  Asiatics,  in  general,  we  know,  are  peculiarly  fond 
of  golden  ornaments ; and  the  Roman  ladies  emulated  them  to  a degree  of 
great  extravagance.  But  Plutarch  quotes  from  Crates  a passage  very  similar 
to  this,  and  worth  preserving.  He  says,  that  ” Neither  gold,  nor  emeralds,  nor 
pearls,  give  grace  and  ornament  to  a woman  ; but  those  things  which  clearly  '■ 
express  and  set  off  their  gravity,  regularity,  and  modesty.” 

13G8 


“ heirs  together,”  or  joint  heirs,  “ of  the  grace  of  life,”  says 
Archbishop  Leighton , “is  that  which  most  strongly  binds  al’ 
these  duties  on  the  hearts  of  husbands  and  wives,  and  most 
strongly  indeed  binds  their  hearts  together,  and  makes  them 
one.”  ....  But  “ the  breach  of  conjugal  love,  the  jars  and  con- 
tentions of  husband  and  wife,  do,  out  of  doubt,  so  leaven  and 
imbitter  their  spirits,  that  they  are  exceedingly  unfit  for  prayer. 

. . . And  those  who  pray  together  should  not  only  have  hearts 
in  tune  within  themselves  in  their  own  frame,  but  tuned  toge- 
ther, especially  husband  and  wife.” 

On  the  other  hand,  it  is  most  certain  that  nothing  contri- 
butes more  to  the  peace  of  families,  and  especially  between  the 
heads  of  those  families  themselves,  than  the  observance  of 
mutual  and  family  prayer.  Their  hearts  must  be  bitter  indeed, 
that  can  indulge  resentment  against  those  with  whom  they 
are  in  the  habit  of  daily  uniting  at  the  throne  of  grace. 

Our  apostle  therefore  strongly  urges  the  “ pilgrims  and  stran- 
gers” to  whom  he  wrote,  in  all  cases  to  “ seek  peace  and  pursue 
it”— to  chase  it,  as  if  it  were  the  most  important  game— to  seek 
it,  as  it  were  gold  and  jewels.  But  if  peace  prove  utterlv  unat- 
tainable, and  Christians  are  called  to  suffer  for  conscience  sake, 
then  let  them  sanctify  the  Lord  God  in  their  hearts,  and  rejoice 
in  “ a conscience  void  of  offence  both  toward  God  and  man  ; 

: remembering,  that  it  is  better  to  suffer  for  well  doing  than  for 
' evil ; in  which  Christ  is  our  example,  “ who  suffered  for  sins, 
the  just  for  the  unjust,  that  he  might  bring  us  unto  God.  One 
| sentence  particularly  merits  our  attention,  as  it  reproves  equally 
a forward  talkativeness,  and  a foolish  backwardness  in  speak- 

Ver.  6.  Not  afraid  with  any  amazement.— Phis  appears  to  us,  as  to  Dodd- 
ridge, to  have  a plain  reference  to  the  case  of  Sarah,  but  in  a way  which,  we 


confess,  we  do  not  understand.  Sarah  was  evidently  confounded,  and  told  a 
falsehood,  which  we  can  ascribe  only  to  her  “ amazement”  and  alarm,  on 
finding  her  secret  thoughts  discovered.  But  Macknight  renders  the  passage, 
“ whose  daughters  ye  have  become  by  doing  well,  and  not  being  tnghtened  with 
any  terror.”  „ 

Ver.  11.  Eschew — i.  e.  avoid  ; or,  as  in  the  Psalm  here  quoted,  Depart  irom. 

Ensue— i.  e.  “ pursue  it.”  ... 

Ver.  14.  Be  not  afraid  of  their  terror , &c.— See  Isa.  yin.  12  ; which  Lowtn 
renders,  “ Fear  not  the  object  of  their  fear,'  meaning  their  idols. 

Ver.  15.  Sanctify  the  Lord  God  —Tift  most  ancient  MSS.  read,  The  Lord 
Christ.'  So  the  Alexandrian,  Vatican,  and  Codex  Ephrem,  and  three  junior 
MSS.  Likewise  the  Vulgate,  Syriac,  Coptic,  and  Armenian  Versions,  and 
some  of  the  early  Fathers  : yet  it  is  rejected  by  Griesbach,  as  not  in  the  tai 
greater  majority  of  MSS. 


Of  suffering  persecution. 


1 PETER.— CHAP.  IV. 


Of  ceasing  Jrom  sin. 


they  speak  evil  of  you,  as  of  evil-doers,  they 
may  be  ashamed  that  falsely  accuse  your  good 
conversation  in  Christ. 

17  For  it  is  better,  if  the  will  of  God  be  so, 
that  ye  suffer  for  well  doing,  than  for  evil 
doing. 

18  For  r Christ  also  hath  once  suffered  for 
sins,  the  just  8 for  the  unjust,  that  he  might 
bring  us  to  God,  being  put  ' to  death  in  the 
flesh,  but  quickened  by  the  Spirit: 

19  By  which  also  he  went  and  preached  unto 
the  spirits  in  u prison; 

20  Which  sometime  were  disobedient,  when 
once  v the  long-suffering  of  God  waited  in  the 
days  of  Noah,  while  the  ark  was  a preparing, 
wherein  few,  that  is,  eight  souls  were  saved  by 
water. 

21  The  like  figure  whereunto  even  w baptism 
doth  also  now  save  us  (not  the  putting  away 
of  the  filth  of  the  flesh,  but  the  answer  of  a 
good  conscience  x toward  God,)  by  the  resur- 
rection of  Jesus  Christ : 

22  Who  is  gone  into  heaven,  and  is  on  the 
right  hand  of  God;  * angels  and  authorities 
and  powers  being  made  subject  unto  him. 

CHAPTER  IV. 

I He  exhorteth  them  to  cease  from  sin  by  the  example  of  Christ,  and  the  consideration 

of  the  general  end  that  now  approacheih  : 12  ana  comforteth  them  against  persecu- 
tion- 

FORASMUCH  then  as  Christ  hath  suffered 
for  us  in  the  flesh,  arm  yourselves  likewise 
with  the  same  a mind : for  b he  that  hath  suf- 
fered in  the  flesh  hath  ceased  from  sin; 

2  That c he  no  longer  should  live  the  rest  of 


A.  M.  cir. 
4068. 

A.  D.  cir. 
64. 

r e.2.21. 

s 2Co.5.21. 

t Ro.4.25. 

u la.  42.7. 

v Ge.c.6,&c 

w Ep.5.26. 

x Ac.8.37. 
Ro.10.10. 

y Ep.1.21. 

a Phi. 2.5. 

b Ro.6.2,7. 

c 2 Co.  5. 15. 


d 1 Co.6.11. 
Tit.  3. 3. 

e Ac.  13.45. 

f Mat.24.9. 

g Re.  14. 13. 

h Ja.5.8,9. 

i Lu.21.36. 

J 1 Co.  13.7. 

k or,  vrill. 

1 He.  13. 2, 
16. 

m Ro.12.6.. 
8. 

n Lu.  12.42. 
o 1 Co.  10.31 
p Re.  1.6. 


his  time  in  the  flesh  to  the  lusts  of  men,  but  to 
the  will  of  God. 

3 For  d the  time  past  of  our  life  may  suffice 
us  to  have  wrought  the  will  of  the  Gentiles, 
when  we  walked  in  lasciviousness,  lusts,  ex- 
cess of  wine,  revellings,  banquetings  and 
abominable  idolatries: 

4 Wherein  they  think  it  strange  that  ye  run 
not  with  them  to  the  same  excess  of  riot,  speak- 
ing evil  e of  you  : 

5 Who  shall  give  account  to  him  that  is  ready 
to  judge  the  quick  and  the  dead. 

6 For  for  this  cause  was  the  gospel  preached 
also  to  them  that  are  dead,  that  they  might  be 
judged  f according  to  men  in  the  flesh,  but  live 
e according  to  God  in  the  spirit. 

7 But  the  end  h of  all  things  is  at  hand:  be 
ye  therefore  sober,  and  watch  * unto  prayer. 

8 And  above  all  things  have  fervent  charity 
among  yourselves:  for  j charity  k shall  cover 
the  multitude  of  sins. 

9 Use  hospitality  > one  to  another  without 
grudging. 

10  As  every  man  hath  received  ra  the  gift, 
even  so  minister  the  same  one  to  another  as 
good  stewards  ” of  the  manifold  grace  of 
God. 

11  If  any  man  speak,  let  him  speak  as  the  ora- 
cles of  God;  if  any  man  minister,  let  him  do  it 
as  of  the  ability  which  God  giveth  : that  God 
in  all  0 things  may  be  glorified  through  Jesus 
Christ,  to  p whom  be  praise  and  dominion  for 
ever  and  ever.  Amen. 


ing  ori  religious  subjects : we  are  at  all  times  to  be  “ ready  to 
give  to  every  one  that  asks,  a reason  of  the  hope  that  is  in  us  f' 
while,  at  the  same  time,  instead  of  obtruding  our  opinions  or 
experience  upon  others  impertinently  or  unseasonably,  we  must 
act  with  meekness  toward  them,  and  reverence  before  God. 

This  brings  us  to  a passage  of  peculiar  difficulty,  and  which 
admits  of  various  interpretations,  whereof  we  shall  name  but 
two.  Ijt  is  here  said,  (ver.  19,)  that  Christ  by  his  Spirit  “ went 
and  preached  unto  the  spirits  in  prison  but  the  questions  are 
— When,  and  where? 

1.  It  was  by  some  an  early  opinion,  that  when  Christ  died, 
he  descended  into  the  place  of  punishment,  and  preached  to  the 
infidel  inhabitants  of  the  old  world  there  imprisoned  ; in  con- 
sequence of  which  some,  or  (as  others  think)  all  of  them,  were 
converted  and  delivered.  But  neither  this,  nor  any  other  text 
that  we  are  aware  of,  speaks  of  conversion  after  death  ; but  the 
Scriptures  universally  represent  the  dead  as  waiting  the  event  of 
the  final  advent,  when  all  must  " appear  before  the  judgment 
seat  of  Christ nor  does  there  seem  either  reason,  or  scriptu- 
ral authority,  for  believing,  that  a whole  generation  of  sinners, 
of  the  most  abandoned  character,  should  be  privileged  with  a 
second  opportunity  of  mercy — another  day  of  grace.  “ To-day, 
if  ye  will  hear  his  voice! — Now  is  the  accepted  time! — How 
shall  we  escape,  if  we  neglect  so  great  salvation !” 

2.  The  general  current  of  protestant  expositors,  among  whom 
are  Doddridge  and  Macknight,  are  therefore  of  opinion,  that 
the  preaching  here  referred  to,  took  place  in  the  days  of  Noah, 
by  the  instrumentality  of  himself  and  some  of  his  family,  who 
were  inspired  teachers.  The  following  is  the  substariceof  their 
interpretation  : — “For  Christ  also  once  suffered  for  sins,  the 
just  for  the  unjust,  (that  he  might  bring  us  to  God,)  being  put 
to  death  in  the  flesh,  but  quickened  by  the  Spirit  [of  God.]  By 
which  [Spirit]  also  he  [formerly]  went  and  preached  unto  the 
spirits  [now]  in  prison  ; which  were  disobedient,  when  once  the 
long-suffering  of  God  waited  in  the  days  of  Noah  [120  years] 


while  the  ark  was  preparing,  wherein  few,  that  is,  eight  souls, 
were  saved  by,  or  through , the  water.”  In  the  latter  clause,  we 
confess  that  we  give  preference  to  the  common  version,  not- 
withstanding the  critical  authorities  by  which  the  other  may 
be  justified.  For,  1.  It  was  by  the  water  probably  that  Noah 
and  his  family  were,  in  the  first  instance,  saved  from  the  rage 
of  that  infidel,  depraved,  and  persecuting  generation.  2.  It  is 
more  certain, that  by  the  rising  waters  they  were  saved  from  the 
overwhelming  effects  of  the  deluge  from  above;  from  which, 
on  land,  it  would  have  required  a more  signal  miracle  to  de- 
fend them,  when  even  the  highest  mountains  were  overflowed. 
And,  3.  This  sense  of  being  saved  by  water,  best  agrees  with 
the  verse  following:  “The  like  figure,”  or  “The  antitype  to 
which  (even)  baptism  doth  now  save  us  for  baptism  was 
unquestionably  the  ordinance  by  which  the  first  Christians 
were  separated  from  the  world,  even  as  Noah  and  his  fami- 
ly from  their  infidel  neighbours. 

Orce  more:  On  Baptism  itself  we  remark,  that  the  most 
essential  thing  is,  not  the  washing  or  purifying  of  the  flesh, 
but  “ the  answer  of  a good  conscience,”  which  the  best  expo- 
sitors suppose  to  refer  to  the  questions  publicly  proposed  to  the 
candidates  for  this  ordinance  in  the  Christian  church,  and  in 
their  answers  to  which,  they  openly  renounced  the  world,  the 
flesh,  and  the  devil,  with  all  their  works. 

Chap.  IV.  Yer.  1 — 19.  Christians  exhorted  to  patience  in 
suffering , and  to  cars  and  fidelity  in  the  improvement  of  their 
talents. — It  was  the  doctrine  of  Paul,  repeatedly  and  earnestly 
inculcated,  that  believers  being  “crucified  with  Christ,”  have 
“ crucified  the  flesh,  with  the  lusts  thereof;”  which  is  also  the 
doctrine  inculcated  in  the  opening  of  this  chapter : “ Christ  ha- 
ving suffered  for  us  in  the  flesh,  arm  yourselves  (says  St.  Peter) 
with  the  same  mind,  for  he  that  hath  suffered  in  the  flesh  hath 
ceased  from  [the  practise  of]  sin.”  And  here  it  appears  that  he 
is  addressing  himself  to  Gentiles,  for  he  says,“  the  time  past  ox 
our  life  may  suffice  us,  to  have  wrought  the  will  of  the  Gen 


Ver.  18.  Quickened  by  the  Spirit.— Many  able  critics,  as  VUrtnga,  Schoetgen, 
&c.  understand  this  of  the  divine  nature  of  Christ ; and  Bishop  Horsley , of  his 
human  Spirir.  in  a separate  state  , hut  the  resurrection  of  our  Lord  is  elsewhere 
attributed  to  the  Holy  Spirit — tsee  Rom.  i.  4,  and  note  ; Rom.  viii.  11) — some- 
times to  Christ  himself,  hut  then  by  a power  delegated  from  the  Father,  John 
x.  18.  See  also  our  note  on  Heb.  ix.  14. 

Ver.  19.  To  the  spirits  in  prison. — The  state  of  these  human  spirits  in  prison 
appears  equivalent  to  that  of  the  fallen  angels  “ reserved  in  everlasting  chains.  ’ 
Jude,  ver.  6.  Roman  Catholic  writers,  indeed,  here  find  a purgatory,  which 
we  can  find  no  where  in  the  Bible:  hut,  1.  Purgatory  is,  according  to  their  own 
doctrine,  for  venial  offences  only,  and  these  were  evidently  guilty  of  mortal  sin, 
and  must  therefore  be  consigned  to  hell  from  whence  they  hold  no  deliverance  ; 
and,  2.  These  were  so  far  from  being  delivered,  that  the  apostle  describes  them 
as  in  prison  when  he  wrote.  [Christ,  as  Cod,  had  gone,  by  his  Spirit,  inspiring 
his  servant  Noah,  to  denounce  the  approaching  deluge,  and  preach  repentance, 
to  the  incorrigible  antediluvians,  who  perished  in  their  sins,  and  whose  “ spirits’’ 
were  in  ‘the  prison"  of  hell,  when  the  Apostle  wrote;  being  confined  there 
till  the  judgment  of  the  great  day.  This  appears  to  he  the  genuine  sense  of  the 
passage,  as  it  is  perfectly  agreeable  to  the  whole  of  the  context.] — Bagster. 

Ver.  20.  Which  sometime.— Maclcrtight,  “formerly.” Were  saved  by 

water.— Doddridge,  “ safely  carried  through  the  water and  he  adds,  thnt, 
Rapheltus  abundantly  justifies  this  sense  of  the  particle  tdia)  when  used  with 
a genitive  case. 

172 


Ver.  21.  The  like  figure  whereunto. — Doddridge,  “ The  antitype  unto  which,” 
meaning  the  ark.  But  Macknight  says,  “ The  relative  (which'  being  (in  the 
Greek)  neuter,  its  antecedent  cannot  be  ( kibotos ) ‘ the  ark,’  which  is  feminine 
but  ludos)  ' water,’  which  is  neuter." 

Chap.  IV.  Ver.  1.  He  that  hath  suffered  in  the  flesh — That  is,  as  St.  Pam 

expresses  it,  “ hath  crucified  the  flesh.  ’ See  Gal.  li.  20  ; v.  24  ; vi.  14. Hath 

ceased  from  sin— i e.  according  to  Doddridge,  " from  its  habitual  practice.” 

Ver.  3 Abominable  idolatries. — The  adjective  here  used  implies  what  is  both 
unlawful  and  detestable  ; and  is  applied  by  Josephus  to  the  unnatural  lusts  in- 
dulged in  the  Pagan  worship.  See  Park  hurst  s Lex.  in  Athemitos. 

Ver,  6.  For  for  this  cause  was  the  gospel  preached  also  to  them  that  are  dead  — 
Doddridge,  Macknight,  and  others,  explain  this  figuratively,  in  reference  to  the 
Gentiles,  who  are  said,  Ephes.  ii.  1,  “ to  be  dead  in  trespasses  and  sins." 

Ver.  8.  Above  all  things  have  ferveru  chanty. — (Greek,  agape)  i.  e.  love, 

intense  love. Multitude  of  sins.— Solomon  (Prov.  x.  12.)  says,  “ all  sins’  — 

evidently  meaning  the  sins,  or  faults,  of  those  we  love  ; for  it  is  put  in  oppo- 
sition to  “ Hatred  (which)  stirreth  up  strifes.” 

Ver.  10.  As  every  man  hath  received  the  gift - -i.  e.  a spiritual  gift , as  of  teach- 
ing, translating,  healing,  &c. 

Ver.  11.  The  oracles'  of  God. — The  Greeks  used  this  term  in  reference  to  the 
responses  received  from  their  deities  ; or  rather  from  their  priests  in  their 
names.  Stephen  applies  this  term  to  the  laws  given  to  Moses,  calling  then; 
lively,  or  living  oracles,  because  delivered  by  the  voice  of  God.  Acts  vii.  38. 

1369 


('omjo)  t against  persecution  1 PETER. — CHAP.  V. 


The  duly  of  elders. 


12  Beloved,  think  it  not  strange  concerning 
tne  fiery  •>  trial  which  is  to  try  you,  as  though 
some  strange  thing  happened  unto  you : 

13  But  r rejoice,  inasmuch  as  ye  are  parta- 
kers of  Christ’s  sufferings;  that,  when  8 his 
glory  shall  be  revealed,  ye  may  be  glad  also 
with  exceeding  joy. 

14  If  1 ye  be  reproached  for  the  name  of 
Christ,  happy  are  ye;  for  the  spirit  of  glory 
and  of  God  resteth  upon  you : on  their  part  he 
is  evil  spoken  of,  but  on  your  part  he  is  glo- 
rified. 

15  But  let  none  of  you  suffer  as  a murderer, 
or  as  a thief,  or  as  an  evil-doer,  or  as  a busy- 
body in  other  men’s  matters. 

16  Y et  if  any  man  suffer  as  a Christian,  let 
him  not  be  ashamed ; but  let  him  glorify  God 
on  this  behalf. 

17  For  the  time  is  come  that  judgment  must 
begin  u at  the  house  of  God : and  if  it  first 
begin  at  us,  what  shall  the  end  be  of  them  that 
obey  not  the  gospel  of  God  ? 

18  And  if  v the  righteous  scarcely  be  saved, 
where  shall  the  ungodly  and  the  sinner  ap- 
pear ? 


A.  M.  cir. 

4068. 

A.  D.  etr. 
04. 

q 1 Co.  3. 13. 
r Jo.  1.2. 

• 211.2.12. 
t MaL5.lI. 
u U 10 .12. 
Je.  49.12. 
Eze.9.G. 

v Je.25.29. 
Lu.23.3l. 


w 1*6.37.5. 
a Ro.8.17, 
18. 

b Jn.2l.15.. 
17. 

Ac.20.28. 
c or,  as 
much  as 
in  you  is. 
d 1 Co.9.17. 
e lTi.3.3,8. 

f or,  over- 
ruling. 
g 1 Ti.4.12. 
h He.  13. 20. 
i 2 Ti.4.8. 

J Ep.5.21. 
k Ja.4.6. 


19  Wherefore  let  them  that  suffer  according 
to  the  will  of  God  commit  w the  keeping  of 
their  souls  to  him  in  well  doing,  as  unto  a faith- 
ful Creator. 

CHAPTER  V. 

1 He  exhortclh  the  eldcrit  to  feed  tiieir  flockB,  5 the  younger  lo  obey,  8 and  all  to  be  so- 
ber, watchful,  and  constant,  in  the  faith  : 9 to  resist  the  cruel  adversary  die  devil. 

rPHE  elders  which  are  among  you  I exhort, 

J-  who  am  also  an  elder,  and  a witness  of 
the  sufferings  of  Christ,  and  also  a partaker  of 
the  glory  “ that  shall  be  revealed  : 

2 Feed  b the  flock  of  God  c which  is  among 
you,  taking  the  oversight  thereof  not  by  con- 
straint, but  d willingly  ; not  for  filthy  8 lucre, 
but  of  a ready  mind  ; 

3 Neither  as  ' being  lords  over  God's  herit- 
age, but  being  ensamples  e to  the  flock. 

4 And  when  the  chief  h Shepherd  shall  ap- 
pear, ye  shall  receive  a crown  i of  glory  that 
fadeth  not  away. 

5 Likewise,  ye  younger,  submit  yourselves 
unto  the  elder.  Yea,  all  I of  you  be  subject 
one  to  another,  and  be  clothed  with  humility  : 
for  God  kresisteth  the  proud,  and  giveth  grace 
to  the  humble. 


tiles,  when  we  walked  in  lasciviousness,”  &c. ; “ wherein  they 
think  it  strange  that  ye  [still]  run  not  with  them  into  the  same 
excess  of  riot”  as  formerly.  The  apostle  here  couples  himself 
with  these  once  licentious  Gentiles ; yet,  as  weknow  that  he 
was  not  a Gentile,  so  we  have  no  reason  to  believe  that  he  ever 
joined  in  such  excesses  ; but  he  joins  himself  with  them,  as  is 
not  uncommon,  in  order  that  he  might  reprove  them  without 
offence. 

The  first  object  of  the  gospel  ministry  is  the  conversion  of 
sinners ; for  this  end  was  it  preached  to  the  generations  now 
literally  dead , as  it  is  also  now  preached  to  us.  So  Archbi- 
shop Leighton  understands  it;  and,  we  think,  justly  ; and,  he 
adds,  to  be  judged  according  to  men  in  the  flesh,  is  to  die  to 
sin,  Or  that  sin  die  to  us  ; (as  in  verses  land  2 ;)  and  lo  “ live 
according  to  God  in  the  Spirit,”  is  to  live  to  his  glory : “ Not 
unto  themselves, (as  Paul  expresses  it,)  but  unto  him  who  died 
for  them,  and  rose  again.”  (2  Cor.  v.  15.)  And  to  enforce  this 
upon  those  to  whom  he  wrote,  he  adds,  “ the  end  of  all  things 
is  at  hand  which,  though  it  may  have  a reference  to  the  de- 
struction of  Jerusalem,  has  also  a farther  reference  to  a greater 
event  with  which  that  is  generally  connected,  namely,  the  se- 
cond coming  of  our  Lord.  This,  indeed,  may  be  still  at  a dis- 
tance : but  our  time  to  appear  before  his  presence,  “who  is 
ready  to  judge  the  quick  and  the  dead,”  to  some  cannot  be  far 
distant,  and  may  not  be  to  any  of  us. 

But  this  event  is  here  mentioned  wtith  a practical  design  : a 
three-fold  duty  is  here  recommended — “ Sobriety,  watchfulness, 
and  prayer ; and,  of  the  three,  the  last  is  evidently  the  chief, 
and  is  here  so  meant.” 

“ Prayer,”  says  the  prelate  above  referred  to,  “ is  not  a 
smooth  expression,  or  a well-contrived  form  of  words  ; not 
the  product  of  a ready  memory,  or  of  a rich  invention,  ex- 
erting itself  in  the  performance.  These  may  draw  a neat  pic- 
ture of  it,  but  still  the  life  is  wanting.  The  motion  of  the  heart 
God- wards,  holy  and  divine  affection,  makes  prayer  real,  and 
lively,  and  acceptable  to  the  living  God,  to  whom  it  is  present- 
ed; the  pouring  out  of  the  heart  to  Him  that  made  it,  and 
therefore  hears  and  understands  what  it  speaks,  and  how  it  is 
moved  and  affected  in  calling  on  him All  other  excel- 

lence in  prayer  is  but  the  outside  and  fashion  of  it : this  is  the 
life  of  it.” 

Peter  now  proceeds  to  the  moral  virtues,  at  the  head  of 
which,  like  Paul,  (i  Cor.  xiii.  1.)  he  places  charity;  or  love;  “for 
charity,  (says  he,)  shall  (or  will)  cover  a multitude  of  sins.” 
How  it  does  this,  Archbishop  Leighton  thus  explains  : — 1.  It  is 
skilful  in  putting  the  fairest  construction  on  things  doubtful. 
2.  Where  the  thingisplainly  a sin,  then  will  love  consider  what 
may  lessen  it  most ; whether  it  was  by  surprise,  through  igno- 
rance, or  human  frailty.  3.  All  reproof  will  be  sweetened  by 
that  compassion  which  flows  from  love.  4.  What  is  wrong 


will  be  forgiven.  “ Those  are  grossly  mistaken,  who  think  it 
greatness  of  spirit  to  resent  wrongs,  and  baseness  to  forgive 
them  : on  the  contrary,  it  is  the  only  excellent  spirit,  scarcely 
to  feel  a wrong;  or,  feeling,  straigntly  to  forgive  it.” — With 
Christian  love,  Peter,  as  his  brother  Paul  had  before  done, 
(Rom.  xii.  13,)  associates  hospitality ; a virtue  always  excel- 
lent, but  of  peculiar  importance  in  some  countries,  and  in  time9 
of  persecution. 

The  venerable  apostle  next  proceeds  to  enforce  the  faithful 
exercise  of  all  those  talents,  with  which  they  were  intrusted, 
and  for  which,  as  stewards,  they  must  give  account.  If  any 
man  speak  as  a public  teacher,  he  is  requited  to  speak  in  con- 
sistency with  the  well  known  and  authentic  oracles  of  God: 
or  if  any  man  minister  in  the  church  in  an  inferior  capa- 
city, let  him  do  it  as  of  the  ability  which  God  giveth  ; all  having 
in  view  one  object,  “ that  God  in  all  things  may  be  glorified 
through  Jesus  Christ,”  to  whom  Peter  (as  Paul  had  often 
done)  offers  a doxology,  expressive  of  faith  in  his  supreme 
divinity. 

Peter  now  warns  his  brethren  of  “ the  fiery  trial” — of  the 
dreadful  scenes  of  persecution — which  they  must  expect;  but 
which  he  guards  them  against  considering  as  strange  and  un- 
precedented, since  all  tnat  they  could  suffer  was,  at  most, 
partaking  of  only  a small  portion  of  the  sufferings  of  Jesus 
Christ;  which,  at  his  appearing,  would  be  rewarded  with  a 
rich  participation  of  his  glory  and  felicity.  “ But,”  says-he, 
“ let  none  of  you  suffer  as  a murderer,  or  a thief,  a malefactor, 
or  a factious  or  seditious  person.” 

In  warning  Christians  (both  Jewish  and  Gentile)  of  these 
terrible  calamities,  our  apostle  states,  that  judgment  is  about 
to  “ begin  at  the  house  of  God,”  that  is,  with  his  own  people  ; 
as  it  is  said,  Ezek.  ix.  6,  “Begin  at  my  sanctuary;”  and  the 
meaning  seems  to  be,  that  the  divine  judgments  should  first 
visit  the  Christians,  for  the  purification  of  the  church,  and  then 
fall  with  a weight  of  terrible  destruction  on  the  unbelieving 
Jews.  And  “if  the  righteous  scarcely  (or  with  difficulty)  be 
saved,  where  shall  the  ungodly  and  the  sinner  appear  ?”  This, 
according  to  the  venerable  Leighton , “imports  not  any  un- 
certainty or  hazard  in  the  thing  itself,  as  to  the  end,  in  respect 
of  the  purpose  and  performance  of  God  ; but  only  the  great 
difficulties  and  hard  encounters  in  the  way,  that  they  go 
through  so  many  temptations  and  tribulations,  so  many  fight- 
ings without , and  fears  within.  . . . And  yet  through  all  these 
they  are  brought  safely  home.  There  is  another  strength  that, 
theirs,  which  bears  them  up  and  brings  them  through.  But 
these  things  argue  the  difficulty  of  their  course,  and  that  it  is 
not  so  easy  a thing  to  come  to  heaven  as  most  imagine.” 

Chap.  V.  Ver.  1 — 14.  The  elders  exhorted  lo  f eed  the  church — 
the  younger  to  obey — and  all  to  be  sober , watchful , and  to  resist 
the  devil. — The  opening  of  this  chapter  particularly  merits  our 


Ver.  12.  The  fiery  trial— Namely,  ofaffiiction,  or  rather  persecution  ; alluding 
to  the  trial  of  gold  in  a furnace.  See  chap.  i.  7. 

.Ver.  13.  When  his  glory  shall  be  revealed — Namely,  at  the  last  day. 

Ver.  14.  Spirit  of  glory  and  of  God. —Alluding  to  Isa.  xi.  2. 

Ver.  15.  An  evil-doer.— Doddridge  and  Madcnight.  “ a malefactor.1’ A busy- 

body.— An  inspector  of  another ; meddling  with  other  peoples  concerns. 
Lardner . Doddridge,  and  others,  have  remarked,  that  this  character,  from 
its  being  associated  with  the  worst  criminals,  must  here  intend  something  more 
than  “ a tattler.”  It  properly  means  one  that  pries  into  affairs,  with  which  lie 
has,  in  fact,  no  concern  ; and  must  here  refer  to  public  or  state  affairs,  and,  as 
we  conceive,  properly  describes  a -political  busybody— a factious  or  seditious 
person.  The  Jews  were  remarkable  for  thisenme. 

Ver.  16.  Sutler  as  a Christian. — The  only  passages  in  which  this  term 

“ Christian  1 occurs  are  this  verse,  and  Acts  xi.  26  ; xxvi.  28. Let  him  glorify 

God  on  this  behalf— \.  e.  as  suffering  for  Christ  s sake. 

Ver.  18.  Scarcely  be  saved.— Doddridge  and  Macknight,  Be  saved  with 
difficulty."  This  appears  to  be  quoted  from  the  LXX.  of  Prov.  xi.  3i.  The 
1370 


original  term  rendered  scarcely,  signifies  with  difficulty,  as  in  Acts  xiv.  18  ; 
Xxvii.  7,  8,  16. 

Ver.  19.  A faithful  Creator— Who  will  preserve  their  separate  spirits,  ami 
restore  to  them  their  bodies,  at  the  resurrection. 

Chap.  V.  Ver.  1.  Who  am  also  an  elder.— Hammond,  “ a fellow  elder." 

Ver.  2.  Taking  the  oversight  thereof.— Hammond,  “ governing  it.”  Dodd- 
ridge, “ disciiarge  the  episcopal  office.”  Macknight,  “ The  Bishop’s  office.” 

Ver.  3.  Neither  as  being  lords.— Macknight,  as  “lording  it."  The  word 
strictly  means  to  tyrannize,  or  domineer.  See  Macknight,  and  compare  Mat. 
xx.  25. 

Ver.  4.  The  chief  Shepherd—  In  Spain,  it  seems,  the  flocks  often  con  lair, 
to. 000  sheep,  divided  into  ten  trmes,  with  50  under  shepherds,  and  as  many  dogs. 

See  Orient.  Oust.  No.  577. Fadeth  not  away.— As  was  the  case  with  those 

garlands  which  were  bestowed  as  rewards  in  the  public  games. 

Ver.  5.  Be  clothed  with  humility.—  Whitby  and  others  explain  this  of  a frock 
which  was  worn  by  slaves  and  working  men  over  their  meaner  dress  ; and  the 
expression  implies,  that  humility  should  be  conspicuous  above  all  other  virtues. 


Of  steadfastness  in  th,e  faith.  1 PETER. — CHAP.  V. 


Salutations  and  benediction. 


6 Humble  i yourselves  therefore  under  the 
mighty  hand  of  God,  that  he  may  exalt  you  in 
due  time : 

7 Casting  m all  your  care  upon  him;  for  he 
careth  for  you. 

8 Be  sober,  be  vigilant;  because  your  adver- 
sary the  devil,  as  ' a roaring  lion,  walketh 
about,  seeking  whom  he  may  devour  : 

9 Whom  0 resist  steadfast  in  the  faith,  know- 
ing that  the  same  afflictions  are  accomplished 
in  your  brethren  that  are  in  the  world. 

10  But  the  God  of  all  grace,  who  hath  call- 
ed us  unto  his  eternal  glory  by  Christ  Jesus, 
after  that  ye  have  suffered  a p while,  make 


A.  M.  cir. 
4068. 

A.  D.  cir. 
64. 


1 I h.57.  15. 
mPs.  55.22. 
n Rc.12.iy. 
o Ja.4.7. 
p 2 Co. 4. 16. 


q He.  13.21. 
r 2 Th.3.3. 
s Zee.  10.6, 
12. 

t Pa.  1 38.7,8 
u c.4.11. 
v 2 Co.  1.19. 
w 1 Co.  15.1. 
x Ro.  16.16. 
y E|.  .6.23. 


you  ‘‘  perfect,  r establish,  * strengthen,  < settle 
you. 

11  To  him  be  u glory  and  dominion  for  ever 
and  ever.  Amen. 

12  By  v Silvanus,  a faithful  brother  unto  you, 
as  I suppose,  1 have  written  briefly,  exhorting, 
and  testifying  that  this  is  the  true  grace  of  God 
wherein  ye  w stand. 

13  The  church  that  is  at  Babylon,  elected  to- 
gether with  you,  saluteth  you ; and  so  doth 
Marcus  my  son. 

14  Greet  x ye  one  another  with  a kiss  of 
charity.  Peace  * be  with  you  all  that  are  in 
Christ  Jesus.  Amen. 


observation.  “ The  elders  among  you  I exhort,”  says  the 
apostle  Peter,  “ who  am  also  an  elder,”  or  fellow-elder.  “ El- 
ders here,  as  in  otherplaces,  (says  Archbishop  Leighton ,)  is  a 
name,  not  of  age,  but  of  office ; yet  the  office  is  named  by 
that  age,  which  is,  or  ought  to  be,  most  suitably  qualified  for  it ; 
importing  that  men,  though  not  aged,  yet  if  called  to  that  office, 
should  be  noted  for  such  wisdom  and  gravity  of  mind  and  carriage 
as  may  give  that  authority,  and  command  that  respect,  which 
is  requisite  for  persons  in  their  calling : not  novices , as  Paul 
speaks,  (l  Tim.  iii.  6,)  but  such  as  young  Timothy  himself  was 
in  humility  and  diligence.  (Phil.  ii.  20.)  The  name  of  Elders 
sometimes  denotes  civil  rulers,  sometimes  pastors  of  the 
church.  Here  it  appears  that  pastors  are  meant,  as  the  exhort- 
ation of  feeding  the  flock  evinces;  . . . and  then  the  title  given 
to  Christ,  in  the  encouragement  that  is  added,  confirms  this 
interpretation — The  chief  Shepherd .” 

2.  The  person  exhorting  styles  himself  a co-presbyter , or  fel- 
low-elder, with  them.  “ The  duty  of  mutual  exhortation  lies 
on  Christians  at  large,  though  it  be  little  known  among  the 
greatest  part ; but,  truly,  pastors  should  be,  as  in  other  duties, 
so  particularly  in  this,  eminent  and  exemplary  in  their  inter- 
courses and  converse ; saying  often  one  to  another,  ‘ Oh  ! let 
us  remember  to  what  we  are  called  ; to  how  high  and  heavy  a 
charge;  to  what  holiness  and  diligence;  how  great  is  the 
hazard  of  our  miscarriage,  and  how  great  the  reward  of  our 
fidelity  !’  ” 

It  was  the  privilege  of  Peter,  as  of  several  other  of  the  apos- 
tles, to  be  a witness  of  the  sufferings  of  Christ ; and  he  was 
one  of  those  to  whom  he  promised  a participation  of  his  glory  : 
much  of  this  he  had  already  witnessed,  in  the  transfiguration 
and  ascension  of  his  Lord ; and  he  was  one  of  those  to  whom 
t was  assured,  that  they  should  “ sit  on  twelve  thrones,  judg- 
ng  the  twelve  tribes  of  Israel.”  (Mat.  xix.  28.) 


Ver.8.  Whom  he  may  devour.— Doddridge  mAMacknight,  “Swahowup.” 
Ver.  12.  By  Silvanus. — Probably  that  Silvanus  (or  Silas)  who  was  Paul’s 
companion  ; 2 Cor.  i.  19,  &c. As  I suppose — Rather,  “ as  I reckon,”  or  con- 

clude ; as  Rom.  iii.  28  ; viii.  18.  11  The  nnrase  does  not  imply  doubt.”—  Dodd- 
ridge. 

Ver.  13.  The  church  that  is  at  Babylon.— Literally,  “ She  at  Babylon," 
which  some  explain  of  Peter’s  wife.  The  word  church  is,  however,  supplied 

in  the  Syriac,  Vulgate,  and  other  ancient  versions  ; and  by  (Ecumenius. At 

Babylon.— There  were  two  Babylons ; one  in  Egypt,  the  other  in  Syria  : but 
Lardner  says,  there  i3  no  mention  of  either  church  or  bishop  at  the  former 
place,  by  any  of  the  writers  of  the  four  first  centuries.  Many  commentators, 
therefore,  (among  whom  ar eBeza,  Lightfoot,  and  Benson,)  refer  to  the  great 
Babylon  of  Assyria  : Lardner,  however,  objects,  that  this  city  was  " almost 

CONCLUDING  REMARKS  ON  Ti 


But  to  return  to  this  apostolical  charge.  These  elders  aia 
enjoined  to  feed  the  flock  of  God.  “Every  step  of  the  way  of 
our  salvation  hath  on  it  the  print  of  infinite  majesty,  wisdom, 
and  goodness,  and  this  among  the  rest — that  men,  sinful,  weak 
men,  are  made  subservient  in  that  great  work  of  bringing 
Christ  and  souls  to  meet ; that  by  the  foolishness  of  preaching, 
(or  what  appears  so  to  carnal  wisdom,)  the  chosen  of  God  are 
called,  and  come  unto  Jesus,  and  are  made  wise  unto  salvation  ; 
and  that  the  life  which  is  conveyed  to  them  by  the  word  of  life 
in  the  hands  of  poor  men,  is  by  the  same  means  preserved  and 
advanced.  . . . Jesus  Christ  descended  to  purchase  a church, 
and  ascended  to  provide  and  furnish  it,  to  send  down  his  spi- 
rit. He  ascended  and  gave  gifts,  particularly  for  the  work  of 
the  ministry ; and  the  great  use  of  them  is  this — to  feed  the 
flock  of  God.” — (Archbishop  Leighton.) 

In  the  discharge  of  this  high  office,  however,  they  are  cau- 
tioned against  constrainedness,  covetousness,  and  usurpation; 
not  for  filthy  lucre,  neither  as  being  lords  over  God’s  heritage, 
but  examples  to  the  flock.  And  now  comes  the  reward. 
“ When  the  Chief  Shepherd  shall  appear,  ye  shall  receive  a 
crown — a crown  of  glory — a crown  that  fadeth  not  away;” 
that  is,  an  immortal  crown.  Thus  does  our  venerable  and  in- 
spired apostle  exhort  and  animate  to  duty  his  brethren  in  the 
niinistry.  The  rest  of  the  chapter  is  miscellaneous,  addressed 
to  the  younger  Chiistians  generally,  exhorting  them  to  humi- 
lity and  submission  under  the  mighty  hand  of  God,  casting  all 
their  care  upon  him.  and  at  the  same  time  cautioning  them 
against  the  active  malice  of  their  great  enemy,  the  devil ; 
against  whom  we  can  never  be  too  much  upon  our  guard. 

“ Now  let  the  feeble  all  be  strong, 

And  make  Jehovah’s  arm  their  song  , 

His  shield  is  spread  o’er  every  saint ; 

And  thus  'protected — who  shall  faint?" — Doddridge.  \ 


deserted  in  the  apostles’  days  and  farther  argues,  from  chap.  ii.  13,  14,  17. 
that  Peter  wrote  from  some  part  of  the  Roman  Empire,  which  at  that  time  did 
not  include  Babylon,  then  under  the  dominion  of  trie  Parthians.  These  diffi- 
culties have  led  to  a third  opinion,  which,  indeed  we  have  adopted  from  Mr. 
Horne,  in  our  table  of  Catholic  Epistles.  This  is,  that  by  Babylon , Peter 
meant  Rome;  as  it  is  evident  John  did  in  the  Apocalypse,  on  account  of  its 
being  the  metropolis  of  idolatry.  This  opinion  has  the  general  testimony  of 
antiquity.  Eusebius,  who  adopts  it,  quotes  the  authorities  of  Clement  of 
Alexandria,  and  Papios,  Bishop  of  Jerusalem,  both  of  the  second  century.  It 
was  adopted  by  Jerome ; by  all  writers  of  the  church  of  Rome  ; and,  among 
Protestants,  by  Grotius,  Whitby,  Hammond,  Lardner,  Macknight , and 

many  others. Marcus — Probably  the  Evangelist.  See  Introduction  to  hia 

Gospel. 

IE  FIRST  EPISTLE  OF  PETER. 


I As  the  design  of  this  Epistle  is  excellent,  remarks  Maoknight,  so  its  execu- 
tion, in  the  judgment  of  the  best  critics,  does  not  fall  short  of  its  design.  Os- 
tervald  says  of  the  first  Epistle  of  Peter,  “ it  n one  of  the  finest  hooks  of  the 
New  Testament  and  of  the  second,  “ that  it  is  a most  excellent  Epistle,  and 
is  written  with  great  strength  and  majesty."  Erasmus  pronounces  the  first 
Epistle  to  be  “ worthy  the  prince  of  the  Apostles,  and  full  of  apostolical  dig- 
nity and  authority  •"  and  adds,  “ it  is  sparing  in  words,  but  full  of  sense."  "St. 
Peter’s  style,"  as  Dr.  Btackwall  justly  observes,  " expresses  the  noble  vehe- 
mence and  fervour  of  hi3«pirit  the  full  knowledge  he  had  of  Christianity,  and 
the  strong  assurance  he  had  of  the  truth  and  certainty  of  his  doctrine  : and  he 
writes  with  the  authority  of  the  first  man  in  the  college  of  the  Apostles.  He 
writes  with  that  quickness  and  rapidity  of  style,  with  that  noble  neglect  of 
some  of  the  formal  consequences  and  niceties  of  grammar,  still  preserving  its 
true  reason,  and  natural  analogy,  (which  are  always  marks  of  a sublime  xre- 
oius,)  that  you  car.  scarcely  perceive  the  pauses  of  his  discourse,  and  distinc- 
tion of  his  periods.  The  great  Joseph  Scaliger  calls  Peter’s  first  Epistle  ma- 
jestic ; and  I hop  • he  was  more  judicious  than  to  exclude  the  second,  though 
he  did  not  name  it.  A noble  majesty  and  becoming  freedom  are  what  dis- 
tinguish Peter;  a devout  and  judicious  person  cannot  read  him  without  so- 
lemn attention  anrl  awful  concern.  The  conflagration  of  this  world,  and  fu- 
ture judgment  of  angels  and  men,  in  the  third  chapter  of  the  second  Epistle,  is 
described  in  such  strong  and  terrible  terms,  such  awful  circumstances,  that  in 
the  description  we  see  the  planetary  heavens  and  this  <<ur  earth  wrapped  up 
with  devouring  flames  ; hear  the  groans  of  an  expiring  world,  and  the  crashes 


; of  nature  tumbling  into  universal  ruin.  And  what  a solemn  and  moving  Epi- 
phonema,  or  practical  inference,  is  that  I ‘Since,  therefore,  all  these  things 
| must  be  dissolved,  what  manner  of  persons  ought  ye  to  be  in  holy  conversa- 
! tion  and  godliness’ — in  all  parts  of  holy  and  Christian  life, — in  all  instances  of 
justice  and  charity?  ‘The  meanest  soul,  and  lowest  imagination,’  says  an 
ingenious  man,  ‘ cannot  think  of  that  time,  and  the  awful  descriptions  we 
meet  with  of  it  in  this  place,  and  several  others  of  Holy  Writ,  without  the 
• greatest  emotion  and  deepest  impressions.’  ” " As  the  true  Church  of  Christ,” 
says  Dr.  Clarke,  “ has  generally  been  in  a state  of  suffering,  the  Epislles  of 
j St  Peter  have  ever  been  most  highly  prized  by  all  believers.  That  which  we 
have  just  finished  is  an  admirable  letter,  containing  spme  of  the  most  impor- 
tant maxims  and  consolation^ for  the  church  in  the  wilderness.  No  Christian 
can  read  it  without  deriving  from  it  both  light  and  life.  Ministers,  especially, 
should  study  it  well,  that  they  may  know  how  to  comfort  their  flocks  when 
in  persecution  or  adversity.  He  never  speaks  to  good  in  any  spiritual  case 
who  is  not  furnished  out  of  the  Divine  treasury.  God’s  words  invite,  solicit, 
and  command  assent : on  them  a man  may  confidently  rely.  The  words  of 
man  may  be  true,  but  they  are  not  infallible.  This  is  the  character  of  God’s 
word  alone  ” 

To  these  valuable  remarks  on  the  varied  excellences  and  uses  of  this  inimi- 
table Epistle,  it  may  be  only  necessary  to  add,  that  it  is  not  only  important  ip 
these  respects,  but  is  a rich  treasury  of  Christian  doctrines  and  duties,  from 
which  the  mind  may  be  enriched,  and  the  heart  improved,  with  the  most  en- 
nobling sentiments.]— Bagster. 


THE  SECOND  EPISTLE  GENERAL  OF  PETER. 


IThe  writer  of  this  Epistle  calls  himself  “ Simon  Peter,”  (ch.  i.  1.  Ac.  xv. 

14.  Gr.)  an  apostle  of  Jesus  Christ;”  alludes  to  circumstances  and  facts 
which  agree  with  none  but  Peter,  (ch.  i.  14—16.  John  xxi.  19  ;)  calls  it  his  se- 
cond Epistle,  (ch.  in,  l;)  and  speaks  of  his  ‘‘beloved  brother  Paul,”  (ch.  iii. 

15. )  It  must,  therefore,  either  he  the  work  of  the  Apostle  Peter,  or  of  one  who 
personated  him  ; but  this  latter  supposition,  that  of  forging  the  name  of  an 
apostle,  and  personating  him,  is  wholly  inconsistent  with  the  remarkable  ener- 
gy with  which  the  writer  inculcates  holiness,  and  the  solemn  yet  affectionate 
manner,  in  which  he  testifies  against  the  delusions  of  those  by  whom  it  was 


neglected.  Some  doubts,  however,  of  its  genuineness  and  divine  authority 
were  enteitained  in  the  primitive  church,  which  Jerome  ascribes  to  the  sup- 
posed dissimilarity  of  style  between  it  and  the  first  Epistle.  But,  being  written 
only  a short  time  before  the  Apostle’s  martyrdom,  (ch.  i.  14.)  though  appa- 
rently but  u short  time  after  the  first,  (ch.  i.  13,  15,)  and  not  haying  been  so 
publicly  avowed  by  him,  and  clearly  known  to  he  his,  during  his  lifetime,  the 
scrupulous  caution  of  the  church  hesitated  about  admitting  it  into  the  sacred 
canon,  till  internal  evidence  fully  convinced  the  most  competent  judges  that 
it  was  entitled  to  that  high  distinction. Y—Bagetcr. 


1371 


Exhortation  to  several  duties  2 PETER. — CHAP.  I. 


Peter's  care  for  the  people. 


CHAPTER  I. 

> Confirming  them  in  hope  of  the  ipcreone  of  God’s  graces,  6 he  exliorteth  them,  by 
faith,  and  good  works,  to  make  their  calling  sure  . 12  whereof  he  is  careful  to  remem- 
ber them,  knowing  that  his  death  is  at  hand : 16  and  wornelh  them  to  be  constant  in 
the  faith  of  Christ,  who  is  the  true  Son  of  God,  by  the  eye-witness  of  the  apostles  be- 
holding his  majesty,  and  by  the  testimony  of  the  Father,  and  the  prophets. 

4  OIMON  Peter,  a servant  and  an  apostle  of 
^ Jesus  Christ,  to  them  that  have  obtained 
like  b precious  faith  with  us  through  the  right- 
eousness of  c God  and  our  Saviour  Jesus 
Christ : 

2 Grace  and  peace  d be  multiplied  unto  you 
through  the  knowledge  of  God,  and  of  Jesus 
our  Lord, 

3 According  as  his  divine  power  hath  given 
unto  us  all  c things  that  pertain  unto  life  and 
godliness,  through  the  knowledge  of  him  that 
hath  called  us  f to  glory  and  s virtue : 

4 Whereby  are  given  unto  us  exceeding 
great  and  precious  h promises:  that  by  these 
ye  might  be  ■ partakers  of  the  divine  nature, 
having  escaped  j the  corruption  that  is  in  the 
world  through  lust. 

5 And  besides  this,  giving  all  diligence,  add  to 
your  faith  k virtue;  and  to  virtue  i knowledge; 

6 And  to  knowledge  temperance  ; and  to 
temperance  " patience  ; and  to  patience  “god- 
liness ; 

7 And  to  godliness  brotherly  v kindness  ; and 
to  brotherly  kindness  ’ charity. 

8 For  if  these  things  be  in  you,  and  abound, 
they  make  you  that  ye  shall  neither  be  r barren 
nor  unfruitful  s in  the  knowledge  of  our  Lord 
Jesus  Christ. 

9 But  he  that  lacketh  these  things  is  1 blind, 
and  cannot  see  afar  off,  and  hath  forgotten 
that  he  was  purged  from  his  old  sins. 

10  Wherefore  the  rather,  brethren,  give  dili- 
gence to  make  your  u calling  and  election 


A 4«i)cir’  I sure:  for  v if  ye  do  these  things,  ye  shall  ne-  | 
A J?5cir-  I ver  fall : III  { 

— 1 11  For  so  an  entrance  shall  be  ministered  I 

sl/meon.  j unto  you  abundantly  into  the  everlasting  king- 
u Ep.4.0  dom  of  our  Lord  and  Saviour  Jesus  Christ. 


c out  God, 
and  Sa- 
viour ■ 

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a Ps.  119. 
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22.16. 

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a Lu.1.70. 


12  Wherefore  I will  not  be  negligent  to  put 
you  always  in  remembrance  of  these  things,  I 
though  ye  know  them,  and  be  established  in 
the  present  truth. 

13  Yea,  I think  it  meet,  as  long  as  I am  in  j 

this  tabernacle,  to  stir  w you  up  by  putting  you  \ 
in  remembrance ; < 

14  Knowing  that  shortly  I must  put  off  this 
my  tabernacle,  even  as  our  Lord  Jesus  Christ 
hath  showed  4 me. 

15  Moreover  I will  endeavour  that  ye  may 
be  able  after  my  decease  to  have  these  things 
always  in  remembrance. 

16  For  we  have  not  followed  cunningly  de- 
vised y fables,  when  we  made  known  unto  you 
the  power  and  coming  of  our  Lord  Jesus 
Christ,  but  were  eye-witnesses  2 of  his  majesty. 

17  For  he  received  from  God  the  Father  ho- 
nour and  glory,  when  there  came  such  a voice 
to  him  from  the  excellent  glory,  This  is  my 
beloved  Son,  in  whom  I am  well  pleased. 

18  And  this  voice  which  came  from  heaven 
we  heard,  when  we  were  with  him  in  the  holy  . 
mount. 

19  We  have  also  a more  sure  word  of  pro- 
phecy ; whereunto  ye  do  well  that  ye  take 
heed,  as  unto  a light  “ that  shineth  in  a dark 
place,  until  the  day  dawn,  and  the  day  star 
b arise  in  your  hearts : 

20  Knowing  this  first,  that  no  prophecy  of 
the  scripture  is  of  any  private  interpretation. 

21  For  the  prophecy  came  not  c in  d old  time 


Chap.  I.  Ver.  1 — 21.  The  writer , after  his  apostolical  salu- 
tation, congratulates  all  true  believers  on  their  privileges , and 
exhorts,  to  universal  obedience. — The  Epistle  opens  with  an 
avowal  of  some  of  the  most  important  and  consolatory  truths 
of  the  New  Testament.  Not  only  does  it  contain  an  express 
testimony  to  the  divinity  of  our  Saviour,  but  it  attributes  our 
salvation  solely  to  the  merits  of  his  righteousness,  and  the 
agency  of  his  Spirit,  through  the  instrumentality  of  faith  : — 
faith,  which  is  rendered  precious  by  its  object  and  its  effects  ; 
bringing  us  into  a saving  acquaintance  with  “ exceeding  great 
and  precious  promises,”  and  animating  us  to  the  observance 
of  every  Christian  virtue.  And  in  these  Peter  urges  to  the  ut- 
most diligence  and  energy,  in  order  that  our  calling  and  elec- 
tion may  thereby  be  certified  to  our  own  minds,  and  demon- 
strated to  others  ; and  that  finally,  we  may  obtain  an  abundant 
— that  is,  a certain  and  triumphant  admission  into  the  hea- 
venly and  everlasting  kingdom  of  our  Lord  and  Saviour  Jesus 
Christ;  and  thus  not  only  be  conquerors,  but  “more  than 
conquerors” — not  only  gain  a victory,  but  a triumph  also  ; and 
be  received  with  the  plaudit  of  our  Lord  and  Master — “Well 
done,  thou  good  and  faithful  servant ! enter  thou  into  the  joy 
of  thy  Lora!”  (Mat.  xxv.  21.) 

The  apostle  Peter  now  enters  into  his  own  circumstances 
and  feelings.  He  was  at  this  lime,  we  suppose,  at  Rome,  with 
his  “beloved  brother  Paul,”  as  he  calls  him,  (chap,  iii.  15,) 
“ready  to  be  offered”  as  a sacrifice  for  the  truth,  and  waiting 
for  the  summons  to  “put  off'  his  fleshly  tabernacle,”  and  put 
on  robes  of  celestial  glory.  And  the  object  of  the  present 


Epistle  avowedly  was,  to  leave  behind  him  a memorial  of  his 
principles  and  experience,  that  the  church  might  always  “have 
them  in  remembrance.”  At  the  same  time,  he  takes  the  op- 
portunity to  assure  them  of  the  truth  and  certainty  of  the  im- 
portant facts  on  which  his  faith  and  principles  were  built.  For 
whereas  he  had  informed  them  of  the  power  and  glory  which 
should  attend  the  second  coming  of  the  Lord  Jesus  from  hea- 
ven, he  had  himself  received  a demonstration  of  it,  when  he 
witnessed  his  transfiguration  on  the  mount,  and  heard  from  . 
heaven  that  important  testimony  “This  is  my  well-beloved 
Son,  in  whom  I am  well-pleased.” 

This  to  him  was  fully  satisfactory,  but  to  them  he  recom-  . 
mends  “ a more  sure  word  of  prophecy” — meaning  theevidence 
arising  from  the  fulfilment  of  the  sacred  Scriptures;  particu- 
larly in  reference  to  Christ’s  incarnation  and  sufferings,  death  j 
and  resurrection  ; the  fulfilment  of  which  was  an  assured  ear- 
nest  of  iiis  second  coming,  and  future  glory. 

In  this  interesting  passage,  three  things  particularly  present 
themselves  to  our  attention  : — ' 

1.  The  nature  of  prophetic  evidence.  It  was  a light  (or  lamp)  j 
shining  in  a dark  (or  obscure)  place : and  dark  indeed  would 
the  world  have  been,  but  for  the  lamp  of  divine  revelation.  We 
see  this  in  the  state  of  the  heathen  world,  which  was  like  the  ] 
darkness  of  Egypt— “ darkness  that  might  be  (and  must  have  I 
been)  felt.”  Even  in  the  Jewish  world,  it  was  like  a midnight 
sky,  illuminated  only  by  the  twinkling  of  the  stars,  until  at 
length  the  Mosaic  dispensation  was  established,  with  its  sys- 
tem of  types  and  emblems,  which  made  the  Jewish  church  f 


Chap.  I.  Ver.  1.  Simon  Peter— Simeon  seems  to  have  been  the  Hebrew 
way  of  pronouncing  this  name,  being  used  by  the  Apostle  James  in  Acts  xv. 
14.  This  Epistle  was  not  generally  received  in  the  Christian  church  before  the 
fourth  century.  Theie  are,  however,  several  probable  allusions  to  it  in  the 
Apostolicai  Fathers  ; and,  from  the  fourth  century,  it  seems  to  have  been  gene- 
rally received,  and  read  among  the  other  Scriptures  ; and  though  its  inspiration 
was  at  first  doubted  by  some,  it  was  not  reckoned  among  the  spurious  Scrip- 
tures, then  too  common.  The  Epistle  is,  however,  so  excellent,  and  (except 
chap  ii  ) so  similar  in  style  and  spirit  to  the  first  Epistle,  that  we  believe  it  is 
now  almost  universally  admitted  into  the  sacred  canon. The  righteous- 

ness of  God  and  our  Saviour. — Margin,  “ of  our  God  and  Saviour.”  IThis 
is  certainly  the  literal  and  proper  rendering  of  the  original,  and  should  have 
been  received  in  the  text  : it  is  an  absolute  proof  that  St.  Peter  calls  Jesus 
God,  in  the  most  proper  sense  of  the  term.]— j Bagster.  So  Granville  Sharp, 
Wordsworth , Middleton,  and  Pye  Smith. 

Ver.  3.  To— Margin  “By” — glory  and  virtue.— If  we  take  the  textual  ren- 
dering, it  means  that  we  are  called  to  practise  the  one,  and  enjoy  the  other  : 
if  the  margin,  it  may  import,  that  by  a display  of  these  in  the  gospel,  we  are 
called  to  embrace  it. 

Ver.  4.  The  divine  nature  — Doddridge,  “ A divine  nature  i.  e.  the  new 
nature  conferred  in  regeneration. 

Ver.  5.  Add  to  your  faith  virtue.— Doddridge,  and  many  others,  take  vir- 
tue” here  in  the  sense  of  courage,  or  fortitude — “ Add  to,  or  associate  with, 
your  faith,  courage  to  profess  it,  and  knowledge  to  defend  it,”  &c. 

Ver.  7.  Chanty.—  See  note  on  l Peter  iv.  s. 

1372 


Ver  9 Is  blind— i.  e.  partially  so. Cannot  see  afar  off— Doddridge, 

short-sighted.”  But  Bochart  explains  the  word  here  used,  imuopazon,)  as 
waning  to  wink  the  eyes  against  the  light— not  being  able  to  endure  it.  He 

followed  by  Macknight.  

Ver  10.  Make  your  calling  and  election  sure. —Macknight,  farm.  that 
by  a holy  life  demonstrate  your  calling  and  election.  . 

Ver.  11.  An  entrance  shall  be  ministered  unto  you  abundantly— i.  e.  a tree 
Imittance  and  a hearty  welcome.  _ , . , . . .. 

Ver.  12.  In  the  present  truth — i.  e.  in  that  of  which  he  was  now  treating, 
■mely  that  diligence  in  religion  was  the  way  to  perseverance. 

Ver.  13.  I think  it  meet , &c.—This  is  supposed  by  some  to  be  a sort  of  apolo- 
for  writine  again  so  soon  after  his  first  epistle  : i.  e.  probably  within  a year. 
Ver.  14.  Put  off  this  my  tabernacle—  Compare  2 Cor.  v.  1—5. 

Ver.  15.  Moreover. — Doddridge,  “ But.”  (Gr.de.) 

Ver.  19  A more  sure  word  of  prophecy-Or,  prophetic  word.  Some  cri- 
is  think  ^he  comparative  degree  is  here  used  for  the  superlative,  and  render 
“ a most  sure  word,”  &c.  See  Doddridge,  &c.  -A  light  (Gr.  a 

mp  ”) Jn  a dark  place.  -Some  have  supposed  this  an  allusi  n to  the  lamp 

r candlestick)  which  was  burnt  in  the  holy  place  : but  the  word  (auchmero) 
ridly  means  a filthy,  as  well  as  dark  place—"  a dark  hole—a  cedar.  Such 

this  w rid  without  divine  revelation. The  day  star.— (Gr.  Phosphoros.) 

7 this  name,  the  Greeks  meant  the  planet  Venus,  or  the  morning  star-a 
ime  which  our  Lord  appropriates  to  himself,  Rev.  xxn.  16.  M . . 

Ver.  20.  Private  interpretation— Owen  and  Doddridge,  impulse. 
racknight,  “ invention.”  Hammond  thinks  this  has  a reference  to  the  word 


2 PETER, 
men  of  God 


False  teachers  foretold, 

by  the  will  of  man : but  holy 
spake  as  they  were  moved  e by  the  Holy  Ghost. 

CHAPTER  II. 

I H?  f retellel.il  ihsm  of  f'lse  leacliers,  showing  llie  impiety  and  punishment  both  of 
Sem  m“  their  followed  : 7 from  whid,  the  godly  shall  be  del, vered,  as  Lot  was  out 
of  Sodom  : 10  and  more  fully  described!  the  manners  ol  those  prolane  and  blasphe- 
mous seducers,  whereby  they  may  be  die  better  known,  and  avoided- 

BUT  a there  were  false  prophets  also  among 
the  people,  even  as  there  shall  be  false 
teachers  among  b you,  who  privily  shall  bring 
in  damnable  heresies,  even  denying  the  Lord 
that  bought  them,  and  bring  upon  themselves 
swift  destruction. 

2 And  many  shall  follow  their  c pernicious 
ways ; by  reason  of  whom  the  way  of  truth 
shall  be  evil  spoken  of. 

3 And  through  covetousness  shall  they  with 
feigned’  words  make  merchandise  of  you  : 
whose  judgment  d now  of  a long  time  lin- 
gereth  not,  and  their  damnation  slumbereth 
not. 

4 For  if  God  spared  not  the  angels  that 
sinned,  but  cast  them  down  to  hell,  and  deli- 
vered them  into  chains  of  darkness,  to  be  re- 
served unto  judgment; 

5 And  spared  not  the  old  world,  but  saved 
e Noah  the  eighth  person , a preacher  of  right- 
eousness, bringing  in  the  flood  upon  the  world 
of  the  ungodly ; 

6 And  turning  the  cities  of  f Sodom  and  Go- 
morrah into  ashes,  condemned  them  with  an 
overthrow,  making  s them  an  ensample  unto 
those  that  after  should  live  ungodly  ; 

7 And  delivered  just  h Lot,  vexed  with  the 
filthy  conversation  of  the  wicked  : 

8 (For  that  righteous  man’  dwelling  among 
them,  in  seeing  and  hearing,  vexed  his  right- 


A.  M.  cir. 
■1069. 

A.  D.  cir. 
65. 


CHAP.  II.  and  fully  described. 

eous  soul  from  day  to  day  with  their  unlawful 
deeds ;) 

9 The  Lord  knoweth  how  to  i deliver  the 
jodly  out  of  temptations,  and  to  reserve  ) the 
unjust  unto  the  day  of  judgment  to  be  pu- 
nished : 

10  But  chiefly  them  k that  walk  after  the  flesh 
in  the  lust  of  uncleanness,  and  despise  ' go- 
vernment. Presumptuous  are  they,  self-willed, 
they  are  not  afraid  to  speak  evil  of  m dignities. 

11  Whereas  angels,  which  are  greater  in 
power  and  might,  bring  not  railing  accusation 
"against  them  before  the  Lord. 

12  But  these,  as  natural  brute  0 beasts,  made 
to  be  taken  and  destroyed,  speak  evil  of  the 
things  that  they  understand  not ; and  shall  ut- 
terly perish  in  their  own  corruption  : 

13  And  shall  receive  the  reward  of  unright- 
eousness, as  they  i’  that  count  it  pleasure  to  riot 
in  the  day  time.  Spots  they  are  and  blemishes, 
sporting  themselves  with  their  own  deceivings 
while  they  feast  with  you  ; 

14  Having  eyes  full  of  i adultery,  and  that 
cannot  cease  from  sin  ; beguiling  unstable 
souls:  a heart  they  have  exercised  with  co- 
vetous practices  ; cursed  children : 

15  Which  have  forsaken  the  right  way,  and 
are  gone  astray,  following  the  way  of  Balaam 
r the  son  of  Bosor,  who  loved  the  wages  of  un- 
righteousness ; 

16  But  was  rebuked  foi  his  iniquity : the 
dumb  ass  speaking  with  man’s  voice  forbade 
the  madness  of  the  prophet. 

17  These  are  wells  without  water,  clouds 
a that  are  carried  with  a tempest;  to  whom  the 

; Ep.4.14.  mjgt  0f  darkness  is  leserved  for  ever. 


b Mat. 24. 5, 
24. 

Ac. 20.29. 
30. 

1 Ti.4.1. 
or,  lasci- 
vious, as 
some  co- 
pies read. 


f Ge.19.24, 


g De. 29.23. 
h Ge.19.16. 


j Jude  14,15 
k He.13.4. 


ir.  Jude  8,10. 

n Some 
read, 
against 
them- 
selves. 

o Je.12.3. 

r.  Phi.3.19. 
Jude  12, 
&c. 


‘ fair  as  the  moon  still,  however,  it  was  night  till  the  day 
dawned,  and  the  morning  star”  of  Christianity  arose. 

2.  We  remark  the  certainty  of  this  evidence.  It  is  more  sure 

than  all  the  lights  of  the  Pagan  world — than  all  the  discover- 
ies of  human  reason  and  moral  philosophy.  It  is  more  con- 
firmed, as  some  render  it,  because  every  age  increases  the 
weight  of  evidence,  and  gives  an  accumulation  of  strength, 
by  continual  additions  to  its  accomplishment,  in  one  part  or 
other.  . , . _ 

3.  he  foundation  of  this  evidence  lies  in  divine  inspiration  j 
for  no  prophecy  of  Scripture  is  of— “private  interpretation,’ 
say  our  translators  : but  the  original  is  now  agreed  to  mean 
“ impulse,  invention  or  origin.”  This,  therefore,  amounts  to  j 
what  Si.  Paul  says,  chat  “All  Scripture  is  given  by  inspiration 
of  God.”  (2  Tim.  hi.  16.)  Now,  to  this  word,  we  are  required 
to  yield  ourselves  implicitly;  availing  ourselves,  in  the  present 
stite,  of  ah  the  information  and  comfort  we  can  derive  from 
it,  until  the  night  of  mortality  shall  pass  away;  until  eternity 
shall  dawn,  and  our  mortal  powers  sink  in  death.  Then  Christ, 

“ the  morning  star,  shall  arise  in  our  hearts,”  and  his  beams 
create  our  everlasting  day. 

Chap.  II.  Ver.  1—22.  Warnings  against  false  -prophets , 
and  teachers  of  base  principles , and  corrupt  minds. — The 
chapter  begins  with  stating,  that  as  there  were  false  prophets 
among  the  Jews,  so  we  must  not  be  surprised  to  find  false 
teachers  in  the  Christian  church;  not  merely  weak  or  mis- 
taken brethren,  but  men  of  the  worst  principles,  and  the  most 
pernicious  ways  ; men  who  would  privately  introduce  the  most 
destructive  heresies , such  as  “ denying  the  Lord  who  bought 
them.”  The  nature  of  heresy  has  been  already  considered  in 
our  remarks  on  Titus  iii.  10;  and  it  is  clear,  that  heresies 


must  be  the  more  destructive  in  proportion  to  their  practical 
effects.  To  deny  the  Lord  who  bought  us,  is  certainly  one  oi 
the  worst ; since  it  is  to  deny  our  Master  and  Redeemer,  and 
to  bring  a reproach  upon  the  truth  itself.  We  are  ready  to 
hope  of  such  men,  (and  this  proceeds  from  a Christian  tem- 
per,) that  they  maybe  led  astray  through  inadvertence  or  per- 
suasion; but  the  persons  of  whom  St.  Peter  speaks  were  the 
leaders , and  not  the  led  ; covetous  and  designing  men,  who 
wished  to  take  advantage  of  the  simple,  in  order  to  make  a 
merchandise  of  them,  and  raise  themselves  to  opulence  and 
power.  By  comparing  these  men  with  the  fallen  angels,  it 
seems  intimated  that  tney  were  actuated  by  a like  principle  of 
ambition  and  ol  pride;  and  by  classing  them  with  the  inhabit- 
ants of  the  old  world,  and  of  Sodom  and  Gomorrah,  it  is  evi- 
dent that  they  were  men  of  the  most  vicious  and  abominable 
lives.  Of  such  men,  it  is  said,  that  their  destruction  had  been 
long  predicted  and  was  now  rapidly  approaching.  At  the 
same  time,  as  Lot  was  delivered  from  Sodom,  and  Noah  from 
the  sinners  of  the  old  world  ; so  the  Lord  knoweth  how  to  de- 
liver the  godly  out  of  trials  and  temptations,  while  he  visits 
their  tempters  and  oppressors  with  the  most  signal  judgments. 

We  are  now  called  upon  to  contemplate  “ the  goodness  and 
severity  of  God  :”  his  righteous  severity  in  the  doom  ot  fallen 
angels  ; in  the  drowning  of  the  old  world,  and  in  the  destruc- 
tion of  the  cities  of  the  plain  : his  free  and  unmerited  goodness 
in  providing  for  the  salvation  of  man,  and  in  rescuing  Noah 
and  Lot,  with  both  their  families,  from  the  dreadful  ruin  in 
which  the  sinners  around  them  were  involved.  From  these 
facts  our  apostle  draws  this  obvious  practical  inference — “ that 
the  Lord  knoweth  how  to  deliver  the  godly  out  of  tempta- 
tions;” that  is,  out  of  all  the  trials  in  which  their  own  sins, 


given  at.  starting  in  the.  Olympic  games.  They  did  not  speak  of  their  own  ac- 
cord ; they  did  not  11  run  without  beimr  sent.”— See  Rom.  x.  15. 

Ver.  21.  Spake  as  they  were  moved.— Doddridge,  “ borne  on,”  or  carried 
beyond  themselves  by  the  influences  of  the  Holy  Spirit.  t( 

Chap  II.  Ver.  1.  Damnable  herefi.es.—  Literally  (says  Macknight)  He- 
resies of  destruction,”  or  “destructive  heresies.”  So  Doddridge.  Deny- 
ing the  Lord  that  bought  them.— The  word  here  used  for  “ Lord”  (despotes) 
signifies  a master  when  connected  with  servants,  and  a sovereign,  when  with 
subjects.  It  being  doubted  whether  this  word  is  in  any  other  place  applied  to 
Christ,  makes  ii  questionable  here . but  see  1 Tim.  ii.  21,  and  compare  Jude  4. 

Ver.  3.  With  feigned  words.— Doddridge,  “Deceitful  words.” Whose 

judgment  now  of  a longtime  linsereth  not.— Macknight,  “To  them,  the 
punishment  (threatened]  of  old  (Jude  4.)  lingereth  not.”  • 

Ver.  4 Hell. — Greek , Tartarus.  Homer  describes  these  doleful  regions  as  a 
deep  gulf  under  the  earth  with  a brazen  entrance.”  (Iliad,  bk.  viii.)  Hesiod 
also  speaks  of  Tartarus  as  the  place  where  the  Titans  (or  rebellious  giants,) 
are  bound  with  chains  in  thick  darkness.  ( Theog .)  Compare  Jude,  ver.  6. 
The  word  is  used  only  in  these  two  places  in  the  New  Testament. 

Ver.  5.  The  eighth  person.— Perhaps  meaning  the  head  of  his  family,  con-  i 
taming  eight  persons.  (1  Peter  iii.  20.)  But  Bishop  Pearson  supposes  Noah 
to  have  been  the  eighth  patriarch  who  was  a preacher  of  righteousness,  which 
u very  possible,  though  he  was  the  tenth  person  from  Adam  in  the  genealogy  ; 
fn*  we  are  not  sure  that  all  of  them  were  preachers. 


Ver.  6.  Into  ashes— i.  e.  burnt  them  into  ashes  by  a storm  of  fire  and  brim- 
stone. See  Gen.  xix.  23—30. An  ensample— i.  e.  example. 

Ver.  9.  Temptations— i.  e.  trials.  See  note  r n James  i.  2.  . 

Ver.  10.  In  the  lust  of  uncleanness.— This  i supposed  to  refer  to  the  sin  of 

Sodom  above  mentioned.  Compare  Jude  7. To  speak  evil. — Literally,  “ to 

b.aspheme  dignities  j”  implying  falsehood,  as  well  as  abuse.  The  dignities 
here  meant  are  magistrates.  See  Rom.  xiii.  1—4. 

Ver.  11.  Against  them—i.  e.  dignities  or  magistrates  : but  the  margin  says, 
some  copies  read,  “ against  themselves  ;”  though  it  should  rather  be,  as 
Macknight  says,  “against  each  other.”  The  common  version  is,  however, 
best  supported.  . , _ 

Ver.  12.  As  natural  brute  beasts—  [ As  natural  animals,  void  ot  reason, 
following  only  the  gross  instinct  of  their  nature.]— Bagster. — -Made  to  be  taken 
and  destroyed.— Macknight,  " Made  for  capture  and  destruction.” 

Ver.  13.  While  they  feast  withyou — i.  e.  join  with  you  in  your  sacred  least. 
Ver.  14.  Full  of  adultery.— Margin,  “an  adulteress.”  The  idea  is,  that  the 

objects  of  their  lusts  were  always  present  to  their  imaginations. Cursed 

children— i.  e.  “children  of  a curse,”  as  was  Canaan. 

Ver.  15.  Balaam  the  son  of  Bosor. — Either  Ba.aam’s  father  had  two  names. 
Beor  and  Bosor,  or  the  latter  (as  Aihsioorth  and  Lightfoot  suppose)  was 
the  Chaldaic  pronunciation  of  the  former.  , 

Ver.  17.  The  mis!  of  darkness. — Doddridge  and  Macknight,  Blackness 
of  darkness.”  See  ver.  4,  and  compare  Jude  13. 

1373 


Danger  of  apostacy. 


2 PETER. — CHAP.  III.  Of  Christ's  coming  to  judgment. 


18  For  when  they  speak  i great  swelling 
words  of  vanity,  they  allure  through  the  lusts 
of  the  flesh,  through  much  wantonness,  those 
that  were  u clean  escaped  from  them  who  live 
in  error. 

19  While  they  promise  them  liberty,  they 
themselves  are  the  servants  of  corruption  : for 
v of  whom  a man  is  overcome,  of  the  same  is 
he  brought  in  bondage. 

20  For  if  after  they  have  escaped  the  pollu- 
tions of  the  world  through  the  knowledge  of 
the  Lord  and  Saviour  Jesus  Christ,  they  are 
again  w entangled  therein,  and  overcome,  the 
latter  end  is  worse  with  them  than  the  be- 
ginning. 

21  For  it  had  been  better  * for  them  not  to 
have  known  the  way  >'  of  righteousness,  than, 
after  they  have  known  it,  to  turn  from  the 
holy  commandment  delivered  unto  them. 

22  But  it  is  happened  unto  them  according  to 
the  true  proverb,  1 The  dog  is  turned  to  his 
own  vomit  again  ; and  the  sow  that  was  wash- 
ed to  her  wallowing  in  the  mire. 

CHAPTER  III. 

I He  assureth  them  of  the  certainty  of  Christ’s  coming  to  judgment,  against  those 
scorners  who  dispute  against  it : 8 warning  the  godly,  for  the  long  patience  of  Cod, 
to  hasten  their  repentance.  10  He  describeth  also  the  manner  how  the  world  shall  be 
destroyed  : 1 1 exhorting  them,  from  the  expectation  thereof,  to  all  holiness  of  life  : 15 
and  again,  to  think  the  patience  of  God  to  tend  to  their  salvation,  as  Paul  wrote  to 
them  in  his  epistles. 

THIS  second  epistle,  beloved,  I now  write 
unto  you  ; in  both  which  I stir  up  your 
pure  minds  by  way  of  remembrance  : 

2  That  a ye  may  be  mindful  of  the  words 


A.  M.  cir. 
4069. 

A.  I),  cir. 
65. 


t Pb.73.8. 

u or  .for 
a little 
while , os 
some 
read. 

v Jn.8.34. 

Ro.6.16 
w Lu.ll.26. 
He.6.4, 

&c. 

10.26,27. 
x Ma.ll.23, 
24. 

Lu.12.47, 

48. 

y Pr.  12.28. 
z Pr.26.11. 
a Jude  17,18 


b lTi.4.1. 

2 Ti  3.1. 
c Is.  5 19. 
d Je.17.15. 
Eze.  12.22 
..27. 

Mat.24.48 
e Ge. 1.6,9. 
f consist- 
ing. 

g Ps.24.2. 
h Ge.7.11, 
&c. 

i Ps.50.3. 
Zep.3.8. 

2 Th.1.8. 
j Ps.90.4. 
k Ha.2.3. 

1 P*  86.15. 

Is.  30. 18. 
m Eze  .33. 11 
n 1 Ti.2.4. 
o Mat. 24. 
42,43. 

Re.  16.15. 
p Ps.102.26. 
Is.51.6. 
Re.20.il. 


which  were  spoken  before  b by  the  holy  pro- 
phets, and  of  the  commandment  of  us  the 
apostles  of  the  Lord  and  Saviour  : 

3 Knowing  this  fiist,  that  there  shall  come  in 
the  last  days c scoffers,  walking  after  their  own 
lusts, 

4 And  saying,  Where  d is  the  promise  of  his 
coming?  for  since  the  fathers  fell  asleep,  all 
things  continue  as  they  were  from  the  begin- 
ning of  the  creation. 

5 For  this  they  willingly  are  ignorant  of,  that 
c by  the  word  of  God  the  heavens  were  of  old, 
and  the  earth  f standing  out  of  the  « water  and 
in  the  water  : 

6 Whereby  the  world  that  then  was,  being 
overflowed  with  h water,  perished  : 

7 But  the  heavens  and  the  earth,  which  are 
now,  by  the  same  word  are  kept  in  store,  re- 
served unto  fire  i against  the  day  of  judgment 
and  perdition  of  ungodly  men. 

8 But,  beloved,  be  not  ignorant  of  this  one 
thing,  that  one  day  is  with  the  Lord  as  a thou- 
sand years,  and  a ) thousand  years  as  one 
day. 

9 The  Lord  is  not  slack  k concerning  his  pro- 
mise, as  some  men  count  slackness ; but  is 
long-suffering  i to  us-ward,  not  willing  m that 
any  should  perish,  but  that  all  should  n come 
to  repentance. 

10  But  the  day  of  the  Lord  will  come  as  a 
thief  0 in  the  night ; in  the  which  the  heavens 
p shall  pass  away  with  a great  noise,  and  the 


or  the  sins  of  others,  may  involve  them  ; an  inference  peculiar- 
ly consolatory  in  the  then  present  situation  of  the  world,  when 
one  of  the  heaviest  judgments  which  ever  visited  it,  was  about 
to  be  poured  out  upon  the  nation  of  the  Jews. 

Dreadful  is  the  character  now  drawn  of  these  false  and  wick- 
ed teachers,  against  whom  our  apostle  had  already  warned  his 
brethren,  and  now  again  warns  them.  They  are  not  only  de- 
testably licentious  in  their  personal  conduct,  but  presumptuous 
and  self-willed;  despising  all  civil  government,  and  grossly  re- 
viling all  governors:  whereas  angels,  though  far  greater  in 
power  and  higher  in  rank,  bring  no  such  accusations  : — except, 
indeed,  that  fallen  spirit,  who,  on  this  account,  has  been  brand- 
ed with  that  odious  name,  “the  accuser  of  the  brethren.” 
(Rev.  xii.  10.)  As  natural  brute  beasts — wild  and  savage  ani- 
mals—created  (as  it  should  seem)  only  for  rapine  and  destruc- 
tion, these  men  are  governed  only  by  their  passions  ; and, 
when  offended  or  displeased,  they  scruple  not  to  reproach  and 
revile  conduct,  which  they  have  neither  ability  to  judge  of,  nor 
temper  duly  to  weigh.  With  eyes  full  of  adultery,  and  hearts 
filled  with  covetousness,  they  make  a sport  of  sin,  and  even 
riot  in  the  open  day  1 

The  ruling  motive  in  these  men’s  minds  is  again  stated  to  be 
covetousness,  or  “ the  love  of  money,”  which,  as  Paul  tells  us. 
is  “ the  root  of  all  evil.”  (1  Tun.  vi.  10.)  And  if  there  is  any 
class  of  society  to  whom  it  is  more  especially  injurious,  it  is  to 
preachers  or  to  prophets.  Thus  it  was  to  these  false  teachers, 
“ following  the  way  of  Balaam.”  He  loved  the  wages  of  un- 
righteousness, but  was  rebuked  for  his  iniquity  by  the  most 
senseless  of  all  animals—11  the  dumb  ass,”  miraculously  en- 
dowed with  a human  voice,  “ rebuking  the  madness  of  the 
prophet madness  indeed  it  must  have  been,  to  incur  the  curse 
of  God  and  everlasting  misery,  for  the  temporal  rewards  of  an 
idolatrous  prince.  (See  expos,  of  Num.  xxii.  22 — 41.)  To 

show  the  emptiness  and  unsteadiness  of  such  characters,  he 
compares  them  to  wells  without  water,  and  clouds  driven  by  a 
tempest.  Yet  by  sensual  temptations  they  allure  back  to  the 
world  many  who  appear  to  have  escaped  it:  and  while  they 
hold  out  the  promise  of  liberty,  they  bring  them  under  the  yoke 

Ver.  18.  Those  that  were  clean  escaped. — Doddridge , " quite  escaped.” 

Chap.  lit.  Ver.  4.  For  since  -Grntius,  “ except  that so  Hammond  and 
Grove.  But  Doddridge  and  MoCknight  prefer  the  common  rendering. 

Ver.  5.  By  the  word  of  God,  &c. — 1 Kypke  renders.  11  The  heavens  were  of 
old.  and  the  earth,  which  is  framed,  by  the  word  of  God , from  the  waters, 
and  between  the  waters.”  It  was  the  opinion  of  the  remotest  antiquity,  that 
the  earth  was  formed  out  of  water,  or  primitive  moisture,  which  they  termed 
ule,  first  matter ; and  Thales  taught,  “all  things  derive  their  existence  from 
water.”  This  also  appears  to  he  the  doctrine  of  Moses,  (Gen.  i.  1,2;)  and 
tliat  the  earth  was  at  first  in  a fluid  state  is  evident  from  its  form  ; for  it  has 
been  demonstrated  by  measuring  some  degrees  near  the  pole,  that  the  earth 
is  not  round,  but  an  oblate  spheroid,  a figure  nearly  resembling  an  orange, 
and  one  which  any  soft  or  elastic,  body  would  assume  if  whirled  rapidly 
round  a centre,  as  the  earth  is  round  its  axis.  When  the  waters  retired  into 
one  place,  and  when  *'  God  divided  the  waters  which  were  under  the  firma- 
ment from  the  waters  which  were  above  the  firmament,”  then  the  earth 

was  placed  “hetw-een  the  waters.”] — Bagster. The  earth  standing  out  of 

the  loater  and  in  the  water — i.  e.  part  rising  above  the  water,  and  part  sub- 
merged ; or,  perhaps,  above  the  waters  “ under  the  earih,”  and  beneath  those 
treasured  in  the  clouds,  by  the  meeting  of  which  in  the  deluge,  “ the  world  that 
then  was”  being  overflowed,  was  drowned.  See  Gen.  i.  6 — 10  ; vii,  11—20. 

1374 


of  sin,  and  reduce  them  to  a state  worse  than  that  which  they 
had  escaped.  The  great  bait  held  out  by  the  advocates  of  li- 
centiousness is  comprised  in  the  sacred  name  of  liberty ; where- 
as no  men  are  more  deeply  enslaved  to  their  prejudices  and 
their  passions,  the  full  indulgence  of  which,  uncontrolled  by 
reason  or  religion,  is  what  they  mean  by  liberty  l But,  alas! 
when  they  have  drawn  heedless  professors  into  their  snare, 
they  find  it  the  liberty  of  wearing  chains — the  chains  of  error 
and  of  sin.  Such  men,  according  to  the  saying  of  Solomon, 
return,  like  the  dog  and  the  sow,  to  their  original  filth  : — an 
image,  in  those  countries,  much  stronger  than  appears  to  us, 
since  dogs,  in  general,  are  there  no  more  domesticated  than 
are  the  swine. 

Chap.  III.  Yer.  1 — 18.  77ie  certainty  of  Christ  coming  to 
judgment , and  the  effect  it  ought  to  have  upon  us. — Having 
spoken  in  strong  language  of  false  teachers,  who  pretended  to  be 
Christians,  he  now  warns  us  against  infidels  and  scoffers,  who 
derided  the  very  name  of  Christianity,  and  from  the  long  delay 
of  threatened  judgment,  became  so  hardened  as  to  laugh  at 
the  idea.  This,  like  every  other  plea  of  ancient  infidelity,  has 
been  adopted  by  the  modern  sceptics,  and  is  thus  slated  and 
answered  by  that  able  advocate  for  revealed  truth — the  Rev. 
Hubert  Hall,  in  his  Sermon  on  Modern  Infidelity. 

“ Why,  it  will  he  said,  may  we  not  suppose  the  world  has 
always  continued  as  it  is  : that  is,  that  there  has  been  a con- 
stant succession  of  finite  beings,  appearing  and  disappearing 
on  the  earth  from  all  eternity?  I answer,  (says  Mr.  Hall,) 
vvhatever  is  supposed  to  have  occasioned  this  constant  succes- 
sion, exclusive  of  an  intelligent  cause,  will  never  account  for 
the  undeniable  marks  of  design  visible  in  all  finite  beings  ; nor 
is  the  absurdity  of  supposing  a contrivance  without  a contrivei 
diminished  by  this  imaginary  succession,  but  rather  increased 
by  being  repeated  at  every  step  of  the  series. 

“ Besides,  an  eternal  succession  of  finite  beings  involves  in 
it  a contradiction,  and  is,  therefore,  plainly  impossible.  As  the_ 
supposition  is  made  to  get  quit  of  the  idea  of  any  one  being 
having  existed  from  eternity,  each  of  the  beings  in  the  succes- 
sion must  have  begun  in  time ; but  the  succession  itself  is 

Ver.  7.  Reserved  unto  fire. — See  ver.  10,  II.  — Perdition  of  ungodly  men. 
—To  ubviate  the  direct  bearings  of  this  passage,  Universalist  writers  say,  that 
this  earth  is  to  be  the  hell  of  wicked  men  ; and  that  as  the  burning  of  it  will 
not  be  eternal,  so  theperdi'ion  of  the  ungodly  will  he  but  temporary.  There 
arc,  however,  three  serious  difficulties  to  this  gloss.  1.  The  Scriptures  speak 
of  a hell  already  existing,  wherein  the  angels  who  kept  not  ' heir  first  estate 
are  reserved  in  everlasting  chains  unto  darkness,  unto  the  judgment  of  the 
great  day;  and  in  which  the  departed  spirits  of  wicked  men  nmo  lift  up 
their  eyes,  being  in  torment.  2.  The  Scriptures  declare  that  this  hell  now 
existing  will  be  the  hell  for  all  ungodly  men  ; for  they  are  doomed  to  depart 
into  everlasting  fifte,  prepared  for  the  devil  and  his  angels.  3.  If  the  earth, 
as  being  dissolved  by  fire,  is  to  he  the  hell  of  ungodly  men,  then  punishment 
must  precede  the  day  of  judgment ; for  the  conflagration  is  uniformly  repre- 
sented as  prior  to  that  event.  Sco  2 Thes.  i.  7 — 10.  See  also  notes  on  Mat. 

XXVer.  8.  One  day,  &c.— This  is  said  to  be  a Jewish  proverb,  but  it  is  evident- 
ly taken  from  Ps.  xc.  4. 

Ver.  9.  Is  not  slack.— Doddridge,  slow.” Count  slackness— Doddr 

ridge,  “slowness.”- — Not  willing— Macknight,  “ not  desiring,”  Compare 
Rom.  ii.  4.  1 Tim.  ii.  4. 

Ver.  to.  As  a thief  in  the  night—  See  Mat.  xxiv.  42 — U 


Coming  of  the  last  clay. 

elements  shall  melt  with  fervent  heat,  the  earth 
also  and  the  works  that  are  therein  shall  be 
burned  up. 

11  Seeing  then  that  all  these  things  shall  be 
dissolved,  what  manner  of  persons  ought  ye 
to  be  in  all  holy  conversation  and  godliness, 

12  Looking  for  <>  and  r hasting  unto  the  co- 
ming of  the  day  of  God,  wherein  the  heavens 
being  on  fire  shall  be  dissolved,  and  the  ele- 
ments shall  melt  8 with  fervent  haat  ? 

13  Nevertheless  we,  according  to  his  promise, 
look  for  new  1 heavens  and  a new  earth,  where- 
in dwelleth  righteousness. 

14  Wherefore,  beloved,  seeing  that  ye  look 
for  such  things,  be  u diligent  that  ye  may  be 
found  of  him  in  peace,  without  spot,  and  blame- 
less. 


2 PETER.— CHAP.  III. 


A.  M.  cir. 
4069. 

A.  D.  cir. 
65. 


q Tit.2.13. 
r or,  hast- 
ily* the 
coming. 


t Re.21.1, 


w Ro.8.19. 

1 Co.  15. 

1 Th.4.&5 
2Th.l.. 


y 2 Ti.4.18. 


An  emphatic  warning. 

15  And  account  that  the  long-suffering  of  our 
Lord  is  v salvation  ; even  as  our  beloved  bro 
ther  Paul  also  according  to  the  wisdom  given 
unto  him  hath  written  unto  you  ; 

16  As  also  in  all  his  epistles,  w speaking  in 
them  of  these  things  ; in  which  are  some  things 
hard  to  be  understood,  which  they  that  are  un- 
learned and  unstable  wrest,  as  they  do  also  the 
other  scriptures,  unto  their  own  destruction. 

17  Ye  therefore,  beloved,  seeing  ye  know 
these  things  before,  beware  lest  ye  also,  being 
led  away  with  the  error  of  the  wicked,  fall 
from  your  own  steadfastness. 

18  But  x grow  in  grace,  and  in  the  know- 
ledge of  our  Lord  and  Saviour  Jesus  Christ. 
To  him  >'  he  glory  both  now  and  for  ever. 
Amen. 


eternal.  We  have,  then,  a succession  of  beings  infinitely  earlier 
than  any  being  in  the  succession which  is  absurd.” 

So  much  for  the  logic  of  infidelity,  which  consists  of  “ great 
swelling  words,”  but  is  empty  of  argument  or  divine  authority. 
Such  persons,  says  our  apostle,  are  wilfully  ignorant  of  all  the 
great  truths  of  revealed  religion.  They  consider  not  that  God 
made  the  world — that  he  once  destroyed  all  the  inhabitants  of 
it  for  sin — that  he  has  threatened  a still  more  terrible  destruc- 
tion to  impenitent  sinners  at  the  last  day:  but  why,  say  they, 
is  this  threatening  so  long  delayed  7 and  we,  even  yet,  see  no 
prospect  of  its  fulfilment.  “ Where  is  the  promise  of  his 
coming  7” 

Two  things  should  be  here  considered  : 1.  That  man  not 

having  an  hour  to  command,  should  not  delay  an  hour  in  se- 
curing his  best  interests.— 2.  That  God,  having  eternity  at  his 
command,  can  have  no  possible  occasion  for  haste — “One 
day  is  with  the  Lord  as  a thousand  ye'ars,  and  a thousand 
years  as  one  day.”  “ That  is,”  says  the  eloquent  Saurin , “a 
thousand  years , and  one  day , are  such  inconsiderable  measures 
of  duration,  that  whatever  disproportion  they  may  have  to  each 
other,  they  appear  to  have  none  when  compared  to  the  dura- 
tion of  eternity There  is  a great  difference  between  the 

light  of  a taper  and  that  of  a flambeau  ; but  expose  both  to  the 


Ver.  13.  According  to  his  promise. — See  Isaiah  lxv.  17.  Compare  Rev.  xxi. 
1,  &c. 

Ver.  16.  Of  these  things — Namely,  the  patience  of  God,  and  the  day  of  judg- 
ment, with  its  solemn  consequences. In  which. — These  words,  as  they 

stand  in  our  comnron  copies,  refer  to  the  things  here  spoken  of,  which,  indeed, 
from  their  mysterious  and  sublime  nature,  are  necessarily  hard  to  be  under- 
stood : but  some  MSS.,  reading  the  relative  pronoun  “ which”  in  the  feminine, 
instead  of  neuter,  necessarily  refer  to  the  Epistles ; and  the  writer  freely  con- 
fesses that,  in  going  through  Paul’s  Epistles,  he  has  in  most  of  them  found 
things  hard  to  he  understood,  but  especially  in  those  to  the  Romans  and  the 

CONCLUDING  REMARKS  ON  TH 

[Dr.  MacJcnight  justly  observes,  that  “ the  matters  contained  in  this  Epistle 
are  highly  worthy  of  an  inspired  Apostle/,  for,  besides  a variety  of  important 
discoveries,  all  lending  to  display  the  perfections  of  God  and  the  glory  of  Christ, 
we  find  in  it  exhortations  to  virtue,  and  condemnations  of  vice,  delivered  with 
an  earnestness  of  feeling,  which  shows  the  author  to  have  been  incapable  of 
imposing  a forged  writing  upon  the  world  ; and  that  his  sole  design  in  this 
Epistle  was  to  promote  the  interests  of  truth  and  virtue,”  With  regard  to  the 
objection  against  the  genuineness  of  this  Epistle  drawn  from  the  difference  of 
style  between  this  and  the  former  Epistle,  it  has  been  correctly  said,  that  an 
author’s  style  is  regulated,  in  a great  measure,  by  the  nature  of  his  subject,  dif- 
ferent subjects  naturally  suggesting  different  styles  ; and  that  this  diversity  is 
confined  to  the  second  chapter  of  this  Epistle,  where  the  subject  is  different 


light  of  the  sun,  and  their  difference  will  be  imperceptible.  The 
light  of  a taper  before  the  sun  is  as  the  light  of  a flambeau,  and 

the  light  of  a flambeau  as  the  light  of  a taper In  this 

sense,  a thousand  years  are  but  as  one  day,  and  one  day  as  a 
thousand  years.”  (Sermon  on  the  Eternity  of  God.) 

But  though  the  Almighty  is  under  no  obligation  in  any  case 
to  give  a reason  for  his  conduct,  yet  an  obvious  one  here  pre- 
sents itself.  He  is  /‘long-suffering  to  us-ward,”  that  is,  to 
mankind  ; “ not  desiring  that  any  should  perish,  but  [willing 
that]  all  should  come  to  repentance.”  This,  however,  should 
not  lull  us  into  security,  for  “ the  day  of  the  Lord  will  come;” 
and  when  it  does,  it  will  come  as  unexpectedly  “ as  a thief  in 
the  night.”  It  becomes  us,  therefore,  to  be  prepared.  “ See- 
ing, then,  all  these  things  shall  be  dissolved”— these  lower 
heavens,  being  rolled  up  as  a scroll,  shall  pass  away,  with 
sounds  of  bursting  thunder— the  elements  of  nature  shall  be 
melted  into  a lake  of  fire,  and  all  the  works  of  nature  or  of  art, 
that  adorn  this  earth,  shall  be  destroyed— O “ what  manner 
of  persons  ought  we  to  be  in  all  holy  conversation  and  godli- 
ness !”  “Nevertheless  we”  ought  not  to  sink  into  despond- 
ency, since,  according  to  the  divine  promise,  “ we  look  for  new 
heavens  and  new  earth,  wherein  dwelleth  righteousness”— and 
that  for  ever. 


Hebrews  : — which  they  that  are  unlearned— ox  rather  (as  Doddridge  and 
MacJcnight  render  it)  4 run teachable”—  and  unstable  wrest,  as  they  do  also  the 
other  scriptures — plainly  ranking  St.  Paul’s  writings  as  a part  of  the  sacred 
book.  Of  the  unstable,  see  James  i.  8.  The  term  wrest,  signifies  to  torture, 
as  on  a rack  —MacJcnight. 

Ver.  17.  Beware.—  MacJcnight,  “Be  on  your  guard.”  He  adds,  that  this  is 
a military  term,  alluding  to  the  duty  of soldiers  in  a fortress. 

Ver.  18.  Both  now  and  for  ever. — Macknight,  “ Unto  the  day  of  eternity 
so  he  remarks  the  original  literally  signifies— a day  never  followed  by  night. 
See  Rev.  xxi.  25. 

3 SECOND  EPISTLE  OF  PETER. 

from  the  rest  of  St.  Peter’s  writings,  and  where  the  style  is  as  different  from 
that  of  the  other  two  chapters,  as  it  is  from  the  language  of  the  first  Epistle. 
But  the  fact  is,  that  the  style  of  both  Epistles  is  essentially  the  same.  “ 1 can- 
not,” says  Dr.  Blackwall , “ with  some  critics,  find  any  great  difference  be- 
twixt the  style  of  the  first  and  second  Epistles  ; it  is  to  me  no  more  than  wo 
find  in  the  style  of  the  same  persons  at  different  times.  There  is  much  the  same 
energy  and  clear  brevity,  the  same  rapid  run  of  language,  and  the  same  com- 
manding majesty  in  them  both.  Take  them  together,  and  they  are  admirable 
for  significant  epithets  and  strong  compound  words  ; for  beautiful  and  sprightly 
figures,  adorable  and  sublime  doctrines,  pure  and  heavenly  morals,  expressed 
in  a chaste,  lively,  and  graceful  style.”] — Bagster, 


THE  FIRST  EPISTLE  GENERAL  OF  JOHN. 


[Though  the  name  of  St.  John  is  not  affixed  to  this  Epistle,  yet  it  has  berm 
received  without  hesitation  as  the  genuine  production  of  that  Apostle  from  the 
earliest  period  of  the  Christian  church  ; and  the  similarity  of  sentiment  and  ex- 
pression between  it  anrl  his  Gospel,  is  a full  confirmation  of  the  truth  of  this 
opi  lion. 

"Wiih  respect  to  the  date  of  this  Epistle,  there  is  a considerable  diversity 
of  opinion ; some  placing  it,  with  Benson  and  Hales,  in  A.  D.  68  ; others, 
with  Bishop  Tomline,  in  A.  D.  69  ; others,  with  Dr.  Lardner , in  A.  D.  90,  or 
even  later  ; others,  with  Mill  and  Le  Clerc,  in  A.  D.  91  or  92 ; and  others,  with 


Basnage  and  Baronius,  in  A.  D.  98  or  99.  The  most  probable  of  these  opi- 
nions, however,  seems  to  be  that  which  assigns  it  an  early  date  : for  it  would 
appear  from  certain  expressions,  that  it  was  written  before  the  destruction  ot 
Jerusalem,  (ch.  ii.  18,)  and  while  the  generation  which  had  seen  our  Lord  in 
the  flesh  had  not  yet  passed  away,  (ch.  ii.  13,  14.)  It  appears,  as  Lardner, 
MacJcnight,  and  others  suppose,  to  have  been  addressed  to  no  particular 
church,  but  to  have  been  intended  as  a general  address  for  the  use  of  Chris- 
tians of  every  denomination  and  country,  in  strict  accordance  with  its  title  of 
Catholic  or  General.]— Bagster. 


CHAPTER  I. 

1 He  describeth  the  person  of  Christ,  in  whom  we  have  eternal  life,  by  a communion 
with  God  : 5 to  which  we  must  adjoin  holiness  of  life,  to  testify  the  truth  of  that  our 
communion  and  profession  of  faith,  as  also  to  assure  us  of  the  forgiveness  of  our  sins 
by  Christ’s  death. 

rpHAT  which  was  from  the a beginning,  which 
we  have  heard,  which  we  have  seen  b with 
our  eyes,  which  we  have  looked  upon,  and  our 
hands  have  c handled,  of  the  Word  oflife  ; 


A.  M.  cir. 
4072. 

A.  D.  civ. 
68. 


a Jn.1.1, 
&c. 

b 2Pe.l.l6. 
c Lu.24.39. 


d Jn.17.3. 
e Jn.  17.21. 


2 (For  the  life  was  manifested,  and  we  have 
seen  it,  and  bear  witness,  and  show  unto  you 
that  eternal  d life,  which  was  with  the  Father, 
and  was  manifested  unto  us  ;) 

3 That  which  we  have  seen  and  heard  de- 
clare we  unto  you,  that  ye  also  may  have  fel- 
lowship with  us  : and  truly  our  fellowship  8 is 


Chap.  I.  Ver.  1 — 10.  The  character  of  Christ,  and  the  na- 
ture of  our  communion  with  him. — Though  this  Epistle  be- 


gins like  that  to  the  Hebrews,  without  any  intimation  of  the 
author,  the  style  and  sentiments  so  strongly  resemble  those  of 


Chap.  1.  Ver.  1.  Looked  upon.—Macknight,  “ contemplated.” 


Ver.  2.  For  the  life  v>as  manifested — i.  c.  Christ  himself. 

1375 


Christ  our  advocate. 


1 JOHN.— CHAP.  II. 


OJ  loving  the  brethren. 


with  the  Father,  and  with  his  Son  Jesus  Christ. 

4 And  these  things  write  we  unto  you,  that 
f your  joy  may  be  full. 

5 This  then  is  the  message  which  we  have 
heard  of  him,  and  declare  unto  you,  that  God 
is  e light,  and  in  him  is  no  darkness  at  all. 

6 If  we  say  that  we  have  fellowship  with  him, 
and  walk  in  darkness,  we  lie,  and  do  not  the 
truth : 

7 But  if  we  walk  h in  the  light,  as  he  is  in  the 
light,  we  have  fellowship  one  with  another, 
and  the  blood  ' of  Jesus  Christ  his  Son  clean- 
seth  us  from  all  sin. 

8 If  we  say  that  we  have  no  i sin,  we  deceive 
ourselves,  and  the  truth  is  not  in  us. 

9 If  we  confess  k our  sins,  he  is  faithful  and 
just  to  forgive  us  our  sins,  and  to  cleanse  ■ us 
from  all  unrighteousness. 

10  If  we  say  that  we  have  not  sinned,  we 
make  him  a liar,  and  his  word  is  not  in  us. 

CHAPTER  II. 

1 He  comforteth  them  against  the  sins  of  infirmity.  3 Rightly  to  know  God  is  to  keep 

his  commandments,  9 to  love  our  brethren,  15  and  not  to  love  the  world.  18  We 

must  beware  of  seducers : 520  from  whose  deceits  the  godly  are  safe,  preserved  by  per- 
severance in  faith,  and  holiness  of  life. 

MY  little  children,  these  things  write  I unto 
you,  that  ye  sin  not.  And  if  any  man  sin, 
we  have  an  a advocate  with  the  Father,  Jesus 
Christ  the  righteous. 

2 And  he  is  the  b propitiation  for  our  sins: 
and  not  for  ours  only,  but  also  for  the  sins  of 
the  whole  world. 

3 And  hereby  we  do  know  that  we  know  him, 
if  we  keep  c his  commandments. 

4 He  that  saith,  I know  him,  and  keepeth  not 
his  commandments,  is  a liar,  and  the  truth  is 
not  in  him. 

.0  But  whoso  keepeth  his  word,  in  him  verily 


A.  M.  cir. 

4072. 

A.  I)  cir. 
61?. 


f Jn.  15.11. 
g Jn.  1.4,9. 
1 Ti.6. 16. 


h Jn.  12.35. 
i Ep.1.7. 
He.9.14. 

1 Pe.l.ia 
Re.  1.5. 


I 1 Ki.8.46. 
Job  25.4. 
Ec.7  20. 
Ja.3.2. 
k Job  33.27, 
28. 

Pa.  32. 5. 
Pr.28.13. 

1 Ps.51.2. 

1 Co.  6. 11. 
a Ro.8.34. 
He.  7.25. 


b Ro.3.25. 
c Lu.6.46. 
Jn.14.15, 
23. 


d Jn.  15.4,5. 
e Jn.13.15. 
f Jn.  13.34. 
g Ro.13.12. 
h 2 Pe.1.9. 


i scandal. 


Pr.4.15 
Jn.  12.35. 


k Ps.  25.11. 
Lu.  24.47. 
Ac.  10.43. 

I c.1.1. 


m Jn.  14.7,9. 

n Ep.6.10. 

o Jn.15.7. 

p Re.2.7, 
&c. 


is  the  love  of  God  perfected  : hereby  know  we 
that  we  are  in  him. 

G He  that  saith  he  abideth  11  in  him  ought  him- 
self also  so  to  e walk,  even  as  he  walked. 

7 Brethren,  I write  no  new  commandment 
unto  you,  but  an  old  commandment  which  ye 
had  from  the  beginning.  The  old  command- 
ment is  the  word  which  ye  have  heard  from  the 
beginning. 

8 Again,  a new  f commandment  I write  unto 
you,  which  thing  is  true  in  him  and  in  you  . 
because  the  darkness  e is  past,  and  the  true 
light  now  shineth. 

9 He  that  saith  he  is  in  the  light,  and  hateth 
his  brother,  is  in  darkness  h even  until  now. 

10  He  that  loveth  his  brother  abideth  in  the 
light,  and  there  is  none  f occasion  of  stumbling 
in  him. 

1 1 But  he  that  hateth  his  brother  is  in  dark- 
ness, and  walketh  ) in  darkness,  and  knoweth 
not  whither  he  goeth,  because  that  darkness 
hath  blinded  his  eyes. 

12  I write  unto  you,  little  children,  because 
your  sins  are  forgiven  you  for  his  name’s 
k sake. 

13  I write  unto  you,  fathers,  because  ye  have 
known  him  > that  is  from  the  beginning.  I write 
unto  you,  young  men,  because  ye  have  over- 
come the  wicked  one.  I write  unto  you,  little 
children,  because  ye  have  known  the  ri  Father. 

14  I have  written  unto  you,  fathers,  because 
ye  have  known  him  that  is  from  the  beginning. 
I have  written  unto  you,  young  men,  because 
ye  are  n strong,  and  the  word  of  God  abideth 
0 in  you,  and  ye  have  overcome  p the  wicked 
one. 


the  author  of  John’s  Gospel,  as  to  afford  the  best  internal  evi- 
dence that  they  were  written  by  the  same  apostle  : nor  is  there 
any  defect  as  to  external  evidence,  the  authority  of  very  few  of 
the  Epistles  having  been  less  questioned.  It  appears  to  have 
been  written  when  the  apostle  was  far  advanced  in  life,  and  in 
the  prospect  of  an  eternal  world.  We  have  followed  Horne , 
and  other  able  critics,  in  placing  it  just  before  the  destruction  of 
Jerusalem  ; but  some  place  it  after,  even  subsequent  to  the 
Apocalypse,  as  Prebendary  Townsend  : the  date  is,  however, 
in  our  view,  unimportant,  and  impossible  to  be  ascertained 
with  certainty. 

In  the  opening  of  this  Epistle,  the  beloved  apostle  introduces 
his  divine  Master  in  nearly  the  same  terms  as  in  the  opening 
of  his  Gospel,  calling  him  “ the  Word  of  life,”  or  living  Word, 
whom  he  and  his  fellow  apostles  had  seen  with  their  own  eyes, 
had  heard  with  their  own  ears,  and  handled  with  their  own 
hands:  for  “God  was  manifested1  in  the  flesh,”  and  they  saw 
his  glory,  and  spake  of  him  with  joy  and  gratitude.  And 
here  vve  may  remark,  that  the  happiness  of  Christians  is  main- 
ly derived  from  communion  with  pod,  and  nothing  contributes 
so  much  to  advance  their  joy,  as  to  know  that  others  share  it 
with  them.  On  this  ground,  there  was  doubtless  a mutual  joy 
between  the  apostle  and  those  to  whom  he  wrote. 

“ God  is  light,  and  in  him  is  no  darkness.”  The  Supreme 
Being  is  here,  as  elsewhere,  (James  i.  17,)  compared  to  the  sun, 
as  the  fountain  of  light  and  life.  God  is  the  source  of  wisdom, 
purity,  and  happiness  ;.and  in  him  is  no  darkness,  neither  na- 
tural nor  moral  evil.  If  we  then  walk  in  the  light,  that  is,  in 
wisdom  and  holiness,  then  we  have  communion  with  God  and 
with  one  another,  and  “ the  blood  of  Jesus  Christ  his  Son  clean- 
seth  us  from  all  sin.”  It  is  in  vain,  therefore,  to  pretend  that 
we  have  no  sin  ; for  in  so  doing  we  deceive  ourselves,  and  in- 
sult our  Maker  ; for  he  pardons  none  but  sinners,  and  such 
only  as  feel  and  confess  their  guilt.  But  if  we  confess  our  sins 
with  due  contrition,  in  forgiving  us  he  is  not  only  gracious  and 
merciful,  but  faithful  to  his  word,  and  just  to  his  Son,  who  of- 
fered himself  as  an  atonement  for  our  sins. 

Chap.  II.  Ver.  1 — 17.  Consolation  to  believers  under  a sense 


Ver.  4.  That  your  joy  may  be  full.— Doddridge,  “ fulfilled.”  Macknlght, 

complete.” 

Ver.  6.  And  toalk  in  darkness — i.  e.  in  ignorance  and  sin. We  lie,  and  do 

not  the  truth— i.  e.  do  not  practise  it. 

Ver.  7.  We  have  fellowship  one  with  another.— Doddridge  paraphrases  this, 
We  have  communion  (or  fellowship)  with  him  [God]  and  with  one  another 
through  him. 

Chap.  II.  Ver.  1.  And  if— Doddridge,  “ But  if.” An  advocate.— (Gr.  Pa- 

rakleton .) 

Ver.  2.  The  propitiation.— This  " word  is  no  where  found  in  the  New  Tes- 
tament but  in  this  passage,  and  in  chap.  iv.  to.  But  it  occurs  often  in  the  LXX. 
translation  of  the  Old  Testament,  where  it  signifies  a sacrifice  of  atonement.” 
(See  Levit.  vi.  6,7.  Numb.  v.  8.  Ezek.  xliv.  27.) 

Ver.  3.  We  do  know  that  we  know  him  — Doddridge,  " We  know  that  we 
1376 


of  their  infirmities  and  sins. — The  great  objects  of  the  Gos- 
pel are  to  procure  pardon,  and  promote  holiness.  “ These 
things  I write  unto  you,”  says  our  affectionate  apostle,  “ that 
ye  sin  not.”  As,  however,  “ there  is  no  man  which  liveth  and 
sinneth  not,”  he  adds  the  consolatory  consideration,  “ But  it 
any  man  sin,  we  have  an  Advocate  with  the  Father,  Jesus 
Christ  the  righteous,”  who,  not  being  himself  a sinner,  can  be 
admitted  to  plead  for  us ; and  whose  plea  cannot  be  rejected, 
because  he,  who  is  every  way  equal  to  the  work,  has  offered 
himself  up  as  a propitiation  (or  sacrifice  of  atonement)  for  our 
sins  ; ana  not  for  ours  only,  who  are  Jews,  but  for  men  of  all 
nations,  for  the  whole  Gentile  world  who  repent  and  believe 
on  him. 

The  term  Advocate  is  the  same  that  our  Lord  used  in  refer- 
ence to  the  Holy  Spirit  promised  to  all  believers,  but  is  there 
rendered  Comforter.  It  seems  to  have  been  the  two-fold  of- 
fice of  an  Advocate  among  the  Romans,  (as,  indeed,  it  is  among 
ourselves,)  to  advise  his  client  privately,  and  publicly  to  plead 
on  his  behalf  before  the  Court.  The  former  represents  the  of- 
fice of  the  Spirit  toward  believers  on  earth  ; the  latter,  that 
of  our  Saviour  before  the  presence  of  his  Father  in  heaven. 

Another  word,  propitiation , is  peculiar  to  this  epistle,  and 
plainly  refers  to  the  atonement  which  our  Saviour  offered  on 
the  cross.  Dr.  Macknight  here  remarks,  “ that  in  considering 
the  death  of  Christ  as  a sacrifice  for  sin,  John,  like  the  other 
apostles,  followed  his  Master,  who,  in  the  institution  of  his 
Supper,  directed  his  disciples  to  consider  it  as  designed  to 
bring  to  their  remembrance  his  blood  shed  for  the  many,  for 
the  remission  of  sins.”  (Matt.  xxvi.  28.) 

Christ  is  here  considered,  not  only  as  our  advocate  and  our 
atonement,  hut  also  as  our  pattern  or  example.  Jesus  Christ 
is,  indeed,  the  only  model  by  which  our  characters  must  be 
formed.  In  him  we  find  universal  holiness  embodied  and 
exemplified,  as  adapted  to  the  situation  and  circumstances  of 
his  people ; especially  as  it  respects  those  virtues  peculiarly 
Christian— meekness,  patience,  and  affection  to  the  brethren. 

To  awaken  attention,  and  more  deeply  to  impress  the  mind, 
the  apostle  here  employs  a Christian  paradox , or  most  im- 


are  acquainted  with  him.”  Macknight,  "We  know  that  we  have  known 
him.”  „ , 

Ver.  4.  I know—  Macknight,  l have  known,”  as  in  verse  3. 

Ver.  5.  Perfected—  i.  e.  fully  ascertained. 

Ver.  8.  Which  thing  is  true  in  him  and  in  you— Macknight,  concern- 
ing,” or  with  respect  to —him  and  you.  That  is,  it  was  new.  as  coming  from 

Christ,  and  having  been  newly  revealed  to  them. The  darkness  is  past  — 

Macknight , “ is  passing ;”  meaning  the  darkness  of  heathen  idolatry,  and 
Rabbinical  superstition. The  true  light  now  shineth— \.  e.  Christ.  John  i 

Ver.  10.  None  occasion  of  stumbling. — Macknight,  “ No  stumbling-block." 

Ver.  13.  I write.—  Several  MSS.,  the  Syriac  version,  and  some  copies  of  the 
Vulgate,  read,  “ 1 have  written.”— Macknight. 

Ver.  14.  The  wicked  one—i.  e.  the  deviL  Mat.  xuj.  19. 


Of  the  love  of  the  world.  1 JOHN. 

15  Love  not  the  world,  neither  the  things  that 
are  in  the  world.  If r any  man  love  the  world, 
the  love  of  the  Father  is  not  in  mm. 

16  For  all  that  is  in  the  world,  the  lust  of  the 
8 flesh,  and  the  lust  of  the  « eyes,  and  the  pride 
■ of  life,  is  not  of  the  Father,  but  is  of  the  world. 

17  And  y the  world  passeth  away,  and  the  lust 
thereof : but  he  that  doeth  the  will  of  God  abi- 
deth  for  ever. 

18  Little  children,  it  is  the  last  " time : and  as 
ye  have  heard  x that  antichrist  shall  come, 
even  now  are  there  many  antichrists ; where- 
by we  know  that  it  is  the  last  time. 

19  They  went  out  from  us,  but  they  were  not 
of  us;  for  y if  they  had  been  of  us,  they  would 
no  doubt  have  continued  with  us  : but  they  went 
out , that  they  might  be  made  manifest  8 that 
■they  were  not  all  of  us. 

20  But  ye  have  an  unction  a from  the  Holy 
One,  and  ye  know  b all  things. 

21  I have  not  written  unto  you  because  ye 
know  not  the  truth,  but  because  ye  know  it, 
and  that  no  lie  is  of  the  truth. 

22  Who  is  a liar,  but  he  that  c denieth  that  Je- 


A.  M.  cir. 

4072. 

A.  D.  cir. 
68. 


CHAP.  IT.  The  godly  preserved  by  faith. 

sus  is  the  Christ  ? He  is  antichrist,  that  denieth 
the  Father  and  the  Son. 

23  Whosoever  d denieth  the  Son,  the  same 
hath  not  the  Father : \but ] he  that  acknow- 
ledgeth  the  Son  hath  the  Father  also. 

24  Let  e that  therefore  abide  in  you,  which  ye 
have  heard  from  the  beginning.  If  that  which 
ye  have  heard  from  the  beginning  shall  remain 
in  you,  ye  also  shall  continue  in  the  Son,  and 
in  the  Father. 

25  And  this  is  the  promise  that  he  hath  pro- 
mised us,  even  eternal  f life. 

26  These  things  have  I written  unto  you  con- 
cerning them  that  seduce  you. 

27  But  the  anointing  which  ye  have  received 
of  him  abideth  in  you,  and  ye  need  not  that  any 
man  teach  you:  but  as  the  same  anointing 
teacheth  s you  of  all  things,  and  is  truth,  and 
is  no  lie,  and  even  as  it  hath  taught  you,  ye 
shall  abide  in  h him. 

28  And  now,  little  children,  abide  in  him ; 
that,  when  he  shall  appear,  we  may  have  con- 
fidence, and  not  be  ashamed  before  him  at  his 
coming. 


q Ro.12.2. 
r Mat. 6.24. 
Ga.1.10. 
Ja  4.4. 
s 2 Pe.2. 10. 
t Ps.  119.37. 
u Ps.73.6. 


y 2 Ti.2. 19. 


d Jn.  15.23. 
e 2 Jn.6. 


g Jn.14.26. 


portant  truth  veiled  in  the  form  of  an  apparent  contradiction. 
The  law  of  brotherly  kindness  was  indeed  as  old  as  the  crea- 
tion, and  though  cancelled  in  the  heart  of  man  by  sin,  and  re- 
nounced by  Cain,  it  was  renewed  by  every  exhibition  of  that 
law — “ Thou  shalt  love  thy  neighbour  as  thyself.”  It  was 
also  both  explained  and  enforced  in  the  ministry  of  our  Lord  ; 
and  especially  in  the  close  of  that  ministry,  when  it  became, 
as  it  were,  a new  law,  by  being  exhibited  in  a new  form,  and 
enforced  by  a new  and  most  powerful  motive — “A  new  com- 
mandment I give  unto  you.  That  ye  love  one  another  ; as  I 
have  loved  you , that  ye  also  love  one  another.”  (John  xiii.  34.) 
This  is  the  commandment  here  justly  represented  as,  in  dif- 
ferent respects,  both  old  and  new.  (Compare  exposition  of 
John  xv.  12 — 27.) 

The  apostle  now  addresses  himself  to  several  classes  of  his 
readers,  enforcing  the  same  important  truths  under  different 
modifications  of  expression.  It  is  agreed  that  the  terms  child- 
ren, young  men,  and  fathers,  are  not  to  be  taken  literally ; nor 
is  it  easy  to  mark  the  distinctions  of  character  intended,  or  to 
appropriate  the  precepts  distinctively  addressed  to  each. — 
Little  children  are  described  as  those  who  have  known  the 
Father,  and  had  the  assurance  of  their  sins  forgiven,  which  is 
often  the  case  with  young  believers  before  they  are  harassed 
with  temptations  and  with  doubts  ; these  are  cautioned  against 
being  drawn  into  sins,  from  which  they  had  but  just  escaped. 
— Young  men  are  described  as  strong  and  vigorous,  and  as 
having,  in  some  good  degree,  obtained  the  victory  over  their 
corruptions  and  spiritual  enemies.  These  are  cautioned  against 
the  temptations  to  which  their  strong  and  aspiring  minds  are 
most  exposed  : the  lusts  of  the  flesh,  the  lust  of  the  eyes,  and 
the  pride  of  life;  or,  in  more  familiar  terms,  lust,  covetousness, 
and  ambition. — Fathers  are  so  addressed  in  reference  to  their 
experience  and  long  acquaintance  with  Christ,  the  Logos,  or 
word  of  God,  whom  this  apostle  is  in  the  habit  of  describing 
as  him  that  was  from  the  beginning.  (See  John  i.  1.) 

The  concluding  verses  of  this  section  contain  admonitions 
of  general  import,  one  of  which,  in  particular,  merits  our  most 
serious  attention  : “If  any  man  love  the  world,  the  love  of  the 
Father  is  not  in  him.”  Expositors  characterize  the  love  of 
the  world  here  forbidden  as  immoderate  and  inordinate ; yet, 
alas ! we  are  all  disposed  to  consider  our  love  of  tbe  world  as 
moderate  and  justifiable.  But  we  apprehend  the  love  of  the 
world  is  always  criminal  when  it  comes  in  competition  with 
our  religion  : if  we- so  love  the  world  as  to  prefer  its  wealth  or 
pleasures  to  our  known  duty  towards  God,  or  towards  his 
people— then  how  dwelleth  the  love  of  God  in  us?  (See 
chap.  iii.  17.) 

Ver.  18 — 29.  Warnings  against  deception  and  apostacy, 
with,  exhortations  to  persevere. — The  venerable  apostle  reminds 
believers  that  our  Lord  had  foretold  the  appearance,  about 
this  time,  of  many  who  should  offer  themselves  as  rivals  or  op- 
posers:  “Many  shall  come  in  my  name,  saying,  lam  Christ, 

Ver.  16.  The  lust  of  the  flesh,  &c.— The  sources  of  evil  are  three , (says  a Pa- 
gan writer  :)  love  of  'pleasure,  in  matters  of  corporeal  enjoyment ; love  of  mo- 
ney , in  matters  of  gain  ; and  love  of  glory,  in  point  of  pre-eminence  over  our 
equals  and  companions. 

Ver.  18.  The  last  time—  Greek,  “hour.”  Some  refer  this  to  the  destruc- 
tion of  Jerusalem  ; but  it  i9  doubtful  if  that  were  not  already  past. Anti- 

christ shall  come.—\C  the  preposition  anti,  in  Antichrist,  denotes  “ in  place 
of,”  Antichrist  is  a false  Christ ; \{anti  denotes  opposition,  Antichrist  is  one 
who  opposeth  Christ. — Macknight.  In  both  senses  there  were  many  Anti- 
christs. 

Ver.  19.  Were  not  ofus—i.  e.  were  not  true  Christians. That  they  might 

be  made  manifest — i.  e.  it  was  so  ordered  by  Providence  that  they  should 
leave  the  church,  that  they  might  bring  no  reproach  nor  disgrace  upon  it:  not 
that  euch  was  their  design  in  leaving. 

Ver.  20.  Ye  have  an  unction— T\\sA  is,  a chrism,  or  anointing. Ye  know 

all  things.— The  same  is  repeated  ver.  27,  and  is  evidently  to  be  understood  in 
harmony  with  our  Lord’s  promise  to  his  disciples,  John  xvi.  13,—”  He  shall  lead 
172 


and  shall  deceive  many.”  They  did  come;  several  are  men- 
tioned in  the  Acts  of  the  Apostles,  and  several  more  by  Jo- 
sephus. (See  expos,  of  Matt.  xxiv.  28.)  Some  of  these,  at 
least,  were  apostates  from  tbe  Christian  church  ; but  the  apos- 
tle intimates  that  they  were  not  truly  members  of  it,  or  they 
would  not  have  thus  apostatized  : they  had  not  received  that 
“ unction  from  the  Hoiy  One”  which  is  given  to  all  true  be- 
lievers, and  is  necessary  to  guard  them  against  deception  and 
apostacy. 

But  what  is  this  unction,  or  anointing?  Dr.  Isaac  Barrow 
(a  divine  very  far  from  fanaticism)  thus  explains  it  : — “It  is  he 
who  commanded  the  light  to  shine  out  of  darkness,  that  must, 
as  St.  Paul  speaketh,  illustrate  our  hearts  with  the  knowledge 
of  these  things.  An  unction  front  the  Holy  One,  clearing  pur 
eyes,  softening  our  hearts,  healing  our  distempered  faculties, 
must,  as  St.  John  informeth  us,  teach  and  persuade  us  this 
sort  of  truths”— namely,  the  peculiar  truths  of  divine  Revela- 
tion, of  which  he  instances,  among  other  things,  as  follows  .— 

“ Particularly  he  guideth  and  quickeneth  us  in  devotion, 
showing  us  what  we  should  ask,  raising  in  us  holy  desires  and 
comfortable  hopes,  disposing  us  to  approach  unto  God  with 
firm  dispositions  of  mind,  love,  and  reverence,  and  humble 
confidence. 

“ It  is  also  a notable  part  of  the  Holy  Spirit’s  office  to  com- 
fort and  sustain  us  in  all  our  religious  practice,  so  particularly 
in  our  doubts,  difficulties,  distresses,  and  afflictions;  to  beget 
joy,  peace,  and  satisfaction  in  us,  in  all  our  performances  and 
in  all  our  sufferings,  whence  the  title  of  Comforter  belongeth 
to  him 

“ It  is  also  another  part  thereof  to  assure  us  of  God’s  gra- 
cious love  and  favour,  and  that  we  are  his  children  ; confirm- 
ing in  us  the  hopes  of  our  everlasting  inheritance.  W e,  feeling 
ourselves  to  live  spiritually  by  him,  to  love  God  and  goodness, 
to  thirst  after  righteousness,  and  to  delight  in  pleasing  God, 
are  thereby  raised  to  hope  God  loves  and  favours  us;  and  that 
he  having,  by  so  authentic  a seal,  ratified  his  word  and  pro- 
mise, having  already  bestowed  so  sure  a pledge,  so  precious 
an  earnest,  so  plentiful  first-fruits,  will  not  fail  to  make  good 
the  remainder  designed  and  promised  us,  of  everlasting  joy 
and  bliss.” 

In  the  latter  part  of  this  chapter,  St.  John  evidently  alludes 
to  the  rising  heresies  which  at  this  time  began  to  trouble  the 
church,  and  which  in  succeeding  ages  filled  the  pages  of  our 
ecclesiastical  historians.  Some  of  them,  it  seems,  (as  Ce- 
rinthus.)  separated  Jesus  from  Christ,  as  being  two  persons, 
and  denied  him  to  be  the  Son  of  God.  It  appears,  that  in 
those  early,  as  in  much  later  times,  many  were  fond  of  para- 
doxes, and  took  pleasure  in  starting  new  and  strange  opinions, 
which,  among  the  vulgar,  attracted  admiration,  ana  made 
them  highly  popular.  The  strain  of  the  apostle’s  argument  is 
to  show,  that  Christ  was  not  only  one  with,  but  also  so  united 
to  the  Father,  as  not  to  be  separated,  either  in  essence,  or  in 


you  into  all  truth  i.  e.  all  requisite  and  important  truths  ; so  here  they  were 
laughtall  things  necessary  to  salvation. 

Ver.  22.  Who  is  a liar  but  he,  &c.— Dr.  Pye  Smith  renders  it,  “ Who  is  a 
liar,  if  he  be  not  who  denieth  that  Jesus  is  the  Christ,”  &c.— meaning  that 
such  a one  i9  the  worst  of  all  liars  and  deceivers. 

Ver.  23.  He  that  acknowledgeth  the  Son,  &c.— fThis  clause  isprirted  by  our 
translators  in  Italics,  to  show  that  it  is  of  doubtful  authority,  being  probably 
wanting  in  the  chief  of  the  MSS.  they  consulted,  as  well  as  the  early  printed 
edilions.  both  Greek  and  English;  but  it  should  certainly  be  restored  to  the 
text,  as  Griesbach  has  done,  as  it  i9  found  in  the  Codices  Alexandrinus,  Vati- 
canus,  and  Ephraim,  and  in  between  twenty  and  thirty  others  of  the  best  au- 
thority ; as  also  in  both  the  Syriac,  Erpen's  Arabic,  Coptic,  Sahidic,  Arme- 
nian, and  Vulgate  ; and  is  quoted  by  Origen,  Meletius,  Athanasius,  the  Cy- 
rils, Theophylact,  &c.l —Bagster." 

Ver.  27.  But  the  anointing  ....  the  same  anointing.—  (Gr.  chrlsma.)  The 

same  word  which  in  ver.  20.  in  rendered  unction. In  him.— Margin.  “ in  it  j" 

i.  e.  the  truth. 


1377 


God'*  singular  love  to  us.  1 JOHN. — CHAP.  III. 


OJ  brotherly  love 


29  If  ye  know  that  he  is  righteous,  ' ye  know 
that  ) every  one  that  doeth  righteousness  is 
born  of  him. 

CHAPTER  III. 

I He  declareth  the  ehignlar  love  of  God  towards  ua,  in  making  us  his  sons : 3 who 
therefore  ought  obediently  to  keep  his  commandments,  11  as  also  brotherly  to  love 
one  another. 

BEHOLD  what  manner  of  love  " the  Father 
hath  bestowed  upon  us,  that  we  should  be 
called  the  sons  b of  God  : therefore  the  world 
c knoweth  us  not,  because  it  knew  him  not. 

2  Beloved,  now  are  we  the  sons  d of  God,  and 
it  doth  not  yet  appear  what  we  shall  be  : but 
we  know  that,  when  he  shall  appear,  we  shall 
be  like  e him  ; for  we  shall  see  f him  as  he  is. 

3  And  every  man  that  hath  this  hope  in  him 
purifieth  himself,  even  as  he  is  pure. 

4  Whosoever  committeth  sin  transgresseth 
also  the  law : for  sin  is  the  transgression  of  the 
law. 

5  And  ye  know  e that  he  was  manifested  to 
take  away  our  sins ; and  in  him  is  no  sin. 

6  Whosoever  abideth  in  him  sinneth  not : 
whosoever  h sinneth  hath  not  seen  him,  nei- 
ther known  him. 

7  Little  children,  let  no  man  deceive  you  : he 
that  i doeth  righteousness  is  righteous,  even  as 
he  is  righteous. 

8  He  i that  committeth  sin  is  of  the  devil ; for 
the  devil  sinneth  from  the  beginning.  For  this 
purpose  the  Son  of  God  was  manifested,  that 
k he  might  destroy  the  works  of  the  devil. 

9  Whosoever  > is  born  of  God  doth  not  com- 
mit sin  ; for  his  seed  m remaineth  in  him  : and 
he  cannot  sin,  because  he  is  born  of  God. 

10  In  this  the  children  of  God  are  manifest, 
and  the  children  of  the  devil : whosoever  doeth 


A.  M.  cir. 

407* 

A.  D.  cir. 
68. 


i or,  know 

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Mut.7.16 


a 

b Jn.l. I* 
Re.21.7. 
c J n.17  25. 
d Ro.8.11, 
18. 

c 1 Co.  15. 49 
Phi.  3.21. 

2 Pe.  1.4. 
f Job  19.26. 
Pe.  17. 15. 
Mut.  5. 8. 
lCo.13.12. 
g He.9.26, 
23. 

h 3 Jn.ll. 
i Eze.18.5.. 
9. 

Ro.2.13. 
j J n. 8.44. 
k He.2.14. 

1 c.5.18. 
ml  Pe.  1 .23. 


n or,  com- 
mand- 
ment, 
o Jn.15.12. 
p Ge.4  4..8. 
q J n.15. 18, 
19. 

r c.2.9,ll. 
s Mat.5.21, 
22. 

t Jn.  15. 13. 

Ro.5.8. 
u De.  15.7. 
v c.4.20. 
w Eze.  33.31 
Ro.  12.9 
Ja. 2.15,16 
1 Pe.1.22. 
x Jn. 13.35. 
y persuade 
z Job  27.6. 

Pe.  101.2. 
a He.  10.22. 
b Ps.145.18, 
19. 

Pr.  15.29. 
Ma.11.24. 
c De  18.15, 
19. 

In.  14.1. 


not  righteousness  is  not  of  God,  neither  he  that 
loveth  not  his  brother. 

1 1 For  this  is  the  n message  that  ye  heard  from 
the  beginning,  that  0 we  should  love  one  ano- 
ther. 

12  Not  as  p Cain,  who  was  of  that  wicked  one, 
and  slew  his  brother.  And  wherefore  slew  he 
him  ? Because  his  own  works  were  evil,  and 
his  brother’s  righteous. 

13  Marvel  not,  my  brethren,  if  the  world  ihate 
you. 

14  We  know  that  we  have  passed  from  death 
unto  life,  because  we  love  the  brethren.  He 
r that  loveth  not  his  brother  abideth  in  death. 

15  Whosoever  8 hateth  his  brother  is  a mur- 
derer: and  ye  know  that  no  murderer  hath 
eternal  life  abiding  in  him. 

16  Hereby  ‘ perceive  we  the  love  of  God,  be- 
cause he  Idul  down  his  life  for  us : and  we 
ought  to  la>  down  uur  lives  for  the  brethren. 

17  But  u whoso  hath  this  world’s  good,  and 
seeth  his  brother  have  need,  and  shutteth  up 
his  bowels  of  compassion  from  him,  how v dwell- 
eth  the  love  of  God  in  him  ? 

18  My  little  children,  let  w us  not  love  in  word, 
neither  in  tongue  ; but  in  deed  and  in  truth. 

19  And  hereby  * we  know  that  we  are  of  the 
truth,  and  shall  v assure  our  hearts  before  him. 

20  For  if  our  heart  condemn  us,  God  is  great- 
er than  our  heart,  and  knoweth  all  things. 

21  Beloved,  if  our  heart  2 condemn  us  not, 
then  have  we  confidence  “toward  God. 

22  And  whatsoever  b we  ask,  we  receive  of 
him,  because  we  keep  his  commandments,  and 
do  those  things  that  are  pleasing  in  his  sight. 

23  And  this  cis  his  commandment,  That  we 


the  work  of  man’s  redemption  ; and  he  seems  to  have  borne 
in  his  recollection  the  substance  of  our  Lord's  discourse  in 
the  14th  chapter  of  his  gospel. 

Chap.  III.  Ver.  1 — 24.  The  grace  of  God  in  the  adoption , 
sanctification , and  salvation  of  his  people. — “Behold,  what 
manner  of  love  the  Father  hath  bestowed  upon  us,  that  we 
should  be  called  the  sons  of  God!’’  So  astonishing  did  this 
seem,  when  one  of  the  Malabarian  converts  was  required  by 
the  Danish  missionaries  thus  to  translate  this  passage,  that 
he  shrurdufrom  it,  as  far  too  bold : “ Let  me  rather  render  it 
(says  he,)  They  shall  be  permitted  to  kiss  his  feet.’’  But  even 
this  is  not  all ; not  only  are  we  to  be  recognised  as  the  adopted 
children  of  God,  but  also,  conformed  to  the  image  of  his  only 
begotten  Son.  And  such  is  the  transforming  efficacy  of  his 
glory,  that  when  we  “ see  him  as  he  is,”  we  snail  be  changed 
into  his  image— we  shall  be  pure,  as  he  is  pure  ; for  we  “ know 
that  he  was  manifested  to  take  away  our  sins;  and  in  him  is 
no  sin.” 

This  similitude  will  not,  we  confess,  be  complete  in  the  pre- 
sent life  : we  must  see  Cnrist  even  as  he  is,  before  we  can  be 
conformed  wholly  to  his  image.  There  is,  however,  a partial 
resemblance,  which  becomes  more  and  more  complete  as  grace 
prevails  in  us.  In  this  state  we  “know  but  in  part,”  and  are 
sanctified  but  in  part,  as  the  holiest  and  best  of  men  admit, 
and  as  St.  John  himself  assures  us:  “If  we  say  that  we  have 
no  sin,  we  deceive  ourselves,  and  the  truth  is  not  in  us.”  (Chap, 
i.  8.)  The’  same  apostle,  therefore,  cannot  mean  to  be  under- 
stood absolutely , when  he  says,  “He  that  is  born  of  God  doth 
not  commit  sin  but  it  is  yet  a question  how  the  words  can 
be  best  explained,  in  harmony  with  other  passages  in  this  epis- 
tle, and  of  the  Scriptures  in  general.  We  shall  mention  two 
ways  in  which  this  has  been  attempted. 

1.  It  has  been  commonly  understood,  that  by  committing 
sin  is  here  meant  the  habitual  practice  thereof,  as  the  heathen 
practised  idolatry,  and  the  Jews  their  now  obsolete  and  super- 
stitious ritual.  It  must,  however,  be  admitted,  that  every  act 
of  sin  is  as  much  forbidden  as  the  habit;  that  neither  the  law 
nor  the  gospel  tolerate  even  “the  thought  of  foolishness ;” 
(Prov.  xxiv.  9 ;)  yet  it  is  not  every  sinful  thought,  or  even  act, 


Chap.  lit.  Ver.  1.  The  sons  of  God. — Greek,  “ children  of  God."  So  ver.  2. 

Ver.  4.  Whosoever  cennmiuelh.  sin,  transgresseth  also  the  law. — Doddridge, 
" Every  one  that  practiseth  sin,  practiseth  alan  the  violation  of  the  law  ” 
This  learned  commentator  renders  anornia,  "violation  of  the  law.”  in  dis- 
tinction from  paranovnia,  which  is.  properly,  a "transgression,”  or  going  be- 
yond the  boundaries  prescribed. Sin  is  the  transgression — Doddridge,  “ Vio- 

lation”—of  the  law. 

Ver.  8.  tie  that  cammiueth  sin—  Doddridge,  “ practiseth  sin,  is  of  the  devil, 
for  the  devil  sinnetli  from  the  beginning  i.  e.  ever  since  his  !afl. 

Ver.  9.  Doth  not  commit. — Doddridge,  “ Doth  not  practise  sin.”  Macknight, 
“Doth  not  work  sin.” For  his  seed  remaineth  in  him — i.  e.,  says  Dodd- 

ridge, “ There  u a a immortal  principle  planted  by  God  in  the  heart.”  See 
1 Peter  i.  SB. 


that  proves  a man  hypocritical  or  insincere.  Christians  are 
bound  to  the  practice  of  piety  and  good  works  ; and  yet,  as  St. 
James  says,  (chap.  iil.  2,)  “In  many  things  we  all  offend ;” 
and  as  St.  John — “If  any  man  sin,”  upon  repentance  and  hu- 
miliation, “ we  have  an  advocate  with  the  Father,  even  Jesus 
Christ”  himself;  so  that,  as  we  must  not  presume  on  this  to 
encourage  ourselves  in  sin,  neither  must  we  despair  of  pardon 
when  we  repent.  And  this  exposition  is,  we  think,  in  perfect 
harmony  with  Scripture  truth. 

But,  2.  The  late  ingenious  Mr.  Fuller  has  remarked,  (and 
we  have  met  with  the  suggestion  in  him  only.)  that  the  apos- 
tle had  been  before  exhorting  Christians  to  abide  in  the  truth, 
and  to  “ walk  as  Christ  also  walked.”  In  the  close  of  this 
Epistle,  also,  the  apostle  speaks  of  aposiacy—  that  is,  of  com- 
plete and  final  apostacy — as  “ a sin  unto  death,”  or  a fatal  and 
soul-destroying  sin  : of  this  sin,  therefore,  Mr.  Fuller  con- 
ceives that  the  apostle  here  treats,  and  which  he  describes  as 
utterly  inconsistent  with  true  godliness.  He  that  is  born  of 
God,  in  this  sense,  “ sinneth  not,”  and  “ cannot  sin.”  Mr.  F. 
would,  therefore,  for  the  term  sin,  substitute  apostacy — mean- 
ing, inveterate  and  complete  apostacy,  and  reads  the  text  as 
follows: — “Whose  abideth  in  him,  apostatizeth  not:  whoso- 
ever apostatizeth  hath  not  seen  him,  neither  known  him. — 
He  that  is  guilty  of  apostacy  is  of  the  devil ; for  the  devil  hath 
been  an  apostate  from  the  beginning. — Whosoever  is  born  of 
God  doth  not  apostatize,  for  his  seed  remaineth  in  him  ; and 
he  cannot  apostatize,  because  he  is  born  of  God.” 

Either  of  these  expositions  may  be  sufficient  to  reconcile  our 
apostle  to  himself,  and  to  the  general  tenor  of  Scripture.  Our 
readers  will  judge  for  themselves ; we  feel  too  much  of  our 
frailty  to  dogmatize,  where  wise  and  good  men  differ. 

Mutual  love  among  Christians  is  the  burden  of  this  Epistle; 
but  that  love  must  be  connected  with  love  to  Christ,  because 
we  are  commanded  to  love  them  as  brethren,  that  is,  as  fel- 
low Christians;  and  to  the  extent,  (ver.  16,)  that  we  should  be 
ready  to  “lay  down  our  lives”  for  them,  if  circumstances 
should  require.  Now  this  mutual  love  produces  mutual  fel- 
lowship and  communion,  not  with  them  only,  but  also  with 
God,  our  common  Father,  and  with  Christ,  our  common  Sa- 


Ver.  12.  Notes  Cain , &c.—  See  Heb.  xi.  4. 

Ver.  15.  Is  a murderer — i.  e.  in  his  heart ; and  circumstances  may  make 
him  so  in  fact,  ns  in  the  instance  of  Cain,  ver.  12. 

Ver.  16.  Hereby  perceive  we  the  love  of  God. — The  words  “of  God”  being 
omitted  in  many  MSS.  and  most  printed  editions,  are  put  by  our  translators 
in  italics:  but  Macknight  supplies  from  ver.  8,  “The  Son  of  God.”  Dodd- 
ridge reads,  “ Terehy  perceive  we  love  I”  Compare  ver.  l. 

Ver.  IS.  Not  love  in  word , neither  in  longue — i.  e.  in  tongue  only.  So  Made- 
night.  “ If  love  consisted  in  word  only,  then  love  ceaseth  as  soon  as  the 
word  is  pronounced.  Such  wa9  the  love  between  Balak  and  Balaam.  But  if 
love  consisteth  not  in  word , it  cannot  be  dissolved  ; such  was  the  love  of 
Abraham,  Isaac,  Jacob,  and  the  rest  of  the  patriarchs.” — Yalkut  Hubeni 

Ver.  20.  If  our  h^art — i e our  conscience  So  in  next  verse. 


137R 


A.  M.  cir. 
4372. 

A.  D.  cir. 


. — CHAP  IV.,  V.  The  confidence  which  love  inspire* 

12  No  "man  hath  seen  God  at  any  time.  II 
we  love  one  another,  God  dwelleth  in  us,  and 
his  love  is  perfected  0 in  us. 

13  Hereby  p know  we  that  we  dwell  in  him, 
and  he  in  us,  because  he  hath  given  us  of  his 
Spirit. 

14  And  we  have  seen  and  do  testify  that  the 
Father  sent  the  Son  to  be  the  Saviour  of  the 
world. 

15  Whosoever  9 shall  confess  that  Jesus  is  the 
Son  of  God,  God  dwelleth  in  him,  and  he  in 
God. 

16  And  we  have  known  and  believed  the  love 
that  God  hath  to  us.  God  r is  love ; and  he 
that  dwelleth  in  love  dwelleth  in  God,  and  God 
in  him. 

17  Herein  is  8 our  love  made  perfect,  that  we 
may  have  boldness  in  the  day  of  judgment: 
because  as  he  is,  so  are  we  in  this  world. 

18  There  is  no  fear  in  love ; but  perfect  love 
casteth  out  fear : because  fear  hath  torment. 
He  that  feareth  is  not  made  perfect  in  love. 

19  We  love  him,  because  1 he  first  loved  us. 

20  If  a man  say,  I love  God,  and  hateth  his 
brother,  he  is  a liar  : for  he  that  loveth  not  his 
brother  whom  he  hath  seen,  how  u can  he  love 
God  whom  he  hath  not  seen  ? 

21  And  this  commandment  have  we  from 
him,  That  he  v who  loveth  God  love  his  brother 
also. 

CHAPTER  V. 

1 He  that  loveth  God  loveth  his  children,  and  keepeth  his  commandments : 3 whiok 
to  the  faithful  are  light,  and  not  grievous.  9 Jesus  is  the  Son  of  God,  able  to  save  us, 
14  and  to  hear  our  prayers,  which  we  make  for  ourselves,  and  for  othere. 

WHOSOEVER  abelieveth  that  Jesus  is  the 
Christ  is  born  of  God:  and  every  one 
that  loveth  him  that  begat,  loveth  him  also  that 
is  begotten  of  him. 

2 By.  this  we  know  that  we  love  the  children 
of  God,  when  we  love  God  and  keep  his  com- 
mandments. 

3 For  this  is  the  love  of  God,  that  b we  keep 
his  commandments:  and  his  commandments 
are  not  c grievous. 

4 For  whatsoever  is  born  of  God  overcometh 


c 2 Pe.2.8. 
d 1 Co.  12. 3. 
e Ro.8.37. 
f J .1.3. 31. 
g Is.  8. 20. 
h c.3.11,23. 


j Jn.3.16. 
k Jn.6.51. 
1 c.2.2. 


n lTi.6.16. 

o lCo.13.13 

p Jn.  14.20. 
c.3.24. 

q Ro.10.9. 

r ver.8. 

s love  with 

t Jn.15.16. 
u c.3.17. 
v Jn.13.34. 
a Jn.  1.12, 13 


Against  believing  all  teachers.  1 JOHN. 

should  believe  on  the  name  of  his  Son  Jesus 
Christ,  and  love  one  another,  as  he  gave  us 
commandment. 

24  And  he  d that  keepeth  his  commandments, 
dwelleth  in  him,  and  he  in  him.  And  hereby 
* we  know  that  he  abideth  in  us,  by  the  Spirit 
which  he  hath  given  us. 

CHAPTER  IV. 

1 He  warneththera  not  to  believe  all  teachers,  who  boast  of  the  Spirit,  but  to  try  them 
by  the  rul.-s  of  the  catholic  lailh  : 7 and  by  many  reasons  exhortelh  to  brotherly  love. 

BELOVED,  believe  ‘not  every  spirit,  but 
try  b the  spirits  whether  they  are  of  God : 
because  c many  false  prophets  are  gone  out 
into  the  world. 

2 Hereby  know  ye  the  Spirit  of  God  : Every 
d spirit  that  confesseth  that  Jesus  Christ  is 
come  in  the  flesh  is  of  God  : 

3 And  every  spirit  that  confesseth  not  that 
Jesus  Christ  is  come  in  the  flesh  is  not  of  God: 
and  this  is  that  spirit  of  antichrist,  whereof 
ye  have  heard  that  it  should  come  ; and  even 
now  already  is  it  in  the  world. 

4 Ye  are  of  God,  little  children,  and  have 
overcome  e them : because  greater  is  he  that 
is  in  you,  than  he  that  is  in  the  world. 

5 They  are  of  the  world:  f therefore  speak 
they  of  the  world,  and  the  world  heareth  them. 

6 We  are  of  God  : he  that  knoweth  God  hear- 
eth us  ; he  that  is  not  of  God  heareth  not  us. 
Hereby  = know  we  the  spirit  of  truth,  and  the 
spirit  of  error. 

7 Beloved,  let  us  love  h one  another : for  love 
is  of  God;  and  every  one  that  loveth  is  born 
of  God,  and  knoweth  God. 

8 He  that  loveth  not  knoweth  not  God  ; for 
God  i is  love. 

9 In  this  j was  manifested  the  love  of  God  to- 
ward us,  because  that  God  sent  his  only  begot- 
ten Son  into  the  world,  that  k we  might  live 
through  him. 

10  Herein  is  love,  not  that  wTe  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the  pro- 
pitiation i for  our  sins. 

11  Beloved,  if  m God  so  loved  us,  we  ought 
also  to  love  one  another. 

vionr,  through  the  medium  of  his  Holy  Spirit,  which  he  hath 
given  to  abide  with  us  for  ever. 

Chap.  IV.  Ver.  1 — 21.  Christians  are  warned  not  to  believe 
every  pretender  to  inspiration , but  to  try  such  by  the  word  of 
Goa. — By  the  spirits  here  named,  it  should  seem  that  we  must 
understand  those  Christian  teachers  who,  in  that  age,  pretended 
to  divine  inspiration  : many  of  whom,  however,  were  inspired 
by  a spirit  opposite  to  that  of  God  and  Christ.  The  great  cri- 
terion the  apostle  proposes  is,  their  regard  and  respect  for  Je- 
sus Christ.  If  they  confess  him  as  their  Lord  and  Master, 
then  may  they  be  considered  as  actuated  by  his  Spirit  ; if  not, 
then  most  assuredly  they  must  be  actuated  by  another  spirit. 
“ To  confess  Jesus  Christ,  (says  Dr.  Doddridge ,)  seems  to 
mean,  not  barely  professing  some  kind  of  regard  to  him,  but 
yielding  a regular,  consistent  homage;  and,  as  it  were,  har- 
monizing and  falling  in  with  nis  design.”  To  confess  that  Jesus 
Christ  is  “come  in  the  flesh,”  implies,  1.  His  previous  exist- 
ence before  he  came;  2.  His  incarnation,  that  “the  Word  was 
made  flesh,  and  dwelt  amongst  us.”  (John  i.  14.)  3.  That 
this  incarnation  was  real,  and  not  merely  apparent ; for  while 
some  of  the  ancient  heretics  considered  our  Lord  Jesus  as  man, 
and  as  man  only,  others  thought  his  incarnation  was  in  appear- 
ance only,  and  that  himself,  in  reality,  neither  suffered  nor  died. 
That  spirit  which  denies  or  contradicts  Christ,  either  in  his  per- 
son or  mission,  is  undoubtedly  “ the  spirit  of  antichrist,”  as 
being  opposed  to  him,  and  consequently  “ the  spirit  of  error” 
and  of  falsehood. 

The  apostle  now  returns  to  his  favourite  theme  of  divine  love, 
(ver.  10 :)  “ Herein  is  love  ; not  that  we  [first]  loved  God,  but 
that  he  loved  us,  and  sent  his  Son  to  be  the  propitiation  for 
our  sins.”  And  wha;  am  the  natural  tendencies  and  conse- 


Chap  IV.  Ver.  2.  Every  spirit  that  confesseth  that,  &c. — “ Every  spirit  who 
confesseth  Jesus  Christ,  who  is  come  in  the  flesh,  is  of  God.”  So  Doddridge 
thinks  these  words  not  only  may,  but  must  be  translated. 

Ver.  3.  This  is  that  spirit  of  Antichrist. — Roman  Catholics  plead,  that  the 
Pope  cannot  be  Antichrist,  because  he  admits  and  maintains  that  Jesus  Christ 
is  11  come  in  the  flesh  but  St.  John  tells  us  that  there  are  many  Antichrists  ; 
that  is.  many  who  oppose  Christ,  and  his  truth,  though  in  different  ways. 

Ver.  4.  Greater  is  he  that  is  in  yon , &c. — That  is,  God,  who  actuates  the 
believer,  is  infinitely  above  that  fallen  spirit  which  actuates  the  world. 

Ver.  17  Herein  U our  love— Or.  " love  with  ua” — made  perfect  .—Dodd- 


quences  of  this  love?  1 We  love  him , because  he  first  loved 
us,”  (ver.  19  ;)  and,  2.  “If  God  so  loved  us,  we  ought  also  to 
love  one  another.”  (Ver.  11.)  Thus  should  all  our  love  rise 
out  of  the  infinite  fulness  of  God’s  love;  for  he  is  the  ocean 
of  beneficence,  and  every  thing  in  creatures  which  deserves 
the  name  of  love,  springs  up  therefrom. 

Another  criterion  of  love  to  God  is,  that  it  hath  “ no  fear” 
— no  terror — no  torment.  Pagans,  and  unconverted  Jews, 
might  dread  approaching  into  the  presence  of  a dread  Jehovah, 
or  a terrific  idol : but  those  who  come  to  God  through  Chris* 
will  have  boldness  in  the  day  of  judgment,  for  the  Judge  him 
self  is  also  their  Friend  and  .Saviour. 

Oh  ! for  a heart  in  thought  renew'd. 

And  fill'd  with  love  tlivine  ! 

Perfect  and  right,  and  pure  and  good— 

A copy,  Lord,  of  thine  1”  Anon. 

Chap.  V.  Ver.  1 — 21.  The  evidences  of  regeneration,  and  the 
witn  esses  to  Christian ity. — The  proposition,  “ Whosoever  believ- 
eth  that  Jesus  is  the  Christ  is  born  of  God,”  seems  to  require 
some  elucidation.  Certainly  it  is  not  a man  saying  that  he  be- 
lieves, without  his  faith  be  evinced  by  good  works.  It  is  faith 
that  worketh  by  love,  as  St.  James  has  abundantly  proved, 
which  alone  can  either  justify  or  sanctify  the  believer.  Fa'ith 
is  evidenced  by  love,  and  by  good  works  ; resisting  the  snares 
and  temptations  of  the  world;  “and  this  is  the  victory  that 
overcometh  the  world,  even  our  faith.”  So  that  true  faith,  ge- 
nuine love,  and  good  works,  are  inseparably  connected. 

It  may  seem  that  St.  John  was  guilty  of  great  tautology  (if 
we  may  so  express  it)  in  harping  on  this  his  favourite  string 
— love  to  God  and  to  the  brethren.  So  wholly  was  his  heart 
engrossed  with  this  topic,  as  tradition  reports,  that  when  he 


ridge,  li  Herein  is  love  perfected  in  us.” Because  as  he  is,  so  are  we. — By 

union  and  communion  with  Christ,  we  become  like  him  ; and  like  him,  in  the 
world  are  neglected  and  despised. 

Ver.  18.  There  is  vofear  in  love. — Fear  is  here  used  in  the  sense  of  alarm 
and  terror—11  fear  (that)  hath  torment.” 

Ver.  20.  How  can  he  love  God  whorti  he  hath  not  seen  ? — Intercourse  ano 
familiarity  between  friends  engenders  love  ; but  it  is  by  faith  only  in  the  reve* 
lation  of  his  will,  that  we  can  love  God.  , , 

Chap.  V.  Ver.  l.  He  that  loveth  him  that  begat,  loveth  him  also,  &c.— Love 
to  a friend  naturally  engenders  love  towards  his  offspring. 

1379 


T*he  three  witnesses. 


I JOHN — CHAP.  V.  Confidence  in  the  truth. 


d the  world:  and  this  is  the  victory  that  over- 
conu'th  the  world,  even  our  faith. 

5 Who  is  he  that  overcometh  the  world,  but 
he  that  believeth  that  Jesus  is  the  Son  of 
God  ] 

6 This  is  he  that  came  by  * water  and 
blood,  even  Jesus  Christ ; not  by  water  only, 
but  by  wTater  and  blood.  And  it  is  the  Spi- 
rit f that  beareth  witness,  because  the  Spirit  is 
truth. 

7 For  there  are  three  that  bear  record  in  hea- 
ven, the  s Father,  the  h Word,  and  the  i Holy 
Ghost : and  these  three  are  one. 

8 And  there  are  three  that  bear  witness  in 
earth,  the  ) spirit,  and  the  k water,  and  the 
i blood:  and  these  three  agree  in  one. 

9 If  we  receive  the  witness  of  men,  the  witness 
of  God  is  greater : for  this  is  the  witness  of  God 
which  he  hath  testified  of  his  Son. 

10  He  that  believeth  on  the  Son  of  God  hath 
the  witness  m in  himself : he  that  believeth  not 
God  hath  made  him  a liar;  because  he  be- 
ieveth  not  the  record  that  God  gave  of  his 
Son. 

11  And  this  is  the  record,  that  God  hath 
given  to  us  eternal  life,  and  n this  life  is  in  his 
Son. 

12  He  “that  hath  the  Son  hath  life;  and  he 
that  hath  not  the  Son  of  God  hath  not  life. 

13  These  things  have  I written  unto  you  that 


A.  M.  cir. 

4072. 

A.  D.  cir. 
Gy. 


d lCo.15.S7 
e Jn.10.3t. 
f Jn.14.17. 
g Jn.8.18. 
h He.4.12, 

13. 

He.19.13. 
i Jn.  10.30. 
j Jn.  15.26. 
k Ac. 2.2. 4. 

2 Co.1.22. 
1 1 Pc.  3. 21. 

He.13.12. 
m Ro.8.16. 
n Jn.1.4. 
o Jn.5.24. 


p Jn  20.31. 
q or,  con- 
cerning. 

r Pr.  15.29. 
Je.29.12, 
13. 

8 Mat.  12. 
31,32. 

t Je.7.1G. 

u c.3.4. 

v Ro.5.20, 
21. 

wJa.1.27. 
x Lu.24.45. 
y Is. 9.6. 
z 1 Co.  10. 14 


believe  on  the  name  of  the  Son  of  God  ; that 
•’  ye  may  know  that  ye  have  eternal  life,  and 
that  ye  may  believe  on  the  name  of  the  Son  of 
God. 

14  And  this  is  the  confidence  that  we  have 
q in  him,  that,  if  we  ask  any  thing  according 
to  his  will,  he  heareth  us: 

15  And  if  we  know  r that  he  hear  us,  whatso- 
ever we  ask,  we  know  that  we  have  the  peti- 
tions that  we  desired  of  him. 

16  If  any  man  see  his  brother  sin  a sin  which 
is  not.  unto  death,  he  shall  ask,  and  he  shall  give 
him  life  for  them  that  sin  not  unto  death.  There 
is  a sin  unto  ■ death  : I do  ‘ not  say  that  he  shall 
pray  for  it. 

17  All  unrighteousness  ° is  sin : and  there  T is 
a sin  not  unto  death. 

18  We  know  that  whosoever  is  born  of  God 
sinneth  not ; but  he  that  is  begotten  of  God 
keepeth  w himself,  and  that  wicked  one  touch- 
eth  him  not. 

19  And  we  know  that  we  are  of  God,  and  the 
whole  world  lieth  in  wickedness. 

20  And  we  know  that  the  Son  of  God  is  come, 
and  hath  given  us  an  1 understanding,  that  we 
may  know  him  that  is  true,  and  we  are  in  him 
that  is  true,  even  in  his  Son  Jesus  Christ.  This 
y is  the  true  God,  and  eternal  life. 

21  Little  children,  keep  yourselves  from 2 idols. 
Amen. 


was  much  in  years,  and  unable  to  preach,  he  used  to  be  led  to 
the  church  at  Ephesus,  and  to  address  them  in  these  simple 
words — “ Little  children,  love  one  another.” 

We  now  come  to  a passage  relative  to  the  Holy  Trinity,  the 
authen»,city  of  which  has  been  much  disputed,  and  has  been 
given  up  by  some  of  the  ablest  advocates  of  that  doctrine,  as 
will  be  seen  in  our  notes.  To  us  it  appears,  that  the  internal 
evidence  arisingfrom  the  context  is  in  favour  of  the  passage  ; 
but  the  external , arising  from  the  collation  of  nearly  150  manu- 
scripts, the  ancient  versions,  &c.  is  decidedly  against  it.  One 
thing,  however,  is  certain,  that,  in  the  words  disputed,  nothing 
is  stated  but  what  may  be  proved  from  other  passages  of  Scrip- 
ture ; nor  is  there  reason  to  believe,  that  either  the  insertion  or 
omission  was  made  with  any  design  to  corrupt  the  Scriptures. 
The  former  might  be  done  by  way  of  explanatory  note,  or  the 
latter  through  inadvertence. 

The  testimony  here  borne  is  to  the  truth  of  Christianity,  in 
whatever  way  it  may  be  explained.  The  Father  bare  witness 
to  the  Son,  by  the  works  which  the  latter  performed  in  his 
name,  and  by  a miraculous  voice  from  heaven;  the  Son  (or 
Word)  bore  witness  to  himself,  by  the  miracles  wdtich  he 
wrought  in  his  own  name;  and  the  Holy  Spirit  also  bare  wit- 
ness in  his  miraculous  gifts,  and  the  inspiration  of  the  sacred 
writings  : and  the  second  series  of  witnesses,  however  their 
evidences  may  be  explained,  are  certainly  to  the  same  effect. 
11  And  this  is  the  record,  that  God  hath  given  to  us  eternal  life, 
and  that  life  is  in  his  Son.” 

Now  he  that  helieveth  in  the  Son  of  God,  “hath  the  wit- 
ness in  himself’ — not  an  imaginary  conceit — not  an  unfounded 
persuasion,  but  an  evidence  in  his  own  heart  from  the  work  of 


God’s  Holy  Spirit,  who  has  created  therein  a love  to  holiness 
in  all  its  branches.  “The  gospel  of  Christ  (says  the  amiable 
Dr.  Watts')  is  like  a seal  or  signet  of  such  inimitable  and  di- 
vine engraving,  that  no  created  power  can  counterfeit  it ; and 
\yhen  the  Spirit  of  God  has  stamped  this  gospel  on  the  soul, 
there  are  so  many  holy  and  happy  lines  drawn  or  impressed 
thereby— so  many  sacred  signatures  and  divine  features 
stamped  on  the  mind,  that  give  certain  evidence  both  of  a hea- 
venly signet,  and  a heavenly  opera t.r.” 

But  “ there  is  a sin  unto  death,”  and  this  forms  an  awful 
and  important  subject  of  inquiry.  The  nature  of  it  is  thus  sta- 
ted by  Dr.  Doddridge  : — “ There  is  ...  . such  an  apostaey 
from  Christianity,  as  is  attended  with  blaspheming  the  opera- 
tions of  the  Spirit  of  God,  and  ascribing  them  to  Satan ;” — 
an  apostaey  like  that  mentioned  by  St.  Paul  as  irrecoverable, 
(Heb.  vi.  J -6,)  and  attended  with  the  horrid  aggravation  of 
ascribing  the  operations  of  God’s  Holy  Spirit  to  the  devil. 
(Mat.  xii.  31,  32.)  “I  say  not,”  says  St.  John,  who  probably 
witnessed  the  awful  denunciation  of  Christ — “I  say  not  that 
he  (or  any  man)  shall  pray  for  it ;”  and  yet  he  does  not  abso- 
lutely forbid  it.  For  we  may  not  be  able  absolutely  to  ascer- 
tain the  fact,  nor  must  we  attempt  to  restrain  the  divine 
mercy. 

The  concluding  admonition  of  this  Epistle,  “ Little  children, 
keep  yourselves  from  idols,''  has  been  supposed  by  some  to 
prove  it  was  addressed  to  Gentiles,  the  Jews  having  long  since 
given  up  idolatry.  But  are  there  r,o  idols  but  images  of  metal, 
wood,  or  stone  ? Are  there  no  idols  of  flesh  ana  blood  ? Or 
is  Mammon,  the  god  of  this  world,  no  longer  worshipped  ? 
May  God  preserve  us  all  from  idols ! 


Ver.  6.  This  is  he  that  came  by  water  and  blood — That  is,  he  was  baptized 
first  by  water,  and  then  by  blood,  and  in  both  cases  did  ttie  Holy  Spirit  bear 
witness.  See  Mat.  iii.  17  ; xvii.  5 ; compare  note  on  ver.  8,  below.  See  also 
John  xii.  28. 

Ver.  7,  8.  There  are  three  that  bear  record  in  heaven,  the  Father,  the 
Word,  and  the  Holy  Ghost : and  these  three  are  one.—"  The  probability  is, 
(sap  Dr.  Pi/e  Smith,)  that  tliid  passage  was  originally  a marginal  comment 
on  1 the  Spirit,  the  water,  and  the  blood  and  was  introduced,  by  the  igno- 
rance or  the  predilection  of  transcribers,  into  the  text  of  the  Vulgate  Latin 
version.  There  is  no  authority  for  it  whatsoever  in  any  manuscripts  of  the 

Greek  orginal,  except  one,  which  is  too  modern  to  be  of  much  value 

But  it  should  be  recollected,  that  critical  disquisition  upon  the  authenticity  of 
any  document,  should  be  carried  on  witli  the  most  rigorous  impartiality,  and 
without  cither  favour  or  disfavour  to  particular  doctrines  which  the  document 
might  affect ; that  many  who  have  denied  the  doctrines  of  the  Trinity  and  the 
divine  nature  of  the  Saviour,  have  admitted  the  common  reading  of  these 
texts  ; and  that  many  other  persons  who  reject  [this]  passage  ....  are  fully 
convinced  ot  the  truth  of  those  doctrines,  because  they  believe  the  general 
tenor  of  Scripture,  and  the  declaration  of  particular  passages,  !>oth  numerous 
and  forcible,  to  he  in  their  favour.”  Omitting  the  doubtful  words,  the  passage 
reads  thus  : “ There  are  three  that  bear  record,  the  spirit,  the  water,  and  the 
blood  ; and  these  three  agree  in  one.” 

In  consequence  of  the  above  facts,  the  disputed  words  were  omitted  in  seve- 
tal  Protestant  editions  of  the  New  Testament  by  Luther  and  Erasmus ; and 
since,  by  tsewcome,  Griesbach.  and  others  ; also  in  several  editions  of  the 
L’nglish  Bible,  in  the  reigns  of  Henry  VIII.,  Edward  VI  , and  Queen  Elizabeth, 
they  are  either  placed  within  brackets,  (as  by  Doddridge,)  or  printed  in  a 
smaller  type,  as  of  doubtful  authority.  In  some  copies,  also,  the  Sth  verse  is 
placed  before  the  7th.  On  the  other  hand,  it  is  hut  justice  to  acknowledge, 
that  the  number  of  MSS.  which  have  been  examined  and  collated,  makes  Cut 
a small  proportion  of  those  existing,  many  of  which  are  locked  up  in  the  li- 
braries of  the  Catholic  and  Greek  churches  ; so  that  it  is  yet  possible,  as  the 
late  Bishop  Middleton  suggests,  that  some  future  inquiries  may  materially 
change  the  state  of  the  question 
1380 


Ver.  7.  These  three  are  one— The  witnessing  of  the  Father  and  the  Holy 
Spirit  to  the  mission  of  Christ,  as  also  his  own  witness  to  the  truth,  are  clearly 
and  repeatedly  referred  to  in  the  New  Testament ; and  their  union  is  no  less 
inculcated  in  Mat.  xxviii.  19.  and  oilier  scriptures. 

Ver.  8.  These  three  agree  in  orte—i.  e.  in  the  same  testimony  ; but  what  may 
be  meant  by  these  three  witnesses,  is  by  no  means  clear.  Doddridge  expluina 
them  of  the  miraculous  gifts  of  the  Spirit,  the  baptismal  water,  and  the  sacra- 
mental blood  ; so  Macknight.  But  the  expression  might,  perhaps,  be  referred 
to  the  scene  of  Christ's  death,  when  the  departing  spirit  of  our  Saviour, 
and  the  blood  and  water  flowing  from  his  side,  bore  a united  witness  to  the 
reality  of  his  death.  See  John  xix.  30,  34, 35.  The  Holy  Spirit  also  hare  wit 
ness  to  the  efficacy  of  Christ’s  death  and  atonement,  by  raising  him  front  the 
dead.  See  1 Tim.  iii.  16.  1 Peter  iii.  18. 

Ver.  13.  On  the  name — i.  e.  the  person  and  character  of  the  Son  of  God. 

Compare  Mat.  xxviii.  19. And  that  ye  may  believe— with  more  assured  coh- 

fidence. 

Ver.  14.  This  is  the  confidence  that  we  hare  in  him —Doddridge,  towards 


Ver.  18.  Touchelh  him  not— Macknight , “ Layeth  not  hold  on  him  i.  e. 
does  not  claim  him  as  his  own. 

Ver.  19.  The  whole  world  lieth  in  wickedness.— Macknight,  ' Under  the 
wicked  one  ” f Or,  in  the  wicked  one  ; is  embraced  in  his  arms,  where  it  lies 
fast  asleep,  and  carnally  secure,  deriving  its  heat  and  power  from  its  infernal 
fosterer.  " In  this  snort  expression,”  says  Wesley,  “ the  horrible  state  of  the 
world  is  painted  in  tne  most  lively  colours  ; a comment  on  which  we  have  in 
the  actions,  conversations,  contracts,  quarrels,  ana  rriendsnips  of  worldly  men.) 
—Bagster.  Not  only  was  the  Pagan  world  sunK  into  universal  idolatry,  hut 
also  the  Jews  themselves  were  sunk  into  a spirit  of  infidelity,  no  less  dreadful 
and  offensive. 

Ver.  20.  This  is  the  true  God,  and  eternal  life.— Commentators  are  much 
divided,  whether  this  sentence  refers  to  Christ  only,  as  both  the  true  God  and 
eternal  life,  (so  Doddridge;)  or  whether  the  former  member  of  the  sentence 
refers  to  the  Father,  as  " the  true  God,”  and  the  latter  to  th«  Son.  as  " eternal 
life.” 


THE  SECOND  EPISTLE  OF  JOHN. 


ITHfS  short  Epistle,  and  that  which  follows,  being  written,  neither  to  any 
church  by  name,  nor  to  the  churches  at  large,  hut  to  private  persons,  had  pro- 
bably been  kept  for  a considerable  time  in  the  possession  of  the  families  to 
whom  they  were  originally  sent,  and  were  not  discovered  till  long  after  the 
Apostle's  decease,  and  alter  the  death  of  the  persons  to  whom  they  had  been 
addressed.  When  first  discovered,  all  the  immediate  vouchers  for  their  ge- 
nuineness were  necessarily  gout ; and  the  church  of  Christ,  ever  on  its  guard 


against  imposture,  particularly  in  relation  to  writings  professing  to  be  the  work 
or  Apostles,  hesitated  to  receive  them  into  the  number  of  canonical  8crip*uren. 
until  it  was  fully  ascertained  that  they  were  divinely  inspired.  Hence  they 
were  not  generally  known  and  acknowledged  as  the  inspired  production  of  8t. 
John,  in  tlie  earliest  ages,  in  the  decided  manner  that  tne  preceding  Epistle 
was  ; but  their  coincidence  with  it  in  sentiment,  manner,  and  language,  satis 
fied  all  at  an  early  period,  that  they  were  written  by  the  same  person.)— B. 


1 He  exhorleth  a certain  honourable  matron,  with  her  children,  to  persevere  in  Chris- 
tian love  and  belief,  8 lest  they  lose  the  reward  of  their  former  profession  : 10  and  to  ; 
have  nothing  to  do  widi  those  seducers  that  bring  not  the  true  doctrine  of  Clirist 
Jesus. 

^T^HE  elder  unto  the  elect  lady  and  her  child- 
-L  ren,  whom  I love  in  the  truth  ; and  not  I 
only,  but  also  all  they  that  have  known  the 
truth ; 

2 For  the  truth’s  sake,  which  dwelleth  in  us, 
and  shall  be  with  us  for  ever. 

3 Grace  be  with  you,  mercy,  and  peace,  from 
God  the  Father,  and  from  the  Lord  Jesus  j 
Christ,  the  Son  of  the  Father,  in  truth  and  love. 

4 I rejoiced  greatly  that  I found  of  thy  child- 
ren walking  in  truth,  as  we  have  received  a 
commandment  from  the  Father. 

5 And  now  I beseech  thee,  lady,  not  as  though 
I wrote  a new  commandment  unto  thee,  but 
that  which  we  had  from  the  beginning,  that 
1 we  love  one  another. 

6 And  this  b is  love,  that  we  walk  after  his 
commandments.  This  is  the  commandment, 
That,  as  ye  have  heard  from  the  beginning, 
ye  should  walk  in  it. 


A.  M.  cir. 
4073. 

A.  D.  cir. 
69. 


a 1 Jn.3.23. 

b Jn.14.15, 
21. 


c 1 Jn.4.1. 
d Ma.13.9. 

e Phi. 3. 16. 
Re.3.11. 


f 


or,  gain- 
ed. Some 
copies 
read, 
which  ye 
have 
gained , 
but  that  ye 


g Jn.15.6. 
h Ga.  1.8,9. 
i 1 Ti.5.22. 


j mouth  to 
mouth. 
k or,  your. 


1 lJn.1.4. 


7 For  c many  deceivers  are  entered  into  tne 
world,  who  confess  not  that  Jesus  Christ  is 
come  in  the  flesh.  This  is  a deceiver  and  an 
antichrist. 

8 Look  d to  yourselves,  that  e we  lose  not  those 
things  which  we  have  f wrought,  but  that  we 
receive  a full  reward. 

9 Whosoever  transgresseth,  and  abideth  not 
s in  the  doctrine  of  Christ,  hath  not  God.  He 
that  abideth  in  the  doctrine  of  Christ,  he  hath 
both  the  Father  and  the  Son. 

10  If ll  there  come  any  unto  you,  and  bring 
not  this  doctrine,  receive  him  not  into  your 
house,  neither  bid  him  God  speed: 

11  For  he  that  biddeth  him  God  speed  is  par 
taker  > of  his  evil  deeds. 

12  Having  many  things  to  write  unto  you,  I 
would  not  write  with  paper  and  ink : but  I 
trust  to  come  unto  you,  and  speak  ) face  to 
face,  that  k our  joy  i may  be  full. 

13  The  children  of  thy  elect  sister  greet  thee. 
Amen. 


Ver.  1 — 13.  St.  John  commends  a certain  pious  matron  and 
her  sons,  and  exhorts  them  to  perseverance. — There  seems  no 
reason  to  question  that  this  and  the  following  epistle  were 
written  by  St.  Jqhn,  though  being  addressed  to  private  individu- 
als might  occasion  them  not  to  be  received  and  recognised  in 
the  church  so  early  as  some  others.  They  are  generally  suppo- 
sed to  have  been  written  about  the  same  time  as  the  preceding, 
with  which  they  correspond  both  in  matter  and  style.  The  writer 
calls  himself  “The  Elder,”  to  which  appellation  he  appears 
well  entitled,  as  being  now,  probably,  the  only  survivor  of  the 
apostles,  and  much  advanced  in  years,  which  accounts  for 
the  use  of  his  favourite  appellation — “ My  little  children.” 

The  chief  topics  here  mentioned  are  enlarged  on  in  the 
preceding  Epistle,  viz.,  love  to  the  brethren,  and  caution 
against  deceivers  and  impostors.  “For  many  deceivers  are 
entered  into  the  world,  who  confess  not  that  Jesus  Christ  is 
(or  has)  come  in  the  flesh.”  This  corresponds  with  chap.  ii. 
1 — 3,  of  the  first  Epistle ; and  both  passages  refer  to  the  rise  of 
a heresy,  even  in  the  apostolic  age,  which  supposed  that  Jesus 
Christ  was  possessed  of  human  nature  merely  in  appearance; 
and  consequently  that,  in  fact,  he  neither  “died  for  our  sins, 
nor  rose  again  for  our  justification.”  This  was  the  doctrine  of 
the  Gnostics,  >:r  at  least  of  many  of  them  : and  their  objection 
to  the  humanity  of  our  Lord  seems  to  have  arisen  from  the 
notion  that  all  matter  was  in  itself  essentially  depraved,  and 


Ver.  1.  The  elect  lJdy—[Gt.  Eklckte  Kuria,  which  some,  with  the  Peshito 
Syriac  and  Arabic  versions,  render,  “to  Kyria  the  elect.”  considering  Kuria 
a proper  name  ; while  others,  with  the  Vulgate,  render,  to  the  Lady  Electa,” 
considering  Eklekte  a proper  name,  which  seems  more  correct.]—  B.  The 
learned  Lord  Barrington  conceived,  that  by  this  lady  St.  John  meant  a 
Christian  church,  which  he  did  not  think  proper  to  name.  The  notion  seems 
to  have  originated  with  Jerome,  and  was  adopted  by  Hammond  and  Whitby  ; 
but  it  appears  to  us  to  be  unfounded,  and  has  not,  we  believe,  at  present,  any 
advocates.  Those  here  referred  to,  who  denied  that  Christ  was  “ come  in  the 
flesh,”  were  probably  the  first  Gnostics.  See  Diet,  of  Religions,  &c.  in 
Gnostics. 

Ver.  3.  Grace  be—G r.  “shall  be” — with  you. 

Ver.  5.  And  noio. — [The  mode  of  address  here  shows,  that  it  was  a person, 
not  a church , as  some  suppose,  to  whom  the  Apostle  wrote.]— Bagster. 


the  creation  of  the  evil  principle.  They  were  also  ashamed  of 
the  doctrine  of  the  cross,  and  therefore  some  of  them  feigned 
the  strange  idea,  that  Simon,  the  Cyrenian,  was  crucified 
instead  of  Jesus.  Thus,  though  they  admitted  the  divine 
mission  of  Jesus  Christ,  they  denied  that  Christ  (or  the  Mes- 
siah) was  really  come  in  the  flesh , which  St.  John  pronounces 
to  be  the  mark  of  a deceiver  and  an  antichrist , meaning  there- 
by an  enemy  to  Christ. 

He  cautions,  therefore,  the  elect  iady  to  whom  he  wrote, 
against  being  drawn  aside  from  the  truth  by  these  deceivers. 
“ Look  to  yourselves,  that  we  lose  not  those  things  which  we 
have  wrought that  is,  that  we  do  not  lose  our  ministerial 
labour;  from  which  we  infer  that  the  venerable  apostle  had 
been  her  Christian  adviser,  and  probably,  also,  the  instructer 
of  her  children.  He  then  cautions  her  against  showing  such 
deceivers  even  the  rights  of  hospitality ; though  it  would  cer- 
tainly be  a straining  of  the  text  to  include  in  this  prohi- 
bition the  duties  of  humanity,  to  which  all  our  fellow  creatures 
are  entitled.  To  admit  such  heretics,  however,  to  our  family 
and  table  conversation,  might  be  injurious  to  our  own  peace,  ana 
destructive  to  the  principles  of  our  children  and  domestics,  if 
not  our  own.  At  the  same  time,  the  countenance  thereby 
given  to  such  men  might  promote  both  the  fundamental  errors 
which  they  taught,  and  the  immoralities  they  practised;  for 
they  are  always  spoken  of,  not  as  mistaken,  but  as  wicked  men. 


Ver.  7.  For  many  deceivers  arc  entered,  &c—  Instead  of  are  entered  into, 
many  excellent  MSS.  have,  are  gone  out. This  Is  a deceiver  and  an  anti- 

christ—Macknight , “ The  deceiver  and  the  antichrist which  the  learned 
Granville  Sharp  explains  of  “ the  spirit  of  antichrist  himself,  (i.  e.  Satan,)  as 
the  first  mover  and  instigator,  either  by  himself  or  his  angels,  of  all  other  de- 
ceivers.”— G.  Sharp  on  the  case  of  Saul,  &c.  — Antichrist  is  a general  name 
used  by  this  apostle  for  all  who  opposed  the  truth  and  authority  of  Christ. 

Ver.  8.  Which  we  have  ivrought.—  Margin,  “gained.”  It  is  added,  “Some 
copies  read,  Which  ye  have  gained,  and  that  ye  received ,”  &c.  The  copies  here 
alluded  to  are,  five  of  Stephen's  MSS.,  the  Alexandrian,  and  other  MSS.,  the 
Vulgate,  second  Syriac,  and  Ethiopian  versions. 

Ver.  10.  Neither  bid  him  God  speed.— Doddridge,  “ Good  success” — i.  e.  in 
his  propagation  of  error. 

Ver.  12.  Face  to  face. — Gr.  “ Mouth  to  mouth.” 


THE  THIRD  EPISTLE  OF  JOHN. 


1 He  commendelh  Gaius  for  his  piety,  5 and  hospitality  7 to  true  preachers : 9 com- 
plaining  of  the  unkind  dealing  of  ambitions  Diotrephes  on  the  contrary  side,  11 
whose  evil  example  b not  to  be  followed  : 12  and  giveth  special  testimony  to  the  good 
report  of  Demetrius. 

rpHE  elder  unto  the  well  beloved  Gaius, 
J-  whom  I love  1 in  the  truth. 

2 Beloved,  I b wish  above  all  things  that  thou 
mayest  prosper  and  be  in  health,  even  as  thy 
soul  prospereth. 


A.  M.  cir. 
4073. 

A.  D.  cir. 


a or,  truly. 
b or,  pray. 


c 2 Jn.4. 
d Pr.23.24. 
e 1 Pe.4.10. 


3 For  I rejoiced  greatly,  when  the  brethren 
came  and  testified  of  the  truth  that  is  in  thee, 
even  as  thou  walkest  c in  the  truth. 

4 I have  no  greater  joy  d than  to  hear  that 
my  children  walk  in  truth. 

5 Beloved,  thou  doest  e faithfully  whatsoever 
thou  doest  to  the  brethren,  and  to  strangers ; 


Ver.  1—14.  Gaius  commended  for  his  piety  and  hospitality 
to  Christian  teachers. — Several  persons  of  this  name  are  men- 


tioned in  the  New  Testament ; this  is  thought  to  be  the  one 
named  in  Rom.  xvi.  23,  who  had  been  remarkably  hospitable. 


Ver.  4.  WaXk  in  truth.— Doddridge,  “ m the  truth,”  i.  e.  of  the  gospel 

1381 


Ver.  2.  Abojc  all  things.— Doddridge,  *'  In  every  respect.' 


Diotrephes  reproved. 


3 JOHN. 


Demetrius  com  mended. 


h Wliich  have  borne  witness  of  thy  charity 
before  the  church:  whom  if  thou  bring  f for- 
ward on  their  journey  e after  a godly  sort, 
thou  shalt  do  well : 

7 Because  that  for  his  name’s  sake  they  went 
forth,  taking  h nothing  of  the  Gentiles. 

8 We  therefore  ought  to  < receive  such,  that 
we  might  be  fellow-helpers  to  the  truth. 

9 I wrote  unto  the  church:  but  Diotrephes, 
who  loveth  to  have  the  pre-eminence  j among 
them,  receiveth  us  not. 

10  Wherefore,  if  I come,  I will  remember  his 
deeds  which  he  doeth,  k prating  against  us  with 
malicious  words : and  not  content  therewith, 
neither  doth  he  himself  receive  the  brethren, 


A'wi3cir'  and  forbiddeth  them  that  would  and  eastern 
A «!.cir'  them  out  > of  the  church. 

f .T|Tg  11  Beloved,  follow  m not  that  which  is  evil, 
g worthy  but  that  which  is  good.  He  n that  doeth  good 
is  of  God  : but  he  that  doeth  evil  hath  not  seen 

htCo.9.15.  . 

is.  God. 

1 mmbT  ^ Demetrius  hath  good  report  of  all  men, 
) ..a1"1  and  of  the  truth  itself:  yea,  and  we  also  bear 
kl*r  10810  record ! and  ye  know  that  our  record  is  true. 

U ’ 13  I had  many  things  to  write,  but  I will  not 

i ib.66.5.  with  ink  and  pen  write  unto  thee : 
m p«. 37.77.  14  But  I trust  1 shall  shortly  see  thee,  and  we 

niJo.8.6..  shall  speak  0 face  to  face.  Peace  be  to  thee, 
o mouth  to  Our  friends  salute  thee.  Greet  the  friends  by 


and  whom  the  apostle  Paul  therefore  calls  “my  host,”  he 
having  kindly  entertained,  and  probably  assisted  him,  in 
preaching  the  gospel  gratis  to  the  Gentiles;  and  St.  John 
now  requests  him  to  assist  certain  others  going  on  the  same 
errand.  This  Gaius,  it  should  seem,  tlmugh  a man  of  a strong 
and  liberal  mind,  was  rather  delicate  in  nis  health  and  con- 
stitution ; and  therefore  the  venerable  elder  prays  that  his 
body  might  prosper  and  be  in  health,  even  as  his  soul  pros- 
pered. 

But  he  severely  censures  the  character  of  one  Diotrephes , 
another  person  of  wealth  and  consequence  in  the  church,  who, 
instead  of  delighting  in  works  of  beneficence,  as  Gaius  did, 
unhappily  “loved  to  have  the  pre-eminence,”  and  to  rule 

Ver.  6.  After  a godly  sort. — Margin,  11  a sort  worthy  of  God  ;’T  i.  e.  in  a 
manner  ami  with  a temper  suited  to  God’s  service. 

Ver.  9.  11710  loveth  to  have , &c.— [“  Who  loveth  the  presidency.”  or  chief  1 
place , doubtless  in  the  church,  of  which  Diotrephes  was  most  probably  an  * 


when  it  was  his  duty  to  obey.  A busy,  prating,  party  man  : a 
man  of  words,  but  not  of  deeds.  A man  who  talked  much 
about  religion,  but  showed  no  kindness  to  the  poor  brethren; 
who  even  opposed  and  persecuted  those  who  were  so  disposed. 
Him  the  aged  apostle  promises  to  call  to  accpunt,  if  he  should 
live  to  visit  them  : in  the  mean  time  he  hesitates  not  to  say, 
that  such  a man  could  not  have  seen  God:  that  is,  could  not 
have  had  any  believing  views  of  him,  nor  have  enjoyed  any 
sweet  communion  with  him. 

But  a third  character  is  now  introduced,  even  Demetrius , oi 
whom  nothing  is  known  but  what  is  here  mentioned,  that  he 
had  “ a good  report  of  all”  who  knew  him,  and  “ even  of  the 
truth  itself.” 


officer  ; and  being  one,  magnified  himself  in  his  office  : he  loved  such  pre-emi- 
nenceT  and  behaved  haughtily  in  it  ] — Bagster. 

Ver.  14.  Our  friends.— [Instead  of  friends,  an  appellation  used  no  wheTC 
else  as  a mutual  address  among  Christians,  several  MSS.  read  brethren.]— B. 


THE  GENERAL  EPISTLE  OF  JUDE. 


IJude,  or  Judas,  the  writer  of  this  Epistle,  is  generally  and  justly  consi- 
dered to  have  been  Jude  the  Apostle,  called  also  Lebbeus,  whose  surname 
was  Thaddeus,  brother  of  James  the  Less,  (ver.  1,)  and  the  brother,  or  near 
relative,  of  our  Lord.  Some  hesitation,  however,  as  to  the  genuineness  of 
tiiis  Epistle,  seems  to  have  prevailed  in  the  church,  which  was  at  length  fully 
removed  ; though  some  learned  modem  writers,  apparently  on  very  slight 
grounds,  have  endeavoured  to  revive  it.  It  is  objected,  that  he  calls  himself, 
not  an  Apostle,  but  “ a servant  of  Jesus  Christ but  so  also  does  Paul,  in 
his  inscription  to  the  Philippians  ; and  the  word  apostle  is  omitted  in  the 
Epistle  to  Philemon,  and  in  that  to  the  Thessalonians  ; neither  does  John,  in 
his  Epistles,  use  the  word  apostle,  nor  mention  his  own  name.  Jude  is  also 
supposed  to  quote  apocryphal  hooks — for  there  is  no  evidence  that  this  was 
really  the  case  ; but  does  not  St.  Paul  quote  heathen  poets,  and  Jewish  tradi- 


tions, when  what  was  true  in  them  might  be  adduced  to  good  purpose,  with- 
out at  all  sanctioning  the  fables  which  they  contained,  or  inducing  a suspicion 
that  he  was  not  an  inspired  writer?  (Acts  xvii.  23.  I Co.  xv.  33.  2 Tim.  iii.  8. 
Tit.  i 12  ) These  are  the  principal  objections;  and  they  amount  to  nothing 
against  the  internal  evidence,  and  the  general  current  of  antiquity.  Lordner 
shows,  that  it  is  found  in  all  the  ancient  catalogues  of  the  sacred  writings  ot 
the  New  Testament ; is  considered  genuine  by  Clement  of  Alexandria  ; and  is 
quoted,  as  St.  Jude's  production,  by  Tertu/lian , by  Origen,  and  by  the  greate? 
part  of  the  ancients  mentioned  by  Eusebius.  Its  genuineness  is  fully  esta- 
blished by  the  matter  contained  in  it,  which  is  every  way  worthy  of  an  inspired 
Apostle  of  Jesus  Christ;  and,  as  Macknighl  truly  observes,  there  is  no  error 
taught,  no  evil  practice  enjoined,  for  the  sake  of  which  any  impostor  could  be 
induced  to  impose  a forgery  of  thi9  kind  on  the  world.]— Bagster. 


Ver.  I — 25.  'The  apostle  Jude  exhorts  the  believers  to  whom 
he  wrote , to  adhere  steadfastly  to  the  truth , and  to  contend 
against  false  teachers  and  their  erroneous  doctrines. — This 
apostle  (though  his  name  was  the  same)  must  always  he 
carefully  distinguished  from  that  Judas  who  betrayed  his 
Master.  On  the  contrary,  this  apostle  was  zealous  on  his 


awares,  who  h were  before  of  old  ordained  to 
this  condemnation,  ungodly  men,  turning  ■ the 
grace  of  our  God  into  lasciviousness,  and  de- 
nying the  only  Lord  God,  and  our  Lord  Jesus 
Christ. 

5 I will  therefore  put  you  in  remembrance, 
though  ye  once  knew  this,  how  that  s the  Lord, 
having  saved  the  people  out  of  the  land  of 
Egypt,  afterward  destroyed  k them  that  be- 
lieved not. 

6 And  the  angels  > which  kept  not  their  m first 
estate,  but  left  their  own  habitation,  he  hath 
reserved  in  everlasting  n chains  under  dark- 
ness unto  the  ° judgment  of  the  great  day. 

7 Even  as  p Sodom  and  Gomorrah,  and  the 
cities  about  them  in  like  manner,  giving  them- 

behalf,  and  in  opposition  to  all  antichristian  errors.  He  there- 
fore here  exhorts  the  brethren  to  whom  he  wrote,  to  “contend 
earnestly  for  the  faith,  which  was  once  delivered  to  the  saints ;’ 
that  is,  for  the  great  and  fundamental  truths  of  the  gospel.  Ir. 
contending  for  truth,  we  of  course  oppose  error;  and  two 
errors  are  here  especially  stated,  as  the  most  dangerous  and 


He  exhorteth  them  to  be  constant  in  the  profession  of  the  faith.  4 False  teachers  are 
crept  m to  seiluce  them  : for  whose  damnable  doctrine  and  manners  liorrible  punish- 
ment is  prepare-!:  20  whereas  the  golly,  by  the  assistance  of  the  Holy  Spirit,  and 
prayers  to  God,  may  persevere,  and  gTow  in  grace,  and  keep  themselves,  and  recover 
others  out  of  ihe  snares  of  those  deceivers. 

JUDE,  ° the  servant  of  Jesus  Christ,  and  bro- 
ther of  James,  to  them  that  are  sanctified 
bby  God  the  Father,  and  preserved  c in  Jesus 
Christ,  and  d called  : 

2 Mercy  unto  you,  and  peace,  and  love,  be 
multiplied. 

3 Beloved,  when  I gave  all  diligence  to  write 
unto  you  of  the  common  e salvation,  it  was 
needful  for  me  to  write  unto  you,  and  exhort 
you  that  ye  should  earnestly  contend  f for 
the  faith  which  was  once  delivered  unto  the 
saints. 

4 For  there  are  certain  men  crept  in  s un- 


A.  M.  eir. 
4069. 

A.  D.  cir. 
65. 

a Lu.6.16. 
b Ac. 20  32. 
c 1 Pe.  1.5. 
d Ro.8.30. 
e l it.  1 .4. 
f Gn.2.5. 
g 2 Pe.2.1. 


h Ro.9.22. 
i Ti.  1.15,16 
j l Co.  10.5, 
12. 

k Nu.14.29, 
37. 

He.  3. 16.. 
19. 

1 Jn.8.44. 
m or,  prin- 
cipality. 
n 2 Pe.2.4. 
o Re.20.10. 
p Ge.  19.24. 


Ver.  1.  Jude—  (Greek,  Judas)— the  servant  of  Jesus  Christ,  and  brother 
of  James—  Who.  as  we  find  in  Mat.  x.  3,  was  also  called  Lebhens,  whose  sur- 
name was  Thaddeus.  This  hook,  like  the  2d  of  Peter,  and  some  other  Epis- 
tles, was  at  first  scrupled,  and  by  some  rejected  from  the  sacred  canon,  chiefly, 
as  we  believe,  on  account  of  its  reference  to  the  prophecy  o t Enoch,  (of  which 
in  its  place,)  and  perhaps  some  other  apocryphal  book  ; but,  in  our  view  of  the 
subject,  this  is  no  reason  for  rejecting  an  inspired  hook,  for  the  prophets  them- 
selves quote  several  books  now  lost,  Josh.  x.  13.  Their  quotations  can  only 
sanction  what  they  quote,  and  that  as  to  matters  of  fact  only,  unless  they 
quote  them  as  inspired.  The  authority  of  this  book,  however,  is  rejected  only 
by  such  as  reject  St.  Peter’s  second  Epistle,  which  it  very  much  resembles  ; 
nor  can  we  reject  either  of  them  as  inspired,  without  regarding  them  as  for- 
geries, which  is  utterly  improbable,  as  may  be  seen  in  Horne,  and  most  writers 
upon  the  Canon. 

Ver.  3.  The  common  salvation— i.  e.  the  salvation  of  Christ,  common  to 
both  Jews  and  Gentiles. 

1382 


Ver.  4.  Crept  in.— Doddridge,  “ glided  in.” Of  old  ordained—  Literally, 

“proscribed.”  (Beza,  olim  prescripti.)  Doddridge,  “registered;”  an  allu- 
sion, as  some  think,  to  a custom  among  the  Romans,  of  posling  up  in  the 
forums  the  names  or  persons  accused  of  certain  crimes,  with  rewards  for  their 
apprehension,  and  sometimes  for  killing  them.  Such  men.  that  is,  wicked 
teachers  or  preachers,  are  proscribed  in  many  parts  of  the  word  of  God.  Seo 
Psalm  I.  16.  Some,  however,  refer  this  to  the  ancient  prophecies  respect- 
ing such  men.  See  verse  14,  &c. The  only  Lord—  (Greek,  despotes,)- 

Master.  See  note  on  2 Peter  ii.  1. God.—' This  word  ( Theion ) is  wanting 

in  several  MSS.,  and  in  the  Vulgate.  Doddridge  reads  it,  “God  the  only 
Sovereign,  and  our  Lord  Jesus  Christ;”  Bye  Smith,  “Our  only  Sovereign 
and  Lord  Jesus  Christ.”  Macknight  adheres  to  the  common  version,  hut  ad- 
mits the  others  to  be  equally  just. 

Ver.  5.  Destroyed  them  that  believed  not. — See  Heb.  iv.  1—3. 

Ver.  6.  Their  fi  rst  estate.— Margin,  “ principality.”  Doddridge  adheres  to 
the  former ; but  Macknight  observes  they  amount  to  the  6ame  meaning— tbei? 


Of  false  teachers. 


1UDE. 


An  exhortation  to  believers . 


selves  over  to  fornication,  and  going  after 
« strange  flesh,  are  set  forth  for  an  example, 
suffering  the  vengeance  of  eternal  fire. 

S Likewise  also  these  filthy  dreamers  defile 
* the  flesh,  despise  dominion,  and  speak  evil  of 
dignities. 

9 Yet  Michael  8 the  archangel,  when  con- 
tending with  the  devil  he  disputed  about  the 
body  of  ‘ Moses,  u durst  not  bring  against  him 
a railing  accusation,  but  said,  The  Lord  v re- 
buke thee. 

10  But  these  speak  evil  of  those  things  which 
they  know  not:  but  what  they  know  naturally, 
as  brute  beasts,  in  those  things  they  corrupt 
themselves. 

11  Wo  unto  them!  for  they  have  gone  in  the 
way  of  " Cain,  and  ran  greedily  after  the  error 
of  Balaam  x for  reward,  and  perished  in  the 
gainsaying  of  * Core. 

12  These  are  spots  z in  your  feasts  of  charity, 
when  the}'-  feast  with  you,  feeding  a themselves 
without  fear ; b clouds  they  are  without  water, 
carried  c about  of  winds;  trees  whose  fruit 
d withereth,  without  fruit,  twice  e dead,  plucked 
{ up  by  the  roots ; 

13  Raging  waves  e of  the  sea,  foaming  out 
their  own  shame  ; wandering  h stars,  to  whom 
is  reserved  the  blackness  of  darkness  for  ever. 

14  And  Enoch  also,  the  seventh  from  Adam, 
prophesied  of  these,  saying,  Behold,  the  i Lord 
cometh  with  ten  thousand  of  his  saints, 

15  To  execute  judgment  upon  s all,  and  to  con- 1 


A.  M.  cir. 
A.  D.  cir. 


q other, 
r 2 Pe.2. 10, 
11. 

s Da.12.1. 

I )Je.3I.6. 


wGe.4.5. 
x N u.22.7. 
21. 

y Nil. 16.1, 
&c. 

■?.  2 Pe.2, 13. 
a Phi.  3, 19. 
b Pr.25.il. 
c Ep.4.14, 

5 Jn.15.4.,6 
e He.6.4.,6. 
f Mat.  15.13 
g Is. 57.20. 
h Re.8.10, 
11. 

i 'Zee. 14. 5. 

J Re.  20.13. 


k Ps.73.9. 

1 1 Ti.4.1. 
m He.10.25. 
n Col.2.7. 
o Ep.6.18. 
p J n.15.9, 
11). 

q Tit.2.13. 
r Zec.3.2,.5 
s Re.3.4,18. 
t Ro.16.25.. 
27. 

u 2Ti.4.18. 
v Col.1.22. 
w lTi.1.17. 


vince  all  that  are  ungodly  among  them  of  all 
their  ungodly  deeds  which  they  have  ungodly 
committed,  and  of  all  their  hard  speeches  kwhich 
ungodly  sinners  have  spoken  against  him. 

16  These  are  murmurers,  complainers,  walk- 
ing after  their  own  lusts ; and  their  mouth 
speaketh  great  swelling  words , having  men’s 
persons  in  admiration  because  of  advantage. 

17  But,  beloved,  remember  ye  the  words 
which  were  spoken  before  of  the  apostles  of 
our  Lord  Jesus  Christ ; 

18  How  that  they  told  you  > there  should  be 
mockers  in  the  last  time,  who  should  walk 
after  their  own  ungodly  lusts. 

19  These  be  they  who  separate  m themselves, 
sensual,  having  not  the  Spirit. 

20  But  ye,  beloved,  building " up  yourselves  on 
your  most  holy  faith,  "praying  in  the  Iloly  Ghost, 

21  Keep  p yourselves  in  the  love  of  God,  look- 
ing s for  the  mercy  of  our  Lord  Jesus  Christ 
unto  eternal  life. 

22  And  of  some  have  compassion,  making  a 
difference : 

23  And  others  save  with  fear,  r pulling  them. 
out  of  the  fire ; hating  even  the  garment 
8 spotted  by  the  flesh. 

24  Now  1 unto  him  that  is  able  to  keep  u you 
from  falling,  and  to v present  you  faultless  before 
the  presence  of  his  glory  with  exceeding  joy, 

25  To  w the  only  wise  God  our  Saviour,  be 
glory  and  majesty,  dominion  and  power,  both 
now  and  ever.  Amen. 


destructive — the  abuse  of  the  doctrines  of  grace,  by  “ turning 
the  grace  of  God  into  lasciviousness;”  ana  the  11  denying  (or 
renouncing)  the  only  Lord  God,  and  our  Lord  Jesus  Christ:” 
or,  as  some  render  it,  “ our  only  Sovereign  (or  Master)  and 
Lord,  Jesus  Christ.” 

By  way  of  caution  and  alarm,  the  aged  apostle  reminds  the 
brethren  of  the  following  facts,  as  showing  the  awful  nature 
and  extreme  danger  of  apostacy:  namely,  1.  The  fall  of  the 
rebel  angels,  who,  without  the  hope  of  a Redeemer,  are  con- 
fined in  chains  of  darkness  to  the  day  of  judgment.  2.  The 
fate  of  Sodom  and  Gomorrah,  destroyed  by  fire  from  heaven, 
and  their  inhabitants  consigned  to  the  same  “ everlasting  fire 
prepared  for  the  devil  and  his  angels,”  (Matt.  xxv.  41  :)  the 
awful  judgments  whereby  the  unbelieving  Israelites  were 
destroyed,  after  their  escape  from  Egypt.  From  all  which  we 
may  collect  that  the  men  here  referred  to  were  unbelievers, 
like  the  last  named — lustful  as  the  Sodomites,  and  proud  and 
rebellious  as  the  apostate  angels:  filthy  dreamers,  that  defile 
the  flesh,  and  speak  evil  of  dignities. 

On  this  last  point  St.  Jude  adverts  to  the  same  circumstance 
alluded  to  by  St.  Peter,  namely,  the  contest  between  Michael 
and  Satan,  relative  to  the  body  of  Moses.  Michael,  the  arch- 
angel, is  first  mentioned  by  the  prophet  Daniel,  and  is,  by 
very  able  expositors,  supposed  to  be  the  Son  of  God,  as 
Captain  of  the  Lord  s host.  But  our  translators,  and  most 
expositors  of  this  Epistle,  refer  us  to  the  prophecy  of  Zechariah, 
chap.  iii.  1,  &c. ; the  relation  of  which  to  the  passage  before 
us,  we  confess  ourselves  unable  to  demonstrate.  But  the  great 
point  argued  by  St.  Jude  is,  the  criminality  of  reviling  those 
temporal  rulers  (whether  the  sovereign  or  his  deputies)  under 
whom  Providence  has  been  pleased  to  place  us ; and  the 
hatred  and  persecution  which  has  thereby  been  brought  on 
peaceful  Christians,  is  probably  far  more  than  has  been  sup- 
posed. But  this  is  not  all : these  men  are  described  as 


original  state  was  tiiat  of  leaders,  or  princes,  in  the  heavenly  host. But  left 

their  won  ho.bitalion— More  strictly,  we  conceive,  the  station  assigned  to 
them  ; which,  we  presume,  was  a voluntary  act,  and  constituted  their  rebel- 
lion. This  and  the  following  verses  may  he  compared' with  the  2d  Epistle  of 
Peter,  chap.  ii.  ver.  4,  6,  to — 12,  &c. 

Ver.  7.  Going  after  strange  flesh.— Margin,  “ other  flesh.”  The  fact  ap- 
pears to  be,  tiiat  they  gave  themselves  up  to  all  kinds  of  uncleanness : the 
more  abominable,  the  more  agreeable  to  their  depraved  minds. 

Ver.  9.  Michael  the  archangel.— Peter  says,  “ Angels,  which  are  greater  (or 

excelling)  in  power  and  might.”  2 Pet.  ii.  11. About  the  body  of  Moses. — 

TiUolson  thinks  this  may  allude  to  Deut.  xxxiv.  6 ; and  that  Satan  wished  to 
discover  the  body  of  Moses,  that  he  might  tempt  the  Jews  to  worship  him. 
Macknight  supposes,  that  by  the  body  of  Moses  might  he  meant  the  Jewish 
church,  as  the  Christian  churcli  is  called  “the  body  of  Christ,”  1 Co.  xii.  27. 


murderers,  for  they  have  gone  in  the  way  of  Cain : covetous. 
for  they  have  copied  the  error  of  Balaam  ; and,  being  rebellious 
against  God,  perish  in  “ the  gainsaying  of  Core,”  or  rathet 
Korah.  (Numb.  xvi.  1,  &c.) 

In  the  black  list  of  follies  and  vices,  which  here  follows,  we 
shall  notice  only  the  reference  to  the  agapee,  or  “ love  feasts,” 
which  originally,  according  to  Dr.  Benson , were  “frugal 
meals  provided  by  the  richer  Christians  to  entertain  the  poor, 
the  fatherless,  the  widows,  and  strangers.”  They  were  gene- 
rally held  immediately  before  or  after  the  Lord’s  Supper,  and 
very  early  subjected  to  abuse,  as  we  find,  not  only  by  St.  Jude, 
but  by  St.  Paul.  To  these  feasts  such  men  were  spots,  or 
blemishes ; that  is,  a disgrace  and  reproach. 

The  apostle  now  quotes  a prophecy,  which  he  ascribes,  and 
doubtless  truly,  to  the  holy  “ Enoch,  the  seventh  from  Adam.” 
It  is  well  known,  that  a book  under  that  title  existed  in  the 
primitive  church.  This  book  has  been  recently  discovered,  and 
translated  by  Archbishop  Laurence,  of  which  the  following  is 
the  passage  quoted  by  our  apostle  in  verse  14:  “Behold,  he 
comes  with  ten  thousand  of  his  saints,  to  execute  judgment 
upon  them,  and  to  reprove  all  the  carnal,  for  every  thing 
which  the  sinful  and  ungodly  have  done  and  committed 
against  him.” 

Finally,  St.  Jude  affectionately  exhorts  his  brethren  to 
remember  the  warnings  which  they  had  received  from  the 
other  apostles,  in  their  well  known  epistles,  and,  by  a careful 
attention  to  the  Scriptures,  and  other  means  of  grace,  to  build 
up  themselves  in  their  most  holy  faith  ; and  by  praying  under 
the  influences  of  the  Holy  Spirit,  to  guard  themselves  against 
the  danger  of  apostacy--  to  prepare  for  all  the  public  and  private 
trials  of  the  present  state,  and  the  solemnities  of  eternal  judg- 
ment. The  Epistle  finally  concludes  with  a prayer  and  doxo- 
logy  to  Christ : “ To  the  only  wise  God  our  Saviour,  be  glory 
and  majesty,  dominion  and  power,  both  now  and  ever.  Amen.” 


Durst  not. — Doddridge , “Did  not  presume  to" — bring.  Tillotson  witti- 
ly suggests,  that  the  angel  was  afraid  the  devil  would  be  too  hard  for  him  at 
railing.  See  Doddridge. 

Ver.  to..  But  what.  — Doddridge.  ” And  what.” They  corrupt  them- 

selves.— Doddridge,  “are  corrupted.” 

Ver.  12.  These  are  spots  in  your feasts  of charity  .—Literally,  “love-feasts.” 

Feeding  themselves  without  fear — i.  e.  without  caution,  till  they  eat  and 

drink  to  excess.  To  this  St.  Paul  is  also  supposed  to  allude,  l Co.  xi.  21. 

Ver.  13.  Wandering  stars. — Greek,  “ planets  in  which  two  ideas  may 
be  suggested,  namely,  that  they  are  always  changing  their  aspects  and  situa- 
tions, and  that  they  shine  only  by  a borrowed  light. 

Ver.  15.  Ungodh/  committed.— Doddridge,  “ impiously  committed.” 

Ver.  23.  The  garment  spotted  by  the  flesh— i.  e.  a leprous  garment  Or 
perhaps  the  allusion  may  be  to  Zech.  iii.  4,  5. 


CONCLUDING  REMARKS  ON  THE  EPISTLE  OF  JUDE. 


[St.  Jude,  says  Origen , has  written  an  Epistle  in  a few  lines  indeed,  but 
full  of  vigorous  expressions  of  heavenly  grace.  He  briefly  and  forcibly  repre- 
sents the  detestable  doctrines  and  practices  of  certain  false  teachers,  generally 
supposed  to  be  the  impure  Gnostics.  Nicolaitans,  and  followers  ofSimon  Magus  ; 
and  re  proves  these  profligate  perverters  of  sound  principles,  and  patrons  of 
ewdness.  with  a holy  indignation  and  just  severity  ; while  at  the  same  time 
ne  exhorts  all  sound  Christians,  with  genuine  apostolic  charity,  to  have  ten- 
der compassion  on  these  deluded  wretches,  and  to  endeavour  vigorously  to  re- 
~Jaim  them  from  the  ways  of  hell,  and  pluck  them  as  brands  out  of  the  fire. 


The  great  similarity  between  this  Epistle  and  the  second  chapter  of  the  second 
EpisUe  of  Peter,  has  already  been  remarked.  Both  writers  are  nearly  alike  in 
subject,  style,  vehemence,  and  holy  indignation  against  impudence  and  lewd- 
ness, and  against  those  who  invidiously  undermine  chastity,  purity,  and  sound 
principles.  The  expressions  are  remarkably  strong,  the  language  animated, 
and  the  figures  and  comparisons  bold,  apt,  and  striking.  There  are  no  nobler 
amplifications  in  any  author,  than  in  these  writers,  when  they  expose  the  de- 
linquencies of  these  false  teachers,  which  they  severely  brand,  emphatically  ex- 
pose, and  yet  happily  express  in  all  the  purity  and  chastity  of  language.  1— «- 


THE  REVELATION  OF  ST.  JOHN  THE  DIVINE 


It  is  a remarkable  circumstance,  (says  Horne,)  that  the  authenticity  of  this 
u*K)k  was  very  generally,  if  not  universally,  acknowledged  during  the  two  first 
' untunes  ; and  yet.  in  the  third  century,  it  begun  to  be  questioned.  This  seems 
to  have  been  occasioned  by  some  absurd  notions  concerning  the  Millennium , 
thin  .1  few  well  meaning,  but  fanciful  expositors,  grounded  on  this  book  ; which 
notions  their  opponents  injudiciously  and  presumptuously  endeavoured  to 
discredit,  by  denying  the  authority  of  the  hook  itself.  So  little,  however,  has 
this  portion  of  Holy  Writ  suffered  from  the  ordeal  of  criticism,  to  which  it  has 
in  consequence  been  subjected,  that  (as  Sir  Isaac  Newton  has  long  since  re- 
marked) “ there  is  no  other  book  of  the  New  Testament  so  strongly  attested, 
or  commented  upon  so  early,  as  the  Apocalypse.” 

When  we  come  to  the  Millennium , we  nope  to  show  that  there  is  nothing 
in  the  book  itself  that  can  form  a rational  objection  to  its  authority  on  the 
ground  of  that  doctrine:  the  external  evidence  for  the  authenticity  and  divine 
authority  of  this  hook,  however,  rests,  as  does  also  that  of  the  other  hooks  of 
the  New  Testament,  in  a great  measure  upon  the  testimony  of  the  early  Chris- 
tian lathers.  And  here  Woodhouse  produces  passages  from  Ignatius  and 
Poli/carp  as  early  us  A.  D 107  and  108.  Jerome  stales,  that  Justin  Martyr 
about  A.  D.  120)  commented  on  some  parts  of  this  mysterious  hook  ; and  a 
commentary  on  the  whole  is  mentioned  among  the  works  of  Me/ito,  Bishop  of 
Sardis.  A.  D.  177.  Irenceus,  who  flourished  about  the  same  time,  and  was,  in 
early  life,  acquainted  with  Polycarp,  often  quoted  this  hook  as  the  Revelation 
of  John  the  Evangelist,  and  the  disciple  of  the  Lord.  “ His  testimony  for  this 
book  (says  Lar^ner)  is  so  strong  and  full,  that,  considering  the  age  of  Irenceus, 
he  seems  to  put  it  beyond  all  question,  that  it  is  the  work  of  John  the  Apostle 
ami  Evangelist.”  Latter  authorities  need  not  he  here  mentioned. 

The  next  question  relates  to  the  date  of  this  book.  The  most  probable  and 
generally  received  opinion  is,  that  it  was  written  during;  John’s  banishment  to 
the  Isle  of  Patinos,  by  Domitian,  in  the  latter  part  of  his  reign  ; that  is,  in  the 
year  A D.  96,  in  the  latter  part  of  which  he  died,  or  immediately  after,  when 
the  apostle  was  set  at  liberty.  This  has  been  clearly  shown  by  Lardner, 
Lampe,  Woodhouse,  and  others.  The  former  says,  that  “all  antiquity  is 
abundantly  agreed,  that  Domitian  was  the  author  of  John’s  banishment.” 
This  also  has  the  express  sanction  of  Irenceus,  Ori^en,  and  other  early 
fathers  ; and  is  supported  by  strong  internal  evidence : for  this  book  describes 
the  seven  Asiatic  churches  as  not  only  existing,  hut  as  having  flourished,  and, 
some  of  them,  subsequently  decayed,  which  could  not  have  been  the  case  at  a 
much  earlier  dafe. 

Another  question,  and  one  we  think  least  attended  to,  relates  to  the  scenic 
representations  here  described.  The  exhibitions  in  the  first  and  fourth  chap- 
ters, strongly  remind  us  of  the  scenes  exhibited  in  the  prophecies  of  Isaiah, 
Daniel,  and  Ezekiel : but  in  chapters  v.  and  vi.  we  have  a volume,  or  roll  of 
parchment,  sealed  with  seven  seals : each  of  which,  as  it  opens,  displays  (as 
suggested  by  Manner)  a pictorial  delineation  of  certain  figures,  emblematical 
of  future  events,  which  we  shall  be  presently  called  upon  to  consider;  and 
which  exhibitions  become  more  .mil  more  vivid,  till  they  acquire  all  the  interest 
of  real  life : soun  Is  are  added  to  pictorial  represent ai  ion,  and  the  great  Ezekiel 
of  the  New  Testament,  wrapt  in  prophetic  raptures,  hears  thunders  unutterable, 
and  describes  scenes  inconceivable. 

Wr  have  alluded  to  Ezekiel,  and,  indeed,  there  is  a singular  resemblance  be- 
tween his  visions  and  those  of  the  beloved  disciple.  Both  saw  the  sapphire 
throne,  and  the  rainbow  round  about  it ; with  the  glorious  vision  of  the  cheru- 
bic animals.  Both  prefigure  the  terrible  judgments  of  God  upon  the  earth, 
and  particularly  upon  Gog  and  Magog ; and  both  describe  the  New  Jerusa- 
lem. with  an  angel  measuring  the  temple. 

There  is  something,  however,  peculiar  in  St.  John’s  plan,  or  method  : first, 
sev en  seals  are  unloosed,  and  produce  six  grand  pictorial  views.  Under  the 
seventh  seal  we  have  a solemn  pause,  and  seven  angels  with  trumpets  are 
introduced  : the  sounding  of  the  first  six  trumpets  produce  six  grand  prophetic 
scenes  ; and  the  seventh  trumpet  ushers  in  the  Millennium. 

The  following  brief  analysis  is  from  the  pen  of  the  late  learned  and  judicious 
Hurd  '— 

“ The  reader  may  form  a distinct  idea  of  the  method  in  which  the  whole 
book  of  the  Apocalypse  is  disposed,  by  observing,  that  it  is  resolvable  into 
three  ffreat  parts.  The  first  part  is  that  of  the  Ep  sties  to  the  seven  churches, 
contained  in  the  first  three  chapters,  anil  is  not  at  ill  considered  by  Mede. 

“ The  second  part  (with  which  M?de  begins  his  commentary)  is  that  of  the 
Sealed  Book,  from  chap.  iv.  to  chap.  x.  ; and  contains  the  fates  of  the  empire, 
or  its  civil  revolutions,  yet  with  a reference  still  to  the  fate  and  fortune  of  the 
Christian  church. 

“ The  third  part  is  that  of  the  Open  Book,  with  what  follows,  to  the  end  ; 
and  exhibits  in  a more  minute  and  extended  view,  the  fates  of  the  Christian 
church,  especially  during  its  apostacy,  and  after  its  recovery  from  •>.  This  third 
division  may  farther  be  considered  as  consisting  of  two  parts.  The  first  contains, 
in  chap,  xi.,  a summary  view  of  what  should  befall  the  Christian  church,  con- 
temporary with  the  events  deduced  in  the  second  part  concerning  the  empire ; 
and  is  given  in  this  place  in  order  to  connect  the  second  and  third  parts,  and  to 
show  tneir  correspondence  and  contemporarity.  The  second  part  of  the  last  di- 
vision. from  chap.  xii.  to  the  end,  gives  a detailed  account  of  what  should  befall 
the  Christian  church,  in  distinct  and,  several  of  them,  synchronical  visions.” 

It  would  be  in  vain  to  attempt  to  harmonize,  or  even  to  enumerate,  the  va- 
rious expositors  of  this  mysterious  book  ; yet  so  much  curiosity  has  been  ex- 
cited within  the  last  few  years,  by  the  exercise  of  uncommon  genius  and 
learning,  that  we  feel  disposed  to  give  a faint  outline  of  the  hypothesis  of  a 
few  of  the  most  popular,  which  we  shall  do  with  impartiality  ; and,  according 
to  the  best  of  our  recollection,  nearly  in  the  order  of  their  publication. 

The  French  Revolution,  and  the  events  which  followed,  renewed,  in  a sin-  1 
gular  way,  the  study  of  this  sacred  book.  Most  remarkable,  certainly,  were  ' 
the  interpretations* or  conjectures  (as  the  reader  may  please  to  call  them)  of 
the  judgments  foretold  in  chap.  xi. , relat  ive  to  the  fall  of  the  French  govern- 
ment, and  certain  events  which  followed,  as  they  were  explained  by  the  Rev. 
P.  Jurien,  Robt.  Fleming,  and  others,  in  the  latter  end  of  the  17th  century, 
and  which  we  shall  slightly  notice  when  we  come  to  that  chapter. 

One  of  the  first  writers  who  parti'*ularly  noticed  this  event  as  the  fulfilment 
of  that  prophecy,  "as  the  Rev.  James  Bicheno , M A. , a Baptist  Minister  of 
Newbury,  and  a most  zealous  friend  to  civil  and  religious  liberty.  This  bene-  \ 
volent  gentleman  (for  the  writer  knew  such  io  he  his  character)  was  so  de- 
jghted  with  the  fall  of  popery  and  slavery  in  France,  that  he  flattered  himself 
that  this  was.  at  least,  an  introduction  to  the  Millennium.  Some  of  hi  pecu- 
liarities were — that  the  great  dragon,  mentioned  in  Rev.  xx.  1 — 3,  signified  the 
German  empire;  and  the  two  witnesses,  in  chap,  xi.,  the  advocates  for  civil 


and  religious  liberty.  He  wrote  in  1794,  &c.  and  predicted  the  final  destruction 
of  popery  and  despotism  in  1819 ! 

2.  Illustrations  of  Provhecy — In  which  are  elucidated  many  predictions  in 
Isaiah,  Daniel,  the  Revelation.  &c.  supposed  to  refer  lo  th  Revolution  in 
Frupce,  the  overthrow  of  ecclesiastical  tyranny,  civil  despotism,  dec.,  with  a 
large  collection  of  extracts,  dec.,  2 vols.  8vo.  1796  This  work,  though  anony- 
mous. was  well  known  to  be  the  production  of  a son  of  the  late  Dr  Towers. 
of  political  memory;  and  though  professedly  religious,  was  so  deeply  imbued 
with  politics,  that,  soon  after  its  publication,  it  was  thought  prudent  to  sup- 
press the  sale,  to  prevent  prosecution,  which  rendered  it  for  several  years  very 
scarce.  It  contains,  however,  curious  and  interesting  extracts  from  more  than 
thirty  writers  of  the  two  last  centuries,  and  is  thought  to  excel  in  a judicious 
exposition  of  the  prophetic  symbols,  w hich  abound  in  this  hook. 

3.  On  the  other  hand,  the  Rev.  G.  S.  Faber . B.  D , a very  learned  and  re* 
spectable  clergyman,  differs  from  most  preceding  interpreters  in  explaining 
Antichrist,  anil  the  Man  of  Sin— neither  of  the  pope  nor  popery,  but  of  “ f lie 
Infidel  King,”  or  atheistical  government  of  France  ; a system  which  he  has 
certaiidy  defended  with  great  ability  .and  ingenuity.  He  is  also  a strong  and 
able  advocate  for  the  complete  restoration  of  the  Jews. 

Since  these  gentlemen,  who  were  the  first,  we  believe,  to  propound  and  sup- 
port these  systems,  we  have  had  a long  succession  of  writers  of  varied  lalent ; 
among  whom  we  recollect  the  names  of  three  learned  lay  gentlemen,  Messrs. 
Cuninghame . Frere,  and  Gall  away ; and,  still  more  recently,  the  Rev.  Mr. 
Irving — of  all  whom  we  wish  to  speak  with  respect,  though,  from  the  little 
knowledge  we  have  obtained  of  their  respective  systems,  we  consider  them  as 
rather  curious  than  correct.  To  the  following  writers  on  this  hook  we  have 
paid  more  particular  attention  ; and  have  consulted  them  pretty  constantly,  in 
company  with  Doddridge,  and  other  expositors  of  the  New  Testament  at  large. 
ti  The  first,  and  certainly  one  of  the  most  judicious,  of  these  works,  is  the 
“ Paraphrase  and  Notes  of  the  Rev.  Moses  Bowman,  forty  years  a dissenting 
minister  at  Clapham.”  Ours  is  the  fourth  edition.  When  the  first  edition  of 
this  work  was  published,  we  cannot  say  ; hut  the  author  died  in  1752.  Of  thia 
work,  it  is  sufficient  praise  that  Doddridge  has  said  of  it— “ From  which  I have 
received  more  satisfaction,  with  respect  to  many  of  its  difficulties,  (i.  e.  the  dif- 
ficulties of  the  Apocalypse.)  than  ever  I found  elsewhere,  or  expected  to  have 
found  at  all  ."—Doddridge's  Works. 

2.  Bishop  Newton's  Dissertations  on  the  Prophecies  we  need  only  name, 
as  their  merit  is  universally  acknowledged.  The  24th  Dissertation  only  has  re- 
ference to  this  book. 

3.  The  Apocalypse , or  Revelation  of  St.  John,  translated,  with  notes,  criti- 
cal anil  explanatory.  To  which  is  prefixed,  a dissertation  on  the  divine  origin 
of  the  book,  &c.  hv  J.  C.  Woodhouse,  D.  D.  Archdeacon  of  Salop.  It  is 
abundant  praise  to  this  author,  that  no  less  a man  than  Bishop  Hurd  wrote  in 
a blank  leaf  of  this  hook,  in  the  Hartlebury  Library — “ This  is  the  best  hook 
of  the  kind  I have  seen.  It  owes  its  superiority  to  two  things  : 1.  The  author’s 
understanding,  for  the  most  part,  the  Apocalyptical  symbols  in  a spiritual, 
not  in  a literal  sense:  and.  2dly,  To  the  care  he  has  taken  to  fix  the  precise 
import  of  those  symbols,  from  the  use  made  of  them  by  the  old  prophetical, 
and  other  writers  of  the  Old  and  New  Testament.” 

4.  An  Essay  towards  a connected  elucidation  of  the  prophetical  part  of  the 
Apocalypse,  by  Steph.  Morell,  (1806.)  The  author,  who  is  since  deceased, 
bore  the  character  of  intelligent,  modest,  and  temperate  in  judgment  ; and  has 
had  the' merit  of  condensing  into  the  compass  of  an  octavo  pamphlet,  the  sub- 
stance of  Lnivman,  Newton,  and  several  other  writers. 

5.  Expository  Discourses  on  the  Apocalypse,  interspersed  with  practica* 
reflections,  by  Andr.  Fuller,  1814.  This  was  the  last  work  of  Fuller,  and 
bears  the  characteristic  stamp  of  his  maturest  judgment.  The  author  died 
just  before  its  publication. 

6.  A concise  Exposition  of  the  Apocalypse,  so  far  as  the  prophecies  are 
fulfilled,  by  J.  R.  Park,  M.  D.  This  answers  to  its  description,  and  contains, 
as  appears  to  us,  an  abstract  of  the  great  work  of  Woodhouse,  above  men- 
tioned, so  far  as  relates  to  prophecies  supposed  to  be  fulfilled.  The  five  firs* 
chapters  are  omitted,  as  not  prophetical.  The  author  professes  to  have  con- 
sulted the  archdeacon  at  every  step,  but  to  have  differed  from  him  freely, 
wherever  he  saw  occasion. 

7.  The  most  recent,  and  ingenious  work  we  have  met  with,  is  “ The  Apo - 
calypse  of  St.  John  ....  a new  interpretation,  by  the  Rev.  Geo.  Crofy,  A M. 
H.  R.  S.  L.”— Without  professing  ourselves  converts  to  his,  or  to  any  new  sys 
tern,  as  a whole,  we  certainly  regard  Mr.  C.  as  an  elegant  and  an  able  writer. 

8.  There  is  another  work  which  we  have  not  classed,  nor  can  we  class, 
with  the  above,  because  it  is  unique,  and,  in  general,  opposed  to  all  the  pre- 
cedin'!. It  is  entitled,  “A  general  History  of  the  Christian  Church.... 
chiefly  dedqced  from  the  Apocalypse  of  St.  John,"  on  which  it  is,  in  fact,  a 
commentary.  It  appears  under  the  name  ofSig.  Pastor  ini,  but  is  well  known 
and  acknowledged  to  be  written  by  the  late  Dr.  Walmesley , of  Bath,  a Roman 
Catholic  divine,  and  “ Vicar  Apostolic  of  the  West  of  England.”  This  pro- 
found mathematician,  and  such  he  confessedly  was,  has  endeavoured  to  de- 
monstrate that  Protestantism  (and  not  popery)  is  “ the  grand  apostacy,” 
which  was  to  have  been  exterminated  in  1825!— but  has  happily  survived  the 
author’s,  rash  prediction.  This  work  was  first  printed  in  1771  ; but  ours,  w’hich 
is  marked  the  fifth  edition,  is  dated  “ Dublin,  1812.”  This  very  curious  work 
we  shall  occasionally  consult.  It  furnishes  another  instance  of  a folly,  of 
which  Sir  Isaac  Newton  himself  long  since  complained.  “ The  folly  of  inter- 
preters (says  that  great  man)  has  been  to  foretell  times  and  things  by  thia 
prophecy,  as  if  God  designed  to  make  them  prophets.  By  this  rashness  they 
nave  not  only  exposed  themselves,  but  brought  the  prophecy  also  into  contempt.” 

With  such  helps  before  him,  and  not  without  trembling,  lest  ho  should 
“darken  counsel  by  words  without  knowledge,’’  the  writer  has  attempted  this 
most  arduous  part  of  his  undertaking.  More  than  forty  years  since  lie  went 
through  the  book  with  the  aid  of  Doddridge,  Gill,  and  Guise , Bishop  Newton, 
Mr.  Pool,  Mr.  Reader,  and  some  others,  from  all  whom  he  extracted  notes, 
which  he  has  still  by  him.  But  his  chiefobligations  in  the  present  instance  are  to 
Mr.  Lmoman , Dr.  Woodhouse,  and  Mr.  Fuller.  He  confesses  that  he  has  found 
much  pleasure  in  the  study,  and,  whatever  mistakes  he  may  have  committed, 
he  hopes  he  has  been  kept  from  dogmatizing,  and  from  giving  conjectures  ox 
his  own  under  the  name  of  divine  predictions.  We  owe,  indeed,  much  to  the 
Divine  benevolence  for  the  warnings,  counsels,  and  consolations  of  this  sacred 
hook,  anil,  so  far  as  it  is  fulfilled,  we  have  internal  evidence  of  its  inspiration  : 
but  for  the  remainder,  the  Scriptures  admonish  us,  in  the  words  of  the  angoi 
to  the  prophet  Daniel : “ Blessed  is  he  that  waiteth  :— But  go  thy  way  till  the 
end  be  : for  tlrou  shalt  rest,  and  stand  in  thy  lot  at  the  end  of  the  days.” 


CHAPTER  I. 

4 John  writeth  his  revelation  to  the  seven  churches  of  Asia,  signified  by  the  seven  golden 
can-' lest icks.  7 The  coming  of  Christ.  14  His  glorious  power  and  majesty. 

THE  1 Revelation  of  Jesus  Christ,  which  God 
gave  unto  him,  to  show  unto  his  servants 
things  which  must  shortly  come  to  pass;  and 


A.  M.  cir. 
4100. 

A.  D.  cir. 
96. 


a Ro.  16.25. 
Ga.1.12. 
Ep.3.3. 


he  sent  and  signified  it  by  his  angel  unto  his 
servant  John : 

2 Who  bare  record  of  the  word  of  God,  and 
of  the  testimony  of  Jesus  Christ,  and  of  all 
things  that  he  saw. 


Chap.  I.  Ver.  1—8.  The  title  and  introduction  to  this 
Book.  On  the  opening  of  this  sublime  Book,  Dr.  Pye  Smith 
very  judiciously  remarks,  ihat  the  Revelations  here  described 


are  “ represented  as  the  gift  of  Christ,  as  well  as  of  God  :b« 
Father:  the  honour  of  being  the  author  of  this  development 
of  futurity,  is  asserted  to  both  the  Father  and  the  Son-  while 


Chap.  I.  Ver.  1.  The  Reveia’ion  (Greek,  Apocaiupsis)  of  Jesus  Christ  .tee. 
-The  two  first  verses  seem  to  have  been  intended  for  the  original  title  of  the 
1384 


book,  that  prefixed  at  the  head  being  attributed  to  Eusebius , who  added  the 
term  “ the  divine,”  or  “ Theologian,”  in  reference  to  the  sublime  nature  of  hi* 


TION.- 

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b Ja.6.8,9. 

I Pe.4.7. 

. ver.il. 
d ver.8. 
e 7.ec.4.10. 
e.3.1.  & 4. 

f Jn.8.  !4. 

K Col.  1.18. 
h Ju.13.1. 

He.  9. 14. 
j Ex.  19.6. 

1 Pe.2.5..9 
It  He.  13.21. 

1 Da. 7. 13. 

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n Zee.  12. 10 
n Mat 24. 30 
=.22.20. 
p Is.41.4. 
q Is.  9.6. 

r 2 Co.  12.2. 

j J n.20.26. 
Ac. 20.7. 

1 Co.  16.2. 
t c.2.1. 
i c.2.8. 

c.2.12. 

trc.2.18. 

: c.3.1. 

■ c.3.7. 

, c.3.14. 
a Ex. 25.37. 

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b Eze.  1.26.. 
28. 

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10.5,6. 

: c.2.18. 
19.12. 


■CHAP.  1.  the  Son  oj  man. 

9 I John,  who  also  am  your  brother,  and 
companion  in  tribulation,  and  in  the  kingdom 
and  patience  of  Jesus  Christ,  was  in  the  isle 
that  is  called  Patmos,  for  the  word  of  God, 
and  for  the  testimony  of  Jesus  Christ. 

10  I was  in  the  r Spirit  on  the  ■ Lord’s  day, 
and  heard  behind  me  a great  voice,  as  of  a 
trumpet, 

11  Saying,  I am  Alpha  and  Omega,  the  first 
and  the  last:  and,  What  thou  seest,  write  in  a 
book,  and  send  it  unto  the  seven  churches 
which  are  in  Asia  ; unto  1 Ephesus,  and  unto 
u Smyrna,  and  unto  T Pergamos,  and  unto 
w Thyatira,  and  unto  x Sardis,  and  unto  y Phi- 
ladelphia, and  unto  2 Laodicea. 

12  And  I turned  to  see  the  voice  that  spake 
with  me.  And  being  turned,  I saw  seven 
a golden  candlesticks ; 

13  And  in  the  midst  of  the  seven  candlesticks 
one  b like  unto  the  Son  of  man,  clothed  with  a 
garment  down  to  the  foot,  and  girt  about  the 
paps  with  a golden  girdle. 

14  His  head  and  his  hairs  were  white  like 
wool,  as  white  as  snow ; and  his  eyes  c were 
as  a flame  of  fire ; 


John's  vision  oj  RE  VELA 

3 Blessed  a is  he  that  readeth,  and  they  that 
hear  the  words  of  this  prophecy,  and  keep 
those  things  which  are  written  therein : for  the 
time  b is  at  hand. 

4 T OHN  to  the  seven  c churches  which  are 

in  Asia  : Grace  be  unto  you,  and  peace, 
from  him  d which  is,  and  which  was,  and 
which  is  to  come  ; and  from  the  seven  e Spir- 
its which  are  before  his  throne; 

5 And  from  Jesus  Christ,  who  is  the  faithful 
f witness,  and  the  s first  begotten  of  the  dead, 
and  the  prince  of  the  kings  of  the  earth.  Unto 
him  that  loved  h us,  and  washed  ■ us  from  our 
sins  in  his  own  blood, 

6 And  hath  made  us  i kings  and  priests  unto 
God  and  his  Father;  to  him  11  be  glory  and 
dominion  for  ever  and  ever.  Amen. 

7 Behold,  he  cometh  with  i clouds ; and  every 
eye  shall  see  him,  and  they  ni  also  which  pier- 
ced him : and  all  kindreds  of  the  earth  shall 
wail  n because  of  him.  Even  ° so,  Amen. 

8 I p am  Alpha  and  Omega,  the  beginning 
and  the  ending,  saith  the  Lord,  which  is,  and 
which  was,  and  which  is  to  come,  the  i Al- 
mighty. 

the  order  of  primacy  in  the  former,  and  mediatorial  subordi- 
nation in  the  latter,  is  expressly  maintained  in  accordance 
with  the  whole  tenor  of  revealed  truth.”  So  Dr.  Woodhouse 
observes— “ The  scheme  of  the  Christian  revelation  is  media- 
torial throughout.  God  [the  Father]  giveth  to  the  Son,  dis- 
pensing knowledge  and  favour  through  him.”  This  know- 
ledge was  by  the  Son,  and,  through  the  Spirit,  communicated 
to  his  servant  John .-  and  thus  the  most  perfect  harmony,  or 
rather  unity,  is  preserved  between  the  Father,  the  Word,  and 
the  Holy  Spirit.  This  John,  to  whom  the  communication  was 
made,  could  be  none  other  than  the  Evangelist;  for  he  it  was 
who  bare  record  of  the  divine  Logos  in  his  gospel,  (John  i.  1,) 
and  he  it  is  who  now  records  the  testimony  of  Jesus  Christ, 
and  the  divine  visions  to  him  exhibited. 

The  blessing  which  here  follows,  and  is  pronounced  upon 
the  reader  of  this  book,  was  undoubtedly  designed  to  encou- 
rage Christians  to  the  study  of  it,  and  that  practically;  for  the 
blessing  is  not  pronounced  on  those  who  merely  peruse  it, 
either  in  a cursory  or  studious  way  ; but  on  those  who  keep  in 
mind  the  things  that  are  written,  by  a practical  attention  to 
their  design.  (See  Deut.  vi.  6 — 9.)  And  the  more  to  stimulate 
the  readers  to  this  attention,  it  is  added,  “ the  time  is  at  hand” 
when  these  predictions  should  be  fulfilled.  Not  all  of  them, 
assuredly  : for  they  embrace  the  whole  dispensation  of  Provi- 
dence to  the  end  of  time;  but  the  meaning  is,  that  their  fulfil- 
ment was  immediately  to  commence,  and  to  proceed  with  a 
rapidity  which  demanded  their  utmost  vigilance  and  attention. 
“We  must  keep  them  (says  Mr.  Fuller ) as  one  engaged  in  a 
voyage  through  dangerous  seas  keeps  his  chart,  and  consults 
it  on  all  necessary  occasions.” 

John  now  commences  his  address  to  the  seven  churches  of 

roconsular  Asia,  all  which  we  must  suppose  at  this  time  to 

ave  been  existing,  and  which  (as  maybe  seen  in  the  map)  lay 
within  a narrow  circle.  The  apostolical  benediction  and  dox- 
ology  here  introduced,  are  in  a style  peculiar  to  this  book.  The 
periphrasis,  “ Who  is,  who  was,  and  who  is  to  come,”  is  agreed 
to  designate  God  the  Father.  The  “ seven  Spirits  before  the 
throne,”  the  best  commentators  agree,  are  intended  to  repre- 
sent “ the  various  gifts  and  graces  of  the  Holy  Spirit.”  So  the 
venerable  Bede  himself  says— “The  one  Holy  Spirit  is  here 
described  as  sevenfold , by  which  is  intimated,  in  prophetic 
language,  fulness  and  perfection.”  Who  it  is  that  “ loved  us, 
and  washed  us  from  our  sins  in  his  own  blood,”  no  Chris- 
tian needs  to  be  informed.  If  it  be  asked,  why  it  is  that  the 


writings.  It  may  also  be  remarked,  that  this  i9  the  only  apostolical  writing, 
and  John  the  only  apostle,  to  whose  name  our  translators  nave  prefixed  the 

term  Stinl. Signified  it  by  his  angel.—  ' In  the  style  of  prophecy,  ’ Lnw- 

mnn  says,  “ every  thing  is  called  an  Angel  that  notifies  a message  from  God  ; 
but  as  one  or  more  angels,  in  the  proper  sense  of  the  term,  seem  to  be  employed 
in  every  vision  here  recorded,  there  seems  no  occasion  to  seek  another  ac- 
ceptation.’' 

Ver.  2.  Who  bare  record  of  the  word  (Greek,  Logos)  of  God—  Namely,  in 
his  gospel,  which  seems  to  refer  to  his  first  chapter  ; and  it  so,  Dlainly  indicates 
that  his  Gospel  was  written  before  this  work,  and  probably  before  his  Epistles 
also  : but  this  cannot  be  ascertained. 

Ver.  4.  To  the  seven  churches.— The  number  seven , among  the  Hebrews, 
signifies  completeness,  whence  some  have  supposed  the  phrase  intends  all  the 
churches  in  Asia;  but  as  seven  are  distinctly  named,  there  seems  no  room  for 
this  supposition.  The  number  seven,  however,  has  a reigning  influence 
throughout  the  book  : we  have  seven  spirits,  seven  angels,  seven  seals,  &c.  &c. ; 
and  the  same  number  predominated  through  the  Mosaic  dispensation,  and 

might,  as  some  suppose,  originate  with  the  seven  days  of  the  creation. In 

Asia.— See  note  on  Acts  xix.  10. 

Ver.  5.  The  first-begotten.— Doddridge  and  Woodhouse , “first-born.” 

Ver  7.  And  all  kindreds,  &c.— Doddridge  and  Woodhouse,  “ tribes.” 

Ver.  8.  7 am  Alpha  and  Omega.— These  are  the  first  and  last  letters  of  the 
Greek  alphabet, used  symbolically:  so  the  Rabbins  used  Aleph  and  Tau,  the 
first  and  last  letters  of  the  Hebrew  alphabet.  The  Syriac  reads  Olaph  and 
Tau  ; the  Arabic,  Aleph  and  Ya. — Gill. 

174 


Son  of  God  is  here  placed  the  last  of  the  sacred  Three,  it  is 
answered,  because  on  his  name  and  character  the  apostle  in- 
tended to  dilate. 

The  next  verse  has  been  remarked  as  containing  the  whole 
burden  of  these  Epistles,  and  is  introduced,  not  in  the  cold 
style  of  a philosopher,  but  in  the  rapturous  language  of  a pro- 
phet. “Behold!  he  cometh  with  clouds,  and  every  eye  snail 
see  him  ; and  they  also  which  pierced  him,  and  all  the  earth 
shall  wail  because  of  him.”  The  expression.  “ they  also  which 
pierced  him,”  though  it  must,  in  the  first  place,  refer  to  those 
who  were  his  immediate  murderers,  must  not  be  confined  to 
them.  Every  one  who  claims  an  interest  in  the  Saviour’s  sa- 
crifice, must  confess  a share  in  the  guilt  for  which  he  suffered. 
So  under  the  Mosaic  law,  he  who  brought  a bullock  for  his 
atonement,  laid  his  hand  upon  the  head  of  the  animal,  as  an 
acknowledgment  of  his  guilt.  (See  Levit.  i.  4.) 

A voice  is  then  heard  declaring,  “ I am  Alpha  and  Omega,” 
that  is,  the  first  and  the  last ; or,  as  here  follows,  “ the  begin- 
ning and  the  ending  ;”  the  first  cause,  and  final  end,  of  all  ere 
ated  beings.  It  has  been,  however,  disputed,  whether  these 
should  be  considered  as  the  words  of  the  Father,  or  of  Christ. 
Mr.  Fuller  says—  “ That  these  were  his  [Christ’s]  words,  and 
not  those  of  the  Father,  will  appear  from  comparing  them 
with  chap.  i.  t : and  xxii.  6 — 1G.  It  was  Jesus  Christ,  and  not 
the  Father,  wno  communicated  through  the  angel  with  his 
servant  John.  The  Father  is  sometimes  referred  to  in  the  pro- 
phecy ; but,  if  I mistake  not,  in  the  third  person  only  : not  as 
speaking,  but  as  spoken  of.”  The  circumstance,  however,  of 
its  being  left  doubtful  by  the  sacred  writers,  to  whom  such 
passages  should  be  referred,  whether  to  the  Father  or  the  Son, 
is,  with  us,  a powerful  argument  for  their  essential  equality ; 
for  surely  the  Holy  Spirit  would  never  have  laid  us  under  such 
temptations  to  idolatry,  as  must  be  the  case,  if  both  were  not 
entitled  to  the  same  divine  honours. 

Ver.  9 — 20.  The  first  vision  of  the  Son  of  God. — The  apos 
tie  John  informs  us,  that  he  was  at  this  time  banished  to  the 
isle  of  Patmos,  “for  the  word  of  God,  and  for  the  testimony  of 
Jesus  Christ.”  This  Patmos  is  a small  island  (as  the  maps 
show)  in  the  Mediterranean  Sea,  not  far  from  the  coast  of 
Asia,  nor,  indeed,  from  any  of  the  churches  which  he  now  ad- 
dressed. But  the  apostle,  in  mentioning  this  circumstance, 
gives  no  note  of  date,  which  also  is  the  case  with  his  other 
Epistles,  as  well  as  his  Gospel.  This  date  can  only  be  drawn 
from  history  : and  Drs.  Lardner,  Woodhouse , and  others,  have 


Ver.  9.  Patmos —' This  island  contains  an  excellent  harbour,  and  the  town 
consists  of  about  200  houses,  which  are  said  to  be  raised  nearly  500  feet  above 
the  level  of  the  sea  : and  the  people  show  a grotto,  in  which  they  pretend  that 

St.  John  wrote  these  visions. For  the  word,  of  God,  &c.— Compare  chap. 

vi  9. And  for  the  testimony — i.  e.  as  witnesses  and  martyrs  for  Jesus  Christ. 

Ver.  10.  1 tons  in  the  Spirit— i.  e.  prophetically  inspired— on  the  Lord's 
dety—i.  e the  Christian  sabbath— the  first  day  of  the  week  ; so  called,  because 
on  that  day  our  Lord  arose  from  the  dead.  The  same  expression  is  used  by  lg - 
natiits,  to  distinguish  the  first  day  from  the  seventh. 

Ver.  11.  The  first  and  the  tosh— This  differs  from  the  explanation  of  the 
mystic  letters,  alpha  and  omega,  more  in  sound  than  in  sense  ; that  they  can 

apply  only  to  the  great  Supreme,  see  Isa.  xliv.  6 ; xlviii.  12, 13. Smyrna— 

[Now  Ismir,  is  a celebrated  city  of  Asia  Minor,  situated  on  the  shore  of  the 
JEgean  sea,  about  183  miles  W.  by  S.  of  Constantinople,  100  miles  N.  of  Rhodes, 
and  between  40  and  45  miles  N.  W.  of  Ephesus,  in  lat.  38  29  N.  and  long.  27 
25  E.  It  is  at  present  about  4 miles  in  circumference,  extending  about  a mile 
along  the  shore,  and  has  a very  handsome  appearance  ; its  population  is  about 
120,000  souls.  1 — Bagster. 

Ver.  12.  Seven  golden  candlesticks. — Doddridge,  " lamps.”  Woodhouse, 
"lamp-bearers.” 

Ver.  13.  Girt  about  the  paps.— Doddridge  and  Woodhouse,  breasts.” 

Ver.  14.  His  eyes  were  as  a flame  of  Ji re.— This  is  a common  figure  in 
poetry  : thus  Hesiod  of  Apollo,  " His  eyes  shot-  fire  ;”  and  Homer  of  Minerva, 
‘ Her  eyes  shone  dreadful.”  How  ridiculous,  therefore,  as  well  as  profane,  is 
it.  to  ridicule  this  image,  as  some  infidels  have  lately  done. 

1385 


Christ 8 majesty  and  power.  REVELATION. — CHAP.  II.  His  message  to  the  chure.hr/, 


15  And  his  feet  d like  unto  fine  brass,  as  if 
they  burned  in  a furnace ; and  his  voice  0 as  the 
sound  of  many  waters. 

16  And  he  had  in  his  right  hand  seven  stars: 
and  out  of  his  mouth  went  a f sharp  two-edged 
sword:  and  his  countenance  was  as  the  sun 
* shineth  in  his  strength. 

17  And  when  I saw  him,  I fell  at  his  feet  as 
dead.  And  he  laid  his  right  hand  upon  me, 
saying  unto  me,  Fear  not ; I am  the  first  and 
the  last : 

18  I am  he  that  h liveth,  and  was  dead ; and, 
behold,  I am  alive  for  evermore,  Amen  ; and 
have  the  keys  ■ of  hell  and  of  death. 

19  Write  the  things  which  thou  hast  seen, 
and  the  things  which  are,  and  the  things  which 
shall  be  hereafter; 

20  The  mystery  of  the  seven  ) stars  which 


A.  M.  cir. 

4100. 

A-  D.  cir. 
96. 

d Em.  1.7. 
e Eze.43.2. 


g Ac.26.13. 
c.10.1. 


h Ro.6.9. 
i Pb.  68.20. 

c.  20. 1,2. 
J ver.16. 


k Mat.  5.15, 
16. 

a c.  1.16,20. 

b Ps.  1 . 6. 
ver.9,13, 
19. 

c.3.1,8,15. 
c 1 Jn.4.1. 
d 2Co.ll.13 


thou  sawest  in  my  right  hand,  and  the  seven 
golden  candlesticks.  The  seven  stars  are  the 
angels  of  the  seven  churches  : and  the  seven 
candlesticks  k which  thou  sawest  are  the  seven 
churches. 

CHAPTER  II. 

What  is  commanded  to  be  written  to  the  angels,  that  is,  the  miniatenof  the  churche* 
of  1 Ephesus,  8 Smyrna,  12  Pergainos,  18  Tnyaura : and  what  is  commended,  o* 
found  wauling  in  them. 

UNTO  the  angel  of  the  church  of  Ephesus 
write ; These  things  saith  he  that 1 holdeth 
the  seven  stars  in  his  right  hand,  who  walk- 
eth  in  the  midst  of  the  seven  golden  candle- 
sticks; 

2 I know  b thy  works,  and  thy  labour,  and 
thy  patience,  and  how  thou  canst  not  bear 
them  which  are  evil : and  thou  hast  tried 
c them  which  say  they  are  apostles,  and  are 
not,  and  hast  found  them  liars: 


clearly  shown,  as  stated  in  our  Introduction,  that  the  general 
testimony  of  the  ancients  favours  the  opinion  of  his  banish- 
ment having  taken  place  toward  the  end  of  Domitian’s  reign. 
Irenaeus,  who  flourished  in  the  beginning  of  the  second  cen- 
tury, says  of  the  Revelation,  (meaning,  doubtless,  the  scenery 
herein  described,)  “it  was  seen  no  long  time  ago,  but  almost 
in  our  age,  at  the  end  of  the  reign  of  Domitian  and  Clement 
of  Alexandria,  who  flourished  in  the  beginning  of  the  third 
century,  speaks  of  John’s  returning  from  Patmos  to  Ephesus 
after  the  death  of  the  tyrant,  by  whom  he  is  supposed  to  mean 
the  emperor  just  mentioned. 

As  the  first  thing  toward  a right  interpretation  of  this  book 
is,  a correct  conception  of  the  imagery  employed,  to  lhat  ob- 
ject we  shall  pay  a primary  attention.  Much  of  this  scenery 
is  borrowed  from  the  temple,  and  the  dress  in  which  the  Son 
of  God  here  appears,  seems  to  be  that  of  the  Jewish  High 
Priest;  but  his  person  infinitely  more  glorious.  His  counte- 
nance as  the  sun : his  locks  white  as  snow  when  irradiated  by 
the  sun  ; his  eyes  darting  ethereal  flames,  and  his  feet  shining 
like  smelting  brass  in  the  furnace.  Here  the  prophet  saw  se- 
ven candlesticks  or  lamp-burners!  not  joined  together  in  the 
manner  of  the  candelabrum  or  chandelier  in  the  tabernacle 
(described  Exod.  xxv.  31,  &c.)  but,  as  it  should  seem,  distinct ; 
for  the  Christian  churches  are  not  all  united  in  one  form,  as 
was  the  Jewish,  nor  dependant  upon  one  tabernacle  or  tem- 
ple : but  alone  on  Him  who  “ walketh  in  the  midst”  or  before 
the  front  of  them,  as  we  understand  it,  to  furnish  or  superin- 
tend their  light. 

These  lamps  were  mt  illumined  in  the  ordinary  manner, 
with  wicks  and  oil,  but  by  stars,  signifying  the  angels,  minis- 
ters, and  messengers  of  these  churches,  which  the  great  High 
Priest  holds  in  his  hand  : not  separately,  as  we  conceive,  but 
in  the  form  of  either  a cluster,  or  perhaps  a kind  of  orrery, 
such  as  some  have  supposed  was  placed  on  the  top  of  Solo- 
mon’s celebrated  pillar s — Jachin  and  Boaz.  This  vision,  while 
it  was  intended  to  animate  and  encourage,  was  for  the  mo- 
ment overpowering.  The  beloved  apostle  fell  at  the  Saviour's 
feet  as  dead.  Instantly,  however,  he  stretched  forth  his  right 
hand  to  communicate  a touch,  like  that  which,  during  his 
abode  on  earth,  could  cure  the  sick  and  raise  the  dead.  “ Fear 
not,  (said  he,)  I am  the  first  and  the  last — he  that  liveth  and 
was  dead  !”— “ This  word,  Fear  not , (says  Dr.  Woodhouse,)  is 
the  comforting  assurance  to  the  Virgin,  to  Zacharias,  to  the 
shepherds,  and  to  the  women  at  the  sepulchre,  under  similar 
impressions.” 

We  must  here  pause  a moment,  and  attend  to  the  directions 

fiven  to  the  prophet  to  write. — “Write  the  things  which  thou 
ast  seen,  and  the  things  which  are,  and  the  things  which  shall 
be  hereafter.”  Mr.  Lowman  and  Dr.  Woodhouse  divide  these 
matters  of  record  into  two  classes, — 1.  The  things  which  John 
had  seen  and  was  now  seeing,  he  classes  with  things  that  are, 
dividing  the  whole  into  things  present  and  things  future ; but 
Mr.  Fuller  has  a thought  peculiar  to  himself,  and  which  we 
think,  like  most  of  his  conceptions,  merits  our  particular  at- 
tention. He  considers  these  predictions  as  having  a retro- 
spective view  from  the  ascension  of  Christ,  and  including  two 
great  objects  which  most  other  expositors  omit — namely,  the 
progress  of  the  gospel  from  that  period,  and  the  destruction  of 
Jerusalem,  with  all  its  attendant  horrors. 

“ Surely  (says  Mr.  Fuller ) it  must  appear  singular,  that  in  a 
prophetic  description  of  the  success  of  the  gospel  in  the  early 
ages,  the  most  glorious  part  of  it  should  be  left  out ; and  that, 
in  a iike  description  of  the  wars  between  the  Jews  and  Ro- 
mans, the  most  terrible  part  should  be  omitted.”  The  reason 
given  by  Mr.  Lowman  for  its  being  omitted,  is,  “ The  destruc- 
tion of  Jerusalem  being  past,  can  hardly  be  supposed  to  be 


Ver.  15.  His  feet  like  unto  fine  brass.  Sic. — Woodhouse,  “like  smelting 

brass  i.  e.  glowing  with  the  heat  of  the  furnace. As  the  sound  of  many 

waters — That  is.  of  conflicting  seas  meeting  each  other.  See  Acts  xxvii.  41. 

VTer.  16.  A sharp  two-edged  sioord. — Tfiis  is  in  perfect  harmony  with  the 
prophetic  language  of  the  writers  of  both  Testaments.  See  Isa.  xi.  4 ; xlix.  2. 

V.er.  18.  Have  the  keys  of  hell—  (Greek,  " Hades,')  or  the  invisible  world. 
8ee  Ps.  xvi.  10.  Mat.  xvi.  18.  Both  Doddridge  and  Woodhouse  take  the  term 
in  its  most  extensive  import. 

1386 


denoted  by  a prediction  of  a judgment  to  come.”  “ Doubtlesa 
it  is  in  general  true,  (continues  Mr.  Fuller,)  that  prophecies  are 
predictions  of  things  to  come;  in  some  instances,  however, 
they  may  refer  to  events,  the  beginnings  of  which  are  already 
accomplished.  There  is  a remarkable  instance  of  this  in  the 
prophecies  of  Daniel,  concerning  the  four  monarchies.  He 
speaks  of  his  seeing  them  all  rise  up  out  of  the  sea , (Dan.  vli. 
1 — 3;)  yet,  at  the  time  of  the  vision,  the  first  of  them,  namely, 
Babylon,  had  risen  and  reigned,  and  was  near  its  end  ; for  it 
was  in  the  first  year  of  Belshazzar,  who  was  its  last  king. 
And  why  should  not  the  apostle,  in  like  manner,  begin  the 
prophecy  with  the  commencement  of  the  Christian  dispensa- 
tion, though  he  wrote  above  sixty  years  after  it?  This  makes 
the  sealed  book  to  contain  a perfect  system  of  New  Testament 
prophecy,  from  the  ascension  of  Christ  to  the  end  of  all 
things.” 

Ot  this  suggestion,  which  appears  to  us  perfectly  correct,  we 
shall  avail  ourselves  in  explaining  the  visions  of  the.  seals  ; in 
the  mean  time,  we  must  return  to  the  Epistles  to  the  seven 
churches.  Many  commentators  conceive  these  also  to  be 
prophetic  of  the  seven  stages  of  the  Christian  church  at  large. 
But  for  this  we  perceive  no  foundation  ; and  we  are  happy  to 
find  that  Bp.  Newton,  and  the  most  respectable  expositors 
since  his  time,  are  of  the  same  opinion.  “ But  it  doth  not  ap- 
pear (says  the  learned  prelate)  that  there  are,  or  were  to  be, 
seven  periods  of  the  church,  neither  more  nor  less  ; and  no 
two  men  can  agree  in  assigning  the  same  periods.  There  are 
likewise,  in  these  epistles  several  innate  characters,  which  are 
peculiar  to  the  church  of  that  age,  and  cannot  be  so  well  applied 
to  the  church  of  any  other  age.  Besides  other  arguments,  there 
is  also  this  plain  reason  ; the  last  state  of  the  church  is  descri- 
bed in  this  very  hook  as  most  glorious  of  all ; but  in  the  last 
state  in  these  Epistles,  that  of  Laodicea.  the  church  is  repre- 
sented as  1 wretched,  and  miserable,  and  poor,  and  blind,  and 
naked.’  But  though  these  Epistles  have  rather  a literal  than  a 
mystical  meaning,  yet  they  contain  excellent  moral  precepts 
and  exhortations,  commendations  and  reproofs,  promise-  and 
threatenings,  which  may  be  of  use  and  instruction  to  the  church 
in  all  ages.” 

Chap.  II.  Ver.  1 — 11.  Epistles  to  the  churches  of  Ephesus 
and  Smyrna—  These  Epistles  are  all  addressed  to  the  angels 
of  the  several  churches  ; by  whom  we  are  to  understand  their 
respective  ministers,  pastors,  or  bishops,  who  are  to  be  cons’ 
dered  as  their  representatives  also,  through  whom  the  respec- 
tive churches  are  themselves  addressed.  Of  these  the  church 
of  Ephesus  is  the  first ; to  which  is  addressed  both  commenda- 
tion and  reproof.  Alluding  to  the  character  in  which  Jesus  ap- 
pears as  the  true  light,  guide,  and  defender  of  his  churches,  he 
says,  “I  know  thy  works,  and  thy  labour,  and  thy  patience  •” 
and  particularly  commends  them  for  rejecting  false  prophets 
and  impostors.  Especially  are  they  commended  for  hating 
“ the  deeds  of  the  Niculaitanes,”  which  (says  the  Lord)  I also 
hate.  What  these  deeds  were,  it  is  not  easy  to  ascertain.  Ec- 
clesiastical historians  charge  them  with  a criminal  licentious- 
ness, in  holding  a community  of  wives.  They  boasted,  as 
their  founder,  one  of  the  first  seven  deacons,  Nicolas,  the  pro- 
selyte of  Antioch:  but  “ whether  he  countenanced  such  con- 
duct, or  whether  they  abused  his  name  to  sanction  it,  is  not  now 
easily  to  be  ascertained.  Nor  is  it  quite  certain  that  he  is  the 
person  whom  they  claimed  as  their  founder,  since  Nicolas  was 
a common  name  among  the  Greeks,.” 

It  is  probable  that  all  these  churches  had  been  planted  by 
Paul : this  is  clear,  at  least,  as  to  the  church  at  Ephesus,  in 
which  city  he  was  severely  persecuted  by  Demetrius  and  his 
craftsmen,  as  we  have  already  seen  on  Acts  xix.  24,  &c.  Per- 
secution is  generally  friendly  to  piety  in  the  subjects  of  such 


Ver.  20.  The  mystery— i.  e.  the  mystical  or  spiritual  sense  of  the  emblems. 

Chap.  II.  Ver.  l.  Unto  the  angel,  &c.— Jennings  says,  Next  to  the  chie' 
ruler  of  the  synagogue,  was  an  officer  who  offered  public  prayers,  and  wa. 

therefore  called  their  angel— Jeioish  Antiq.  book  ii.  chap.  ii. CaitMeaLicka.— 

See  chap.  i.  12. 

Ver.  2.  Which  say  they  are  apostles. — It  appears  by  this  verse,  that  some  ot 
the  false  teachers  which  troubled  the  church  in  the  first  ages,  pretended  to  M 
apostles.  These  the  church  of  Ephesus  could  not  endure. 


The  message  oj  Christ  REVELATION. — CHAP.  II. 


to  the  churches 


I And  hast  borne,  and  hast  patience,  and  for 
my  name’s  sake  hast  laboured,  and  hast  not 
* fainted. 

4 Nevertheless  I have  somewhat  against  thee, 
because  thou  hast  left  thy  first  love. 

5 Remember  therefore  from  whence  thou  art 
fallen,  and  repent,  and  do  the  first f works  ; or 
else  I will  come  unto  thee  quickly,  and  will 
remove  s thy  candlestick  out  of  his  place,  ex- 
cept thou  repent. 

6 But  this  thou  hast,  that  thou  hatest  the 
deeds  of  the  h Nicolaitanes,  which  I also  hate. 

7 He  i that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches;  To  him 
that  overcometh  will  I give  to  eat  of  the  tree 
j of  life,  which  is  in  the  midst  of  the  paradise 
of  God. 

8 And  unto  the  angel  of  the  church  in  Smyr- 
na write  ; These  things  saith  the  k first  and  the 
last,  which  was  dead,  and  is  alive ; 

9 I know  thy  works,  and  tribulation,  and  po- 
verty, (but  thou  art  i rich)  and  I know  the 
blasphemy  of  them  which  say  they  are  m Jews, 
and  are  not,  but  are  the  synagogue  n of  Satan. 

10  Fear  none  of  those  things  which  thou  shalt 
suffer  : behold,  the  devil  shall  cast  some  of  you 
into  prison,  that  ye  may  be  tried  ; and  ye  shall 
have  tribulation  ten  days : be  thou  faithful 


A.  M.  cir. 

4100. 

A.  D.  cir. 
96. 


e Ga.6.9. 
f Je.2.2,3. 
g Mat.21. 

41,43. 
h ver.15. 

i Mat. 11. 15 
ver.  11,17, 
29. 


k c.1.8,17. 

1 1 Ti.6.18. 

m Ro.2.28, 
29. 

n c.3.9. 


o Mat.  10.22 
p Ja.1.12. 
q c.20.14. 
r c.1.16. 
b ver.  9. 


t 2 Ti.2.12. 
u Nu.31.16. 
v Ac.  15.29. 


x 

y 


■ 1 Co.6.13, 
18. 

Is.11.4. 
ver.  7. 
c.36,13, 
22. 


0 unto  death,  and  I will  give  thee  a crown 
p of  life. 

11  He  that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches ; He  that 
overcometh  shall  not  be  hurt  of  the  second 
q death. 

12  And  to  the  angel  of  the  church  in  Perga- 
mos  write  ; These  things  saith  r he  which  hath 
the  sharp  sword  with  two  edges  ; 

13  I know  8 thy  works,  and  where  thou  dwell- 
est,  even  where  Satan’s  seat  is  : and  thou 
holdest  fast  my  name,  and  hast  not  denied 

1 my  faith,  even  in  those  days  wherein  Antipas 
was  my  faithful  martyr,  who  was  slain  among 
you,  where  Satan  dwelleth: 

14  But  I have  a few  things  against  thee,  be- 
cause thou  hast  there  them  that  hold  the  doc- 
trine of  Balaam,  who  u taught  Balac  to  cast  a 
stumbling-block  before  the  children  of  Israel, 
to  eat  v things  sacrificed  unto  idols,  and  to 
commit  w fornication. 

15  So  hast  thou  also  them  that  hold  the  doc- 
trine of  the  Nicolaitanes,  which  thing  I hate. 

16  Repent;  or  else  I will  come  unto  thee 
quickly,  and  * will  fight  against  them  with  the 
sword  of  my  mouth. 

17  He  y that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches ; To  him 


persecution ; but  after  that  subsided  it  seems  that  the  Ephe- 
sians lost  “their  first  love;”  that  is,  abated  in  the  fervour  of 
their  piety  and  zeal ; and  therefore  are  they  exhorted  to  “ re- 
pent, and  do  iheirfirst  works.” 

Ephesus  was  the  chief  city  of  proconsular  Asia,  and  was  at 
that  time  immensely  rich,  and  devoted  to  luxury  and  idolatry. 
“ Great  is  Diana  of  the  Ephesians  !”  was  their  cry ; and  the 
chief  cause  of  their  alarm  was,  lest  their  favourite  ‘goddess 
should  be  despised,  and  her  magnificence  destroyed.” 

Hut,  alas  ! how  frail  and  uncertain  are  all  terrestrial  things  ! 
This  mighty  city  is  now  reduced  to  about  fifteen  poor  cottages, 
inhabited  by  Turks,  (who  call  it  Aisalick  ;)  and  this  flourishing 
church  was,  in  1816,  reduced  to  three  individual  Christians,  one 
only  of  whom  could  read;  and  who  knew  nothing  of  Paul, 
but  by  his  name  in  the  Calendar. — (See  Orient.  Lit.  No. 
1548.) 

Each  of  these  addresses  finishes  with  a promise  on  perse- 
verance; and  the  promise  here  is—  “ To  him  that  overcometh 
will  I give  to  eat  of  the  tree  of  life,  which  is  in  the  midst  of  the 
paradise  of  God.”  Of  this  tree  we  shall  have  a. fuller  account, 
chap.  xxii.  2.  Life  and  immortality  are  the  sure  reward  of  vic- 
tory in  the  Christian  contest. 

The  next  address  is  to  the  church  at  Smyrna , of  which  no 
other  mention  is  made  in  the  New  Testament ; our  Scripture 
knowledge  of  it  is,  therefore,  solely  confined  to  this  account. 
The  church  at  Smyrna  was,  at  this  time,  in  the  midst  of  tribu- 
lation and  poverty,  arising,  most  probably,  from  the  persecu- 
tion they  had  endured.  They  were,  however,  rich  in  grace  ; 
and  though  they  are  taught  to  expect  farther  persecution,  they 
are  assured  also  of  support  and  final  victory.  There  were,  not- 
withstanding, among  these  pious  Christians,  some  who  belonged 
to  the  synagogue  of  Satan  ; some,  indeed,  who  boasted  of  being 
Abraham’s  seed,  but  were  not  the  children  of  his  faith.  It  is  pre- 
dicted, “ The  devil  shall  cast  some  of  you  into  prison,  that  ye 
may  be  tried  : and  ye  shall  have  tribulation  ten,”  that  is,  many 
“ days.”  Nearly  seventy  years  after  the  visions  of  the  Apoca- 
lypse, a heavy  persecution  broke  out  in  this  city;  and  their 
Bishop,  Polycarp,  signalized  himself,  by  the  courage  and  forti- 
tude with  which  he  suffered,  in  an  extreme  old  age.  When 
threatened  with  the  most  terrible  deaths,  and  urged  to  pity  his 
own  gray  hairs,  he  nobly  replied,  “Eighty  and  six  years  have  I 
served  Christ,  and  he  has  never  done  me  any  wrong:  how, 
then,  can  I blaspheme  my  King  and  my  Saviour  ?”  And  when, 
in  particular,  he  was  threatened  with  the  flames,  by  which,  in- 
deed, he  suffered,  he  retorted— “ Thou  threatenest  me  with  fire 
which  burns  but  for  an  hour,  and  is  then  extinguished ; but 
knowest  not  the  fire  of  future  judgment,  and  of  that  eternal 
punishment,  which  is  reserved  for  the  ungodly  — in  which  he 
plainly  alludes  to  “ the  second  death”  here  mentioned,  and 


from  which  exemption  is  here  promised  ; and  not  only  exemp- 
tion from  this  death,  but  also  “a  crown  of  (immortal  life.” 

Smyrna  is  still  a very  considerable  place,  and  supposed  to 
contain  140,000  inhabitants, — Greeks,  Armenians,  Catholics, 
Jews,  and  Protestants ; of  the  latter,  only  140  individuals. 
What  a field  is  here  for  missions  ! 

Ver.  12 — 29.  Epistles  to  the  churches  of  Pergamos  and 
Thyatira. — Pergamos  is  described  by  Pliny  the  elder,  as  the 
most  famous  city  of  Asia,  having  been  adorned  and  enriched 
by  a long  succession  of  Attalian  kings,  and  now  become  the 
residence  of  a Roman  consul.  Wealth  and  luxury  of  course 
fitted  it  for  a “throne  of  Satan,”  as  might  be  expected  of  a 
Pagan  metropolis.  The  city  is  now  called  Bergamo,  and  is 
said  to  contain  about  15,000  inhabitants  ; Greeks,  Armenians, 
Jews,  &c.  about  2000  ; but  all  the  rest  Turks.  Most  of  the 
churches  are  turned  into  mosques,  but  there  remains  one  for 
the  Greeks,  and  another  for  the  Armenians.  Here,  formerly, 
jEsculapius  was  worshipped  under  the  form  of  a serpent,  which 
gives  the  greater  propriety  to  its  being  called  the  seat  of  Satan, 
herein  afterwards  distinguished  as  the  old  serpent.  See  chap, 
xii.  9. 


The  only  charge  against  this  church  appears  to  be  their  tole- 
rating among  them  the  followers  of  Balaam  and  the  Nico- 
laitanes, who  appear  to  us  to  have  been  distinct  persons, 
though  perhaps  their  errors  might  be  similar.  And  here  we 
shall  take  the  liberty  to  offer  a remark  or  two. 

1.  Though  we  are  friends  to  universal  toleration  or  religious 
liberty,  even  to  the  most  unenlightened  consciences,  yet  would 
we  by  no  means  tolerate  in  any  church  such  errors  as  affect 
the  vitals  of  Christian  doctrine,  or  the  practice  of  moral  du- 
ties. Such  men  should  be  assailed  with  Scripture  and  with 
argument;  and,  if  neither  prevail,  we  consider  them  by  no 
means  proper  subjects  for  church  communion  : but  this  is  quite 
a distinct  thing  from  loading  them  with  fines  or  shutting  them 
up  in  prisons. 

2.  We  observe  in  all  the  heresies  reprobated  in  the  New  Tes- 
tament, a strong  tendency,  if  not  to  crime,  at  least  to  laxity  of 
morals.  We  believe,  for  instance,  that  persons  who  deny  the 
Deity  and  atonement  of  our  Saviour,  may  be  sober,  honest, 
and  humane  ; but  few  of  them,  we  apprehend,  pretend  to  a de- 
votional character,  or  are  anxious  for  that  decided  separation 
from  the  world,  which  the  Scriptures  uniformly  inculcate : 
and  though,  in  the  present  day,  there  are  no  temptations  to 
partake  of  the  luxury  of  feasting  in  an  idolatrous  temple  ; yet 
many  indulge  in  the  same  libations,  and  unite  in  the  same 
songs,  that  were  formerly  offered  to  Venus,  Bacchus,  and  other 
Pagan  idols. 

Decision  in  religious  matters  is  of  infinite  importance,  and 
no  man  whose  delight  is  in  any  species  of  intemperance  can 


Ver.  4.  Left  thy  first  love. — Woodhouse,  “ former  love  i.  e.  declined  from 
their  former  Zealand  affection.  See  Acts  xix.  10—12,  17—20. 

Ver.  5.  Remove  thy  candlestick— i.  e.  take  away  their  privileges. 

Ver.  6.  Nicolaitanes. — See  Dictionary  of  all  Religions,  in  Nicolaitans.  The 
ancient  Fathers  describe  these  as  equally  erroneous  in  doctrine,  and  impure  in 
morals. 

Ver.  9.  Which  say  they  are  Jews.— See  Gal.  vi.  12—16.  These  Jews  were 
fpund  to  take  a very  active  part  in  persecuting  Polycarp  and  his  fellow  Chris- 
tians. 

Ver.  10.  Ten  days—i.  e.,  perhaps,  many  days.  See  Gen.  xxxi.  7,  41.  Lev. 
jxv*  26-  1 Sam.  i.  8.  Eccles.  vii.  7.  But  some  think  the  persecution  here  re- 
ferred to  lasted  ten  years— a day  for  a year.  See  on  chap.  vi.  1 1. 

Ver.  11.  He  that  hath  a/n  ear. — See  note  on  Mat.  xi.  15. Thesecovd  death 

— «.  e.  final  and  everlasting  death.  See  chap.  xx.  14  ; xxL  8.  Not  being  hurt 


by  this  death,  implies  also  that,  on  the  contrary,  they  should  enjoy  everlasting 
life.  , ..  M 

Ver.  12.  Pergamos.— [Pergamos,  now  Bergamo , the  ancient  metropolis  of 
Mysia,  and  the  residence  of  the  Attalian  kings,  is  situated  on  the  river  Caicus, 
about  60  miles  north  of  Smyrna,  in  long.  27  E.  lat.  39  11  N.  It  still  retains 
some  measure  of  its  ancient  importance  ; containing  a population  of  about 
15,000  souls;  and  having  nine  or  ten  mosques,  two  churches,  and  one  syna- 
gogue.]— Bagster. The  sharp  sword  ivith  tioo  edges—  See  chap.  i.  16 

Ver.  13.  Where  Satan's  seat —Doddridge  and  Woodhouse,  “throne.” 

Antipas—  No  account  of  this  martyr  is  extant,  but  an  old  eccles’jastica] 

writer  mentions  having  read  such.  See  Woodhouse. 

Ver.  14.  Doctrine  of  Balaam.— See  2 Pet.  ii.  15.  Jude,  ver.  11;  and  com- 
pare Numb.  xxv.  throughout,  and  xxxi.  16. 
ver.  16.  And  will  fight.— Woodhouse,  “ And  wid  war,”  &c. 


Christ's  message 


REVELATION.— CHAP.  HI. 


to  the  churches , 


that  overcometh  will  I give  to  eat  of  the  hidden 
* manna,  and  will  give  him  a white  stone,  and 
in  the  stone  a new  a name  written,  which  no 
man  knoweth  b saving  he  that  receiveth  it. 

18  And  unto  the  angel  of  the  church  in  Thy 
atira  write;  These  things  saith  the  Son  of  God, 
who  hath  his  eyes  c like  unto  a flame  of  fire, 
and  his  feet  are  like  fine  brass ; 

19  I d know  thy  works,  and  charity,  and  ser- 
vice, and  faith,  and  thy  patience,  and  thy 
works ; and  the  last  to  he  more  than  the  first. 

20  Notwithstanding  I have  a few  things 
against  thee,  because  thou  sufferest  that  wo- 
man e Jezebel,  which  calleth  herself  a pro- 
phetess, to  teach  and  to  seduce  my  servants  to 
commit  fornication,  and  to  f eat  things  sacri- 
ficed unto  idols. 

21  And  l gave  her  space  e to  repent  of  her 
fornication ; and  she  repented  h not. 

22  Behold,  I i will  cast  her  into  a bed,  and 
them  that  commit  adultery  with  her  into  great 
tribulation,  except  they  repent  of  their  deeds. 

23  And  I will  kill  ) her  children  with  death  ; 
and  all  the  churches  k shall  know  that  I ' am 
he  which  searcheth  the  reins  and  hearts:  and 


A.  M.  cir. 

4100. 

A D.  cir. 

96. 


z Pa. 25. 14. 
a Is. 56.4. 
65.15. 
c.3.12. 
19.12,13. 
b l Co.  2. 14. 
c c.1.14,15. 
d ver.  2. 
e lKi.16.31. 
f Ex. 34. 15. 

1 Co.  10. 
20,28. 

g Ro.2.4. 

2 He. 3.9. 
h c.9.20. 

i Eze.  16.37 
23.29. 

1 c.6.8. 
k Zep.  1.11. 

1 1 Ch.28.9. 
2 Ch.6.30. 
Ps.7.9. 
Je.17.10. 


inP9.62.12. 
n 2 Th.2.9.. 
12. 

oc.3.11. 
p ver.7,11, 
17. 

c. 3.5, 12, 
21. 

21.7. 

q Jn.6.29. 

Ju.2.20. 
r Pd. 49. 14. 

149. 5..  9. 
b Pb.2.9. 
t c.22. 16. 


1 m will  give  unto  every  one  of  you  according 
to  your  works. 

24  But  unto  you  I say,  and  unto  the  rest  in 
Thyatira,  as  many  as  have  not  this  doctrine, 
and  which  have  not  known  the  depths  " of  Sa 
tan,  as  they  speak;  I will  put  upon  ycu  none 
other  burden. 

25  But  that  0 which  ye  have  already  hold  fast 
till  I come. 

26  And  he  that  p overcometh,  and  keepeth 
my  works  i unto  the  end,  to  him  will  1 give 
power  over  the  nations  : 

27  And  r he  shall  rule  them  with  a rod  of 
iron  ; as  the  vessels  of  a potter  shall  they  be 
broken  to  shivers:  even  as  I 6 received  of  my 
Father. 

28  And  I will  give  him  the  < morning  star. 

29  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches. 

CHAPTER  III. 

2 The  angel  of  the  church  of  Sardis  is  reproved,  3 exhorted  to  repent,  and  threatened 
if  lie  do  not  repent.  8 The  angel  of  tne  church  of  Philadelphia  10  is  approved  for 
his  diligence  and  patience.  15  The  angel  of  Laodicea  rebuked,  for  being  neither  hot 
nor  cord,  19  and  admonished  to  be  more  zealous.  20  Christ  6tandeth  at  the  door  and 
knocketh. 

AND  unto  the  angel  of  the  church  in  Sardis 
write  ; These  things  saith  he  that  hath  the 


truly  relish  the  heavenly  manna ; nor  can  any  such  claim  that 
evidence  and  assurance  of  his  salvation,  which  is  implied  in 
the  white  stone  and  the  new  name  here  referred  to. 

The  church  of  Thyatira  seems  to  have  much  resembled  that 
ofPergamos.  There  were  among  them  many  eminent  for 
good  works,  and  charity,  and  faith,  &c.  but  there  was  a Jeze- 
bel among  them.  Some  wicked  woman,  possibly  of  rank  and 
influence,  who,  under  the  mask  of  a Christian  profession,  coun- 
tenanced occasional  attendance  at  idol  temples  ; and  did  not 
see  any  great  harm  in  those  common  aberrations  from  purity 
and  strict  morals,  which  the  world  covers  with  the  name  of 
11  juvenile  indiscretions.”  We  are  required,  however,  to  “ avoid 
all  appearance  of  evil,”  and  to  “ hate  (even)  the  garment  spot- 
ted by  the  flesh.” 

The  earliest,  and  some  of  the  best  modern  commentators, 
indeed,  consider  this  Jezebel  not  to  have  been  a mere  indi- 
vidual, but  an  heretical  party  which  had  crept  into  the  church 
(similar  to  the  Nicolaitanes  at  Pergamos,  and  perhaps  with 
some  female  Nicolaitan  at  their  head,)  who  pleaded  for  occa- 
sional conformity  to  their  Pagan  neighbours.  They  admired 
architecture  and  statuary,  and  there  could  be  no  harm  in  see- 
ing an  idol  temple.  They  loved  music,  and  where  could  they 
hear  it  in  such  perfection  as  there?  They  were  men  of  taste 
too,  and  where  could  their  taste  be  so  highly  gratified  with  the 
richest  viands  and  the  choicest  wines  ? Or  they  wished  to 
cultivate  good  fellowship  with  their  neighbours,  and  to  oblige 
their  kindred  and  friends : and  what  so  likely  to  do  this,  as  oc- 
casionally associating  with  them  in  their  devotions,  though 
they  might  not  worship  the  idols  in  their  hearts  ? And,  besides, 
(might  these  complaisant  Christians  say,)  “ Perhaps  they  may 
be  induced  to  attend  at  our  churches  in  return,  and  who  knows 
but  they  may  be  converted?”  These  and  a thousand  other 
plausible  excuses  might  be  made  by  these  Jezebel  professors,  to 
cover  or  to  excuse  their  sins.  But  what  says  he,  whose  “eyes 
are  like  a flame  of  fire  ?” 

“ I will  cast  her  into  a bed,  and  them  that  commit  adultery 
with  her.”  But  this  is  not  a bed  of  ease,  much  less  of  pleasure, 
but  a bed  of  “ great  tribulation  and  those  who  have  lan- 


Ver. 17.  The  hidden  manna.— See  John  vi.  26,  &c. 4 white  stone—  The 

ancients  used  “stones”  ( calculi ) to  calculate  and  vote  with,  by  casting  them 
into  an  urn.  In  criminal  processes,  a while  stone  implied  acquittal,  and  a 
Hack  one,  condemnation ; the  Greek  theta  was  sometimes  engraved  upon  the 
latter,  and  implied  death.  White  stones  are  also  said  to  have  been  given  to 
the  victors  in  the  Olympic  games,  with  their  names  (or  initials)  engraved  on 

them. A new  name. — When  persons  were  raised  to  new  honours,  it  was 

customary  to  confer  a new  name.  See  Gen.  xli.  45.  2 Sam.  xii.  25.  Dan.  i.  7. 
Saving  he,  &c. — i.  e.  “except  he,”  &c.  Compare  chap.  xix.  12. 

Ver.  18.  Thyatira—  Two  grand  mistakes  have  been  made  relative  to  this 
city  : — l.  Gibbon  (the  historian)  more  than  insinuates  that  the  church  of  Thya- 
tira was  not  founded  in  the  time  of  St.  John  : but  this  has  been  refuted  at  large 
bv  a learned  foreigner,  Dr.  Stosch  : indeed,  the  foundation  of  a church  may  be 
plainly  traced  to  the  conversion  of  Lydia  and  her  household,  of  that  city,  as  re- 
corded in  Acts  xvi.  14,  15.  (See  F.rskine's  Sketches  of  Church  Hist.) — 2.  The 
other  mistake  is  by  Woodhouse,  who  says,  that  ” at  this  time  no  Christians 
are  to  be  found  in  the  remains  of  this  city  whereas,  by  the  latest  accounts, 

besides  the  nine  mosques,  there  is  a Greek  church  and  an  Armenian,  with  five 
or  six  Christian  priests.  But  in  1816,  the  Christian  inhabitants  (Christians  in 
name  only,  it  is  to  be  feared)  were  reckoned  at  3000.  The  city  is  called  by  the 
Turks  Akhisar,  (or  the  white  castle,)  and  is  situated  on  a branch  of  the  Caieus, 
in  an  extensive  plain,  between  Pergamos  and  Sardis,  48  miles  S.  E.  of  the 
former,  and  10  hours  N.  W.  of  the  latter,  and  about  long.  27  49  E.  lat.  38  45  N. 
It  consists  of  about  1000  houses,  and  200  or  300  buts.  but  the  streets  are  narrow 

and  dirty,  and  every  thing  marks  poverty  and  degradation. Like  fine  brass. 

—Sec  chap.  i.  15. 

Ver.  19.  And  the  last  to  be  more  than  the  first. — The  reverse  of  what  is  said 
of  the  Ephesians,  ver.  4. 

Ver.  20.  That  woman  Jezebel.—  The  woman  here  alluded  to  was  the  wife 
of  Ahah,  and  the  patroness  of  idolatry  ; 1 Kings  xvi.  31,  &c  Andreas,  Bishop 
of  Cesaraa,  A.  D.  500,  in  a work  compiled,  as  he  professes,  from  the  more 
ancient  waitings  of  Irenaeus,  and  others,  hia  predecessors,  explains  this  Jezebel 
1388 


guished,  or  even  seen  others  languishing,  in  bed,  with  the  gout, 
the  stone,  and  other  acute  diseases,  must  know  what  “ great 
tribulation”  means.  “And  I will  kill  her  children  with  death” 
— perhaps  “pestilence;”  for  Paul  has  taught  us,  that  sickness 
and  death  are  often  the  consequence  of  spiritual  degeneracy — 
“ For  this  cause  many  are  weak  and  sickly  among  you,  and 
many  sleep.”  (1  Cor.  xi.  30.)  Have  any  of  us  been  visited 
with  personal  or  family  sickness?  It  may  then  be  well  to  in- 
quire, has  our  conduct  given  no  provocation  for  it?  When  the 
affections  of  a Christian  are  drawn  from  religion  to  the  world, 
the  mercy  of  God  often  sends  affliction  to  bring  him  back  again. 
And  if  any  of  our  family  idols  have  been  taken  from  us,  it  is 
not  only  our  duty  to  submit,  (for  that  we  must  do,)  but  also  to 
return  to  the  only  object  whom  we  can  love  without  the  dan- 
ger of  excess.  He  “whose  eyes  are  as  a flame  of  fire,”  may 
“kill  our  children,”  to  save  both  their  souls  and  ours.  We 
shall  never  know  all  the  advantages  of  our  afflictions  in  the 
present  state:  and  wo  unto  those  who  are  spared  in  this  life, 
to  be  punished  in  another  ! 

But  some  of  these  members  of  the  church  of  Thyatira  were, 
it  seems,  so  little  sensible  of  their  degeneracy,  that  they  boast- 
ed of  their  attainments  : they  “ understood  all  mysteries,”  as 
Paul  saith,  (1  Cor.  xiii.  2,)  but  “had  not  charity:”  they  boast- 
ed their  acquaintance  with  “ the  deep  things  of  God,”  which 
they  perverted  and  abused  to  the  “depths  of  Satan.”  The 
sect  of  Gnostics  (or  knowing  ones,  as  the  word  means)  is  not 
yet  extinct  ; and  we  have  seen,  with  much  pain,  the  pleasure 
which  such  persons  take  in  supposing  themselves  wiser  than 
their  fellow  Christians — that  is,  generally,  in  being  “wise  above 
what  is  written.”  It  is  not,  however,  speculation,  but  faith 
and  obedience  only,  that  can  gain  the  victory;  but  he  that 
overcometh  shall  he  exalted  to  a throne,  and  to  a kingdom,  like 
his  Lord  and  Master. 

Chap.  III.  Ver.  1 — 13.  Epistles  to  the  churches  of  Sardis 
and  Philadelphia. — Sardis  was  the  ancient  seat  of  Croesus 
and  the  Lydian  kings,  but  is  now  a beggarly  village,  called 
Sart,  in  which  seven  Christians  only  were  counted  a few  years 
ago,  and  they  were  not  allowed  to  build  a church  on  the  site 


to  mean  the  Nicolaitan  heresy  ; and  the  venerable  Bede  gives  a like  exposition 
See  Woodhouse. 

Ver.  2l.  I gave  her  space. — Woodhouse,  “ time.” 

Ver.  22.  Into  a bed — Namely,  of  deep  affliction. 

Ver.  23.  huill  kill— Literally,  “ slay  with  death” — a Hebraism,  like  Gen.  ii 
17  ; or  perhaps  “ death”  may  here  intend  the  pestilence,  as  in  chap.  vi.  8,  and 
elsewhere. 

Ver.  24.  Unto  you  I say,  and— Doddridge,  “even” — unto  the  rest.— But 
some  copies  omit  the  copulative  ; and  so  Woodhouse . who  includes  in  a pa- 
renthesis the  words  ("  which  have  not  known  the  depths  of  Satan,  as  they 
speak,’  ) which  renders  the  sense  much  clearer:  and  at  the  word  burden,  where 
we  have  a full  stop,  he  places  only  a semicolon,  which  connects  the  sentence 
with  the  next  verse.  As  to  the  burden  here  intended,  Doddridge , and  most 
others, understand  thereby,  the  doctrines  and  precepts  they  had  already  received  ■ 
but  Lord  Barrington  (father  to  the  late  venerable  Bishop  of  Durham)  supposed 
it  to  refer  to  the  apostolic  decree  recorded  in  Acts  xv.  28,  29  ; and  we  think 
there  is  much  probability  in  this  conjecture. 

Ver.  25.  But— Woodhouse,  “ Only”— that  which  ye  have— the  doctrines 
and  precepts  which  ye  have  (already)  hold  fast  till  I come — that  is,  either  in 
death  or  judgment. 

Ver.  27.  And  he  shall  rule  them. — This  verse,  except  the  last  clause,  is  an 
evident  quotation  from  Psalm  ii.  9 ; and  is,  as  such,  inclosed  in  a parenthesis 
both  by  Doddridge  and  Woodhouse— verse  26  connecting  with  verse  27,  as 

follows : “ I will  give  him  power  over  the  nations  : ( ) even  as  I have 

received  of  my  Father.” 

Ver.  28.  I ioUI  give  him  the  morning  star—i.  e.  I will  be  his  light ; for 
Christ  assumes  this  title  to  himself,  chap.  xxii.  16. 

Chap.  III.  Ver.  1.  Sardis— [The  once  proud  capital  of  Lydia,  and  the  resi- 
dence of  its  opulent  monarchs,  is  now  reduced  to  a wretched  Turkish  village 
called  Sart,  the  habitation  of  herdsmen,  buffaloes,  and  oxen  situated  at  the 
foot  of  mount  Tmolus,  on  the  banks  of  the  Pactolus,  between  30  and  40  nuled 
east  from  Smyrna,  about  long.  28  5 E.  and  lat.  38  25  N.  The  ruins  of  Sardis 


Christ’s  message 


REVELATION.— CIIAP.  III. 


to  the  churches 


seven  a Spirits  of  God,  and  the  seven  stars ; I 
know  b thy  works,  that  thou  hast  a name  that 
thou  livest,  c and  art  dead. 

2 Be  watchful,  and  strengthen  d the  things 
which  remain,  that  are  ready  to  die:  for  1 
have  not  found  thy  works  perfect  e before 
God. 

3 Remember  1 therefore  how  thou  hast  re- 
ceived and  heard,  and  hold  fast,  and  e repent. 
If  therefore  thou  shalt  not  watch,  I will  come 
on  thee  as  a 1 thief,  and  thou  shalt  not  know 
what  hour  I will  come  upon  thee. 

4 Thou  hast  a few  names  even  in  Sardis 
which  have  not  defiled  their  garments  ; and 
they  shall  walk  with  me  in  t white : for  they 
are  worthy. 

5 He  that  overcometh,  the  same  shall  be 
clothed  in  white  raiment ; and  I will  not  blot 
out  his  name  out  of  the  i book  of  life,  but  I 
will  confess  k his  name  before  my  Father,  and 
before  his  angels. 

6 He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches. 

7 And  to  the  angel  of  the  church  in  Philadel- 
phia write ; These  things  saith  he  that  is  1 holy, 
he  that  is  m true,  he  that  hath  the  " key  of  Da- 
vid, he  that  openeth,  and  no  man  shutteth  ; and 
0 shutteth,  and  no  man  openeth  ; 


A.  M.  cir. 
•1100 

A.  D.  cir. 
96. 

a C.5.G. 
b c. 2.2.4c. 
c 1 Ti.5.6. 
d c.2.4. 
e Da.  5. 27. 
f He. 2.1. 
g ver.19. 

h c.16.15. 

i c.7.9. 

19.8. 

j c.17.8. 
k Lu.12.8. 

1 Ac.3.14. 
ml  Jn. 5.20. 
n Is. 22. 22. 
o Job  12.14. 


p l Co.  16.9. 
q c.2.9. 
r Is.  60.14. 


t Zep.1.14. 
u ver.3. 
v c.  21. 2, 10. 

\v  or,  in  La- 
odicea. 

x Is.65.16. 


8 I know  thy  works:  behold,  I have  set  be- 
fore thee  an  open  i*  door,  and  no  man  can  shut 
it:  for  thou  hast  a little  strength,  and  hast  kept 
my  word,  and  hast  not  denied  my  name. 

9 Behold,  I will  make  them  of  the  synagogue 
of  Satan,  which  say  i they  are  Jews,  and  are 
not.  but  do  lie ; behold,  I will  make  them  to 
r come  and  worship  before  thy  feet,  and  to 
know  that  I have  loved  thee. 

10  Because  thou  hast  kept  the  word  of  my 
patience,  I 8 also  will  keep  thee  from  the  hour 
of  temptation,  which  shall  come  upon  all  the 
world,  to  try  them  that  dwell  upon  the  earth. 

11  Behold,  I come  1 quickly:  u hold  that  fast 
which  thou  hast,  that  no  man  take  thy  crown. 

12  Him  that  overcometh  will  I make  a pillar 
in  the  temple  of  my  God,  and  he  shall  go  no 
more  out : and  I will  write  upon  him  the  name 
of  my  God,  and  the  name  of  the  city  of  my 
God,  which  is  new  Y Jerusalem,  which  cometh 
down  out  of  heaven  from  my  God:  and  I will 
write  upon  him  my  new  name. 

13  He  that  hath  an  ear,  let  him  hear  what  the 
Spirit  saith  unto  the  churches. 

14  And  unto  the  angel  of  the  church  " of 
the  Laodiceans  write;  These  things  saith  the 
x Amen,  the  faithful  and  true  witness,  the  be- 
ginning of  (he  creation  of  God  ; 


of  the  ancient  city,  but  built  one  on  the  plain  adjacent,  where 
they  keep  a priest,  and  have  sometimes  collected  forty  hearers. 
At  the  time  in  which  this  Epistle  was  addressed  to  them,  they 
are-described  as  being  dead  while  they  lived,  which  is  the  de- 
scription Paul  gives  of  those  who  live  in  pleasure,  which  was 
probably  the  case  with  the  inhabitants  of  this  city  generally  ; 
and  partially,  with  respect  to  the  church  itself.  “ It  is  bad  for 
the  world  to  be  dead,  (says  Mr.  Culler,)  but  for  the  church  to 
be  so  is  worse : this  is  salt  without  savour;  which  is  neither 
fit  for  the  land,  nor  the  dunghill.  It  is  bad  for  individuals  to 
be  dead  ; but  for  the  body  of  a church  to  be  so,  is  deplorable. 
It  is  implied,  that  they  were  not  only  destitute  of  spirituality, 
but  had  defiled  their  garments  by  worldly  conformity. 

“ There  had  been  some  good  amongst  them,  or  they  would 
not  have  been  called  to  ‘ remember  how  they  had  received  and 
heard;’  and  some  remains  of  it  might  continue.  As  no  com- 
plaint is  made  of  false  doctrine,  it  is  likely  they  continued  or- 
thodox, and  kept  up  the  forms  of  godliness.  There  seems  to 
have  been  something  of  truth,  love,  and  zeal ; but  they  were, 
like  dying  embers,  ready  to  expire. 

“ Christ  admonished  them  to  wake  from  their  supineness,  to 
take  the  alarm,  and  to  strengthen  the  things  whicn  remained 
that  were  ready  to  die.  This  is  done  by  each  beginning  with 
himself.  ....  The  means  of  recovery  from  such  a state  are, 
‘Remembering  how  we  received  and  heard’  the  gospel  at  the 
first.  [We  should]  call  to  remembrance  the  former  days,  not 
to  get  comfort  under  our  declensions ; but  to  recover  those 
views  and  sensations,  which  we  had  at  tbe  beginning  of  our 
Christian  course 

“ ‘The  few  names  which  had  not  defiled  their  garments,’ 
are  highly  commended.  To  walk  with  God  at  any  time  is  ac- 
ceptable to  him  ; and  to  do  this,  while  others  around  us  are 
corrupt,  is  more  so.  This  is  being  faithful  among  the  faithless. 
They  shall  walk  with  Christ  in  glory,  honour,  and  purity. 
With  this  agrees  the  promise  to  them  that  overcome:  ‘They 
shall  be  clothed  in  white  raiment ; and  Christ  will  not  blot  out 
their  names  from  the  book  of  life.’  The  blessed  God  is  repre- 
sented as  keeping  a register  of  his  servants  ; not  as  elect,  nor 
as  redeemed,  nor  as  called ; but  as  his  professed  followers. 
When  any  turn  back,  their  names  are  blotted  out : hence,  at 
the  last  judgment,  it  is  made  the  rule  of  condemnation,  ‘Who- 
soever was  not  found  written  in  the  book  of  life,  was  cast  into 
the  lake  of  fire.’  Some  were  never  there,  having  never  pro- 
fessed to  be  the  followers  of  Jesus;  while  others,  who  had 
been  there,  were  blotted  out:  in  either  case,  their  names 
would  not  be  found  there.  Hence,  also,  it  is  the  rule  of  ad- 
mission into  the  New  Jerusalem.’’  So  far  Mr.  Fuller. 


But  we  hasten  to  the  church  of  Philadelphia,  of  which  all 
that  is  said  is  commendatory,  unmingled  with  censure  or  re- 
proof. Yet  even  these  are  warned  to  expect  trials  and  tempta- 
tions : and  guarded  against  supineness  and  neglect.  “Behold, 
I come  quickly  : hold  fast  that  thou  hast,  that  no  man  take 
thy  crown.”  There  is  no  state  to  which  we  may  attain  in  the 
present  life,  that  does  not  require  watchfulness  and  prayer. 

The  address  to  the  church  of  Philadelphia  is  the  only  one  of 
the  seven  epistles  wholly  commendatory — without  reproof  or 
censure.  The  Philadelphia  here  mentioned  is  a Greek  city,  so 
called,  because  built  by  Attalus  Philadelphus.  It  is  situated  at 
the  foot  of  mount  Tmolus,  about  27  miles  from  Sardis;  and 
was,  prior  to  St.  John’s  time,  terribly  shaken  by  earthquake!'. 
It  was  the  last  of  these  cities  that  fell  into  the  hands  of  tbe 
Turks;  and  has  now  more  remains  of  Christianity  than  either 
of  the  others.  The  Rev.  Mr.  Lindsay,  who  visited  it  in  1816, 
says  there  were  “about  1000  Christians  in  it,  chiefly  Greeks, 
who,  for  the  most  part,  speak  only  Turkish  :”  also,  “25  places 
of  worship,  five  of  which  are  large  regular  churches.  To  these 
there  is  a regular  bishop,  with  20  inferior  clergy.”  Mr.  L.  gave 
them  a modern  Greek  Testament,  which  was  thankfully  re- 
ceived, and  considered  as  a treasure.  (See  Orient.  Lit.  No. 
1553.) 

The  promise  of  being  made  pillars  in  God’s  temple  of  the 
New  Jerusalem,  implies  two  ideas: — 1.  Their  firmness  and 
stability.  On  earth,  the  strongest  pillars  may  give  way;  some 
conqueror  may  overturn  the  building,  and  carry  them  off  as  was 
the  case  with  those  of  the  first  ana  second  temple,  in  the  days 
of  Nebuchadnezzar  and  the  Romans  : so,  figuratively,  no  less  a 
pillar  in  the  church  than  Peter,  once  gave  way;  and  those 
who  did  not,  were  all  removed  by  death.  But  when  planted 
in  the  New  Jerusalem,  they  “shall  go  no  more  out”  for  ever. 
— 2.  They  are  monumental  pillars,  and  inscribed  with  “ Grace, 
Grace,”  on  every  side.  “I  will  write  on  him  the  name  of  my 
God — of  the  city  of  my  God — and  my  new  name;”  all  whicn 
are  expressions  of  the  goodness  and  mercy  of  God  to  sinners. 
The  inscription  of  these  names  doubtless  implies  the  enrolment 
of  the  conquerors  as  citizens  of  the  heavenly  world  ; and  a record 
of  their  victory,  “ by  the  blood  of  the  Lamb,  and  by  the  word 
of  their  testimony.” 

“ Who  then  shall  conquer?  Who  maintain  the  fight? 

Even  they  who  walk  by  faith,  and  not  by  sight ; 

Who,  having  wash’d  their  robes,  and  made  them  white, 

Press  toward  the  mark,  and  see  the  promis’d  land, 

Not  dim  and  distantly,  but  near  at  hand.” — Jane  Taylor. 

Ver.  14 — 22.  Epistle  to  the  church  of  Lciodicea. — This 
church,  and  that  of  Colosse,  were,  in  the  time  of  Paul,  sister 


are  peculiarly  grand,  and  lift  up  their  heads,  as  if  to  assert  their  ancient  glory  ; 

but  it  now  contains  not  a single  Christian  family.]— Bags  ter. The  seven 

Spirits  of  God  — See  note  on  chap.  i.  4,20. And— Doddridge,  “ But”— art 

dead. — Maimonides  states,  that  it  was  proverbially  said  among  the  Jews, 
“ that  the  wicked  are  dead  while  they  are  alive.”  Philo  says,  ‘‘He  who  lives 

a life  of  sin his  soul  is  dead,  and  even  buried,  in  his  lusts  and  passions.” 

See  Woodhouse.  Compare  l Tim.  v.  6. 

Ver.  3.  Come  on  thee  as  a thief —See  1 These,  v.  1—7. 

Ver.  4.  Afeionames—i.e.  namesenrolled  in  the  book  of  life;  verse  5. 

Shall  walk  with  me  in  white. — White  robes  were  constantly  worn  on  occa- 
sions of  festivity,  joy,  or  victory. 

Ver.  5.  I toill  not  blot.-4f)oddridge  says,  “I  think  this  plainly  implies,  that 
some  names  shall  be  blotted  out  from  the  book  of  life;  and,  consequently,  as 
nothing  can  occasion  an  alteration  of  the  decrees  of  God,  I think  it  proves  that 
the  look  of  life  does  not  signify  the  catalogue  of  those  whom  God  has  absolutely 
parooeed  to  save. J will  confess  his  name— Compare  Mat.  x.  32. 


Ver.  7.  Philadelphia— [So  called  from  its  founder,  Attalus  Philadelphus. 
still  exists  in  the  town  called  Allah-Shehr,  “ the  city  of  God,” — “ a column  in 
a scene  of  ruins.”  It  is  situated  on  the  slopes  of  three  or  four  hills,  the  roots  ot 
mount  Tmolus,  by  the  river  Cogamus,  27  miles  E.  S.  E.  from  Sardis,  about 
long.  28  40,  lat.  38  23.  The  number  of  houses  is  said  to  he  about  3,000,  of 
which  250  are  Greek,  the  rest  Turkish  ; and  the  Christians  have  25  places  ol 
worship,  5 of  them  large  and  regular  churches,  a resident  bishop,  and  20  in- 
ferior clergy.]— B. He  that  is  holy,  he  that  is  true.— Doddridge,1'  The  Holy 

one,  the  True  One.” The  key  of  David—  This  represents  the  Saviour  aa 

steward  of  the  family  of  God.  See  Isa.  xxii.  22.  Heb.  iii.  2,  3. 

Ver.  8 An  open  door— That  is,  have  given  thee  a sphere  of  usefulness  which 
none  can  hinder. 

Ver.  9.  Synagogue  of  Satan— \.  e.  unbelieving  and  persecuting  Jews.  See 
chap.  ii.  9. — - Worship  before  thy  feet — That  is,  to  acknowledge  my  protecting 
hand  over  thee. 

Ver.  12.  A pillar— That  is,  he  shall  have  an  ubiding  residence  in  God’s  tern- 

1389 


Christ's  message 


REVELATION.— CHAP.  IV. 


to  the  churches. 


15  I know  thy  works,  that  thou  art  neither 
cold  nor  hot : I would  i thou  wert  cold  or  hot. 

16  So  then  because  thou  art  lukewarm,  and 
neither  cold  nor  hot,  I will  spew  thee  out  of  my 
mouth. 

17  Because  thou  sayest,  I 1 am  rich,  and  in- 
creased with  goods,  and  have  need  of  nothing ; 
and  knowest  not  that  thou  art  wretched,  and 
miserable,  and  poor,  and  blind,  and  naked  : 

18  I counsel  thee  to  buy  a of  me  gold  tried  in 
the  fire,  that  thou  mayest  be  rich  ; and  white 
raiment,  that  thou  mayest  be  clothed,  and  that 
the  shame  of  thy  nakedness  b do  not  appear; 
and  anoint  thine  eyes  with  eye-salve,  that  thou 
mayest  see. 

19  As  c many  as  I love,  I rebuke  and  chasten  : 
De  zealous  therefore,  and  repent. 

20  Behold,  I stand  at  the  door,  and  d knock  : 
e if  any  man  hear  my  voice,  and  open  the  door, 
I will  come  in  to  him,  and  will  sup  with  him, 
and  he  with  me. 

21  To  him  that  overcometh  f will  I grant  to 
sit  s with  me  in  my  throne,  even  as  I also 


A.  M.  cir. 
4100 

A.  I),  cir. 
96. 


y 1 Ki.  18.21. 
z Ho.  12.8. 
a Is  55.1. 

b c.16.15. 
c He.  12.5,6. 
d Cn.5.2. 

Lu.  12.36. 
e Jn. 14.23. 
f 1 Jn.  5.4,5. 

c.  12.11. 
g Lu. 22.30. 


Ii  Jn  16.33. 
i c.2.7. 
ac.1.10. 
bc.ll.12. 
c Eze.3.12. 
14. 

c.  17.3. 
21.10. 
il  18.6. 1 . 

Je.  17.12. 
Eze.1.26, 
28. 

e Da. 7.9. 

He.8.1. 
f c.11.16. 
g c.3.4,5. 


'■  overcame,  and  am  set  down  with  my  Father 
in  his  throne. 

22  He  i that  hath  an  ear,  let  him  hear  what 
the  Spirit  saith  unto  the  churches. 


CHAPTER  IV. 

2 John  *eeth  the  throne  of  God  in  heaven.  4 The  four  and  twenty  elder*.  6 The  four 
beiui la  full  of  eyes  before  and  behind.  10  The  elder*  lay  down  their  crowns,  and 
worship  him  that  sat  on  the  throne. 


\ FTER  this  I looked,  and,  behold,  a door 
-t*-  vms  opened  in  heaven  : and  the  first  voice 


“which  I heard  was  as  it  were  of  a trumpet 
talking  with  me:  which  said,  Come  bup  hi- 
ther, and  I will  show  thee  things  which  must 
be  hereafter. 

2 And  immediately  I was  in  c the  Spirit : and, 
behold,  a throne  d was  set  in  heaven,  and./we 
e sat  on  the  throne. 


3 And  he  that  sat  was  to  look  upon  like  a jas- 
per and  a sardine  stone  : and  there  was  a rain- 
bow round  about  the  throne,  in  sight  like  unto 
an  emerald. 

4 And  round  about  the  throne  were  four  and 
twenty  f seats : and  upon  the  seats  I saw  four 
and  twenty  elders  sitting,  clothed  in  white  e rai- 


churches,  (Col.  ii.  1,)  and,  it  has  been  supposed,  were,  in 
John’s  time,  united.  The  city  of  Laodicea  bordered  on  the 
river  Lycus,  and  had  been  before,  and  was,  probably,  in  John’s 
time,  rich  and  flourishing ; so  completely,  however,  have  been 
fulfilled  the  awful  threatenings  of  tne  Chief  and  Head  of  God’s 
creation,  in  case  of  their  not  repenting,  (as  they  evidently  did 
not,)  that,  of  the  city,  nothing  remains  but  ruins,  and  of  Chris- 
tianity, not  a vestige.  “The  prayers  of  the  mosque  (says  Mr. 
Lindsay ) are  the  only  prayers  heard  near  the  rums  of  Laodi- 
cea, on  which  the  threat  seems  to  have  been  fully  executed,  in 
its  utter  rejection  as  a church.”  (Orient.  Lit.  No.  1554.) 

Our  attention  is  here  called  to  the  awful  state  of  this  church, 
and  to  the  offers  of  mercy  here  made  to  them. 

1.  As  the  Philadelphian  church  was  commended  without  an 
abating  circumstance,  so  is  the  Laodicean  church  censured 
without  a circumstance  of  palliation.  It  is  described  as  luke- 
warm. neither  hot  nor  cold  ; and,  therefore,  nauseating  as  an 
emetic.  This  is  the  charge  of  “ the  faithful  and  true  witness.” 
Mr.  Fuller  remarks,  “They  may  be  said  to  be  cold  who  have 
no  religion,  and  pretend  to  none;  and  they  to  be  hot,  who  are 
zealously  engaged  in  Christ’s  work  : but  these  people  were 
neither  this  nor  that.  They  were  not  decidedly  religious,  and 
yet  would  not  let  religion  alone.”  Like  Israel  in  tne  days  of 
Elijah,  they  were  halting  between  two  opinions.  “To  halt 
between  truth  and  error,  God  and  the  world,  is  worse,  in  many 

respects,  than  to  be  openly  irreligious No  man  thinks 

the  worse  of  religion  for  what  he  sees  in  the  openly  profane; 
but  it  is  otherwise  in  respect  of  religious  professors.  If  he  that 
nameth  the  name  of  Christ  depart  not  from  iniquity,  the  honour 
of  Christ  is  affected  by  his  misconduct.” 

These  men,  however,  it  appears,  were  wealthy  and  proud, 
and  (as  often  is  the  case  with  such)  withal  very  ignorant. 
With  such  men,  to  be  rich,  is  almost  every  thing  which  they 
can  desire;  but  with  Christ  it  is, -on  the  other  hand,  a great 
impediment  to  happiness.  “ How  hardly  shall  they  that  have 
riches  enter  into  the  kingdom  of  God  !”  (Mark  x.  23.) 

Difficult  as  this  is,  however,  it  is  not  impossible.  Let  but  a 
man  be  convinced  of  his  spiritual  poverty  and  wretchedness — 
that  he  is  miserable  and  blind  and  naked — and  here  is  the  offer 
of  the  true  gold  to  enrich  him,  white  raiment  to  clothe  him, 
and  mental  eve- salve  to  open  the  eyes  of  his  understanding. 
Nor  is  this  all : these  blessings  are  not  only  offered,  but  urged. 
“Behold,  I stand  at  the  door  and  knock  : if  any  man  snail 
hear  my  voice,  and  open  the  door,  I will  come  in  unto  him  and 
sup  with  him.”  When  Christ  comes  to  be  a guest,  he  always 
brings  his  provisions  with  him,  and  therefore  it  is  added,  “ And 
he  with  me  in  which  it  is  evident  enough,  that  he  alludes  to 
the  enjoyment  of  the  heavenly  state.  “To  him  that  overco- 
meth,” it  is  added,  “will  I grant  to  sit  with  me  on  my  throne, 
even  as  I also  overcame,  and  am  set  down  with  my  Father  on 
his  throne.”  Here  is  counsel ! — here  is  warning! — here  is  en- 
couragement !— “ He  that  hath  an  ear  to  hear,  let  him  hear 
what  the  Spirit  saith  unto  the  churches  !” 

Chap.  IV.  Ver.  1 — 11.  Vision  of  the  celestial  throne , and 

pie  above,  and  for  ever  remain  a monument  of  his  grace. The  New  Jeru 

salem.— See  Gal.  iv.  26.  Hell.  xi.  10—16. 

Ver.  16.  / will  spew—  Doddridge,  “cast."  Woodhcmxe.  " nauseate." 

Ver.  18.  I counsel  thee  to  buy.— See  Isa.  Iv.  1,  4 Gold  tried  in  the  fire. 

— See  1 Peter  i.  7. And  while  raiment — “ which  is  the  righteousness  of  the 

saints.”  Chap.  xix.  8. 

Ver  19.  As  many  as  Hove. — Compare  Heh.  xii.  5 — 12. 

Ver.  20.  Sup — “ The  kingdom  of  Christ  is  described  as  a feast.  He  is  the 
bridegroom,  and  his  servants  sit  in  his  house  to  a late  hour,  waiting  his  arrival; 
when  returning  from  the  wedding,  according  to  Eastern  custom,  he  knocketh, 
and  they  open  to  him,  and  he  maketh  them  sit  down  to  meat." — Wood  house. 
See  Luke  xii.  36,  6tc. 

Chap.  IV.  Ver.  1.  The  first  voice.—  The  Greek,  IPhone ,)  signifies  any  kind 

of  sound,  and  is  applied  to  the  roaring  of  waters,  chap.  xix.  6. Things 

which  must  be  hereafter— Doddridge,  “ Shall  he  afterwanls  ” Woadhouss, 
' must  happen  after  these.”  Compare  chap  i 19 
1390 


the  worshippers  around  it.— A grand  scene  presents  itself  be- 
fore us  : a door  is  opened  in  heaven— a trumpet  sounds  the  in- 
vitation, and  the  Divine  is  instantly  wrapped  in  prophetic  vi- 
sion, and  carried  up  to  heaven — whether  “ in  the  body  or  out  of 
the  body,”  (as  St.  Paul  says,  2 Cor.  xii.  3,)  we  cannot  tell,  and 
perhaps  he  could  not.  The  scene  was,  however,  ineffably  sub- 
lime and  magnificent,  strongly  resembling  the  visions  of  Isaiah, 
chap,  vi.,  and  the  opening  of  the  prophecy  of  Ezekiel.  A throne 
of  infinite  magnificence  is  seen  in  heaven,  and  One  is  seated 
thereon.  In  other  instances,  a glorious  human  form  appears, 
no  doubt  meaning  the  Son  of  God,  the  only  suitable  represent- 
ative of  the  Father  : but  as  Christ  was  now  to  appear  in  a very 
different  form  (that  of  a lamb)  before  the  eternal  throne,  he,  of 
epurse,  could  not  be  seated  on  it.  The  only  appearance  exhi- 
bited of  the  divine  Father  is  that  of  a glory  indescribable.  The 
precious  stones  here  named  were,  the  one  pellucid  as  the  light, 
and  the  other  brilliant  as  the  flame;  and  emblematically  re- 
present that  God,  who  is  light  without  a shade  of  darkness, 
and  a flame  purer  than  the  radiant  sun.  To  enhance,  if  possi- 
ble, the  grandeur  of  the  scene,  from  this  flaming  throne  pro- 
ceed the  forked  lightnings,  the  rolling  thunders,  and  other 
sounds  of  terror;  while  the  seven  lambent  flames,  represent- 
ing the  Spirit  of  God,  are  burning  before  it.  But  to  soften 
down  all  this  glory  to  human  bearance,  a rainbow  is  spread 
around  the  throne,  with  all  the  sweet  and  temperate  radiance 
of  an  emerald.  If  any  object  could  add  to  the  majesty  of  this 
scenery,  it  is  obvious  it  must  he  a view  of  the  mighty  ocean— 
and  here  the  ocean  rolls  beneath  the  Creator’s  feet,  not  turbid, 
nor  boisterous,  but  smooth  as  glass  and  clear  as  crystal. 

These  objects  are  doubtless  all  emblematical.  Light  and 
fire  are  the  established  emblems  of  the  divine  purity  and  jus- 
tice ; the  emerald  rainbow  is  the  well-known  symbol  of  cove- 
nanted mercy;  and  the  sea  of  glass  may  represent  the  infinite 
depth  of  the  divine  counsels  and  decrees. 

The  throne  is  evidently  supposed  to  be  semicircular,  and  the 
worshipping  hosts  of  saints  and  angels  are  arranged  in  ano- 
ther semicircle,  in  the  front;  forming  together  an  immense 
magnificent  amphitheatre,  with  a sea  of  glass  or  crystal  in  the 
centre,  on  or  over  which,  we  are  disposed  to  consider  as  placed 
the  four  mysterious  living  creatures,  whose  nature  and  em- 
ployment we  must  now  consider,  in  relation  to  the  visions  of 
Isaiah  and  Ezekiel,  above  referred  to.  We  internreled  the 
latter  exhibition  as  representing  the  machinery  of  divine  Pro- 
vidence in  the  government  of  the  world,  by  means  of  an  in- 
finite variety  of  agents,  spiritual  and  material.  The  cherubim 
of  Ezekiel  are  attended  by  prodigious  wheels,  full  of  eyes, 
guided  by  these  living  creatures  ; here  the  wheels  are  omitted, 
but  the  living  creatures  themselves  are  represented  full  of  eyes, 
“ before  and  behind,”  that  is,  all  over.  Thus,  though  the 
wheels  are  here  omitted,  (the  throne  now  being  stationary,) 
the  symbols  of  intelligence  are  not  wanting.  What  these  liv- 
ing creatures  (improperly  called  beasts)  are  here  intended  to 
signify,  is  not  easy  to  determine.  They  answer  to  the  descrip- 
tion of  the  cherubim  and  seraphim  under  the  Old  Testament, 

Ver.  2.  I was  in  the  Spirit. — [In  an  ecstasy  or  trance  ; and  the  natural  use 
of  his  faculties  being  suspended,  his  mind  was  supernaturally  impressed  with 
the  ideas  suited  to  illustrate  the  subjects  they  were  employed  to  reveal.  If 
should  not  therefore  be  supposed,  that  the  objects  afterwards  mentioned  have 
a real  existence  in  heaven  ; being  merely  visionary  emblems,  suited  to  give  in- 
struction to  the  Apostle  and  his  readers.]— Bagster. 

Ver.  3.  A jasver  and  a sardine  stone—  The  jasper , according  to  Wood- 
house,  is  a pellucid  gem,  variously  coloured  ; and  the  sardine,  of  a fiery 
tinge  ; the  emerald  is  of  a green  hue. A rainbow  round  about. — A rain- 

bow is  always  considered  as  a semicircle — which  here  must  be  supposed  to 
surround  the  throne  as  a glory. 

Ver.  4.  Round  about  the  throne— i.  e.  round  the«front  of  it : so,  when  we 
speak  of  surrounding  the  throne  of  a prince,  the  chair  of  a public  teacher, 

or  the  bed  of  a sick  friend,  we  never  mean  behind  them. Seats.— Dodd- 

ridge,  “ thrones.”  These,  as  we  understand  it,  formed  a semicircle  in  front 
of  tne  throne,  but  of  course  below  it. 


The  four  and  twenty  elders  REVELATION. — CHAP.  V.  The  book  with  seven  seals. 


ment ; and  they  had  on  their  heads  crowns  h of 
gold. 

5 And  out  of  the  throne  proceeded  > lightnings 
and  thunderings  and  voices:  and  there  were 
seven  ) lamps  of  fire  burning  before  the  throne, 
which  are  the  seven  k Spirits  of  God. 

6 And  before  the  throne  there  was  a sea  i of 
glass  like  unto  crystal : and  in  the  midst  of  the 
throne,  and  round  about  the  throne,  were  four 
m beasts  full  of  eyes  before  and  behind. 

7 And  the  first  beast  was  like  a lion,  and  the 
second  beast  like  a calf,  and  the  third  beast 
had  a face  as  a man,  and  the  fourth  beast  was 
like  a flying  eagle. 

8 And  the  four  beasts  had  each  of  them  six 
n wings  about  him  ; and  they  were  full  of  eyes 
within : and  they  0 rest  not  day  and  night,  say- 
ing, Holy,  holy,  holy,  Lord  God  Almighty, 
which  was,  and  is,  and  is  to  come. 

9 And  when  those  beasts  give  glory  and  ho- 
nour and  thanks  to  him  that  sat  on  the  throne, 
who  p liveth  for  ever  and  ever, 

10  The  four  and  twenty  elders  fall  down  be- 
fore him  that  sat  on  the  throne,  and  worship 
him  that  liveth  for  ever  and  ever,  and  cast  their 
crowns  « before  the  throne,  saying, 

11  Thou  art  r worthy,  O Lord,  to  receive  glo- 
ry and  honour  and  power:  s for  thou  hast 
created  all  things,  and  for  thy  pleasure  they 
are  and  were  created. 


A.  M.  cir. 

4100. 

A.  D.  dr. 
96. 


h ver.10. 


J Ge.15.17. 
Ex. 37. 23. 
Zec.4.2. 

k c.1.4. 

1 c.15.2. 

m Eze.  1 . 5, 
&c. 

10.14. 

n Is.6.2,&c. 

o have  no 
real. 

p c.5. 14. 
q ver.4. 
r c.5. 12. 
s Col.  1.16. 


a Eze. 2. 9, 
10. 

b Is.29.lt. 

c Ge.49.9, 
10. 

Nu. 24. 9. 
He. 7.14. 

d Is.  11. 1,10. 

c.22.16. 
o Is.  53.7. 

J n.  1.29,36 

f Zee. 4. 10. 
g c.4.4,8,10. 


CHAPTER  V. 

I The  book  sealed  with  seven  seals:  9 which  onl>  the  Lamb  that  was  slain  is  worthy 
to  open.  12  Therefore  the  elders  praise  him,  9 a k]  confess  that  he  redeemed  them 
with  his  blood. 

AND  I saw  on  the  right  hand  of  him  that  sat 
on  the  throne  a book  a written  within  and 
on  the  backside,  b sealed  with  seven  seals. 

2  And  I saw  a strong  angel  proclaiming  with 
a loud  voice,  Who  is  worthy  to  open  the  book, 
and  to  loose  the  seals  thereof? 

3  And  no  man  in  heaven,  nor  in  earth,  nei 
ther  under  the  earth,  was  able  to  open  the  book, 
neither  to  look  thereon. 

4  And  I wept  much,  because  no  man  was 
found  worthy  to  open  and  to  read  the  book, 
neither  to  look  thereon. 

5  And  one  of  the  elders  saith  unto  me,  Weep 
not:  behold,  the  Lion  c of  the  tribe  of  Juda, 
the  Root  d of  David,  hath  prevailed  to  open 
the  book,  and  to  loose  the  seven  seals  thereof. 
6 And  I beheld,  and,  lo,  in  the  midst  of  the 
throne  and  of  the  four  beasts,  and  in  the  midst 
of  the  elders,  stood  a e Lamb  as  it  had  been 
slain,  having  seven  horns  and  seven  f eyes, 
whicli  are  the  seven  Spirits  of  God  sent  forth 
into  all  the  earth. 

7 And  he  came  and  took  the  book  out  of  the 
right  hand  of  him  that  sat  upon  the  throne. 

8 And  when  he  had  taken  the  book,  the  four 
s beasts  and  four  and.  twenty  elders  fell  down 
before  the  Lamb,  having  every  one  of  them 


and  we  have  (on  Ezek.  chap,  i.)  supposed  their  animal  forms 
to  represent  the  qualities  of  courage,  patience,  penetration,  and 
benevolence ; but  whether  they  form  a distinct  order  of  cejes- 
tial  intelligences,  or  whether  they  be  merely  emblematical 
beings,  we  presume  not  to  decide.  There  is  no  doubt  an  in- 
finite variety  in  celestial,  as  well  as  in  terrestrial  beings.  These 
are  plainly  distinguished  from  the  elders,  whom  we  consider 
as  representatives  of  the  church  of  God,  under  bpth  dispensa- 
tions ; and  from  the  great  body  of  angels,  which  seems  to 
form  the  outer  circle  round  the  throne  ; and  that  they  are  not 
the  representatives  of  Deity,  as  some  have  supposed,  is  certain, 
from  their  worshipping  before  the  throne. 

Prom  the  part,  however,  that  these  hieroglyphical  beings 
take  in  celebrating  redeeming  love,  many  (perhaps  the  majo- 
rity of)  commentators  consider  them  as  representing  men  ra- 
ther than  angels.  This  question  may  be  farther  considered  in 
the  next  chapter;  in  the  mean  time  we  remark,  that  all  the 
beings  in  heaven,  as  well  as  the  saints  on  earth,  take  a most 
lively  "interest  in  Christ’s  redemption,  and  unite  with  sacred 
ardour  in  his  praise. 

" ‘ Worthy  the  Lamb  that  died,’  they  cried. 

1 To  be  exalted  thus 
1 Worthy  the  Lamb,’  our  lips  reply, 

1 For  he  was  slain  for  us.’  ” — Watts. 

Chap.  V.  Ver.  1 — 14.  A sealed  book  is  exhibited , which  the 
Lamb  prevails  to  open,  and  receives  the  praises  of  the  universe. 
— We  must  guard  against  supposing  the  book  seen  in  the  right 
hand  of  the  Almighty  in  any  degree  resembling  our  modern 
books.  The  books  of  the  ancients  were  generally,  as  this 
was  in  particular,  composed  of  skins  of  parchment  rolled  to- 
gether. “ Conceive  (says  3Ir.  Fuller)  of  seven  skins  of  parch- 
ment, written  upon  one  side,  and  rolled  up,  suppose  on  wood. 
At  the  end  of  every  skin  a seal  is  affixed  on  the  back  [or  out] 
side,  so  that  the  contents  of  it  cannot  be  read  till  the  seal  is 
opened,”  or  broken  ; and  every  fresh  seal  that  is  opened,  or 
broken,  we  may  add,  as  it  liberates  a fresh  sheet,  or  skin,  will 
be  found  to  contain  the  delineation  of  a new  scene,  till  the 


Ver.  5.  Lamps  of  fire. — Not  lamp-bearers,  as  in  chap.  i.  12,  but  the  lights 

themselves. The  seven  spirits  of  God. — See  chap.  i.  4. 

Ver.  6.  A sea  of  glass. — This  we  suppose  to  have  been  in  the  area,  between 
the  throne  and  the  worshipping  hosts  in  front.  Woodhouse  supposes  this  an 
allusion  to  the  brazen  sea  in  the  court  of  the  temple  ; ana  tSiat  it  represented 

the  purifying  efficacy  of  the  blood  of  Christ. Four  beasts. — Doddridge  and 

Woodhouse,  “ living  creatures.”  The  former  says,  “ It  was  a most  unhappy 
mistake  in  our  translators,  to  render  the  word  (zoa)  ‘ beasts.’  The  word 
beast  not  only  degrades  the  signification,  but  the  animals  here  mentioned  have 
parts  and  appearances  which  beasts  have  not,  [as  wings,  &c.]  and  are  repre- 
sented as  in  the  highest  sense  rational.” 

Ver.  7.  The  first  beast  (living  creature)  was  like  a lion. — Some  of  the 
Rabbies  (as  Aben  Ezra ) have  represented  the  form  of  these  creatures  as  bor- 
rowed from  the  standards  of  the  camp  of  Israel ; but  of  this,  Lawman  thinks 
there  is  very  little  evidence,  (as  does  also  Woodhouse :)  and  W items  thinks 
the  notion  is  ridiculous. Like  a oaf. — Woodhouse,  ' a steer,  or  young  bul- 

lock which  last  is  unquestionably  the  true  meaning.  See  Schleusner. 

Ver.  8.  Each  of  them  six  wings  about  him  — Woodhouse  alters  the  punc- 
tuation thus  : “ And  the  four  living  creatures,  having  each  of  them  six  wings, 
are  full  of  eyes  around  and  within.” And  they  rest  not—i.  e.  they  are  per- 

petually moving,  (as  is  usual  with  winged  creatures.)  and  continually  praising. 

Holy,  holy,  holy,  &o. — See  Isa.  vi.  2,  3. 

Ver.  9.  10.  And  when  those  beasts  (or  living  creatures)  give  glory 

the  elder s fall  down.,  &c and  cast  their  crowns,  &c. — Though 

these  Christian  conquerors  are  exalted  upon  thrones,  they  are  to  be  considered 


whole  are  exhibited  to  the  prophet’s  view.  This  book  being 
understood  to  contain  the  fates  both  of  the  church  and  of  the 
world,  must  naturally  excite  an  intense  interest ; and  St.  John 
being  promised  an  insight  into  futurity,  of  course  felt  regret 
and  disappointment  on  finding  that  the  book  was  sealed  up 
from  view  ; and  its  being  in  the  hands  of  the  Almighty,  plain- 
ly intimated  that  the  knowledge  of  future  events  is  the  prero- 
gative of  God. 

A mighty  angel  now  conies  forward,  to  demand  if  there 
were  any  one  able  or  worthy  to  break  the  seals,  and  to  open 
the  book  to  view  ; but,  alas  ! no  one  was  found  in  heaven  or 
earth,  who  was  able  or  worthy  to  perform  the  task,  which  was 
emblematical,  and  implied  a worthiness  to  be  admitted  into 
the  secret  decrees  of  the  Almighty,  and  ability  to  put  them  in 
execution.  One  of  the  elders  observing  our  apostle  weep,  con 
soles  him  with  the  information,  that  there  is  one  person  com- 
ing forward,  whose  merits  were  equal  to  the  honour,  and  his 
abilities  to  the  work.  “The  Lion  of  the  tribe  of  Judah,  the 
root  (as  well  as  offspring)  of  David,”  he  is  worthy — he  is  able. 
The  apostle  looks  with  eagerness  to  see  this  “Lion,”  and,  be- 
hold, the  appearance  of  “a  Lamb— a lamb  as  it  had  been 
slain  :”  even  “ the  Lamb  of  God,  which  taketh  away  the  sins 
of  the  world.”  (John  i.  29.) 

Of  this  Lamb  it  is  distinctly  noted,  that  he  had  “ seven  horns 
and  seven  eyes,”  that  is,  a fulness  both  of  power  and  of  know- 
ledge, in  consequence  of  the  Holy  Spirit  being  communicated 
to  him  without  measure.  (John  iii.  34.)  But  it  is  in  conse- 
quence of  his  sufferings  and  atonement,  that  the  Son  of  God 
is  exalted  to  the  government  of  the  church  and  of  the  world — 
of  earth  and  heaven.  (Phil.  ii.  7 — 11.) 

“ His  providence  unfolds  the  book. 

And  makes  his  counsels  shine, 

Each  opening  leaf,  and  every  stroke. 

Fulfils  some  great  design. 

There  he  exalts  neglected  worms, 

To  sceptres  and  a crown  : 

Anon,  he  turns  the  following  leaf, 

And  treads  the  monarch  down.”—  Watts's  Lyrics. 


only  as  tributary  princes,  casting  all  their  honours  at  the  feet  of  their  Re- 
deemer. 

Chap.  V.  Ver.  1.  Written  loithin  and  on  the  backside , sealed , &c.—Gro- 
tius,  Lowman , Fuller , &c.  remove  the  comma  thus  : “ Written  within,  and 
on  the  back  (or  outside)  sealed,”  &c.  We  suppose  there  might  be  seven  sheets 
or  skins  of  parchment ; the  first  rolled  (as  was  common)  on  a piece  of  wood 
and  sealed,  a second  rolled  and  sealed  on  this,  a third  on  that,  and  so  forth,  till 
all  were  sealed  ; the  opening  of  each  seal  would  then  liberate  one  skin,  con- 
taining the  delineation  of  a distinct  scene. 

Ver.  3.  And  no  man. — Doddridge  and  Woodhouse , “no  one.”  So  in  ver.  4. 

Ver.  4.  To  look  thereon. — Doddridge  and  Woodhouse,  “into  it” — or 
“ therein.” 

Ver.  5.  The  Lion  of  the  tribe  of  Juda—  See  Gen.  xlix.  9,  10. The  root  of 

David.— See  chap.  xxii.  16  ; and  compare  Isa.  xi.  10. 

Ver.  6.  In  the  midst  of  the  throne , &c.—  i.  e.  in  the  front  of  it,  between 

that  and  the  sea  of  glass. A Lamb. — [An  emblematical  representation  of 

our  Saviour’s  high  priesthood. Seven  horns. — As  a hoim,  is  the  emblem  of 

power,  and  seven  the  number  of  'perfection , the  seven  horns  may  denote  the 

almighty  power  of  Jesus  Christ. Seven  eyes—  His  infinite  knowledge  and 

wisdom  ; and  especially  “ the  treasures  of  wisdom”  laid  up  in  him  to  be  com- 
municated to  the  churcn  by  '*  the  seven  Spirits  of  God,"  i.  e.  the  Holy  Spirit.] 
— Bagster. 

Ver.  8.  And  when  he  had  taken.— Doddridge  and  Woodhouse,  “ received.” 

The  four  beasts.  — [As  it  is  evident,  that  the  four  living  creatures”  join 

in.  or  rother  lead,  the  worship  of  the  Lamb,  as  “having  redeemed  them  to 

139] 


'Hie  Lamb  only  worthy  REVELATION. — CHAP.  VI. 


to  open  the  book. 


h harps,  and  golden  vials  full  of  ' odours,  which 
are  the  prayers  ) of  saints. 

9 And  they  sung  a new  k song,  saying,  Thou 
art  worthy  to  take  the  book,  and  to  open  the 
seals  thereof:  for  thou  wast  slain,  and  hast  re- 
deemed us  to  God  by  thy  i blood  out  of  every 
m kindred,  and  tongue,  and  people,  and  nation ; 

10  And  hast  made  us  unto  our  God  “kings 
and  priests  : and  we  shall  0 reign  on  the  earth. 

11  And  I beheld,  and  I heard  the  voice  of 
many  angels  round  about  the  throne  and  the 
beasts  and  the  elders : and  p the  number  of 
them  was  ten  thousand  times  ten  thousand, 
and  thousands  of  thousands  ; 

12  Saying  with  a loud  voice,  <>  Worthy  is  the 
Lamb  that  was  slain  to  receive  power,  and 
riches,  and  wisdom,  and  strength,  and  honour, 
and  glory,  and  blessing. 

13  And  r every  creature  which  is  in  heaven, 
and  on  the  earth,  and  under  the  earth,  and 
such  as  are  in  the  sea,  and  all  that  are  in  them, 
heard  I saying,  8 Blessing,  and  honour,  and 
glory,  and  power,  be  unto  him  that  sitteth  upon 


A.  M.  cir. 

4100. 

A.  D.  cir. 
96. 


h c.  15.2. 


i or,  in- 
cense. 


J Pa.  141. 2. 
k c.14.3. 

I Ac. 20.28. 


Ep.  1.7. 
He. 9. 12. 

1 Pe.  1.18, 


p Da.7.10. 
He.  12.22. 


q c.4.11. 
r Phi. 2.10. 

a 1 Ch.29.11 
1 Ti.6.16. 
1 Pe.4.11. 


t c.19.4. 
a c.5.5. 

b Zec.6.3, 
&c. 

c Pa. 45.3.. 5 


the  throne,  and  unto  the  Lamb  for  ever  and 
ever. 

14  And  i the  four  beasts  said,  Amen.  And  the 
four  and  twenty  elders  fell  down  and  worship 
ped  him  that  liveth  for  ever  and  ever. 

CHAPTER  VI. 

The  opening  of  the  seals  in  order,  and  what  followed  thereupon,  containing  a proplit 
cy  to  the  end  of  the  world. 

AND  I saw  when  the  Lamb  opened  one  ol 
the  “seals,  and  I heard,  as  it  were  the 
noise  of  thunder,  one  of  the  four  beasts  say- 
ing, Come  and  see. 

2 And  I saw,  and  behold  a white  b horse : 
and  he  that  sat  on  him  had  a bow;  and  a 
crown  was  given  unto  him  : and  he  went  forth 
c conquering,  and  to  conquer. 

3 And  when  he  had  opened  the  second  seal, 
I heard  the  second  beast  say,  Come  and  see. 

4 And  there  went  out  another  horse  that  was 
red  : and  power  was  given  to  him  that  sat  there- 
on to  take  peace  from  the  earth,  and  that  they 
should  kill  one  another : and  there  was  given 
unto  him  a great  sword. 

5 And  when  he  had  opened  the  third  seal,  I 


The  anthem  which  here  follows,  is  sublime  beyond  expres- 
sion or  comparison  ; and  no  paraphrase  could  heighten  the 
intense  interest  which  the  simple  narrative  excites.  Two  or 
three  remarks,  however,  may  be  offered  by  way  of  exposition. 
The  common  notion,  of  these  living  creatures  bearing  harps 
and  cups  of  incense,  is  so  inconsistent  with  scenic  propriety, 
that,  after  making  every  allowance  for  the  boldness  of  the 
oriental  imagery,  we  confess  that  we  could  not  avoid  suspect- 
ing some  mistake  in  the  general  interpretation  of  this  passage, 
even  before  we  met  with  the  critical  remark  of  Dr.  Woodhouse , 
which  confines  the  harps  and  vials,  and  consequently  the 
subsequent  anthem*  (ver.  9 and  10,)  to  the  twenty-four  elders; 
these  mysterious  beings,  the  living  creatures,  joining  only  in 
the  general  chorus,  with  their  Amen  in  the  close  of  all,  (ver.  14.) 
So  neither  in  the  preceding,  nor  the  following  chapters,  do 
they  claim  the  peculiar  character  of  the  redeemed , though  in 
all  cases  they  unite  in  adoring  the  Redeemer.  (See  chap.  iv. 
8,  9 ; vii.  11,  12 ; xix.  4.) 

On  the  admirable  anthem  here  recited,  Mr.  Fuller  judicious- 
ly remarks,  that  all  the  ascriptions  of  praise  have  a particular 
reference  to  the  Saviour’s  condescension  and  humility,  in  be- 
coming man,  and  suffering  as  such.  He  made  himself  poor, 
and  of  no  reputation  ; he  took  upon  him  the  form  of  a ser- 
vant, and  suffered  every  kind  of  ignominy,  as  well  as  pain  ; 
and  therefore  do  they  ascribe  to  him  “power,  and  riches,  and 
wisdom,  and  strength,  and  honour,  and  glory,  and  blessing!” 

We  must  not  leave  this  subject  without  remarking,  how 
forcibly  these  passages  tell  in  favour  of  the  proper  Deity  of  our 
Saviour.  So  remarks  the  late  Pres.  Dwight,  “ Christ  receives 
the  praises  of  the  heavenly  host,  both  singly  and  in  conjunction 
with  the  Father;  but  (he  adds)  never  unites  in  them. 

The  only  part  ever  attributed  to  Christ,  is  to  be  united  [with 
the  Father]  in  receiving  the  ascription.”  “ Blessing,  and  ho- 
nour, and  glory,  and  power,  be  unto  Him  that  sitteth  on  the 
throne,  and  unto  the  Lamb,  for  ever  and  ever.  Amen.” 

Chap.  VI.  Ver.  1 — 8.  The  first  four  seals  opened.— We 

come  now  to  the  part  of  the  book  properly  prophetic : we 
freely  admit,  however,  the  retrospective  remark  of  Mr.  Fuller, 
(quoted  on  ch.  i.  9,  &c.,)  that  the  events  commence  from,  or 
soon  after,  the  death  of  Christ.  Thus  we  reckon  the  date  of 
the  first  seal  from  the  day  of  Pentecost.  Then  was  the  prayer 
of  the  Jewish  church  gloriously  fulfilled  : “ Gird  thy  sword 
upon  thy  thigh,  O most  mighty;  with  thy  glory  and  thy  ma- 
jesty  Thy  right  hand  shall  teach  thee  terrible  things  : 

thine  arrows  shall  be  sharp  in  the  heart  of  the  King’s  enemies.” 
(Ps.  xlv.  ver.  3 — 5.)  And  thus  was  the  accomplishment : — 
“ When  the  Lamb  had  opened  one  [i.  e.  the  first]  of  the  seals, 
I heard  (says  the  apostle)  as  it  were  the  noise  of  thunder,  one 
of  the  four  living  creatures  saying,  Come  and  see.”  “ And  I 
saw,  (adds  he,)  and  behold  a white  horse : and  he  that  sat  on 
him  had  a bow,”  (and  consequently  arrows  ;)  “and  a crown 
was  given  unto  him  : and  he  went  forth  conquering,  and  to 
conquer.”  Nothing  could  more  happily  describe  the  success 
of  the  gospel  during  the  apostolic  ages,  and  for  some  years 
afterwards.  White  horses  were  often  employed  in  wan  and 
were  the  pride  of  conquerors.  The  spread  of  the  gospel  dur- 
ing this  period  was  truly  wonderful.  Paul  himself  preached  it, 
as  he  says,  “ From  Jerusalem  round  about  unto  Illyricum,” 
and  “ God  always  caused  them  to  triumph  in  every  place.”— 


God,”  it  proves  that  part  of  the  redeemed  church  is  meant  by  this  emblem, 
and  not  angels,  whose  worship  is  next  described  in  very  different  language.] 

—Bolster. Having  every  one  of  them—\.  e.  of  the  elders— harps,  &c.— 

Woodhouse  remarks,  “ The  harps,  as  well  as  the  vials  of  incense,  seem  to 
belong  to  the  elders  only,  not  to  the  cherubim,  to  whose  form  they  cannot  ac- 
commodate, and  whose  figures  were  not  seen  distinctly.  Besides,  the  mascu- 
line pronoun  ( ekastos ) ‘everyone,’  directs  this  interpretation.”  Witsius  has 
the  like  remark. And  golden  vials.—1'  The  vial  of  the  Old  Testament  ap- 

pears to  have  been  a sort  of  patera,  or  basin,  in  which  were  deposited  be- 
. 1399 


“The  Caesars  (says  Mr.  Fuller)  set  themselves  against  it; 
yet,  in  spite  of  all  their  efforts,  there  were  saints  in  Caesar’s 
household.”  This  excellent  expositor  adds— “The  epistles  of 
Pliny  and  Tiberianus,  governors  of  Asia  Minor  and  Syria,  to 
Trajan  the  emperor,  within  ten  or  twelve  years  after  the  ba- 
nishment of  John  to  the  isle  of  Patmos,  furnish  a striking  and 
unexceptionable  proof  of  the  progress  of  the  gospel  in  those 
times.  By  the  amazing  nurriber  of  persons  who  avowed 
themselves  Christians,  and  so  exposed  themselves  to  death, 
they  were  moved  with  compassion,  and  wrote  to  know  what 
they  were  to  do  with  them.  ' The  number  is  so  great,  (says 
Pliny,)  as  to  call  for  the  most  serious  deliberation.  Informa- 
tions are  pouring  in  against  multitudes,  of  every  age,  of  all 
orders,  and  of  both  sexes : and  more  will  be  impeached ; for 
the  contagion  of  this  superstition  [meaning  Christianity]  hath 
spread,  not  only  through  cities,  but  villages,  and  hath  even 
reached  the  farm-houses.’  He  also  speaks  of  the  temples  as 
having  been  almost  desolate:  the  sacred  solemnities  [of  ido- 
latry] as  having  been  intermitted,  and  the  sacrificial  victims  as 
finding  but  few  purchasers.  ‘I  am  quite  wearied  (says  Tibe- 
rianus) with  punishing  and  destroying  the  Galileans.’  ” 

Thus  numerous  were  the  Christians  at  the  beginning  of  the 
second  century,  and  Christianity  continued  to  spread,  not- 
withstanding the  violence  of  Jewish  and  Gentile  persecution 
and  the  insidious  arts  of  Pagan  philosophers  and  heretics 
throughout  the  far  greater  part  of  the  three  first  centuries. 

The  second  seal  is  opened,  and  “ a red  horse”  appears,  as 
the  emblem  of  war  and  bloodshed  ; and  to  make  this  the  more 
clear,  to  him  that  sat  thereon  was  given  “ a great  sword,” 
as  emblematical  of  his  power  to  take  peace  from  the  earth 
and  if  there  ever  was  a war  to  which  this  prediction  was  more 
especially  applicable,  it  was  that  between  the  Jews  and  the 
Romans.  On  Mat.  xxiv.,  we  have  cited  the  testimony  of  Jose- 
phus, that  full  a million  of  Jews  perished  in  Jerusalem,  beside 
250,000  in  the  provinces;  97,000  were  sold,  or  carried  away 
captive,  and  many  others  perished  miserably  by  pestilence  or 
famine.  These,  like  the  events  of  the  preceding  seal,  are  re- 
trospective; but  they  were  the  sufferings  of  the  Jews  only, 
and  even  to  them  a part  only  of  their  sorrows.  Of  the  loss 
sustained  by  the  Romans  in  this  contest,  we  have  no  estimate, 
but  certainly  the  carnage  was  in  a great  measure  mutual; 
they  destroyed  one  another ; and  so  extensive  was  the  de- 
struction, that  thereby  peace  was  banished  from  the  earth. 

But  though  we  include  these  events  under  this  seal,  we  do 
not  confine  it  to  them.  About  forty  or  fifty  years  after  this 
event,  the  Jews  in  Egypt  and  in  Cyprus  made  an  insurrection, 
and  slew  460,000  men  : yet  the  Jews  being  every  where  sub- 
dued, a greater  number  must  have  been  slain  among  them- 
selves. Not  long  after  this,  during  the  first  half  of  the  second 
century,  the  Jews  in  Palestine  were  drawn  into  a new  rebellion 
by  Barchocab,  one  of  their  false  Messiahs,  and  are  said  to 
have  lost  580,000  men,  with  the  destruction  of  a thousand  of 
their  towns  and  fortresses.  But  what,  it  may  be  asked,  has 
this  to  do  with  the  history  of  the  church,  which  is  the  great 
subject  of  the  prophetic  Scriptures?  We  reply,  “ Much  every 
way.” 

1.  We  have  an  express  and  most  remarkable  fulfilment  of 
our  Lord’s  predictions  relative  to  the  destruction  of  Jerusalem 
andtheJews,  as  above-mentioned.  2.  We  have  a striking  exam- 


fore  the  altar  the  offerings  of  meal,  or  of  incense.”  These  should  not  be  con- 
founded with  the  modern  vials  of  apothecaries. Full  of  odours.  Wood- 

house , “ incense.” 

Chap.  VI.  Ver.  l.  One  of  the  four  beasts—  Rather,  living  creatures,”  aa 
before  ; and  so  throughout  the  chapter,  except  in  ver.- 8. 

Ver.  2.  A white  horse— That  the  nature  and  character  of  public  event® 
may  be  represented  by  different  coloured  horses,  see  Zech.  i.  8 — 11  ; vL  2,  3 
6,  7.  The  rider  on  the  first  horse  certainly  represents  Christ,  as  in  Rev.  nx. 
11—14. 


A prophecy  to  the 


REVELATION. — CHAP.  VI.  end  of  the  world 


heard  the  third  beast  say,  Come  and  see.  And 
I beheld,  and  lo  a black  horse ; and  he  that  sat 
on  him  had  a pair  of  balances  in  his  hand. 

6 And  I heard  a voice  in  the  midst  of  the  four 
beasts  say,  d A measure  of  wheat  for  a penny, 
and  three  measures  of  barley  for  a penny  ; and 
see  thou  e hurt  not  the  oil  and  the  wine. 

7 And  when  he  had  opened  the  fourth  seal, 
I heard  the  voice  of  the  fourth  beast  say, 
Come  and  see. 

8 And  I looked,  and  behold  a pale  horse : 
and  his  name  that  sat  on  him  was  D.eath,  and 
Hell  followed  with  him.  And  power  was  gi- 
ven f unto  them  over  the  fourth  part  of  the 
earth,  to  kill  ° with  sword,  and  with  hunger,  and 
with  death,  and  with  the  beasts  of  the  earth. 

9 And  when  he  had  opened  the  fifth  seal,  I 
saw  under  tiie  altar  h the  souls  ■ of  them  that 
were  slain  for  J the  word  of  God,  and  for  the 
testimony  which  they  held  : 

10  And  they  cried  with  a loud  voice,  saying, 


A.  M.  cir. 
4100. 

A.  D.  cir. 

96. 


d The  word 

t'hcvnix 

Bignifieth 
a mea- 
sure con- 
taining 
one  wine 
quart, 
and  the 
twelfth 
part  of  a 
quart, 
e c.9.4. 
f or,  lo  him 
g Eze.  14.21. 
h c.8.3. 
i c.20.4. 
j c.1.9. 
12.17. 


1c  Zee.  1.12. 

1 De.32  41.. 

43. 

c.  11.18. 
m c. 7.9, 1-1. 
n c.14.13 
o lie.  11.40. 
p c.16.18. 
q Joel  2.10, 

31. 

3.15. 

Mat. 24. 

29. 


s or,  green. 


t Ps.  102.26.  Is.34.4. 


How  k long,  O Lord,  holy  and  true,  dost  thou 
not  judge  and  avenge  i our  blood  on  them  that 
dwell  on  the  earth  ? 

11  And  white  m robes  were  given  unto  every 
one  of  them  ; and  it  was  said  unto  them,  that 
they  should  rest  n yet  for  a little  season,  until 
0 their  fellow-servants  also  and  their  brethren, 
that  should  be  killed  as  they  were , should  be 
fulfilled. 

12  And  l beheld  when  he  had  opened  the 
sixth  seal,  and,  lo,  there  was  a great  p earth- 
quake ; and  the  sun  'i  became  black  as  sack- 
cloth of  hair,  and  the  moon  became  as  blood; 

13  And  the  stars r of  heaven  fell  unto  the  earth, 
even  as  a fig  tree  c.asteth  her  s untimely  figs, 
when  she  is  shaken  of  a mighty  wind. 

14  And  the  heaven  ‘ departed  as  a scroll 
when  it  is  rolled  together  ; and  every  u moun- 
tain and  island  were  moved  out  of  their  places. 

15  And  the  kings  of  the  earth,  and  the  great 
men,  and  the  rich  men,  and  the  chief  captains, 

ii  Je.4.53, 24.  Ha.3.6,10  c.16.20. 


pie  of  the  manner  in  which  the  God  of  Providence  corrects  and 
punishes  one  nation  by  means  of  another.  Thus  the  Romans 
were  punished  by  the  Jews  for  their  idolatry ; and  the  Jews  by 
the  Romans,  for  their  infidelity  and  rejection  of  the  true  Mes- 
siah, and  the  persecution  of  his  followers.  3.  We  see  how 
vain  and  how  dangerous  it  is  for  mortals  to  oppose  the  designs 
of  Providence,  especially  when  they  persecute  the  church  of 
God.  The  Jews  were  the  bitterest  persecutors  the  church  ever 
had,  and  all  their  enmity  was  levelled  against  the  Son  of  God 
himself;  they  would  “not  have  this  man  to  reign  over  them.” 
And  what  was  the  consequence  1 He  ruled  them,  as  had 
been  predicted,  “ with  a rod  (or  sceptre)  of  iron  and  with 
that  sceptre  he  “dashed  them  in  pieces  as  a potter’s  vessel,” 
and  scattered  them  to  the  four  winds  of  heaven.  The  Pagan 
Romans  opposed  Christianity,  and  were  in  like  manner  dashed 
to  pieces  by  the  barbarians  around  them. 

Our  readers  will  perceive,  that  we  do  not  think  it  necessary 
to  place  these  seals  in  absolute  succession  to  each  other. 
Though  the  events  prefigured  did  not  commence  nor  close  to- 
gether, yet  in  some  points,  probably,  most,  or  all  of  them, 
were  contemporary.  The  success  of  the  gospel  went  on  du- 
ring all  the  varied  calamities  of  the  Jews,  and  misfortunes  of 
the  Romans;  yea,  and  during  all  the  persecutions  of  both  ; 
nothing  could  stop  the  march  of  the  gospel,  till  it  attained  the 
full  extent  predicted. 

The  opening  of  the  third  and  fourth  seals  will  require  but  lit- 
tle enlargement.  The  rider  on  the  black  horse  carries  a pair  of 
balances  in  his  hand,  and  proclaims  such  a state  of  scarcity , 
that  a man  with  the  labour  of  his  hands  should  be  able  only  to 
precure  the  scanty  daily  provision  of  corn  allowed  to  a slave, 
without  any  surplus  for  his  family.  Mr.  Lawman  interprets 
this  of  the  scarcity  which  prevailed  in  the  time  of  the  Anto- 
nines,  from  about  A.D.  138  to  103;  arising,  no  doubt,  from  un- 
favourable seasons  and  bad  management ; but  more,  perhaps, 
from  the  horrible  devastations  of  war,  which  spares  not  even 
the  fruits  of  the  earth. 

The  imagery  of  the  fourth  seal  is  still  more  terrible — it  is 
“ Death  upon  the  pale  horse  !”  and  followed  by  hell , or  the  ter- 
rors of  the  invisible  world — by  famine,  pestilence,  and  wild 
beasts  the  “ four  sore  judgments”  of  God  mentioned  by 
Ezekiel,  chap.  xiv.  21. 

Here,  then,  it  should  seem,  the  first  four  seals  (at  least'  must 
have  been  contemporary;  for  the  gospel  continued  to  ad- 
vance with  triumph,  amidst  all  the  horrors  of  war,  and  famine, 
and  pestilence,  and  death.  In  the  third  century,  all  these 
evils  were  combined.  Mr.  Lowman  says,  that  now  “ The 
state  of  the  empire  was  very  much  disturbed  with  foreign 
wars  and  intestine  troubles  ; very  few  of  the  emperors  but 


met  with  a violent  death  ; so  that,  besides  thirty  persons  who 
all  pretended  to  the  empire  at  once,  there  were  twenty  acknow- 
ledged emperors  in  the  space  of  sixty  years,  from  A.D.  211  to 
270.  These  intestine  divisions  gave  great  heart  and  strength  to 
the  enemies  of  the  Roman  empire, and  great  advantages  to  the 
Persians  and  the  Northern  armies  against  it. ...  St.  Cyprian,  in 
his  apology  for  the  Christians  to  Demetrius,  proconsul  of  Africa, 
takes  notice  of  the  more  frequent  wars  and  famines  of  those 
times,  that  they  were  falsely  charged  upon  the  Christians  .... 
[and]  expressly  declares,  that  these  great  calamities  were  ac- 
cording to  former  predictions  ; and  brought  upon  the  world, 
not  because  the.  Christiansrejected  idolatrous  Roman  worship, 
but  because  the  Romans  rejected  the  worship  of  the  true  God.” 
Mr.  Lowman  adds,  from  Zosimus , and  other  authorities,  that 
in  the  middle  of  the  third  century,  “ a plague  infested  the  pro- 
vinces, which,  beginning  in  Ethiopia,  spread  itself  almost 
through  the  whole  East  and  West,  destroyed  the  inhabitants  of 
many  cities,  and  continued  for  fifteen  years  ....  [which  pro- 
duced] so  great  a destruction  of  men,  as  had  not  hitherto  ever 
happened.” 

The  writer  is  well  aware,  that  in  referring  these  predictions 
to  temporal  events,  he  may  incur  the  censure  of  some  modern 
expositors  of  great  name  and  merit,  who  would  confine  these 
propheciesprincipally  (if  not  wholly)  to  the  “fates and  fortunes 
of  the  Christian  church  ;”  but  he  begs  it  to  be  considered, 
1.  That  while  the  church  is  in  the  world,  it  must  be  deeply 
implicated  in  its  “fates  and  fortunes.”  Christians,  as  such, 
have  no  exemptions  from  the  wars,  and  famines,  apd  plagues, 
which  visit  others,  though  it  is  certain  they  have  peculiar  sup- 
ports, and  finally,  an  abundant  compensation.— 2.  It  is  ad- 
mitted that  the  Old  Testament  prophets,  and  particularly  Da- 
niel, describe  largely  “the  fates  and  fortunes”  of  the  world,  as 
well  as  of  the  church.  And,  3.  that  as  it  was  necessary  for 
Daniel  to  describe  the  rise  and  fall  of  the  four  monarchies,  in 
order  to  introduce  the  kingdom  of  Messiah  ; so  the  “ fates  and 
fortunes”  of  the  Roman  empire,  both  Pagan  and  Papal,  must 
be  decided,  prior  to  the  final  triumphs  of  Christianity  in  the 
Millennium. 

Ver.  9 — 17.  The  opening  of  the  fifth  and$i.rth  seals , bring- 
ing us  to  the  fall  of  Paganism , and  establishment  of  Chris- 
tianity.— The  fifth  seal  opens  a scene  of  persecution,  and  gives 
us  a view  of  it  very  different  from  the  representation  of  world- 
ly historians  and  politicians.  They  think  that  the  great  and 
the  mighty  have  a right  to  think  and  to  judge  for  all  others  : 
so  that,  if  subjects  be  ever  so  virtuous,  they  deserve  even  to 
die  if  they  presume  to  think  differently  from  their  sovereign. 
So  the  enlightened  Pliny  was  clearly  of  opinion,  that  no  pun- 
ishment could  be  too  great  for  those  who  dared  to  resist, 


Ver.  5.  A pair  of  balances— Doddridge  has  it  “ scales.”— But  Woodhouse 
renders  it,  “ a yoke  and  so  it  is  rendered  in  ail  oilier  places  of  the  New  Tes- 
tament, except  this  ; but  the  word  ( Zugos ) is  often  used  by  the  LXX.  in  the 
sense  of  balances  or  scales  ; as  for  instance,  in  Prov.  xvi.  11.  Isa.  xl.  12.  15 ; 
xlvi.  G.  If,  however,  we  were  to  render  the  word  in  the  primary  sense  of  “ a 
yoke''  we  should  consider  it  as  a symbol  of  slavery,  which  would  be  quite  as 
consistent  until  what  follows. 

Ver.  6.  A measure— Gt.  choenix ; the  value  of  which  is  not  exactly  ascer- 
tained, farther  than  that  it  was  the  usual  daily  allowance  of  provision  for  a 
slave  ; while  a penny,  or  Roman  Denarius . (equal  to  about  15  cents,)  wa9  the 
usual  daily  pay  of  a labouring  man.  So  that  this  may  intimate  the  world 
being  reduced  to  a state  of  bodily  and  mental  slavery,  a3  well  a9  to  one  of 
poverty  and  want.  See  Ezek.  iv.  16.  A Denarius  is  said  to  have  been  the 

ordinary  price  of  a bushel  of  wheat,  equal  to  eight  times  the  choenix.; Hurt 

not  the  oil  and  the  wine—  This  seems  to  intimate,  that  the  scarcity  would 
fall  heavier  upon  the  necessaries  of  life,  than  on  its  luxuries:  that  the  rich 
would  take  care  of  themselves,  and  neglect  the  poor. 

Ver.  8.  Hell. — Gr.  Hades , or  the  invisible  state.  See  chap.  i.  18,  and  note. 
With  hunger,  and  with  death— Woodhouse,  “ By  famine,  and  by  pesti- 
lence.” To  the  »atne  effect,  Doddridge. With  the  beasts — Gr.  ( therion ) 

” wild  beast.?”-- a very  different  word  from  that  we  have  rendered  “ living  crea- 
tures.” 


Ver.  9.  Them  that  were  slain—  Doddridge,  “ slaughtered.”  Woodhouse , 
‘sacrificed.” 

Ver.  10.  Avenge  our  blood.— [ This  seal  seems  a prediction  of  the  terrible 


175 


persecution  of  the  church  under  Dioclesian  and  Maximian,  from  A.  D.  270  to 
304,  which  lasted  longer,  and  was  far  more  bloody,  than  any  or  all  by  which 
it  was  preceded,  whence  it  was  called  “ the  era  of  the  martyrs.”]— Bagster. 

Ver.  ll.  A little  season— Doddridge,  “ while.”  Woodhouse,  “ yet  a time.” 

Ver.  12.  A great  earthquake,  &c.—  Rather,  says  Newton,  a great  concus- 
sion, comprehending  heaven  as  well  as  earth.  See  Haggai  ii.  6,  21.  By  such 
metaphors,  as  Sir  I.  Newton  has  observed,  the  prophets  are  accustomed  to 
describe  great  revolutions  among  the  empires  of  the  world  ; and  in  very  simi- 
lar language  our  Lord  himself  predicted  the  destruction  of  Jerusalem,  as  well 
as  the  final  renovation  of  the  earth  itself.  See  Isa.  xxxiv.  4.  Joel  iv.  10.  Mat. 
xxiv.  29.  [This  was  an  emblem  of  great  revolutions  in  the  civil  and  religious 
state  of  the  world,  attended  by  vast  commotions  of  every  kind  ; and  repre- 
sents the  total  subversion  of  the  persecuting  power  by  the  victories  of  Con- 
stantine, and  by  his  accession  to  the  imperial  throne,  and  the  entire  and  um 
versal  change  which  took  place  at  thaf  Alme,  from  A.  D.  304  to  323.  The 
great  lights  of  the  heathen  world  were  eclipsed  and  obscured,— the  heathen 
emperors  and  Cesars  were  slain,  the  heathen  priests  and  augurs  extirpated, 
ana  heathen  officers  and  magistrates  removed,  the  heathen  temples  demolish- 
ed, and  their  revenues  appropriated  to  better  uses.] — Bagster. 

Ver.  13.  The  stars  of  heaven  fell— Doddridge,  The  stars  fell  from  hea- 

Ver.  14.  As  a scroll — i.  e.  a sheet  of  parchment,  which  rolls  up  of  itself,  es- 
pecially when  exposed  to  the  heat  of  tire. 

Ver.  15.  The  great  men. — Doddridge,  ‘grandees.  E.very  oonaman. — 

Doddridge,  “slave.” In  the  dens. — Doddridge  ‘caves.” 

1393 


Sealing  of  the 
and  the  mighty  men,  and  every  bondman,  and 
every  freeman,  hid  themselves T in  the  dens  and 
in  the  rocks  of  the  mountains ; 

16  And  said  w to  the  mountains  and  rocks, 
Fall  on  us,  and  hide  us  from  the  face  of  him 
that  sitteth  on  the  throne,  and  from  the  wrath 
of  the  Lamb : 

17  For  1 the  great  day  of  his  wrath  is  come  ; 
and  who  i shall  be  able  to  stand  ? 

CHAPTER  VII. 

? An  angel  sealeth  the  servunls  of  God  in  their  foreheads.  4 The  number  of  them 
tliut  were  sealed  : of  the  tribes  of  Israel  a certain  number.  9 Of  all  other  nations 
an  innumerable  multitude,  which  stand  before  the  throne,  dad  in  white  robes,  and 
palms  in  their  ban  1b.  14  Their  robes  were  washed  in  the  blood  of  the  Lamb. 

AND  after  these  things  I saw  four  angels 
standing  on  the  four  corners  of  the  earth, 
holding  the  four  winds  a of  the  earth,  that  the 
wind  should  not  blow  on  the  earth,  nor  on  the 
sea,  nor  on  any  tree. 


REVELATION.— CHAP.  VII. 


people  oj  (iod. 


w Ilo.  10.8. 
Lu.23  30. 
c.9.6. 

x Is.  13.6, 
Ac. 

Zep.  1.14, 
&c. 

c. 16.14. 
y I’a.76.7. 
a Da. 7.2. 


b 2Ti.2. 19. 
c c.6.G. 
d Eze.9.4.- 
e c.22.4. 
f c.14.1. 


2 And  I saw  another  angel  ascending  from 
the  east,  having  the  seal  b of  the  living  God  . 
and  he  cried  with  a loud  voice  to  the  four  an- 
gels, to  whom  it  was  given  to  hurt  the  earth 
and  the  sea, 

3 Saying,  Hurt c not  the  earth,  neither  the 
sea,  nor  the  trees,  till  we  have'1  sealed  tho 
servants  of  our  God  in  their  ' foreheads. 

4 And  I heard  the  number  of  them  which  were 
sealed  : and,  there  were  sealed  a hundred  and 
forty  and.  four  f thousand  of  all  the  tribes  of  the 
children  of  Israel. 

5 Ofthe  tribe  of  Juda  were  sealed  twelve  thou- 
sand. Of  the  tribe  of  Reuben  were  sealed  twelve 
thousand.  Of  the  tribe  of  Gad  were  sealed 
twelve  thousand. 

6 Of  the  tribe  of  Aser  were  sealed  twelve 


in  any  case,  the  emperor’s  demands.  (See  Pliny’s  Epistles, 
book  x.  lett.  97,  98.) 

The  scene  before  us,  like  several  others  in  this  book,  is  evi- 
dently borrowed  from  the  Jewish  temple.  It  presents  us  with 
the  altar  of  burnt-offerings,  which  stood  just  within  the  en- 
trance to  the  court.  But  instead  of  the  appointed  sacrifices, 
behold,  it  streams  with  human  blood ! and  instead  of  the  bones 
of  those  legal  victims,  behold  the  souls  of  the  martyrs  who 
had  been  sacrificed — not,  indeed,  to  God,  but  for  his  cause- 
victims  to  Jewish  and  Pagan  cruelty,  lie  under  the  altar,  as  it 
were,  crying  to  Heaven  for  vengeance! 

“ The  souls  under  the  altar , (says  Mr.  Fuller ,)  are  the  de- 
parted spiritsof  those  Christians  who  had  fallen  in  the  arduous 
contest,  which  are  supposed  to  cry  aloud  for  retribution  .... 
The  answer  to  their  appeal,  in  which  they  are  encouraged  to 
expect  a retribution,  after  a little  season , when  the  number  of 
their  fellow-servants  and  brethren,  who  should  be  kilted  as  they 
were,  by  the  hands  of  Paganism,  shoxdd  be  fulfilled , determines 
the  period  to  which  the  vision  refers.”  Mr.  Fuller  supppses, 
that  they  had  now  suffered  under  nine  of  the  ten  perseculions, 
(so  called,)  and  were  to  wait  for  the  completion  of  their  num- 
ber under  the  tenth  ; and  that  being  accomplished,  God  would 
take  vengeance  on  their  persecutors  for  all  their  cruelty.  The 
opening  of  this  seal,  therefore,  may  be  referred  to  about  A.  lJ. 
275,  when  the  ninth  persecution  (which  was  but  short)  was 
ended,  and  the  tenth , under  Dioclesian  and  Maximilian , was 
drawing  near.  This  persecution,  which  began  in  or  about  303, 
was  both  more  sanguinary  and  more  extensive  than  any  of  the 
preceding:  its  avowed  object  being  nothing  short  of  the  utter 
extirpation  of  Christianity.  The  places  of  Christian  worship 
were  every  where  demolished,  bibies  destroyed,  and  an  im- 
mense number  of  Christians  martyred.  “It  were  endless  and 
almost  incredible,  (says  Mr.  Echard,)  to  enumerate  the  variety 
of  sufferers  and  torments  : they  were  scourged  to  death,  hail 
their  flesh -torn  of!'  with  pincers,  and  mangled  with  broken  pots ; 
were  cast  to  lions,  tigers,  and  other  wild  beasts;  were  burnt, 
beheaded,  crucified,  thrown  into  the  sea,  torn  in  pieces  by  the 
distorted  boughs  of  trees,  roasted  by  gentle  fires,  and  holes 
made  in  their  bodies  for  melted  lead  to  be  poured  int  > their 
bowels.  This  persecution,  in  one  part  or  other  of  the  empire, 
is  reckoned  to  have  continued  eight  or  ten  years,  under  Diocle- 
sian,  and  some  of  his  successors.  The  number  of  Christians 
who  suffered  during  this  period  led  their  enemies  to  flatter 
themselves  that  they  had  extirpated  Christianity  : and  a pillar 
is  stated  to  have  been  erected  in  Spain  to  the  honour  of  Dio- 
clesian, with  an  inscription  to  this  effect,  that  he  had  every 
where  abolished  the  superstition  of  Christ,  and  extended  the 
worship  of  the  gods.  Another  pillar  iyi  the  same  country  is 
said  to  have  borne  a similar  inscription  : and  a medal  in  honour 
of  the  same  tyrant  still  exists,  with  this  motto- ‘the  name  of 
Christians  being  extinguished.’  ” But,  alas,  how  weak  and 
vain  is  man  ! Paganism  was  now  at  the  point  of  dissolution, 
and  Christianity  on  the  eve  of  triumph,  as  we  shall  see  under 
the  following  seal. 

The  opening  of  the  sixth  seal  appears  to  threaten  nothing 
less  than  a dissolution  of  the  whole  system  of  nature.  The 
pillars  of  the  earth  are  shaken,  and  the  globe  trembles  to  its 
centre.  The  great  luminaries  of  heaven  expire  in  darkness, 
and  the  lesser  ones  appear  to  drop  from  the  skies,  like  untimely 
figs  when  shaken  in  a tempest.  The  aerial  heavens  are  rolled 
together  like  a parchment  scroll,  and  “ every  mountain  and 
island  are  removed  from  their  places.” 

Now  are  the  haughty  monarchs  and  “ mighty  spirits  of  the 
earth,”  and  indeed  all  classes  of  mankind,  thrown  into  the  ut- 
most consternation.  The  ruin  is  so  tremendous,  that  the  high- 
est orders  of  society  cannot  resist  it ; and  so  universal  that  the 
meanest  hope  not  to  escape  it.  And  those  who  but  recently 

Chap.  VII.  Ver.  1.  The  four  winds  of  the  earth— See  Jer.  xlix.  36,  37. 
The  four  comers  here  mentioned,  answer  to  the  four  cardinal  points— the  four 
winds. 

Ver.  2.  From  the  east  — Gr.  “ From  the  rising  of  the  sun”— i.  e.  from  the 
divine  presence. — Woodhouse. 

Ver.  3.  Hurt  not  the  earth— i.  e.  the  inhabitants  of  it,  in  its  various  classes. 
[This  chapter  is  a continuation  of  the  sixth  seal ; and  is  a description  of  the 
state  ofthe  church  in  the  time  of  Constantine,  of  the  peace  and  protection  it 
should  enjoy  under  the  civil  powers,  and  of  the  great  accession  that  there 
1394 


boasted  of  having  annihilated  Christianity,  now  call  for  mercy 
to  the  rocks  and  mountains  ; and  gladly  would  they  bide  them- 
selves in  the  fissures  of  the  one,  or  tne  caverns  of  the  other. 
“Who  shall  hide  us  from  Him  that  sitteth  on  the  throne,  and 
from  the  wrath  of  the  Lamb  ?” — “ The  wrath  of  the  Lamb”  is 
a peculiar  expression.  Had  it  been  the  wrath  of  the  lion,  it 
would  have  been  more  natural,  but  not  so  terrible.  By  how 
much  the  patience  of  God  has  been  exercised  and  abused,  so 
much  the  more  is  his  righteous  anger  to  be  dreaded,  now  “ the 
great  day  of  his  wrath  is  come.”  Now  the  number  of  mar- 
tyrs to  Paganism  is  complete — the  prayer  of  the  souls  under 
the  altar  are  heard— and,  to  their  murderers,  the  day  of  judg- 
ment is  arrived. 

On  the  fall  of  Paganism,  Mr.  Lowman  quotes,  from  a former 
commentator,  the  following  condensed  view  of  the  events 
which  then  occurred.  “From  this  account,  it  appears  (says 
Mr.  Daubuz)  that  the  Pagan  Roman  emperors  were  deprived 
of  their  government,  and  came  to  miserable  ends that  the 
Pagan  C'esars  fell  in  battle  or  were  put  to  death  : — that  the 
religion  of  the  idolaters  received  a mortal  wound  ; all  the  col- 
leges of  pontifices,  augers,  vestals;  in  a word,  all  the  Pagan 
priests  and  religious  officers  throughout  the  empire,  being 
brought  under  the  power  and  dominion  of  a Christian  prince: 
—that  many  of  the  Pagan  officers,  civil  and  military,  were  dis- 
placed, and  Christians  put  in  their  room  : — that  there  was 
a thorough  change  in  the  government,  and  that  Paganism  les- 
sened by  degrees,  fill  it  entirely  disappeared  :— that  the  great- 
est of  tne  persecutors  acknowledged  and  confessed  the  just- 
ness and  cause  of  God’s  judgments  : and  lastly,  that  upon  tills 
change,  all  the  idolaters,  upon  account  of  their  horrid  cruel- 
ties and  barbarities  against  the  Christians,  could  not  but  be 
in  daily  expectation  of  the  severest  punishments.” 

Chap.  VII.  Ver.  1 — 17.  The  prophecies  of  the  sixth  seal 
continued. — The  reference  ol  this  seal  to  the  time  of  Constan- 
tine is  so  clear,  that  we  cannot  but  feel  surprise  that  it  should 
be  applied  to  any  other  period.  The  first  event  is  a stop  to 
persecution.  The  Roman  empire,  it  should  be  remembered, 
extended  into  almost  all  parts  of  the  then  known  world  ; and 
it  had  often  happened,  that  Christianity  was  persecuted  in  one 
quarter  while  it  was  tolerated  or  winked  at  in. another;  but 
lour  angels  are  here  ordered  to  restrain  the  storms  of  persecu- 
tion in  all  quarters,  fill  the  Christian  religion  should  gain  a 
peaceful  establishment,  and  Christians  should  be  allowed  to 
make  an  open  profession  of  their  faith.  There  is  no  doubt  but 
that,  in  times  of  persecution,  there  were  great  numbers  con- 
vinced of  the  truth  of  Christianity  who  dared  not  to  avow 
their  convictions,  and  among  these,  many  there  might  be,  who 
secretly  worshipped  Jesus  and  avoided  idols  : so  in  the  idol- 
atrous times  of  Allah,  when  the  prophet  supposed  all  the 
nation  devoted  to  idolatry,  still  there  were  7000  persons  who 
had  not  bowed  the  knee  to  Baal.  In  consequence  of  this,  no 
sooner  did  persecution  cease,  than  Christians, professedly  so  at 
least,  poured  in  from  all  quarters.  Great  numbers  were  bap- 
tized, both  Jews  and  Pagans,  and  so  received  the  seal  of 
Christianity,  which  made  them  externally  Christians;  but  the 
seal  of  heaven  implies  more  than  an  external  profession  : “ the 
seal  of  the  Spirit”  is  necessary  to  mark  them  as  children  of 
God,  and  to  secure  them  from  his  wrath.  (See  Ezek.  ix.  4. 
Ephes.  i.  13  ; iv.  30.) 

It  seems  hardly  necessary  to  say,  that  all  the  numbers  of  this 
book  are  to  be  explained  mystically  and  not  literally.  The 
number  before  us  has  that  square  form  which  is  constantly 
used  to  mark  the  Jerusalem  which  is  above,  as  in  chap.  xxi. 
10,  &c.  The  number  of  the  tribes  being  retained,  may  intimate 
that  the  number  of  God’s  elect  is  preserved  unbroken.  We 
have,  indeed,  no  reason  to  believe  that  an  equal  number  of 
every  tribe  shall  be  saved,  though  as  respects  the  seed  of 


should  be  made  to  it,  both  of  the  Jews  and  Gentiles.  Eusebius  and  Lactan 
tiu8,  who  were  contemporary  writers,  bear  their  testimony  to  the  completion 
of  this  prophecy  ; and  one  of  the  medals  of  Constantine,  bearing  on  the  reverse 
beala  tranquillitas,  “ blessed  tranquillity,1’  is  a confirmation  of  their  testimony. 
All  the  historians  who  have  written  of  these  times,  also  bear  witness  to  the 
vast  numbers  both  of  Jews  and  Gentiles  who  were  converted  to  the  Christian 
religion.  ]— Bagster. 

Ver.  4.  A hundred  and  forty  and  four  thousand— That  i9,  the  twelve 
patriarchs  multiplied  by  the  twelve  apostles,  and  both  by  1000 .—Loumutn. 


The  number  of  the  sealed.  REVELATION. — CHAP.  VIII.  Opening  of  the  seventh  seal. 


thousand.  Of  the  tribe  of  Nepthalim  were 
sealed  twelve  thousand.  Of  the  tribe  of  Ma- 
nasses  were  sealed  twelve  thousand. 

7 Of  the  tribe  of  Simeon  were  sealed  twelve 
thousand.  Of  the  tribe  of  Levi  were,  sealed 
twelve  thousand.  Of  the  tribe  of  Issachar 
were  sealed  twelve  thousand. 

8 Of  the  tribe  of  Zabulon  were  sealed  twelve 
thousand.  Of  the  tribe  of  Joseph  were  sealed 
twelve  thousand.  Of  the  tribe  of  Benjamin 
■were  sealed  twelve  thousand. 

9 After  this  I beheld,  and,  lo,  a great  multi- 
tude, which  no  man  could  number,  of  e all  na- 
tions, and  kindreds,  and  people,  and  tongues, 
stood  before  the  throne,  and  before  the  Lamb, 
clothed  h with  white  robes,  and  palms  1 in  their 
hands ; 

10  And  cried  i with  a loud  voice,  saying,  Sal- 
vation k to  our  God  which  sitteth  upon  the 
throne,  and  unto  the  Lamb. 

11  And  all  the  angels  stood  round  about  the 
throne,  and  about  the  elders  and  the  four  beasts, 
and  fell  before  the  throne  on  their  faces,  and 
worshipped  God, 

12  i Saying,  Amen  : Blessing,  and  glory,  and 
wisdom,  and  thanksgiving,  and  honour,  and 
power,  and  might,  be  unto  our  God  for  ever 
and  ever.  Amen. 

13  And  one  of  the  elders  answered,  saying 
unto  me,  What  are  these  which  are  arrayed  in 
white  robes  ? and  whence  came  they  ? 

14  And  I said  unto  him,  Sir,  thou  knowest. 
And  he  said  to  me,  These  are  they  which 


A.  M.  clr. 

4100. 

A.  D cir. 
96. 


g Ro.  11.25. 
c.5.9. 

h c.6.11. 

i Le. 23.40. 

j Zec.4.7, 

k Is.43.11. 
c.19.1. 

1 Jude  25. 
c.5. 13,14. 


m Jn.  16.33. 
c.6.9. 

n 1 Co.6.11. 
He. 9.14. 

o 1 Jri.  1.7. 
c.1.5. 

p c. 21. 3,4. 

q Is.49.10. 

r Ps.  121.6. 
Is.  1.6. 

s Pa.  21.1, 
2,5. 

. 36.8. 

Is.  40. 11. 

t Is.  25. 8. 

a c.5.1. 

b Lu.1.19. 

c 2 Cl). 29. 
25..  28. 

<1  or,  add  it 
to. 

e c.5.8. 
f e.6.9. 
g Ex. 30.1. 


came  out  of  great  m tribulation,  and  have 
washed  n their  robes,  and  made  them  white 
in  the  blood  0 of  the  Lamb. 

15  Therefore  are  they  before  the  throne  of 
God,  and  serve  him  day  and  night  in  his  tem- 
ple : and  he  that  sitteth  on  the  throne  shall 
dwell  i>  among  them. 

16  They  shall  hunger  i no  more,  neither  thirst 
any  more  ; neither  shall  the  sun  light  on  them 
nor  any  r heat. 

17  For  the  Lamb  which  is  in  the  midst  of  the 
throne  shall  ■ feed  them,  and  shall  lead  them 
unto  living  fountains  of  waters:  and  God  shall 
wipe  ' away  all  tears  from  their  eyes. 

CHAPTER  VIII. 

1 At  the  opening  of  the  seventh  seal,  2 seven  angels  had  seven  trumpets  given  them. 

6 Four  of  them  sound  their  trumpets,  and  great  plagues  follow.  3 Another  angel 

pulteth  incense  to  the  prayers  of  the  saints  on  the  golden  altar. 

AND  when  he  had  opened  the  seventh  aseal, 
there  was  silence  in  heaven  about  the  space 
of  half  an  hour. 

2  And  1 saw  the  seven  angels  which  stood 
b before  God  ; and  to  them  were  given  seven 
c trumpets. 

3  And  another  angel  came  and  stood  at  the 
altar,  having  a golden  censer;  and  there  was 
given  unto  him  much  incense,  that  he  should 
d offer  it  with  the  e prayers  of  all  saints  upon 
the  golden  f altar  which  was  before  the 
throne. 

4  And  the  smoke  of  the  e incense,  which  came 
with  the  prayers  of  the  saints,  ascended  up  be- 
fore God  out  of  the  angel’s  hand. 

5  And  the  angel  took  the  censer,  and  filled  it 


Abraham  by  faith , we  know  that  there  shall  he  some  “out  of 
every  kindred,  and  tongue,  and  people,  and  nation”  under 
heaven.  (See  chap.  v.  9.) 

The  next  scene  which  follows  (ver.  9,  &c.)  is,  we  apprehend, 
not  laid  in  earth  but  in  heaven.  Under  the  fifth  seal  we  find 
all  the  souls  lying,  as  it  were,  weltering  in  their  blood  under 
the  altar  on  which  they  had  been  slain:  in  the  first  scene  of 
this  seal  their  blood  is  avenged,  and  they  are  raised  to  glory, 
honour,  and  immortality.  “A  great  multitude,  which  no  man 
could  number,  stand  before  the  throne  and  before  the  Lamb, 
clothed  in  white  robes  as  symbolic  of  their  purity,  and  having 
■n  their  hands  palm  branches,  as  implying  that  they  had 
gained  the  victory  by  the  blood  of  the  Lamb  and  by  the  word 
of  their  testimony.”  (Chap.  xii.  11.)  Here  they  appear  wor- 
shipping among  the  heavenly  hosts.  And  when  John  witnessed 
this,  questions  are  put,  and  an  answer  is  given,  calculated  to 
excite  feelings  of  joy  and  of  devotion.  11  These  are  they  which 
came  out  of  great  tribulation,  and  have  washed  their  robes  and 
made  them  white  in  the  blood  of  the  Lamb:  and  therefore ” — 
that  is,  because  they  are  thus  justified  and  sanctified — therefore 
“ are  they  before  the  throne,.”  and  serve  him  ever  more. 

After  writing  the  above,  we  were  gratified  to  find  that  we  are 
unwittingly  following  in  the  track  of  those  judicious  expositors, 
Mr.  Lowman  and  Mr.  Fuller.  “After  the  sealing  of  God’s 
servants  is  accomplished,  (says  the  latter,)  the  saints  and 
martyrs  of  Jesus,  who,  during  the  preceding  persecutions,  had 
overcome,  and  had  been  received  into  glory,  joining  with  the 
whole  heavenly  chorus,  engage  in  a triumphant  song  of  praise 
to  God  and  to  the  Lamb.  The  reason  of  their  being  here  in- 
troduced, seems  to  be,  that  the  sealed  servants  of  God,  who 
were  yet  on  earth,  and  had  to  pass  through  a series  of  trials, 
might,  by  a view  of  their  happy  end,  be  strengthened  to  follow 
their  example.  As  great  numbers  would  be  against  them  in 
this  world,  they  are  directed  to  view  the  numbers  of  friends 
which  they  have  in  heaven;  who  not  only  look  back  to  their 
own  deliverance,  and  ascribe  it  to  God,  but  seem  to  look  down 
to  their  brethren,  and  to  say,  ‘Hold  fast  the  profession  of  your 
faith  without  wavering.’  ” 

Chap.  VIII.  Ver.  1-6.  The  seventh  seal  opened.  Seven 
angels  prepare  to  sound — and  one  offers  incense  on  the  golden 

Ver.  8.  Of  the  tribe  of  Joseph. — It  is  remarkable,  that  the  names  of  Dan 
and  Ephraim  are  omitted  in  this  list,  and  those  of  Levi  and  Joseph  inserted  in 
their  stead,  which,  it  is  supposed,  was  occasioned  by  both  those  tribes  being 
particularly  addicted  to  idolatry. 

Ver.  H.  The  four  beasts. — Rather,  “living  creatures,”  as  before,  chap.  iv. 
and  v. 

Ver.  14.  Out  of  great  tribulation. — Woodhouse,  “out  of  the  great  tribula- 
tion.” 

Ver.  15.  Day  arui  night — i.  e.  continually,  as  the  Jewish  worship  was  con- 
tinued  in  his  temple—  Compare  chap.  xxi.  3,  4 ; xxii.  I,  &c. 

Ver.  16.  Neither  shall  the  sun  light.— Woodhouse,  “strike  on  them” 

tsor  any  heat. — Woodhouse.  “ burning.”  These  expressions  evidently  refer  to 
that  fatal  disorder,  the  sun  stroke,  so  common  in  hot  countries.  See  note  on 
2 Kings  iv.  20. 

Chap.  VIII.  Ver.  2.  Seven  angels,  St c. — The  seven  angels  that  appear  upon 
the  scene  are  the  seven  spirits  of  God  sent  forth  into  all  the  earth;  and  none 
of  them  are  rbe  same  as  the  four  living  creatures  who  were  in  the  midst  of 


altar. — It  is  impossible,  within  the  limits  of  our  plan,  to  give  at 
length  the  reasons  on  which  our  exposition  is  founded.  We 
have  explained  the  seals  in  relation  to  those  awful  public 
events,  which,  at  the  same  time  as  they  purified  the  church, 
led  also  to  the  overthrow  of  Paganism,  and  the  establishment 
of  Christianity.  The  four  first  scenes  we  have  considered  as 
exhibiting,  1.  The  glorious  conquests  of  the  gospel.  2.  The 
horrors  of  war.  3.  The  miseries  of  famine.  4.  The  miseries 
9f  plague  or  pestilence;  all  of  which,  while,  intended  to  punish 
idolaters,  were  also  intended  to  purify  the  church,  even  as  gold 
is  purified  by  fire.  The  fifth  seal  exhibits  an  awful  picture  of 
Pagan  persecution.  The  sixth,  under  the  figure  of  a general 
concussion,  both  of  heaven  and  earth,  exhibits  those  mighty 
revolutions  by  which  the  Pagan  government  was  overturned; 
and  then  the  divine  means,  namely,  the  seal  of  baptism  and  of 
the  Spirit,  by  which  the  church  was  so  wonderfully  protected 
and  enlarged.  We  have  then  another  celestial  vision — a view 
within  the  veil,  (as  it  were.)  when  we  see  the  martyrs,  who 
had  so  lately  bled,  received  in  triumph  before  the  throne  of 
God  and  the  Lamb,  with  the  happy  assurance  of  everlasting 
blessedness. 

The  first  thing  which  arrests  our  attention  in  this  chapter,  is 
“silence  in  heaven,”  which  is  not  to  be  understood  of  that 
heaven  in  which  the  divine  presence  dwells,  for  there  the 
worshippers  “ rest  not  day  nor  night,”  (ch.  iv.  8;)  but  evidenlly 
refers  to  the  state  of  the  church  below,  and  is  thought  to  allude 
to  the  temple  worship,  when,  during  the  time  of  offering 
incense,  the  whole  multitude  were  employed  in  secret  and 
private  prayer.  (Luke  i.  10.)  This  is  called  “half  an  hour,” 
which  was  probably  about  the  time  so  usually  employed,  and 
represents  that  short  interval  of  peace  and  liberty  of  conscience 
which  followed  upon  the  accession  of  Constantine,  before  the 
church  itself  began  to  practise  that  system  of  intolerance, 
which  led  to  the  establishment  of  the  Roman  antichrist. 
During  this  interval,  seven  angels  who  were  waiting  before 
God,  come  forward  and  receive  seven  trumpets,  which  they 
were  to  be  prepared  to  sound  when  the  signal  of  the  divine 
pleasure  should  he  given.  In  the  mean  time,  another  angel 
comes  forward,  and  there  is  given  to  him  “ much  incense,” 
that  he  may  “ add  it  to  the  prayers  of  the  saints,”  which  are 


the  throne  and  round  about  the  throne.-—  Seven  trumpets—  Commentators, 
with  considerable  variance  in  the  details,  are  of  one  mind  that  the  first  tour 
trumpets  denote  the  successive  events  which  caused  the  downfall  of  Rome, 
and  that  the  fifth  and  sixth  trumpets,  or  the  first  and  second  wo,  characterize 
the  Saracen  and  Turkish  power. — Keith. 

Ver.  3.  And  stood. — Woodhouse,  “was  stationed.” — —A  golden  censer. — 
These  censers,  Ltnoman  remarks,  are  “ tile  same  with  the  vials  full  of  odours, 
chap.  v.  8,  kwhich  are  there  expluined  to  mean  a sort  of  cups  upon  plates,  or 
saucers.)  The  offering  incense  on  the  golden  altar,  seems  to  determine  this 
allusion  to  the  constant  offering  of  incense  in  the  temple,  and  not  to  the  ser- 
vice peculiar  to  the  high  priest  on  the  day  of  expiation , and  fully  snows  the 
propriety  of  this  vision,  in  not  representing  the  high  priest,  which  in  this  vision 
would  have  been  the  Lamb,  as  personally  officiating  in  this  act  of  worship.” 
Of  all  saints— Woodhouse,  all  the  saints.” 

Ver.  5.  And  filled  it  with  fire  of  the  altar.— As  have  was  no  fire  upon  the 
golden  altar,  this  must  refer  to  the  altar  of  bumt-oftenng,  which,  as  well  as  the 
other,  appears  to  have  had  a place  ip  the  heavenly  temple.  See  chap,  vi-  9, 


We  trumpets  sounded.  REVELATION.— CHAP.  VIII.  Great  plagues  follow. 


with  fire  of  the  altar,  and  cast  it  h into  the 
earth:  and  ' there  were  voices,  and  thunder- 
ings,  and  lightnings,  and  an  ) earthquake. 

fi  And  the  seven  angels  which  had  the  seven 
trumpets  prepared  themselves  to  sound. 

7 The  first  angel  sounded,  and  k there  follow- 
ed hail  and  fire  mingled  with  blood,  and  they 
were  cast  upon  the  earth : and  the  third  part 
of  tr  ees  ' was  burnt  up,  and  all  green  grass 
was  burnt  up. 


A.  M.  cir. 

4iuo. 

A.  I).  cir. 
96. 


h or,  upon. 
i c. 16.18. 
i 2Sa.22.8. 
k Kze.3S.22. 
1 1 s.2. 13. 


mJe.5l.25. 
n Am. 7.4. 

. Ex.7.19.. 


c.l6.3,&c. 
p Is.  14. 12. 

c.9.1. 


8 And  the  second  angel  sounded,  and  as  it 
were  a great  mountain  m burning  with  fire 
was  cast  into  the  "sea:  and  the  third  part  of 
the  sea  became  0 blood  ; 

9 And  the  third  part  of  the  creatures  which 
were  in  the  sea,  and  had  life,  died ; and  the 
third  part  of  the  ships  were  destroyed. 

10  And  the  third  angel  sounded,  and  there 
fell  i’  a great  star  from  heaven,  burning  as  it 
were  a lamp,  and  it  fell  upon  the  third  part  of 


collected  in  a golden  censer,  and  offered  upon  thegolden  altar, 
before  the  throne. 

What  agency  either  saints  or  angels  may  have,  as  respects 
the  offering  to  God  the  prayers  of  saints  on  earth,  we  presume 
not  to  say;  but  it  appears,  that  not  only  the  angels,  but  the 
elders  before  the  throne,  had  all  “ vials  full  of  odours,”  or,  as 
the  margin  reads,  “ censers  full  of  incense,  which  are  the 
prayers  of  saints.”  (Chap.  v.  S.)  We  consider  Christ  himself 
as  our  only  intercessor  before  the  throne,  and  we  believe  it  is 
the  Holy  Spirit  which  oil  earth  “ helpeth  our  infirmities,”  and 
teaches  us  to  pray : but  it  should  seem  as  if  these  happy  spirits 
took  an  interest  in  our  devotions  on  earth,  though  in  what 
way,  it  may  be  impossible  for  us  to  anticipate  before  we  are 
united  to  their  society  : only  so  far  we  know,  that  they  are  “ all 
ministering  spirits,  sent  forth  to  minister  for  them  who  shall 
be  heirs  of  salvation.”  (Heb.  i.  14.)  Dr.  Doddridge,  indeed, 
solves  the  difficulty,  by  supposing  Christ  himself  to  be  the 
angel  here  intended ; but  it  appears  to  us,  that  after  naming 
the  seven  angels,  in  verse  2,  it  would  be,  as  Dr.  Woodhouse 
observes,  degrading  to  our  Lord,  to  speak  of  him  merely  as 
“ another  angel nor  are  we  certain,  that  in  any  part  of  this 
book  the  Lord  Jesus  is  introduced  under  that  character.  He 
is  “ the  Lamb  that  was  slain,  and  is  now  exalted  to  the  midst 
of  the  throne.” 

What  is  meant  by  the  angel  casting  down  upon  the  earth  a 
part  of  the  burning  incense  which  he  had  placed  upon  the  altar, 
is  not  so  easy  to  ascertain.  Mr.  Croley  thus  explains  it— “The 
prayers  and  the  incense  are  accepted — they  rise  before  God  ; 
and  his  answer  is  symbolized  in  the  filling  of  the  censer  with 
fire  from  the  same  altar,  [or  rather  from  the  altar  of  burnt- 
offering,  see  note  on  verse  5,]  and  the  casting  of  the  fire  into 
the  earth,  the  token  of  the  divine  wrath” — as  in  Ezek.  x.  2,  &c. 
But  when  God  hears  the  prayers  of  his  people,  does  he  answer 
by  fresh  trials  and  afflictions  ? So  we  conceive,  and  that  with 
propriety;  since,  as  we  have  already  seen,  it  is  thus  that  the 
church  is  purified.  But  this  thunder,  and  fire,  and  earthquake, 
are  adapted  rather  to  excite  alarm  for  approaching  judgments 
than  to  express  the  nature  of  those  judgments. 

Ver.  ? — 9.  The  first  and  second,  trumpets. — In  the  scenes 
which  opened  from  the  sealed  book,  we  have  traced  the  various 
judgments  whereby  Paganism  was  overthrown  and  Chris- 
tianity established;  and  we  have  noticed  the  short  interval  of 
peace  that  the  church  enjoyed  under  the  government  of  Con- 
stantine, which  lasted,  in  its  full  extent,  little  more  than  four- 
teen years,  i.  e.  from  A.  D.  323  to  337.  At  his  death  the  empire 
was  divided  among  his  sons,  vvho,  unhappily,  quarrelled  among 
themselves,  whereby  the  empire  was  so  weakened  as  not  to  be 
able  to  resist  the  numerous  hordes  of  barbarians  by  which  it 
was  surrounded.  At  the  same  time  the  Christian  church  be- 
came infested  with  all  the  vices  of  the  state — ambition,  jealousy, 
duplicity,  and  a spirit  of  hostility,  still  more  criminal  among 
those  who  bear  the  name  of  Christians  than  even  among 
heathen  governments.  And  “shall  not  I visit  for  these  things  ? 
saith  the  Lord.”  (Jer.  v.  9.) 

It  is,  as  we  have  before  observed,  a part  of  the  plan  of  divine 
providence  to  destroy  the  vain  potsherds  of  the  earth  by  dash- 
ing them  together.  Thus  the  haughty  monarchs  of  the  Roman 
empire  were  continually  assailed  and  eventually  destroyed  by 
the  rude  barbarians  who  surrounded  them;  and  notwithstand- 
ing what  has  been  alleged  by  Archdeacon  Woodhouse,  Dr. 
Park,  and  others,  we  cannot  but  think  these  events  are  in- 
tended to  be  included  under  the  visions  now  before  us,  though 
we  see  no  necessity  for  confining  them  to  political  events 
alone. 

It  is  commonly  said  that  the  visions  of  the  trumpets  are  all 
included  under  the  opening  of  the  seventh  seal ; but  we  rather 
consider  the  trumpets  as  a new  series  of  predictions,  to  which 
the  last  seal  is  to  be  considered  as  introductory,  and  not  as 
comprehending  them.  The  question,  however,  seems  of  little 
consequence  to  our  design. 

It  is  the  general  opinion  of  the  best  commentators  of  the  Old 
School,  (if  we  may  so  speak,)  particularly  of  Mr.  Lawman , 
Bishop  Newton,  Mr.  Morell,  and  Mr.  Fuller,  that  the  events 
signified  by  the  first  four  trumpets,  refer  to  the  various  inva- 

Upon  that  altar  the  sacred  fire  vus  constantly  kept  burning.  Lev.  vi.  13. 

And  cast  it  into— Margin,  ' up,  n "-the  earth.— And  cast  what?  Not  the 
censer,  hut  the  fire,  or  rather  some  remnant  of  the  burning  incense. 

Ver.  7.  Hail,  and  fire,  -['fins  refers  to  the  irruptions  of  the  barbarous  nations 
into  the  Roman  empire,  from  A.  D.  338  to  4 12;  and  principally  to  the  incursions 
of  the  Goths  under  Alaric,  who,  after  spreading  desolation  by  fire  and  sword 
throughout  the  provinces,  took  and  plundered  Rome,  A.  D.  410,  and  slew  ail, 

without  distinction  of  rank,  sex,  or  age.  ]— Bagster. And  they  were  cast.— 

Namely,  the  hail,  and  fire,  and  blood.  Doddridge,"  It  was  cast meaning  the 

storm,  or  perhaps  the  incense. Upon  the  earth.  — Woodhouse,  " Upon  the 

Hind,”  ns  distinguished  from  the  9ea,  rivers,  &c.,  ver.  8—10. 

Ver.  8.  A great  mountain. — [This  is  an  emblem  of  a mighty  destructive  war- 
5396 


sions  of  Rome  and  of  the  Roman  Empire,  by  different  hordes  of 
barbarians,  whose  delight  appears  to  have  consisted  in  plun- 
der and  in  murder.  By  these  despised  enemies,  that  haughty 
empire  was  humbled  to  the  dust,  prior  to  the  erection  of  another 
empire,  equally  hostile  to  truth  and  righteousness,  though  under 
the  Christian  name;  for  it  appears  to  have  been  the  plan  of 
Providence  to  remove  the  Roman  Empire,  in  order  to  make 
room  for  the  Man  of  Sin,  (2  Thess.  ii.  6 — 10,)  who  in  his  turn 
also  must  be  brought  to  the  dust,  before  the  millennial  kingdom 
of  Messiah  can  be  established. 

It  is  but  just,  however,  to  remark,  that  another  class  of  com- 
mentators, no  less  pious,  learned,  and  acute,  have  taken  a dif- 
ferent view  of  this  part  of  the  Apocalypse  : we  refer  particu- 
larly to  Bishop  Hurd,  Archdeacon  Woodhouse,  and  Dr.  Park. 
who  consider  the  evils  here  predicted  to  be  rather  of  a moral 
nature  ; such  as  the  general  depravity  of  (he  church  and  its 
ministers  during  that  period  ; the  growth  of  heresy,  and  (lie  in- 
crease of  immorality.  On  many  parts  of  the  prophetic  Scrip- 
tures the  best  expositors  have  admitted  a double  sense;  while, 
therefore,  we  adhere  to  the  former  scheme  of  interpretation,  as, 
in  our  opinion,  best  established,  and  most  in  harmony  with  the 
ancient  prophets,  we  shall,  at  the  same  time,  hint  also  at  the 
moral  interpretations  just  alluded  to. 

The  sounding  of  the  first  trumpet,  which  we  should  date  in 
the  latter  part  of  the  fourth  century,  after  the  death  of  Con- 
stantine the  Great,  (who  died  in  A.  D.  337,)  produces  a tremen- 
dous tempest  of  “ hail  and  fire,  mingled  with  blood,”  and  in  its 
fatal  consequences  may  very  aptly  represent  the  numerous 
hordes  of  barbarians,  who  successively  invaded  this  devoted 
empire;  and  is  expressed  in  terms  very  similar  to  those  in  which 
the  prophet  Isaiah  describes  the  invasions  of  the  land  of  Israel 
by  Shalmanezer  and  Sennacherib.  (Chap,  xxviii.  xxix.)  At  the 
same  time,  it  must  be  confessed,  that  this  imagery  does  not  im- 
properly depict  the  nature  of  theological  controversy  as  then 
conducted,  especially  when  the  ardent  disputants  resisted  each 
other  even  unto  blood,  as  was  too  often  the  case  in  this  and 
many  following  centuries. 

The  terms  in  which  the  mischief  occasioned  by  this  tempest 
is  described,  are  peculiar  ; it  burnt  up  “ a third  part  of  the  trees, 
and  all  the  green  grass.”  By  trees,  the  higher  classes  are  gene- 
rally intended  in  prophetic  language ; and  by  grass,  the  com- 
mon people:  but  here  it  appears  to  have  been  the  “ green 
grass’  only  that  was  consumed,  and  of  that  not  a third  part 
only,  but  the  whole — “ all  the  green  grass” — by  which  we  sup- 
pose must  be  intended,  the  most  useful  and  valuable  members 
in  the  lower  classes  of  society.  Dr.  Woodhouse,  who  under- 
stands these  terms  allegorically,  interprets  (we  think,  rather 
strangely)  the  “green  grass”  to  signify  those professingChris- 
lians,  “ who  exhibit  a promising  appearance,  yet,  like  herbage 
in  hot  climates,  arc  soon  withered  and  gone:”  while,  on  the 
other  hand,  Dr.  Park  seems  to  understand  the  most  flourish- 
ing Christians  of  the  age ! 

On  the  sounding  of  the  second  angel’s  trumpet,  “a  area* 
mountain,  burning  with  fire,”  was  cast  into  the  sea,  ana  the 
third  part  of  (he  sea  became  blood.  This  has  been  generally 
supposed  to  intend  Alaric,  King  of  the  Visigoths,  and  his  horde 
of  barbarians,  who,  in  the  early  part  of  the  fifth  century,  re- 
peatedly invaded  Rome.  In  the  first  instance  he  was  bought 
off' by  an  immense  price;  but  in  the  last,  the  capital  was  given 
up  to  three  days’  plunder  by  his  army,  and  vast  numbers  of  the 
Romans  were  slain — not  only  by  the  barbarians,  but  by  their 
own  slaves,  who  turned  against  their  Roman  masters.  And, 
as  Mr.  Fuller  remarks,  “ If  Etna  or  Vesuvius  had  literally  been 
thrown  into  the  ocean,  it  could  hardly  have  produced  a greater 
effervescence  among  the  waters  than  these  things  produced 
among  t he  nations.”  It  is  represented  as  having  destroyed  a 
third  (i.  e.  a considerable  part)  of  every  thing  that  had  life  in 
it,  and  even  of  the  ships,  which  shows  that  it  had  particular 
reference  to  the  maritime  parts  of  the  empire.  Of  those  vvho 
understand  this  allegorically,  Dr.  Park  applies  this  to  religious 
controversy,  and  Dr.  Woodhouse,  to  the  anticipated  fall  of 
Babylon. 

Ver.  10 — 13.  TVic  third  and  fourth  trumpets  sounded.—  " The 
third  angel  sounded,  and  there  fell  a great  star  from  heaven, 

nor  ; and  seems  to  refer  to  Attila  and  his  Huns,  vvho,  after  Alaric,  ravaged  the 
empire  during  fourteen  years,  massacring,  plundering,  and  destroying  all  be- 
fore him  in  the  most  barbarous  manner.  This  periocl  probably  includes  the 
calamities  which  befell  the  empire  from  A.  D.  412  to  450. 1— Bagster. — The 
third  vart  of  the  sea  became  Wood.— This  has  an  evident  allusion  to  one  of  the 

miracles  wrought  in  Egypt.  See  Exod.  vii.  20,  21. The  third  part.— This 

is  an  expression  not  uncommon  with  the  prophetic  writers.  See  Ezek.  v.  12. 
Zccji.  xiii.  8,  9,  &c. 

Ver.  9.  Which  were  in  the  sea , and  had  life.— Doddridge.  “ Which  had  life 
in  the  sea  -,”  i.  e.  which  lived  in  the  sea.  This,  as  some  think,  refers  paiti- 
cularly  to  the  maritime  parts  of  the  empire ; but  see  chap.  xvii.  15. 

Ver.  10.  A great  star.—"  A star,  in  prophetic  language,  signifies  a prince,  oi 


A star  falleth  from  heaven. 

the  rivers,  and  upon  the  fountains  of  waters ; 

1 ] And  the  name  of  the  star  is  called  « Worm- 
wood ; and  the  third  part  of  the  waters  became 
r wormwood  ; and  many  men  died  of  the  wa- 
ters, because  they  were  made  bitter. 

12  And  the  fourth  angel  sounded,  and  the 
third  part  of  the  sun  ’ was  smitten,  and  the 
third  part  of  the  moon,  and  the  third  part  of 
the  stars ; so  as  the  third  part  of  them  was 
darkened,  and  the  day  shone  not  for  a third 
part  of  it,  and  the  night  likewise. 

13  And  I beheld,  and  heard  an  angel  flying 
t through  the  midst  of  heaven,  saying  with  a 
loud  voice,  Wo,  wo,  wo,  to  the  inhabiters  of 
the  earth,  by  reason  of  the  other  voices  of  the 
trumpet  of  the  three  angels,  which  are  yet  to 
sound  ! 

CHAPTER  IX 


REVELATION.— CHAP.  IX. 


Great  plagues  on  the  earth. 


1 At  the  sounding  of  the  fifth  angel,  a star  falleth  from  heaven,  to  whom  is  given  the 
key  of  the  bottomless  pit.  2 Ht  ~ ' 1 ’ '' 

scorpions.  12  The  first  wo  p; 
are  let  loose,  tliat  were  bound. 


ie  openeth  the  pit,  and  there  come  forth  locusts  like 
13  The  sixth  trumpet  soundeth.  14  Four  angels 


AND  the  fifth  angel  sounded,  and  I saw  a 
star  a fall  from  heaven  unto  the  earth  : and 
to  him  was  given  the  key  of  the  bottomless 
b pit. 

2 And  he  opened  the  bottomless  pit ; and 
there  arose  a smoke  out  of  the  pit,  as  the  smoke 


A.  M.  cir. 
4100. 

A.  D.  cir. 
96. 


q De.29. 18. 
Am.5.7. 
He  12.15. 
r Ex.  15.23. 
Je.9.15. 
23.15. 
s Is.  13. 10. 
Je.4.23. 
Eze.32.7, 


e ver.10. 
f c.6.6. 

g Ex.  12.23. 
Job  2.6. 
Eze.9.4. 
c.7.3. 


i Joel  2.4. 
j Na.3.17. 
k Da. 7. 4,8. 


of  a great  furnace ; and  the  sun  and  the  air 
were  darkened  c by  reason  of  the  smoke  of 
the  pit. 

3 And  there  came  out  of  the  smoke  locusts 
d upon  the  earth : and  unto  them  was  given 
power,  as  the  scorpions  e of  the  earth  have 
power. 

4 And  it  was  commanded  them  f that  they 
should  not  hurt  the  grass  of  the  earth,  neither 
any  green  thing,  neither  any  tree ; but  only 
those  men  which  have  not  the  seal  e of  Godin 
their  foreheads. 

5 And  to  them  it  was  given  that  they  should 
not  kill  them,  but  that  they  should  be  torment- 
ed five  months  : and  their  torment  was  as  the 
torment  of  a scorpion,  when  he  striketh  a man. 

6 And  in  those  days  shall  men  h seek  death, 
and  shall  not  find  it ; and  shall  desire  to  die, 
and  death  shall  flee  from  them. 

7 And  the  shapes  ■ of  the  locusts  were  like 
unto  horses  prepared  unto  battle  ; and  on  their 
heads  were  as  it  were  i crowns  like  gold,  and 
their  faces  k were  as  the  faces  of  men. 

8 And  they  had  hair  as  the  hair  of  women, 
and  their  teeth  1 were  as  the  teeth  of  lions. 

9 And  they  had  breast-plates,  as  it  were  breast- 


burning as  it  were  a lamp.”— This  star  is  supposed  to  designate 
Attila  and  his  Huns, (or  Scythians,)  a more  ferocious  race  than 
the  preceding ; and,  as  to  the  chief  himself,  he  affected  to  be 
considered  as  “ the  scourge  of  God,”  and  pretended  that  the 
grass  would  never  grow  upon  ground  whereon  his  horse  had 
trodden.  Others,  however,  apply  this  to  Genseric , King  of  the 
Vandals,  and  conqueror  of  Africa,  who  about  the  same  period 
(the  middle  of  the  fifth  century)  also  plundered  Rome,  and  car- 
ried off  the  Empress  Eudoxia  (whom  he  pretended  to  avenge) 
and  her  two  daughters,  and  a vast  number  of  inferior  cap- 
tives. 

This  Alaric  had,  in  our  opinion,  a superior  claim  to  the  cha- 
racter of  a fallen  star,  named  Wormwood ; since  he,  was,  ac- 
cording to  Bishop  Newton , “a  most  bigoted  Arian  thus 
poisoning  the  doctrines  of  the  church,  and,  at  the  same  time, 
bitterly  persecuting  the  orthodox  or  Trinitarian  Christians. 

At  the  sound  of  the  fourth  trumpet,  all  the  luminaries  of 
heaven  become  dim,  and  lose  a third , i.  e.  a considerable  part 
of  their  light  and  glory.  “Darkening,  smiting,  or  setting  of 
the  sun,  moon,  and  stars,  (says  Sir  Is.  Newton.)  are  put  for  the 
setting  of  a kingdom,  or  the  desolation  thereof,  proportional  to 
the  darkness.”  And  when  darkness  is  opposed  to  light,  (Mr. 
Daubuz  observes,)  “ as  light  is  a symbol  of  joy  and  safety, 
so  darkness  is  a symbol  of  misery  and  adversity.”  (See  Isa. 
xiii.  10,  11.  Jer.  xiii.  16.  Ezek.  xxxii.  7,  8.)  From  the  time 
that  Genseric  entered  Rome,  its  strength  and  glory  rapidly  di- 
minished. “ Genseric  (says  Bishop  Newton)  left  the  western 
empire  in  a weak  and  desperate  condition,  it  struggled  hard, 
and  gasped,  as  it  were,  for  breath,  through  eight  short  and  tur- 
bulent reigns,  for  the  space  of  twenty  years,  and  at  length  ex- 
pired in  the  year  476,  under  Momyllus,  or  Augustulus , ns  he 
was  named  in  derision,  being  a diminutive  Augustus.  This 
change  was  effected  by  Odoacer , king  of  the  Hern li,  who  co- 
ming to  Rome  with  an  army  of  barbarians,  stripped  Momyllus  of 
the  imperial  robes,  put  an  end  to  the  very  name  of  the  western 
empire,  and  caused  himself  to  be  proclaimed  king  of  Italy.” 
His  reign  was,  indeed,  but  short:  for,  sixteen  years  afterwards, 
he  was  slain  by  Theodoric  ; who,  in  A.  D.  493,  founded  the 
kingdom  of  the  Ostrogoths,  which  continued  about  60  years 
longer.  “Thus  was  the  Roman  sun  extinguished  in  the 
western  empire  ; (continues  the  Bishop;)  but  the  other  lesser 
luminaries,  the  moon  and  stars,  still  subsisted,  for  Rome  was 
still  allowed  to  have  her  senate  and  consuls,  and  other  subordi- 
nate magistrates,  as  before.”  Tims  the  glory  of  Rome  con- 
tinued to  decline,  until,  in  A.  D.  556,  it  was  made  a province  of 
the  eastern  empire,  under  Justin  II.,  and  governed  by  a duke 
who  was  himself  subject  to  the  Exarch  of  Ravenna,  which 
Rome  had  been  used  to  govern. 

Thus  fell  imperial  Rome.  But,  says  Mr.  Fuller,  “It  maybe 


thought  that  these  events  had  too  slight  a relation  to  the  church 
of  Christ , to  become  the  subject  of  prophecy  : two  things,  how- 
ever, may  be  alleged  in  answer: — 

“ 1.  They  were  necessary  for  the  accomplishment  of  other 
prophecies,  particularly  Dan.  vii.  7,  8.  2 Thess.  ii.  7 ; thereby 
a way  was  made  for  the  beast  to  have  ten  horns  ; as,  after  the 
overthrow  of  the  empire,  it  was  divided  into  so  many  indepen- 
dent kingdoms,  which,  with  little  variation,  continue  to  this 
day.  Hereby  also  a way  was  made  fof  the  little  horn  of  Da- 
niel’s fourth  beast,  or  the  papal  antichrist,  to  come  up  amongst 
them  ; or,  as  the  apostle  expresses  it,  for  the  man  of  sin  to  be 
revealed. 

“ 2.  In  these  judgments  upon  the  empire,  we  perceive  the  di- 
vine displeasure  for  its  having  corrupted  the  Christian  religion, 
and  transformed  it  into  an  engine  of  state.  The  wars  of  the 
Assyrians  and  Babylonians,  were  the  scourges  of  God  on  those 
who  had  corrupted  the  true  religion  ; and  such  were  those  of  the 
Goths,  the  Vandals,  and  the  Huns,  on  the  Christian  govern- 
ments of  the  fourth  and  fifth  centuries.” 

In  the  close  of  this  chapter,  another  celestial  herald  flies 
through  the  midst  of  heaven,  warning  the  inhabitants  of  the 
earth,  of  the  three  dreadful  woes  which  are  to  attend  the 
sounding  of  the  other  three  trumpets  which  are  yet  to  sound  : 
which  is  as  much  as  to  say,  that  the  judgments  already  execu- 
ted were  but  slight,  compared  with  the  farther  judgments 
which  might  be  expected;  and  this,  indeed,  we  shall  find  to  be 
the  fact.  Mr.  Cunninghame  suggests,  that  this  proclamation 
may  serve  also  “ as  a chronological  mark,  to  show  that  these 
three  trumpets  are  all  posterior  to  the  first  four,  not  only  in 
order,  but  in  time;  and  that  they  belong  to  anew  series  of 
events.” 

Chap.  IX.  Ver.  1 — 12.  The  fifth , or  .first  wo  trumpet. — In 
consistency  with  our  interpretation  of  the  first  four  trumpets, 
w'e  refer  the  events  of  this  trumpet  to  the  rise  of  the  Mahome- 
tan imposture,  and  the  Saracen  invasions.  Many  Protestant 
writers  have  taken  this  falling  star  to  mean  the  Pope  him- 
self, and  the  locusts  to  be  his  monks  and  friars:  w'hile,  on  the 
other  hand,  Dr.  Walmsley  and  the  Rhemish  annotators  apply 
the  image  to  Martin  Luther  and  his  heretical  disciples,  as  they 
are  pleased  to  call  them. 

Dr.  Doddridge,  Mr.  Wesley , and  others,  conceive  the  refer- 
ence to  be  to  some  celestial  being,  whose  flight  was  with  the 
rapidity  of  a falling  meteor,  and  who  was  commissioned  to 
open  the  infernal  pit,  and  to  allow  a portion  of  that  blackness 
of  darkness  which  it  contains,  to  visit  and  t9  plague  the  earth  ; 
while  others  think  that  Satan  himself,  who  is  properly  a fallen 
star,  may  be  hereby  intended. 

Mr.  Fuller  remarks—  “ Looking  at  this  dreadful  irruption  of 
darkness  and  desolation,  we  perceive  the  necessity  there  was 


leader.” — Woodhouse.  Of  Genseric,  Gibbon  says,  “ The  terrible  Genseric,  a 
name  which,  in  the  destruction  of  the  Roman  Empire,  has  deserved  an  equal 
rank  with  Alaric  and  Attila.”  [This  seems  to  refer  to  Genseric,  who,  soon 
after  Attila’s  retreat,  unexpectedly  invaded  the  empire  with  300,000  Vandals 
and  Moors,  besieged  and  took  Rome,  and  abandoned  it  to  the  ravages  of  his 
troops,  from  A.  D.  450  to  456.  As  this  assault  was  made  at  the  source  of  the 
Roman  power  and  prosperity,  and  as  he  was  a bigoted  Arian,  and  a cruel  per- 
secutor of  the  orthodox,  he  may  justly  he  said  to  poison  the  fountains.]— B. 

Ver.  11.  Because  they  were  made  bitter.— See  Exod.  xv.  23. 

Ver.  13.  An  angel— Literally,  “one  angel.”  Griesbach  here  reads,  “one 
eagle;”  but  as  the  whole  machinery  is  administered  by  angels,  we  think,  with 
Woodhouse , that  the  internal  evidence  is  strongly  in  favour  of  the  common 
reading. 

Chap.  IX.  Ver.  1.  The  bottomless  -pit— Woodhouse,  44  The  pit  of  the 
bottomless  deep.”  That  this  refers  to  the  pit  or  abyss  of  hell,  see  chap.  xx. 
1—3  ; and  2 Peter  ii.  4. 

Ver.  3.  Unto  them  was  given  power,  as  the  scorpions.—  Locusts,  it  is  well 


known,  never  attack  man,  but  only  the  fruits  of  the  earth,  on  which  he  lives : 
scorpions,  on  the  other  hand,  do  not  attack  the  fruits  of  the  earth,  but  animals 
only  ; and  their  sting  is  seldom  fatal,  except  in  the  hottest  climates,  particularly 
Africa.  These  circumstances  all  agree  to  those  mystical  locusts— the  Saracens. 

Ver.  4.  But  only  those  men.  &c.— Corrupt  and  idolatrous  Christians; 
against  whom  the  Saracens  chiefly  prevailed.  Loxoman  says,  44  The  military 
laws  of  the  Mahometans  make  a distinction  between  the  Harbi , including  both 
atheists  and  idolaters  ; and  the  44  people  of  a book,”  including  Jews  and  Chris- 
tians. These  were  to  be  compelled  to  embrace  Mahometanism,  or  to  pay  a 
tribute , and  then  to  be  allowed  to  follow  their  own  religion  ; but  the  Harbi  had 
no  toleration. 

Ver.  5.  And  to  them  it  teas  given  that  they  should  not  kill  them— Wesley 
and  Woodhouse,  44  Not  that  they  should  kill  them,  but,”  &c.  [Should  not  kill 
them  as  a political  body,  state,  or  empire  ; and  accordingly,  however  they  de- 
solated the  Greek  and  Latin  churches,  they  could  not  extirpate  them  nor  gain 

possession  of  the  empire. Five  months. — Five  prophetical  months,  each 

consisting  of  30  days,  and  each  day  denoting  a year,  amounting  to  150  ye©rs  . 

1397 


7'/ie  plague  nj  locusts.  REVELATION. — CHAP.  IX.  The  four  angels  loused. 


plates  of  iron  ; and  the  sound  of  their  wings 
was  as  the  sound  of  m chariots  of  many  horses 
running  to  battle. 

»0  And  they  had  tails  like  unto  scorpions,  and 
there  were  stings  in  their  tails:  and  "their 
power  was  to  hurt  men  five  months. 

11  And  they  had  a king  0 over  them,  which  is 
the  angel  of  the  bottomless  pit,  whose  name  in 
the  Hebrew  tongue  is  Abaddon,  but  in  the 
Greek  tongue  hath  his  name  p Apollyon. 


A.  M.  clr. 
4100. 

A.  D.  clr. 
9G. 


m Na.2.4. 
n ver.5. 
o Jvp.2.2. 
p That  u, 
a tie- 
elroyer. 


q c.8. 13. 
r Oe.2.14. 
Je.5I.63. 
c.  16. 12. 
s or,  aL 


12  One  i wo  is  past ; and,  behold,  there  come 
two  woes  more  hereafter. 

13  And  the  sixth  angel  sounded,  and  I heard 
a voice  from  the  four  horns  of  the  golden  altar 
which  is  before  God, 

14  Saying  to  the  sixth  angel  which  had  the 
trumpet,  Loose  the  four  angels  which  are 
bound  in  the  great  river  r Euphrates. 

15  And  the  four  angels  were  loosed,  which 
were  prepared  8 for  an  hour,  and  a day,  and 


for  sealing  the  servants  of  God  in  their  foreheads,  that  they 

might  be  preserved  amidst  these  trying  times The 

sealed  servants  of  God  would  endure  the  trial  ; but  ‘those 
men  who  had  not  the  seal  of  Godin  their  foreheads,’  would  be 
carried  away  and  perish. 

“That  the  locusts  refer  to  the  ravaging  hordes  of  Saracens, 
who,  with  Mahomet  at  their  head,  subdued  and  destroyed  the 
eastern  part  of  Christendom,’  seems  to  be  generally  admitted  : 
and  some  have  considered  the  smoke  as  denoting  his  false 
doctrine,  and  the  star  which  fell  from  heaven  to  the  earth,  as 
meaning  himself.  But,  on  the  most  mature  consideration, 
(adds  Mr.  F.,)  I concur  with  those  expositors,  who,  while  ad- 
mitting the  locusts  to  be  Mahomet’s  destructive  hordes  of  Sara- 
cens, yet  understand  the  smoke  of  Popish  darkness,  which 
was  preparatory  to  the  other,  and  the  fallen  star,  of  the  Bishop 
of  Rome On  the  other  hand,  there  is  a co'nnexion  be- 

tween the  subversion  of  the  imperial  government,  and  the  re- 
velation of  the  man  of  sin.  It  was  the  imperial  authority  which 
let,  or  hindered  him,  and  which,  when  ‘ taken  out  of  the  way,’ 
ma.de  room  for  his  appearing.  (2  Thess.  ii.  4 — 8.)  Thus  the 
eclipse  under  the  fourth  trumpet  prepared  the  way  for  the  ir- 
ruption of  darkness  under  the  fifth.  The  ‘ mystery  of  iniquity’ 
had  long  been  at  work,  and  now  it  burst  forth  as  the  smoke 
of  a great  furnace,  impeding  the  light  of  the  gospel,  and  dark- 
ening the  moral  atmosphere  of  the  Christian  world. 

“ With  this  also  agrees  the  application  of  the  fallen  slur  to 
the  Pope  or  bishop  of  Rome.  It  comports  with  the  symboli- 
cal style  of  the  book,  that  a prophetical  person  should  denote, 
not  an  individual,  but  a succession  of  individuals  in  an  official 
character.  The  bishop  of  Rome  was  once  a star  in  the  Chris- 
tian firmament ; but  abandoning  the  doctrine  and  spirit  of  a 
Christian  minister,  and  setting  up  for  worldly  domination,  he 
fell  from  heaven  unto  the  earth,  and  thus  became  a fit  agent 
for  opening  the  bottomless  pit.  The  Bishop  of  BTeaux  [flos- 
suet\  acknowledges  that  “ Hell  never  opens  of  itself:  it  is  al- 
ways some  false  doctor  that  opens  it.’  ” 

Hell  is,  however,  opened  ! — a smoke  arises  as  from  a fur- 
nace; but  instead  of  sparks  mingling  with  the  smoke,  behold 
a swarm  of  locusts— typifying  the  numerous  hordes  of  Sara- 
cens or  Arabians,  which  aliout  this  time  overran  the  eastern 
empire.  This  is  the  interpretation  of  Mr.  Alede,  and  is  sup- 
ported by  Mr.  Lowman  and  most  respectable  expositors. 
“The  Arabians  (says  Bishop  Newton)  are  properly  compared 
to  locusts,  because  numerous  armies  frequently  are  so  ; because 
swarms  of  locusts  often  arise  from  Arabia  ; and  because,  in  the 
plagues  of  Egypt,  to  which  constant  allusion  is  made  in  these 
trumpets,  the  locusts  (Exod.  x.  13)  are  ‘brought  by  an  east 
wind;’  that  is,  from  Arabia,  which  lay  eastward  of  Egypt; 
and  also  because,  in  the  book  of  Judges,  (chap.  vii.  12,)  the 
people  of  Arabia  are  compared  fo  ‘ locusts,  or  grasshoppers, 
for  multitude ;’  for,  in  the  original,  the  word  for  both  is  the 
same.  As  the  natural  locusts  are  bred  in  pits  and  holes  of  the 
earth,  so  these  mystical  locusts  are  truly  infernal,  and  proceed 
with  the  smoke  ‘from  the  bottomless  pit.’ 

“ It  was  commanded  them  (ver.  4)  that  they  should  ‘ not 
hurt  the  graS3  of  the  earth,  neither  any  green  thing,  neither 
any  green  tree,’  which  demonstrates  that  these  were  not  na- 
tural, but  symbolical  locusts.  The  like  injunctions  were  [lite- 
rally] given  to  the  Arabian  officers  and  soldiers.  When  Yezid 
was  marching  with  the  army  to  invade  Syria,  Abubekir  charg- 
ed him  with  this,  among  other  orders—  ‘ Destroy  no  palm  trees, 
nor  burn  any  fields  of  corn;  cut  down  no  fruit  trees,  nor  do 
any  mischief  to  cattle,  only  such  as  you  kill  to  eat.’  Their 
commission  is  to  hurt  only  those  men  who  have  not  the  seal 
of  God  in  their  foreheads;  that  is,  those  who  are  not  the  true 
servants  of  God,  but  are  corrupt  and  idolatrous  Christians. 
Now,  from  history,  it  appears  evidently,  that  in  those  coun- 
tries of  Asia,  Africa,  and  Europe,  where  the  Saracens  extend- 
ed their  conquests,  the  Christians  were  generally  guilty  of 
idolatry,  in  the  worshipping  of  saints,  if  not  of  images  ; and  it 
was  the  pretence  of  Mohammed  (or  Mahomet)  and  nis  follow- 
ers to  chastise  them  for  it,  and  to  re-establish  the  unity  of  the 
Godhead.  The  parts  which  remained  freest  from  the  general 
infection,  were  Savoy,  Piedmont,  and  the  southern  parts  of 
France, and  it  is  very  memorable,  that  when  the  Sara- 

cens approached  these  parts,  they  were  defeated  with  great 
slaughter,  by  the  famous  Charles  Martel,  in  several  engage- 
ments.” 


and  accordingly,  from  the  time  that  Mahomet  began  to  propagate  his  impos- 
ture, A.  D.  6^2,  to  the  building  of  Bagdad,  when  they  ceased  from  their  rava- 
ges, A.  D.  763,  are  just  150  years.]— Uagster. 

Ver.  9.  Chariots  of  many  horses — “ Chariots  and  many  horses  rushing  to 
war.” — Dodd  ridge. 

Ver.  ll.  And  they  had  a king  over  them.—Agur  says  of  the  literal  locusts, 
1398 


When  it  is  said,  that  power  was  given  them,  not  that  they 
should  kill,  but  that  they  should  torment,  we  are  not  to  sup- 
pose that  no  individuals  were  slain  in  these  wars;  but  that 
extermination  was  not  their  object : and  it  is  singular,  that  the 
same  Abubekir  which  enjoined  the  army  to  spare  the  corn- 
fields and  the  fruit  trees,  &c.  added— “ Adhere  inviolably  to 
your  engagements,  and  put  none  of  the  religious  people  you 
meet  with  in  monasteries  to  the  sword.  Offer  no  violence  to 
the  places  they  serve  God  in.”  And  though  this  injunction 
was  by  no  means  uniformly  attended  to,  nor  could  be,  when 
they  appealed  to  the  sword;  yet  the  torment  inflicted  on  the 
Christian  world  seems  to  have  consisted  chiefly  in  plundering 
the  men,  and  gratifying  their  lust  upon  the  women,  which 
doubtless  made  many  desire  rather  to  die  than  live  under  such 
circumstances.  But  the  term  kill,  is  by  most  expositors  un- 
derstood politically.  Mr.  Morell  thus  explains  it : “ They  had 
not  power  to  overthrow  totally,  or  politically,  the  eastern 
branch  of  the  Roman  Empire.  This  was  not  effected  till  the 
Saracens  were  succeeded  by  the  Turks,  who  are  described  un- 
der the  following  trumpet.” 

The  description  given  of  these  locusts  answers  well  to  the 
description  of  these  Arabian  invaders.  They  gloried  in  their 
cavalry,  which  was  numerous  and  powerful;  their  turbans  re- 
sembled the  crowns  worn  by  Eastern  princes.  Their  charac- 
ter was  a strange  mixture  ot  fierceness  and  effeminacy.  They 
had  faces  like  those  of  men,  (clothed  with  beards,)  and  their 
hair  resembled  those  of  women,  to  the  sensual  enjoyment  ol 
whom  they  were  remarkably  devoted.  Their  teeth  and  breast- 
plates of  iron,  implies  their  strength  both  in  attack  and  in  re- 
sistance ; and  their  impetuosity  is  strongly  implied,  in  compar- 
ing their  approach  to  that  of  an  army  of  winged  locusts;  and 
the  stings  in  their  tails,  signifies  the  poison  which  they  left  be- 
hind them.  They  poisoned  the  principles  of  the  Christian 
world  where  they  prevailed,  with  the  doctrines  of  Unitarian 
ism,  fatalism,  and  the  thirst  of  conquest  and  of  blood. 

But.  they  had  a king — and  who  was  he?  “ The  angel  of  the 
bottomless  pit,”  whose  name,  both  in  Greek  and  Hebrew,  sig- 
nifies “The  Destroyer.”  This  should  seem  to  be  the  same 
who  had  the  key  of  the  bottomless  pit;  and  Mr.  Lowman  ex- 
plains it  to  mean  “ that  evil  spirit,  the  prince  of  the  powers  of 
darkness;  who,  from  the  constant  evils  he  is  designing  and 
doing  in  the  world,  is  called  The  Destroyer."  So  Dr.  Wood- 
house. 

The  evils  here  predicted  are  limited,  not  only  in  their  degree, 
not  to  kill,  but  to  torment ; but  also  in  their  duration,  they  are 
to  “hurt  men  ,/iw  months."  It  is  only  during  the  five  summer 
months  that  either  locusts  or  scorpions  are  destructive  : to 
this  period,  also,  the  Saracens  usually  limited  their  exertions. 
Taking  these  months  mystically,  for  thirty  daysor  years  each, 
Bishop  Newton  remarks,  that  during  the  first  150  years  of  their 
existence,  dating  from  A.  D.  612,  when  Mahomet  first  appear- 
ed openly  as  a prophet,  they  subdued  “ Syria,  Persia,  India, 
and  the  greatest  part  of  Asia;  Egypt,  and  the  greatest  part  of 
Africa ; Spain,  and  some  [other]  parts  of  Europe.”  And  it 
was  in  762,  the  end  of  this  period,  that  Almansor  built  Bag- 
dad, for  the  seat  of  his  empire,  and  called  it  the  City  of  Peace, 
in  allusion  to  Jerusalem.  But  as  this  term  of  five  months  is 
twice  mentioned,  some  learned  commentators  (among  whom 
is  Sir  Isaac  Newton ) have  supposed  that  the  period  should  be 
doubled,  and  have  accordingly  remarked,  that  the  whole  pe- 
riod of  the  Saracen  dominion  was  little  more  than  300  years; 
for  in  936,  their  empire  was  broken  and  divided.  This  seems 
the  utmost  extent  of  this  trumpet. 

In  the  close  of  this  trumpet  it  is  added,  “One  wo  is  past; 
and,  behold,  there  come  two  woes  more  hereafter;”  which  is 
thought  to  imply,  that  some  time  would  intervene  before  the 
coming  of  the  second  wo,  because,  alter  that  is  passed,  we 
read,  “ Behold,  the  third  wo  cometh  quickly.”  (Chap.  xi.  14.) 

Ver.  13 — 21.  'The  sixth  trumpet  sounded. — This  angel  no 
sooner  sounds,  than  a voice  is  directed  to  him  from  the  altar  ot 
incense,  or  golden  altar,  requiring  him  to  loose  the  four  angels 
which  were  restrained,  by  or  at  the  river  Euphrates,  that  they 
may  execute  the  judgments  appointed  upon  mankind.  “Such 
a voice,  proceeding  from  the  four  horns  of  the  golden  altar, 
(says  Bishop  Newton ,)  is  a strong  indication  of  the  divine  dis- 
pleasure; and  plainly  intimates  that  the  sins  of  men  must 
have  been  very  great,  when  the  altar,  which  was  [used  to  btl 
their  sanctuary  and  protection,  called  aloud  for  vengeance.  ' 


that  they  have  no  king,  (Prov.  xxx.  27,)  which  marks  another  distinction  be- 
tween the  literal  and  figurative  locusts. Abaddon  and  Apollyon  both  signify 

“ a destroyer,”  as  in  the  English  margin. 

Ver.  14.  The  four  angels  that  are  bound  is— Doddridge,  “by  Wood- 
house,  “ at”—  the  great  river  Euphrates— A famous  river,  which  had  .ts  rise 
in  Paradise.  (Gen.  ii.  14.)  and  run9  through  the  frontiers  of  Cappadocia,  Syria, 


Third  part  of  men  killed. 
a month,  and  a year,  for  to  slay  the  third  1 part 
of  men. 

16  And  the  number  of  the  army  u of  the 
horsemen  were  two  hundred  thousand  v thou- 
sand : and  I heard  the  w number  of  them. 

17  And  thus  I saw  the  horses  in  the  vision, 
and  them  that  sat  on  them,  having  breast-plates 
of  fire,  and  of  jacinth,  and  brimstone  : and  the 
heads  ofthe  horses  were  as  the  heads  of  * lions; 
and  out  of  their  mouths  issued  fire  and  smoke 
and  brimstone. 

18  By  these  three  was  the  third  part  of  men 
killed,  by  the  fire,  and  by  the  smoke,  and  by 
the  brimstone,  which  issued  out  of  their  mouths. 


REVELATION.— CHAP.  IX. 


A.  M.  cir. 
4100. 

A.  D.  cir. 


t c.8.7.  9. 
u Eze.38.4. 

Da.  11.40. 
v Ps.63. 17. 
wc.7  4. 
x 1 Ch.12.8. 
Is. 5.28, ‘29. 


y Is.  9. 15. 

Ep.4.14. 
z Je.5.3. 

8.6. 

a Le.17.7. 

1 Co.  10. 20. 
b IJs.  135. 15. 
Is.4U.19, 
20. 

c c.22.15. 


The  rest  remain  impenitent. 

19  For  their  power  is  in  their  mouth,  and  in 
their  tails : for  their  tails  y were  like  unto  ser- 
pents, and  had  heads,  and  with  them  they  do 
hurt. 

20  And  the  rest  of  the  men  which  were  not 
killed  by  these  plagues  yet  z repented  not  of 
the  works  of  their  hands,  that  they  should 
not  worship  1 devils,  and  b idols  of  gold, 
and  silver,  and  brass,  and  stone,  and  of 
wood : which  neither  can  see,  nor  hear,  nor 
walk : 

21  Neither  repented  they  of  their  murders, 
nor  of  their  c sorceries,  nor  of  their  fornica- 
tion, nor  of  their  thefts. 


They  are  loosed  immediately,  and  declared  to  be  fully  prepared 
to  execute  the  divine  judgments  upon  mankind  at  the  appoint- 
ed hour.  The  commentators  we  have  chiefly  followed  (Mode. 
Lowman , Newton , &c.)  agree  that  this  prediction  has  refer- 
ence to  the  Turks.  If  we  take  the  number  four  literally,  we 
may,  with  Mr.  Mede,  apply  them  to  the  four  Sidtanies,  or  go- 
vernments of  the  Turks,  in  countries  bordering  on  the  Eu- 
phrates : but  if,  with  Daubuz  and  Lowman,  we  take  the  num- 
ber “four”  for  “ a number  of  universality,  as  Philo  calls  it, 
it  may  seem,  as  Mr.  Lowman  remarks,  “ a very  natural  inter- 
pretation of  the  four  angels,”  to  understand  them,  of  the 
whole  power  of  these  destroyers,  gathered  together  from  the 
four  corners,  or  every  quarter  of  the  land  they  dwelt  in  ; and 
spreading  themselves  toward  the  four  winds,  or  the  several 
parts  of  the  earth,  without  restraint.”  But  if  we  adhere  to 
the  more  limited  interpretation  of  these  four  angels,  we  may 
remark,  that  they  were  all  founded  in  the  eleventh  century; 
and  in  the  end  of  the  thirteenth  century  Othman  combined  all 
the  remains  of  the  different  sultanies,  and  founded  what  is 
still  called  the  Othman  or  Ottoman  (or,  more  vulgarly,  the 
Turkish)  Empire. 

When  it  is  said  they  were  prepared  “for  an  hour,  a day,” 
&c.  we  have  supposed  these  words  to  mean  only  a certain  ap- 
pointed time,  which  is  the  exposition  of  Mr.  Lowman  ; but 
Bishop  Newton  and  others  (including  Mr.  Fuller)  understand 
the  expression  mystically,  taking  “ a day  for  a year;”  a pro- 
phetic year  then  will  be  equal  to  3tJ0  years  ; a month,  30  years  ; 
a day,  one  year ; and  an  hour,  (preserving  the  same  proportion,) 
15  days;  making  in  the  whole  391  years  and  15  days.  Now, 
it  is  certainly,  as  the  learned  prelate  just  referred  to  expresses 
it,  “wonderfully  remarkable,  that  the  first  conquest  mention- 
ed in  history,  of  the  Othmans  over  the  Christians,  was  in  the 
year  of  Christ  1281  : and  in  1672,  Mohammed  IV.  took  Carne- 
niec  from  the  Poles,  with  48  towns  and  villages,  which  were 
delivered  up  to  the  Sultan  upon  the  treaty  of  peace”  being 
signed  ; and  this  was  the  last  addition  to  the  boundaries  of  the 
Ottoman  empire. 

The  description  here  given  of  these  armies  answers  no  less 
admirably  to  the  immense  armies  of  the  Turks  or  Othmans, 
which,  as  the  Greek  expresses  it,  were  “ two  myriads  of  my- 
riads.” Breastplates  of  fire,  and  of  jacinth,  (or  hyacinth,)  and 
brimstone,  besides  marking  their  three  favourite  colours,  red, 
blue,  and  yellow,  may  allude  also  to  the  splendid  harness  of 
the  cavalry.  When  it  is  said,  “ Out  of  their  mouths  issued 
fire,  and  smoke,  and  brimstone,”  Bishop  Newton  thinks  this 
“ a manifest  allusion  to  great  guns  and  gunpowder,  which  were 
invented  under  this  trumpet,  and  were  of  signal  service  to  the 
Othmans  in  their  wars.  For  by  these  three  was  the  third  part 
of  mankind  killed;”  that  is,  the  Greek  or  Eastern  Fnipire. 
“ Amurathll.  broke  into  Peloponnesu-s,  and  took  several  strong 
placbs  by  the  means  of  his  artillery.  But  his  son  Moham- 
med, at  the  siege  of  Constantinople,  employed  such  great  guns 
as  were  never  made  before,  Land  the  description  of  which  is 
almost  incredible.]  For  forty  days  the  w'all  was  battered  by 
these  guns,  and  so  many  breaches  were  made,  that  the  city 
was  taken  by  assault,  and  an  end  put  to  the  Grecian  empire.” 
This  symbol,  of  tire  issuing  out  of  their  mouths,  is,  according 
to  Mr.  Fuller,  “ expressive  of  what  a body  of  horsemen,  fight- 
ing with  fire-arms,  would  appear  to  a distant  spectator,  who 
had  never  before  seen  or  heard  of  any  thing  of  the  kind.” 

Now,  as  it  is  said  of  the  locusts  under  the  preceding  trum- 
pet, that  they  had  “stings  in  their  tails;”  so  it  is  said  “their 
tails  were  like  serpents,  and  had  heads,”  which  is  generally 
supposed  to  allude  to  the  serpents  with  two  heads,  of  whien 
the  old  naturalists  speak  ; which  would  render  them  terrible, 
both  in  their  advance  and  in  their  retreat.  So  it  is  said  of  an 
army  of  locusts— “ A fire  devoureth  before  them,  and  behind 
them  a flame  burneth.  The  land  is  as  the  garden  of  Eden 
before  them,  and  behind  them  a desolate  wilderness.”  (Joel  ii. 
3.)  Most  expositors,  however,  explain  this,  in  reference  to  the 


Arabia  Deserta,  Chaldea,  and  Mesopotamia,  and  falls  into  the  Persian  Gulf. 
—Calmet. 

Ver.  17.  Having  breast-plates  of  fire—  [This  appears  to  point  out  the  scar- 
let, blue,  and  yellow  colours,  for  which  the  Turks  have  always  been  remark- 
able. The  “ four  angels  bound  in  tbe  Euphrates”  denote  their  four  sultanies 
jordering  on  that  river,  where  they  were  confined  till  after  the  period  of  the 
Crusades.  The  time  for  which  they  were  prepared,  “ an  hour,  and  a day,  and 
a month,  and  a year,”  computing  a year  for  each  day,  amounts  to  391  years 
l5  days  ; and  from  their  first  conquest  over  the  Christians,  A.  D.  1281,  to  the 


poisonous  doctrines  which  these  Mahometans  diffused  around 
them,  which  were  utterly  subversive  of  Christianity,  and  the 
rights  of  conscience. 

Some  infidel  writers  have  compared  Mahometanism  with 
Christianity,  and  given  it  the  preference,  both  in  respect  of  its 
doctrines,  and  their  success  ; but  there  is  this  difference  to  be 
observed  in  them  : The  doctrines  of  Christ  were  opposed  to 
all  the  prejudices  and  corrupt  passions  of  mankind ; on  the 
contrary,  those  of  Mahomet,  except  in  the  article  of  the  unity 
of  God,  coincided  with  them.  He  made  religion  to  consist  in 
outward  ceremonies,  and  allowed  those  to  be  meritorious.  He 
tolerated  polygamy,  concubinage,  revenge,  and  the  most  licen- 
tious pleasures.  His  religion  swam  with  the  stream — Chris- 
tianity against  it.  His  religion  was  propagated  with  the  sword, 
ours  by  evidence  and  persuasion.  The  success  of  the  one  is 
therefore  easily  to  be  accounted  for— the  other,  only  on  the 
principle  of  a divine  influence  and  support. 

The  religion  of  Mahomet,  separate  from  his  imposture,  may 
be  considered  as  a system  of  natural  religion,  for  most  of  the 
peculiar  truths  of  divine  revelation  he  has  discarded,  only  he 
acknowledged  the  divine  mission  of  Jesus,  and  so  far  may  be 
considered  as  a witness  for  Christianity.  Bishop  Sherlock, 
who  has  drawn  a comparison  between  natural  and  revealed 
religion,  lias  the  following  interesting  passage  in  reference  to 
Mahomet :— “ Go  to  your  Natural  Religion;  lav  before  her  Ma- 
homet and  his  disciples,  arrayed  in  armour  and  in  blood,  riding 
in  triumph  over  the  spoils  of  thousands  and  ten  thousands, 
who  fell  by  his  victorious  sword.  Show  her  the  cities  which 
he  set  in  flames,  the  countries  which  he  ravaged  and  destroy- 
ed, and  the  miserable  distress  of  all  the  inhabitants  of  the 
earth.  When  she  has  viewed  him  in  this  scene,  carry  her  into 
his  retirements;  show  her  the  prophet’s  chamber,  his  concu- 
bines and  wives,  and  let  her  see  his  adulteries,  and  hear  him 
allege  revelation,  and  his  divine  commission,  to  justify  his  lusts 
and  his  oppressions.  When  she  is  tired  with  this  prospect, 
then  show  her  the  blessed  Jesus,  humble  and  meek,  doing 
good  to  all  the  sons  of  men,  patiently  instructing  the  ignorant 
and  the  perverse.  Let  her  see  him  in  his  most  retired  priva- 
cies ; let  her  follow  him  to  the  mount,  and  hear  his  devotions 
and  supplications  to  God.  Carry  her  to  his  table,  to  view  his 
poor  fare,  and  hear  his  heavenly  discourse.  Let  her  see  him 
injured,  but  not  provoked.  Let  her  attend  him  to  the  tribu- 
nal, and  consider  the  patience  with  which  he  endured  the 
scoffs  and  reproaches  of  his  enemies.  Lead  her  to  his  cross, 
and  let  her  view  him  in  the  agonies  of  death,  and  hear  his  last 
prayer  for  his  persecutors,  ‘ Father,  forgive  them,  for  they 
know  not  what  they  do  !’  When  Natural  Religion  has  viewed 
them  both,  ask  which  is  the  Prophet  of  GodJ  But  her  an- 
swer we  have  already  had,  when  she  saw  part  of  this  scene 
through  the  eyes  of  the  Centurion  who  attended  him  at  the 
cross;  by  him  she  said,  ‘Truly  this  was  the  Son  of  God.’  ” 

But  to  return  to  the  scenes  before  us  : it  is  most  melan- 
choly, that  those  only  who  suffered  were  affected  by  them  ; the 
survivors  repented  not.  “ The  rest  ofthe  men , that  is,  (says 
Mr.  Fuller,)  of  the  men  who  had  not  the  seal  of  God  in  their 
forehead,  who  were  not  killed  by  these  plagues,  repented  not. 
As  those  that  were  killed  were  the  Eastern  Roman  Empire, 
with  the  Greek  church,  as  connected  with  it ; so  those  that 
were  not  killed  were  the  Western  Roman  Empire,  with  the 
Latin  church.  These  two  churches  were  as  Aholah  and  Aho- 
libah.  (Ezek.  xxiii.)  The  fall  of  the  one,  ought  to  have  been 
a warning  to  the  other:  hut  it  was  not.  They  persisted  in 
their  image-worship,  which  was  only  the  old  idolatry  of  the 
Pagans  under  a new  form  : nor  were  they  behind  them  in 
their  murderous  persecutions,  their  foul  impostures,  their  filthy 
intrigues,  and  their  fraudulent  impositions.  And  though  soon 
after  the  overthrow  of  the  Greek  Church  the  Reformation  be- 
gan, yet  they  reformed  not.  The  Council  of  Trent,  which 
was  called  on  this  occasion,  sat  eighteen  years,  and  at  last 
left  things  as  it  found  them.  Babylon  was  not  to  be  healed!” 


taking  of  Cameniec  from  the  Poles,  A.  D.  1672,  which  was  the  last  con- 
quest by  which  their  dominion  was  extended,  is  exactly  that  period.]—  B. 

Ver.  19.  And  had  heads.— Doddridge,  “ having  heads  1 e.  m their  tails. 
.So  Pliny  describes  the  amphisbena ; but  this  seems  to  have  been  a mistake. 

Ver.  20.  Worship  devils. — Gr.  “ demons  i.  e.  according  toLmoman,  an 
gels  and  the  souls  of  departed  men”— sinners,  we  fear,  as  well  as  saints. 

Ver.  21.  Nor  of  their  sorceries. — We  know  that,  in  the  middle  ages,  what 
is  called  the  black  art,  was  much  studied  and  practised  in  all  its  branches. 
Bui  I.oimutn  understands  this  of  poisonings. 


1399 


Jin  angel  with  a book. 


REVELATION.— CHAP.  X.,  XI. 


John  eats  the  book. 


CHAPTER  X. 


I A mehty  strong  angel  appeareth  with  a book  open  in  his  hand.  6 e sweareth  by 
bin  tliat  liveth  for  ever,  that  there  shall  bo  no  more  time-  9 John  is  commanded  to 
take  and  eat  the  book. 

AND  I saw  another  mighty  angel  come 
down  from  heaven,  clothed  with  a cloud: 
and  a rainbow  ‘ was  upon  his  head,  and  his 
face  b was  as  it  were  the  sun,  and  his  feet  as 
pillars  of  fire : 

2 And  he  had  in  his  hand  a little  book  open: 
and  he  set  his  right  foot  upon  the  sea,  and  his 
left  foot  on  the  earth, 

3 And  cried  with  a loud  voice,  as  when  a lion 
roareth : and  when  he  had  cried,  seven  thun- 
ders 0 uttered  their  voices. 

4 And  when  the  seven  thunders  had  uttered 
their  voices,  I was  about  to  write  : and  I heard 
a voice  from  heaven  saying  unto  me,  Seal  d up 
those  things  which  the  seven  thunders  uttered, 
and  write  them  not. 

5 And  the  angel  which  I saw  stand  upon  the 
sea  and  upon  the  earth  ' lifted  up  his  hand  to 
heaven, 

6 And  sware  by  him  r that  liveth  for  ever  and 
ever,  who  created  heaven,  and  the  things  that 
therein  are,  and  the  earth,  and  the  things  that 
therein  are,  and  the  sea,  and  the  things  which 
are  therein,  e that  there  should  be  time  no 
longer: 


A.  M.  at. 

4100. 

A.  D.  cir. 
90. 


b Mat  17.2. 
c.l.  15,16. 


d Dr.  8. 26. 
12.4,9. 


e F.x.6.8. 
De.32.40. 


f Ne.9.6. 
c.14.7. 


g Da.  12.7. 


i Ho.  11.25. 
Ep.3.5..9. 


J ver.4. 


k Eze.3.1.. 
3,14. 


7 But  in  the  days  of  the  voice  of  the  seventh 
h angel,  when  he  shall  begin  to  sound,  the  mys- 
tery * of  God  should  be  finished,  as  he  hath 
declared  to  his  servants  the  prophets. 

8 And  the  voice  j which  I heard  from  heaven 
spake  unto  me  again,  and  said,  Go  and  take 
the  little  book  which  is  open  in  the  hand  of  the 
angel  which  standeth  upon  the  sea  and  upon 
the  earth. 

9 And  I went  unto  the  angel,  and  said  unto 
him,  Give  me  the  little  book.  And  he  said 
unto  me,  Take  k it,  and  eat  it  up;  and  it  shah 
make  thy  belly  bitter,  but  it  shall  be  in  thy 
mouth  sweet  as  honey. 

10  And  I took  the  little  book  out  of  the  an- 
gel’s hand,  and  ate  it  up ; and  it  was  in  my 
mouth  sweet  as  honey  : and  as  soon  as  I had 
eaten  it,  my  belly  was  bitter. 

11  And  he  said  unto  me,  Thou  must  prophesy 
again  before  many  peoples,  and  nations,  and 
tongues,  and  kings. 

CHAPTER  XI. 

3 The  two  witnesses  prophesy.  6 They  have  power  to  shut  heaven,  that  it  ruin  not 
7 The  beast  shall  nght  against  them,  an<]  kill  them.  8 They  lie  unburie  l,  11  and 
after  three  days  and  a half  rise  again.  14  The  second  wo  is  past.  15  The  seventh 
trumpet  soundeth. 

AND  there  was  given  me  a reed  a like  unto 
a rod:  and  the  angel  stood,  saying,  Rise, 
and  measure  b the  temple  of  God,  and  the  al- 
tar, and  them  that  worship  therein. 


Chap.  X.  Ver.  1— 11.  A mighty  angel  with  a little  book,  which, 
at  his  command,  the  prophet  eats. — This  chapter  seems  plainly 
introductory  to  a new  series  of  prophecies,  relative  to  the  Western 
church  ; the  chapters  immediately  preceding  having  described 
the  judgments  of  God  upon  the  Eastern  church,  in  subjecting 
it  to  the  Turks.  The  scene  of  this  introductory  vision  is  upon 
earth,  and  the  principal  personage  in  it  is  “ a mighty  angel.” 
As  in  chap.  v.  2,  a strong  or  mighty  angel  proclaims  a chal- 
lenge to  any  one  in  heaven  or  earth,  to  open  the  book  of  seven 
seals;  so  here  another  mighty  angel  appears  with  “a  little 
book,”  and  takes  a solemn  oath.  Sir  Is.  Newton  remarks, 
that  the  form  in  which  he  appears,  much  resembles  the  de- 
scription given  of  Christ  himself  in  chap.  i. : his  countenance 
shone  as  the  sun.  and  his  feet  like  pillars  of  fire.  He  was  also 
clothed  with  a cloud,  and  had  a rainbow  round  about  his  head 
—symbols  very  appropriate  to  Deity.  These  particulars  have 
induced  many  divines  (among  whom  are  Doddridge  and  Full- 
er) to  appropriate  this  description  to  the  Son  of  God  himself; 
yet,  on  the  other  hand,  there  are  several  circumstances  which 
render  it  at  least  doubtful.  Though  “a  mighty  angel,”  it  was 
only  “ another  mighty  angel,”  putting  him  on  a level  with 
other  angels ; and,  as  Mr.  Wesley  observes,  he  sware  not  by 
himself,  but  by  him  that  sat  upon  the  throne:  and  though  his 
face  was  as  the  sun,  so  chap.  xii.  l,  the  church  is  represented 
as  “ a woman  clothed  with  the  sun,  and  crowned  with  stars,” 
which  is  a figure  still  more  sublime,  and  leaves  us  room  to 
think,  with  Mr.  Wesley  and  Dr.  Woodhouse,  that  this  might 
be,  or,  indeed,  must  be,  only  “ a created  angel.” 

This  angel  appears  to  have  been  of  extraordinary  magni- 
tude, for  he  set  one  foot  upon  the  sea,  and  the  other  upon  the 
earth.  His  voice  also  was  proportioned  to  his  figure,  for  it  was 
“ as  when  a lion  roareth.”  And  when  he  had  cried,  “seven 
thunders  uttered  their  voices;”  not  merely  inarticulate  sounds, 
because  John  was  about  to  write  them,  till  he  was  forbidden  : 
but  as  he  was  ordered  to  seal  up,  or  suppress  them,  it  would 
oe  both  vain  and  presumptupus  for  us  to  guess  at  them,  as 
some  have  done.  “ Secret  things  belong  unto  the  Lord  our 
God,  but  the  things  that  are  revealed  unto  us  and  to  our  child- 
ren.” (Deut.  xxix.  29.) 

But  our  most  important  inquiry  here  regards  the  purport  of 
this  mighty  angel’s  oath,  which  has  been  variously  understood, 
the  original  being  equivocal.  The  following  are,  as  we  con- 
ceive, the  most  probable  meanings,  and  all  come  nearly  to  the 
same  issue  : — 1.  If  we  adhere  to  the  common  translation, 

Chap.  X.  Ver.  1.  His  feet— i.  e.  his  legs  and  feet,  like  pillars  and  pedestals 
of  burning  flame. 

Ver.  3.  Seven  thunders  uttered  their  voices. — “ Seven”  being  the  number 
of  completion,  it  may  seem  to  imply  a tremendous  thunder-storm,  attended  by 
voices  from  heaven. 

Ver.  5.  Lifted  up  his  hand. — See  Gen.  xiv.  22.  Deut.  xxxii.  40.  Ezek.  xx.  5. 
—Sir  IV.  Jones,  at  a period  of  mature  judgment,  (says  bis  biographer,)  con- 
sidered [this  passage]  as  equal  in  sublimity  to  any  in  the  inspired  writings,  and 
far  superior  to  any  that  could  be  produced  from  mere  human  compositions. 

Ver.  6.  Tha.t  thereshould.be  time  no  longer—  i.  e.  no  longer  delay,  as  Dodd- 
ridge and  Gitl  explain  it  ; or,  as  Daubuz,  Lowman,  and  Bishop  Neioton  ex- 
plain it,  “ the  time  (of  those  judgments)  shall  not  be  yet.”  The  word  ren- 
dered * time,”  fGr.  chronos,)  we  are  assured,  sometimes  signifies  delay  j 
which  gives  a variety  in  rendering,  with  no  great  difference  in  the  general  mean- 
ing. [ ‘ The  time  should  not  be  yet.”  that  is,  the  lime  of  those  elorious  things 
with  which  the  “ mystery  of  God  should  be  finished.”] — Bagsler. 

Ver.  7.  When  he  shall  begin  to  sound.— Woodhouse.  “ When  he  is  about 
to  sound.”  Doddridge,  "who  was  about  quickly  to  sound.”  The  seventh 
angel,  we  must  remember,  was  to  announce  the  Millennium,  in  which  the  mys- 
Vryof  God  should  be  completed. 

1400 


“ there  shall  be  time  no  longer ,”  we  must  carefully  connect  it 
with  the  following  verse,  and  then  the  sense  will  be,  not  that 
the  end  of  all  things  is  now  fully  come,  but  that  the  time  of 
finishing  “the  mystery  of  God”  shall  be  fulfilled  under  the  se- 
venth trumpet,  which  will  usher  in  the  Millennium.  Or,  2. 
If  we  read.  “ the  lime  shall  not  be  yet,”  the  meaning  is,  not  till 
the  seventh  trumpet  shall  begin  to  sound,  and  then  the  myste- 
ry shall  be  fulfilled.  Or,  3d,  If  we  read,  “ delay  shall  be  no 
longer,”  it  still  amounts  to  the  same  thing,  meaning,  not  be- 
yond the  sounding  of  the  seventh  trumpet.  In  either  case,  the 
seventh  trumpet  will  introduce  that  grand  dispensation  of  the 
Millennium,  in  which  all  the  mystery  of  God,  as  respects  the 
present  life,  shall  be  fulfilled. 

This  angel  had  in  his  hand  a little  book  open,  which  Bishop 
Newton  considers  as  a kind  of  codicil  or  appendix  to  the  book 
which  had  been  unsealed.  But  Mr.  Lowman  is  of  opinion,  that 
this  was  not  another,  but  a remainder  of  the  same  book,  or  roll, 
which  the  Lamb  had  received  and  opened.  To  us  it  appears 
altogether  a new  book,  and  of  a much  smaller  size,  because 
John  was  ordered  to  eat  it;  that  is,  to  conceal  within  himself 
the  prophecies  now  revealed  to  him,  and  to  arrange  and  digest 
them  in  such  manner  as  might  be  useful  in  future  generations. 
Mr.  Fuller  remarks— “The  same  desire  of  understanding  the 
future  state  of  the  church,  which  made  him  (John)  weep,  when 
no  one  was  found  worthy  to  open  the  sealed  book,  (chap.  v.  4,) 
must  make  him  rejoice,  when  an  open  book  was  put  into  his 
hand,  with  a direction  to  eat  it : but  when  he  came  to  digest  it. 
and  to  perceive  the  corruptions  and  persecutions  that  should 
prevail,  and  for  so  long  a period  retard  the  progress  of  the  gos- 
pel, it  would  be  grievous  to  him.”  It  was  “sweet  in  his  mouth,” 
hut  “ in  his  belly  bitter.”  He  is  warned,  however,  that  his  task 
was  not  yet  accomplished  ; he  must  again  prophecy  before  (oi 
perhaps  concerning)  “many  peoples,  and  nations,  and  tongues, 
and  kings.” 

Chap.  XI.  Ver.  1 — 7.  7 'he  temple  of  God  measured. — 77ir 
two  witnesses  prophesy. — We  have  above  seen,  that  Christianity 
obtained  first  a legal  establishment  and  support  in  the  reign  ol 
Constantine ; the  natural  consequence  of  which  was,  that  ma- 
ny Gentiles  flocked  into  the  outward  court  of  Christianity,  who 
had  not  the  seal  of  God  either  in  their  hearts  or  in  their  fore- 
heads; many  who  were  not  converts  in  heart,  neither  did 
their  outward  conversation  correspond  with  their  profession. 
To  show,  therefore,  that  the  Almighty  makes  a distinction  be- 
tween these  and  his  faithful  and  true  worshippers,  he  orders 


Ver.  S.  Little  book.— [This  little  bonk  was  a kind  of  appendix  to  the  larger 
book,  and  appears  to  have  contained  tire  fonner  part  of  the  succeeding  chapter, 
(ver.  1 — 14  ;)  which  is  an  important  supplement  to  the  ninth  chapter,  as  it 
gives  a general  account  of  the  state  of  the  western  church,  and  all  connected 
with  it,  during  the  period  of  the  fifth  and  sixth  trumpets.  ] —Bagster. 

Ver.  9.  Make  thy  belly  bitter. — Woodhouse,  “ embitter  thy  stomach so  ill 
next  verse — " my  stomach  was  embittered.” 

Ver.  10.  And  ate  it  up. — This  language  is  not  peculiar  to  St.  John  ; it  oc- 
curs frequently  in  the  Old  Testament,  particularly  in  Ezek.  iii.  1 — 3,  which  is 
doubtless  here  alluded  to.  It  also  appears  common  among  the  Eastern  na- 
tions. So  the  Turks  say  of  the  Tartars,  " that  other  nations  nad  their  learning 
in  their  books  ; but  the  Tartars  had  eaten  their  books,  and  had  their  wisdom  in 
their  breasts,  from  whence  they  could  easily  draw  it  out  as  they  had  occasion.” 
Ver.  11.  Thou  must  prophesy  again  before—  (Gr.  epi)— Doddridge,  “to.” 
Blackioall,  “ concerning.”  Mede  hero  infers,  “ that  the  apostle  19  about  to 
go  over  the  same  period  of  time  he  had  before  been  discoursing  of,  giving  an 
account  of  the  state  of  the  church,  as  he  had  just  done  of  the  empire.”  tt  is 
certain  he  here  goes  hack  to  the  commencement  of  Popery 
Chap.  XI.  Ver.  i.  A reed  (or  cane)  like  unto  a rod—  i.  e.  a measuring  rod. 
Worship  therein—  Gr.  “in  it.” 


The  two  witnesses  prophesy.  REVELATION. — CHAP.  XI.  They  are  killed  by  the  beast. 


2 But  the  court c which  is  without  the  temple 
d leave  out,  and  measure  it  not;  for  e it  is 
given  unto  the  Gentiles : and  the  holy  city 
shall  they  tread  under  f foot  forty  and  two 
months. 

3 And  I will  s give  power  unto  my  h two 
■ witnesses,  and  they  shall  prophesy  a thou- 
sand two  hundred  and  threescore  days,  clo- 
thed in  i sackcloth. 

4 These  are  the  two  k olive  trees,  and  the 
two  candlesticks  ‘ standing  before  the  God  of 
the  earth. 

5 And  if  any  man  will  hurt  them,  m fire  pro- 
ceedeth  out  of  their  mouth,  and  devoureth 
their  enemies  : and  if  any  man  will  hurt  them, 
he  must  in  this  manner  be  "killed. 

6 These  0 have  power  to  shut  heaven,  that  it 
rain  not  in  the  days  of  their  prophecy  : and 
have  power  over  waters  p to  turn  them  to 
blood,  and  to  smite  the  earth  with  all  plagues, 
as  often  as  they  will. 

7 And  when  they  shall  have  finished  their 
testimony,  the  beast  i that  ascendeth  out  of 


A.  M.  cir. 

J 100. 

A.  D.  cir 
96. 

c Eze.40. 

17..  20. 
d cast  out. 
e Lu.2l.J4. 
f Da.7.25. 
g or,  give 
unto  my 
two  wit- 
nesses 
that  they 
may  pro- 
phesy. 
h Mat.  18. 
16. 

i c.20.4. 
Is.22. 12. 
Je.  11. 16. 
Zec.4.3, 
11,14. 

1 c.  1.20. 
mPs.13.3. 
a Nu.  16.35. 

Ho.6.5. 
o 1 Ki.  17. 1. 
p Ex. 7.19. 
q c.  17.3. 

r Da. 7.21. 
Zee.  14.2, 
&c. 

s He.  13. 12. 
t Is.  1.10. 
u Ex. 20.2. 
v Ps.79.3. 

\v  Eze.37.5. 
14. 

x 1 Th.4.17. 
y MaI.3.18. 


i 


the  bottomless  pit  shall  make  r war  against 
them,  and  shall  overcome  them,  and  kill  them. 

8 And  their  dead  bodies  shall  lie  in  the 
street  ■ of  the  great  city,  which  spiritually  is 
called  ‘ Sodom  and  ” Egypt,  where  also  our 
Lord  was  crucified. 

9 And  they  of  the  people  and  kindreds  and 
tongues  and  nations  shall  see  their  dead  bo- 
dies three  days  and  a half,  and  shall  not  suf- 
fer their  dead  bodies  to  be  put  in  v graves. 

10  And  they  that  dwell  upon  the  earth  shall 
rejoice  over  them,  and  make  merry,  and  shall 
send  gifts  one  to  another  ; because  these  two 
prophets  tormented  them  that  dwelt  on  the 
earth. 

11  And  after  three  days  and  a half  the  Spirit 
w of  life  from  God  entered  into  them  and  they 
stood  upon  their  feet;  and  great  fear  fell  upon 
them  which  saw  them. 

12  And  they  heard  a great  voice  from  heaven, 
saying  unto  them,  Come  up  hither.  And  they 
ascended  up  to  heaven  in  a 1 cloud ; and  their 
enemies  y beheld  them. 


his  apostle  John,  as  it  were  in  the  character  of  a surveyor, 
faithfully  and  carefully  to  measure,  that  is,  to  describe,  the 
inner  temple  of  God,  and  its  true  worshippers,  which  is  done 
in  this  and  the  three  following  chapters.  These  we  do  not 
consider  as  successive  prophecies,  but  as  contemporary  or 
synchronical,  (as  some  express  it,)  and  are  all  comprised  with- 
in the  period  of  “forty-two  months;’’  or,  which  is  the  same 
thing,  (the  months  of  the  ancients  comprising  thirty  days 
each,)  1260  prophetic  days  or  years — days  being  often  thus  used 
for  years  in  the  prophetic  Scriptures,  as  may  be  seen  in  our 
note  on  verse  3. 

But,  who  are  these  witnesses'? — when  they  commenced  pro- 
phesying— how  long  they  shall  continue — and,  finally,  what  is 
meant  by  their  death  and  resurrection'? — are  severally  questions 
of  great  importance,  and  must  now  come  successively  under 
our  consideration. 

1.  Who  are  the  witnesses  here  intended  ? Certainly  no  two 
individuals,  if  we  take  the  1260  days  for  years  ; nor  are  we 
aware  that  they  are  so  applied  by  any  respectable  expositor, 
Some  have  supposed  two  churches  to  be  intended  ; and  the 
iate  Mr.  Reader , of  Taunton,  referred  this  to  the  Protestant 
and  Greek  churches ; but,  we  conceive,  the  latter  fall  very 
short  of  the  character  here  given,  being,  in  general,  nearly  as 
depraved  as  the  Roman  church  itself.  Mr.  R.  states  the  tri- 
bute which  they  pay  the  Turkish  government  to  have  their 
worship  tolerated ; but  though  this  may  be  a witnessing 
against  the  Turks,  it  does  not  appear  to  us  witnessing  on  the 
behalf  of  God  and  his  truth,  nor  does  it  at  all  assimilate  their 
characters  to  those  of  Moses  and  Elijah. 

Some  modern  commentators  (among  whom  are  Dr.  Park 
and  Mr.  Croty)  have  explained  these  witnesses  to  be  the  Old 
and  New  Testaments;  but  these  we  consider  to  be  but  one 
witness,  as  forming  but  one  book ; if,  therefore,  we  were  as 
such  to  receive  it,  we  should  be  di -posed,  with  “the  word 
written,”  to  associate  “ the  word  preached;”  these,  indeed, 
bear  a harmonious  testimony  to  divine  truth,  and  are  by  Pro- 
vidence commonly  associated  in  the  great  work  of  man’s  sal- 
vation; and  thus  they  become  Equally  obnoxious  to  the  Papal 
beast  and  his  supporters. 

But  the  more  general,  and,  we  incline  to  think,  the  more 
correct  interpretation,  is  thus  expressed  by  Mr.  Fuller “ The 
import  of  these  verses  is,  that  during  the  iong  period  of  Papal 
corruption  and  persecution,  God  would  have  his  faithful  wit- 
nesses. who  should  bear  testimony  against  it,  though  it  were 
in  sackcloth.  As  in  the  language  of  prophecy,  a king  denotes, 
not  an  individual  monarch,  but  a succession  of  kings,  or  a 
kingdun  ; so  by  two  witnesses  we  are  doubtless  to  understand, 
not  two  individual  witnesses,  but  a competent  succession  of 
them.  This  is  manifest  from  their  continuing  through  the 


long  period  of  1260  years,  which  can  only  be  true  of  a succes- 
sion of  men.  Some  have  supposed  them  to  be  the  Old  and 
New  Testaments  ; others,  the  Old  and  New  ri  estament  cl lurch- 
es; but  I see  no  reason  why  they  should  not  be  understood  of 
the  faithful  servants  of  Christ,  who,  during  this  period , would 
bear  witness  for  the  truth.”  Bishop  Newton  has  taken  pains 
to  show  that,  even  through  the  darkest  ages  of  Christianity, 
there  have  constantly  been  some  enlightened  individuals,  who 
have  borne  witness  against  the  church  of  Rome ; and  had  we 
as  many  records  of  humble  piety,  as  of  distinguished  learning, 
there  is  no  doubt  but  the  faithful  witnesses  would  be  found  far 
more  numerous. 

These  two  witnesses  are  compared  to  the  “ two  olive  trees,” 
and  the  two  candlesticks,  or  rather  lamps,  exhibited  to  the  pro- 
phet Zechariah  ; (chap.  iv.  2,  &c. ;)  the  object  of  which  is,  to 
show  from  whence  these  witnesses  are  to  be  supplied  with 
wisdom  and  grace  to  fulfil  their  respective  duties.  What  fol- 
lows, with  respect  to  their  power  over  fire  and  water,  must  be 
explained  in  reference  to  the  miraculous  powers  of  Moses  and 
Elijah  ; but  as  applied  to  the  witnesses  generally,  must  refer 
only  to  their  “ effectual  fervent  prayer,”  which,  as  St.  James 
teaches  us,  could  open  and  shut  the  heavens,  and  call  down 
rain  or  lightning  from  above.  (James  v.  17,  18.)  We  must  be 
guarded,  however,  against  the  supposition  that  any  of  these 
holy  men  were  actuated  by  personal  animosity  or  revenge. 
They  were  warmed  with  holy  fire,  and  bedewed  with  heavenly 
grace. 

Ver.  8 — 19.  The  death  and  resurrection  of  the  i witnesses . — 
We  are  here  told  that  when  the  witnesses  shall  have  finished , 
or  shall  be  about  to  finish  their  testimony,  a certain  ravenous 
beast  from  the  bottomless  pit  (of  whom  we  shall  hear  more 
hereafter)  shall  make  war  against  them,  and  overcome  them, 
and  kill  them.  These,  like  all  the  Lord’s  servants,  are  “in. 
mortal  till  their  work  is  done  ;”  and  then  they  enter  into  rest, 
though  it  is  often  by  the  vehicle  of  a fiery  chariot. 

Not  only  are  these  witnesses  slain,  but  their  dead  bodies  are 
suffered  to  lie  unburied,  and  are  treated  with  the  utmost  con- 
tempt ; their  enemies  carousing  and  making  merry  over  them, 
until  after  three  days  (or  years)  and  a half  they  obtain  a trium- 
phant resurrection,  and  ascend  to  glory.  And  now  the  scene 
is  wonderfully  reversed;  many  of  their  enemies  are  slain,  and 
the  rest,  affrighted,  repent  and  give  glory  to  God. 

But  the  question  which  now  presents  itself  is,  Have  these 
witnesses  been  already  slain,  and  when?  or,  if  not,  When  may 
the  event  be  expected  ? Many  events  have  been  pointed  out 
by  expositors  and  divines  which  have  been  a partial  slaying  ol 
the  witnesses,  and  have  corresponded  with  the  period  of  three 
years  and  a half;  but  they  have  been  partial,  and  not  followed 
with  that  state  of  triumph  and  felicity  which  the  prediction 


Ver.  2.  The  rjurt  which  is  without— That  13.  the  outer  court ; see  Ezek. 

xlii.  14,  20. Given  unto  the  Gentiles. — [This  intimates,  that  the  greater 

part  should  he  only  Christiana  in  name,  hut  Gentiles  in  wickedness,  idolatry, 
and  persecution  ; which  should  continue  42  months,  or  1260  prophetical  days, 
or  years,  during  which  a succession  of  witnesses  should  he  raised  up  to  bear 
testimony  to  the  truth.  This  refers  to  the  idolatry  and  tyranny  of  the  church  of 
Rome  ; and  is  probably  to  be  dated  from  the  time  the  pope  became  universal 
bishop,  A.  D.  606,  or  when  he  was  established  a temporal  prince,  A.  D.  756.1 — B. 

Ver.  3 A thousand  tiro  hundred  and  threescore  days.— See  Num.  xiv.  33,  34. 

“ Your  children  shall  wander  in  the  wilderness  forty  years after  the 

number  of  days  in  which  ye  searched  the  land,  (even)  forty  days  (each  day 
for  a year)  snail  ye  bear  your  iniquities,  (even)  forty  years.’’  So  in  Ezek. 
iv,  5,  6.  the  Lord  says,  “ three  himdred  and  ninety  days,  and  forty  days,”  each 
typical  of  so  many  years — “ each  day  for  a year.”  Thus  also  in  Daniel,  the 
prophecy  of  seventy  weeks  is  almost  universally  understood  to  mean  weeks 
of  years,  chap.  ix.  25,  27  ; and  again  in  chap.  xii.  II,  12,  days  also  are  used 
for  years  ; see  also  Isa.  xx.  3.  So  Mr.  Faher  assumes,  that  Daniel’s  prophecy 
of  seventy  weeks,  having  proved  by  the  event  to  be  weeks— not  of  days, 
but  of  years,  with  the  other  passages  above  referred  to,  are  sufficient  to  war- 
rant the  like  explication  of  the  days  before  us  ; and  we  confess  that  we  think 
Mr.  Maitland's  late  attempt  to  restrain  those  days  to  a literal  interpretation, 
is  very  forced  and  unnatural,  and  contrary  to  historical  facts.  These  mystical 
176 


numbers  seem  also  to  correspond  witli  Daniel’s  ” time , (two)  limes , and  the 

dividing  of  time"— \.  e.  half  a time. Clothed  in  sackcloth.— This  was 

the  established  costume  of  mourning  and  distress;  2 Sam.  iii.  31.  1 Kings  xx. 
31  ; xxi.  27.  Job  xvi.  15.  Ps.  xxx.  11,  &c. 

Ver.  5.  Fire  proceedeth  out  of  their  mouth.— Compare  Jer.  v.  14.  See  also 

Isa.  x.  16,  17. Hemust  in  this  manner  be  killed  — Woodhouse,  “Thus 

must  he  be  slain.” 

Ver.  6.  To  shut  heaven , &c.— Judge  Hale  seems  to  think,  that  this  implies 
that  the  witnesses  should  have  in  them  the  spirit  of  Moses  and  Elijah.  So 
John  the  Baptist  is  called  by  our  Lord  Elias.  Mat.  xi.  14. 

Ver.  7.  When  they  shall  have  finished. — Woodhouse , “When  they  shall 
be  finishing.”  Mr.  Lowman  says,  “The  original  may  mean  the  time  of 

their  testimony,  as  well  as  the  end  of  it.”  See  Mat.  x.  19. The  beast,  &c. 

— See  chap.  xiii.  1,  Sec. 

Ver.  S.  The  great  city— i.  e.  Rome  ; “ not  in  respect  of  its  buildings,  or  its 

inhabitants,  but  as  the  head  of  the  Antichristian  community.” — Fuller. 

Spiritually  is  called  Sodom  and  Egypt. — This  shows  that  these  expressions 
are  not  to  he  taken  literally,  hut  figuratively.  The  inhabitants  of  this  city  shall 
lie  as  vile  as  Sodom  for  uncleanness’,  or  Egypt  for  idolatry,  or  Jerusalem,  when 
they  crucified  (he  Lord. 

Ver.  9.  Shall  not  suffer  their  dead  bodies  to  be  put  in  graves. — In  this  re- 
spect they  are  used  more  cruelly  than  their  master. 

1401 


REVELATION.— 


The  seventh  trumpet  sounded. 

13  And  the  same  hour  was  there  a great 
earthquake  and  the  tenth  part  of  the  city 
* fell,  and  in  the  earthquake  were  slain  » of  men 
seven  thousand : and  the  remnant  were  affright-  i 
-ed,  and  gave  b glory  to  the  God  of  heaven. 

14  The  second  c wo  is  past;  and , behold,  the 
third  wo  cometh  quickly. 

15  And  the  seventh  d angel  sounded  ; and 
there  were  great  voices  in  heaven,  saying, 
The  kingdoms  ' of  this  world  are  become  the 
kingdoms  of  our  Lord,  and  of  his  Christ;  and 
he  r shall  reign  for  ever  and  ever. 

16  And  the  four  and  twenty  a elders,  which 
sat  before  God  on  their  seats,  fell  upon  their 
faces,  and  worshipped  God, 

17  Saying,  We  give  thee  thanks,  O Lord  God 
Almighty,  which  h art,  and  wast,  and  art  to 
come ; because  thou  hast  taken  to  thee  thy 
great  power,  and  hast  * reigned. 


The  temple  of  trod  opened. 


A.  M.  cir. 
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A.  1).  c.lr. 
90. 


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b iS.  15. 
16. 

c.H.7. 
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d c 10  i 

e c.  1*2.1  U. 
f Da.2.44. 

7. 14. Its, 27 


'A  4. 


CHAP.  XII. 

18  And  the  nations  were  ) angry,  and  thy 
wrath  is  come,  and  the  time  k of  the  dead,  that 
they  should  be  judged,  and  that  thoq  should est 
give  reward  ' unto  thy  servants  the  prophets, 
and  to  the  saints,  and  them  that  fear  thy  name. 
m small  and  great ; and  shouldest  destroy  them 
which  " destroy  the  earth. 

19  And  the  temple  0 of  God  was  opened  in 
heaven,  and  there  was  seen  in  his  temple  tin; 
ark  of  his  testament:  and  there  were  p ligiti- 
nings,  and  voices,  and  thunderings,  and  an 
s earthquake,  and  great  hail. 

CHAPTER  XII. 


n «.  15-3,3. 

q c"l6  i-^l. 
l 

>•  U.5J.G. 
c P-.8I.11. 
Mai.  4. 2. 


A woman  clothed  with  the  sun  travoileth.  4 The  great  red  dragon  aiHtulclIi  Wl.-re 
her,  ready  tn  devour  her  child.  6 When  she  waa  delivered  she  fleeth  into  the  wil  h r- 
ness.  7 Michael  und  his  angels  hght  with  the  dragon,  and  prevail.  13  Tilt  r;- * • -n 
being  east  down  into  tlie  eorui  persecuted)  the  woman. 

A ND  there 


appeared  a great  * wonder  m 
heaven  ; a woman  b clothed  with  the  c sun, 
and  the  moon  under  her  feet,  und  upon  I < r 
head  a crown  of  twelve  stars: 


leads  us  to  expect,  especially  as  it  contains  an  evident  allusion 
to  the  resurrection  and  ascension  of  our  Lord  himself.  Of 
these  events  the  following  are  the  most  considerable  1.  The 
Session  of  the  Council  of  Constance,  by  which  John  IIuss  ami 
Jeromeof  Prague  were  burnt ; this  lasted  from  November, Ml  l, 
to  April,  1418,  and  greatly  contributed  to  forward  the  Reforma- 
tion in  Germany.  The  sanguinary  reign  of  Queen  Mary,  which 
lasted  from  February,  1553,  to  November,  1558,  and  was  follow- 
ed by  the  Reformation  under  Queen  Elizabeth.— The  Popish 
reign  of  James  II.  lasted  from  February,  1 685,  to  November, 
1688  ; and  from  the  revocation  of  the  edict  of  Natitz,  in  Octo- 
ber, 1685,  tp  the  coronation  of  William  III.,  in  April,  1689, 
which  provided  an  asylum  for  many  of  the  persecuted  French 
Protestants,  was  nearly  the  same  period.  Other  similar  events 
have  been  remarked,  but  that  which  excited  by  far  the  greatest 
interest  is  the  French  Revolution , near  the  close  of  the  last 
century;  and  which  was,  in  fact,  foretold  from  this  very  pas- 
sage. 

The  Rev.  Dr.  Thos.  Goodwin , sometime  president  of  Mag- 
dalen College,  Oxford,  and  afterwards  one  of  the  ejected  mi- 
nisters, wrote  his  exposition  of  the  Apocalypse  in  1639,  hut  it 
was  not  published  till  1683,  which  was  soon  after  his  decease. 
Commenting  on  verse  13  of  this  chapter,  by  “the  tenth  part  of 
the  city”  he  understands  the  kingdom  of  France,  and  by  the 
slaying  of  “ 7000  men,’.’  or  (as  the  margin  reads)  “names  of 
men,”  he  understands  “ men  of  title,  office,  and  dignity,”  who 
for  having  killed  the  witnesses,  themselves  are  to  be  killed  ; 
“haply,”  says  he,  “by  being  bereft  of  their  names  and  titles, 
which  are  to  be  rooted  out  for  ever.” 

Rev.  Peter  Juritu,  a French  Protestant  divine,  within  four 
years  after  the  publication  of  the  above,  viz.  in  1687,  explains 
the  above  quoted  text  as  follows: — “There  shall  be  an  earth- 
quake., i.  e.  a great  emotion  and  trouble  in  the  world,  and  in  the 
antichristian  kingdom.  In  this  emotion  a tenth  -part  of  the  city 
shall/a/Z:  that  is,  a tenth  part  of  the  antichristian  kingdom 

shall  be  taken  away  from  it Now  what  is  this  tenth 

part  of  the  city  which  shall  fall?  In  my  opinion,  we  cannot 

doubt  that  it  is  France This  does  not  signify  that  the 

French  monarchy  shall  be  ruined  : it  may  be  humbled:  but,  in 
all  appearance,  Providence  does  design  a great  elevation  for 

her  afterwards Afterward  it  must  build  its  greatness  on 

'he  ruins  of  the  Papal  empire.”  M.  Jurieu  goes  on  to  state 
his  expectation  that  the  death  of  these  witnesses  had  a particu- 
lar relation  to  that  kingdom,  (France,)  as  the  street  of  the  Pa- 
pal city.  “ The  witnesses  (says  he)  must  remain  dead  upon 
this  street,  and  upon  it  they  nmst  he  raised  again.”  On  the 
earthquake  and  the  slaying  of  7000  names  of  men  lie  gives  an 
exposition  similar  to  Dr.  Goodwin , only,  instead  of  secular  ti- 
tles, he  supposes  it  may  be  the  ecclesiastical  orders  of  monks 
and  friars  that  will  be  destroyed. 

Rev.  Mr.  Fleming,  minister  of  the  Scots  church  in  London 
in  the  beginning  of  the  18th  century,  is  still  more  particular 
and  express,  and  fixes  this  great  revolution  to  the  year  1794  : 
but  as  nis  chief  observations  are  founded  on  the  pouring  out 
the  vials , (ch.  xvi.,)  we  shall  till  then  defer  our  extract  from 
this  writer ; in  the  mean  time,  we  beg  leave  to  observe,  that 
we  should  he  extremely  cautious  in  offering  expositions  upon 
prophecies  unfulfilled  ; since,  though  seveial  of  the  above  con- 
jectures seem  to  have  been  remarkably  fulfilled,  it  is  plain  that 
none  of  them  wete  completely  so;  for  none  of  them  have 
issued  in  that  state  of  permanent  reform  and  triumph  which  is 
predicted. 

Had  the  late  revolution  in  France  produced  a reform  also, 
and  had  true  religion  since  flourished  in  that  country,  we  sup 
pose  there  are  few  expositors  who  would  not  have  considered 
that  event  as  a complete  fulfilment  of  the  prediction.  But  the 
failure  here  leads  us  to  look  farther  for  its  accomplishment, 
tnough  it  appears  to  us  not  at  all  improbable  that  France  may 
still  be  one  of  the  next  kingdoms  that  shall  desert  the  pope. 
The  Scriptures  are  now  freely  circulating  there,  and  “a  godly 

Ver.  13.  A tenth  part  - i.  a one  of  the  ten  kingdoms  mentioned  in  chap.  xiii.  1. 

Ver.  16.  Sat  before  (Sort  on  their  neats. — Greek,  " Thrones,”  as  in  chap.  iv.  4. 


seed”  is  being  disseminated  through  the  country,  which,  » 
hope,  may  hereafter  glorify  God.  Indeed.  France,  and  r.-pi- 
cially  the  south  of  it,  nas  always  produced  a full  proportion  o! 
witnesses,  not  only  to  the  truth,  but  also  to  the  power  of  ibe 
gospel : and,  at  the  same  time,  we  know  that  there  are  still 
popish  monks  and  priests  enough  to  kindle  a fire  of  persecution, 
if  God  should  so  permit.  And  as  it  is  not  clear  that  the  1809 
days  of  the  witnesses,  or  of  the  beast,  are  vet  fulfilled,  we  may 
reasonably  fear  that  a farther  “fiery  trial"  may  still  await  the 
church,  though  we  have  every  reason  to  believe  it  will  be  a slum 
one;  and  are  well  assured  it  will  end  in  the  triumph  of  Chris- 
tianity. That  the  death  and  resurrection  of  the  witnesses  is  not 
yet  fully  accomplished,  was  the  opinion,  not  only  of  Dr.  Gill , 
and'  the  old  commentators,  but  also  of  Archdeacon  Woodhovsi ; 
who,  though  he  applies  the  great  earthquake  to  the  great 
agitations  which  took  place  in  Europe  about  the  time  of  the 
reformation,  and  the  fall  of  a tenth  part  of  the  city  to  the 
secession  of  the  Protestant  nations  from  Rome  ; yet,  in  the 
close  of  this  chapter,  hesitates,  “upon  a calm  review”  of  what 
he  has  written,  whether  he  may  not  be  mistaken.  “All  the 
symbols  of  the  prophecy,  especially  in  the  latter  part,  (he  says,) 
will  not  be  found  to  be  fulfilled  so  completely  in  the  history 
which  we  exhibit,  as  should  reasonably  be  expected.  And. 
therefore,  (adds  Dr.  U’.,)  1 am  inclined  to  agree  with  Bishop 
Newton , that  the  final  conflict  of  the  beast  with  the  witnesses 
may  be  yet  to  come.  The  1260  years  ....  are  not  yet  elapsed  ; 
and  in  a prophecy,  of  which  parts  only  are  yet  fulfilled,  there 
must  remain  difficulties.”  Mr  .Fuller,  also,  who  agreed  with 
the  archdeacon  in  applying  this  portion  of  prophecy  to  the 
reformation,  and  some  more  recent  events,  in  the  conclusion 
of  his  work,  hesitates  whether  he  may  not  have  gone  too  far. 
Speaking  (in  1814)  of  these  very  recent  events,  he  says,  “These 
tides  in  human  affairs  may  be  permitted,  as  by  a flux  and  reflux 
of  the  ocean,  to  wash  away  those  things  which  it  is  the  purpose 
of  heaven  to  destroy.  The  antichristian  power  may  rise  and 
fall  repeatedly,  before  it  falls  to  rise  no  more.  Popery  must  be 
what  it  always  has  been,  a persecuting  enemy  of  true  religion, 
or  nothing.  The  preponderating  powers  of  Europe,  byrestoring 
its  authority,  and  recommending  it  to  exercise  a liberal  govern- 
ment, suited  to  the  times,  have  done  all,  perhaps,  that  was  in 
their  power  towards  lengthening  out  its  tranquillity : but  it  is  in 
vain.  We  would  hare  healed  Babylon , they  may  say,  but  she 
is  notshealed.”  * 

This  hesitation  in  interpreting  the  Scriptures,  (as  it  may  he 
called,)  may  be  condemned  bv  the  ardent  spirits  of  modern 
prophets;  but  is,  perhaps,  the  best  proof  both  of  reverence  to 
the  Scriptures,  and  of  modesty  and  humility  in  the  expositors: 
" But  fools  msh  in  where  angels  fear  to  tread." 

We  arc  now  told,  (verse  14,)  “ The  second  wo  is  past;  and, 
behold,  the  third  wo  cometh  quickly.”  The  seventh  trumpet 
then  sounds,  and  occasions  at  once  joy  in  heaven,  and  ven- 
geance upon  earth.  These  intimations  of  the  interest  which  the 
blessed  inhabitants  of  heaven  take  in  the  affairs  of  Christ’s 
kingdom  on  earth,  (of  which  there  are  several  in  this  book,) 
appear  to  us  to  imply,  that  they  are  not  kept  in  ignorance  of  its 
progress.  And  if  there  is  joy  in  the  presence  of  the  angels  ol 
God  “ over  one  sinner  that  repentetb,”  as  our  Lord  assures  us, 
(Luke  xv.  7,  10,)  we  need  not  wonder  at  the  joy  enkindled 
among  them  by  the  proclamation  of  the  Millennium.  On  this 
subject,  however,  we  shall  not  enlarge  here,  as  we  shall  have 
it  repeatedly  before  us  in  the  next  and  following  chapters.  In 
the  mean  time,  we  agree  with  Mr.  Lowman  and  Mr.  Fuller , 
that  the  judgment  here  spoken  of  (verse  18)  is  not  the  last 
judgment,  or  “ the  consummation  of  all  things;”  but  “mani- 
festly refers  to  the  avenging  of  the  martyrs,  by  the  judgments 
to  be  inflicted  on  the  Papal  power  under  the  seven  vials,  ante- 
cedent to  the  Millennium.” 

Chap.  XII.  Ver.  1 — 17.  The  woman  clothed  with  the  sun, 
and  the  creed  red  dragon. — Dr.  Doddridge  and,  we  think, 


Chap.  XU  Vc-  I.  .1  great  ironier—  So  verse  3.  Meaning,  properly,  a 
type  or  symbol  of  Christianity,  or  the  Christian  church. 


The  great  red  dragon.  RE  VELA  TION.— CHAP.  XII.  The  dragon  cast  down. 


2 And  she  being  with  child  cried,  travailing 
in  birth,  and  pained  to  be  delivered. 

3 And  there  appeared  another  c wonder  in 
heaven ; and  behold  a great  red  d dragon, 
having  seven  beads  and  ten  horns,  and  seven 
crowns  upon  his  heads. 

4 And  his  tail  e drew  the  third  part  of  the 
stars  of  heaven,  and  did  cast  them  to  the 
earth : and  the  dragon,  stood  before  the  wo- 
man which  was  ready  to  be  delivered,  for  to 
devour  her  child  as  soon  as  it  was  born. 

5 And  f she  brought  forth  a man  child,  who 
® was  to  rule  all  nations  with  a rod  of  iron : 
and  her  child  was  caught  up  unto  God,  and 
to  his  throne. 

6 And  the  woman  fled  into  the  wilderness, 
where  she  hath  a place  prepared  of  God,  that 
they  should  feed  her  there  h a thousand  two 
hundred  and  threescore  days. 

7 And  there  was  war  in  heaven  : Michael 
and  his  angels  fought  against  the  dragon; 
and  the  dragon  fought  and  his  angels, 

8 And  prevailed  not ; neither  was  their  place 
found  any  more  in  heaven. 

9 And  the  great  dragon  was  cast  out,  that 
old  ■ serpent,  called  the  i Devil,  and  k Satan, 
which  deceiveth  the  whole  world  : he  was  cast 
out  into  the  earth,  and  his  angels  were  cast 
out  with  him. 

10  And  I heard  a loud  voice  saying  in  hea- 


A. M.  cir. 
4100. 

A.  D.  cir. 
96. 

c or,  sign. 
d ver.9. 
e Is.  9. 15. 
f Is.7.14. 
g Pa.  £.10. 
h c.11.3. 
i Ge.3.1,4. 
j n.8.44. 
k Zec.3.1. 

1 c- 11.15. 

m Ro.8.33, 
37. 

n Lu.  14.26. 

o Ps.96.11. 
Is.  49. 13. 

p c.8.13. 

q c.  10  6- 

r Is. 40.31. 

a Is.  59. 19. 

t Ge.3.15. 


ven,  Now  i is  come  salvation,  and  strength, 
and  the  kingdom  of  our  God,  and  the  power 
of  his  Christ:  for  the  accuser  of  oui  brethren 
is  cast  down,  which  accused  them  before  our 
God  day  and  night. 

11  And  they  overcame  m him  by  the  blood  of 
the  Lamb,  and  by  the  word  of  their  testimony  ; 
and  they  loved  not  their  lives  " unto  the  death. 

12  Therefore  0 rejoice,  ye  heavens,  and  ye 
that  dwell  in  them.  Wo  p to  the  inhabiters  of 
the  earth  and  of  the  sea  ! for  the  devil  is  come 
down  unto  you,  having  great  wrath,  because 
q he  knoweth  that  he  hath  but  a short  time. 

13  And  when  the  dragon  saw  that  he  was 
cast  unto  the  earth*  he  persecuted  the  woman 
which  brought  forth  the  man  child. 

14  And  to  the  woman  were  given  two  wings 
r of  a great  eagle,  that  she  might  fly  into  the 
wilderness,  into  her  place,  where  she  is  nou- 
rished for  a time,  and  times,  and  half  a time, 
from  the  face  of  the  serpent. 

15  And  the  serpent  cast  out  of  his  mouth 
water  as  a flood  “ after  the  woman,  that  he 
might  cause  her  to  be  carried  away  of  the 
flood. 

16  And  the  earth  helped  the  woman,  and  the 
earth  opened  her  mouth,  and  swallowed  up 
the  flood  which  the  dragon  cast  out  of  his 
mouth. 

17  And  the  dragon  was  wroth  with  the  ‘ wo- 


properly)  prefixes  to  this  chapter  the  last  verse  of  the  preceding, 
which,  therefore,  we  did  not  notice  in  that  place.  We  have 
before  repeatedly  observed,  that  there  are  in  many  of  these 
visions  allusions  to  the  scenery  of  the  Jewish  temple,  and  this 
is  one  of  the  most  remarkable  instances.  The  holy  of  holies 
is  now  laid  open  to  the  apostle’s  view,  and  the  ark  of  the 
covenant  appears,  with  the  usual  awful  tokens  of  the  di- 
vine presence;  but  in  the  foreground  of  this  scene  behold,  a 
pregnant  woman,  and  that  woman  clothed  in  glory.  She  is 
clothed,  according  to  Bishop  Newton,  by  be  ng  invested  with 
the  rays  of  Jesus  Christ,  the  Sun  of  Righteousness;  having 
11  the  moon” — the  Jewish  new  moon3  and  festivals,  as  well  as 
all  sublunary  things — “ under  her  feet,  and  upon  her  head  a 
crown  of  twelve  stars” — an  emblem  of  her  being  under  the 
light  and  guidance  of  the  twelve  apostles. 

This  woman,  the  commentators  seem  universally  agreed, 
must  represent  the  Christian  church,  according  to  the  practice 
of  the  ancients,  who  commonly  depicted  empires,  nations,  and 
cities,  under  the  feminine  form,  with  proper  and  distinguishing 
emblems.  This  woman,  we  are  farther  told,  was  pregnant— 
was  taken  in  labour,  and  in  much  agony  “ brought  forth  a i 
man  (or  masculine)  child.”  Before  this  woman  also  appeared 
a great  red  (or  scarlet)  dragon,  representing  Satan  himself  as 
the  demon  of  Pagan  tyranny  and  persecution.  When  we  are 
told  “ his  tail  drew  down  a third  part  of  the  stars  of  heaven,” 
it  may  probably  allude  to  his  seduction  of  that  part  of  the  hea- 
venly host  “who  kept  not  their  first  estate,”  for  lie  was  a liar 
and  a tempter  from  the  beginning;  or  it  may  refer  to  those 
stars  of  the  Christian  church  below,  which  he  had  seduced 
into  error  and  worldly  ambition ; for  we  know  from  other 
Scriptures,  he  lieth  in  wait,  “ seeking  whom  he  may  devour.” 
His  object  now  was  to  devour  this  new-born  child  : but  there 
is  an  eye  in  heaven  that  never  sleeps;  and  in  this  critical 
moment,  when  the  dragon  was  feasting  his  eyes  with  the 
hopes  of  prey,  it  was  suddenly  caught  to  heaven. 

But  who  was  this  masculine  child  ? Archdeacon  Woodkouse 
interprets  this  of  our  Saviour  himself;  and  Bishop  Newton 
supposes  that  Constantine  might  be  intended;  but,  with  Low- 
man  and  Fuller,  we  rather  refer  it  to  the  seed  of  the  church, 
mentioned  in  the  close  of  the  chapter.  “It  was  this  seed  (says 
the  latter  expositor)  that  the  dragon  aimed,  by  persecution  and 
corruption,  to  destroy.  This  child  was  born  to  rule;  not, 
however,  at  present : for  if  so,  there  had  been  no  need  of  his 
being  caught  up  to  the  throne  of  God,  nor  for  his  mother’s 
flying  into  the  wilderness  for  1260  years.  It  is  at  the  end  of 
that  period  that  the  man  child,  or  the  seed  of  the  church,  shall 
rule , and  this  accords  with  Daniel  vii.  27,  ‘ The  kingdom  and 
dominion  shall  be  given  to  the  people  of  the  saints  of  the  Most 
High.”’ 

As  to  the  woman,  a place  had  also  been  prepared  for  her. 
The  child  (like  young  Joash,  in  the  time  of  Athaliah,  ‘2  Kings 
xi.  2,  3)  was  secured  in  the  temple  opened  in  heaven;  but  the 


woman  had  a refuge  provided  in  the  wilderness,  or  desert,  as 
was  the  case  with  Elijah;  and  the  wings  of  a great  eagle  (as 
mentioned  in  verse  14)  were  given  her,  to  facilitate  her  escape. 
The  time  of  her  seclusion  was  also  commensurate  with  that  of 
the  prophesying  of  the  witnesses,  and  of  their  mourning. 
While  the  witnesses  were  persecuted,  the  church  must  needs 
“ weep  in  secret  places.” 

God  will,  however,  take  part  with  them  : and  the  dragon  is 
not  only  deprived  of  his  prey,  but  cast  down  from  heaven  in 
discomfiture  and  disgrace.  Michael  and  his  host  are  sent  to 
engage  with  Satan  and  his  angels,  in  which  there  is  doubtless 
an  allusion  to  Dan.  x.  13,  &c.,  xti.  1 ; where  Michael  is  de- 
scribed as  fighting  the  battles  of  the  Lord,  and  of  his  church. 

If  the  great  red  dragon,  with  seven  heads  and  ten  horns, 
intend,  as  we  conceive  it  does,  the  demon  of  Paganism  under 
the  old  Roman  empire,  his  waiting  to  destroy  the  new-born 
child  of  Christianity  must,  represent  his  watchful  cruelty 
during  the  ten  Pagan  persecutions.  After  this,  when  he  was 
cast  out.  of  heaven,  and  Paganism  was  subdued  under  the 
establishment  of  Christianity,  he  raged  the  more:  first,  in 
1 attempting  to  revive  the  old  system  of  idolatry  under  Julian, 
the  apostate;  and,  afterwards,  in  corrupting  the  Christian 
church  itself  by  heretical  doctrines  and  secular  ambition,  until 
at  length  the  same  spirit  animated  and  inspired  the  Papal 
monster;  the  woman  ( i . e.  the  true  church)  who  had  hidden 
herself  as  well  as  she  could  hitherto,  was' now  upborne,  as 
upon  eagles’  wings,  to  her  refuge  in  the  wilderness,  during 
the  reign  of  antichrist,  and  the  testimony  of  the  witnesses;  all 
being  confined  to  the  same  period  of  1260  days,  or  years;  or, 
as  expressed  in  verse  14,  lor  a time,  and  times,  and  half  a time, 
i.  e.  three  prophetic  years  and  a half. 

Now,  when  the  old  serpent  found  that  he  was  disappointed 
of  his  prey  by  the  flight  of  the  church  into  the  wilderness,  he 
poured  forth  after  her  a flood,  whether  of  temptation,  affliction, 
or  persecution,  all  of  which  are  compared  to  waters;  from  his 
doing  this,  however,  it  should  seem  that  he  was  not  aware 
that  she  had  received  wings  from  heaven.  By  the  earth  svval- 
lowing  up  those  floods,  may,  perhaps,  be  intended  the  assist- 
ance and  protection  that  the  church  oftentimes  receives  from 
worldly  men. 

From  the  flight  of  the  woman  (or  church)  being  twice  men- 
tioned, some  have  considered  that  two  flights  are  here  intended ; 
and,  true  enough,  the  church  has  often  been  obliged  to  save 
herself  by  flight ; but  the  sacred  writers,  and  especially  the 
prophets,  do  not,  we  know,  pay  that  attention  to  method  and 
order,  which  we  find  in  modern  compositions ; and  these 
flights  of  the  church  are  so  exactly  similar,  that,  with  Arch- 
deacon Woodkouse,  we  are  satisfied  of  their  being  the  same. 

There  is  a like  difference  among  expositors,  as  to  the  “ war 
in  heaven;”  some  supposing  it  to  refer  directly  and  solely  to 
the  first  fall  of  Satan  and  the  rebel  hosts,  so  circumstantially 
described  by  Milton  ; (Paradise  Lost,  book  i. ;)  and  others  con- 


Ver.  2.  And  pained. — Doddridge,  “in  agony.” 

Ver.  3.  A great  red  dragon. — The  redness  here  is  properly  that  of  fire.  A 
dragon  is  properly  an  enormous  serpent. 

Ver.  5.  A man  child. — Doddridge , “ a masculine  son,”  which  is  literal. 

And  her  child , &c.— 9ome  place  these  words  to  the  end  of  verse  6,  in  a pa- 
renthesis. 


Ver.  6.  Fled  into  the  wilderness.— By  a wilderness,  in  Scripture,  is  alwayj 
meant  a place  barren,  and  destitute  of  human  food.  See  Isa.  xli.  19,  20.  Ezek. 
xx.  35.  Hos  ii.  14.  15. 

Ver.  14.  Tioo  wings  of  a great  eagle—  To  be  borne  on  eagles’  wings,  implies 
divine  miraculous  deliverance.  See  Exod.  xix.  4.  Isa.  xl.  31,  &c. 

Ver.  15.  Water  as  a food.— Doddridge  and  Woodhouse , ‘ like  a nvei  ’’ 

1403 


A beast,  rises  out  oj  the  sea,  REVELATION. — CHAP.  XIII.  with  seven  heads  and  ten  horns. 


man,  and  went  to  make  war  with  the  remnant 
of  her  seed,  which  keep  the  commandments  of 
God,  and  have  the  testimony  of  Jesus  Christ. 
CHAPTER  XIII. 

1 A beast  riseth  out  of  the  tea  with  seven  heads  and  ten  horns,  to  whom  the  dragon 
givclh  his  power.  11  Another  beast  coineth  up  out  of  the  eurth  : 14  causeth  an  im- 
age to  be  made  of  the  former  beast,  15  and  that  men  should  worship  it,  16  and  re- 
ceive his  mark. 

AND  1 stood  upon  the  sand  of  the  sea,  and 
saw  a beast  * rise  up  out  of  the  sea,  having 
b seven  heads  and  ten  horns,  and  upon  his 
horns  ten  crowns,  and  upon  his  heads  the 
' name  of  blasphemy. 

2  And  the  beast  which  I saw  was  d like  unto 
a leopard,  and  his  feet  were  as  the  feet  of  a 
bear,  and  his  mouth  as  the  mouth  of  a lion : 
and  the  dragon  e gave  him  his  power,  and  his 
f seat,  and  great  authority. 

3  And  I saw  one  of  his  heads  as  it  were 
e wounded  to  death ; and  his  deadly  wound 
was  healed:  and  all  the  world  wondered  h after 
the  beast. 

4  And  they  worshipped  the  dragon  which 
gave  power  unto  the  beast:  and  they.wor- 


A. M.  clr. 

4100. 

A.  D.  cir. 
9fi. 


a Do.7.2, 
Slc. 

b c.  12.3. 

17.3,9,12. 
c or,  names 
d Da.7.4  .7. 
c c.12.9. 
f c.  16. 10. 
g slain. 
h c.17.8. 


i c.17.14. 

J Da.7.8,11, 
25. 

11.36. 

k or,  make 

1 c.  11.2,3. 
12.6. 

m Col. 2. 9. 
Ile.9.11, 
21. 

n He.  12.22, 
23. 

o Da.7.21. 
c. 1 1.7. 
12.17. 
p Lu.4.6. 
q Da. 12.1. 

c.21.27. 
r c.17.8. 
s Is. 33.1. 
t Cie.9.6. 
u He. 6. 12. 


shipped  the  beast,  saying,  Who  is  like  unto 
the  beast  ? who  ' is  able  to  make  war  with 
him  ? 

5 And  there  was  given  unto  him  a mouth 
] speaking  great  things  and  blasphemies;  and 
power  was  given  unto  him  to  k continue  > forty 
and  two  months. 

6 And  he  opened  his  mouth  in  blasphemy 
against  God,  to  blaspheme  his  name,  and  his 
m tabernacle,  and  them  that  n dwell  in  heaven. 

7 And  it  was  given  unto  him  to  make  war 
0 with  the  saints,  and  to  overcome  them  : and 
power  p was  given  him  over  all  kindreds,  and 
tongues,  and  nations. 

8 And  all  that  dwell  upon  the  earth  shall  wor- 
ship him,  whose  names  are  not  written  in  the 
book  of  life  of  the  Lamb  slain  from  r the 
foundation  of  the  world. 

9 If  any  man  have  an  ear,  let  him  hear. 

10  He  s that  leadeth  into  captivity  shall  go 
into  captivity:  he  ‘ that  killeth  with  the  sword 
must  be  killed  with  the  sword.  Here  is  the 
u patience  and  the  faith  of  the  saints. 


sidering  it  only  as  an  allusion  to  that  event,  but  referring  more 
directly  to  the  affairs  of  the  Christian  church;  and  that  this 
was  the  real  case,  we  think  evident  from  the  song  of  triumph 
sung  on  this  occasion,  by  which  it  appears  that  the  victors 
were  not  angels,  strictly  speaking,  but  the  redeemed,  who 
“ overcame  by  the  blood  of  the  Lamb,  and  by  the  word  of  their 
testimony;  who  loved  not  'heir  lives  even  to  the  death,”  which 
can  never  be  said  of  angels. 

Chap.  XIII.  Ver.  1—10.  Concerning  this  first  beast,  there 
seems  to  be  a better  agreement  among  Protestant  commen- 
tators than  on  most  other  parts  of  the  Apocalypse  : and 
Fuller  (as  usual)  speaks  with  so  much  perspicuity  and  mode- 
ration, that  we  shall  ofler  an  abstract  of  his  interpretation,  and 
chiefly  in  his  own  words,  in  preference  to  quoting  any  preceding 
writer.  He  remarks,  “The  apostle  in  vision,  standing  as 
upon  the  sea  shore,  sees  a ‘ beast  [£.  e.  a monster]  rise  up  out 
of  the  sea,  having  seven  heads  and  ten  horns,  and  upon  his 
horns  ten  crowns,  and  upon  his  crowns  the  name  (or  names) 
of  blasphemy.’  A beast  rising  out  of  the  sea,  is  an  empire 
opposed  to  God  and  his  Christ,  rising  out  of  the  perturbed  state 
of  things  in  the  world.  The  description  given  of  this  beast 
(Mr.  F.  thinks)  leaves  no  doubt  of  its  being  the  same  as  the 
fourth  beast  in  Daniel,”  chap,  vii.,  to  our  notes  and  exposition 
of  which  we  must  beg  leave  therefore  to  refer  our  readers; 
adding,  that  whereas  Daniel  saw  three  previous  beasts,  a lion, 
a bear,  and  a leopard,  all  which  had  in  St.  John’s  time  passed 
away,  and  had  been  absorbed  in  the  Roman  beast;  John  de- 
scribes this  beast  as  compounded  of  those  three,  having  tiie 
body  of  a leopard,  the  paws  of  a bear,  and  tne.nouth  (or  teeth) 
of  a lion.  Daniel  also  says  nothing  of  its  seve.  heads,  nor  of 
the  crowns  attached  to  the  horns,  which,  in  the  hne  of  John, 
had  not  become  separate  kingdoms. 

“ This  seven-headed  and  ten-horned  beast  (says  Mr.  Fuller) 
does  not  appear  to  be  the  Pope  or  Popedom,  nor  the  church  of 
Rome,  but  that  secular  power  which  has  supported  the  church 
of  Rome  through  the  whole  of  her  corrupt  and  bloody  pro- 
gress. The  beast  is  not  the  harlot,  hut  that  on  which  the 
harlot  rides.  That  which  has  been  denominated  The  Holy 
Roman  Empire , of  which  sometimes  a French,  and  sometimes 
a German  monarch,  has  been  the  head,  seems  to  be  the  go- 
vernment principally  intended,  as  being  the  great  support  of 
that  church.  It  is  not  this  government,  however,  exclusive  of 
that  of  the  other  European  nations,  hut  merely  as  a principal 

amongst  them The  ten  horns  are  said  to  1 agree,  and 

to  give  their  kingdom  to  the  beast,’ (chap.  xvii.  17;)  that  is, 
they  united  with  the  emperor  in  supporting  the  church.  Things 
were  so  managed,  indeed,  by  the, (Roman)  church,  that  the 
rulers  of  every  nation  in  Christendom  were,  in  a manner,  com- 
pelled to  unite  in  her  support.  1 All  the  civil  powers  were 
obliged  by  the  council  of  Later  an  to  take  an  oath,  on  pain  of 
ecclesiastical  censures,  that  they  would  endeavour  to  extermi- 
nate all  who  were  declared  heretics  by  the  church,  out  of  their 
dominions  : and  if  any  prince  or  ruler  refused  to  do  so,  after 
admonition,  it  was  to  be  certified  to  the  Pope,  who  should  de- 
clare all  his  subjects  absolved  from  their  allegiance,  and  any 
Catholic  was  free  to  seize  his  dominions.’  ” 

Whereas  it  is  said,  also,  that  the  dragon,  that  is,  the  old 


serpent,  who  was  the  demon  of  Paganism,  in  all  its  variety  of 
idolatrous  forms,  “gave  his  power  (his  throne,  and  great 
authority)  to  the  beast,”  we  may  by  that  understand,  that 
Satan  himself  is  the  spirit  by  which  every  system  of  idolatry 
is  animated  and  supported. 

Of  the  heads  and  horns  of  the  beast,  we  shall  have  occasion 
to  speak  again  on  chap.  xvii. ; but  when  it  is  here  stated,  that 
one  of  his  heads  was  wounded , we  must  understand  it  as  re- 
ferring to  one  of  the  kingdoms,  or  forms  of  government,  under 
which  the  empire  had  subsisted,  (as  explained  in  chap.  xvii.  8,) 
namely,  the  Imperial,  which  was  wounded  in  Augustulus,  and 
healed  in  Charlemagne;  or,  as  others  explain  it,  wounded  in 
the  fall  of  Paganism,  and  healed  in  the  rise  of  Popery  : for  the 
demon  of  Paganism  (that  is,  the  devil)  now'  inspired  “ the  Holy 
Roman  Empire”  above  named,  with  the  same  spirit  of  perse- 
cution, and  to  a greater  degree  of  fury. 

It  is  now  said,  (ver.  4,)  “And  they  worshipped  the  dragon 
which  gave  power  unto  the  beast.”  Dragon,  or  seipent- wor- 
ship, has  been  carried  to  an  awful  enormity  in  the  Pagan 
world.  The  learned  Mr.  Bryant  thinks  “it  prevailed  almost 
universally  in  the  Eastern  world,  and  names  many  countries 
which  adopted  it,  particularly  Egypt.”  There  were  also  some 
mongrel  Christians,  who  were  called  O phites or  Serpentarians ; 
perhaps  because  they  reverenced  the  brazen  serpent  as  a type 
of  Christ ; but  others,  as  we  fear,  who  renounced  Christ,  and 
preferred  to  him  the  old  serpent  himself.  (See  Diet,  of  alt  Re- 
ligions, in  Ophites.) 

But  serpent  worship  was  carried  to  its  highest  pitch  of  ex- 
travagance and  cruelty  in  Old  Mexico,  North  America,  of 
which  the  most  appalling  proofs  have  been  within  these  few 
years  exhibited  by  Mr.  Bullock,  at  the  Egyptian  Flail,  Picca- 
dilly; where,  with  the  great  serpentine  idol,  sixty  feet  long, 
was  also  shown  the  vast,  sacrificial  stone  on  which  they  offer- 
ed numerous  human  victims,  wherein  was  visible  the  channels 
in  which  the  blood  that  was  shed  flowed.  And  serpents  are 
still  worshipped  by  the  Negroes  in  some  parts  of  Africa,  as 
emblems  of  the  devil,  that  he  may  not  hurt  them.  Such  is  the 
infatuation  of  mankind  in  worshipping  the  dragon! 

“And  there  was  given  unto  nun  a mouth  speaking  great 
things  and  blasphemies.”  In  fact,  all  boasting,  in  the  sight 
of  God,  is  blasphemy.  It  is  attributing  to  ourselves  the  power, 
and  wisdom,  or  goodness,  which  belongs  to  God  : as  when 
Nebuchadnezzar  said — “Is  not  this  great  Babylon, that  I have 
built  ....  by  the  might  of  my  power,  and  for  the  honour  of 
my  majesty!”  Vain  and  unhappy  mortal  ! while  the  words 
were  in  his  mouth,  the  kingdom  departed  from  him  ! Such 
was  the  boasting  languagoof  Rome,  both  ancient  and  modern, 
Pagan  and  Papal  ; and  names  of  blasphemy  were  incorpora- 
ted in  the  imperial  title,  as  afterwards  in  that  of  the  Popes  of 
Rome,  as  we  shall  have  occasion  to  remark  on  a subsequent 
chapter. 

It  is  worthy  our  observation,  that  the  worshipping  of  the 
dragon  and  the  seven-headed  beast  is  confined  to  those 
“ whose  names  are  not  written  in  the  book  of  life.”  There 
were  some  true  Christians  in  every  age  who  protested  against 
idolatry,  and  the  tyranny  of  Rome  over  the  consciences  of 
mankind. 


Chap.  XIII.  Ver.  1.  A least  rise  - (This  beast.,  the  same  as  Daniel’s  fourth 
beast,  (Da.  vii.  7.)  is  the  Roman  or  I.atin  empire,  whose  capital  was  seated 
on  seven  hills,  was  divided  into  ten  kingdoms,  and  received  its  power  from 
"the  dragon,"  or  tire  idolatrous  heathen  empire.  Goth  imperial  and  papal 
Rome  have  arrogated  to  themselves  the  most  blasphemous  titles;  and  the 
number  of  pious  Christians  who  have  fallen  a sacrifice  to  the  latter  is  incalcu- 
lable. The  term  of  his  power  also  exactly  coincides  with  tiiat  during  which 

" the  two  witnesses  prophesied  in  sackcloth.”  Chap.  xi.  3.]—Bayster. Out 

of  the  sea.— See  Dan.  vii.  2.  3. 

Ver.  2.  Leopard. — Says  Diodati,  the  three  several  figures  of  the  beasts  which 
represented  trie  monarchies  of  the  Chaldeans,  Persians,  and  Grecians.  (Dan. 
1404 


vii.  4,  5,  6.)  are  here  all  put  together,  to  describe  Rome,  ss  if  it  were  an 
abbreviate  and  a gathering  together  of  the  tyranny,  cruelty,  and  ravenonsness 
of  all  the  former  empires. His  seat.— Greek,  “ his  throne,”  as  before. 

Ver.  8.  Whose  names  are  not  written,  &c .—Dodiridee,  "Whose  rimes 
are  not  written  in  the  book  of  life  of  the  Lamb,  who  was  slain,  from  the  foun- 
dation of  the  world.”  In  the  parallel  passage,  cli.  xvii.  8,  it  is  said.  “ whose 
names  are  not  written  in  the  hook  of  life,  from  the  foundation  of  the  world.” 
So,  in  this  place,  the  Unitarian  version  reads—”  w as  not  written,  from  the  foun- 
dation of  the  world,  in  the  hook  of  life  of  the  Lamb  that  w as  slain.’  Winch 
Pye  Smith  pronounces  “ a. just  translation.” 

Ver.  10.  He  that  leadeth,  &c.— Compare  Isaiah  x.xxiii  1 Mat.  xx\i.  52. 


7 Vie  beast  with  two  horns.  REVELATION. — CHAP.  XIII.  77ie  member  of  the  beast. 


11  And  I beheld  another  ' beast  coming  up 
out  of  the  earth ; and  he  had  two  horns  like  a 
lamb,  and  he  spake  as  a dragon. 

12  And  he  exerciseth  all  the  power  of  the 
first  beast  before  him,  and  causeth  the  earth 
and  them  which  dwell  therein  to  worship  the 
first  beast,  whose  deadly  wound  was  w healed. 

13  And  he  doeth  great  x wonders,  so  that  he 
maketh  fire  come  down  from  heaven  on  the 
earth  in  the  sight  of  men, 

14  And  deceiveth  them  that  dwell  on  the 
earth  by  the  means  of  those  miracles  which  he 
had  power  to  do  in  the  sight  of  the  beast ; 
saying  to  them  that  dwell  on  the  earth,  that 
they  should  make  an  image  to  the  beast  which 
had  the  ? wound  by  a sword,  and  did  live. 


A,  M.  cir. 
4100. 

A.  D.  cir. 
96. 

v c.  11.7. 


w ver.3. 


x Mat.24. 
24. 

2 Th.2.9, 
10. 

y ver.3, 12. 


z breath. 

a c.16.2. 

b give 
them. 

c c.15  2. 


15  And  he  had  power  to  give  z life  unto  the 
image  of  the  beast,  that  the  image  of  the  beast 
should  both  speak,  and  cause  that  as  many  as 
would  not  a worship  the  image  of  the  beast 
should  be  killed. 

16  And  he  caused  all,  both  small  and  great, 
rich  and  poor,  free  and  bond,  to  b receive  a 
mark  in  their  right  hand,  or  in  their  fore- 
heads : 

17  And  that  no  man  might  buy  or  sell,  save 
he  that  had  the  mark,  or  the  name  of  the 
beast,  or  the  number  c of  his  name. 

18  Here  is  wisdom.  Let  him  that  hath  un- 
derstanding count  the  number  of  the  beast : 
for  it  is  the  number  of  a man ; and  his  num- 
ber is  Six  hundred  threescore  and  six. 


Ver.  11 — 18.  A second  beast,  rises  from  the  earth  with  two 
horns,  like  a lamb. — The  first  beast  rose  out  of  a tempest  in 
the  sea,  as  dolphins  and  other  fishes  are  known  to  do— that  is, 
it  rose  out  of  a state  of  general  and  tremendous  warfare  : this 
second  beast  sprung  up,  as  Fuller  expresses  it,  “ like  a weed 
in  a garden,”  quietly  and  almost  unobserved.  This  beast  had 
“ two  horns  like  a lamb,”  and  answers  to  the  little  horn  in 
Daniel,  (chap.  vii.  20,  21,)  “which  had  a mouth  that  spake 
very  great  things;”  for  though  it  is  said  “he  had  two  horns 
like  a lamb,  he  spake  as  a dragon  ;”  his  breath  was  poisonous, 
and  his  tongue  a sting.  “ He  exerciseth  all  the  authority  of 
the  first  beast  before  him,”  or  in  his  presence.  “ He  is  (says 
Bishop  Newton ) the  prime  minister,  adviser,  and  mover,  of  the 
first,  or  secular  beast.” 

It  is  added,  “He  causeth  men  to  worship  the  first  beast, 
whose  deadly  wound  was  healed.”  That  is,  “ As  the  secular 
authority  invested  the  ecclesiastical  svith  power,  and  riches, 
and  honour,  so,  in  return,  the  ecclesiastical  authority  adds  the 
influence  with  which  the  sanction  of  religion  seems  to  invest 
him,  to  the  civil  power,  which  he  obtains  and  exercises  under 
the  Roman  beast.  Thus  armed  with  twofold  authority,  he 
employs  it  in  support  of  the  power  which  he  has  obtained ; and 
to  secure  reverence  and  obedience  to  that  power,  he  sets  it  up 
as  sacred .”  (Dr.  Woodhouse.) 

Having  assumed  a sacred  character,  he  affects  to  work  mi- 
racles— “ he  doeth  great  wonders,  so  that  he  maketh  fire  come 
down  from  heaven  on  the  earth  in  the  sight  of  men,  and  de- 
ceiveth them  that  dwell  on  the  earth.”  ifo  it  w'as  foretold  of 
“ the  Man  of  sin,”  which  we  take  to  be  the  same  apostate 
power,  that  he  should  perform  “signs  and  lying  wonders,” 
and  that  many  who  “ received  not  the  love  of  the  truth,  that 
they  might  be  saved,”  should,  in  the  righteous  judgment  of 
God,  be  given  up  to  strong  delusions,  that  they  should  “be- 
lieve a lie,”  and  perish.  It  is,  indeed,  a most  striking  fact, 
that  many  who  have  rejected  the  benevolent  miracles  of  the 
gospel,  have  been  deceived  by  the  pretended  miracles  of  false 
prophets  and  false  apostles,  and  perished  in  their  error.  This 
was  particularly  the  case  with  the  Jews  who  crucified  the  Lord 
Jesus,  and  perished  by  thousands  for  their  adherence  to 
Barcochebas,  and  other  false  Messiahs. 

This  second  beast  proposed  to  make  an  image  to  the  first, 
to  which,  being  made,  he  gave  both  life  and  speech.  So  the 


Pagan  priests  of  old  pretended  to  animate  and  inspire  their 
idols,  and  assisted  them  to  give  oracular  answers  in  their 
temples  : and  Mr.  Ward  (late  missionary  in  India)  informs 
us,  that  “the  Brahmins,  by  repeated  incantations,  profess  to 
give  eyes  and  a soul  to  an  image  before  it  is  worshipped.” 
(Orient.  Lit.  No.  1584.)  Agreeably  to  this,  we  know  that 
many  Popish  monks  and  priests  have  attempted  to  animate 
their  crucifixes  and  Virgin  Marys ; and  still,  to  this  day,  de- 
lude thousands.  But  wnat  is  meant  by  this  image  1 

“ This  making  of  an  image  to  the  beast,  seems  to  allude  to 

the  heathen  practice  of  making  images  to  their  deities 

The  design  of  making  an  image  to  a God,  would  be  to  ac- 
knowledge him  as  their  deity,  and  to  give  a visibility  and  an 
establishment  to  his  worship  : ....  to  require  implicit  obe- 
dience to  his  commands,  in  whose  reign  Paganism  was  re- 
vived, under  the  name  of  Catholic  Christianity  l"  ...  So  Mr. 
Fuller , who  adds — “ It  has  been  observed,  that  while  the  se- 
cular beast  is  said  to  make  war  upon  the  saints,  the  eccle- 
siastical is  only  said  to  cause  them  to  be  killed  ” (ver.  15.) — 
“The  Inquisitors , (says  Bishop  Burnet,)  on  tnis  occasion, 
wiih  a disgusting  affectation  of  lamb-like  meekness,  are  wont 
to  beseech  the  civil  magistrates  to  show  mercy  to  those  whom 
they  themselves  have  given  up  to  be  consigned  to  the  flames!” 
This  last  remark  leads  us  to  another  interpretation.  Some 
have  supposed  that  this  beast  represents  a third  distinct  power 
— namely,  the  religious  orders  of  Popery,  and  especially  the 
Jesuits.  But  Dr.  Dod.dridse  hints  at  tne  Inquisition  as  the 
truest  image  of  the  beast.  The  Rev.  Mr.  Croly  has  lately  ad- 
vocated this  opinion  with  much  ingenuity,  and  the  resemblance 
is  too  striking  to  be  denied,  except  by  those  whose  interest  will 
not  allow  them  to  admit  it.  “The  three  characteristics  of  the 
Papacy  were,  (says  Mr.  C.,)  its  assumption  of  superiority  to  nil 
earthly  power,  its  persecution,  anti  the  suppression  of  the 
Scriptures;  and  those  were  the  more  remarkable,  as  no  other 
power  or  sovereignty  had  ever  before  asserted  such  preroga- 
tives. The  Inquisition  asserted  them  all,  with,  however,  an 
acknowledgment  of  deriving  its  right  to  the  assertion  from  the 
Papacy.  It  claimed  to  judge  sovereigns,  and  actually  cited 
even  Charles  V.  and  Philip  II.  to  stand  before  it  ; its  office 
was  persecution  ; and  the  universal  result  of  its  success  was 
the  suppression  of  the  Scriptures.  It  was  the  Papacy  on  a 
subordinate  scale.” 


Ver.  11.  Another  beast  — Many  explain  this  second  beast,  which  is  also  call- 
ed "the  false  prophet,”  (chap.  xix.  50,1  lo  be  Mahomet,  or  Mahometanism  ; 
and  I Voodhouse  connects  Popery  and  Mahometanism,  as  the  two  tiorns  of  the 
Antichristian  beast — east  and  west — and,  it  must  he  admitted,  both  arose 
aboutthe  same  lime,  i.  e.  early  in  the  7th  century.  This  second  beast,  how- 
ever, is  represented  as  fully  co-operating  with  the  first ; whereas  history  in- 
forms us  that  Popery  and  Mahometanism  never  acted  in  conjunction,  hut 

always  in  opposition. He  had  two  horns  like  a lamb,  and  he  spake  as  a 

dragon. — On  this  passage,  Woodhouse  says,  “ It  has  been  a favourite  object 
with  some  very  respectable  modem  writers,  to  represent  the  infidel  democra- 
tic power , which  appeared  at  one  time  to  spring  up  with  the  French  Revolu- 
tion, as  fulfilling  this  prophecy  of  the  false  prophet.  I will  propose  a few  rea- 
sons to  show  why  it  cannot  be  so.  1.  The  horns  like  a lamb  denote  an 
ecclesiastical  power : but  the  French  power  is  wholly  civil,  and  it  imposes  no 
religion  on  the  conijuercd.— 2.  There  are  in  this  infidel  attempt  no  pretended 
miracles,  or  heavenly  commission,  no  “fire  from  heaven.” — 3.  The  French 
have,  indeed,  set  up  an  image,  a lively  representation  of  the  ancient  tyrannies  ; 
but  it  is  not  pronounced  sacred,  nor  is  its  worship  enforced  : they  require  no 
more  than  other  political  conquerors,  submission  to  their  civil  sceptre  ; they  do 
not  persecute  for  religion’s  sake. — 4.  There  is  good  reason  to  believe,  that  as 
the  two  beasts  are  to  perish  together,  (chap.  xix.  20.)  so  their  period  being  of 
tire  same  length,  that  they  arose  together.” 

On  the  same  subject.  Fuller  says.  “ I see  no  solid  ground  for  Faber's  hypo- 
thesis of  an  Infidel  King,  any  more  than  of  an  Infidel  Antichrist What 

is  said  of  the  scoffers  of  the  last  times,  is,  indeed,  descriptive  of  what  we  daily 
witness  ; but  it  is  only  of  individuals  that  these  things  are  spoken.  Infidelity  does 
not  appear  to  be  symbolized  in  the  Scriptures,  either  by  a beast,  a horn, or  a king. 

Ver.  13.  Great  wonders. — This  is  the  same  which  Paul  speaks  of,  2 Thess.  ri. 
9—10,  &c„  which  see,  with  note. Maketh  fire  come  down— An  allusion,  pro- 

bably, to  2 Kings  i.  10 — 12. 

Ver.  14.  That  they  should  make  an  image  to  the  beast. — Some  have  ex- 
plained this,  as  if  this  second  beast  was  itself  the  image  of  the  former,  whiclr 
seems  to  us  not  to  agree  with  the  text.  Middleton,  however,  in  his  celebrated 
Letter  from  Rome,  has  drawn  a striking  parallel  between  them,  that  is,  be- 
tween Paganism  andPopery,  in  a great  variety  of  particulars.  There,  he  re- 
marks, we  may  see  ” the  present  people  of  Rome  worshipping  at  this  day  in 
the  same  temples — at  the  same  altars—  sometimes  the  same  images — and 
[almost]  with  the  same  ceremonies,  as  the  old  Romans  r they  must  have  more 
charity,  as  well  as  skill  in  distinguishing,  than  I pretend  to,  (says  the  doctor.) 
who  can  absolve  them  from  the  same  crime  of  superstition  and  idolatry  with 
their  Pagan  ancestors.” 

Ver.  19.  To  give  life—  Greek.  Pneutna  which  is  either  breath  or  spirit. 


Says  Diodati,  force  and  vigour  to  command. Should  be  killed'.— The  pen- 

\ alty  of  denying  the  divine  authority  of  the  church  of  Rome  was  always  death, 
and  the  object  of  the  Inquisition  was  to  enforce  this  penalty  ; and  in  coun- 
tries where  that  was  not  established,  the  Popish  clergy  often  supplied  that 
“ lack  of  service.” 

Ver.  16.  To  receive  (Greek,  “to  give”)  a mark,  &c. — "IrVe  must  under* 
stand  (says  Neicion)  that  it  was  customary  among  the  ancients,  for  servants 
to  receive  the  mark  of  their  masters,  find  soldiers,  of  their  general  ; and  those 
who  were  devoted  to  any  particular  deity,  of  the  particular  deity  to  whom  they 
were  devoted.  These  marks  were  usually  impressed  ‘‘on  their  right  hand,  or 
on  their  foreheads,”  and  consisted  of  some  hieroglyphic  characters,  or  of  the 
name  expressed  in  vulgar  letters,  or  of  the  name  disguised  in  numerical  letters 
according  to  the  fancy  of  tiie  imposer. 

Ver.  17.  Neman  might  buy  or  sell. — This  was  an  ancient  form  of  perse- 
cution. Tims  the  Jews  were  persecuted  by  the  heathen.  Prideaux  says, 
Ptolemy  Phi lopater  forbade  any  to  enter  into  his  palace,  who  did  not  sacrifice 
to  the  gods  he  worshipped,  thereby  excluding  them  from  all  legal  protection  ; 
anrl  he  afterwards  ordered  all  the  Jews  who  applied  to  be  enrolled  as  citizens 
of  Alexandria,  to  have  the  form  of  an  ivy  leaf  (the  badge  of  Bacchus)  to  be 
impressed  upon  them  witlr  a hot  iron,  under  pain  of  death.  (Prid.  Connect, 
ante  c.  216.)  So  Newton  remarks,  tiiat  William  the  Conqueror  would  not 
allow  any  to  buy  or  sell,  who  refused  obedience  to  the  Apostolic  See;  and 
Pope  Alexander  III.  forbade  any  one  lo  traffic  with  the  Waldenses.  So  also 
the  Council  of  Constance  forbids  heretics  to  " enter  into  contracts,  or  com- 
merce, &c.  with  Christians.” 

Ver.  13.  Here  is  ivisdom  — Newton  remarks,  “It  was  a method  practised 
among  the  ancients,  lo  denote  names  by  numbers  ; as  the  name  of  Thovth , 
the  Egyptian  Mercury,  by  the  number  1218;  Jupiter,  by  737,  &c.  This  led 
some,  even  in  the  first  century  of  Christianity,  as  mentioned  by  Iremeus,  to 
interpret  this  number  666,  by  the  name  Lateinos,  the  Latin  man,  or  church, 
so  called,  because  in  all  countries  its  services  are  held  in  the  Latin  language. 
The  Greeks,  it  should  be  remarked,  used  ail  their  letters  as  numerals,  in  man- 
ner following ; — No. 


Lamed 

(L) 

30 

Alpha 

(A) 

Tau 

(T) 

Epsilon 

(E) 

5 

Iota 

(I) 

Nu 

(N) 

50 

Omicron 

......  (O) 

Sigma 

(S) 

The  Hebrews,  it  may  be  added,  also  use  their  letters  as  numerals  ; and  the 

1405 


The.  Lamb  and  his  company. 

CHAPTER  XIV. 

I The  Lamb  standing  on  mount  Sion  with  his  company.  6 
gospel.  8 The  fall  of  Babylon.  15  The  harvest  of  the  world,  and  pulling  in  of  ihe 
sickle.  20  The  vintage  and  wme-prese  of  the  wrath  of  God. 

AND  I looked,  and,  lo,  a Lamb  u stood  on 
the  mount  Sion,  and  with  him  a hundred 
forty  und  four  b thousand,  having  his  Father’s 
name  c written  in  their  foreheads. 

2 And  I heard  a voice  from  heaven,  as  the 
voice  d of  many  waters,  and  as  the  voice  of  a 
great  thunder  : and  I heard  the  voice  of  harp- 
ers e harping  with  their  harps: 

3 And  they  sung  as  it  were  a r new  song  be- 
fore the  throne,  and  before  the  four  beasts, 
and  the  elders:  and  no  man  could  learn  that 
song  but  the  e hundred  and  forty  and  four 
thousand,  which  were  redeemed  from  the 
earth. 

4 These  are  they  which  were  not  defiled  with 
women;  for  they  are  h virgins.  These  are 
they  which  follow  ■ the  Lamb  whithersoever  lie 
goeth.  These  were  ) redeemed  from  among 
men,  being  the  first-fruits  k unto  God  and  to 
the  Lamb. 

5 And  in  their  mouth  was  found  no  i guile: 
for  they  are  without  m fault  before  the  throne 
of  God. 

6 And  I saw  another  angel  fly  in  the  midst 
of  heaven,  having  the  " everlasting  gospel  to 
preach  unto  them  that  dwell  on  the  earth,  and 
to  every  0 nation,  and  kindred,  and  tongue, 
and  people, 

7 .Saying  with  a loud  voice,  Fear  God,  and 
give  glory  to  him;  for  p the  hour  of  his  judg- 
ment is  come:  and  worship  him  that  made 


REVELATION.— CHAP.  XIV. 


A.  M.  clr. 
4100. 

A.  D.  cir. 
96. 

a c.5.12. 
b c.7.4. 
c c.3.12. 
d c.  19.6. 
e c-5.8,9. 
f c.15.3. 
g ver.l. 
h Co.  1.3. 


k Jr.  1.18. 
1 1*8.32.2. 


o Ep.3.9. 
p c.15.4. 


n Is.21.9. 
Je  51.7,6. 
c.  18.2,3. 
r c.13.14.. 
16. 

s Ps.75.8. 
t c.  19.20. 
u Is. 34. 10. 
v Is. .57. 20, 
21. 


Spirit, 

yea. 

y Eze.1.26. 
Da.7.13. 


The  fall  of  Babylon. 

heaven,  and  earth,  and  the  sea,  and  the  foun- 
tains of  waters. 

S And  there  followed  another  angel,  saying, 
Babylon  ■>  is  fallen,  is  fallen,  that  great  city, 
because  she  made  all  nations  drink  of  the 
wine  of  the  wrath  of  her  fornication. 

9 And  the  third  angel  followed  them,  saying 
with  a loud  voice,  If  r any  man  worship  the 
beast  and  his  image,  and  receive  his  mark  in 
his  forehead,  or  in  his  hand, 

10  The  same  shall  drink  “ of  the  wine  of  the 
wrath  of  God,  which  is  poured  out  without 
mixture  into  the  cup  of  his  indignation  ; and 
he  shall  be  tormented  with  t fire  and  brimstone 
in  the  presence  of  the  holy  angels,  and  in  the 
presence  of  the  Lamb  : 

It  And  the  smoke  11  of  their  torment  ascend- 
eth  up  for  ever  and  ever : and  they  have  no 
rest  v day  nor  night,  who  worship  the  beast 
and  his  image,  and  whosoever  receiveth  the 
mark  of  his  name. 

12  Here  is  the  patience  of  the  saints : here 
are  they  that  keep  the  commandments  of  God, 
and  the  faith  of  Jesus. 

13  And  I heard  a voice  from  heaven,  saying 
unto  me,  Write,  Blessed  are  the  dead  which 
die  w in  the  Lord  x from  henceforth:  Yea, 
saith  the  Spirit,  that  they  may  rest  from  their 
labours;  and  their  works  do  follow  them. 

14  And  I looked,  and  behold  a white  cloud, 
and  upon  the  cloud  one  sat  ? like  unto  the  Son 
of  man,  having  on  his  head  a golden  crown, 
and  in  his  hand  a sharp  sickle. 

15  And  another  angel  came  out  of  the  temple, 


When  it  is  added,  that  this  second  beast  caused  all  its  crea- 
tures to  receive  a mark  in  their  right  hand,  or  in  their  fore- 
head, we  suppose  it  must  be  understood,  that  all  their  actions 
and  professions  must  bear  the  stamp  of  Popery,  the  refusal  of 
which  would  be  attended  with  consequences  as  fatal  as  was, 
in  Pagan  Rome,  the  refusal  to  worship  the  emperor,  or  his 
gods. 

But  the  most  perplexing  inquiry  in  this  chapter,  and  perhaps 
in  all  the  book,  relates  to  the  number  of  the  beast,  and  of  his 
name;  and  yet  that  number  is  plainly  stated  to  be  “ Six  hun- 
dred and  threescore  and  six.” 

“Of  all  the  various  interpretations  of  this  text,  which  it 
would  be  endless  to  enumerate,  and  much  more  to  canvass,” 
Dr.  Doddridge  says,  “ I find  none  that  pleases  me  so  weil  as  I 
that  of  Sir  Is.  Newton , [which,  indeed,  was  first  suggested 
by  Irenceus,  in  the  second  century,!  that  the  [Greek  and  He- 
brew] words  Lateinos  and  Romiith , [meaning!  the  man  of 
Latium , or  of  Rome,  whose  numeral  letters,  taken  together, 
make  666,  are  here  referred  to.  I suppose  (adds  the  Doctor) 
this  number  is  mentioned  to  signify,  that  tiie  appearance  of 
that  power , whose  efforts  were  to  continue  1260  years,  was 
to  happen  about  666  years  after  the  date  of  the  Revelation, 
A.  D.  96.  And  this  I take  to  be  the  grand  key  by  which  the 
era  of  the  fall  of  Babylon  is  to  be  calculated,  as  n fixes  the  rise 
of  the  beast  to  the  year  756,  or  thereabouts;  when,  upon  the 
destruction  of  the  exarchate  of  Ravenna,  the  Pope  became  a 
temporal  monarch  ; that  is,  in  prophetic  language,  a beast." 
Of  this  more  hereafter. 

Mr.  Croly  is,  however,  very  confident  (as  he  generally  is) 
that  no  name  is  here  alluded  to;  and  that  the  number  men- 
tioned is  not  the  number  of  a man,  but  of  man  ; that  is,  a hu- 
man number:  a number  commonly  in  use,  which  he  supposes 
to  mark  the  rise  of  the  Inquisition , 660  years  after  the  rise  of 
Popery,  which  he  places  in  A.  D.  532;  and  these  numbers, 
taken  together,  make  1198,  which  he  gives  as  the  exact  date  of 
the  origin  of  that  abominable  institution. 

That  the  Inquisition  formed  the  vital  principle  of  Popery, 
and  that  it  was  mainly  founded  by  the  Dominicans,  on  the 


Hebrew  word,  Romiith,  affords  both  the  same -number  and  meaning.  The 
same  number  may  be  picked  out  of  other  names,  but  in  both  cases  some  of  the 
letters  must  be  blank. 

Chap.  XIV.  Ver.  1.  Mount  Sion. — This  must  not  be  taken  literally,  as  that 
formed  but  a part  of  Jerusalem,  and  would  hold  no  such  number  of  persons  ; 
but  this  evidently  refers  to  the  Christian  church.  See  Hebrews  xii.  22,  23. 

Ver.  2.  As  the  voice  of  many  loaters. — The  sound  here  mentioned  is  com- 
pared to  the  roaring  of  the  sea,  and  the  thunder  of  the  heavens,  for  its  magni- 
tude, and  for  its  harmony  to  a concert  of  a thousand  harps. 

Ver.  3.  A new  song. — Not  only  the  song  of  victory  over  their  enemies,  as 

Moses  sung,  but  also  the  song  of  Redemption  by  the  blood  of  Ch'-ist. Four 

beasts — Or  “ living  creatures.”  See  chap,  iv  6. 

Ver.  4.  Not  defiled,  with  women— i.  e.  riot  idolaters  ; for  idr'auy  is  spiritual 
(brmcation.  See  2 Co.  xi.  2,  3. Whithersoever  he  goeth.— The  t.amb  be- 

ing considered  as  their  leader : so  all  the  Roman  soldiers  were  s.vom  to  follow 
their  general  " whithersoever  he  might  lead  them.” 

Ver.  8.  Babylon  is  fallen. — See  chap,  xviii.  2. 

Ver.  9.  Receive  his  mark.— See  on  chap.  Tiij  )6,  n. 

1406 


pretence  of  working  miracles,  must  be  admitted ; but  we  have 
still  some  doubts  whether  the  making  an  image  of  the  beast 
may  imply  any  thing  more  than  setting  up  a system  of  idolatry. 
And,  if  it  did,  we  are  inclined  to  think,  with  Bishop  Newton, 
that  the  Pope  himself  is  the  true  image  or  idol  of  the  Roman 
church. 

Chap.  XIV.  Ver.  1 — 20.  'Ihe  Lamb  and  his  company  on 
Mount  Sion. — An  angel  publishes  the  gospel ; and  another  pre- 
dicts the  fall  of  Babylon. — The  reaping  of  the  earth,  and  ga- 
thering in  the  vintage. — The  multitude  here  assembled  repre- 
sents, undoubtedly,  the  true  church  of  God,  who,  in  chap.  vii. 
3,  &c.  are  represented  as  having  been  sealed,  that  they  might 
be  secured  against  apostaey,  and  preserved  from  the  power  of 
him  who  goes  about  “ like  a roaring  lion”  in  the  desert,  “ seek- 
ing whom  he  may  devour.”  And,  after  all  the.  cruelties  of  one 
beast  and  another,  they  are  now  found  safe  and  triumphant 
with  the  Lamb  upon  Mount  Sion.  The  literal  Sion,  we  know, 
formed  part  of  Jerusalem,  and  the  spiritual  Sion,  doubtless, 
represents  the  Jerusalem  which  is  above,  or,  at  least,  apart  of 
it.  When  we  are  told  that  these  are  virgins,  we  understand  it 
as  expressive  not  only  of  their  purity  generally,  but  especially 
of  their  fteedom  from  idolatry,  which  is  spiritual  fqrnication — 
they  had  not  worshipped  the  beast,  nor  yet  his  image;  and 
when  we  are  told  that  “they  are  without  fault  before  the 
throne,”  we  must  explain  it  by  a reference  to  chap.  vii.  14 — 
“They  have  washed  their  robes,  and  made  them  white  in  the 
blood  of  the  Lamb.” 

The  next  vision  exhibited  to  the  apostle  is  that  of  an  angel 
flying  in  the  midst  of  heaven,  having  “ the  everlasting  Gospel,” 
represented  probablv  by  a book  or  scroll,  to  proclaim  or  “ preach 
to  every  nation,  and  kindred,  and  tongue,  and  people.”  Many 
commentators  refer  this  to  the  times  of  the  Protestant  reforma- 
tion; but  we  apprehend  that  though  the  gospel,  both  vocally 
and  by  the  press,  was  then  widely  circulated,  very  few  attempts 
were  or  could  be  made,  to  carry  it  beyond  the  bounds  of  Chris- 
tejidom  : it  was  reserved  for  the  present  century,  by  means  of 
Bible,  missionary,  education,  and  other  societies,  on  a grand 
scale,  to  carry  it  “ to  every  nation,  and  kindred,  and  tongue, 

Ver.  10.  The  wine  of  the  wrath , &c.— “ Without  mixture,”  must  here  mean, 
without  diluting. Tormented  with  fire  and  brincstone.—Sve  chap,  xviii.  6 

Ver.  13.  From  henceforth:  Yea,  saith  the  Spirit.— “ ;From”  is  redundant 
and  unnecessary.  The  sense  appears  to  he,  that  such  afflictions  are  approach- 
ing, that  death  will  he  a happy  escape  from  them. Their  works  do  follow 

them  — Greek,  ” with  them  i.  e.  their  reward  is  not  deferred  to  the  final 
judgment.  Witsius,  and  other  Protestants,  have  hence  ably  argued  against 
purgatory,  and  in  procf  of  an  intermediate  state. 

Ver.  14.  Behold  a white  cloud—  [This  chapter  contains  a vision  of  the  true 
“ church  in  the  wilderness,”  during  the  period  of  the  domination  of  the  Beast 
and  its  image,  and  the  emblematical  representations  of  the  progressive  refor- 
mation from  popery.  The  first  angel  (ver.  6,  7.)  probably  refers  to  the  dawn 
ing  of  the  reformation  in  the  12th,  13th  and  14th  centuries,  particularly  to  the 
Waklenses  and  Albigenses  ; the  second,  (ver.  8,)  to  the  Bohemians,  with  John 
Hu88  and  Jerome  of  Prague,  in  the  14th  century ; and  the  third,  to  Luther 
and  his  coadjutors,  who  protested  against  popery  as  a damnable  religion.  But 
the  voices  of  these  angels  not  having  due  influence  and  effect,  the  judgments 
of  God,  as  here  represented,  wil!  overtake  the  ocast  and  its  adherents.  These, 


The  harvest  of  the  world.  REVELATION. — CHAP.  XV.  The  seven  last  plagues. 


crying  with  a loud  voice  to  him  that  sat  on  the 
cloud,  Thrust  2 in  thy  sickle,  and  reap  : for  the 
time  is  come  for  thee  to  reap  ; for  the  harvest 
a of  the  earth  is  b ripe. 

1G  And  he  that  sat  on  the  cloud  thrust  in  his 
sickle  on  the  earth  : and  the  earth  was  reaped. 

17  And  another  angel  came  out  of  the  tem- 
ple which  is  in  heaven,  he  also  having  a sharp 
sickle. 

IS  And  another  angel  came  out  from  the 
altar,  which  had  power  over  fire ; and  cried 
with  a loud  cry  to-  him  that  had  the  sharp 
sickle,  saying,  c Thrust  in  thy  sharp  sickle, 
and  gather  the  clusters  of  the  vine  of  the 
eai'th ; for  her  grapes  are  fully  ripe. 

19  And  the  angel  thrust  in  his  sickle  into  the 
earth,  and  gathered  the  vine  of  the  earth,  and 
cast  it  into  the  great  wine-press  d of  the  wrath 
of  God. 

20  And  the  wine-press  was  e trodden  without 
f the  city,  and  blood  s came  out  of  the  wine- 
press, even  h unto  the  horse  bridles,  by  the 
space  of  a thousand  and  six  hundred  furlongs. 

CHAPTER  XV. 

I The  seven  angels  with  the  seven  last  plagues.  3 The  song  of  them  that  overcome  the 
beast.  7 The  seven  vials  full  of  the  wrath  of  God. 

AND  I saw  another  sign  in  heaven,  great 
and  marvellous,  seven  angels  having  the 
seven  last  plagues  ; for  in  them  is  filled  up  the 
wrath  a of  God. 


A.  M.  cir. 
4100. 

A.  D.  cir. 
96. 


z Joel  3.13. 
a Je.51.33. 
Mat.  13. 
39. 

b or,  dried. 
c ver.15. 
d c.19.15. 
e Is. 63.3. 
f He.  13.11, 
12. 

g Is. 34.7. 
h c.19.14. 
a c.14.10. 


b c.4.6. 
c Is, 4. 4,5. 
d c.13.15.. 

17. 

e c.14.2. 

f Ex. 15.1.. 
19. 

De.32.1.. 

43. 

g c.14.3. 
h Ho.  14.9. 


i or, nations 


j Je.10.7. 
k 1 Sa.2.2. 


1 Is.45.23. 
m c.  11.19. 
n Is.6.4. 
o Ps.29.9. 


2 And  I saw  as  it  were  a sea  b of  glass  min- 
gled with  c fire : and  them  that  had  gotten  the 
victory  over  d the  beast,  and  over  his  image, 
and  over  his  mark,  and  over  the  number  of 
his  name,  stand  on  the  sea  of  glass,  having  the 
harps  e of  God. 

3 And  they  sing  the  song  of  Moses  f the  ser- 
vant of  God,  and  the  song  of  the  e Lamb, 
saying,  Great  and  marvellous  are  thy  works, 
Lord  God  Almighty  ; just  and  true  are  thy 
h ways,  thou  King  of  > saints. 

4 Who  j shall  not  fear  thee,  O Lord,  and  glo- 
rify thy  name  ? for  thou  only  11  art  holy : for 
all  i nations  shall  come  and  worship  before 
thee  ; for  thy  judgments  are  made  manifest. 

5 And  after  that  1 looked,  and,  behold,  the 
temple  m of  the  tabernacle  of  the  testimony  in 
heaven  was  opened : 

6 And  the  seven  angels  came  out  of  the  tem- 
ple, having  the  seven  plagues,  clothed  in  pure 
and  white  linen,  and  having  their  breasts 
girded  with  golden  girdles. 

7 And  one  of  the  four  beasts  gave  unto  the 
seven  angels  seven  golden  vials  full  of  the 
wrath  of  God,  who  liveth  for  ever  and  ever. 

8 And  the  temple  was  filled  n with  smoke 
from  the  glory  0 of  God,  and  from  his  power; 
and  no  man  was  able  to  enter  into  the  temple, 
till  the  seven  plagues  of  the  seven  angels  were 
fulfilled. 


and  people,”  under  heaven.  This  angel  appears  also  as  the 
forerunner  of  another,  having  a widely  different  proclamation, 
announcing  the  fall  of  Babylon  and  its  awful  cpnsequences— 
which  are  here  represented  under  the  popular  images  of  the 
harvest  and  vintage  of  the  world.  The  fall  of  Babylon,  and 
the  consequent  triumph  of  the  church,  will  occupy  our  atten- 
tion under  the  17th  and  18th  chapters  ; when  we  shall  see  that, 
by  the  same  sweeping  judgments,  the  saints  are  reaped  from 
the  earth,  and  the  “ wine-press  of  the  wrath  of  God”  is  trod- 
den. Perhaps  there  is  no  surer  earnest  of  the  speedy  fall  of 
Babylon,  than  the  rapid  success  of  those  messengers  who  have 
recently  been  employed  in  circulating  the  Scriptures  and  the 
Gospel  through  the  world. 

But  a third  angel  approaches  with  a warning  voice  against 
Popish  idolatry,  announcing  against  such  the  most  awful  judg- 
ments. It  is,  indeed,  the  prevailing  fashion  in  this  liberal  age 
to  consider  the  errors  of  Popery  as  venial  and  of  little  conse- 
quence ; and  we  are  free  to  confess,  that  we  believe  there  are 
Papists  who  enter  as  little  into  the  spirit  of  iheir  religion  as  the 
generality  of  Protestants  enter  into  ours;  they  neither  worship 
the  beast,  nor  his  image,  nor  receive  his  mark;  but  for  those 
who  worship  saints  and  angels,  or  who  trust  their  salvation 
either  to  their  own  merits,  or  the  merits  of  departed  saints,  we 
confess  we  tremble. 

Lastly,  we  are  invited  to  contemplate  “ the  patience  of  the 
saints”  in  all  their  sufferings — their  peaceful  rest  from  all  their 
labours  upon  earth — and  the  reward  which  follows  “ with  them 
into  heaven!”  By  those  who  “ die  in  the  Lord”  is  generally 
understood  martyrs  to  Christianity ; but  we  think,  with  Dr. 
Doddridge , that  it  should  not  by  any  means  be  so  confined. 
All  who  “ live  to  the  Lord”  may  confidently  hope  to  die  in 
him.  (See  Rom.  xiv.  8.) 

“The  12th  and  13th  verses  (says  Fuller)  would  seem  to  por- 
tend a time  of  persecution  prior  to  the  final  overthrow  of  the 
Antichristian  power  ; a time  which  may  be  as  the  last  strug- 
gles of  the  beast.  This  is  the  flood  cast  out  of  the  mouth  of 
the  dragon  after  the  woman  (chap.  xii.  15 ;)  the  gathering  to- 
gether of  1 the  kings  of  the  earth,  and  of  the  whole  world,  to  the 
Battle  of  the  great  day  of  God  Almighty,’  (ch.  xvi.  14  ;j  and  the 
war  made  by  the  beast  and  the  kings  against  him  who  sat 
upon  the  horse  and  against  his  army.”  (cb.  xix.  18.) 


as  well  as  the  events  in  the  following  chapter,  evidently  appear  to  be  still 
future.  ] —Bagster. 

Ver.  15.  18  ripe. — Referring  to  the  state  of  rire  wheat  in  hot  countries,  and 
figuratively  implying  that  the  world  was  ripe  for  destruction. 

Ver.  18.  Another  angel  came  out  from  the  altar.— We  have  repeatedly 
heard  of  an  altar  in  heaven,  which,  of  course,  can  only  be  understood  meta- 
phorically ; for,  as  we  have  before  observed,  much  of  this  celestial  scenery  is 

taken  from  the  scenery  of  the  temple. Which  had  pouter  over  fire — i.  e. 

which  fulfilled  the  office  of  the  priest  who  attended  upon  the  altar  of  burnt- 
oflering. 

It  was  natural  enough  for  Protestants  to  apply  part  of  the  visions  of  this 
book  to  the  Reformation  from  Popery  ; but  it  was  not  only  groundless,  but 
ridiculous,  to  make  these  angels  types  of  individuals,  as  some  have  done. 

Ver.  19.  And  the  angel  thrust  in  his  sickle,  &c.— See  Joel  iii.  13.  Isa.  Ixiii. 
3,  &c. 

Ver.  20.  And  the  wine-press  was  trodden,  &c.— On  the  hyperbolical  expres- 
sion relative  to  the  blood  reaching  “ unto  the  horse  bridles,”  Newton  refers  to 
the  Jerusalem  Talmud,  which,  describing  the  woful  slaughter  which  the 
Emperor  Adrian  made  among  the  Jews,  says,  that  " the  horses  waded  in 
blood  up  to  their  nostrils.” 


The  prodigious  carnage  with  which  this  chapter  closes  seems 
to  be  described  hyperbolicallv,  unless  it  be  intended  to  mark 
the  country  in  which  it  should  occur;  1600  furlongs  being  200 
miles,  is  said  1o  be  about  the  extent  of  the  Pope’s  patrimony  in 
Italy,  and  so  it  is  explained  by  Mede  and  other  expositors  : nor 
is  it  unlikely  that  “the  throne  of  the  beast”  should  be  stained 
with  blood.  (See  chap.  xvi.  6.) 

Chap.  XV.  Ver.  1 — 8.  Seven  angels  appea r with  rials  con- 
taining the  seven  last  plagues. — This  very  short  chapter  is 
merely  introductory  to  pouring  out  these  vials  of  divine  judg- 
ment in  the  chapter  following.  “ A sea  of  glass,  like  unto  crys- 
tal,” has  been  exhibited  to  us  in  the  fourth  chapter;  here  it 
seems  irradiated  with  the  divine  glory,  brighter  than  the  sun 
bearn^;  and  whoever  has  seen  a summer  sea  in  a calm,  may 
easily  form  an  idea  of  the  beauty  of  this  image.  Upon  this  sea 
is  placed  the  whole  multitude  of  the  redeemed,  (for  glorified 
saints  and  angels  cart  tread  the  water  as  well  as  land,)  who 
unite,  as  in  the  last  chapter,  with  the  elders  and  the  sacred 
animals  in  the  song  of  Moses  and  the  Lamb — a song  of  tri- 
umph over  their  enemies,  and  of  praise  for  redeeming  love  : 
adding— “Who  shall  not  praise  thy  name?  for  thou  art  holy.” 

The  sounding  of  the  seventh  trumpet  (ch.  xi.  15)  is  generally 
considered  as  introducing  the  seven  vials  orplagues  which  fol- 
low, and  which  themselves  prepare  the  way  for  the  glorious 
period  of  the  Millennium,  as  already  intimated.  They  must, 
therefore,  fall  toward  the  latter  part  of  the  1260  days  or  years, 
so  often  mentioned.  This  com  mission  being  given  to  these  se- 
ven angels,  together  with  the  vials  or  censers  they  were  to 
pour  out  upon  the  earth,  &c.  the  temple  above  is  immediately 
filled  (as  was  Solomon’s  of  old)  with  the  symbol  of  divine 
glory.  “This  cloud  (says  Dr.  Guyse)  appeared  like  a thick 
cloud,  awfully  glorious,  which  was  a symbol  of  the  divine  ven- 
geance (Ps.  xviii.  8)  as  going  forth  from  the  presence  of  the 
Lord,  and  to  be  executed  by  the  glory  of  his  power,  in  the  de- 
struction of  Antichrist ; even  as  the  cloud  on  the  tabernacle 
was  of  his  dreadful  judgment  upon  Korah,  Dathan,  and  Abi- 
ram,  and  the  murmuring  Israelites,  (Numb.  xvi.  19,  42  :)  and  as 
Moses  could  not  enter  into  the  tabernacle,  nor  the  priests  stand 
to  minister  in  the  temple,  while  the  glory  of  the  Lord  filled  the 
house  of  the  Lord,  (Exod.  xl.  35  ; 1 Kings  viii.  11,)  so  no  one 
could  enter  into  this  heavenly  temple  to  intercede  for  prevent- 


Chap.  XV.  Ver.  l.  Seven  last  vlagues — Or  “strokes,”  or  ‘'.scourges,”  al 
luding  to  the  plagues  of  Egypt,  which  gradually  became  more  terrible  as  they 
proceeded 

Ver.  2.  Gotten  the  victory  over  the  beast,  and  over,  &c.— Doddridge 
“ Overcome  the  beast,”  &c.  Dr.  S.  Clarke  insists  that  it  should  be  rendered. 
“ Out  of  the  midst  of  the  beast,”  a3  we  sometimes  say,  “ Out  of  the  paws  of 
the  lion  i.  e.  they  escaped  his  power  by  adhering  steadfastly  to  the  true  re 
ligion,  in  the  midst  of  an  idolatrous  and  corrupt  nation. 

Ver.  3.  Thou  King  of  saints. — The  MSS.  vary  ; but  New  come  reads,  “ O 
King  eternal!” 

Ver.  5.  The  term.pl e of  the  tabernacle— i.  e.  the  most  holy  place.  Doddridge. 

Ver.  7.  And  one  of  the  four  beasts— i.  e.  of  the  living  creatures  mentioned 

chap.  iv.  6,  &c. Seven  golden  vials—  [This  chapter  introduces  the  seven 

vials,  all  of  which  are  comprehended  under  the  seventh  trumpet,  as  the  seven 
truo  pets  w ere  included  under  the  seventh  seal  : for  they  contain  the  seven 
last  plagues,”  in  which  “is  filled  up  the  wrath  of  God,”  on  the  persecuting 
idolatrous  power. — Not  only  the  concinnily  of  this  prophecy  requires  this 
order,  but  if  these  plagues  be  not  the  last  vo,  it  is  no  where  described  : while 
the  many  fruitless  attempts  made  to  explain  them,  plainly  show  that  the 
hand  of  time  inusi  be  the  interpreter.] — Bagster. 


1407 


The  vials  of  wrath.  REVELATION. — CHAP.  XVI.  The  plagues  that  follow. 


CHAPTER  XVI. 

2 The  engcla  poor  out  their  vials  full  of  wrath.  6 The  nlagucs  that  follow  thereupon. 
15  CliriBt  comelh  us  a thief.  Blessed  are  they  that  watch. 

AND  I heard  a great  voice  out  of  the  tem- 
ple saying  to  the  seven  11  angels,  Go  your 
ways,  and  pour  out  the  vials  of  the  wrath  of 
God  upon  the  earth. 

2  And  the  first  went,  and  poured  out  his  vial 
upon  the  b earth  ; and  there  fell  a noisome  and 
grievous  c sore  upon  the  men  which  had  the 
mark  d of  the  beast,  and  upon  them  which 
worshipped  his  image. 

3  And  the  second  angel  poured  out  his  vial 
upon  the  c sea ; and  it  became  as  the  blood 
f of  a dead  man:  and  every  living  soul  died 
in  the  sea. 

4  And  the  third  angel  poured  out  his  vial 
upon  the  rivers  and  fountains  of  s waters ; and 
they  became  blood. 

5  And  I heard  the  angel  of  the  waters  say, 
Thou  art  h righteous,  O Lord,  which  art,  and 
wast,  and  shalt  be,  because  thou  hast  judged 
thus. 

6  For  they  have  shed  the  blood  of  saints  and 
prophets,  and  i thou  hast  given  them  blood  to 
drink ; for  they  are  worthy. 


A.  M.  cir. 
4100. 

A.  D.  cir. 
96. 


a c.  15. 1,7. 
b c.&7. 
c Ex. 9.8.. 11 
cl  c.  13.15.. 
17. 

e c.8.8. 
f Ex.7.17.. 
20. 

g e.8.10. 
h ver.7. 
i De.32.-12, 
43. 

Is.49.26. 


19.4. 

k c.8.12. 

1 c.9.17. 
m or,  burn- 
ed. 

n ver.11,21. 
o Da-5.22, 
23. 

c.9.20. 
p c.  13.2.. 4. 
q c.9.2. 
r ver.2. 
b c.9.14. 
t Is. 41. 3- 
Je.50.3S. 
51.36. 
u c.  12. 3,9. 
v c.13.2. 
w c.  19.20. 


7 And  I heard  another  out  of  the  altar  say, 
Even  so,  Lord  God  Almighty,  ) true  and  right- 
eous are  thy  judgments. 

8 And  the  fourth  angel  poured  out  his  vial 
upon  the  k sun  ; and  power  was  given  unte 
him  to  scorch  men  with  i fire. 

9 And  men  were  m scorched  with  great  heat, 
and  blasphemed  n the  name  of  God,  which 
hath  power  over  these  plagues:  and  ° they  re 
pented  not  to  give  him  glory. 

10  And  the  fifth  angel  poured  out  his  vial 
upon  the  seat  i>  of  the  beast;  and  his  kingdom 
was  full  of darkness  ; and  they  gnawed  their 
tongues  for  pain, 

11  And  blasphemed  the  God  of  heaven  be- 
cause of  their  pains  and  their  r sores,  and  re- 
pented not  of  their  deeds. 

12  And  the  sixth  angel  poured  out  his  vial 
upon  the  great  river  8 Euphrates  ; and  the  wa- 
ter thereof  was  dried  1 up,  that  the  way  of  the 
kings  of  the  east  might  be  prepared. 

13  And  I saw  three  unclean  spirits  like  frogs 
come,  out  of  the  mouth  of  the  u dragon,  and  out 
of  the  mouth  ofthe  v_beast,  and  out  ofthe  mouth 
of  the  false  w prophet. 


ing  of  these  grievous  calamities  upon  the  beast : none  were 
suffered  to  do  this,  that  judgment  might  have  its  free  course, 
till  all  the  seven  punishments  to  be  inflicted  by  the  ministry 
of  the  seven  angels  were  fuliy  executed  in  their  order.” 
Chap.  XVI.  Ver.  1 — 7.  The  first  three  angels  -pour  out  their 
vials. — Commentators  are  much  divided  as  to  the  period  of 
time  in  which  we  may  expect  the  fulfilment  of  these  predic- 
tions. Mr.  Lowman  reckons  them  from  the  middle  of  the  9th 
cei  tury  to  nearly  the  close  of  the  19th.  Mr.  Morell , though 
he  closes  at  the  same  period,  goes  no  farther  back  than  to  the 
middle  of  the  16th  century  for  their  commencement.  There  is, 
however,  a remarkable  correspondence  between  the  trumpets 
and  the  vials,  so  far  as  respects  the  parties  concerned.  Thus, 
the  first  trumpet  regards  the  earth  and  so  the  first  vial — the 
second  trumpet  turned  the  sea  into  blood , and  so  the  second 
vial — the  third  trumpet  affects  the  rivers  and  fountains,  and 
upon  these  is  the  third  vial  poured — the  fourth  trumpet  affected 
the  sun,  and  so  also  the  fourth  vial— the  fifth  trumpet  produced 
pain  and  darkness , and  so  the  fifth  vial  also— the  sixth  trumpet 
loosed  the  four  angels  from  the  Euphrates,  on  which  also  the 
sixth  vial  is  poured — the  seventh  angel  announces  the'  near 
approach  of  the  Millennium,  and  the  seventh  plague  produces 
the  destruction  of  Popery  to  make  room  for  it. 

But  what  are  here  meant  by  the  earth— the  sea — the  rivers, 
&c.?  Dr.  Gill  (who  has  written  largely  anddearnedly  on  this 
Book)  thus  explains  them  : — “ The  first,  vial  will  be  poured  out 
upon  the  earth , and  designs  those  Popish  countries  which  are 
upon  the  Continent,  as  France  and  Germany:  and  as  the  first 
trumpet  brought  the  Goths  into  Germany,  so  the  first  vial  will 

bring  great  distress  upon  the  Popish  party  in  the  empire 

The  second  vial  will  be  poured  out  upon  the  sea,  and  may  in- 
tend the  maritime  powers  belonging  to  the  church  of  Rome, 
particularly  Spain  and  Portugal  : and  as  the  second  trumpet 
brought  the  Vandals  into  these  places,  [so  the  Dr.  explains  it,] 
so  tins  vial  will  affect  the  same,  and  bring  wars  and  desola- 
tions into  them The  third  vial  will  be  poured  out  upon 

the  rivers  and  fountains  of  waters,  which  may  point  to  those 
places  adjacent  to  Rome,  as  Italy  and  Savoy:  and  as  the  third 
trumpet  brought  the  Huns  into  those  parts,  so  this  [third]  vial 
will  bring  in  large  armies  hither,  which  will  cause  much  blood- 
shed, and  a great  revolution  in  church  and  state.” 

“This  comment  on  the  vials,  founded  on  their  analogy  to 
the  trumpets,  bids  fair  (says  Fuller,  who  quotes  the  same  pas- 
sage) to  be  the  true  one.”  Dr.  Gill  adds,  “ As  yet,  I take  it( 
none  of  them  are  poured  out,  though  some  great  and  learned 
men  have  thought  otherwise.  As  yet  there  have  been  no  such 
devastations  on  the  Continent,  as  in  France  and  Germany,  as 
to  produce  the  above  effects ; nor  in  the  countries  of  Spain, 
Portugal,”  &c. — “This  [remarks  Fuller ] was  doubtless  the 
case  in  1752,  the  year  in  which  the  Sermon  from  which  the 
above  extract  is  made  was  printed,  but  this  is  more  than  can 
be  said  in  1810.” — We  may  add,  far  more  than  can  be  pretended 
in  1827  ! 


Chap.  XVI.  Ver.  2.  A noisome  and  grievous  sore.— Doddridge,  "a  ma- 
lignant and  grievous  ulcer.” 

Ver.  3.  Every  living  soul  died  in  the  sea.— Doddridge,  “ And  every  living 
soul  [tliat  wasl  in  the  sea  died.”  Compare  Exod.  vii.  21. 

Ver.  5.  The  angel  of  the  waters. — This  seems  a bold  and  beautiful  poetical 
figure;  as  if  the  angel  who  was  set  to  guard  the  waters,  himself  acquiesced 
in  live  equity  of  the  judgment— as  if  he  had  said.  “ The  blood  of  thy  saints  has 
often  swelled  the  rivers,  justly,  therefore,  are  these  rivers  turned  into  blood. 
Hast  judged  thus.— Doddridge,  “Judged  these."  Woodhouse,  “Exe- 
cuted this  judgment." 

Ver.  6.  Thou  hast  given  them,  blood,  to  drink ; for  they  are  worthy.— it 
“ the  angel  who  had  power  over  fire,”  (chap.  xiv.  18.)  allude  to  the  priest  who 
kept  the  fire  on  the  altar  of  burnt-offering,  this  angel  may  have  a like  allusion 
•-P  him  who  had  the  care  of  the  great  laver  of  purification. 

1408 


When  we  calculate  the  evils  produced  and  the  blood  shed  in 
the  French  Revolution— the  wars  of  Napoleon— the  last  great 
contest  of  the  Allied  Powers — and  the  varipus  revolutions  in 
Spain  and  Portugal,  we  may  see  a full  justification  of  all  the 
strong  images  here  used.  The  first  vial  produces  a noispme 
and  grievous  ulcer,  which  rendered  the  whole  body  politic  a 
mass  of  corruption  and  putridity.  A circumstance  of  peculiar 
horror  occurs  under  the  second  vial  : the  sea — the  maritime 
powers  are  not  only  dyed  with  blood,  but  that  blood  becomes 
stagnant,  “like  the  blood  of  a dead  man.”  So  that  every  soul 
living  in  those  countries  died.  This  is  strong  language  ; but 
seems  fully  justified  in  considering  that,  as  different  parties 
prevailed  in  the  various  revolutions  and  counter-revolutions, 
they  successively  destroyed  each  other. 

But  upon  whom  did  those  judgments  fall?  Upon  “ the  men 
that  had  the  mark  of  the  beast,  and  which  worshipped  his  im- 
age ; upon  those  countries,  for  the  most  part,  which  were  pecu- 
liarly bigoted  to  Popery  and  the  Inquisition  : as  France  and 
Italy,  Spain  and  Portugal.  And  this  circumstance  is  made  the 
ground  of  a sacred  anthem  : “ Thou  art  righteous.  O Lord,  be- 
cause thou  hast  judged  thus  : . . . For  they  have  shed  the  blood 
of  saints  and  prophets,  and  thou  hast  given  them  blood  to 
drink  ; for  they  are  worthy.” — “ And  I heard  another”— that  is, 
another  angel,  as  it  is  generally  understood;  but  perhaps  it 
should  be  another  voice  out  of  tne  altar,  namely,  the  altar  of 
burnt-offerings,  from  whence  (chap.  vi.  9)  had  issued  this  cry, — 

“ How  long,  O Lord, dost  thou  not  judge  and  avenge 

our  blood?”  But  the  blood  is  now  avenged,  and  the  call  for 
vengeance  is  changed  into  a song  of  praise — “Even  so,  Lord 
Goa  Almighty,  true  and  righteous  are  thy  judgments.” 

Ver.  8 — 21.  The  next  three  vials  poured  out. — Under  the 
fourth  trumpet  the  sun  (as  well  as  the  moon  and  stars)  lost  a 
third  part  of  its  power  and  influence:  here  its  influence  is  in- 
creased, and  he  has  power  given  him  to  scorch  men  with  fire. 
Fleming  (some  of  whose  successful  predictions  on  chap.  xi. 
have  been  already  mentioned)  considers  this  as  an  humili- 
ating judgment  on  the  French  empire;  but  increasing  heat 
must,  we  think,  imply  rather  an  augmentation  than  diminution 
of  power  in  the  solar  flame : nor  can  this  scorching  heat  “ be  un- 
derstood of  the  persecution  of  the  faithful ; for  (as  Fuller  remarks) 
they  would  not  blaspheme  under  it.  It  would  seem,  therefore,  to 
be  tile  galling  tyranny  by  which  the  adherents  of  the  beast  will 
be  oppressed  we  should  rather  say,  have  been  oppressed  : 
for  if  we  refer  the  judgments  of  the  first  three  vials  to  the  wars 
of  the  last  century  and  the  beginning  of  this,  may  we  not  re- 
fer this  to  that  increase  of  power  in  the  sovereigns  of  Papal 
Europe,  and  particularly  of  France,  whereby  the  French  them- 
selves were  aggrieved,  and  murmured,  and  blasphemed  ? Even 
the  Frencli  clergy  themselves,  as  is  well  known,  murmured 
and  repined  at  the  tyranny  to  which  they  were  subjected  ; yet 
they  reformed  not,  but  blasphemed : and  this  applies  not  only 
to  the  tyranny  of  the  Bourbons,  but  also  to  the  more  recent  ty- 
ranny of  Napoleon. 

Ver.  7.  Another  out  of  the  altar— “ Another  [angel, ”J  says  Doddridge.— 
Woodhouse.  “ I heard  [a  voice  from]  the  altar;”  which  is,  we  think,  more  exact. 

Ver.  10.  The  seat—  Greek,  “throne.” 

Ver.  12.  Euphrates. — See  note  on  chap.  ix.  14. Kings  of  the  east.— Dodd- 

ridge and  Woodhouse,  (more  literally,)  " from  the  rising  of  the  sun.” 

Ver.  13.  Like  frogs. —That  the  frog  was  a sacred  representation  in  Egypt, 
is  certain  : as  it  is  found  in  the  Bembine  Table,  sitting  upon  a lotos.  It  was 
sacred  to  Osiris  Helius.  Inspiration,  of  old,  was  supposed  to  arise  from  foun- 
tains and  streams.  The  Muses,  who  were  esteemed  prophetic  deities,  were 

(like  Moses]  denominated  from  water.  As  frogs  were engraved  upon 

tlie  basis  of  Apollo’s  statue  at  Delphi,  they  might  originally  be  characteristic 
of  the  priests  and  prophets  of  Egypt.  “ All  inspiration  [among  the  heathen] 
was  supposed  to  be  an  inflation  or  the  Deity,”  and  this  animal  ‘’’is  remarks 
ble  for  swelling  itself  by  inflation.”  See  Orient.  Lit.  No.  161. 


The  watchful  blessed.  REVELATION. — CHAP.  XVII.  Vision  of  the  great  whore. 


14  For  they  are  the  spirits  of  * devils,  working 
i miracles,  which  go  forth  unto'  the  kings  of 
the  earth  and  of  the  1 whole  world,  to  gather 
them  to  the  battle  a of  that  great  day  of  God 
Almighty. 

15  T[  Behold,  I come  as  a b thief.  Blessed  is 
he  that  watcheth,  and  keepeth  his  garments, 
lest  he  walk  c naked,  and  they  see  his  shame. 

16  And  he  gathered  them  together  into  a 
place  called  in  the  Hebrew  tongue  Arma- 
geddon. 

17  And  the  seventh  angel  poured  out  his  vial 
into  the  air ; and  there  came  a great  voice  out 
of  the  temple  of  heaven,  from  the  throne,  say- 
ing, It  d is  done. 

18  And  there  were  voices,  and  thunders,  and 
lightnings  ; and  there  was  a great e earthquake, 
such  f as  was  not  since  men  were  upon  the 
earth,  so  mighty  an  earthquake,  and  so  great. 

19  And  the  great  city  s was  divided  into  three 
parts,  and  the  cities  of  the  nations  fell  : and 
great  Babylon  came  in  remembrance  before 


A M.  cir. 

4100. 

A.  D.  cir. 
96. 

x l Ti.4.1. 
y 2Th.2.9. 
z 1 Jn.5.19. 
a c.19.19. 
b 2 Pe.3.10. 
c c.3.4,18. 
d c.21.6. 
e c.11.13. 
f Da.  12.1. 
g c.11.8. 


h Is.51.17, 
23. 

Je.25.15, 

16. 

i c.6.11. 

j c.11.19. 

a Na.3.4. 
c.19.2. 

b 7e.51.13. 

c c.18.3. 


God,  to  give  unto  her  the  cup  h of  the  wine  of 
the  fierceness  of  his  wrath. 

20  And  i every  island  fled  away,  and  the 
mountains  were  not  found. 

21  And  there  fell  upon  men  a great  hail  out 
J of  heaven,  every  stone  about  the  weight  of  a 
talent:  and  men  blasphemed  God  because  of 
the  plague  of  the  hail ; for  the  plague  thereof 
was  exceeding  great. 

CHAPTER  XVII. 

3,  4 A woman  arrayed  in  purple  and  scarlet,  with  a golden  cup  in  her  hand,  sitteth 
upon  the  beast,  5 which  is  great  Babylon,  the  mother  of  all  abominations.  9 The 
interpretation  of  the  seven  heads,  12  and  the  ten  horns.  8 The  punishment  of  the 
whore.  14  The  victory  of  the  Lamb. 

A ND  there  came  one  of  the  seven  angels 
■VV-  which  had  the  seven  vials,  and  talked 
with  me,  saying  unto  me,  Come  hither  ; I will 
show  unto  thee  the  judgment  of  the  great 
whore  a that  sitteth  upon  many  b waters  : 

2 With  whom  cthe  kings  of  the  earth  have 
committed  fornication,  and  the  inhabitants  of 
the  earth  have  been  made  drunk  with  the  wine 
of  her  fornication. 

3 So  he  carried  me  away  in  the  spirit  into  the 


The  fifth  vial  is  poured  upon  the  seat  of  the  beast,  which  Ful- 
ler explains  of  Germany,  but  Morell  of  Home,  and  we  think 
more  justly;  for  though  it  be  true  that  the“  Holy  Roman  Em- 
pire” formed  the  secular  beast,  yet  it  is  certain  that  the  second 
or  ecclesiastical  beast,  alias  “ the  false  prophet,”  had  his  resi- 
dence, his  throne,  in  Rome.  Fleming “ supposed  that  the  events 
of  this  period  would  commence  about  1794,  and  expire  about 
18i8.”  As  to  the  commencement,  it  appears  that  he  was  not 
very  inaccurate.  “Most  of  my  readers,”  says  Morell,  (who 
wrote  about  1805,)  “will  remember  that,  about  that  time,  the 
French  entered  Rome,  plundering  the  whole  country  and  the 
city  of  Rome  itself,  the  throne  of  Antichrist.  The  Pope  was 
made  captive,  and  remained  in  their  custody  till  his  death,  and 
most  of  the  neighbouring  states  have  tasted  in  measure  of 
the  same  bitter  cup.”  The  necessary  consequence  of  this 
judgment  upon  Rome,  was  a great  gloom , not  only  in  Italy, 
but  throughout  the  whole  empire  of  Popery,  many  gnawing 
their  tongues  with  pain  and  agony,  expecting  that  empire 
to  be  now  utterly  destroyed  ; yet  “ repented  they  not  of  their 
deeds,  [but]  blasphemed  the  God  of  heaven.”  So  far  we 
conceive  these  prophecies  have  beo.i  fulfilled,  but  no  farther. 
The  predictions  of  the  two  last  vials  are,  by  general  con- 
sent, admitted  to  be  future : it  will  therefore  become  us  to  speak 
of  them  with  modesty  and  caution. 

The  sixth  vial  being  poured  upon  the  Euphrates,  naturally 
leads  us  to  look  to  the  East  for  its  accomplishment ; and,  be- 
hold, the  kings  of  the  East  prepared  to  meet  us.  The  drying 
up  of  the  Euphrates  is  evidently  to  facilitate  their  passage 
west  .yard.  But  who  these  kings  may  be,  and  what  their  er- 
rand in  Europe,  are  inquiries  that  can  be  answered  only  by 
conjecture.  Some  have  supposed  them  to  be  the  Jews  return- 
ing to  their  own  land  : but  then  they  must  have  mistook  their 
way,  for  their  land  is  in  the  East.  It  is  probable  they  may  be 
Eastern  princes  from  Russia,  or  the  countries  that  lie  beyond  : 
but  whether  their  object  may  be  to  assist  the  beast,  or  to  op- 
pose him,  is  not  quite  so  clear.  The  following  verse  may  lead 
us  to  suppose  the  latter,  because,  when  they  are  approaching, 
the  beast  and  false  prophet  seem  to  take  alarm,  and  muster 
all  their  forces. 

The  three  spiritual  emissaries,  or  demons,  which  issue  from 
the  mouths  of  the  dragon  and  false  prophet,  maybe  either  in- 
dividuals, or  orders  of  men,  distinguished  by  their  busy,  boast- 
ing, and  talkative  disposition,  like  the  croaking  animals  here 
named.  These  are  employed  by  the  old  serpent  and  the  false 
prophet,  to  cajole  the  antichristian  powers,  to  make  one  more 
desperate  and  combined  effort  against  the  cause  of  Christ,  in 
what  is  here  called  the  battle  of  Armageddon,  or  of  the  mount- 
ain of  Megiddo — alluding,  as  it  is  thought,  to  that  fatal  battle  in 
the  valley  of  Megiddo,  in  which  good  king  Josiah  lost  his  life ; 
(2  Kings  xxiii.  29,  30.  2 Chron.  xxxv.  22,  23  :)  and  which  occa- 
sioned a mourning  ever  to  be  remembered  as  “the  mourning 
in  the  valley  of  Megiddon.”  (Zech.  xii.  11.) 

Verse  15,  (Behold,  1 come  as  a thief,  &e.,)  is  generally  consi- 
dered as  aparenthesis  ; but  if  we  might  be  allowed  to  suppose, 

; hat  this  and  the  following  verse  have  been  accidentally  trans- 
posed. and,  therefore,  to  replace  them,  the  passage  would,  we 
apprehend,  appear  much  clearer;  and  the  warning  perhaps 
more  appropriate,  asreferring  to  a sudden  judgment,  compared 
to  an  earthquake,  “ so  mighty  and  so  great,”  as  was  never  felt 
before.  “Blessed  is  he  that  watcheth,”  should  be  always 
sounding  in  our  ears.  (Compare  chap.  iii.  3,  4.) 


Ver.  it.  Spirit a of  devils— i.  e.  unclean  demons.  See  note  on  Luke  iv.  36. 
Ver.  15.  And  they  see  his  shame. — See  2 Sam.  x.  4,  5. 

Ver.  19.  The  greo.t  city—  In  the  Rabbinical  writings,  it  is  certain  that  Rome 
in  termed  Babylon:  and  it  i3  also  styled  “ the  great  city,”  and  “great  Rome.” 
Ver.  21.  A great  hail— Site  Exod.  ix.  23—25. 

Chap.  XVII.  Ver.  1.  The  great  whore— Doddridge  and  Woodhouse , 
harlot.”  [Whoredom  in  Scripture  frequently  denotes  idolatry;  and  how 
manj'  kines  Rnd  nations  has  Paj»a!  Rome  intoxicated  “ with  the  wine  of  her 
177 


In  the  preceding  verses,  we  have  seen  “ the  kings  of  the 
earth,  and  of  the  whole  world,”  combined  together,  as  the 
Psalmist  expresses  it,  “ against  the  Lord  and  against  his 
anointed,”  and  animated  by  the  false  prophet  and  his  agents, 
to  attack  them  with  the  utmost  energy.  But,  as  when  Nebu 
chadnezzer  was  uttering  the  boastful  language,  “ Is  not  this 
great  Babylon  that  I have  built a voice  front  heaven  sudden- 
ly pronounced  his  doom  : (Dan.  iv.  ?0,  31  :)  so  in  . the  midst  of 
anticipated  triumph,  the  last  drop  of  God’s  judgments  is  poured 
from [heaven,  and  a voice  is  uttered  front  the  throne,  saying, 
“ It  is  done.”  Thunders  and  lightnings  the  most  tremendous 
accompany  the  sound.  All  their  well-concerted  plans,  and 
combined  forces,  tumble  suddenly  into  confusion,  and  the  great 
city  itself,  Babylon,  or  “eternal  Rome,”  as  it  has  been  pro- 
fanely called,  is  “ divided  into  three  parts,”  and  the  other  “ ci- 
ties of  the  nations  fall.” 

The  earthquake  here  predicted  certainly  intends  a mighty 
revolution,  and  the  language  employed  seems  to  imply,  that  it 
should  be  greater  than  that  in  the  rime  of  Constantine — 
from  Paganism  to  Christianity;  and  far  greater  than  that  we 
read  of  at  the  death  of  the  witnesses,  for  then  only  a tenth 
part  of  the  city  fell — here  the  whole  establishment  of  Popery  is 
broken  up.  The  great  city  is  fallen  to  pieces — divided  into 
three  parts;  and  other  “cities  of  the  nations” — perhaps  other 
corrupt  religions — fall  at  the  same  time;  or,  as  Bishop  Newton 
and  others  understand  it,  the  various  dependent  states  fall 
from  her  communion,  and  from  subjection  to  her  authority. 
But  of  this  great  Babylon  we  must  treat  at  large,  under  the 
next  chapter. 

At  the  commencement  of  this  vial,  we  should  have  observed 
that  it  was  poured  out  upon  the  air,  as  the  others  had  been  upon 
the  earth,  the  water,  and  the  solar  flame.  This  is  poui  ed  out  up- 
on the  air,  because  that  is  the  peculiar  element  of  Satan,  who  is 
elsewhere  denominated  “ the  prince  of  the  power  of  the  air.” 
(Eph.  ii.  2.)  Here  he  seems  to  concentrate  all  the  vapours  of 
the  atmosphere  into  hail— the  stones  whereof  are  said,  hyperbo- 
lically,  to  weigh  a talent,  or  lOOlbs.  weight,  as  Bishop  Newton 
explains  it ; and  falling  upon  men  like  the  hammers  of  heaven, 

! crush  them,  as  it  were,  to  atoms.  We  do  not  mean  to  inti- 
mate that  Satan  has  the  artillery  of  heaven  at  his  disposal 
without  divine  permission;  but,  as  in  the  instance  of  Job,  he 
was  permitted  to  wield  the  thunderbolt  and  the  whirlwind, 
under  the  control  of  the  Almighty:  (see  Job,  ch.  i.  16,  19  :)  so 
here  he  is  permitted  to  cast  down  enormous  hailstones  from 
the  sky,  on  those  whose  names  are  not  written  in  the  book  of 
life  of  the  Lamb  slain ; but  his  commission  is  always  to  be  un- 
derstood with  this  limit — “Hitherto  shalt  thou  come,  but  no 
farther.”  (Job  xxxviii.  11.) 

Chap.  XVII.  Ver.  1 — 18.  Babylon  the  Great  described. — The 
scene  before  us  is  a wilderness,  or  desert ; thither  the  church 
had  long  before  been  compelled  to  fly  for  refuge  from  perse- 
cution, and  hither  now  persecuting  Babylon  herself  is  obliged 
to  retreat.  We  have  before  intimated,  that  it  was  customary 
to  delineate  cities,  nations,  and  empires,  under  a female  form, 
with  certain  emblems  and  appropriate  inscriptions.  Thus  was 
the  Jewish  nation  in  captivity  represented  by  a disconsolate  fe- 
male sitting  under  a palm  tree,  with  this  inscription— Judea 
capta.  So  Rome  herself,  Bishop  Newton  remarks,  is  repre- 
sented in  ancient  medals  as  a woman  sitting  on  a lion. 

In  the  Old  Testament,  both  Tyre  and  Babylon  are  repre- 
sented as  females  debauched,  and  debauching  others  ; and  the 


fornications'.”  By  the  most  subtle  insinuations  arid  politic  management,  she 
has  obtained  and  preserved  her  ascendancy ; attaching  them  to  her  usurped 
authority  in  blind  submission,  inducing  them  to  conform  to  her  idolatries,  and 
intoxicating  and  maddening  multitudes,  by  their  zeal  for  that  church,  to  mur- 
der their  unoffending  neighbours  by  tens  of  thousands  ll — Bagster. Upon 

many  waters. — This  is  spoken  in  allusion  to  the  literal  Babylon  situated  on 
the  Euphrates.  Compare  Jer.  li.  12,  )3.  Explained  in  ver.  15  to  mean  peo- 
ples, &c. 


1409 


Mystery  of  Babylon.  REVELATION. — CHAP.  XVII.  Victory  of  the  Lamb. 


wilderness : and  I saw  a woman  sit  upon  a 
•*  scarlet  coloured  beast,  full  of  names  of  blas- 
phemy, having  e seven  heads  and  ten  horns. 

4 And  the  woman  was  arrayed  in  purple  and 
scarlet  colour,  and  f decked  with  gold  and  pre- 
cious stones  and  pearls,  having  a golden  cup 
in  her  hand  full  of  abominations  and  filthiness 
of  her  s fornication  : 

5 And  upon  her  forehead  was  a name  written, 
» MYSTERY,  BABYLON  THE  GREAT 
THE  MOTHER  OF  i HARLOTS  AND 
ABOMINATIONS  OF  THE  EARTH. 

6 And  I saw  the  woman  ) drunken  with  the 
blood  of  the  saints,  and  with  the  blood  of  the 
martyrs  of  Jesus  : and  when  I saw  her,  I won- 
dered with  great  admiration. 

7 And  the  angel  said  unto  me,  Wherefore 
didst  thou  marvel  ? I will  tell  thee  the  mystery 
of  the  k woman,  and  of  the  beast  1 that  carrieth 
her,  which  hath  the  seven  heads  and  ten  horns. 

8 The  beast  that  thou  sawest  was,  and  is  not ; 
and  shall  ascend  m out  of  the  bottomless  pit, 
and  go  into  n perdition  : and  they  that  dwell 
on  the  earth  shall  0 wonder,  w'hose  names  were 


A.  M.  eir. 
4100. 

A.  D.  cir. 
96. 

d c.  12.3. 
e c.13.1. 
f gilded. 
g Je.51.7. 
h 2 Th.2.7. 
i or , Forni- 
cations. 

J c.16.6. 
k ver.l. 

1 ver.3. 
m c.11.7. 
n ver.ll. 
o c.  13.3,8. 


p c.13.1. 
q Du.7.20. 
Zee- 1.18.. 
21. 

r c.  19. 19. 
s Je.50.44. 
t De.10.17. 

1 Ti.6.15. 
c.19.19. 
u Mi. 5.8, 9. 
v Ro.8.30, 
37. 

w J n.15. 16. 
x c.2.10. 


not  written  in  the  book  of  life  from  the  foun- 
dation of  the  world,  when  they  behold  the 
beast  that  was,  and  is  not,  and  yet  is. 

9 And  here  is  the  mind  which  hath  wisdom. 
The  seven  heads  p are  seven  mountains,  on 
which  the  woman  sitteth. 

10  And  there  are  seven  kings  : five  are  fallen, 
and  one  is,  and  the  other  is  not  yet  come  ; and 
when  he  cometh,  he  must  continue  a short 
space. 

11  And  the  beast  that  was,  and  is  not,  even 
he  is  the  eighth,  and  is  of  the  seven,  and  goeth 
into  perdition. 

12  And  the  Hen  horns  which  thou  sawest  are 
ten  kings,  which  have  received  no  kingdom  as 
yet ; but  receive  power  as  kings  one  hour  with 
the  beast. 

13  These  have  one  mind,  and  shall  give  their 
power  and  strength  unto  the  beast. 

14  These  shall  make  w'ar  r with  the  Lamb, 
and  the  Lamb  shall  * overcome  them  : tor  he 
is  Lord  • of  lords,  and  King  of  kings : and  they 
u that  are  with  him  are  v called,  and  w chosen, 
and  11  faithful. 


latter  in  particular,  as  having  “a  golden  cup  filled  with  abomi- 
nations,” (See  Isa.  xxiii.  17,  18.  Jer.  li.  7,  &c.)  But  the  Ba- 
bylon here  depicted  is  not  the  literal  Babylon,  for  that  had  long 
fallen  into  ruins,  but  mystical  Babylon  ; for  so  her  name  is 
written  on  her  forehead — “ Mystery , Babylon  the  great , the 
mother  of  harlots,"  or  fornications,”  and  abominations  of  the 
earth.”  Catholic  and  Protestant  writers  are  pretty  generally 
agreed,  that  Rome  is  "here  intended.  So  the  Catholic  Bishop 
of  Meaux  (Bossuet.)  expressly  says  : — “St.  John  represents 
Rome  in  the  name  of  Babylon,  as  she  had  all  the  characters 
of  Babylon ; an  empire  full  of  idols  and  divinations,  and  a 
persecutor  of  the  saints,  as  she  was;”  that  is,  the  literal  Ba- 
bylon. 

But  then,  Catholic  writers  (as  particularly  Cardinal  Bellar- 
mine)  contend,  that  Rome  Pagan , and  not  Christian  or  Pa- 
pal, must  be  intended:  the  contrary  of  this  will,  however,  ap- 
pear in  the  following  account  of  the  heads  and  horns  of  the 
beast ; and  still  more  clearly  from  the  absurdity  of  supposing, 
with  Catholics,  that  Papal  Rome  can  be  designated  by  this 
harlot;  when,  at  the  same  time,  they  pretend  that  antichrist, 
the  beast  on  which  she  rides,  is  not  yet  come : nor  have  they 
any  way  to  surmount  this  difficulty,  but  by  supposing,  as  does 
Signor  Pastorelli , “ the  Roman  idolatrous  (meaning  the  Pa- 
gan) empire  will  rise  up  again,  under  the  wicked  man  anti- 
christ,” whom  they  consider  as  yet  to  come — a supposition,  as 
appears  to  us,  advanced  only  to  evade  the  charge  of  their  apos- 
tate church  being  antichrist. 

The  beast  here  described  is  evidently  the  same  as  John,  in 
the  13th  chapter,  saw  rising  out  of  the  sea;  but  having  ob- 
tained “ firm  footing,”  and  being  about  to  carry  the  great  har- 
lot, he  now  walks  the  solid  ground.  He  is  of  the  same  colour 
with  the  dragon,  (chap.  xiii.  3,)  and  the  harlot  was  arrayed  in 
purple  and  scarlet — the  latter  of  which  seems  the  proper  cos- 
tume of  Popery,  for  the  red  hat  and  stockings  are  the  peculiar 
badge  of  cardinals. 

But  to  come  to  the  apostle’s  description  of  this  Papal  wild 
beast.  In  the  8th  verse,  it  is  described  as  “ the  beast  that  was, 
and  is  not,  and  yet  is."  It  was,  or  did  exist,  in  the  character 


Ver.  3.  Wilderness. — [The  desolate  state  of  the  true  church  of  Christ.  1— 

Bagster. Scarlet  coloured  beast— i.  e.  a wild  beast,  as  the  word  usually 

signifies.  [Doubtless  the  church  of  Rome,  as  she  sits  upon,  or  rules  over  the 
beast,  which  is  the  Latin  empire,  or  the  temporal  power  by  which  she  is  sup- 
ported. ]— Bagster. 

Ver.  4.  Purple  and  scarlet  colour.— [The  distinguishing  colours  ot  popes 
and  cardinals,  as  well  as  of  emperors  and  senators  ; and  who  can  find  ade- 
quate language  to  describe  the  pride,  splendour,  and  magnificence  of  the 

church  of  Rome !] — Bagster. Having  a golden  cup.— See  Isa.  li.  7.  In  the 

Table  of  Ceres,  is  represented  a fair,  beautiful,  and  false  woman,  having  a cup 
in  her  hand.  She  is  called  Deceit,  and  seduceth  all  mankind. 

Ver.  5.  Mystery,  Babylon — i.  e.  Mystic  Babylon.  11  'oodhovse  docs  not 
take  this  word  for  part  of  the  inscription,  but  an  intimation  that  this  name  was 
to  be  mystically  understood.  He  renders  it — "And  upon  her  forehead  was  a 
name  written,  a mystery,  Babylon,"  & c.  Scaliger  affirms,  that  this  name 
wa9  inscribed  upon  the  front  of  the  Pope’s  mitre,  till  some  of  the  Reformers 
noticed  it.  See  Newton,  who  remarks,  that  this  term  can  with  no  propriety 
he  attached  to  ancient  Rome ; and  tiiat  St.  John's  admiration  must  imply  the 
same,  for  he  would  not  be  surprised  that  a heathen  city  should  persecute 
Christians. 

Ver.  0.  Drunken  loith  the  blood  of  the  saints—  Charles  IX.  of  France,  a 
Roman  Catholic  prince,  laid  a snare  for  the  destruction  of  the  Protestants,  by 
offering  his  sister  in  marriage  to  a Huguenot  (a  Protestant)  prince  of  Navarre. 
All  the  chief  men  of  the  Huguenots  were  assembled  in  Paris  at  the  nuptials  ; 
when  on  the  eve  of  St.  Bartholomew’s  day,  August  24,  1572,  at  the  ringing  ofa 
bell,  the  massacre  commenced.  An  unparalleled  scene  of  horror  ensued.  The 
Roman  Catholics  rushed  upon  the  defenceless  Protestants.  Above  five  hun- 
dred men  of  distinction,  and  about  ten  thousand  others,  drat  night  slept  in 
Paris  the  sleep  of  death.  A general  destruction  was  immediately  ordered 
throughout  France,  and  a horrid  carnage  was  soon  witnessed  nt  Rouen, 
Lyons,  Orleans,  and  other  cities.  Sixty  thousand  perished— and  when  the 
news  of  this  event  reached  Rome,  Pope  Gregory  XIII.  instituted  the  most 
solemn  rejoicing,  giving  thank9  to  Almighty  God  for  this  glorious  victory  over 
the  heretics  I According  to  the  calculation  of  some,  about  two  hundred  thou- 
1 4 10 


of  the  dragon,  when  the  mass  of  the  people  were  Pagan  idola- 
ters. In  that  respect,  it  is  not,  and  does  no  longer  exist ; yet, 
in  fact,  is  still  in  being,  under  another  name  and  form  : the 
body  of  the  beast,  spotted  like  a leopard,  (see  chap.  xiii.  2,) 
that  is,  composed  partly  of  natives,  and  partly  of  the  conquer- 
ors who  had  settled  among  them. 

This  beast,  though  nominally  become  Christian,  was  in 
heart  still  Pagan — still  adhering  to  the  old  principles  of  idolatry 
and  persecution.  This  description,  “was  ana  is  not,”  &c. 
may  probably  allude  to  some  theatrical  trick,  whereby  actors 
descending  through  the  stage  come  up  again  in  another  cha- 
racter. Paganism  had,  indeed,  for  the  most  part,  been  banished 
from  earth,  and  sent  down  to  the  bottomless  pit ; but  it  had 
come  up  again  in  a new  form,  in  which  also  it  is  to  be  sent 
back  again  to  the  bottomless  pit,  at  the  appointed  time. 

Verses  9 and  10  give  a two-fold  explication  of  the  heads  cf 
this  beast.  1.  As  I hey  refer  to  the  city  of  Rome  itself,  which  is 
well  known  to  be  built  upon  seven  hills  ; and,  secondly,  as  to 
its  political  establishment,  which  has  existed  in  seven  various 
forms  of  government.  Five  of  these  had  passed  away;  the 
sixth  (namely,  the  Imperial)  existed  in  the  time  of  this  Reve- 
lation : the  seventh  (namely,  the  exarchale  of  Ravenna)  was 
not  yet  come,  and  would  be  of  short  duration  ; the  imperial 
form  would  be  again  revived,  as  it  was  under  Charlemagne, 
but  not  permanently.  This  was  the  eighth  in  some  respects, 
but  must  be  reckoned  among  the  seven.  In  the  13th  chapter 
this  is  differently  expressed.  One  of  his  heads  is  there  said 
(ver.  3)  to  be  wounded  “ as  it  were  to  death,”  or  mortally  ; but 
was  unexpectedly  healed  again,  as  we  have  there  explained. 

We  now  come  to  the  ten  horns,  which  are  said  to  be  ten 
kings,  who  as  yet,  however,  had  received  no  kingdom.  These 
horns,  as  we  apprehend,  were  to  sprout  out  of  the  last  head 
of  the  beast,  namely,  the  imperial,  (in  different  respeccls  to  be 
considered  either  as  the  eighth  or  a revival  of  the  sixth,)  and 
to  be  contemporary  with  him.  They  were  to  “ receive  power  as 
kings,”  or  kingly  power,  “one”  orihe  same  “hour”  with  the 
beast;  with  whom  they  “have  one  mind,”  or  are  of  the  same 
religion.  So  Puller  explains  it : — “ They  did  not  subject  their 


sand  suffered  death  in  seven  years,  under  Pope  Julian;  no  less  than  a hun- 
dred thousand  were  massacred  by  the  French  in  the  space  of  three  months  ; 
the  "Waldenses  who  perished,  amounted  to  one  million  ; within  thirty  years, 
the  Jesuits  destroyed  nine  hundred  thousand  ; under  the  Duke  of  Alva,  thirty- 
six  thousand  were  executed  by  the  connnun  hangman  ; a hundred  and  fifty 
thousand  perished  in  the  inquisition  ; and  a hundred  and  fifty  thousand  Dy  the 
Irish  massacre  ; besides  the  vast  multitude  of  whom  the  world  could  never  he 
particularly  informed,  who  were  proscribed,  banished,  staived,  burnt,  buried 
alive,  smothered,  suffocated,  drowned,  assassinated,  chained  to  the  galleys  fin 
file, or  immured  within  the  horrid  walls  of  the  Buslile,  or  others  of  their  enurch 
or  state  prisons.  According  to  some,  the  whole  number  of  persons  niassacied 
since  the  rise  of  Papacy,  amounts  to  fifty  millions  ! 

Ver.  3.  The  beast  that  thou  sawrst. — Compare  this  beast  with  the  first  beast, 
described  in  chap.  xiii.  Also  with  the  fourth  beast  in  Daniel,  chap.  vii.  The 
chief diflerence  between  this  beast,  and  that  in  chap,  xiii.,  seems  to  he  in  the 
omission  of  his  similitude  to  the  lion,  the  hear,  and  the  leopard,  which  repre- 
sented monarchies,  described  h.v  three  separate  animals  in  Daniel,  hut  long 
since  ceased  : this  regards  only  the  Roman  government. 

Ver.  9 Seven  mountains— Namely,  the  Palatine,  Capitoline,  Quirniol, 
Ceelian,  Esquiline,  Viminal,  and  Aventine  hills.  See  note  on  ch.  xiii.  1. 

Ver.  to.  Seven  kings — [Or,  seven  forms  of  government,  which  subsisted 
among  the  Romans.  The  “ five  fallen”  are  kings,  consuls,  dictators,  decem- 
virs. and  military  tribunes  ; the  sixth,  the  one  that  is,  is  the  power  of  rhe 
Cesars,  or  emperors  ; and  tire  seventh  is  probably  the  exarch  of  Ravenna,  or 
the  dukedom  of  Home.  If  this  be  reckoned  a distinct  form  of  government, 
then  the  beast  is  “ the  eighth,”  hut  if  it  be  deemed  too  inconsiderable  Ip  be 
reckoned  a distinct  head,  he  ” is  of  the  seven  but  whether  the  seventh  or 
eighth,  he  is  the  last  form  of  government  in  that  idolatrous  empire,  and  “ goetu 
into  perdition.”]— Bagster. 

Ver.  12.  Ten  horns.—  The  number  of  kings,  or  states,  which  support  the 
harlot,  have,  at  different  times,  much  varied.  So  the  apostles  were  still  the 

twelve,  though  Judas  hanged  himself.  See  note  on  1 Co.  xv.  5. One  hour— 

i.  e.  the  same  hour. — l Jarman  So.  ver.  13 .one mind  is  certainly  ” the  same 
mind.” 


A.  M.  cir 
4100. 

A.  D.  cir. 
96. 


Fall  of  Babylon.  RE  VELATION.- 

lo  And  he  saith  unto  me,  The  -T  waters  which 
thou  sawest,  where  the  whore  sittetli,  are  z peo- 
ples, and  multitudes,  and  nations,  and  tongues. 

16  And  the  ten  horns  which  thou  sawest  upon 
the  beast,  these  a shall  hate  the  whore,  and  shall 
make  her  desolate  and  b naked,  and  shall  eat 
her  flesh,  and  c burn  her  with  fire. 

17  For  God  d hath  put  in  their  hearts  to  fulfil 
his  will,  and  to  agree,  and  give  their  kingdom 
unto  the  beast,  until  the  words  of  God  shall  be 
e fulfilled. 

18  And  the  woman  which  thou  sawest  is  that 
great  f city,  which  reigneth  over  the  kings  of 
the  earth. 

CHAPTER  XVIII. 

2 Babylon  is  fallen.  4 The  people  of  God  commanded  to  depart  out  of  her.  9 The 
kings  of  the  earth,  11  with  the  merchants  and  mariners,  lament  over  her.  20  The 
saints  rejoice  for  the  judgments  of  God  upon  her. 

AND  after  these  things  I saw  another  angel 
come  down  from  heaven,  having  great 
power;  and  the  earth  was  lightened  with  his 
1 glory. 

2  And  he  cried  mightily  with  a strong  voice, 
saying,  Babylon  b the  great  is  fallen,  is  fallen, 


ver.l. 
z c.13.7. 
a Je.50.11, 
42. 

b Eze.  16-37 
..44. 

c c. 18.8,18. 
d Ac.4.27, 
28. 

e c.10.7. 
f c.  16. 19. 
a Eze.43.2. 
b Is.  13. 19. 
21.9. 
Je.51.8. 
c.14.8. 

c Is.34.ll, 
14. 

Je. 50.39. 
51.37. 
c.  17.2. 
d Is.47.15. 
e ver.l  1,15. 
f or , power. 
g Is. 48.20. 

' 52.11. 
Je.50.8. 
51.6,45. 

2 Co  6.17. 
h Je.51.9. 
i c .16.19. 
j Ps.  137.8. 
Je.50.15.. 
29. 

It  Is.47.7  -ll 
Zep.2.15. 


CHAP.  XVIII.  The  people  of  God  to  aepart. 

and  is  become  c the  habitation  of  devils,  and 
the  hold  of  every  foul  spirit,  and  a cage  of 
every  unclean  and  hateful  bird. 

3 For  all  nations  have  drunk  ll  of  the  wine  of 
the  wrath  of  her  fornication,  and  the  kings  of 
the  earth  have  committed  fornication  with  her, 
and  e the  merchants  of  the  earth  are  waxed 
rich  through  the  r abundance  of  her  delicacies 

4 And  I heard  another  voice  from  heaven, 
saying,  Come  out  s of  her,  my  people,  that  ye 
be  not  partakers  of  her  sins,  and  that  ye  re- 
ceive not  of  her  plagues. 

5 For  her  sins  have  reached  h unto  heaven 
and  God  hath  remembered  i her  iniquities. 

6 Reward  her  i even  as  she  rewarded  you, 
and  double  unto  her  double  according  to  her 
works : in  the  cup  which  she  hath  filled  fill  to 
her  double. 

7 How  much  she  hath  glorified  herselfj  and 
lived  deliciously,  so  much  torment  and  sorrow 
give  her : for  she  saith  in  her  heart,  I sit  a 
'‘queen,  and  am  no  widow,  and  shall  see  no 
sorrow. 


kingdoms  to  him  as  a secular  power  ; for  then  had  they  not 
been  independent ; their  only  connexion  with  him  would  be  ec- 
clesiastical, or  in  his  supporting  the  harlot.  That  this  was 
the  only  bond  of  union  between  them  is  manifest  from  the  re- 
sult of  things ; when  their  love  should  be  turned  into  haired, 
they  are  not  said  to  hate  the  beast,  but  the  whore : it  was  the 
whore,  (or  harlot,)  therefore,  and  not  the  beast,  that  was  the 
object  of  their  attachment.”  While  he,  “caparisoned  in  scar- 
let,” would  support  her  in  all  her  base  and  sanguinary  pro- 
ceedings, they  (the  ten  kings)  would  be  with  the  beast,  “ hold- 
ing up  his  trappings,  or  lending  their  authorities  to  enforce  his 
measures.” 

“ Such  (continues  Fuller ) was  actually  the  conduct  of  all 
the  governments  of  Christendom  prior  to  the  Reformation, 
and  such  has  been  the  conduct  of  many  of  them  since.  It  is 
thus  that  they  are  said  to  make  war  with  the  Lamb.”  It  may 
be  asked,  “ Who  is  able  to  make  war  with  the  bras*'?”  but  we 
ask,  in  reply,  Who  is  able  to  overcome  the  Lamb  ? He  is 
“ King  of  kings,  and  Lord  of  lords  and  his  followers  are  a 
select  band— “called,  and  chosen,  and  faithful.” 

We  omitted  to  notice,  in  the  beginning  of  this  chapter,  that 
the  harlot  is  here  described  “ as  sitting  upon  many  waters,” 
and  these  waters  are,  in  ver.  15,  explained  to  mean  “ peoples, 
and  multitudes,  and  nations,  and  tongues.”  The  fact  is,  the 
monster  on  which  she  rode,  having  risen  “out  of  the  sea,” 
he  delights  in  paddling  through  troubled  waters  with  his  op- 
probrious load. 

In  the  sequel  of  this  history  we  find  that  the  ten  horns  (or 
kings)  themselves  shall  hate  the  harlot,  and  “ make  her  deso- 
late, and  naked,  and  shall  eat  her  flesh,  and  burn  her  with 
fire:”  that  is,  they  shall  strip  off  all  her  meretricious  orna- 
ments, and  devour  her  riches. 

“This  (to  quote  again  the  judicious  Fuller ) is  the  way 
in  which  the  antichristian  church  is  doomed  to  fall.  It  will 
not  be  from  the  increase  of  religious  people  who  withdraw 
from  her  communion,  as  she  has  always  apprehended  ; but 
from  those  who  have  been  her  companions  in  sin,  and  who, 
when  nothing  more  is  to  be  expected  from  her,  shall  turn 
against  her  and  destroy  her.  It  is  not  by  Protestantism,  but 
by  Infidelity,  that  false  religion  will  be  overthrown.”  This 
is  not  a new  opinion.  “ Sir  Isaac  Newton  had  a very  sagaci- 
ous conjecture,  which  he  told  Dr.  Clarke , from  whom  (says 
Whiston)  I received  it,  that  the  overbearing  tyranny  and  per- 
secuting power  of  the  antichristian  party,  which  hath  so  long 
corrupted  Christianity,  and  enslaved  the  Christian  world,  must 
be  put  a stop  to  and  broken  to  pieces,  by  the  prevalence  of  in- 
fidelity for  some  time,  before  primitive  Christianity  could  be 
rest  ired ; which  seems  to  be  the  very  means  that  is  now  work- 
ing in  Europe,  for  the  same  good  ana  great  end  of  Providence.” 
Mr.  W.  wrote  in  the  former  part  of  the  last  century. 

Chap.  XVIII.  Ver.  1 — 8.  The  fall  of  Babylon. — This  book  af- 
fords us,  perhaps,  the  finest  illustration  we  can  any  where  meet 
with  of  the  doctrine  of  the  ministry  of  angels.  The  throne  of  the 
Almighty  is  surrounded  with  them  ; they  move  on  the  slightest 


intimation  of  the  Divine  will,  and  they  always  fly.  Their  at- 
tendance is  constant,  and  their  obedience  instant : nor  does 
the  nature  of  the  message  on  which  they  are  sent,  whether  of 
judgment  or  of  grace,  at  all  affect  the  speed  with  which  they 
execute  it.  Their  obedience  is,  in  all  cases,  prompt,  and  with- 
out hesitation,  even  in  the  higher  orders ; and,  from  the  splen- 
dour wdiich  shone  around  him,  the  angel  now  before  us  is  sup- 
posed to  be  of  considerable  rank. 

This  chapter  contains  one  of  the  most  sublime  and  beautiful 
odes  in  all  the  poetic  Scriptures  : for  to  that  form  has  Pishop 
Jebb  reduced  it.  It  contains,  1.  A proclamation  that  Babylon 
is  fallen.  2.  A warning  and  charge  to  the  people  of  Goa,  to 
come  out  of  her.  3.  A lamentation  over  her,  by  all  the  classes 
of  mankind,  particularly  interested  in  her  fate.  We  shall  offer 
a few  words  in  reference  to  each. 

1.  The  fall  of  Babylon  is  proclaimed.  “ It  (or  she)  is  fallen, 
is  fallen.”  So  in  chap.  xvi.  ver.  17;  a voice  from  the  throne 
pronounces,  “It  is  done!”  The  decree  is  gone  forth,  and  is 
on  the  point  of  being  fulfilled.  And  with  the  decree  is  here 
given  (which  is  not  always  the  case)  the  reasons  upon  which 
it  isTounded.  Babylon,  that  is,  the  church  of  Rome,  is  not 
only  herself  intoxicated  and  debauched,  but  she  is  charged 
with  intoxicating  and  debauching  all  the  kings  or  governments 
by  whom  she  has  been  supported— all  the  merchants  and  cap- 
tains who  had  been  enriched  by  her  trade,  and  led  into  the 
most  injurious  luxuries.  “ She  who,  as  a church  of  Christ, 
(says  Archdeacon  Woodhouse ,)  should  have  been  the  teacher 
and  preserver  of  pure  religion  and  morality,  had  become  the 
seducer  and  corrupter  of  the  nations  and  their  kings;  and  had 
set  the  example  of  that  insolent  luxury,  disposing  to  irreligion, 
which  it  was  her  duty  to  oppose.” 

In  illustration  of  the  imagery  here  employed,  and  which  is 
evidently  borrowed  from  the  Old  Testament  prophecies  re 
specting  ancient  Babylon  and  Tyre,  particularly  the  latter,  Mr. 
Lowman  thus  remarks  : — “ As  the  destruction  of  Rome  is 
here  compared  with  that  o ' Tyre,  (Exek.  xxvii.)  we  easily  see 
how  proper  it  was  to  describe  the  sins  of  Rome  by  figures 
taken  from  the  sins  of  Tyre.  The  profit  of  trade  created  a 
commerce  between  that  city,  then  the  chief  mart  of  the  world, 
and  all  nations  : so  that  Tyre  spread  her  luxury  and  supersti- 
tion far  and  wide,  with  her  trade.  Rome,  in  like  manner,  cor- 
rupted distant  and  remote  nations,  by  rewarding  her  votaries 
with  considerable  wealth,  encouraging  their  ambition  and  lux- 
ury ; and  thus,  like  Tyre  of  old,  she  made  her  corruptions  gene- 
ral, and  almost  universal.” 

What  is  said  of  Babylon  being  “the  habitation  of  devils,” 
does  not  refer  so  properly  to  her  former  state  of  crime,  as  to 
her  future  state  of  misery.  The  images  here  employed  are  evi- 
dently taken  from  Isa.  xiit.  20— 22;  xxxiv.  10—16:  on  which 
Dr.  Woodhouse  observes,  that  “ when  the  utter  destruction  of 
a city  is  denounced  in  Scripture,  the  site  of  that  city  is  com- 
monly described  as  becoming  the  haunt  and  habitation  of  wild 
beasts,  and  of  such  loathsome  reptiles,  as  are  found  in  the  for- 
saken ruins  of  a city.”  On  one  of  these  passages,  he  adds, 


Yer.  15.  The  whore— Or  “harlot.”  The  Bishop  of  Meaux  (before  cited) 
objects  to  this  being  meant  of  the  church  of  Rome,  or  to  her  being  called  a 
» ulrlot ; because,  having  been  once  a true  church,  her  apostaey  would  render 
her  an  adulteress.  To  this  Woodhouse  replies,  that  the  same  term  is  applied 
to  the  churches  of  Judah  and  Israel,  when  guilty  of  idolatry,  (see  Isa.  1.  21. 
Jer.  iii.  1 :)  the  reason  of  which  is,  such  churches  are  considered  as  virtually 
divorced.  Jer.  iii.  8. 

Ver.  16.  These  shall  hate.  &c.— (The  ten  horns,  which  the  angel  explained 
of  “ ten  kings,”  or  kingdoms,  and  which  once  exalted  and  supported  her  ec- 
clesiastical tyranny,  will  hate,  desolate,  strip,  and  devour  her.  They  will  be 
the  principal  instruments  in  the  destruction  of  popery,  and  the  ruin  of  Rome 
itself  ]— Boaster. 

Ver.  17.  To  fulfil  his  trill—  i.  e.  Ins  decrees,  see  Acts  n.  23. 

Ver.  18.  That  great  city,  which  reigneth.  &c.— This  necessarily  determines 
Rome  to  he  tlie  place  intended  So  Lowman.  IThe  cjty  which,  at  the  time 


of  the  vision,  “ reigned  over  the  kings  of  the  earth,”  was  undoubtedly  Rome  ; 
and,  from  its  foundation,  it  has,  in  different  ways,  accomplished  this  object  to 
the  present  time.  1—  Uagster. 

Chap.  XV1M.  Ver.  2.  Thehabitation  of  devils. — Greek,  ” Demons.”  [That 
is,  she  is  become  a scene  of  utter  desolation,  and  the  habitation  of  hateful 
birds  and  beasts  of  prey.  It  is  evident,  that  no  desolations  have  yet  left  Rome 
in  this  condition  ; unless  any  choose  to  say,  that  it  has  “ become  the  habita- 
tion of  devils,  and  the  hold  of  every  foul  spirit,  and  a cage  of  every  unclean 
and  hateful  bird,”  ever  since  the  popes  and  cardinals  have  made  it  their  resi- 
dence.]— Bagster.  Compare  with  tins  verse  isa.  xiii.  19—21.  Jer.  li.  37. 

Ver.  s.  Delicacies.— Doddridge,  "luxuries.* 

Ver.  5.  Iniquities.— Doddridge,  “ unrighteous  actions.” 

Ver.  6.  Double  unto  her  double.— See  Isa.  xl.  2. 

Ver.  7.  Lived  deliciously  — Doddridge,  "in  luxury.”  So  verse  / rit 
a queen.— See  Isa.  xlvii.  5,  8,  9 


14)1 


Lamentation  Jot • the  REVELATION.— CHAP.  XVIII.  fall  of  Babylon. 


$ Therefore  shall  her  plagues  come  in  one 
day,  death,  and  mourning,  and  famine ; and 
she  shall  be  utterly  'burned  with  lire:  for 
strong  ra  is  the  Lord  God  who  judgeth  her. 

9 And  the  kings " of  the  earth,  who  have  com- 
mitted fornication  and  lived  deliciously  with 
her,  shall  bewail  her,  and  lament  for  her,  when 
they  shall  see  the  smoke  of  her  burning, 

10  Standing  afar  off  for  the  fear  of  her  tor- 
ment, saying,  Alas,  alas,  that  great  city  Baby- 
lon, that  mighty  city  ! for  in  one  hour  ° is  thy 
judgment  come. 

11  And  the  merchants  p of  the  earth  shall 
weep  and  mourn  over  her ; for  no  man  buy- 
eth  their  merchandise  any  more: 

12  The  merchandise  of  ''gold,  and  silver,  and 
precious  stones,  and  of  pearls,  and  fine  linen, 
and  purple,  and  silk,  and  scarlet,  and  all 
rthyine  wood,  and  all  manner  vessels  of  ivo- 
ry, and  all  manner  vessels  of  most  precious 
wood,  and  of  brass,  and  iron,  and  marble, 

13  And  cinnamon,  and  odours,  and  ointments, 
and  frankincense,  and  wine,  and  oil,  and  fine 
flour,  and  wheat,  and  beasts,  and  sheep,  and 
horses,  and  chariots,  and  8 slaves,  and  souls 
1 of  men. 


A.  M.  dr. 
41U0. 

A.  D.  cir. 
96. 


1 c.17.6. 


m Pa  te. II. 
Je.5U.34. 

n Eze.26.16, 
17. 

o ver.  17,19. 

p Eze.27.27 
..36. 

q c.17.4. 
r or,  sweet. 
9 or, bodies. 
t Eze.27.13. 


ii  Lit. 16.19, 
Ac. 

v Is.23.11. 

wJe.S1.37. 

x Jos.7.6. 
Job  2.12. 
E%e.27  30. 

y Je.51.48. 

z De.32.43. 
Lii.  18.7,8 
c.  19.2. 


14  And  the  fruits  that  thy  soul  lusted  after  are 
departed  from  thee,  and  all  things  which  were 
dainty  and  goodly  are  departed  from  thee,  and 
thou  shalt  fin  1 them  no  more  at  all. 

15  The  merci.ants  ofthese  things,  which  were 
made  rich  by  her,  shall  stand  afar  oft'  for  the 
fear  of  her  torment,  weeping  and  wailing, 

16  And  saying,  Alas,  alas,  that  great  city,  that 
was  clothed  u in  fine  linen,  and  purple, and  scar- 
let, and  decked  with  gold,  and  precious  stones, 
and  pearls ! 

17  For  in  one  hour  so  great  riches  is  come  to 
nought.  And  every  shipmaster,  and  all  the 
company  in  v ships,  and  sailors,  and  as  many 
as  trade  by  sea,  stood  afar  off, 

18  And  cried  when  they  saw  the  smoke  ol 
her  burning,  saying,  What  " city  is  like  unto 
this  great  city  ! 

19  And  they  cast  dust  x on  their  heads,  and 
cried,  weeping  and  wailing,  saying,  Alas,  alas, 
that  great  city,  wherein  were  made  rich  all 
that  had  ships  in  the  sea  by  reason  of  her  cost- 
liness ! for  in  one  hour  is  she  made  desolate. 

20  Rejoice  y over  her,  thou  heaven,  and  ye 
holy  apostles  and  prophets;  for  God  hath  aven- 
ged 2 you  on  her. 


“ It  is  observed  by  Bishop  Lowth,  that  Hebrew  words  expres- 
sive  of  such  animals,  are  translated  in  the  Septuagint  by  the 
word  daimonia,  which  is  used  here,”  and  by  our  translators 
rendered  “devils.” 

2.  We  must  notice  the  learning  here  given,  which  is  also 
evidently  borrowed  from  Isaiah,  (chap.  lii.  11,  12,)  in  reference 
to  the  literal  Babylon.  So  our  Lord  himself  warned  his  disci- 
ples to  escape  from  Jerusalem,  when  they  saw  “ the  abomi- 
nation of  desolation  that  is,  the  Roman  eagle  flying  before 
it.  They  did  so,  ana  it  is  not  known  that  there  were  any 
Christians  in  the  city  when  it  was  taken  by  the  Romans.  And 
it  is  certainly  lawful  at  all  times  to  fly  from  public  calamines 
which  we  cannot  prevent,  when  we  can  do  it  without  bringing 
reproach  on  our  religion. 

The  chief  reason  why  we  should  fly  from  depraved  and  cor- 
rupt communities  is,  that  we_“  partake  not  of  their  sins,”  as 
we  would  wish  to  escape  “ their  plagues.”  Upon  the  doctrine 
of  retaliation,  (as  expressed  in  ver.  6,)  we  would  only  remark, 
that  the  Christian  religion  does  in  no  case  tolerate  private  re- 
venge : but  retributive  justice  is  a different  thing,  and  the 
righteous  governor  of  the  world  may  certainly  employ  what 
instruments  he  pleases  in  dispensing  it. 

But  the  passage  before  us  was  employed  by  our  reformers, 
chiefly  to  justify  their  secession  from  the  church  of  Rome. 
Whenever  a church  falls  into  idolatrous  worship,  as  of  saints 
and  images,  or  into  other  fundamental  errors,  then  should  this 
warning  voice  be  attended  to  ; for  if  we  be  partakers  in  other 
men’s  sins,  we  must  expect  to  be  sharers  in  their  punishment. 
And  idolatry  is  a sin  against  which  the  Bible  abounds  with  the 
most  awful  denunciations,  as  may  be  seen  in  the  “ Homily 
against  the  peril  of  Idolatry,”  wherein  also  are  many  passages 
quoted  on  the  same  subject  from  the  Christian  fathers,  from 
which  only  we  can  copy  one  short  sentence.  Or i gen.  says — 
“ It  is  not  only  a mad  and  frantic  part  to  worship  images,  but 
also  once  to  dissemble  or  wink  at  it.” 

But  what  is  most  to  be  lamented,  in  the  case  both  of  apos- 
tate churches  and  individuals,  is,  that  they  are  seldom  sensible 
of  their  situation.  The  church  of  Laodicea  said,  “ I am  rich 
and  increased  in  goods,  and  have  need  of  nothing;”  while,  at 
the  same  time,  her  Lord  pronounced  her  to  be  “ wretched, 
and  miserable,  and  poor,  and  blind,  arid  naked.”  So  the 
church  of  Rome,  like  Babylon  of  old,  said,  “ I sit  a queen,  and 
am  no  widow,  and  shall  see  no  sorrow’.”  (Compare  Isa. 
xlvii.  7—9.)  But,  ah ! how  awfully  was  she  mistaken  1 — 
“ Therefore,”  says  the  voice  from  heaven,  “ therefore  shall  her 
plagues  come  in  one  day,  death,  and  mourning,  and  famine ; 
ana  she  shall  be  utterly  burnt  with  fire : for  strong  is  the  Lord 
God  who  judgeth  her.” 

The  precise  nature  of  the  judgments  here  intimated,  we  pre- 
sume not  to  determine.  Some  have  supposed  that  the  city  of 
Rome  itself  will  be  burned  ; and  others,  that  it  will  be  turned 
into  a lake  of  fire  and  brimstone  : but  the  harlot  of  whom  we 
are  speaking  is  not  a city,  but  a church— an  apostate  church, 

Ver.  8.  Utterly  burned  with  fire—  IShe  says  in  her  heart,  like  ancient  Ba- 
bylon. " 1 sit  a queen,  and  am  no  widow,  and  shall  see  no  sorrow  she  slo- 
pes. like  ancient  Rome,  in  the  name  of  ‘ the  eternal  city  ;”  but  notwithstand- 
ing, "she  shall  he  utterly  burnt  with  fire.”  Probably  tier  destruction  will  be 
finished  by  some  immediate  judgment  of  God  ; and  the  nature  of  the  soil  in 
the  vicinity,  the  frequent  irruptions  of  subterraneous  fires,  and  terrible  earth- 
quakes, which  have  often  occurred,  seem  to  point  out  the  method  • the  com- 
bustibles are  provided,  and  the  train  is  already  laid  ; there  only  wants  “ the 
breath  of  the  Almighty  to  kindle  it.”]— Bagster. 

Ver.  10  Alas,  alas— [Or,  Wo!  wot  for  this  will  form  a part  of  the  last 
wo.  This  lamentation  coincides  in  many  particulars  with  that  over  Tyre  ; 
and  the  enumeration  of  the  various  articles  of  commerce  is  calculated  to  con- 
1412 


which  is  to  be  destroyed  by  the  mighty  hand  of  God  himself. 
Of  that  destruction,  all  that  we  can  at  present  ascertain  is, 
that  it  will  be  sudden  in  its  commencement,  complete  in  its 
degree,  and  in  its  termination  final. 

\ er.  9—24.  A lamentation  over  Babylon. — This  lamentation 
is  tittered  by  different  classes  of  society,  the  most  deeply  intei- 
ested  in  her  fate.  l.  The /rings  of  the  earth,  who  had  commit- 
ted fornication  w’ith  her,  and  revelled  with  her  in  her  luxuries; 
but  how  selfish  was  their  mourning ! They  lamented  the  loss  of 
their  own  licentious  pleasures,  but  they  express  no  sympathy  in 
her  sufferings.  “They  stand  afar  off  for  the  fear  of  her  torment” 
—lest  the  fire  which  burns  her  should  scorch  them  also.  2.  The 
merckanls — but  what  do  they  do?  They  lament  the  less  of 
their  traffic — “ For  no  man  buyeth  her  merchandise  any 
more.”  On  the  particulars  of  this  merchandise  we  cannot 
here  distinctly  remark,  one  article  alone  excepted,  namely, 
“ the  souls  of  men.”  “Tyre  dealt  only  in  men’s  bodies,  hut 
Rome  in  their  souls.  I know  not  what  else  (says  Mr.  Fuller) 
to  make  of  the  sale  of  indulgences  and  pardons  ....  of  [au- 
ricular] confessions  and  prayers  for  the  dead,  and  of  every 
other  means  of  extorting  money  from  the  ignorant.” 

“The  merchants  of  these  tilings,”  namely,  the  priests  and 
monks,  with  other  orders  in  the  church,  “are  made  rich  by 
lier;”  but  they  also  will  “stand  afar  off  for  fear”  of  partaking 
of  “ her  torment and  well  they  may  fear,  if  they  who  are 
“ partakers  of  her  sins,”  are  to  share  also  in  “ her  plagues.” 

I But  Rome  has  been  a wholesale  dealer,  and  has  exported  lur 
merchandise  to  every  quarter  of  the  globe,  and  more  especi- 
ally to  South  America,  where  she  has  cheated  the  souls  and 
burned  the  bodies  of  men  by  thousands  ! Well  may  those  who 
have  thus  traded  beyond  the  seas  stand  “afar  off,”  and 
cry,  “Alas!  alas!”  While,  however,  earth  is  mourning,  hea- 
ven rejoices;  though  Rome’s  harpers,  and  pipers,  and  trumpet- 
ers, be  all  now  dumb,  heaven,  as  we  shall  see  in  the  next  chap 
ter,  is  all  joy  and  triumph.  In  the  mean  time,  behold,  another 
mighty  angel  descends  from  heaven, and  tearingup  a slonefrom 
the  rock  like  a great  millstone,  casts  it  with  all  his  strength 
into  the  fathomless  ocean  and  cries,"  Thus  with  violence  shall 
Babylon  be  thrown  down,  and  be  found  no  more  at  all.” 

The  close  of  this  chapter  is  beautifully  poetical,  but  the  con- 
cluding verse  contains  an  appalling  fact  that  must  make 
every  reader  shudder.  “In  her  (that  is,  in  Rome)  was  found 
the  blood  of  prophets,  and  of  saints,  and  of  all  that  were  slain 
upon  the  earth.”  O what  a discovery  is  here ! Wrath  trea- 
sured up  against  the  day  of  wrath,  and  blood  against  the  day  of 
vengeance!  But  is  not  this  a strong  hyperbole?  Scarcely 
can  it  be  so  called  ; for  all  the  blood  that  has  been  shed  under 
the  persecutions  of  Jews  and  Pagans,  as  well  as  nominal 
Christians,  is  shed  upon  one  and  the  same  principle,  and  that 
decidedly  a popish  one— the  pretended  right  of  controlling 
consciences  : it  was  found  in  Rome,  the  great  manufactory 
and  depot  (if  w’e  may  so  speak)  of  persecution.  To  calculate 
the  quantity  of  this  blood,  we  must  write  a martyrology. 


vey  some  idea  of  the  splendour,  luxury,  and  excess  which  have  so  long  triumph* 
cd  in  the  powerful,  magnificent,  and  elegant  metropolis  of  popery.]— Bagster. 

Ver.  12.  TJiyine  ivood  — Margin,  “sweet;”  i.  e.  sweet-scented— probably 
burnt  for  incense.  * 

Ver.  13.  And.  slaves,  and  souls.  &c. — “ And  bodies  and  souls  of  men.”  So 
Woodhouse.  This  is  literal,  and  we  see  no  reason  for  departing  fro.r.  it.  “ It 
is  true,  in  fact,  (says  Loivman,)  that  her  slaves  [those  of  Papal  Rome]  lose 
all  religious,  as  well  as  civil,  liberty.” 

Ver.  15.  The  merchants , &c.— Many  of  the  images  in  this  chapter  seem 
taken  from  the  Lamentation  for  Tyre.  Ezek.  chap,  xxvii. 

Ver.  20.  Rejoice  over  her,  &c. — Compare  Jer.  li.  47,  &c.  [It  is  peculiarly 
worthy  of  remark  that  the  aporfles.  who  are  idolatroiisly  honoured  at  Rome 


'Vht  marriage  REVELATION. — CHAP.  XIX. 


of  the  lamb. 


21  And  a mighty  angel  took  up  a stone  like  a 
great  millstone,  and  cast  it  into  the  sea,  saying, 
Thus  * with  violence  shall  that  great  city  Baby- 
lon be  thrown  down,  and  shall  be  found  no 
more  at  all. 

22  And  the  voice  of  harpers,  and  musicians, 
and  of  pipers,  and  trumpeters,  shall  be  heard 
no  more  at  all  in  thee;  and  no  craftsman,  of 
whatsoever  craft  he  be,  shall  be  found  any 
more  in  thee ; and  the  sound  of  a millstone 
b shall  be  heard  no  more  at  all  in  thee  ; 

23  And  the  light  of  a candle  shall  shine  no 
more  at  all  in  thee;  and  the  voice  of  the 
' bridegroom  and  of  the  bride  shall  be  heard 
no  more  at  all  in  thee:  for  thy  merchants 
d were  the  great  men  of  the  earth ; for  by  thy 
sorceries  e were  all  nations  deceived. 

24  And  :n  her  was  found  the  blood  of  pro- 
phets, and  of  saints,  and  of  all  that  were  slain 
f uoon  the  earth. 

CHAPTER  XIX. 

1 God  is  praised  in  heaven  for  judging  the  “Teat  whore,  and  avenging  the  blood  of  his 
saints.  7 The  marriage  of  the  Lamb.  10  The  angel  will  not  be  worshipped.  17  The 
fowls  called  to  the  great  slaughter. 

AND  after  these  things  I heard  a great  voice 
1 of  much  people  in  heaven,  saying,  b Al- 
leluia ; c Salvation,  and  glory,  and  honour, 
and  power,  unto  the  Lord  our  God  : 

2 For  d true  and  righteous  are  his  judgments : 
for  he  hath  judged  the  great  whore,  which  did 
corrupt  the  earth  with  her  fornication,  and  hath 
avenged  e the  blood  of  his  servants  at  her  hand. 

3 And  again  they  said,  Alleluia.  And  her 
smoke  f rose  up  for  ever  and  ever. 

4 And  the  four  and  twenty  elders  and  the 


A.  M.  cir. 


4100. 

A.  D.  cir. 
96. 


a Je.5I.64. 


b Jc.25  10. 
c Je.7.34. 
16.9. 
33.11. 


d Ib.23.8. 
e 2 Ki.9.22. 

Na. 3 4. 
f Je- 51.49. 


b ver.3,4,6. 
c c.7. 10,12. 
d c.  16.7. 
e c.  18.20. 
f Is.34.10. 
c. 18.9,13. 

g Ps.  135.1. 
h Ps. 97. 1,12 
i Mat. 25. 10 
j Is.52.1. 
k Is.6l.10 
c.3.4. 

1 or,  blight. 
mPs.  132.9. 
n Lu.14.15. 
o c.3.20.  • 

p c.22.6. 
q c.22.8,9. 
r Ac.  10. 43. 
lPe.1.10, 
11. 

a c.6.2. 
t c.3.14. 
u Ps.  45.3,4. 
18.11.4. 


w Ca.3.11. 
ls.62.3. 
Zee. 9. 16. 
He.2.9. 
c.6.2. 
x c.3.12. 


four  beasts  fell  down  and  wor.-.hippt  d God  that 
sat  on  the  throne,  saying,  Amen  ; Alleluia. 

5 And  a voice  came  out  of  the  throne,  say- 
ing, Praise  e our  God,  all  ye  his  servants,  and 
ye  that  fear  him,  both  small  and  great. 

6 And  I heard  as  it  were  the  voice  of  a great 
multitude,  and  as  the  voice  of  many  waters, 
and  as  the  voice  of  mighty  thunderings,  say- 
ing, Alleluia : for  h the  Lord  God  omnipotent 
reigneth. 

7 Let  us  be  glad  and  rejoice,  and  give  ho- 
nour to  him : for  the  marriage  > of  the  Lamb 
is  come,  and  his  wife  hath  made  herself 
j ready. 

8 And  to  her  was  granted  that  she  should  be 
arrayed  k in  fine  linen,  clean  and  > white:  for 
the  fine  linen  is  the  righteousness  m of  saints. 

9 And  he  saith  unto  me,  Write,  n Blessed  are 
they  which  are  called  unto  the  marriage  sup- 
per ° of  the  Lamb.  And  he  saith  unto  me 
These  p are  the  true  sayings  of  God. 

10  And  i I fell  at  his  feet  to  worship  him. 
And  he  said  unto  me,  See  thou  do  it  not : I am 
thy  fellow-servant,  and  ofthy  brethren  that  have 
the  testimony  of  Jesus  : worship  God:  for  the 
testimony  of  r Jesus  is  the  spirit  of  prophecy. 

11  And  I saw  heaven  opened,  and  behold  a 
white *  1 horse ; and  he  that  sat  upon  him  was 
called  i Faithful  end  True,  and  in  righteous- 
ness u he  doth  judge  and  make  war. 

12  His  v eyes  were  as  a flame  of  fire,  and  on 
his  head  were  many  w crowns;  and  he  had  a 
name  * written,  that  no  man  knew,  but  he 
himself. 


This  sublime  ode  is  continued  in  the  first  ten  verses  of  the 
following  chapter,  where  we  shall  be  greeted  by  a song  from 
heaven. 

Chap.  XIX.  Ver.  I — 10.  Heaven  rejoicing  in  the  fall  of 
Babylon — the  Marriage  Supper  of  the  Lamb. — Alas  ! how 
estranged  is  earth  from  heaven ! — that  which  gives  joy  to  one, 
is  matter  of  lamentation  to  the  other.  How  many  scenes  are 
there  of  pleasure  and  hilarity  on  earth,  which  are  enough  to 
make  an  “ angel  weep”  to  view  them  ! We  need  not  wonder, 
then,  if  sometimes,  when  earth  is  weeping,  heaven  should  be 
rejoicing.  Hark  to  the  shout  of  heaven ! “ Salvation,  and 
glory,  and  honour  and  power,  unto  the  Lord  our  God  ! . . . . 
He  hath  judged  the  great  whore,  which  did  corrupt  the  earth 
with  her  fornication,  and  hath  avenged  the  blood  of  his  ser- 
vants at  her  hand.”  This  is  an  act  of  retributive  justice,  and 
while  we  remain  sinners  we  may  well  tremble  at  its  exercise; 
but  in  a state  of  perfect  holiness,  it  should  appear,  saints  and 
angels  rejoice  as  well  in  the  exercise  of  the  divine  truth  and 
equity,  as  in  the  display  of  the  milder  perfections  of  the  Deity. 

“ And  again  they  said,  Alleluia!"  The  praises  of  heaven  are 
incessant  and  unwearied ; that  which  is  with  us  duty,  is  with 
them  enjoyment.  It  was  said  in  the  preceding  chapter,  “Re- 
joice over  her,  thou  heaven  ; and  ye  holy  apostles  and  pro- 
phets, for  God  hath  avenged  you  on  her namely,  on  the 
great  harlot,  which  debauched  the  world,  and  persecuted  the 
church.  But  victory  is  not  the  only  source  of  joy  ; the  mar- 
riage of  the  Lamb  is  come,  and  his  wife  has  made  herself 
ready. 

The  harlot  who  had  pretended  to  be  the  spouse  of  Christ, 
being  “ convicted  of  fornication  with  the  worldly  powers,”  and 
for  ever  discarded,  “ the  attention  of  heaven  and  earth  (says 
Archdeacon  Woodhouse ) is  naturally  turned  to  that  chaste  and 
pure  virgin,  who  is  now  to  be  presented  to  her  Lord.  The 
choral  song  brings  her  to  view;  arrayed,  not  in  purple  and 
scarlet , and  gold  and  precious  stones ; not  in  worldly  splen- 
dour, like  the  harlot,  but  in  pure,  simple,  and  resplendent 
garments,  which  are  the  clothing  of  the  heavenly  inhabit- 
ants. She  has  washed  her  garments,  and  1 made  them  white 
in  the  blood  of  the  Lamb.’  By  faith  in  her  Redeemer  she  is 


and  daily  worsh  pped.  should  be  specially  mentioned  as  rejoicing  in  her  fall ; 
as  if  it  “ avenged  them”  on  her,  for  the  dishonour  cast  on  their  characters, 
while  it  vindicated  the  glory  of  God.] — Bagstcr. 

Ver.  21.  Thus  with  violence , &c  — See  Jer.  li.  63,  64.  [This  was  to  repre- 
sent the  violence  of  her  fall,  and  that  she  should  never  rise  again  ; which  is 
farther  illustrated  by  varied  emphalical  expressions  taken  from  the  ancient 
prophets.  But  Rome  is  still  standing  and  flourishing,  and  honoured  by  many 
nations  as  the  metropolis  of  the  Christian  world  ; she  still  resounds  with  sing- 
ers and  musicians ; she  still  excels  in  arts,  which  serve  for  pomp  and  luxury; 
she  still  abounds  with  candles , and  lamps,  and  torches,  burning  even  by  day, 
as  well  as  by  night ; and  consequently  this  prophecy  has  not  been,  but  remains 
to  be,  fulfilled.] — Bagster. 

Ver.  23.  The  light  of  a candle.— Doddridge,  “lamp.” 

Chap.  XIX.  Ver.  1.  Alleluia. — Heb.  “Hallelujah.” 

Ver.  4.  The  four  beasts— \.  e.  “ living  creatures,”  as  before. 

Ver  8.  Clean  ana  white. — Doddridge  “pure  and  resplendent.” The 


become  righteous — for  this  is  the  fine  linen , the  righteousness 
of  the  saints." 

The  marriage  of  the  Lamb  being  announced,  a bjessing  is 
pronounced  on  all  those  who  are  invited  to  his  marriage  sup- 
per. This  supper  is  by  some  commentators  considered  as  the 
Millennium,  but  is  by  no  means  to  be  confined  thereto.  When- 
ever the  Lord  Jesns  vouchsafes  to  his  people  a display  of  his 
redeeming  mercy,  it  is  a marriage  feast,  whether  in  earth  or  in 
heaven  ; and  happily  we  are  invited  to  such  a feast,  without 
waiting  for  the  Millennium. 

“ How  rich  are  thy  provisions,  Lord  ; 

Thy  table  furnish’d  from  above  1 
The  fruits  of  life  o’erspread  the  board, 

The  cup  o’erflows  with  heavenly  love  1” — Watts.  . 

But  a remarkable  incident  is  here  introduced.  The  prophet, 
dazzled,  perhaps,  with  the  glory  of  the  angel  that  appeared  to 
him,  or  peculiarly  struck  with  the  solemnity  of  his  words — 
“ These  are  the  true  sayings  of  God” — seems  to  have  mistaken 
him  for  the  Lamb  himself,  and  fell  at  his  feet  to  worship  him. 
The  angel,  however,  instantly  corrects  his  error:  “ See  thou 
do  it  not ; I am  a fellow-servant  of  thine,  and  of  thy  brethren, 
who  hold  the  testimony  of  Jesus  ; worship  God.”  This  seems 
to  us,  as  plain  and  as  strong  a prohibition  of  worshipping  an- 
gels, as  we  can  well  conceive — “ See  thou  do  it  not.” 

Tne  angel  thus  classing  himself  with  St.  John  and  his  bre- 
thren, intimates,  that  both  his  office  and  theirs  was  to  honour 
the  Lord  Jesus,  by  bearing  witness  to  him.  “The  testimony 
of  Jesus  (saith  he)  is  the  spirit  of  prophecy  ;”  or,  as  Dr.  Dodd- 
ridge and  Bishop  Hard  invert  the  sentence,  without  any  ma- 
terial change  of  sense — “The  spirit  of  prophecy  is  the  testi- 
mony of  Jesus  to  bear  witness  to  his  glory,  is  the  great  ob- 
ject of  prophets  on  earth,  and  of  angels  in  heaven. 

Ver.  11—21.  The  grand  contest  between  the  Word  of  God 
and  the  beast  and  false  prophet. — This  description  is  an  evi- 
dent amplification  of  a former  one,  chap.  vi.  2,  though  it  ap- 
pears to  refer  to  a very  different  event.  The  conqueror  here 
described  is  the  Logos,  or  Word  of  God.  His  name  is  Faith- 
ful and  True,  and  who  in  righteousness  alone  maketh  war. 
His  eyes  are  described  as  before,  (chap.  i.  14,  &c.)  “ like  a flame 


righteousness.— Doddridge , “ the  righteous  acts  of  the  saints.”  He  remarks. 

“ So  dikaiomata  (the  Greek  word  here  used)  evidently  signifies though 

I make  no  doubt  but  it  is  with  regard  to  the  obedience  and  righteousness  of 
the  Son  of  God,  that  all  our  righteous  acts  are  accepted  before  God.” 

Ver.  10.  See  thou  do  it  not. — The  Rhemish  translators  sadly  equivocate 
here,  as  supposing  that  the  angel  only  forbade  that  supreme  worship,  ( la  riaj 
which  is  peculiar  to  the  Deity,  and  not  the  inferior  worship  which  the  church 
allows  to  saints  and  angels,  but  certainly  without  any  authority  from  the 
Scriptures.  Nor  do  the  common  people  know  any  thing  of  this  distinction.— 

See  Fi etcher's  Lectures  against  the  Roman  Catholic  Religion,  Lect  vi. 

Thy  fellow-servant.— Doddridge  and  Woodhouse . “ A fellow-servant  with 
thee  and  thy  brethren,  who  keep  (or  hold)  the  testimony  of  Jesus.” 

Ver.  11.  Behold  a white  horse.—' This  evidently  refers  to  the  same  Conqueror 
introduced  in  chap.  vi.  2.  There  he  had  a crown  ; here  he  has  many  crowns 
implying  that  he  had  gained  many  victories. 

Ver.  12.  Many  crotons.— Greek,  “diadems/ 


1419 


Thcjowis  called  REVELAT1 

13  And  he  was  clothed  with  a vesture  dipped 
in  blood  : and  his  name  is  called  The  y Word 
of  God. 

14  And  the  armies  which  were  in  heaven  fol- 
lowed him  upon  white  horses,  clothed  z in  tine 
linen,  white  and  clean. 

15  And  out  of  his  mouth  11  goeth  a sharp 
sword,  that  with  it  he  should  smite  the  na- 
tions: and  he  shall  rule  them  with  a rod  b of 
iron : and  he  c treadeth  the  wine-press  of  the 
fierceness  and  wrath  of  Almighty  God. 

16  And  he  hath  on  his  vesture  and  on  his 
thigh  a name  written,  d KING  OF  KINGS, 
AND  LORD  OF  LORDS. 

17  And  I saw  an  angel  standing  in  the  sun  ; 
and  he  cried  with  a loud  voice,  saying  to  all 
the  fowls  that  fly  in  the  midst  of  heaven, 

of  fire,”  and  upon  his  head  were  “ many  crowns,”  or  diadems, 
expressive  of  the  honours  he  had  already  won.  His  vesture 
was  “dipped  in  blood,”  as  expressive  both  of  his  sufferings 
and  achievements  ; and  he  was  called  the  Locos,  or  “ Word 
of  God,”  which  we  suppose  to  be  the  name  here  intended, 
whereof  it  is  said,  “no  man  knew  (it)  but  himself;”  meaning, 
as  we  apprehend,  that  no  one  but  himself  could  fully  compre- 
hend its  mysterious  import. 

“ The  armies  which  were  in  heaven  followed  him  — and 
who  are  they'?  Chapter  xvii.  14,  will  give  the  answer — ‘ They 
that  are  with  him  are  called,  and  chosen,  and  faithful.”  It 
may  be  worthy  of  remark,  that  though  the  great  leader  in  this 
battle,  The  Word  of  God,  is  described  as  haying  his  “ vesture 
dipped  in  blood,”  his  followers  had  no  stain  upon  their  gar- 
ments : they  were  all  clothed  in  “fine  linen,  white  and  clean.” 
This  seems  to  have  an  evident  allusion  to  Isa.  Ixiii.  1,  &c. 
where  an  illustrious  conqueror,  and  doubtless  the  same  here 
spoken  of,  says — “I  have  trodden  the  wine-press  alone , and  of 
the  people  there  was  none  with  me  : for  I will  tread  them  in 
mine  anger,  and  trample  them  in  my  fury  : and  their  blood 
shall  be  sprinkled  on  my  garments,  and  I will  stain  all  my 
raiment.”  He  it  is,  we  see,  that  fights  the  battles  of  his 
church,  and  gains  the  victory;  and  he  also  expressly  states, 
“ of  the  people  there  was  none  with  me”— none  to  help  — 
“therefore  mine  own  arm  brought  salvation  unto  me;  and  my 
fury,  it  upheld  me.”  This  accounts  for  the  garments  of  his  fol- 
lowers being  “ white  and  clean,”  while  their  Leader  himself 
has  his  garments  not  only  stained,  but  even  dyed  with  blood. 
It  is  to  be  hoped,  that  Christians  will  bear  this  in  mind,  when- 
ever the  eventful  period  now  under  consideration  sh all  arrive, 
and  not  attempt  to  forward  the  kingdom  of  Christ  by  those 
sanguinary  means  which  himself  forbids.  He  is  King  of 
kings,  and.  Lord  of  lords  ; and  “ in  righteousness  he  maketh 
war:”  but  let  us  keep  our  garments  clean  from  the  stain  of 
human  blood. 

A new  vision  now  presents  itself,  at  ver.  17.  “I  saw,”  says 
our  apostle,  “ an  angel  standing  in  the  sun.”  He  is  going  to 
address  eagles,  and  vultures,  and  birds  of  prey,  which  soar  on 
high,  and  love  to  fly  direct  toward  the  sun  : he  therefore  takes 
his  station  above  them,  as  it  were  to  collect  them  about  his 
feet,  and  calls  them  to  the  supper  of  the  great  God.  “That 
great  Being  who  openeth  his  hand,”  and  supplieth  every  living 
thing.  He  feeds  the  young  ravens  when  they  cry,  and  the 
young  lions  when  they  roar,  for  food  : the  numberless  tribes 
of  the  ocean  wait  on  him  ; and  when  he  collects  the  eagles  in 
the  sunbeams,  he  provides  for  them  ; nor  does  a sparrow  fall 
to  the  ground  without  his  notice. 

“ The  supper  of  the  great  God,”  here  referred  to,  can  be 
none  other,  as  we  conceive,  than  “ the  battle  of  Armaged- 
don,” befpre  spoken  of.  The  beast  and  the  false  prophet,  with 
the  frog-like  spirits  emitted  from  their  mouths,  went  (as  we 
have  seen,  chap.  xvi.  14)  on  a mission  through  the  earth,  and 
have  collected  together  all  its  kings  and  armies  in  hostility 
against  the  Lamb  and  his  little  company;  but  instead  of  con- 
quering, they  become  themselves  food  to  the  birds  of  prey ; 
and  even  the  beast  and  the  false  prophet  are  taken  prisoners, 
and  cast  alive  into  the  “ lake  of  fire  burning  with  brimstone.” 

“ By  the  false  prophet”  is  evidently  meant  the  second  beast, 
described  in  chap.  xiii. ; and,  more  immediately  considered  as 
the  great  antichrist  of  St.  John;  and  whose  character  seems 
perfectly  to  correspond  with  the  “man  of  sin,”  or  grand  apos- 
taev,  described  by  St.  Paul  in  2 Thess.  chap.  ii.  The  most 
striking  points  of  similitude  are,  that  both  assumed  the  pro- 
phetic office,  and  worked  false  miracles,  and  lying  wonders ; 
and  both  presided  in  the  church  of  God.  Of  “the  man  of 
sin,”  this  is  expressly  stated;  and  of  the  other  it  is  strongly 


Ver.  13.  A vesture  dipped  in  blood. — Compare  Isa.  Ixiii.  1,  &c. 

Ver.  15.  Rule  them  with  a rod. — Another  allusion  to  Ps.  ii.  9,  before  re- 
peatedly referred  to. 

Ver.  16.  King  of  kings,  &c. — This  title  was  often  affected  by  the  eastern 
despots.  So  Cyrus  had  engraved  on  his  tombstone — “ Here  am  I buried,  Cy- 
rus, King  of  Kings.”  Other  Asiatic  monarchs  followed  the  example;  and 
medals  also  of  Parthian  kings,  ofTigranes,  ofPhamaces,  &c.  are  found  with 
the  same  title  inscribed.—  Woodhouse. 

Ver.  17.  An  angel.— Greek,  “one  angel;”  which  Doddridge  renders  “a 
•ingle  angol.” 


'HAP.  XIX.  to  the  g real  s laugh.' on 

' Come  and  gather  yourselves  togetner  unto 
the  supper  of  the  great  God  •, 

18  That  ye  may  eat  the  flesh  of  kings,  and 
the  flesh  of  captains,  and  the  flesh  of  mighty 
men,  and  the  flesh  of  horses,  and  of  them  that 
sit  on  them,  and  the  flesh  of  all  men.  both  free 
and  bond,  both  small  and  great. 

19  And  l saw  the  beast,  and  the  kings  of  the 
earth,  and  their  armies,  gathered  together  to 
make  war  f against  him  that  sat  on  the  horse, 
and  against  his  army. 

20  And  the  beast  £ was  taken,  and  with  him 
the  false  prophet  that  wrought  miracles  before 
him,  with  which  he  deceived  them  that  had 

j received  the  mark  of  the  beast,  and  them  that 
I worshipped  his  image.  These  both  were  cast 
! alive  into  a h lake  of  fire  burning  with  brimstone. 

implied,  in  his  having  “ (he  horns  of  a lamb,”  which  marks 
his  ecclesiastical  character;  and  in  the  voice  with  which  he 
spake,  being  that  of  the  dragon , we  have  a plain  indication  of 
the  authority  which  he  assumed.  To  both  the  beasts  above 
referred  to,  secular  and  ecclesiastical,  divines  sometimes  refer 
this  character,  though  it  belongs  more  eminently  to  the  latter; 
but  they,  in  fact,  act  so  completely  in  unison,  that  both  their 
bodies  may  be  sai  l to  be  animated  by  one  spirit ; and  it  is  “ the 
old  serpent,”  the  dragon,  that  inspires  them  both. 

Roman  Catholic  writers,  indeed,  object,  that  St.John,  in  his 
Epistle,  describes  antichrist  as  one  that  denies  both  the  Father 
and  the  Son  : but  he  says,  also,  that  “there  are  many  anti- 
christs,” (chap.  ii.  18,)  and  the  false  prophet  here  spoken  of  is 
eminently,  if  not  exclusively,  entitled  to  that  character.  In 
short,  any  one  who  assumes  the  place  of  Christ,  and  denies  his 
doctrine,  is  an  antichrist.  It  would  not  be  difficult,  therefore, 
to  demonstra  e,  that  by  admitting  the  worship  of  saints  and 
angels,  and  the  doctrines  of  human  merit  and  priestly  pardon, 
the  adherents  to  Popery  deny  both  the  Father  and  the  Son. 

We  conclude  all  our  remarks  on  antichrist,  however,  with 
an  extract  from  Bishop  Hurd  (in  the  conclusion  of  his  Lec- 
tures on  Prophecy)  on  this  subject : — 

“To  draw,  then,  what  hath  been  said  on  the  several  nfarks 
of  antichrist,  to  a point : consider  within  what  part  of  the 
world  he  was  to  appear;  in  what  seat  or  throne  he  was  to  bo 
established  ; of  what  kind  his  sovereignty  was  to  be ; with  what 
attributes  he  was  to  be  invested  ; in  what  season,  or  about 
what  time,  and  for  how  long  a time,  he  was  to  reign  and  pros- 
per: Consider  these  five  obvious  characters  of  antichrist, 
which  the  prophets  have  distinctly  set  forth,  and  which,  from 
them,  I have  successively  held  up  to  you  : and  then  compare 
them  with  the  correspondent  characters  which  you  find  in- 
scribed by  the  pen  of  authentic  history,  on  a certain  power 
sprung  up  in  the  West,  seated  in  the  city  of  Rome,  calling 
himself  the  Vicar  of  Christ,  yet  full  of  names  of  blasphemy  ; 
that  is,  stigmatized  with  those  crimes  which  Christianity,  as 
such,  holds  most  opprobrious— the  crimes  of  tyrannic  domi- 
nion, of  persecution,  and  even  idolatry:  and,  lastly,  now  sub- 
sisting in  the  world,  though  with  evident  symptoms  of  decay, 
after  a long  reign  ; \vhose  rise  and  progress  can  be  traced,  and 
whose  duration,  hitherto,  is  uncontradicted  by  any  prophecy  : 
put,  I say,  all  these  correspondent  marks  together,  and  see  if 
they  do  not  furnish,  if  not  an  absolute  demonstration,  yet  a 
high  degree  of  probability,  that  apostate  Papal  Rome  is  the 
very  Antichrist  foretold.” — (Sermon  xi.) 

But  we  must  here  add  a word  on  the  fate  of  antichrist,  in 
the  conclusion  of  this  chapter.  It  is  remarkable,  that  though 
we  have  a pretty  full  account  of  the  preparations  for  this  bat- 
tle, and  of  its  issue,  we  have  no  account  of  the  battle  itself. 
The  arm  of  omnipotence  being  displayed  in  this  conflict,  we 
are  not.  to  wonder  that  its  decision  was  so  sudden  and  com- 
plete. By  vvhat  specific  means  this  victory  shall  be  obtained, 
is  not  distinctly  stated,  but  is  sufficiently  indicated  in  the  name 
of  the  victor — The  Word  of  God.  So  St.  Paul  says,  respect- 
ing the  “Man  of  sin,”  that  “the  Lord  shall  consume  him  with 
the  breath  (or  spirit)  of  his  mouth,”  and  “ the  brightness  of 
his  coming.” 

But  how  is  this  antichrist,  which  we  consider  not  as  an  in- 
dividual, but  as  a body  politic,  or  rather  ecclesiastical,  to  be 
cast  into  a lake  of  fire?  “ It  is  true,”  says  Mr.  Fuller,  “ that 
neither  political  nor  ecclesiastical  bodies,  as  such,  can  be  lite- 
rally cast  into  a place  of  torment,  as  individual  unbelievers 
that  compose  them  will  be  : they  may,  however,  be  cast  into 
perdition,  so  as  never  to  rise  any  more,  which  may  be  the 
whole  of  what  is  intended.  As  the  Christian  church  in  her 
millennial  glory  is  described  in  language  applicable  to  indivi- 

Ver.  18.  That  ye  mat)  eat  the  flesh  of  kings,  &c. — This  is  an  evident  imi- 
tation of  Ezekiel  xxxix.  17.  Forbes  (author  of  the  “ Oriental  Memoirs") 
states,  as  an  illustration  of  this  passage—"  that  during  the  nipht  after  a san- 
guinary battle  in  India,  hyenas,  jackafle,  and  wild  beasts  of  various  kinds, 
prowled  over  the  field  with  a horrid  noise  ; and  the  next  morning  a multitude 
of  vultures,  kites,  and  birds  of  prey,  were  seen  asserting  their  claims  to  a share 
of  the  dead.”— Orient.  Mem. 

Ver.  20.  These  both  were  cast  ottve.— Thiamarks  a most  exemplary  punish- 
ment, as  Lmeman  observes : they  were  not  slain,  and  their  carcasses  burnt; 
but  they  were  burnt  alive,  and  were  so  to  continue  tormented  for  ever  and  ever. 


ION.— C 

A.  M.  cir. 

41U0. 

A.  D.  cir. 

96. 

y Ju.1.1. 

7.  Mat.28.3. 
u c-l.itf. 
b Pi.2.9. 
c 18.633- 
d c.17.14. 

e Eze.39.17 
..20. 

f c 16.14,16. 

g c.  16. 13,14 

Ii  Da  7 il. 
c.20.10. 


1414 


Natan  bound  a thousand  years. 

2 l And  the  remnant  were  slain  with  the  sword 

1 of  him  that  sat  upon  the  horse,  which  sword 
proceeded  out  of  his  mouth : and  all  the  fowls 
> were  filled  with  their  flesh. 

CHAPTER  XX. 

2 Satan  bound  for  a thousand  years.  6 The  first  resurrection  : they  blessed  that  have 
part  therein.  7 Satan  let  loose  again.  8 Gog  and  Magog.  10  The  devil  cast  into 
the  lake  of  fire  and  brimstone.  12  The  last  and  general  resurrection. 

AND  I saw  an  angel  come  down  from  hea- 
ven, having  the  key  * of  the  bottomless  pit 
and  a great  chain  in  his  hand. 

2  And  he  laid  hold  on  the  b dragon,  that  old 
serpent,  which  is  the  Devil,  and  Satan,  and  j 
bound  e him  a thousand  years, 

3  And  cast  him  into  the  bottomless  pit,  and 
shut  him  up,  and  set  a seal  d upon  him,  that  he 
should  deceive  the  nations  no  more,  till  the 


77ie  first  resurrection. 

thousand  years  should  be  fulfilled:  and  after 
that  he  must  be  loosed  a little  season. 

4 And  1 saw  e thrones,  and  they  sat  upon 
them,  and  f judgment  was  given  unto  them  : 
and  I saw  the  e souls  of  them  that  were  be- 
headed for  the  witness  of  Jesus,  and  for  the 
word  of  God,  and  which  had  not  worshipped 
the  beast,  neither  his  image,  neither  had  re- 
ceived his  mark  upon  their  foreheads,  or  in 
their  hands ; and  they  lived  and  reigned  h with 
Christ  a thousand  years. 

5 But  the  rest  of  the  dead  lived  not  again 
until  the  thousand  years  were  finished.  This 
is  the  first  resurrection. 

6 Blessed  and  holy  is  he  that  hath  part  in  the 
first  resurrection : on  such  the  second  death 


REVELATION.— CHAP.  XX. 

| A.  M.  cir. 

4100. 

A.  D.  cir. 

96. 


i c. 1.16. 

ver.15. 

J ver.  17,18. 
a c.  1.18. 

9.1. 

b c.12.9. 

c 2Pe.2.4. 

J ude  6. 

d Da.  6. 17. 


Da.7.9. 

22.27. 

Lu. 22.30. 

lCo.6.2.3 

c.6.9. 


dual  believers,  (ver.  8,)  so  the  antichristian  church  is  repre-  : 
sented  as  a hardened  sinner,  arrested  in  a course  of  wicked- 
ness, and  sent  to  his  own  place.” 

The  beast  and  the  false  prophet  being  thus  assigned  to  their 
proper  and  deserved  fate,  still  there  is  a remnant  of  their  fol- 
lowers left ; and  it  might  naturally  be  asked.  What  shall  be-  j 
come  of  them  ? The  answer  is,  “ They  were  slain  by  the  sword  1 
of  him  that  sat  upon  the  horse” — whose  name  is  called  The 
Word  of  God  : and  the  instrument  by  which  they  were  sub- 
dued is  “the  sword  which  proceedeth  from  his  mouth.” 

Chap.  XX.  Ver.  1—3.  The  Millennium “ The  removal 
of  the  beast  and  the  false  prophet,  is  followed  by  the  decline  of 
impiety  and  wickedness,  and  by  the  rapid  growth  of  true  reli- 
gion and  virtue.  This  is  symbolically  displayed.  The  dragon, 
that  ancient  foe  of  man,  who,  under  the  disguise  of  a serpent' 
had  beguiled  Eve  ; who  had  lent  his  throne,  his  authority^  and 
his  arts  to  the  beast  and  the  false  prophet,  to  misleaa  the 
nations  and  their  kings,  is  taken  and  confined.  His  influ- 
ence  upon  earth  is  wonderfully  diminished.  And  this  import- 
ant object  is  accomplished  by  the  same  superior  agency.  For 
though  an  angel  is  represented  as  binding  Satan,  yet  whence 
has  ne  the  commission  and  the  power?  Whence  the  key  of  the  j 
bottomless  deep,  but  from  Him  who  alone  is  described  as  hav- 
ing the  keys  of  hell  and  of  death  ; from  Him  who  shutteth 
and  no  man  openelh  ? By  his  permission  the  bottomless  deep 
had  been  opened  ; by  his  power  it  is  now  closed  and  sealed. 
The  author  of  all  iniquity  is  confined  in  it  for  a time ; after 
which  he  is  permitted  to  come  forth  again  1 for  a season.’ 
and  ‘ to  deceive  the  nations.’  But  the  beasts  rise  up  no  more. 
They  are  no  longer  the  successful  agents  of  Satan.  He  is  no 
longer  permitted  to  employ  this  kind  of  civil  and  religious  ty- 
ranny against  true  religion  and  the  happiness  of  man.  The 
blissful  season  during  which  Satan  continues  bounden  is 
called  a thousand  years.”  (Archdeacon  Woodhouse.) 

These  thousand  years,  usually  denominated  the  Millennium , 
(which  signifies  the  same  thing,)  must  now  become  the  object 
of  our  attention,  and  the  more  so  as  some  opinions  have  been 
lately  revived  respecting  it,  which  we  consider  of  a dangerous 
tendency. 

The  first  event  which  we  consider  as  connected  with  this 
period,  and  indeed  as  introducing  it,  viz.  a powerful  restraint 
upon  Satan,  and  all  the  powers  of  darkness,  is  here  expressed 
by  the  binding  of  Satan  in  a strong  chain,  and  casting  him 
down  into  the  abyss — the  prison  assigned  to  him  on  his  fall. 
This  restraint,  we  apprehend,  includes  a great  decrease  of  vice 
and  infidelity ; a suppression  of  those  diabolical  arts  by  which 
the  great  enemy  of  God  and  man  has  deceived  and  enslaved 
the  more  ignorant  part  of  mankind,  such  as  necromancy, 
witchcraft,  and  devil-worship,  still  practised  among  many  of 
the  ruder  nations-of  Africa,  and  we  fear  partly  among  some 
nearer  home. 

2.  The  suppression  of  war  is  another  happy  event  to  which 
the  confinement  of  Satan,  and  the  restraint  put  upon  his  influ- 
ence, must  directly  lead.  War  is,  indeed,  sport  to  him,  though 
it  is  death  to  us  ; but  it  shall  be  brought  to  its  termination  by 
the  “ Prince  of  Peace.”  It  has  been  long  since  predicted  by 
the  evangelical  prophet,  that  under  his  reign  men  shall  “learn 
war  no  more.”  (Isa.  ii.  4.)  We  even  flatter  ourselves  that  we 
see  some  indications  of  this  event  approaching  in  the  improved 
state  of  knowledge,  and  the  spread  of  the  gospel ; but  when 
the  great  “ war  spirit”  shall  be  chained  in  the  abyss,  then  shall 
universal  peace  take  place. 

3.  The  rapid  progress  of  the  arts  and  sciences  and  general 
knowledge  may,  we  hope,  add  something  in  promotion  of  this 
great  event.  The  invention  of  printing,  and  the  improvements 
in  navigation,  we  know  have  done  much  to  promote  the  circu- 
lation of  the  Scriptures  and  the  gospel  through  the  world  ; 
and  we  may  hope  that  the  invention  of  stereotype  and  steam 
printing,  steam  navigation,  and  other  new  discoveries,  may,  by 
the  end  of  the  present  century,  produce  effects  no  less  salutary 

Chap.  XX.  Ver.  1.  Tht  bottomless  pit. — See  note  on  chap.  ix.  l. 

Ver.  2.  Laid  hold  on  the  dragon. — (This  appears  to  be  an  emblematical  re- 
presentation of  the  restraints  that  would  be  laid  on  Satan,  and  the  consequent 
reign  of  piety,  peace,  and  righteousness  on  the  earth.  Multitudes  will  then 
be  raised  up,  as  if  animated  with  the  souls  of  the  martyrs,  and  live  and  reign 
on  earth  hi  victory,  honour,  holiness,  and  jov ; but  “ the  rest  of  the  dead  will 
rot  live  till  the  thousand  years  be  ended”— they  will  have  no  successors  of  the 


and  important.  But  in  no  art  or  science,  perhaps,  are  im- 
provements more  rapid  than  in  the  healing  art;  and  it  seems 
not  too  much  to  expect  that  the  progress  of  medical  and  sur- 
gical knowledge,  with  the  suppression  of  war,  and  the  im- 
provement in  men’s  moral  habits,  may  contribute  to  extend 
considerably  the  period  of  human  life.  (See  Isa.  lxv.  20,  &c., 
with  our  exposition.) 

4.  Improvements  in  education  and  in  the  acquirements  of  fo- 
reign languages,  especially  the  languages  of  the  heathen;  also 
the  formation  of  societies  to  support  and  promote  the  exertions 
of  competent  individuals:  are  farther  appearances  in  Provi- 
dence much  to  be  admired.  But  on  the  growth  of  knowledge, 
and  especially  of  religious  knowledge,  we  shall  take  the  liberty 
to  insert  a few  lines  from  the  eloquent  pen  of  the  late  Rev.  Ro- 
bert Hall.  He  remarks: — 

“In  the  representation  of  that  glorious  period,  usually  styled 
the  Millennium , when  religion  shall  universally  prevail,  it  is 
mentioned  ns  a conspicuous  feature,  that  ‘ men  shall  run  to  and 
fro,  and  knowledge  shall  be  increased.’  That  period  will  not 
be  distinguished  from  the  preceding,  by  men’s  minds  being 
more  torpid  and  inactive;  but  rather  by  the  consecration  of 
every  power  to  the  service  of  the  Most  High.  It  will  be  a pe- 
riod of  remarkable  illumination,  during  which  ‘the  light  of  the 
moon  shall  be  as  the  light  of  the  sun,  and  the  light  of  the  sun, 
as  that  of  seven  days.’  Every  useful  talent  will  be  cultivated, 
every  art  subservient  to  the  interests  of  man  be  improved  ana 
perfected  ; learning  will  amass  her  stores,  and  genius  emit  her 
splendour ; but  the  former  will  be  displayed  without  ostenta- 
tion, and  the  latter  shine  with  the  softened  effulgence  of  humi- 
lity and  love. 

‘ We  have  hitherto  spoken  of  the  advantages  of  knowledge 
in  general : we  proceed  to  notice  the  utility  of  religious  know- 
ledge m particular.  Religion,  on  account  of  its  intimate  rela- 
tion to  a future  state,  is  every  man’s  proper  business,  and 
should  be  his  chief  care.  Of  knowledge  in  general,  there  are 
branches  which  it  would  be  preposterous  in  the  bulk  of  man- 
kind to  attempt  to  acquire,  because  they  have  no  immediate 
connexion  with  their  duties,  and  demand  talents  which  nature 
has  denied,  or  opportunities  which  Providence  has  withheld. 
But  with  respect  to  the  primary  truths  of  religion,  the  case  is 
different ; they  are  of  such  daily  use  and  necessity,  that  they 
form,  not  the  materials  of  mental  luxury  so  properly,  as  the 
food  of  the  mind.  In  improving  the  character,  the  influence 
of  general  knowledge  is  often  feeble,  and  always  indirect;  of 
religious  knowledge,  the  tendency  to  purify  the  heart  is  imme- 
diate, and  forms  its  professed  scope  and  design.” — (Hall’s 
Sermon  on  Knowledge.) 

Ver.  4—6.  'The  first  resurrection.-  The  great  question  here 
to  be  considered  is,  whether  this  resurrection  should  be  literal- 
ly or  figuratively  understood?  We  shall  endeavour  to  state 
the  arguments  on  both  sides  with  brevity  and  candour.  In  fa- 
vour of  a literal  interpretation,  we  shall  quote  Bishop  Newton , 
who  remarks — “In  the  general,  that  there  shall  be  such  a hap- 
py period  as  the  Millennium;  that  ‘the  kingdom  and  domi- 
nion, and  the  greatness  of  the  kingdom  under  the  whole  hea- 
ven, shall  be  given  to  the  people  of  the  saints  of  the  Most 
High:’  (Dan.  vii.  27  ;)  that  Christ  shall  have  1 the  heathen  for 
his  inheritance,  and  the  uttermost  parts  of  the  earth  for  his 
possession ;’  (Ps.  ii.  8 ;)  that  1 the  earth  shall  be  full  of  the 
knowledge  of  the  Lord,  as  the  waters  cover  the  sea  ;’  (Isa.  xi. 
9 ;)  that  ‘the  fulness  of  the  Gentiles  shall  come  in,  and  all  Is- 
rael shall  be  saved  ;’  (Rom.  xi.  25.  26 ;)  in  a word,  that  the 
kingdom  of  heaven  shall  be  established  upon  the  earth,  is  the 
plain  and  express  doctrine  of  Daniel,  and  all  the  prophets,  as 
well  as  of  St.  John  ; and  we  daily  pray  for  the  accomplish- 
ment of  it,  in  praying,  ‘Thy  kingdom  come!’  But  of  all  the 
prophets,  St.  John  is  the  only  one  who  hath  declared  particu- 
larly, and  in  express  terms,  that  the  martyrs  shall  rise  to  par- 
take of  the  felicities  of  this  kingdom,  and  that  it  shall  continue 
upon  earth  a thousand  years  r and  the  Jewish  church  before 


same  persecuting  spirit  till  Satan  is  loosed  after  the  Millennium.! — Bagster. 

A thousand  years. — All  sober  commentators  take  this  literally  ; the  hypothe- 
sis which  makes  these  360.000  years,  (a  day  for  a year,)  we  think  most  extra- 
vagant, and  unwarranted  by  analogy. 

Ver.  4.  I saw  thrones,  and  they  sat  upon  them—i.  e.  the  souls  of  the  roai 

tyre,  &c. Which  had  not  worshipped  the  beast,  neither  his  image,  <fcc.— 

Compare  chap.  xiii.  12,  15. 


1415 


tin' an  let  loose  again.  REVELATION. — CHAP.  XX. 


Gog  and  Magog. 


i Hath  no  power,  but  they  shall  be  priests  j of 
God  and  of  Christ,  and  shall  reign  with  him  a 
thousand  years. 

7 And  when  the  thousand  years  are  expired, 
Satan  shall  be  loosed  out  of  his  prison, 

8 And  shall  go  out  to  deceive  the  nations 
which  are  in  the  four  quarters  of  the  earth, 

^ Gog  and  Magog,  to  ' gather  them  together  to 


A.  M.  cir. 

•imo. 

A.  D.  cir. 
96. 


1 c.2.11. 
*21.8. 

J Is  61.6. 
c.1.6. 

k Eze.38.2 
39.1. 

I c.16.14. 
Is.8.8. 
Kze.38.9, 
16. 


battle:  the  number  of  whom  is  as  the  sand  of 
the  sea. 

9 And'"  they  went  up  on  the  breadth  of  the 
earth,  and  compassed  the  camp  of  the  saints 
about,  and  the  beloved  city : and  fire  came 
down  from  God  out  of  heaven,  and  devoured 
them. 

10  And  the  devil  that  deceived  them  was  cast 


him,  and  the  Christian  church  after  him,  have  farther  believed 
and  taught,  that  these  thousand  years  will  be  the  seventh  mil- 
lenary of  the  world.” 

The  learned  prelate  here  cites  several  passages  from  the 
(tabbies,  and  the  early  Christian  Fathers,  to  the  same  general 
effect;  and  in  particular  from  Justin  Martyr , who,  in  the  se- 
cond century,  certainly  maintained,  that  this  resurrection  of 
the  martyrs  was  to  be  literally  understood,  and  that  Jesus 
Christ  would  descend  from  heaven,  and  reign  with  his  saints 
personally  in  Jerusalem  ; and  that,  at  the  end  of  this  thousand 
years,  should  follow  the  general  resurrection,  and  the  final 
judgment.  These  opinions,  it  is  granted,  were,  afterwards  car- 
ried to  a pitch  of  extravagance,  which  sunk  them  into  disre- 
pute ; but  they  were  again  purified  and  revived,  and,  among 
the  moderns,  have  been  ably  and  strenuously  defended  by  Mr. 
Jus.  Mede,  Dr.  Thomas  Barnett , Dr.  Jrio.  Gilt,  Mr.  Taber , 
Mr.  Frere , Dr.  Hales , and  others,  on  the  same  principles  as 
Bishop  Newton,  already  cited.  The  Bishop  lays  particular 
stress  on  the  fifth  verse,  which  asserts,  that  the  rest  of  the 
dead  lived  not  'ill  a thousand  years  after  the  resurrection  of 
the  martyrs.  Both  passages  (he  contends  must  be  under- 
stood in  the  same  manner.  “If  the  martyrs  rise  only  in  a spi- 
ritual sense,  then  the  rest  of  the  dead  rise  only  in  a spiritual 
sense ; but  if  the  rest  of  the  dead  really  rise,  the  martyrs  rise 
in  the  same  manner.”  So  argues  his  lordship,  and  with  con- 
siderable force. 

On  the  other  hand,  it  must  be  acknowledged,  that  this  d.oc- 
trine  of  a literal  resurrection,  and  the personal  reign  of  Christ 
on  earth,  met  with  early  opposition,  particularly  from  Origen, 
and  Dionysius  of  Alexandria  j it  never  was  received  as  the 
universal  opinion  of  the  Christian  church  ; and  the  most  emi- 
nent expositors  of  modern  times  lean  decidedly  the  other  way, 
that  is,  to  the  figurative  or  spiritual  interpretation  of  this  mys- 
terious passage.  We  recollect  particularly,  Dr.  Whitby , Prof. 
Witsius,  Pres.  Edwards,  Mr.  Bowman , Dr.  Guise,  Dr.  Hop- 
kins, Dr.  Er.  Johnstone,  Mr.  Fuller,  Mr.  T.  Scott,  Dr.  Hogue , 
and  Dr.  Bootliroyd.  Dr.  Doddridge,  and  Archdeacon  Wood- 
house,  hesitate.  The  grounds  oil  which  these  reason,  we  shall 
now  explain. 

That  this  resurrection  must  not  be  literally  explained,  they 
argue,  1.  Because  the  removal  of  saints  and  martyrs  from  hea- 
ven to  earth  for  a thousand  years,  would,  (they  conceive,)  so 
far  from  being  a reward  to  their  fidelity,  prove  a deterioration 
of  their  happiness;  especially  while  the  world  is  subjected  to 
sin  and  sorrow,  which  must  evidently  be  the  case  till  after  the 
defeat  of  Gog  and  Magog.  They  cannot  suppose  the  saints  in 
heaven  will  be  gratified  to  leave  their  celestial  thrones  for 
earthly  ones  below,  much  less  to  fight  with  infidels. 

2.  It  seems  utterly  incongruous  to  associate  “ the  children 
of  the  resurrection”  with  the  subjects  of  mortality  and  sin.  It 
is  true,  that  some  of  the  saints  arose,  in  consequence  of  the 
earthquake  that  attended  our  Lord’s  crucifixion  ; but  we  have 
good  reason  to  believe,  that,  like  Lazarus  and  others  miracu- 
lously raised,  they  died  again,  which  is  not  supposed  of  these 
martyrs.  ( See  our  exposition  of  Matthew  xxvii.  45 — 54.)  The 
children  of  the  resurrection  “ neither  marry  nor  are  given  in 
marriage;”  how  then  shall  they  associate  with  flesh  and 
b'ood  ? They  have  rested  from  their  labours  upon  earth  ; are 
they  then  to  renew  them  for  their  reward  ? 

3.  The  idea  of  our  Lord  himself  leaving  his  seat  upon  the 
Father’s  throne  in  glory,  to  occupy  one  on  earth,  seems  still 
more  unscriptural  and  absurd.  He  has  told  us  repeatedly  and 
emphatically,  that  his  kingdom  is  not  of  this  world,  and  shall 
he,  after  all  the  glories  of  his  exaltation,  stoop  to  wield  an 
earthly  sceptre  ? And  is  he  again  personally  to  recommence 
his  warfare  with  the  devil  ? Every  way  in  which  this  subject 
can  be  viewed,  either  with  respect  to  himself  or  the  saints,  it 
seems  utterly  inconsistent,  both  with  Scripture  and  common 
sense. 

4.  The  very  terms  in  which  this  resurrection  is  spoken  of, 
are  thought  inapplicable  to  a literal  resurrection.  “ I saw  the 
souls  of  them  that  were  beheaded,”  &c.,  which  is  an  expres- 
sion never  used  of  the  resurrection  of  the  body.  The  reanima- 
tion of  their  spirits,  is  like  the  reappearance  of  Elias  in  the  per- 
son of  John  the  Baptist.  It  is,  in  the  figurative  language  of 
this  book,  a reanimation  of  the  church,  by  the  same  spirit  and 
temper  being  given,  as  was  displayed  in  the  saints  and  martyrs 
of  former  ages;  for  the  same  spirit,  poured  from  on  high,  will 
ever  form  the  same  holy  and  zealous  characters.  This  spirit- 
ual resurrection  is  in  analogy  with  the  resurrection  and  ascen- 


sion of  the  two  witnesses,  in  chap,  xi.,  and,  indeed,  with  the 
style  of  the  whole  book. 

Lastly,  the  idea  of  the  saints,  or  a part  of  them,  being  raised 
a thousand  years  before  mankind  in  general,  does  not  appear 
at  all  to  agree  with  other  descriptions  of  the  general  resurrec- 
tion ; that,  in  particular,  in  the  close  of  this  chapter,  wherein 
the  dead,  “small  and  great” — righteous  and  wicked — those 
whose  “ names  were  written  in  the  book  of  life,”  and  those 
not  therein  written,  stand  together  before  the  throne  of  judg- 
ment. (Compare  Matt.  xxv.  31.  &c.  John  v.  28,  29.  Rom. 
xiv.  10 — 12.  2 Cor.  v.  10.  1 Thess.  iv.  14 — 17,  &c.)  Now 

though  we  should  admit  that  “the  dead  in  Christ  shall  rise 
first,  that  is,  before  the  wicked  ; yet,  that  they  shall  rise  a 
thousand  years  before  the  wickqd — yea,  even  before  the  final 
contest  recorded  below,  (ver.  8,  9,)  appears  to  many,  and,  we 
confess,  to  us,  very  improbabje  and  inconsistent. 

With  respect,  to  the  expression,  (ver.  5,)  “ the  rest  of  the  dead 
lived  not,”  that  may  be  understood  figuratively,  as  well  as  the 
resurrection  in  ver.  4.  So  Mr.  Bowman  explains  “ the  rest  of 
the  dead,”  of  that  remnant  which  was  slain  with  the  sword  of 
Him  that  sat  on  the  white  horse,  (chap.  xix.  21.)  “Thus,  (he 
remarks,)  the  dead  church  raised  to  life,  and  living  and  reign- 
ing for  a thousand  years,  and  the  enemies  of  the  church  re- 
maining dead,  and  not  living  again  till  the  thousand  years  were 
finished,  will  exactly  agree  in  the  same  figurative  meaning. 
This  will  be  a sense  consistent  with  the  resurrection  of  thean- 
tichristian  party  also  for  a little  season,  (ver.  3,)  after  the  thou- 
sand years  shall  be  finished.”  So  also  Mr.  Fuller. 

“Blessed  and  holy  is  he  that  hath  part  in  the  first  resurrec- 
tion !”  So  saith  our  apostolic  prophet : they  are  raised  from  a 
death  in  sin  to  holiness  in  heart  and  life,  and  on  such  “ the  se- 
cond death  (which  will  be  the  portion  of  the  wicked)  shall  have 
no  power.”  “The  first  resurrection  (says  Mr.  Fuller)  suppo- 
ses a second,  which  seems  to  be  that  of  the  just  and  the  unjust. 
In  this  the  wicked  shall  be  raised  to  die  a second  death;  but 
over  the  followers  of  Christ  the  second  death  shad  have  no 
power.  As  a pledge  of  their  victory,  they  are  already  made 
priests  of  God  and  of  Christ,  and  shall  reign  in  spiritual  pros- 
perity from  generation  to  generation,  for  the  space  of  a thou- 
sand years.” 

Ver.  7 — 10.  In  fidelity  supported  by  the  armies  of  Gog  and 
Magog,  which  are  destroyed  by  fire  from  heaven. — The  imagery 
of  this  chapter  is  also  doubtless  borrowed  from  Ezekiel,  chap, 
xxxviii.  and  xxxix.,  to  which  we  beg  leave  to  refer  our  read- 
ers, in  order  to  avoid  repetition.  By  Gog  and  Magog,  we  sup- 
pose, must  be  understood  some  of  the  northern  idolatrous  na- 
tions, who  had  continued  to  refuse  obedience  to  the  gospel,  or, 
at  least,  had  apostatized  therefrom.  Indeed,  such  is  human 
nature,  that  it  is  always  prone  to  decline  from  practical  reli- 
gion ; and  it  should  seem,  that  even  in  those  who  may  experi- 
ence the  power  of  religion  during  the  happy  period  of  the  Mil- 
lennium, there  will  be  a great  decline  toward  the  end  of  it,  and 
many  will  be  seduced  to  listen  to  the  infidel  suggestions  of  the 
devil,  as  our  Lord  himself  hath  said,  “When  the  Son  of  man 
cometh,  shall  he  find  faith  in  the  earth?”  (Luke  xviii.  8.) 

Satan  once  more  loosed  from  his  prison,  will  employ  all  his 
emissaries  (as  under  the  sixth  vial)  to  gather  together  (as  it 
were)  “ the  whole  world”  from  all  quarters,  to  besiege  the  camp 
of  the  saints  and  the  beloved  city,  by  which  is  generally  under- 
stood Jerusalem,  rebuilt  and  enlarged  to  accommodate  the  He- 
brew nation  on  their  return.  The  invaders  are  neither  the  fol- 
lowers of  the  beast,  nor  the  false  prophet,  for  they  are  consign- 
ed to  their  own  place ; but,  probably,  a host  of  infidel  philoso- 
phers, such  as  are  described  by  Peter  (2  Epis.  iii.  4)  and  by 
Jude,  (ver.  18,  19.)  This  is  properly  the  reign  of  infidelity,  and 
Satan  is  their  king.  But  he  also  is  taken  as  the  beast  and  false 
prophet  had  been  before,  and  cast  into  the  same  lake  of  burn- 
ing. Now  is  the  triumph  of  Christ,  and  the  defeat  of  Satan, 
complete  and  final. 

But,  previous  to  the  commencement  of  the  Millennium. 
Christians  generally  expect,  not  only  the  fall  of  Popery  and 
Mahometanism,  but  the  national  conversion  of  the  Jews,  and 
the  return  of  a large  body  of  them,  at  least,  to  their  own  land. 
We  have  already  expressed  our  sentiments  on  this  subject  in 
our  exposition  of  Jer.  ch.  xxx.  and  xxxi.  Romans  xi.,  and 
other  parts  of  Scripture  which  seem  to  us  to  have  an  evident 
reference  to  this  subject.  But,  we  confess,  we  feel  disappoint- 
ed in  finding  so  little  in  this  book  that  has  any  explicit  refe- 
rence to  this  important  subject.  The  restoration  of  Israel  is, 
by  the  prophet  Ezekiel,  compared  to  a resurrection,  and  pos- 


Ver.  8.  Four  quarters — i.  e.  the  cardinal  points  of  the  compass. Gog 

and  Magog.—  Those  who  date  the  conversion  and  return  of  the  Jews  within 
this  penoa,  consider  this  as  an  attack  upon  them  by  the  Tartars.  [Gog  and 
Magog  seem  to  have  been  anciently  the  name  of  the  northern  nations  of  Eu- 
rope and  Asia,  as  the  Scythians  have  been  since,  and  Tartars  are  at  present ; 
but  this  seems  to  refer  to  a different  nation  from  that  mentioned  by  Ezekiel, 
which  was  to  come  exclusively  from  “the  north  quarters.”  while  this  comes 
1416 


from  “the  four  quarters  of  the  earth  and  the  events  in  Ezekiel’s  prophecy 
relate  to  the  times  previous  to  the  Millennium,  while  this  refers  to  the  trans- 
actions subsequent  to  that  period.]— Bagster. 

Ver.  9.  Went  up  on  the  breadth.— This  seems  to  us  to  imply  a globular  form 
of  the  earth,  and  to  represent  persons  as  rising  from  the  under  hemisphere  on 

every  6ide. And  fire  came  down,  &o. — This  is  an  evident  allusion  to  th« 

destruction  of  Sodom  and  Gomorrah,  Gen.  xix.  24,  25. 


The  'last  and 


REVELATION.— CHAP.  XXI.  general  resurrection. 


into  the  lake  11  of  fire  and  brimstone,  where  the 
beast  and  the  false  prophet  are,  and  shall  be 
tormented  day  and  night  for  ever  and  ever. 

11  And  I saw  a great  white  throne,  and  him 
that  sat  on  it,  from  whose  face  the  0 earth  and 
the  heaven  fled  away  ; and  there  was  found 
no  place  for  them. 

12  And  I saw  the  dead,  small  and  great, 
stand  before  God ; and  the  books  r were  open- 
ed : and  another  book  '*  was  opened,  which  is 
the  book  of  life : and  the  dead  were  judged  out 
of  those  things  which  were  written  in  the 
books,  according  r to  their  works. 

13  And  the  sea  gave  up  the  dead  which  were 
in  it ; and  death  and  s hell  delivered  up  the 


A.  M.  cir. 
4100. 

A.  D.  cir. 
96. 


n c.  19.20. 
o 2 Pe.3.10, 
12. 


p Da. 7. 10. 
q Da.  12.1. 

c.21.27. 
r Je.92.19L 
Mat.  16.27 
i or,  the 
grave. 


t IIo.13.14. 

1 Co.  15. 
26, .54. 

u Mat. 25.41 
a Is.  65. 17.. 
19. 

66.22. 

2 Pe.3. 13. 
b Is. 52  1. 

He.  11. 10. 
12.22. 


dead  which  were  in  them : and  they  were 
judged  every  man  according  to  their  works. 

14  And  1 death  and  hell  were  cast  into  the 
lake  of  fire.  This  is  the  second  death. 

15  And  whosoever  was  not  found  written  in 
the  book  of  life  was  cast  into  the  lake  of 
u fire. 

CHAPTER  XXI. 

1 A new  heaven  and  a new  earth.  10  The  heavenly  Jerusalem,  with  a full  description 
thereof.  23  Site  needeth  no  sun,  the  glory  of  God  ia  her  light  24  The  kings  of  the 
earth  bring  their  riches  unto  her. 

A NDI  saw  a new  11  heaven  and  a new  earth : 
for  the  first  heaven  and  the  first  earth  were 
passed  away;  and  there  was  no  more  sea. 

2 And  I John  saw  the  holy  b city,  new  Jeru- 
salem, coming  down  from  God  out  of  heaven, 


sibly  the  first  resurrection  in  this  chapter  may  refer  to  it : the 
same  prophet  describes  a new  Jerusalem  and  a new  temple  in 
terms  so  analogous  to  chap.-xxi.  of  this  Apocalypse,  that  many 
able  commentators  think  that  chapter  may  be  retrospective— 
that  is,  that  it  may  refer  to  the  Millennium,  and  describe  the 
call  of  the  Jews  together  with  the  fulness  of  the  Gentiles;  but 
on  this  we  shall  farther  remark  presently. 

One  other  inquiry,  which  we  have  hitherto  passed  over,  now 
demands  some  attention  ; and,  indeed,  has  been  an  object  of 
primary  importance  with  many  commentators — namely,  that 
of  the  disciples  to  ourLord—  “ Tell  us,  when  shall  these  tilings 
be?”  (Matt.  xxiv.  3.)  That  this,  when  properly  and  modest- 
ly conducted,  is  a lawful  subject  of  inquiry,  we  have  no  doubt, 
since  we  are  in  some  measure  furnished  with  the  means  of 
answering  it.  The  continuance  of  the  beast  and  false  pro- 
phet, the  sojourns  of  the  woman  (or  church)  in  the  wilderness, 
the  prophesying  of  the  witnesses  in  sackcloth,  are  all  limited 
to  42  months,  or  1260  days  or  years,  as  we  are  expressly  told  ; 
and  if  we  can  find  their  beginning,  it  will  be  easy  to  find  their 
close;  and,  consequently,  nearly  to  ascertain  the  commence- 
ment of  the  Millennium.  .After  examining  a variety  of  hypo- 
theses on  this  subject,  with  which  we  think  it  unnecessary  to 
trouble  our  readers,  we  remark,  that  having,  with  Mr.  Fuller , 
commenced  the  prophecies  of  this  book  from  the  time  of 
Pentecost,  A.  D.  33,  and  using  the  number  of  the  beast,  666, 
chronologically,  (in  which  we  are  by  no  means  confident,)  it 
will  bring  us  very  nearly  to  the  close  of  the  seventh  century. 
From  this  time,  date  the  1260  years  above  mentioned,  and  they 
will  bring  us  to  about  A.  D.1960,  leaving  40  years  from  the 
fall  of  Popery,  to  prepare  for  the  gradual  introduction  of  the 
Millennium.  This  great  event,  the  best  expositors,  ancient 
and  modern,  commence  with  the  seventh  chiliad  (or  1000 
years)  from  the  creation,  which  ancient  traditions,  both  Jewish 
and  Christian,  consider  as  the  great  sabbath  of  the  world. 
We  may  now  compare  the  respective  systems  of  a few  of  the 
most  popular  commentators  on  this  book  of  the  present  day. 
The  earliest  date  usually  employed  for  the  commencement  of 
the  1260  years,  is  A.  D.  533,  which  is  the  system  of  Mr.  Frere 
and  the  Rev.  Mr.  Irving.  But  if  this  were  correct,  the  time 
must  have  expired  in  1703,  when,  it  must  be  admitted,  Popery 
received  “a  deadly  wound,”  but  is  not  yet  dead,  nor  apparent- 
ly in  dying  circumstances,  though  that  was  34  years  ago.  Mr. 
Faber  dates  from  A.  D.  606,  when  the  Pope  assumed  the  title 
of  Universal  Bishop;  and,  accordingly,  expects  the  fall  of  Po- 
pery in  1866. 

Mr.  Lowman , though  an  earlier  commentator,  is  (we  believe) 
far  more  generally  followed  ; and  he  commences  the  1260  days 
from  about  756,  when,  bv  aid  of  Pepin,  King  of  France,  the 
Pope  obtained  considerable  temporalities.  This  carries  on  the 
reign  of  Popery  to  2016,  or  sixteen  years  into  the  commence- 
ment of  the  Millennium,  as  it  is  generally  reckoned.  Dr. 
Bogue,  hpwever,  who  is  one  of  the  most  able,  recent,  and  tem- 
perate writers  on  this  subject,  thinks  this  carries  the  period  on 
twenty  or  thirty  years  too  late  : and  these  years  deducted  will 
carry  back  their  commencement  nearly  to  the  time  above  sug- 
gested ; and  we  cannot  pretend  to  be  exact.  Certain  it  is,  the 
Pope  began  to  acquire  secular  power,  and  temporal  posses- 
sions, very  early  in  the  eighth  century. 

Ver.  1!; — 15.  The  general  resurrection  and  final  judgment. 
— There  is  something  peculiarly  sublime  in  the  scene  now  be- 
fore us — “a  great  white  throne” — that  is,  a throne,  not  of 
ivory,  nor  of  silver,  but  of  white  and  pure  light.  Of  him  that 
fills  the  throne  there  is  no  description:  but  his  presence  is  of 
such  awful  majesty,  that  heaven  recedes  before  him,  and  the 
earth  vanishes.  Nothing  is  great  enough,  or  pure  enough,  to 
be  visible  when  he  appears  : so  the  glow-worm  becomes  invi- 
sible as  the  sun  rises. 

But  the  dead,  “ small  and  great,”— that  is,  of  every  rank 
and  class,  must  appear  before  him  as  their  judge.  It  is  ob- 
servable that  we  have  here  no  description  of  the  process  of  the 
resurrection — such  as  poets  and  painters  have  sometimes  inju- 
diciously attempted.  The  Judge  appears,  and  the  dead — just 
and  unjust — stand  instantaneously  before  his  bar.  The  books 


Ver.  10.  Where  the  least  and  the  false  'prophet  are.— See  chap.  xix.  20. 

Ver.  \l.  A great  while  throne.— Compare  Dan.  vii.  9. 

Chap.  XXI.  Ver.  1.  X new  heaven,  etc. — [As  this  immediately  succeeds  the 
account  of  the  last  judgment,  it  must  refer  exclusively  to  the  heavenly  state  : 
178 


are  opened,  and  the  dead  are  judged  out  of  the  things  written 
in  those  books,  according  to  their  works.  The  record  of  their 
actions  is  written  by  the  pen  of  omniscience  and  eternal  jus- 
tice; and  who  dare  object?  But  here  is  mention  of  another 
book,  of  which  we  often  read  in  the  sacred  Scriptures — it  is 
“the  book  of  life — the  book  of  life  of  the  Lamb  slain”-- that 
is,  as  vve  humbly  conceive,  (in  allusion  to  human  affairs,)  the 
Lamb’s  own  book,  in  which  he  enters  the  objects  of  his  love 
and  grace.  The  records  of  justice  would  certainly  condemn 
us  all ; but  this  is  a register  of  mercy,  in  which,  as  good  Bp, 
Beveridge  expresses  it,  “ the  black  lines  of  Our  sins  are  crossed 
out  by  the  red  lines  of  our  Saviour’s  blood.”  All  whose  names 
are  not  written  there  are  without  hope,  though  their  names 
may  be  written  on  earth  in  marble  or  in  gold. 

But  what  is  the  meaning  of  being  judged  according  to  our 
works?  Applied  to  mankind  in  general,  it  implies  a judgment 
proportioned  to  their  sins,  and  to  the  circumstances  under 
which  they  are  placed.  Applied  to  believers , though  in  no  case 
can  any  degree  of  merit  be  admitted,  yet  does  it  furnish  the 
scale  of  measurement,  if  we  may  so  speak,  by  which  their  re- 
wards will  be  adjusted,  as  respects  their  diligence  and  fidelity. 
“ To  them  who,  by  patient  continuance  in  well-doing,  seek  for 
glory,  and  honour,  and  immortality,  Lhe  will  give]  eternal  life.” 
(Rom.  ii.  7.) 

That  death  and  the  grave  (or  invisible  world)  gave  up  their 
dead  we  can  easily  understand  ; but  what  is  meant  by  “ death 
and  hell,”  or  the  grave,  or  invisible  world,  being  “ cast  into  the 
lake  of  fire,”  is  not  so  clear.  We  apprehend,  with  Mr.  I.ow- 
man , that  it  is  designed  to  intimate  that  there  will  be  in  future 
no  intermediate  state,  no  death,  no  grave — the  whole  human 
race  will  in  future  be  found  in  heaven  or  hell,  in  eternal  life  or 
everlasting  misery  ! — Awful  thought ! how  important  is  it  to 
secure  a place  for  our  names  in  the  Lamb’s  book  of  life ! 

Chap.  XXI.  Ver.  1—8.  77ie  new  heaven  and  earth , and 
who  shall  be  excluded  therefrom. — Before  we  enter  upon  this 
chapter,  it  will  be  necessary  to  revert  to  some  passages  in  the 
second  epistle  of  Peter,  and  other  scriptures,  which  we  have 
already  briefly  noticed.  St.  Peter  tells  us,  that  “ The  heavens 
and  earth  which  are  now,  are  kept  in  store,  reserved  unto  fire 
against  the  day  of  judgment  and  perdition  o!  ungodly  men  ;— 
that  the  day  of  the  Lord  [here  spoken  of]  will  come  as  a thief 
in  the  night ; in  the  which  the  heavens  shall  pass  away  with 
a great  noise,  and  the  elements  shall  melt  with  fervent  heat: 
the  earth  also,  and  the  works  that  are  therein,  shall  be  burned 

up Nevertheless  we,  according  to  his  promise,  look  for 

new  heavens  and  a new  earth,  wherein  dwelleth  righteousness.” 
Let  us  now  contemplate  the  fulfilment  of  this  Scripture  ; but 
previous  to  our  surveying  the  new  heaven  and  earth,  let  us 
pause  a moment,  and  admire  the  astounding  scene,  of 
“ A God  in  glory,  and  a world  on  fire !” 

Dr.  Thos.  Burnett,  whose  “ theory  of  the  earth”  is  too  phi- 
losophical, or  rather  too  fanciful,  to  be  adopted  in  our  pages, 
has  some  contemplations  that  have  been  admired  for  their 
beauty  and  sublimity,  and  well  deserve  to  be  read  for  their 
practical  effect.  From  these  we  shall  give  one  short  extract 
on  the  scene  before  us.  Dr.  B.  supposes  the  conflagration  now 
universal  and  complete ; and  seated,  as  it  were,  upon  a va- 
grant cloud,  he  looks  down  and  asks,  “ Where  are  now  the 
great  empires  of  the  world,  and  their  great  imperial  cities  ? — 
their  pillars,  trophies,  and  monuments  of  glory  ? Show  me 
where  they  stood !”  And  then  turning  his  eye,  as  it  were,  to 
look  for  a spot  of  peculiar  interest,  he  exclaims — “ Rome  itself, 
eternal  Rome,  the  great  city,  theemperess  of  the  world,  whose 
domination  and  superstition,  ancient  and  modern,  make  a great 
part  of  the  history  of  this  earth — what  is  become  of  her  now? 
She  laid  her  foundations  deep,  and  Jier  palaces  were  strong 
and  sumptuous.  She  glorified  herself,  and  lived  deliciously, 
and  said  in  her  heart,  I sit  a queen,  and  shall  see  no  sorrow! 
But  her  hour  is  come;  she  is  wiped  away  from  the  face  of  the 
earth — buried  in  perpetual  oblivion.  But  they  are  not  cities 
only,  and  works  of  men’s  hands,  but  the  everlasting  hills,  the 
mountains  and  rocks  of  the  earth,  are  melted  as  wax  before 
the  sun,  and  their  place  is  no  where  found.” 


“ the  new  heaven  and  the  new  earth”  and  “ the  new  Jerusalem”  being  em- 
blematical of  the  glory  and  happiness  which  will  be  the  portion  of  the  good 

for  ever.]— Bagger. No  more  sea— This  may  metaphorically  intend,  that 

whereas  the  beasts,  both  of  Daniel  and  St.  John,  rose  out  ofthat  state  of  tioo- 

1417 


M.  cir. 
•1100. 
D.  cir. 
96. 


c Ik.51.5. 
il  Ps.45.9.. 
14. 

e 2 Co.  6. 16. 
f Zee. 8. 8. 


h l Co.  15. 

26,54. 
i la.  35. 10. 
J c. 16.17. 
k c.1.8. 

22. 13. 

I 19.55.1. 

.1  n 4 HI, 
14. 


4 new  heaven  and  earth.  REVELATION. 

prepared  as  a c bride  J adorned  for  her  hus- 
band. 

3 And  I heard  a great  voice  out  of  heaven, 
saying,  Behold,  the  e tabernacle  of  God  is  with 
men,  and  he  will  dwell  with  them,  and  they 
shall  be  his  people,  r and  God  himself  shall  be 
with  them,  and  be  their  God. 

4 And  God  shall  wipe  away  all  " tears  from 
their  eyes ; and  there  shall  be  no  more  h death, 
neither  < sorrow,  nor  crying,  neither  shall  there 
be  any  more  pain:  for  the  former  things  are 
passed  away. 

5 And  he  that  sat  upon  the  throne  said,  Be- 
hold, I make  all  things  new.  And  he  said 
unto  me,  Write:  for  these  words  are  true  and 
faithful. 

6 And  he  said  unto  me,  It  is  i done.  k I am 
Alpha  and  Omega,  the  beginning  and  the  end. 

I will  give  unto  him  that  is  i athirst  of  the 
fountain  of  the  water  of  life  freely, 

7 He  thatovercometh  shall  inherit  mall  things; 
and  I will  be  his  God,  and  he  shall  be  my  son. 

8 But  the  n fearful,  and  0 unbelieving,  and 
the  p abominable,  and  « murderers,  and  r whore- 
mongers, and  E sorcerers,  and  <•  idolaters,  and 
all  u liars,  shall  have  their  part  in  the  lake 
which  burneth  with  fire  and  brimstone  : which 
is  the  second  death. 

9 And  there  came  unto  me  one  of  the  seven 
' angels  which  had  the  seven  vials  full  of  the 
seven  last  plagues,  and  talked  with  me,  say- 
ing, Come  hither,  I will  show  thee  the  bride, 
the  Lamb’s  w wife. 


m or,  tnese. 
ii  Lu.l2.4..S 

0 1 J 11.5. 4, 
10. 

p 1 Co. 6.9, 
10. 

q 1 Jn.3.15- 
r I le.  13.4. 
s Mal-3.5. 

1 1 Co.  10. 
20,21. 

u Pr.  19.5,9. 

c.22.15. 
v c.15.1,6,7. 
w c.19.7. 


x E*e.40,4& 
y Is.  60. 1,2. 
z Eze.48.3t, 
31. 

a Kp.2.20. 

!)  F.ze.40.3. 
Zee.  2.1. 
c.11.1 
c Is.54.ll. 


CHAP.  XXL  The  heavenly  Jerusalem. 

10  And  he  carried  me  away  in  the  spirit  to  a 
great  and  high  mountain,  and  showed  me  that 
great  1 city,  the  holy  Jerusalem,  descending 
out  of  heaven  from  God, 

11  Having  the  glory  i of  God  : and  her  light 
was  like  unto  a stone  most  precious,  even  like 
a jasper  stone,  clear  as  crystal; 

12  And  had  a wall  great  and  high,  and  had 
twelve  * gates,  and  at  the  gates  twelve  angels, 
and  names  written  thereon,  which  arc  the  names 
of  the  twelve  tribes  of  the  children  of  Israel: 

13  On  the  east  three  gates;  on  the  north 
three  gates ; on  the  south  three  gates;  and  on 
the  west  three  gates. 

14  And  the  wall  of  the  city  had  twelve  foun- 
dations, and  * in  them  the  names  of  the  twelve 
apostles  of  the  Lamb. 

15  And  he  that  talked  with  me  had  a golden 
reed  b to  measure  the  city,  ana  tne  gates  there- 
of, and  the  wall  thereof. 

16  And  the  city  lieth  four-square,  and  the 
length  is  as  large  as  the  breadth  : and  he  mea- 
sured the  city  with  the  reed,  twelve  thousand 
furlongs.  The  length  and  the  breadth  and  the 
height  of  it  are  equal. 

17  And  he  measured  the  wall  thereof,  a hun- 
dred and,  forty  and  four  cubits,  according  to 
the  measure  of  a man,  that  is,  of  the  angel. 

IS  And  the  building  of  the  wall  of  it  was  oj 
jasper:  and  the  city  was  pure  gold,  like  unto 
clear  glass. 

19  And  the  foundations  c of  the  wall  of  the 
city  were  garnished  with  all  manner  of  pre- 


“ The  cloud-capt  towers,  the  gorgeous  palaces, 

The  solemn  temples,  the  great  globe  itself, 

Yea,  all  which  it  inherits,  shall  dissolve. 

And,  like  the  baseless  fabric  of  a vision, 

Leave  not  a wreck  behind.” — Shakspeare. 

But  let  us  turn  our  attention  to  the  new  heavens  and  the 
new  earth  now  before  us.  VVe  have  already  mentioned,  that 
many  divines,  those  in  particular  who  expect  the  personal 
reign  of  Christ  in  the  Millennium,  consider  this  chapter  as  re- 
trospective, and  designed  to  give  a more  full  account  of  the 
events  of  that  period,  and  particularly  the  restoration  of  the 
Jews.  But,  upon  a most  attentive  consideration  of  the  sub- 
ject, we  confess  ourselves  compelled  to  reject  that  idea,  and 
chiefly  for  this  reason,  that  sin,  and  sorrow,  and  death,  are 
now  for  ever  done  away  ; which  cannot  be  the  case  in  the 
Millennium,  because  that  will  end  with  the  insurrection  of  Gog 
and  Magog.  But  no  enemy  now  remains  : not  only  the  beast 
and  the  false  prophet,  but  Satan  himself,  is  cast  into  the  bot- 
tomless pit,  to  be  liberated  no  more  for  ever.  God  and  re- 
deemed sinners  are  completely  and  for  ever  reconciled,  there- 
fore will  he  dwell  for  ever  with  them,  and  be  their  God.  But 
he  that  is  now  shut  out  of  this  celestial  state,  must  be  shut 
out  for  ever.  “ The  fearful  and  unbelieving” — by  whom  we  do 
not  understand  timid  and  weak  believers,  but  cowardly  apos- 
tates, and  impenitent  transgressors — “ the  abominable,  and 
murderers,  and  whoremongers,  and  sorcerers,  and  idolaters, 
and  all  liars,  shall  have  their  part  in  the  lake  which  burneth 
with  fire  and  brimstone;  which  is  the  second  death.”  On  the 
contrary,  he  that  has  been  “faithful  unto  death,”  and  over- 
come the  world,  with  its  temptations  and  its  snares,  “ he  shall 
inherit  all  things:”  or,  as  tne  margin  explains  it,  “ all  these 
things,”  great  and  blessed  as  they  are,  which  God  has  provi- 
ded and  reserved  for  them  that  love  him. 

Ver.  9 — 27.  The  New  Jerusalem  described,  with  the  'privile- 
ges of  its  inhabitants. — The  quadrangular  was  the  favourite 
form  of  the  ancients,  in  building  both  their  cities  and  their 
houses.  And  though,  as  Mr.  lyowman  suggests,  there  may  be 
no  necessity  for  supposing  the  height  of  the  walls  equal  to  the 
dimensions  of  the  city  ; yet  as  the  foundations  were  twelve  lay- 
ers deep,  so  the  walls  were,  doubtless,  furnished  with  lofty  tur- 
rets, which  would  make  the  whole  appear  very  considerable; 

ble  and  commotion  whi-h  is  represented  by  the  sea,  the  cause  shall  be  now- 
done  away  for  ever.  It  taken  literally,  it  may  intend,  that  the  whole  globe 
will  be  rendered  habitable. 

Ver  6.  1 am  Alpha  and  Omega , Arc. — See  note  on  Rev.  i.  11. 

Ver.  8.  The  Jarful  and  unbelieving.  — Woodhonse,  "The  cowardly  and 
the  faithless."  Loicinan.  " The  cowardly  and  distrustful.” 

Ver.  10.  Thar  great  city.  —[The  interchange  of  emblems  from  " the  bride, 
the  Lamb’s  wife,"  to  " that  great  city,  the  holy  Jerusalem,”  shows  that  we 
should  only  take  in  general  ideas  of  them,  and  not  enter  minutely  into  par- 
ticulars ; and  that  our  complex  view  of  such  subjects  must  be  deduced  from 
the  whole  of  them  compared  together.) — Bagster. 

Ver.  11.  Twelve  foundations.— The  ancients  built  their  walls  with  alternate 
layers  of  brick  and  stone,  here  improperly  [perhaps)  rendered  foundations. — 
But  instead  of  this  wall  being  built  with  alternate  layers  of  brick  and  common 
stone,  it  is  huiit  with  layers  of  various  precious  stones,  which  rendered  even 
tlie  foundations  inconceivably  beautiful  and  splendid.— 'Orient.  Oust.  No.  I-tco. 

Ver.  1«  The  city  lieth  four-square  — Woodhouse,  "quadrangular;”  i.  e. 

1418 


and  high  walls  and  towers  were  thought  not  only  an  orna- 
ment, but  a protection  to  a city.  Wherefore  the  Psalmist  says 
— “Walk  about  Zion,  aid  count  the  towers  thereof.  Mark  ye 
well  her  bulwarks;  consider  her  palaces.”  (Ps.  xlviii.  12,  13.) 
And  if  the  proud  sons  of  Babel  (Hen.  xiv.)  were  ambitious  to 
build  their  tower  to  the  skies;  and  if  it  is  said  of  the  cities  of 
Canaan,  that  they  were  “walled  up  to  heaven,”  vDeut.  i.  28,) 
it  couid  not  be  an  unwarrantable  hyperbole  to  say  of  the  New 
Jerusalem,  that  its  height  was  equal  to  its  breadth.  The 
ideas  meant  to  be  conveyed,  were  certainly  grandeur  and  secu- 
rity. 

To  view  this  city,  St.  John  was  conducted  to  an  exceedingly 
high  mountain,  from  whence  he  saw  the  New  Jerusalem,  or 
perhaps  a model  of  it,  gradually  descending  from  the  throne  of 
God  in  heaven.  She  is  spoken  of  as  the  bride,  the  Lamb’s 
wife,  and  is  said  to  be  “adorned  as  a bride  for  Her  husband  ” 
which  accounts  for  the  gold  and  jewels  with  which  she  (the 
city)  is  so  richly  embellished.  Her  foundations  being  of  pre 
cions  stones,  and  inscribed  with  the  names  of  the  twelve  apor 
ties  of  the  Lamb,  plainly  indicates  the  precious  truths  which 
they  delivered  in  his  name.  (See  1 Pet.  ii.  4,  7.)  Her  gates  are 
pearls , on  which  are  engraved  the  names  of  the  twelve  tribes 
of  Israel;  intimating,  that  none  but  Israelites  indeed  are  ad- 
mitted within  these  walls.  When  it  is  said,  the  street,  or  open 
part  cf  the  city,  is  “ pure  gold,  transparent  as  glass,”  we  may 
understand,  that  the  materials  of  which  the  city  is  composed 
are  distinguished  botli  by  splendour  and  intrinsic  value.  “There 
being  no  temple,  nor  sun,  nor  moon , (says  Mr.  Fuller,)  denotes 
that  there  will  he  no  need  of  those  means  of  grace  which  we 
now  attend  upon:  what  we  now  receive  mediately,  we  shall 
then  receive  immediately.  Finally,  the  nations  of  the  saved 
walking  in  the  light  of  it,  may  allude  to  the  interest  which  sur- 
rounding nations  take  in  a metropolitan  city;  and  denotes 
that  the  saved,  who  have  been  gathered  from  all  nations,  will 
rejoice  in  the  honour  which  Goa  will  have  bestowed  upon  his 
church.” 

The  citv  before  us  is  represented  as  of  immense  size,  namely, 
12,000  furlongs  (or  1500  miles)  in  length  and  breadth;  yet  there 
is  no  surrounding  country  mentioned,  though  much  seems  to 
be  implied,  by  its  gates  remaining  always  open;  and  by  kings 


having  four  equal  sides. Twelve  thousand  furlongs—  i.  e.  says  Mr.  Lout' 

man , 1500  miles  in  compass,  each  side  being  375  miles  long. The  length, 

and  the  breadth . and  the  height  equal. — Mr.  Lowman  explains  this,  not  as 
forming  an  exact  cube,  but  as  having  all  the  parts  in  a due  proportion  ; or  as 
being  of  a uniform  height.  [The  square  form  of  this  city  probably  denotes  its 
stability  ; while  its  vast  dimensions,  being  1500  miles  on  each  side,  is  emble- 
matical of  magnificence,  and  of  its  capability  of  containing  all  the  multitude 
of  inhabitants  which  should  ever  enter  it,  however  immense  or  innumerable.) 
—Bagster. 

Ver.  19.  Garnished  with  all  manner  of  precious  stones  — Compare  Isa. 
liv.  11,  12;  on  which  Bishop  l.'nnlh  pertinently  observes,  “These  seem  to  be 
general  images,  to  express  beauty,  magnificence,  purity,  strength,  and  solidity, 
agreeably  to  the  ideas  of  Eastern  nations  ; and  to  have  never  been  intended 
to  be  strictly  scrutinized,  or  minutely  and  particularly  explained,  as  if  each  of 
them  had  some  moral  and  precise  meaning.  ”-p — Chalcedony. --[Chalcedony  is 
a species  of  quartz,  semi-pellucid,  of  a whitish,  bluish,  smoky-gray,  or  yellow 
I and  red  colour,  ana  is  21  times  heavier  than  water.)—  Bagster. 


Netw  Jerusalem, described.  REVELATION.— CHAP.  XXII.  The  river  and  tree  of  life. 


cious  stones.  The  first  foundation  was  jas- 
per ; the  second,  sapphire ; the  third,  a chalce- 
dony ; the  fourth,  an  emerald  ; 

20  The  fifth,  sardonyx;  the  sixth,  sardius; 
the  seventh,  chrysolyte  ; the  eighth,  beryl ; the 
ninth,  a topaz;  the  tenth,  a chrysoprasus ; the 
eleventh,  a jacinth  ; the  twelfth,  an  amethyst. 

21  And  the  twelve  gates  were  twelve  pearls; 
every  several  gate  was  of  one  pearl:  and  the 
street  of  the  city  was  pure  gold,  as  it  were 
transparent  glass. 

22  And  I saw  no  temple  therein  : for  the  Lord 
God  Almighty  and  the  Lamb  are  the  temple  ofit. 

23  And  the  city  had  no  need  of  the  ll  sun,  nei- 
ther of  the  moon,  to  shine  in  it:  for  the  glory 
of  God  did  lighten  it,  and  the  Lamb  is  the  light 
e thereof. 

24  And  the  nations  f of  them  which  are  saved 
shall  walk  in  the  light  ofit : and  the  kings  s of 
the  earth  dobring  their  glory  and  honour  into  it. 

25  And  the  gates  ofit  shall  not  be  shut  at  all 
by  day  : for  ll  there  shall  be  no  night  there. 

26  And  they  shall  bring  the  glory  and  honour 
of  the  nations  into  it. 

27  And  ■ there  shall  in  no  wise  enter  into  it 
any  thing  that  defileth,  neither  whatsoever 
worketh  abomination,  or  maketh  a lie  : but  they 
which  are  written  in  the  Lamb’s  book  j of  life. 


A.  M.  oir. 
4100. 

A.  D.  cir. 
96. 


d Is. 60. 19, 

20. 

c.22.5. 
e J ii.  1.4. 
f Is. 60.3.. 

11. 

PG.10..12. 
g Pe.72.ll. 
h Zec.14.7. 
i Ie.35.8. 

52.1. 

60.21. 

Joel  3.17. 

Mat.  13. 

41. 

1 Co  6.9, 

10. 

Ga. 5. 19.. 

21. 

Ep.5,5. 

He.  12. 14. 
j c.13.8. 


a Eze.47.1, 

12. 

b c.21.21. 
c c.2.7. 
d Zee. 14.11 
e Eze.48.S5 
f c.7.15. 
g Mat  5.8. 

J .,12.26. 
17  24. 

I Co.  13. 12 
1 J u.3.2. 
h c.3.12. 
i c.21.23,25 
j Ps.36.9. 
k Ro.5.17. 

1 c.1.1. 
in  ver.  10,12, 
20. 


CHAPTER  XXII. 

I The  river  of  the  wntcr  of  life.  2 The  tree  of  life.  6 The  light  of  the  city  of  God  is 

himself.  9 The  angel  will  not  he  worshipped.  18  Nothing  may  be  titled  to  the 

word  of  God,  nor  taken  therefrom. 

AND  he  showed  me  a pure  river  of  water  of 
life,  clear  as  crystal,  proceeding  out  of 
the  throne  of  God  and  of  the  Lamb. 

2 In  a the  midst  of  the  street  b of  it,  and  on 
either  side  of  the  river,  was  there  the  tree  c of 
life,  which  bare  twelve  manner  of  fruits,  and 
yielded  her  fruit  every  month  : and  the  leaves 
of  the  tree  were  for  the  healing  of  the  nations. 

3 And  there  d shall  be  no  more  curse : but  the 
throne  of  e God  and  of  the  Lamb  shall  be  in  it ; 
and  his  servants  f shall  serve  him  : 

4 And  s they  shall  see  his  face  ; and  his  name 

II  shall,  be  in  their  foreheads. 

5 And  . there  shall  be  no  night  there ; and 
they  need  no  candle,  neither  light  of  the  sun  ; 
for  the  Lord  God  giveth  them  j light : and  they 
shall  reign  k for  ever  and  ever. 

6 And  he  said  unto  me,  These  sayings  are 
faithful  and  true  : and  the  Lord  God  of  the 
holy  prophets  sent  i his  angel  to  show  unto  his 
servants  the  things  which  must  shortly  be 
done. 

7 Behold,  I come  m quickly:  blessed  is  he 
that  keepeth  the  sayings  of  the  prophecy  of 
this  book. 


bringing  into  it  their  “glory  and  honour,”  as  is  customary  in 
royal  cities.  But  we  understand  “ nations  walking  in  the  light 
of  it,”  in  a manner  somewhat  different  from  Mr.  Fuller,  as 
above  quoted.  Many  divines  have  supposed,  that  this  New 
Jerusalem  will  be  enlightened  by  a divine  shechinah , a glory  so 
brilliant  and  so  elevated,  as  that  all  the  nations  of  the  redeemed 
may  be  illumined  by  it.  But  nothing  defiling  or  defiled  ca.i 
enter  into  this  heavenly  world. 

One  thing,  perhaps,  lias  not  been  sufficiently  considered, 
namely,  that  there  “was  no  more  sea.”  It  is  well  known, 
that  the  ocean  covers  by  far  the  largerpart  of  our  present  globe, 
and  if  all  the  parts  covered  by  seas,  and  lakes,  and  marshes, 
and  barren  rocks  and  arid  sands,  were  clothed  with  vegetable 
food,  as  was  paradise  at  the  creation,  it  would  not,  perhaps,  be 
too  much  to  suppose  that  the  earth  could  maintain  many  times 
its  present  number  of  inhabitants:  not  to  say,  from  the  en- 
larged scale  on  which  every  thing  in  this  new  world  is  repre- 
sented, it  seems  highly  probable  that  the  new  earth  may  be 
very  considerably  enlarged,  and  even  perhaps  a communica- 
tion allowed  with  other  worlds  of  pure  and  happy  beings.  But 
this  is  offered  only  as  conjectural. 

Chap.  XXII.  Ver.  1 — 5.  The  river  and  tree  of  life,  and  the 
glory  of  this  New  Jerusalem.— Our  Lord  assures  us,  that  the 
children  of  the  resurrection  “ neither  marry  nor  are  given  in 
marriage,”  it  not  being  the  design  of  God  farther  to  increase 
the  species.  It  has  been  hence  also  generally  inferred,  that 
they  will  neither  eat  nor  drink  : and  it  may  be  so  ; yet  our  Lord 
ate  even  animal  food  after  his  resurrection  ; (Luke  xxiv.  42,  43  ;) 
and  here  is  described  a paradise  of  fruits,  resembling  that  given 
to  Adam  in  his  state  of  innocence,  but  without  “ the  tree  of 
knowledge  of  good  and  evil.”  (Gen.  ii.  9,  16,  (7.)  We  are  well 
aware,  that  evangelical  expositors  explain  these  fruits  allego- 
rically, for  fruits  of  holy  enjoyment ; as  well  as  the  water  of  life, 
for  the  influences  of  divine  grace  and  consolation.  But  if  we 
are  to  have  material  bodies,  (though  highly  purified,)  and  if  we 
are  to  inhabit  a material  world,  of  which  there  seems  no  ques- 
tion ; if  our  Lord  himself  ate  with  his  disciples  after  his  resur- 
rection. we  should  be  afraid  to  say  that  these  promises  in  no  de- 
gree admit  of  a literal  interpretation  ; though  some  think  that 
our  Lord’s  body  did  not  fully  attain  its  glorified  state  till  the 
hour  of  his  ascension. 

There  are  some  trees  that,  by  engrafting,  produce  different 
fruits,  and  at  different  seasons,  from  the  same  stpek ; there 
seems  no  absurdity,  therefore,  in  admitting  a literal  interpreta- 


Ver.  20.  Sardonyx— [Sardonyx,  as  well  as  onyx,  13  a kind  of  chalcedony, 

generally  marked  with  alternate  stripes  of  white  and  black. Sardius.—' The 

Sardius,  or  Sardine  stone,  is  a precious  stone  of  a hlood-red  colour. 

Chrysolite.—  The  chrysolite  or  gold-stone,  now  called  the  Oriental  topaz,  is 
of  a dusky  green,  with  a cast  of  yellow,  and  is  very  beautiful. Chryso- 

prasus.—Tne  chrysoprasus . which  'Pliny  reckons  among  the  beryls,  is  gene- 
rally considered  a kind  of  cnalcedony,  and  is  an  extremely  hard  stone,  of  a 

clear  and  delicate  apple-green  colour. Jacinth. — The  jacinth,  hyacinth , or 

ligure,  is  a dark  orange-red  variety  of  jargoon.]— Bagster. 

Ver.  21.  Every  several  gdte  — [This  may  denote,  that  every  thing  will  be 
superlatively  glorious  beyond  all  comparison  with  anythingever  seen  on  earth.]’ 

—Bagster. The  street  of  the  city. — “ This  seems  well  understood  by  Gro- 

tius,  (says  Mr.  Loioman,)  of  the  Forum;  or  place  of  public  assembly,  which 
is  described  as  paved  either  with  squares  of  gold  and  crystals,  or  with  crys- 
tal squares  set  in  gold  borders  ; than  which  imagination  can  conceive  nothing 
more  rich  and  magnificent.'* 

Ver.  23.  The  glory  of  God  did  lighten  it. — Not  only  Mr.  Fleming,  and 
other  Millenarians,  explain  this  of  the  shechinah,  or  cloud  of  glory,  which  led 
the  Israelites  through  the  Red  sea,  and  in  their  subsequent  journeys,  (Exod.  xiv. 
20,  24,  &c.  ;)  but  even  Loioman  and  Doddridge  give  this  explication : and 


tion  of  what  is  said,  that  “they  yield  twelve  manner  of  fruits,” 
and  one  or  other  of  them  “monthly,”  though  we  would  by  no 
means  contend  for  it.  We  have  mentioned  in  our  remarks 
upon  the  paradise  of  Adam,  Dr.  Kennicott’s  hypothesis,  that 
the  tree  of  life  was  not  an  individual,  but  a species.  Here  we 
find  it  on  either  or  both  sides  of  the  river ; as  also  in  Ezek.  xlvii. 
7.  Mr.  F’ul'er  remarks,  “ Thereis  doubtless  an  allusion  in  these 
verses  to  Ezek.  xlvii.  1 — 12.  Both  Ezekiel  and  John  make  men- 
tion of  a city — of  a river — of  trees  growing  upon  the  banks  of  it 
—and  of  the  fruit  thereof  being  for  meat,  and  the  leaf  for  medi- 
cine. Ezekiel’s  waters  flowed  from  the  temple,  near  the  altar; 
those  of  John,  out  of  “ the  throne  of  God  and  the  Lamb.”  The 
city  is  doubtless  the  same  in  both  ; but,  I conceive,  at  different 
times.  Ezekiel’s  city  had  a temple;  but  that  of  John,  as  we 
have  seen,  had  no  temple,  for  the  Lord  God  Almighty  and  the 
Lamb  are  the  temple  ofit.  The  first,  therefore,  describes  the 
church  in  her  latter-day  glory  ; the  last,  in  a state  of  perfec- 
tion; and  which  answers  to  the  promise  in  chap.  ii.  7 : ‘ To 
him  that  overcometh  will  I give  to  eat  of  the  tree  of  life,  which 
is  in  the  midst  of  the  Paradise  of  God.” 

But  the  most  important  clause  in  this  section  of  Scripture  is 
the  last — “ And  they  shall  reign  for  ever  and  ever This  may 
be  literally  rendered,  “ for  ages  of  ages  and  some  have  stre- 
nuously argued  from  hence,  against  the  eternity  of  misery  in- 
flicted on  the  finally  impenitent.  For  “ages  of  ages,”  say 
they,  means  only  for  a long  period.  God  forbid  we  should  take 
pleasure  in  such  a painful  subject ! But  have  those  persons 
considered,  that  while  they  are  endeavouring  to  comfort  the 
wicked,  they  are  distressing  the  pious  and  the  just ? If  there 
may  be  an  end  to  the  punishment  of  sinners,  why  not  to  the 
happiness  of  good  men?  The  duration  of  both  is  expressed  in 
the  same  ierms.  and  God  forbid  we  should  comfort  the  former 
to  distress  the  latter ! 

Ver.  6 21.  Conclusion  of  this  book , and.  of  the  New  Testa- 
ment.— The  angel  confirms  his  message  by  a solemn  assevera- 
tion in  the  name  of  God  ; and  the  following  words,  “ Behold, 
I come  quickly,”  are  evidently  spoken  in  the  name  of  Christ, 
and  as  from  him.  These  expressions,  “ the  time  is  at  hand, 
and  “ behold,  I come  quickly,”  imply  only,  that  their  accom- 
plishment was  shortly  to  commence,  ana  would  rapidly  pro- 
ceed ; but,  certainly,  not  that  their  accomplishment  would 
shortly  be  completed , for  they  contain  the  fate  of  many  centu- 
ries. 

Our  Lord  Christ,  having,  from  the  10th  to  the  16th  verse, 


let  no  philosopher  sneer  at  it.  since  Dr .Herschell  thinks  that  he  has  discovered 
our  sun  to  he  an  opaque  body,  enlightened  by  a phosphoric  atmosphere. 

Ver.  24.  Kings  of  the.  earth  do  bring  their  glory  and  honour  into  if— That 
is,  says  Doddridge,  " If  you  were  to  conceive  all  the  monarchs  upon  earth 
uniting  all  their  treasures  to  adorn  one  single  place,  they  would  produce  no 
thinir  comparable  to  what  I then  saw.”  Compare  Isa.  lx.  3. 

Chap.  XXII.  Ver.  2.  The  tree  of  life—  [Rather,  the  definite  article  not  be- 
ing in  the  original,  “ a tree  of  life  for  there  were  three  trees;  one  in  the 

street,  and  one  on  each  side  of  the  river.] — Bagster. For  the  healing  of 

the  nations  — This  seems  to  imply  that  the  inhabitants  will  be  still  subject  to 
disease,  which,  we  apprehend,  was  not  intended.  The  original  word  signifies 
to  serve,  as  well  as  to  heal ; and  the  writer  begs  leave  to  suggest,  that  the 
passage  might  be  rendered,  for  the  service  of  the  nations,  without  restraining 
it  to  healing  ; or,  as  Wesley  explains  it,  “ for  the  continuing  of  their  health, 
not  the  restoring  it,  for  no  sickness  is  there.” 

Ver.  5.  And  they  need  no  candle.— Doddridge,  “ lamp.” 

Ver.  6.  And  he  said.— Doubtless  the  angel  who  had  been  instructing  St. 

John  in  the  preceding  visions. These  sayings.— Compare  chap.  xix.  9 ; 

xxi.  5. 

Ver.  7.  Behold,  I come—  Perhaps  the  words,  “ He  said,”  or  “ saying.” 

1410 


Nothing  may  be  added  io  the 

8 And  I John  saw  these  things,  and  heard 
them.  And  when  I had  heard  and  seen,  I fell 
down  to  worship  before  the  feet  of  the  angel 
which  showed  me  these  things. 

9 Then  saith  he  unto  me,  See  thou  do  it  not : 
for  I am  thy  fellow-servant,  and  of  thy  brethren 
the  prophets,  and  of  them  which  keep  the  say- 
ings of  this  book  : worship  God. 

10  And  he  saith  unto  me,  Seal  not  "the  sayings 
of  the  prophecy  of  this  book  : for  the  time  is  at 
hand. 

11  He  “that  is  unjust,  let  him  be  unjust  still: 
and  he  which  is  filthy,  let  him  be  filthy  still:  and 
he  that  is  p righteous,  let  him  be  righteous  still : 
and  he  that  is  holy,  let  him  be  holy  still. 

12  And,  behold,  1 come  '<  quickly ; and  my 
reward  is  with  me,  to  give  every  man  accord- 
ing r as  his  work  shall  be. 

13  I s am  Alpha  and  Omega,  the  beginning 
and  the  end,  the  first  and  the  last. 

14  Blessed  ' are  they  that  do  his  command- 
ments, that  they  may  have  right  to  the  tree  of 
life,  and  may  enter  in  through  the  gates  into 
the  city. 

15  For  without  u are  " dogs,  and  sorcerers, 


REVELATION.— CHAP.  XXII. 


A.  M.  clr. 

4100. 

A.  D.  clr. 
96. 


u Da.8.26. 
o Pr.1.24.. 


q Zep.1.14. 
r c.20.12. 
s Ih.44.6. 
t La.  12.37, 
33. 

u c. 21. 8, 27. 
v Phi. 3.2. 


x c.21.2,9. 
y Is. 2.5. 
z c.21.6. 
a Pr.30.6. 
b c.3.5. 


d ver.7,12. 
e He.9.28. 
lh.25.9. 


-word , or  taken  therefrom. 

and  whoremongers,  and  murderers,  and  idola- 
ters, and  whosoever  loveth  and  maketh  a lie. 

16  I Jesus  have  sent  mine  angel  to  testify  unto 
you  these  things  in  the  churches.  I am  the 
w root  and  the  offspring  of  David,  and  the 
bright  and  morning  star. 

17  And  the  Spirit  and  the  bride  xsay,  * Come. 
And  let  him  that  heareth  say,  Come.  And  2 lot 
him  that  is  athirst  come.  And  whosoever  will, 
let  him  take  the  water  of  life  freely. 

18  For  I testify  unto  every  man  that  heareth 
the  words  of  the  prophecy  of  this  book,  If  any 
man  shall  add  aunto  these  things,  God  shall 
add  unto  him  the  plagues  that  are  written  in 
this  book : 

19  And  if  any  man  shall  take  away  from  the 
words  of  the  book  of  this  prophecy,  God  shall 
take  away  b his  part  c out  of  the  book  of  life, 
and  out  of  the  holy  city,  and  from  the  things 
which  are  written  in  this  book. 

20  He  which  testifieth  these  things  saith,  Sure- 
ly ,J  I come  quickly  ; Amen.  e Even  so,  come, 
Lord  Jesus. 

21  The  f grace  of  our  Lord  Jesus  Christ  be 
with  you  all.  Amen. 


addressed  the  apostle,  now,  in  verse  17,  and  sequel,  addresses 
himself  to  the  churches  of  Asia,  as  in  the  beginning  of  the 
book;  not  separately,  but  connectedly,  and  through  them  to 
true  Christians  in  every  age.  “ Reader,  (as  if  he  should  say,) 
you  have  read  of  the  water  of  life : you  are  invited  to  come 
and  drink  freely  of  it.  You  have  heard  or  read  of  the 
Spirit  that  spake  to  the  churches  : he  speaks  also  to  you 
individually,  and  the  sum  of  what  he  saith  is,  Come.  You 
have  heard  of  the  bride , and  of  the  glories  prepared  for 
her  : she  does  not  covet  to  enjoy  these  things  by  herself,  but 
joins  with  the  Spirit  of  inspiration  in  inviting  you  to  come. 
Nay,  every  one  that  heareth , and  believeth  these  things,  is 


should  be  supplied  between  the  verses.  Archbp.  Newcome  supplies,  “saith 
Jesus;”  Behold,  Isairh  Jesus]  I come  quickly. 

Ver.  8.  I fell  down.— It  is  difficult  to  account  for  the  apostle  attempting  to 
worship  the  angel  a second  time  ; but  Mr.  Fuller  thinks  it  was  the  same  in- 
cident a second  time  related.  The  reproof  is  the  same,  and  does  not  charge 
him  with  a repetition  of  his  fault.  To  this  inclines  also  Archdeacon  Wood- 
house. 

Ver.  10.  Seal  not  the  sayings—  The  contrary  of  what  was  said  to  him, 
chap.  x.  4.  Comp.  chap,  i 11. 

Ver.  12.  Behold , I come  quickly.— Here  again  the  angel  speaks  in  the  name 
of  Christ.  See  also  ver.  19. 


warranted  to  invite  his  neighbour.  And  let  every  one  who 
has  any  regard  for  his  own  soul,  avoid  the  cup  of  the  mother 
of  harlots,  and  come  to  the  living  waters.  There  need  be  no 
hesitation  on  the  score  of  qualification,  for  it  is  free  to  all  who 
are  willing  to  receive  it. 

“ Know,  also,  that  the  words  of  this  prophecy  are  sacred. 
If  any  man  add  to  them,  God  will  add  to  him  ils  plagues;  and 
if  any  man  take  away  from  them,  God  will  take  away  from 
him  whatever  he  may  nave  expected  to  receive  of  its  blessings. 
He  who  testifieth  these  things  saith,  Surely  I come  quickly. 
To  this  solemn  testimony  of  Christ,  the  apostle  adds  his 
solemn  Amen.  Even  so  ; come,  Lord  Jesus.5' — [Fuller.) 


Ver.  13.  I am  Alpha,  &c.— Compare  chap.  i.  8,  11  ; Xxi.  6. 

Ver.  15.  Without  are  doys  — Dogs  in  the  East  are  generally  left  to  range 
the  streets  at  largo,  except  they  are  wanted  to  guard  any  particular  premises, 
and  then  they  are  chained  up  outside  the  door  they  are  to  guard.  See  note  on 
Phil.  iii.  2. 

Ver.  17.  Water  of  life  freely— W.  is  delightful  to  notice  that  the  revelation 
of  God  closes  with  a free,  full,  and  unlimited  offer  of  salvation,  in  which  the 
Holy  Spirit  and  the  church  unite,  whilst  all  are  charged  to  circulate  the  joyous 
news  of  free  and  full  salvation.  See  note  on  Mark  ii.  7. 

Ver.  19  His  part  out  of  the  book  of  life.— Margin,  “ From  the  tree  of  life.’ 
So\read  some  copies  ; but  compare  chap.  iii.  5,  and  exposition  xx.  15,  &c. 


CONCLUDING  REMARKS  ON  THE  BOOK  OF  REVELATION. 


[Concerning  the  Revelation,  I)r.  Priestley  (no  mean  judge  of  Biblical 
subjects,  where  his  own  peculiar  creed  was  not  concerned)  nas  declared,  “ I 
think  it  impossible  for  eny  intelligent  and  candid  person  to  peruse  this  Book 
without  being  struck,  in  the  most  forcible  manner,  with  the  peculiar  dignity 
and  sublimity  of  its  composition,  superior  to  that  of  any  other  writing  what- 
ever ; so  as  to  be  convinced,  that,  considering  the  age  in  which  it  appeared, 
none  hut  a person  divinely  inspired  could  have  v.  ritten  it.  These  prophecies 
are  also  written  in  such  a manner  as  to  satisfy  us  that  the  events  announced 
to  us  were  really  foreseen  ; being  described  in  such  a manner  as  no  person, 
writing  without  that  knowledge,  could  have  done.  This  requires  such  a mix- 
ture of  clearness  and  obscurity,  as  has  never  yet  been  imitated  by  any  forgers 
of  prophecy  whatever.  Forgeries,  written  of  course  alter  the  events,  have 
always  been  too  plain.  It  is  only  in  the  Scriptures,  and  especially  in  the 
Book  of  Daniel,  and  this  of  the  Revelation,  that  we  find  this  happy  mixture 
of  clearness  and  obscurity  in  the  accounts  of  future  events.”  The  obscurity 
of  this  prophecy,  which  has  been  urged  against  its  genuineness,  neces- 
sarily results  from  the  highly  figurative  and  symbolical  language  in  which 
it  is  delivered,  and  is,  in  fact,  a strong  internal  proof  of  its  authenticity 
and  divine  original : “ For  it  is  a part  of  this  prophecy,”  as  Sir  Isaac  Neioton 
justly  remarks,  “ that  it  should  not  be  understood  before  the  last  age  of  the 
world  ; and  therefore  it  makes  for  the  credit  of  the  prophecy  that  it  is  not 
yet  understood.  The  folly  of  interpreters  has  been,  to  foretell  times  and 
things  by  this  prophecy,  as  if  God  designed  to  make  them  prophets.  By  this 
rashness,  they  have  not  only  exposed  themselves,  but  brought  the  prophecy 
also  into  contempt.  The  design  of  God  was  much  otherwise.  He  gave  this, 
and  the  prophecies  of  the  Old  Testament,  not  to  gratify  men’s  curiosities  by 
enabling  them  to  foreknow  things,  but  that,  after  that  they  were  fulfilled,  they 
might  be  interpreted  by  the  event ; and  his  own  Providence,  not  the  interpret- 
ers, he  then  manifested  thereby  to  the  world.  For  the  event  of  things,  pre- 
dicted many  aires  before,  will  then  he  a convincing  argument  that  the  world 
is  governed  by  Providence.  For  as  the  few  and  obscure  prophecies  concerning 
Christ’s  first  coming  were  for  setting  up  the  Christian  religion , which  all  nations 
have  since  corrupted : so  the  many  and  clear  prophecies  concerning  the 
things  to  be  done  at  Christ’s  second  coming,  are  not  only  for  predicting,  but 
also  for  effecting  a recovery  and  re-establishment  of  the  long-lost  truth,  ana  set- 
ting up  a Kingdom  wherein  dwells  righteousness.  The  event  will  prove  the  Apo- 
calypse ; and  this  prophecy,  thus  proved  and  understood,  will  open  the  old  pro- 
phets ; and  all  together  will  make  known  the  true  religion,  and  establish  it. 
There  is  already  so  muchof  the  prophecy  fulfilled,  that  as  many  as  will  take 
pains  in  this  study,  may  see  sufficient  instances  of  God’s  promise  ; but  then  the . 
signal  ievolutions  predicted  by  all  the  holy  prophets,  will  at  once  both  turn  men’s 
eyes  upon  considering  the  predictions,  and  plainly  interpret  them.  Till  then  we 


must  content  ourselves  with  interpreting  what  hath  been  already  fulfilled.” 
And,  as  Weston  observes,  “ if  we  were  in  possession  of  a complete  and  parti 
cular  history  of  Asia,  not  only  of  great  events,  without  person  or  place,  names 
or  dates,  hut  of  the  exactest.  biography,  geography,  topography,  and  chronolo- 
gy, we  might,  perhaps,  still  he  able  to  explain  and  appropriate  more  circum- 
stances recorded  in  the  Revelation,  under  the  emperors  of  the  East  and  the 
West,  and  in  Arabia,  Persia.  Tartary,  and  Asia,  the  scat  of  the  most  impor- 
tant revolutions  with  which  the  history  of  Christianity  has  ever  been  inter- 
woven and  closely  connected.”  History  is  the  great  interpreter  ol  prophecy. 
“Prophecy  is,  as  I may  say,”  observes  Newton , “history  anticipated  and 
contracted  ; history  is  prophecy  accomplished  and  dilated  ; and  the  prophecies 
of  Scripture  contain  tne  lute  of  the  most  considerable  nations,  and  the  sub- 
stance of  the  most  memorable  transactions  in  the  world,  from  the  earliest  to 
the  latest  times.  Daniel  and  St.  John,  with  regard  to  those  latter  times,  arc 
more  copious  and  particular  than  the  other  prophets.  They  exhibit  a series 
and  succession  of  the  most  important  events,  from  the  first  of  the  four  great 
empires  to  the  consummation  of  all  things.  Their  prophecies  may  really  he 
said  to  be  a summary  of  the  history  of  the  world  ; and  the  history  of  the  world 
is  the  best  comment  upon  their  prophecies ....  and  the  more  you  know  of 
ancient  and  modern  times,  and  the  farther  you  search  into  the  truth  of  history, 
the  more  you  will  be  satisfied  of  the  truth  of  prophecy.”  The  Revelation  was 
designed  to  supply  the  place  of  that  continued  succession  of  prophets,  which 
demonstrated  the  continued  providence  of  God  to  the  patriarchal  and  Jewish 
churches.  “ The  majority  ot  commentators  on  the  Apocalypse,”  says  Town- 
send, “ generally  acted  on  these  principles  of  interpretation.  They  discover 
in  this  Book  certain  predictions  of  events  which  were  fulfilled  soon  after  they 
were  announced  ; they  trace  in  the  history  of  later  years  various  coincidences, 
which  so  fully  agree  with  various  parts  of  the  Apocalypse,  that  they  are  justly 
entitled  to  consider  them  as  the  fulfilment  of  its  prophecies  ; and,  by  thus 
tracing  the  one  God  of  Revelation  through  the  clouds  of  the  dark  ages,  through 
the  storms  of  revolutions  and  wars,  through  the  mighty  convulsions  which,  at 
various  periods,  have  agitated  the  world,  their  interpretations,  even  when 
they  are  most  contradictory,  when  they  venture  to  speculate  concerning  the 
future,  are  founded  on  so  much  undoubted  truth,  that  they  have  materially 
confirmed  the  wavering  faith  of  thousands.  Clouds  and  darkness  must  cover 
the  brightness  of  the  throne  of  God,  till  it  shall  please  him  to  enable  us  to 
bear  the  brighter  beams  of  his  glory.  In  the  mean  time,  we  trace  his  footsteps 
in  the  sea  of  the  Gentile  world,  his  path  in  the  mighty  waters  of  the  ambitious 
and  clashing  passions  of  man.  We  rejoice  to  anticipate  the  day  when  the 
bondage  of  Rome,  which  would  perpetuate  the  intellectual  and  spiritual  sla- 
very of  man,  shall  be  overthrown,  and  the  day-spring  of  united  knowledge 
and  holiness  bless  the  world.”] — Bagster. 


END  OF  THE  NEW  TESTAMENT. 


INDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BIBLE. 


The  Reader,  when  he  meets  with  a passage  of  Scripture  which  appears  not  to  be  illustrated  in  this  work,  is  particularly  requested  not  to  conclude  that 
it  i9  really  the  case  till  he  has  consulted  this  Index  for  the  principal  subjects;  for  it  very  frequently  happens  that  one  Note  illustrates  many,  not  only 
similar.  but  very  dissimilar  texts : this  is  particularly  and  generally  the  case  with  respect  to  tho  names  of  Places  and  Persons,  Natural  Productions,  Man- 
ners and  Customs.  It  is  to  be  observed,  that  the  Notes  which  are  merely  explanatory  of  the  passage  under  consideration,  unless  it  be  a Proper  Name,  have 
been  omitted  in  the  following  Index. 


ALV 

Aaron’s  tomb,  description  of,  Nu.20.22. 

Abana,  now  Barrada,  account  of,  2Ki.5.l2. 

Abarim,  mountains  of,  description  of,  Nu. 33.47. 
Abel  Beth-maachah,  situation  of,  2Sa.20.14. 

Abel-maim,  why  called  Abel-beth-rnaa- 
chah,  2Ch.  16.4. 

Abel-meholah,  situation  of,  Ju.7.22. 

Abel-mizraim,  meaning  of,  Ge. 50.11. 

Abel-shittim,  situation  of,  Nu. 33.49. 

Abia,  or  Abijah,  course  of,  lCh.24.10. 

Abiatharalso  called  Ahimelech,  lCh.24  3.11a  2.2G. 
Abihail,  probably  the  grand-daughter, 
and  not  the  daughter,  of  Eliab,  2Ch.ll.18. 

Abijam,  should  be  Abijah,  lKi.  14.31. 

Abilene,  situation  of,  Lu.3. 1. 

Abimelech,  meaning  of  the  word,  Ge. 26.26. 

Abraham,  meaning  of  the  word,  Ge.17.5. 

Abram,  the  age  of  his  father  Terah  when 
he  was  born,  Ac. 7.4. 

Absalom’s  pillar,  account  of,  2Sa.l8. 18. 

Abshai,  thesaineas  Abishai,  iCh  19.11. 

Accho,  now  Acre,  situation  of,  Ju.1.31. 

Aceldama,  description  of,  Ac. 1.19. 

Achad,  rendered  one,  p obably  the  same 
as  Adad,  a Syrian  idol,  Is.66.17. 

Achaia,  description  of,  Ac.18.12. 

Achan  and  Jakan  the  same,  fCh.1.42. 

Achan  and  Achar  the  same,  lCh.2.7. 

Achborand  Abdon  the  same  person,  2Ch.34.20. 

Achish,  why  called  Ahimelech,  Ps.34 .title. 

Achmetha,  or  Ecbatana,  description  of,  Ezr.6.2. 
Achshaph,  situation  of,  Jos.  11.1. 

Achzib,  now  Zib,  situation  of,  Ju.1.31. 

Acrostic  Psalms,  see  Alphabetical  Psalms. 

Adam,  meaning  of  the  word,  Ge.  1.26. 

, a type  of  Christ,  Ro.5. 14. 

Adar,  probably  thesaraeas  Hazar-addar,  Jos.14.3. 
Addan  and  Addon,  the  same,  Ne.7.61. 

Adder,  deaf,  account  of,  Ps.58.4. 

Addressing  a great  man  in  the  East,  mode 
of,  2Sa.  16.2. 

Adithaim,  situation  of,  Jos.  15.36. 

Adjuration,  solemn  form  of,  De.4.26. 

Adoration,  import  of,  1 Ki.  1 9. 18. 

Adramyttium,  situation  of,  Ac. 27  2. 

Adria,  sea  of,  described,  Ac. 27. 27. 

Adullam,  situation  of,  Ge.38.l.lSa.22.l. 

Adultery,  ancient  punishment  of.  Eze.23.25. 

, woman  taken  in,  evidence  of 

the  genuineness  of  the  account,  Jn.8.5. 

Adummim,  situation  of,  Jos.  15.7. 

Affection,  maternal,  instance  of,  lSa.2i).30. 

Agabus,  a famine  predicted  by,  Ac.  11.28. 

Agar,  how  it  answereth  to  Jerusalem,  Ga.4.25. 

Agate,  description  of,  Ex. 39.12. 

Agrippa,  kin*r,  account  of,  Ac.25.24. 

Agur,  probably  a teacher,  Pr.30.1. 

Aha!  Aha!  a note  of  extreme  contempt, 

&c.  Ps.70.3. 

Abasuerus,  or  Cambyses,  account  of,  Ezr.4.6. 

, the  same  as  Artaxerxes  Longi- 

manus,  Es.1.1. 

Ahasuerus,  or  Astyages,  account  of  Da.9.1. 

Ahava,  river,  description  of,  Ezr.8. 15. 

Ahaziah,  Jehoahaz,  and  Azariah,  the 
same  person,  2Ch.22.6. 

Ahimelech,  Abiatharso  called,  lCh.24.3. 

Aholah,  a name  applied  to  Samaria,  mean- 
ing of,  Eze.23.4. 

Aholibnh,  a name  given  to  Judah,  im- 
port of,  Eze.23.4. 

Ai.  situation  of,  Ge.  13.3. Jos. 8. 17. 

Aiatli,  or  Ai,  situation  of,  Isa.  10.28. 

Aijeleth  Shahar,  meaning  of,  Ps.22 .title. 

Ajah  or  Aiah,  the  same  in  the  original,  lCh.1.40. 
Ajalon,  situation  of,  Jos.  19  22. 

Ain  and  Ashan  the  same  place,  iCh.6.59. 

Alamoth,  meaning  of,  Ps.46 .title. 

Alexander  the  Groat  and  his  conquests 
predicted,  Da.8.5.6. 

Alexander,  predictions  concerning  his 
kingdom,  Da.  11.3. 

Alexander,  probably  Alexander  Lysima- 
chus,  alabarch  of  Alexandria,  Ac.4.6. 

Alexandria,  situation  of,  Ac.27.6. 

Algurn,  or  Almug,  trees,  what,  2Ch.2.8. 

Alhenna,  description  of,  De.21.12. 

All-to,  meaning  of  the  phrase,  Ju.9.53. 

Allon-bachuth,  meaning  of,  Ge.35.8. 

Almighty,  import  of  word  rendered,  Ex. 6. 3. 

Almon,  why  called  also  Alemeth,  lCh.6.60. 

Almon-diblathaim,  probably  the  same  as 
Beth-diblalhaim  and  Diblath,  Nu.33.46. 

Almond  tree  blossoms  early,  and  is  the 
symbol  of  promptitude,  Je.  1.11. 

Almond  tree  when  flouishing  like  an  old 
man  with  white  locks,  Ec.12.5. 

Almonds,  Ge.43.ll. 

Aloes,  Lign,  description  of,  Nu.24.6. 

Alphabetical  Psalms,  25,34,  37,  111,112,  119,  145. 
Altar  of  burnt-offering,  description  of,  Ex. 38.1. 

of  incense,  account  of,  Ex. 30.1. 

in  tne  temple  of  Ezekiel,  descrip- 
tion of,  Eze.43.14.15. 

Altars  without  3teps,  reason  of,  Ex. 20. 26. 

places  of  refuge,  lKi.2.34. 

Al-taschith,  meaning  of,  titles  of  Pa. 57, 59. 

Alvah  and  Aliah  the  same,  lCh.1.51. 

A Ivan  and  Alian  the  same.  lCh.1  40 


ASH 

Amalekites,  country  inhabited  by,  lSa.15.3. 

Ambassador,  import  and  illustration  of 
the  word  thus  rendered,  Jos.9.4. 

Amber,  description  of,  Eze.8.2. 

Amen,  import  of,  Ps.41.13. 

Amethyst,  description  of,  Ex. 39. 12. 

Ami  and  Anion,  the  same,  Ne.7.59. 

Amtni,  signification  of,  Ho.2.1. 

Ammonites,  fulfilment  of  the  prediction 
of  their  destruction,  Eze.21.32.;  25.10. 

Amorites,  where  they  inhabited,  De.7.1. 

, a general  name  for  the  Ca- 
naan ites;  2Sa.  20. 2. 

Amphipolis,  description  of,  Ac.17.1. 

Ananias,  account  of  his  miserable 
death,  Ac.23.3. 

Anathema  Maran-atha,  meaning  of,  lCo.  16.22. 

Anathoth,  situation  of,  Jos.21.13.Is.  10.29. 

Anethottute  and  Antolhite  the  same,  ICh.  11.28. 
Angels,  why  said  always  to  behold  the 
presence  of  God  in  heaven,  Mat.  18. 10. 

Anger,  ill  elfects  of,  Pr.  16.32. 

Animals,  distinction  of,  into  clean  and 
unclean,  reason  of,  Le.11.46. 

Animals  worshipped  by  the  Egyptians,  Ex. 9. 3. 
Anise,  properly  dill,  Mat.23.23. 

Annas,  account  of,  Jn.  18.24. 

Anointing  of  Christ  at  Bethany  only  once, Ma.  14.8. 
Ant,  economy  of,  Pr.6.6. 

Ants,  wisdom  of,  Pr.30.25. 

Antelope  or  gazelle,  description  of,  De.  15.22. 

Antioch  of  Syria,  description  of,  Ac.  15.22. 

of  Pisidia,  situation  of,  Ac.  14. 19. 

Antiochus  Epiphanes,  predictions  re- 
specting, Da. 11. 21, 25, 28, 30. 

Antiochus  Theos,  predictions  respecting,Da.ll.6. 
Antiochus  the  Great,  predictions  respect- 
ing, Da. 11. 10, 11, 15, 17, 18. 

Antipatris,  description  of,  Ac. 23  31. 

Antithetic  parallels,  account  of,  Pr.10. 1. 

Apes,  rather  monkeys,  lKi  10.22. 

Aphek  of  Syria,  situation  of,  Jos.l3.4.lKi. 20.26. 

of  Judah,  situat  ion  of,  LSa  4.1. 

ApoMonia.  situation  of,  Ac.17.1. 

Apostle,  meaning  of,  Lu.6.13. 

Apparel,  exchange  of,  between  the  sexes, 
the  reasons  why  prohibited,  De.22.5. 

Apparel,  changeable  suits  of,  meaning  of 
word  so  rendered,  Is  3.22. 

Appeal  to  Ciesar  highly  respected,  Ac.25. 11. 

Appearances  of  the  heathen  gods  derived 
from  those  of  Jehovah,  Ex. 19. 9. 

Apphia,  meaning  of,  Philem.l. 

Appii  forum,  situation  of,  Ac. 23. 15. 

Apples  of  gold  in  pictures  of  silver,  illus- 
tration of,  Pr.25.11. 

Ar,  or  Areopolis,  situation  of,  De.2.9. 

Arab  chiefs,  despotic  conduct  of,  not  imi- 
tated by  David,  lSa.25.7. 

Arabah,  meaning  of  the  word.  Jos.  18. 18. 

Arabia,  description  of,  Ga.1.17. 

Arabians,  compared  to  locusts,  Re. 9.4. 

Arabs,  eagerness  with  which  they  lie  in 
wait  for  travellers,  Je.3.2. 

Arab.-,  their  sudden  retreats  into  the  de- 
serts, Je.49.8. 

Arad,  situation  of,  Jos.  12.14. 

Ararat  the  same  as  Armenia,  Ge.8.4.Je.5127. 

Archippus,  import  of  the  name,  Philem.l. 

Ard  and  Addar  the  same,  lCh.3.3. 

Aretas,  account  of.  2Co.ll.32. 

Ariel,  a name  for  Jerusalem,  and  also  the 
altar,  Is.29.2. 

Ark,  dimensions  of,  Ge.6.19. 

of  the  covenant,  description  of,  Ex. 25. 10. 

, contents  of,  2Ch.5.9. 

, imitations  of,  Ex.40.2l. 

Armed  men,  attendance  of,  in  Palestine 

when  sowing,  Ne.4.16. 

Armenia,  or  Ararat,  account  of,  2Ki.  19.37. 

Armour,  whole,  what,  Ep.6.13. 

of  an  enemy  greatly  desired  by  an- 
cient warriors,  2Sa.2.21. 

Armour  placed  in  temples  as  a trophy,  lSa.31.10. 
Arms  anciently  hung  up  in  temples  by 
soldiers  when  they  retired  from  war,  2Ch.23.9. 

Arnon,  river,  description  of,  Nu.21.26. 

Aroer.  now  Araayr,  situation  of,  Nu.32.34. 

Arpacl,  or  Arphad,  the  same  in  the  ori- 
ginal, Is. 38. 19. 

Arpad,  situation  of,  ^ 2Ki.  18.34. 

Arrow,  shooting  of,  a symbolical  action,2Ki.l3.l7. 
Arrows,  fiery,  w hat,  Ps.76.3. 

, divination  by,  description  of,  Eze.21.2I. 

of  the  Almighty,  used  metaphori- 
cally for  calamities,  fine  illustration  of,  Job. 6. 4. 
Arrows  termed  the  sons  of  the  quiver,  La.3.13. 

Artaxerxes,  or  Smerdis,  account  of,  Ezr.4.7. 

Longimanus,  account  of,  Ezr.6.14. 

Artillery,  singular  use  of  the  word,  lSa.20.40. 

Arumah,  where  situated,  Ju.9.41. 

Arvad,  or  Aradus,  situation  of,  Eze.27.8. 

Asnhiah  and  Asaiah,  the  same  in  the  ori- 
ginal. 2Ch.34.20. 

Asarelah  and  Jesharelah,  lCh.25. 14. 

Ashan,  or  Beth-ashan,  situation  of,  lCh.4.32. 

iSa.  30.30. 

Ashchenaz,  a part  of  Phrygia.  Je.51.27. 

Ashdod.  description  of,  lSa.5.1. 


BAN 

Asher,  meaning  of  the  name,  Ge.30.13. 

, town  of,  where  situated,  Jos.  17.7. 

Ashima,  account  of,  2Ki.  17.30 

Ashteroth  Karnaim,  the  same  as  Ashte- 
roth;  Ge.14.5. 

Ashurites,  who,  28a. 2.9. 

Asia  Minor,  description  of,  Ac.  19.31. 

, Proconsular,  account  of,  Ac  16.6. 

, chiefs  of,  who,  Ac.  19.31. 

Asps,  gall  of,  what,  Job  20.14. 

Ass,  wiiy  requiring  only  a bridle  in  the 
East,  Pr.26.3. 

Ass,  prophecy  that  the  Messiah  should 
enter  Jerusalem  on  one,  fulfilled  by  Je- 
sus, Mat.21.5. 

Ass,  wild,  description  of,  Job  39.5. 

Ass  of  bread,  what,  lSa.16.20. 

Asses,  honourable  for  riding,  and  some- 
times made  presents  of  in  the  East,  Nu.16.I5. 
Asses,  general  use  of,  in  the  East,  2Ki.4.24. 

Ass's  head,  exorbitant  price  of,  2Ki.6.25. 

Assos,  situation  of,  Ac.2U.13. 

Assur  and  Assliur,  the  same  in  the  ori- 
ginal, Ps.83.8. 

Asuppim,  import  of,  ICh. 26. 15 

Assyria,  description  of,  Is.36.4. 

Atad,  import  of  the  word  ' Ge. 50.10. 

, threshing  floor  of,  situation  of,  Ge. 50.10. 

Athens,  description  of,  Ac.  17. 15. 

A tlalia,  situation  of,  Ac.  14  25. 

Augustus,  import  of  the  term,  Ac.25. 25. 

Aurhority,  to  exercise,  import  of  the 
word  so  rendered,  Mat.20.25. 

Aven,  situation  of?  Am. 1.5. 

AwaUe  the  morn,  illustration  of,  Ps  57.8. 

Azariah  the  same  as  Uzziah,  2Ki.l5.6. 

Azariah  and  Scraiah,  the  same  person,  Ezr.2.2. 

Ne.  11.  II. 

Azekah,  situation  of,  Jos.  15.35. 

Azmon,  situation  of,  Jos.  15.4. 

Aznoth-tabor,  situation  of,  Jos.  19.34. 

Azotus,  or  Ashdod,  description  of,  lSa.5.1. 

Baat,,  high  places  of,  where  situated,  Nu. 22.41. 
Baalali,  whore  situated,  Jos.  15.9. 

Baal-berith,  account  of,  Ju.8.33. 

Baali,  meaning  of  the  word,  Ho. 2. 16. 

Baal-meon,  situation  of,  Nu. 32.38. 

Baai-shalisha,  situation  of,  2Ki.4.4i. 

Baal-tamar,  situation  of,  Ju.20.33. 

Baal-zebub,  account  of,  2Ki.l6. 

Baal-zephon,  situation  of,  Ex.I4.2.Nu.33.7. 

Babel,  import  of  the  word,  Ge.  11.9. 

, tower  of,  description  of,  Ge.11.9. 

Babylon,  description  and  history  of,  Is.  13. 18. 

built  with  the  spoils  and  blood 

of  nations,  and  therefore  destroyed,  Hab.2.12 
Babylon,  inhabited  by  a mixture  of  peo- 
ple, Is.  47. 15. 

Babylon,  rivers  of,  what,  Ps. 137.1. 

, taking  of,  by  the  Medes  and 

Persians,  as  foretold,  Is.21.1,7. 

Babylon,  account  of  the  taking  of,  by 
Cyrus,  Is.45.1. 

Babylon,  her  great  stores,  when  taken  by 
Cyrus,  Je.50.26 

Babylon,  the  stratagem  by  which  it  was 
taken,  Je.50.24,33. 

Babylon,  her  young  men  killed  in  her 
streets,  Je.50.30. 

Babylon, cowardice  of  the  mighty  men  of, Je. 51. 30. 

.gradual  desolation  of,  Is.  13. 18  Je.50.45. 

, the  judgment  on  her  graven  im- 
ages, Is.46.1.Je.51.52. 

Babylon,  ceased  to  be  the  lady  of  king- 
doms after  it  was  taken  by  Cyrus,  Is.47.5, 
Babylon,  taken  suddenly  by  Cyrus,  and 
also  by  Darius,  Is.47.9. 

Babylon,  the  destruction  of  her  walls  and 
gales,  Je.51.58. 

Babylon,  the  complete  fulfilment  of  the 
predictions  respecting,  Je.51.59. 

Babylon  the  Great,  the  Roman  church  so 
called,  Re.17.5. 

Babylonians,  antiquity  of,  Je.5.15. 

, dress  of,  Da.3.21. 

, destruction  of  their  naviga- 
tion by  Cyrus,  predicted,  Is.43. 14. 

Babylonians  vanquished  by  Darius  Hys- 
taspes,  Zec.2.7. 

Babylonish  garment,  what,  Jos. 7. 21 

Baca,  valley  of,  account  of,  Ps.84.6. 

Backsliding,  origin  of  the  term  Je.3.22. 

Badger’s  skins  what,  Ex. 26. 14. 

Bags,  money  placed  in,  and  sealed,  2Ki.i2.lO. 

Baking,  Arabian  mode  of,  2Sa.l3.8 

Bahurim,  probably  the  same  as  Alemeth, 2Sa.  16  5. 
Baladan,  the  same  as  Belesis,  2Ki.  15.29. 

Baldness,  making,  on  the  head,  reason 
why  forbidden,  Le.21.4. 

Balm,  description  of,  Ge.37  25. 

of  Gilead,  what,  Je.8.22. 

Bamoth-baal,  same  as  the  high  places  of 
Baal,  , Jos.  13.17. 

Bank,  or  mount,  used  in  a siege,  descrip- 
tion of,  2Sa.20.15 

Banquet,  description  of  a Persian  one.  Es  5.4. 
Banquets  in  the  East  frequently  spread  by 
the  side  of  fountains,  2Ki.l  9. 

1421 


INDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BIBLE. 


BIR 

Baptism  for  the  dead,  wlmt,  lCo.  15.29. 

Rarhumitc,  probably  a mistake  for  Baha- 
rumite,  lCh.  11.33. 

Barley,  import  of  the  word,  Ex. 9 31. 

Barley  harvest,  time  of,  Ru.1.22. 

Barrenness  deemed  a reproach,  Ge.3U.23. 

Baruch,  some  account  of,  Je.36.4. 

Rushan,  situation  and  description  of,  De.3. 1. 

, kino  of,  meaning  of,  Am. 4.1 

Basket,  import  of,  De.28.5. 

Basins,  probably  such  wooden  bowls  as 
the  Arabs  eat  out  of,  2Sa.  17.28. 

Bnt,  description  of,  ls.2.20. 

Bath,  capacity  of,  Eze  45.11. Lu.  16.6. 

Battlement,  necessity  of,  to  Eastern 

houses,  De.22.8. 

Bay  tree,  meaning  of  word  so  rendered,  Ps.37.35. 
Ba  'luth  and  Bazlith,  the  same,  Ne.7.54. 

Bdellium,  description  of,  Ge.2.12. 

Be  used  for  the  indicative  plural  arc,  Mat  29.2. 
Be,  not  to,  import  of  the  phrase,  Ge.5.24. 

Beard,  combing  and  dying  of,  in  the  East, 2Sa.  19.24. 
, high  estimation  of,  in  the  East,  2Sa.l0.4. 

, kissing  of,  in  the  East,  2Sa.20.9. 

, cutting  off,  a mark  of  mourning, 

degradation,  or  slavery,  2Sa.l0.4. 

Beard,  not  to  be  rounded,  reason  why,  Le  21  4. 

, inconvenience  of,  in  battle,  2Sa.2. 16. 

Beast,  an  emblem  of  an  idolatrous  and 
tyrannical  kingdom,  Da. 7.3. 

Beast,  number  of,  what,  Re.  13. 11. 

Beasts,  of  the  earth,  meaning  of,  Ge.1.24. 

, wild,  ancient  mode  of  hunting,  Is  24. 17. 

, swift,  importof  word  so  rendered, Is. 66.2U. 

Beautiful,  gate  of  the  temple  so  called, 
account  of,  Ac  3.2. 

Bedan,  probably  a mistake  for  Barak,  1 tSa.  12. 1 1. 
Bed,  decorations  of  an  Eastern  one,  Pr.7. 16. 

Beds,  construction  of  Eastern,  lSa.19.15. 

, raised  .situation  of,  in  Eastern 

houses,  2Ki.l.  16. 

Beds  of  skins,  mats,  and  carpets,  2Sa.  17.28. 

of  ivory,  what.  Am. 6. 4. 

of  gold,  properly  couches,  Es.1.6. 

Bed  chamber,  properly  a repository  for 
beds.  SKi.11.2. 

Beelzebub,  why  called  Beelzebul,  Mat.  10.23. 

Beer,  situation  and  description  of,  Ju.9  21. 

Beeroth  of  Benjamin,  situation  of,  Ju.  18  25. 

Beersheba,  meaning  of  the  name,  Ge  26.33. 

, situation  of,  lCh.4  28. 

Bees,  form  dable  enemies,  De  1.44. 

Beesh-terah,  probably  the  same  as  Ash- 
taroth,  Jos. 21. 27. 

Before,  used  to  denote  the  east,  lKi.11.7. 

Behemoth,  or  hippopotamus,  description 
of,  Job  40. 15. 

Behind,  used  for  the  west,  1 Ki.  117. 

Belial,  importof  the  word,  Nu  13.13. 

Believed,  most  surely,  importof  the  word 
so  rendered,  Lu.l.l. 

Bellerophon,  story  of,  supposed  to  be 
founded  on  the  history  of  Joseph,  Ge.39.14. 

Belshazzar,  account  of,  Da.5.2,13. 

Ben-ammi,  meaning  of,  Ge.  19.37. 

Benjamin,  meaning  of  the  word,  Ge.35.lS. 

, borders  of  the  tribe  of,  Jos.  18. 1 9. 

Ben-oni,  meaning  of  the  word,  Ge.35.18. 

Berea,  situation  of,  Ac.  17. 10. 

Berenice,  prediction  respecting  her  mar- 
riage vvith  Antiochus  Theos,  Da.  11.6. 

Bernice,  account  of,  Ac.25.13. 

Berodach-baladan,  the  same  as  Mero- 
dach-baladan,  Is.39.t. 

Berothai,  situation  of,  2Sa.8.8. 

, probably  the  same  as  Chun,  lCh.18.8. 

Beryl,  description  of,  Ex  39. 13.  Eze.  10.19. 

Betah,  situation  of,  2Sa.8.8. 

, probably  the  same  as  Tibhath,  lCh.18.8. 

Beten,  situation  of,  Jos. 19.25. 

Beth-anath,  situation  of,  Jos.  19.38. 

Bethany,  description  of,  Mat.2l.l7. 

, whence  our  Lord  ascended, 

where  situated,  Ac.  1.12. 

Beth-aram,  orLivias,  situation  of,  Jos. 13.27. 

Beth-arbel,  situation  of,  Ho  l o.  14. 

Beth-barah,  situation  of,  Ju.7.24. 

Beth-car,  situation  of,  ISa.7.11. 

Bethel,  import  of  the  name,  Ge.28. 19. 

, situation  of,  Ge. 13.3. Jos  8 17. 

, probably  the  same  as  Bethul  in 

Simeon,  situation  of,  lSa.30.27. 

Bether,  situation  of.  2Sa.2.29.Ca  2. 17. 

Bethesda,  pool  of,  described,  Jn.5.2. 

Beth-haccerem,  situation  of,  Ne.3.14. 

Beth-hogla,  situation  ofi  Jos.  15  6. 

Beth-horon,  situation  of,  Jos.  16.5. 

Beth-jesimoth,  situation  of,  Nu.33.49. 

Bethlehem,  description  of,  2Ch.ll.6. 

Beth-nimrah,  probably  now  Nemrim, 
where  situated,  Nu  32.36. 

Beth-palet  and  Beth-phelet,  the  same  in 
the  original,  Ne.ll.26. 

Beth-peor,  situation  of,  De.4.46. 

Bethphage,  situation  of,  Mat.2l.  1. 

Bethsaida,  situation  of,  Ma.6.45. 

Bethshean,  or  Bisan,  situation  and  des- 
cription of,  Jos. 17.11. 

Beth-shemesh,  situation  of,  Jos.  15. 10. 

in  Egypt,  or  Heliopolis, 


CAN 

Birds,  migration  ofj  Job  39.26. 

Bishop,  moaning  or  the  word,  Phi.l.l. 

Bilhron,  or  Belarus,  situation  of,  2Sa.2.29. 

Bittern,  import  of  word  so  rendered,  Is. 34  11 

Blasphemy,  importof,  Mat.  12.31. 

Blind,  cure  of  by  Jesus,  perfectly  miracu- 
lous, Jn.9.32. 

Blindness,  meaning  of  word  thus  render- 
ed, Go. 19.11. 

Blood,  possessed  of  life,  Le.17.11. 

, prohib;ted,  Le.3.l7.Le.7.26. 

, to  be  poured  out  at  the  bottom  of 

the  altar,  Le.4.18. 

Blood,  necessary  for  the  expiation  of  sin,  He.  10.4. 

, defiling  nature  of,  Nu.3l.l9.lCh.22.8. 

, houses  built, and  fortunes  made  l»7, 

visited  with  the  Divine  judgments,  Hab  2.12. 

Blood,  a sweat  of,  sometimes  happens,  Lu.22.44. 

Blotting  out,  import  of,  Ex. 32.32. 

Blue  colour,  properly  azure,  E>  25.4. 

Boar,  wild,  description  of,  Ps  80.13. 

Boaz,  import  of,  lKi.7.21. 

, supposed  to  be  the  same  with  Ib- 

zan,  Ru.2.1. 

Body,  human,  wonderful  texture  and  for- 
mat ion  of,  Ps.139  14,16. 

Body,  Christians  one,  lCo.10. 17. 

and  its  members,  a fine  allegory  of, lCo.  12  12. 

Lu  17.37. 
lSa  17.44. 
IKi  21.19. 
2Ki  20.7. 
Job  2.7. 
Ps.32.3. 


used  for  carcas 
Bodies,  dead,  thrown  to  the  dogs, 


Boil,  import  of  word  so  rendered, 

Boils,  sore,  probably  the  black  leprosy, 

Bones  used  for  the  body, 

of  kings,  &c.  not  unfrequently 

burnt  at  the  sacking  of  cities,  Je.8  1. 

Bonnets  of  the  priests,  description  of,  Je.8  13. 

Book  of  tlie  generalions,  meaning  of,  Ge.5.1. 

Bosom,  the  lap,  or  fold,  in  the  bosom  cf 
a garment  so  called,  Lu  6.38. 

Bosom,  lying  in,  what,  Jn. 13.23. 

Bottle  in  the  smoke,  illustration  of,  Ps.l  19.83. 

, putting  tears  inlo,  illustration  of,  Ps.56.8. 

Bottles,  anciently  of  skin,  and  capable  of 
mending,  Jos.9.4. 

Bottles,  old,  why  unfit  to  hold  new  wine, Mat. 9 17. 
Boughs,  an  emblem  of  apostles,  evange- 
lists, and  ministers,  Eze. 17.23. 

Bow,  importof  word  rendered,  Ge.47  31. 

, probably  the  name  of  a song,  2Sa.l.l8. 

Bowels,  disease  of,  probably  a violent 
dysentery,  20h.2l.15. 

Bowl,  what,  Nu.7.3l. 

Bozra,  situation  of,  Ge.36.33. 

Bracelet,  meaning  of,  Ge.24.22. 

one  of  the  insignia  of  royalty,  2Sa.l.lO. 

description  of,  Ge  38. 18.Ex. 35.22. 


Eze. 8 17. 


description  of,  Ts.44.13. 

Beth-zur,  situation  of,  lCh.2.45. 

Betrothing,  mode  of,  De.20.7. 

Bezek,  situation  of,  Ju.1.4. 

Bezer,  the  same  as  Bozra,  Dp. 4. 43. 

B*zor,  brook,  description  of,  lSa.30  to. 

Binnui  and  Bani,  the  same,  Ezr.2  10. 

Bird,  word  so  rendered  also  denotes  a 
sparrow,  Le  14.4. 

Bird,  the  mother,  why  not  to  be  taken 
with  her  young,  De.22.7. 

Bird,  a ravenous,  or  eagle,  the  ensign  of 
Cyrus,  Is  46  ll. 

1422 


Branch,  putting  one  to  the  nose,  an  idola- 
trous rite, 

Branch  of  the  cedar,  the  highest,  an  em- 
blem of  Jeconiah,  Eze. 17.3. 

Branch,  the  Messiah  so  called,  Zec.3.8.Zec.6.12. 
Brass,  word  rendered,  properly  copper.  Ex. 25. 3. 
Brazen  gates  and  bars,  illustration  of,  IKi. 4. 13. 

Bread,  why  to  be  cast  on  the  waters,  Ec.l  11. 

of  men,  what,  Eze.24.17. 

Breast-plate,  description  of,  E.\.28.4.Ep.6. 14. 
Breeches  of  the  priests,  Ex  39.28. 

Bricks,  mode  of  making,  Ex. 5. 7. 

Brigandines,  what,  Je.46.4. 

Brimstone,  meaning  of,  Ge. 19.24. 

Brother,  the  term,  applied  to  a person  of 
the  same  tribe,  or  a companion,  lCh.6.39. 

Bruit,  meaning  of  the  word,  Je.10  22. 

Buffalo,  flesh  of,  eaten  in  the  East,  IKi. 4. 23. 

Buffered,  import  of  word  so  rendered,  Mat. 26.67. 

Building,  sometimes  means  fortifying,  1 K i.  15. 17. 

Bull,  wild,  import  of  word  so  rendered,  Is.51.20. 
Bulrushes,  vessels  of,  used  by  the  Egyp- 
tians, Ex.2.3.Is.  18.2. 

Bundle  of  life,  being  found  in,  import  of,lSa.25.29. 
Burning  woods,  a practice  in  uncultivated 
countries.  Ps.83. 14. 

Burnt-offering,  account  of,  Le.l.to. 

Bushel,  capacity  of,  Mat. 5. 15. 

Butler,  properly  a cupbearer,  Ge.40.1. 

Butter,  probably  buttermilk,  Ju.5.25. 

, words  said  to  be  smoother  than, 

illustrated,  Ps.55.21. 

Buyers,  dishonest  conduct  of,  Pr.20.14. 

Cabui.,  signification  and  situation  of,  Jos.  19  27. 

IKi. 9. 13. 


Caesar,  some  of  the  household  of,  con 
verted  to  Hie  Christian  faith.  Phi. 4. 22. 

Caesarea  of  Palestine,  description  of,  Ac. 10.24. 

Caesarea  Philippi,  nowBanias,  situation 
and  description  of,  Mat.  16. 13. 

Caiaphas,  account  of,  Mat.26.3. 

Cainan  improperly  inserted  by  the  Sep- 
tuagint,  Ge.10.24.Ge.ll.i2. 

Calamus,  description  of,  Ex.30.23. 

Caleb,  son  of  Hur,  lCh.2.50.  - 

, why  said  to  have  another  spirit,  Nu.  14.23. 

, son  of  Hezron,  time  when  he  liver.,  lCli.2  18. 

, situation  of,  lSa. 30.14. 

Call  on  the  name,  import  of  the  phrase,  Ge.21.38. 

Callinicus.  prediction  respecting,  Da.11.7,8. 

Calno,  Calneh,  or  Ctesiphon,  description 
of,  Is.10.9. 

Camel,  description  of,  lCh.5.21. 

, she,  importance  of,  Ge.32.14. 

, to  go  through  the  eye  of  a needle, 

illustration  of  the  phrase.  Mat.  19.24. Lu.  18.25. 

Camels,  meaning  of  the  word  so  rendered, Es.8  10. 

Camp,  circular  form  of  an  Arab  one,  lSn.2fi.5. 

of  the  Israelites,  description  of,  Nu.2  2,28. 

Cana  of  Galilee,  description  of,  Jn.2.11.Jn.4  46. 

Canaan,  prophecy  against,  fulfilled,  Ge.9.25. 

, land  of,  description  of,  Ge.12.5. 

, boundaries  of,  to  the  Israelites,  Jos.  1.4. 

, division  of,  Nu. 26.56. 

Canaanite,  the  same  as  Zclotes,  Ma.3.18. 

Canaanites,  ohiefiy  inhabited  Phoenicia.  Pr.7  1 


CHR 

Canaanites,  probably  infected  with  idola- 
try in  the  time  of  Abraham,  Ge.24.37. 

Canaanites  justly  exterminated  by  the  Is- 
raelites, Jos. 6. 21. 

Candle,  or  lamp,  to  light,  meaning  of,  Ps.  18.28. 
Candlestick,  description  of,  Ex.35.ll. 

Cane,  sweet,  account  of,  Je.6  20. 

Canker-worm,  meaning  of  word  so  ren- 
dered, joei  1.4. 

Canopy,  origin  of,  lSa.  19.13. 

Capernaum,  situation  of,  Ma.1.21 

Captain  of  the  temple,  who,  Lu. 22.4. Ac. 4.1. 

Captains,  import  of  the  word  so  translat- 
! etb  Da.3.3. 

Captives,  effect  produced  upon,  when 
their  liberty  was  proclaimed,  illustra- 
ted, Ps. 126.1. 

Carbuncle,  description  of,  Ex. 28. 17. 

Carcasses  of  detestable  things,  what,  Je.16.18. 
Cardinal,  importof  the  word,  Jos.9.4. 

Carmel,  mount,  in  Asher,  description  of,  IKi.  18.19. 

, altar,  erected  by  Elijah  upon, 

accounts  of  from  heathen  authors,  lKi.18.30. 

Carmel  in  Judah,  situation  of,  laa.25.2. 

Carpenters,  four,  emblematical  significa- 
tion of,  Zee. 1.20. 

Carriage,  word  so  rendered  properly  bag- 
gage, Jn. 18.21.  Ac.21. 15. 

Casement,  properly  a lattice,  Pr.7. 6. 

Casiphia,  probably  the  Caspian  moun- 
tains, Ezr.8.17. 

Castle  of  Antonia,  description  of,  Ac.2i.34. 

Castles,  import  of  the  word  so  rendered, Gc.25. 16. 
Caterpillars,  probable  meaning  of  word 
so  rendered,  2Ch.6.28.Ps.78.46. Joel  1.4  Am. 7.1. 
Cattle,  import  of  the  word,  Ge.l  24. Ge. 47.6. 
Cauls,  meaning  of  the  word  thus  render- 
ed, Is  3.18. 

Caves  used  as  places  of  retreat,  Ju.6.2  lSa.24.3. 
Cedar,  description  of,  IKi. 4 33. 

used  as  an  emblem  of  the  royal  fa- 
mily of  David,  Eze.17.3. 

Cedron,  see  Kidron. 

Ceilings  of  wood  in  the  East,  Je.22  13. 

Cenchrea,  situation  of,  Ac.  18.18. 

Chain,  a prisoner  bound  with  one  to  a 
soldier  among  the  Romans,  Ac. 28 .20. 

Chains,  two,  Roman  mode  of  securing 
a prisoner  with,  Ac. 12.7. 

Chains  of  gold  worn  round  the  necks  of 
Eastern  ladies,  Ca.1.10. 

Chains,  word  so  rendered  denotes  ear- 
rings or  drops,  18.3.19. 

Chalcedony,  description  of,  Rev. 21. 19. 

Chaldean  monarchy  represented  by  a head 
of  gold,  Da.2.38. 

Chaldean  monarchy  represented  as  a lion 
with  eagle’s  wings,  Da.7.4. 

Chaldean  cavalry,  swiftness,  courage, 
and  ferocity  of,  Hab.  18. 

Chaldee,  though  a dialect  of  the  Hebrew, 
in  many  respects  very  dissimilar,  Je.5.15. 

Chamber,  little,  or  oleah,  description  of,  2Ki.4.lo. 
Chambers,  inner,  description  of,  2Ch.  18.24. 

of  God  represented  as  built 

upon  the  waters,  Ps.104.3. 

Chamberlain,  meaning  of  word  so  ren- 
dered, Ro  16.23. 

Chameleon,  w'ord  so  rendered,  the  ward 
lizard,  Lc.  11.30. 

Chamois,  word  so  rendered,  probably  a 
species  of  goat  or  deer,  De.14.5. 

Chapters,  improper  divisions  of,  Jos. 5 15 

Charchemish,  or  Circesium,  situation  of,  2Ch. 35.20. 
Charger,  what,  Nu.7.31. 

Chariot,  word  so  rendered  probably  de- 
notes a palanquin,  Ca.3.9. 

Chariot  of  love,  what,  2Ki.2.11. 

Chariots  of  iron,  description  of,  Jud.4.13. 

, four,  emblematical  meaning  of,  Zech.6.1. 

Charity,  proper  signification  of,  Ro.14.15. 

Charmer,  import  of  the  term,  De.  18.10. 

Charming  of  serpents,  possibility  < f,  Ps.58.5. 
Chebar,  river,  account  of,  Eze.1.1. 

Cheeks  of  ladies  decorated  with  coins  in 
the  East,  Ca.1.10. 

Chelubai  the  same  as  Caleb,  JCh.2. 18. 

Cherethites,  who  they  were,  lSa. 30.11. 

Cherubim,  description  of,  Ex. 36.8. 

, probable  meaning  of  their 

symbolical  figures,  Eze. 10. 14. 

Chesnut  tree,  word  so  rendered,  properly 
the  plane  tree,  Ge.30.37. 

Chesuloth,  probably  the  same  as  Chis- 
loth- tabor,  Jos.19.18. 

Chezib,  situation  of,  Ge.38.5. 

[Child,  word  so  rendered,  properly  means 

a lad,  or  youth,  Ge.2l.l4.fKi.ll. 17. 

j Child,  disgraceful  to  fall  by  the  hands  of.Ju.8.21. 
Children,  little,  words  so  rendered  to  de- 
I note  young  men,  2Ki. 2.23. Da.  1.4. 

(Children,  numerous,  instancesof,  2Ki.l0.l. 

, considered  as  the  property  of 

parents,  and  disposable,  2Ki.4.l 

Children  mean  not  only  descendants,  but 
inhabitants,  Ezr.2.3. 

(Children,  bringersup  of,  what,  2.Ki.l0.6. 

iChileab,  probably  the  same  as  Danie, 
son  of  David, 

; Chimham,  habitation  of.  w hat, 

| Chinneroth,  probably  Tiberias, 

, sea  of,  description  of, 

Chios,  now  Scio,  account  of, 

Chisleu,  month  of,  account  of, 

: Chisloth-tabor,  situation  of, 

Chiun,  probably  Saturn, 

Chor-ashan,  probably  the  same  as 
Ashan, 

Chorazin,  situation  and  total  destruct.on 
of,  Lu.  10.13. 

Christ,  genealogy  of,  by  Matthew  and 
Luke  reconciled,  Lu. 3. 23,36. 

Christ,  how  said  not  to  be  come  to  send 
peace  bur  a sword,  Mat. 10.34 


lCh.3.l. 
Je.4l.  17. 
Jos.ll.2. 
Jos.12.3 
Ac. 20. 13. 
Zec.7.1. 
Jos  19  12. 
Am  5.26. 

lSa.30.30. 


INDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BIBLE. 


CUP 

Christ  fully  awnie  of  the  sufferings  that 
awaited  him,  Jn.  18.4. 

Christs,  false,  predictions  of,  Mat. 24. 26. Lu. ‘21  8. 

Christians,  persecutions  of,  foretold,  Mat.24.9. 

Chronicles,  interesting  nature  of,  among 
the  Persians,  Es.6. 1. 

Chrysolite,  description  of,  Ezc.10.9. Re. 21.20. 

Chrysoprasus,  description  of,  Re. ‘21. 20. 

Church,  kings  her  nursing  fathers,  and 
queens  her  nursing  mothers,  Is. 49.23. 

Cilicia,  description  of,  Ac.15.23. 

Cinnamon,  description  of,  Ex. 30. 23. 

Circumcision,  first  practised  by  Abraham, Ge.  17. 10. 

practised  by  the  Arabs,  as 

well  as  Jews,  and  at  what  age,  Ge.  17.25. 

Circumcision  of  the  heart,  what,  Re.2.29. 

Cistern,  the  right  ventricle  of  the  heart, 
so  called,  Ec.12.6. 

Cities,  ancient  fortifications  of,  2Ki.9.13. 

. walled  up  to  heaven,  import  of 

the  phrase,  De.1.28. 

Ciauda,  description  of,  Ac.27. 16. 

Claudius  Cesar,  account  of,  Ac.  11.28. 

Cleanliness,  necessity  of,  in  camps,  De.23.12. 

Cleave,  proper  meaning  of  word  so  ren- 
dered, Mat.  19.5. 

Cleopatra,  prediction  respecting,  Da.  11.17. 

Cloak,  a kind  of  gown,  Lu.6.29. 

Close,  keeping  one’s-self,  import  of,  lCh.12.1. 

Cloth,  new,  why  unfit  to  put  in  an  old 
garment,  Mat.  9. 16. 

Clothes,  presentation  of,  a mode  of  ho- 
nouring in  the  East,  Ge.45.22. 

Clothes,  accumulation  of,  by  ?reat  men,  Job  27. 16. 

, ls.3.7. 

Clouds,  the  strength  of  God  said  to  be  in,  Ps. 68.34. 

, meaning  of  the  word  so  rendered, Job  35.5. 

Clouted,  meaning  of  the  word,  Jos  9.5. 

Cnidus,  situation  of,  Ac. 27.7. 

Coal,  metaphorically  used  for  a man  and 
his  descendants,  2Sa.l4.7. 

Coals  of  fire,  why  doing  acts  of  kindness 
to  an  enemy  is  compared  to  heaping 
them  on  his  head,  Pr.25.22. 

Coat,  properly  a tunic,  or  under  garment, Lu  6.29. 

of  many  colours,  description  of,  Ge.37.3. 

Coats  of  the  priests,  description  of,  Le.8. 13. 

Cockle,  import  of  word  so  rendered,  Job  31.40. 

Coin,  the  currency  of.  an  acknowledg- 
ment of  subjection  to  akin?,  Mat. 22.21. 

College,  probable  meaning  of  the  word  so 


rendered, 

Coney,  or  shaphan,  account  of, 

, wisdom  of, 

Conscience,  used  for  consciousness, 


2Ch.34.22. 
Le.11.5. 
Pr.30  26. 
lCo.8.7. 
He.  10.2. 
Da.  11.36. 


Constantine,  prediction  concerning, 

Constaniine,  prediction  of  li is  accession 
to  the  throne,  and  of  the  changes  it  in- 
troduced, Re.  6. 12;  7.3. 

Consulter  of  familiar  spirits,  meaning  of,  De.18.10. 
Contention,  meaning  of  the  word  so  ren- 
dered, lTh.2.2. 

Conversant,  import  of  the  word,  Jos.8.35. 

Conversation,  meaning  of,  2Co  1.12. 

Coos,  account  of,  Ac.21.1. 

Copper,  fine,  as  precious  as  gold,  what,  Ezr. 3 27. 
Cor,  capacity  of,  2Ch.27.5.Lu.  16.6. 

Coral,  description  of,  Job  28.18. 

Corban,  meaning  of,  Ma.7.11. 

Corinth,  description  of,  Ac  18.1. 

Corinthian  brass,  what,  Ezr  3.27. 

Corinthians,  second  Epistle  to,  genuine- 
ness and  authenticity  of,  2Co.8. 19. 

Cormorant,  probably  the  cataract,  De.14.17. 

, word  so  rendered,  properly 

the  pelican,  Is. 34.  It. 

Corn  prepared  by  God,  Ps.65.9. 

with  seven  ears  on  one  stalk,  Ge.41.5. 

, parched,  a frequent  food  in  the 

East,  2Ki.4.42. 

Corn,  a certain  quantity  of,  allowed  to 
soldiers^n  the  East,  2Sa.4.6. 

Corn,  plucking  ears  of,  on  the  sabbath, 
why  found  fault  with  by  the  Pharisees, Mat.  12.1. 
Corner,  the  place  of  honour  in  the  East,  Is. 33  2. 
Cornet,  description  of,  lCh.  15.20. 

, meaning  of  word  so  rendered,  Da.3.5. 

Corruption,  mount  of,  the  same  as  the 
mount  of  Olives,  2Ki. 23.13. 

Council,  the  Sanhedrim,  or  Senate  of  the 
Jewish  nation,  Mat.5.22. 

Councils,  or  Sanhedrims,  what,  Ma.13.9. 

Counsellors,  word  so  rendered,  illustra- 
ted, Da. 3.3. 

Counsellors,  seven,  why  employed  by  the 
kings  of  Persia,  Ezr. 7. 14. 

Coup  de  soleil,  occurrence  of,  in  Pales- 
tine, 2Ki.4.19. 

Covenant,  ancient  ceremony  of  entering 
into,  De.29.12.  Jos.9.6. 

Covenant,  to  be  in,  with  death,  or  any 
thing,  illustrated,  Is.28.15. 

Covering  of  badger’s  skins  for  the  taber- 
nacle, account  of,  Nu.4.6. 

Coverings  of  the  tabernacle,  description 
of,  Ex.  36. 19. 

Covetous  man,  his  insatiableness,  Job  3 15. 

Cracknells,  import  of  word  so  rendered,  lKi.14.3. 
Crane,  the  proper  name  of,  in  Hebrew,  Je.8.7. 
Creeping  things,  import  ol,  Ge.l  24. 

Crete,  description  of,  Ac.27.7. 

Crowns,  extraordinary  size  and  weight  of 
some  ancient  ones,  28a.  12.30. 

Crucifixion,  description  of,  Jn.19.6. 

Crystal,  description  of,  Eze.  1.22. 

word  so  rendered,  probably  glass,  Job  23.17. 

Cubit, length  of,  Eze. 40  10. 

, used  to  signify  any  short  duration, Mat.6.27. 

Cuckoo,  probably  the  sea-gull,  De  14.15. 

Cucumber,  description  of,  Nu.11.5. 

Cummin,  description  of,  Mat.23.23. 

Cup  used  for  divination,  Ge.44.5. 

— of  blessing,  what,  Ps  116.13. 


DIV 

Cup  of  consolation,  what,  Jo.  16.7. 

of  salvation,  what,  Ps.116.13. 

of  intoxicating  liquors  an  emblem  of 

the  judgments  of  God,  Ob  16 

Cupbearer,  honourable  office  of,  Ne  l.li. 

Curious  arts,  what,  Ac. 19. 19. 

Curse,  or  devote,  people  to  destruction, 


supposed  power  of  men  to, 

Cush  the  Bcnjamite,  who, 

Custom,  receipt  of,  what, 

Cutoff,  import  of  the  term, 

Cuth,  situation  of, 

Cymbals,  description  of, 

Cyprus,  description  of, 

Cyrene,  situation  of, 

Cyrenius,  an  account  of  his  taxing, 
Cyrus,  account  of, 


Nu  22.17. 
Ps.7  .title. 
Mat. 9.9. 
Le.22.3. 
2Ki. 17.30. 
lCll.15.16Ps.  150.5. 

Ac.4.36. 
Ac.  13. 1. 
Lu.2.2. 
Ezr.  1.1. 


the  various  nations  he  conquered, Is  45  1. 

, extent  of  his  kingdom,  Ezr.1.2. 

, foretold  as  drying  up  the  rivers  of 

.Babylon,  a century  before  his  birth,  Is.44.27. 

Cyrus,  prediction  of  Ins  victories  over 
the  Chaldeans  and  their  allies,  Is. 41  25. 

Cyrus,  the  nations  which  composed  his 
army,  Je  50.9. 

Cyrus,  the  amount  of  gold  and  silver  ta 
ken  by  him,  when  he  conquered  Asia,  Je.50.37. 

Daberath,  now  Daboura,  situation  of,  Jos.  19  12. 
Dagon,  an  account  of,  lSa.5.4. 

Dalmanutha,  situation  of,  Ma.8  10. 

Damascus,  description  of,  1 Ki.  11.24. 

, taken  by  Alexander,  Zee. 9.1. 

, wilderness  of,  where  situa- 
ted, IKi. 19.15. 

Damn,  properly  means  to  condemn,  Ro.  14.23. 

Damnation,  properly  judgment  or  punish- 
ment. lCo.ll.29. 

Dan,  meaning  of  the  name,  Ge.30.6. 

, Lai-sh.  or  Leshem,  situation  of,  Ju  18.7. 

Danla  and  Dara,  the  same,  iCh.2.6. 

Darius  Hystaspes,  account  of,  Ezr.4.24. 

the  Median,  account  of,  Da.5.31  ; 6.1. 

Darkness,  a metaphor  for  affliction,  or 
calamity,  Ps.l8.28.La.3.2.Am.5  20. 

Darkness  and  night  worshipped  by  the 
Egyptians,  Ex. 10.21. 

Darkness  at  the  crucifixion,  superna- 
tural, Mat. 27  25. 

Darmesek,  the  same  as  Damascus,  2Ch  16.2. 

Darts,  fiery,  what,  Ps.76.3. 

Daughters  frequently  given  in  marriage 
to  slaves  by  persons  in  the  East,  when 
thev  have  no  sons,  lCh.2.35. 

Daughters,  inheritance  of  Nu  27.2  ; 36.2,7,12. 

David,  properly  the  eighth  son  of  Jesse, 
though  termed  the  seventh,  lCh.2.15. 

David,  probable  time  of  the  year  when 
he  was  crowned,  lCh.  12.40. 

David,  disinterested  and  gallant  conduct 
of,  1 8a.  23. 2. 

David,  noble  conduct  of,  in  choosing  the 
pestilence,  lCh.21.13. 

David,  review  of  his  life  and  character,  lCh.29  28. 
, the  Messiah  so  called,  Je.30.9.Eze.34.23. 

David,  city  of,  stairs  of,  what,  Ne. 12.37. 

. tower  of,  the  neck  compared  to,  Ca.4.4. 

Day,  division  of  into  hours  by  the  Jevvs,  Mat. 20.9. 

, extreme  heat  of,  in  the  East,  ' Je.36.30. 

, let  it  perish,  import  of,  Job  3.3 

Days,  fortunate  and  unfortunate  ones 
marked  in  the  calendar,  Job  3.3. 

Days,  full  of,  illustration  of  the  expres- 
sion, 2Ch.24.15. 

Daysman,  meaning  of  the  word,  Job  9.33. 

Deacon,  import  of  the  word,  Phi.  11. 

Dead  men,  the  gods  of  the  heathen  such,Ps.l06.28. 
Deal,  meaning  of  the  word,  Ex. 29.40. 

Death,  the  pestilence  so  called,  Je.15.2. 

, a step  betvveen  one  and,  illustra- 
tion of  the  phrase,  I8a.20.3. 

Death,  shadow  of,  illustration  of,  Job  10.22. 

-,  to  see,  meaning  of,  Lu.2.26. 

Debir,  situation  of,  Jos.  10. 38. 

Decapolis,  account  of,  Mat.4.25. 

Dedan,  situation  of,  Eze. 27.15. 

Dedications  among  the  heathen,  Nu.7.35,51,84. 
Deep,  what,  Lu.8.31. 

Degrees,  song  of,  what,  Ps.  122 .tit. 

Deluge,  duration  of,  Ge.8.11. 

, truth  of,  established,  Ge. 7.19,23. 

Demoniacal  possession,  reality  of,  Mat.  12  43. 

Ma.5.2  ; 9.l8,25.Lu.8.33. 

Derbe,  situation  of,  Ac.  14,6. 

Desert  of  the  sea,  a periphrasis  for  Baby- 
lon. Is.21.1. 

Desire  of  all  nations,  the  Messiah  so 
called,  Hag.2.6. 

Destruction,  city  of,  where  sifuated,  Is.19.18. 

Deuel  and  Reuel,  the  same  person,  Nu.  1.14. 

Devils,  import  of  the  word  rendered,  Le.17.7. 

really  possessed  persons,  Mat. 9. 33. 

Dew,  definition  of,  Pr.3.20. 

, genial  influence  of,  Ps.72  6. 

an  emblem  of  a numerous  army,  2Sa.  17. 12. 

Dial  of  Ahaz,  probable  form  of,  Is.38.8. 

Diamond,  description  of,  Ex.39.11. 

ort  of  word  so 

Je.17. 

Ac.  19. 28. 
Eze.6.14. 
Nu.32.34. 
Jos.  13  17 
Mat.  17.24. 
Is. 15.9. 

Ge.  30.21. 


really  the  import  of  word  so 


rendered, 

Diana  of  Ephesus,  some  account  of, 

Diblath,  situation  of, 

Dibpn,  now  Diban,  where  situated, 

Didrachma,  value  of, 

Dimonaild  Dibon  the  same, 

Dinah,  meaning  of  the  name, 

Dipping  the  bread  in  the  dish  common  in 
the  East,  Ru.2.14. 

Distaff,  mode  of  using,  Pr.31.19. 

Divination,  import  or  the  term,  De.18.10. 

Divorce,  women  had  the  power  of,  among 
the  Jews,  Ma.lo.i2. 

Divorces,  excess  of.  among  the  Jews  Mat  5.31. 


ELE 

Dizahab,  a place  near  Moab,  Do.  1.1. 

Doclai  and  Dodo  the  same,  lCh.11.12. 

Dogs,  the  heat  hen  so  called  by  the  Jews, Mat.  15.26. 

, bodies  thrown  to.  in  the  East,  Ps  79.3. 

Dog’s  head,  a proverbial  expression  illus- 
trated, 28a.  3.8. 

Dominion,  to  exercise,  meaning  of  word 
so  rendered,  Mat.20.25. 

Door,  import  of  word  so  rendered,  Ge.  19.6. 

j , used  metaphorically  for  entrance, 

occasion,  or  opportunity,  Col. 4. 3. 

' Dor,  nowTortura,  situation  of,  Jos.  17. 11. 

I Dorcas,  meaning  of,  Ac.9.36 

' Dothan,  situation  of,  2Ki.6.13. 

| Dove,  account  of,  Le.  14.22. 

.rapidity  of,  Ps.55.0. 

Doves,  the  eye  compared  to,  Ca.5. 12. 

’sdung,  as  an  article  of  food,  what,  2Ki.6.25. 

Drachma,  value  of,  Lu.15.8. 

Dragons,  why  represented  as  snuffing  m 
the  wind,  Je.  14.6. 

Dragons  used  for  the  Egyptian  people,  Ps.74.13. 

Dram,  or  daric,  value  of,  Ne.7.70. 

Draught  house,  making  a place  one,  an 
Eastern  mode  of  degradation,  2Ki.  10.27. 

Drink,  strong,  account  of,  Le.10.9. 

Drinking,  various  modes  of,  in  the  East,  Ju.7.5. 

Dromedaries,  young,  meaning  of  word 
thus  rendered,  Es.8.10. 

Drunken,  but  not  with  wine,  illustration 
of  the  expression,  Is.51.21. 

Dulcimer,  import  of  word  so  rendered,  Da. 3.15. 

Dumah,  probable  situation  of,  Is.21.11. 

Dumb,  word  so  rendered  properly  means 
silent,  Lu.1.20. 

Dumb  person  really  possessed  with  a de- 
vil, Mat. 9.33. 

Dung  port,  situation  of,  Ne.2.13. 

Dust,  laying  of,  customary  in  the  East, 
before  persons  of  distinction,  2Sa.16.13. 

Dust,  casting  of,  in  the  air,  import  of  the 
action,  lSa.16.23. 

Dwelling  deep,  meaning  of,  Je.49.8. 


Eagle,  description  of, 

, longevity  and  vigour  of, 

, its  quick  sight, 

, rapidity  of, 


Le.  11.13. 
Ps  103.5. 
Job  39.29. 
La.4.19. 

’ an  emblem  of  Nebuchadnezzar,Eze.l7.3. 

, an  emblem  of  Pharaoh-hophra,  Eze.  17.7. 

Eagles,  emblems  of  the  Roman  armies,  Lu.  17.37. 
Ear,  why  said  to  be  planted,  Ps  94.9. 

bored  with  an  awl,  import  of,  Ex.21.6. 

Earing,  meaning  of  the  word,  Ge.45.6. 

Earnest,  import  of,  2Co.l.22. 

Ear-ring,  word  so  rendered,  properly  a 
nose-ring,  and  still  worn  in  the  East,  Ge. 24.22. 
Ear-rings,  meaning  of  word  rendered,  Is. 3.20. 

, immense  spoils  of,  Ju.8,26. 

Earth,  originally  in  a fluid  state,  2Pe.3.5. 

, foundations  of,  what,  Pr.8.29. 

, how  said  to  be  visited  by  God,  Ps.65.9. 

used  for  the  land  of  Judea,  Ps.37.9. 

Earthen  vessels  given  as  presents  in  the 
East,  2Sa.  17.28. 

East  country,  what,  Ge.25.6.Ge.29  1. 

wind,  or  Simoom,  account  of,  Ge  41  23. 

Easter,  properly  the  Passover,  Ac.  12.4. 

Eastern  dress,  description  of,  Ju.14.12. 

Eat,  to,  a book,  import  of,  Eze.3.1. 

Eating  bread  always  at  a royal  table, 
meaning  of,  2Sa.9  10,13. 

Ebal,  mount,  description  of,  De.ll.29. 

Ebed-melech,  excellent  character  of,  Je  38.12. 
Ebiasaph  and  Asaph  the  same,  lCh.26.1. 

Ebronah,  situation  of,  Nu.33  34 

Ecbatana,  description  of,  Ezr.6.2. 

Eden,  import  of  the  word,  Ge.2.10. 

, garden  of,  where  situated,  Ge.2.10. 

, country  of,  situation  of.  Is. 37. 12. 

, or  Beth-eden,  where  situated  Am.  1.5. 

Edom,  import  of  the  name,  Ge.25  30 

, land  of,  where  situated,  Ge.32.3. 

, ancient  fertility  of,  Ge. 27.39 

, mountainous  and  rocky,  Oh. 3. 

, subjugation  of  by  the  Israelites,  Eze. 25. 14. 

, total  desolation  of,  Eze.35.9. 

, a name  applied  to  the  enemies  of 

the  church,  Is. 63.3. 

Edrei,  now  Draa,  situation  of,  De.3.1. 

Eglah,  probably  the  same  as  Michal,  lCh.3  3. 

Eglaim,  situation  of,  Is. 15.8. 

Egypt,  description  of,  Is.  18.2. 

, fertility  of,  Ge.41.31. 

, the  anarchy  which  prevailed  in  it 

after  the  death  of  Tirhakah,  foretold,  Is.  19.3. 
Egypt,  its  conquest  by  Nebuchadnezzar, 
the  Persian  kings,  and  Alexander  the 
Great,  foretold,  Is.19.4. 

Egypt,  conquest  of,  by  Nebuchadnezzar, 
foretold,  Je.46.13. 

Egypt,  the  propagation  of  the  know- 
ledge of  the  true  God  in,  foretold,  Is.19.18. 

Egypt,  Ethiopia,  and  Seba,  given  as  a 
ransom  for  the  Jevvs,  Is.43.3. 

Egypt  the  basest  of  kingdoms,  according 
to  the  prediction,  Eze.29.15. 

Egypt,  idols  of,  Eze. 8. 10. 

, river  of,  what,  Ge.15. 18. 

, put  for  bondage.  Ho  9.3. 

Egyptian  impostor,  a seditious  one,  some 
account  of,  Ac.2l.38. 

Egyptians,  dispersion  of,  by  Nebuchad- 
nezzar, Eze.30.2I. 

Egyptians,  captivity  of,  by  Nebuchad- 
nezzar, and  probable  restoration  by 
Cyrus,  Eze.  29. 12, 

Ekron,  situation  of,  Jos.19  43, 

Elah,  valley  of,  situation  and  description 
of,  lSa.  17.19 

Elam,  description  of,  Je.49.34. 

Elamites  celebrated  as  archers,  Je.49.35. 

Elath,  Eloth,  or  -Ela,  account  of,  2Ki.  14.22 

Elealeh,  now  El-Aal,  situation  of.  Nu  3i.3? 

1423 


CiKA 


INDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BIBLE. 


FEE 

Ei-befti'Ol,  meaning  of  tlio  word,  Go. 35.7. 

Elect  Lady,  who,  aJn.l. 

Election  put  for  the  elect,  Ro.  11.5. 

El-elohe-Isruel,  meaning  of,  Ge  33.20. 

Elephantiasis  Recount  of,  Job  2.7. 

Eliada,  probably  written  Rceiinda  by 
mistake,  lCh.14.7. 

Eliezer,  import  of  the  name,  Ex.  18. 4. 

Elihu  and  Eliab,  the  same,  iCh.27.lfi. 

Elijah  really  fed  by  ravens,  lKi  17  5. 

Elim,  situation  of,  Ex.  15.27. 

Eliphalet  and  Eliphelet,  the  same,  ICh.  14  7. 

Elishah,  probably  Elis,  Eze. 27. 7. 

Elishama,  probably  a mistake  for  Eli- 
shua,  lCh.14.5. 

Ellasar,  probably  the  same  as  Tolassar,  Is.37. 12. 
Embalming,  description  of,  Ge  50.1,3. 

Emerald,  description  of,  Ex  28.18. 

Enimnus,  situation  of,  Lu.24.l3. 

Enchanter,  import  of  the  term,  De.13.10. 

Enchantments,  meaning  of  word  ren- 
dered, Ex. 7.11. 

Endor,  description  of,  lSa.28.7. 

Engedi,  situation  of,  Jos. 15.62. 

Engines  to  shoot  arrows  and  stone3, 
what,  2Ch.26. 15. 

En-hakkore,  meaning  of,  Jn.15.19. 

Enjoy,  power  to,  the  gift  of  God,  Ec.2.25  ; 6.2. 
En-mishpat,  or  Kedesn,  situation  of,  Ge.14.7. 
En-Rimmon  of  Judah,  situation  of,  No.11.29. 
En-roael,  situation  of,  Jos.  15.7. 

En-shemesh,  import  of,  Jos.  18. 17. 

, situation  of,  Jos.15.7. 

Ephah,  capacity  of,  Eze.45.11. 

Ephes-dammim  and  Pas-dammim,  the 
same,  lCh.lt. 13. 

Ephesus,  description  of,  Ac.  19  1. 

Epliod,  description  of,  Ex. 28. 4. Lc. 8 7. 

Ephraim,  import  of  the  name,  Ge.4l.52. 

, humanity  and  excellent  con- 
duct of  the  heads  of,  2Ch.23  9. 

Ephraim,  situation  of,  Jn.  11.54. 

, wood  of,  where  situated,  2Sa.l8  6. 

, situation  of,  2Ch  13.19. 

Epicureans,  some  account  of,  Ac. 17. 18. 

Esar-haddon,  account  of,  Is. 37.38. 

Esau,  import  of  the  word,  Ge.25.25. 

in  temporal  condition,  equal  to  his 

brother,  Ge.27  39. 

Esek,  meaning  of,  Ge.26.20. 

Eshcol,  meaning  of  the  name,  Nu.13  24. 

Eahtaol,  situation  of,  Jos.  15.33. 

Eshtemoa,  situation  of,  Jos.21.14. 

Etam,  situation  of,  lCh.4.32. 

fitham,  situation  of,  Nu.33.6. 

, wilderness  of,  where  situated,  Nu.33.8. 

Ethan,  probably  the  same  as  Jeduthun,  lCh.25.1. 
Ether  or  Etham,  situation  of,  lCh.4.32. 

Ethiopia,  or  Cush,  three  countries  so 
called,  Is.37. 9. 

Ethiopia,  or  Cush,  the  country  of  the 
Cusssi,  Ge.2.13. 

Ethioi)ia,  proper,  description  of,  Is. 37.9. 

Eunuch,  signification  of,  Ge. 37.36. 

Eunuchs,  black,  bad  character  of,  in 
the  East,  Je.38.12. 

Euroclydon,  wind,  what,  Ac.27  14. 

Evenings,  two,  among  the  Hebrews,  Ex.  12.6. 
Evil-merodach,  account  of,  lKi. 25.27. 

Execrations  upon  the  rebuilders  of  cities, Jos.6  26. 
Executioner,  import  of  word  so  rendered, Ma. 6. 27. 
Exodus,  a modern  one,  Nu.1.46. 

Expedient,  import  of  word  so  rendered,  lCo.6  12. 
Ezer  and  E/.ar,  the  same  in  the  original,  2Ch.l.38. 
Ezion-gabcr,  situation  of,  Nu. 33.35. 

Ezra,  amiable  spirit  of,  E/.r  7.27. 

— — and  Nehemiah,  difference  between, 
in  the  numbers  of  the  captives  who  re- 
turned, Ezr.2.64. 

Eye,  apple  of,  use  and  wonderful  me- 
chanism of,  Pr.7.l. 

Eye,  daughter  of,  what,  La. 2. 18. 

Eve-lids,  effect  of  painting  of,  Pr.6.25. 

Eyes,  painting  of,  illustration  of,  2Ki.9.30. 

Eyes,  having,  and  seeing  not,  ears  and 
hearing  not,  illustration  of,  Jc.5.21. 

Eyes,  right,  why  thrust  out,  lSa.11.2. 

Pace,  covering  of,  a token  of  reverence, 1 Ki.  19  13. 

sign  of  condemnation,  Es.7  8. 

Faces,  differences  of,  wonderful,  Ge. 27.22. 

Fair  havens,  situation  of,  Ac.27  8. 

Faith,  as  a grain  of  mustard  seed,  what, Mat.  17.20. 

, growing  of,  illustrated,  2Th.  1.3. 

Fallow  deer,  word  so  rendered  probably 
denotes  the  buffalo,  lKi.4  23. 

Familiar  spirit,  one  who  has,  import  of,  lSa.28.7. 
Families  carried  to  war  in  the  East,  2Sa.  15.22. 
Family,  a large,  considered  a blessing,  Ge.24  60. 
Famous,  used  for  notorious,  E <e. 23.10. 

Farthing,  meaning  of  the  word,  Ma.12.42. 

, value  of  word  so  rendered,  Mat  10.29. 

Fat  prohibited,  Le.3.17  ; 7.23.26. 

, heart  to  be,  illustration  of  the  ex- 
pression, Ps.  119.70. 

Father,  the  term  frequently  used  to  de- 
note an  ancestor,  Da. 5.12. 

Father,  applied  to  the  founder  or  prince 
of  a city  or  people,  2Ch.2.42. 

Father  sometimes  reckoned  with  his 
sons,  lCh.3.22;  7 3. 

Father  and  mother,  to  be  without,  mean- 
ing of,  He.7.3. 

Fathers,  their  authority  over  their  chil- 
dren, Ju.l.12. 

Fear,  or  terror,  a line  strung  with  feathers 
used  to  frighten  beasts  into  the  pit,  Is.24.17. 
Feast  of  trumpets,  design  of,  Le.23  24. 

tabernacles,  account  of,  Le. 23.34. 

Feathers  used  to  denote  subjects,  Eze.  17.3. 

Feet,  dressing  of,  customary  in  the  East,  23a. 19  24. 
Feet,  having  washed,  an  excuse  for  not 
rising  from  lied,  in  the  East.  Cn  5.3. 

14 


GAT  | 

Felix,  Claudius,  account  of,  Ac. 23  24 ; 21.2. 
Females  employed  in  drawing  water  and 
[ collecting  fuel,  in  the  East,  Jos  9.25. 

I Ferret,  word  rendered,  a spotted  lizard,  Le.ll. 30. 

I Festus,  Porcius,  account  of,  Ac. 24. 27. 

Field,  treasures  of  corn  in,  what,  Je.4l.fi. 

| Fig  tree,  description  of,  Mn.11.13. 

Figs,  various  crops  of,  Is.28.4. 

. the  early  und  winter,  account  of,  Jo. 24  2. 

— — , poultice  of,  beneficial  effects  of,  2Ki.‘20.7. 
Filled  with  a person,  meaning  of,  Ro.  15.24. 

Fining  pot,  Jerusalem  represented  ns,  Eze.22.19. 
Fingers,  instances  of  persons  having  six 
on  each  hand,  and  six  toes  on  each  foot,lCh,20.6. 
Fire,  sacred,  imitations  of.  Le.6.i3;  9.24. 

. the  heathen  pricsls  boasted  that  it 

had  no  power  over  them,  Da. 3. 27. 

Fire,  tongue  of,  a fine  metaphor  for  a 
flame,  Is. 5. 24. 

Fire,  the  word  of  God  compared  to,  Je  23.29. 
and  water  worshipped  by  the  Egyp- 
tians, Ex.  9. 18. 

Firmament,  import  of,  Ps. ly  l. 

displays  the  power  of  God,  Ps. 150.1. 

First-born,  slaying  of  the,  perfectly  equi- 
table, Ex.  12.29. 

First-born,  redemption  of,  Nu.18.16. 

First-fruits,  illustration  of  the  law  of,.  Le.23. 10. 
Fisli  very  prolific,  Ge.48.i6. 

, an  emblem  of  converts,  Eze. 47. 10. 

Fishers,  Apostles  and  preachers  so 
termed, 

Fitches,  import  of  word  so  rendered, 


Gafh,  situation  of.  iSa. 21.10. 

, Gath-rimmou.  siiuution  of.  Jos.21.24 

i Gaulomii.-,  now  Djolan,  account  of,  De.4.43. 

, Gazn,  situation  and  account  of,  Ju.l6.l. 

I which  is  desert,  meuning  of,  Ac.8.26. 

j Geba,  situation  of,  Is.  10.2%. 

| Gebal,  a part  of  3eir,  account  of,  Ps.83.7. 

, or  Byblog,  situation  and  descrip- 
tion of,  Jos.  13.5. 

I Gedor,  situation  of.  1C'1i.4.  18. 

Gelilorh,  meuning  and  situation  of,  Jos.  18. 17. 
Genealogies,  difference  in,  probably  oc- 
casioned by  the  same  person  having  dif- 
ferent names,  lCll.4.24. 

I Generations,  import  of  the  word.  Go. 37.2 

, n usual  mode  of  reckoning,  Ge.  16.16. 

Gennesaref,  land  of,  description  of.  Mat.  14.34 

Gennesaret,  lake  of,  description  of,  Jos.  12.3 

Geography  of  the  Scriptures,  difficulties 


Eze. 47. 10. 
Is.  28. 25. 
Eze.  4. 9. 
Ex.  9.31. 
lSa.26.20. 
Le.7.15. 


Flax,  description  of, 

Flea,  metaphor  taken  from  one, 

Flesh  of  peace-offerings  not  to  be  left,  . 

Flies,  swarms  of,  import  of  word  ren- 
dered, Ex. 8.21. 

Flies  have  often  proved  plagues,  Ex. 8. 24. 

, dead,  liovv  they  change  the  odour 

of  ointments,  Ec  10.  l. 

Flock,  great  care  requisite  in  driving,  Is. 40.  ll. 
Flute,  meaning  of  word  so  rendered,  Da. 3. 5. 
Fly,  dog,  description  of,  Ps.  105.31. 

Folly,  a little  tarnishes  the  reputation,  Ec.10  1. 
Food,  the  providing  of,  for  various  ani- 
mals, a proof  of  the  wisdom,  provi- 
dence, and  goodness  of  God,  Ps.  135.25. 

Food  of  heathens  first  offered  to  their 
idols,  Da.1.8. 

Fool,  how  said  to  eat  his  own  flesh,  Ec.4.5. 
Foot,  irrigation  of  land  by,  De.ll.io. 

Foreheads,  writings  worn  on,  Ex.  13  9. 

Forgetfulness,  land  of,  what,  Ps.88.12. 

Forswearing,  the  execrable  morality  of 
the  Jews  on  this  point,  Mat. 5 33. 

Fountain,  the  left  ventricle  of  the  heart 
so  called,  Ec.12.6. 

Fountains  of  the  great  deep,  what,  Ge.7. 11. 

, stopping  up  of,  when  an  enemy 

invades  a land,  a practice  in  the  East,  2Ch.32.4. 
Fowl,  meaning  of  Hie  word,  Ge.1.20. 

of  every  wing,  a metaphor  for  all 

the  inhabitants  of  the  earth,  Eze.  17.23. 

Foxes,  or  rather  jacUals,  account  of,  Ju.15.4. 
Foxes,  lying  prophets  compared  to,  Eze. 13.4. 

Fray,  signification  of,  Zec.1.21. 

Friend,  how  the  countenance  of  one  is 
sharpened  *by  another,  Pr.27. 17. 

Friend,  why  one  who  blesseth  with  a loud 
voice  is  to  be  suspected,  Pr.27. 14. 

Friend,  properly  a companion,  Mat. 26.50. 

Fringes,  form  and  use  of,  Nu.  15.38. 

Frog,  import  of  the  word,  Ex. 8. 2. 

Frogs  have  sometimes  proved  great 
plagues,  Ex.  8.6. 

Fruit,  the  term  used  for  children,  Eze.  17.9. 

. an  emblem  of  converts,  Eze.  17.23. 

Frying  pan,  description  of,  Le.2.7. 

Fruit  trees,  to  be  spared  in  a siege,  De.20. 19. 
Funeral  banquets  usual  in  the  East,  Je.16.7. 
Furbish,  origin  and  import  of,  Je.4G.4. 

Furniture,  camel’s,  description  of,  Ge. 31.34. 

Gara,  or  Geba,  where  situated,  Jos.  18.24. 

Gad,  import  of  the  name,  Ge.30. 11. 

, inheritance  of  the  tribe  of,  Nu.34.15. 

, the  name  of  an  idol,  probably 

means  good  fortune,  Is.65.1l. 

Gadara,  situation  and  description  of,  Mat. 8. 28. 
Galatia,  dcscriplion  of,  Ac.  16.6. 

Galbanum,  description  of,  Ex. 30.34. 

Galeed,  import  of  ihc  name,  Ge.3l.47. 

Galileans,  the  peculiar  dialect  of,  Ma.  14.70. 

, seditious  character  of,  Lu.13.1. 

Galilee,  description  of,  Ma.1.39. 

, Jewish  traditions  that  tnc 

Messiah  should  be  first  manifested 
there,  Lu.4.44. 

Gall,  meaning  of  word  so  rendered,  Ps.69.2l. 

Gallim,  situation  of,  lSa.25.44. 

Gallic,  some  account  of,  Ac.  18.12. 

Games,  allusions  to  the  Isthmian  and 
Olympic,  2Co.10.i3. 

Gardens,  mode  of  irrigating,  Pr.2l.l. 

Garments,  spreading  of,  before  or  under 
persons,  illustration  of,  2Ki.9. 13.  i 

Gate,  sitting  in,  an  ancient  Eastern  cus- 
tom, 2Sa.l9.8.  j 

Gate,  sitting  in,  illustration  of,  Es.3.2. 

, exalting  of,  in  the  East,  danger  of,  Pr.  17.19. 

, east,  or  sun,  where  situated,  Je.19.6'. 

of  the  fountain,  where  situated,  Ne.2. 14. 

of  the  valley,,  situation  of,  Ne.2. 15.  ! 

. horse,  situation  of,  2Ch.23. 15. 

Gates,  the  place  for  the  transaction  of 
public  business.  Ge. 23.10. 

Gates,  courts  of  judicature  held  in,  De.I6.18. 

, used  as  markets  in  the  East,  2Ki.7.1. 

, not  open  in  the  East  after  sunset 

nor  before  sunrise,  Ne  7.3. 

Gates  of  the  tents  of  the  Lord,  moaning 
of.  2Ch.31.2. 


Jos. 15.1  ; 17.7. 
Ge.20.1. 
Mat.  8. 28. 
De.  11.29. 
Ex. 2. 22  ; 18.3. 
lCll.23.6, 
2Su.  13.58. 
Mat. 26.30. 
Jos.  10.33;  12.12. 
lSa.27  8. 
ISa.  17.4. 


De.3.13. 
Ne.7.25. 
Jos. 21. 23. 
lCh.2.49. 
Ju. 19.12 
Is.  10.28. 
Jos.  10.2. 


attending, 

Gerar,  where  situated, 

Gergesenes,  who, 

Gerizim,  mount,  description  of, 

Gersliorn,  meaning  of  the  name, 

— 1 and  Gorahon  the  same, 

Gesher  of  Syria,  situation  of, 

Gethsemnne,  description  of, 

Gezer,  where  situated, 

Gezrites,  or  Gerzites,  habitation  of, 

Giants,  account  of  some, 

, Argob,  the  laud  of,  tradition 

respecting, 

Gibbar  and  Gibeon  the  same, 

Gibbethon,  situation  of. 

Gihea  in  the  tribe  of  Judah, 

Gibeah,  situation  of, 

of  Saul,  situation  of, 

Gibeon,  situation  of, 

Giblites,  the  inhabitants  of  Ge^a*.  or  By- 
blos,  Jos.  13.5. 

Gideon,  known  by  the  name  of  Jerubba- 
al,or  Jerombuluo,  among  heathen  wri- 
ters, Ju  7.1. 

Gier-eaglc,  n species  of  vulture,  De.14.17. 

Gifts  or  offer;. igs,  include  sacrifices,  He. 8.4. 
Gihon,  the  Araxes,  now  Arass,  Ge.2.13. 

, fountain  of,  situation  and  descrip- 
tion of,  1 K i.  1.45. 

Gilboa,  mount,  situation  of,  ISa.31.1. 

Gilead,  the  same  as  Galeed,  Ge.31.48. 

Gilgal,  why  so  called,  Ge.3I.46. 

, situation  of,  Jos.4.19. 

, house  of,  situation  of,  Ne.  12.29. 

Ginnetho  a mistake  for  Ginnelhon,  Ne.  12.4. 

Girdle,  description  of,  Ex. 39. 29. 

, curious,  description  of,  Ex. 29.5. 

, use  of,  Ps.  18.32. 

Girgasliites  dwelt  beyond  Jordan,  De.7.1. 
Gittah-hcpher,  situation  of,  Jos.19.13. 

Gittith,  meaning  of,  Ps.8 .title. 

Glass,  invention  of,  Re. 33. 19. 

Glean,  import  of  the  term,  Ru.2.15. 

Gleaning,  right  of,  not  recognised  by  law,Iiu.2. 15. 
Glede,  import  of  the  word  so  rendered,  De.  14  13 
Glory,  the  word  used  for  wealth,  Ge.31.1. 

Goad,  description  of,  Ju  3.31. 

Goat,  wild,  account  of,  De.14.5  Ps.104.18. 

, wild,  description  of  the  female,  Pr.5.19. 

Goats,  hair  of,  very  fine  in  tire  East,  Ge.27. 16. 

, description  of,  Ex. 26.7. 

God,  import  of  the  word  Elohim  so  ren- 
dered, De.5.9.De.6.4. 

God,  none  like  him,  Ps.71.19. 

, Jesus  Christ  so  called,  2Pe.l.l. 

, frequently  said  to  do  what  he  only 

permits,  Ez.14.9. 

God,  supposed  danger  from  the  appear- 
ance of,  Ex. 33.20.  Ju.  13.22. 

God,  appearance  of,  gave  rise  to  the  my- 
thological representations  of  the  Greeks 
and  Romans,  Ge.18.21. 

God,  spoken  of  in  l he  language  of  men,  Ge.  18.22. 

, how  said  to  minister  seed  to  the 

sower}  **2Co.8.lC. 

God,  as  an  antecedent,  frequently  un- 
derstood, Ps. 73.15. 

God,  the  term,  frequently  used  to  denote 
the  superlative,  2Sa.9.3. 

God,  vve  ought  to  obey  him,  rather  than 
men,  illustrated,  Ac.5.29. 

God  forbid,  this  phrase  not  justified  by 
the  original,  Ro  3.3i. 

God,  daughter  of  a strange,  what,  MaL2.ll. 

Gods,  monuments  of  deliverance  offered 
to,  lSa.b.5. 

Gods,  heathen,  degrading  notions  re- 
specting, lKi.  18.27. 

Gods,  each  district  supposed  to  have  a 
tutelary  one,  lKi.20  23. 

Gog  and  Magog,  probable  meaningof  the 
prophecy  respecting,  Ez.38. 16, &c.— XXXIX. 

Gog  and  Magog  mentioned  by  St.  John 
different  from  those  mentioned  by  Eze- 
kiel, Re. 20.8. 

Golan,  where  situated,  Dc.4.43. 

Gold-dust  put  in  the  hair  by  the  Jews,  2Sa.  14.27. 
Golden  bowl,  the  brain  so  called,  Ec.12.6 

Golden  candlestick,  imitations  of,  Ex. 37. 17. 

Goliath,  extraordinary  size  of,  lSa.17.4 

. traditions  respecting,  ISa.  17  50. 

Goldsmiths,  import  of  word  so  rendered, Ne. 3.32. 
Goodly  person,  import  of,  Gc  39  6 

Goshen,  country  of,  where  situated,  Go. 45. id 

. city  of,  situation  of,  Ge.46.2b. 

in  Judah,  where  situated,  Jos.  10.41. 

Go  to,  import  of  the  phrase,  Ge.11.7. 

Gourd,  probable  meaning  of  the  word  so 
rendered,  Jon. 4. 6. 

Gourds,  wild,  or  colocynth,  description  of.2K i.4.39. 
Governor,  import  of  the  word,  Ge.42.6.Da.3.3. 
Gozan,  river,  where  situated,  2Ki  18.  ll 

Grace,  a charitable  contribution  so  called, 2C0.8. 19 
Grass,  an  emblem  of  the  transitory  con- 
dition of  man.  P*  K*  !.>* 


INDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BIBLE. 


HEA 

Grass  upon  the  house-tops,  an  emblem  of 
the  evanescent  condition  of  the  wicked.Ps. 129.6. 
Grass,  mown,  rather  pastured,  Ps.72.6. 

Grave,  the  common  receptacle  of  all,  Job  3.19. 
Grave-clothes,  what,  Jn.  11.44. 

Grecian  or  Macedonian,  empire,  represent- 
ed by  the  belly  and  thighs  of  brass,  Da. 2.39. 
Grecian  empire,  represented  by  a leopard 
with  four  wings  and  four  heads,  Da. 7.6. 

Grecian  empire,  represented  by  a lie-goat, Da. 8. 5. 
, division  of  into  four  king- 
doms predicted,  Da.8.22. 

Greece,  description  of,  Ac .20.2. 

Grinders,  teeth  so  called,  Ec.12.3. 

Grizzled,  import  of  the  word,  Ge.31.10. 

Grove,  import  of  word  so  rendered,  Ge.2l.33. 

, word  so  rendered  probably  the 

same  as  Ashtaroth,  lKi.18. 19. 

Groves,  idolatrous  worship  in,  De.12.2;  16.22. 

Habergeon,  meaning  of  the  word,  Ne.4.16. 

Habor.  situation  of,  2Ki.lS.ll. 

Hachilah,  situation  of,  lSa.23.19. 

Hadadezer,  probably  a mistake  for  Hada- 
rezer,  lCh.18.3. 

Hadar  and  Hadad,  the  same  person,  lCh.1.50. 

Hadid,  or  Adida,  situation  of,  Ez.2.33. 

Hadrach,  probably  Ccele-Syria,  Zec.9.l. 

Hagaba  and  Hagabah,  the  same,  Ez.2.45. 

Hagarites,  where  they  inhabited,  l<«h.5.l9. 

Hai,  the  same  as  Ai,  Ge.13  3. 

Hail,  the  formation  of,  Ps.147. 17. 

Hair,  long,  why  a glory  to  a woman,  lOo.ll  15. 

, long,  why  a shame  to  a man,  lCo.  11.14. 

, the  weight  of  Absalom's,  2Sa.  14.27. 

of  the  Nazarite  dedicated  to  God,  Nu.6.7,18. 

, employed  as  an  expressive  emblem, Eze. 5. 1 

Hairy  man,  meaning  of  the  expression,  2Ki  1.8. 

Halah,  situation  of,  2Ki  18.11. 

Hallel,  great,  what,  Ps.  113.1. 

Ham,  signification  of,  Ge.10.6. 

, descendants  of,  Ge.10.6. 

, land  of,  Egypt  so  called,  Ps.  106.22. 

Hamath,  now  Hamah,  description  of,  2Ki  18.34. 

Hammer,  the  word  of  God  compared  to,  Je  23  29. 
Hammoth,  situation  of,  Jos.2l.32 

Hamonah,  signification  of,  Eze.  39. 16. 

Hamon-Gog,  import  of,  Eze. 39. 11. 

Hamor,  signification  of,  Ge.34. 13. 

Hand,  lifting  up  the,  a mode  of  swearing, Ex. 6. 8. 
-,  plucking  of,  from  the  bosom  illus- 
trated, Ps.74.11. 

Hand,  the  soul  or  life  to  be  in,  illustra- 
ted, Ps. 119.109. 

Hand  or  arm  placed  on  a pillar  as  a tro- 


lSa.15  12. 
Le  9 22. 
Ps  77.2. 
2Ki.  11.12. 
Pr.6.l. 


phy, 

Hands,  stretching  out  of,  in  prayer, 

Hands,  clapping  of,  curious  mode  of, 

to  strike,  illustration  of, 

, giving  or  joining  the,  a pledge  of 

friendship  and  fidelity,  2Ki.lO.15.Pr.ll.21. 

Hands,  marks  made  on,  by  the  Orientals, Ex.  13.9. 
Hanes,  probable  situation  of,  ls.30.4. 

Hang  upon  one  when  speaking,  illustra- 
tion of,  Lu.  19.48. 

Hanging  of  the  door  of  the  tabernacle, 
description  of,  Ex.26.36. 

Haphraim,  situation  of,  Jos.  19. 19. 

Haran,  or  Charr®  in  Mesopotamia,  situa- 
tion of,  Ge.  11. 32.  Is  37.12. 

Harem,  how  supplied,  Es.2.3. 

— — — , inviolability  of,  lSa.  19.16. 

Harhas,  probably  written  Hasrah  by  mis- 
take, 2Ch.34.22. 

Harlot,  real  import  of,  Ge.38.21. 

, word  rendered,  probably  denotes 

a tavern-keeper,  Ju.2.1  ; ll.l.lKi.3.16 

Harness,  import  of  the  word,  lKi,20  11. 

, properly  a coat  of  mail,  2('h.  18.33. 

Harnessed,  import  of  word  rendered,  Ex  13.18. 

Harodite  and  Harorite,  the  same,  lCh.  11.27. 

Harp,  ancient,  description  of,  lCh.13.8. 

, word  so  rendered  the  guitar,  Da. 3. 15. 

Hart,  import  of  the  word  so  rendered,  lKi.4.23. 

ensnared,  an  Egyptian  emblem  of  a 

man  overthrown  by  flattery,  Pr.7.22. 

Harvests,  two,  in  Egypt,  Ex. 9. 31. 

Hasenuan  and  Pedaiah,  the  same,  Ne.ll.7. 

Hashupha  and  Hasupha,  the  same,  Ezr.2.43. 

Hath  not,  to  take  from  him  who,  mean- 
ing of  the  expression,  Lu.19.26. 

Havilah,  situation  of,  lSa.15.7. 

Hawk,  rapidity  of  its  flight,  Job  39.26. 

, night,  probably  the  oriental  owl,  De.14.15. 

Hay,  word  so  rendered  denotes  herbage,  Pr.27.25. 
Hazar-gaddah,  situation  of,  Jos.15.27. 

Hazel,  word  so  rendered  properly  the  al- 
mond, Ge.30.37. 

Hazeroth,  situation  of,  Nu.12.16. 

, a place  near  Moab,  De.l.l. 

Hazezon-tamar,  situation  of,  Ge.14.7. 

Hazor,  situation  of,  Jos.  15.23,25.  Je. 49. 33. 

, in  Naphtali,  situation  of,  lKi.9. 15. 

He,  sometimes  equivalent  to  the  true  and 
eternal  God,  Je.  14.22. 

He  that  cometh,  a title  of  the  Messiah,  Mat.  11.3. 

Head,  why  a man  dishonoureth  it,  by 
having  it  covered,  lCo.11.4. 

Head,  why  a woman  dishonoureth  it,  by 
having  it  uncovered,  lCo.11.5. 

Head,  shaven,  a punishment  of  adultery, lCo. 11. 5. 

, to  lift  up,  meaning  of,  Je.52.31. 

Heads  of  enemies  brought  to  the  con- 
queror, Ju.7.25. 

Heads,  barbarous  mode  of  making 
heaps,  2Ki.l0.8. 

Health,  proper  sense  of  word  so  ren- 
dered, Je.33.6. 

Heaps  of  stones,  description  of,  Ge.  31.46. 

Heart,  perfect,  meaning  of,  lCh.  12.38. 

. double,  meaning  of,  lCh. 12.38. 

Hearth,  rather  a brazier,  Je. 36.22. 

Heaven,  corn  of,  what,  Ps.78.24. 

179 


HYS 

Heaven,  used  metaphorically  for  an  em- 
pire, 

Heaven  of  heavens,  import  of, 


Eze.  32. 7. 
De.l0.l4. 
2Ch.6. 18. 

Heavens  made  by  the  wisdom  of  God,  Ps.  136.5. 

, God’s  spreading  them  out  as  a 

curtain,  illustrated,  Is. 40. 22. 

Heavens,  He  who  rideth  upon,  illustra- 
tion of  the  expression,  Ps. 68.33. 

Hebrew,  Abram  so  called  from  Eber,  Go.  14. 13. 

, simplicity  and  force  of,  Ge. 26.13. 

Hebron,  description  of,  Jos.  10.3. Lu.  1.39. 

Heifer,  red,  institution  of,  Nu.19.2. 

Helbon,  or  Chalybon,  now  Aleppo,  de- 
scription of,  Eze.27. 18. 

Heleb,  Heled,  and  Heldai,  the  same,  lCh.11.30 

Helez,  why  called  the  Paltite  and  Pclo- 
nite,  lCh.27.10. 

Hell,  meaning  of  the  word,  Ps.l6.10.Mat.5.30. 

Heman  the  Ezrahite,  who,  Ps.88. title. 

and  Homan,  the  same  person,  lCh.1.39. 

Hemdan  and  Arnran,  the  same  person,  lCh.1.41. 
Hermon,  mount,  description  of,  De.3.9. 

, dew  of,  account  of,  Ps.  133.3. 

Herod  Antipas,  account  of,  Mat.  14.1. 

, bad  character  of,  Lu.  13.32. 

Herod,  dreadful  death  of,  confirmed  by 
Josephus,  Ac.  12.21. 

Herodias,,  account  of,  Mat.  14.1,3. 

Herodias’s  daughter,  account  of,  Mat.  14.11. 

Heshbon,  now  Heshban,  situation  of,  Nu.21.26. 

, the  eyes  compared  to  the  fish- 

pool  of,  Ca.7.4. 

Hierapolis,  account  of,  Col. 4 13. 

Higgaion,  meaning  of,  Ps.9.16. 

High  Priest,  consecration  of,  among  the 
Romans,  Le.8.24. 

Hinnom,  valley  of,  where  situated,  Jos.  15.8. 

, described,  Je.19.6. 

Hiram  and  Huram,  the  same,  2Ch.4.16. 

Hittites,  where  they  dwelt,  De.7. 1. 

Hivites,  their  country,  De.7.l. 

Hoar-frost,  the  formation  of,  Ps.147. 16. 

Hodaviah,  Hodevah,  and  Judah,  the 
same,  Ezr.3.9. 

Hodaviah  and  Joed,  the  same,  Ne.ll.7. 

Holon  and  Hilen,  the  same,  lCh.6.58. 

Holy  of  Holies,  not  always  accessible,  Le.16.2. 

Land,  extent  and  boundaries  of,  as 

described  by  Ezekiel,  Eze. 47.17. 

Holy  Land,  division  of  among  the  tribes, 
as  described  by  the  prophet,  Eze. 48. 4. 

Holy  City,  vast  dimensions  of,  Eze. 48. 30. 

Homer,  capacity  of,  Le  27. 16. Eze. 45. 11. 

Honey,  wild,  abundance  of  in  Judea,  lSa.  14.25. 

, date,  account  of,  Ge.43.ll.2Ch.31.5. 

Honouring,  singular  mode  of,  Es.6.11. 

Hook  usually  put  in  the  nose  of  beasts  in 
the  East,  2Ki.  19.28. 

Hooks  of  the  pillars  of  the  tabernacle, 
what,  Ex. 26. 32. 

Hor,  mount,  situation  of,  Nu.20.22. 

Horeb,  situation  and  description  of,  Ex. 19.2. 

, rock  of,  description  of,  Ex.  17.6. 

Horn,  the  son  of  oil,  meaning  of,  Is. 5.1. 

, defiling  of,  in  the  dust,  Job  16.15. 

Horns  used  to  ancient  altars,  Ex.38.2. 

of  the  altar,  use  of,  Ex. 27.2. 

worn  in  the  East,  2Ch.l8. 10. 

by  the  Abyssinian  kings,  Ps.75.5. 

, the  enemies  of  the  Jews  so  repre- 
sented, Zee.  1.18. 

Horner,  description  of,  Ex. 23.28. 

Horonaim,  situation  of,  Je.48.4. 

Horse,  why  requiring  a whip,  Pr.26.3. 

in  a chariot,  a lady  compared  to,  Ca.  1.9. 

, red,  the  emblem  of  war,  Zec.6.1. 

, an  emblem  of  the  Divine 

judgments  on  the  enemies  of  Christi- 
anity, Re.6.4. 

Horse,  black,  the  emblem  of  famine  and 
pestilence,  Zee  6,1  Re. 6. 5. 

Horse,  whitj,  the  emblem  of  removal  of 
these  judgments,  Zec.6.1. 

Horse,  white,  an  emblem  of  the  triumphs 
of  Christianity,  Re. 6.2. 

Horse,  grizzled,  the  emblem  of  a mingled 
dispensation,  Zec.6.1. 

Horses,  why  not  to  be  multiplied,  De.17.l6. 

f 2Ch.9.28. 

unshod  in  the  East,  Ju.5.22. 

, peculiar  kind  used  by  the  kings  of 

Persia.  . Es.6.8. 

Horses  dedicated  to  the  sun,  2Ki.23.11. 

, company  of,  meaning  of  word  ren- 
dered, * Ca.2.9. 

Hospitality,  eastern  and  primitive,  Ge.18.1. 

, high  notions  respecting,  in  the 

East,  Ju.19  24. 

House  of  God,  the  tabernacle  so  called,  Mat.  12.4. 

, keepers  of,  the  hands  so  called,  Ec.12.3. 

Houses,  description  of,  in  the  East,  Ps.  128.3. 

, redemption  of,  Le.25.29. 

House-tops  used  in  the  East  for  the  pur- 
pose of  announcing  any  thing,  Lu.12.3. 

House-tops,  used  for  sleeping,  lSa.9.26. 

resorted  to  in  the  East  in  the 

event  of  an  alarm,  &c.  Is.22.1. 

House-tops  have  stairs  on  the  outside, 
and  form  continued  terraces  in  wallea 
towns,  Lu.17.31. 

Humility,  advantages  of,  Pr.25.7.Lu.l4.8. 

Huppim,  Hupham,  and  Huram,  the 
same,  lCh.8.5.. 

Hyena,  description  of,  Je.12.9. 

Hyke,  or  plaid,  of  the  Arabs,  description 
and  use  of,  De.24.13. 

Hymns,  import  of,  Ep.5.19. 

Hyperbaton,  instance  of,  De. 32.42. 

Hyperbole,  strong  eastern  one,  Jn.2l.25. 

Hyperbolical  expressions  used  in  the  East, 
instances  of,  2Sa.14.17;  17.11. 

Hyssop,  description  of,  Ex.  12. 22. 

a species  with  a reedy  stalk  Jn.  19.29. 


JER 

I am,  impoj  t of,  Ex.3. 18. 

, a title  claimed  by  Jesus,  Jn.8.68. 

Ibleam,  called  Bileam,  by  transposition 
of  letters,  lCh.6.70. 

Iconium,  situation  of,  Ac  13  bl. 

Idle  word,  meaning  of  Mat.l2.3A 

Idolatry,  objects  of  Egyptian,  De.4.17. 

retained  among  the  Israelites  Jos  24.14. 

, folly  of,  exhibited,  Jg.<u  iy. 

Idols,  vanity  of,  illustrated,  Ps.  115.4. 

, the  memory  of  some,  totally  pe- 
rished, Is. 65. 11. 

Idols,  contrast  between  them  and  God,  Ps.115.13. 
Ignorance,  law  relative  to  sins  of,  Nu  15.22. 

Ije-abarim,  meaning  of,  Nu.21.11  : 33.44. 

Ijon,  situation  of,  lKi.15.20. 

Ilex,  or  holly-oak,  description  of,  Is.  1.29. 

Illyricum,  description  of,  Ro.15.19. 

Imagination,  extensive  import  of  the 
word.  Ge.6.5. 

India,  description  of,  Es8.9. 

Iniquity,  used  for  the  punishment  of  it;  Job  2i.l9. 

, they  who  plough,  also  reap  it, 

illustration  of,  Job  4.8. 

Ink,  word  rendered,  proved  to  have  this 
meaning,  Je.36.18. 

Inkhorn,  shown  to  be  a proper  rendering 
of  the  word,  and  the  mode  of  wearing 
it  illustrated,  Eze.9.2. 

Inn,  description  of  an  eastern,  Ge. 42.27. 

Interest,  exorbitant  rate  of.  Ne  5.11. 

Interpreter,  import  of  word  rendered,  Ge. 42.23. 
Ir-shemesh,  situation  of,  Jos.  19.41. 

Iron,  northern,  vvliat,  Je.15.12. 

Isaac,  import  of  the  name,  Ge.  17. 19. 

Iscah7  probably  the  same  as  Sarai,  Ge.  11.29. 

Islii,  import  of  the  name,  Ho. 2.16. 

Islimael,  import  of  the  name,  Ge.16.11. 

prophecies  concerning  the  de- 
scendants of,  verified,  Ge.16.12. 

Israel,  chief  of  the  fathers  of,  who,  2Ch.23.2. 

, the  term,  applied  in  a general  way 

to  Judah,  2Ch.23.2;  28.27. 

Israel,  wonderful  continuance  of,  as  a na- 
tion, while  the  very  names  of  their  ene- 
mies have  become  extinct,  Je.31.36. 

Israelites,  preserved  a distinct  people,  Nu.23.9. 

, order  of  their  march,  Nu.10. 14. 

.families  of,  Nu. 26.25. 

Israelitish  tribes,  numbers  of,  Nu.26.51. 

Issachar,  meaning  of  the  name,  Ge.30  18. 

Isthmian  games,  referred  to  by  St.  Paul,  lCo  9 24. 
Instructed,  import  of  word  so  rendered,  Phi. 4. 12. 
Isui  and  Isliui,  the  same  in  the  original,  lCh.7.30. 
Italian  band,  account  of,  Ac.10.1. 

Italy,  account  of,  Ac. 27. 1. 

Ithra  and  Jether,  the  same,  iCh.2  17. 

Ittai  the  same  as  Ithai,  lCh  ll.3l. 

Iturea,  account  of,  Lu.3.1. 

Ivory  houses,  what,  lKi. 22.39. 

Izeharites  and  Izharites,  same  in  the  ori- 


ginal, 


lCh.24  22. 


Jaalah  and  Jaala,  the  same,  Ne.7.58. 

Jabbok,  now  the  Zerka,  situation  of,  Ge.33  22. 
Jabesh-gilead,  situation  of,  Ju  21.8. 

Jabneh,  or  Jamnia,  description  of,  2Ch.26.6. 

Jachin,  meaning  of,  lKi.7.21. 

Jacinth,  description  of,  Re  21.20. 

Jacob’s  well,  description  of,  Jn.4.6. 

Jaddua,  account  of,  Ne.12.11. 

Jah,  signification  of,  Ps.68.4. 

Jahaz,  or  Jahaza,  situation  of,  Jos.  13.18. 

Janohah,  situation  of,  Jos.  16.6. 

Japheth,  enlargement  of  the  boundaries 
of,  Ge.9.27. 

Japhia,  situation  of,  Jos. 19.12. 

Jarmuth,  situation  of,  Jos.12.11. 

, probably  the  same  as  Remeth 

and  Ramoth,  Jos.21.29. 

Jasher,  book  of.  what,  2Sa.l.l8. 

Jashobeam,  pronably  called  by  a mistake 
Adino  the  Ezrite,  2Sa.23.8. 

Jasper,  description  of,  Ex. 39. 13. 

Jattir,  situation  of,  Jos. 21  14. 

Javan,  denotes  the  Grecians,  Is.66  19. 

Javelin,  or  spear,  an  emblem  of  royal 


authority, 

Jazer,  situation  of, 
Jealousy,  spirit  of, 
trial  or, 


Jebusi,  where  situated, 

Jebusites  inhabited  about  Jerusalem, 
Jeconiah,  why  called  Assir, 

Jedidiah,  signification  of, 

Jeduthun,  the  same  as  Ethan, 

Jegar  sahadutha,  meaning  of, 

Jehiel  and  Jehieli,  the  same, 

Jehoadah  and  Jorah,  the  same, 
Jehoahaz,  why  called  Shallum, 
Jehoash,  how  called  Joash, 

Jehoiarib  and  Joiarib,  the  same, 
Jehoram  associated  with  his  father, 
Jehoshaphat,  meaning  of  the  name, 

, pious  conduct  of, 
valley  of,  where  situated, 


lSa.  18.10. 
Jos.  13.29. 
Nu.5.14. 
Nu. 5.15. .18. 
Jos.  18. 16. 

De.7. 1. 
lCh.3.17. 
2Sa.  12.25. 
lCh.23.  l.Ps.  S9.iitle. 
Ge.31.47. 
lCh.26.22. 
lCli.9.42. 
lCh.3.15. 
2C11.24.1, 
Ne. 11.10. 
2Ch.21.3. 
Joel  3.12. 
2Ch. 20.28. 
Joel  3.12. 


Jehozadak  and  Josedech,  the  same  in 
the  original,  Hag.1.1. 

JEHOVAH,  meaning  of,  Ex. 3. 15. 

Jehovah-nissi,  import  of,  Ex.  17. 15. 

Jemsheed,  cup  of,  traditions  respecting,  Ge.44.5. 

Jerahmeelites,  who,  and  where  they  in- 
habited, lSa.30.19. 

Jeremiah,  disinterested  and  patriotic 
conduct  of,  Je.40.6. 

Jericho,  road  to,  from  Jerusalem,  danger- 


ous, 


Jerijah  and  Jeriah,  the  same  in  the  ori- 
ginal, 

Jerubbaal,  why  called  Jerubbesheth. 
Jeruel,  wilderness  of,  where  situated, 
Jerusalem,  description  and  history  of, 


surrounded  by  mountains. 
142* 


Lu. 10.30. 

lCh.24.23. 
Je.11.13. 
2Ch.20. 16» 
lCh.8.28, 
lCh.9.S. 
Ps.  125.2. 


INDEX  TO  THE  PRINCIPAL  NOTES  ON  THE  COTTAGE  BIBLE. 


KIK 


Jerusalem.  a fast  kept  by  the  Jews  for 
the  destruction  of,  by  Nebuchadnezzar, Je. 52. 12. 
Jcru-alem,  dedication  of  the  wall  of,  Nc.  12.27. 

, great  population  of,  after  the 

captivity,  Zec.2.4. 

Jerusalem,  surrounded  with  a rampart  by 
Titus,  Lu.  19.43. 

Jerusalem,  the  destruction  of,  preceded 
by  falso  Christs,  Lu.21.8. 

By  wars  and  rumours  of  wars,  Lu.21.9. 

By  nation  rising  against  nation,  Lu.21. 10. 

By  earthquakes  nnd  famines,  I, u. 21. 11. 

By  fearful  sights  and  ah  ns  from 

heaven,  Lu.21. 11. 

Jerusalem,  distress  from  famine  at  the 
siege  of,  Do.28.54. 

Jerusalem,  terrible  calamities  of  the  Jews 
at  the  destruction  of,  . Lu. 23.29. 

Jerusalem,  dreadful  slaughter  nnd  capti- 
vity of  the  Jews  at  the  destruction  of,  Lu.21. 24. 
Jerusalem,  no  Christian  perished  at,  Lu.21  21. 

, utter  destruction  of,  Lu.21. 24. 

Jeshaiah,  probably  contracted  or  corrupt- 
ed into  Isshiah,  lCh. 24.21. 

Jeshanah,  situation  of,  2Ch.  13.19. 

Jeshimon,  situation  of,  lSa.23  19. 

Jeshua  and  Joshua,  the  same,  Hag.  1.1. 

Jesiah  and  Isshiah,  the  same  in  the  ori- 
ginal, lCh.24.25. 

Jetlier  and  Ithram  the  same,  lCh.7.37. 

Jetur,  the  father  of  the  Itureans,  Gc.25.13. 

Jew,  name  of,  a proverbial  mark  of  con- 
tempt, Do. 28.37. 

Jew,  one  inwardly,  what,  Ro.2.29. 

Jews,  a blessing  to  all  nations,  Zec.8  13. 

, various  minor  captivities  of,  Je. 52.28. 

, have  wholly  forsaken  idolatry  since 

the  Babylonian  captivity,  as  predicted, Eze.23  27 
Jews,  destruction  of  at.  and  subsequent 

to  the  siege  of  Jerusalem,  De.28  62. 

Jews,  numbers  sold  as  slaves  in  Egypt,  De.28. 68. 

, their  miserable  dispersion,  De.28. 65. 

Jewels,  import  of  word  so  rendered,  Ge  24  53. 

Jezreel,  signification  of,  Ho. 1.4,11. 

, situation  and  account  of,  lSa.29. 11. 

Jimnali  and  Imnah,  the  same  in  the  ori- 
ginal, lCh.7.30. 

Jogbehah,  situation  of,  Ju.8.ll. 

John  the  Baptist,  Josephus's  account  of 
his  imprisonment  and  death,  Mat.14.10. 

John,  probably  the  same  as  Johanan  ben 
Zaccai,  Ac. 4. 6. 

Joiarib,  a contraction  of  Jehoiarib,  lCh  24.7. 

. thought  an  honour  to  be  descend- 
ed from,  lCh.24  7. 

Joined  together,  proper  meaning  of,  Mai.  19  6. 

Jokneam,  river  before,  what,  Jos.  19. 11. 

Joktheel,  the  same  as  Selah  or  Petra, 
which  see. 

Jonadao,  some  account  of,  Je.35.6. 

Jonath-elim-rechokim,  meaning  of,  Ps.56 .title. 

Joppa,  now  Yatfa,  description  of,  Ez.3.7. 

Jorah  andHariph  the  same,  Ne.7.24. 

Joram,  probably  a mistake  for  Hadoram.lCh  18.10. 
Jordan,  description  of,  Jos.3.1. 

, banks,  width,  and  overflowing 

of.  Jos.  3. 15. 

Joraan,  miraculous  passage  of,  Jos  3.17. 

Joseph.  import  of  the  name,  Ge.30,24. 

, beauty  of,  celebrated  in  the  East,  Ge. 39.6. 

Josiah,  amiable  character  of,  2Ki.22  1. 

Josiah’s  conduct  in  fighting  against  Ne- 

cho  vindicated,  2Ch.35  22. 

Joibathah,  where  situated,  Nu. 33.33. 

Jubilee,  an  account  of,  Le. 25  11,21,52. 

, typical  design  of,  Is.6l  l. 

Judah,  meaning  of  the  name,  Ge.29.35. 

, perhaps  a town  so  called,  Jos.19.34. 

Judas  of  Galilee,  account  of,  Ac.5.37. 

Judea,  or  Jewry,  description  of,  Jn.7.l. 

, represented  as  a woman  sitting  on 

the  ground.  La. 2. 10. 

Judges,  Israeiitish,  Jos.  1. 10.  Ju. 2.16. 

, meaning  of  the  word  so  rendered, Da. 3. 3. 

Judgment,  meaning  of,  De.4.1. 

, import  of  word  so  rendered,  Mat. 5. 22. 

Juniper,  word  so  rendered  probably  de- 
notes broom,  Job  30.4  Ps. 120.4. 

Jupiter,  some  account  of,  Ac.  14. 12. 

Juttah,  situation  of,  Jos.21.16. 

Kadesh,  or  En-mishphat,  situation  of,  Ge.14.7. 

, in  the  wilderness  of  Zin,  where 

situated,  Nu.20. 1. 

Kanah  brook,  where  situated,  Jos.  17  9. 

town,  situation  of,  Jos.  19  28. 

Karkaa,  situation  of,  Jos.  15.3. 

Kartan,  probably  the  same  as  ICiriathaim.Jos  21  32. 
Kedar,  the  father  of  the  Cedreans,  Ge.25.13. 

, or  Kedarenians,  account  of,  Ps.  120.5. 

, a clan  of  Arabians,  Is  42.11. 

Kedemoth,  situation  of,  Jos  13.18. 

Kedesh  in  Galilee,  situation  of,  Jos.20.7. 

Keilnh,  situation  of,  lSa.23.t. 

Kemuel,  probably  the  father  of  the  Ka- 
milites,  Ge.22.1. 

Kenath,  or  Kanatha,  situation  of,  lCh  2.23. 

Kenites,  where  they  inhabited,  lSa .30.29. 

Kerchief,  import  of  the  term,  Eze.13.18, 

Keys,  ancient  ones  very  large,  and  a 
mark  of  office,  Is. 22.22. 

Kibroth  hattaavah,  meaning  of,  Nu  33  16. 

Kid,  mode  of  dressing  in  the  East,  Ju  6.19. 

, why  not  to  be  boiled  in  its  mother’s 

milk,  Ex.  23. 19. 

Kidron,  or  Cedron,  description  of,  2Sa.  15.23. 

King,  word  rendered,  sometimes  denotes 
a governor  or  ruler,  Ju.lS  1. 

King  of  Kings,  a title  of  the  Persian 
monarchs,  Ez.7.12. 

King’s  pool,  situation  of,  Ne.2 .14. 

Kir,  situation  of,  2Ki  16  9. 

Kir-haraseth,  probably  Ar,  or  Areopolis,  2Ki.3.25. 
Kinathuim,  situation  oC  Go  14  5 

me 


LIO 

Kirjnthaim,  situation  of.  Jos. 13.19 

Kirjatlwirim.  probably  Kirjath-jearmi,  Ne.7  29. 
Kirjnth  huzoth,  meaning  and  situation  of,Nu.22  39. 
Kirjath-jcurim,  situation  of,  Ju  18.12. 

Kishi  and  Kusitainh  the  snmc,  lCh.15  17. 

k ishoir,  river,  account  of,  Jos.i9  li. 

Kison  and  Kishon  the  sume  in  the  ori- 
ginal, Ps.83.9. 

Kissing  the  hand  townrds  an  idol,  nnd 
kissiii"  the  idol,  a mode  of  adoration,  lKi.19.18 
Kitron,  situation  of,  Ju.1.30. 

Kneading  troughs,  description  of,  Ex  12.34. 

Knives  of  stone  uneiently  used,  Jos. 5.2. 

Know,  to,  nothing  to  oneself,  meaning  of,lCo  4 .4. 
Knowledge,  meaning  of  the  term,  Ex. 35.31 

Korah  and  Kore  the  same,  ICh.26.19. 

Laban,  a place  near  Moab,  Do.  1.1. 

Labours  used  for  the  produce  of  labour.  Je.20.5. 
Lachish,  situation  of,  Jos. 10.31  ; 12.11. 

Ladies,  eastern,  often  prepare  cakes,  pas- 
try, &c.  2Sa  13  8. 

L.aish,  or  Dan,  situation  of,  Ju.18.7. 

Lamb,  word  so  rendered  also  denotes  a 
kid,  Ex. 12.3. 

Lamb  of  God,  an  allusion  to  the  morning 
and  evening  sacrifice,  Jn.1.36. 

Lamp  of  the  tabernacle  always  burning,  Ex. 27  20. 
Land  flowing  with  milk  and  honey,  illus- 
tration of,  Le.20  24. 

Land  marks,  what,  nnd  laws  relative  to,  De.19.11. 
Laodice,  wife  of  AntioehusTheos,  predic- 
tions respecting,  Da  11  6. 

Lnodic.ea,  description  of,  Col  4.13. 

Lap,  shaking  of,  illustrated,  Ne.5.13. 

Lapwing,  import  of  word  so  rendered,  De.14.18. 
Lasea,  situation  of,  Ac.27  8. 

Latter  days,  meaning  of,  Joel  2.28. 

Lattices,  or  balustrades,  on  the  roofs  of 
Eastern  houses,  account  of,  2Ki  12.2. 

Law,  extensive  meaning  of  the  term,  Ro.4.15. 
— . the  term,  used  by  the  Jews  for  the 
whole  Scriptures,  lCo  14  21. 

Law,  he  who  offends  in  one  point  of,  is 
guilty  of  all.  illustrated,  Ja.2.10. 

Lazarus,  on  the  raising  of,  Jn.  11. 1. 

Lead  anciently  employed  for  the  purpose 
of  separating  alloy  from  metals,  Jc.7  27. 

Leaves,  the  term,  used  for  nobles,  Eze.  17  9. 

Lebana  and  Lcbanah,  the  same,  Ez.2.45. 

Lebanon,  mount,  description  of,  De.3.25. 

, snow  of,  utility  of,  Je.18  14. 

, why  the  nose  is  compared  to 

the  tower  of,  Ca.7.4. 

Lebanon  used  for  Jerusalem,  Eze.  17  3. 

, the  temple  so  called,  Zee.  11. 1. 

Lehonah,  situation  of,  Ju.21.19. 

Lefr-handed,  import  of  the  phrase,  Ju  20.16. 
Legion,  number  of  men  which  composed 

it,  Mat. 26.53. 

Legs,  breaking  those  of  criminals,  a usual 
custom,  Jn.  19.31. 

Lepers,  and  the  unclean,  reason  for  i heir 
expulsion  from  the  camp  of  the  Is- 
raelites, Nu.5.2. 

Leprosy,  account  of,  Le  13.2. 

, a species  harmless,  Le.13.13. 

. a species  called  bohak,  account 

of,  Le  13.39. 

Leprosy,  propriety  of  the  rules  respect- 
ing, Le.13  22. 

Leprosy  in  garments,  account  of,  Le. 13.47. 

in  houses,  account  of,  Le.14  34,45. 

Leshem,  Laish,  or  Dan,  situation  of,  Ju  18.7. 
Let,  meaning  of  the  word,  Ex.5.4. 

Letters,  sealed  up  in  a bag  in  the  East, 
and  an  insult  to  send  one  open,  Ne.6.5. 

Levi,  import  of  the  name,  Ge.29.34. 

Leviathan,  or  crocodile,  description 
of,  Job  41  7,30,32. 

Leviathan  used  for  the  Egyptian  govern- 
ment, Ps.74  14. 

Levites,  choice  of,  for  the  service  of  God,Nu.3. 12. 

, given  for  the  redemption  of  the 

first-born,  Nu.3.46. 

Levites,  how  offered  to  God,  Nu.3.6  ; 8 13.19. 

.number of,  Nu.3.39  ; 4.36. 

, numbered  from  a month  old,  Nu.3.28. 

, charge  of,  Nu.3.25. 

, each  appointed  to  his  several 

office,  Nu.4.27. 

, families  of,  adapted  to  their  se- 
veral services,  Nu.4.24  ; 7.2, &C. 

Levites,  term  of  their  servitude, Nu. 8.24.  ICh. 23. 24. 

, portion  of,  De.  14.28. 

Levitieal  cities,  Jos.21.41. 

— , suburbs  of,  Nu.35.4. 

Lex  talionis,  existence  of,  among  various 
nations,  Ex.2l  24. 

Libnah,  where  situated,  Jos. 10.29;  12.15. 

Libni  and  Laadan,  the  same  person,  lCh.23.7. 
Libya,  situation  of,  2Ch.l2  3. 

Lice,  meaning  of  the  word  so  rendered,  Ex. 8. 16. 
Light,  wonderful  celerity  of,  Ps.  139.9. 

of  the  world,  one  of  the  titles  of 

the  Messiah,  claimed  by  Jesus,  Jn  9.6. 

Light,  shining,  the  path  of  the  just  com- 
pared to,  Pr.4.18. 

Light,  an  emblem  of  prosperity,  La.3.2.  Am.5.20. 
Lights,  importof  the  word  so  rendered,  Ge  l. 14. 
Lightning  produces  rain,  Job  38.26.Ps.  135  7. 

Ligure,  description  of,  Ex.39. 12. 

Lily,  description  of,  Lu  12.27. 

Line,  to  stretch  out  one  over  a place,  im- 
port of,  2Ki.21.13. 

Line,  or  cord,  used  for  sound,  Ps.19.4. 

, import  of  word  so  rendered,  2Co.lO.13. 

Linen,  fine,  word  so  rendered  properly 
cotton,  Ex. 39.27. 

Linen,  fine,  meaning  of  word  so  rendered, Pr.31. 22. 
Linen  yarn,  various  senses  given  to  the 
word  so  rendered,  2Ch.l.l6. 

Lion,  word  so  rendered  probably  a ser- 
pent P9.9I.1S.* 


MEH 

Lion,  young,  Phnrouh  compared  to,  Eze.88,!. 
Lioness,  an  emblem  of  Judea  Eze  19.2. 

Lions,  emblems  of  k ings,  Eze.  19.2. 

— . young,  emblems  of  princes,  Eze  19.2, 

Lips,  to  put  a bridle  In.  illustrated,  Is. 37.29. 

, burning,  and  a wicked  henrt,  why 

compared  to  a potsherd  covered  with 
silver  dross,  Pr.26.23. 

Litters,  meaning  of  word  so  rendered.  Ik. 66  20. 

Live  forever,  may  the  kine,  illustrated,  Ne.2. 8 
Living  creatures,  an  emblem  of  what,  Eze  in 
Lizard,  import  of  word  rendered,  Le  ll.hu. 

Lo-ammi,  import  of,  Ho.  1.9. 

Loaves,  eastern,  form  and  size  of,  l.Sn  25.14 

Locust,  description  of,  Ex  in.  i 

— , four  species  of,  Joel  1 l 

Locusts,  brought  and  carried  off  by  winds, Ex. 10.15. 

, wisdom  of,  Pr  30.27. 

. dreadful  ravages  of,  Joel  1.12;  2 2 7. 

Lod  or  Lydda,  siluution  and  description 
of,  lCh.8.12. 

Lo -debar,  probably  the  same  as  Debir,  2Sa.9.4 

Loins,  necessity  of  girding,  on  account 
of  the  eastern  dress,  2Ki.9. 1. 

Looking  glasses,  properly  brazen  mirrors, Ex. 38. 8. 
Lord,  the  Messiah  so  called,  Mic.4  7.Mal  3.1. 
. a title  refused  by  Augustus  and  Ti- 
berius, but  demanded  by  Nero,  Ac  25.26. 

Lord  our  Righteousness,  proper  rendering 
nnd  import  of,  Je.33. 16. 

Lo-ruhamah,  meaning  of.  Ho.1.6. 

Lot,  division  of  the  lana  among  the  Is- 
raelites by,  Jos.14.2. 

Love,  not  to  be  in  word,  but  in  deed  and 
in  truih.  illustration  of,  lJn.3.18. 

Love,  a chariot  paved  with,  probable 
meaning  of,  Co. 3. 10. 

Lubim,  probably  the  inhabitants  of  Libya, 2Ch. 12.3. 
Luhith,  situation  of,  Je.48.5. 

Lunatic,  meaning  of,  Mat.  17.15. 

Lycaonia,  description  of,  Ac. 14.6. 

speech  of,  what,  Ac  14.11. 

Lydda,  or  Lod,  description  of,  lCh.8.12. 

Lying,  erroneous  notions  of  heathens  re- 
specting, lSa.21.2. 

Lystra,  situation  of,  Ac.14.0. 

Maacah,  probably  the  father  of  the 
Macetes,  in  Arabia  Felix,  Ge.22.24. 

Mnachah,  daughter  of  Absalom,  and 
Michaiah  the  daughter  of  Uriel,  the 
same.  2Ch.l3.2: 

Maacan,  king,  the  same  as  king  of  Maa- 
chah,  lCh.19.7. 

Macedonia,  description  of,  Ac.  19.29. 

Madman,  instances  of  persons  acting  as 
such,  lSa.21.14. 

Madmannah,  situation  of,  lCh.2.49. 

Madon,  situation  of,  Jos. 11. 7. 

Magdala,  situation  of,  Mat.15.39. 

Magi,  attended  the  kings  of  Persia  in 
war,  Je.39.3. 

Magicians,  account  of,  Ge  41  8. 

Magog,  probably  the  Scythians  or  Tartars. Eze.38.2. 
Magor-missabib,  meaning  of,  Je  20  3. 

Mahalnth,  meaning  of,  Ps.53 .title. 

Mahanaim,  import  of,  and  wheresituated,Ge.32.2. 
Maimed,  word  so  rendered  properly  de- 
notes one  who  had  lost  a limb,  Mat.  15.30. 

Makkedah,  situation  of,  Jos.  10  28. 

Malchiah  and  Malehijah,  the  same,  Ne.10.3. 

Malchijah  and  Malchiah.  the  same,  Ez. 10.31. 

Male,  any,  proverbial  mode  of  expressing, lSa. 25.22. 
Mallows,  import  of  word  so  rendered,  Job  30.4. 

Mammon,  signification  of,  Mat.6.24. 

Man,  meaning  of  the  Hebrew  word,  Ge.1.26. 

, the  term,  signifies  both  man  and 

woman,  Ro.7.2. 

Man,  how  said  to  have  no  pre-eminence 
over  a beast,  Ec.3.19. 

Manasseh,  meaning  of  the  name,  Ge.41.51. 

, inheritance  of  the  half  tribe 

of,  east  of  Jordan,  Nu.34.15. 

Manasseh,  son  of  Joiada,  account  of,  Ne.I3.28. 

Mandrakes,  description  of,  Ge.30.14. 

Maneh,  weight  and  value  of,  Eze.45.12. 

Manna,  description  of,  Ex.  16  22,31. 

Manslaughter,  laws  of,  Nu  35.26. 

Man-stealing,  a capital  crime,  Ex. 21. 16. 

Maps,  probably  used  in  the  time  of 
Joshua,  Jos.18.9. 

Mara,  meaning  of  the  word,  Ru.1.20. 

Marah,  signification  of,  Ex.  15.23. 

Marble  stones,  probably  Parian  marble,  lCh.29.2. 

Mareshah,  situation  and  account  of,  lCh  4.21. 

Marriage  with  near  relatives,  Ge. 38.26. 

, various  modes  of,  Ge.38.26. 

Marriages,  prohibited,  Le.18.6. 

Marriage-feast,  nature  and  duration  of,  Ge.29  28. 

Marrying,  oriental  and  royal  mode  of,  lSa  25.39. 
Maschil,  import  of,  Ps.42. title. 

Massah,  import  of  the  word,  Ex. 17  7. 

Meadow,  import  of  word  so  rendered,  Ge.41.2. 

Measure,  first,  what,  2('h.3.4. 

, word  so  rendered,  the  cor,  2Ch.27.5j 

, capacity  of  word  so  rendered,  Mat.  13.3a 

, meaning  of  word  so  rendered,  2Co.10.lA 

Measures,  word  so  rendered  baths,  Lu  16.6. 

, word  so  rendered  cors,  Lu.16.7. 

, divers,  prohibited,  De.25.14. 

Meat,  meaning  of  wrord  rendered,  Ge.45.23. 

Meat-offering,  account  of,  Le.2.1. 

Meat-offerings  among  the  heathen,  Le.2.14. 

Mebunnai  and  Sibbecai  the  same,  lCh.  11.29 

Megiddo,  situation  of,  2Ki. 23.29 

Media,  description  of,  Es.10.2. 

Medes  and  Persians,  empire  of,  represent- 
ed by  the  breast  and  arms  of  silver,  Da.2.39 

Medes  and  Persians,  empire  of,  represent- 
ed as  a bear,  Da.7.6, 

Medo  Persian  empire  represented  by  a 
ram  with  two  horns,  . Da.8.3. 

Mehunim  and  Meunim.  same  in  the  ori- 
ffina),  Ne.7  & 


INDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BIBLE. 


MOS 

Met  **aX  oituation  of,  No.ll.l8. 

Mehhizedek,  probably  Shera,  Ge.14.18. 

Mel-**.  or  Malta,  description  of,  Ac  28. 1. 

Meinpms,  or  Mopli,  account  of,  Je.46.19. 

Men,  sacrificed  by  the  Egyptians,  Ex. 9. 8. 

, strong,  legs  so  called,  Ec.12.3. 

and  women,  figures  of,  cities  so  re- 
presented, Da.2.3l. 

Moni,  probably  a name  for  the  moon,  Is.65.11. 
Mensuration  necessity  of  in  Egypt,  Is.  18.2. 
Mephaath,  situation  of,  Jos.  13. 18. 

Merchants,  a city  of,  Babylon  so  called,  Eze.17.4. 
Mercury,  some  account  of,  Ac.  14. 12. 

, the  god  of  highways,  i’r.26,8. 

Meribah,  meaning  of  the  name,  Lx.  17.7. 

Merodach  baladan,  account  of,  Is  39.1. 

Merom,  waters  of,  description  of,  Jo.  .11.5. 

Meshech,  probably  the  Moschi,  Is.66  l9.Ezt  32.26. 

, situation  of,  Ps.l  'U.5. 

Mesopotamia,  situation  and  account  of,  Ju.3.t 
Messenger  of  the  covenant,  a name  of 
the  Messiah,  Mai. 3 1. 

Messes  proportioned  to  the  rank  of  the 
guests,  Ge.43.34. 

Messiah,  pre-existence  of,  believed  by 
the  Jews,  Jn.8.58. 

Messiah,  the  miraculous  conception  if, 
foretold,  Je.31.23. 

Messiah,  to  be  pierced  by  the  Jews,  Zee.  12.10. 

, the  consequences  of  the  advert 

of,  Mai.  3.5. 

Messiah  took  our  infirmities,  &c.  YIat.8.17. 

, prophecy  respecting  his  sitting 

at  the  right  hand  of  God,  MU.22.44. 

Messiah,  kingdom  of,  represented  by  a 
stone  cut.  out  without  hands,  Da.  \44. 

Messiah  expected  by  the  Jews  to  give 
them  bread  from  heaven,  Jn.6.L\. 

Metheg-ammah,  import  of,  2Sa.8.i 

Miamin,  Mijamin,  and  Miniamin,  the 
same,  Ne.10.7;  12.17. 

Micah  and  Michah,  the  same  in  the  origi- 
nal, lCh.24  24. 

Mice,  accounts  of  devastations  by,  iSa.6.5. 

Michaiah,  called  by  abbreviation,  Mi- 
cah, 

Michmas  and  Michmash,  the  same, 

Michmash,  situation  of,  lSa.  13. 2.1s.  10.28. 

to  Ajalon,  distance  froi.\  lSa.  14.31. 

Michmethah,  situation  of,  Jos.  17.7. 

Michtam,  import  of,  Ps  57. title. 

Midian,  situated  on  the  coast  of  the  Rti 
sea,  Ex.  4. 19. 

Midian,  east  of  the  Dead  sea,  lXi.11.18, 

Migdol,  signification  and  situation  of, 

, or  Magdolus,  situation  of, 

Miletus,  situation  of, 

Military  harangues,  instances  of  fine 
ones, 

Millennium,  what, 

Millet,  import  of  word  so  rendered 
Millo,  description  of, 

Mill,  hand,  description  of, 


2Ch.34  20 
Ne.7.31. 


Ex  14.2. 
Je.sS.14. 
Ac.2\13. 

2Sa  10.  \2. 
Re.  20. 2. 
Eze.4.9. 
lKi.9.15. 
Mat. 24. 41 


Millstones,  description  and  necessity 
of,  De.24.6. 

Millstones,  the  absence  of  the  sound  of, 
a sign  of  desolation,  Je.25.10. 

Millstone,  punishment  of  criminals  by 
drowning  with  one  round  the  neck,  Mat  18  6. 
Mina,  weight  and  value  of,  Lu.19.13. 

Mingled  people,  who  dwell  in  the  desert, 
probably  the  Bedouin  Arabs,  Je.25.24. 

Miniamin,  the  same  as  Mijamin,  lCh.24.9. 

Minister,  properly  a servant  at  table,  Mat. 20.26. 

Minni,  the  lesser  Armenia,  Je.51.27. 

Minnith,  situation  of,  Ju.  11.31. 

Mirth,  why  commended,  Ec.8. 15. 

Miry  places,  emblematical  meaning  of,  Eze.47.ll. 
Mishnah,  account  of,  Mat.15.2. 

Mischief,  or  evil,  devisers  of,  themselves 
punished,  Es.7.9. 

Misheal,  situation  of,  Jos.  19.26. 

Misperith  and  Mizpar,  the  same,  Ezr.2.2. 

Mite,  meaning  and  value  of,  Ma.  12.42. 

Mitre,  description  of,  Ex. 29. 6. 

Mitylene,  situation  of,  Ac.20.13. 

Mixtures  of  various  kinds  forbidden,  Le.  19.19. 

Mispah,  import  of  the  name;  Ge.31.40 

, several  places  of  this  name,  2Ki.25.23. 

Mispeh,  of  Benjamin,  situation  of,  Jos.18.26. 

, of  Gilead,  situation  of,  Je.ll.ll. 

Mnason,  some  account  of,  Ac.21.16. 

Moab,  import  of  the  name,  Ge.29.37. 

, judgments  upon,  Eze.25.4. 

, destruction  of,  Je.38.44  2. 

, restoration  of  foretold,  Je. 48.47. 

Moadiah  and  Maachiah,  the  same,  Ne.12.5. 

Mohammed,  prediction  of  his  rise,  Re. 9.4. 

Mohammedanism,  prediction  concern- 
ing. Da.  12.11. 

Moladah,  situation  of,  Jos.15.26.  lCh.4.28. 

Mole,  word  rendered,  the  Chameleon,  Le.ll  30. 

, description  of,  Is.2.20. 

Molec.h,  the  sun,  Le.  18.21 

, an  account  of,  Le.20  2. 

, passing  through  the  fire  to,  Le.  18.21. 

Monarchs,  despotic  powers  of  eastern,  lSa.8.13. 
Money  weighed  in  the  East,  Ge.23.15. 

, how  said  to  answer  all  things,  Ec.10.19. 

, unsatisfying  nature  of,  Ec.5.10. 

, meaning  of  word  so  rendered, Ma.6.8  ; 12.41 

Month,  fourth,  when  it  commenced,  Je.39.2. 

, fifth,  when  it  commenced,  Je.28.1. 

, seventh,  when  it  commenced,  Je.4l.l. 

, tenth,  when  it  commenced,  Je.39.l. 

Moon,  time  measured  by,  Ps.89.37. 

, light  of,  how  caused,  and  how  it 

may  be  said  to  rule  the  night,  Ps.  136.9. 

Moon,  an  emblem  of  a queen,  or  some 
state  less  than  a kingdom,  Eze.32.7 

Moph,  see  Noph  and  Memphis. 

Morning  and  evening  made  to  rejoice  by 
God,  Ps.65.8. 

Moaeroth,  situation  of.  Nu. 33.80 


OAK 

Mosaic  laws,  superiority  of.  Le  19  9. 

Moses,  meaning  of  the  name,  Ex  2. 10. 

, extraordinary  beauty  of,  He.11.23. 

. life  of,  distinguished  into  three  re- 
markable periods,  Do. 31. 2. 

Mosquito-nets  used  in  the  East,  lSa.  19.13. 

Mote,  meaning  of  word  so  rendered,  Mat.7.3. 

Mother,  reproacli  of  one,  galling  nature 
of,  lSa.2o.30. 

Mountains,  shadow  of,  like  men,  Ju  9.36. 

used  for  idolatrous  worship,  De.  12.2,13. 

removing,  meaning  of,  Ma.  11.23. 


and  hills  breaking  forth  into 

singing,  illustrated,  Is.65.12. 

Mounts  used  to  plant  engines  on  in  sieges, 
description  of,  23a. 20. 15  Je. 32.24. 

Mourning,  signs  of,  Je.41.5. 

, various  modes  of  evincing,  Jos.7.6. 

, rending  clothes,  &c.  signs  of,lSa.4.11. 

, instances  of  laceration  in,  De.14.1. 

women  employed  in  the  East,Je.9. 17. 

of  the  easterns  boisterous,  Ge.45.2. 

Mournings  among  the  Egyptians  frantic,  Ex  12.30. 
Mouse,  extensive  meaning  of  the  word,  Le.  11.29. 
Mowings,  king’s,  wliat,  Am. 7.1. 

Music,  soothing  influence  of,  2Ki  3. 15. 

, daughters  of,  the  voice  and  ear  so 

called,  Ec.  12.4. 

Musical  instrument,  three  stringed,  what, lSa.  18.6. 
Mulberry-tree,  probable  meaning  of  the 
word  so  rendered,  sSa.5.23. 

Mules,  import  of  word  so  rendered.  Go. 36  24. 

Es  8 10. 

Ma.4.31. 
Ps  9.  title. 
Ac.  27.5. 


Mustard,  description  of, 

Muth-labban,  import  of, 

Myra,  situation  of, 

Myriad,  the  highest  number  known  in 
Greek  arithmetical  notation,  Mat.  18.24. 

Myrrh,  description  of,  Ex. 30.23. 

, meaning  of  word  so  rendered,  Ge.37  25. 

Mysia,  description  of,  Ac.  16  7. 

Naaran,  or  Naarath,  situation  of,  lCh.7.29. 

Nain,  situation  of,  Lu.7.1l. 

Naked,  import  of  the  term,  Ex.32.25.2Sa.5.20. 

.frequent  meaning  of  the  word,  Jn  21.7 

Name  of  the  Lord,  on  blaspheming  of,  Le.21. 11,16. 

. change  of,  meaning  and  prevalence 

of  the  custom,  2Ki.24.17. 

Names,  variations  in,  probable  causes 


of, 


lCh.6.36,70. 
Ru  1.20. 
Ge.30.8. 
lCo.2. 14. 
Ju.3.6. 

Nu.  6. 2. 
Nu.6.3. 


Naomi,  meaning  of  the  name, 

Naphtali,  meaning  of  the  name, 

Natural  man,  who, 

Nature,  wheel,  or  course  of,  what 
Nazarites,  account  of, 

, institution  of, 

, a common  practice  for  persons 

to  bear  their  expenses  for  sacrifices,  Ac.2l.24. 
Nazareth,  description  of,  Lu.2.39. 

Neapolis,  description  of,  Ac.  16. 11. 

Nebajoth,  the  father  of  the  Nabatheans,Ge.25.l3. 
Nebo,  mount,  situation  and  description 
of,  Nu  33.47. 

Nebo,  city,  situation  of,  lCh.5  8. 

n Judah,  situation  of,  Ezr.2.29. 

Nebuchadnezzar  and  Nebuchadrezzar, 
the  same,  Je.21.7. 

Nebuchadnezzar,  account  of,  2Ki.24.l  Je.21.7. 
, associated  with  his  fa- 
ther, two  years  before  his  death,  Je.25.1. 

Nebuchadnezzar’s  madness,  nature  of, 
illustrated,  Da. 4.25. 

Nebuchadnezzar,  the  success  of,  predict- 
ed, Je.27.8. 

Necho,  why  so  called,  2Ch.35.20. 

Neck,  stiff,  illustration  of,  Ps.75.5. 

Necks,  hardening  of,  origin  of  the 
phrase,  Je.  19. 15. 

Necromancer,  import  of  the  term,  De.18.10. 

Neginoth,  meaning  of,  VsA. title. 

Nelielamite,  meaning  of,  Je.29.21. 

Nehemiah,  vindication  of,  Ne. 13.14. 

Nehiloth,  meaning  of,  Ps.5 .title. 

Nehum,  written  Rehum,  probably  by 
mistake,  Ezr.2.2. 

Nephusimand  Nephiehesim,  the  same,  Ne.7.52. 
Nergal,  account  of,  2Ki. 17.30. 

Nergal-sharezer,  who,  Je.39.3. 

Net,  sacrificing  unto,  illustrated.  Hah.  1. 16. 

, drag,  description  of,  Mat.  13.47. 

Nettles,  import  of  word  so  rendered,  Job  30.7. 

New,  nothing,  under  the  sun,  Eccl.1.9. 

, sometimes  denotes  excellent,  Ps.149.1 

New-year’s  day,  celebration  of,  Nu  29.1. 

Nibhaz,  account,  of,  2Ki.  17.30. 

Night,  extreme  cold  of,  in  the  East,  Je.36.30. 

Nile,  fertility  of  Egypt,  dependant  upon 
its  overflowing,  Ge.41.31. 

Nile,  worshipped  by  the  Egyptians,  Ex. 7.20. 

Nineveh,  description  of,  Jon. 3.2. 

, population  of.  Jon. 4. 11. 

taken  and  destroyed  by  the 

Meries  and  Babylonians,  exactly  in  the 
same  manner  as  foretold,  Na.2.6,10;  3.11,18. 
Nitocris,  queen  of  Babylon,  who,  Da. 5.10,13. 

Nitre,  or  natron,  account  of,  Pr.25.20. 

used  for  washing  in  the  East,  Je.2.22. 

Noah,  meaning  of  the  name,  Ge.5.28. 

No-amon,  or  Diospolis,  description  of,  Nah.3.8. 
Nob,  situation  of,  lSa.21.1. Is.  10.28. 

Nobah,  situation  of,  Ju  8.11. 

Nod,  import  of  the  word,  Ge.4.16. 

Noon,  to  rest  at,  customary  in  the  East,  2Sa.4.5. 
Noph,  Moph,  or  Memphis,  account  of,  Jc.46.19. 
Numbering  of  the  Israelites,  reason  of,  Nu.1.2. 
Numbers,  variations  in,  probable  causes 
of,  lCh.6.60  ; 19.18;  2112. 

Nursing-fathers,  instances  of,  2Ki.lC.6. 

Nuts,  pistachio,  account  of,  Ge.43.11. 

Oak,  word  so  rendered,  probably  the 
ilex  or  holly  oak,  Is.  1.29. 

Oak,  longevity  of,  Is.65.22. 


PER 


Oalh,  mode  of  taking,  by  placing  the 
hand  under  the  thigh,  origin  of,  Ge  24.2. 

Oath,  how  understood  by  the  ancients,  Go. 24. 39. 
Obed,  moaning  of  the  name,  Ru.  l.!7. 

Oboth,  situation  of,  Nu.21.11. 

Observer  of  tii./'s.  import  of,  De  18.10. 

Oiled,  the  prophet,  affecting  speech  of,  2Ch.28.8. 
Offered,  proper  meaning  of  word  ren- 
dered, Ph.2.17. 

Offering,  import  of  the  term.  Lev.1.2. 

Officers  of  the  Israelites  in  Egypt,  Exod.5  6. 

— among  the  Israelites,  Joh.1.10. 

Oil,  said  to  be  pernicious  to  a naked 
bone,  Ps.  109  18. 

Oil  olive,  pure  beaten,  description  of,  Ex  27.20. 
Oil  tree,  what,  Is.41.19. 

Old  age,  infirmities  of.  exemplified  in  the 
case  of  the  good  old  Barzillai,  2Sa.19.37. 

Olive  tree,  description  of,  Ju.9.8. 

Olivet,  mount,  description  of,  2Sa.  15  30. 

Omer,  capacity  of,  Le.27. 16. 

Omission,  instance  of,  in  the  Hebrew 
text,  Ge.2.24 

On,  or  Heliopolis,  description  of,  Jc.44.I3 

Onesirnus,  meaning  of  the  name,  Philem.I. 

Orio.  situation  of,  lCh.8.12. 

Onycha,  description  of,  Ex. 30. 34. 

Onyx,  description  of,  Ge.2. l2.Ex.39. 6. 

Onyx  stones,  word  so  rendered,  probably 
denotes  a kind  of  marble,  called  Ony- 
chites, lCh.29.2. 

Open  a book,  properly  to  unroll,  Lu.4.I7. 

Ophel,  a tower  or  fort  in  the  city  wall,  2Ch.27.3. 
Opliir,  where  situated,  2CI1.8.I8. 

Ophni,  or  Gophna,  situation  of,  Jos  18  24. 

Ophrah,  situation  of,  Jos.  18.23. 

Oracle  in  the  temple,  what,  lKi.6.16. 

Oracles,  heathen,  ambiguous  answers 
of,  lKi.22  6,15. 

Oreb,  rockt  situation  of,  Ju.7.25. 

Organ,  a kind  of  pipe,  Ge.4. 21. Ps. 150.4. 

Ospray,  word  so  rendered,  the  black 
eagle,  Le.ll.  13. 

Ossifrage,  account  of,  Le.  11.13. 

Ostracism,  early  instance  of,  Ge.16  16. 

Ostrich,  description  of,  La.4.3. 

Ouches,  properly  sockets,  Ex. 39.6 

Oven,  eastern,  description  of,  Le.2.4. 

Owl,  meaning  of  word  so  rendered,  Is. 34. 1 1. 

, great,  import  of  word  so  rendered,  Is. 34. 15. 

Owls,  word  so  rendered  properly  os- 
triches, Job  30.29. 

Ox,  wild,  probably  the  oryx,  De.14.5.  • 

Oxen,  round  the  molten  sea,  probably  a 
mistake  for  knops,  2Ch.4.3 

Palaces,  eastern,  description  of,  Ju.  15.27. 

Palmer-worm,  import  of  word  so  render- 
ed, Joel  14. 

Palm  tree,  description  of,  lKi.6.29. 

. various  uses  of,  Ps.92.12. 

Pamphylia,  description  of,  Ac.  15.38. 

Pan  for  cooking,  description  of,  Le.2.5. 

Panic,  origin  of  the  word,  and  instances 
of  persons  seized  with,  lKi.20.20. 

Papal  supremacy  represented  by  a little 
born,  Da.7.24,25. 

Paphos,  situation  of,  Ac. 13.6. 

Papyrus,  description  of,  Exod.2.3. 

Parable,  import  of  the  term,  Nu.23.7. 

, properly  a poetic  composition,  Ps.78.2. 

, meaning  and  definition  of,  Mat.  13.3. 

Paran,  wilderness  of,  where  situated,  Nu.13.3. 

, city,  situation  of,  lKi.11.8 

, a place  near  Moab,  De.  1.1. 

Parbar,  signification  of,  lCh.26.18, 

Paring  the  nails,  meaning  of,  De.21.12. 

Parlour,  summer,  what,  Ju  3.20. 

Paronomasia,  instances  of,  Nu.18.2  Ju.15  16. 

Is  5.7.Je.l.U.Eze.7.6.Am.5.5  ; 8 2 Zep.2.4. 

Philem. 

Parosh  and  Pharosh,  the  same  in  the  ori- 
ginal, Ezr.8.3. 

Partridge,  Arab  mode  of  hunting,  an  il- 
lustration of  Saul’s  mode  of  pursuing 
David,  lSa.26.20 

Parvaim,  probable  situation  of,  2Ch.3.6. 

Paschal  lamb,  why  to  be  wholly  eaten,  Nu.9.12. 
Paseah  and  Phaseah,  the  same  in  the  ori- 
ginal, Ne.7.50. 

Passover,  typical  nature  of,  owned  by 
the  Jews,  Lu.22.19. 

Passengers,  valley  of,  where  situated,  Eze.39.U. 
Patara,  situation  of,  Ac.21.1. 

Pau  and  Pai,  reason  of  the  variation,  lCb.1.50. 
Paul,  his  conversion  a demonstration  of 
the  truth  of  Christianity,  Ac. 22.6. 

Paul,  his  bodily  presence  weak,  2Co. 10.10. 

. account  of  his  death,  Ac.2R.S0. 

Pavilion,  import  of  the  word,  IK i. 20. 12. 

Peacocks,  word  rightly  rendered  thus,  2Ch.9  21. 
Pearls,  description  of,  Pr.8. 11. 

Peep,  meaning  of  the  word,  Is.  10. 14. 

Pelican,  description  of,  Ps.102.6. 

Peniel  or  Penuel,  import  of  the  name, 
and  situation  of,  Ge.32.30. 

Penny,  or  denarius,  value  of,  Mat.18.28;  20.2;  22.19. 

Ma.6.37. 


Penny,  or  denarius  of  Cesar,  account  of,  Lu.20.24. 

People  of  the  land,  common  people,  Le.4.27. 

Perez  and  Pharez,  the  6ame  in  the  origi- 
nal, Ne.11.4. 

Perez  uzzah,  meaning  of,  2Sa.6.8. 

Perfumes  and  oil,  general  use  of,  Es.2.12.^ 

Perga,  situation  of,  Ac.  14.25. 

Pergamos,  description  of,  Re.2.12. 

Perizzites,  their  habitation,  De.7. 1. 

Persia,  description  of,  Es.10.2. 

, prediction  respecting  several  kings 

of,  Da.  11.2. 

Persian  king’s  table,  none  but  I- is  mother 
and  wife  permitted  to  sit  at,  Es.5.12. 

Persian  monarchs,  no  one,  except  their 
ministers,  admitted  to  their  presence,  Es.4.11. 

1437 


I INDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BIBLE. 


PRO 

Pem&a  ’.'.onHrcha  gave  their  wives  cities 
nml  provinces  for  supplying  articles  of 
cl  rfss,  Es.2.18. 

Perurta  and  Peridn,  the  same,  No. 7.57. 

Peter  r»  denial,  reconciliation  of  the  appa- 
rent discrepancies  of  the  Evangelism 
in  their  accounts  of,  Lu  22.58. 

Petlior.  or  Pallium,  where  situated,  Nu.22  5. 

Petra,  description  of,  2Ki.l4.7. 

Pharaoli,  signification  and  application  of 
the  n unc,  Go.  12. 15. 

Pharaoh-hophrn,  account  of,  Je.37.5. 

, pride  and  wickedness 

of,  Eze.  29. 2. 

Pharaoh-hophrn,  his  arms  broken  by  Ne- 
buchadnezzar, Eze.30.21. 

Pharnoh-hophra  given  into  the  hands  of 
his  enemies,  as  predicted,  Jo  44.30. 

Pharaoh  nochoh,  account  of,  2Ki.23.29. 

Phare/,  meaning  of,  Ge.38.29. 

and  Perez,  the  same  in  the  origi- 
nal, Ne.11.4. 

Pharisees,  character  of  them  according 
to  Josephus,  Mat. 23. 14. 

Pharpar,  probably  a branch  of  the  Bara- 


da, 


2Ki.5.l2. 
Ac.  15.3. 
Ac. 27. 12. 
Re.3.7. 
Philein.l. 


Phenice,  or  Phcenicia,  description  of, 

, a sea-port  town  of  Crete, 

Philadelphia,  description  of, 

Philemon,  meaning  of  the  name, 

, excellence  of  the  Epistle  to,  Philem.15. 

Philip  Herod,  who,  Mat.14.3. 

Philippi,  situation  of,  Ac. 20. 6. 

Philistines,  fulfilment  of  the  prophecies 
against,  Eze.25.16. 

Philistines,  Divine  judgments  on,  and 
given  to  Judah,  Zep.2.7. 

Phrygia,  account  of,  Ac.  16.6. 

Phylacteries,  what.  Mat.23.5. 

Physicians,  embalmers,  Ge.50.1. 

, ignorance  of,  among  the 

Jew  a,  Ma.5  26. 

Pi-heseth,  or  Bubastum,  situation  of,  Eze. 30. 17. 
Piece  of  money,  a stater,  Mat.  17.27. 

Pieces  of  silver,  probably  shekels  or  sta- 
ters, Mat. 26. 13. 

Pieces  of  silver,  word  so  rendered  de- 
notes drachms,  Lu.15.8. 

Pi-hahiroth,  signification  and  situation 
of,  Ex.  14.2. 

Pilate,  Pontius,  account  of,  Mat. 27. 2. 

Pilgrimage,  days  of  the  years  of,  illustra- 
ted, Ge.47.9 

Pillar,  seat  by,  honourable,  2Ki.  11.14. 

Pillows,  or  cushions,  used  to  prop  up  the 
arms  in  the  East,  Eze. 13.18. 

Pins  of  the  tabernacle,  description  of,  Ex. 35.18 

Pipe,  the  sound  of  the  heart  compared  to, 
illustrated,  Je.48.36. 

Pisidia,  description  of,  Ac.  14.24. 

Pison,  the  Pliosis,  a river  of  Colchis,  Ge.2.11. 

Pit,  made  of  taking  wild  beasts  in,  Ps.  119.85. 

Is. 24. 17. 

Pit,  he  who  digged  one  shall  fall  there- 
in, Pr.26.27. 

Pit,  bars  of,  what,  Job  17.16. 

Pitcher,  the  vena  cava  so  called,  Ec.12.6. 

Pitching  tents,  time  of,  in  the  East,  Ju.19.9. 

Plain,  word  so  rendered  an  oak,  Ge.12.6. 

Planets,  word  so  rendered,  probably  de- 
notes the  signs  of  the  zodiac,  2Ki.23.5 

Plate  of  gold  on  the  mitre  of  the  high 
priest,  description  of,  Ex.28.36. 

Ploughing  with  an  ox  and  ass,  why  pro- 
hibited, De. 22.10. 

Poison,  the  Apostles  exempt  from  the 

deadly  effects  of,  Ma.16.18. 

Pollution  from  dead  bodies,  Nu.31.19. 

Polygamy,  ill  effects  of,  Ps  69.8. 

Pomegranate,  description  of,  lSa.14.2. 

Pool,  upper,  probable  situation  of,  2Ki  18.17. 

Poplar,  green,  properly  white  poplar,  Ge. 30.37. 

Porters,  to  the  temple,  properly  guards,  lCh.26.6. 

, division  of,  lCh.26.1. 

Portions  of  a banquet  sent  in  the  East  to 
those  who  cannot  attend,  Es.9  19. 

Posts,  rather  runners  or  couriers,  2Ch.30.6. 

■,  swiftness  of,  Job  9.25. 

Pot,  meaning  of  word  so  rendered,  Ma.7.6. 

Potters’  wheels,  description  of,  Je.18.3. 

Pottage,  red,  description  of,  Ge.25.30. 

Pound,  maneh,  or  mina,  weight  and  va- 
lue of,  Ne.7.71.Lu.l9.13. 

Power,  used  for  sign  or  token  of  being 
under  it,  lCo.11.10. 

Pygare,  description  of,  De.14.5 

Prcetorium,  what,  Ma.15.16. 

Prayer,  houses  of.  among  the  Jews,  Ac. 3.1. 

Prayers,  extraordinary  length  of  some, 
among  the  Jews,  Mat. 23. 14. 

Precious  things,  meaning  of,  Ge.24.53. 

Presents  to  a superior  indispensable  in 
the  East,  lSa.9.7  Mat. 2. 11. 

Presents,  acceptance  of,  a pledge  of 
friendship,  Ge.33. 10. 

Prevent,  meaning  of  the  word,  Ps.20  3. 

Prevented,  meaning  of,  Ps. 119. 147. 

Pride,  crown  of,  a periphrasis  for  Sama- 
ria, Is  28.1. 

Priest,  second,  what,  2Ki. 25.18. 

Priests,  why  to  be  without  blemish  and 
impurity,  Le.21.21  ; 22  2. 

Priests,  portion  of,  Nu,  18.20. 

, courses  of,  continued  till  the 

time  of  Christ,  lCh.24.10. 

Prince  of  Israel,  probably  a temporal 
ruler,  Eze.44.3. 

Princes  of  the  tribes,  what,  lCh. 27.16. 

, offering  of,  at  the  dedication  of 

the  altar,  Nu.7, 3, 5, 7, 8, 9,10,17, 84. 

Princes,  import  of  word  so  rendered,  Da.3.3 
Prison,  import  of  word  so  rendered,  Ge.39.20 
Prisons,  account  of  eastern,  Je.37.15  ; 38.6. 

Profane,  import  of,  Mat.  12.5. 

Prolepsis,  instances  of,  Ge.13  3;  2l.l5.iSa  4.1. 

1423 


REU 

Pronouns,  the  antecedents  of,  frequently 
understood,  Eze. 7.24. 

Proper,  used  for  fine  or  beautiful,  He.  11.23. 

Property  unjustly  acquired,  evanescent 
nature  of,  Pr.  13.22. 

Prophecy,  word  so  rendered,  an  oracle,  Pr.30.1. 

Prophesy,  import  of,  lCh.25.1. 

Prophesying,  import  of,  Nu.ll.25. 

Prophet,  import  of  the  word  so  ren- 
dered, Ge.20.7. 

Prophets,  false,  prediction  of,  verified,  Mat. 24. 26. 
Prove,  to,  a metaphor  taken  from  the 
melting  or  refining  of  metals,  Ps.66  10. 

Province,  Judea  so  called,  Ac. 25.1. 

Provision  furnished  by  the  Persian  rnon- 
archs  to  their  courtiers  from  their  own 
table,  Da. 1.5. 

Psalm,  meaning  of  the  Hebrew  word  so 
rendered,  Ps.3  .title. 

Psalm,  meaning  of  the  Greek  word  so 
rendered,  Eph.5. 19. 

Psaltery,  description  of,  Da. 3. 15. 

, or  Nubia,  account  of,  lCh.13.8. 

Ptolcmais,  Accho,  or  Acre,  situation  of,  Ju.l  31. 
Ptolemy  Epiphancs,  prediction  respect- 
ing, Da. 11. 15, 17. 

Ptolemy  Euergetes,  prediction  respect- 
ing, Da. 11. 7. 

Ptolemy  Lagus,  prediction  of,  Da.  11.5. 

Philadelphus,  predictions  re- 
specting, Da.  11.6. 

Ptolemy  Philometor,  prediction  respect- 
ing, Da. 11.25. 

Ptolemy  Philopater,  predictions  respect- 
ing, Da.l  1.11,15. 

Publican,  meaning  of  the  word,  and  ex- 
planation of  the  office  of,  Mat.5.46. 

Publican,  chief,  what,  Lu.19.2. 

Pul,  king  of  Assyria,  account  of,  2Ki.15.19. 

and  Lud,  used  for  the  south,  Is. 66. 19. 

Pulling  down  a city  or  tower  by  ropes, 

&c.,  instances  of,  2Sa.17.l3. 

Pulse,  import  of  word  so  rendered,  Da.  1.12. 

Punishment  by  precipitation,  instances  of,2K  i 9.33. 
Punon,  situation  of,  Nu. 33.42. 

Pur,  and  Purim,  meaning  of  the  word,  Es.9  24. 
Purifications  among  the  Africans,  Le.14.9. 

Purple,  description  of,  Ex  25.4. 

Purple  and  scarlet,  frequently  used  indif- 
ferently, Mat. 27.28. 

Purses,  value  of  eastern,  2Ki.  12.10. 

Put  on  a person,  meaning  of,  Ro.  13  14. 

Puteoli,  situation  of,  Ac.28.13. 

Quails,  description  of  Ex  l6.13.Nu.ll.31. 

Queen  of  heaven,  the  moon  so  deno- 
minated and  worshipped,  Je.7.18;  44.17. 

R\amiah,  probably  a mistake  for  Ree- 
laiab,  Ezr.2.2. 

Rabbah,  or  Rnbbafh-Ammon,  now  Am- 
man, description  of,  2Sa. 12.26. 

Rabbi,  meaning  of,  Mat.23.8. 

Rab-mag,  meaning  of.  Je.39.3 

Rub-saris,  meaning  of,  2Ki. 18. 17.  Je.39.3. 

Rab-shakeh,  import  of,  2Ki. 18.17 

, account  of,  2Ki.18.l9. 

Raca,  signification  of,  Mat. 5. 22. 

Radial,  perhaps  the  same  as  Hacliilah,  lSa.30.29 
Raguel,  the  same  as  Beuel,  Nu.  10.29. 

Rahab.  the  Delta,  or  lower  Egypt,  Ps. 89.10. 

Raiment,  goodly,  of  Esau,  what,  Ge.27.15. 

Rain,  absence  of.  in  Egypt,  Ex. 9. 18. 

caused  by  lightning,  Job  38.26. 

brought  by  a north  wind  in  Pales- 


9AL 


Rain,  former  and  latter,  account  of, 
Rainbow,  nature  and  appointment  of, 
Rainy  season  in  Palestine, 

Ram  of  consecration,  description  of, 
Ramah  of  Benjamin,  situation  of, 


Pr.25.23. 

Je.3.3. 

Ge  9 13. 
Eze.  10.9. 
Ex. 29  27. 
Jos.  18.25. 
Is. 10.28. 
Jos. 19.29. 


lSa  1.11. 
Ju. 15.17. 
De.4  43. 

I Sa  30.27. 
Nu.33.5. 
Ex. 26. 14. 
lCh.9.43. 
Lu.  12.24. 

1 Ki.  17.5. 
Eze. 22.25. 
lCh.2.25. 
Ru.2.6. 

Is. 35.2, 6, 19. 


of  Asher,  situation  of, 

Ramatliaim  Zophim,  now  Ramin,  de- 
scription of, 

Ramaili-lehi,  meaning  of, 

Ramoth  in  Gilead, situation  of, 

, south,  In  Simeon, 

Rameses,  situation  of, 

Rams’-skins,  red,  account  of, 

Rapha  and  Rephaiah  the  same, 

Raven,  description  of, 

Ravens  really  fed  Elijah, 

Ravening,  import  of  the  word, 

Reaiah,  the  same  as  Haroeh, 

Reapers,  servant  set  over,  who, 

Rechabites,  some  account  of, 

Red  sea,  why  so  called,  and  description 
of,  Ex.  14. 16. 

Reed,  Ezekiel’s,  length  of,  Eze. 40.10. 

Reformation,  emblematical  representa- 
tions of.  Re.  14.14. 

Refuge,  cities  of,  Nu.35.ll,14.Jos.2C.7. 

, cities  of,  imitations  of,  De.19.2. 

Rehob,  city  of,  where  situated,  Nu.  13.27. 

Rehum  and  Nehum,  the  same,  Ne.7.7. 

Remphan,  probably  Saturn,  Am. 5.26. 

Renowned  in  the  congregation,  meaning 
of  the  phrase,  Nu.1.16, 

Rephaim,  or  giants,  valley  of,  Jos.  15.8. 

Rested,  import  of  the  Hebrew  word  so 
rendered,  Ge.2.2. 

Restitution,  necessary  to  forgiveness,  Nu.5.7. 

Eze.  33. 15. 


Resurrection,  the  opinions  of  the  Jews 
respectinir,  Ma.  12.24. 

Resurrection  of  Jesus,  reconciliation  of 
the  apparent  discrepancies  in  the  ac- 
counts of  the  Evangelists  respecting, 

Lu.24. 1 ,4. Ma.  16.2,5  Jn.20.1. 


Reverence  ol  the  aged  prevalent  among 
the  Egyptians,  Romans,  &c.  Ge.48.12. 

Reverence,  idolatrous,  required  by  the 
Persian  monarrhs,  Es.3.2. 

Revenues  in  the  East  paid  in  kind,  lKi.4.7. 

Rozeph,  situation  of,  2Ki.l9  12. 

Rhegium,  situation  of,  Ac.28.13. 

Rhodes,  islund,  description  ofi  Ac. 21.1. 

Ribloh,  now  Homs,  account  or,  2K  i. 23.33 

Rich,  not  to  labour  to  be,  Pr.23.4. 

, he  that  maker.h  haste  to  be  so  not 

innocent,  Pr.28.20. 

Riches,  vast,  of  some  persons,  Es  3.9. 

, instability  of,  Pr.23.5. 

Righteousness,  extensive  meaning  of  the 
word  so  rendered,  Is.51.5. 

Rimmon,  signification  of,  lSa.14.2. 

, idol,  account  of,  2Ki.6.18. 

, rock,  where  situated,  Ju  20  47 

of  Judah,  situation  of,  Ne.ll.29. 

Rimmon  parez,  situation  of,  Nu. 33.13. 

Rings  worn  on  the  ankles  by  eastern 
ladies,  Is.3.16. 

Rising  early,  import  of,  Je.25.4. 

Rissah,  situation  of,  Nu. 33.21. 

Rithmah,  situation  of,  Nu.33.1C\ 

Rivers  and  fountains,  places  of  resort  in 
the  East,  lKi.1.9. 

Rivers,  banks  of,  used  for  religious  meet- 
ings, Ps.  137.1. 

Rivers,  drying  up,  with  the  sole  of  the 
foot,  illustrated,  Is. 37.25. 

Rivers  running  like  oil,  meaning  of,  Eze.32.14. 
Roaring  used  for  the  pangs  which  occa- 
sion it,  Ps.32  3. 

Robe,  description  ofi  Ex. 28. 4. 

Rock,  inhabitants  of.  who.  Is.42.11. 

, shadow  of,  desirable  in  a hot 

country,  Is. 32.2. 

Rocks,  dwellings  in,  Ob. 3. 

, used  for  places  of  retreat,  Ju. 20.47. 

Rod,  passing  under,  meaning  of,  Le. 27.32. 

of  Aaron,  budding  of,  Nu.17.8. 

of  Moses  gave  rise  to  the  Thyrsus 

of  Bacchus,  Ex. 4. 2. 

Rod,  or  staff,  a sign  of  office,  Nu.17.2. 

Rods,  strong,  emblems  of  powerful  sove- 
reigns, Eze.19.11. 

Roe.  word  so  rendered,  the  rock  goat,  Pr.5.19. 
Roe  buck,  word  so  rendered  properly  the 
gazelle  or  antelope,  De. 15.22. 

Rolls,  ancient,  account  of,  Lu  4.l7 

Roman  empire,  represented  by  legs  of 
iron  and  feet  of  iron  and  clay,  Da.2. 40,43. 

Roman  empire  represented  as  a king  of 
fierce  countenance,  Da  8.23,25. 

Roman  empire  represented  by  a great 
and  terrible  beast,  with  ten  horns,  Da. 7.7. 

Roman  empire,  represented  by  a beast 
with  seven  beads  and  ten  horns,  Re.13.1. 

Roman  empire,  division  of  into  ten  king- 
doms represented  by  ten  horns,  Da. 7. 20. 

Roman  empire,  invasion  of,  by  the  Goths, 
predicted,  Re. 8.7. 

Roman  empire,  invasion  of,  by  the  Huns, 
predicted,  Re. 8.8. 

Roman  empire,  invasion  of,  by  the  Van- 
dals and  Moors,  Re  8.10. 

Roman  empire,  gradual  extinction  of,  Rv.8.12. 
Roman  cilizens,  privileges  of.  Ac.22.25. 

hierarchy,  represented  by  a beast 

with  two  horns  like  a lamb,  Re. 13.11. 

Romans,  prediction  respecting,  Da. 11.36. 

, seven  forms  of  government 

among,  denoted  by  seven  heads,  Re. 17. 10. 

Romans,  Epistle  to,  authenticity  and  ex- 
cellence of,  Ro.  15.24;  16.3. 

Rome,  situation  of,  Ac. 28. 16. 

, Bishops  and  Church  of,  predictions 

concerning,  Da.  11.36,38  ; 12.7. 

Rome,  dirraiion  of  the  idolatry  and  ty- 
ranny of  the  church  of,  Re. 1 1.2. 

Rorarii,  or  light  armed  troops  of  the  Ro- 
mans, why  so  called,  2Sa. 17.12. 

Rosh,  probably  the  Russians,  Eze. 38.2. 

Round,  keeping  up,  the  abominable  cus- 
tom of,  Es.1.8. 

Royal  family,  instances  of  the  destruc- 
tion of,  2Ki.ll.l. 

Ruby,  description  of,  Pr  8.11. 

Rudder  bands,  what,  Ac.27.40. 

Ruhamah,  meaning  of.  Ho. 2.1. 

Rule,  meaning  of  word  so  rendered,  2Co.  10.13. 
Ruler  of  the  Israelites,  office  of,  Le  4.22. 

Rumah,  situation  of,  2Ki. 23.36. 

Rump,  or  tail,  of  eastern  sheep  very  large. Ex  29.22. 
Le  3.9. 


Resurrection  of  Christ,  evidence  of, 
Reuben,  import  of  the  word, 

, inheritance  of  the  tribe  of, 


Reuel  and  Raguel,  the  same, 

and  Deuel,  the  same  person. 


Jn. 20.28. 
Ge.29.32. 
Nu.34.15. 
Nu. 10.29. 
Nu.  1.14. 


Sabbath,  perpetuity  of,  Ro.14.5. 

second  after  the  first,  what,  Lu.6.1. 


what  the  Jews  deemed  lawful 

on,  Mat.  12.  n. 

Sabbath,  covert  for,  what,  2Ki.  16.13. 

day’s  journey,  what,  Ac.  1.12. 

Sabeans,  who  they  were,  Job  1.15. 

, majestic  appearance  of,  Is  45.14. 

Sackbut,  meaning  of,  Da.3.15. 

Sacrifices  to  be  perfect,  illustration  of  Le.22.21. 

to  be  a certain  age,  Le. 22.27. 

, animals  used  in,  Nu  15.3. 

, various  kinds  of,  Nu.28.2. 

.monthly  account  of,  Nu  28.14. 

, annual  amount  of,  Nu.29.39. 

, human,  prevalence  of,  De.  12.31. 

, 2Ki.3.27.Ps  106  37 

Saddle,  import  of  word  so  rendered,  Le.  15.9. 
Saint,  meaning  of  the  word,  Col. 1.2. 

Salamis,  situation  of,  Ac.  13.5. 

Salathiel  and  Shealtiel,  the  same  in  the 
original,  Hag.l.l. 

Salem,  probably  Jerusalem,  Ge.  14.18 

Sallai  and  Sallu,  the  same,  Ne.12.7. 

Salmone,  situation  of,  Ac  27.7. 

Salome,  account  ofi  Mat.14.11. 

Salt,  description  « Lu.  14.34. 


INDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BIBLE. 


SHA 

Sait,  used  for  food  or  maintenance,  and 
the  symbol  of  friendship  and  hospitali- 
ty, Ezr.4.14. 

Salt,  in  large  quantities,  destructive  of 

vegetation,  Ju.9.45. 

Salt,  sowing  with,  import  of,  Ju.9.45. 

, to  be  saited  with,  meaning  of,  Ma  9 49. 

, city  of,  where  situated,  Jos.  15.62. 

, valley  of,  where  situated,  2Ki.l4.7. 

sea,  situation  and  description  of,  Nu  34.3, 

Salutations,  eastern,  Ge.37.4. 

Samaria,  city  of,  situation  and  descrip- 
tion of,  lKi.  16.24. 

Samaria,  destruction  of,  by  Hyrcanus,  and 
rebuilding  of  by  Herod,  Mi.  1.6. 

Samaria,  country  of,  described,  Ac  8.5. 

Samaritans,  account  of,  Ezr.4.l. 

Samgar-nebo,  meaning  of,  Je.39.3. 

Samos,  island  of,  account  of,  Ac.20.13. 

Samothracia,  aceount  of,  Ac.16.11. 

Samuel,  meaning  of  the  name,  lSa.1.20. 

and  Shemuel,  the  same  in  the 

original,  lCh.6.33. 

Samuel,  appearance  of,  real,  lSa.28.19. 

Sanctify,  import  of  word  so  rendered,  Ex. 13.2. 
Sanctuary,  large  portion  assigned  for, 
probably  intimates  the  great  extent  of 
theChurch,  Eze.45.1  ; 48.15. 

Sand  of  the  sea,  numerous  forces  com- 
pared to,  2Sa.17.lI. 

Sandal,  description  of,  Ma.6  9. 

Sapphire,  description  of,  Ex. 24. 10. 

Sarah,  import  of  the  name,  Ge.17.15. 

. the  only  woman  whose  age, 

death,  and  burial,  are  recorded  in  the 
Scriptures,  Ge.23.1. 

Sardis,  description  of,  Re. 3.1. 

Sardius,  description  of,  Re. 21  20. 

, word  so  rendered,  a ruby  Ex. 26. 17. 

Sardonyx,  description  of,  Re. 21. 20. 

Sarepta,  description  of,  Lu.4.26. 

Sargon,  the  same  as  Sennacherib,  Is.20.1. 

Sarsechim,  who,  Je.39  3. 

Satan,  meaning  of,  lTh.2.18. 

, binding  of,  probable  meaning  of,  Re. 20.2. 

Satyr,  word  so  rendered,  probably  a he- 
eoat,  Is. 34. 14. 

Saul  and  Sliaul,  the  same  in  the  original. ICh.l. 48. 

Doegdied  with  the  same  sword 

as  that  with  which  the  priests  of  God 
were  slain,  !Sa.3l.4.lCh.l0.4. 

Saul,  history  of,  among  the  Afghans,  lSa.  10.9. 
Savour  of  life  and  of  death,  meaning  of,  2C0.2. 14. 
Savoury  meat,  probable  nature  of,  Ge.27.9. 

Sayest,  thou,  a solemn  mode  of  affirma- 
tion among  the  Jews,  Lu.23.3. 

Scapegoat,  account  of,  Le.  16.8,22,26. 

Scarlet,  colour,  account  of,  Ex.25.4. 

Sceptre,  golden,  borne  by  the  kings  of 
Persia,  Es.4.11. 

Scorpion,  description  of,  Lu.  11.12. 

Scribe,  ready,  meaning  of,  Ezr.7.6. 

Scriptures,  contain  sufficient  proofs  of 
their  Divine  origin,  Lu.15.31. 

Scriptures,  succeeding  parts  of,  attest  the 
truth  of  the  former,  Da. 9. 13. 

Scriptures,  present  us  with  a faithful  de- 
lineation of  human  nature,  lSa. 27.10. 

Scourging,  horrible  punishment  of,  Mat. 27  26. 

Sc>  thians,  probably  Magog,  Eze  38.2. 

Sea.  waters  of,  gathered,  and  retained  by 
God,  in  one  place,  Ps.33.7. 

Sea,  confined  by  the  tides.  Job  38.11. 

, the  sand  placed  as  a boundary  of,  Je.5  22. 

, brazen,  size  of,  lKi.7.26. 

, capacity  of,  2Ch  4.5. 

6eah,  capacity  of,  Ru.3.15.2Ki.7.l 

Seas,  God  stilleth  the  noise  of,  Ps.65.7. 

Seasons,  division  of,  Ge.8.22. 

Seat,  empty,  illustration  of  the  expres- 
sion. lSa.20.18 

Seats  at  banquets,  disputes  about,  among 

' " ’ Lu.14.8. 

Zee.  1.7. 
Ge.42.l. 
2Ch.  25.21. 
Eze.  17.5. 
Ex.  9 31. 
lSa.9  19. 


Ge. 10.21. 
De.3.9. 


the  Jews  in  the  time  of  our  Lord, 

Sebat,  the  month,  account  of, 

See,  sometimes  equivalent  to  hear , 

See  one  another,  meaning  of, 

Seed  of  the  land,  Zedekiah  so  called 
Seed-times,  two  in  Egypt, 

Seer,  meaning  of  the  term, 

Seir,  the  present  Shera,  where  situated,  Ge.32.3. 
Selah,  probable  meaning  of,  Ps.3.3. 

Sclah,  or  Petra,  description  of,  2Ki.l4.7. 

Seleucia,  situation  of,  Ac.  13.4. 

Seleucus  Ceraunus,  prediction  respect- 
ing. Da.  11. 10. 

Seleucus  Nicator,  prediction  respecting.  Da.  11  5. 
Philopater,  prediction  respect- 
ing, Da.ll.20. 

Sennacherib,  account  of,  Is.36.4. 

Sepharvaim,  situation  of,  Is.36.19. 

Sepphoris,  situation  of,  Ju.  11.30. 

Sepulchres,  ancient  form  and  splendour 
of,  Is.  22. 16. 

Scraiah  and  Azariah,  the  same,  Ne.7.7. 

, probably  called  Jehoiada,  Je. 29.25. 

, put  to  death  by  Nebuchadnezzar, ICh. 6. 14. 

Serpent,  meaning  of  word  rendered,  Ex. 7.9. 
, crooked,  probably  the  constella- 
tion Ophiachus,  Job  26.13. 

Servant,  properly  a slave,  Mat.20.27. 

, the  Messiah  so  called.  Mat.  12. 18. 

Servants,  release  of,  * Le.25.50. 

Seth,  meaning  of  the  word,  Ge.4.25. 

Seven,  a number  of  jierfection,  Le.4.6. 

, frequently  denotes  many  times,  Ps.  119.164. 

Sextarius,  capacity  of,  Ma.7.4. 

Shaalabbin,  situation  of,  Jos.19.42. 

Shadow  used  for  night,  Job  7.2. 

, metaphorical  use  of  the  term,  Nu.14.9. 

Shadow,  the  lengthening  of,  an  emblem 
of  the  fleetness  of  life,  Ps. 109.23. 

Shadrach,  Meshach,  and  Abednego,  mi- 
raculous preservation  of,  Da.3.27. 

Shaft,  polished,  applied  to  words.  Is.49.2. 

ShaJlecheth  meaning  of,  ICh  26.16. 


SLE 

Shalmaneser,  account  of,  2Ki.l7.3. 

Shame,  a nickname  for  Baal,  Jc. 11.13. 

Shamer  and  Sliomer,  the  same,  lCh.7.32. 

Shamlai,  a mistake  for  Shalmai,  Ezr,2  46.Ne.7.49. 
Shammah,  Shammoth,  and  Shamhuth, 
the  same,  ICh.  11.27. 

Shammah,  or  Shammoth,  why  called  the 
Harodite  and  Izrahite,  lCh.27.8. 

Shammuah,  Shammua,  and  Shirnea,  the 
some,  lCh.14.4. 

Shapher,  mount,  situation  of,  Nu. 33.24. 

Sharon,  situation  and  description  of,  lCh.5. 16. 

Shaving  the  head,  custom  of,  De  21.12. 

Shearing  sheep,  ancient  mode  of,  lSa.25.2. 

Sheba,  queen  of,  account  of,  2CI1  9 9. 

Shebah,  meaning  of  the  name,  Ge.21.3l  ; 26.33. 
Shechaniah  and  Shebaniah,  the  same,  Ne.12.14. 

Shechem,  now  Nablous,  situation  and 
description  of,  Ge.33.18. 

Sheep  roasted  whole  in  the  East,  Ex.  12.46. Nu. 9. 12. 

gate,  situation  of,  Ne.3.1. 

Sheepfolds,  instances  of  persons  taken 
from,  to  the  throne,  Ps.78.70. 

Sheet,  literal  and  emblematical  meaning  of, Ac.  11. 5. 
Shekel  of  the  sanctuary,  what,  Le  27.25. 

, value  of,  Ge.23. 15. 

Shelemiah,  an  abbreviation  of  Meshele- 
miah,  lCh.26. 1. 

Shelomith  and  Shelomoth,  the  same,  lCh.24.22. 

Shem,  import  of  the  name,  Ge.  10.21. 

, descendants  of, 

Shenir,  same  as  Hermon, 

Shepherd,  dignity  of  the  office  of,  in  an- 
cient times,  Ge.29.9. 

Shepherds,  why  an  abomination  to  Egyp- 
tians, Ge.43.32;  46.34 

Shepho  and  Shephi,  the  same,  ICh.l. 40. 

Sheriffs,  import  of  word  so  rendered,  Da.3.3, 
Sheshach,  probably  a Babylonian  idol, 
Shew-bread,  why  so  called, 

Shibboleth,  meaning  of, 

Shield,  description  of. 

Shields  anciently  anointed  and  placed  in 
cases,  Is.  22.6. 

Shiggaion,  import  of,  Ps. 7. title. 

Shihon,  situation  of,  Jos.  19. 19. 

Shiloh,  situation  of,  Jos.  18.1. 

Shiloni,  the  import  of,  Ne.  11  5. 

Shimeah  and  Sliimearn,  the  same,  lCh.9  38. 

Shimi  and  Shimei,  the  same  in  the  origi- 
nal, ICh. 23. 7. 

Shimron,  where  situated,  Jos. 11. 1. 

Shishak,  king  of  Egypt,  probably  the 
same  as  Sesonchis,  1 Ki. 1 1.40. 

Shittim  wood,  description  of,  Ex. 25. 23 

, distance  of,  from  Jordan,  Jos. 3.1. 

Shobach  and  Shophach,  the  same,  ICh.  19. 16. 

Shoe,  pulling  off,  disgrace  of,  Oe.25.9. 

, plucking  off,  and  giving  it,  a sign 

of  purchase,  Ru  4.7. 

Shoes,  ancient,  rather  sandals,  Ge.  18.4 

Shoshannim,  import  of,  Ps  45 .tit. 

Shoulder,  an  emblem  of  government,  lSa.9.24. 
Show,  vain,  man  represented  as  walking 
in,  Ps.39.6. 

Shrines  of  Diana,  what,  Ac. 19.24. 

Shubael  and  Shebuel,  the  same,  lCh.26.24. 

Shunem,  situation  of,  2Ki.4.8 

Shuppim,  Shupham,  and  Shephuphan,  lPh.8.5. 
Shur,  desert  oC  where  situated,  Ge.  16. 7.Ex.  15.22. 
S'nushan,  description  of,  Ne.l.l. 

Shushan-eduth,  meaning  of,  Ps  60.^*. 


Je  51.41. 
Mat.  12.4. 
Ju.  12.6. 
Ep.6.16. 


Shut  up,  meaning  of,  when  applied  to 
the  extermination  of  a royal  family,  lCh.12.1. 

Sia.  a contraction  of  Siaha,  Ezr.2.44. 

Sibboleth,  import  of  the  word,  Ju.12.6. 

Sibmah,  situation  of,  Jos. 13.19. 

Side,  children  nursed  or  carried  at,  in  the 
East,  Is. 60. 4. 

Signet,  description  of,  Ge.38.18. 

Silk,  word  so  rendered,  denotes  fine  linen 
or  cotton,  Pr.31.22. 

Siloah,  Shiloah,  or  Siloam,  pool  of,  de- 
scription of,  Ne.3.15. 

Silver,  an  excessive  heat  required  to  puri- 
fy it,  Is.48.10. 

Silver,  pieces  of,  probably  shekels,  Ge.20.16. 

See  Pieces. 

Silver  cord,  the  spinal  marrow  so  called, Ec. 12  6. 

Simeon,  import  of  the  name.  Ge.29  33. 

Simon  Magus,  some  account  of,  Ac.8.13. 

Simoom,  or  east  wind,  description  of  its 
terrible  effects,  Ge. 41. 23.2Ki. 19.35. 

Simplicity  of  ancient  manners,  Ru  3.7. 

Sin,  the  cause  of  all  disease,  Ma.2.5. 

-,  desert  of,  where  situated,  Ex.  16.1. 

-,  Pelusium,  or  Tineh,  situation  of,  Eze.30.15. 

Sinai,  mount,  situation  and  description 
of,  Ex. 19.2. 

Sinai,  wilderness  of,  situation  of,  Ex.  19  2. 

Sincere,  meaning  of  word  so  rendered,  Phi.  1. 10. 

Sinim,  land  of,  probably  China,  Is.49.12. 

Sinner,  a woman  which  was,  not  Mary 
Magdalene,  Lu.7.45. 

Sion,  the  same  as  Hermon,  De.4.48. 

Siphmoth,  probably  the  same  as  She- 
pham,  lSa.30.28. 

Sirion,  the  same  as  Hermon,  De.3.9. 

Sit  down,  word  so  rendered  properly  to 
recline,  Mat.8. 11. 

Sitnah,  meaning  of  the  word,  Ge  26.21. 

Sitting,  mode  of,  in  the  East,  Is.52.2. 

— : on  the  ground,  a posture  of  mourn- 
ing, La. 2. 10. 

Skill,  to,  obsolete  word  for  to  be  skilful,  2Ch.34  12. 

Skin  for  skin,  meaning  of,  Job  2.4. 

Skins  of  the  burnt-offerings  given  to  the 
priest,  Le.7.8. 

Skins  used  as  mats  or  seats  in  tents,  Le.15.17. 

Skirt,  the  spreading  of,  over  a persen. 
meaning  of,  Ru.3.9. 

Slaves,  female,  the  patrimony  of  a 
wife,  Ge.16.2. 

Sleep  with  the  fathers,  import  of  the 
phrase,  ’ De.Sl.l6. 


sue 

Slime,  the  word  so  rendered  bitumen,  Ge.H.U* 

Sling,  importance  of, 

Smile  with  the  palms  of  the  hands,  im- 
port of  word  so  rendered,  Mat.26.67 

Smiths  carried  away  from  various  coun- 
tries by  conquerors,  iSa.l  319 

Sinoke,  disagreeable  effects  of,  ori  the 
eyes,  Pr.  10.26. 

Smyrna,  description  of,  Re.l.lJ. 

Snare,  or  toil,  description  of,  Is.24.17. 

— , to  cast,  upon  one,  illustration  of.  ICo.7.35. 

Snail,  word  rendered,  n species  of  lizarn.Le.il. 30. 

, comparis<  n of  the  wicked  to  the 

wasting  away  of  one,  illustrated,  Ps.58.3. 

Snow,  account  of  the  fonnation  of,  Ps. ‘.47.16 

Socoh,  situation  of,  Jos  15  35 

Soldiers,  meaning  of  word  so  rendered,  Lu.3.14. 
Soldiers,  pay  of,  consists  of  corn,  &c.  in 
the  East,  2Sa.4.6. 

Solomon’s  porch,  description  of,  Ac.5.12. 

Son,  extensive  use  of  the  term,  La. 3. 13. Da. 5. 22. 

, applied  to  grandsons,  and  also  de- 
scendants, lCh.7.6,15. 

Son,  probably  applied  to  a successor,  lCli.3. 16. 

of  God,  meaning  of,  Mat.27.54. 

of  man,  a title  of  the  Messiah,  Ma.  14.62. 

, Jn.5.27. 

Son  of  man,  coming  of,  Mat.10.23;  16.28. 

Songs,  spiritual,  what,  Ep.5.19. 

Sorcerer,  import  of  word  so  rendered,  Ex  7.11. 

Sorek,  meaning  of  the  word,  Is.5.2. 

Sorrow  of  the  world,  how  it  worketh 
death,  2Co.7.10. 

Sound,  the  rate  at.  which  it  is  propaga- 
ted, Job  38.26. 

Soul,  distempers  of,  represented  by  those 
of  the  body,  Ps.38.5. 

Soul,  immateriality  of,  Nu.27.16. 

, immateriality  and  immortality  of, 

believed  by  the  Jews,  Lu  20.37. 

South,  application  of  the  word,  Ge.13.1. 

Sowing,  mode  of,  in  Egypt,  Is.  18.2. 

Spain,  some  account  of,  Ro.15.24. 

Span,  used  to  denote  any  short  duration, Mat.6.27 
Spider,  word  so  rendered,  a species  of 
lizard,  Pr.30.28. 

Spider’s  web,  an  emblem  of  life,  Ps.90.9. 

, the  professions  and  works 

of  a hypocrite  like,  illustrated,  Is.59.5. 

Spicery,  meaning  of  word  so  rendered,  Ge. 37.25. 

Spices,  great  quantities  used  at  fune- 
rals, Jn. 19.39. 

Spies,  account  of  Eastern,  Ge.42  9. 

Spikenard,  description  of,  Jn.12  3. 

Spindle,  mode  of  using,  Pr.31  19. 

Spirit,  he  that  ruleth,  superiority  of,  Pr.  16  32. 

, to  be  in,  what.  Re. 4. 2. 

, taking  a man,  illustrated,  Lu.9.39. 

Spirits,  evil,  clearly  distinguished  from 
bodily  disorders,  Lu.7.21. 

Spiritual  songs,  what,  Ep.5.19. 

Spirting  in  the  presence  of  any  one  in  the 
East,  highly  offensive,  Is.50.6. 

Spitting  before  a person,  a mark  of  de- 
testation, De.25.9. 

Spittle,  to  swallow,  a proverbial  expres- 
sion, illustrated.  Job  7 19. 

Spoils,  consecrated  to  God,  Nu.31  50. 

Spoon,  properly  a censer,  Nu.7.32. 

Springs,  origin  of,  Ps.104.10. 

Stacte,  description  of,  Ex. 30.34. 

Stars,  number  of,  seen  by  the  naked  eye,De  l.l0. 

, amazing  number  of,  Ps.147  4. 

, emblem  of  dependent  states,  Eze.32.7. 

Stater,  value  of,  Mat.  17.27. 

Slature,  import  of  word  so  rendered,  Mat. 6 27. 

Statute,  import  of  the  term,  De.4.1. 

Steel,  word  so  rendered  properly  denotes 
brass,  Ps.  18.34. 

Stocks,  the  real  import  of  the  word  so 
rendered,  Je.20.2. 

Stoics,  some  account  of,  Ac.  17. 18. 

Stone,  casting  one  into  a river  or  the  sea, 
an  emblem  of  irretrievable  ruin,  Je.51.63. 

Stone,  head,  or  chief,  the  Messiah  so 
called,  Zec.4.7. 

Stone,  rejected  by  the  builders,  refers  to 
the  Messiah,  Ma.12.10. 

Stones,  erection  of,  as  a memorial,  usual 
in  the  East,  Ge.28.18. 

Stones,  heaps  of,  the  ancient  mode  of 
burial,  2Sa.  18.17. 

Stones,  heap  of,  raised  over  a criminal,  Pr.26.8. 
, extraordinary  size  of,  used  in  an- 
cient buildings,  lKi.7.10. 

Stones,  account  of  the  roasting  of,  in  or- 
der to  extract  ore,  Je.23.29. 

Stones,  and  other  inanimate  objects,  wit- 
nesses of  words  and  actions,  Jos. 24. 27. 

Stones,  smooth,  worship  of  among  the 
heathen,  Is.57.6. 

Stones,  glistening,  word  so  rendered,  pro- 
bably denote  black  marble,  lCh.29.2. 

Stoning,  mode  of,  among  the  Jews,  Lu  20.18. 

Store,  meaning  of,  De.26  5. 

Stories  in  the  heaven,  meaning  of,  Am. 9.6. 

Stork,  description  oft  Ps.  104.17. 

Storm,  description  ot,  Ps.107.26. 

Straight,  a street  in  Damascus  so  called, 
account  of,  Ac.9.11 

Stratagem  of  war,  singular  one,  2K1  7.12. 

oiraw,  use  of,  in  the  East,  Ju.l9.i». 

, reduced  to  a kind  of  chaff,  and 

used  for  food  for  the  cattle  in  the  East,Ge.24.S2. 
Straw,  used  for  making  bricks,  Ex. 5. 7. 

Streets,  word  so  rendered  properly  open 
fields  or  pastures,  Ps._l44  13. 

Streets,  obtaining,  in  a city,  what,  lKi. 20.34. 

, doors  of,  lips  so  called,  Ec.12.4. 

Stuff,  import  of  the  term,  Eze  12.3. 

Suburbs,  application  of  the  term,  lCh.5.16. 

Succoth,  meaning  of  the  name,  and  situa- 
tion of,  Ge.33.17. 

Succoth,  in  Egypt,  situation  of,  Nu.33.6. 

Succotb -benoth,  account  of,  2Ki.  17.30 

1429 


INDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BlKLE. 


THI 


ftukkum,  probably  the  Trogloditea,  2Ch.12.3- 

Summer  and  winter  made  by  God,  Ps.74.17. 

Summer  fruit,  what,  2rin  16  t. 

, import  of  the  emblem  of  a 

basket  of.  Am. 8.2. 

Sun  and  Moon,  how  they  rulo  the  day 
and  night,  Pa.136.9. 

Sun,  worship  of  by  the  Persians,  Eze.8. 16. 

, an  emblem  of  a king,  Eze.32.7. 

Suph,  or  Zuph,  improperly  rendered  Red 
sea.  situation  of,  De.l.l. 

Swallow,  meaning  of  word  so  rendered,  Ps.84.3. 
, the  proper  name  of,  in  the  ori- 
ginal, Je.8.7. 

Swan,  perhaps  the  goose,  De.14.16. 

Swiftness  of  foot  reckoned  a great  accom- 
plishment in  heroes,  2Sa.2. 18. 

Swine,  on  the  devils  being  permitted  to 
enter  the  herd  of,  Lu.8.33. 

Sword,  to  turn  the  edge  of,  illustrated,  Ps. 89.43. 
Swords,  beating  of,  into  ploughshares, 

illustration  of,  Is. 2.4. 

Swords,  words  compared  to  the  piercing 
of,  illustrated,  Pr.12.13. 

Swords  in  one’s  lips,  illustrated,  Ps.59.7. 

Sycamine  tree,  probably  the  same  as  the 
sycamore,  Lu.17.6. 

Sycamore  tree,  description  of,  lCh. 27.28. 

, mode  of  ripening  the  fruit  of, 

by  scraping  it  with  iron  combs,  Am  7.14. 

Sycamore,  value  of,  to  the  Egyptians,  Ps  78.47. 
Sychem,  or  Shechem,  the  patriarchs  pro- 
bably first  buried  there,  Ac.7.16. 

Syene,  now  Essuan,  situation  of,  Eze. 29. 10. 

Synagogue,  import  of  word  so  rendered,  Ps.74.8. 
Syracuse,  description  of,  Ac. 28. 12. 

Syria,  description  of,  Ac.  15.23. 

Syriac,  import  of  the  term,  Da.2.4. 

Taanath-shiloh,  situation  of,  Jos.  16.6. 

Tabbath,  situation  of,  Ju.7.22. 

Tabernacle,  plan  of,  Ex  40.33. 

, description  of,  Ex.26. 1. 

, hanging  for  the  door  of,  Ex. 36  37. 

, veil  of,  description  of,  Ex  36.35. 

, boards  of,  description  of,  Ex  36.21. 

, weight  and  value  of  the  gold, 

&c.  employed  in,  Ex. 38.24. 

Tabernacle,  removal  of,  Nu. 4.5,6,7,13, 16, 18, 20, &c. 

, imitations  of,  Ex. 40  2. 

of  the  congregation,  descrip- 
tion of,  Ex. 33  7. 

Tabernacle,  the  term,  applied  to  the 
body,  2Co.5.1. 

Tabernacles,  feast  of,  Nu. 29. 12,35. 

Tahitha,  meaning  of,  Ac. 9.36. 

Table,  eastern  posture  at,  reclining,  Lu.7.38. 

, princely  one  of  eastern  nobles,  Ne.5.18 

of  shew-bread,  imitations  of,  Ex. 37. 10. 

Tables  of  stone  anciently  used  for  vvri- 
tingon,  Ex. 31. 18. 

Tablets,  description  of,  Ex. 35.22. 

, import  of  word  so  rendered,  Is. 3.20. 

Tabor,  mount,  situation  and  account  of,  .hi. 4. 12,14. 

, city,  situation  of,  lCh  6.77. 

Taches,  meaning  of,  Ex. 35. 11. 

Tadmor,  or  Palmyra,  description  of,  2Ch  8.4. 

Tahapanhes,  or  Tahpanhes,  situation  of,Je.43.7. 
Tale,  import  of  the  word,  Ex  5.8. 

Talent,  value  of,  Mat  18.24. 

Talithacumi,  meaning  of,  Mat.5  41. 

Talmuds,  account  of,  Mat. 15  2. 

Tammuz,  or  Adonis,  account  of,  Eze.8. 14. 

Tanach,  probably  the  same  as  Aner, 
situation  of,  lCh.6.70. 

Tares  properly  darnel.  Mat.  13.27. 

Tarshish,  situation  of,  lKi.22.48.2Ch.9.2l  ; 20.36. 

used  for  the  East,  Is. 06. 19 

Tarsus,  description  of,  Ac.21.39  ; 22.28. 

Tartan,  signification  of,  2Ki.l8. 17. 

Task-masters,  Egyptian,  Ex. 5. 6. 

Tatnai,  account  of,  Ezr.5.3. 

Taverns,  three,  situation  of,  Ac. 28  15. 

Teil  tree,  description  of,  Is. 6. 13. 

Tekoali,  situation  and  description  of,  2Sa.l4.2. 

Tel-abib,  situation  of,  Eze. 3 15. 

Telassar,  probable  situation  of,  Is. 37. 12. 

Tel-harsa,  and  Tel-haresha,  the  same,  Ne.7.61. 

Teman,  or  Temani,  situation  of,  Ge. 36.34. 

, used  for  Idumea,  Ob. 9 

Temple,  Solomon’s,  size  of,  lKi.6.2. 

, a fast  kept  by  the  Jews  for  the 

destruction  of.  by  Nebuchadnezzar,  Je  52. 12. 

Temple,  second,  magnitude  and  beauty 
of  the  stones  with  which  it  was  built,  Ma.13.1. 
Temple,  adorned  and  enriched  with  gifts, Lu. 21. 5. 

, now  the  glory  of  the  second, 

surpassed  that  of  the  first,  Hag.2.9. 

Temple,  total  demolition  of  by  Titus, 
according  to  the  prediction  of  Christ,  Mnt.24.2. 
Temple  of  Ezekiel,  vast  dimensions  of, 
probably  shows  that  it  is  to  be  under- 
stood mystically,  Eze.42.16. 

Temple,  described  by  Ezekiel,  probable 
reference  of,  Eze.40.2. 

Tempt,  meaning  of  the  word,  Ge.22.1. 

Ten  times,  the  phrase  used  as  an  indefinite 
number,  Ge.31.7. 

Tent,  women’s,  distinct  from  that  of  the 
men  in  the  East,  Ge.24.67. 

Tents  used  by  persons  of  royal  dignity,  lKi.20.12. 
Teraphim,  description  of,  Ge.31.19. 

Terebinth,  or  turpentine  tree,  description 
of.  Is. 6. 13. 

Testament,  properly  covenant,  He. 7.22  ; 9.20. 
Tetrarch,  signification  of,  Lu.9.7. 

Thamah,  and  Tamah,  the  same  in  the  ori- 
ginal, Ne.7,55. 

Thebez,  situation  of,  Ju.9.50. 

Thessalonica,  description  of,  Ac.l7.l. 

Theudas,  account  of,  Ac.5.36. 

Thigh,  smiting  on,  an  expression  of  deep 
affliction,  Eze.21.12. 

Thigh,  inscriptions  on  customary,  Re.  19. 16. 

Think  used  for  what  is  certain.  ’Co.7.40. 

1430 


VEI 

Thirty,  word  so  rendered,  probably 
moans  captains,  2Sa.23. 13,59. 

Thistle,  word  so  rendered,  probably  the 
black  thorn,  2Ki.  14.9. 

Thorns,  crown  of,  what,  Jn.19.2. 

Thought,  to  take  no,  meaning  of  word 
so  rendered,  Mat.6.26. 

Three  and  four,  singular  use  of,  illustra- 
ted, Am. 1.11. 

Threshold,  those  who  leap  on,  who,  Zep.1.9. 

Threshing,  account  of  the  eastern  modes 
of,  Is.41.15. 

Threshing,  with  oxen,  description  of,  De  25.4. 

'"hreslnng  floors,  description  of  ancient 
ones,  2Sa.24. 18.2Ch.189. 

Throne,  used  for  a palace,  Ne.3,7. 

Thumbs  and  great  toes,  cutting  oiTof,not 
unusual  in  ancient  limes,  Ju.1.7. 

Thunder,  euuse  of.  Job  38.26. 

Thyntira,  description  of,  Re. 2. 19. 

Tiberias,  description  of,  Jn.6.23. 

Tiglath-pileser.  account  of,  2Ki. 15.29. 

Tiles  and  bricks,  anciently  used  as  ta- 
blets, Eze. 4.1. 

Timbrel,  description  of,  Ex. 15. 20. 

Time,  a year  in  prophetic  language,  Da.4.16. 

— , process  of,  meaning  of,  Ge.4.3. 

Tiinna,  the  concubine  of  Eliphaz,  lCh.1.36. 

Timnath,  situation  of,  Ge.38. 12. 

Tirhakah,  account  of,  2Ki.l9  9. 

Tirshutha,  signification  of,  Ezr.2.33. 

Tirzah,  account  of,  iKi. 14.17. 

Title  on  the  cross,  the  appurent  discre- 
pancies between  the  accounts  of,  re- 
conciled, Jn.19. 19. 

Titus  called  t|ie  prince,  Da. 9.26. 

Tob,  land  of,  where  si luated,  Ju.  11.3. 

Toi,  probably  a mistake  for  Tou,  lCh.18.9. 

Tokens  of  God,  at  which  men  are  afraid, 
what.  Ps.65.8. 

Tongue,  a soft  one,  how  said  to  break  a 
bone,  Pr.25.15. 

Tongue,  a lying  one,  hates  those  whom 
it  afflicts,  Pr.26.28. 

Topaz,  description  of,  Ex. 28. 17. 

Tophel,  a place  near  Moab,  De.l.l. 

Tophet,  account  of,  Is. 30. 33. 

Tortoise,  word  so  rendered,  a kind  of  li- 
zard, Le.  11.29. 

Towers  built  in  the  desert,  for  what  pur- 
pose, 2Ch.2G.15. 

Trachonitis,  description  of,  Lu.3.1. 

Tradition,  import  of,  Mat.15.2. 

Traffic,  a land  of,  Chaldea  so  called,  Eze.  17.4. 

Transposition,  instance  of,  iSa.  17.31. 

Travellers,  food  used  by,  in  the  East,  2Sa.  17.28. 

Treasures,  word  so  rendered  illustrated,  Da.3.3. 
Tree,  high,  an  emblem  of  Jeconiah,  Eze.  17.24. 

. low,  and  also  green,  emblem  of  Ze 

dekiali,  Eze.  17.24 

Tree,  dry,  an  emblem  of  the  low  state  of 
the  family  of  David,  Eze.  17.24. 

Trees,  longevity  of,  Is.65.22. 

. a1 1,  of  the  field,  a metaphor  for 

all  the  inhabitants  of  the  earth,  Eze. 17.24. 

Trees  for  meat,  probably  emblematical 
of  believers,  Eze.47.12. 

Trench,  import  of  word  so  rendered,  lSa.26.5. 

, or  rampart,  Jerusalem  surrounded 

with  one  by  Titus,  Lu.  19.43. 

Trespass-offerings  ami  sin-offerings,  dis- 
tinction between, 

Tribes  of  Israel,  number  of, 

, order  of  their  inheritance, 

Tribute  money,  what, 

Triumph,  cause  to,  an  allusion  to  tri 
umphal  processions, 

Troas,  situation  of, 

Trogyllium,  situation  of, 

Troop,  meaning  of  word  so  rendered, 

Trumpet,  description  of, 

Trumpets,  form  and  uses  of, 

of  ram’s  horn,  what, 

feast  of, 


W1S 

Vessel,  extensive  ase  of  the  word, 


Ge.94.98. 

Ac.i0.il. 

Eze.lC.2. 

Ru.2.14. 


Le.5  6. 

Nu.  1.21,42. 
Nu.34.17. 
Mat.  17.24. 

2Co.2.14. 
Ac.  20.5, 6. 
Ac  20  13. 
Am. 9.6. 
lCh.  15.20. 
Nu.  10  2. 
Jos  6.4. 
Nu  29.1. 

Tubal,  the  Tibarenians,  Is.66.19.Eze.32.26. 

and  Javan  used  for  the  north,  Is.66.19. 

Turks,  predictions  respecting,  Re. 9.17. 

Twig,  a tender,  an  emblem  of  the  Mes- 
siah, Eze.  17.22. 

Twigs,  young,  of  the  cedar,  an  emblem 
of  the  princes  of  Judah,  Eze. 17.4. 

Tyre,  description  and  history  of,  Is.23.1. 

, a colony  of  the  Zidonians,  Is.23.12. 

, why  called  the  daughter  of  Tar- 
shish, ls.23.10. 

Tyre,  Nebuchadnezzar  employed  13  years 
in  the  siege  of,  and  found  nothing 
worth  his  labour,  Eze.29  18. 

Tyre  and  Sidon  taken  by  Alexander,  Zec.9.2. 
, fulfilment  of  predictions  concern- 
ing, Eze.26.3,12,14. 

Tyre,  prince  of,  who,  Eze.28.1. 

Uncoveked,  frequent  meaning  of  the 
phrase  in  Scripture,  2Sa.5.20. 

Understanding,  import  of  the  term,  Ex. 35  31. 

Unicorn,  or  rhinoceros,  description  of,  Nu. 23.22. 
Unjust,  heathen  magistrates  so  called,  lCo.6.1. 
Ur.  probably  Ouri  in  Mesopotamia,  Ge. 11.31. 
Urim  and  Thummim,  description  of,  Ex. 28.30. 
Utter,  import  of  the  word,  Eze. 40.37. 

Uz,  land  of,  where  situated,  Job  1.1. 

Uzziel,  probably  a mistake  for  Azareel,  lCh.25.18. 

Vail,  word  so  rendered,  probably  a finer 
kind  of  hyke,  Ru.3.I5. 

Valley,  word  so  rendered  also  means  a 

torrent,  De.21.4. 

Van  of  the  ancients,  description  of,  Is.30.28. 
Vanity,  original  sense  of  the  word  so 
rendered,  Ps.  144.4. 

Vapours,  ascension  of,  caused  by  God,  Ps.  135.7. 
Vashti,  noble  conduct  of,  Es.1.12. 

Veil,  indecency  of  appearing  without 
one  in  the  East,  Pr.7.13. 


Vine,  uselessness  of,  when  cut  down, 

Vinegar  used  will  bread  111  the  East, 

, effects  on  the  teeth,  illustrated,  Pr.  10. 2t. 

, meaningof,  Mat.27.34. 

Virgin,  applied  to  unmarried  persons  of 
both  6exes,  lCo.7.25. 

Virgins,  a custom  in  the  East  for  young 
men  that  were  never  married  always  to 
marry  them,  Is.62.5. 

Vision,  valley  of,  a periphrasis  for  Jeru- 
salem, 16.22.1. 

Volume,  import  of  the  word,  Eze.2.9. 

Vows,  laws  of,  Nu.30.2. 

, estimation  and  redemption  of,  Le. 27.2.. 22. 

, execrable  ones  practised  by  the 

Jews,  Ac.  23. 12. 

Vulture,  meaning  of  word  so  rendered,  Job  28.7. 

Wait,  meaning  of  word  so  rendered,  Ps.37  34. 

Walls  very  high  in  the  East,  De.1.28. 

, building  of  extensive  ones,  in  short 

periods,  Ne.6.15. 

War,  lime  of  year  to  which  it  was  limit- 
ed in  the  East,  2Sa.ll.1. 

Warriors,  ancient  mode  of  summoning, 

Ju.  19.29.  ISa.  11.7. 

Warriors,  anciently  buried  in  their  ar- 
mour, with  their  swords  under  their 
heads,  Eze. 32.27. 

Washing  the  hands  a symbolical  action,  De.21.6. 
Washings,  high  importance  of,  among 
the  Jews,  Ma.7.3. 

Watcher,  who,  Da. 4. 13. 

Watches,  night,  division  of,  among  the 
Jews,  Ps.119.148. 

Watches,  division  of  the  night  into,  Mat.14.25. 

Watchmen,  account  of  the  singular  prac- 
tices of  Eastern,  Is. 62.6. 

Water,  of  what  it  is  composed,  Job  38.26. 

.exact  proportion  of,  for  evapora- 
tion, &c.  Jcb  28.26. 

Water,  creation  of  the  world  from,  2Pe.3.5. 

of  Egypt  very  delicious,  Ex. 7. 18. 

, appearance  of,  as  blood,  probable 

cause  of,  2Ki.3.22. 

Water,  drawing  and  pouring  out  of, 
meaning  of  the  ceremony,  lSa.7.6. 

Water,  pouring  of.  on  the  hands  of  a 
person,  a mark  or  servitude,  2Ki.3.ll 

Water  gate,  where  situated,  Ne.3.26. 

pots  anciently  used,  description  of,Jn.4.46. 

Waters  issuing  from  the  temple,  proba- 
ble meaning  of,  Eze.47.1. 

Waters  of  the  Dead  sea,  healing  of,  its 
probable  meaning,  Eze. 47.8. 

Waters  of  separation,  what,  Nu.19.9. 

Water-spout,  description  of,  Ps.42.7. 

Wave-offering,  description  of,  Ex. 29.27. 

Way,  preparing  and  making  straight,  a 
practice  among  Eastern  monarchs,  Is. 40.3. 

Way,  used  lor  the  right  way,  Pr.23.19. 

Wean,  import  of  the  word,  Ge.21.8. 

Weapons  of  war,  length  of  time  required 
to  burn,  illustrated.  Eze. 39.9. 

Weasel,  word  so  rendered,  the  mole,  Le. 11.29. 

Week,  in  prophetic  language,  seven 
years,  Da.  9. 24. 

Weeks,  seventy,  Daniel’s  prophecy  of,  Da.9.24,&c 
Weights,  divers,  prohibited,  De.25. 13. 

Well-favoured,  meaning  of,  Ge.39.6. 

Wells,  importance  of,  in  the  East,  Ge.2l.25;  26.15. 

, great  depth  of  in  the  East,  Ge.26.22. 

, stones  placed  on  the  mouth  of,  Ge.29.2. 

, stopping  up  of.  Ge.26.15. 

frequented  by  banditti  in  the  Ea6t,Ju.5.1l. 

Well  spring  of  life,  import  of.  Pr.16.22. 

Whale,  word  so  rendered  denotes  any 
large  fish,  Mat.l2;4u. 

Whale,  Pharaoh  compared  to,  Eze. 32.5. 

Wheat-harvest,  thunder  and  rain  unusual 
in,  in  Judea,  ISa.  12.17. 

Wheel  in  the  middle  of  a wheel,  proba- 
ble meaning  of,  Eze.l  16. 

Wheel,  the  great  aorta  so  called,  Ec.12.6. 

Whelps,  emblems  of  young  princes,  Eze.  19.2. 

Whirlwinds,  terrible  effects  of,  in  the 
East,  Job  l.l9.Is.21. 1.  Je.23.l9. 

Whit,  import  of  the  word,  lSa.3.18 

Whore,  great,  Papal  Rome  represented 
by,  Re.  17. 1,3, &c. 

Whoredom,  idolatry  so  called,  Ho.l  2. Re. 17.1. 
Whoring,  import  of,  Le.17.7. 

Wicked,  prosperity  of,  thought  by  the 
heathen  a reproach  to  God,  Ps.73.3. 

Widows  in  the  East  sometimes  return  to 
their  father’s  house,  Le.22.13. 

Wilderness,  inhabitants  of,  who,  Is.42.lt. 

Willows,  abundance  of,  at  Babylon,  Ps.137.2. 

Wind,  the  weight  of,  the  gravity  of  the 
aimosphere.  Job  28.25. 

Windows  of  heaven,  meaning  of,  Ge.7. 11 

, those  that  look  out  at,  the  eyes 

so  denominated,  Ec.12  3. 

Wine,  description  of  ancient,  Ge  40.11. 

, mixed,  what,  Ps.73.8.Pr.23.30. 

mingled  with  myrrh,  probably  the 

same  as  vinegar  mingled  with  gall,  Mat.27.34 
Wings,  great,  used  for  extensive  empire,  Eze.17.3. 
, shadowing  with,  probably  a peri- 
phrasis for  Egypt, 

Wings  of  the  morning,  what, 

Winnowing,  eastern  mode  of, 

Winter  in  Palestine,  account  of, 

house,  what, 

Wisdom,  import  of  the  term, 

is  strength, 

, why  better  than  strength, 


s.  18.1. 
Ps.  139.9 
Ru.3.2. 
Ezr.10.9. 
Je.36.22. 
Ex.35.3L 
Pr.24.5. 
Ec.9.14. 

of  God,  probably  a name  as- 
sumed by  our  Lord,  Lu.ll.4S. 

Wisdom  of  God,  peculiar  meaning  of  the 
phrase,  lCo.1.21. 

Wise  man,  strength  of,  Pr.24.5. 

Wist,  signification  of,  Ac.12.8 


11NDEX  TO  THE  PRINCIPAL  NOTES  IN  THE  COTTAGE  BIBLE. 


WOR 

Wit,  io,  meaning  of,  Ge  21.26  ; 24.21. 

V „oL  import  of  the  term,  Do.  18.10. 

W ves  sometimes  purchased,  Ge  29.18;  34.12. 

of  a king  the  property  of  liin  suc- 
cessor or  conqueror,  in  the  East,  29a.  16.23. 

Visard,  meaning  of  the  term,  De.18.10. 

Wolf,  dwelling  of,  with  the  lamb,  illus- 
tiatod,  Is.11.6. 

Woman,  disgraceful  to  be  killed  by,  Je.9.54. 

, used  as  an  honourable  appella- 
tion, Jn.2.4. 

W o:nan,  in  an  ephah,  emblem  of  the  Jew- 
ish nation,  Zee. 5.6. 

Women  employed  as  door-keepers,  Ex. 38.8. 

employed  to  dance  and  sing  be- 
fore captive  princes  in  the  East,  Je. 38.22. 

Women,  apartments  of,  separated  from 
those  of  the  men,  Ge.24.28. 

Women,  apartments  of,  inviolable  in  the 
East,  Es.2.11. 

Women  of  the  emperor  of  China  shut  up 
in  a palace  on  his  death,  2Sa.20.3. 

Women,  two,  with  wings  like  a stork,  an 
emblem  of  the  Roman  armies,  Zee. 5 6. 

Wood-offering,  feast  of,  Ne.  10.34. 

Word,  frequently  means  a thing,  Mal.4.4. 

World,  the  term,  applied  to  the  Roman, 

Chinese,  and  Persian  empires,  &c.  Ge.41.45. 

World,  how  said  not  to  be  able  to  con- 
tain all  the  books  that  might  be  writ- 
ten of  Jesus,  Jn.21.25. 


ZEC 

Wot,  meaning  of, 

Writing,  various  modes  of, 


Go. 21. 26. 
Job  19.23. 


Xerxes,  his  riches  and  wars  foretold,  Da.ll.2. 

Year,  how  crowned  by  the  goodness  of 
God,  P8.65.ll. 

Year,  in  a certain  one,  frequently  means 
after  that  period,  lKi.18.1. 

Year,  solar,  in  use  among  the  antedilu- 
vians, Ge.8  14. 

Yoke,  put  on  the  necks  of  u new  married 
couple  by  the  ancients,  Mat.  19  6 

Zaavan  and  Zavan,  the  same  in  the- ori- 
ginal, lCh.1.42. 

Zabdi  and  Zimri,  the  same,  lCh.2.6. 

Zacher  and  Zechariah,  the  same,  lCh  9.27. 

Zair,  probably  the  same  as  Seir,  2Ki.3  21. 

Zanoah,  where  situated,  Ne.3. 13. 

Zaphnath-paaneah,  signification  of  the 
name,  Ge.41.45. 

Zarephath,  the  same  as  Sarepta,  Lu.4  26. 

Zarthan,  situation  of,  lKi.7.46. 

Zattu  and  Zatthu,  the  same  in  the  origi- 
nal, Ne.10.14. 

Zebulun,  import  of  the  name,  Ge.30.20. 

, town  of,  where  situated,  Jos.  19.27. 

Zechariah,  son  of  Jehoiada,  barbarous 
murder  of,  2Ch .24.22. 


ZOR 

Zcdelciah,  the  captivity  of,  foreshown, 

Eze  12  6,8,18 

Zelotes,  meaning  of,  Ma  3. 18. 

Zerrmruim,  situation  of,  2Ch.l3  4. 

Zephaniali,  the  second  priest,  Je  29.25. 

Zephathnth,  valley  of,  where  situated,  2Ch.14.10 
Zephi  and  Zepho,  variation  of,  caused 
by  the  mutation  of  two  letters,  lCh  1.36. 

Zered,  brook,  description  of,  De  2 13. 

Zererath,  probably  Zartanah,  Ju  7 22. 

Zeri  and  I/.ri,  the  same,  lCh.25.lt, 

Zerubbahel,  Messiah  so  called,  Hag  2 23. 

Zicln ',  Zaccur,  and  Zabdi.  the  same,  Ne.11.17. 
Zidort  now  Saide,  situation  of,  Ju.  1.31. 

, fulfilment  of  the  prophecies 

against,  Eze. 28. 21 

Ziklag,  situation  of,  lSa.27.6. 

Zin,  wilderness  of,  where  situated,  Nu.  13.21. 

Zion  literally  ploughed  like  a field,  and  u 
description  of  its  present  state,  Je.26  18. 

Ziph,  wilderness  of,  situation  of,  lSa.23. 14. 

, town  of,  situation  of,  Jos.  15.24. 

Ziz,  cliff,  situation  of,  2Ch.20.16. 

Zizah,  probably  written  Zina  by  mistake, lCh. 23. 10. 
Zoan,  situation  of,  Ge.13.10. 

, or  Tanis,  account  of,  Ps.78.12. 

Zobah,  situation  of,  2Sa.8.5. 

Zorah,  situation  of,  Jos.19.4l. 

Zoreah,  Zorah,  and  Zareali,  the  same  in 
the  original,  Ne.11.29 

Zoreah,  situation  of,  Jos.  15.33. 


A CHRONOLOGICAL  INDEX  TO  THE  HOLY  BIBLE, 

ACCORDING  TO  THE  COMPUTATION  OP  ARCHBISHOP  USHER; 

SHOWING  IN  WHAT  YEAR  OF  THE  WORLD,  AND  WHAT  YEAR  BEFORE  CHRIST,  OR  AFTER  CHRIST,  EACH  EVENT  HAPPENED, 
AND  THE  PLACES  OF  SCRIPTURE  WHERE  THEY  ARE  RECORDED  ; INTERSPERSED  WITH 
THE  PRINCIPAL  EVENTS  IN  PROFANE  HISTORY. 


It  may  be  necessary  here  to  premise  a few  observations  In  explanation  of  the 
various  eras  introduced  into  this  work,  by  which  any  year  of  these  eras  which 
corresponds  to  a given  year  of  the  Christian  era,  or  the  year  of  the  world,  may 
be  easily  discovered  by  the  application  of  the  rules  of  addition  or  subtraction. 
The  Alexandrian  era  is  that  chronological  computation  which  wa3  used  by  the 
people  of  Alexandria,  who  reckoned  5502  years  before  A.  D.  The  Antiochian 
era  is  a correction  of  the  preceding,  made  in  the  fourth  century,  by  Pandorus,  an 
Egyptian  monk,  and  used  by  the  people  of  Antioch  ; and  it  differs  from  the  Alex- 
andrian only  by  subtracting  ten  years.  The  Const  antinopolitan  era  is  that  used 
by  the  Byzantine  historians,  and  by  the  Greek  church,  which  reckons  5503  years 
before  Christ.  The  Julian  Period  is  a factitious  era.  conceived  by  Joseph  Scali- 
ger,  to  facilitate  the  reduction  of  the  years  of  any  given  ppoch  to  that  of  another ; 
and  is  the  result  of  the  lunar  and  solar  cycles,  and  the  indictions,  multiplied  by 
each  other.  Thus,  19,  the  lunar  cycle,  multiplied  by  28,  the  solar  cycle,  produces 
532.  which  multipled  by  15,  the  cycle  of  indictions,  amounts  to  7980  years,  which 
constitute  the  Julian  Period;  in  the  first  year  of  which  all  these  three  cycles 
begin  together  ; and  in  the  4714th  year  of  which  falls  the  first  year  of  the  Chris- 
tian era.  The  Solar  Cycle  is  a revolution  consisting  of  28  years ; the  Lunar 
Cycle,  or  Golden  Number , of  19;  the  Cycle  of  Inductions,  of  15  years;  and  the 
Dionysian  Period , of  532.  being  the  product  of  the  Solar  and  Lunar  Cycles  multi- 
plied by  each  other,  called  also  the  Paschal  Cycle , because  in  that  period  the 
Christian  Passover,  or  Easter,  a moveable  feast,  has  gone  through  all  possible 
variations,  and  the  Solar  and  Lunar  Cycles,  Dominical , or  Sunday  Letters,  Pas- 


chal Terms,  Epacls,  New  Moons,  &c.  all  recommence  exactly  as  they  had  done 
532  years  before.  The  Nabonassarean  era  takes  its  name  from  Nabonassar  king 
of  Babylon,  and  commences  747  years  before  A.  D.  The  era  of  Iphitus , king  of 
Elis,  took  its  rise  884  years  before  Christ,  in  consequence  of  bis  restoration  of 
the  Olympic  games.  The  Olympiads  derive  their  origin  from  the  institution  of  the 
Olympic  games,  which  were  celebrated  every  four  years,  at  the  time  of  the  first 
new  moon  after  the  summer’s  solstice;  and  ihe  first  Olympiad  is  commonly  reck- 
oned from  the  conquest  of  Olympia  by  Corcubus,  B.  C.  776;  it  need  scarcely  be 
added,  that  each  olympiad  consists  of  four  years.  The  year  of  the  building  of 
Rome,  ( A.IT.C.)  is  an  important  era  among  the  Roman  historians,  and  commen- 
ced, according  to  Varro,  which  is  generally  received,  B.  C.  753;  but  according  to 
Cato  and  the  Fasti  Consulates,  B.  C.  752;  according  to  Polybius,  B.  C.751;  and 
according  to  Fabius  Pictor,  B.  C.  747. 

The  Samaritan  Pentateuch  places  the  primordial  epoch  B.  C.  4700;  the  Sep- 
tuagint,  5872;  the  Talmudists,  5344;  Scaliger,  3950;  Petavius,  3r>84;  and  Dr.  Hales, 
5411;  who  enumerates  above  120  various  opinions  on  this  subject,  the  difference 
between  the  latest  and  remotest  date  of  which  is  no  less  than  3263.  The  gene- 
rally received  epoch  of  4004,  B.  C.,  however,  seems  to  be  as  well  established  as  any 
other;  and  it  is  worthy  of  remark,  that  the  celebrated  astronomer  La  Place  has 
observed,  that  that  year  was  distinguished  as  a remarkable  astronomical  epoch; 
the  earth  s orbit  then  coinciding  with  the  line  of  the  equinoxes,  and  consequently 
the  true  and  mean  equinoxes  being  united. 


A.M.B.C. 


1 

4004 

2 

4003 

129 

3975 

120 

3974 

235 

3769 

325 

2679 

395 

3609 

460 

3544 

622 

3382 

697 

3317 

874 

3120 

930 

3074 

987 

3017 

1042 

2962 

1056 

2948 

1140 

1235 

2769 

129C 

2711 

1422 

2592 

1526 

2469 

1556 

2449 

1559 

2416 

If  60 

2444 

1651 

2353 

1656 

2348 

PERIOD  I. 


From  the  Creation  to  the  Deluge,  1656  years. 


The  creation  of  all  things  In  six  days 
The  fall  of  Adam,  and  the  promise  of  a Saviour 
The  birth  of  Cain  an  I Abel,  and  their  subse- 
quent occupation  and  character 
The  murder  of  Ahel,  and  punishment  of  Cain 
The  birth  of  Seth,  Adam  his  father  being  130 
years  old 

Eno3  born,  Seth  his  father  being  105  years  old 
Cainan  born,  when  Enos  his  father  Is  90 
Mahalaleel  born,  when  Cainan  is  70 
Jared  born,  when  Mahalaleel  is  65 
Enoch  born,  Jared  being  162 
Methuselah  horn,  Enoch  being  65 
Lamech,  father  of  Noah,  born,  Methuselah  be:ng 
187 

Adam  dies,  aged  930  years 
Enoch  is  translated,  aged  365  years 
Seth  dies,  aged  912  years 
Noah  is  born,  his  father  Lamech  being  182 
Enos  dies,  aged  905  years 
Cainan  dies,  aged  910  years 
Mahalaleel  dies,  aged  895  years 
Jared  dies,  aged  962  years 
God  denounces  the  Deluge,  and  commands  Noah 
to  build  the  ark,  and  to  preach  repentance  to 
a guilty  world,  120  years  before  the  flood  came 
Japhet  born,  his  father  Noah  being  500  years  old 
Shem,  the  second  son  of  Noah,  born 
Birth  of  Ham,  third  son  of  Noah 
Lamech,  the  father  of  Noah,  dies,  aged  777 
Methuselah,  the  oldest  man,  dies,  aged  969  years 
In  the  same  year,  and  In  the  600th  year  of  Noah’s 
age,  the  Flood  comes  upon  the  earth,  and  de- 
stroys all  Us  inhabitants,  except  Noah  and 
those  with  him  in  the  ark 


Ge.i.il. 

ill. 

4.1..  7. 

4. 8..  15. 

4.25;  5.3,4. 

4.26;  5.6. 

5.9. 

12. 

15. 

18,  19. 

21,  22. 

25. 

4,  5. 

23,  24. 

7,8. 

28,  29. 

11. 

13,  14. 

16,  17. 

19,  20. 

6.3. 22. 

He. 11. 7.1  Pe. 

3. 20. 2 Pe.  2. 5. 
Ge.5.32;  10.21. 

32. 

32. 

30,  31. 

26,  27. 

vll.Jol  22.16. 
Mat.24.37.Lu.  17. 
26.1Pe.3.  l9.2Pe.2. 
5;  3.6. 


PERIOD  I! 


A.M.B.C. 

1657  2347 

1658  2346 
1693  2311 
1723  2281 
1757  2247 


From  the  Deluge  to  the  call  of  Abraham,  420  years,  6 months. 


Noah  and  his  family,  &c.  leave  the  ark  after  the 
deluge 

Arphaxad,  son  of  Shem,  born 
Salah,  son  of  Arphaxad,  bom 
Eber,  son  of  Salah,  born 
Peleg,  son  of  Eber.  bom 


Ge.viil.U. 
11.10,1 1. 
12. 

14 

16. 


A.M.B.C. 

1757  2247 


1771  2233 


1787  2217 
1816  2188 


1819  21*5 
1849  2155 
1878  2126 

1920  2084 

1948  2056 

1996  2008 

1997  2007 

2006  1998 
2008  1996 


About  this  time  the  tower  of  Babel  Is  built, 
which  Is  followed  by  the  confusion  of  lan- 
guages and  the  dispersion  of  mankind 
About  this  time  Nimrod  builds  Nineveh,  and 
founds  the  Assyrian  empire 
Astronomical  observations  began  at  this  time  to 
be  made  at  Babylon  ; for  Callisthenes  sent 
Aristotle  a register  of  them  for  1903  years,  ex- 
tending back  from  the  taking  of  that  city  by 
Alexander,  B.  C 331 
Reu,  son  of  Peleg,  born 

Mizraim,  grandson  of  Ham,  founds  the  Egyptian 
empire;  which  continues  1663  years,  till  the 
conquest  of  Fgypt  by  Cambyses 
Serug,  son  of  Reu,  born 
Nahor,  son  of  Serug,  born 
Terah,  son  of  Nahor  and  father  of  Abram, 
born 

About  this  time  JEgtaleus  founds  the  kingdom  of 
Sicyon 

Nahor  and  Haran,  sons  of  Terah,  born 
Peleg,  son  of  Eber,  and  sixth  from  Noah,  dies, 
aged  239 

Nahor,  son  of  Serug,  and  ninth  from  Noah,  dies, 
aged  148 

Noah  dies,  aged  950  , 390  years  after  the  flood 
Abram,  son  of  Terah,  born 


2018  1986 


Sarai,  afterwards  wife  of  Abram,  born 


2026  197* 
2"49  1955 
2079  1925 


2092  1922 


Reu,  son  of  Peleg,  and  seventh  from  Noah,  dies 
Serug,  son  of  Ren,  and  eighth  from  Noah,  dies 
Chedorlaomer,  king  of  Elam,  subdues  the  kings 
of  Sodom,  Gomorrah,  &c.  who  serve  him  twelve 
years 

The  call  of  Abram  from  Ur  of  the  Chaldees  to 
Haran  in  Mesopotamia,  where  his  father  Terah 
dies,  aged  205  years 


Ge.U.1.,9. 

10.8..  11. 

Porphyr.  ap. 
Simpltc.l.ii. 
de  Casio. 

Ge  11.18. 

Ps.106  23.1s  19. 
ll.Constant. 
Man.  in  Annal. 
Ge.  11.20. 

22. 

24,  25. 
Eusebius  In 
Chron.p.19. 
Ge.11.26. 


25. 

29. 

26,32. 
Ac.7.4. 
Ge.11.29,  30. 

17.17;  20.12. 
Ge. 11.21. 

23. 


14.4. 

11.31,  32, 
Ne.9.7,  8. 
Ac  7.2,  a 


PERIOD  III. 


From  the  second  call  of  Abraham  to  the  Exodus  of  the  Israedies , 430  years. 


2083  1921 


Abram,  at  God’s  command,  leaves  Haran,  and 
comes  to  sojourn  In  Canaan,  In  his  75th  year 


Ge.  12.1.. 4. Jos. 24. 
2, 3.  Ac.7.4, 5.  He. 
11.8. 


2084  1920 


Abram  goes  into  Egypt  because  of  a famine, 
and  causes  Sarai  to  pass  for  his  sister.  Pha- 
roah  (Apophis)  takes  her  to  his  house,  but 
soon  restores  her 


Ge.  12.  10,  &c. 
Ps.  105.  9.  . 16 
Ga.3.17 


1431 


A CHRONOLOGICAL  INDEX  TO  THE  HOLV  BIBLE. 


A M.  B.O  | 

J91S  I Abram  and  Lot  return  to  Canaan,  and  separate  : 
Lot  goes  to  Sodom,  and  Abram  to  the  v. 

I Mam  re 

The  kings  of  Sodom  and  Gomorrah,  &c.  revolt 
from  Chedorlaomcr  king  of  Elam 


SflPO  1914 
H»1  1913 


209?  1911 
2094  1910 
2096  1908 
2107  1397 


2103 

1396 

2112 

1892 

2126 

187- 

2132 

1872 

2135 

1869 

2145 

1350 

2118 

i 556 

2150 

1954 

2158 

1946 

2163 

1936 

2177 

1321 

2183 

1Q21 

2187 

181 7 

2200 

1 1)4 

2209 

17  6 

2219 

1780 

2271 

1773 

2242 

1762 

2241 

1760 

2>.01  1753 

2252  1752 

2253  175.1 
22M  1750 
2255  1749 
22:6  1748 


2258  1746 

2259  1745 


2261  1743 
2265  1739 


2276  1728 
2283  1721 
2285  1719 

2288  1716 

2289  1715 

2292  1712 
2291  1711 

2296  1709 

2297  1707 

2298  1706 


2301  1703 

2302  1702 
8303  1701 


Sodoin  and  ms  confederates,  and  tRke  Lot  cap- 
I tive;  but  Abram  pursues  and  vanquishes  them 
I and  rescues  Lot,  and  Is  blessed  by  Melchlze- 
dek,  to  whom  he  gives  a tenth  of  the  spoils 
God  makes  a covenant  with  Abram,  promises 
him  a numerous  posterity,  and  Canaan  for  their 
inheritance 

About  this  time  Bela,  the  first  king  of  Edom,  be- 
gins to  reign 

Sarah,  being  barren,  gives  Hagar  to  Abram 
Ishmael,  sou  of  Abram  and  Hagar,  born 
Arphaxad,  the  third  from  Noah,  dies,  aged  438 
God  covenants  with  Abram,  changes  his  name  to 
Abraham,  Institutes  circumcision,  and  promises 
Isaac  by  Sarai,  whom  he  calls  Sarah 
Abraham  entertains  three  angels,  wiio  renew  the 
promise  of  Isaac’s  birth,  and  foretel  the  de- 
struction of  Sodom  and  Gomorrah,  for  which 
Abraham  Intercedes 
Sodo.n  and  Gomorrah,  &c.  destroyed  by  fire  from 
heaven  ; Lot  Is  preserved,  and  retires  to  Zoar, 
and  thence  to  the  mountains 

Abraham  retires  to  Beer-sheba,  and  thence  to 
Gerar,  where  Ablmelech,  the  king,  takes  Sarah 
to  wife,  but  Is  obliged  to  restore  her 

Isaac  is  born  In  the  100th  year  of  Abraham 

Moab  and  Ben-amml,  sons  of  Lot.  born 
Abraham  sends  away  Ishmael  and  Hagar 

Salah,  the  fourth  from  Noah,  dies 
To  prove  Abraham’s  faith,  God  commands  him  to 
sacrifice  his  son  Isaac 

About  this  time  Jobab,  second  king  of  Edom,  be- 
gins to  reign 

Sarah  dies  at  Hebron,  aged  127  years 
'saac  marries  Rebekah,  in  his  40th  year 
About  this  time  the  klngdoqi  of  Argos  was  found- 
ed by  inachus 

About  this  time,  Abraham  marries  Keturah,  by 
whom  he  has  several  children 
Shem,  thp  son  of  Noah,  dies 
'a  cob  and  Esau  born,  Isaac  being  60  years  of  age 
About  this  time,  Husham,  third  king  of  Edom,  be- 
gins to  reign 

\braham  dies,  aged  175  years 
Elier,  the  fifth  from  Noah,  dies,  aged  464 
Isaac  covenants  with  Ablmelech,  king  of  Gerar 
Esau  marries  two  Canaanitish  women 
About  this  time  Hadad,  fourth  king  of  Edom,  be- 
gins to  reign 

Ishmael  dies,  aged  137  years 
Evechous  begins  to  reign  over  the  Chaldeans 
Jacob  having  fraudulently  obtained  the  blessing 
from  Isaac,  flees  Into  Mesopotamia  from  the 
rage  of  Esau,  and  serves  Laban,  his  mother’s 
brother 

About  this  time  Ogyges  begins  to  reign  in  Atti- 
ca, in  whose  time  a remarkal.’e  deluge  happens 
In  hisklngdom 

After  seven  years  service,  Jacob  marries  Leah 
and  Rachel 

Reuben,  son  of  Jacob  and  Leah,  born 
•Simeon,  son  of  Leah,  born 
Levi  son  of  Leah,  born 
Judah,  son  of  Leah,  born 
Dan,  son  of  Jacob  and  Bilhah,  Rachel’s  hand- 
maid, born 

Gad,  son  of  Zilpah.  Leah’s  handmaid,  born 
Naphtall,  son  of  Bilhah,  born 
Asher,  son  of  Zilpah,  born 
Issachar,  son  of  Leah,  born 
Zebulun,  son  of  Leah,  born 
Dinah,  daughter  of  Leah,  born 
Joseph,  son  of  Rachel,  born,  Jacob  being 
about  90 

About  this  time  Samlah,  fifth  king  of  Edom,  be- 
gins to  reign 

Jacob,  having  served  Laban  twenty  years,  sets 
out  with  his  family  to  return  to  Canaan.  La- 
ban pursues  him,  but  is  pacified.  Jacob  meets 
with  angels  at  Mahanaim,  with  God  at  Penuel, 
and  with  Esau,  who  receives  him  with  affec- 
tion : and  he  safely  arrives  at  Shechem,  where 
he  dwells 

Dinah  is  ravished,  and  the  Shechemites  murdered 
Jacob  removes  to  Bethel,  where  Deborah,  Rebe- 
kah’s  nurse,  dies 

Rachel  dies  in  childbed  of  Benjamin 
Joseph  is  sold  by  his  brethren  to  the  Midianites, 
who  sell  him  to  Potipharthe  Egyptian 
Pharez  and  Zarah.  the  twin  sons  of  Judah,  by 
Tamar,  horn  about  this  time 
Joseph,  through  the  false  accusation  of  his  mis- 
tress, is  thrown  into  prison 
Isaac  dies,  aged  180  years 
Joseph  interpreting  Pharaoh’s  prophetic  dreams, 
Is  made  lord  of  the  land;  and  the  seven  years 
of  plenty  commence 

About  this  time  Is  born  Manasseh,  Joseph’s  first- 
born 

About  this  time  Is  born  Ephraim,  Joseph’s  se- 
cond son 

Commencement  of  the  seven  years’  famine 
Jacob  sends  his  sons  to  Egypt  to  buy  corn 
Jacob  having  sent  them  again  with  Benjamin, 
Joseph  makes  himself  known  to  his  brethren, 
and  engages  them  to  come  to  Egypt  with  their 
father,  then  130  years  old 
Joseph  sells  corn  to  the  Egyptians,  and  gets  all 
the  money  of  Egypt  Into  the  royal  treasury 
He  gets  all  the  cattle  for  the  king 
The  Egyptians  sell  their  lands  and  liberties 
The  seven  years  of  famine  end,  and  Joseph  re- 
turns the  Egyptians  their  land  and  cattle 
About  this  time  Saul,  sixth  king  of  Edom,  begins 
to  reign 

1432 


A.M.B.C. 

2315  1639 

Ge.xlli. 

2345  1659 

14.  4,  &c. 

2369  163: 

2375  1629 

4.. 20. 

He. 71. .11. 

2385  1619 

Ge.xv.Ne.9.7,8. 

Ac.7.6. 
Gal.  3. 17. 

2337  161 7 

Ge.36.32. 

16.1.2.&C. 

15;  26.12. 

2396  1603 

11.13. 

2409  1596 

17.5, &c. 

2421  1583 

x vl  II. 
Heb. 13. 2. 

2425  1579 

Ge.xix  Isa.  1.9, 

10.  Eze.  16.46.. 

2427  1577 

50. 2l’e.2.6..8. 
Jude  7. 

2429  1575 

Ge.xx. 

2430  1574 

21.2,3.  Ac.7.8. 
Ro.9.9.He.ll. 

2431  1573 

11,12. 

2433  1571 

Ge.19,36. 

Ge.21.9. 

2448  1556 

Ga  4.22,31. 
Ge.Il.15. 

xxii.  He. 11. 

2465  1539 

17..  19.  Ja.  2. 21 

2466  1538 

Ge.3G.33. 

2471  1533 

23.1,2. 

xxlv. 

2473  1531 

Euseb.ln  Chr. 

Ge.25.1..11. 

2474  1530 

11.10,11. 

25.24. 

2494  1510 

36.34. 

2495  1509 

25.7. 

11.17. 

xxvl. 

2513  1491 

26.34. 

36.35. 

28.9. 

Jul.Alrlcanus. 

Ge.xxvil.xxvlll. 
29.1..  14. 

Euseb.Chron. 

Num.236. 

2501  1503 
From  the 

Ge. 29. 15.. 30. 

32. 

A.MBC. 

33. 

2513  1491 

34. 

Ablb 

Ge.29.35. 

30.5,6. 

10.11. 

7,8. 

Ijar  or 

12,13. 

Zlf 

17.18. 

19,20. 

21. 

23,24. 

36.36. 

Slvan 

xxx !.. 
xxxiil. 

xxxiv. 

Ab 

35.1..  15. 

16..  20. 

xxxvil. 

xxxviil. 

xxxlx. 

35.28. 

2514  1490 

xll.Ac.7.10. 

Ps.105.19,.21. 

Tisrl 

Abib  or 

Ge.41.51. 

Nisan 

41.52. 

53..  57. 
xlii. 

xliii..xlvi. 

Ijar  or 

Jos. 24. 4. 

Ps.  105. 17.. 23. 
Ac.7.11,.15. 

Zlf 

Ge.47.14. 

47.16. 

18, &0. 

23.. 26. 

38  37. 

Jacob  havin'*  blessed  his  sons,  dies  m Egypt,  aged 
147,  and  Is  burled  In  Canaan 
About  this  time  Baal-hanan,  seventh  king  of 
Edom,  begins  to  re'.gn 
Jos«  ph  dies,  aged  110  years 

About  this  time  Acencros  son  of  Orus  begins  to 
reign  in  Egypt,  and  reigns  12  years  and  one 
month 

The  Cushites,  from  beyond  the  Indus,  settle  In 
Egypt 

About  this  time  Hadar,  or  Hadad,  eighth  and 
la.  t king  of  Edom,  begins  to  reign 
Rathotls,  brother  of  Aceucres,  begins  to  reign 
over  the  Egyptians  about  this  time,  and  reigns 
9 years 

Acencheres,  son  of  Rathotls,  succeeds  his  father, 
and  reigns  12  years  and  six  months 
Aneeticheres  succeeds  Acencheres,  and  reigns  12 
years  and  six  months 

Armais  succeeds  Ancencheres,  and  reigns  4 years 
and  one  month 

About  this  time  Kohath.  son  of  Levi,  dies,  aged 

133 

Baineses  succeeds  Armais,  and  reigns  one  year 
and  four  months 

Rame.-es  IVliamuii  succeeds  Rameses,  and  reigns 
67  years,  and  cruelly  persecutes  the  Israelites 
About  tills  time  the  legal  government  of  the 
Edomites  Is  abolished,  and  the  first  aristocracy 
of  dukes  begins 

Aaron,  son  of  Amram  and  Jochebed,  born 
About  this  time  Pharaoh  orders  all  the  male 
children  of  the  Hebrews  to  be  drowned 
Moses  Is  born,  and  adopted  by  Pharaoh 
daughter 

The  kingdom  of  Athens  founded  about  this  time 
by  Cecrops.  The  Parian  marbles  place  It  26 
years  earlier 

The  Chaldeans  wa^e  war  with  the  Phoenicians 
About  this  time  tne  Arabians  subdue  the  Chal- 
deans, and  take  possession  of  their  country 
About  this  time  the  second  aristocracy  of  Edomi- 
lish  dukes  begins 

Moses,  being  40  years  of  age,  kills  an  Egyp- 
tian, whom  he  found  .smiling  a Hebrew  ; In  con- 
sequence of  which  he  flies  to  Midlan,  and  there 
marries  Zlpporah 


time,  and  is  succeeded  by  his  son  Amenophls, 
who  reigns  19  years  and  six  months 

^.mram,  father  of  Moses  and  Aaron,  dies  about 
this  time 

3od  appears  to  Moses  in  a burning  bush,  while 
keeping  the  flocks  of  Jethro  at  Horeb,  and  sends 
him  to  deliver  Israel 

’haraoh  refuses  to  set  the  Israelites  at  liberty, 
and  Increases  their  burdens.  Moses,  by  God’s 
direction,  inflicts  ten  plagues  on  him  and  his 
people  ; after  which  the  Israelites  are  expelled 
from  Egypt,  on  the  14th  or  15th  of  the  month 
Abib 

rhe  Deluge  of  Deucalion  in  Thessaly  is  supposed 
to  have  happened  about  this  time 


48.4..  12. 
36.38. 
4.22  .26 
Heb.11.22. 


Ge.36.3f). 


Exod.L8,&c. 


Ge.  36. 15,16. 
Ex. 6.20;  7,7. 

1.22. 

2.1  .10. 

Euseb.in.Ctur. 
N urn.  460. 

Ep.  Marm.L 


Ge. 36. 40.. 43. 

Exod.2.11..ia 
Ac. 7.23..  29. 
Heb.  11.24.. 2G. 
Jos.14.7,10. 


Exod.lll.lv. 


V..X111. 


Exodus  of  the  Israelites  to  their  settlement  In  Canaan , at  the  death  e 
Joshua,  48  years. 

The  Israelites,  by  several  encampments,  arrive 
at  the  Red  Sea ; where  being  overtaken  by 
Pharoah,  God  opens  a passage  For  them  through 
the  sea,  through  which  they  pass  as  on  dry 
ground,  which  the  Egyptians  essaying  to  do, 
are  all  drowned 

’rom  Marah,  where  they  murmur  beca___  .. 
the  bluer  water,  they  come  to  Elim  at  the  be- 
ginning of  this  month 

)n  the  15th  of  the  month,  they  come  to  the  desert 
of  Sin,  where  Gud  sends  manna  and  quails 
They  arrive  at  Rephidlm,  where,  upon  tneir  mur- 
muring, God  supplies  them  with  water  from  a 
rock 

lere  the  Amalekltes  attack  them,  and  are  de- 
feated 

"hey  arrive  at  mount  Sinai,  where  God  delivers 
the  ten  commandments  and  other  precepts, 
and  instructs  Moses  concerning  the  formation 
of  the  tabernacle,  the  priests’  garments,  the 
dedication  of  Aaron  and  his  sons  to  the  priest- 
hood, &c. 

doses  delaying  to  come  down  from  the  mount, 
the  people  make  a molten  calf  and  worship  It. 

Moses,  in  descending,  seeing  their  idolatry,  is 
distressed,  and  breaks  the  tables  of  the  law, 
burns  and  destroys  the  idol,  puts  3000  of  the 
idolaters  to  death,  and  intercedes  for  the  rest  of 
the  people 

doses  is  again  called  up  to  the  mount,  

God  renews  the  covenant,  writes  the  two  ta- 
bles again,  and  shows  him  a glimpse  of  his 
glory 

’rom  this  time  to  the  month  Adar,  Bezalee! . 
liab,  and  their  assistants,  are  employed  in  con- 
structing the.  tabernacle,  &c. 

)n  the  first  of  this  month,  being  the  first 
of  the  second  year  of  the  Exodus,  the  taberna- 
cle. is  erected,  and  Aaron  and  his  sons  conse- 
crated 

fadab  and  Abihu,  for  offering  strange  fire,  are 
struck  dead  with  fire  from  heaven 
The  people  are  numbered,  formed  into  a regular 
camp,  for  the  fixing  and  removal  of  which  cer- 
tain regulations  are  made,  and  the  princes  pre- 
sent offerings  at  the  dedication  of  the  taberna- 
cle, &c. 

ethro  brings  Zipporah  and  her  sons,  to  Moses  In 
the  wilderness,  and  gives  him  advice  concern- 
ing the  best  mode  of  governing  the  people, 
which  Moses  thankfully  accepts,  and  God  ap- 
proves 

"he  people  lust  for  flesh  ; and  God  gives  them 
quail6  In  wrath,  at  Kibrothhattaavah 


Ex.  13.20.. 22. 
xlv. ; 15.1..  22. 


15.23..27. 

XVl. 

17.1—7. 

8..16. 


xix..xxxl. 


Ex. 33.18.  .23. 
xxxlv. 


xxxv..xxxtx. 


xl. 

Lev.L.xxvIt. 


Num.i..x. 


Ex.xvllL 

Num.xi. 


A CHRONOLOGICAL  INDEX  TO  THE  HOLY  BIBLE. 


A M.B.C. 
2514  1490 


1515  1489 
2532  1471 


2551  1453 
2563  1451 


Sebaf 

Adar 

Ablb 


xxxlii. 

20.1. 


Num.xxiL.xxly. 


Num.xxv.  De.4.3.  Ps. 
106.28.  lCo.10.8.  Re. 
2.14. 


Goa  punishes  the  sedition  of  Miriam  and  Aaron 
by  the  leprosy  of  Miriam,  which  he  heals  at  the 
prayer  of  Moses 

Having  arrived  at  the  wilderness  of  Paran,  they 
send  twelve  chosen  men,  one  of  each  tribe,  to 
examine  the  laud  of  Canaan;  who,  after  forty 
days,  return  to  Kadesh-barnea,  and  bring  an 
evil  report  of  the  land.  Caleb  and  Joshua  with- 
stand them;  but  the  people  murmur  and  rebel; 
and  God  swears  in  his  wrath,  that  none  of  the 
murmurers  shall  enter  the  land,  but  be  consumed 
in  the  desert,  where  they  are  doomed  to  wander 
40  years.  The  people  resolve  to  enter  Canaan 
against  the  will  of  God,  but  are  repulsed  by  the 
Amalekites 

The  people  continue  many  days  at  Kadesh-barnea, 
whence  they  depart  towards  the  Red  Sea 
Korah,  Dathan,  and  Abiram,  about  this  time  rebel 
against  Moses,  and  are  swallowed  up  by  the 
earth,  with  250  of  their  associates;  and  14,700 
men  are  destroyed  by  a plague,  for  murmuring 
against  Moses  and  Aaron,  whose  authority  is 
fully  established 

The  Olympic  games  first  celebrated  at  Ells  by  the 
Idaea  Dactyil 

After  wandering  in  the  deserts  of  Arabia  for  37 
years,  the  Israelites  arrive  at  Kadesh  in  the 
wilderness  of  Zin,  where  Miriam  dies,  aged 
130,  in  the  first  month  of  the  4Cth  year  of  their 
departure  from  Egypt 

The  Israelites  again  murmur  for  want  of  water, 
which  Moses,  by  God’s  direction,  brings  from  a 
rock;  but  he  and  Aaron  having  shown  some  dis- 
trust, God  forbids  their  entrance  into  Canaan 
Moses  sends  ambassadors  to  the  king  of  Edom, 
who  refuses  a passage  through  his  territories 
From  Kadesh  they  go  to  mount  Hor,  where  Aaron 
dies  and  is  buried,  aged  123  years 
The  king  of  Arad  attacks  the  Israelites,  and  takes 
several  captives 

Departing  from  mount  Hor,  to  compass  the  land 
of  Edom,  the  people  murmur  at  the  length  of  the 
way,  and  are  plagued  with  fiery  serpents;  but, 
on  their  repentance,  they  are  healed  by  a brazen 
serpent 

About  the  end  of  this  year,  all  those  who  mur- 
mured against  God  being  dead,  the  Israelites 
pass  over  the  brook  Zered,  and  come  to  the 
borders  of  Moab;  where  they  defeat  Sihon  king 
of  the  Amorites,  and  Og  king  of  Bashan,  who 
came  against  them 

Balak  king  of  Moab  sends  fur  Balaam  to  curse  the 
Israelites;  but  he  is  constrained  by  the  Spirit  of 
God  to  bless  them  altogether 
By  the  advice  of  Balaam,  the  women  of  Moab  and 
Midian  seduce  the  Israelites  to  commit  whore- 
dom and  idolatry,  in  consequence  of  which  24,000 
of  the  people  are  destroyed 
The  Israelites  are  again  numbered  by  Moses  and 
Eleazar,  in  the  plains  of  Moab,  opposite  Jeri 
cho 

Various  laws  are  given  respecting  the  inheritance 
of  daughters,  otter ings,  feasts,  and  vows 
The  Israelites  vanquish  the  Midianites,  and  slay 
Balaam,  all  the  males,  and  all  the  women,  except 
virgins 

The  land3  of  Sihon  and  Og  are  divided  among  the 
tribes  of  Reuben  and  Gad,  and  the  half  tribe  of 
Manasseh 

Moses,  in  the  prospect  of  death,  renews  the  cove- 
nant of  Israel  with  Jehovah,  recapitulates  vari- 
ous laws  and  ordinances,  blesses  each  of  the 
tribes,  and  ascending  mount  Nebo,  there  dies, 
aged  120,  and  is  succeeded  by  Joshua 
Joshua  being  confirmed  in  his  government  by  God, 
sends  spies  from  Shittim  to  Jericho 
On  the  tenth  day  of  this  mouth,  the  Israelites,  under 
the  conduct  of  Joshua,  pass  the  Jordan  dry  shod 
The  following  day  Joshua  renews  circumcision 
On  the  14th  of  the  same  month,  they  keep  the 
passover  , 

The  next  day  the  manna  ceases 
Jericho  is  taken  on  the  7th  day,  the  walls  falling 
down  at  the  sound  of  the  priests’  trumpets ; 
when  all  the  inhabitants  are  slain,  except  Rahab 
and  her  family 

The  Israelites  are  smitten  before  Ai,  in  conse- 
quence of  Achan's  sacrilege ; which  being  ex- 
piated by  his  death,  Ai  is  taken  and  utterly 
destroyed 

The  Glbeonites  having  craftily  obtained  a cove- 
nant with  Joshua,  five  kings  of  Canaan,  who 
had  combined  against  Israel,  make  war  upon 
them,  and  are  defeated  by  Joshua,  at  which  time 
the  sun  stands  still 

The  conquest  of  Canaan  is  completed;  and  Joshua. 

at  God’s  command,  begins  to  divide  the  land 
The  tabernacle  is  set  up  at  Shiloh,  the  rest  of  the 
land  is  divided,  and  the  Reubenites,  Gadites, 
and  the  half  tribe  of  Manasseh,  are  dismissed  to 
their  possessions  east  of  Jordan 
Joshua  having  gathered  together  all  Israel,  ex- 
horts them  to  obedience,  renews  the  covenant 
between  them  and  God,  and  dies,  aged  110  years 

PERIOD  V. 

From  the  settlement  of  the  Israelites  in  the  land  of  Canaan  to  the  building  of 
Solomon’s  temple , 440  years. 

A.M.B.C. 

After  the  death  of  Joshua,  and  the  elders  who 
succeeded  him,  the  Israelites  do  evil  in  the 
sight  of  the  Lord  ; Micah  makes  an  image, 
which  the  Danites  seize  upon,  and  so  establish 
idolatry  at  Dan  ; and  the  Levite’s  concubine  is 
abused  and  killed  by  the  men  of  Gibeah,  which 
causes  a destructive  war  between  the  Benja- 
miies  and  the  other  tribes 
God  delivers  the  Israelites  into  the  hands  of 
Chushan-rishathalm,  king  of  Mesopotamia, whom 
they  serve  eight  years 

Minos,  king  of  Crete,  issues  his  celebrated  laws  ; 
and  about  the  same  time  iron  Is  discovered  by 
the  Dactyli  by  the  accidental  burning  of  the 
forests  on  mount  Ida 
180 


25M  1450 


2559  1445 

2560  1444 


Num.xxv!. 


xxxi. 

Jos.  13.21,22. 


Num.xxxil. 

De.iil. 


ili.iv. 
os.  5.1.. 9. 


xviiL.xxii. 


A.  M.B.C. 

2599  1105 


2648  1356 


2585  1419 


2591  1413 


2508  1406 


Judg.XVlL.XXl. 


3.8. 


Jud.3. 13,11. 


2772  1232 
2778  1226 


2789  1209 


2816  1188 
2817  1197 


2823  1181 
2330  1174 


2840  1164 
2843  1156 


2849  1155 
2867  1137 


2916  1088 

2917  1037 


2919  1085 
2925  1079 


2943  1061 

2944  1060 


Othnlel  conquersChushan-rlshathaIrn, delivers  the1 
Israelites,  and  governs  them  40  years 
The  Eleuslnlan  mysteries  are  Introduced  atAthens 
by  Eumolpus,  son  of  Musaeus 
Othniel  being  dead,  the  Israelites  again  sin  against 
God,  and  are  dellvejed  into  the  hands  of  Eglon, 
king  of  Moab,  whom  they  serve  18  years 
The  Isthmian  games  first  instituted  by  Sisyphus, 
king  of  Corinth 

Ehud  slays  Eglon,  and  delivers  Israel 
After  him,  Shamgar  slays  600  Philistines  with  an 
ox-goad,  and  avenges  Israel 
The  Olympic  games -established  by  Pelops,  In 
honour  of  Jupiter,  according  to  some 
The  Israelites  having  returned  to  their  old  sin  of 
idolatry,  after  the  death  of  Ehud,  are  delivered 
into  the  hand  of  Jabin,  king  of  Canaan,  whom 
they  serve  twenty  years 

Deborah  and  Barak  deliver  them  ; and  the  land 
rests  forty  years  after  the  former  rest  obtained 
by  Ehud 

About  this  time  Ninus,  son  of  Beius,  founds  the 
Assyrian  empire 

The  Argonautic  expedition.  The  Pylhlan  games 
first  celebrated  by  Adrastus,  king  of  Argos 
The  Israelites  again  sinning,  are  delivered  into 
the  hands  of  the  Midianites  for  seven  years 
Tyre,  or  Tsur;  is  supposed  to  have  been  founded 
about  this  lime  by  the  Sidonlans 
Gideon  delivers  Israel,  and  governs  them  nine 
years 

Gideon  dies,  and  the  Israelites  again  fall  into 
idolatry 

Abimelech,  the  son  of  Gideon  by  his  concubine, 
slays  69  of  his  brethren,  and  is  proclaimed  king 
by  the  Shechemites 

He  and  his  adherents  quarrel  and  destroy  one 
another,  and  he  perishes  at  the  siege  of  Thebez, 
according  to  the  warning  of  Jotham 
Tola  governs  Israel  23  years 
The  Nemean  games  are  instituted  by  Adrastus,  in 
honour  of  Hercules  and  Jupiter 
The  Theban  war  of  the  seven  heroes  against 
Eteocles,  commonly  called  the  war  of  the  Epi- 
goni,  is  revived,  and  rages  with  great  fury  for 
ten  years 

The  commencement  of  the  kingdom  of  the  Lydians, 
under  Argon,  who  reigned  at  Sardis  ; which 
continued  505  years 

Jair  succeeds  Tola,  and  judges  Israel  22years 
Semiramis  marries  Ninus,  and  relgn3  42  years 
over  nearly  the  whole  of  Asia 
The  Israelites  having  again  relapsed  Into  idolatry, 
are  delivered  into  the  hands  of  the  Philistines 
and  Ammonites,  whom  they  serve  18  years 
Jair  dies,  having  judged  Israel  22  years 
Jephthah  being  made  judge,  defeats  the  Ammon 
ites,  slays  42,000  Ephraimites,  and  governs  6 
years 

Troy  taken  and  burnt  by  the  Greeks,  after  a siege 
of  ten  years.  JEneas  sails  to  Italy 
Ibzan  succeeds  Jephthah,  and  judges  Israel  7 years 
Elon  succeeds  Ibzan,  and  governs  10  years 
Semiramis  dies,  aged  62,  having  reigned  42  years, 
and  is  succeeded  by  Ninyas 
Abdon  succeeds  Elon,  and  judges  Israel  8 years 
Ell,  the  high-priest,  succeeds  Abdon,  and  judges 
Israel  40  years 

The  Israelites  again  provoke  the  Lord,  who  de- 
livers them  Into  the  hands  of  the  Philistines  for 
forty  years 

Samson  is  born  at  Zorah 

Samson  marries  at  Tirnnath,  and  begins  to  deliver 
Israel .-  he  continues  20  years 
He  burns  the  corn  of  the  Philistines,  and  kills  a 
thousand  of  them  with  the  jaw-bone  of  an  ass 
Samson  is  betrayed  by  Delilah,  delivered  into  the 
hands  of  the  Philistines,  and  has  his  eyes  put 
out ; and,  while  making  sport  for  them,  pulls 
down  the  temple  of  Dagon,  and  buries  himself 
and  multitudes  in  the  ruins 
The  ark  is  taken  by  the  Philistines,  and  the  two 
sons  of  Eli  slain;  who  falls  from  his  seat,  and 
dies,  aged  98 

The  Philistines  are  constrained  by  Divine  judg- 
ments to  send  back  the  ark,  which  is  placed  at 
Kirjath-jearim 

The  Heraclidae  return  into  Peloponnesus,  80  years 
after  the  taking  of  Troy  ; and  two  years  after- 
wards divide  the  country  among  them  ; whence 
begins  the  kingdom  of  Lacedaemon  under  Eurys- 
thenes  and  Procles 

The  Israelites,  by  Samuel’s  instructions,  solemnly 
repent  at  Mizpeh,  and  are  delivered  from  the 
Philistines 

Samuel,  when  old,  employs  his  sons  as  judges 
under  him,  who  by  their  misconduct,  give  the 
Israelites  occasion  to  desire  a king;  and  Saul, 
whom  God  had  selected  and  commanded  to  an- 
oint, is  acknowledged  king,  after  relieving  Ja- 
besh-Gilead 

War  with  the  Philistines,  in  which  Saul  rashly 
sacrifices,  and  is  rejected  by  God 
The  kingdom  ofSicyon  now  ends 
Jonathan,  the  son  of  Saul,  smites  a garrison  of 
the  Philistines,  and  obtains  a complete  victory 
over  them 

David,  the  youngest  son  of  Jesse,  is  born 
God  finally  rejects  Saul,  in  consequence  of  his 
sparing  Agag,  king  of  the  Amalekites,  and  the 
best  of  the  spoil 

The  kingdom  of  Athens  ends  in  the  death  of 
Codr  us,  and  is  afterwards  governed  by  archons 
Samuel  is  sent  to  Bethlehem  to  anoint  David 
David  slays  Goliath,  the  champion  of  the  Philis- 
tines 

Saul,  urged  by  jealousy,  seeks  to  kill  David,  who 
escapes  into  tho  wilderness  of  Judea 
David  spares  Saji’s  life,  when  in  his  power 
Samuel  dies,  a id  is  buried  at  Ramah 
David  marrtt  i Abigail,  formerly  wife  of  Nabal, 
and  Ahincam 

David  again  spares  Saul’s  life 
He  flees  to  Achish  at  Gath,  who  gives  him  Zlk 
lag 

1433 


Ju.vil.  : 81.. 32 


9.7..  57. 

10.1,2. 


Herodol.1.1  i 
Jud. 10.3,4. 


6 .18 
4. 


xi.  ; 12  1.  7. 


12. 8..  10. 

11,12. 


Jud. 13.1,2. 
24. 


Judg.xlv. 


xvl. 


ISam.iv. 


v.  ; 7.1,2. 


7.3.. 17. 


xilt. 


xlv. 

17.12. 


xvl. 


xvlll..«ti* 

xxiv. 

25.  L 

25.2..24. 

xxvi. 


A CHRONOLOGICAL  INDEX  TO  THE  HOLY  BIBLE. 


A.M.B.O. 

2948  1050 


295)  1053 

2956  1048 

2957  1047 

2909  1045 
2960  1044 


2967  1037 
2068  1036 

2969  1035 

2970  1024 

2971  1033 


2972  1032 
2974  1030 


2977  1027 

2979  1U25 

2980  1024 
2983  1021 

2986  1019 


2937  1017 
£938  1016 


29*9  1015 
2990  1014 


2992  1012 
3000  1004 


He  Invadeu  the  Geshurltea,  Gerzltes,  and  Aina- 
lekltes,  and  puls  them  all  to  the  sword 
Saul  Is  slain  on  mount  Gllboa,  In  a war  with  the 
Phillis  tines 

David  Is  anointed  king  by  the  tribe  of  Judah,  at 
Hebron,  where  he  reigns  i year,  and  6 months 
Abner  makes  Ishbooheth,  the  son  of-Saul,  king 
over  the  rest  of  Israel,  at  Mahanalm 
A mortal  skirmish  takes  place  between  the  soldiers 
of  Joab.  the  nephew  and  general  of  David,  and 
those  of  Abner,  the  general  of  lshboshelh 
Abner  leaves  lshboshelh,  resorts  to  David,  and  Is 
treacherously  murdered  by  Joab 
lshboshelh  being  assassinated  by  Baanah  and  Re- 
chab,  David  Is  anointed  ki.ig  over  all  Israel 
David  take  ill  the  fort  of  Zion  from  the  Jebusltes, 
and  calls  It  the  City  of  David  ; and  making  Jeru- 
salem theseat  of  his  government,  he  reigns  there 
33  years 

David  brings  the  ark  of  the  covenant  from  Klrjalh- 
jearlm,  and  places  It  In  Zion 
David  purposes  to  build  a temple  to  Jehovah,  but 
is  Informed  by  Nathan  the  prophet,  that  this 
should  be  accomplished  by  a son  to  be  born  to 
him 

The  settlement  of  the  Ionian  colonies  in  Asia 
Minor 

David  subdues  the  Philistines,  Moabites, Syrians, 
and  Edomites 

David  kindly  provides  for  Mephibosheth,  the  son 
of  Jonathan 

David  overcomes  the  Ammonites,  whose  king  had 
insulted  his  ambassadors 

David  smites  the  Syrians,  who  had  assisted  the 
Ammonites 

While  Joab  besieges  Rabbah,  the  capital  of  Am- 
mon, David  commits  adultery  with  Bathsheba, 
whose  husband  Uriah  he  causes  to  be  basely 
slain 

The  child  thus  begotten  In  adultery  being  born. 
David  Is  reproved  for  his  crime  by  Nathan,  and 
deeply  repents 

Solomon  is  born  of  Bathsheba,  and  called  Jedi- 
dlah 

Rabbah,  the  capital  of  Ammon,  Is  taken,  and  the 
people  totally  subdued 
Amnon,  David’s  eldest  son,  ravishes  Tamar 
Absalom  avengeth  his  sister  Tamar,  and  slays 
Amnon  ; In  consequence  of  which  he  flees  to 
Geshur,  to  Talmal  his  maternal  grandfather, 
where  he  remains  three  years 
David  is  Induced  by  Joab  to  permit  his  return 
David  is  fully  reconciled  to  him 
Absalom  steals  the  hearts  of  the  people 
He  rebels  against  his  father,  and  is  killed  by  Joab 
The  sedition  of  Bichri  appeased  by  Joab 
A famine  sent  to  avenge  the  Gibeonites  for  the 
cruelty  of  Saul,  and  which  had  endured  three 
years,  is  removed  by  delivering  seven  of  ills 
sons  to  them  to  be  put  to  death 
David  numbers  Israel,  and  is  punished  by  a dread- 
ful pestilence 

Rehoboam  is  born  to  Solomon,  by  Naamah,  an 
Ammonitess 

David  dies,  aged  70,  anc  is  succeeded  by  Solomon 
Solomon  marries  the  daughter  of  Pharaoh  king  of 

He  fays  the  foundation  of  the  temple.  480  years 
after  the  Exodus  of  the  Israelites  from  Egypt 
The  temple  Is  finished  in  the  eleventh  year  of 
Solomon’s  reign,  havine  been  seven  years  and  a 
half  building 

PERIOD  VI. 


xxviil.  .xxxl. 
23a in.  1;  2.1. .7. 
2C  hr.  12. 23. 


111. 

Iv;  5.1.  5. 
IChron.xl. 


2Sam  5.6  &o. 
vl.lChr  xlll. 
xvl.2Chr.l.4. 


2Sam.vil. 

IChr.xvIl. 


ISam.vlil. 

lChr.xviil. 

ISam.lx 

2Sam.l0.1..14. 

15..  19. 

xl;  ICh.XX. 

12. 1.  .23.  Ps.  11. 

2Sa.  12.24 ,25. 

26..  31. 
13.1..  22. 


23.39. 

14  1..27. 
28..  33. 

15  1..6. 
15.7;  xix. 

XX. 


XXI. 

xxiv.2Ch.xxl. 


1K1.14  21. 
i.ii. 


3.1.2Ch.8.1I 

ti.l.2Ch.3.1. 


vi.vll. 

2Ch.ill.iv. 


From  the  building  of  the  Temple  to  the  Babylonish  captivity , 400  years. 


A.M.B.C. 

3000  1004 


3013  991 

3014  990 
3026  978 


3030  974 


Solomon  dedicates  the  temple  with  great  solemnity 
and  joy,  and  peculiar  tokens  of  Divine  accept- 
ance 

Solomon  finishes  his  palace,  and  that  of  his  queen 

The  queen  of  Sheba  visits  S domon 

Jeroboam  rebels  against  Solomon,  and  flies  into 
Egypt 

Solomon,  having  reigned  forty  years,  dies,  and  Is 
succeeded  by  Rehoboam  ; who  having  answered 
the  elders  of  Israel  harshly,  is  rejected  by  the 
ten  tribes  ; over  whom  Jeroboam  begins  to 
reign,  Judah  and  Benjamin  only  adhering  to  the 
house  of  David 

Jeroboam,  king  of  Israel,  abolishes  the  worship 
of  Jehovah,  and  establishes  that  of  the  golden 
calves  at  Dan  and  Bethel,  and  is  reproved  by 
a prophet  from  Judah,  who  disobeying  God,  Is 
slain  by  a lion 


IKi.viii.ix. 

2Chr.v..vll. 
IK  i.  ix. 


X1.26..40, 


IKi  11.41.. 43. 
xli. 

2Chron.ix. 


IK  1.12. 26..  32. 
xiil. 


That  the  chronology  of  the  separate  kingdoms  of  Judah  and  Israel  may  be 
viewed  to  the  best  advantage,  we  here  insert  a table,  in  which  their  contempora- 
neous acts  are  noted.  Of  necessity,  many  of  the  same  incidents  are  repeated  in 
the  general  chronological  index. 


JUDAH. 

Rehoboam.  highly  offend-  IKings 
ed  at  the  revolt,  medi tales  an  | xii. 
attack  upon  tne  ten  tribes, 
to  reduce  them  to  obedience;) 
but  the  attempt  being  for- 1 
bidden  by  a prophet,  he 
wisely  refrai us.  The  priests,]  xi.17. 
however,  generally,  and  ma- 
ny pious  Israelites,  with-' 
draw  from  Jeroboam,  in- 
duced, no  doubt,  by  a aesirej 
to  enjoy  the  temple  worship' 
uninterrupted.  But  Rp1  o j 
boam  gives  up  himsell'  to  ini-] 
piety  and  vi;e;  Shishak,  king1  : 
of  Egypt,  comes  to  Jersa-! 
lem,  and  plunders  both  the1 
temple  and  the  king.  | 

Rehoboam  and  the  princes 
repent  on  the  preaching  of, 
the  prophet  Shemaiah  ; but 
the  Lrmer  dies,  after  reign-] 
ing  17  years  over  Judah.1 
ANJam  succeeds  Rehoboam, 

•mi  !•  ign*  only  three  years  | 

1434 


iv.25. 


ISRAEL. 

Jeroboam,  son  of  Nebat, 
the  first  king  of  the  ten  re- 
volted tribes.  He  repairs 
Shecliem  (which  had  been 
destroyed  by  Abimelech  258 
vpara  before,)  and  there  fixes 
i his  roval  residence  for  some 
j time,  hut  afterwards  atTir- 
! zah. 

3030  9*4  He  sets  up  golden  calves 
, in  Dan  and  Bethel,  (perhaps 
to  mimic  the  cherubim,)  and 
forbids  his  subjects  to  go  to 
j Jerusalem  to  worship,  lest 
more  of  them  should  return 
'to  Rehoboam. 

| Jeroboam,  whilst  worship- 
ping at  Bethel,  is  warned  by 
a prophet  of  trie  judgments 
j which  should  fall  upon  that 
altar  and  upon  its  priests. 

047  957  Jeroboam  is  defeated  in  an 
J engagement  with  Abijam, 
I with  the  loss  of  five  hundred 
thousand  men. 


3055  9-19 
3064  940 

30b7  917 

3090  914 

3106  898 

3107  897 


JUDAH. 

AsJi  succeetls  Abijam,  and 
juppmwps  idolutry  in  Ju- 
lun.  He  gains  a decisive 
rictory  over  Zeruli.ihc  Ethi- 
opian. 

I le  bribes  Benhadad,  king 
of  Syria,  to  ullack  B;ui6hp., 
in  order  to  stop  him  from 
building  Hamah. 

Asa,  troubled,  with  lame- 
ness, (supposed  from  gout;) 
places  his  confidence,  not  in 
God,  but  in  his  physicians. 

lie  dies  (having  reigned 
41  years,)  and  is  succeeded 
by  his  son  Jehoshaphat. 

Jehoslmphat  unites  with 
him  in  the  government,  his 
ion  Jehorain. 

Jehoshaphat  accompany- 
ug  a hub  in  his  expedition 
against  Kumoth-gilead,very 
narrowly  escapes  with  Ins 
life,  in  the  eanio  battle  in 
which  Aliab  is  slain. 

Jehoshaphat  uniting  witli 
Ahaziah,  equips  a fleet  for 
Opliir,  which  is  destroyed 
by  tempest  About  this  time, 
Jchoaliuphat  is  irivuded  by 
the  Ammonites  and  Moab- 
ites, over  whom  he  obtains 
a miraculous  victory. 

Jehoshaphat  now  grown 
old,  portions  off  his  other 
sons,  and  resigns  the  king- 
dom to  Jehoram. 

Jehoshaphat  dying  soon 
after,  Jehoram  no  sooner 
finds  himself  secured  in  the 
throne,  than  lie  puts  all  his 
brethren  to  the  sword  ; and 
soon  after,  by  the  wicked 
counsel  of  Athaliah,  (daugh- 
ter of  Ahab,)  sets  up  the 
idolatry  of  Baal,  and  com- 
pels his  subjects  to  worship 
with  him.  About  this  time, 
a letter  addressed  to  him  by 
the  prophet  Elijah,  before 
his  translation,  cornea  into 
the  hand  of  Jehoram,  warn- 
ing him  of  the  approaching 
Judgments.  He  reigned  only 
four  years. 

Ahaziah,  son  of  Jehoram, 
succeeds  his  father  in  the 
throne  of  J udah. 


Ahaziah  slain  by  Jehu. — 
(See  the  other  side.) 


Athaliah  destroys  all  the 
royal  family,  and  usurps  the 
kingdom  ; but  Jehosheba, 
daughter  of  king  Jehoram, 
and  wife  to  the  high  priest, 
Jehoiada.  secretes  JenoaEh, 
one  of  the  infants,  in  the 
temple,  and  thus  preserves 
it  from  the  general  massacre 
of  the  blood  royal. 


IKings 


IKings 

18*49. 


2Chron. 

xxi.2,3. 

2Kings 

i.1'6. 

2Chron. 

xxi.4,5. 


Jehoiada,  the  high  priest, 
brings  out  Jehoash,  now 
seven  years  old,  and  an- 
oints him  king;  causes  the 
wicked  Athaliah  to  be  slain; 
restores  the  worship  of  Je- 
hovah, and  destroys  the 
house  and  worship  of  Baal. 


Jehoash,  in  the  23d  year 
of  his  age,  orders  the  temple 
to  be  repaired,  under  the 
direction  of  Jehoiada,  the 
high  priest.  He  reigns  forty 
years. 

Zeehariab,  the  son  of  Je- 
hoiada, for  reproving  the 
idolatry  of  the  people,  after 
the  death  of  his  father,  is 
stoned  to  death  in  the  court 
of  the  temple,  by  command 
of  that  very  Jehoash  whom 
his  father  had  made  king  in 
Judah,  but  who  had  now- 
fallen  into  idolatry.  This 
Jehoash  is  next  year  mur- 
dered by  his  servants. on  hb 
bed,  and  succeeded  by  his 
son  Amaziah. 

Amaziah,  growing  prond 
of  his  success  against  the 
Edomites,  provokes  Jeho- 
ash, king  of  Israel,  to  a war, 
ana  is  taJcen  prisoner  by  him. 

Amaziah  being  slain  at 
Lachish,  is  succeeded  by 
Uzziah,  or  Azariah,  who 
reigns  fifty-two  years, 
I though  a leper. 


iKin^t 


3074  930 

3075  929 


3079  925 

3086  918 
3096  908 

3103  901 

3104  900 

3105  899 

3106  898 

3107  897 

3108  896 


Li. 


2Chron. 

xxii.10. 


2Chron. 

xxiii. 

2Kings 


2 Kings 


3163  841 
3165  839 


ISRAEL. 

Jeroboam  dies, after  reign 
ing  years,  und  Nadabhis 
son  succeeds  him. 

After  two  years,  Nadali 
iB  slain  by  Bausha,  who 
succeeds  him,  and  destroys 
all  the  family  of  Jeroboam.1 

He  buiMs  Hamah,  to  pre- 
vent Israel  from  going  to 
Jerimalein,  and  reigns  24 
years. 

Baasha  dies,  ijid  is  suc- 
ceeded by  Ills  son  Klah. 

Elah  is  slain  by  Zinin, 
who  usurps  llie  kingdom  for 
8C'  en  day 8.  and  destroys  the 
whole  family  of  Bnasha;  but 
being  besieged  by  Omri, 
w’hom  the  urmy  had  made- 
king,  burns  htaiseff  to  death 
in  the  palace. 

Omri  reigns  alone  in 
Apa’6  31st  year,  upon  which 
he  builds  .Samaria  for  his 
capital. 

Omri  dies,  and  is  suc- 
ceeded by  his  wicked  son 
Ahab,  in  whose  reign  Elijah 
prophesies.  He  challenges 
ami  slays  the  false  prophets 
of  Baal. 

Benhadad  besieges  Sama- 
ria. but  is  force  i to  unit  it ; 
ancl  returning  the  following 
year,  is  defeated  at  Aphek. 

Ahab,  by  advice  of  Jeze- 
bel, causes  Naboth  to  be 
stoned. 

Ahab  associates  his  son 
Ahaziah  with  biin  in  the 
kingdom. 

lie  is  killed,  warring  a- 
gainst  Ramolh-gilead  in  dis- 
guise. 

Ahaziah  succeeds, but  soon 
after  being  dangerously  ill, 
in  consequence’ of  a fall, 
sends  to  consult  Baal-zebub, 
the  god  of  Hkrom  The  pro- 
phet Elijah  meeting  the  mes- 
senger, sharply  reproves 
him.  and  sends  word  tnat  he 
Blialldie.  The  king,  in  con- 
sequence sends  three  suc- 
cessive companies  to  appre- 
hend him,  two  of  whicn  are 
destroyed  by  fire  from  hea- 
ven: but  he  goes  wiih  the 
third,  and  reproves  the  king 
to  his  face,  predicting  his 
death  as  botn  near  and  cer- 
tain ; which  accordingly 
came  to  pass,  after  reigning 
only  twro  years. 

Soon  after  this,  Elijah  is 
removed  to  heaven  in  a fiery 
chariot. 

Jehoram  king  of  Israel, 
and  Ahaziah  king  of  Judah, 
lead  their  united  armies  to 
Ramoth  Gilead,  against  Ha- 
zael,  successor  of  Benhadad, 
king  of  Syria,  when  the  for- 
mer is  dangerously  wound- 
ed, and  retires  to  Jezreel  for 
a cure.  In  the  mean  time, 
Elisha  the  prophet,  who  had 
succeeded  Elijah,  sends  a 
mung  prophet  to  anoint 
ehu,  the  son  of  Jehosha- 
phat, the  son  of  Nimshi, 
Icing  over  Israel,  for  the  spe- 
cial purpose  of  rooting  out 
the  house  of  Ahab.  Jehu,  be- 
ing proclaimed  king  by  the 
army,  marches  straight  to 
Jezreel,  kills  Jehoram  in  the 
field  of  Nabolli,  and  causes 
Jezebel  to  be  cast  out  of  a 
window,  where  she  is  eaten 
of  dogs. 

He  also  despatches  letters 
to  Samaria,  and  causes  70 
of  Ahab’s  children  to  be  be- 
headed. Then  comes  him- 
self to  Samaria ,and  destroys 
the  whole  family  of  Ahab, 
and  all  the  priests  of  Baal. 
Notwithstanding  this,  he  de- 
parts not  himself  from  the 
worship  of  Jeroboam’s 
calves. 

Still  farther,  he  pursues 
Ahaziah.  king  of  Judah, 
who  had  fled  toward  Me- 
giddo,  and  causes  him  to  be 
slain;  also  42  of  his  kindred, 
at  Samaria. 

Jehoahaz  succeeds  his  fa- 
ther Jehu,  and  reigns  seven- 
teen years,  all  the  time  sub- 
ject to  the  vexations  and 
oppressions  of  Hazael,  king 
ofsyria- 

Jenoash,  the  son  of  Jehoa- 
haz, united  with  his  father 
in  the  kingdom  of  Israel. 

Jehoahaz  dies;  and  is  s 
ceeded  by  Jehoash,  who, 
soon  after  his  father’s  fune- 
ral,visits  Elisha  the  prophet, 
then  lying  sick,  ana  he  pro- 
mises him  victory  over  the 
Assyrians,  wTbich  came  to 
pass. 

Jeroboam  II.  is  this  year 
united  with  his  father  Jeho- 
aih,  upon  his  going  to 
against  the  Syrians. 

Jehoash,  provoked  to  war 
with  Judah,  breaks  down 

fiart  of  the  wall  of  Jerusa- 
em,  spoils  the  temple  and 
the  palace,  and  returns  in 
triumph  to  Samaria. 

Jehoash  dies,  and  is  suc- 
ceeded by  his  son,  Jero- 
boam II. 


KTJfl 
x i v 20 

2^-27 


23,24 


2Klnga 


U.1L 

viii.28. 


10. 

14. 


25. 

xv.  I . 


A CHRONOLOGICAL  INDEX  TO  THE  HOLV  BIBLE. 


AM.BC. 
3246  759 


JUDAH. 

Jotham  succeeds  Uzziuli 
at  die  age  of  25,  and  reigns 
sixteen  years  in  Jerusalem, 
luring  winch  he  subdues 
me  Ammonites,  and  makes 
diem  tributary  during  three 
years. 

Ahaz  succeeds  Jotham, 
and  reigns  sixteen  years. 

This  year  Rezin  king  of 
Syria,  and  Pekah  king  of 
Israel,  unite  against  Ahaz ; 
but  he  is  delivered  from 
them,  according  to  the  pro- 
iise  by  Isaiah. 

Ahaz.  however,  falling 
ion  afterwards  into  idola- 
try, is  delivered  into  the 
hands  of  Pekah,  who  de- 
feats his  army,  and  carries 
away  many  captives  ; but 
these,  by  direction  of  a pro- 
phet, are  returned  to  him. 

The  Id  uneoDB  and  Philis- 
tines invade  Judea,  when 
Ahaz  invites  to  his  assistance 
Tiglath  Pileser,  king  of  As- 
syria, and  submits  to  pay 
him  tribute. 


Hezekiah  succeeds  Ahaz, 
and  destroys  idolatry,  and 
prospers  : he  also  celebrates 
a solemn  Passover  ; and  be- 
gins to  gather  the  first  fruits 
and  tithes,  for  the  main- 
tenance of  public  worship. 
He  reigns  29  years, including 
one  in  which  he  reigned 
with  hia  father. 


2Ki.  xv. 

5—7. 

32—38. 


ISRAEL. 

Jeroboam  II.  dies:  Zucha- 
riah  his  son  succeeds  him, 
but  the  extent  of  his  reign 

very  uncertain,  generally 

pposed  to  he  only  six 
...onlhs,  at  the  end  of  which 
he  is  murdered  by  Slialluin. 
The  chronology  is  here, how- 
ever,very  perplexed,  and  an 
interregnum  - f ten  or  eleven 
years  is  generally  supplied. 

Shallum  reigns  one  month 
only,  when  he  is  killed  by 
Me v ahem,  who  becomes  tri- 
butary to  Pul,  king  of  As- 
syria: but  in  the  50th  year 
of  Uzziahjhe  is  succeeded  by 
Pekahiah,  who  reigns  two 
years  only,  when  he  is  slain 
by  Pekah,  one  of  his  own 
captains, who  succeeds  him, 
and  reigns  twenty  years. 

Tiglath  Pileser,  king  of 
Assyria,  defeats  and  slays 
Rezin,  King  of  Damascus, 
enters  the  land  of  Israel,  and 
carries  away  many 
fives,  chiefly  from  Reu 
Gad,  and  the  half  tribe  of 
Manasseh. 

Hoshea,  son  of  Elah,  mur- 
ders Pekah,  and  takes  his 
kingdom,  which  seems 
have  been  involved  in  si 
lar  anarchy  and  confusion, 
as  in  the  reign  of  Zacliariah. 

Shalmaneser  compels  Ho- 
shea to  pay  him  tribute. 

Hoshea  refusing  to  con- 
tinue his  tribute,  Shalmane- 
ser lays  siege  to  Samaria, 
and,  in  the  end  of  the  third 
year,  takes  it,  and  carries 
away  the  remainder  of  the 
tribes  of  Israel  beyond  the 
Euphrates. 

Thus  ends  the  kingdom 
of  Israel,  250  years  after 
its  separation  from  Judah. 


23,24. 


3031'  972 
3033  971 


3046  953 

3017  957 
3019  955 
30-0  954 


3955 

3063 


3070  925 
3!l  l)  924 
?')3l  923 


The  priests  and  Levlles  and  pious  Israelites, 
leave  their  possessions  In  Jeroboam’s  klngtfom, 
and  are  incorporated  into  the  kingdom  of  Judah  2Chr.  11.13 .17. 
Jehoiada,  the  priest,  born  about  this  time 
Shlshak,  king  of  Egypt,  Invades  Judea,  and  plun-  IKi. 14.25.. 22 
ders  Jerusalem  and  the  temple  2Chr.xiI. 

Capys  Sylvius  succeeds  Capetus  in  the  kingdom 
of  Alba,  and  reigns  28  years  Dion.Halicar. 

Reiioboam  dies,  having  reigned  17  years,  and  Is 
succeeded  by  Abijah,  who  reigns  3 years  1KLJ5.1..7. 

Abijah  vanquishes  Jerohoam,  killing  500.000  men  2Ch.  12. 15  ; xiil. 
Abijah  is  succeeded  by  Asa,  who  reigns  41  years  14.1.2Ki.l5.3. 
Jeroboam,  king  of  Israel,  is  succeeded  by  Na-  IKi. 14  20. 

dab  15.25. 

Nadab  is  slain  by  Baasha,  who  destroys  all  the 
family  of  Jeroboam,  usurps  the  kingdom,  and 
reigns  24  years 

About  this  time  flourished  the  prophets  Jehu, 

Hanani'and  Azariah 

Phorbas  succeeds  Thersippus  as  perpetual  archon 
of  the  Athenians,  and  governs  31  years 
Jehoshaphat,  son  of  Asa,  born 
Asa  overcomes  Zerah  the  Ethiopian,  who  had  In 
vaded  Judea  with  an  immense  army 
Calpetus,  Carpetus,  or  Capetus,  succeeds  Capys 
in  the  kingdom  of  Alba 

3aasha,  king  of  Israel,  dies,  and  is  succeeded  by 
Elah 

Zimri  murders  Elah,  and  reigns  seven  days;  being 
dethroned  by  Omri,  who  reigns  jointly  with 
Tibni  about  five  years 

Tibnt  dying,  Omri  reigns  alone  about  7 years 
Omri  makes  Samaria  the  seal  of  his  government 
Tiberinus  Sylvius  succeeds  his  father  Calpetus  in 
the  kingdom  of  Alba,  and  reigns  8 years 
'.legacies  succeeds  Phorbas  as  archon  of  the 
Athenians,  and  rules  30  years 
Omri.  king  of  Israel,  dies,  and  is  succeeded  by  his 
son  Ahab,  who  reigns  22  years 
Asa,  king  of  Judah,  begins  to  be  diseased  in  his 
feet 

Tiberinus,  king  of  Alba,  being  drowned  In  the 
Albula,  (from  him  called  the  Tiber,)  Is  suc- 
ceeded by  Agrippa  Sylvius,  who  reigns  40  years 
Jehoshaphat  succeeds  his  father  Asa  in  the  king- 
dom of  Israel,  and  reigns  25  years 
Jehoshaphat  having  demolished  the  high  places 
and  groves,  sends  Levites  with  the  princes  to 
instruct  the  people  in  the  law  of  God,  in  which 
they  greatly  prosper 

Elijah  foretPls  to  Ahab  a dreadful  famine,  and  is 
fed  by  ravens 

3096  COS  Elijah  ratses  the  widow’s  son 

3097  907  Polydectes,  of  the  family  of  the  Proclldze, 
ceeds  Eunomus  on  the  throne  of  Lacedaemon 
and  reigns  nine  years- 

About  this  time  Homer  and  Hesiod  flourished 
according  to  the  Parian  marbles 
Eliiah  having  proved  by  fire  from  heaven  that 
Jehovah  is  the  true  God.  slays  the  prophets  of 
Baal  ; and  rain  is  sent  in  answer  to  his  prayers 
Elijah  is  sent  to  anoint  Hazael,  Jehu,  and  Eli 
sha 

The  Syrians,  by  the  direction  of  a prophet,  are 
defeated  by  Ahab 

3194  900  The  Syrians  are  again  defeated  by  Ahab 
3105  899  Ahab,  by  means  of  Jezebel,  murders  Naboth,  and 
seizes  his  vineyard,  for  which  he  and  Jezebel 
are  doomed  by  Elijah  to  utter  destruction  ; but 
Ahab  repenting,  it  is  deferred 
Ahab,  king  of  Israel,  associates  his  son  Ahaziah 
v/ith  him  in  the  kingdom  ; and  Jehoshaphat,  his 
son  Jehoram  - 

Lycurgus  begins  to  govern  at  Lacedaemon,  under 
the  title  or  preceptor  to  Charllaos,  the  posthu- 
mous son  of  his  brother  Polydectes 
Ahab,  being  joined  with  Jehoshaphat  against  the 
Syrians,  is  slain  at  Ramoth-gilead,  and  suc- 
ceeded by  Ahaziah 


Dion.Halicar. 

1KI.1G6..8. 


16.  ..21. 

22. 

23,24. 


IKi. 16.25.. 29. 

15-23. 

Liv  l.l.c.3  Cic.deNat. 
D.1.2.C.20.  Dion.  Hal, 
l.l.c.8. 

IK 1. 15.24  ; 22.41,42. 
2Ch.l6.13,14. 


2Chr.xvli. 


1KI.17.1..7. 
8..  24. 


Pausan.l.iii.c.7. 


XX.1..21. 

22..43. 


3109  895 


xxi. 

22  51. 

2K1.3.1. 

Plut.  in  Lycurg.  Jus- 
tin, l.iii.c.2.  Dionya 
Hal.ii. 

IKi.xxIi. 

2Chr.xvlil. 


3162  842 
31G3  841 
3164  840 


3203  796 


3220  784 


3221  783 
3225  779 


Ahaziah,  when  sick,  having  received  a reproving 
message  from  Elijah,  sends  captains  and  soldiers 
to  apprehend  him,  most  of  whom  are  slain  by  fire 
from  heaven  : and  Ahaziah  dies,  according  to  the 
word  of  Elijah,  and  Is  succeeded  by  Jehoram 
Elijah  Is  taken  to  heaven  In  a fiery  chariot 
Jehoshaphat,  king  of  Judah,  and  Jehoram,  king  of 
Israel,  by  following  the  counsel  of  Elisha,  are 
miraculously  supplied  with  water,  an.1  obtain  a 
complete  victory  over  the  Moabites 
Jehoshaphat  associates  his  son  Jehoram  with  him 
In  the  government  of  the  kingdom 
Dlognelus  succeeds  Megacles  as  perpetual  archon 
of  the  Athenians,  and  governs  28  years 
Jehoshaphat  dies,  and  is  succeeded  by  Jehoram, 
in  the  fifth  year  of  Jehoram  king  of  Israel 
Jehoram,  king  of  Judah  having  murdered  his 
brethren,  and  Introduced  Idolatry  Into  Judah,  is 
warned  of  his  miserable  end  by  a letter  left  for 
him  by  Elijah 

He  is  smitten  with  an  Incurable  disease  In  his 
bowels 

He  dies  most  miserably,  and  is  succeeded  by  his 
son  Ahaziah 

Jehu  slays  Jehoram  king  of  Israel,  with  Ahaziah 
king  of  Judah,  and  reigns  over  the  kingdom  of 
Israel  46  years] 

Athallah,  mother  of  Ahaziah,  murders  all  the  royal 
family,  except  Joash,  and  usurps  the  throne  of 
Judah  six  years 

Lycurgus,  being  42  years  of  age,  establishes  his 
laws  at  Lacedaemon,  and,  with  Iphitus  arid  Cle- 
osthenes,  restores  the  Olympic  games  at  Elis, 
about  103  years  before  the  sera  commonly  called 
the  first  Olympiad 

Jehoiada  the  priest  anoints  Joash  king,  slays 
Athaliah  and  her  idolatrous  priests,  and  renews 
the  covenant  with  Jehovah 
Alladius,  or  Romulus,  Sylvius  succeeds  Agrippa 
In  the  kingdom  of  Alba,  and  reigns  19  years 
Carthage  is  built  by  Queen  Dido 
Pliido,  king  of  Argos,  Is  supposed  to  have  invented 
scales  and  measures,  and  first  coined  silver,  t>i 
JEgina 

Amaziah,  son  of  Joash,  and  afterwards  king  of 
Judah,  born 

Phereclus  succeeds  to  the  archonship  of  the 
Athenians 

About  this  time  the  Nlnevites  repent  at  the 
preaching  of  the  prophet  Jonah 
Joash  gives  orders  for  repairing  the  temple,  which 
is  performed  under  the  direction  of  Jehoiada 
Jehu,  king  of  Israel,  dies,  and  is  succeeded  by  his 
son  Jehoahaz,  who  reigns  17  years 
Aventinus  Sylvius  succeeds  Alladius  Sylvius  in 
the  kingdom  of  Alba,  and  reigns  37  years 
Ariphron  succeeds  Phereclus  in  the  perpetual  ar- 
chonship of  the  Athenians 
Jehoiada,  the  high  priest,  dies,  aged  130  years 
Jehoash  is  associated  with  his  father  Jehoahaz 
Zechariah.the  priest,  son  of  Jehoiada,  is  stoned  by 
order  of  Joash,  in  the  temple,  for  reproving  their 
Idolatry 

Joash,  king  of  Judah,  is  murdered  by  his  servants, 
and  Is  succeeded  by  his  son  Amaziah,  who  reigns 
29  years 

Jehoahaz,kingoflsrael,dies.and  is  succeeded  by  his 
son  Jehoash,  or  Joash  . who  reigns  in  all,  16  years 
Jehoash,  king  of  Israel,  visits  Elisha,  when  near 
death,  and  is  assured  of  several  victories  over 
the  Syrians 

Hazael,  king  of  Syria,  dies,  and  is  succeeded  by 
Benhadad 

Amaziah,  king  of  Judah,  elated  by  a victory  over 
the  Edomites  the  previous  year,  challenges  Je- 
hoash,  king  of  Israel,  who  overcomes  and  tai  ;s 
him  prisoner,  breaks  down  the  wall  of  Jeru.  a- 
lem,  and  plunders  the  treasures  of  the  palace 
and  temple 

Jehoash,  king  of  Israel,  dies,  and  is  succeeded  by 
his  son  Jeroboam  II.  who  reigns  41  years 
Thespieus  succeeds  Ariphron  in  the  government  of 
Athens 

Ahout  this  time,  the  fall  of  the  Assyrian  empire 
by  the  death  ofSardanapalus,  is  supposed  to  have 
taken  place  ; when  Arbaces,  who,  with  Belesis 
king  ofBabylon,  had  taken  Nineveh,  founds  the 
empire  of  the  Medes 

Caraniis  founds  the  kingdom  of  Macedon,  and 
reigns  28  years.  This  kingdom  continued  646 
years,  till  the  battle  of  Pydna 
Amaziah,  king  of  Judah,  is  slain  by  conspirators, 
and  succeeded  by  Azaiiah,  orUzziah,  who  reigns 
52  years 

Gcd  grants  great  success  to  Jeroboam,  king  of  Is- 
rael, according  to  the  word  of  Jonah 
Charilaus,  the  successor  ofLycurgus,  is  succeeded, 
in  the  kingdom  of  Lacedaemon,  after  a reign  of 
64  years,  by  Nicander.  who  reigns  39  years 
Ardysus  founds  the  kingdom  of  Lydia,  and  reigns 
36  years 

Agamestor  succeeds  Thespieus  in  the  government 
of  the  Athenians 

Amulius  Sylvius  and  Numitor  succeed  Procas  In 
the  kingdom  of  Alba;  the  former  of  whom  reigns 
44  years,  and  the  latter  two  years  longer,  and  is 
their  last  king 
About  this  time  Sosarmus  is  supposed  to  succeed 
Arbaces  In  the  kingdom  of  Media,  and  reigns  30 
years 

Ccenus.  second  king  of  Macedon  begins  to  reign 
The  triremes  first  invented  by  the  Corinthians 
Jeroboam  IT.  king  of  Israel,  having  reigned  41 
years,  dies,  and  an  interregnum  of  between  11 
and  12  years  follows 

Jotham,  son  ofUzziah,  king  of  Judah,  born 
The  monarchical  government  is  abolished  at  Co- 
rinth, and  the  Prytanes  elected 
.flSschylus  succeeds  Agamestor  in  the  perpetual 
archonship  of  tne  Athenians 
Corcebus  conquers  Olympia,  where  he  obtains 
prize,  In  the  28th  year  from  the  institution  of 
Iphitus,  and  23  years  before  the  foundation  of 
Rome:  this  is  commonly  called  the  first  Olym- 
piad 


2K1.1. 
II 


IKi. 22. 50. 
2Ch.21.4,5. 


21.12..  15 
13. 

19,20. 

2K1.8.25. 

ix.x. 

2Ch.22.1..9. 

10. 12, 

2KE11.1, 2. 


2KI.11.3..21. 
2Chr.xxili. 
Dionys.  Hal. 
l.i.c.8. 


Herodot.!.vi.c.l27. 


Jonah  1..  Iv. 
2Ki.l2.4  .16. 
2Ch.24.4..1l. 
2Ki.10.31.36. 

13.1. 
Dion.Halicar. 
Ovid.Fast.iv.01. 


23.. 27. 
2K1.12. 19.  .21. 


14. 7..  14. 
2Ch. 25.11. .24. 


2K1. 14. 15,16,23. 


Euseb.lnChr.Her.I  11. 
c 150.  Diod.  Sic.  1.11. 
Justin,  l.l.c.3. 

Justin,  1.  vii.  c.  1.  Pa 
tercul.  1 i.c.6 
2K1.14.17..21. 
2Ch.25.25..28. 

26.1. .3. 

2K1.14.25..27. 


Herodot.l.i.c.6. 


Dionys.  Hal.  Lir.  1. 1. 
c.3.  Plut.  In  Romul 
Flor.l.i.c.l. 


2K  1.14.28,29. 


Pausanlustllh.v.©.8. 


1435 


A CHRONOLOGICAL  INDEX  TO  THE  HOLY  BIBLE. 


A-M.B.O. 
3230  774 


3231  773 


3239  765 


3244  760 

3245  759 


reigns  45  years 

Zacharlah,  soil  of  Jeroboam,  Is  made  king  In  tin 
3Qth  year  of  Uzzlah,  king  of  Judah,  and  reign, 
six  months 

Shall  im  murders  Zacharlah,  and  succeeds  him 


refounded  that  empire,  Invades  Israel,  and  ren- 
ders Menahetn  tributary 


Lacedaemon,  and  reigns  47  years 


50th  year  of  Uzzlah,  king  of  Judah 
Alyattes  succeeds  Sadyattes  on  the  throne  of  Ly 
dla,  and  reigns  14  years 

The  Epliorl  introduced  into  the  government  of  La 
cedaemon  by  Theopompus 
Pekah,  one  of  Pekahlah’s  captains,  murders  am 
succeeds  him 
Isaiah  begins  to  prophesy 
Hosea,  Amos,  and  Micah,  also  flourish  In  this  anc 
the  following  reign 
3246  758  Azariah,  or  Uzzlah,  king  of  Judah,  Is  succeeded  bj 
his  son  Jotharn,  who  reigns  16  years 
Jotham  subdues  the  Ammonites, and  compels  their 
to  pay  tribute 

3250  754  Alcmseon,  the  last  perpetual  archon  of  Athens,  be 
gins  his  administration,  and  rules  two  years  ; 
after  whom  decennial  archons  are  appoin 
Charops  being  the  first 

a i Rome  built  on  the  20th  of  April,  according 
Varro 

Hezetciah,  son  of  Ahaz,  born 
The  rape  of  the  Sabines 


to  be  the  same  as  Arbaces,  and  Ninus  Junior^ 
begins  to  reign  at  Nineveh,  where  he  reigns 
years 

Meles  succeeds  Alyattes  on  the  Lydian  throne 
The  first  Messenian  war  begins,  and  continues  19 
years,  till  the  taking  of  Ithome 
Ahaz  succeeds  his  father  Jotham,  in  the  17th  year 
of  Pekah,  king  of  Israel,  and  reigns  16  years 
Rezin,  king  of  Damascus,  and  Pekah,  king  of  Is- 
rael, make  war  on  Ahaz,  and  besiege  Jerusa- 
lem, but  without  success 
iEsimedes  succeeds  Charops  in  the  decennial  ar- 
chonship  of  the  Athenians  : he  is  succeeded  by 
Clidicus,  who  ten  years  afler  is  succeeded  by 
Hippomenes 

Ahaz  is  vanquished,  and  Judah  greatly  oppressed 
by  Rezin  and  Pekah 
Ahaz  invites  Tiglath-pileser,  king  of  Assyria,  to 
his  assistance,  who  slays  Rezin,  king  of  Damas- 
cus. and  carries  part  of  Israel  into  captivity 
Pekah,  king  of  Israel,  is  slain  by  Hoshea,  and  an 
anarchy  of  some  years  ensues 
Candaules  succeeds  Meles  on  the  Lydian  throne, 
and  reigns  17  years 

Nablus,  or  Nadius,  succeeds  Nabonassar  on  the 
throne  of  Babylon,  and  reigns  two  years 
Syracuse  built  by  a Corinthian  colony 
Chinzirus  and  Purus  succeed  Nadius  on  the  throne 
of  Babylon,  and  reign  five  years 
Hoshea  begins  to  reign  over  Israel,  and  reigns  nine 
years 

Shalmaneser  succeeds  Tiglath-pileser,  king  of  As- 
syria, and  reigns  14  years 
Perdiccas  succeeds  to  the  throne  of  Macedon,  and 
reigns  51  years 

Shalmaneser  invades  Israel,  and  makes  Hoshea 
tributary 

Ahaz  dies,  and  is  succeded  in  Judah  by  Hezekiah. 
who  restores  the  worship  of  God,  and  reigns  29 
years 

Sabacus,  or  So,  the  Ethiopian,  made  i 
Egypt 

Jugaeus  succeeds  to  the  throne  of  Babylon,  and 
reigns  five  years 

Hoshea,  king  of  Israel,  relying  on  So.  king  of 
Egypt,  refuses  to  pay  tribute  to  Shalmaneser, 
who  lakes  him  captive,  and  lays  siege  to  Sama- 
ria 

Zeuxidamus  succeeds  Theopompus  on  the  throne 
of  Laced  emon,  and  reigns  53  years 
Shalmaneser  takes  Samaria,  carries  the  ten 
tribes  captive,  and  puts  an  end  to  the  kingdom  of 
Israel,  in  the  sixth  year  of  Hezekiah}  and  the 
ninth  of  Hoshea 

Merodach  Baladan,  or  Mardoc  Empadus,  son  of 
Belesis,  or  Baladan,  succeeds  Jugreus  on  the 
throne  of  Babylon,  and  reigns  12  years 
Shalmaneser  makes  war  upon  Tyre,  and  besieges 
it  five  years 

Sevechus,  or  Sethon,  succeeds  his  father  So,  or 
Sabacus.  in  the  kingdom  of  Egypt,  and  reigns  14 
years 

Gyges,  the  first  of  the  Mermnadae,  succeeds  Can- 
daules on  the  Lydian  throne,  and  reigns  38  years 
Numa  Pompilius  succeeds  Romulus  in  the  king- 
dom of  Rome,  after  an  interregnum  of  one  year, 
and  reigns  43  years 

Shalmaneser,  king  of  Assyria,  dies,  and  is  suc- 
ceeded by  his  son  Sennacherib,  or  Sagon,  who 
reigns  about  eight  years 

About  this  time  Cerdiccas  succeeds  Medidus  In 
the  government  of  the  Medes,  and  rules  thirteen 
years 

Sennacherib,  king  of  Assyria,  Invades  Judea,  and 
takes  seven, 1 of  the  fenced  cities,  but  is  pacifi- 
ed by  a tribute 

Hezekiah,  king  of  Judah,  falling  sick,  is  miracu- 
lously cured,  and  is  promised  deliverance  from 
the  Assyrians 

Merodach-baladan,  king  of  Babylon,  sends  ambas- 
sadoi  s to  congratulate  Hezekiah  on  his  recovery, 
1436 


3265  739 
3269  735 


3272  732 

3273  731 


3275  729 


3280  724 


3283  721 


3284  720 


3290  714 


1 A.M.B.C, 

1 3292 

712 

2KI. 14.29. 

15.8,9. 

3294 

710 

| 10..  15. 

19,20. 

Pausan.l.lll  9. 

3298 

70b 

i Plut.  in  Lyc. 

2Ch.26  16..21. 

3,99 

705 

2 Ki.  15. 17..  23. 

3300 

704 

lo.Nep.ln  Paus.Arist. 

3301 

703 

| Pol.11.7. 

3302 

702 

2K  1.15.25, 
Isa. 1.1. 

Ho. 1.1.  Am.  1.1. Mi. LI. 
IK  1.15. 32.. 34. 

3304 

700 

2Cli.26.22, 23  ; 27.1. 

27.5. 

3305 

699 

Pausan.l.i.c.18. 

3306 

698 

Paterc.l.Lc.8. 

r 

3311 

693 

DeLlng.Lat.llb.v. 

3312 

692 

Isa. 39.1.  Nicholas  Da- 
mascen.inEclog.  Va- 
les. p.426, &c. 

3314 

690 

3316 

G88 

2Ki. 15.29  ; 16.7,10.  Eu- 
seb.Chr.p.46. 

Justin, 1. ill. c.4,&c. 
2Ki.15.33  : 16.2. 

3319 

68 

2Ch.27.9  ; 23.1. 

2K1.16.5. 

Isa.vil 

3321 

683 

3324 

6q0 

2Ch.28.1..8. 

2Ki. 15.29. 

3326 

678 

lCh.5.26. 

2K  1.15. 30.31. 
Justin, l.i.c. 7. 

3327 

677 

Her.l.  Lc.7,&c. 

3330 

671 

Strab.l.I.vlil. 

Canon.Ptolemaei. 

3332 

672 

2KI.17.1. 

3334 

6 0 

Castor,  ap.  Euseb. 
Chr.p.46.  . 

Herod.1. vil.viil. 
Justin,  l.vii.c.2. 

3337 

667 

2Ki  17.3. 

2Ki  16.20. 

2Cb.28.27. 

xxix..xxxi. 
Herod.1. il.  Euseb.  in 

3339 

6 5 

Chron. 

Canon. Ptolemaei. 

3345 

659 

3346 

658 

2Ki. 17.4,5 ; 18.9. 

Pausan.l.iii.c.7. 

3353 

651 

3355 

649 

3357 

647 

2KU7.6..40;  18. 10.. 12. 

Isa.39.1. 

Canon.  Ptolema?!. 
Menander,  ap.  Jos. 

3361 

643 

Ant.ix.14. 

3363 

641 

Africanus  ap.  Syn- 
cell p.74. 

Herod.1. i c.8. 

Val.Max.l.l.c.7. 

3364 

640 

Liv.  l.i.  c.18.  Flor.  l.i. 

c.2.Plut.inVit. 

3366 

638 

3370 

634 

Tobit  1.15.Isa.20.1. 

3373 

631 

3374 

630 

3375 

629 

2 Ki.  18.13..  16. 

3378 

626 

2 KI  xx. 2 Ch.32.34.Is. 

xxxvill. 

3379 

625 

3330 

624 

who  having  offended  God  In  his  conduct  towards 
them,  the  Babylonish  captivity  Is  predicted 
No- Ammon,  or  i liebes.  in  Egypt,  destroyed  about 
this  time  by  Sennacherib,  king  of  Assyria 
Sennacherib,  on  his  return  from  Egypt,  again  in 
vades  Judah;  but  in  answer  to  the  prayers  of 
Hezekiah  and  Isaiah,  his  whole  army,  consisting 
of  185,000  men,  Is  destroyed  In  one  night  by  the 
angel  of  the  Lord 

Arkianus  succeeds  Merodach-baladan,  or  Mardocli 
Lmpadus,  in  the  kingdom  of  Babylon,  and  reigns 
five  years 

Sennacherib  being  slain  by  his  two  eldest  sons, 
i3  succeeded  by  his  third  sun  Esarhaddon,  who 
reigns  forty-three  years 

Sevechus,  king  of  Egypt,  la  succeeded  by  Tirha- 
kah,  or  Tarachus,  the  last  of  that  race  that 
reigned  in  Egypt 

Arkianus,  king  of  Babylon,  dies  without  issue,  and 
an  interregnum  of  two  years  succeeds 
Corcyra  built  by  the  Corinthians,  four  years  after 
the  building  of  Tarentum  by  the  Partnenlans 
Leocrates.  the  successor  of  Hippomenes,  dying, 
Aspandrus  succeeds  him  in  the  Athenian  go- 
vernment 

Belibus  is  advanced  to  the  throne  of  Babylon,  and 
reigns  three  years 

Deioc.es,  governor  of  the  Medes,  assumes  the  title 
of  king,  and  reigns  fifty-three  years.  Ecbatana 
built 

Apronadius  succeeds  Belibus  on  the  throne  of  Ba- 
bylon, and  reigns  six  years 
Hezekiah  dies,  and  is  succeeded  by  his  son  Ma- 
nasseh,  then  only  twelve  years  of  age,  who 
reigns  fifl.v-five  years 

Regibilus  succeeds  Apronadius,  king  of  Babylon  ; 
and  the  next  year  is  succeeded  by  Mesessimor- 
daelius,  who  reigns  four  years 
Eryxius,  the  last  decennial  archon  of  the  Atheni- 
ans, begins  his  administration 
Anaxidamus  succeeds  his  father  Zeuxidamus  on 
the  throne  of  Lacedamon,  and  reigns  thirty- 
nine  years 

In  this  year,  being  the  11th  year  of  Manasseh,  Tir- 
hakab,  king  of  Egypt,  dies,  and  an  interregnum 
of  two  years  succeeds 

Mesessimordachus,  king  of  Babylon,  dies,  and  an 
Interregnum  of  anarchy  follows  for  eighteen 
years 

Twelve  princes  seize  on  the  kingdom  of  Egypt, 
and  govern  it  by  a joint  confederacy  fifteen 
years 

The  second  Messenian  war  begins,  and  continues 
fourteen  years,  till  the  taking  of  Ira,  after  a 
siege  of  eleven  years 

The  government  of  Athens  is  Intrusted  to  annual 
archons,  Creon  being  the  first 
Esarhaddon,  or  Assaraddinus,  king  of  Assyria, 
seizes  on  the  kingdom  of  Babylon,  and  reigns 
over  boih  countries  13  years 
Ardysus  II.  succeeds  Gyges  on  the  Lydian  throne, 
and  reigns  49  years 

Argaeus,  km"  of  Macedon,  begins  to  reign 
Esarhaddon  Invades  Palestine,  and  plants  a colony 
of  foreigners  in  Samaria 
Manasseh.  king  of  Judah,  on  account  of  bis  wick- 
edness and  idolatry,  is  carried  captive  by  him 
to  Babylon  ; but  on  his  repentance,  God  restores 
him  to  his  kingdom 

The  end  of  the  second  Messenian  war,  which  con- 
firms the  Messenians  under  the  power  of  the 
Lacedaemonians 

Tullus  Hostllius  succeeds  Numa  Pompilius  in  the 
k iugdom  of  Rome,  and  reigns  32  years 
Psaimnitichus,  one  of  the  twelve  confederated 
princes  of  Egypt,  having  overcome  the  rest, 
seizes  upon  the  whole  kingdom,  and  reigns  54 
years 

Saosduchinus,  supposed  to  be  the  same  as  Nabu- 
chodonosor,  succeeds  his  father  Esarhaddon  in 
the  kingdoms  of  Assyria  and  Babylon 
The  battle  of  the  Horatii  and  Curiatii,  to  decide 
the  differences  between  the  Romans  and  Albans 
Death  of  Metius  Suffetius,  the  Alban  dictator 
Birth  of  Amon.  son  of  Manasseh,  king  of  Judah 
Alba  destroyed,  and  the  inhabitants  established  at 
Rom° 

Cypselus  abolishes  the  Corinthian  aristocracy, 
and  reigns  30  years 

Byzantium,  afterwards  Constantinople,  built  by 
colony  of  Athenians  according  to  Ammianus,  of 
Milesians  according  to  Paterculus,  or  of  Lace- 
daemonians according  to  Justin 
Archidamus,  of  the  family  of  Procles,  succeeds  to 
the  throne  of  Laced  emon,  and  reigns  46  years 
Birth  of  Josiah,  afterwards  king  of  Judah 
Phraortes,  supposed  to  be  the  Arphaxad  men- 
tioned in  the  hook  of  Judith,  succeeds  Deioces 
in  the  kingdom  of  Media 

■'hiniladanus  succeeds  Saosduchinus,  king  of  As- 
syria and  Babylon,  and  reigns  22  years 
Amon  succeeds  his  father  Manasseh  in  the  king- 
dom of  Judah,  and  reigns  two  years 
Amon  is  murdered  by  his  servants,  and  succeeded 
by  Josiah  his  son,  only  eight  years  old,  who 
reigns  31  years 

Birth  of  Thales  about  this  time 
Philip  succeeds  Argreus  on  the  throne  of  Macedon, 
and  reigns  33 years 

Ancus  Martins  succeeds  Tullus  Hostilius  in  the 
kingdom  of  Rome,  and  reigns  24  years 


great  zeal  towards  the  pure  worship  of  God 
iadyattes  succeeds  Ardysus  II.  on  the  Lydia 
throne 


gion.  in  Judah  and  Israel 


and  makes  himself  kin^ 
reigns  21  years 


Media,  and  reigns  40  years 


of  Babylon,  where  he 


2 RI.20.12..2C. 
lsajtxxlx. 

Nah.3.10. 

2 Ki. 18.17. .37.X1X. 

2 Cl). 32.1.. 23. 
Js.xxxvi.xxxvlL 
Herodot.lib.il. 


Canon.PtolemaBi. 

2 Ki.  19.37.2  Ch.32.i 
ls.37.38. 

Afrlcanns  apud  Syn 
cellum,  p.74. 

Canon.  PtolemaeL 
Plin  l.lv.c.12. 
S'.rabo.I.vi. 
Mela,l.ll.c.7. 


Can.  Ptol. 


Herodotus, l.i. 

Ptol.  Canon. 

2 Ki. 20.20,21.;  21.1. 
2Ch.32.33  ; 33.1. 


Canon.  PtolemaeL 


Pausan.l.Ill.c.7.1.1v, 

C.15. 

African,  ap.  Syncell. 
p74.Dlod.Slc.Ll. 


Canon. PtolemaeL 

Herodotus,  1.11. 
Uiod.Slc.1.1. 


Paterculus,  1.1.  c.8. 


Canon.  Ptolemaei. 

Herod.1. l.c.15. 
Justin, l.vii.c.l, 

2 K 1.17.24. 
Ezr.4.3,9,10. 


Joseph  Ant.l.x.c.4. 
2 Ch. 33.2.. 20. 


Dlon.H  l.lli.c.L 
Liv.l.l.c.22. 


Herodotus, 1. 11. 
Diod.SIc.l.I. 

Canon.  PtolemaeL 
Judith  l.L 
Dion.  H.l.ili.c.3. 

Liv.l  1 c.24,&c. 
Flor.l.i.c.3. 


Pausan.v.c.17. 

Herod.l.l.c.114. 


Herod,  l.i.c.  102. 
Judith  LI, 5. 

Canon. PtolemaeL 
2 Ki. 21. 18.19. 

2 Ch.  33. 20, 21. 

2 Ki.21.20.. 26.22.2. 
2 Ch.33.22..25. 


Dion.H.l.iil.c.9. 
Liv.l. i.c. 82 


2Ch.34.3. 

Herod.l.i.c  16,&c 

2 Ch.34.4.,7. 

Jer.1.2. 

Alexand.Poly.ap 
Euseb.Ch.p.46  and 
ap.Syncell.p.210. 

Herodot.l.L 


A CHRONOLOGICAL  INDEX  TO  THE  HOLY  BIBLE. 


A.M-B.O. 
3380  624 

3385  619 

33S7  617 
3388  616 
3392  612 

3394  610 

3395  609 
2397  607 
3398  606 


3399  605 

3100  604 
3401  603 

3403  602 

3404  600 


8-105  599 
3406  593 


3410  594 

3412  592 

3413  591 

3414  59u 

3415  589 

3416  533 


completes  his  reformation,  and  keeps  a solemn 
passover 

Alyattes  II.  of  the  family  of  the  Mermnadee,  and 
father  of  the  celebrated  Crcesus,  succeeds  to 
the  Lydian  throne,  and  reigns  57  years 
Psammitichus,  king  of  Egypt,  dies,  and  is  suc- 
ceeded by  Necus,  or  Pharaoh  Neciio 
Tarquinius  Priscus  succeeds  Aliens  Martins  in 
the  kingdom  of  Home,  and  reigns  38  years 
About  this  time  Nineveh  is  destroyed  by  the 
Medes  and  Babylonians  under  Nabopolassar  and 
Cyaxares 

Josiah  is  slain  in  battle  by  Pharaoh  Necho,  and 
is  succeeded  by  Jehoahaz,  who  reigns  three 
months 

Pharaoh  Necho  carries  Jehoahaz  captive  into 
Egypt,  and  makes  Jehoiakim  king,  who  reigns 
11  years 

Nebuchadnezzar  is  associated  with  his  father 
Nabopolassar  in  the  kingdom  of  Bahylon 
Jeremiah  foretells  the  70  years  captivity 
Nebuchadnezzar  makes  war  upon  Jehoiakim, 
makes  him  tributary,  and  carries  Daniel  and 
his  friends,  with  many  of  the  sacred  vessels, 
captive  to  Babylon  ; and  from  this  year,  the 
principal  computation  of  the  70  y<-ars  captivity 
begins 

Nabopolassar,  king  of  Babylon,  dies,  and  is  suc- 
ceeded by  his  son  Nebuchadnezzar,  who  reigns 
43  years 

Agasicles,  of  the  family  of  Procles,  succeeds  to 
the  throne  of  Lacedaemon,  and  reigns  41  years 
The  Phoenicians  sail  round  Africa  by  order  of  Pha- 
raoh Necho,  king  of  Egypt 
Jehoiakim  revolts  from  Nebuchadnezzar 
Daniel  reveals  and  interprets  Nebuchadnezzar’s 
dream  ; in  consequence  of  which  he  and  his 
friends  are  greatly  advanced 
iEropas  succeeds  to  the  throne  of  Macedon,  and 
reigns  20  years 

Pharaoh  Necho,  king  of  Egypt,  dies,  and  is  suc- 
ceeded by  his  son  Psammis,  who  reigns  six 
years 

Darius,  the  Mede,  or  Cambyses.  is  born 
Sappho,  the  celebrated  poetess,  is  also  born  about 
this  time 

Jehoiakim,  king  of  Judah,  is  slain,  and  succeeded 
by  his  son  Jehoiachin.  Jeconiah,  Jeconias,  or 
Coniah,  who  reigns  three  months  and  ten  days 
Cyrus,  the  Persian,  is  born 
Jeconiah,  with  a great  number  of  Jews,  is  carried 
captive  to  Babylon  by  Nebuchadnezzar,  who 
makes  his  uncle  Zedekiah  king  in  his  stead 
This  is  another  epoch  of  the  70  years  captivity  : 
and  from  this  Ezekiel,  who  was  now  carried 
captive,  dates 

Ezekiel  is  called  to  the  prophetical  office 
Psammis,  king  of  Egypt,  is  succeeded  by  his  son 
Apries,  or  Pharaoh  Hophra,  who  reigns  25 
years 

Zedekiah  rebels  against  Nebuchadnezzar,  and  con- 
federates with  Pharaoh  Hophra 
The  Pythian  games  first  established  at  Delphi 
Nebuchadnezzar  besieges  Jerusalem 
He  forces  Pharaoh  Hophra,  who  came  to  relieve 
it,  to  retreat 

He  takes  and  destroys  Jerusalem,  burns  the  tem- 
ple, and  carries  the  people,  with  Zedekiah, 
whose  sons  he  had  slain,  captive  to  Babylon 
Thus  terminated  the  kingdom  of  Judah,  468  years 
from  the  accession  of  David.  388  years  from  the 
revolt  of  the  ten  tribes,  and  134  years  from  the 
ruin  of  the  kingdom  of  Israel 
About  this  time  Obadiah  prophesied  against  the 
insulting  Edomites 

About  this  time  flourished  Chilo,  Anacharsis. 
Thales,  Epimenides,  Solon,  iEsop,  Stersicbo- 
ras,  &c. 


2 K1.22.3..20;  23.1. .20. 

2 Ch.xxxiv. 

Herod. l.l.c.16, 17  &c. 
Strabo, l.xlil. 

Herodotus, 1.1. 

Dion  H.l.ili.59. 

Liv.l.i.c.31. 
Nah.i..iii  Euseb. 
Chr.p.l24.Alexand. 
Poly. 


2 Ki. 23.29, 30;2  Ch.35. 
20.. 27;  36. 2. 

2 Ki.23.3L.CT 
2 Ch.36.2..4. 
Ber.ap.  Joseph. 

Ant.l.x.c.ll. 

Jer.xxv. 


2 Ki.24.1;  iCb.36.6,7. 
Da. 1.1. .3. 

Canon.  Ptol.Josept.. 
An  l.x.c.ll.Co.Ap. 
l.i. 

Pausan.l.iii.c.7. 
Plut.in  Apoph. 

Herodotus,  lib.  i. 

2 Ki.24.1. 


Dan.il. 

Justin. l.vil.c.2. 


Herodot.l.ii. 

Dan. 5 31. 

Herod,  ii. 135. 

iEl.l.xii  c.  18,29. 

2 KL24.2..6. 

2 Ch  36.8. 

Je. 22.18, 19  ; 36.30. 
Diod.l.i.Her.I.i. 

2 K I 24.8.  . 16;  2 Ch. 
36.9,10.  Je.24.1. 


Ezek.1.1. 


Herodot.l.ii. 

2 Ki.24.20;  2 Ch.36. 13. 
Je.52.3. 

2 Kl.25.1.  Je.39.1. 

Eze.24.2.Je.37.4..11. 

2 Ki  .25.2.  .20. 

2 Ch.36. 17.. 21. 
Je.xxxix.lii. 


PERIOD  VII. 

From  the  beginning  of  the  Babylonish  Captivity  to  the  birth  of  Christ , 5*8  years. 

A.M.B.C. 

3416  588  Gedallah,  whom  Nebuchadnezzar  had  made  gove 
nor  of  the  remnant  of  the  people,  is  treacher 
otisly  slain  ; and  the  Jews  carry  Jeremiah  along 
with  them  into  Egypt 

Ezekiel,  in  Chaldea,  prophesies  against  the  rem- 
nant of  the  people  who  had  been  left  in  Judea, 
against  the  land  of  Egypt,  where  they  had  ta- 
ken shelter,  and  against  the  Edomites  for  their 
Insulting  conduct,  foretelling  the  restoration  of 
the  captives  of  Judah,  and  the  destruction  of 
their  enemies  Ezek.xxxiL.xl. 

Nebuchadnezzar  besieges  Tyre  for  13  years,  Itho-  Joseph.  Ant.l.x.c.ll. 
bal  being  then  king  ; during  which  time  he  ex-  Cont.Ap.  l.l.Je. 
ecutes  the  Divine  judgments  on  the  Philistines,  xxvii  .xxix.Ezek. 
Idumeans,  Ammonites,  and  Moabites  xxv. 

3419  585  Astyages  succeeds  Cyaxares  on  the  throne  of 

Media  Herod.l.i. 

3420  584  Nebuzaradan  sends  the  scattered  remnant  of  the 

Jews  captive  to  Babylon  Je.52.30. 

3422  582  The  Isthmian  games  are  restored,  and  continued 
every  first  and  third  year  of  the  Olympiads 
3424  580  Nebuchadnezzar  erects  a golden  image,  wh  ch  he 
requires  every  one  to  worship  ; and  Shadrach, 

Meshech,  and  Abednego,  in  consequence  of  re- 
fusing to  obey,  are  cast  into  a fiery  furnace, 
from  which  they  are  miraculously  delivered  Dan.ii 

3426  578  Servius  Tullius  succeeds  his  father  Tarquinius  Dion.Hal.l.iv. 

Priscus  in  the  kingdom  of  Rome  Liv.l.i.c.4l. 

3428  576  Alcetas,  or  Alectas  ascends  the  throne  of  Mace- 
don, and  reigns  29  years 

The  Egyptians  revolt  from  Pharaoh  Hophra,  in 
con.-equence  of  the  loss  of  the  army  sent  against  Herod.l.li.iv. 
the  Cyrcnians  Diod.Si.li.P.2. 

3431  573  Nebuchadnezzar  takes  Tyre,  and  is  promised 

Egypt  for  his  wages  Ezes.29.17..20. 

3432  572  He  invades  Egypt,  and  either  slays  or  carries  cap- 

tive nearly  all  the  miserable  remnant  of  Jews  Ezek.xxx. 
who  were  there  Je.44.27,28. 

3433  571  He  returns  to  Babylon,  leaving  Amasis  king 

3434  570  Pharaoh  Hophra  is  slain  by  Amasis,  who,  from  this  Herodot.l.ii. 

period,  reigns  44  years  Dlod.Si.l.i.P.2. 


A.M.B.C. 
3434  570 


3436  568 
3440  564 


2441  563 


3442  562 

3443  561 


3445  559 
3448  556 


3451  553 
3453  551 


3456  548 

3457  547 
3463  541 

3466  538 

3467  537 


3469  535 

3470  534 


3470  533 
3474  530 


3483  521 

3484  520 

3486  518 
3488  516 


3489  514 

3490  514 


3491  513 


3492  512 
3494  510 


3495  509 
3408  506 


Nebuchadnezzar,  rendered  insolent  by  prosperity, 
is  warned  by  a remarkable  dream,  which  Daniel 
interprets,  of  a dire  calamity  which  was  comm? 
upon  him 

The  drearn  Is  fulfilled  in  his  extraordinary  insa- 
nity 

The  Nemaean  games  are  restored 
Ariston,  king  of  Lacedaemon,  of  the  family  of  the 
Proclidre,  begins  to  reign,  and  reigns  38  years  , 
At  the  end  of  seven  years,  Nebuchadnezzar  reco- 
vers his  senses,  and  is  restored  to  his  authority 
Anaxandrbles,  of  the  family  of  the  Eurysthenidae, 
succeeds  to  the  throne  of  Lacedaemon  and  reigns 
33  years 

Nebuchadnezzar  dies,  and  is  succeeded  by  his  sou 
Evil-merodach,  who  reigns  two  years 
Evil-merodaoh  releases  Jehoiachin  from  prison, 
and  advances  him,  and  treats  him  kindly 
Crcesus  succeeds  his  father  Alyattes  In  the  king- 
dom of  Lydia,  and  reigns  14  years 
Evil-merodach  is  slain  by  a conspiracy,  and  is 
succeeded  by  Neriglissar,  who  reigns  fourteen 
years 

Astyages,  king  of  Media,  dies,  and  is  succeeded 
by  his  son  Cyaxares  II.  called  Darius  the  Mede, 
who  reigns  23  years 

He  associates  Cyrus  with  him  In  the  government, 
and  sends  him  against  the  Babylonians 
Cyrus  slays  Neriglissar  in  battle,  who  is  succeed- 
ed by  ms  son  Laborosoarchod 
Laborosoarchod  is  slain  in  a conspiracy  on  account 
of  his  cruelty,  after  he  had  reigned  only  nine 
months 

Nabonadius,  or  Belshazzar,  succeeds  him,  and 
reigns  17  years 

Daniel  has  a vision  of  four  animals  as  emblemati- 
cal of  the  four  monarchies,  to  be  succeeded  by 
the  kingdom  of  the  Messiah 
Daniel  has  the  vision  of  the  ram  and  he  goat,  &c 
Belshazzar  goes  into  Asia  Minor,  and  hires  a great 
army  against  Cyrus,  of  which  Crcesus  has  the 
command 

Cyrus  conquers  Crcesus  at  the  river  Halys,  and 
pursues  him  to  Sardis,  which  he  takes  with 
Crcesus  in  it 

Amyntas  succeeds  his  father  Alcetas  in  the  king- 
dom of  Macedon,  and  reigns  50  years 
Cyrus,  having  conquered  a great  part  of  Asia,  be- 
sieges Belshazzar  in  Babylon 
He  takes  Babylon,  slays  Belshazzar,  and  consti- 
tutes his  uncle.  Cyaxares,  or  Darius,  king  of 
Babylon 

Daniel  , being  greatly  preferred  by  Darius,  Is  envi- 
ed and  hated  by  the  nobles  ; and  by  their  artful 
devices  is  cast  into  the  den  of  lions,  whence  he 
is  miraculously  delivered 
About  this  time  Daniel  had  the  vision  of  the  70 
weeks 

Darius  dying,  and  Cambyses  being  also  dead  in 
Persia,  Cyrus  succeeds  to  the  whole  empire ; 
and,  in  the  same  year,  be  proclaims  liberty  to  the 
captive  Jews,  restores  their  sacred  vessels,  en- 
courages them  to  rebuild  the  city  and  temple, 
and  thus  terminates  the  70  years  captivity  from 
the  third  of  Jehoiakim 

The  remnant.  of  the  Jews  having  returned  to  Je 
rusalem,  set  up  an  altar,  begin  to  observe  the 
solpmn  feasts,  and  prepare  to  rebuild  the  temple 
They  lay  the  foundations  of  the  temple  withming 
led  tears,  and  acclamations  of  praise 
About  this  time  Daniel  has  his  last  vision 
Tarquinius  Superbus,  or  Tarquin  the  proud,  suc- 
ceeds Servius  Tullius  on  the  throne  of  Rome, 
and  reigns  25  years 

The  Samaritans,  bribing  the  courtiers  of  Cyrus, 
obstruct  the  rebuilding  of  the  temple 
Cyrus  dies,  aged  70,  arid  is  succeeded  by  his  son 
Cambyses,  or  Ahasuerus,  who  reigns  eight 
years 

Cleomenes,  of  the  family  of  Eurvsthenes,  suc- 
ceeds Anaxandrides  in  the  kingdom  of  Lace 
d^mon,  and  reigns  31  yeais 
Demaratus,  of  the  family  of  Procles,  succeeds  his 
father  Ariston  on  the  throne  of  Lacedaemon, 
but  is  banished  as  illegitimate  through  the  in- 
trigues of  Cleomenes  his  royal  colleague 
Psammitichus  succeeds  his  father  Amasis  on  the 
throne  of  Egypt  ; but  is  vanquished  by  Camby- 
ses, who  had  invaded  that  country,  and  who 
conquers  the  whole  kingdom 
Cambyses  dies  in  Syria,  and  Smerdis  the  Magian, 
called  in  Scrinture  Artaxerxes,  usurps  the 
throne  of  Persia 

The  Samaritans  write  to  him  against  the  Jews 
rebuilding  the  temple,  and  obtain  a decree  for- 
bidding them  to  proceed 

Smerdis  is  slain,  and  Darius  Hystaspes  ascends 
the  Persian  throne 

Zerubbabel  and  Jeshua,  excited  by  the  prophets 
Haggai  and  Zechariah,  set  forward  the  building 
of  the  temple 

The  Samaritans  and  their  associates  again  at- 
tempt to  hinder  the  work,  but  are  made  to  desist 
by  a decree  of  Darius 

The  Babylonians  having  revolted  from  Darius,  are 
reduced,  after  a siege  of  twenty  months  ; and 
the  high  walls  of  Babylon  are  reduced  from  200 
to  50  cubits,  and  their  100  gates  are  taken  away. 
The  temple  is  finished  and  dedicated 
The  Jews  obtain  sentence  from  Darius  against 
the  Samaritans,  concerning  the  tribute  of  Sa- 
maria 

Darius  makes  war  on  the  Scythians,  and  returns 
with  the  loss  of  half  his  army 
He  subdues  Thrace,  and  returns  to  Susa 
The  Scythians  ravage  Thrace,  and  drive  Miltiades 
out  of  the  Chersonesus.  On  their  retreat,  he 
returns,  and  is  reinstated  in  his  former  power 
Hippias,  son  of  Pisistratus,  tyrant  of  Athens,  is 
expelled  from  the  city,  with  all  the  Pisistridae 
and  the  democracy  restored 
The  Tarquins  are  expelled  from  Rome  ; and  the 
regal  government  is  supplied  by  two  consuls 
yearly 

D'-ius  invades  and  conquers  India 

1437 


Dan.  4.1..  27. 

28..  32. 


Herodot.l.vl.c.61,&c 

Dan. 4.33.. 37. 
Her.l.i.c.5,7.  Pau.  I. 
ili.c.3,&c.  Plut.in 
Apop.i. 

Berosus  ap  Jos. 

Cont.Ap. 1.1. 

2 K 1.25.27.. 30. 
Jc.52.3L.34. 

Herodot.1.1. 

Joseph. ut  sup.Eus. 
Praep.Ev.l.ix. 
Ptol.Can. 

Xeroph.Cyrop. 

lib.i.Da.5.31. 

Xenoph.Cyrop.I.l. 

Idem, 1. Hi.. v. 

Joseph. Cont.Ap.I.l. 

Ant  1 x.c  11,12. 
Euseb  Pra.Ev.l. lx. 
Herod.l.i. 


Dan.vii. 

viii. 


Xenoph.Cyrop.lib.vi. 

Idem,l.vi.vii. 

Herodot.1.1. 

Euseb.  in. Chr. 
Justin.l  vii.c.3. 

Her  1.  v.  vii.viiL 
Idem, l.i. Xenophon. 
Cyr.l.vii. 

Ibid.Da.v.Is.xiii 

Je.xxv.l.li. 


Dan.vi. 

ix. 


Xenoph.Cyrop.l.vlli. 
2 Ch. 36. 22.23.  Ezr. 
1.1;  5. 13..  15;  7.6. 
Isa.45. 1..6. 


Ezr.3.1..7. 

8..  13. 
Dan.x..xil. 
Liv.l.i.c.46,&c. 
Dionys.Hal.iii. 

48, &c. 

Ezr.iv. 

Xen.Cyr.l. viii. Can. 

Ptol.Ezr.4.6. 
Herod. l.v..vii. 
Pausan.l.vlii. 
c.3,&c. 


Herodot.l.v.c.75,&c. 

l.vi.c.50,&c. 


IdemJ.ii.lii. Diodo- 
rus Sic.l.i.p.52. 


Herodot.l.iil. 


Ezr.  4.7.. 24. 
Herodotl.iii 
Justin, l.i.c.10. 

Ezr.5.1,2;6.14.Hag.i 

ii.Zec.iil.iv. 


Ezr.5.2..7. 

Herodot.l.iil. 
Justin, l.i.c.10. 
Polyaenus.l.vli. 
Ezr.  6. 14..  22. 

8..  10. 

Jos.Ant.Lxi. 

Herodot.l.iv. 

Justin.  l.il.c.Ot 
HerodoLl.v. 


Idem, 1.  vl. 

Ibid. 

Thucyd.l.vli. 

Liv.l.i.c.46,&c. 

Flor.U.c.7,&c, 

HerodoLl.iii.iv. 


A.M. 

3504 

3507 

3513 

4517 

3518 

3519 

3520 

3521 

3524 

3525 

3526 

3535 

3538 

3539 

3540  - 

3541  ■ 

3542  ■ 

3544  ■ 

3545  ■ 

3546  - 

3547  < 

3548  i 

3950  i 

3551  4 

3552  4 

3559  4 

3560  4 

3571  4 

3572  4 

3573  4 

3576  4 

3577  4 

3580  4! 

3584  4 

3591  4 

3595  4 

3596  « 

3697  4 

3509  i 


A CHRONOLOGICAL  INDEX  TO  THE  HOLY  BIBLE. 


to  their  ships,  and  thence  into  Asia 
.eotychldes,  of  the  family  of  Procles,  succe 
the  throne  of  Sparta,  and  reigns  22  years 
^eonidas,  of  the  family  of  Eurysthenes,  beg 
reign  at  Lacedrcmon,  and  reigns  21  years 
The  Egyptians  revolt  from  Darius 


who  reigns  21  years 
Cerxes  confirms  to  the  Jews  all  the 
granted  to  them  by  his  father 
He  Invades  and  reduces  the  Egyptians 


Halicarnassus,  In  Carla 


under  the  guardianship  of  Pausanias 
Xerxes  having  invaded  Greece  with  an 
army,  loses  the  battle  of  Salamis,  and 
to  fly  to  Sardis 

rhe  Persians  are  vanquished  at  Plafcca 
cale  on  the  same  day 


Laced’emon,  and  reigns  33  years 


by  Artabanus 
Artaxerxes  Longimantts,  the  Ahasuerus  of  Es 
ther,  having  been  led  by  Artabanus  to  slay  his 
eldest  brother,  ascends  the  Persian  throne 
to  secure  himself,  slays  Artabanus 
trtaxerxes  conquers  his  brother  Hystaspes 


Vashtl,  his  queen,  for  disobedience 
’he  Egyptians  revolt,  and  make  Tnarus  thel 
king 

Lchaemenldes,  brother  of  Artaxerxes,  is  slain  bj 
the  Egyptians,  and  the  remainder  of  his  armj 
besieged  In  Memphis 

Esther,  the  Jewess,  pleases  the  king,  and  is  made 
queen  instead  of  Vashti 
Izra  is  sent  by  Artaxerxes  as  governor  of  Judea 
flordecai  discovers  the  treason  of  Bigthan  aric 
Teresh 

Izra  arriving  at  Jerusalem,  with  priests  and  Le- 
vi tes,  and  a large  company,  and  considerable 
treasure,  separates  the  Jews  from  their  heather 
wives 

irtabazus  and  Megabyzus  having  raised  the  siege 
of  Memphis,  and  defeated  Inarus,  take  him  pri- 
soner, and  again  reduce  all  Egypt  under  the 
Persian  king 

erdiccas  II.  succeeds  his  father  Alexander  on  the 
throne  of  Macedon,  and  reigns  41  years 
iliashib  succeeds  bis  father  Joachim  in  the  high 
priesthood  of  the  Jews,  and  sustains  that  office 
40  years 

lainan  plots  the  destruction  of  the  Jews 
laman’s  plot  is  defeated  in  his  own  destruction, 
In  remembrance  of  which  the  feast  of  Purim  is 
instituted 

ehemiah  is  sent  governor  to  Judea,  with  exten- 
sive powers,  and  rebuilds  the  walls  of  Jerusa- 
lem 

'e  repeoples  Jerusalem,  and  proceeds  to  reform 
both  the  civil  and  ecclesiastical  state  of  the  na- 
tion 

bout  this  time  It  is  supposed  that  Ezra  prepared 
and  set  forth  a correct  edition  of  the  Scriptures 
ehemiah  goes  to  the  Persian  court 
teto  begins  his  famous  lunar  cycle,  also  called  the 
golden  number,  from  the  numbers  being  ancient- 
ly written  in  golden  letters 
he  war  between  the  Athenians  and  Lacedemo- 
nians, called  the  Peloponnesian  war,  begins,  and 
ct-nlinues  27  years 

bout  this  timf  Nehemlah  is  supposed  to  have  re 

turned  to  Judea,  and  reformed  the  abuses  which 

had  crept  in  during  his  absence 

lato,  the  celebrated  philosopher,  is  born 

gis,  son  of  Archiriamus,  of  the  family  of  Pro- 

des,  ascends  the  throne  of  Laced.-emon,  and 

reigns  30  years 

rtaxerxes  dies,  and  is  succeeded  by  Xerxes  his 
son,  who  is  slain  by  Sogdlanus,  and  he  by  Ochus, 
or  Darius  Nothus,  who  reigns  19  years 
bout  this  time  Malachl  prophesies 
he  Egyptians  revolt  from  Darius,  and  make 
Amyri:eus  their  king,  who  reigns  six  years 
rchelaus  succeeds  Perdiccas  on  the  throne  of 
Macedon,  and  reisrns  23  years 
Dlada  succeeds  his  father  Eliashih  as  high  priest 
of  the  Jews,  and  holds  the  pontificate  40  years 
bout  this  time  Nehemiah  effects  his  last  act  of 
reformation,  and  banishes  Manasseh,  the  son  of 
Joiada,  who  builds  the  temple  on  mount  Gerl- 
zlm 

ausanias  *f  the  family  of  the  Eurysthenldae. 
succeeds  to  the  throne  of  Sparta,  and  reigns  11 
years 

auslrls  succeeds  Amyrtaeus  on  the  throne  of 
Egypt,  and  reigns  six  years 
arlus  Noth  is  dies,  and  is  succeeded  by  Arta- 
xerxes Mnemon,  who  reigns  46  ve»rs 
1438 


y 

, 

e 

A.M  B.C 

3600  404 

Herndot.l.  v. 
r Idem, l.v.. lx. 

3603  401 

Justin,  l.vll.c.3. 

t Herodot.I.vl. 
l Justin  l.ii.c.9. 

C.Nep.in  Milt, 
j Pausa.  1.111.7,8. 
Dlodorus.l.xl. 

0 

Herod.l.vll.e.l20,&c. 

3604  400 

3605  399 

3606  398 

e 

- Herodot.I.vlI. 

3607  397 

, Ptol.ln  Canon. 
Afrlc.Euseb.&c. 

Joseph.  Ant.l.xl.c.5. 
Herodot.I.vlI. 
t 

3609  395 

Aul.Gel.l.xv.c.23. 

d 

3611  393 

s Ne. 12.10  ; Jos.Ant. 

1 x c.5  ; Chr.Alex. 

3614  390 

Herod.  I.lx.c  10. 

3615  389 

IdemJ.vll.;  Diod.l. 

xi. ; Jnsl.l.lic.10. 
Herod. 1 vill.ix. 
Diod.ut  sup. 

3617  387 

3620  384 
3624  380 

, Arrian. I vll.;  Her.l.i. 
Diod.l. 11. ; Je.50.2  ; 
01.44,47,52. 

3628  376 

f Dlod.Slc.l.xvI. 

Xenophon. 

3629  375 

Thucydides. 

3630  374 

Dlod.Sic.l.xl. 

3631  373 

Justin,  l.il.c.l. 

3633  371 

Idem, Ctesias.  Es.1.1. 
Ctesias, Diod.l. 

3634  370 

Est.i.Jos.Ant. 

l.xi.c.6. 

Thucyd.l.i.  Ctesias. 

Idem, Dlod.Sic.l.xl. 
Est.ii.  Joseph. 

3638  366 

Ant.l.xl.c.6. 

Ezr.vii. 

Est.2.21..23. 

3641  363 

3643  361 

Ezr.vlii..x. 

Thucydid.l.i.Dlod. 

Sic. I.xi  Ctesias. 

3644  360 

3645  359 

Ne.l2.10Jos.Ant.l. 

3648  356 

xi.c.5.Chr.  Alex. 
Est.iii. 

3653  351 

Est.x. 

3654  350 

Ne.i.Jv 

3656  34S 

v.jci. 

3666  338  C 
1 

12.. 6. 

Diod.Slc.l.xIi.Piol. 

3667  337  T 

Magna  Syntax  1. 
ill. c.2. 

3668  336  E 

Thucydides, 1. 11. 

Herodot.I.vlI. 

F 

3669  335 

Neh.xiii. 

DIog.Laert. 

3670  334  F 

Thucyd.l.iil.lv.Paus. 
1. ill. c. 8, 10. 

3671  333  F 

3672  332  F 

DlodSic.l.xil.Ctesl. 

Ptolem:ci  Canon. 
Mal.i..iv. 

3673  331  b 

Euseb.in  Chron. 
Diod.Slc  l.xiv. 

Justin,!. vii.c.4. 
Jos.Ant.  l.xi.c.7.  Chr. 

3674  330  D 
E 

Alex.Ne.  12.10. 

3681  323  A 

Neh.13.23.. 31.  Joseph. 

AJit.l.xl.c.7. 

3683  321  O 

3684  320  P 

Herodot.1.111. 
Diod.l.  xlll. 

Just. l.v. c. 8, 11. 

Athens  Is  taken  by  Lysander,  which  puts  an  end 
to  the  Peloponnesian  war,  and  is  governed  by  30 
tyrants 

Psammltlchus  succeeds  Pauslris  on  the  throne  of 
Egypt,  and  reigns  six  years 
Cyrus  the  younger  is  slain  at  Cunaxa,  whilst 
fighting  against  his  brother  Artaxerxes 
Xenophon  accomplishes  Ills  glorious  retreat  with 
the  10,000  Greeks  who  had  followed  Cyrus 
Socrates  Is  put  to  death  by  the  Athenians  for  con- 
temning their  gods 

The  thirty  tyrants  expelled  from  Athens  by  Thra- 
sybulus 

Amyntas  succeeds  to  tne  throne  of  Macedon 
Pausanias  succeeds  Amyntas 
Amyntas  II. murders  Pausanias,  and  reigns  24  years 
Agesllaus,  son  of  Archldamus,  of  the  family  of 
Procles,  succeeds  to  the  throne  of  Lacedaemon, 
and  reigns  36  years 

Ageslpolls,  of  the  family  o^  Eurysthenes,  ascends 
the  throne  of  l.acedi  mon,  and  relgi)3  li  years 
Nephereus  succeeds  Psammltichus  on  the  throne 
of  Egypt,  and  reigns  six  yearR 
Conon  rebuilds  i he  walls  of  Athens,  and  restores 
it  to  its  pristine  state 

Amyntas.  king  of  Macedon,  Is  deposed  by  the 
Illyrians,  and  Argaeus  succeeds  to  the  throne  ; 
but  In  the  same  year  the  former  Is  restored  by 
the  Thessalians  and  Spartans 
Achorls  succeeds  Nephereus  in  the  kingdom  of 
Egypt,  and  reigns  14  years 
The  peace  cf  Antalcldas  is  made  between  the  La- 
cedaemonians and  Pers’ans,  by  which  the  Greek 
cities  in  Asia  are  rendered  tributary  to  Persia 
Aristotle  the  philosopher  is  born 
Cieombrotus,  son  of  Pausanias,  of  the  family  of 
Eurysthenes,  succeeds  to  the  throne  of  Sparta, 
and  reigns  nine  years 

P3ammuthls  succeeds  Achorls  in  the  kingdom  of 
Egypt,  and  reigns  only  one  year 
Nepherltes  succeeds  Psammuthls  ; and  after 
reign  of  four  months,  he  is  succeeded  by  Nee 
tanebis,  who  reigns  12  years 
The  Persians  under  Pharnabazus  Invade  Egypt, 
and  are  obliged  to  retreat  with  ill  success 

ohanan,  called  also  Jonathan,  succeeds  his  l 

Joiada  in  the  high  priesthood  of  the  Jews, 
which  he  holds  for  32  years 
he  I ficedternonians  are  overthrown  by  the  The 
bans  at  Leuctra,  where  Cieombrotus  is  slain, 
who  Is  succeeded  by  Ills  son  Ageslpolls  II.  who 
reigns  one  year 

Alexander  II.,  son  of  Amyntas,  succeeds  to  the 
throne  of  Macedon  ; but  is  murdered  the  fol- 
lowing year  by  his  younger  brother  Ptolemy, 
who  reigns  four  years 

Meomenes  II.,  brother  of  Ageslpolis,  of  the  family 
of  Eurysthenes,  succeeds  him  on  the  throne  of 
Sparta,  and  reigns  61  years 

ohanan,  high  priest  of  the  Jews,  klils  his  b ... 

Jeshna  in  the  temple,  for  which  the  nation  Is 
fined  by  the  Persians  for  seven  years 


and  reigns  six  years 

rachos  succeeds  Nectanebis  in  the  kingdom  of 
Egypt 

Agesilaus,  who  had  come  to  assist  him  against  the 
Persians,  revolts  from  him,  and  makes  Necta- 
nebus  king 

Archidamus,  of  the  family  of  Procles,  succeeds 
his  father  on  the  throne  of  Lacedaemon,  and 
reigns  23  years 

Philip,  son  of  Amyntas,  succeeds  to  the  throne  of 
Macedon,  arid  reigns  24  years 
Artaxerxes  Mnemon  dies,  and  is  succee..^«  w.. 

the  Persian  throne  by  Ochus, who  reigns  21  years 
Alexander  the  Great,  son  of  Philip,  is  I 
Pella  in  Macedonia 

Jehus  subdues  Cyprus  and  Phoenicia,  tal 
destroys  Sidon,  takes  rqany  of  the  Jews  cap- 
tive, and  sends  them  to  Hyrcania,  on  the  shore; 
of  the  Caspian  Sea 

rle  invades  Egypt,  expels  Nectanebus,  and  re 
duces  the  whole  country  ; which  has  ever  since 
been  enslaved  by  strangers 
Jlato,  the  celebrated  Athenian  philosophe 
aged  80 

)chus.  king  of  Persia,  is  poisoned  by  Bagoi 
makes  Arogus  or  Arses  king 
Vgis  II  . of  the  family  of  the  Prod  ids,  succeeds  to 
thp  throne  of  Sparta,  and  reigns  8 years 
’hilip,  king  of  Macedon,  is  made  genera 
Greece  against  the  Persians 
Jagoas  poisons  Arogus,  and  is  put  to  death 
rius  Codomannus,  who  ascends  the  throne  of 
Persia 

*hilip,  king  of  Macedon,  is  slain,  and  is  succeed- 
ed by  his  son  Alexander  the  Great 
Alexander  the  Great  is  appointed  general  of 
Greece  against  the  Persians 
Je  passes  over  into  Asia,  and  gains  a victory 
over  Darius  at  the  Granicus 
le  reduces  all  Asia  Minor,  and  gains  another 
great  victory  over  Darius  at  Issus 
le  destroys  Tyre  and  Gaza,  visits  Jerusalem 
peaceably  and  conquers  Egypt 
le  passes  tlie  Euphrates  and  Tigris,  and  obtains 
a decisive  victory  over  Darius  at  Arbela  ; and 
thus  terminates  the  Medo-Persian  empire, 
which  is  succeeded  by  the  Grecian  or  Macedo- 
nian 

s slain  by  the  traitor  Bessus 

Jas,  of  the  family  of  Procles,  succeeds  to 

the  Spartan  throne,  and  reigns  35  years 
ilexander,  after  the  most  extensive  and  spier  Jid 
conquests,  dies  at  Babylon  ; and  Philip  Aritre- 
us,  nis  brother,  succeeds  nominally  as  king, 
while  the  commanders  of  his  army  divide  the 
empire  among  them 

Inlas  succeeds  Jadduain  the  high  priesthood,  and 
holds  the  pontificate  21  years 
’tolemy  Soter  seizes  upon  Phoenicia,  Ccelo-Syrla 
and  Judea,  takes  Jerusalem,  and  carries  a great 
uumner  of  Jews  Into  Egypt  where  they  from  a 
colony  at  Alexandria 


DIod.I.xIll.Xcn.Hel 
l.ll.Piilt  In  Ly. 

DIoiLSIc.l.xiv. 

Ibid.  Justin, l.v. 
c.U.PIut.in  Ar. 

Xen.Exped.Cyri. 
Diod.l. xlv. 

D log. La.  In  Soc. 
Dlod  I xlv.C.Nep.lti 
vlt.Thr. 

Dlod.SIc.l.xlv 

lb.Jusl.vll.4,9. 

Justin. l.vl.c.l.  Plot. 

and  C.Nep.ln  Vlt. 
Pausa.Uli.c.S.I.vlll. 

c.fi.Xen.Hel.lli. 

Diod.I.xIv.Justln.vl. 

2 Oro.iJl. 

C.Nep.ln  Con. 
Justin,  l.vl.c.5. 


Justin, l.vll.c.2,4, 9. 

Diod.l. xlv  &c. 
Diod.l. xv.Theo.in 
Ex.Ph. 

Diod.l.xiv.Justln.l. 

vl.c.6.Xen.Hel.v. 


Dlod.l.xv.Pausa.l. 

ix.c.13. 

Euseb.inChr.p.l27. 


Ibid. 

DiodSIc.I.xv.C.Nep. 
In  Iph. 

Ne.l2.11,22;13.28 

Chron.Alex. 


Died. 1. xv  Xen.Hel. 
l.vi.Paus.  1.13.111.4 


Justln.l.vll.c.5. 


Pausa.l.lii.c.6. 


Jos.Ant.l.xl.c.7. 
Justin. l.vil.&c. 


Ibld.Plu t.ln  AgesiL 


Justln.l.vil.&c. 

Diod.l.xvi. 
Diod.I.xv.Plut.in 
Artax.Ctesiae. 
Just.l.xii.c  16. 
Plut.in  Alex. 

Diod.l.xvi. Sol. c.25l 
Jos.Cont.Ap.1.1. 
Oro.l.xxxl.c.7. 

DJod.Slcul.l.xvi. 

Ezek.29. 14.15. 
Dlog.Laer  in  Plut. 

Athen.  l.v.c.13. 
Diod.Sic.l.xvii. 
Canon.Ptol. 

Q..Curt.l.vI.c.L 

Diod.l.xvi. 

JusLl.lx.c.3,5. 

Dlod.l.xxil. 

Idem.l.xvl. 

Just.l.lx.c.5,6. 
Idem.l.xl  c.2. 

Arrian. 1.1. 

Plut.in  Alex. 
Arrlan.l.i. 

Idem.Q.Curt.l.llI. 
Diod.l.xvi!  .Joseph 
An.l.i.c.8. 

Plut.InAlex.Q.CuH. 
l.iv.c.8.Arrian.L 
Hi. Diod.l.xvi!. 
Dan.7.6;  8.5..8. 
Q.Curt.l.v. 

Pausan.l.lU.c.lG. 


Diod.l. xvii.Q.Curt. 
l.x.c.3.Pl.ln,Alex 
Arrlan.l.vlL 
Jos.An.l.xl.c.8, 
Chron.Alex. 

Jos.An.Lxil.c.l. 
Dlod.l.xvill 
Applan.ln  Syr 


A CHRONOLOGICAL  INDEX  TO  THE  HOLY  BIBLE. 


A.  M.  B.C. 

A.M.B.C. 

3688  316 

Philip  being  slain  by  Olympias,  Is  succeeded  on 

Diod.Sic.l.xlx. 

3787  217 

the  throne  by  Alexander  JEgus 

Justin.  I.xiv. 

3690  ?14 

Antigonus  dispossesses  Ptolemy  of  Judea.  &c. 

DIod.ut  sup. 

3694  310 

Cassauder  murders  Alexander  iEgus,  with  Roxa- 

Diod.l.xix. 

na  his  mother 

Pausa.in  Bceot. 

3695  309 

Areus,  or  Aretus,  of  the  family  of  Eurysthenes, 

succe  ds  to  the  throne  of  Laceda-mon,  and 

3788  216 

reigns  44  years 

Pausa.l. ill, c. 6. 

3703  301 

Antigonus  being  conquered,  the  dominions  of  Al- 

3800 204 

exander  are  formed  into  four  kingdoms  : Egypt, 

with  Judea,  Phoenicia,  and  Co  lo-Syria,  under 

3301  203 

Ptolemy  Soter  ; Macedon  and  Greece,  under 

Dan.7.6;8.8.Diod.Slc. 

Cassauder ; Thrace,  Bithynia,  &c.  under  Ly- 

1. xx. Plut.in  I)e- 

simachus  ; and  Syria,  with  all  the  east,  under 

met.Appian.in 

3803  201 

Seleucus. 

Syr.Polybius.lib.  v. 

3704  300 

Onias  dies, and  is  succeeded  In  the  high  priesthood 

Jos.A.l.xil.c.2. 

by  Simon  the  first 

Chr.Alex.Euseb. 

3805  199 

3706  218 

Cassan  ler  dies  in  Macedon  ; and  Philip,  who  suc- 

ceeds him,  dying  soon  after,  leaves  the  crown  to 

Dex  ppus  and  Por- 

be  contended  for  between  his  two  brothers, 

phyrius  in  Euseb. 

3806  198 

Antipater  and  Alexander 

Chr.pp.50.59,63. 

37u3  296 

Demetrius,  son  of  Antigonus,  wastes  Samaria 

Euseb.  in  Chr. 

3709  295 

Archidamus,  son  of  Eudamidas,  of  the  family  of 

3809  195 

Procles.  succeeds  to  the  Spartan  throne 

Pausanias. 

3710  294 

An tipater  having  been  forced  to  fly  into  Thrace, 

in  consequence  of  having  murdered  his  mother, 

Idem, in  Beeot.Plut. 

Demetrius  kills  Alexander,  and  seizes  upon  the 

in  Demet.etPyrrh. 

throne  of  Macedon 

Just  1 xvi.c.l. 

3712  292 

Simon  the  just  dies,  and  is  succeeded  in  the  high 

3811  193 

priesthood  by  his  brother  Eleazar,  who  holds  it 

Jos-Ant.l.xii  c.2  Eu- 

15  years 

seb.Ohron.Chr.Al. 

3813  191 

3717  287 

The  soldiers  of  Demetrius  having  revolted  from 

Pint,  in  Demet.  and 

h m,  make  Pyrrhus  king  of  Macedon 

Pyrrho. 

3814  190 

3718  286 

Lysiinachus  having  expelled  Pyrrhus,-  seiies  up- 

Justin.i.xv.c.3. 

on  the  throne  of  Macedon 

Pausa.l. i.c.  10. 

3720  284 

Ptolemy  Soter,  having  placed  his  son  Ptolemy 

3816  1S9 

Philadelphia  on  the  throne,  dies  ; and  Ceraunus 

Just.l.xvi.c.2.D|og. 

the  elder  son  flies  out  of  Egypt,  first  to  Lysi- 

La?rt.  in  Demet. 

3817  187 

machus,  and  then  to  Seleucus 

Ptol.Appian.in  Syr. 

3723  281 

Lysimachus  is  slain  in  battle  by  Seleucus,  who 

Just.l  xvii.c.l. 

seizes  on  all  his  dominions 

Appian.in  Syr. 

3824  180 

3724  280 

Seleucus  is  slain  by  Ptolemy  Ceraunus,  who 

Just  1 xvii.c.2. 

thereon  becomes  king  of  Macedon 

Pansan.  n Att. 

3725  279 

Antiochus  Soter  succeeds  his  father  Seleucus  on 

Appian.in  Syr. 

3825  179 

the  throne  of  Syria,  and  reigns  19  years 

Euseb. in  Chr. 

Ptolemy  Ceraunus  is  slain  by  the  Gauls,  who  had 

Jnst.l  xxiv.c.5. 

3829  176 

invaded  Macedon,  and  is  succeeded  by  Melea- 

Pausal.x.clO. 

ger.  who  reigns  only  two  months 

Mem. Ex  c.  15. 

Sosthenes  conquers  and  expels  the  Gauls  ; but  he 

is  slain  by  them  the  following  year,  under  the 

3829  175 

command  of  Brennus 

Justin. ut  sup. 

3727  277 

Antipater  ascends  the  throne  of  Macedon,  and 

Just. l.xxi. xxv. 

reigns  only  45  days  ; when  he  is  succeeded  by 

Plut.in  Demet. 

Antigonus  Gonatas.  who  reigns  34  years 

Polyb.l. i&c. 

3532  172 

About  this  time  the  Hebrew  Scriptures  are  trans- 

Joseph. An  l.xll. 

lated  into  Greek  by  order  of  Ph  ladelphus 

c 2 Aristreas. 

3833  171 

3723  276 

Ma  iasseh  succeeds  Onias  in  rhe  high  priesthood 

3736  2C3 

Eudamidas,  son  of  Archldamns,  of  the  family  of 

Procles.  succeeds  to  the  Spartan  throne,  and 

reigns  30  years 

3739  265 

Acrotatus,  son  of  Areus,  of  the  family  of  Eurys- 

3834 170 

thenes.  succeeds  his  father  on  the  throne  of 

Plutarehus  in 

Sparta,  and  reigns  only  one  year 

Pyrrho. 

3740  264 

He  is  succeeded  ay  his  son  Areus  11.  who  reigns 

seven  years 

3713  261 

Antiochus  Soter,  king  of  Syria,  dies,  arid  is  suc- 

Trogus  in  Prologo. 

ceedeo  by  his  son  Antiochus  Theus 

l.xxvl. 

3747  257 

Leon  das,  of  the  family  of  the  Eurysthenid.e,  suc- 

ceeds Areus  IL  on  the  throne  of  Sparta 

3754  250 

The  Parthians  rebel  from  Antiochus,  headed  by 

Justin. l.xl'.c  4. 

Arsaces,  who  founds  the  Parthian  empire 

Stra.l.xi.p.515. 

3335  169 

Manasseh,  ‘lie  high  priest,  dips,  and  !s  succeeded 

by  Onias  II.  the  son  of  Simon  the  just 

Jos.Ant.l.xii.c.3. 

3836  168 

3755  249 

Peace  Is  made  between  Ptolemy  and  Antiochus, 

on  the  te-ms  that  the  latter  shall  divorce  his 

Dan. 11. 5, 6.  Polya-n. 

wife  Laodice,  and  marry  Berenice,  daughter  of 

StraU.viii.c.50. 

Ptolemy 

Athen.l.ii.c.6. 

3757  247 

Ptolemy  Philadelphia  dies,  and  Is  succeeded  by 

A th.  1 xi  l.c.  10 

his  son  Ptolemy  Euergetes 

Canon.Ptol. 

3758  246 

Antiochus  puts  away  Berenice  and  recalls  Lao- 

dice. who  poisons  him,  cuts  off  Berenice  and 

Dan.ll.G.Plln.l  vil. 

her  son,  and  places  Seleucus  Callinicus,  her 

cl2.Val.Max.l.ix. 

son,  on  the  throne 

c.l4.Ap.ln  Syr. 

3837  167 

Ptolemy,  to  revenge  the  death  of  his  sister,  slays 

Laodice.  and  subdues  all  Syria  and  Cilicia  ; 

Dan.  11.7.. 9.  Polybius, 

and,  returning  to  Egypt  laden  with  spoil,  he 

l.v.Monum  Adnl. 

3338  166 

offers  many  sacrifices  at  Jerusalem 

Jos.c.  Ap.l.il. 

3760  244 

Agis,  son  of  Eudamidas,  of  the  family  of  Procles. 

succeeds  to  the  throne  of  Sparta,  and  reigns  14 

3839  165 

years 

Paus.l.vlll  c.10. 

3761  243 

Ptolemy  makes  peace  with  Seleucus 

Just.l. xxvii. c.2. 

Cleonibrotus  drives  his  father-in-law  Leonidas 

3840  164 

from  the  throne  of  Sparta,  which  he  usurps  two 

Idem.I.iii.c.6. 

years 

Plut.in  Cleom. 

3841  163 

Demetrius  succeeds  his  father  Antigonus  on  the 

Just.l  xxvi.c.2. 

throne  of  Macedon.  and  reigns  11  years 

Polyb  l.il. 

3763  241 

Leonidas  is  restored  to  the  throne  of  Sparta 

3769  235 

Cleomenes  succeeds  his  father  Leonidas 

Polyb.l  vl. 

3a42  162 

3772  232 

Antigonus  Doson  being  left  guardian  of  his  ne- 

Idem.l.li.Jnst. 

phew  Philip,  son  of  Demetrius,  usurps  the 

l.xxviii.xxix. 

throne  of  Macedon,  and  reigns  11  years 

Plut.in  Cleom. 

3843  161 

3774  230 

Seleucus  is  vanquished,  and  taken  prisoner  by  the 

Athen.l.iv.c.13. 

Parthians 

Just  l.xli.c.4,5. 

Archidamus,  of  the  family  of  Procles,  succeeds 

to  the  throne  of  Sparta,  and  reigns  five  years 

3844  160 

3779  225 

Cleomenes  kills  his  royal  colleague,  and  makes 

Justin. l.xxvlil. 

his  brother  Euclidas  king,  who  reigns  six  years 

Plut.in  Cleom. 

3846  158 

Seleucus  Callinicus  dies  in  Parthia,  and  is  suc- 

ceeded by  his  son  Seleucus  Ceraunus,  who 

i 

reigns  three  years 

Justin. Ub.xxvli.c. 3. 

3851  153 

3781  2*3 

Ceraunus  is  poisoned  by  his  attendants,  and  suc- 

ldem.l.xxixc.5. 

ceeded  by  his  brother  Antiochus  the  Great 

Polyb.l.  iv. 

3782  222 

Cleomenes,  king  of  Sparta,  is  defeated  at  Sellasia 

3854  150 

by  the  Achaean3,  and  is  forced  to  fly  into  Egypt 

Plut.  In  Vit. 

3783  221 

Ptolemy  Philopater  succeeds  his  father  on  the 

Dan. 11. 9.  Polyb. 

3855  149 

throne  of  Egypt,  and  reigns  17  years 

l.ii.Ptol.Oan. 

Philip,  son  of  Demetrius,  succeeds  Antigonus  on 

Polyb.l  xvi.&c. 

3857  147 

the  throne  of  Macedon,  and  reigns  42  years 

Just.l. xxix.&c. 

3785  219 

Cleomenes  kills  himself ; and  Lycurgus  and  Age- 

sipolis  succeed  to  the  throne  of  Lacedaemon, 

Plut.  In  Cleom. 

under  whom  the  monarchical  power  Is  abo- 

Polyb.l.vi.  Just.  1. 

3859  145 

lished 

xxviil.&c. 

37®  218 

Antiochus  having  seized  upon  Phoenicia  and  Ccelo- 

Syria,  overthrows  the  forces  of  Ptolemy,  and 

makes  himself  master  of  Galilee  Arc. 

Da.  11.10  Polyb.l  v. 

• 

Onias  II.  succeeds  his  father  Simon  In  the  high 
priesthood,  which  he  holds  22  years 
Ptolemy  gains  a great  victory  over  Antiochus  at 
Raphia  ; and  corning  to  Jerusalem,  he  attempts 
to  enter  the  Holy  of  Holies,  but  is  hindered  by 
Onias 

Having  made  peace  with  Antiochus,  he  attempts 
to  destroy  all  the  Jews  at  Alexandria,  but  falls 
Ptolemy  Philopator  dies,  and  is  succeeded  by  Pto- 
lemy 'Epiphanes,  then  only  five  years  of  a«e 
Antiochus  combines  with  Philip  of  Macedon  to 
divide  the  dominions  of  Ptolemy  between  them, 
and  seizes  upon  Palestine  and  Ocelo-Syna 
The  Egyptians  implore  the  assistance  of  the  Ro- 
mans for  their  infant  king  ; who  send  M.  Emili- 
us  Lepldus  Into  Egypt 

Antiochus  being  engaged  In  war  with  Attalus, 
king  of  Pergamus,  Scopas  seizes  all  Judea,  and 
puts  a garrison  in  Jerusalem 
Having  made  peace  with  Attalus,  Antiochus  van- 
quishes Scopas  at  Paneas,  and  recovers  all  he 
had  lost 

Hannibal,  the  celebrated  Carthagenlan  general, 
places  nimself  under  the  protection  of  Antlo- 
chJis,  and  confirms  him  in  his  resolution  of 
making  war  on  the  Romans 
Simon  the  high  priest  dies,  and  is  succeeded  by  his 
son  Onias  III.  who  holds  the  pontificate  24  years 
Antiochus  marries  his  daughter  Cleopatra  to  Pto- 
lemy Epiphanes,  king  of  Egypt 
Having  passed  over  to  Europe  against  the  Ro- 
mans, he  is  driven  back  into  Asia 
Lucius  Scipio,  the  Roman  consul,  follows  him,  and 
by  a complete  victory  compels  him  to  make  an 
Ignominious  peace 

Philopcemen  takes  Lacedremon,  and  abolishes  the 
laws  of  Lycnrgus  for  a short  period 
Antiochus  is  slain,  while  attempting  to  rob  the 
temple. of  Elymais,  and  Is  succeeded  by  his  son 
Seleucus  Philopator 

Ptolemy  Epiphanes  having  been  poisoned,  is  suc- 
ceeded by  his  son  Philometor,  then  only  six 
years  of  age 

Perseus  succeeds  his  father  Philip  on  the  throne 
of  Macedon,  and  reigns  11  years 
Heliodorus,  by  order  of  Seleucus,  attempts  to  rob 
rhe  temple,  but  is  prevented  by  an  angel 
Seleucus  is  poisoned  by  Heliodorus,  who  attempts 
to  seize  the  crown 

Antiochus,  the  brother  of  Seleucus,  obtains  the 
kingdom  by  flatteries,  and  reigns  11  years 
Jason  buys  rhe  high  priesthood  of  him,  and  sup- 
plants his  brother  Onias 

Menalaus  supplants  Jason  his  brother,  by  buying 
the  high  priesthood  of  Antiochus 
Onias  is  put  to  death  at  Antioch;  and  Lysima- 
chus,  the  deputy  of  Menalaus,  is  slain  in  a tu- 
mult at  Jerusalem 

Antiochus  gains  a great  victory  over  the  forces  of 
Ptolpmy  near  Pelusium 

He  gains  another  victory,  and  makes  himself  mas- 
ter of  all  Fgypt,  except  Alexandria 
A report  having  spread  of  h-s  death,  Jason  sur- 
prises Jerusalem,  and  puts  many  to  death 
Antiochus  hearing  that  the  Jews  rejoiced  at  the 
news  of  his  death,  takes  Jerusalem,  slays  40,000 
persons,  sells  as  many  more  for  slaves,  and 
plunders  and  profanes  the  temple 
The  Alexandrians  make  Physcon, brother  of  Pto- 
lemy Philometor,  king  of  Egypt 
Antiochus  again  invades  Egypt,  and  attempts  the 
siege  of  Alexandria  without  success 
Hearing  that  the  two  brothers  had  agreed  to  reign 
In  peace,  he  again  invades  Egypt,  but  is  com- 
pelled by  the  Romans  to  return 
Mad  with  rage,  he  despatches  Apollonius  to  com- 
plete the  ruin  of  Jerusalem,  who  builds  the 
fortress  on  mount  Acra.  and  begins  his  persecu- 
tion of  the  Jewish  religion 
Mattathias  and  his  sons  take  up  arms 
The  Romans  having  conquered  Perseus  at  Pydna, 
terminate  the  kingdom  of  Macedon 
The  seven  Maccabean  brethren  and  their  mother 
martyred  ; and  the  persecution  of  the  Jews  car- 
ried on  with  great  violence 
Mattathias  dies,  and  is  succeeded  by  his  son  Ju 
das,  who  obtains  most  splendid  victories  over 
the  generals  of  Antiochus  Epiphanes 
He  vanquishes  Lysias,  recovers  Jerusalem,  and 
restores  the  daily  sacrifice  and  the  worship  of 
the  temple 

Antiochus  Epiphanes  dies  miserably  in  the  East, 
and  is  succeeded  by  his  son  Antiochus  Eupator 
Judas,  after  various  successes  against  the  sur- 
rounding enemies  of  the  Jews,  again  vanquishes 
Lysias,  and  compels  him  to  peace 
Menalaus  is  slain,  and  Alcimus  made  high  priest 
Demetrius  Soter,  son  of  Seleucus  Philopator,  es- 
capes from  Rome,  kills  Antiochus  Eupator,  and 
succeeds  to  the  throne  of  Syria 
Nicanor,  sent  by  Demetrius  against  the  Jews,  Is 
slain  by  Judas,  with  all  bis  army  ; but  Bac- 
chldes,  sent  to  avenge  th>s  blow,  slays  Judas, 
who  is  succeeded  by  Jonathan 
Alcimus,  the  high  priest,  dies,  and  Bacchides 
leaving  Jerusalem,  the  Jews  enjoy  peace 
Bacchides  returning  into  Judea,  Is  routed  by  Jona- 
than and  Simon  his  brother,  and  makes  peace 
with  the  Jews 

Jonathan  is  made  high  priest  by  Alexander  Balas, 
in  consequence  of  assisting  him  on  his  laying 
claim  to  tne  throne  of  Syria  against  Demetrius 
Demetrius  is  slain  by  Alexander  Balas,  who  suc- 
ceeds him,  and  reigns  five  years 
Onias,  the  son  of  Onias,  who  had  been  high  priest, 
builds  a temple  in  Egypt,  like  that  at  Jerusalem 
L.  Mummius,  the  Roman  consul,  conquers  the 
Aeha*ans.  burns  Corinth,  and  reduces  the  whole, 
with  the  kingdom  of  Lacedsemon,  Into  a Roman 
province 

Alexander  Balas  being  slain,  Is  succeeded  on  the 
throne  of  Syria  by  Demetrius  Nicator 
Ptolemy  Philometnr  dies  of  the  wounds  he  had 
received  in  warring  against  Alexander,  and  Is 
succppded  hv  Phv^con 

1439 


Jos.Ant.I.xll. 

c.4.Euseb.Chr 

Dan. 11.11  3 Mac.l. 
Polyb.l. v. 

JusU  xxx.c.L 

3 Mac.l  ..lv. 

Dan.  11.12. 

Just.l. xxx.c.l, 2. 

Dan. 11 13.Polyb.l.lli 
Llv.l.xxxl. 

Ibid  Justin. 1. xxx  c 
2,3.  Val.Max.vl.6. 

Jos.Ant.l.xIl.c.3. 
Hler.ln  Dan.xl. 

Idem.Llv.l  xxxill.c. 
19.Just,l,xxxl.c.l. 

C.  Nep.in  Han.Llv. 
l.xxx  Appian.in 
Syriacis. 
Jos.Ant.l.xIl.c.4. 

Enseb.Chron. 

Jos.  Ant.xil.4.Llv.l 
xxxv.c.13. 
Id.lib.xxxvi. 

Alhen.l  x c.12. 
Dan.ll.l7..19.Llv.l. 
xxxvii. 

Just.l.xxxl.6..8. 
Id.l.xxxii.c.4. 
Plut.in  Philop. 

Dan. 11.19, 20. 

Just.l. xxxil. c.2. 


Hieron.ln  Dan.xl. 
Liv.lib  xlii. 

Polyb.Leg.60. 

2 Mac.lii.&c. 

Jos.de  Mac.c.4. 
Dan. 11.20,21. 
Appian.ln  Syr. 

Idem,l  Mac.1.10. 

2 Mac. 4 7,&c. 

Jos.de  Mac.c.4. 
2 Mac.4.23..25. 
Joseph,  ut  sup. 


2 Mac. 4.26.. 42. 

Dan  11.22. 

Just.l. xxxiv. c.2. 
Dan. 11.24, 25. 

Dio.Excer.Val. 

1 Mac.l  20.  .25. 
Jos.Ant.xii.8, 

1 Mac.  1.21,22. 

2 Mac.v. 
Jos.Ant.xli.7. 
Porphyr.ln  Gr. 

Ens.Sc. p.60,59. 
Liv.l.xliv.c.19. 

Just.l.xxxiv.c.2. 
Id. 1. xxxiv. c. 3. 
Liv.l.xlv.c.ll, 

12.  Dan.  11.27. 


1 Mac.l. 43.. 64.2  Mac. 
vi.Jos.Ant.l.xil.c.7. 

Jos.Bel.l.i.c.l. 

Just,  l.xxx. 
Flor.l.li.c.12. 

2 Mac. vi. vil. Joseph, 
de  Maccab. 

1 Mac.iii. 

2 Mac.viii.Jo8. 
Ant.xii.9,10. 

1 Mac.iv.2  Mac.x. 

Jos.Ant.I.xii.c.ll. 

1 Mac. vi. 2 Mac.x. 
Jos.Ant.l.xii.c.13. 

1 Mac.v.vi.2  Mac.x, 
xiii.Jos  Ant.xii.il 
Idem. 

1 Mac.vil.Polyb. 
Legat.114.Jos. 
Ant.l.xii.c.16. 

1 Mac.vili.ix.2Mac. 
xlv. Joseph.  Ant. 
I.xii.c.l7..19. 

1 Mac.9.55,&c. 

Idem,  ix.70.Jos.  Ant. 
l.xiii.c.1,2. 

lMacx.l..48.Jos. 

AnLI.xiii.c.3..5. 

1 Mac.  10.49,&c. 

Jos.Ant.xiii.5. 

Idem,Ant.l.xiii. 

c.6.1.xx.c.8. 

Pausa.l  v.c.24. 
Liv.EpiU.il. 
Pater.l.l.c.13. 

1 Mac. xi.  Joseph. 
Ant.l.xlii.c.8. 

Idem.Llv.Epit.i.lll. 
StraboJ. xvl 


87 

83 

80 

79 

70 

65 

63 

57 

54 

51 

48 

47 

44 

43 

40 

V 


A CHRONOLOGICAL  INDEX  TO  THE  HOLY  BIBLE. 


the  son  of  Alexander  Balas,  against  Demetrius 
is  treacherously  murdered  by  Tryphon,  and 
succeeded  by  Simon 

Tryphon  myrders  the  young  Antlochus,  and  de 
dares  himself  king  ; but  Simon  declaring  for 
Demetrius,  and  defeating  Ills  designs  upon  Ju 
dea,  Is  made  sovereign  ruler 
Simon  demolishes  the  fortress  of  Acra,  and  levels 
the  hill  on  which  it  stood 
The  sovereignty  of  Judea  Is  confirmed  to  Simon 
and  to  his  posterity,  by  a general  assembly  ol 
the  Jews  at  Jerusalem  ; and  he  frees  them  from 
all  tribute  to  any  foreign  prince 
Demetrius  being  taken  prisoner  by  the  Partisans 
Ills  brother,  Antlochus  Sidetes,  invl tecf 
queen,  ascends  the  throne 
Simon,  with  two  of  his  sons,  Is  basely  murdered 
by  Ptolemy  his  son-in-law  ; and  Is  succeeded  by 
his  son  John  Hyrcanus 

Attains,  king  of  Pergamus,  bequeaths  Ills  kingdom 
to  the  Romans 

Antlochus  Is  slain  In  the  East ; and  Demetrius 
Nlcator  returns,  and  recovers  his  kingdom 
Hyrcanus  shakes  otf  the  Syrian  yoke,  makes  him- 
self independent,  and  destroys  the  temple  on 
mount  Gerizlin 

He  conquers  the  Edomites,  compels  them  to  be 
circumcised,  and  incorporates  them  among  the 
Jews 

Demetrius  being  slain,  the  Impostor  Zebina  as- 
cends the  throne  of  Syria,  and  reigns  two  years 
Antlochus  Gryphus  Is  made  king  of  Syria]  and 
conquers  Zebina  who  is  afterwards  slain 
Ptolemy  Physcon,  king  of  Egypt,  dies,  and  Is  suc- 
ceeded by  Ptolemy  Lathyrus,  in  conjunction 
with  his  mother  Cleopatra 
Antlochus  Cyzicenus  seizes  part  of  Syria,  and 
reigns  at  Damascus,  while  Gryphus  reigns  at 
Antioch 

Aristobultis  and  Antigonus,  sons  of  Hyrcanus, 
take  and  utterly  destroy  Samaria 
Hyrcanus  dies,  and  is  succeeded  by  his  son  Aris 
tobulus,  who  first  assumes  the  insignia  and  title 
of  king 

Arlstobulus  dies,  and  is  succeeded  by  his  brother 
Alexander  Jannaeus,  who  reigns,  with  great 
success,  during  27  years 
Antiocnus  is  succeeded  by  his  son  Seleucus 
Seleucus  slays  Cyzicenus,  king  of  Damascus,  who 
Is  succeeded  by  Antlochus  Eusebus 
Seleucus  Is  vanquished  by  Eusebus,  and  succeed- 
ed by  Philip 

Eusebus  is  vanquished  by  Philip,  and  succeeded 
by  Demetrius 

Demetrius  dies  in  Parthia,  and  is  succeeded  by 
Dionysius 

rigranes,  king  of  Armenia,  Is  chosen  king  bv  the 
Syrians 

Ptolemy  Lathyrus,  king  of  Egypt,  dies,  and  is 
succeeded  by  Alexander,  who  reigns  15  years 
lann  eus  dies,  and  is  succeeded  by  his  wife  Alex 
andra,  who  makes  her  eldest  son  Hyrcanus  high 
priest 

Alexandra  dies,  and  is  succeeded  by  Hyrcanus, 
who  Is  dispossessed  by  his  brother  Aristohn.'us 
*ompey  reduces  Syria  into  a province  ; and  thus 
terminates  the  Macedonian  empire 
rhe  Alexandrians  expel  Alexander,  and  make 
Ptolemy  Auletes  king,  who  reigns  12  years 
Pompey,  appealed  toby  Aristobulus  and  Hyrcanus, 
decides  for  the  latter,  takes  Jerusalem,  arid 
makes  Judea  tributary 

Vristobulus,  and  Alexander  his  son,  raise  dis- 
turbances in  Judea;  but  are  vanquished  by 
Gabinius,  governor  of  Syria 
2rassus,  the  Roman  general,  plunders  the  temple  ; 

and  the  next  year  is  slain  in  Parthia 
*tolemy  Auletes,  king  of  Egypt,  d es,  and  is  suc- 
ceeded by  his  daughter  Cleopatra  and  his  eldest 
son  Ptolemy 

lullus  Caesar  prevails  against  Pompey  at  Pharsa- 
lia,  who  flies  into  Egypt,  and  is  treacherously 
murdered 

\ntipater  appointed  governor  of  Judea  by  C.Tsar 
rullus  C.Tsar  is  murdered  in  the  senate 
V.ntipater  Is  poisoned  by  Malichus,  and  succeeded 
by  Herod  and  Phasael,  who  revenge  his  death 
on  the  murderer 

rhe  Parthians  take  Jerusalem,  slay  Phasael, 
make  Hyrcanus  prisoner,  and  place  Antigonus, 
son  of  Aristobulus,  on  the  throne  ; but  Herod 
fleeing  to  Rome,  Is  constituted  king  of  Judea 
-lerod,  after  various  losses,  takes  Jerusalem, 
after  a year’s  siege,  and  is  fully  established  In 
royal  authority,  which  he  holds  with  great  abili- 
ty, though  with  great  cruelty,  for  34  years 
1440 


A.  M.B.C. 

3070 

30 

1 Mac.ll.54,&c. 
xll.xlli.Jos.A. 
l.xlil  c.9,10. 

3977 

27 

1 Mac.l3.31.&c.Jos. 

3987 

17 

An  1. 1. 13-c.  11,12. 
Llv.Ep.55. 

3998 

6 

1 Mac.  13  49.  53. 
Jos.Ant.xill.il. 

3999 

5 

4000 

4 

Id.l  xlil.c.13. 

1 Mac.  14.26.  .29. 

Jos.  Ant . l.xlil. c.  12. 

From  the 

Applan.ln  Syr. 

1 Mac.xvl.J03.AnL 

AM.  B.  C 

I.xlll.c.  14..16. 
Jus.l.xxxvi.c.4. 

4001 

3 

Flor.l.li  c.20. 

Just.l.xxxvlil.c.10. 

4002 

2 

Jos.  AnU.xlii.c.16,17. 

Ibid.l.xv.c.ll. 

Strabo, l.xvl. 
Jos.Ant.xiil.17. 

4004 

1 

Just.l.xxxlx. 

AD. 

Just  xxxix.1,2. 

4012 

8 

Appian.in  Syr. 

Just.l.xxxlx.  c.3. 

Ptol. Canon. 

4014 

10 

4016 

12 

Just  l.xxxlx.c.2,3. 

Porphyr.ln  Gr. 

4017 

13 

4018 

14 

Jos.Ant.l.xiii.e.18. 

4019 

15 

4027 

23 

4028 

2i 

Id.ctEuseb.in  Chr. 

4029 

25 

4030 

26 

Jos.Ant.l.xlil.c.19, 
&c  Bel.l.i.c.3. 

Id  Ant.xi il.21. 

Ibld.Trogl  Prolog  40 

Ibid.  Por.in  Greeds. 

4032 

28 

4033 

29 

Ibid. 

Jos.Ant  I.xiii.c.22. 

4034 

30 

4035 

31 

Just.l.xl.c.1,2. 

4036 

32 

Jos.Ant.xiii.24. 

4037 

33 

App.Bel.1.1. 

4040 

36 

4041 

37 

Jos. ut  sup.et  Bel. 

Judl.i.c.4. 

4042 

38 

4045 

41 

Ibid. 

Jos.  Ant.xiv.4. 

4046 

42 

Bel.l.i.c.5. 

4047 

43 

Sue. in  Jul.Cys. 
ll.Trog.Pr.39. 

4048 

44 

4049 

45 

Jos.Ant.l.xiv.c.l..8. 

Bel.l.i.c.4,5. 

4050 

46 

4052 

48 

Jos.Ant.l.xiv.c.ll. 

4057 

53 

Bel.l.i.c  6. 

4058 

54 

Id  Ant.xiv.12. 

4066 

62 

Plut.in  Crass. 

4069 

65 

Ptol. Canon. Gees. 
Com.deBel.Civ.l.iii. 

4072 

68 

Idem. Plut.in 

4073 

69 

Caesar  et  Pomp. 
Jos.Ant  xiv.17. 
Plut.in  CsrscLr. 

4074 

70 

Jos.  Ant.l.xiv.c.18 

19  Bel.l.i.c.9. 

4083 

79 

4085 

81 

Idem.Ant.l.xiv.c.25, 

4099 

95 

26.  Bel.l.  l.c.  11,12. 

41U0 

96 

Idem,Ant.l.xiv.c.23, 

4102 

98 

&c.Bel.l.l.c.l3,&c. 

4104 

100 

Octavlanus  having  vanquished  Antony  and  Cleo- 
patra, compels  them  to  kill  themselves,  and  re- 
duces Egypt  into  a Roman  province 
He  acquires  the  monarchy  of  the  Roman  empire, 
with  the  title  of  Caesar  Augustus 
Herod,  after  two  years  preparation,  begins  to  re- 
build, or  rather  repair,  the  temple 
The  angel  Gabriel  announces  the  birth  of  John 
the  Baptist 

He  announces  to  Mary  the  birth  of  the  Messiah 
John  the  Baptist  is  born 
Christ  is  born  at  Bethlehem  of  Judah 

PERIOD  VIII. 


Herod  In  vain  attempts  to  murder  the  Infant 
Sav'onr,  but  massacres  all  tfi*e  male  Infants  at 
Bethlehem 

He  nuts  his  son  Antipater  to  death,  and  five  days 
after,  dies  most  miserably 
Archelaus  succeeds  his  father  in  Judea,  Idumaa, 
and  Samaria  ; Herod  Antipas,  In  Galilee  and 
Peraea;  and  Philip,  in  Auronitis,  Trachoultls, 
Paneas,  and  Batanea 

Joseph  and  Mary  return  with  Jesus  from  Egypt, 
and  settle  at  Nazareth  in  Galilee 
The  Christian  rera  begins,  four  years  after  the 
real  time  of  Christ’s  birth 
Archelaus  deposed,  Judea  reduced  to  a province, 
and  Coponlus  appointed  procurator 
About  this  time  arose  Judas  of  Galilee 
Jesus,  12  years  of  age,  disputes  with  the  doctors 
Marcus  Amblvius  Is  made  procurator  of  Judea 
Tiberius  Is  admitted  to  a share  of  the  government 
with  Augustus 

Annlus  Rufus  succeeds  Marcus  Amblvius 
Augustus  dies,  and  is  succeeded  by  Tiberius 
Valerius  Gratus  appointed  procurator  of  Judea 
He  makes  Ismael  high  priest,  instead  of  Annas 
He  removes  Ismael,  and  substitutes  Eleazar 
He  displaces  Eleazar,  and  appoints  Simon 
Caiaphas  made  high  priest,  Instead  of  Simon 
Pontius  Pilate  appointed  governor  of  Judea,  in- 
stead of  Gratus 

John  the  Baptist  begins  his  ministry;  and  soon 
after  baptizes  our  Lord,  being  then  about  30 
years  of  age,  who  also  enters  upon  his  public 
ministry 

John  the  Baptist  Is  beheaded  by  Herod  Antipas 
Our  Lord  is  crucified  under  Pontius  Pilate 
Descent  of  the  Holy  Ghost,  and  Peter’s  sermon 
Peter  and  John  Imprisoned 
Ananias  and  Sapphira  struck  dead,  &c. 

Stephen  stoned,  and  the  church  persecuted 
Philip  baptizes  the  Ethiopian  eunuch 
The  conversion  of  Saul,  afterwards  called  Paul 
He  escapes  from  the  Jews  at  Damascus 
Tiberius  dies,  arid  Is  succeeded  by  Caligula 
Peter  cures  Eneas,  and  restores  Tabltha  to  life 


and  soon  after  is  eaten  up  of  worms 


Plut.  In  Anton. 
Dlon.Cass.l.li. 

Idem, 1.111.1111. 

Jos.AnLl.xv.c.14. 

Lu.1.11. 

26. 

57. 

2.0 


Mat.2.l3..18. 

19. 

Jos.Ant.xvll.8, 


Mat  2.22.LU.3.L 
Jos.AnLxvll.lS. 


kills  himself,  and  is  succeeded  by  Vitellius  ; and 
Vltelllus  being  cut  off,  is  succeeded  by  Vespr- 
sian 

ernsalem  is  taken  by  Titus,  son  of  Vespasla..  , 
and  the  city  and  temple  destroyed  ; 1,100,000 
persons  having  perished  in  the  siege 


Revelation  and  Gospel 


Jos.Ant.l.xvll. 

C.15.I.XV1U.C.1. 

Ac.5.37. 

Lu.2.46. 

Jos.Ant.xvlll.1 
Pater.l.  ll.c.  121. 
Suet.in  Tib.c.21 

Idem,c.24. 

Jos.Ant.xvlll.1 

Ibid. 

Ibid. 

Ibid. 

Ibid. 

Ibid. 

John  18.13. 

Mat.  111.  Mar.l.  Luke 
111.  John  1.7, dec. 
Mat.l4.3..15. 

xxvil. 

Acts  11. 

lll.lv. 

V. 

vi.vil. 

viii. 

9.1..  12. 

23..  3L 
Sueton.in  Callg. 
Acts  9.32.. 43. 

Sueton.in  Clau. 
Acts  x. 

11.26. 

xii.Jo8.Ant. 

l.xix.c.8. 


Sueton.in  Nero. 
Acts  24  27. 
xxvli. 


Plut.and  Sue.ln  G 

Tacit.  Hist. 
l.ii.c.50,&c.PluL 
and  Suet.in  V1L 


Jos.Bel.I.vil.c.lO.&c 
Suet.in  Tit. 

Idem, in  Dom. 

Re. 1.9. 

Dio&l.lxlx. 


Plin.Panef. 


THE  ENR 


<•-  • - v • * 


> 


• .. 


i 


. . 


